Bible Heaven/Bible Heaven.iso/vines/t0001950

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$$T0001950
\Nurse\
<1,,5162,trophos>
translated "nurse" in 1 Thess. 2:7, there denotes a "nursing"
mother, as is clear from the statement "cherisheth her own
children;" this is also confirmed by the word epios, "gentle"
(in the same verse), which was commonly used of the kindness of
parents towards children. Cp. trepho, "to bring up" (see
NOURISH).

$$T0001951
\Nurture (Eph. 6:4)\
* For NURTURE (Eph. 6:4) see CHASTENING

$$T0001952
\Oath\
<1,,3727,horkos>
is primarily equivalent to herkos, "a fence, an enclosure, that
which restrains a person;" hence, "an oath." The Lord's command
in Matt. 5:33 was a condemnation of the minute and arbitrary
restrictions imposed by the scribes and Pharisees in the matter
of adjurations, by which God's Name was profaned. The injunction
is repeated in Jas. 5:12. The language of the Apostle Paul,
e.g., in Gal. 1:20; 1 Thess. 5:27 was not inconsistent with
Christ's prohibition, read in the light of its context. Contrast
the "oaths" mentioned in Matt. 14:7,9; 26:72; Mark 6:26.

        Heb. 6:16 refers to the confirmation of a compact among
men, guaranteeing the discharge of liabilities; in their
disputes "the oath is final for confirmation." This is referred
to in order to illustrate the greater subject of God's "oath" to
Abraham, confirming His promise; cp. Luke 1:73; Acts 2:30. Cp.
the verbs horkizo, and exorkizo, under ADJURE.

<2,,3728,horkomosia>
denotes "an affirmation on oath" (from No. 1 and omnumi, "to
swear"). This is used in Heb. 7:20,21 (twice),28 of the
establishment of the Priesthood of Christ, the Son of God,
appointed a Priest after the order of Melchizedek, and
"perfected for evermore." In the Sept., Ezek. 17:18,19.

        Note: For anathematizo in Acts 23:21, AV, "have bound
(themselves) with an oath," see CURSE.

$$T0001953
\Obedience, Obedient, Obey\
<A-1,Noun,5218,hupakoe>
"obedience" (hupo, "under," akouo, "to hear"), is used (a) in
general, Rom. 6:16 (1st part), RV, "(unto) obedience," AV, "(to)
obey;" here "obedience" is not personified, as in the next part
of the verse, "servants ... of obedience" [see (c)], but is
simply shown to be the effect of the presentation mentioned; (b)
of the fulfillment of apostolic counsels, 2 Cor. 7:15; 10:6;
Philem. 1:21; (c) of the fulfillment of God's claims or
commands, Rom. 1:5; 16:26, "obedience of faith," which
grammatically might be objective, to the faith (marg.), or
subjective, as in the text. Since faith is one of the main
subjects of the Epistle, and is the initial act of obedience in
the new life, as well as an essential characteristic thereof,
the text rendering is to be preferred; Rom. 6:16 (2nd part);
15:18, RV "(for) the obedience," AV, "(to make) obedient;" Rom.
16:19; 1 Pet. 1:2,14, RV, "(children of) obedience," i.e.,
characterized by "obedience," AV, "obedient (children);" 1 Pet.
1:22, RV, "obedience (to the truth)," AV, "obeying (the truth);"
(d) of "obedience" to Christ (objective), 2 Cor. 10:5; (e) of
Christ's "obedience," Rom. 5:19 (referring to His death; cp.
Phil. 2:8); Heb. 5:8, which refers to His delighted experience
in constant "obedience" to the Father's will (not to be
understood in the sense that He learned to obey).

<A-2,Noun,5292,hupotage>
subjection (hupo, "under," tasso, "to order"), is translated
"obedience" in 2 Cor. 9:13, RV (AV, "subjection"). See
SUBJECTION.

<B-1,Verb,5219,hupakouo>
"to listen, attend" (as in Acts 12:13), and so, "to submit, to
obey," is used of "obedience" (a) to God Heb. 5:9; 11:8; (b) to
Christ, by natural elements, Matt. 8:27; Mark 1:27; 4:41; Luke
8:25; (c) to disciples of Christ, Luke 17:6; (d) to the faith,
Acts 6:7; the Gospel, Rom. 10:16; 2 Thess. 1:8; Christian
doctrine, Rom. 6:17 (as to a form or mold of teaching); (e) to
apostolic injunctions, Phil. 2:12; 2 Thess. 3:14; (f) to Abraham
by Sarah, 1 Pet. 3:6; (g) to parents by children, Eph. 6:1; Col.
3:20; (h) to masters by servants, Eph. 6:5; Col. 3:22; (i) to
sin, Rom. 6:12; (j) in general, Rom. 6:16.

<B-2,Verb,3982,peitho>
"to persuade, to win over," in the Passive and Middle Voices,
"to be persuaded, to listen to, to obey," is so used with this
meaning, in the Middle Voice, e.g., in Acts 5:36-37 (in Acts
5:40, Passive Voice, "they agreed"); Rom. 2:8; Gal. 5:7; Heb.
13:17; Jas. 3:3. The "obedience" suggested is not by submission
to authority, but resulting from persuasion.

        "Peitho and pisteuo" 'to trust,' are closely related
etymologically; the difference in meaning is that the former
implies the obedience that is produced by the latter, cp. Heb.
3:18,19, where the disobedience of the Israelites is said to be
the evidence of their unbelief. Faith is of the heart, invisible
to men; obedience is of the conduct and may be observed. When a
man obeys God he gives the only possible evidence that in his
heart he believes God. Of course it is persuasion of the truth
that results in faith (we believe because we are persuaded that
the thing is true, a thing does not become true because it is
believed), but peitho, in NT suggests an actual and outward
result of the inward persuasion and consequent faith." * [* From
Notes on Thessalonians, by Hogg and Vine, pp. 254,255.] See
ASSURANCE, B, No. 3.

<B-3,Verb,3980,peitharcheo>
"to obey one in authority" (No. 2, and arche, "rule"), is
translated "obey" in Acts 5:29,32; "to be obedient," Titus 3:1,
RV (AV, "to obey magistrates"); in Acts 27:21, "hearkened." See
HEARKEN.

<B-4,Verb,544,apeitheo>
"to disobey, be disobedient" (a, negative, and No. 2), is
translated "obey not" in Rom. 2:8; 1 Pet. 3:1; 4:17. See
DISOBEDIENT.

        Note: In 1 Cor. 14:34, AV, hupotasso, "to be in
subjection" (RV), is translated "to be under obedience;" so
Titus 2:5, RV, "being in subjection" (AV, "obedient"); and Titus
2:9, RV (AV, "to be obedient"). See SUBJECTION.

<C-1,Adjective,5255,hupekoos>
"obedient" (akin to A, No. 1), "giving ear, subject," occurs in
Acts 7:39, RV, "(would not be) obedient," AV, "(would not)
obey;" 2 Cor. 2:9; Phil. 2:8, where the RV "even" is useful as
making clear that the "obedience" was not to death but to the
Father.

$$T0001954
\Object (Verb)\
* For the verb OBJECT, Acts 24:19, see ACCUSATION, B, No. 4

$$T0001955
\Objects\
* For OBJECTS, RV, in Acts 17:23, see WORSHIP

$$T0001956
\Observation, Observe\
<A-1,Noun,3907,parateresis>
"attentive watching" (akin to paratereo, "to observe"), is used
in Luke 17:20, of the manner in which the kingdom of God (i.e.,
the operation of the spiritual kingdom in the hearts of men)
does not come, "in such a manner that it can be watched with the
eyes" (Grimm-Thayer), or, as AV marg., "with outward show."

<B-1,Verb,333,anatheoreo>
"to observe carefully, consider well" (ana, "up," intensive, and
theoreo, "to behold"), is used in Acts 17:23, RV, "observed" (of
Paul's notice of the objects of Athenian worship), and Heb.
13:7, "considering." See BEHOLD.

<B-2,Verb,5083,tereo>
see KEEP, No. 1.

<B-3,Verb,4933,suntereo>
see KEEP, No. 3.

