Bible Heaven/Bible Heaven.iso/vines/t0001550

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$$T0001550
\Journey (Noun and Verb), Journeyings\
<A-1,Noun,3598,hodos>
"a way, path, road," used of a traveler's way, a "journey," is
rendered "journey" in Matt. 10:13; Mark 6:8; Luke 2:44, "a day's
journey" (probably to Beeroth, six miles north of Jerusalem);
Luke 9:3; 11:6; Acts 1:12, "a Sabbath day's journey," i.e., the
journey which a Jew was allowed to take on the Sabbath, viz.,
about 2,000 yards or cubits (estimates vary). The regulation was
not a Mosaic enactment, but a rabbinical tradition, based upon
an exposition of Exod. 16:29, and a comparison of the width of
the suburb of a Levitical city as enjoined in Num. 35:4,5, and
the distance between the ark and the people at the crossing of
the Jordan, Josh. 3:4. In regard to Acts 1:12, there is no
discrepancy between this and Luke 24:50, where the RV rightly
translates by "over against Bethany," which does not fix the
exact spot of the Ascension. See HIGHWAY, WAY.

<A-2,Noun,3597,hodoiporia>
"a wayfaring, journeying" (No. 1, and poros, "a way, a
passage"), is used of the Lord's journey to Samaria, John 4:6,
and of Paul's "journeyings," 2 Cor. 11:26. Cp. B, No. 3.

        Note: In Luke 13:22 the noun poreia, "a journey, a
going" (cp. poros, No. 2, above), is used with the verb poieo,
"to make," with the meaning "to journey," lit., "making (for
Himself, Middle Voice) a way," "journeying." In Jas. 1:11,
"ways." See WAY.

<B-1,Verb,4198,poreuomai>
is used in the Middle Voice in the NT, signifying "to go,
proceed, go on one's way;" it is translated by the verb "to
journey" in Acts 9:3; 22:6, "as I made (my) journey;" Acts
26:13; Rom. 15:24 (1st part), AV, "I take my journey," RV, "I
go" (for the 2nd part, "in my journey," see No. 2). See GO, No.
1.

<B-2,Verb,1279,diaporeuo>
"to carry over," used in the Passive Voice with the meaning "to
pass by, to journey through," is translated "in my journey," in
Rom. 15:24, lit., "journeying through;" in Luke 18:36, RV,
"going by" (AV "pass by"). See GO, No. 4.

<B-3,Verb,3596,hodoiporeo>
"to travel, journey" (akin to A, No. 2), is found in Acts 10:9.

<B-4,Verb,3593,hodeuo>
"to be on the way, journey" (from hodos, "a way"), the simplest
form of the verbs denoting "to journey," is used in the parable
of the good samaritan, Luke 10:33.

<B-5,Verb,4922,sunodeuo>
sun, "with," and No. 4, "to journey with," occurs in Acts 9:7.
In the Sept., Zech. 8:21.

<B-6,Verb,2137,euodoo>
"to help on one's way" (eu, "well," and hodos), is used in the
Passive Voice with the meaning "to have a prosperous journey;"
so the AV of Rom. 1:10; the RV, "I may be prospered" rightly
expresses the metaphorical use which the verb acquired, without
reference to a "journey;" see 1 Cor. 16:2; 3 John 1:2.

<B-7,Verb,4311,propempo>
"to send before or forth" (pro, "before," pempo, "to send"),
also means "to set forward on a journey, to escort;" in 1 Cor.
16:6, "may set (me) forward on my journey," RV [AV, "may bring
(me) etc."]; so Titus 3:13; 3 John 1:6. See ACCOMPANY, CONDUCT,
WAY.

<B-8,Verb,589,apodemeo>
denotes "to go on a journey to another country, go abroad,"
Matt. 21:33; 25:14,15; Mark 12:1; Luke 15:13; 20:9. See COUNTRY.

        Note: For the adjective apodemos, Mark 13:34, AV,
"taking a far journey," RV, "sojourning in another country," see
COUNTRY.

$$T0001551
\Joy (Noun and Verb), Joyfulness, Joyfully, Joyous\
<A-1,Noun,5479,chara>
"joy, delight" (akin to chairo, "to rejoice"), is found
frequently in Matthew and Luke, and especially in John, once in
Mark (Mark 4:16, RV, "joy," AV, "gladness"); it is absent from 1
Cor. (though the verb is used three times), but is frequent in 2
Cor., where the noun is used five times (for 2 Cor. 7:4, RV, see
Note below), and the verb eight times, suggestive of the
Apostle's relief in comparison with the circumstances of the 1st
Epistle; in Col. 1:11, AV, "joyfulness," RV, "joy." The word is
sometimes used, by metonymy, of the occasion or cause of "joy,"
Luke 2:10 (lit., "I announce to you a great joy"); in 2 Cor.
1:15, in some mss., for charis, "benefit;" Phil. 4:1, where the
readers are called the Apostle's "joy;" so 1 Thess. 2:19,20;
Heb. 12:2, of the object of Christ's "joy;" Jas. 1:2, where it
is connected with falling into trials; perhaps also in Matt.
25:21,23, where some regard it as signifying, concretely, the
circumstances attending cooperation in the authority of the
Lord. See also the Note following No. 3.

        Note: In Heb. 12:11, "joyous" represents the phrase
meta, "with," followed by chara, lit., "with joy." So in Heb.
10:34, "joyfully;" in 2 Cor. 7:4 the noun is used with the
Middle Voice of huperperisseuo, "to abound more exceedingly,"
and translated "(I overflow) with joy," RV (AV, "I am exceeding
joyful").

<A-2,Noun,20,agalliasis>
"exultation, exuberant joy." Cp. B, No. 3, below. See GLADNESS.

<A-3,Noun,2167,euphrosune>
is rendered "joy" in the AV of Acts 2:28, RV, "gladness," as in
14:17. See GLADNESS.

        Note: "Joy" is associated with life, e.g., 1 Thess.
3:8,9. Experiences of sorrow prepare for, and enlarge, the
capacity for "joy," e.g., John 16:20; Rom. 5:3,4; 2 Cor. 7:4;
8:2; Heb. 10:34; Jas. 1:2. Persecution for Christ's sake
enhances "joy," e.g., Matt. 5:11,12; Acts 5:41. Other sources of
"joy" are faith, Rom. 15:13; Phil. 1:25; hope, Rom. 5:2
(kauchaomai, see B, No. 2); 12:12 (chairo, see B, No. 1); the
"joy" of others, Rom. 12:15, which is distinctive of Christian
sympathy. Cp. 1 Thess. 3:9. In the OT and the NT God Himself is
the ground and object of the believer's "joy," e.g., Ps. 35:9;
43:4; Isa. 61:10; Luke 1:47; Rom. 5:11; Phil. 3:1; 4:4.

<B-1,Verb,5463,chairo>
"to rejoice, be glad," is translated "joyfully" in Luke 19:6,
lit., "rejoicing;" "we joyed," 2 Cor. 7:13; "I joy," Phil. 2:17;
"do ye joy," Phil. 2:18; "joying," Col. 2:5; "we joy," 1 Thess.
3:9. It is contrasted with weeping and sorrow, e.g., in John
16:20,22; Rom. 12:15; 1 Cor. 7:30 (cp. Ps. 30:5). See FAREWELL,
GLAD, GREETING, HAIL, REJOICE.

<B-2,Verb,2744,kauchaomai>
"to boast, glory, exult," is rendered "we joy," in Rom. 5:11, AV
(RV, "we rejoice"). It would have been an advantage to translate
this word distinctively by the verbs "to glory" or "to exult."

<B-3,Verb,21,agalliao>
"to exult, rejoice greatly," is translated "with exceeding joy"
in 1 Pet. 4:13 (Middle Voice), lit., "(ye rejoice, chairo)
exulting." Cp. A, No. 2. See GLAD, REJOICE.

<B-4,Verb,3685,oninemi>
"to benefit, profit," in the Middle Voice, "to have profit,
derive benefit," is translated "let me have joy" in Philem. 1:20
(RV marg., "help"); the Apostle is doubtless continuing his
credit and debit metaphors and using the verb in the sense of
"profit."

$$T0001552
\Judge (Noun and Verb)\
<A-1,Noun,2923,krites>
"a judge" (from krino, see B, No. 1), is used (a) of God, Heb.
12:23, where the order in the original is "to a Judge who is God
of all;" this is really the significance; it suggests that He
who is the Judge of His people is at the same time their God;
that is the order in Heb. 10:30; the word is also used of God in
Jas. 4:12, RV; (b) of Christ, Acts 10:42; 2 Tim. 4:8; Jas. 5:9;
(c) of a ruler in Israel in the times of the Judges, Acts 13:20;
(d) of a Roman procurator, Acts 24:10; (e) of those whose
conduct provides a standard of "judging," Matt. 12:27; Luke
11:19; (f) in the forensic sense, of one who tries and decides a
case, Matt. 5:25 (twice); Luke 12:14 (some mss. have No. 2
here); Luke 12:58 (twice); 18:2; 18:6 (lit., "the judge of
unrighteousness," expressing subjectively his character); Acts
18:15; (g) of one who passes, or arrogates to himself, judgment
on anything, Jas. 2:4 (see the RV); 4:11.

<A-2,Noun,1348,dikastes>
denotes "a judge" (from dike, "right, a judicial hearing,
justice;" akin to dikazo, "to judge"), Acts 7:27,35; some mss.
have it in Luke 12:14 (see No. 1); while dikastes is a forensic
term, krites "gives prominence to the mental process" (Thayer).
At Athens the dikastes acted as a juryman, the krites being the
presiding "judge."

<B-1,Verb,2919,krino>
primarily denotes "to separate, select, choose;" hence, "to
determine," and so "to judge, pronounce judgment." "The uses of
this verb in the NT may be analyzed as follows: (a) to assume
the office of a judge, Matt. 7:1; John 3:17; (b) to undergo
process of trial, John 3:18; 16:11; 18:31; Jas. 2:12; (c) to
give sentence, Acts 15:19; 16:4; 21:25; (d) to condemn, John
12:48; Acts 13:27; Rom. 2:27; (e) to execute judgment upon, 2
Thess. 2:12; Acts 7:7; (f) to be involved in a lawsuit, whether
as plaintiff, Matt. 5:40; 1 Cor. 6:1; or as defendant, Acts
23:6; (g) to administer affairs, to govern, Matt. 19:28; cp.
Judg. 3:10; (h) to form an opinion, Luke 7:43; John 7:24; Acts
4:19; Rom. 14:5; (i) to make a resolve, Acts 3:13; 20:16; 1 Cor.
2:2" * [* From Notes on Thessalonians by Hogg and Vine, p. 267.]
See CALL, No. 13, CONCLUDE, CONDEMN, DECREE, DETERMINE, ESTEEM,
LAW (go to), ORDAIN, SENTENCE, THINK.

        Note: In Acts 21:25, the RV has "giving judgment" (AV,
"concluded"); see JUDGMENT, Note (5).

<B-2,Verb,350,anakrino>
"to examine, investigate, question" (ana, "up," and No. 1), is
rendered "judged" in 1 Cor. 2:14, RV (AV, "are ... discerned;"
RV marg., "examined"), said of the things of the Spirit of God;
in 1 Cor. 2:15, "judgeth" (RV marg., "examineth"), said of the
exercise of a discerning "judgment" of all things as to their
true value, by one who is spiritual; in the same verse, "is
judged (of no man)," RV marg., "examined," i.e., the merely
natural mind cannot estimate the motives of the spiritual; in 1
Cor. 4:3, "I should be judged," i.e., as to examining and
passing sentence on the fulfillment or nonfulfillment of the
Apostle's stewardship; so in the same verse, "I judge (not mine
own self)," and in 1 Cor. 4:4 "(he that) judgeth (me is the
Lord);" in 1 Cor. 14:24, "he is judged (of all)," i.e., the
light of the heart-searching testimony of the assembly probes
the conscience of the unregenerate, sifting him judicailly. See
ASK, No. 7, DISCERN, A, No. 1.

