Bible Heaven/Bible Heaven.iso/vines/t0001450

Text File | 1994-07-31 | 39KB | 916 lines

$$T0001450
\Ill\
<1,,2556,kakos>
"bad," is used in the neuter as a noun in Rom. 13:10, and
translated "ill." See BAD.

        Note: For phaulos, John 5:29, RV, see EVIL, A, No. 3.

$$T0001451
\Illuminated (Heb. 10:32)\
* For ILLUMINATED (Heb. 10:32) see ENLIGHTEN

$$T0001452
\Image\
<1,,1504,eikon>
denotes "an image;" the word involves the two ideas of
representation and manifestation. "The idea of perfection does
not lie in the word itself, but must be sought from the context"
(Lightfoot); the following instances clearly show any
distinction between the imperfect and the perfect likeness.

        The word is used (1) of an "image" or a coin (not a mere
likeness), Matt. 22:20; Mark 12:16; Luke 20:24; so of a statue
or similar representation (more than a resemblance), Rom. 1:23;
Rev. 13:14,15 (thrice); 14:9,11; 15:2; 16:2; 19:20; 20:4; of the
descendants of Adam as bearing his image, 1 Cor. 15:49, each a
representation derived from the prototype; (2) of subjects
relative to things spiritual, Heb. 10:1, negatively of the Law
as having "a shadow of the good things to come, not the very
image of the things," i.e., not the essential and substantial
form of them; the contrast has been likened to the difference
between a statue and the shadow cast by it; (3) of the relations
between God the Father, Christ, and man, (a) of man as he was
created as being a visible representation of God, 1 Cor. 11:7, a
being corresponding to the original; the condition of man as a
fallen creature has not entirely effaced the "image;" he is
still suitable to bear responsibility, he still has Godlike
qualities, such as love of goodness and beauty, none of which
are found in a mere animal; in the Fall man ceased to be a
perfect vehicle for the representation of God; God's grace in
Christ will yet accomplish more than what Adam lost; (b) of
regenerate persons, in being moral representations of what God
is, Col. 3:10; cp. Eph. 4:24; (c) of believers, in their
glorified state, not merely as resembling Christ but
representing Him, Rom. 8:29; 1 Cor. 15:49; here the perfection
is the work of Divine grace; believers are yet to represent, not
something like Him, but what He is in Himself, both in His
spiritual body and in His moral character; (d) of Christ in
relation to God, 2 Cor. 4:4, "the image of God," i.e.,
essentially and absolutely the perfect expression and
representation of the Archetype, God the Father; in Col. 1:15,
"the image of the invisible God" gives the additional thought
suggested by the word "invisible," that Christ is the visible
representation and manifestation of God to created beings; the
likeness expressed in this manifestation is involved in the
essential relations in the Godhead, and is therefore unique and
perfect; "he that hath seen Me hath seen the Father," John 14:9.
"The epithet "invisible." ... must not be confined to the
apprehension of the bodily senses, but will include the
cognizance of the inward eye also" (Lightfoot).

        As to synonymous words, homoioma, "likeness," stresses
the resemblance to an archetype, though the resemblance may not
be derived, whereas eikon is a "derived likeness" (see
LIKENESS); eidos, "a shape, form," is an appearance, "not
necessarily based on reality" (see FORM); skia, is "a shadowed
resemblance" (see SHADOW); morphe is "the form, as indicative of
the inner being" (Abbott-Smith); see FORM. For charakter, see
No. 2.

<2,,5481,charakter>
denotes, firstly, "a tool for graving" (from charasso, "to cut
into, to engross;" cp. Eng., "character," "characteristic");
then, "a stamp" or "impress," as on a coin or a seal, in which
case the seal or die which makes an impression bears the "image"
produced by it, and, vice versa, all the features of the "image"
correspond respectively with those of the instrument producing
it. In the NT it is used metaphorically in Heb. 1:3, of the Son
of God as "the very image (marg., 'the impress') of His
substance." RV. The phrase expresses the fact that the Son "is
both personally distinct from, and yet literally equal to, Him
of whose essence He is the adequate imprint" (Liddon). The Son
of God is not merely his "image" (His charakter), He is the
"image" or impress of His substance, or essence. It is the fact
of complete similarity which this word stresses in comparison
with those mentioned at the end of No. 1. In the Sept., Lev.
13:28, "the mark (of the inflammation)."

        "In John 1:1-3, Col. 1:15-17; Heb. 1:2,3, the special
function of creating and upholding the universe is ascribed to
Christ under His titles of Word, Image, and Son, respectively.
The kind of Creatorship so predicated of Him is not that of a
mere instrument or artificer in the formation of the world, but
that of One 'by whom, in whom, and for whom' all things are
made, and through whom they subsist. This implies the assertion
of His true and absolute Godhood" (Laidlaw, in Hastings' Bib.
Dic.).

        Note: The similar word charagma, "a mark" (see GRAVEN
and MARK), has the narrower meaning of "the thing impressed,"
without denoting the special characteristic of that which
produces it, e.g., Rev. 13:16,17. In Acts 17:29 the meaning is
not "graven (charagma) by art," but "an engraved work of art."

$$T0001453
\Imagination\
<1,,3053,logismos>
"a reasoning, a thought" (akin to logizomai, "to count,
reckon"), is translated "thoughts" in Rom. 2:15, suggestive of
evil intent, not of mere reasonings; "imaginations" in 2 Cor.
10:5 (RV, marg., "reasonings," in each place). The word suggests
the contemplation of actions as a result of the verdict of
conscience. See THOUGHT.