<B-4,Verb,3906,paratereo>
"to watch closely, observe narrowly" (para, used intensively,
and No. 2), is translated "ye observe" in Gal. 4:10, where the
Middle Voice suggests that their religious observance of days,
etc. was not from disinterested motives, but with a view to
their own advantage. See WATCH. Cp. phroneo ("to think"),
"regardeth" in Rom. 14:6, where the subject is connected with
the above, though the motive differs.

<B-5,Verb,5442,phulasso>
see KEEP, No. 4.

<B-6,Verb,4160,poieo>
"to do," is translated "to observe" in Acts 16:21. See DO.

$$T0001957
\Obtain, Obtaining\
<A-1,Verb,5177,tunchano>
"to meet with, light upon," also signifies "to obtain, attain
to, reach, get" (with regard to things), translated "to obtain"
in Acts 26:22, of "the help that is from God;" 2 Tim. 2:10, of
"the salvation which is in Christ Jesus with eternal glory;"
Heb. 8:6, of the ministry obtained by Christ; Heb. 11:35, of "a
better resurrection." See CHANCE.

<A-2,Verb,2013,epitunchano>
primarily, "to light upon" (epi, "upon," and No. 1), denotes "to
obtain," Rom. 11:7 (twice); Heb. 6:15; 11:33; Jas. 4:2.

<A-3,Verb,2975,lanchano>
"to obtain by lot," is translated "that have obtained" in 2 Pet.
1:1; in Acts 1:17, AV, "had obtained" (RV, "received"), with
kleros, "a lot" or "portion." See LOTS.

<A-4,Verb,2932,ktaomai>
"to procure for oneself, get, gain, acquire," is translated
"obtained" in Acts 1:18, RV (AV, "purchased"); Acts 8:20, RV
(AV, "may be purchased"); Acts 22:28. See POSSESS, PROVIDE,
PURCHASE.

<A-5,Verb,2902,krateo>
"to be strong," also means "to get possession of, obtain," e.g.,
in Acts 27:13, "they had obtained (their purpose)." See HOLD.

<A-6,Verb,2983,lambano>
"to take, to receive," is translated by the verb "to obtain" in
1 Cor. 9:25; Phil. 3:12, RV, "(not that) I have (already)
obtained" (contrast katantao, "to attain," Phil 3:11); Moule
translates it "not that I have already received," i.e., the
prize; the verb does not signify "to attain;" Heb. 4:16, AV,
"obtain." See ACCEPT, No. 4.

<A-7,Verb,2147,heurisko>
denotes "to find;" in the Middle Voice, "to find for oneself, to
procure, get, obtain," with the suggestion of accomplishing the
end which had been in view; so in Heb. 9:12, "having obtained
(eternal redemption)." Notes: (1) In 1 Cor. 9:24, AV,
katalambano, a strengthened form of No. 6 (kata, used
intensively), is translated "obtain" (RV, "attain"). (2) In Heb.
11:2,4,39, AV, martureo, "to bear witness," and in the Passive
Voice, "to have witness borne to one," is translated "to obtain"
a good report, or "to obtain" witness (RV, "had witness borne").
See WITNESS. (3) For the AV of Heb. 1:4, "He hath by inheritance
obtained" (RV, "He hath inherited"), and of Eph. 1:11, see
INHERIT. (4) For the phrase "to obtain mercy," the Passive Voice
of eleeo in Matt. 5:7; Rom. 11:30,31; 1 Cor. 7:25; 2 Cor. 4:1
(RV); 1 Tim. 1:13,16; 1 Pet. 2:10 (twice), see MERCY.

<B-1,Noun,4047,peripoiesis>
lit., "a making around" (peri, "around," poieo, "to do or
make"), denotes (a) "the act of obtaining" anything, as of
salvation in its completeness, 1 Thess. 5:9; 2 Thess. 2:14; (b)
"a thing acquired, an acquisition, possession," Eph. 1:14, RV,
"(God's own) possession" [some would put this under (a)]; so 1
Pet. 2:9, RV, AV, "a peculiar (people);" cp. Isa. 43:21; (c)
preservation; this may be the meaning in Heb. 10:39, "saving"
(RV marg., "gaining"); cp. the corresponding verb in Luke 17:33
(in the best texts), "preserve." In the Sept. the noun has the
meaning (b) in Hag. 2:10; Mal. 3:17, (c) in 2 Chron. 14:13.

$$T0001958
\Occasion\
<1,,874,aphorme>
properly "a starting point," was used to denote "a base of
operations in war." In the NT it occurs as follows: "(a) the Law
provided sin with a base of operations for its attack upon the
soul, Rom. 7:8,11; (b) the irreproachable conduct of the Apostle
provided his friends with a base of operations against his
detractors, 2 Cor. 5:12; (c) by refusing temporal support at
Corinth he deprived these detractors of their base of operations
against him, 2 Cor. 11:12; (d) Christian freedom is not to
provide a base of operations for the flesh, Gal. 5:13; (e)
unguarded behavior on the part of young widows (and the same is
true of all believers) would provide Satan with a base of
operations against the faith, 1 Tim. 5:14." * [* From Notes on
Galatians, by Hogg and Vine, P. 269.]

        The word is found frequently in the papyri with meanings
which illustrate those in the NT. In the Sept., Prov. 9:9; Ezek.
5:7.

        Notes: (1) For the RV renderings "occasion (or
'occasions') of stumbling," "occasion of falling," see FALLING,
B, Note (3), OFFENSE. (2) In 2 Cor. 8:8, AV, the phrase "by
occasion of" translates the preposition dia, "through, by means
of" (RV, "through").

$$T0001959
\Occupation\
* For OCCUPATION, Acts 18:3, AV, see TRADE

        Notes: The phrase "of like occupation" in Acts 19:25
translates the phrase peri ("about") ta ("the") toiauta ("such
things"), i.e., lit., "(occupied) about such things."

$$T0001960
\Occupy\
<1,,4043,peripateo>
"to walk," is sometimes used of the state in which one is
living, or of that to which a person is given, e.g., Heb. 13:9,
"(meats, wherein they that) occupied themselves," RV (marg.,
"walked;" AV, "have been occupied"), i.e., exercising themselves
about different kinds of food, regarding some as lawful, others
as unlawful (referring especially to matters of the ceremonial
details of the law).

        Notes: (1) For "occupy," in the AV of Luke 19:13, see
TRADE. (2) For "occupieth," in the AV of 1 Cor. 14:16, see FILL,
No. 2.

$$T0001961
\Odor\
<1,,3744,osme>
"a smell, an odor" (akin to ozo, "to smell"), is translated
"odor" in John 12:3, it is used metaphorically in Eph. 5:2, RV,
"an odor (of a sweet smell)," AV, "(a sweet smelling) savor," of
the effects Godward of the Sacrifice of Christ; in Phil. 4:18 of
the effect of sacrifice, on the part of those in the church at
Philippi, who sent material assistance to the Apostle in his
imprisonment. The word is translated "savor" in 2 Cor. 2:14,16
(twice).