<B-3,Verb,1252,diakrino>
denotes "to separate throughout" (dia, and No. 1),
"discriminate, discern," and hence, "to decide, to judge" (also
"to contend, to hesitate, to doubt"); it is rendered "to judge"
in 1 Cor. 6:5, in the sense of arbitrating; in 1 Cor. 11:31 (1st
part), the RV has "(if we) discerned (ourselves)," AV "(if we
would) judge" (krino, No. 1, is used in the 2nd part); so in 1
Cor. 14:29, RV, "discern" (AV, "judge"). See DECIDE, A, DISCERN,
A. No. 2.

        Notes: (1) In 1 Cor. 6:2 (last clause) "to judge"
represents the noun kriterion, which denotes "a tribunal, a law
court," and the meaning thus is "are ye unworthy of sitting upon
tribunals of least importance?" (see RV marg.), i.e., to "judge"
matters of smallest importance. Some would render it "cases,"
but there is no clear instance elsewhere of this meaning. See
JUDGMENT SEAT. (2) In Heb. 11:11, the verb hegeomai, "to
consider, think, account," is rendered "she judged (Him
faithful)," AV (RV, "she counted"). See COUNT, No. 2.

$$T0001553
\Judgment\
<1,,2920,krisis>
primarily denotes "a separating," then, "a decision, judgment,"
most frequently in a forensic sense, and especially of Divine
"judgment." For the variety of its meanings, with references,
see CONDEMNATION, B, No. 3.

        Notes: (1) The Holy Spirit, the Lord said, would convict
the world of (peri, "in respect of"), i.e., of the actuality of,
God's "judgment," John 16:8,11. Cp. 2 Thess. 1:5. (2) In Rom.
2:5 the word dikaiokrisia, "righteous judgment," combines the
adjective dikaios, "righteous," with krisis, the two words which
are used separately in 2 Thess. 1:5.

<2,,2917,krima>
denotes the result of the action signified by the verb krino,
"to judge;" for its general significance see CONDEMNATION, B,
No. 1: it is used (a) of a decision passed on the faults of
others, Matt. 7:2; (b) of "judgment" by man upon Christ, Luke
24:20; (c) of God's "judgment" upon men, e.g., Rom. 2:2,3; 3:8;
5:16; 11:33; 13:2; 1 Cor 11:29; Gal. 5:10; Heb. 6:2; Jas. 3:1;
through Christ, e.g., John 9:39; (d) of the right of "judgment,"
Rev. 20:4; (e) of a lawsuit, 1 Cor. 6:7.

<3,,2250,hemera>
"a day," is translated "judgment" in 1 Cor. 4:3, where "man's
judgment" (lit., "man's day," marg.) is used of the present
period in which man's mere "judgment" is exercised, a period of
human rebellion against God. The adjective anthropinos, "human,
belonging to man" (anthropos), is doubtless set in contrast here
to kuriakos, "belonging to the Lord" (kurios, "a lord"), which
is used in the phrase "the Day of the Lord," in Rev. 1:10, "The
Lord's Day," a period of Divine judgments. See DAY.

<4,,1106,gnome>
primarily "a means of knowing" (akin to ginosko, "to know"),
came to denote "a mind, understanding;" hence (a) "a purpose,"
Acts 20:3, lit., "(it was his) purpose;" (b) "a royal purpose, a
decree," Rev. 17:17, RV, "mind" (AV, "will"); (c) "judgment,
opinion," 1 Cor. 1:10, "(in the same) judgment;" Rev. 17:13,
"mind;" (d) "counsel, advice," 1 Cor. 7:25, "(I give my)
judgment;" 1 Cor. 7:40, "(after my) judgment;" Philem. 1:14,
mind. See MIND, PURPOSE, WILL.

        Notes: (1) In 1 Cor. 6:4, AV, kriterion, "a tribunal,"
is rendered "judgments" (RV, "to judge," marg., "tribunals").
See JUDGE, B, No. 3, Note (1). (2) In Rom. 1:32, AV, dikaioma,
"an ordinance, righteous act," is translated "judgment" (RV
"ordinance"); in Rev. 15:4, "judgments" (RV, "righteous acts").
(3) In Acts 25:15, AV, katadike, "a sentence, condemnation," is
translated "judgment" (RV, "sentence"). Some mss. have dike. See
SENTENCE. (4) In Phil. 1:9, AV, aisthesis, "perception,
discernment," is translated "judgment" (RV, "discernment"). (5)
In Acts 21:25, in the record of the decree from the Apostles and
elders at Jerusalem to the churches of the Gentiles, the verb
krino (see JUDGE, B, No. 1), is translated "giving judgment," RV
(AV, "concluded").

<5,Adjective,5267,hupodikos>
"brought to trial, answerable to" (hupo, "under," dike,
"justice"), Rom. 3:19, is translated "under the judgment," RV
(AV, "guilty").

$$T0001554
\Judgment (Hall of), Judgment Hall\
* For HALL OF JUDGMENT, JUDGMENT HALL, see HALL.

$$T0001555
\Judgment Seat\
<1,,968,bema>
primarily, "a step, a pace" (akin to baino, "to go"), as in Acts
7:5, translated "to set (his foot) on," lit., "foot-room," was
used to denote a raised place or platform, reached by steps,
originally that at Athens in the Pnyx Hill, where was the place
of assembly; from the platform orations were made. The word
became used for a tribune, two of which were provided in the law
courts of Greece, one for the accuser and one for the defendant;
it was applied to the tribunal of a Roman magistrate or ruler,
Matt. 27:19; John 19:13; Acts 12:21, translated "throne;"
18:12,16,17; 25:6,10,17.

        In two passages the word is used of the Divine tribunal
before which all believers are hereafter to stand. In Rom. 14:10
it is called "The judgment seat of God," RV (AV, "of Christ"),
according to the most authentic mss. The same tribunal is called
"the judgment seat of Christ," 2 Cor. 5:10, to whom the Father
has given all judgment, John 5:22,27. At this bema believers are
to be made manifest, that each may "receive the things done in
(or through) the body," according to what he has done, "whether
it be good or bad." There they will receive rewards for their
faithfulness to the Lord. For all that has been contrary in
their lives to His will they will suffer loss, 1 Cor. 3:15. This
judgment seat is to be distinguished from the premillennial,
earthly throne of Christ, Matt. 25:31, and the postmillennial
"Great White Throne," Rev. 20:11, at which only "the dead" will
appear. The judgment-seat of Christ will be a tribunal held "in
His Parousia," i.e., His presence with His saints after His
return to receive them to Himself.

<2,,2922,kriterion>
primarily "a means of judging" (akin to krino, "to judge:" Eng.,
"criterion"), then, a tribunal, law court, or "lawsuit," 1 Cor.
6:2 (last clause), for which see JUDGE, B, No. 3, Note (1); 6:4,
for which see JUDGMENT, Note (1) at end; Jas. 2:6.

$$T0001556
\Juridiction\
<1,,1849,exousia>
"power, authority," is used, by metonymy, to denote
"jurisdiction," in Luke 23:7. For the different meanings of the
word and other instances of its use by metonymy, see AUTHORITY,
A, No. 1.

$$T0001557
\Just, Justly\
<A-1,Adjective,1342,dikaios>
was first used of persons observant of dike, "custom, rule,
right," especially in the fulfillment of duties towards gods and
men, and of things that were in accordance with right. The Eng.
word "righteous" was formerly spelt "rightwise," i.e., (in a)
straight way. In the NT it denotes "righteous," a state of being
right, or right conduct, judged whether by the Divine standard,
or according to human standards, of what is right. Said of God,
it designates the perfect agreement between His nature and His
acts (in which He is the standard for all men). See
RIGHTEOUSNESS. It is used (1) in the broad sense, of persons:
(a) of God, e.g., John 17:25; Rom. 3:26; 1 John 1:9; 2:29; 3:7;
(b) of Christ, e.g., Acts 3:14; 7:52; 22:14; 2 Tim. 4:8; 1 Pet.
3:18; 1 John 2:1; (c) of men, Matt. 1:19; Luke 1:6; Rom. 1:17;
2:13; 5:7. (2) of things; blood (metaphorical), Matt. 23:35;
Christ's judgment, John 5:30; any circumstance, fact or deed,
Matt. 20:4 (ver. 7, in some mss.); Luke 12:57; Acts 4:19; Eph.
6:1; Phil. 1:7; 4:8; Col. 4:1; 2 Thess. 1:6; "the commandment"
(the Law), Rom. 7:12; works, 1 John 3:12; the ways of God, Rev.
15:3. See RIGHTEOUS.

<A-2,Adjective,1738,endikos>
"just, righteous" (en, "in," dike, "right"), is said of the
condemnation of those who say "Let us do evil, that good may
come," Rom. 3:8; of the recompense of reward of transgressions
under the Law, Heb. 2:2.

        Note: As to the distinction between No. 1 and No. 2,
"dikaios characterizes the subject so far as he or it (so to
speak) one with dike, right; endikos, so far as he occupies a
due relation to dike; ... in Rom.3:8 endikos presuposes that
which has been decided righteously, which leads to the just
sentence" (Cremer).

<B-1,Adverb,1346,dikaios>
"justly, righteously, in accordance with what is right," is said
(a) of God's judgment, 1 Pet. 2:23; (b) of men, Luke 23:41,
"justly;" 1 Cor. 15:34, RV, "rithteously" (AV, "to
righteousness"); 1 Thess. 2:10, RV, "righteously;" Titus 2:12.

$$T0001558
\Justice\
<1,,1349,dike>
primarily "custom, usage," came to denote "what is right;" then,
"a judicial hearing;" hence, "the execution of a sentence,"
"punishment," 2 Thess. 1:9, RV; Jude 1:7, "punishment," RV (AV,
"vengeance"). In Acts 28:4 (AV, "vengeance") it is personified
and denotes the goddess Justice or Nemesis (Lat., Justitia), who
the Melita folk supposed was about to inflict the punishment of
death upon Paul by means of the viper. See PUNISHMENT,
VENGEANCE.

$$T0001559
\Justification, Justifier, Justify\
<A-1,Noun,1347,dikaiosis>
denotes "the act of pronouncing righteous, justification,
acquittal;" its precise meaning is determined by that of the
verb dikaioo, "to justify" (see B); it is used twice in the Ep.
to the Romans, and there alone in the NT, signifying the
establisment of a person as just by acquittal from guilt. In
Rom. 4:25 the phrase "for our justification," is, lit., "because
of our justification" (parallel to the preceding clause "for our
trespasses," i.e., because of trespasses committed), and means,
not with a view to our "justification," but because all that was
necessary on God's part for our "justification" had been
effected in the death of Christ. On this account He was raised
from the dead. The propitiation being perfect and complete, His
resurrection was the confirmatory counterpart. In Rom. 5:18,
"justification of life" means "justification which results in
life" (cp. ver. 21). That God "justifies" the believing sinner
on the ground of Christ's death, involves His free gift of life.
On the distinction between dikaiosis and dikaioma, see below. In
the Sept., Lev. 24:22.

<A-2,Noun,1345,dikaioma>
has three distinct meanings, and seems best described
comprehensively as "a concrete expression of righteousness;" it
is a declaration that a person or thing is righteous, and hence,
broadly speaking, it represents the expression and effect of
dikaiosis (No. 1). It signifies (a) "an ordinance," Luke 1:6;
Rom. 1:32, RV, "ordinance," i.e., what God has declared to be
right, referring to His decree of retribution (AV, "judgment");
Rom. 2:26, RV, "ordinances of the Law" (i.e., righteous
requirements enjoined by the Law); so Rom. 8:4, "ordinance of
the Law," i.e., collectively, the precepts of the Law, all that
it demands as right; in Heb. 9:1,10, ordinances connected with
the tabernacle ritual; (b) "a sentence of acquittal," by which
God acquits men of their guilt, on the conditions (1) of His
grace in Christ, through His expiatory sacrifice, (2) the
acceptance of Christ by faith, Rom. 5:16; (c) "a righteous act,"
Rom. 5:18, "(through one) act of righteousness," RV, not the act
of "justification," nor the righteous character of Christ (as
suggested by the AV: dikaioma does not signify character, as
does dikaiosune, righteousness), but the death of Christ, as an
act accomplished consistently with God's character and counsels;
this is clear as being in antithesis to the "one trespass" in
the preceding statement. Some take the word here as meaning a
decree of righteousness, as in ver. 16; the death of Christ
could indeed be regarded as fulfilling such a decree, but as the
Apostle's argument proceeds, the word, as is frequently the
case, passes from one shade of meaning to another, and here
stands not for a decree, but an act; so in Rev. 15:4, RV,
"righteous acts" (AV, "judgments"), and Rev. 19:8, "righteous
acts (of the saints)" (AV, "righteousness").

