Bible Heaven/Bible Heaven.iso/vines/t0000400

Text File | 1994-07-31 | 49KB | 1,260 lines

$$T0000400
\Calvary\
<1,,2898,kranion>
kara, "a head" (Eng., "cranium"), a diminutive of kranon,
denotes "a skull" (Latin calvaria), Matt. 27:33; Mark 15:22;
Luke 23:33; John 19:17. The corresponding Aramaic word is
Golgotha (Heb. gulgoleth; see Judg. 9:53; 2 Kings 9:35).

$$T0000401
\Came\
* For CAME see COME

$$T0000402
\Camel\
<1,,2574,kamelos>
from a Hebrew word signifying "a bearer, carrier," is used in
proverbs to indicate (a) "something almost or altogether
impossible," Matt. 19:24, and parallel passages, (b) "the acts
of a person who is careful not to sin in trivial details, but
pays no heed to more important matters," Matt. 23:24.

$$T0000403
\Camp\
* For CAMP see ARMY

$$T0000404
\Can (Canst, Could, Cannot)\
<1,,1410,dunamai>
see ABILITY, B, No. 1.

<2,,2480,ischuo>
is translated "I can do" in Phil. 4:13; see ABLE, B. No. 4.

<3,,2192,echo>
"to have," is translated "could" in Mark 14:8, lit., "she hath
done what she had;" in Luke 14:14, for the AV, "cannot," the RV
has "they have not wherewith;" in Acts 4:14, "could say nothing
against" is, lit., "had nothing to say against;" in Heb. 6:13,
"he could swear" is, lit., "He had (by none greater) to swear."
See ABLE, HAVE.

<4,,1097,ginosko>
"to know," is so rendered in the RV of Matt. 16:3, "ye know how
to," for AV, "ye can" (dunamai is used in the next sentence).
This verb represents knowledge as the effect of experience. In
Acts 21:37, for "canst thou speak Greek?" the RV has "dost ..."
See ALLOW, KNOW.

<5,,1492,oida>
"to know by perception," is the word in Pilate's remark "make it
as sure as ye can" (marg. "sure, as ye know"), Matt. 27:65. The
phrases "cannot tell," "canst not tell," etc. are in the RV
rendered "know not," etc., Matt. 21:27; Mark 11:33; Luke 20:7;
John 3:8; 8:14; 16:18; 2 Cor. 12:2,3. See KNOW.

<6,,1510,esti>
meaning "it is," is translated "we cannot," in Heb. 9:5, lit.,
"it is not possible (now to speak);" so in 1 Cor. 11:20; see
margin.

<7,,1735,endechomai>
"to accept, admit, allow of," is used impersonally in Luke
13:33, "it can (not) be," i.e., it is not admissible.

$$T0000405
\Candle and Candlestick\
* For CANDLE and CANDLESTICK see LAMP and LAMPSTAND

$$T0000406
\Canker\
* For CANKER see GANGRENE and RUST

$$T0000407
\Captain\
<1,,5506,chiliarchos>
denoting "a commander of 1000 soldiers" (from chilios, "a
thousand," and archo, "to rule"), was the Greek word for the
Persian vizier, and for the Roman military tribune, the
commander of a Roman cohort, e.g., John 18:12; Acts 21:31-33,37.
One such commander was constantly in charge of the Roman
garrison in Jerusalem. The word became used also for any
military commander, e.g., a "captain" or "chief captain," Mark
6:21; Rev. 6:15; 19:18.

<2,,4755,strategos>
originally the commander of an army (from stratos, "an army,"
and ago, "to lead"), came to denote "a civil commander, a
governor" (Latin, duumvir), the highest magistrate, or any civil
officer in chief command, Acts 16:20,22,35,36,38; also the
"chief captain" of the Temple, himself a Levite, having command
of the Levites who kept guard in and around the Temple, Luke
22:4,52; Acts 4:1; 5:24,26. Cp. Jer. 20:1.

<3,,747,archegos>
see AUTHOR (No. 2).

        Note: In Acts 28:16 some mss. have the word
stratopedarches (lit., "camp-commander"), which some take to
denote a praetorian prefect, or commander of the praetorian
cohorts, the Emperor's bodyguard, "the captain of the praetorian
guard." There were two praetorian prefects, to whose custody
prisoners sent bound to the Emperor were consigned. But the word
probably means the commander of a detached corps connected with
the commissariat and the general custody of prisoners.

$$T0000408
\Captive, Captivity\
<A-1,Noun,164,aichmalotos>
lit., "one taken by the spear" (from aichme, "a spear," and
halotos, a verbal adjective, from halonai, "to be captured"),
hence denotes "a captive," Luke 4:18.

<A-2,Noun,161,aichmalosia>
"captivity," the abstract noun in contrast to No. 1, the
concrete, is found in Rev. 13:10; Eph. 4:8, where "He led
captivity captive" (marg., "a multitude of captives") seems to
be an allusion to the triumphal procession by which a victory
was celebrated, the "captives" taken forming part of the
procession. See Judg. 5:12. The quotation is from Ps. 68:18, and
probably is a forceful expression for Christ's victory, through
His death, over the hostile powers of darkness. An alternative
suggestion is that at His ascension Christ transferred the
redeemed Old Testament saints from Sheol to His own presence in
glory.

<B-1,Verb,162,aichmaloteuo>
signifies (a) "to be a prisoner of war," (b) "to make a prisoner
of war." The latter meaning is the only one used in the NT, Eph.
4:8.

<B-2,Verb,163,aichmalotizo>
practically synonymous with No. 1, denotes either "to lead away
captive," Luke 21:24, or "to subjugate, to bring under control,"
said of the effect of the Law in one's members in bringing the
person into captivity under the law of sin, Rom. 7:23; or of
subjugating the thoughts to the obedience of Christ, 2 Cor.
10:5; or of those who took captive "silly women laden with
sins," 2 Tim. 3:6.

<B-3,Verb,2221,zogreo>
lit. signifies "to take men alive" (from zoos, "alive," and
agreuo, "to hunt or catch"), Luke 5:10 (marg. "take alive"),
there of the effects of the work of the Gospel; in 2 Tim. 2:26
it is said of the power of Satan to lead men astray. The verse
should read "and that they may recover themselves out of the
snare of the Devil (having been taken captive by him), unto the
will of God." This is the probable meaning rather than "to take
alive or for life." See CATCH.

$$T0000409
\Carcase\
<1,,2966,kolon>
primarily denotes "a member of a body," especially the external
and prominent members, particularly the feet, and so, a dead
body (see, e.g., the Sept., in Lev. 26:30; Num. 14:29,32; Isa.
66:24, etc.). The word is used in Heb. 3:17, from Num. 14:29,32.

<2,,4430,ptoma>
see BODY, No. 3.

$$T0000410
\Care (Noun and Verb), Careful, Carefully, Carefulness\
<A-1,Noun,3308,merimna>
probably connected with merizo, "to draw in different
directions, distract," hence signifies "that which causes this,
a care, especially an anxious care," Matt. 13:22; Mark 4:19;
Luke 8:14; 21:34; 2 Cor. 11:28 (RV, "anxiety for"); 1 Pet. 5:7
(RV, "anxiety"). See ANXIETY.

