Bible Heaven/Bible Heaven.iso/vines/t0000000

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$$T0000001
\Abase\
<1,,5013,tapeinoo>
signifies "to make low, bring low," (a) of bringing to the
ground, making level, reducing to a plain, as in Luke 3:5; (b)
metaphorically in the Active Voice, to bring to a humble
condition, "to abase," 2 Cor. 11:7, and in the Passive, "to be
abased," Phil. 4:12; in Matt. 23:12; Luke 14:11; 18:14, the AV
has "shall be abased," the RV "shall be humbled." It is
translated "humble yourselves" in the Middle Voice sense in Jas.
4:10; 1 Pet. 5:6; "humble," in Matt. 18:4; 2 Cor. 12:21 and
Phil. 2:8. See HUMBLE, LOW. Cp., tapeinos, "lowly," tapeinois,
"humiliation," and tapeinophrosune, "humility."

$$T0000002
\Abba\
<1,,5,abba>
is an Aramaic word, found in Mark 14:36; Rom. 8:15 and Gal. 4:6.
In the Gemara (a Rabbinical commentary on the Mishna, the
traditional teaching of the Jews) it is stated that slaves were
forbidden to address the head of the family by this title. It
approximates to a personal name, in contrast to "Father," with
which it is always joined in the NT. This is probably due to the
fact that, abba having practically become a proper name,
Greek-speaking Jews added the Greek word pater, "father," from
the language they used. Abba is the word framed by the lips of
infants, and betokens unreasoning trust; "father" expresses an
intelligent apprehension of the relationship. The two together
express the love and intelligent confidence of the child.

$$T0000003
\Abhor\
<1,,655,apostugeo>
denotes "to shudder" (apo, "from," here used intensively,
stugeo, "to hate") hence, "to abhor," Rom. 12:9.

<2,,948,bdelusso>
"to render foul" (from bdeo, "to stink"), "to cause to be
abhorred" (in the Sept. in Exod. 5:21; Lev. 11:43; 20:25, etc.),
is used in the Middle Voice, signifying "to turn oneself away
from" (as if from a stench); hence, "to detest," Rom. 2:22. In
Rev. 21:8 it denotes "to be abominable." See ABOMINABLE.

$$T0000004
\Abide, Abode\
<A-1,Verb,3306,meno>
used (a) of place, e.g., Matt. 10:11, metaphorically 1 John
2:19, is said of God, 1 John 4:15; Christ, John 6:56; 15:4,
etc.; the Holy Spirit, John 1:32,33; 14:17; believers, John
6:56; 15:4; 1 John 4:15, etc.; the Word of God, 1 John 2:14; the
truth, 2 John 1:2, etc.; (b) of time; it is said of believers,
John 21:22,23; Phil. 1:25; 1 John 2:17; Christ, John 12:34; Heb.
7:24; the Word of God, 1 Pet. 1:23; sin, John 9:41; cities,
Matt. 11:23; Heb. 13:14; bonds and afflictions, Acts 20:23; (c)
of qualities; faith, hope, love, 1 Cor. 13:13; Christ's love,
John 15:10; afflictions, Acts 20:23; brotherly love, Heb. 13:1;
the love of God, 1 John 3:17; the truth, 2 John 1:2.

        The RV usually translates it by "abide," but "continue"
in 1 Tim. 2:15; in the following, the RV substitutes "to abide"
for the AV, "to continue," John 2:12; 8:31; 15:9; 2 Tim. 3:14;
Heb. 7:24; 13:14; 1 John 2:24. Cp. the noun mone, below. See
CONTINUE, DWELL, ENDURE, REMAIN, STAND, TARRY.

<A-2,Verb,1961,epimeno>
"to abide in, continue in, tarry," is a strengthened form of
meno (epi, "intensive"), sometimes indicating perseverance in
continuing, whether in evil, Rom. 6:1; 11:23, or good, Rom.
11:22; 1 Tim. 4:16. See CONTINUE, TARRY.

<A-3,Verb,2650,katameno>
kata, "down" (intensive), and No. 1, is used in Acts 1:13. The
word may signify "constant residence," but more probably
indicates "frequent resort." In 1 Cor. 16:6, it denotes "to
wait."

<A-4,Verb,3887,parameno>
"to remain beside" (para, "beside"), "to continue near," came to
signify simply "to continue," e.g., negatively, of the Levitical
priests, Heb. 7:23. In Phil. 1:25, the Apostle uses both the
simple verb meno and the compound parameno (some mss. have
sumparameno), to express his confidence that he will "abide,"
and "continue to abide," with the saints. In 1 Cor. 16:6 some
mss. have this word. In Jas. 1:25, of steadfast continuance in
the law of liberty. See CONTINUE.

<A-5,Verb,5278,hupomeno>
lit., "to abide under" (hupo, "under"), signifies "to remain in
a place instead of leaving it, to stay behind," e.g., Luke 2:43;
Acts 17:14; or "to presevere," Matt. 10:22; 24:13; Mark 13:13;
in each of which latter it is used with the phrase "unto the
end;" or "to endure bravely and trustfully," e.g., Heb.
12:2,3,7, suggesting endurance under what would be burdensome.
See also Jas. 1:12; 5:11; 1 Pet. 2:20. Cp. makrothumeo, "to be
longsuffering." See ENDURE, SUFFER, TAKE, Notes (12), TARRY.

<A-6,Verb,4357,prosmeno>
"to abide still longer, continue with" (pros, "with") is used
(a) of place, Matt. 15:32; Mark 8:2; Acts 18:18; 1 Tim. 1:3; (b)
metaphorically, "of cleaving unto a person," Acts 11:23,
indicating persistent loyalty; of continuing in a thing, Acts
13:43; 1 Tim. 5:5. See CLEAVE, CONTINUE, TARRY. In the Sept.
Judg. 3:25.

<A-7,Verb,1304,diatribo>
lit., "to wear through by rubbing, to wear away" (dia,
"through," tribo, "to rub"), when used of time, "to spend or
pass time, to stay," is found twice in John's Gospel, 3:22 and
11:54, RV "tarried," instead of "continued;" elsewhere only in
the Acts, eight times, 12:19; 14:3,28; 15:35; 16:12; 20:6;
25:6,14. See CONTINUE, TARRY.

<A-8,Verb,390,anastrepho>
used once in the sense of "abiding," Matt. 17:22, frequently
denotes "to behave oneself, to live a certain manner of life;"
here the most reliable mss. have sustrephomai, "to travel
about." See BEHAVE, CONVERSATION, LIVE, OVERTHROW, PASS, RETURN.

<A-9,Verb,835,aulizomai>
"to lodge," originally "to lodge in the aule, or courtyard," is
said of shepherds and flocks; hence, to pass the night in the
open air, as did the Lord, Luke 21:37; "to lodge in a house," as
of His visit to Bethany, Matt. 21:17.

<A-10,Verb,63,agrauleo>
"to lodge in a fold in a field" (agros, "a field," aule, "a
fold"), is used in Luke 2:8. See LODGE.

<A-11,Verb,2476,histemi>
"to stand, to make to stand," is rendered "abode" in John 8:44,
AV; "continue," in Acts 26:22. In these places the RV corrects
to "stood" and "stand." This word is suggestive of fidelity and
stability. It is rendered "lay...to the charge" in Acts 7:60.
See APPOINT, CHARGE, ESTABLISH, HOLDEN, PRESENT, SET, STANCH,
STAND.