        Note: For dikaiosune, always translated "righteousness,"
See RIGHTEOUSNESS.

<B-1,Verb,1344,dikaioo>
primarily, "to deem to be right," signifies, in the NT, (a) "to
show to be right or righteous;" in the Passive Voice, to be
justified, Matt. 11:19; Luke 7:35; Rom. 3:4; 1 Tim. 3:16; (b)
"to declare to be righteous, to pronounce righteous," (1) by
man, concerning God, Luke 7:29 (see Rom. 3:4, above); concerning
himself, Luke 10:29; 16:15; (2) by God concerning men, who are
declared to be righteous before Him on certain conditions laid
down by Him.

        Ideally the complete fulfillment of the law of God would
provide a basis of "justification" in His sight, Rom. 2:13. But
no such case has occurred in mere human experience, and
therefore no one can be "justified" on this ground, Rom. 3:9-20;
Gal. 2:16; 3:10,11; 5:4. From this negative presentation in Rom.
3, the Apostle proceeds to show that, consistently with God's
own righteous character, and with a view to its manifestation,
He is, through Christ, as "a propitiation ... by (en,
'instrumental') His blood," Rom. 3:25, RV, "the Justifier of him
that hath faith in Jesus" (Rom 3:26), "justification" being the
legal and formal acquittal from guilt by God as Judge, the
pronouncement of the sinner as righteous, who believes on the
Lord Jesus Christ. In Rom 3:24, "being justified" is in the
present continuous tense, indicating the constant process of
"justification" in the succession of those who believe and are
"justified." In Rom. 5:1, "being justified" is in the aorist, or
point, tense, indicating the definite time at which each person,
upon the exercise of faith, was justified. In Rom. 8:1,
"justification" is presented as "no condemnation." That
"justification" is in view here is confirmed by the preceding
chapters and by verse Rom. 3:34. In Rom. 3:26, the word rendered
"Justifier" is the present participle of the verb, lit.,
"justifying;" similarly in Rom. 8:33 (where the article is
used), "God that justifieth," is, more lit., "God is the (One)
justifying," with stress upon the word "God."

        "Justification" is primarily and gratuitously by faith,
subsequently and evidentially by works. In regard to
"justification" by works, the so-called contradiction between
James and the Apostle Paul is only apparent. There is harmony in
the different views of the subject. Paul has in mind Abraham's
attitude toward God, his aceptance of God's word. This was a
matter known only to God. The Romans Epistle is occupied with
the effect of this Godward attitude, not upon Abraham's
character or actions, but upon the contrast between faith and
the lack of it, namely, unbelief, cp. Rom. 11:20. James (Jas.
2:21-26) is occupied with the contrast between faith that is
real and faith that is false, a faith barren and dead, which is
not faith at all.

        Again, the two writers have before them different epochs
in Abraham's life, Paul, the event recorded in Gen. 15, James,
that in Gen. 22. Contrast the words "believed" in Gen. 15:6 and
"obeyed" in Gen. 22:18.

        Further, the two writers use the words "faith" and
"works" in somewhat different senses. With Paul, faith is
acceptance of God's word; with James, it is acceptance of the
truth of certain statements about God, (Jas. 2:19), which may
fail to affect one's conduct. Faith, as dealt with by Paul,
results in acceptance with God., i.e., "justification," and is
bound to manifest itself. If not, as James says "Can that faith
save him?" (Jas. 2:14). With Paul, works are dead works; with
James they are life works. The works of which Paul speaks could
be quite independent of faith: those referred to by James can be
wrought only where faith is real, and they will attest its
reality.

        So with righteousness, or "justification:" Paul is
occupied with a right relationship with God, James, with right
conduct. Paul testifies that the ungodly can be "justified" by
faith, James that only the right-doer is "justified." See also
under RIGHTEOUS, RIGHTEOUSNESS.

$$T0001560
\Keep, Keeping (Noun)\
<A-1,Verb,5083,tereo>
denotes (a) "to watch over, preserve, keep, watch," e.g., Acts
12:5,6; 16:23; in Acts 25:21, RV (1st part), "kept" (AV,
"reserved"); the present participle is translated "keepers" in
Matt. 28:4, lit. "the keeping (ones);" it is used of the
"keeping" power of God the Father and Christ, exercised over His
people, John 17:11,12,15; 1 Thess. 5:23, "preserved;" 1 John
5:18, where "He that was begotten of God," RV, is said of Christ
as the Keeper ("keepeth him," RV, for AV, "keepeth himself");
Jude 1:1, RV, "kept for Jesus Christ" (AV, "preserved in Jesus
Christ"); Rev. 3:10; of their inheritance, 1 Pet. 1:4
("reserved"); of judicial reservation by God in view of future
doom, 2 Pet. 2:4,9,17; 3:7; Jude 1:6,13; of "keeping" the faith,
2 Tim. 4:7; the unity of the Spirit, Eph. 4:3; oneself, 2 Cor.
11:9; 1 Tim. 5:22; Jas. 1:27; figuratively, one's garments, Rev.
16:15; (b) "to observe, to give heed to," as of keeping
commandments, etc., e.g., Matt. 19:17; John 14:15; 15:10; 17:6;
Jas. 2:10; 1 John 2:3,4,5; 3:22,24; 5:2 (in some mss.),3; Rev.
1:3; 2:26; 3:8,10; 12:17; 14:12; 22:7,9. See RESERVE.

<A-2,Verb,1301,diatereo>
"to keep carefully" (dia, intensive, and No. 1), is said of "the
mother of Jesus," in keeping His sayings in her heart, Luke
2:51, and of the command of the Apostles and elders in Jerusalem
to Gentile converts in the churches to "keep" themselves from
the evils mentioned in Acts 15:29.

<A-3,Verb,4933,suntereo>
denotes "to preserve, keep safe, keep close" (sun, "together
with," used intensively, and No. 1), in Luke 2:19, as in Luke
2:51 (see No. 2, above), of the mother of Jesus in regard to the
words of the shepherds; in Mark 6:20 it is used of Herod's
preservation of John the Baptist from Herodias, RV, "kept (him)
safe," AV, "observed (him)" (marg., "kept"); in Matt. 9:17 (in
some mss., Luke 5:38), of the preservation of wineskins. See
OBSERVE, PRESERVE.

<A-4,Verb,5442,phulasso>
denotes (a) "to guard, watch, keep watch," e.g, Luke 2:8; in the
Passive Voice, Luke 8:29; (b) "to keep by way of protection,"
e.g., Luke 11:21; John 12:25; 17:12 (2nd part; No. 1 in 1st part
and in John 17:11); (c) metaphorically, "to keep a law,
precept," etc., e.g., Matt. 19:20; Luke 18:21, "have observed;"
Luke 11:28; John 12:47 (in the best mss.); Acts 7:53; 16:4;
21:24; Rom. 2:26; Gal. 6:13; 1 Tim. 5:21 ("observe"); in the
Middle Voice, Mark 10:20 ("have observed"); (d) in the Middle
Voice, "to keep oneself from," Acts 21:25; elsewhere translated
by the verb "to beware." See BEWARE, No. 3, GUARD, B, No. 1.

<A-5,Verb,1314,diaphulasso>
an intensive form of No. 4, "to guard thoroughly;" see GUARD.

<A-6,Verb,5432,phroureo>
"to keep with a military guard," e.g., Gal. 3:23, RV, "kept in
ward;" see GUARD, B, No. 3

<A-7,Verb,4160,poieo>
"to do, make," signifies "to keep," in Matt. 26:18, in the
Lord's statement, "I will keep the passover;" so in Acts 18:21,
in some mss.; in John 7:19, where the AV has "keepeth (the
law)," the RV adheres to the usual meaning "doeth."

<A-8,Verb,2192,echo>
"to have, to hold," is rendered "I kept" in Luke 19:20, RV (AV,
"I have kept"), of "keeping" a pound laid up in a napkin. See
HAVE.

<A-9,Verb,2902,krateo>
"to be strong, get possession of, hold fast," is used in Mark
9:10, "(and) they kept (the saying)," i.e., they held fast to
the Lord's command to refrain from telling what they had seen in
the mount of Transfiguration. See HOLD.

<A-10,Verb,3557,nosphizo>
"to set apart, remove," signifies, in the Middle Voice, "to set
apart for oneself, to purloin," and is rendered "purloining" in
Titus 2:10; "kept back" (and "keep") in Acts 5:2,3, of the act
of Ananias and his wife in "retaining" part of the price of the
land.

<A-11,Verb,4912,sunecho>
"to hold together," is translated "shall ... keep (thee) in," in
Luke 19:43. See also Note (8), below. See CONSTRAIN.

        Notes: (1) In Acts 22:2, AV, parecho, "to afford, give,
cause," is rendered "kept (the more silence)," RV, "were (the
more quiet)." (2) In Matt. 14:6 some mss. have the verb ago, "to
lead, hold" (of a feast), of "keeping" Herod's birthday; the
most authentic have ginomai, "to become, take place;" hence the
RV, "when Herod's birthday came." The verb ago is used in Acts
19:38 of "keeping" certain occasions, as of the holding of law
courts, RV "(the courts) are open," AV marg., "court days are
kept;" Moulton and Milligan illustrate from the papyri the use
of the adjective agoraios, in the plural with hemerai, "days,"
understood, in regard to certain market days; certain court days
are what are indicated here. The conjecture that the meaning is
"courts are now being held" (sunodoi being understood as
meetings of the court instead of "days") is scarcely so
appropriate to the circumstances. (3) In Matt. 8:33, bosko, "to
feed" (swine, etc.), is translated "(they that) fed," RV for AV
"(they that) kept." (4) In Acts 9:33, katakeimai, "to lie down,"
is used with epi, "upon," with the meaning "to keep one's bed"
(see LIE, No. 2). (5) In Rom. 2:25, prasso, "to do"
(continously), "to practice," is rendered "be a doer of," RV
(AV, "keep"). (6) In Acts 20:20, hupostello, "to shrink, draw
back from," is translated "I shrank (not)" (Middle Voice), RV,
AV, "I kept back (nothing)." (7) In Acts 27:43, koluo, "to
hinder," is translated "stayed (them from)," RV, AV, "kept (them
from)." (8) In Luke 8:15; 1 Cor. 11:2, katecho, "to hold fast"
(a strengthened form of echo, No. 8), is translated "hold fast,"
RV, AV, "keep;" in 1 Cor. 15:2, RV, "hold fast," AV, "keep in
memory." (9) For "keep secret," see SECRET. (10) For "keep
under," see BUFFET. (11) Paratithemi is rendered "commit the
keeping" in 1 Pet. 4:19, AV, (12) For "keep the feast" see
FEAST, B, No. 2.

<B-1,Noun,5084,teresis>
akin to A, No. 1, denotes (a) "a watching," and hence,
"imprisonment, prison," Acts 4:3; 5:18, "ward," RV (AV, "hold"
and "prison"); (b) "keeping," 1 Cor. 7:19. See HOLD, PRISON.

$$T0001561
\Keeper\
<1,,5441,phulax>
akin to A, No. 4, above, "a guard:" see GUARD.