        Note: The negative adjective amerimnos (a, negative)
signifies "free from care," Matt. 28:14, RV, "we will ... rid
you of care," AV, "we will ... secure you" ("secure" lit. means
"free from care"); 1 Cor. 7:32, AV, "without carefulness."

<A-2,Noun,4710,spoude>
primarily "haste, zeal, diligence," hence means "earnest care,
carefulness," 2 Cor. 7:11,12; 8:16 (RV, "earnest care," in each
place). Merimna conveys the thought of anxiety, spoude, of
watchful interest and earnestness. See BUSINESS, DILIGENCE (A,
No. 2), EARNESTNESS, FORWARDNESS, HASTE.

<B-1,Verb,3309,merimnao>
akin to A, No. 1, signifies "to be anxious about, to have a
distracting care," e.g., Matt. 6:25,28, RV, "be anxious," for
AV, "take thought;" Matt. 10:19; Luke 10:41 (RV, "anxious," for
AV, "careful"); Luke 12:11 (RV, "anxious"); to be careful for, 1
Cor. 7:32-34; to have a care for, 1 Cor. 12:25; to care for,
Phil. 2:20; "be anxious," Phil. 4:6, RV. See THOUGHT (to take).

<B-2,Verb,3199,melei>
the third person sing. of melo, used impersonally, signifies
that "something is an object of care," especially the care of
forethought and interest, rather than anxiety, Matt. 22:16; Mark
4:38; 12:14; Luke 10:40; John 10:13; 12:6; Acts 18:17; 1 Cor.
9:9 (RV, "Is it for the oxen that God careth?" The AV seriously
misses the point. God does "care" for oxen, but there was a
Divinely designed significance in the OT passage, relating to
the service of preachers of the Gospel); 7:21; 1 Pet. 5:7.

<B-3,Verb,1959,epimeleomai>
signifies "to take care of," involving forethought and provision
(epi indicating "the direction of the mind toward the object
cared for"), Luke 10:34,35, of the Good Samaritan's care for the
wounded man, and in 1 Tim. 3:5, of a bishop's (or overseer's)
care of a church, a significant association of ideas.

<B-4,Verb,5431,phrontizo>
"to think, consider, be thoughtful" (from phren, "the mind"), is
translated "be careful" in Titus 3:8.

<B-5,Verb,5426,phroneo>
translated "be careful," in Phil. 4:10, AV (RV, "(ye did) take
thought"), has a much wider range of meaning than No. 5, and
denotes to be minded, in whatever way. See AFFECTION, B, Note
(1), MIND, REGARD, SAVOR, THINK, UNDERSTAND.

        Note: Episkopeo, "to oversee," is rendered "looking
carefully," in Heb. 12:15, RV. See OVERSIGHT.

<C-1,Adverb,199,akribos>
"carefully;" see ACCURATELY.

        Note: For akribesteron, "more carefully," see EXACTLY.

<C-2,Adverb,4708,spoudaioteros,>
the comparative adverb corresponding to A, No. 2, signifies "the
more diligently," Phil. 2:28, RV (AV, "carefully"). The adverb
spoudaios denotes "diligently." 2 Tim. 1:17 (some mss. have the
comparative here); Titus 3:13; or "earnestly," Luke 7:4 (AV,
"instantly"). See also spoudaios and its comparative, in 2 Cor.
8:17,22, RV, "earnest," "more earnest."

$$T0000411
\Carnal, Carnally\
<1,,4559,sarkikos>
from sarx, "flesh," signifies (a) "having the nature of flesh,"
i.e., sensual, controlled by animal appetites, governed by human
nature, instead of by the Spirit of God, 1 Cor. 3:3 (for ver. 1,
see below; same mss. have it in ver. 4); having its seat in the
animal nature, or excited by it, 1 Pet. 2:11, "fleshly," or as
the equivalent of "human," with the added idea of weakness,
figuratively of the weapons of spiritual warfare, "of the flesh"
(AV, "carnal"), 2 Cor. 10:4; or with the idea of unspirituality,
of human wisdom, "fleshly," 2 Cor. 1:12; (b) "pertaining to the
flesh" (i.e., the body), Rom. 15:27; 1 Cor. 9:11.

<2,,4560,sarkinos>
(a) "consisting of flesh," 2 Cor. 3:3, "tables that are hearts
of flesh" (AV, "fleshy tables of the heart"); (b) "pertaining to
the natural, transient life of the body," Heb. 7:16, "a carnal
commandment;" (c) given up to the flesh, i.e., with almost the
same significance as sarkikos, above, Rom. 7:14, "I am carnal
sold under sin;" 1 Cor. 3:1 (some texts have sarkikos, in both
these places, and in those in (a) and (b), but textual evidence
is against it). It is difficult to discriminate between sarkikos
and sarkinos in some passages. In regard to 1 Pet. 2:11, Trench
(Syn. lxxi, lxxii) says that sarkikos describes the lusts which
have their source in man's corrupt and fallen nature, and the
man is sarkikos who allows to the flesh a place which does not
belong to it of right; in 1 Cor. 3:1 sarkinos is an accusation
far less grave than sarkikos would have been. The Corinthians
saints were making no progress, but they were not anti-spiritual
in respect of the particular point with which the Apostle was
there dealing. In 1 Cor 3:3,4, they are charged with being
sarkikos. See FLESHLY, FLESHY.

$$T0000412
\Carousings\
<1,,4224,potos>
lit., "a drinking," signifies not simply a banquet but "a
drinking bout, a carousal," 1 Pet. 4:3 (RV, "carousings," AV,
"banquetings"). Synonymous is kraipale, "surfeiting," Luke
21:34.

$$T0000413
\Carpenter\
<1,,5405,tekton>
denotes any craftsman, but especially a worker in wood, a
carpenter, Matt. 13:55; Mark 6:3.

$$T0000414
\Carriage\
* For CARRIAGE see BAGGAGE

$$T0000415
\Carry\
<1,,4792,sunkomizo>
"to carry together, to help in carrying" (sun, "with," komizo,
"to carry"), is used in Acts 8:2, RV, "buried," for AV, "carried
to his burial." The verb has also the meaning of "recovering or
getting back a body."

<2,,1580,ekkomizo>
"to carry out," is found in Luke 7:12.

<3,,5342,phero>
"to bear, to bring," is translated "carry" only in John 21:18.
See Note below.

<4,,1308,diaphero>
has the meaning "to carry through" in Mark 11:16. See BETTER,
DIFFER, DRIVE, EXCELLENT, MATTER, PUBLISH, VALUE.

<5,,3346,metatithemi>
"to place among, put in another place" (meta, implying "change,"
and tithemi, "to put"), has this latter meaning in Acts 7:16,
"carried over." See CHANGE, REMOVE, TRANSLATE, TURN.

<6,,520,apago>
"to lead away" (apo, "from," ago, "to lead"), is rendered
"carried" in 1 Cor. 12:2, AV (RV, "were led"). See BRING.