<A-12,Verb,4160,poieo>
"to do, make," is used of spending a time or tarrying, in a
place, Acts 15:33; 20:3; in 2 Cor. 11:25 it is rendered "I have
been (a night and a day);" a preferable translation is "I have
spent," as in Jas. 4:13, "spend a year" (RV). So in Matt. 20:12.
Cp., the English idiom "did one hour;" in Rev. 13:5 "continue"
is perhaps the best rendering. See DO.

<B-1,Noun,3438,mone>
"an abode" (akin to No. 1), is found in John 14:2, "mansions"
(RV marg., "abiding places"), and John 14:23, "abode."

$$T0000005
\Ability, Able\
<A-1,Noun,1411,dunamis>
is (a) "power, ability," physical or moral, as residing in a
person or thing; (b) "power in action," as, e.g., when put forth
in performing miracles. It occurs 118 times in the NT. It is
sometimes used of the miracle or sign itself, the effect being
put for the cause, e.g., Mark 6:5, frequently in the Gospels and
Acts. In 1 Cor. 14:11 it is rendered "meaning;" "force" would be
more accurate. Cp., the corresponding verbs, B.1,2,3 and the
adjective C.1, below. See ABUNDANCE, DEED, MIGHT, POWER,
STRENGTH, VIOLENCE, VIRTUE, WORK.

<A-2,Noun,2479,ischus>
connected with ischo and echo, "to have, to hold" (from the root
ech, signifying "holding"), denotes "ability, force, strength;"
"ability" in 1 Pet. 4:11, AV (RV, "strength"). In Eph. 1:19 and
6:10, it is said of the strength of God bestowed upon believers,
the phrase "the power of His might" indicating strength afforded
by power. In 2 Thess. 1:9, "the glory of His might" signifies
the visible expression of the inherent personal power of the
Lord Jesus. It is said of angels in 2 Pet. 2:11 (cp., Rev. 18:2,
AV, "mightily"). It is ascribed to God in Rev. 5:12; 7:12. In
Mark 12:30,33; Luke 10:27 it describes the full extent of the
power wherewith we are to love God. See MIGHT, POWER, STRENGTH.

<B-1,Verb,1410,dunamai>
"to be able, to have power," whether by virtue of one's own
ability and resources, e.g., Rom. 15:14; or through a state of
mind, or through favorable circumstances, e.g., 1 Thess. 2:6; or
by permission of law or custom, e.g., Acts 24:8, 11; or simply
"to be able, powerful," Matt. 3:9; 2 Tim. 3:15, etc. See CAN,
MAY, POSSIBLE, POWER.

<B-2,Verb,1412,dunamoo>
"to make strong, confirm," occurs in Col. 1:11 (some authorities
have the 1st aorist or momentary tense, in Heb. 11:34 also). Cp.
endunamoo, "to enable, strengthen."

<B-3,Verb,1414,dunateo>
signifies "to be mighty, to show oneself powerful," Rom. 4:14; 2
Cor. 9:8; 13:3. See A, No. 1.

<B-4,Verb,2480,ischuo>
akin to A, No. 2, "to be strong, to prevail," indicates a more
forceful strength or ability than dunamai, e.g., Jas. 5:16,
where it is rendered "availeth much" (i.e., "prevails greatly").
See AVAIL, CAN, DO, MAY, PREVAIL, STRENGTH, WORK.

        Note: Still stronger forms are exischuo, "to be
thoroughly strong," Eph. 3:18, "may be strong" (not simply "may
be able," AV); katischuo, Matt. 16:18; Luke 23:23, in the
former, of the powerlessness of the gates of Hades to prevail
against the Church; in the latter, of the power of a fierce mob
to prevail over a weak ruler (see Notes on Galatians, by Hogg
and Vine, p. 251); also Luke 21:36. The prefixed prepositions
are intensive in each case.

<B-5,Verb,2192,echo>
"to have," is translated "your ability" in 2 Cor. 8:11, and "ye
may be able" in 2 Pet. 1:15, and is equivalent to the phrase "to
have the means of." See CAN, HAVE.

<B-6,Verb,2141,euporeo>
lit, "to journey well" (eu, "well," poreo, "to journey"), hence,
"to prosper," is translated "according to (his) ability," in
Acts 11:29.

        Note: Hikanoo, corresponding to the adjective hikanos
(see below) signifies "to make competent, qualify, make
sufficient;" in 2 Cor. 3:6, AV, "hath made (us) able;" RV, "hath
made us sufficient;" in Col. 1:12, "hath made (us) meet." See
ENOUGH, SUFFICIENT.

<C-1,Adjective,1415,dunatos>
corresponding to A, No. 1, signifies "powerful." See, e.g., Rom.
4:21; 9:22; 11:23; 12:18; 15:1; 1 Cor. 1:26; 2 Cor. 9:8. See
MIGHTY, POSSIBLE, POWER, STRONG.

<C-2,Adjective,2425,hikanos>
translated "able," is to be distinguished from dunatos. While
dunatos means "possessing power," hikanos, primarily, "reaching
to," has accordingly the meaning "sufficient." When said of
things it signifies "enough," e.g., Luke 22:38; when said of
persons, it means "competent," "worthy," e.g. 2 Cor. 2:6,16;
3:5; 2 Tim. 2:2. See CONTENT, ENOUGH, GOOD, GREAT, LARGE, LONG,
MANY, MEET, MUCH, SECURITY, SUFFICIENT, WORTHY.

        Note: Ischuros denotes "strong, mighty;" in an active
sense, "might," in having inherent and moral power, e.g., Matt.
12:29; 1 Cor. 4:10; Heb. 6:18.

$$T0000006
\Aboard\
<1,,1910,epibaino>
"to go upon" (epi, "upon," baino, "to go"), is once translated
"we went aboard," Acts 21:2, the single verb being short for
"going aboard ship." In Acts 21:6 it is rendered "we went on
board;" in Acts 27:2 "embarking;" in Matt. 21:5, "riding upon."
See COME, No. 16.

$$T0000007
\Abolish\
<1,,2673,katargeo>
lit., "to reduce to inactivity" (kata, "down," argos,
"inactive"), is translated "abolish" in Eph. 2:15; 2 Tim. 1:10,
in the RV only in 1 Cor. 15:24,26. It is rendered "is abolished"
in the AV of 2 Cor. 3:13; the RV corrects to "was passing away"
(marg., "was being done away"). In this and similar words not
loss of being is implied, but loss of well being.

        The barren tree was cumbering the ground, making it
useless for the purpose of its existence, Luke 13:7; the
unbelief of the Jews could not "make of none effect" the
faithfulness of God, Rom. 3:3; the preaching of the Gospel could
not "make of none effect" the moral enactments of the Law, Rom.
3:31; the Law could not make the promise of "none effect," Rom.
4:14; Gal. 3:17; the effect of the identification of the
believer with Christ in His death is to render inactive his body
in regard to sin, Rom. 6:6; the death of a woman's first husband
discharges her from the law of the husband, that is, it makes
void her status as his wife in the eyes of the law, Rom. 7:2; in
that sense the believer has been discharged from the Law, Rom.
7:6; God has chosen things that are not "to bring to nought
things that are," i.e., to render them useless for practical
purposes, 1 Cor. 1:28; the princes of this world are "brought to
nought," i.e., their wisdom becomes ineffective, 1 Cor. 2:6; the
use for which the human stomach exists ceases with man's death,
1 Cor. 6:13; knowledge, prophesyings, and that which was in part
were to be "done away," 1 Cor. 13:8,10, i.e., they were to be
rendered of no effect after their temporary use was fulfilled;
when the Apostle became a man he did away with the ways of a
child, 1 Cor. 13:11; God is going to abolish all rule and
authority and power, i.e., He is going to render them inactive,
1 Cor. 15:24; the last enemy that shall be abolished, or reduced
to inactivity, is death, 1Cor 15:26; the glory shining in the
face of Moses, "was passing away," 2 Cor. 3:7, the
transitoriness of its character being of a special significance;
so in 2 Cor. 3:11,13; the veil upon the heart of Israel is "done
away" in Christ, 2 Cor. 3:14; those who seek justification by
the Law are "severed" from Christ, they are rendered inactive in
relation to Him, Gal. 5:4; the essential effect of the preaching
of the Cross would become inoperative by the preaching of
circumcision, Gal. 5:11; by the death of Christ the barrier
between Jew and Gentile is rendered inoperative as such, Eph.
2:15; the Man of Sin is to be reduced to inactivity by the
manifestation of the Lord's Parousia with His people, 2 Thess.
2:8; Christ has rendered death inactive for the believer, 2 Tim.
1:10, death becoming the means of a more glorious life, with
Christ; the Devil is to be reduced to inactivity through the
death of Christ, Heb. 2:14. See CEASE, CUMBER, DESTROY, DO, Note
(7), OF NONE EFFECT, NOUGHT, PUT, No. 19, VOID.