<2,,1261,dialogismos>
dia, and No. 1, is rendered "imaginations" in Rom. 1:21,
carrying with it the idea of evil purposes, RV, "reasonings;" it
is most frequently translated "thoughts." See DISPUTE.

<3,,1271,dianoia>
strictly, "a thinking over," denotes "the faculty of thinking;"
then, "of knowing;" hence, "the understanding," and in general,
"the mind," and so, "the faculty of moral reflection;" it is
rendered "imagination" in Luke 1:51, "the imagination of their
heart" signifying their thoughts and ideas. See MIND,
UNDERSTANDING.

$$T0001454
\Imagine\
<1,,3191,meletao>
signifies "to care for" (melete, "care"); then, "to attend to,"
"be diligent in," 1 Tim. 4:15, RV, i.e., to practice as the
result of devising or planning; thirdly, "to ponder," "imagine,"
Acts 4:25, RV, marg., "meditate." Some inferior mss. have it in
Mark 13:11. See DILIGENT, MEDITATE.

$$T0001455
\Imitate, Imitator\
<A-1,Verb,3401,mimeomai>
"a mimic, an actor" (Eng., "mime," etc.), is always translated
"to imitate" in the RV, for AV, "to follow," (a) of imitating
the conduct of missionaries, 2 Thess. 3:7,9; the faith of
spiritual guides, Heb. 13:7; (b) that which is good, 3 John
1:11. The verb is always used in exhortations, and always in the
continuous tense, suggesting a constant habit or practice. See
FOLLOW.

<B-1,Noun,3402,mimetes>
akin to A, "an imitator," so the RV for AV, "follower," is
always used in a good sense in the NT. In 1 Cor. 4:16; 11:1;
Eph. 5:1; Heb. 6:12, it is used in exhortations, accompanied by
the verb ginomai, "to be, become," and in the continuous tense
(see A) except in Heb. 6:12, where the aorist or momentary tense
indicates a decisive act with permanent results; in 1 Thess.
1:6; 2:14, the accompanying verb is in the aorist tense,
referring to the definite act of conversion in the past. These
instances, coupled with the continuous tenses referred to, teach
that what we became at conversion we must diligently continue to
be thereafter. See FOLLOW, Note (4).

<B-2,Noun,4831,summimetes>
denotes "a fellow imitator" (sun, "with," and No. 1), Phil.
3:17, RV, "imitators together" (AV, "followers together"). See
FOLLOW, Note (4).

$$T0001456
\Immediately\
<1,,3916,parachrema>
lit., "with the matter (or business) itself" (para, "with,"
chrema, "a business," or "event"), and so, "immediately," Matt.
21:19 (AV, "presently"),20; Luke 1:64; 4:39; 5:25; 8:44,47,55;
13:13; 18:43; 19:11; 22:60; Acts 3:7; 5:10; 12:23; 13:11;
16:26,33; it is thus used by Luke only, save for the two
instances in Matthew. See FORTHWITH. It is also rendered
"presently," soon," "straightway."

<2,,2117,euthus>
see FORTHWITH.

<3,,2112,eutheos>
ditto.

<4,,1824,exautes>
ditto.

$$T0001457
\Immortal, Immortality\
<1,,110,athanasia>
lit., "deathlessness" (a, negative, thanatos, "death"), is
rendered "immortality" in 1 Cor. 15:53,54, of the glorified body
of the believer; 1 Tim. 6:16, of the nature of God. Moulton and
Miligan (Vocab.) show that in early times the word had the wide
connotation of freedom from death; they also quote Ramsay (Luke
the Physician, p. 273), with reference to the use of the word in
sepulchral epitaphs. In a papyrus writing of the sixth century,
"a petitioner says that he will send up 'unceasing (athanatous)'
hymns to the Lord Christ for the life of the man with whom he is
pleading." In the NT, however, athanasia expresses more than
deathlessness, it suggests the quality of the life enjoyed, as
is clear from 2 Cor. 5:4; for the believer what is mortal is to
be "swallowed up of life."

        Note: The adjective aphthartos, translated "immortal" in
1 Tim. 1:17, AV, does not bear that significance, it means
"incorruptible." So with the noun aphtharsia, "incorruption,"
translated "immortality," in the AV of Rom. 2:7; 2 Tim. 1:10.
See CORRUPT, B, No. 3, and C, No. 2.

$$T0001458
\Immutable, Immutability\
<1,,276,ametathetos>
an adjective signifying "immutable" (a, negative, metatithemi,
"to change"), Heb. 6:18, where the "two immutable things" are
the promise and the oath. In Heb 6:17 the word is used in the
neuter with the article, as a noun, denoting "the immutability,"
with reference to God's counsel. Examples from the papyri show
that the word was used as a technical term in connection with
wills, "The connotation adds considerably to the force of Heb.
6:17 (and foll.)" (Moulton and Milligan).

$$T0001459
\Impart\
<1,,4323,prosanatithemi>
is used in the Middle Voice in the NT, in Gal. 1:16,
"conferred," or "had recourse to," and Gal. 2:6, RV, "imparted."
See CONFER.