<7,,4879,sunapago>
"to carry away with" (sun, "with," and No. 6), is used in a bad
sense, in Gal. 2:13; 2 Pet. 3:17, "being carried away with"
(RV); in a good sense in Rom. 12:16; the RV marg. "be carried
away with" is preferable to the text "condescend" (RV, and AV),
and to the AV marg., "be contented (with mean things)." A
suitable rendering would be "be led along with."

        Notes: (1) For phero, "to carry, or bring," apophero,
"to carry away," periphero, "to carry about," ekphero, "to carry
forth," anaphero, "to carry up," airo, "to lift and carry away,
to take away," bastazo, "to support, carry about," ago, "to lead
or carry," apago, "to carry away," see BEAR and BRING.

        (2) For elauno, rendered "carry" in 2 Pet. 2:17, see
DRIVE.

$$T0000416
\Carrying away\
<A-1,Noun,3350,metoikesia>
"a change of abode, or a carrying away by force" (meta, implying
"change," oikia, "a dwelling"), is used only of the carrying
away to Babylon, Matt. 1:11,12,17.

<B-1,Verb,3351,metoikizo>
akin to A, is used of the removal of Abraham into Canaan, Acts
7:4, and of the carrying into Babylon, 7:43.

$$T0000417
\Case\
<1,,156,aitia>
see under ACCUSATION, A, No. 1.

<2,,2192,echo>
"to have," is idiomatically used in the sense of being in a case
or condition, as with the infirm man at the pool of Bethesda,
John 5:6, lit., "that he had already much time (in that case)."

        Note: In Acts 25:14 the phrase in the original is "the
things concerning Paul," AV, "cause" (as if translating aitia);
RV, "Festus laid Paul's case before the king."

<3,,4281,proecho>
lit., "to have before," in the Middle Voice, Rom. 3:9, is
rightly translated "are we in worse case?" (RV), as is borne out
by the context. See BETTER (be), Note (1).

* The preposition en, followed by the dative of the pronoun,
lit., "in me," is translated in the RV, "in my case," in 1 Cor.
9:15; "unto me," in 1 Cor. 14:11 (marg. "in my case").
Similarly, in the plural, in 1 John 4:16, RV "in us" (marg., "in
our case"); AV, incorrectly, "to us."

        Note: In Matt. 5:20 the strong double negative ou me is
translated "in no case" (AV): RV, "in no wise."

$$T0000418
\Cast\
<A-1,Verb,906,ballo>
"to throw, hurl, in contrast to striking," is frequent in the
four Gospels and Revelation; elsewhere it is used only in Acts.
In Matt. 5:30 some mss. have this verb (AV, "should be cast");
the most authentic have aperchomai, "to go away," RV, "go." See
ARISE, BEAT, DUNG, LAY, POUR, PUT, SEND, STRIKE, THROW, THRUST.

<A-2,Verb,4496,rhipto>
denotes "to throw with a sudden motion, to jerk, cast forth;"
"cast down," Matt. 15:30; 27:5; "thrown down," Luke 4:35;
"thrown," Luke 17:2 (AV, "cast"); rhipteo in Acts 22:23 (AV,
"cast off"), of the "casting" off of clothes (in the next
sentence ballo, No. 1, is used of "casting" dust into the air);
in Acts 27:19 "cast out," of the tackling of a ship; in Acts
27:29 "let go" (AV, "cast"), of anchors; in Matt. 9:36,
"scattered," said of sheep. See THROW, SCATTER.

<A-3,Verb,1601,ekpipto>
lit., "to fall out," is translated "be cast ashore," in Acts
27:29, RV, AV, "have fallen upon." See EFFECT, FAIL, FALL,
NOUGHT.

*A number of compound verbs consisting of ballo or rhipto, with
prepositions prefixed, denote to cast, with a corresponding
English preposition. Compounds of ballo are:

<A-4,Verb,577,apoballo>
"to throw off from, to lay aside, to cast away," Mark 10:50;
Heb. 10:35.

        Note: Apobole, "casting away" (akin to No. 4), is used
of Israel in Rom. 11:15; elsewhere, Acts 27:22, "loss" (of
life).

<A-5,Verb,1544,ekballo>
"to cast out of, from, forth," is very frequent in the Gospels
and Acts; elsewhere, in Gal. 4:30; 3 John 1:10; in Jas. 2:25,
"sent out;" in Rev. 11:2, "leave out" (marg., "cast without").
See BRING, No. 28, DRIVE, EXPEL, LEAVE, PLUCK, PULL, PUT, SEND,
TAKE, THRUST.

<A-6,Verb,1685,emballo>
"to cast into," is used in Luke 12:5.

<A-7,Verb,1911,epiballo>
"to cast on, or upon," is used in this sense in Mark 11:7; 1
Cor. 7:35. See BEAT (No. 5), FALL, No. 11, LAY, PUT, No. 8,
STRETCH.

<A-8,Verb,2598,kataballo>
signifies "to cast down," 2 Cor. 4:9, AV, "cast down," RV,
"smitten down;" Heb. 6:1, "laying." See LAY. Some mss. have this
verb in Rev. 12:10 (for ballo).

<A-9,Verb,906,amphiballo>
to cast around, occurs Mark 1:16.

<A-10,Verb,4016,periballo>
"to cast about, or around," is used in 23 of its 24 occurrences,
of putting on garments, clothing, etc.; it is translated "cast
about" in Mark 14:51; Acts 12:8; in Luke 19:43, used of
"casting" up a bank or palisade against a city (see RV and
marg.), AV, "shall cast a trench about thee." See CLOTHE, No. 6,
PUT.

*Compounds of rhipto are:

<A-11,Verb,641,aporipto>
"to cast off," Acts 27:43, of shipwrecked people in throwing
themselves into the water.

<A-12,Verb,1977,epiripto>
"to cast upon," (a) lit., "of casting garments on a colt," Luke
19:35; (b) figuratively, "of casting care upon God," 1 Pet. 5:7.

*Other verbs are:

<A-13,Verb,683,apotheo>
"to thrust away" (apo, "away," otheo, "to thrust"), in the NT
used in the Middle Voice, signifying "to thrust from oneself, to
cast off, by way of rejection," Acts 7:27,39; 13:46; Rom.
11:1,2; 1 Tim. 1:19. See PUT and THRUST.

<A-14,Verb,2507,kathaireo>
kata, "down," haireo, "to take, to cast down, demolish," in 2
Cor. 10:5, of strongholds and imaginations. See DESTROY, PULL,
PUT, TAKE.

        Note: The corresponding noun kathairesis, "a casting
down," is so rendered in 2 Cor. 10:4 (AV, "pulling down") and 2
Cor. 13:10 (AV, "destruction").

<A-15,Verb,1260,dialogizomai>
"to reason" (dia, "through," logizomai, "to reason"), is
translated "cast in (her) mind," Luke 1:29. See DISPUTE, MUSING,
REASON, THINK.

<A-16,Verb,659,apotithemi>
"to put off, lay aside," denotes, in the Middle Voice, "to put
off from oneself, cast off," used figuratively of works of
darkness, Rom. 13:12, "let us cast off," (aorist tense, denoting
a definite act). See LAY, No. 8, PUT, No. 5.