$$T0000008
\Abominable, Abomination\
<A-1,Adjective,111,athemitos>
occurs in Acts 10:28, "unlawful," and 1 Pet. 4:3, "abominable"
(a, negative, themitos, an adjective from themis, "law"), hence,
"unlawful." See UNLAWFUL.

<A-2,Adjective,947,bdeluktos>
Titus 1:16, is said of deceivers who profess to know God, but
deny Him by their works.

<B-1,Verb,948,bdelusso>
see ABHOR, No. 2.

<C-1,Noun,946,bdelugma>
akin to A, No. 2 and B, denotes an "object of disgust, an
abomination." This is said of the image to be set up by
Antichrist, Matt. 24:15; Mark 13:14; of that which is highly
esteemed amongst men, in contrast to its real character in the
sight of God, Luke 16:15. The constant association with idolatry
suggests that what is highly esteemed among men constitutes an
idol in the human heart. In Rev. 21:27, entrance is forbidden
into the Holy City on the part of the unclean, or one who
"maketh an abomination and a lie." It is also used of the
contents of the golden cup in the hand of the evil woman
described in Rev. 17:4, and of the name ascribed to her in the
following verse.

$$T0000009
\Abound\
* For ABOUND see ABUNDANCE

$$T0000010
\About\
* Besides prepositions, the following signify "about":--

<A-1,Adverb,2943,kuklothen>
"round about, or all round" (from kuklos, "a circle, cycle"), is
found in the Apocalypse only, 4:3,4,8.

<A-2,Adverb,2945,kuklo>
the dative case of kuklos (see above), means "round about,"
lit., "in a circle." It is used in the same way as No. 1, Mark
3:34; 6:6,36; Luke 9:12; Rom. 15:19; Rev. 4:6; 5:11; 7:11.

<A-3,Adverb,4225,pou>
an indefinite particle, signifying "somewhere, somewhere about,
nearly," has a limiting force, with numerals, e.g., Rom. 4:19.
In referring to a passage in the OT, it is translated
"somewhere," in the RV of Heb. 2:6; 4:4 (AV, "in a certain
place"); by not mentioning the actual passage referred to, the
writer acknowledged the familiar acquaintance of his readers
with the OT. See PLACE.

<A-4,Adverb,5613,hos>
usually means "as." Used with numerals it signifies "about,"
e.g., Mark 5:13; 8:9 John 1:40; 6:19; 11:18; Acts 1:15; Rev.
8:1.

<A-5,Adverb,5616,hosei>
"as if," before numerals, denotes "about, nearly, something
like," with perhaps an indication of greater indefiniteness than
No. 4, e.g., Matt. 14:21; Luke 3:23; 9:14,28; Acts 2:41; with a
measure of space, Luke 22:41, "about a stone's cast." See LIKE.

<B-1,Verb,3195,mello>
signifies (a) "of intention, to be about to do something," e.g.,
Acts 3:3; 18:14; 20:3; Heb. 8:5; (b) "of certainty, compulsion
or necessity, to be certain to act," e.g., John 6:71. See
ALMOST, BEGIN, COME, INTEND, MEAN, MIND, POINT OF (at), READY,
SHALL, SHOULD, TARRY.

        Note: Zeteo, "to seek," is translated "were about" in
the AV of Acts 27:30; RV, correctly, "were seeking to."

$$T0000011
\Above\
* The following adverbs have this meaning (prepositions are
omitted here):--

<1,,507,ano>
denotes "above, in a higher place," Acts 2:19 (the opposite to
kato, "below"). With the article it means "that which is above,"
Gal. 4:26; Phil. 3:14, "the high calling" (RV marg., "upward");
with the plural article, the things above," John 8:23, lit.,
"from the things above;" Col. 3:1,2. With heos, "as far as," it
is translated "up to the brim," in John 2:7. It has the meaning
"upwards" in John 11:41 and Heb. 12:15 See BRIM, HIGH, UP.

<2,,511,anoteron>
the comparative degree of No. 1, is the neuter of the adjective
anoteros. It is used (a) of motion to a higher place, "higher,"
Luke 14:10; (b) of location in a higher place, i.e., in the
preceding part of a passage, "above" Heb. 10:8. See HIGHER.

<3,,1883,epano>
epi, "over," ano, "above," is used frequently as a preposition
with a noun; adverbially, of number, e.g., Mark 14:5, RV; 1 Cor.
15:6.

        Note: In Acts 4:22, AV, the adjective pleion, "more," is
translated "above," the RV corrects to "more than (forty
years)."

<4,,509,anothen>
"from above," is used of place, (a) with the meaning "from the
top," Matt. 27:51; Mark 15:38, of the temple veil; in John
19:23, of the garment of Christ, lit., "from the upper parts"
(plural); (b) of things which come from heaven, or from God in
Heaven, John 3:31; 19:11; Jas. 1:17; 3:15,17. It is also used in
the sense of "again." See AGAIN.

$$T0000012
\Abroad\
* For ABROAD, see the verbs with which it is used, DISPERSE,
NOISE, SCATTER, SHED, SPREAD.

$$T0000013
\Absence, Absent\
<A-1,Noun,666,apousia>
lit., "a being away from," is used in Phil. 2:12, of the
Apostle's absence from Philippi in contrast to his parousia, his
presence with the saints there (parousia does not signify merely
"a coming," it includes or suggests "the presence" which follows
the arrival).

<B-1,Verb,548,apeimi>
"to be absent" (apo, "from," eimi, "to be"), is found in 1 Cor.
5:3; 2 Cor. 10:1,11; 13:2,10; Phil. 1:27; Col. 2:5. See GO.

<B-2,Verb,1553,ekdemeo>
lit., "to be away from people" (ek, "from," or "out of," demos,
"people"), came to mean either (a) "to go abroad, depart;" the
Apostle Paul uses it to speak of departing from the body as the
earthly abode of the spirit, 2 Cor. 5:8; or (b) "to be away;" in
the same passage, of being here in the body and absent from the
Lord (ver. 6), or being absent from the body and present with
the Lord (ver. 8). Its other occurrence is in ver. 9.

<C-1,Preposition,817,ater>
means "without," Luke 22:35, "without purse;" in Luke 22:6, "in
the absence (of the multitude)," marg., "without tumult." See
WITHOUT.

$$T0000014
\Abstain, Abstinence\
<1,,568,apecho>
"to hold oneself from" (apo, "from," echomai, the Middle Voice
of echo, "to have," i.e., to keep oneself from), in the NT,
invariably refers to evil practices, moral and ceremonial, Acts
15:20,29; 1 thess. 4:3; 5:22; 1 Tim. 4:3; 1 Pet. 2:11; so in the
Sept. in Job 1:1; 2:3. See ENOUGH, RECEIVE.