        Note: For thumiama, "incense," translated "odors" in the
AV of Rev. 5:8 (RV, "incense"), see INCENSE. For amomon (quoted
in RV marg. in the Latinized form amomum) in Rev. 18:13, see
SPICE.

$$T0001962
\Of\
* Note: (1) In addition to the rendering of a number of
prepositions, "of" translates the genitive case of nouns, with
various shades of meaning. Of these the subjective and objective
are mentioned here, which need careful distinction. Thus the
phrase "the love of God," e.g., in 1 John 2:5; 3:16, is
subjective, signifying "God's love;" in 1 John 5:3, it is
objective, signifying our love to God. Again, "the witness of
God," e.g., 1 John 5:9, is subjective, signifying the witness
which God Himself has given; in Rev. 1:2,9; 19:10, e.g., "the
testimony of Jesus" is objective, signifying the testimony borne
to Him. In the AV "the faith of" is sometimes ambiguous; with
reference to Christ it is objective, i.e., faith in Him, not His
own faith, in the following passages in which the RV, "in" gives
the correct meaning; Rom. 3:22; Gal. 2:16 (twice),20, RV, "I
live in faith, the faith which is in the Son of God;" Gal. 3:22;
Eph. 3:12; Phil. 3:9 (cp. Col. 2:12, "faith in the working of
God"). In Eph. 2:20, "the foundation of the apostles and
prophets" is subjective, i.e., the foundation laid by the
apostles and prophets ("other foundation can no man lay than ...
Jesus Christ," 1 Cor. 3:11). (2) In the AV of John 16:13, "He
shall not speak of Himself," the preposition is apo, "from," as
in the RV; the Spirit of God often speaks of Himself in
Scripture, the Lord's assurance was that the Holy Spirit would
not be the source of His utterances. So with regard to Christ's
utterances, John 7:17, RV, "I speak from (apo) Myself:" and John
14:10. (3) In John 6:46; 15:15; 17:7; Acts 17:9, the RV, "from"
is to be observed, as rightly translating para (AV, "of"). (4)
The following are instances in which "of" translates ek, or ex,
"out of, from," Matt. 21:25 (RV, "from"); 1 Cor. 1:30; 15:6; 2
Cor. 5:1 (RV, "from"); Jas. 4:1. (5) In the following, peri,
"concerning," is so translated in the RV (for AV, "of"), e.g.,
Acts 5:24; 1 Cor. 1:11; 1 John 1:1 (the RV is important); cp.
John 16:8. (6) Epi, "over," is so translated in Matt. 18:13, RV;
"concerning" in Acts 4:9. (7) Huper, "on behalf of," is so
rendered in 2 Cor. 7:4, RV (AV, "of"); (8) For hupo, "by," see
the RV of Matt. 1:22; 2:16; 11:27; Luke 9:7; Acts 15:4; 1 Cor.
14:24; 2 Cor. 8:19; Phil 3:12. (9) For other prepositions, etc.,
see +, p. 9.

$$T0001963
\Off\
* For OFF see +, p. 9

$$T0001964
\Offence\
<A-1,Noun,4625,skandalon>
originally was "the name of the part of a trap to which the bait
is attached, hence, the trap or snare itself, as in Rom. 11:9,
RV, 'stumblingblock,' quoted from Psa. 69:22, and in Rev. 2:14,
for Balaam's device was rather a trap for Israel than a
stumblingblock to them, and in Matt. 16:23, for in Peter's words
the Lord perceived a snare laid for Him by Satan.

        "In NT skandalon is always used metaphorically, and
ordinarily of anything that arouses prejudice, or becomes a
hindrance to others, or causes them to fall by the way.
Sometimes the hindrance is in itself good, and those stumbled by
it are the wicked."

        Thus it is used (a) of Christ in Rom. 9:33, "(a rock) of
offense;" so 1 Pet. 2:8; 1 Cor. 1:23 (AV and RV,
"stumblingblock"), and of His CROSS, Gal. 5:11 (RV, ditto); of
the "table" provided by God for Israel, Rom. 11:9 (see above);
(b) of that which is evil, e.g., Matt. 13:41, RV, "things that
cause stumbling" (AV, "things that offend"), lit., "all
stumblingblocks;" Matt. 18:7, RV, "occasions of stumbling" and
"occasion;" Luke 17:1 (ditto); Rom. 14:13, RV, "an occasion of
falling" (AV, "an occasion to fall"), said of such a use of
Christian liberty as proves a hindrance to another; Rom. 16:17,
RV, "occasions of stumbling," said of the teaching of things
contrary to sound doctrine; 1 John 2:10, "occasion of
stumbling," of the absence of this in the case of one who loves
his brother and thereby abides in the light. Love, then, is the
best safeguard against the woes pronounced by the Lord upon
those who cause others to stumble. See FALL, B, Note (3). Cp.
the Sept. in Hos. 4:17, "Ephraim partaking with idols hath laid
stumblingblocks in his own path."

<A-2,Noun,4348,proskomma>
"an obstacle against which one may dash his foot" (akin to
proskopto, "to stumble" or "cause to stumble;" pros, "to or
against," kopto, "to strike"), is translated "offense" in Rom.
14:20, in Rom. 14:13, "a stumblingblock," of the spiritual
hindrance to another by a selfish use of liberty (cp. No. 1 in
the same verse); so in 1 Cor. 8:9. It is used of Christ, in Rom.
9:32,33, RV, "(a stone) of stumbling," and 1 Pet. 2:8, where the
AV also has this rendering. Cp. the Sept. in Ex. 23:33, "these
(the gods of the Canaanites) will be an offense (stumblingblock)
unto thee."

<A-3,Noun,4349,proskope>
like No. 2, and formed from the same combination, occurs in 2
Cor. 6:3, RV, "occasion of stumbling" (AV, "offense"), something
which leads others into error or sin. Cp. the Sept. in Prov.
16:18, "a haughty spirit (becomes) a stumblingblock" (i.e., to
oneself).

        Notes: (1) In the AV of Rom. 4:25; 5:15
(twice),16-18,20, paraptoma, "a trepass," is translated
"offense." See TRESPASS. (2) In 2 Cor. 11:7, AV, hamartia, a
sin, is translated "an offense." See SIN.

<B-1,Adjective,677,aproskopos>
akin to A, No. 3, with a, negative, prefixed, is used (a) in the
Active sense, "not causing to stumble," in 1 Cor. 10:32,
metaphorically of "refraining from doing anything to lead
astray" either Jews or Greeks or the church of God (i.e., the
local church), RV, "no occasion of stumbling" (AV, "none
offense"); (b) in the Passive sense, "blameless, without
stumbling;" Acts 24:16, "(a conscience) void of offense;" Phil.
1:10, "void of (AV, without) offense." The adjective is found
occasionally in the papyri writings.

$$T0001965
\Offend\
<1,,4624,skandalizo>
from skandalon (OFFENSE, No. 1), signifies "to put a snare or
stumblingblock in the way," always metaphorically in the NT, in
the same ways as the noun, which see. It is used 14 times in
Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in 1
Cor. 8:13 (twice); 2 Cor. 11:29. It is absent in the most
authentic mss. in Rom. 14:21. The RV renders it by the verb "to
stumble," or "cause to stumble," in every place save the
following, where it uses the verb "to offend," Matt. 13:57;
15:12, 26:31,33; Mark 6:3; 14:27,29.

        Notes: (1) In Jas. 2:10; 3:2 (twice), AV, ptaio, "to
stumble," is translated "offend;" see FALL, STUMBLE. (2) In Acts
25:8, AV, hamartano, "to sin," is translated "have I offended;"
see SIN.

$$T0001966
\Offender\
<1,,3781,opheiletes>
"a debtor," is translated "offenders" in Luke 13:4, RV (RV and
AV marg., "debtors;" AV, "sinners"). See DEBTOR.

        Note: In Acts 25:11, AV, adikeo, "to do wrong," is
translated "be an offender" (RV, "am a wrong-doer").

$$T0001967
\Offer, Offering\
<A-1,Verb,4374,prosphero>
primarily, "to bring to" (pros, "to," phero, "to bring"), also
denotes "to offer," (a) of the sacrifice of Christ Himself, Heb.
8:3; of Christ in virtue of his High Priesthood (RV, "this high
priest;" AV, "this man"); Heb. 9:14,25 (negative),28; 10:12; (b)
of offerings under, or according to, the Law, e.g., Matt. 8:4;
Mark 1:44; Acts 7:42; 21:26; Heb. 5:1,3; 8:3; 9:7,9;
10:1,2,8,11; (c) of "offerings" previous to the Law, Heb.
11:4,17 (of Isaac by Abraham); (d) of gifts "offered" to Christ,
Matt. 2:11, RV, "offered" (AV, "presented unto"); (e) of prayers
"offered" by Christ, Heb. 5:7; (f) of the vinegar "offered" to
Him in mockery by the soldiers at the cross, Luke 23:36; (g) of
the slaughter of disciples by persecutors, who think they are
"offering" service to God, John 16:2, RV (AV, "doeth"); (h) of
money "offered" by Simon the sorcerer, Acts 8:18. See BRING, A,
No. 8, DEAL WITH, No. 2.