<2,,3330,metadidomi>
see GIVE, No. 4.

$$T0001460
\Impediment\
<1,,3424,mogilalos>
denotes "speaking with difficulty" (mogis, "hardly," laleo, "to
talk"), "stammering," Mark 7:32; some mss. have moggilalos,
"thick-voiced" (from moggos, "with a hoarse, hollow voice"). In
the Sept., Isa. 35:6 "(the tongue) of stammerers."

$$T0001461
\Impenitent\
<1,,279,ametanoetos>
lit., "without change of mind" (a, negative, metanoeo, "to
change one's mind," meta, signifying "change," nous, "the
mind"), is used in Rom. 2:5, "impenitent" (or "unrepentant").
Moulton and Milligan show from the papyri writings that the word
is also used "in a Passive sense, 'not affected by change of
mind,' like ametameletos in Rom. 11:29," "without repentance."

$$T0001462
\Implacable\
<1,,786,aspondos>
lit. denotes "without a libation" (a, negative, sponde, "a
libation"), i.e., "without a truce," as a libation accompanied
the making of treaties and compacts; then, "one who cannot be
persuaded to enter into a covenant," "implacable," 2 Tim. 3:3
(AV, "truce-breakers"). Some mss. have this word in Rom. 1:31.

        Note: Trench (Syn. lii) contrasts aspondos with
asunthetos; see Note under COVENANTBREAKERS. Aspondos may
signify "untrue to one's promise," asunthetos "not abiding by
one's covenant, treacherous."

$$T0001463
\Implead\
* For IMPLEAD see ACCUSE, B, No. 2

$$T0001464
\Implanted\
<1,,1721,emphutos>
"implanted," or "rooted" (from emphuo, "to implant"), is used in
Jas. 1:21, RV, "implanted," for AV, "engrafted," of the Word of
God, as the "rooted word," i.e., a word whose property it is to
root itself like a seed in the heart. "The AV seems to identify
it with emphuteuton, which however would be out of place here,
since the word is sown, not grafted, in the heart" (Mayor).

$$T0001465
\Importunity\
<1,,335,anaidia[-ea]>
denotes "shamelessness, importunity" (a, negative, n, euphonic,
and aidos, "shame, modesty"), and is used in the Lord's
illustration concerning the need of earnestness and perseverance
in prayer, Luke 11:8. If shameless persistence can obtain a boon
from a neighbor, then certainly earnest prayer will receive our
Father's answer.

$$T0001466
\Imposed\
<1,,1945,epikeimai>
denotes "to be placed on, to lie on," (a) literally, as of the
stone on the sepulchre of Lazarus, John 11:38; of the fish on
the fire of coals, John 21:9; (b) figuratively, of a tempest (to
press upon), Acts 27:20; of a necessity laid upon the Apostle
Paul, 1 Cor. 9:16; of the pressure of the multitude upon Christ
to hear Him, Luke 5:1, "pressed upon;" of the insistence of the
chief priests, rulers and people that Christ should be
crucified, Luke 23:23, "were instant;" of carnal ordinances
"imposed" under the Law until a time of reformation, brought in
through the High Priesthood of Christ, Heb. 9:10. See INSTANT,
LIE, PRESS.

$$T0001467
\Impossible\
<A-1,Adjective,102,adunatos>
from a negative, and dunatos, "able, strong," is used (a) of
persons, Acts 14:8, "impotent;" figuratively, Rom. 15:1, "weak;"
(b) of things, "impossible," Matt. 19:26; Mark 10:27; Luke
18:27; Heb. 6:4,18; 10:4; 11:6; in Rom. 8:3, "for what the Law
could not do," is, more lit., "the inability of the law;" the
meaning may be either "the weakness of the Law," or "that which
was impossible for the Law;" the latter is perhaps preferable;
literalism is ruled out here, but the sense is that the Law
could neither justify nor impart life.

<A-2,Adjective,418,anendektos>
signifies "inadmissible" (a, negative, n, euphonic, and
endechomai, "to admit, allow"), Luke 17:1, of occasions of
stumbling, where the meaning is "it cannot be but that they will
come."

<B-1,Verb,101,adunateo>
signifies "to be impossible" (corresponding to A, No. 1),
"unable;" in the NT it is used only of things, Matt. 17:20,
"(nothing) shall be impossible (unto you);" Luke 1:37. AV "(with
God nothing) shall be impossible;" RV, "(no word from God, a
different construction in the best mss.) shall be void of
power;" rhema may mean either "word" or "thing" (i.e., fact). In
the Sept. the verb is always used of things and signifies either
to be "impossible" or to be impotent, e.g., Gen. 18:14; Lev.
25:35, "he fail;" Deut. 17:8; Job 4:4, "feeble;" Job 42:2; Dan.
4:6; Zech. 8:6.

$$T0001468
\Impostors\
<1,,1114,goes>
primarily denotes "a wailer" (goao, "to wail"); hence, from the
howl in which spells were chanted, "a wizard, sorcerer,
enchanter," and hence, "a juggler, cheat, impostor," rendered
"impostors" in 2 Tim. 3:13, RV (AV, "seducers"); possibly the
false teachers referred to practiced magical arts; cp. 2 Tim
3:8.

$$T0001469
\Impotent\
<A-1,Adjective,102,adunatos>
see IMPOSSIBLE, A, No. 1.