        Note: For tereo, in Matt. 28:4, see A, No. 1, above.

$$T0001562
\Key\
<1,,2807,kleis>
"a key," is used metaphorically (a) of "the keys of the kingdom
of heaven," which the Lord committed to Peter, Matt. 16:19, by
which he would open the door of faith, as he did to Jews at
Pentecost, and to Gentiles in the person of Cornelius, acting as
one commissioned by Christ, through the power of the Holy
Spirit; he had precedence over his fellow disciples, not in
authority, but in the matter of time, on the ground of his
confession of Christ (Matt. 18:16); equal authority was
committed to them (Matt. 18:18); (b) of "the key of knowledge,"
Luke 11:52, i.e., knowledge of the revealed will of God, by
which men entered into the life that pleases God; this the
religious leaders of the Jews had presumptuously "taken away,"
so that they neither entered in themselves, nor permitted their
hearers to do so; (c) of "the keys of death and of Hades," Rev.
1:18, RV (see HADES), indicative of the authority of the Lord
over the bodies and souls of men; (d) of "the key of David,"
Rev. 3:7, a reference to Isa. 22:22, speaking of the deposition
of Shebna and the investiture of Eliakim, in terms evidently
Messianic, the metaphor being that of the right of entrance upon
administrative authority; the mention of David is symbolic of
complete sovereignty; (e) of "the key of the pit of the abyss,"
Rev. 9:1; here the symbolism is that of competent authority; the
pit represents a shaft or deep entrance into the region (see
ABYSS), from whence issued smoke, symbolic of blinding delusion;
(f) of "the key of the abyss," Rev. 20:1; this is to be
distinguished from (e): the symbolism is that of the complete
supremacy of God over the region of the lost, in which, by
angelic agency, Satan is destined to be confined for a thousand
years.

$$T0001563
\Kick\
<1,,2979,laktizo>
"to kick" (from lax, an adverb signifying "with the foot"), is
used in Acts 26:14 (some mss. have it in Acts 9:5).

$$T0001564
\Kid\
* For KID see GOAT

$$T0001565
\Kill\
<1,,615,apokteino>
"to kill," is used (a) physically, e.g., Matt. 10:28; 14:5, "put
... to death," similarly rendered in John 18:31; often of
Christ's death; in Rev. 2:13, RV, "was killed" (AV, "was
slain"); Rev. 9:15, RV, "kill" (AV, "slay"); Rev. 11:13, RV,
"were killed" (AV, "were slain"); so in Rev. 19:21; (b)
metaphorically, Rom. 7:11, of the power of sin, which is
personified, as "finding occasion, through the commandment," and
inflicting deception and spiritual death, i.e., separation from
God, realized through the presentation of the commandment to
conscience, breaking in upon the fancied state of freedom; the
argument shows the power of the Law, not to deliver from sin,
but to enhance its sinfulness; in 2 Cor. 3:6, "the letter
killeth," signifies not the literal meaning of Scripture as
contrasted with the spiritual, but the power of the Law to bring
home the knowledge of guilt and its punishment; in Eph. 2:16
"having slain the enmity" describes the work of Christ through
His death in annulling the enmity, "the Law" (Eph. 2:15),
between Jew and Gentile, reconciling regenerate Jew and Gentile
to God in spiritual unity "in one body." See DEATH, C, No. 4,
SLAY.

<2,,337,anaireo>
denotes (a) "to take up" (ana, "up," haireo, "to take"), said of
Pharaoh's daughter, in "taking up" Moses, Acts 7:21; (b) "to
take away" in the sense of removing, Heb. 10:9, of the legal
appointment of sacrifices, to bring in the will of God in the
sacrificial offering of the death of Christ; (c) "to kill," used
physically only (not metaphorically as in No. 1), e.g., Luke
22:2; in 2 Thess. 2:8, instead of the future tense of this verb,
some texts (followed by RV marg.) read the future of analisko,
"to consume." See DEATH, C, No. 2, SLAY.

<3,,2380,thuo>
primarily denotes "to offer firstfruits to a god;" then (a) "to
sacrifice by slaying a victim," Acts 14:13,18, to do sacrifice;
1 Cor. 10:20, to sacrifice; 1 Cor. 5:7, "hath been sacrificed,"
of the death of Christ as our Passover; (b) "to slay, kill,"
Matt. 22:4; Mark 14:12; Luke 15:23,27,30; 22:7; John 10:10; Acts
10:13; 11:7.

<4,,5407,phoneuo>
"to murder," akin to phoneus, "a murderer," is always rendered
by the verb "to kill" (except in Matt. 19:18, AV, "do ...
murder," and in Matt. 23:35, AV and RV, "ye slew"); Matt. 5:21
(twice); 23:31; Mark 10:19; Luke 18:20; Rom. 13:9; Jas. 2:11
(twice); 4:2; 5:6.

<5,,2289,thanatoo>
"to put to death" (from thanatos, "death"), is translated "are
killed" in Rom. 8:36; "killed" in 2 Cor. 6:9. See DEATH, C, No.
1.

<6,,1315,diacheirizo>
primarily, "to have in hand, manage" (cheir, "the hand"), is
used in the Middle Voice, in the sense of "laying hands on" with
a view to "kill," or of actually "killing," Acts 5:30, "ye
slew;" Acts 26:21, "to kill." See SLAY.

<7,,4969,sphazo | sphatto>
"to slay, to slaughter," especially victims for sacrifice, is
most frequently translated by the verb "to slay;" so the RV in
Rev. 6:4 (AV, "should kill"); in Rev. 13:3, RV, "smitten unto
death" (AV, "wounded"). See SLAY, WOUND. Cp. katasphazo, "to
kill off," Luke 19:27; sphage, "slaughter," e.g., Acts 8:32, and
sphagion, "a victim for slaughter," Acts 7:42.

$$T0001566
\Kin, Kinsfolk, Kinsman, Kinswoman\
<A-1,Adjective,4773,sungenes>
primarily denoting "congenital, natural, innate" (sun, "with,"
genos, "a family, race, offspring"), then, "akin to," is used as
a noun, denoting (a) of "family relationship, kin, a kinsman,
kinsfolk(s)," Luke 1:58, RV, "kinsfolk" (AV, "cousins"); 14:12;
21:16; John 18:26; Acts 10:24; (b) of "tribal or racial kinship,
fellow nationals," Rom. 9:3; 16:7,11,21.

<B-1,Noun,4773,sungenis>
a late feminine form of A (some mss. have sungenes), denotes "a
kinswoman," Luke 1:36, RV, "kinswoman" (AV, "cousin"). Cp.
sungeneia (see KINDRED).

<B-2,Noun,4773,sungeneus>
an alternative form of A, is used in Mark 6:4, "kin," and Luke
2:44, "kinsfolk."

$$T0001567
\Kind (Adjective), Kind (be), Kindly, Kindness\
<A-1,Adjective,5543,chrestos>
"serviceable, good, pleasant" (of things), "good, gracious,
kind" (of persons), is translated "kind" in Luke 6:35, of God;
in Eph. 4:32, enjoined upon believers. See BETTER, EASY, GOOD,
GOODNESS, GRACIOUS.

<A-2,Adjective,18,agathos>
"good," is translated "kind" in Titus 2:5, RV. See GOOD.

<B-1,Verb,5541,chresteuomai>
akin to A. No. 1, "to be kind," is said of love, 1 Cor. 13:4.

<C-1,Noun,5544,chrestotes>
akin to A, No. 1, and B, used of "goodness of heart, kindness,"
is translated "kindness" in 2 Cor. 6:6; Gal. 5:22, RV (AV,
"gentleness"); Eph. 2:7; Col. 3:12; Titus 3:4. See GOODNESS.

<C-2,Noun,5363,philanthropia>
from philos, "loving," anthropos, "man" (Eng., "philanthropy"),
denotes "kindness," and is so translated in Acts 28:2, of that
which was shown by the inhabitants of Melita to the shipwrecked
voyagers; in Titus 3:4, of the "kindness" of God, translated
"(His) love toward man." See LOVE.

<D-1,Adverb,5364,philanthropos>
akin to C, No. 2, "humanely, kindly," is translated "kindly" in
Acts 27:3 (AV, "courteously"). See COURTEOUSLY.

$$T0001568
\Kind (Noun)\
<1,,1085,genos>
akin to ginomai, "to become," denotes (a) "a family," Acts 4:6,
"kindred;" Acts 7:13, RV, "race" (AV, "kindred"); Acts 13:26,
"stock;" (b) "an offspring," Acts 17:28; Rev. 22:16; (c) "a
nation, a race," Mark 7:26, RV, "race" (AV, "nation"); Acts
4:36, RV "(a man of Cyprus) by race," AV, "of the country (of
Cyprus);" genos does not mean "a country;" the word here
signifies "parentage" (Jews had settled in Cyprus from, or even
before, the reign of Alexander the Great); Acts 7:19, RV, "race"
(AV, "kindred"); Acts 18:2,24, RV, "by race" (AV, "born"); 2
Cor. 11:26, "countrymen;" Gal. 1:14, RV, "countrymen" (AV,
"nation"); Phil. 3:5, "stock;" 1 Pet. 2:9, RV, "race" (AV,
"generation"); (d) "a kind, sort, class," Matt. 13:47, "kind;"
in some mss. in Matt. 17:21, AV, "kind;" Mark 9:29, "kind;" 1
Cor. 12:10,28, "kinds" (AV, "diversities"); 1 Cor. 14:10
(ditto). See BEGET, B.

<2,,5449,phusis>
among its various meaning denotes "the nature, the natural
constitution or power of a person or thing," and is translated
"kind" in Jas. 3:7 (twice), "kind" (of beasts etc.), and
"(man)kind," lit., "human kind." See NATURE, NATURAL.

        Notes: (1) The indefinite pronoun tis, "some, a certain,
one," is used adjectively with the noun aparche, "firstfruits,"
in Jas. 1:18, "a kind of." (2) In 1 Cor. 15:37, RV, "some other
kind" (AV, "some other grain") translates a phrase which, lit.
rendered, is "some (one) of the rest (loipos)." (3) In 2 Cor.
6:13, "(for a recompense) in like kind," RV, (AV, "in the
same"), is, lit., "(as to) the same (recompense)."

$$T0001569
\Kindle\
<1,,681,hapto>
properly, "to fasten to," is used in Acts 28:2 (in the most
authentic mss., some mss. have No. 3), of "kindling a fire." See
No. 2.

        Note: Hapto is used of "lighting a lamp," in Luke 8:16;
11:33; 15:8. For the Middle Voice see TOUCH.

<2,,4012 681,periapto>
properly, "to tie about, attach" (peri, "around," and No. 1), is
used of "lighting" a fire in the midst of a court in Luke 22:55
(some mss. have No. 1).

<3,,381,anapto>
"to light up" (ana, "up," and No. 1), is used (a) literally, in
Jas. 3:5, "kindleth;" (b) metaphorically, in the Passive Voice,
in Luke 12:49, of the "kindling" of the fire of hostility; see
FIRE, A (f). For Acts 28:2, see No. 1, above.

$$T0001570
\Kindred\
<1,,4772,sungeneia>
primarily denotes "kinship;" then, "kinsfolk, kindred" (cp.
sungenes, "a kinsman;" see KIN), Luke 1:61; Acts. 7:3,14.

<2,,1085,genos>
see KIND (Noun), No. 1.