<A-2,Verb,399,anaphero>
primarily, "to lead" or "carry up" (ana), also denotes "to
offer," (a) of Christ sacrifice, Heb. 7:27; (b) of sacrifices
under the Law, Heb. 7:27; (c) of such previous to the Law, Jas.
2:21 (of Isaac by Abraham); (d) of praise, Heb. 13:15; (e) of
spiritual sacrifices in general, 1 Pet. 2:5. See BEAR, No. 3,
BRING, A, No. 2.

<A-3,Verb,1325,didomi>
to give, is translated "to offer" in Luke 2;24; in Rev. 8:3, AV,
"offer" (RV, "add;" marg., "give"). See GIVE.

<A-4,Verb,3930,parecho>
"to furnish, offer, present, supply," is used in Luke 6:29, of
"offering" the other cheek to be smitten after receiving a
similar insult; for the AV marg., in Acts 17:31, see ASSURANCE,
A, No. 1. See BRING, A, No. 21.

<A-5,Verb,4689,spendo>
"to pour out as a drink offering, make a libation," is used
figuratively in the Passive Voice in Phil. 2:17, "offered" (RV
marg., "poured out as a drink offering;" AV marg., "poured
forth"). In 2 Tim. 4:6, "I am already being offered," RV (marg.,
"poured out as a drink-offering"), the Apostle is referring to
his approaching death, upon the sacrifice of his ministry. This
use of the word is exemplified in the papyri writings.

        Notes: (1) In Luke 11:12, AV epididomi, "to give" (epi,
"over," in the sense of "instead of," and No. 3), is translated
"will he offer" (RV, and AV marg., "will he give"). (2) In Acts
7:41, AV, anago, "to lead up" or "bring up," is rendered
"offered" (RV, "brought"). (3) In Acts 15:29; 21:25; and 1 Cor.
8:1,4,10; 10:19, AV, eidolothutos, "sacrificed to idols," is
translated "offered to idols" (thuo denotes "to sacrifice"). See
SACRIFICE.

<B-1,Noun,4376,prosphora>
lit., "a bringing to" (akin to A, No. 1,), hence an "offering,"
in the NT a sacrificial "offering," (a) of Christ's sacrifice,
Eph. 5:2; Heb. 10:10 (of His body); 10:14; negatively, of there
being no repetition, Heb. 10:18; (b) of "offerings" under, or
according to, the Law, Acts 21:26; Heb. 10:5,8; (c) of gifts in
kind conveyed to needy Jews, Acts 24:17; (d) of the presentation
of believers themselves (saved from among the Gentiles) to God,
Rom. 15:16.

<B-2,Noun,3646,holokautoma>
"a burnt offering:" See BURNT.

<B-3,Noun,334,anathema>
denotes "a gift set up in a temple, a votive offering" (ana,
"up," tithemi, "to place"), Luke 21:5, RV "offerings" (AV,
"gifts") Cp. anathema (see CURSE).

        Notes: (1) In Luke 21:4, AV, the plural of doron, "a
gift," is translated "offerings" (RV, "gifts"). (2) In Rom. 8:3;
Heb. 13:11, the RV, "as an offering" is added to complete the
sacrificial meaning of peri.

$$T0001968
\Office\
<A-1,Noun,4234,praxis>
"a doing, deed" (akin to prasso, "to do or practice"), also
denotes "an acting" or "function," translated "office" in Rom.
12:4. See DEED.

<A-2,Noun,2405,hierateia>
or hieratia, denotes "a priest's office," Luke 1:9; Heb. 7:5,
RV, "priest's office" (AV "office of the priesthood").

<B-1,Verb,2407,hierateuo>
"to officiate as a priest" (akin to A, No. 2), is translated "he
executed the priest's office" in Luke 1:8. The word is frequent
in inscriptions.

        Notes: (I) In Rom. 11:13, AV, diakonia, "a ministry," is
translated "office" (RV, "ministry"). (2) In Acts 1:20, RV,
episkope, "an overseership," is translated "office" (marg.,
"overseership;" AV, "bishopric"). (3) In 1 Tim. 3:1, the word
"office," in the phrase "the office of a bishop," has nothing to
represent it in the original; the RV marg. gives "overseer" for
"bishop," and the phrase lit. is "overseership;" so in 1 Tim.
3:10,13, where the AV has "use (and 'used') the office of a
deacon," the RV rightly omits "office," and translates the verb
diakoneo, "to serve," "let them serve as deacons" and "(they
that) have served (well) as deacons."

$$T0001969
\Officer\
<1,,5257,huperetes>
for the original of which see MINISTER, A, No. 3, is translated
"officer," with the following applications, (a) to a
magistrate's attendant, Matt. 5:25; (b) to officers of the
synagogue, or officers or bailiffs of the Sanhedrin, Matt.
26:58; Mark 14:54,65; John 7:32,45,46; 18:3,12,18,22; 19;6; Acts
5:22,26. See MINISTER, SERVANT.

<2,,4233,praktor>
lit., "one who does," or "accomplishes" (akin to prasso, "to
do"), was used in Athens of one who exacts payment, a collector
(the word is frequently used in the papyri of a public
accountant); hence, in general, a court "officer," an attendant
in a court of justice (so Deissmann); the word is used in Luke
12:58 (twice). In the Sept., Isa. 3:12.

$$T0001970
\Offscouring\
<1,,4067,peripsema>
"that which is wiped off" (akin to peripsao, "to wipe off all
round;" peri, "around," psao, "to wipe"), hence, "offscouring,"
is used metaphorically in 1 Cor. 4:13. This and the synonymous
word perikatharma, "refuse, rubbish," "were used especially of
condemned criminals of the lowest classes, who were sacrificed
as expiatory offerings ... because of their degraded life"
(Lightfoot).

$$T0001971
\Offspring\
<1,,1081,gennema>
akin to genao, "to beget," denotes "the offspring of men and
animals," Matt. 3:7; 12:34; 23:33; Luke 3:7, RV, "offspring"
(AV, "generation"). See FRUIT.

<2,,1085,genos>
"a race, family" (akin to ginomai, "to become"), denotes "an
offspring," Acts 17:28,29; Rev. 22:16. See GENERATION, KIND.

$$T0001972
\Oft, Often, Oftener, Oftentimes, Oft-times\
<A-1,Adverb,4178,pollakis>
akin to polus, "much, many," is variously translated, e.g.,
"oft-times," Matt. 17:15 (AV, "oft," 2nd part); "many times," 2
Cor. 8:22, RV (AV, "often-times"); "oft," 2 Cor. 11:23; "often"
(2 Cor. 11:26).

<A-2,Adverb,4183,polla>
the neuter plural of polus, is translated "oft" in Matt. 9:14;
some ancient authorities omit it here (see RV marg.); in Rom.
15:22, with the article, RV, "these many times" (AV, "much").

<A-3,Adverb,4212,posakis>
an interrogative numeral adverb, "how many times, how oft (or
often)?" occurs in Matt. 18:21; 23:37; Luke 13:34.

<A-4,Adverb,3740,hosakis>
a relative adverb, "as often" (or oft) as, 1 Cor. 11:25,26; Rev.
11:6.

<A-5,Adverb,4437,pukna>
the neuter plural of puknos (see B), used adverbially, is
translated "often" in Luke 5:33.

<A-6,Adverb,4437,puknoteron>
the neuter singular of the comparative degree of puknos (cp. No.
5, and see B), "very often," or "so much the oftener," Acts
24:26, "the oftener."

        Notes: (1) In Luke 8:29, the phrase pollois chronois,
lit., "many times," is translated "often-times" (RV marg., "of a
long time"). (2) For the rendering "oft" in Mark 7:3, see
DILIGENTLY, D, No. 2.