<A-17,Verb,1260,ektithemi>
"to expose, cast out" (ek, "out," tithemi, "to put"), is said of
a new-born child in Acts 7:21. In Acts 7:19 "cast out"
translates the phrase poieo, "to make," with ekthetos,
"exposed," a verbal form of ektithemi. See EXPOUND.

<A-18,Verb,4014,periaireo>
"to take away," is used in Acts 27:40, as a nautical term, RV,
"casting off," AV, "taken up." See TAKE.

        Notes: (1) For zemioo, "cast away," Luke 9:25, see
FORFEIT. (2) For katakremnizo, Luke 4:29 (AV, "cast down
headlong"), see THROW. (3) For oneidizo, Matt. 27:44 (AV, "cast
in one's teeth"), see REPROACH. (4) For paradidomi, Matt. 4:12
(AV, "cast into prison"), see DELIVER. (5) For atheteo, 1 Tim.
5:12 (AV, "cast off"), see REJECT. (6) For ekteino, Acts 27:30
(AV, "cast out"), see LAY No. 13. (7) For tapeinos, 2 Cor. 7:6
(AV, "cast down"), see LOWLY.

<B-1,Noun,1000,bole>
denotes "a throw" (akin to ballo, "to throw"), and is used in
Luke 22:21 in the phrase "a stone's cast," of the distance from
which the Lord was parted from the disciples in the garden of
Gethsemane.

        Note: In Jas. 1:17, aposkiasma (from aposkiazo, "to cast
a shadow"), is rendered "shadow that is cast," RV.

<C-1,Adjective,96,adokimos>
signifies not standing the test, rejected, (a), negative, and
dokimos, "tested, approved;" it is said of things, e.g., the
land, Heb. 6:8, "rejected," and of persons, Rom. 1:28,
"reprobate;" 1 Cor. 9:27, AV, "castaway," RV "rejected" (i.e.,
disapproved, and so rejected from present testimony, with loss
of future reward); 2 Cor. 13:5-7, "reprobate" (sing. in RV in
each verse), i.e., that will not stand the test; 2 Tim. 3:8,
"reprobate (concerning the faith)," Titus 1:16, "reprobate." See
REJECT, REPROBATE.

$$T0000419
\Castle\
* For CASTLE see ARMY (No. 3)

$$T0000420
\Catch\
<1,,726,harpazo>
"to snatch or catch away," is said of the act of the Spirit of
the Lord in regard to Philip in Acts 8:39; of Paul in being
"caught" up to paradise, 2 Cor. 12:2,4; of the Rapture of the
saints at the return of the Lord, 1 Thess. 4:17; of the rapture
of the man child in the vision of Rev. 12:5. This verb conveys
the idea of force suddenly exercised, as in Matt. 11:12, "take
(it) by force;" Matt. 12:29, "spoil" (some mss. have diarpazo
here); in Matt. 13:19, RV, "snatcheth;" for forceful seizure,
see also John 6:15; 10:12,28,29; Acts 23:10; in Jude 1:23, RV,
"snatching." See PLUCK, PULL, SNATCH, TAKE (by force).

<2,,2983,lambano>
"to receive," is once used of "catching" by fraud,
circumventing, 2 Cor. 12:16. In Matt. 21:39; Mark 12:3, RV
"took," for AV "caught." See ACCEPT, No. 4.

<3,,4,agreuo>
"to take by hunting" (from agra, "a hunt, a catch"), is used
metaphorically, of the Pharisees and Herodians in seeking to
catch Christ in His talk, Mark 12:13.

<4,,2340,thereuo>
"to hunt or catch wild beasts" (therion, "a wild beast"), is
used by Luke of the same event as in No. 3, Luke 11:54.

<5,,221,zogreo>
"to take alive:" see CAPTIVE, B, No. 3.

<6,,4084,piazo>
"to capture:" see APPREHEND, No. 2.

<7,,4884,sunarpazo>
sun, used intensively, and No. 1, "to snatch, to seize, to keep
a firm grip of," is used only by Luke, and translated "caught"
in the AV of Luke 8:29, of demon-possession; in Acts 6:12, of
the act of the elders and scribes in seizing Stephen, RV, more
suitably, "seized." So in Acts 19:29. In Acts 27:15, it is used
of the effects of wind upon a ship. See SEIZE.

<8,,4815,sullambano>
sun, and No. 2, "to seize," is used, similarly to No. 7, in Acts
26:21, of the act of the Jews in seizing Paul in the temple. See
CONCEIVE, HELP, SEIZE, TAKE.

<9,,1949,epilambano>
"to lay hold" (epi, intensive, and No. 2), is translated
"caught" in Acts 16:19, AV; RV, "laid hold." See HOLD, TAKE.

$$T0000421
\Cattle\
<1,,2353,thremma>
"whatever is fed or nourished" (from trepho, "to nourish,
nurture, feed"), is found in John 4:12.

<2,,934,ktenos>
"cattle as property:" see BEAST, No. 3.

        Note: The verb poimaino, "to act as a shepherd"
(poimen), "to keep sheep," is translated "keeping sheep" in Luke
17:7, RV, for AV, "feeding cattle."

$$T0000422
\Cause (Noun and Verb)\
<A-1,Noun,156,aitia>
"a cause:" see ACCUSATION, A, No. 1.

<A-2,Noun,158,aition>
"a fault" (synonymous with No. 1, but more limited in scope), is
translated "cause (of death)" in Luke 23:22; "cause" in Acts
19:40 (of a riot); "fault" in Luke 23:4,14. See FAULT.

<A-3,Noun,3056,logos>
"a word spoken for any purpose," denotes, in one place, a cause
or reason assigned, Matt. 5:32.

*The following phrases are rendered by an English phrase
containing the word "cause" (see WHEREFORE):

*"For this cause."

<A-4,Noun,473 5127,anti toutou>
lit., "instead of this," i.e., "for this cause," signifying the
principle or motive, Eph. 5:31.

<A-5,Noun,1223 5124,dia touto>
lit., "on account of this, for this cause," signifying the
ground or reason, e.g., RV in Mark 12:24; John 1:31; 5:16,18;
6:65; 7:22; 8:47; 12:18,27,39; Rom. 1:26; 4:16; 13:6; 1 Cor.
4:17; 11:10,30; Eph. 1:15; Col. 1:9; 1 Thess. 2:13; 3:5,7; 2
Thess. 2:11; 1 Tim. 1:16; Heb. 9:15; 1 John 3:1.

<A-6,Noun,1752 5127,heneken toutou>
lit., "for the sake of this," therefore, "as a reason for,"
Matt. 19:5; Mark 10:7; heneka touton, "for the sake of these
things," Acts 26:21; and heneken tou, "for the cause of the
(one), etc. 2 Cor. 7:12 (twice).

<A-7,Noun,473 5484,charin toutou | toutou charin>
"for this cause," not simply as a reason, as in the preceding
phrase, but in favor of, Eph. 3:1,14; Titus 1:5.

*"For this very cause."