<A-2,Adjective,772,asthenes>
"without strength" (a, negative, sthenos, strength), is
translated "impotent" in Acts 4:9. See FEEBLE, SICK, WEAK.

<B-1,Verb,770,astheneo>
"to be without strength" (akin to A, No. 2), is translated
"impotent folk" in John 5:3, AV; cp. John 5:7 (the present
participle, lit., "being impotent"). See DISEASED, SICK, WEAK.

$$T0001470
\Imprison, Improsonment\
<A-1,Verb,5439,phulakizo>
"to imprison," akin to phulax, "a guard, a keeper," and
phulasso, "to guard," and B, below, is used in Acts 22:19.

<B-1,Noun,5438,phulake>
besides its other meanings, denotes "imprisonment," in 2 Cor.
6:5 (plural); Heb. 11:36. See CAGE.

$$T0001471
\Impulse\
<1,,3730,horme>
denotes (a) "an impulse" or "violent motion," as of the
steersman of a vessel, Jas. 3:4, RV, "impulse" (AV omits); (b)
"an assault, onset," Acts 14:5. See ASSAULT.

$$T0001472
\Impute\
<1,,3049,logizomai>
"to reckon, take into account," or, metaphorically, "to put down
to a person's account," is never rendered in the RV by the verb
"to impute." In the following, where the AV has that rendering,
the RV uses the verb "to reckon," which is far more suitable;
Rom. 4:6,8,11,22,23,24; 2 Cor. 5:19; Jas. 2:23. See ACCOUNT, and
especially, in the above respect, RECKON.

<2,,1677,ellogao[-eo]>
(the -ao termination is the one found in the Koine, the language
covering the NT period), denotes "to charge to one's account, to
lay to one's charge," and is translated "imputed" in Rom. 5:13,
of sin as not being "imputed when there is no law." This
principle is there applied to the fact that between Adam's
trangression and the giving of the Law at Sinai, sin, though it
was in the world, did not partake of the character of
transgression; for there was no law. The law of conscience
existed, but that is not in view in the passage, which deals
with the fact of external commandments given by God. In Philem.
1:18 the verb is rendered "put (that) to (mine) account." See
ACCOUNT.

$$T0001473
\In\
* For IN see +, p. 9

$$T0001474
\Inasmuch as\
<1,,2526,katho>
lit., "according to what" (kata, "according to," and ho, the
neuter of the relative pronoun), is translated "inasmuch as" in
1 Pet. 4:13, AV (RV, "insomuch as"); in Rom. 8:26, "as (we
ought);" in 2 Cor. 8:12, RV, "according as" (AV, "according to
that"). See INSOMUCH.

<2,,1909 3745,eph'hoson>
lit., "upon how much" (epi, "upon," hosos, "how much"), is
translated "inasmuch as" in Matt. 25:40,45; Rom. 11:13.

<3,,2530,kathoti>
see ACCORDING AS, No. 1.

<4,,2596 3745,kath'hoson>
kata, "according to," and hosos, "how much," is translated
"inasmuch as" in Heb. 3:3, AV (RV, "by so much as"); Heb. 7:20;
9:27, RV (AV, "as").

        Note: In Phil. 1:7, the phrase "inasmuch as" translates
the present participle of the verb eimi, "to be," lit., "(ye)
being (all partakers)."

$$T0001475
\Incense (burn)\
<A-1,Noun,2368,thumiama>
denotes "fragrant stuff for burning, incense" (from thuo, "to
offer in sacrifice"), Luke 1:10,11; in the plural, Rev. 5:8;
18:13, RV (AV, "odors"); Rev. 8:3,4, signifying "frankincense"
here. In connection with the tabenacle, the "incense" was to be
prepared from stacte, onycha, and galbanum, with pure
frankincense, an equal weight of each; imitation for private use
was forbidden, Exod. 30:34-38. See ODOR. Cp. thumiaterion, "a
censer," Heb. 9:4, and libanos, "frankincense," Rev. 18:13; see
FRANKINCENSE.

<B-1,Verb,2370,thumiao>
"to burn incense" (see A), is found in Luke 1:9.

$$T0001476
\Inclose\
<1,,4788,sunkleio>
"to shut together, shut in on all sides" (sun, "with," kleio,
"to shut"), is used of a catch of fish, Luke 5:6; metaphorically
in Rom. 11:32, of God's dealings with Jew and Gentile, in that
He has "shut up (AV, concluded) all onto disobedience, that He
might have mercy upon all." There is no intimation in this of
universal salvation. The meaning, from the context, is that God
has ordered that all should be convicted of disobedience without
escape by human merit, that He might display His mercy, and has
offered the Gospel without national distinction, and that when
Isreal is retored, He will, in the resulting Millennium, show
His mercy to all nations. The word "all" with reference to
Israel, is to be viewed in the light of ver. 26, and, in
reference to the Gentiles, in the light of verses 12-25; in Gal.
3:22,23 ("the Scripture hath shut up all things under sin"), the
Apostle shows that, by the impossibility of being justified by
keeping the Law, all, Jew and Gentile, are under sin, so that
righteousness might be reckoned to all who believe. See
CONCLUDE, SHUT.

$$T0001477
\Incontinency, Incontinent\
<A-1,Noun,192,akrasia>
denotes "want of power" (a, negative, kratos, "power"); hence,
"want of self-control, incontinency," 1 Cor. 7:5; in Matt.
23:25, "excess." See EXCESS.