<B-1,Adjective,4437,puknos>
primarily signifies "close, compact, solid;" hence, "frequent,
often," 1 Tim. 5:23. Cp. A, Nos. 5 and 6.

$$T0001973
\Oil\
<1,,1637,elaion>
"olive oil," is mentioned over 200 times in the Bible. Different
kinds were known in Palestine. The "pure," RV (AV, "beaten"),
mentioned in Exod. 27:20; 29:40; Lev. 24:2; Num. 28:5 (now known
as virgin oil), extracted by pressure, without heat, is called
"golden" in Zech. 4:12. There were also inferior kinds. In the
NT the uses mentioned were (a) for lamps, in which the "oil" is
a symbol of the Holy Spirit, Matt. 25:3,4,8; (b) as a medicinal
agent, for healing, Luke 10:34; (c) for anointing at feasts,
Luke 7:46; (d) on festive occasions, Heb. 1:9, where the
reference is probably to the consecration of kings; (e) as an
accompaniment of miraculous power, Mark 6:13, or of the prayer
of faith, Jas. 5:14. For its general use in commerce, see Luke
16:6; Rev. 6:6; 18:13.

$$T0001974
\Ointment\
<1,,3464,muron>
a word derived by the ancients from muro, "to flow," or from
murra, "myrrh-oil" (it is probably of foreign origin; see
MYRRH). The "ointment" is mentioned in the NT in connection with
the anointing of the Lord on the occasions recorded in Matt.
26:7,9,12; Mark 14:3,4; Luke 7:37,38,46; John 11:2; 12:3
(twice),5. The alabaster cruse mentioned in the passages in
Matthew, Mark and Luke was the best of its kind, and the
spikenard was one of the costliest of perfumes. "Ointments" were
used in preparing a body for burial, Luke 23:56 ("oinments"). Of
the act of the woman mentioned in Matt. 26:6-13, the Lord said,
"she did it to prepare Me for burial;" her devotion led her to
antedate the customary ritual after death, by showing both her
affection and her understanding of what was impending. For the
use of the various kinds of "ointments" as articles of commerce,
see Rev. 18:13.

$$T0001975
\Old\
<A-1,Adjective,744,archaios>
"original, ancient" (from arche, "a beginning:" Eng., "archaic,"
"archaeology," etc.), is used (a) of persons belonging to a
former age, "(to) them of old time," Matt. 5:21,33, RV; in some
mss. ver. 27; the RV rendering is right; not ancient teachers
are in view; what was said to them of old time was "to be both
recognized in its significance and estimated in its temporary
limitations, Christ intending His words to be regarded not as an
abrogation, but a deepening and fulfilling" (Cremer); of
prophets, Luke 9:8,19; (b) of time long gone by, Acts 15:21; (c)
of days gone by in a person's experience, Acts 15:7, "a good
while ago," lit., "from old (days)," i.e., from the first days
onward in the sense of originality, not age; (d) of Mnason, "an
early disciple," Acts 21:16, RV, not referring to age, but to
his being one of the first who had accepted the Gospel from the
beginning of its proclamation; (e) of things which are "old" in
relation to the new, earlier things in contrast to things
present, 2 Cor. 5:17, i.e., of what characterized and
conditioned the time previous to conversion in a believer's
experience, RV, "they are become new," i.e., they have taken on
a new complexion and are viewed in an entirely different way;
(f) of the world (i.e., the inhabitants of the world) just
previous to the Flood, 2 Pet. 2:5; (g) of the Devil, as "that
old serpent," Rev. 12:9; 20:2, "old," not in age, but as
characterized for a long period by the evils indicated.

        Note: For the difference between this and No. 2, see
below.

<A-2,Adjective,3820,palaios>
akin to C, No. 1 (Eng., "paleontology," etc.), "of what is of
long duration, old in years," etc., a garment, wine (in contrast
to neos; see NEW), Matt. 9:16,17; Mark 2:21,22 (twice); Luke
5:36,37,39 (twice); of the treasures of Divine truth, Matt.
13:52 (compared with kainos: see NEW); of what belongs to the
past, e.g., the believer's former self before his conversion,
his "old man," "old" because it has been superseded by that
which is new, Rom. 6:6; Eph. 4:22 (in contrast to kainos); Col.
3:9 (in contrast to neos); of the covenant in connection with
the Law, 2 Cor. 3:14; of leaven, metaphorical of moral evil, 1
Cor. 5:7,8 (in contrast to neos); of that which was given long
ago and remains in force, an "old" commandment, 1 John 2:7
(twice), that which was familiar and well known in contrast to
that which is fresh (kainos).

        Note: Palaios denotes "old," without the reference to
beginning and origin contained in archaios" (Abbott-Smith), a
distinction observed in the papyri (Moulton and Milligan). While
sometimes any difference seems almost indistinguishable, yet "it
is evident that wherever an emphasis is desired to be laid on
the reaching back to a beginning, whatever that beginning may
be, archaios will be preferred (e.g., of Satan, Rev. 12:9; 20:2,
see No. 1). That which ... is old in the sense of more or less
worn out ... is always palaios" (Trench).

<A-3,Adjective,4245,presbuteros>
"olde, elder," is used in the plural, as a noun, in Acts 2:17,
"old men." See ELDER.

<B-1,Noun,1088,geron>
denotes "an old man" (from the same root comes Eng., "gray"),
John 3:4.

<B-2,Noun,4246,presbutes>
"an old man," Luke 1:18, is translated "aged" in Titus 2:2;
Philem. 1:9 (for this, however, see the RV marg.). See AGED.

<B-3,Noun,1094,geras>
"old age," occurs in Luke 1:36.

        Note: Augustine (quoted by Trench, cvii, 2) speaks of
the distinction observed among Greeks, that presbutes conveys
the suggestion of gravity.

<C-1,Adverb,3819,palai>
denotes "long ago, of old," Heb. 1:1, RV, "of old time" (AV, "in
time past"); in Jude 1:4, "of old;" it is used as an adjective
in 2 Pet. 1:9, "(his) old (sins)," lit., "his sins of old." See
WHILE.

<C-2,Adverb,1597,ekpalai>
"from of old, for a long time" (ek, "from," and No. 1), occurs
in 2 Pet. 2:3, RV, "from of old" (AV, "of a long time"); 2 Pet.
3:5. See LONG, B, Note (2).

        Note: In 1 Pet. 3:5, AV, the particle pote, "once,
formerly, ever, sometime," is translated "in the old time" (RV,
"aforetime"); in 2 Pet. 1:21, "in old time" (RV, "ever"), AV
marg., "at any time."

<D-1,Verb,3822,palaioo>
akin to A, No. 2, denotes, in the Active Voice, "to make or
declare old," Heb. 8:13 (1st part); in the Passive Voice, "to
become old," of things worn out by time and use, Luke 12:33;
Heb. 1:11, "shall wax old," lit., "shall be made old," i.e.,
worn out; in Heb. 8:13 (2nd part), RV, "is becoming old" (AV
"decayeth"); here and in the 1st part of the verse, the verb may
have the meaning "to abrogate;" for the next verb in the verse,
see No. 2.

<D-2,Verb,1095,gerasko>
from geras, "old age" (akin to B, No. 1), "to grow old," is
translated "thou shalt be old," in John 21:18; "waxeth aged,"
Heb. 8:13, RV (AV, "waxeth old").

        Notes: (1) In John 8:57, echo, "to have," is used with
"fifty years" as the object, signifying, "Thou art (not yet
fifty years) old," lit., "Thou hast not yet fifty years." (2) In
Mark 5:42, RV, the verb eimi, "to be," with the phrase "of
twelve years" is translated "was ... old" (AV, "was of the age
of").

$$T0001976
\Oldness\
<1,,3821,palaiotes>
from palaios (see A, No. 2, above), occurs in Rom. 7:6, of "the
letter," i.e., "the law," with its rules of conduct, mere
outward conformity to which has yielded place in the believer's
service to a response to the inward operation of the Holy
Spirit. The word is contrasted with kainotes, "newness."

$$T0001977
\Old wives'\
<1,,1126,graodes>
an adjective, signifying "old-womanish" (from graus, "an old
woman"), is said of fables, in 1 Tim. 4:7.

$$T0001978
\Olives (Olive berries), Olive tree\
<1,,1636,elaia>
denotes (a) "an olive tree," Rom. 11:17,24; Rev. 11:4 (plural);
the Mount of Olives was so called from the numerous olive trees
there, and indicates the importance attached to such; the Mount
is mentioned in the NT in connection only with the Lord's life
on earth, Matt. 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke
19:37; 22:39; John 8:1; (b) "an olive," Jas. 3:12, RV (AV,
"olive berries").