<A-8,Noun,846 5124,auto touto>
lit., "(as to) this very thing," 2 Pet. 1:5.

        Notes: (1) This phrase often represents one containing
aitia (see above).

        (2) In John 18:37, eis touto, "unto this," denotes "unto
this end," RV (AV, "for this cause").

        (3) For the phrase "for which cause" (dio), Rom. 15:22;
2 Cor. 4:16, see WHEREFORE, Note (2) (RV).

        (4) In Phil. 2:18, to auto, is rendered "for the same
cause," AV; RV, "in the same manner."

*"without a cause."

<A-9,Noun,1432,dorean>
lit., "as a gift, gratis," (connected with doron, "a gift"), is
rendered "without a cause," John 15:25; "for nought," 2 Cor.
11:7; Gal. 2:21; 2 Thess. 3:8; "freely," Matt. 10:8; Rom. 3:24;
Rev. 21:6; 22:17.

        Notes: (1) Eike, "in vain," "without a cuase," Matt.
5:22 (AV), is absent from the most authentic mss.

        (2) For "cause," in Acts 25:14, AV, see CASE.

        (3) In 2 Cor. 5:13 (RV, "unto you"), the AV has "for
your cause."

<B-1,Verb,4160,poieo>
"to do," is translated by the verb "to cause" in John 11:37;
Acts 15:3; Rom. 16:17; Col. 4:16; Rev. 13:15,16. See Do.

<B-2,Verb,1325,didomi>
"to give," is translated "cause" in 1 Cor. 9:12, RV, for AV,
"(lest we) should."

        Notes: (1) In Matt. 5:32 the RV translates poieo
"maketh," for AV, "causeth."

        (2) In 2 Cor. 9:11, katergazomai, "to work," is
translated "causeth" in the AV; RV, "worketh."

        (3) In 2 Cor. 2:14, thriambeuo is rendered "causeth us
to triumph," AV; RV, "leadeth us in triumph," the metaphor being
taken from the circumstances of the procession of a Roman
"triumph."

$$T0000423
\Cave\
<1,,3692,ope>
perhaps from ops, "sight," denotes "a hole, an opening," such as
a fissure in a rock, Heb. 11:38. In Jas. 3:11, the RV has
"opening," of the orifice of a fountain (AV, "place"). See
PLACE.

<2,,4693,spelaion>
"a grotto, cavern, den" (Lat., spelunca), "cave," John 11:38, is
said of the grave of Lazarus; in the RV in Heb. 11:38; Rev. 6:15
(AV, "dens"); in the Lord's rebuke concerning the defilement of
the Temple, Matt. 21:13; Mark 11:17; Luke 19:46, "den" is used.

$$T0000424
\Cease\
<A-1,Verb,3973,pauo>
"to stop, to make an end," is used chiefly in the Middle Voice
in the NT, signifying "to come to an end, to take one's rest, a
willing cessation" (in contrast to the Passive Voice which
denotes a forced cessation), Luke 5:4, of a discourse; Luke
8:24, of a storm; Luke 11:1, of Christ's prayer; Acts 5:42, of
teaching and preaching; Acts 6:13, of speaking against; Acts
13:10, of evil doing; Acts 20:1, of an uproar; Acts 20:31, of
admonition; Acts 21:32, of a scourging; 1 Cor. 13:8, of tongues;
Eph. 1:16, of giving thanks; Col. 1:9, of prayer; Heb. 10:2, of
sacrifices; 1 Pet. 4:1, of "ceasing" from sin. It is used in the
Active Voice in 1 Pet. 3:10, "let him cause his tongue to cease
from evil." See LEAVE, REFRAIN.

<A-2,Verb,1257,dialeipo>
lit., "to leave between," i.e., "to leave an interval, whether
of space or time" (dia, "between," leipo, "to leave"); hence,
"to intermit, desist, cease," in Luke 7:45 is used of the
kissing of the Lord's feet.

<A-3,Verb,2270,hesuchazo>
"to be quiet, still, at rest," is said of Paul's friends in
Caesarea, in "ceasing" to persuade him not to go to Jerusalem,
Acts 21:14; it is used of silence (save in Luke 23:56; 1 Thess.
4:11) in Luke 14:4; Acts 11:18. See PEACE (hold one's), QUIET,
REST.

<A-4,Verb,2869,kopazo>
"to cease through being spent with toil, to cease raging" (from
kopos, "labor, toil," kopiao, "to labor"), is said of the wind
only, Matt. 14:32; Mark 4:39; 6:51.

<A-5,Verb,863,aphiemi>
"to let go," is translated "let us cease to" in Heb. 6:1, RV
(marg., "leave") for AV, "leaving." See FORGIVE, LEAVE.

<A-6,Verb,2664,katapauo>
"to rest" (kata, "down," intensive, and No. 1), is so translated
in Heb. 4:10, for the AV "hath ceased." See REST, RESTRAIN.

        Notes: (1) katargeo, "to render inactive, to bring to
naught, to do away," is so rendered in Gal. 5:11, RV, for the AV
"ceased." See ABOLISH.

        (2) Akatapaustos, "incessant, not to be set at rest"
(from a, negative, kata, "down," pauo, "to cease"), is used in 2
Pet. 2:14, of those who "cannot cease" from sin, i.e., who
cannot be restrained from sinning.

<B-1,Adjective,88,adialeiptos>
"unceasing" (from a, negative, dia, "through," leipo, "to
leave"), is used of "incessant" heart pain, Rom. 9:2, AV,
"continual," RV, "unceasing," and in 2 Tim. 1:3, of remembrance
in prayer; the meaning in each place is not that of unbroken
continuity, but without the omission of any occasion. Cp. A, No.
2. See CONTINUAL.

<C-1,Adverb,89,adialeiptos>
"unceasingly, without ceasing," is used with the same
significance as the adjective, not of what is not interrupted,
but of that which is constantly recurring; in Rom. 1:9; 1 Thess.
5:17, of prayer; in 1 Thess. 1:3, of the remembrance of the
work, labor and patience of saints; in 1 Thess. 2:13, of
thanksgiving.

        Note: Ektenes, lit., "stretched out, signifies "earnest,
fervent;" Acts 12:5, RV, for AV, "without ceasing." See 1 Pet.
4:8, "fervent."

$$T0000425
\Celestial\
* For CELESTIAL see HEAVEN, HEAVENLY, B, No. 2

$$T0000426
\Cell\
<1,,3612,oikema>
lit., "a habitation" (akin to oikeo, "to dwell"), is
euphemistically put for "a prison," in Acts 12:7, RV, "cell."
See PRISON.

$$T0000427
\Cellar\
<1,,2926,krupte>
(Eng., "crypt"), "a covered way or vault" (akin to kruptos,
"hidden, secret"), is used in Luke 11:33, of lighting a lamp and
putting it "in a cellar," RV. See PLACE, Note (8).

$$T0000428
\Censer\
<1,,2369,thumiaterion>
"a vessel for burning incense" (2 Chron. 26:19; Ezek. 8:11), is
found in Heb. 9:4.