<B-1,Adjective,193,akrates>
denotes "powerless, impotent;" in a moral sense, unrestrained,
"without self-control," 2 Tim. 3:3, RV (AV, "incontinent"). See
SELF-CONTROL.

$$T0001478
\Incorruptible and Incorruption\
* For INCORRUPTIBLE and INCORRUPTION, see under CORRUPT

$$T0001479
\Increase (Noun)\
* For the noun INCREASE, see GROW, No. 1, Note

$$T0001480
\Increase (Verb)\
<1,,837,auxano>
see GROW, No. 1.

<2,,4052,perisseuo>
"to be over and above, to abound," is translated "increased" in
Acts 16:5, of churches; "increase" in the AV of 1 Thess. 4:10
(RV, "abound"). See ABOUND, under ABUNDANCE, B, No. 1.

<3,,4121,pleonazo>
"to make to abound," is translated "make (you) to increase in 1
Thess. 3:12, with No. 2. See ABUNDANCE, B, No. 3.

<4,,4278,prokopto>
is translated by the verb "to increase" in Luke 2:52 and in the
AV of 2 Tim. 2:16 (RV, "will proceed further"). See ADVANCE,
PROCEED.

<5,,4369,prostithemi>
"to put to, add to," is translated "increase" in Luke 17:5. See
ADD. No. 2.

        Note: For "increased in strength" see STRENGTH.

$$T0001481
\Incredible\
<1,,571,apistos>
is once rendered "incredible," Acts 26:8, of the doctrine of
resurrection; elsewhere it is used of persons, with the meaning
"unbelieving." See BELIEF, C, Note (3).

$$T0001482
\Indebted (to be)\
<1,,3784,opheilo>
"to owe, to be a debtor," is translated "is indebted" in Luke
11:4. Luke does not draw a parallel between our forgiving and
God's; he speaks of God's forgiving sins, of our forgiving
"debt," moral debts, probably not excluding material debts.
Matthew speaks of our sins as opheilemata, "debts," and uses
parallel terms. Ellicott and others suggest that Luke used a
term more adapted to the minds of gentile readers. The inspired
language provides us with both, as intended by the Lord.

$$T0001483
\Indeed\
<1,,3303,men>
a conjunctive particle (originally a form of men, "verily,
truly," found in Heb. 6:14), usually related to an adversative
conjunction or particle, like de, in the following clause, which
is placed in opposition to it. Frequently it is untranslatable;
sometimes it is rendered "indeed," e.g., Matt. 3:11; 13:32;
17:11, RV (AV, "truly"); Matt. 20:23; 26:41; (some mss. have it
in Mark 1:8); Mark 9:12, RV (AV, "verily").

<2,,227,alethes>
"true," is rendered "indeed" in John 6:55 (twice), see RV marg.;
some mss. have No. 3 here.

<3,,230,alethos>
"truly" (from No. 2), is translated "indeed" in John 1:47; 4:42;
8:31.

<4,,3689,ontos>
an adverb from on, the present participle of eimi, "to be,"
denotes "really, actually;" it is translated "indeed" in Mark
11:32 (RV, "verily"); Luke 24:34; John 8:36; 1 Cor. 14:25, RV
(AV "of a truth"); 1 Tim. 5:3,5,16; 6:15, RV, where some mss.
have aionios, "eternal" (AV); in Gal. 3:21, "verily."

<5,,2532 1063,kai gar>
signifies "and in fact," "for also" (kai, "and," or "even," or
"also;" gar, "for;" gar always comes after the first word in the
sentence); it is translated "For indeed" in the RV of Acts
19:40; 2 Cor. 5:4; 1 Thess. 4:10 (AV, "and indeed"); AV and RV
in Phil. 2:27. This phrase has a confirmatory sense, rather than
a modifying effect, e.g, Matt. 15:27, RV, "for even," instead of
the AV "yet;" the woman confirms that her own position as a
Gentile "dog" brings privilege, "for indeed the dogs, etc."

<6,,3761 1063,oude gar>
"for neither," is rendered "neither indeed" in Rom. 8:7.

<7,,235 2532,alla kai>
"but even," or "but also," is rendered "nay indeed" in 2 Cor.
11:1, RV (AV, "and indeed." RV marg., "but indeed").

<8,,2532,kai>
preceded by the particle ge, "at least, ever," is rendered
"indeed" in Gal. 3:4, RV (AV, "yet"). Kai alone is rendered
"indeed" in Phil. 4:10, RV (AV, "also").

<9,,1509,ei meti>
"if not indeed," is rendered "unless indeed" in 2 Cor. 13:5, RV
(AV, "except").

$$T0001484
\Indignation\
<A-1,Noun,24,aganaktesis>
is rendered "indignation" in 2 Cor. 7:11. See ANGER, A, Note
(3).