        Note: The noun "abstinence" in Acts 27:21, AV,
translates asitia, "without food," RV (a, negative, sitos,
"food"). Cp. asitos, "fasting," Acts 27:33.

$$T0000015
\Abundance, Abundant, Abundantly, Abound\
<A-1,Noun,100,hadrotes>
which, in 2 Cor. 8:20, in reference to the gifts from the church
at Corinth for poor saints in Judea, the RV renders "bounty"
(AV, "abundance"), is derived from hadros, "thick, fat,
full-grown, rich" (in the Sept. it is used chiefly of rich and
great men, e.g., Jer. 5:5). In regard, therefore, to the
offering in 2 Cor. 8:20 the thought is that of bountiful giving,
a fat offering, not mere "abundance".

<A-2,Noun,4050,perisseia>
"an exceeding measure, something above the ordinary," is used
four times; Rom. 5:17, "of abundance of grace;" 2 Cor. 8:2, "of
abundance of joy;" 2 Cor. 10:15, of the extension of the
Apostle's sphere of service through the practical fellowship of
the saints at Corinth; in Jas. 1:21 it is rendered,
metaphorically, "overflowing," AV "superfluity," with reference
to wickedness. Some would render it "residuum," or "what
remains." See No. 3.

<A-3,Noun,4051,perisseuma>
denotes "abundance" in a slightly more concrete form, 2 Cor.
8:13,14, where it stands for the gifts in kind supplied by the
saints. In Matt. 12:34; Luke 6:45 it is used of the abundance of
the heart; in Mark 8:8, of the broken pieces left after feeding
the multitude "that remained over" (AV "that was left"). See
REMAIN. In the Sept., Eccl. 2:15.

<A-4,Noun,5236,huperbole>
lit., "a throwing beyond" (huper, "over," ballo, "to throw"),
donotes "excellence, exceeding greatness," of the power of God
in His servants, 2 Cor. 4:7; of the revelations given to Paul, 2
Cor. 12:7; with the preposition kata, the phrase signifies
"exceeding," Rom. 7:13; "still more excellent," 1 Cor. 12:31;
"exceedingly," 2 Cor. 1:8; "beyond measure," Gal. 1:13; and, in
a more extended phrase, "more and more exceedingly," 2 Cor.
4:17. See EXCELLENCY, EXCELLENT, MEASURE.

<B-1,Verb,4052,perisseuo>
akin to A, Nos. 2 and 3, is used intransitively (a) "of
exceeding a certain number, or measure, to be over, to remain,"
of the fragments after feeding the multitude (cp. perisseuma),
Luke 9:17; John 6:12,13; "to exist in abundance;" as of wealth,
Luke 12:15; 21:4; of food, Luke 15:17. In this sense it is used
also of consolation, 2 Cor. 1:5; of the effect of a gift sent to
meet the need of saints, 2 Cor. 9:12; of rejoicing, Phil. 1:26;
of what comes or falls to the lot of a person in large measure,
as of the grace of God and the gift by the grace of Christ, Rom.
5:15; of the sufferings of Christ, 2 Cor. 1:5. In Mark 12:44;
Luke 21:4, the RV has "superfluity."

        (b) "to redound to, or to turn out abundantly for
something," as of the liberal effects of poverty, 2 Cor. 8:2; in
Rom. 3:7, argumentatively, of the effects of the truth of God,
as to whether God's truthfulness becomes more conspicuous and
His glory is increased through man's untruthfulness; of
numerical increase, Acts 16:5.

        (c) "to be abundantly furnished, to abound in a thing,"
as of material benefits, Luke 12:15; Phil. 4:18 of spirtual
gifts; 1 Cor. 14:12, or "to be pre-eminent, to excel, to be
morally better off," as regards partaking of certain meats; 1
Cor. 8:8, "are we the better;" "to abound" in hope, Rom. 15:13;
the work of the Lord, 1 Cor. 15:58; faith and grace, 2 Cor. 8:7;
thanksgiving, Col. 2:7; walking so as to please God, Phil. 1:9;
1 Thess. 4:1,10; of righteousness, Matt. 5:20; of the Gospel, as
the ministration of righteousness, 2 Cor. 3:9, "exceed."

        It is used transitively, in the sense of "to make to
abound," e.g., to provide a person richly so that he has
"abundance," as of spiritual truth, Matt. 13:12; the right use
of what God has entrusted to us, 25:29; the power of God in
conferring grace, 2 Cor. 9:8; Eph. 1:8; to "make abundant" or to
cause to excel, as of the effect of grace in regard to
thanksgiving, 2 Cor. 4:15; His power to make us "to abound" in
love, 1 Thess. 3:12. See BETTER, ENOUGH, EXCEED, EXCEL,
INCREASE, REDOUND, REMAIN.

<B-2,Verb,5248,huperperisseuo>
a strengthened form of No. 1, signifies "to abound exceedingly,"
Rom. 5:20, of the operation of grace; 2 Cor. 7:4, in the Middle
Voice, of the Apostle's joy in the saints. See JOYFUL.

<B-3,Verb,4121,pleonazo>
from pleion, or pleon, "more" (greater in quantity), akin to
pleo, "to fill," signifies, (a) intransitively, "to
superabound," of a trespass or sin, Rom. 5:20; of grace, Rom.
6:1; 2 Cor. 4:15; of spiritual fruit, Phil. 4:17; of love, 2
Thess. 1:3; of various fruits, 2 Pet. 1:8; of the gathering of
the manna, 2 Cor. 8:15, "had ... over;" (b) transitively, "to
make to increase," 1 Thess. 3:12. See INCREASE, OVER.

<B-4,Verb,5250,huperpleonazo>
a strengthened form of No. 3, signifying "to abound
exceedingly," is used in 1 Tim. 1:14, of the grace of God.

<B-5,Verb,4129,plethuno>
a lengthened form of pletho, "to fill," akin to No. 3, and to
plethos, "a multitude," signifies "to increase, to multiply,"
and, in the Passive Voice, "to be multiplied," e.g., of
iniquity, Matt. 24:12, RV. See MULTIPLY.

        Note: Huperballo, akin to A, No. 4, "to exceed, excel,"
is translated "passeth" in Eph. 3:19. See also 2 Cor. 3:10 (RV,
"surpasseth;" AV, "excelleth"); 9:14, "exceeding;" Eph. 1:19;
2:7. See EXCEED, EXCEL.

<C-1,Adjective,4053,perissos>
akin to B, No. 1, "abundant," is translated "advantage" in Rom.
3:1, "superfluous" in 2 Cor. 9:1. See ADVANTAGE, MORE, B, No. 2,
SUPERFLUOUS.

<C-2,Adjective,4055,perissoteros>
the comparative degree of No. 1, is translated as follows: in
Matt. 11:9, and Luke 7:26, RV, "much more" (AV, "more"); in Mark
12:40, "greater;" in Luke 12:4,48, "more;" in 1 Cor. 12:23,24,
"more abundant;" in 2 Cor. 2:7, "overmuch;" in 2 Cor. 10:8, RV,
"abundantly;" AV, "more." See GREATER, MORE, OVERMUCH.

<D-1,Adverb,4057,perissos>
corresponding to Adjective No. 1 above, is found in Matt. 27:23,
RV, "exceedingly," AV, "the more;" Mark 10:26, RV,
"exceedingly," AV, "out of measure;" Mark 15:14; Acts 26:11,
"exceedingly." See EXCEEDINGLY, B, No. 4, MEASURE, B, No. 2,
MORE.