<2,,3031,libanotos>
denotes "frankincense," the gum of the libanos, "the
frankincense tree;" in a secondary sense, "a vessel in which to
burn incense," Rev. 8:3,5.

        Note: No. 1 derives its significance from the act of
burning (thumiao); No. 2 from that which was burned in the
vessel.

$$T0000429
\Centurion\
<1,,1543,hekatontarchos>
"a centurion," denotes a military officer commanding from 50 to
100 men, according to the size of the legion of which it was a
part (hekaton, "a hundred," archo, "to rule"), e.g., Matt.
8:5,8.

<2,,1543,hekatontarches>
has the same meaning as No. 1, e.g., Acts 10:1,22. The Sept. has
this word frequently, to denote "captains of hundreds."

<3,,2760,kenturion>
is a Greek transliteration of the Latin centurio, signifying
practically the same as No. 1, Mark 15:39,44,45. There were ten
"centurions" to a cohort when the numbers were complete. There
were several at Jerusalem under the chief captain mentioned in
Acts 21:31.

$$T0000430
\Certain, Certainty, Certainly, Certify\
<A-1,Noun,803,asphaleia>
primarily, "not liable to fall, steadfast, firm," hence denoting
"safety," Acts 5:23, and 1 Thess. 5:3, has the further meaning,
"certainty," Luke 1:4. See SAFETY.

<B-1,Adjective,804,asphales>
safe, is translated "certainty," Acts 21:34; 22:30; "certain,"
Acts 25:26; "safe," Phil. 3:1; "sure," Heb. 6:19. See SAFE,
SURE.

        Notes: (1) Delos, "evident, visible," is translated
"certain" in 1 Tim. 6:7, AV. The most authentic mss. omit it.

        (2) The rendering "certain," is frequently changed in
the RV, or omitted, e.g., Luke 5:12; 8:22; Acts 23:17; Heb. 2:6;
4:4.

        (3) The indefinite pronoun tis signifies "anyone, some
one, a certain one;" the neuter, ti, "a certain thing," e.g.,
Matt. 20:20; Mark 14:51.

        (4) In the AV of Gal. 1:11, gnorizo is rendered
"certify," RV, "to make known."

        (5) For "a certain island," Acts 27:16, see the RV,
"small island."

        (6) In 1 Cor. 4:11, the verb astateo, "to be unsettled,
to lead a homeless life," is rendered "we ... have no certain
dwelling place." The unsettlement conveyed by the word has
suggested the meaning "we are vagabonds" or "we lead a vagabond
life," a probable significance.

<C-1,Adverb,3689,ontos>
"really, actually, verily" (from eimi, "to be"), is translated
"certainly" in Luke 23:47. See CLEAN, INDEED, TRUTH, VERILY.

<C-2,Adverb,3843,pantos>
see ALTOGETHER, B.

$$T0000431
\Chaff\
<1,,892,achuron>
"chaff, the stalk of the grain from which the kernels have been
beaten out, or the straw broken up by a threshing machine," is
found in Matt. 3:12; Luke 3:17.

$$T0000432
\Chain\
<1,,254,halusis>
denotes "a chain or bond for binding the body, or any part of it
(the hands or feet)." Some derive the word from a, negative, and
luo, "to loose," i.e., "not to be loosed;" others from a root
connected with a word signifying "to restrain." It is used in
Mark 5:3,4; Luke 8:29; Acts 12:6,7; 21:33; 28:20; Eph. 6:20; 2
Tim. 1:16; Rev. 20:1. See BOND.

        Notes: (1) Some ancient authorities have seira, "a cord,
rope, band, chain," in 2 Pet. 2:4, instead of seiros, "a
cavern," RV, "pits."

        (2) In Jude 1:6 the RV renders desmos by "bonds" (for
the AV "chains"). See BOND.

$$T0000433
\Chalcedony\
<1,,5472,chalkedon>
the name of a gem, including several varities, one of which
resembles a cornelian, is "supposed to denote a green silicate
of copper found in the mines near Chalcedon" (Swete, on the
Apocalypse), Rev. 21:19.

$$T0000434
\Chamber (Store-chamber)\
<1,,5009,tameion>
denotes, firstly, "a store-chamber," then, "any private room,
secret chamber," Matt. 6:6; RV, "inner chamber" (AV, "closet");
Matt. 24:26, "inner (AV, secret) chambers;" Luke 12:3, RV,
ditto, for AV, "closets;" it is used in Luke 12:24
("store-chamber") of birds.

<2,,5253,huperoon>
the neuter of huperoos, "above," denotes "an upper room, upper
chamber" (huper, "above"), Acts 1:13; 9:37,39; 20:8. See ROOM.

$$T0000435
\Chambering\
<1,,2845,koite>
primarily a place in which to lie down, hence, "a bed,
especially the marriage bed," denotes, in Rom. 13:13, "illicit
intercourse." See BED, CONCEIVE.

$$T0000436
\Chamberlain\
<1,,1909 2849,ho epi tou koitonos>
lit., "the (one) over the bedchamber" (epi, "over," koiton, "a
bedchamber"), denotes "a chamberlain," an officer who had
various duties in the houses of kings and nobles. The importance
of the position is indicated by the fact that the people of Tyre
and Sidon sought the favor of Herod Agrippa through the
mediation of Blastus, Acts 12:20.

        Note: In Rom. 16:23, oikonomos, "a person who manages
the domestic affairs of a family, in general, a manager, a
steward," is translated "chamberlain" in the AV, which the RV
corrects to "treasurer."

$$T0000437
\Chance\
<1,,4795,sunkuria>
lit., "a meeting together with, a coincidence of circumstances,
a happening," is translated "chance" in Luke 10:31. But
concurrence of events is what the word signifies, rather than
chance.

        Note: Some texts have tucha here (from tunchano, "to
happen").

<2,,5177,ei tuchoi>
lit., "if it may happen" (ei, "if," tunchano, "to happen"),
signifies "it may chance," 1 Cor. 15:37.

$$T0000438
\Change (Noun and Verb)\
<A-1,Noun,3331,metathesis>
"a transposition, or a transference from one place to another"
(from meta, implying "change," and tithemi, "to put"), has the
meaning of "change" in Heb. 7:12, in connection with the
necessity of a "change" of the Law (or, as margin, law), if the
priesthood is changed (see B, No. 3). It is rendered
"translation" in Heb. 11:5, "removing" in Heb. 12:27. See
REMOVING, TRANSLATION.

<B-1,Verb,236,allasso>
"to make other than it is" (from allos, "another"), "to
transform, change," is used (a) of the effect of the Gospel upon
the precepts of the Law, Acts 6:14; (b) of the effect, on the
body of a believer, of Christ's return, 1 Cor. 15:51,52; (c) of
the final renewal of the material creation, Heb. 1:12; (d) of a
change in the Apostle's mode of speaking (or dealing), Gal.
4:20. In Rom. 1:23 it has its other meaning, "to exchange."

<B-2,Verb,3337,metallasso>
from meta, "implying change," and No. 1, "to change one thing
for another, or into another," Rom. 1:25,26, is translated
"exchange" in ver. 25. See EXCHANGE.