        Notes: (1) Orge, "wrath," is translated "indignation" in
Rev. 14:10, AV; RV, "anger." See ANGER, A, No. 1. (2) For
thumos, see ANGER, A, Notes (1) and (2). (3) In Acts 5:17, the
AV translates zelos by "indignation" (RV "jealous"); in Heb.
10:27, AV. "indignation" (RV "fierceness;" marg., "jealousy").
See JEALOUSY.

<B-1,Verb,23,aganakteo>
"to be indignant, to be moved with indignation" (from agan,
"much," achomai, "to grieve"), is translated "were moved with
indignation" of the ten disciples against James and John, Matt.
20:24; in Mark 10:41, RV (AV, "they began to be much
displeased"); in Matt. 21:15, of the chief priests and scribes,
against Christ and the children, RV, "they were moved with
indignation" (AV, "they were sore displeased"); in Matt. 26:8,
of the disciples against the woman who anointed Christ's feet,
"they had indignation;" so Mark 14:4; in Mark 10:14, of Christ,
against the disciples, for rebuking the children, "He was moved
with indignation," RV (AV, "he was much displeased"); in Luke
13:14, of the ruler of the synagogue against Christ for healing
on the Sabbath, "being moved with indignation," RV, AV,
"(answered) with indignation." See ANGER, B, Note (3).

$$T0001485
\Indulgence\
<1,,425,anesis>
"a loosening, relaxation of strain" (akin to aniemi, "to relax,
loosen"), is translated "indulgence" in Acts 24:23, RV (AV,
"liberty"), in the command of Felix to the centurion, to
moderate restrictions upon Paul. The papyri and inscriptions
illustrate the use of the word as denoting relief (Moulton and
Milligan, Vocab.) In the NT it always carries the thought of
relief from tribulation or persecution; so 2 Thess. 1:7, "rest;"
in 2 Cor. 2:13; 7:5 it is rendered "relief," RV (AV, "rest"); in
2 Cor. 8:13, "eased." Josephus speaks of the rest or relief
(anesis) from plowing and tillage, given to the land in the Year
of Jubilee. See EASE, LIBERTY, RELIEF, REST.

<2,,4140,plesmone>
"a filling up, satiety" (akin to pimplemi, "to fill"), is
translated "indulgence (of the flesh)" in Col. 2:23, RV (AV,
"satisfying"). Lightfoot translates the passage "yet not really
of any value to remedy indulgence of the flesh." A possible
meaning is, "of no value in attempts at asceticism." Some regard
it as indicating that the ascetic treatment of the body is not
of any honor to the satisfaction of the flesh (the reasonable
demands of the body): this interpretation is unlikely. The
following paraphrase well presents the contrast between the
asceticism which "practically treats the body as an enemy, and
the Pauline view which treats it as a potential instrument of a
righteous life:" ordinances, "which in fact have a specious look
of wisdom (where there is no true wisdom), by the employment of
self-chosen acts of religion and humility (and) by treating the
body with brutality instead of treating it with due respect,
with a view to meeting and providing against over-indulgence of
the flesh" (Parry, in the Camb. Greek Test.).

$$T0001486
\Inexcusable\
* For INEXCUSABLE see EXCUSE

$$T0001487
\Infallible\
* For INFALLIBLE see PROOF

$$T0001488
\Infant\
* For INFANT see BABE

$$T0001489
\Inferior\
<1,,2274,hettaomai | hessaomai>
"to be less or inferior," is used in the Passive Voice, and
translated "ye were made inferior," in 2 Cor. 12:13, RV for AV,
"ye were inferior," i.e., were treated with less consideration
than other churches, through his independence in not receiving
gifts from them. In 2 Pet. 2:19,20 it signifies to be overcome,
in the sense of being subdued and enslaved. See OVERCOME. Cp.
hesson, "less," 2 Cor. 12:15; in 1 Cor. 11:17, "worse;" hettema,
"a loss, a spiritual defect," Rom. 11:12; 1 Cor. 6:7. Also
elattoo, "to decrease, make lower," John 3:30; Heb. 2:7,9.

$$T0001490
\Infidel\
* For INFIDEL (RV, UNBELIEVER), see BELIEF, C, Note (3)

$$T0001491
\Infirmity\
<1,,769,astheneia>
lit., "want of strength" (a, negative, sthenos, "strength"),
"weakness," indicating inability to produce results, is most
frequently translated "infirmity," or "infirmities;" in Rom.
8:26, the RV has "infirmity" (AV, "infirmities"); in 2 Cor.
12:5,9,10, "weaknesses" and in 2 Cor. 11:30, "weakness" (AV,
"infirmities"); in Luke 13:11 the phrase "a spirit of infirmity"
attributes her curvature directly to satanic agency. The
connected phraseology is indicative of trained medical knowledge
on the part of the writer.

<2,,771,asthenema>
akin to No. 1, is found in the plural in Rom. 15:1,
"infirmities," i.e., those scruples which arise through weakness
of faith. The strong must support the infirmities of the weak
(adunatos) by submitting to self-restraint.