        Notes: (1) Phule, "a tribe," rendered "kindreds" in the
AV of Rev. 1:7; 7:9; 11:9; 13:7, "kindred" in Rev. 5:9; 14:6,
and elsewhere, "tribe," "tribes," is always translated by the
latter in the RV. See TRIBE. (2) For patria, rendered "kindreds"
Acts 3:25, AV, see FAMILY.

$$T0001571
\King\
<A-1,Noun,935,basileus>
"a king" (cp. Eng., "Basil"), e.g., Matt. 1:6, is used of the
Roman emperor in 1 Pet. 2:13,17 (a command of general
application); this reference to the emperor is illustrated
frequently in the Koine (see Preface to this volume); of Herod
the Tetrarch (used by courtesy), Matt. 14:9; of Christ, as the
"King" of the Jews, e.g., Matt, 2:2; 27:11,29,37; as the "King"
of Israel, Mark 15:32; John 1:49; 12:13; as "King of kings,"
Rev. 17:14; 19:16; as "the King" in judging nations and men at
the establishment of the millennial kingdom, Matt. 25:34,40; of
God, "the great King," Matt. 5:35; "the King eternal,
incorruptible, invisible," 1 Tim. 1:17; "King of kings," 1 Tim.
6:15, see Note (2) below; "King of the ages," Rev. 15:3, RV (AV,
"saints"). Christ's "kingship" was predicted in the OT, e.g.,
Ps. 2:6, and in the NT, e.g., Luke 1:32,33; He came as such,
e.g., Matt. 2:2; John 18:37; was rejected and died as such, Luke
19:14; Matt. 27:37; is now a "King" Priest, after the order of
Melchizedek, Heb. 5:6; 7:1,17; and will reign for ever and ever,
Rev. 11:15.

        Notes: (1) In Rev. 1:6; 5:10, the most authentic mss.
have the word basileia, "kingdom," instead of the plural of
basileus, AV, "kings," RV, "a kingdom (to be priests)," and "a
kingdom (and priests)." The kingdom was conditionally offered by
God to Israel, that they should be to Him "a kingdom of
priests," Exod. 19:6, the entire nation fulfilling priestly
worship and service. Their failure to fulfil His covenant
resulted in the selection of the Aaronic priesthood. The
bringing in of the new and better covenant of grace has
constituted all believers a spiritual kingdom, a holy and royal
priesthood, 1 Pet. 2:5,9. (2) In 1 Tim. 6:15, the word "kings"
translates the present participle of the verb basileuo, "to be
king, to have kingship," lit., "of (those) who are kings." See
REIGN, (3) Deissmann has shown that the title "king of kings"
was "in very early eastern history a decoration of great
monarchs and also a divine title" (Light from the Ancient East,
pp. 367ff.). Moulton and Milligan illustrate the use of the
title among the Persians, from documents discovered in Media.

<B-1,Adjective,934,basileios>
denoting "royal," as in 1 Pet. 2:9, is used in the plural, of
the courts or palaces of kings, Luke 7:25, "kings' courts;" a
possible meaning is "among royal courtiers or persons."

<B-2,Adjective,937,basilikos>
"royal, belonging to a king," is used in Acts 12:20 with
"country" understood, "their country was fed from the king's,"
lit., "the royal (country)." See NOBLEMAN, ROYAL.

$$T0001572
\Kingdom\
<1,,932,basileia>
is primarily an abstract noun, denoting "sovereignty, royal
power, dominion," e.g., Rev. 17:18, translated "(which)
reigneth," lit., "hath a kingdom" (RV marg.); then, by metonymy,
a concrete noun, denoting the territory or people over whom a
king rules, e.g., Matt. 4:8; Mark 3:24. It is used especially of
the "kingdom" of God and of Christ.

        "The Kingdom of God is (a) the sphere of God's rule, Ps.
22:28; 145:13; Dan. 4:25; Luke 1:52; Rom. 13:1,2. Since,
however, this earth is the scene of universal rebellion against
God, e.g., Luke 4:5,6; 1 John 5:19; Rev. 11:15-18, the "kingdom"
of God is (b) the sphere in which, at any given time, His rule
is acknowledged. God has not relinquished His sovereignty in the
face of rebellion, demoniac and human, but has declared His
purpose to establish it, Dan. 2:44; 7:14; 1 Cor. 15:24,25.
Meantime, seeking willing obedience, He gave His law to a nation
and appointed kings to administer His "kingdom" over it, 1
Chron. 28:5. Israel, however, though declaring still a nominal
allegiance shared in the common rebellion, Isa. 1:2-4, and,
after they had rejected the Son of God, John 1:11 (cp. Matt.
21:33-43), were "cast away," Rom. 11:15,20,25. Henceforth God
calls upon men everywhere, without distinction of race or
nationality, to submit voluntarily to His rule. Thus the
"kingdom" is said to be "in mystery" now, Mark 4:11, that is, it
does not come within the range of the natural powers of
observation, Luke 17:20, but is spiritually discerned, John 3:3
(cp. 1 Cor. 2:14). When, hereafter, God asserts His rule
universally, then the "kingdom" will be in glory, that is, it
will be manifest to all; cp. Matt. 25:31-34; Phil. 2:9-11; 2
Tim. 4:1,18.

        "Thus, speaking generally, references to the Kingdom
fall into two classes, the first, in which it is viewed as
present and involving suffering for those who enter it, 2 Thess.
1:5; the second, in which it is viewed as future and is
associated with reward, Matt. 25:34, and glory, Matt. 13:43. See
also Acts 14:22.

        "The fundamental principle of the Kingdom is declared in
the words of the Lord spoken in the midst of a company of
Pharisees, "the Kingdom of God is in the midst of you," Luke
17:21, marg., that is, where the King is, there is the Kingdom.
Thus at the present time and so far as this earth is concerned,
where the King is and where His rule is acknowledged, is, first,
in the heart of the individual believer, Acts 4:19; Eph. 3:17; 1
Pet. 3:15; and then in the churches of God, 1 Cor. 12:3,5,11;
14:37; cp. Col. 1:27, where for "in" read "among."

        "Now, the King and His rule being refused, those who
enter the Kingdom of God are brought into conflict with all who
disown its allegiance, as well as with the desire for ease, and
the dislike of suffering and unpopularity, natural to all. On
the other hand, subjects of the Kingdom are the objects of the
care of God, Matt. 6:33, and of the rejected King, Heb. 13:5.

        "Entrance into the Kingdom of God is by the new birth,
Matt. 18:3; John 3:5, for nothing that a man may be by nature,
or can attain to by any form of self-culture, avails in the
spiritual realm. And as the new nature, received in the new
birth, is made evident by obedience, it is further said that
only such as do the will of God shall enter into His Kingdom,
Matt. 7:21, where, however, the context shows that the reference
is to the future, as in 2 Pet. 1:10,11. Cp. also 1 Cor. 6:9,10;
Gal. 5:21; Eph. 5:5.

        "The expression 'Kingdom of God' occurs four times in
Matthew, 'Kingdom of the Heavens' usually taking its place. The
latter (cp. Dan. 4:26) does not occur elsewhere in NT, but see 2
Tim. 4:18, "His heavenly Kingdom." ... This Kingdom is identical
with the Kingdom of the Father (cp. Matt. 26:29 with Mark
14:25), and with the Kingdom of the Son (cp. Luke 22:30). Thus
there is but one Kingdom, variously described: of the Son of
Man, Matt. 13:41; of Jesus, Rev. 1:9; of Christ Jesus, 2 Tim.
4:1; "of Christ and God," Eph. 5:5; "of our Lord, and of His
Christ," Rev. 11:15; "of our Lord, and of His Christ," Rev.
11:15; "of our God, and the authority of His Christ," 12:10; "of
the Son of His love," Col. 1:13.

        "Concerning the future, the Lord taught His disciples to
pray, "Thy Kingdom come," Matt. 6:10, where the verb is in the
point tense, precluding the notion of gradual progress and
development, and implying a sudden catastrophe as declared in 2
Thess. 2:8.

        "Concerning the present, that a man is of the Kingdom of
God is not shown in the punctilious observance of ordinances,
which are external and material, but in the deeper matters of
the heart, which are spiritual and essential, viz.,
'righteousness, and peace, and joy in the Holy Spirit,' Rom.
14:17." * [* From Notes on Thessalonians by Hogg and Vine, pp.
68-70.]

        "With regard to the expressions "the Kingdom of God" and
the "Kingdom of the Heavens," while they are often used
interchangeably, it does not follow that in every case they mean
exactly the same and are quite identical.

        "The Apostle Paul often speaks of the Kingdom of God,
not dispensationally but morally, e.g., in Rom. 14:17; 1 Cor.
4:20, but never so of the Kingdom of Heaven. 'God' is not the
equivalent of 'the heavens.' He is everywhere and above all
dispensations, whereas 'the heavens' are distinguished from the
earth, until the Kingdom comes in judgment and power and glory
(Rev. 11:15, RV) when rule in heaven and on earth will be one.

        "While, then, the sphere of the Kingdom of God and the
Kingdom of Heaven are at times identical, yet the one term
cannot be used indiscriminately for the other. In the 'Kingdom
of Heaven' (32 times in Matt.), heaven is in antithesis to
earth, and the phrase is limited to the Kingdom in its earthly
aspect for the time being, and is used only dispensationally and
in connection with Israel. In the 'Kingdom of God', in its
broader aspect, God is in antithesis to 'man' or 'the world,'
and the term signifies the entire sphere of God's rule and
action in relation to the world. It has a moral and spiritual
force and is a general term for the Kingdom at any time. The
Kingdom of Heaven is always the Kingdom of God, but the Kingdom
of God is not limited to the Kingdom of Heaven, until in their
final form, they become identical; e.g., Rev. 11:15, RV; John
3:5; Rev. 12:10." (An Extract).

$$T0001573
\Kinsfolk and Kinsman\
* For KINSFOLK and KINSMAN see KIN

$$T0001574
\Kiss (Noun and Verb)\
<A-1,Noun,5370,philema>
"a kiss" (akin to B), Luke 7:45; 22:48, was a token of Christian
brotherhood, whether by way of welcome or farewell, "a holy
kiss," Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26,
"holy" (hagios), as free from anything inconsistent with their
calling as saints (hagioi); "a kiss of love," 1 Pet. 5:14. There
was to be an absence of formality and hypocrisy, a freedom from
prejudice arising from social distinctions, from discrimination
against the poor, from partiality towards the well-to-do. In the
churches masters and servants would thus salute one another
without any attitude of condescension on the one part or
disrespect on the other. The "kiss" took place thus between
persons of the same sex. In the "Apostolic Constitutions," a
writing compiled in the 4th century, A.D., there is a reference
to the custom whereby men sat on one side of the room where a
meeting was held, and women on the other side of the room (as is
frequently the case still in parts of Europe and Asia), and the
men are bidden to salute the men, and the women the women, with
"the kiss of the Lord."

<B-1,Verb,5368,phileo>
"to love," signifies "to kiss," in Matt. 26:48; Mark 14:44; Luke
22:47.

<B-2,Verb,2705,kataphileo>
denotes "to kiss fervently" (kata, intensive, and No. 1); the
stronger force of this verb has been called in question, but the
change from phileo to kataphileo in Matt. 26:49; Mark 14:45 can
scarcely be without significance, and the act of the traitor was
almost certainly more demonstrative than the simple kiss of
salutation. So with the kiss of genuine devotion, Luke 7:38,45;
15:20; Acts 20:37, in each of which this verb is used.

$$T0001575
\Knee\
<1,,1119,gonu>
"a knee" (Latin, genu), is used (a) metaphorically in Heb.
12:12, where the duty enjoined is that of "courageous
self-recovery in God's strength;" (b) literally, of the attitude
of a suppliant, Luke 5:8; Eph. 3:14; of veneration, Rom. 11:4;
14:11; Phil. 2:10; in mockery, Mark 15:19. See KNEEL.

$$T0001576
\Kneel\
<1,,1120,gonupeteo>
denotes "to bow the knees, kneel," from gonu (see above) and
pipto, "to fall prostrate," the act of one imploring aid, Matt.
17:14; Mark 1:40; of one expressing reverence and honor, Mark
10:17; in mockery, Matt. 27:29. A phrase consisting of tithemi,
"to put," with gonata, the plural of gonu, "the knee" (see
above), signifies "to kneel," and is always used of an attitude
of prayer, Luke 22:41 (lit., "placing the knees"); Acts 7:60;
9:40; 20:36; 21:5.

$$T0001577
\Knit Together\
<1,,4822,sumbibazo>
signifies "to cause to coalesce, to join or knit together," Eph.
4:16, RV, "knit together" (AV, "compacted);" Col. 2:2, where
some would assign the alternative meaning, "to instruct," as,
e.g., in 1 Cor. 2:16; in Col. 2:19, "knit together," it is said
of the church, as the body of which Christ is the Head. See
COMPACTED.