<D-2,Adverb,4056,perissoteros>
the adverbial form of No. 2, above, means "more abundantly;" in
Heb. 2:1, lit., "we ought to give heed more abundantly." It is
most frequent in 2 Cor. In 2 Cor. 11:23, see the RV. See
EARNEST, EXCEEDINGLY, RATHER.

<D-3,Adverb,5249,huperperissos>
a strengthened form of No. 1, signifies "exceeding abundantly,"
Mark 7:37.

<D-4,Adverb,5228 1537,huperekperissou>
a still further strengthened form, is translated "exceeding
abundantly" in Eph. 3:20; "exceedingly" in 1 Thess. 3:10; 5:13.
See EXCEEDINGLY.

        Note: Huperballontos, akin to A, No. 4, denotes "above
measure," 2 Cor. 11:23.

<D-5,Adverb,4146,plousios>
connected with ploutos, "riches," is rendered "abundantly,"
Titus 3:6; 2 Pet. 1:11; "richly," Col. 3:16; 1 Tim. 6:17. It is
used of (a) the gift of the Holy Spirit; (b) entrance into the
coming kingdom; (c) the indwelling of the Word of Christ; (d)
material benefits. See RICHLY.

        Notes: (1) Dunamis, "power," is translated "abundance"
in the AV of Rev. 18:3 (RV and AV marg., "power").

        (2) Polus, "much, many," is rendered "abundant" in 1
Pet. 1:3, AV (marg., "much"), RV, "great."

        (3) For the verbs plouteo and ploutizo, see RICH and
ENRICH.

        (4) For ploutos, "wealth, riches," and plousios, "rich,"
see RICH.

$$T0000016
\Abuse, Abusers\
<A-1,Verb,2710,katachraomai>
lit., "to use overmuch" (kata, "down," intensive, chraomai, "to
use"), is found in 1 Cor. 7:31, with reference to the believer's
use of the world (marg., "use to the full"), and 1 Cor. 9:18,
AV, "abuse," RV, "use to the full." See USE.

<B-1,Noun,733,arsenokoites>
For the noun arsenokoites, see 1 Cor. 6:9, and 1 Tim. 1:10.

$$T0000017
\Abyss\
* For ABYSS see BOTTOM

$$T0000018
\Accept, Accepted, Acceptable\
<A-1,Verb,1209,dechomai>
signifies "to accept," by a deliberate and ready reception of
what is offered (cp. No. 4), e.g., 1 Thess. 2:13, RV,
"accepted;" 2 Cor. 8:17; 11:4. See RECEIVE, TAKE.

<A-2,Verb,588,apodechomai>
consisting of apo, "from," intensive, and No. 1, expresses
dechomai more strongly, signifying "to receive heartily, to
welcome," Luke 8:40 (RV, "welcomed," AV, "gladly received");
Acts 2:41; 18:27; 24:3; 28:30. See RECEIVE, WELCOME.

<A-3,Verb,4327,prosdechomai>
pros, "to," and No. 1, "to accept favorably, or receive to
oneself," is used of things future, in the sense of expecting;
with the meaning of "accepting," it is used negatively in Heb.
11:35, "not accepting their deliverance;" of receiving, e.g.,
Luke 15:2; Rom. 16:2; Phil. 2:29. See ALLOW, LOOK (for),
RECEIVE, TAKE, WAIT.

<A-4,Verb,2983,lambano>
almost synonymous with dechomai, is distinct from it, in that it
sometimes means "to receive as merely a self-prompted action,"
without necessarily signifying a favorable reception, Gal. 2:6.
See ATTAIN, CALL, CATCH, HAVE, HOLD, OBTAIN, RECEIVE, TAKE.

        Note: The verb charitoo, "to make acceptable," is
translated "made accepted," in Eph. 1:6, AV; RV, "freely
bestowed."

*The following adjectives are translated "acceptable," or in
some cases "accepted." The R.V. more frequently adopts the
former rendering.

<B-1,Adjective,1184,dektos>
akin to No. 1, denotes "a person or thing who has been regarded
favorably," Luke 4:19,24; Acts 10:35; 2 Cor. 6:2 (in this verse
No. 3 is used in the second place); Phil. 4:18.

<B-2,Adjective,587,apodektos>
a strengthened form of No. 1 (apo, "from," used intensively),
signifies "acceptable," in the sense of what is pleasing and
welcome, 1 Tim. 2:3; 5:4.

<B-3,Adjective,2144,euprosdektos>
a still stronger form of No. 1, signifies a "very favorable
acceptance" (eu, "well," pros, "towards," No. 1), Rom. 15:16,31;
2 Cor. 6:2; 8:12; 1 Pet. 2:5.

<B-4,Adjective,2101,euarestos>
eu, "well," arestos, "pleasing," is rendered "acceptable," in
the AV of Rom. 12:1,2; 14:18; in 2 Cor. 5:9, "accepted;" Eph.
5:10. The RV usually has "well-pleasing;" so AV and RV in Phil.
4:18; Col. 3:20; in Titus 2:9, "please well," AV; Heb. 13:21.
See PLEASING.

<C-1,Adverb,2102,euarestos>
corresponding to B, No. 4, is used in Heb. 12:28, "so as to
please." See PLEASE.

<D-1,Noun,594,apodoche>
akin to B, No. 2, signifies "worthy to be received with
approbation, acceptation," 1 Tim. 1:15; 4:9. The phrase in 1:15
is found in a writing in the 1st century expressing appreciation
of a gift from a princess.

<D-2,Noun,5485,charis>
"grace," indicating favor on the part of the giver, "thanks" on
the part of the receiver, is rendered "acceptable" in 1 Pet.
2:19,20. See margin. See BENEFIT, FAVOR, GRACE, LIBERALITY,
PLEASURE, THANK.

$$T0000019
\Access\
<1,,4318,prosagoge>
lit., "a leading or bringing into the presence of" (pros, "to,"
ago, "to lead"), denotes "access," with which is associated the
thought of freedom to enter through the assistance or favor of
another. It is used three times, (a) Rom. 5:2, of the "access"
which we have by faith, through our Lord Jesus Christ, into
grace; (b) Eph. 2:18, of our "access" in one Spirit through
Christ, unto the Father; (c) Eph. 3:12, of the same "access,"
there said to be "in Christ," and which we have "in confidence
through our faith in Him." This "access" involves the acceptance
which we have in Christ with God, and the privilege of His favor
towards us. Some advocate the meaning "introduction."

$$T0000020
\Accompany\
<1,Verb,4902,sunepomai>
lit., "to follow with" (sun, "with," hepomai, "to follow"),
hence came to mean simply "to accompany," Acts 20:4.

<2,Verb,4905,sunerchomai>
chiefly used of "assembling together," signifies "to accompany,"
in Luke 23:55; John 11:33; Acts 9:39; 10:45; 11:12; 15:38;
21:16. In Acts 1:21 it is said of men who had "companied with"
the Apostles all the time the Lord Jesus was with them. See
ASSEMBLE, COME, COMPANY, GO, RESORT.

<3,Verb,2192,echo>
"to have," is rendered "accompany," in Heb. 6:9, "things that
accompany salvation." The margin gives perhaps the better sense,
"things that are near to salvation."