        Note: In Luke 7:21, AV, nosos, "a disease," is
translated "infirmities" (RV, "diseases").

$$T0001492
\Inflicted\
* Note: This is inserted in 2 Cor. 2:6 to complete the sentence;
there is no corresponding word in the original, which lit. reads
"this punishment, the (one) by the majority."

$$T0001493
\Inform\
<1,,1718,emphanizo>
"to manifest, exhibit," in the Middle and Passive Voices, "to
appear, also signifies to declare, make known," and is
translated "informed" in Acts 24:1; 25:2,15. For all the
occurrences of the word see APPEAR, A, No. 5.

<2,,2727,katecheo>
primarily denotes "to resound" (kata, "down," echos "a sound");
then, "to sound down the ears, to teach by word of mouth,
instruct, inform" (Eng., "catechize, catechumen"); it is
rendered, in the Passive Voice, by the verb "to inform," in Acts
21:21,24. Here it is used of the large numbers of Jewish
believers at Jerusalem whose zeal for the Law had been stirred
by information of accusations made against the Apostle Paul, as
to certain anti-Mosaic teaching he was supposed to have given
the Jews. See INSTRUCT, TEACH.

$$T0001494
\Inhabitants, Inhabiters\
* For INHABITANTS, INHABITERS, see DWELL, A, No. 2

$$T0001495
\Inherit, Inheritance\
<A-1,Verb,2816,kleronomeo>
strictly means "to receive by lot" (kleros, "a lot," nemomai,
"to possess"); then, in a more general sense, "to possess
oneself of, to receive as one's own, to obtain." The following
list shows how in the NT the idea of inheriting broadens out to
include all spiritual good provided through and in Christ, and
particularly all that is contained in the hope grounded on the
promises of God. The verb is used of the following objects:

        "(a) birthright, that into the possession of which one
enters in virtue of sonship, not because of a price paid or of a
task accomplished, Gal. 4:30; Heb. 1:4; 12:17:

        (b) that which is received as a gift, in contrast with
that which is received as the reward of law-keeping, Heb. 1:14;
6:12 ('through,' i.e., 'through experiences that called for the
exercise of faith and patience,' but not 'on the ground of the
exercise of faith and patience.'):

        (c) that which is received on condition of obedience to
certain precepts, 1 Pet. 3:9, and of faithfulness to God amidst
opposition, Rev. 21:7:

        (d) the reward of that condition of soul which forbears
retaliation and self-vindication, and expresses itself in
gentleness of behavior ..., Matt. 5:5. The phrase "inherit the
earth," or "land," occur several times in OT. See especially Ps.
37:11,22:

        (e) the reward (in the coming age, Mark 10:30) of the
acknowledgment of the paramountcy of the claims of Christ, Matt.
19:29. In the three accounts given of this incident, see Mark
10:17-31, Luke 18:18-30, the words of the question put to the
Lord are, in Matthew, "that I may have," in Mark and Luke, "that
I may inherit." In the report of the Lord's word to Peter in
reply to his subsequent question, Matthew has "inherit eternal
life," while Mark and Luke have "receive eternal life." It seems
to follow that the meaning of the word "inherit" is here ruled
by the words "receive" and "have," with which it is interchanged
in each of the three Gospels, i.e., the less common word
"inherit" is to be regarded as equivalent to the more common
words "receive" and "have." Cp. Luke 10:25:

        (f) the reward of those who have shown kindness to the
"brethren" of the Lord in their distres, Matt. 25:34:

        (g) the kingdom of God, which the morally corrupt cannot
"inherit," 1 Cor. 6:9,10, the "inheritance" of which is likewise
impossible to the present physical constitution of man, 1 Cor.
15:50:

        (h) incorruption, impossible of "inheritance" by
corruption, 1 Cor. 15:50." * [* From Notes on Galatians, by Hogg
and Vine, pp. 286-289.]

        See HEIR.

        Note: In regard to (e), the word clearly signifies
entrance into eternal life without any previous title; it will
not bear the implication that a child of God may be divested of
his "inheritance" by the loss of his right of succession.

<A-2,Verb,2820,kleroo>
is used in the Passive Voice in Eph. 1:11, AV, "we have obtained
an inheritance;" RV, "we were made a heritage." See HERITAGE.

<B-1,Noun,2817,kleronomia>
"a lot" (see A), properly "an inherited property, an
inheritance." "It is always rendered inheritance in NT, but only
in a few cases in the Gospels has it the meaning ordinarily
attached to that word in English, i.e., that into possession of
which the heir enters only on the death of an ancestor. The NT
usage may be set out as follows: (a) that property in real
estate which in ordinary course passes from father to son on the
death of the former, Matt. 21:38; Mark 12:7; Luke 12:13; 20:14;
(b) a portion of an estate made the substance of a gift, Acts
7:5; Gal. 3:18, which also is to be included under (c); (c) the
prospective condition and possessions of the believer in the new
order of things to be ushered in at the return of Christ, Acts
20:32; Eph. 1:14; 5:5; Col. 3:24; Heb. 9:15; 1 Pet. 1:4; (d)
what the believer will be to God in that age, Eph. 1:18." * [*
From Notes on Galatians, by Hogg and Vine, pp. 146-147.]

        Note: In Gal. 3:18, "if the inheritance is of the Law,"
the word "inheritance" stands for "the title to the
inheritance."