        Note: In Acts 10:11 some mss. have the verb deo, "to
bind," translated "knit," of the four corners of the sheet in
Peter's vision. The RV "let down" translates the verb kathiemi,
found in the best texts.

$$T0001578
\Knock\
<1,,2925,krouo>
"to strike, knock," is used in the NT of "knocking" at a door,
(a) literally, Luke 12:36; Acts 12:13,16; (b) figuratively,
Matt. 7:7,8; Luke 11:9,10 (of importunity in dealing with God);
13:25; Rev. 3:20.

$$T0001579
\Know, Known, Knowledge, Unknown\
<A-1,Verb,1097,ginosko>
signifies "to be taking in knowledge, to come to know,
recognize, understand," or "to understand completely," e.g.,
Mark 13:28,29; John 13:12; 15:18; 21:17; 2 Cor. 8:9; Heb. 10:34;
1 John 2:5; 4:2,6 (twice),7,13; 5:2,20; in its past tenses it
frequently means "to know in the sense of realizing," the aorist
or point tense usually indicating definiteness, Matt. 13:11;
Mark 7:24; John 7:26; in John 10:38 "that ye may know (aorist
tense) and understand, (present tense);" John 19:4; Acts 1:7;
17:19; Rom. 1:21; 1 Cor. 2:11 (2nd part),14; 2 Cor. 2:4; Eph.
3:19; 6:22; Phil. 2:19; 3:10; 1 Thess. 3:5; 2 Tim. 2:19; Jas.
2:20; 1 John 2:13 (twice),14; 3:6; 4:8; 2 John 1:1; Rev. 2:24;
3:3,9. In the Passive Voice, it often signifies "to become
known," e.g., Matt. 10:26; Phil. 4:5. In the sense of complete
and absolute understanding on God's part, it is used e.g., in
Luke 16:15; John 10:15 (of the Son as well as the Father); 1
Cor. 3:20. In Luke 12:46, AV, it is rendered "he is ... aware."

        In the NT ginosko frequently indicates a relation
between the person "knowing" and the object known; in this
respect, what is "known" is of value or importance to the one
who knows, and hence the establishment of the relationship,
e.g., especially of God's "knowledge," 1 Cor. 8:3, "if any man
love God, the same is known of Him;" Gal. 4:9, "to be known of
God;" here the "knowing" suggests approval and bears the meaning
"to be approved;" so in 2 Tim. 2:19; cp. John 10:14,27; Gen.
18:19; Nah. 1:7; the relationship implied may involve remedial
chastisement, Amos 3:2. The same idea of appreciation as well as
"knowledge" underlies several statements concerning the
"knowledge" of God and His truth on the part of believers, e.g.,
John 8:32; 14:20,31; 17:3; Gal. 4:9 (1st part); 1 John
2:3,13,14; 4:6,8,16; 5:20; such "knowledge" is obtained, not by
mere intellectual activity, but by operation of the Holy Spirit
consequent upon acceptance of Christ. Nor is such "knowledge"
marked by finality; see e.g., 2 Pet. 3:18; Hos. 6:3, RV.

        The verb is also used to convey the thought of
connection or union, as between man and woman, Matt. 1:25; Luke
1:34.

<A-2,Verb,1492,oida>
from the same root as eidon, "to see," is a perfect tense with a
present meaning, signifying, primarily, "to have seen or
perceived;" hence, "to know, to have knowledge of," whether
absolutely, as in Divine knowledge, e.g., Matt. 6:8,32; John
6:6,64; 8:14; 11:42; 13:11; 18:4; 2 Cor. 11:31; 2 Pet. 2:9; Rev.
2:2,9,13,19; 3:1,8,15; or in the case of human "knowledge," to
know from observation, e.g, 1 Thess. 1:4,5; 2:1; 2 Thess. 3:7.

        The differences between ginosko (No. 1) and oida demand
consideration: (a) ginosko, frequently suggests inception or
progress in "knowledge," while oida suggests fullness of
"knowledge," e.g., John 8:55, "ye have not known Him" (ginosko),
i.e., begun to "know," "but I know Him" (oida), i.e., "know Him
perfectly;" John 13:7, "What I do thou knowest not now," i.e.
Peter did not yet perceive (oida) its significance, "but thou
shalt understand," i.e., "get to know (ginosko), hereafter;"
John 14:7, "If ye had known Me" (ginosko), i.e., "had definitely
come to know Me," "ye would have known My Father also" (oida),
i.e., "would have had perception of:" "from henceforth ye know
Him" (ginosko), i.e., having unconsciously been coming to the
Father, as the One who was in Him, they would now consciously be
in the constant and progressive experience of "knowing" Him; in
Mark 4:13, "Know ye not (oida) this parable? and how shall ye
know (ginosko) all the parables?" (RV), i.e., "Do ye not
understand this parable? How shall ye come to perceive all ..."
the intimation being that the first parable is a leading and
testing one; (b) while ginosko frequently implies an active
relation between the one who "knows" and the person or thing
"known" (see No. 1, above), oida expresses the fact that the
object has simply come within the scope of the "knower's"
perception; thus in Matt. 7:23 "I never knew you" (ginosko)
suggests "I have never been in approving connection with you,"
whereas in Matt. 25:12, "I know you not" (oida) suggests "you
stand in no relation to Me."

<A-3,Verb,1921,epiginosko>
denotes (a) "to observe, fully perceive, notice attentively,
discern, recognize" (epi, "upon," and No. 1); it suggests
generally a directive, a more special, recognition of the object
"known" than does No. 1; it also may suggest advanced
"knowledge" or special appreciation; thus, in Rom. 1:32,
"knowing the ordinance of God" (epiginosko) means "knowing full
well," whereas in verse Rom. 1:21 "knowing God" (ginosko) simply
suggests that they could not avoid the perception. Sometimes
epiginosko implies a special participation in the object
"known," and gives greater weight to what is stated; thus in
John 8:32, "ye shall know the truth," ginosko is used, whereas
in 1 Tim. 4:3, "them that believe and know the truth,"
epiginosko lays stress on participation in the truth. Cp. the
stronger statement in Col. 1:6 (epiginosko) with that in 2 Cor.
8:9 (ginosko), and the two verbs in 1 Cor. 13:12, "now I know in
part (ginosko); but then shall I know (piginosko) even as also I
have been known (epiginosko)," "a knowledge which perfectly
unites the subject with the object; (b) "to discover, ascertain,
determine," e.g., Luke 7:37; 23:7; Acts 9:30; 19:34; 22:29;
28:1; in Acts 24:11 the best mss. have this verb instead of No.
1; hence the RV, "take knowledge." J. Armitage Robinson (on
Ephesians) points out that epignosis is "knowledge directed
towards a particular object, perceiving, discerning," whereas
gnosis is knowledge in the abstract. See ACKNOWLEDGE.

<A-4,Verb,4267,proginosko>
"to know beforehand," is used (a) of the Divine "foreknowledge"
concerning believers, Rom. 8:29; Israel, 11:2; Christ as the
Lamb of God, 1 Pet. 1:20, RV, "foreknown" (AV, "foreordained");
(b) of human previous "knowledge," of a person, Acts 26:5, RV,
"having knowledge of" (AV, "which knew"); of facts, 2 Pet. 3:17.
See FOREKNOW.

<A-5,Verb,1987,epistamai>
"to know, know of, understand" (probably an old Middle Voice
form of ephistemi, "to set over"), is used in Mark 14:68,
"understand," which follows oida "I (neither) know;" most
frequently in the Acts, 10:28; 15:7; 18:25; 19:15,25; 20:18;
22:19; 24:10; 26:26; elsewhere, 1 Tim. 6:4; Heb. 11:8; Jas.
4:14; Jude 1:10. See UNDERSTAND.

<A-6,Verb,4923,sunoida>
sun, "with," and No. 2, a perfect tense with a present meaning,
denotes (a) "to share the knowledge of, be privy to," Acts 5:2;
(b) "to be conscious of," especially of guilty consciousness, 1
Cor. 4:4, "I know nothing against (AV, by) myself." The verb is
connected with suneidon, found in Acts 12:12; 14:6 (in the best
texts). See CONSIDER, PRIVY, WARE.

<A-7,Verb,50,agnoeo>
"not to know, to be ignorant:" See IGNORANT.

<A-8,Verb,1107,gnorizo>
signifies (a) "to come to know, discover, know," Phil. 1:22, "I
wot (not)," i.e., "I know not," "I have not come to know" (the
RV, marg. renders it, as under (b), "I do not make known"); (b)
"to make known," whether (I) communicating things "before
unknown," Luke 2:15,17; in the latter some mss. have the verb
diagnorizo (hence the AV, "made known abroad);" John 15:15, "I
have made known;" 17:26; Acts 2:28; 7:13 (1st part), see Note
(3) below; Rom. 9:22,23; 16:26 (Passive Voice); 2 Cor. 8:1, "we
make known (to you)," RV, AV, "we do (you) to wit;" Eph. 1:9;
3:3,5,10 (all three in the Passive Voice); 6:19,21; Col. 1:27;
4:7,9, "shall make known" (AV, "shall declare"); 2 Pet. 1:16; or
(II) reasserting things already "known," 1 Cor. 12:3, "I give
(you) to understand" (the Apostle reaffirms what they knew); 1
Cor. 15:1, of the Gospel; Gal. 1:11 (he reminds them of what
they well knew, the ground of his claim to Apostleship); Phil.
4:6 (Passive Voice), of requests to God. See CERTIFY, DECLARE
(Note), UNDERSTAND, WIT, WOT.

        Notes: (1) In 2 Tim. 3:10, AV, parakoloutheo, "to follow
closely, follow as a standard of conduct," is translated "hast
fully known" (RV, "didst follow"). See FOLLOW. (2) In 2 Tim.
4:17, AV, plerophoreo, "to fulfill, accomplish," is translated
"might be fully known" (RV, "might be fully proclaimed"). See
FULFILL. (3) In Acts 7:13, some mss. have the verb anagnorizo,
"to make oneself known," "was made known," instead of No. 8
(which see). (4) In Acts 7:13 (2nd part) the AV, "was made
known" translates the phrase phaneros ginomai, "to become
manifest" (RV, "became manifest"). See MANIFEST. (5) For
diagnorizo, "to make known," in Luke 2:17, see No. 8. (6) For
diagnosko, in Acts 24:22, "I will know the uttermost of," See
DETERMINE, No. 5.

<B-1,Adjective,1110,gnostos>
a later form of gnostos (from No. 1), most frequently denotes
"known;" it is used ten times in the Acts, always with that
meaning (save in Acts 4:16, where it means "notable"); twice in
the Gospel of John, John 18:15,16; in Luke 2:44; 23:49 it
denotes "acquaintance;" elsewhere only in Rom. 1:19, "(that
which) may be known (of God)," lit., "the knowable of God,"
referring to the physical universe, in the creation of which God
has made Himself "knowable," that is, by the exercise of man's
natural faculties, without such supernatural revelations as
those given to Israel. See ACQUAINTANCE.

<B-2,Adjective,5318,phaneros>
"visible, manifest," is translated "known" in Matt. 12:16; Mark
3:12. See APPEAR, MANIFEST, OPENLY, OUTWARDLY.

<B-3,Adjective,1990,epistemon>
akin to A, No. 5, "knowing, skilled," is used in Jas. 3:13, AV,
"endued with knowledge" (RV "understanding").

<B-4,Adjective,57,agnostos>
the negative of No. 1, "unknown," is found in Acts 17:23.