<2,,1638,elaion>
"an olive grove" or "olive garden," the ending -- on, as in this
class of noun, here indicates "a place set with trees of the
kind designated by the primitive" (Thayer); hence it is applied
to the Mount of Olives, Luke 19:29; 21:37; Acts 1:12 ("Olivet"):
in the first two of these and in Mark 11:1, some mss. have the
form of the noun as in No. 1.

<3,,2565,kallielaios>
"the garden olive" (from kallos, "beauty," and No. 1), occurs in
Rom. 11:24, "a good olive tree."

<4,,65,agrielaios>
an adjective (from agrios, "growing in the fields, wild," and
No. 1), denoting "of the wild olive," is used as a noun in Rom.
11:17,24, "a wild olive tree" (RV, in the latter verse).

$$T0001979
\Omitted\
* For OMITTED (Matt. 23:23, AV) see LEAVE (undone), No. 1

$$T0001980
\Omnipotent\
* For OMNIPOTENT (Rev. 19:6) see ALMIGHTY

$$T0001981
\On\
* For ON see +, p. 9

$$T0001982
\Once (at; for all)\
<1,,530,hapax>
denotes (a) "once, one time," 2 Cor. 11:25; Heb. 9:7,26,27;
12:26,27; in the phrase "once and again," lit., "once and
twice," Phil. 4:16; 1 Thess. 2:18; (b) "once for all," of what
is of perpetual validity, not requiring repetition, Heb. 6:4;
9:28; 10:2; 1 Pet. 3:18; Jude 1:3, RV, "once for all" (AV,
"once"); Jude 1:5 (ditto); in some mss. 1 Pet. 3:20 (so the AV).

<2,,2178,ephapax>
a strengthened form of No. 1 (epi, "upon"), signifies (a) "once
for all," Rom. 6:10; Heb. 7:27, RV (AV, "once"); Heb. 9:12
(ditto); 10:10; (b) "at once," 1 Cor. 15:6.

<3,,4218,pote>
denotes "once upon a time, formerly, sometime," e.g., Rom. 7:9;
Gal. 1:23, 1st part, RV, "once" (AV, "in times past"); 2nd part,
AV and RV, "once;" Gal. 2:6, RV marg., "what they once were" (to
be preferred to the text, "whatsoever they were"), the reference
probably being to the association of the twelve Apostles with
the Lord during His ministry on earth; upon this their partisans
based their claim for the exclusive authority of these Apostles,
which Paul vigorously repudiated; in Eph. 5:8, RV, "once" (AV,
"sometimes"). See AFORETIME, LAST, LENGTH (at), TIME (past).

        Note: In Luke 23:18, AV, pamplethei, denoting "with the
whole multitude" (pas, "all," plethos, "a multitude"), is
rendered "all at once," RV, "all together").

$$T0001983
\One\
<A-1,Numeral,1520,heis>
the first cardinal numeral, masculine (feminine and neuter
nominative forms are mia and hen, respectively), is used to
signify (1) (a) "one" in contrast to many, e.g., Matt. 25:15;
Rom. 5:18, RV, "(through) one (trespass)," i.e., Adam's
transgression, in contrast to the "one act of righteousness,"
i.e., the death of Christ (not as AV, "the offense of one," and
"the righteousness of one"); (b) metaphorically, "union" and
"concord," e.g., John 10:30; 11:52; 17:11,21,22; Rom. 12:4,5;
Phil. 1:27; (2) emphatically, (a) a single ("one"), to the
exclusion of others, e.g., Matt. 21:24; Rom. 3:10; 1 Cor. 9:24;
1 Tim. 2:5 (twice); (b) "one, alone," e.g., Mark 2:7, RV (AV,
"only"); Mark 10:18; Luke 18:19; (c) "one and the same," e.g.,
Rom. 3:30, RV, "God is one," i.e., there is not "one" God for
the Jew and one for the Gentile; cp. Gal. 3:20, which means that
in a promise there is no other party; 1 Cor. 3:8; 11:5; 12:11; 1
John 5:8 (lit., "and the three are into one," i.e., united in
"one" and the same witness); (3) a certain "one," in the same
sense as the indefinite pronoun tis (see B, No. 1), e.g., Matt.
8:19, RV, "a (scribe)," marg., "one (scribe)," AV, "a certain
(scribe);" Matt. 19:16, "one;" in Rev. 8:13, RV marg., "one
(eagle);" heis tis are used together in Luke 22:50; John 11:49;
this occurs frequently in the papyri (Moulton, Prol., p. 96);
(4) distributively, with hekastos, "each," i.e., "every one,"
e.g., Luke 4:40; Acts 2:6, "every man" (lit., "every one"); in
the sense of "one ... and one," e.g., John 20:12; or "one ..."
followed by allos or heteros, "the other," e.g., Matt. 6:24; or
by a second heis, e.g., Matt. 24:40, RV, "one;" John 20:12; in
Rom. 12:5 heis is preceded by kata (kath') in the sense of
"severally (members) one (of another)," RV (AV, "every one ...
one"); cp. Mark 14:19; in 1 Thess. 5:11 the phrase in the 2nd
part, "each other," RV (AV, "one another"), is, lit., "one the
one;" (5) as an ordinal number, equivalent to protos, "first,"
in the phrase "the first day of the week," lit., and
idiomatically, "one of sabbaths," signifying "the first day
after the sabbath," e.g., Matt. 28:1; Mark 16:2; Acts 20:7; 1
Cor. 16:2. Moulton remarks on the tendency for certain cardinal
numerals to replace ordinals (Prol., p. 96).

<B-1,Pronoun,5100,tis>
an indefinite pronoun signifying "a certain one, some one, any
one, one" (the neuter form ti denotes "a certain thing"), is
used (a) like a noun, e.g., Acts 5:25; 19:32; 21:34; 1 Cor. 3:4;
or with the meaning "someone," e.g., Acts 8:31, RV, "some one"
(AV, "some man"); Rom. 5:7; (b) as an adjective; see CERTAIN,
Note (3), SOME.

<B-2,Pronoun,3739,hos>
as a relative pronoun, signifies "who;" as a demonstrative
pronoun, "this," or "the one" in contrast with "the other," or
"another," e.g., Rom. 14:2, AV (RV, "one man"); 1 Cor. 12:8.

        Notes: (1) The RV often substitutes "one" for "man,"
e.g., Matt. 17:8 (oudeis, "no one"); 1 Cor. 3:21 (i.e., "no
person"); 1 Cor. 15:35; 1 Thess. 5:15; 2 Tim. 4:16; 1 John 2:27;
3:3. (2) The pronoun houtos is sometimes translated "this one,"
e.g., Luke 7:8. (3) In 1 Pet. 3:8, AV, homophron, "likeminded"
(RV), is translated "of one mind" (lit., "of the same mind").
(4) In Acts 7:26, "at one," is, lit., "unto peace" (see PEACE).
(5) For "every one" in Acts 5:16 see EVERY, No. 2. (6) In Mark
9:26 nekros, "dead," is translated "one dead." (7) In Acts 2:1
"in one place" translates epi to auto, lit., "to the same,"
which may mean "for the same (purpose);" in 1 Cor. 11:20; 14:23,
the RV translates it "together." (8) In Mark 1:7, AV, the
article ho, "the," is rendered "one" (RV, "he that"). (9) In
Mark 7:14, AV, the plural of pas, "all" (so RV), is translated
"every one;" in Matt. 5:28, AV, pas, with the article, is
translated "whosoever" (RV "every one who"). (10) In Acts 1:24,
AV, "whether" is, lit., and as the RV, "the one whom." (11) In 2
Thess. 2:7, the article is rendered "one that," RV (AV, "he
who").