<B-2,Noun,2819,kleros>
(whence Eng., "clergy"), denotes (a) "a lot," given or cast (the
latter as a means of obtaining Divine direction), Matt. 27:35;
Mark 15:24; Luke 23:24; John 19:24; Acts 1:26; (b) "a person's
share" in anything, Acts 1:17, RV, "portion" (AV, "part"); Acts
8:21, "lot;" (c) "a charge" (lit., "charges") "allotted," to
elders, 1 Pet. 5:3, RV (AV, "(God's) heritage"); the figure is
from portions of lands allotted to be cultivated; (d) "an
inheritance," as in No. 1 (c); Acts 26:18; Col. 1:12. See
CHARGE, A, No. 4, LOT(S), PART, PORTION.

$$T0001496
\Iniquity\
<1,,458,anomia>
lit., "lawlessness" (a, negative, nomos, "law"), is used in a
way which indicates the meaning as being lawlessness or
wickedness. Its usual rendering in the NT is "iniquity," which
lit. means unrighteousness. It occurs very frequently in the
Sept., especially in the Psalms, where it is found about 70
times. It is used (a) of iniquity in general, Matt. 7:23; 13:41;
23:28; 24:12; Rom. 6:19 (twice); 2 Cor. 6:14, RV, "iniquity"
(AV, "unrighteousness"); 2 Thess. 2:3, in some mss.; the AV and
RV follow those which have hamartia, "(man of) sin;" 2 Thess.
2:7, RV, "lawlessness" (AV, "iniquity"); Titus 2:14; Heb. 1:9; 1
John 3:4 (twice), RV, "(doeth) ... lawlessness" and
"lawlessness" (AV, "transgresseth the law" and "trangression of
the law"); (b) in the plural, of acts or manifestations of
lawlessness, Rom. 4:7; Heb. 10:17 (some inferior mss. have it in
Heb. 8:12, for the word hamartia). See LAWLESSNESS,
TRANSGRESSION, UNRIGHTEOUSNESS.

        Note: In the phrase "man of sin," 2 Thess. 2:3, the word
suggests the idea of contempt of Divine law, since the
Antichrist will deny the existence of God.

<2,,93,adikia>
denotes "unrighteousness," lit., "unrightness" (a, negative,
dike, "right"), a condition of not being right, whether with
God, according to the standard of His holiness and
righteousness, or with man, according to the standard of what
man knows to be right by his conscience. In Luke 16:8; 18:6, the
phrases lit. are, "the steward of unrighteousness" and "the
judge of injustice," the subjective genitive describing their
character; in Luke 18:6 the meaning is "injustice" and so
perhaps in Rom. 9:14. The word is usually translated
"unrighteousness," but is rendered "iniquity" in Luke 13:27;
Acts 1:18; 8:23; 1 Cor. 13:6, AV (RV, "unrighteousness"); so in
2 Tim. 2:19; Jas. 3:6.

<3,,92,adikema>
denotes "a wrong, injury, misdeed" (akin to No. 2; from adikeo,
"to do wrong"), the concrete act, in contrast to the general
meaning of No. 2, and translated "a matter of wrong," in Acts
18:14; "wrong-doing," Acts 24:20 (AV, "evil-doing");
"iniquities," Rev. 18:5. See EVIL, WRONG.

<4,,4189,poneria>
akin to poneo, "to toil" (cp. poneros, "bad, worthless;" see
BAD), denotes "wickedness," and is so translated in Matt. 22:18;
Mark 7:22 (plural); Luke 11:39; Rom. 1:29; 1 Cor. 5:8; Eph.
6:12; in Acts 3:26, "iniquities." See WICKEDNESS. Cp. kakia,
"evil."

<5,,3892,paranomia>
"law-breaking" (para, "against," nomos, "law"), denotes
"transgression," so rendered in 2 Pet. 2:16, for AV, "iniquity."

$$T0001497
\Injure, Injurious, Injury\
<A-1,Verb,91,adikeo>
akin to Nos. 2 and 3, under INIQUITY, is usually translated
either "to hurt," or by some form of the verb "to do wrong." In
the AV of Gal. 4:12, it is rendered "ye have (not) injured me,"
which the RV corrects, both in tense and meaning, to "ye did (me
no) wrong." See HURT.

<B-1,Adjective,5197,hubristes>
"a violent, insolent man" (akin to C), is translated "insolent"
in Rom. 1:30, RV, for AV, "despiteful;" in 1 Tim. 1:13,
"injurious." See DESPITEFUL, INSOLENT.

<C-1,Noun,5196,hubris>
see HARM, A, No. 4.

$$T0001498
\Ink\
<1,,3188,melan>
the neuter of the adjective melas, "black" (see Matt. 5:36; Rev.
6:5,12), denotes "ink," 2 Cor. 3:3; 2 John 1:12; 3 John 1:13.

$$T0001499
\Inn\
<1,,2646,kataluma>
see GUESTCHAMBER.

<2,,3829,pandocheion>
lit., "a place where all are received" (pas, "all," dechomai,
"to receive"), denotes "a house for the reception of strangers,"
a caravanserai, translated "inn," in Luke 10:34, in the parable
of the good samaritan. Cattle and beasts of burden could be
sheltered there, and this word must thereby be distinguished
from No. 1. Cp. pandocheus in the next verse, "(the) host."