<C-1,Noun,1108,gnosis>
primarily "a seeking to know, an enquiry, investigation" (akin
to A, No. 1), denotes, in the NT, "knowledge," especially of
spiritual truth; it is used (a) absolutely, in Luke 11:52; Rom.
2:20; 15:14; 1 Cor. 1:5; 8:1 (twice),7,10,11; 13:2,8; 14:6; 2
Cor. 6:6; 8:7; 11:6; Eph. 3:19; Col. 2:3; 1 Pet. 3:7; 2 Pet.
1:5,6; (b) with an object: in respect of (1) God, 2 Cor. 2:14;
10:5; (2) the glory of God, 2 Cor. 4:6; (3) Christ Jesus, Phil.
3:8; 2 Pet. 3:18; (4) salvation, Luke 1:77; (c) subjectively, of
God's "knowledge," Rom. 11:33; the word of "knowledge," 1 Cor.
12:8; "knowledge" falsely so called, 1 Tim. 6:20.

<C-2,Noun,1922,epignosis>
akin to A, No. 3, denotes "exact or full knowledge, discernment,
recognition," and is a strengthened form of No. 1, expressing a
fuller or a full "knowledge," a greater participation by the
"knower" in the object "known," thus more powerfully influencing
him. It is not found in the Gospels and Acts. Paul uses it 15
times (16 if Heb. 10:26 is included) out of the 20 occurrences;
Peter 4 times, all in his 2nd Epistle. Contrast Rom. 1:28
(epignosis) with the simple verb in Rom. 1:21. "In all the four
Epistles of the first Roman captivity it is an element in the
Apostle's opening prayer for his correspondents' well-being,
Phil. 1:9; Eph. 1:17; Col. 1:9; Philem. 1:6" (Lightfoot).

        It is used with reference to God in Rom. 1:28; 10:2;
Eph. 1:17; Col. 1:10; 2 Pet. 1:3; God and Christ, 2 Pet. 1:2;
Christ, Eph. 4:13; 2 Pet. 1:8; 2:20; the will of the Lord, Col.
1:9; every good thing, Philem. 1:6, RV (AV, "acknowledging");
the truth, 1 Tim. 2:4; 2 Tim. 2:25, RV; 3:7; Titus 1:1, RV; the
mystery of God. Col. 2:2, RV, "(that they) may know" (AV, "to
the acknowledgment of"), lit., "into a full knowledge." It is
used without the mention of an object in Phil. 1:9; Col. 3:10,
RV, "(renewed) unto knowledge." See ACKNOWLEDGE.

<C-3,Noun,56,agnosia>
the negative of No. 1, "ignorance," is rendered "no knowledge"
in 1 Cor. 15:34, RV (AV, "not the knowledge"); in 1 Pet. 2:15,
ignorance. See IGNORANCE.

        Note: In Eph. 3:4, AV, sunesis, "understanding," is
translated "knowledge;" RV, "understanding." For kardiognostes
see HEART (knowing the).

$$T0001580
\Labor (Noun and Verb)\
<A-1,Noun,2873,kopos>
primarily denotes "a striking, beating" (akin to kopto, "to
strike, cut"); then, "toil resulting in weariness, laborious
toil, trouble;" it is translated "labor" or "labors" in John
4:38; 1 Cor. 3:8; 15:58; 2 Cor. 6:5; 10:15; 11:23,27, RV,
"labor" (AV, "weariness"); 1 Thess. 1:3; 2:9; 3:5; 2 Thess. 3:8;
(in some mss., Heb. 6:10); Rev. 2:2 (RV "toil"); 14:13. In the
following the noun is used as the object of the verb parecho,
"to afford, give, cause," the phrase being rendered "to
trouble," lit., "to cause toil or trouble," to embarass a person
by giving occasion for anxiety, as some disciples did to the
woman with the ointment, perturbing her spirit by their
criticisms, Matt. 26:10; Mark 14:6; or by distracting attention
or disturbing a person's rest, as the importunate friend did,
Luke 11:7; 18:5; in Gal. 6:17, "let no man trouble me," the
Apostle refuses, in the form of a peremptory prohibition, to
allow himself to be distracted further by the Judaizers, through
their proclamation of a false gospel and by their malicious
attacks upon himself.

<A-2,Noun,4192,ponos>
denotes (a) "labors, toil," Col. 4:13, in the best mss. (some
have zelos, "zeal," AV); (b) "the consequence of toil," viz.,
distress, suffering, pain, Rev. 16:10,11; 21:4. See PAIN.

        Notes: (1) In Phil. 1:22, AV, ergon, "work," is
translated "labor" (RV, "work"); work refers to what is done,
and may be easy and pleasant; kopos suggests the doing, and the
pains taken therein. (2) A synonymous word is mochthos, "toil,
hardship, distress," 2 Cor. 11:27; 1 Thess. 2:9; 2 Thess. 3:8.

<B-1,Verb,2872,kopiao>
akin to A, No. 1, has the two different meanings (a) "growing
weary," (b) "toiling;" it is sometimes translated "to bestow
labor" (see under BESTOW, No. 3). It is translated by the verb
"to labor" in Matt. 11:28; John 4:38 (2nd part); Acts 20:35;
Rom. 16:12 (twice); 1 Cor. 15:10; 16:16; Eph. 4:28; Phil. 2:16;
Col. 1:29; 1 Thess. 5:12; 1 Tim. 4:10; 5:17; 2 Tim. 2:6; Rev.
2:3; 1 Cor. 4:12, RV, "toil" (AV, "labor"). See TOIL.

<B-2,Verb,5492,cheimazo>
from cheima, "winter cold," primarily, "to expose to winter
cold," signifies "to drive with a storm;" in the Passive Voice,
"to be driven with storm, to be tempest-tossed," Acts 27:18, RV,
"as (we) labored with the storm" (AV, "being ... tossed with a
tempest").

<B-3,Verb,4866,sunathleo>
"to contend along with a person" (sun, "with," athleo, "to
contend"), is said in Phil. 4:3 of two women who "labored with"
the Apostle in the Gospel; in Phil. 1:27, RV, "striving (for),"
marg., "with," AV, "striving together (for). See STRIVE.

        Notes: (1) In John 6:27; 1 Thess. 2:9, AV, ergazomai,
"to work," is translated respectively "labor" and "laboring"
(RV, "working"). It is used of manual work here and in 1 Thess.
4:11; Eph. 4:28; of work for Christ in general, in 1 Cor. 16:10.
See COMMIT. (2) In Heb. 4:11, AV, spoudazo, "to be diligent," is
translated "let us labor" (RV, "let us give diligence"). (3) In
Col. 4:12, AV, agonizomai, "to strive, wrestle," is translated
"laboring fervently" (RV, and AV, marg., "striving"). (4) In 2
Cor. 5:9, AV, philotimeomai, "to seek after honor," and hence,
"to be ambitious," is translated "we labor," marg., "endeavor"
(RV, "we make it our aim," marg., "are ambitious"); cp. Rom.
15:20; 1 Thess. 4:11, RV, marg.

$$T0001581
\Laborer, fellow Laborer\
<1,,2040,ergates>
akin to ergazomai, "to work," and ergon, "work," denotes (a) "a
field laborer, a husbandman," Matt. 9:37,38; 20:1,2,8; Luke 10:2
(twice); Jas. 5:4; (b) "a workman, laborer," in a general sense,
Matt. 10:10; Luke 10:7; Acts 19:25; 1 Tim. 5:18; it is used (c)
of false apostles and evil teachers, 2 Cor. 11:13; Phil. 3:2;
(d) of a servant of Christ, 2 Tim. 2:15; (e) of evildoers, Luke
13:27.

        Note: In the AV of Philem. 1:1,24, sunergos, "a fellow
worker," is translated "fellow laborer," RV, "fellow worker;" in
Phil. 4:3, the plural, RV, "fellow workers;" in Phil. 2:25, AV,
"companion in labor," RV, "fellow worker;" in 1 Cor. 3:9, AV,
"laborers together (with God)," RV, "God's fellowworkers," i.e.,
fellow workers belonging to and serving God; in 3 John 1:8, AV,
"fellow helpers" (to the truth), RV, "fellow workers (with the
truth)," i.e., acting together with the truth as an operating
power; in 1 Thess. 3:2, some ancient authorities have the clause
"fellow worker (with God)," RV, marg.; it is absent from the
most authentic mss. See HELPER.

$$T0001582
\Lack, Lacking\
<A-1,Noun,5303,husterema>
denotes (a) "that which is lacking," "deficiency, shortcoming"
(akin to hustereo, "to be behind, in want"), 1 Cor. 16:17; Phil.
2:30; Col. 1:24, RV, "that which is lacking" [AV, "that which is
behind" (of the afflictions of Christ)], where the reference is
not to the vicarious sufferings of Christ, but to those which He
endured previously, and those which must be endured by His
faithful servants; 1 Thess. 3:10, where "that which is lacking"
means that which Paul had not been able to impart to them, owing
to the interruption of his spiritual instruction among them; (b)
"need, want, poverty," Luke 21:4, RV, "want" (AV, "penury"); 2
Cor. 8:14 (twice) "want;" 2 Cor. 9:12, "wants" (AV, "want"); 2
Cor. 11:9, RV, "(the measure of my) want" [AV, "that which was
lacking (to me)"]. See BEHIND, PENURY, WANT.

        Note: In 1 Thess. 4:12, AV, chreia, "need," is
translated "lack" (RV, "need"). See NEED.

<B-1,Adjective,1729,endees>
from endeo, "to lack," signifies "needy, in want," translated
"that lacked" in Acts 4:34.

<C-1,Verb,5302,hustereo>
akin to A, "to come or be behind," is used in the sense of
"lacking" certain things, Matt. 19:20; Mark 10:21 ("one thing;"
cp. No. 3 in Luke 18:22); Luke 22:35; in the sense of being
inferior, 1 Cor. 12:24 (Middle Voice). Elsewhere it is
translated in various ways; see BEHIND, B, No. 1, COME, No. 39,
DESTITUTE, FAIL, Note (2), NEED, WANT, WORSE.

<C-2,Verb,1641,elattoneo>
"to be less" (from elatton, "less"), is translated "had no
lack," 2 Cor. 8:15 (quoted from the Sept. of Exod. 16:18), the
circumstance of the gathering of the manna being applied to the
equalizing nature of cause and effect in the matter of supplying
the wants of the needy.

<C-3,Verb,3007,leipo>
"to leave," denotes (a) transitively, in the Passive Voice, "to
be left behind, to lack," Jas. 1:4, "ye may be lacking in
(nothing)," RV (AV, "wanting"); Jas. 1:5, "lacketh" (AV,
"lack"); Jas. 2:15, RV, "be ... in lack" (AV, "be ...
destitute"); (b) intransitively, Active Voice, Luke 18:22, "(one
thing thou) lackest," is, lit., "(one thing) is lacking (to
thee);" Titus 1:5, "(the things) that were wanting;" Titus 3:13,
"(that nothing) be wanting." See DESTITUTE, WANTING.

        Note: In 2 Pet. 1:9, "he that lacketh" translates a
phrase the lit. rendering of which is "(he to whom these things)
are not present" (paraeimi, "to be present").

$$T0001583
\Lad\
* For LAD, in John 6:9, see CHILD, A, No. 6

$$T0001584
\Lade, Laden\
<1,,4987,soreuo>
signifies (a) "to heap on" (from soros, "a heap," not in the NT;
in the Sept., e.g., Josh. 7:26; 8:29; 2 Sam. 18:17; 2 Chron.
31:6-9), Rom. 12:20, of coals of fire; 2 Tim. 3:6, said of sily
women ("womanlings") "laden" with sins. See HEAP. In the Sept.,
Prov. 25:22.

<2,,1073,gemo>
"to be full," is translated "laden" in Rev. 21:9, RV. See FULL.

<3,,5412,phortizo>
"to load" (akin to phero, "to bear"), is used in the Active
Voice in Luke 11:46, "ye lade;" in the Passive Voice,
metaphorically, in Matt. 11:28, "heavy laden." See BURDEN. In
the Sept., Ezek. 16:33.