<4,Verb,4311,propempo>
translated "accompanied," in Acts 20:38, AV, lit. means "to send
forward;" hence, of assisting a person on a journey either (a)
in the sense of fitting him out with the requisites for it, or
(b) actually "accompanying" him for part of the way. The former
seems to be indicated in Rom. 15:24; 1 Cor. 16:6, and 1
Cor.16:11, where the RV has "set him forward." So in 2 Cor.
1:16; and Titus 3:13, and of John's exhortation to Gaius
concerning traveling evangelists, "whom thou wilt do well to set
forward on their journey worthily of God," 3 John 1:6, RV. While
personal "accompaniment" is not excluded, practical assistance
seems to be generally in view, as indicated by Paul's word to
Titus to set forward Zenas and Apollos on their journey and to
see "that nothing be wanting unto them." In regard to the
parting of Paul from the elders of Ephesus at Miletus, personal
"accompaniment" is especially in view, perhaps not without the
suggestion of assistance, Acts 20:38, RV "brought him on his
way;" "accompaniment" is also indicated in Acts 21:5; "they all
with wives and children brought us on our way, till we were out
of the city." In Acts 15:3, both ideas perhaps are suggested.
See BRING, CONDUCT.

$$T0000021
\Accomplish, Accomplishment\
<A-1,Verb,1822,exartizo>
"to fit out," (from ek, "out," and a verb derived from artos, "a
joint"), means "to furnish completely," 2 Tim. 3:17, or "to
accomplish," Acts 21:5, there said of a number of days, as if to
render the days complete by what was appointed for them. See
FURNISH. In the Sept., Exod. 28:7.

<A-2,Verb,4137,pleroo>
"to fulfill, to complete, carry out to the full" (as well as to
fill), is translated "perfect" in Rev. 3:2, AV; RV, "I have
found no works of thine fulfilled before My God;" "accomplish"
in Luke 9:31. See COMPLETE, END, EXPIRE, FILL, FULFILL, FULL,
PREACH.

        Note: Its strengthened form, ekpleroo, "to fulfill,"
lit., "fill out," is used in Acts 13:33, of the fulfillment of a
Divine promise of the resurrection of Christ.

<A-3,Verb,5055,teleo>
"to finish, to bring to an end" (telos, "an end"), frequently
signifies, not merely to terminate a thing, but to carry out a
thing to the full. It is used especially in the Apocalypse,
where it occurs eight times, and is rendered "finish" in Rev.
10:7; 11:7, and in the RV of Rev. 15:1, which rightly translates
it "(in them) is finished (the wrath of God)." So in Rev 10:8;
in Rev. 17:17, RV, "accomplish," and "finish" in Rev. 20:3,5,7;
in Luke 2:39, RV, "accomplish," for AV, "performed." See END,
EXPIRE, FILL, FINISH, FULFILL, GO, No. 5, PAY, PERFORM.

<A-4,Verb,2005,epiteleo>
epi, "up," intensive, and No. 3, is a strengthened form of that
verb, in the sense of "accomplishing." The fuller meaning is "to
accomplish perfectly;" in Rom. 15:28, RV, "accomplish;"
"perfecting" in 2 Cor. 7:1; "complete" in 2 Cor. 8:6,11;
"completion" in the latter part of this 11th verse, which is
better than "performance;" "perfected" in Gal. 3:3; "perfect" in
Phil. 1:6. In Heb. 8:5 the margin rightly has "complete" instead
of "make," with regard to the tabernacle. In Heb. 9:6 it is
translated "accomplish" and in 1 Pet. 5:9. See COMPLETE, DO,
FINISH, MAKE, PERFECT, PERFORM.

<A-5,Verb,5048,teleioo>
though distinct grammatically from teleo, has much the same
meaning. The main distinction is that teleo more frequently
signifies "to fulfill," teleioo, more frequently, "to make
perfect," one of the chief features of the Epistle to the
Hebrews, where it occurs nine times. It is rendered "accomplish"
in the RV of John 4:34; 5:36; 17:4; Acts 20:24. See CONSECRATE,
FINISH, FULFILL, PERFECT.

<A-6,Verb,4130,pletho>
"to fulfill," is translated "accomplished" in the AV of Luke
1:23; 2:6,21,22 (RV, "fulfilled"). See FILL, No. 5, FURNISH,
Note.

<B-1,Noun,1604,ekplerosis>
see A, No. 2, Note, means "an entire fulfilment" (ek, "out,"
plerosis, "a filling"), Acts 21:26, of the "fulfillment" of days
of purification.

$$T0000022
\Accord\
<A-1,Adverb,3661,homothumadon>
"of one accord" (from homos, "same," thumos, "mind"), occurs
eleven times, ten in the Acts, 1:14; 2:46; 4:24; 5:12; 7:57;
8:6; 12:20; 15:25; 18:12; 19:29, and the other in Rom. 15:6,
where, for AV, with one mind," the RV has "with one accord," as
throughout the Acts. See MIND.

        Note: In Acts 2:1, the adverb homou, "together," is so
rendered in the RV, for AV, "of one accord."

<B-1,Adjective,830,authairetos>
from autos, "self," and haireomai, "to choose, self-chosen,
voluntary, of one's own accord," occurs in 2 Cor. 8:3,17, of the
churches of Macedonia as to their gifts for the poor saints in
Judea, and of Titus in his willingness to go and exhort the
church in Corinth concerning the matter. In 2 Cor. 8:3 the RV
translates it "(gave) of their own accord," consistently with
the rendering in 2 Cor. 8:17. See WILLING.

<B-2,Adjective,844,automatos>
from autos, "self," and a root ma--, signifying "desire,"
denotes of oneself, moved by one's own impulse. It occurs in
Mark 4:28, of the power of the earth to produce plants and
fruits of itself; Acts 12:10, of the door which opened of its
own accord. See SELF. In the Sept., Lev. 25:5, "spontaneous
produce;" Lev 25:11, "produce that comes of itself;" Josh. 6:5;
2 Kings 19:29, "(that which groweth) of itself;" Job 24:24, of
an ear of corn "(falling off) of itself (from the stalk)."

<B-3,Adjective,4861,sumpsuchos>
"lit., "fellow-souled or minded" (sun, "with," psuche, "the
soul") occurs in Phil. 2:2, "of one accord."

$$T0000023
\According as\
<1,,2530,kathoti>
from kata, "according to," and hoti, "that," lit., "because
that," Luke 1:7; 19:9; Acts 2:24, is translated "according as"
in Acts 2:45; RV (AV, "as"); Acts 4:35; "inasmuch as," Acts
17:31.

<2,,2531,kathos>
from kata, "according to," and hos, "as," signifies "according
as" or "even as," e.g., 1 Cor. 1:31; 2 Cor. 9:7.

<3,,5613,hos>
is sometimes rendered "according as," e.g., Rev. 22:12; in 2
Pet. 1:3, the RV has "seeing that," for the AV "according as."

<4,,2526,katho>
See INASMUCH AS.

$$T0000024
\According to\
* For ACCORDING TO see Note +, p. 9.

$$T0000025
\Account (-ed) (Verbs and Noun)\
<A-1,Verb,1380,dokeo>
primarily, "to be of opinion, think, suppose," also signifies
"to seem, be accounted, reputed," translated "accounted" in Mark
10:42; Luke 22:24. It is not used ironically here, nor in Gal.
2:2,6,9, "those who were of repute." See REPUTE, SEEM, SUPPOSE,
THINK.

<A-2,Verb,1677,ellogeo>
(or-AO) "to put to a person's account," Philem. 1:18, is used of
sin in Rom. 5:13, "reckon" (AV, "impute"). See IMPUTE, No. 2.