<B-3,Verb,3346,metatithemi>
"to place differently, to change," (akin to A, above), is said
of priesthood, Heb. 7:12. See CARRY, No. 5.

<B-4,Verb,3328,metaballo>
meta, as in No. 2, and ballo, "to throw," signifies "to turn
quickly," or, in the Middle Voice, "to change one's mind," and
is found in Acts 28:6.

        Notes: (1) In Phil. 3:21, for the AV rendering of
metaschematizo, "change," the RV has "fashion anew;" in 2 Cor.
3:18 metamorphoo is rendered "change," in the AV (RV,
"transform"). For metanoia, "a change of mind," see REPENTANCE.

$$T0000439
\Changer (Money-changer)\
<1,,2855,kollubistes>
from kollubos (lit., "clipped"), "a small coin or rate of
change" (koloboo signifies "to cut off, to clip, shorten," Matt.
24:22), denotes "a money-changer," lit., money-clipper, Matt.
21:12; Mark 11:15; John 2:15.

<2,,2773,kermatistes>
from kermatizo (not found in the NT), "to cut into small pieces,
to make small change" (kerma signifies "a small coin," John
2:15; akin to keiro, "to cut short"). In the court of the
Gentiles, in the temple precincts, were the seats of those who
sold selected and approved animals for sacrifice, and other
things. The magnitude of this traffic had introduced the
bankers' or brokers' business, John 2:14.

$$T0000440
\Charge (Nouns, Adjective and Verbs), Chargeable\
<A-1,Noun,156,aitia>
"a cause, accusation," is rendered "charges" in Acts 25:27 (AV,
"crimes"); cp. Acts 25:18. See ACCUSATION, CAUSE.

<A-2,Noun,157,aitioma>
in some texts aitiama, denotes "a charge," Acts 25:7. See
ACCUSATION, A, No. 2.

<A-3,Noun,1462,enklema>
see ACCUSATION, A, No. 3. (b) With the meaning of "something
committed or bestowed."

<A-4,Noun,2819,kleros>
"a lot, allotment, heritage" (whence Eng. "clergy"), is
translated in 1 Pet. 5:3, RV, "the charge allotted to you;" here
the word is in the plural, lit., "charges." See INHERITANCE,
LOT, PART.

<A-5,Noun,3800,opsonion>
from opson, "meat," and oneomai, "to buy," primarily signified
whatever is brought to be eaten with bread, provisions, supplies
for an army, soldier's pay, "charges," 1 Cor. 9:7, of the
service of a soldier. It is rendered "wages" in Luke 3:14; Rom.
6:23; 2 Cor. 11:8. See WAGES.

<A-6,Noun,3852,parangelia>
"a proclamation, a command or commandment," is strictly used of
commands received from a superior and transmitted to others. It
is rendered "charge" in Acts 16:24; 1 Thess. 4:2, RV (where the
word is in the plural); 1 Tim. 1:5 (RV), 18. In Acts 5:28 the
lit. meaning is "Did we not charge you with a charge?" See also
COMMANDMENT, STRAITLY. Cp. C, No. 8, below.

<B-1,Adjective,77,adapanos>
lit., "without expense" (a, negative, and dapane, "expense,
cost"), is used in 1 Cor. 9:18, "without charge" (of service in
the Gospel).

<C-1,Verb,1263,diamarturomai>
a strengthened form of marturomai (dia, "through," intensive),
is used in the Middle Voice; primarily it signifies to testify
through and through, bear a solemn witness; hence, "to charge
earnestly," 1 Tim. 5:21; 2 Tim. 2:14; 4:1. See TESTIFY, WITNESS.

<C-2,Verb,1291,diastellomai>
lit., "to draw asunder" (dia, "asunder," stello, "to draw"),
signifies "to admonish, order, charge," Matt. 16:20; Mark 5:43;
7:36 (twice); 8:15; 9:9. In Acts 15:24 it is translated "gave
commandment;" in Heb. 12:20, AV, "commanded," RV, "enjoined."
See COMMAND, Note (2).

<C-3,Verb,1299,diatasso>
see APPOINT, No. 6.

<C-4,Verb,1690,embrimaomai>
from en, "in," intensive, and brime, "strength," primarily
signifies "to snort with anger, as of horses." Used of men it
signifies "to fret, to be painfully moved;" then, "to express
indignation against;" hence, "to rebuke sternly, to charge
strictly," Matt. 9:30; Mark 1:43; it is rendered "murmured
against" in Mark 14:5; "groaned" in John 11:33; "groaning" in
John 11:38. See GROAN, MURMUR.

<C-5,Verb,1458,enkaleo>
see ACCUSE, B, No. 2.

<C-6,Verb,1781,entellomai>
to order, command, enjoin (from en, in, used intensively, and
teleo, to fulfil), is translated by the verb to give charge,
Matt. 4:6; 17:9 (AV); Luke 4:10. See COMMAND, ENJOIN.

<C-7,Verb,2008,epitimao>
signifies (a) to put honour upon (epi, upon, time, honour); (b)
to adjudge, to find fault with, rebuke; hence to charge, or
rather, to charge strictly (epi, intensive), e.g., Matt. 12:16;
Mark 3:12, "charged much;" Mark 8:30; in Mark 10:48, RV,
"rebuked." See REBUKE.

<C-8,Verb,3853,parangello>
lit., "to announce beside" (para, "beside," angello, "to
announce"), "to hand on an announcement from one to another,"
usually denotes "to command, to charge," Luke 5:14; 8:56; 1 Cor.
7:10 (AV, "command"), "give charge," RV; 11:17, "in giving you
this charge," RV; 1 Tim. 1:3; 6:13, RV; 6:17. It is rendered by
the verb "to charge" in the RV of Acts 1:4; 4:18; 5:28; 15:5; 1
Thess. 4:11. See Acts 5:28 under A, No. 6. See COMMAND, DECLARE.

<C-9,Verb,4256,proaitiaomai>
"to accuse beforehand, to have already brought a charge" (pro,
"before," aitia, "an accusation"), is used in Rom. 3:9, "we
before laid to the charge."

<C-10,Verb,5083,tereo>
"to keep, to guard," is translated "to be kept in charge," in
Acts 24:23; 25:4, RV (AV, "kept"). See HOLD, KEEP, OBSERVE,
PRESERVE, WATCH.

        Notes: (1) Martureo, "to testify," translated "charged"
in 1 Thess. 2:11, AV, is found there in the most authentic mss.
and translated "testifying" in the RV. (2) Enorkizo, "to adjure"
(en, "in," used intensively, horkos, "an oath"), is translated
"I adjure," in 1 Thess. 5:27, RV, for AV, "I charge." Some mss.
have horkizo here. (3) The following are translated by the verb
"to charge or to be chargeable" in the AV, but differently in
the RV, and will be found under the word BURDEN: bareo, B, No.
1; epibareo, B, No. 2; katanarkao, B. No. 5. (4) Epitasso, "to
command," is so translated in Mark 9:25, RV, for the AV,
"charge." (5) Dapanao, "to be at the expense of anything" (cp.
B. above), is translated "be at charges," in Acts 21:24. See
CONSUME, SPEND. (6) In 2 Tim. 4:16, logizomai is rendered "laid
to (their) charge," AV; RV, "... account." (7) In Acts 8:27, the
RV translates the verb eimi, "to be," with epi, "over," "was
over," AV, "had the charge of." (8) In Acts 7:60 histemi, "to
cause to stand," is rendered "lay ... to the charge."

$$T0000441
\Charger\
<1,,4094,pinax>
primarily "a board or plank," came to denote various articles of
wood; hence, "a wooden trencher, charger," Matt. 14:8,11; Mark
6:25,28; Luke 11:39. See PLATTER.

$$T0000442
\Chariot\
<1,,716,harma>
akin to ararisko, "to join," denotes "a war chariot with two
wheels," Acts 8:28,29,38; Rev. 9:9.