        Note: In Acts 28:10, AV, epitithemi, "to put on" (epi,
"on," tithemi, "to put"), is translated "they laded (us) with,"
RV, "they put on (board)."

$$T0001585
\Lading\
<1,,5413,phortion>
"a burden, load" (a diminutive of phortos, "a load," from phero,
"to bear"), is used of the cargo of a ship, Acts 27:10,
"lading," (some mss. have phortos). See BURDEN, A, No. 2.

$$T0001586
\Lady\
<1,,2959,kuria>
is the person addressed in 2 John 1:1,5. Not improbably it is a
proper name (Eng., "Cyria"), in spite of the fact that the full
form of address in ver. 1 is not quite in accord, in the
original, with those in 2 John 1:13; 3 John 1:1. The suggestion
that the church is addressed is most unlikely. Possibly the
person is one who had a special relation with the local church.

$$T0001587
\Laid\
* For LAID see LAY

$$T0001588
\Lake\
<1,,3041,limne>
"a lake," is used (a) in the Gospels, only by Luke, of the Sea
of Galilee, Luke 5:2; 8:22,23,33, called Gennesaret in Luke 5:1
(Matthew and Mark use thalassa, "a sea"); (b) of the "lake" of
fire, Rev. 19:20; 20:10,14,15; 21:8.

$$T0001589
\Lama\
<1,,2982,lama>
is the Hebrew word for "Why?" (the variant lema is the Aramaic
form), Matt. 27:46; Mark 15:34.

$$T0001590
\Lamb\
<1,,704,aren>
a noun the nominative case of which is found only in early
times, occurs in Luke 10:3. In normal usage it was replaced by
arnion (No. 2), of which it is the equivalent.

<2,,721,arnion>
is a diminutive in form, but the dimunutive force is not to be
pressed (see Note under No. 3). The general tendency in the
vernacular was to use nouns in ---ion freely, apart from their
dimunitive significance. It is used only by the Apostle John,
(a) in the plural, in the Lord's command to Peter, John 21:15,
with symbolic reference to young converts; (b) elsewhere, in the
singular, in the Apocalypse, some 28 times, of Christ as the
"Lamb" of God, the symbolism having reference to His character
and His vicarious Sacrifice, as the basis both of redemption and
of Divine vengeance. He is seen in the position of sovereign
glory and honor, e.g., John 7:17, which He shares equally with
the Father, John 22:1,3, the center of angelic beings and of the
redeemed and the object of their veneration, e.g. John
5:6,8,12,13; 15:3, the Leader and Shepherd of His saints, e.g.,
John 7:17, 14:4, the Head of his spiritual bride, e.g., John
21:9, the luminary of the heavenly and eternal city, John 21:23,
the One to whom all judgement is committed, e.g., John 6:1,16;
13:8, the Conqueror of the foes of God and His people, John
17:14; the song that celebrates the triumph of those who "gain
the victory over the Beast," is the song of Moses ... and the
song of the Lamb, 15:3. His sacrifice, the efficacy of which
avails for those who accept the salvation thereby provided,
forms the ground of the execution of Divine wrath for the
rejector, and the defier of God, John 14:10; (c) in the
description of the second "Beast," Rev. 13:11, seen in the
vision "like a lamb," suggestive of his acting in the capacity
of a false messiah, a travesty of the true. For the use in the
Sept. see Note under No. 3.

<3,,286,amnos>
"a lamb," is used figuratively of Christ, in John 1:29,36, with
the article, pointing Him out as the expected One, the One to be
well known as the personal fulfilment and embodiment of all that
had been indicated in the OT, the One by whose sacrifice
deliverance from Divine judgment was to be obtained; in Acts
8:32 (from the Sept. of Is. 53:7) and 1 Pet. 1:19, the absence
of the article stresses the nature and character of His
sacrifice as set forth in the symbolism. The reference in each
case is to the lamb of God's providing, Gen. 22:8, and the
Paschal lamb of God's appointment for sacrifice in Israel, e.g.,
Ex. 12:5,14,27 (cp. 1 Cor. 5:7).

        Note: The contrast between arnion and amnos does not lie
in the diminutive character of the former as compared with the
latter. As has been pointed out under No. 2, arnion lost its
diminutive force. The contrast lies in the manner in which
Christ is presented in the two respects. The use of amnos points
directly to the fact, the nature and character of His sacrifice;
arnion (only in the Apocalypse) presents Him, on the ground,
indeed, of His sacrifice, but in His acquired majesty, dignity,
honor, authority and power. In the Sept. arnion is used in Ps.
114:4,6; in Jer. 11:19, with the adjective akakos, "innocent;"
in Jer. 27:45, "lambs." There is nothing in these passages to
suggest a contrast between a "lamb" in the general sense of the
term and the diminutive; the contrast is between "lambs" and
sheep. Elsewhere in the Sept. amnos is in general used some 100
times in connection with "lambs" for sacrifice.

$$T0001591
\Lame\
* For LAME see HALT

$$T0001592
\Lament\
* For LAMENT and LAMENTATION see, BEWAIL

$$T0001593
\Lamp\
<1,,2985,lampas>
denotes "a torch" (akin to lampo, "to shine"), frequently fed,
like, a "lamp," with oil from a little vessel used for the
purpose (the angeion of Matt. 25:4); they held little oil and
would frequently need replenishing. Rutherford (The New
Phrynichus) points out that it became used as the equivalent of
luchnos (No. 2), as in the parable of the ten virgins, Matt.
25:1,3,4,7,8; John 18:3, "torches;" Acts 20:8, "lights;" Rev.
4:5; 8:10 (RV, "torch," AV, "lamp"). See Note below. Cp. phanos,
"a torch," John 18:3 (translated "lanterns").

<2,,3088,luchnos>
frequently mistranslated "candle," is a portable "lamp" usually
set on a stand (see LAMPSTAND); the word is used literally,
Matt. 5:15; Mark 4:21; Luke 8:16; 11:33,36; 15:8; Rev. 18:23;
22:5; (b) metaphorically, of Christ as the Lamb, Rev. 21:23, RV,
"lamp" (AV, "light"); of John the Baptist, John 5:35, RV, "the
lamp" (AV, "a ... light"); of the eye, Matt. 6:22; Luke 11:34,
RV, "lamp;" of spiritual readiness, Luke 12:35, RV, "lamps;" of
"the word of prophecy," 2 Pet. 1:19, RV, "lamp." See LIGHT.

        "In rendering luchnos and lampas our translators have
scarcely made the most of the words at their command. Had they
rendered lampas by 'torch' not once only (John 18:3), but
always, this would have left 'lamp,' now wrongly appropriated by
lampas, disengaged. Altogether dismissing 'candle,' they might
then have rendered luchnos by 'lamp' wherever it occurs. At
present there are so many occasions where 'candle' would
manifestly be inappropriate, and where, therefore, they are
obliged to fall back on 'light,' that the distinction between
phos and luchnos nearly, if not quite, disappears in our
Version. The advantages of such a re-distribution of the words
would be many. In the first place, it would be more accurate.
Luchnos is not a 'candle' ('candela,' from 'candeo,' the white
wax light, and then any kind of taper), but a hand-lamp, fed
with oil. Neither is lampas a 'lamp,' but a 'torch'" (Trench
Syn.,).

        Note: There is no mention of a candle in the original
either in the OT or in the NT. The figure of that which feeds
upon its own substance to provide its light would be utterly
inappropriate. A lamp is supplied by oil, which in its symbolism
is figurative of the Holy Spirit.

$$T0001594
\Lampstand\
<1,,3087,luchnia>
is mistranslated "candlestick" in every occurrence in the AV and
in certain places in the RV; the RV has "stand" in Matt. 5:15;
Mark 4:21; Luke 8:16; 11:33; "candlestick" in Heb. 9:2; Rev.
1:12,13,20 (twice); 2:1,5; 11:4; the RV marg., gives
"lampstands" in the passages in Rev., but not in Heb. 9:2.

$$T0001595
\Land\
<A-1,Noun,1093,ge>
in one of its usages, denotes (a) "land" as distinct from sea or
other water, e.g., Mark 4:1; 6:47; Luke 5:3; John 6:21; (b)
"land" as subject to cultivation, e.g., Luke 14:35 (see GROUND);
(c) "land" as describing a country or region, e.g., Matt.
2:20,21; 4:15; Luke 4:25; in 23:44, RV, "(the whole) land," AV,
"(all the) earth;" Acts 7:29; Heb. 11:9, RV, "a land (not his
own)," AV "a (strange) country;" Jude 1:5. In Acts 7:11 the AV
follows a reading of the noun with the definite article which
necessitates the insertion of "land." See EARTH.

<A-2,Noun,5561,chora>
is used with the meaning "land," (a) of a country, region, e.g.,
Mark 1:5; Luke 15:14; sometimes translated "region," e.g., Matt.
4:16; Luke 3:1; Acts 8:1; 13:49; 16:6; (b) of property, Luke
12:16, "ground." See COUNTRY, A, No. 3.

<A-3,Noun,5564,chorion>
a diminutive of No. 2, in form, but not in meaning, is
translated "land" in the sense of property, in Acts 4:34; 5:3,8;
28:7, RV, "lands" (AV, "possessions"). See FIELD, GROUND, A, No.
4, PLACE, POSSESSION.

<A-4,Noun,68,agros>
"a field," or "piece of ground," or "the country" as distinct
from the town, is translated "lands" in Matt. 19:29; Mark
10:29,30; Acts 4:37 (cp. No. 3 in Acts 4:34). See COUNTRY, A,
No. 1, FARM, FIELD, GROUND.

<B-1,Adjective,3584,xeros>
"dry," "dry land," Matt. 23:15 (ge, "land," being understood);
Heb. 11:29: see DRY.

        Note: In Luke 4:26, the RV, "in the land (of)" and AV,
"a city (of)," represent no word in the original, but give the
sense of the phrase.

<C-1,Verb,2718,katerchomai>
"to come down, or go down, descend," is used of coming to port
by ship, in Acts 18:22, "landed;" Acts 21:3 (ditto); 27:5, "came
to." See COME, No. 7, GO, Note (1).

        Notes: (1) In Acts 28:12, RV, katago, "to bring down,"
used as a nautical term in the Passive Voice, is translated
"touching" (AV, "landing"). (2) In Acts 21:3, some mss. have the
verb katago, with reference to Cyprus. (3) In Acts 20:13,
pezeuo, "to travel by land" or "on foot" (pezos, "on foot;"
pous, "a foot"), is translated "to go by land," RV, AV, "to go
afoot," and RV marg., "to go on foot."

$$T0001596
\Lane\
<1,,4505,rhume>
in earlier Greek meant "the force or rush or swing of a moving
body;" in later times, "a narrow road, lane or street;" it is
translated "lanes" in Luke 14:21; "streets" in Matt. 6:2;
"street" in Acts 9:11; 12:10. See STREET. In the Sept., Isa.
15:3.

$$T0001597
\Language\
<1,,1258,dialektos>
primarily "a conversation, discourse" (akin to dialegomai, "to
discourse or discuss"), came to denote "the language or dialect
of a country or district;" in the AV and RV of Acts 2:6 it is
translated "language;" in the following the RV retains
"language," for AV, "tongue," Acts 1:19; 2:8; 21:40; 22:2;
26:14. See TONGUE. In the Sept., Esth. 9:26.

$$T0001598
\Lantern\
<1,,5322,phanos>
denotes either "a torch" or "a lantern" (from phaino, "to cause
to shine, to give light"), John 18:3, where it is distinguished
from lampas (see LAMP, No. 1); it was "a link or torch
consisting of strips of resinous wood tied together"
(Rutherford). "Torch" would seem to be the meaning.

$$T0001599
\Large\
<1,,3173,megas>
"great, large, of physical magnitude," is translated "large" in
Mark 14:15; Luke 22:12, of the upper room. See GREAT, No. 1.

<2,,2425,hikanos>
of persons, denotes "sufficient, competent, fit;" of things,
"sufficient, enough, much, many (so of time);" it is translated
"large" in Matt. 28:12, of money. See ABLE, C, No. 2.

<3,,4080,pelikos>
"how large," is used of letters of the alphabet, characters in
writing, Gal. 6:11, "with how large (letters);" it is said of
personal greatness in Heb. 7:4. See GREAT, No. 5.