<A-3,Verb,2233,hegeomai>
primarily signifies "to lead;" then, "to consider;" it is
translated "accounting" in Heb. 11:26, RV (AV, "esteeming"); 2
Pet. 3:15, "account." See CHIEF, COUNT, ESTEEM, GOVERNOR, JUDGE,
RULE, SUPPOSE THINK.

<A-4,Verb,3049,logizomai>
primarily signifies "to reckon," whether by calculation or
imputation, e.g., Gal. 3:6 (RV, "reckoned"); then, to
deliberate, and so to suppose, "account," Rom. 8:36; 14:14 (AV,
"esteemeth"); John 11:50; 1 Cor. 4:1; Heb. 11:19; (AV,
"consider"); Acts 19:27 ("made of no account;" AV, "despised");
1 Pet. 5:12 (AV, "suppose"). It is used of love in 1 Cor. 13:5,
as not taking "account" of evil, RV (AV, "thinketh"). In 2 Cor.
3:5 the Apostle uses it in repudiation of idea that he and
fellow-servants of God are so self-sufficient as to "account
anything" (RV) as from themselves (AV, "think"), i.e., as to
attribute anything to themselves. Cp. 2 Cor. 12:6. In 2 Tim.
4:16 it is used of laying to a person's "account" (RV) as a
charge against him (AV, "charge").

        Note: In Phil. 4:8 it signifies "to think upon a matter
by way of taking account of its character" (RV marg.). See
CONCLUDE, COUNT, CHARGE, ESTEEM, IMPUTE, NUMBER, REASON, RECKON,
SUPPOSE, THINK.

<A-5,Verb,2661,kataxioo>
denotes "to account worthy" (kata, "intensive," axios,
"worthy"), "to judge worthy," Luke 20:35; some mss. have it in
Luke 21:36 (so the AV); the most authentic mss. have the verb
katischuo, "to prevail;" Acts 5:41, "were counted worthy;" so 2
Thess. 1:5.

<A-6,Verb,1848,exoutheneo>
"to make of no account," frequently signifies "to despise." In 1
Cor. 6:4, it is used, not in a contemptuous sense, but of
gentile judges, before whom the saints are not to go to law with
one another, such magistrates having no place, and therefore
being "of no account" (RV), in the church. The Apostle is not
speaking of any believers as "least esteemed" (AV). In 2 Cor.
10:10, for AV, "contemptible," the RV suitably has "of no
account." See DESPISE.

<B-1,Noun,3056,logos>
"a word or saying," also means "an account which one gives by
word of mouth" (cp. No. 4), Matt. 12:36; Matt. 18:23, RV,
"reckoning;" Matt. 16:2; Acts 19:40; 20:24 (AV, "count"); Rom.
14:12; Phil. 4:17; Heb. 13:17; 1 Pet. 4:5. See CAUSE,
COMMUNICATION, DO, DOCTRINE, FAME, INTENT, MATTER, MOUTH,
PREACHING, QUESTION, REASON, RECKONING, RUMOR, SAYING, SHEW,
SPEECH, TALK, THING, TIDINGS, TREATISE, UTTERANCE, WORD, WORK.

$$T0000026
\Accurately\
<1,,199,akribos>
is correctly translated in the RV of Luke 1:3, "having traced
the course of all things accurately" (AV, "having had perfect
understanding"). It is used in Matt. 2:8, of Herod's command to
the wise men as to searching for the young Child (RV,
"carefully;" AV, "diligently"); in Acts 18:25, of Apollos'
teaching of "the things concerning Jesus" (RV, "carefully;" AV,
"diligently"); in Eph. 5:15, of the way in which believers are
to walk (RV, "carefully;" AV, "circumspectly"); in 1 Thess. 5:2,
of the knowledge gained by the saints through the Apostle's
teaching concerning the Day of the Lord (RV and AV,
"perfectly"). The word expresses that "accuracy" which is the
outcome of carefulness. It is connected with akros, "pointed."

        This word and its other grammatical forms, akribeia,
akribes, akribesteron and akriboo, are used especially by Luke,
who employs them eight times out of the thirteen in the NT;
Matthew uses them three times, Paul twice. See CAREFUL,
DILIGENT, EXACTLY, PERFECT.

$$T0000027
\Accursed\
* For ACCURSED see CURSE, A, No.3

$$T0000028
\Accusation, Accuse\
<A-1,Noun,156,aitia>
probably has the primary meaning of "a cause, especially an
occasion of something evil, hence a charge, an accusation." It
is used in a forensic sense, of (a) an accusation, Acts 25:18
(RV, "charge"), Acts 25:27; (b) a crime, Matt. 27:37; Mark
15:26; John 18:38; 19:4,6; Acts 13:28; 23:28; 28:18. See CASE,
CAUSE, CHARGE, CRIME, FAULT.

<A-2,Noun,157,aitioma>
"an accusation," expressing No. 1 more concretely, is found in
Acts 25:7, RV, "charges," for AV, "complaints." See COMPLAINT.

<A-3,Noun,1462,enklema>
is "an accusation made in public," but not necessarily before a
tribunal. That is the case in Acts 23:29, "laid to his charge."
In Acts 25:16 it signifies a matter of complaint; hence, the RV
has "the matter laid against him" (AV, "crime"). See CHARGE,
CRIME.

<A-4,Noun,2724,kategoria>
"an accusation," is found in John 18:29; 1 Tim. 5:19; Titus 1:6,
lit., "not under accusation." This and the verb kategoreo, "to
accuse," and the noun kategoros, "an accuser" (see below), all
have chiefly to do with judicial procedure, as distinct from
diaballo, "to slander." It is derived from agora, "a place of
public speaking," prefixed by kata, "against;" hence, it
signifies a speaking against a person before a public tribunal.
It is the opposite to apologia, "a defense."

        Note: Krisis, which has been translated "accusation," in
the AV of 2 Pet. 2:11; Jude 1:9 (RV, "judgement"), does not come
under this category. It signifies "a judgment, a decision given
concerning anything."

<B-1,Verb,1225,diaballo>
used in Luke 16:1, in the Passive Voice, lit. signifies "to hurl
across" (dia, "through," ballo, "to throw"), and suggests a
verbal assault. It stresses the act rather than the author, as
in the case of aitia and kategoria. Diabolos is connected.

<B-2,Verb,1458,enkaleo>
see A, No. 3, "to bring a charge against, or to come forward as
an accuser against," lit. denotes "to call in" (en, "in," kaleo,
"to call"), i.e., "to call (something) in or against (someone);"
hence, "to call to account, to accuse," Acts 19:38, RV (AV,
"implead"); in Acts 19:40, "accused" (AV, "call in question").
It is used in four other places in the Acts, 23:28,29; 26:2,7,
and elsewhere in Rom. 8:33, "shall lay to the charge." See CALL,
IMPLEAD.

<B-3,Verb,1908,epereazo>
besides its more ordinary meaning, "to insult, treat abusively,
despitefully," Luke 6:28, has the forensic significance "to
accuse falsely," and is used with this meaning in 1 Pet. 3:16,
RV, "revile." See DESPITEFULLY, REVILE.

<B-4,Verb,2723,kategoreo>
"to speak against, accuse" (cp. A, No. 4), is used (a) in a
general way, "to accuse," e.g., Luke 6:7, RV, "how to accuse;"
Rom. 2:15; Rev. 12:10; (b) before a judge, e.g., Matt. 12:10;
Mark 15:4 (RV, "witness against"); Acts 22:30; 25:16. In Acts
24:19, RV renders it "make accusation," for the AV, "object."
See OBJECT, WITNESS.