<2,,4480,rhede>
"a wagon with four wheels," was chiefly used for traveling
purposes, Rev. 18:13.

$$T0000443
\Charity\
* For CHARITY see LOVE

$$T0000444
\Chaste\
<1,,53,hagnos>
signifies (a) "pure from every fault, immaculate," 2 Cor. 7:11
(AV, "clear"); Phil. 4:8; 1 Tim. 5:22; Jas. 3:17; 1 John 3:3 (in
all which the RV rendering is "pure"), and 1 Pet. 3:2, "chaste;"
(b) "pure from carnality, modest," 2 Cor. 11:2, RV, "pure;"
Titus 2:5, "chaste." See CLEAR, HOLY, PURE.

        Note: Cp. hagios, "holy, as being free from admixture of
evil;" hosios, "holy, as being free from defilement;"
eilikrines, "pure, as being tested," lit., "judged by the
sunlight;" katharos, "pure, as being cleansed."

$$T0000445
\Chasten, Chastening, Chastise, Chastisement\
<A-1,Verb,3811,paideuo>
primarily denotes "to train children," suggesting the broad idea
of education (pais, "a child"), Acts 7:22; 22:3; see also Titus
2:12, "instructing" (RV), here of a training gracious and firm;
grace, which brings salvation, employs means to give us full
possession of it; hence, "to chastise," this being part of the
training, whether (a) by correcting with words, reproving, and
admonishing, 1 Tim. 1:20 (RV, "be taught"); 2 Tim. 2:25, or (b)
by "chastening" by the infliction of evils and calamities, 1
Cor. 11:32; 2 Cor. 6:9; Heb. 12:6,7,10; Rev. 3:19. The verb also
has the meaning "to chastise with blows, to scourge," said of
the command of a judge, Luke 23:16,22. See CORRECTION, B,
INSTRUCT, LEARN, TEACH, and cp. CHILD (Nos. 4 to 6).

<B-1,Noun,3809,paideia>
denotes "the training of a child, including instruction;" hence,
"discipline, correction," "chastening," Eph. 6:4, RV (AV,
"nurture"), suggesting the Christian discipline that regulates
character; so in Heb. 12:5,7,8 (in ver. 8, AV, "chastisement,"
the RV corrects to "chastening"); in 2 Tim. 3:16, "instruction."
See INSTRUCTION, NURTURE.

$$T0000446
\Cheek\
<1,,4600,siagon>
primarily denotes "the jaw, the jaw-bone;" hence "cheek," Matt.
5:39; Luke 6:29.

$$T0000447
\Cheer, Cheerful, Cheerfully, Cheerfulness\
<A-1,Verb,2114,euthumeo>
signifies, in the Active Voice, "to put in good spirits, to make
cheerful" (eu, "well," thumos, "mind or passion"); or,
intransitively, "to be cheerful," Acts 27:22,25; Jas. 5:13 (RV,
"cheerful," for AV, "merry"). See MERRY.

<A-2,Verb,2293,tharseo>
"to be of good courage, of good cheer" (tharsos, "courage,
confidence"), is used only in the imperative mood, in the NT;
"be of good cheer," Matt. 9:2,22; 14:27; Mark 6:50; 10:49; Luke
8:48; John 16:33; Acts 23:11. See BOLD, A, No. 1, COMFORT,
COURAGE.

<B-1,Adjective,2115,euthumos>
means "of good cheer" (see A, No. 1), Acts 27:36.

<B-2,Adjective,2431,hilaros>
from hileos, "propitious," signifies that readiness of mind,
that joyousness, which is prompt to do anything; hence,
"cheerful" (Eng., "hilarious"), 2 Cor. 9:7, "God loveth a
cheerful (hilarious) giver."

        Note: In the Sept. the verb hilaruno translates a Hebrew
word meaning "to cause to shine," in Ps. 104:15.

<C-1,Adverb,2115,euthumos>
cheerfully (see A, No. 1), is found in the most authentic mss.,
in Acts 24:10, instead of the comparative degree, euthumoteron.

<D-1,Noun,2432,hilarotes>
"cheerfulness" (akin to B, No. 2), is used in Rom. 12:8, in
connection with showing mercy.

$$T0000448
\Cherish\
<1,,2282,thalpo>
primarily means "to heat, to soften by heat;" then, "to keep
warm," as of birds covering their young with their feathers,
Deut. 22:6, Sept.; metaphorically, "to cherish with tender love,
to foster with tender care," in Eph. 5:29 of Christ and the
Church; in 1 Thess. 2:7 of the care of the saints at
Thessalonica by the Apostle and his associates, as of a nurse
for her children.

$$T0000449
\Cherubim\
<1,,5502,cheroubim>
are regarded by some as the ideal representatives of redeemed
animate creation. In the Tabernacle and Temple they were
represented by the two golden figures of two-winged living
creatures. They were all of one piece with the golden lid of the
ark of the covenant in the Holy of Holies, signifying that the
prospect of redeemed and glorified creatures was bound up with
the sacrifice of Christ.

        This in itself would indicate that they represent
redeemed human beings in union with Christ, a union seen,
figuratively, proceeding out of the mercy seat. Their faces were
towards this mercy seat, suggesting a consciousness of the means
whereby union with Christ has been produced.

        The first reference to the "cherubim" is in Gen. 3:24,
which should read "... at the East of the Garden of Eden He
caused to dwell in a tabernacle the cherubim, and the flaming
sword which turned itself to keep the way of the Tree of Life."
This was not simply to keep fallen human beings out; the
presence of the "cherubim" suggests that redeemed men, restored
to God on God's conditions, would have access to the Tree of
Life. (See Rev. 22:14).

        Certain other references in the OT give clear indication
that angelic beings are upon occasion in view, e.g., Ps. 18:10;
Ezek. 28:4. So with the vision of the cherubim in Ezek. 10:1-20;
11:22. In the NT the word is found in Heb. 9:5, where the
reference is to the Ark in the Tabernacle, and the thought is
suggested of those who minister to the manifestation of the
glory of God.

        We may perhaps conclude, therefore, that, inasmuch as in
the past and in the present angelic beings have functioned and
do function administratively in the service of God, and that
redeemed man in the future is to act administratively in
fellowship with Him, the "cherubim" in Scripture represent one
or other of these two groups of created beings according to what
is set forth in the various passages relating to them.