        See also ACCORD, CONSENT, B, No. 1, END, C, Note (6),
EYE (with one), GREAT, HOLY, LITTLE, MIND, NATION, WICKED.

$$T0001984
\One another or One ... another, One ... the other\
* Notes: (1) This translates a number of words and phrases, (a)
allelon, a reciprocal pronoun in the genitive plural, signifying
"of, or from, one another" (akin to allos, "another"), e.g.,
Matt. 25:32; John 13:22; Acts 15:39; 19:38; 1 Cor. 7:5; Gal.
5:17; the accusative allelous denotes "one another," e.g., Acts
7:26, lit., "why do ye wrong one another?;" 2 Thess. 1:3, RV; in
Eph. 4:32; Col. 3:13, e.g., RV, "each other;" in 1 Thess. 5:15,
"one (toward) another," RV; the dative allelois denotes "one to
another," e.g., Luke 7:32; (b) different forms of the plural of
heautou, "of himself," used as a reciprocal pronoun, e.g., Eph.
5:19, RV, "one to another" (AV, and RV marg., "to yourselves");
see also Note (5); (c) allos pros allon, "one to another," Acts
2:12; (d) allos ... heteros, 1 Cor. 12:8 (for the difference
between allos and heteros, see ANOTHER); (e) hos men ... hos de
(in various forms of the pronoun), lit., "this indeed ... but
that," e.g., Luke 23:33; Rom. 9:21; 14:5; 1 Cor. 11:21; 2 Cor.
2:16; Phil. 1:16,17; (f) heteros ... heteros, "one ... another,"
1 Cor. 15:40. (2) In Matt. 24:2; Mark 13:2; Luke 19:44; 21:6,
"one (stone upon) another" is, lit., "stone upon stone." (3) In
Heb. 10:25, "one another" is necessarily added in English to
complete the sense of parakaleo, "to exhort." (4) In 1 Pet. 3:8,
AV, "one of another" represents nothing in the original (the RV,
"compassionate" sufficiently translates the adjective sumpathes:
see COMPASSION, C.). (5) In Mark 9:10, AV, pros heautous, "among
yourselves" (RV), is translated "one with another". (6) In 1
Tim. 5:21, AV, the accusative case of prosklisis, "partiality,"
preceded by kata, "according to," is translated "preferring one
before another" (RV, "prejudice;" marg., "preference," lit.,
"according to partiality").

$$T0001985
\Only\
<A-1,Adjective,3441,monos>
"alone, solitary," is translated "only," e.g., in Matt. 4:10;
12:4; 17:8; 1 Cor. 9:6; 14:36; Phil. 4:15; Col. 4:11; 2 John
1:1; it is used as an attribute of God in John 5:44; 17:3; Rom.
16:27; 1 Tim. 1:17; 1 Tim. 6:15,16; Jude 1:4,25; Rev. 15:4. See
ALONE, A.

<A-2,Adjective,3439,monogenes>
"only begotten" (No. 1 and genos, "offspring"), has the meaning
"only," of human offspring, in Luke 7:12; 8:42; 9:38; the term
is one of endearment, as well as of singleness. For Heb. 11:17
see ONLY BEGOTTEN.

<B-1,Adverb,3441,monon>
the neuter of A, No. 1, "only, exclusively," is translated
"only," e.g., in Matt. 5:47; 8:8; John 5:18; 11:52; 12:9; 13:9;
frequently in Acts, Romans and Galatians. See ALONE, B, No. 1.

<B-2,Adverb,4133,plen>
"howbeit, except that," is translated "only that" in the RV of
Phil. 1:18 (AV, "notwithstanding"); "only" in Phil. 3:16 (AV,
"nevertheless").

        Notes: (1) In Mark 2:7, AV, heis, "one" (so RV), is
translated "only;" in Jas. 4:12, RV, "one only" (AV, "one"). (2)
For "only that" in Acts 21:25, AV, see the RV. (3) The
conjunction ei, "if," with the negative me, "not," is translated
"but only" in Luke 4:26, RV (AV, "save"); Luke 4:27 (AV,
"saving"); "only" in 1 Cor. 7:17 (AV, "but"); in some mss. in
Acts 21:25 (AV "save only").

$$T0001986
\Only Begotten\
<1,,3439,monogenes>
is used five times, all in the writings of the Apostle John, of
Christ as the Son of God; it is translated "only begotten" in
Heb. 11:17 of the relationship of Isaac to Abraham.

        With reference to Christ, the phrase "the only begotten
from the Father," John 1:14, RV (see also the marg.), indicates
that as the Son of God He was the sole representative of the
Being and character of the One who sent Him. In the original the
definite article is omitted both before "only begotten" and
before "Father," and its absence in each case serves to lay
stress upon the characteristics referred to in the terms used.
The Apostle's object is to demonstrate what sort of glory it was
that he and his fellow Apostles had seen. That he is not merely
making a comparison with earthly relationships is indicated by
para, "from." The glory was that of a unique relationship and
the word "begotten" does not imply a beginning of His Sonship.
It suggests relationship indeed, but must be distinguished from
generation as applied to man.

        We can only rightly understand the term "the only
begotten" when used of the Son, in the sense of unoriginated
relationship. "The begetting is not an event of time, however
remote, but a fact irrespective of time. The Christ did not
become, but necessarily and eternally is the Son. He, a Person,
possesses every attribute of pure Godhood. This necessitates
eternity, absolute being; in this respect He is not 'after' the
Father" (Moule). The expression also suggests the thought of the
deepest affection, as in the case of the OT word yachid,
variously rendered, "only one," Gen. 22:2,12; "only son," Jer.
6:26; Amos 8:10; Zech. 12:10; "only beloved," Prov. 4:3, and
"darling," Ps. 22:20; 35:17.

        In John 1:18 the clause "the only begotten son, which is
in the bosom of the Father," expresses both His eternal union
with the Father in the Godhead and the ineffable intimacy and
love between them, the Son sharing all the Father's counsels and
enjoying all His affections. Another reading is monogenes Theos,
"God only-begotten." In John 3:16 the statement, "God so loved
the world that He gave His only begotten son," must not be taken
to mean that Christ became the only begotten son by incarnation.
The value and the greatness of the gift lay in the Sonship of
Him who was given. His Sonship was not the effect of His being
given. In John 3:18 the phrase "the name of the only begotten
son of God" lays stress upon the full revelation of God's
character and will, His love and grace, as conveyed in the name
of One who, being in a unique relationship to Him, was provided
by Him as the object of faith. In 1 John 4:9 the statement "God
hath sent His only begotten son into the world" does not mean
that God sent out into the world one who at His birth in
Bethlehem had become His Son. Cp. the parallel statement, "God
sent forth the Spirit of His Son," Gal. 4:6, RV, which could not
mean that God sent forth One who became His Spirit when He sent
Him.

$$T0001987
\Onset\
* For ONSET, Acts 14:5, RV, see ASSAULT and IMPULSE

$$T0001988
\Onward\
* For ONWARD, 2 John 9, RV, see GO, No. 10

$$T0001989
\Open, opening\
<A-1,Verb,455,anoigo>
is used (1) transitively, (a) literally, of "a door or gate,"
e.g., Acts 5:19; graves, Matt. 27:52; a sepulchre, Rom. 3:13; a
book, e.g., Luke 4:17 (some mss. have No. 4); Rev. 5:2-5; 10:8;
the seals of a roll, e.g., Rev. 5:9; 6:1; the eyes, Acts 9:40;
the mouth of a fish, Matt. 17:27; "the pit of the abyss," Rev.
9:2, RV; heaven and the heavens, Matt. 3:16; Luke 3:21; Acts
10:11 (for Acts 7:56, see No. 2); Rev. 19:11; "the temple of the
tabernacle of the testimony in heaven," Rev. 15:5; by metonymy,
for that which contained treasures, Matt. 2:11; (b)
metaphorically, e.g., Matt. 7:7,8; 25:11; Rev. 3:7;
Hebraistically, "to open the mouth," of beginning to speak,
e.g., Matt. 5:2; 13:35; Acts 8:32,35; 10:34; 18:14; Rev. 13:6
(cp., e.g., Num. 22:28; Job. 3:1; Isa. 50:5); and of recovering
speech, Luke 1:64; of the earth "opening," Rev. 12:16; of the
"opening" of the eyes, Acts 26:18; the ears, Mark 7:35 (in the
best mss.; some have No. 2); (2) intransitively (perfect tense,
Active, in the Greek), (a) literally, of "the heaven," John
1:51, RV, "opened;" (b) metaphorically, of "speaking freely," 2
Cor. 6:11.

<A-2,Verb,1272,dianoigo>
"to open up completely" (dia, "through," intensive, and No. 1),
is used (a) literally, Luke 2:23; Acts 7:56, in the best mss.;
(b) metaphorically, of the eyes, Mark 7:34; Luke 24:31; of the
Scriptures, Luke 24:32; Acts 17:3; of the mind, Luke 24:45, RV
(AV, "understanding"); of the heart, Acts 16:14.

<A-3,Verb,71,ago>
"to lead," or "to keep or spend a day," is so used in Acts
19:38: see KEEP, Note (2).

<A-4,Verb,380,anaptusso>
"to unroll" (ana, "back," ptusso, "to roll"), is found in some
mss. in Luke 4:17 (of the roll of Isaiah), and translated "He
had opened" (AV); see No. 1.

        Notes: (1) For Heb. 4:13, "laid open," RV (AV, "opened")
see LAY, No. 18. (2) In 2 Cor. 3:18, AV, anakalupto, "to
unveil," is translated "open" (RV, "unveiled," which
consistently continues the metaphor of the veil upon the heart
of Israel). (3) In Mark 1:10, AV, schizo, "to rend" or "split,"
is translated "opened," of the heavens, RV, "rent asunder," AV
marg., "cloven, or, rent." (4) For prodelos, in 1 Tim.5:24, AV,
"open beforehand," see EVIDENT, A, No. 3. (5) For "be opened"
See EPHPHATHA. (6) For "open (your hearts)," 2 Cor. 7:2, RV, see
RECEIVE, No. 18.

<B-1,Noun,457,anoixis>
"an opening" (akin to A, No. 1), is used in Eph. 6:19,
metaphorically of the "opening" of the mouth as in A, No. 1 (2),
(b).

<B-2,Noun,3692,ope>
"an opening, a hole," is used in Jas. 3:11, of the orifice of a
fountain: see CAVE, HOLE, PLACE.

$$T0001990
\Openly\
<1,,3954,parrhesia>
"freedom of speech, boldness," is used adverbially in the dative
case and translated "openly" in Mark 8:32, of a saying of
Christ; in John 7:13, of a public statement; in John 11:54, of
Christ's public appearance; in John 7:26; 18:20, of His public
testimony; preceded by the preposition en, "in," John 7:4, lit.,
"in boldness" (cp. John 7:10, RV, "publicly"). See BOLD, B.

<2,,5318,phaneros>
manifestly, openly: see EVIDENT, B.

        Notes: (1) In Gal. 3:1, "openly set forth" translates
the verb prographo, lit., "to write before," as of the OT, Rom.
15:4 (cp. Jude 1:4), and of a previous letter, Eph. 3:3. In Gal.
3:1, however, "it is probably used in another sense, unexampled
in the Scriptures but not uncommon in the language of the day,
== 'proclaimed,' 'placarded,' as a magistrate proclaimed the
fact that an execution had been carried out, placarding his
proclamation in a public place. The Apostle carries on his
metaphor of the 'evil eye;' as a preventive of such mischief it
was common to post up charms on the walls of houses, a glance at
which was supposed to counteract any evil influence to which a
person may have been subjected. 'Notwithstanding,' he says, in
effect, 'that the fact that Christ had been crucified was
placarded before your very eyes in our preaching, you have
allowed yourselves to be ... fascinated by the enemies of the
Cross of Christ, when you had only to look at Him to escape
their malignant influence;' cp. the interesting and instructive
parallel in Num. 21:9." * [* From Notes on Galatians, by Hogg
and Vine, pp. 106,107] (2) In some mss. in Matt. 6:4,6,18, the
phrase en to phanero, lit., "in the manifest," is found (AV,
"openly"); see the RV (3) For emphanes, rendered "openly" in
Acts 10:40, AV, see MANIFEST. (4) In Acts 16:37, AV, the dative
case of the adjective demosios, "belonging to the people"
(demos, "a people"), "public" (so RV), used adverbially, is
translated "openly;" in Acts 18:28; 20:20, "publicly." For the
adjective itself, "public," see Acts 5:18. See PUBLIC.

$$T0001991
\Operation\
* For OPERATION see WORKING

$$T0001992
\Opportunity (lack)\
<A-1,Noun,2540,kairos>
primarily, "a due measure," is used of "a fixed and definite
period, a time, season," and is translated "opportunity" in Gal.
6:10; Heb. 11:15. See SEASON, TIME, WHILE.

<A-2,Noun,2120,eukairia>
"a fitting time, opportunity" (eu, "well," and No. 1), occurs in
Matt. 26:16; Luke 22:6. Cp. eukairos, "seasonable;" see
CONVENIENT.

<A-3,Noun,5117,topos>
"to place," is translated "opportunity" in Acts 25:16, RV (AV,
"licence"). See PLACE, ROOM.

<B-1,Verb,2119,eukaireo>
"to have time or leisure" (akin to A, No. 2), is translated "he
shall have opportunity" in 1 Cor. 16:12, RV (AV, "convenient
time"). See LEISURE.

<B-2,Verb,170,akaireomai>
"to have no opportunity" (a, negative, and kairos, "season"),
occurs in Phil. 4:10.

$$T0001993
\Oppose\
<1,,480,antikeimai>
see ADVERSARY, B.

<2,,498,antitasso>
is used in the Middle Voice in the sense of setting oneself
against (anti, "against," tasso, "to order, set"), "opposing
oneself to," Acts 18:6; elsewhere rendered by the verb "to
resist," Rom. 13:2; Jas. 4:6; 5:6; 1 Pet. 5:5. See RESIST.

<3,,475,antidiatithemi>
signifies "to place oneself in opposition, oppose" (anti,
"against," dia, "through," intensive, tithemi, "to place"), 2
Tim. 2:25. The AV and RV translate this as a Middle Voice, "them
(AV, 'those') that oppose themselves." Field (Notes on the
Trans. of the NT) points out that in the only other known
instance of the verb it is Passive. The sense is practically the
same if it is rendered "those who are opposed."

$$T0001994
\Oppositions\
<1,,447,antithesis>
"a contrary position" (anti, "against," tithemi, "to place;"
Eng., "antithesis"), occurs in 1 Tim. 6:20.

$$T0001995
\Oppress\
<1,,2616,katadunasteuo>
"to exercise power over" (kata, "down," dunastes, "a potentate;"
dunamai, "to have power"), "to oppress," is used, in the Passive
Voice, in Acts 10:38; in the Active, in Jas. 2:6.

<2,,2669,kataponeo>
see DISTRESS, B, No. 4.

$$T0001996
\Or\
* For OR see +, p. 9

$$T0001997
\Oracle\
<1,,3051,logion>
a diminutive of logos, "a word, narrative, statement," denotes
"a Divine response or utterance, an oracle;" it is used of (a)
the contents of the Mosaic Law, Acts 7:38; (b) all the written
utterances of God through OT writers, Rom. 3:2; (c) the
substance of Christian doctrine, Heb. 5:12; (d) the utterance of
God through Christian teachers, 1 Pet. 4:11.

        Notes: Divine "oracles" were given by means of the
breastplate of the high priest, in connection with the service
of the tabernacle, and the Sept. uses the associated word
logeion in Exod. 28:15, to described the breastplate.

$$T0001998
\Oration\
<1,,1215,demegoreo>
from demos, "the people" and agoreuo, "to speak in the public
assembly, to deliver an oration," occurs in Acts 12:21.

$$T0001999
\Orator\
<1,,4489,rhetor>
from an obsolete present tense, rheo, "to say" (cp. Eng.,
"rhetoric"), denotes "a public speaker, an orator," Acts 24:1,
of Tertullus. Such a person, distinct from the professional
lawyer, was hired, as a professional speaker, to make a skillful
presentation of a case in court. His training was not legal but
rhetorical.