<B-5,Verb,4811,sukophanteo>
(Eng., "sycophant") means (a) "to accuse wrongfully;" Luke 3:14
(AV and RV, margin); RV, "exact wrongfully;" (b) "to exact money
wrongfully, to take anything by false accusation," Luke 19:8,
and the RV text of Luke 3:14. It is more frequently found in the
Sept.; see Gen. 43:18, "to inform against;" Lev. 19:11, "neither
shall each falsely accuse his neighbor;" Job 35:9, "they that
are oppressed by false accusation;" Ps. 119:122, "let not the
proud accuse me falsely;" Prov. 14:31; 22:16 "he that oppresses
the needy by false accusation."

        The word is derived from sukon, "a fig," and phaino, "to
show." At Athens a man whose business it was to give information
against anyone who might be detected exporting figs out of the
province, is said to have been called a sukophantes (see Note
(2) below). Probably, however, the word was used to denote one
who brings figs to light by shaking the tree, and then in a
metaphorical sense one who makes rich men yield up their fruit
by "false accusation." Hence in general parlance it was used to
designate "a malignant informer," one who accused from love of
gain. See EXACT.

        Note: Proaitiaomai denotes "to bring a previous charge
against," Rom. 3:9, RV. See CHARGE.

$$T0000029
\Accuser\
<1,,1228,diabolos>
"an accuser" (cp. ACCUSE, B, No. 1), is used 34 times as a title
of Satan, the Devil (the English word is derived from the
Greek); once of Judas, John 6:70, who, in his opposition of God,
acted the part of the Devil. Apart from John 6:70, men are never
spoken of as devils. It is always to be distinguished from
daimon, "a demon." It is found three times, 1 Tim. 3:11; 2 Tim.
3:3; Titus 2:3, of false accusers, slanderers.

<2,,2725,kategoros>
"an accuser," (see ACCUSATION, ACCUSED, B. 4.) is used in John
8:10; Acts 23:30,35; 24:8; 25:16,18. In Rev. 12:10, it is used
of Satan. In the Sept., Prov. 18:17.

        Notes: (1) Sukophantia, "a false accusation or
oppression," is used in Eccl. 5:7; 7:8; Ps. 119:134; Amos 2:8
(not in the NT). See No. 5, above.

        (2) Sukophantes, "a false accuser, or oppressor," occurs
in Ps. 72:4; Prov. 28:16 (not in the NT).

$$T0000030
\Acknowledge (-ment)\
<A-1,Verb,1921,epiginosko>
signifies (a) "to know thoroughly" (epi, "intensive," ginosko,
"to know"); (b) "to recognize a thing to be what it really is,
to acknowledge," 1 Cor. 14:37 (RV, "take knowledge of"); 1 Cor.
16:18; 2 Cor. 1:13,14. See KNOW, KNOWLEDGE, PERCEIVE.

        Note: In 1 John 2:23, "acknowledgeth" translates the
verb homologeo, "to confess," RV, "confesseth."

<B-1,Noun,1922,epignosis>
akin to A, "full, or thorough knowledge, discernment,
recognition," is translated "acknowledging" in the AV of 2 Tim.
2:25; Titus 1:1; Philem. 1:6 (in all three, RV, "knowledge,"
properly, "thorough knowledge"). In Col. 2:2, AV,
"acknowledgement," RV, "that they may know" (i.e., "unto the
full knowledge"). See KNOWLEDGE.

$$T0000031
\Acquaintance\
<1,,1110,gnostos>
from ginosko, "to know," signifies "known, or knowable;" hence,
"one's acquaintance;" it is used in this sense, in the plural,
in Luke 2:44; 23:49. See KNOWN, NOTABLE.

<2,,2398,idios>
"one's own," is translated "acquaintance" in the AV of Acts
24:23, "friends" (RV). See COMPANY.

$$T0000032
\Across\
* For ACROSS (Acts 27:5, RV) see Note + p. 9

$$T0000033
\Act\
<1,,1888,epautophoro>
primarily signifies "caught in the act of theft" (epi, "upon,"
intensive, autos, "self," phor, "a thief"); then, "caught in the
act" of any other crime, John 8:4. In some texts the preposition
epi is detached from the remainder of the adjective and appears
as ep' autophoro.

<2,,1345,dikaioma>
signifies "an act of righteousness, a concrete expression of
righteousness," as in the RV of Rom. 5:18, in reference to the
Death of Christ; the AV wrongly renders it "the righteousness of
One." The contrast is between the one trespass by Adam and the
one act of Christ in His atoning Death. In Rev. 15:4; 19:8, the
word is used in the plural to signify, as in the RV, "righteous
acts," respectively, of God and of the saints. See JUDGMENT,
JUSTIFICATION, ORDINANCE, RIGHTEOUSNESS.

<3,,4238,prasso>
"to do, to practice," is translated "act" in the RV of Acts 17:7
(AV, "do"). See COMMIT, DO, EXACT, KEEP, REQUIRE, USE.

$$T0000034
\Active\
<1,,1756,energes>
lit., "in work" (cp. Eng., "energetic"), is used (a) of the Word
of God, Heb. 4:12 (RV, "active," AV, "powerful"); (b) of a door
for the Gospel, 1 Cor. 16:9, "effectual;" (c) of faith, Philem.
1:6, "effectual." See EFFECTUAL, POWERFUL. Cp. the synonymous
words dunatos and ischuros (see ABLE).

$$T0000035
\Actually\
<1,,3654,holos>
from holos, "all, whole," is translated "actually" in 1 Cor.
5:1, RV ("it is actually reported"); the AV "commonly" does not
convey the meaning. In 1 Cor. 6:7 it is translated "altogether"
(AV, "utterly"); in 1 Cor. 15:29, "at all," as in Matt. 5:34.
See ALL, ALTOGETHER.

$$T0000036
\Add\
<1,,2007,epitithemi>
lit., "to put upon" (epi, "upon," tithemi, "to put"), has a
secondary and somewhat infrequent meaning, "to add to," and is
found in this sense in Mark 3:16,17, lit., "He added the name
Peter to Simon," "He added to them the name Boanerges," and Rev.
22:18, where the word is set in contrast to "take away from"
(ver. 19). See LADE, LAY, PUT, SET.

<2,,4369,prostithemi>
"to put to" (pros, "to," tithemi, "to put"), "to add, or to
place beside" (the primary meaning), in Luke 17:5 is translated
"increase," in the request "increase our faith;" in Luke
20:11,12, "he sent yet" (AV, "again he sent"), lit., "he added
and sent," as in Luke 19:11, "He added and spake." In Acts 12:3,
RV, "proceeded," AV, "proceeded further" (of repeating or
continuing the action mentioned by the following verb); in Acts
13:36, "was laid unto;" in Heb. 12:19, "more... be spoken,"
(lit., "that no word should be added"). In Gal. 3:19, "What then
is the law? It was ''added'' because of transgressions," there
is no contradiction of what is said in Gal. 3:15, where the word
is epidiatasso (see No. 4), for there the latter word conveys
the idea of supplementing an agreement already made; here in
Gal. 3:19 the meaning is not that something had been "added" to
the promise with a view to complete it, which the Apostle
denies, but that something had been given "in addition" to the
promise, as in Rom. 5:20, "The law came in beside." See GIVE,
INCREASE, LAY, PROCEED, SPEAK.

<3,,4323,prosanatithemi>
lit., "to lay upon in addition," came to be used in the sense of
putting oneself before another, for the purpose of consulting
him; hence simply "to consult, to take one into counsel, to
confer." With this meaning it is used only in Gal. 1:16. In Gal.
2:2, a shorter form, anatithemi, is used, which means "to lay
before" (AV, "communicated unto"). This less intensive word may
have been purposely used there by the Apostle to suggest that he
described to his fellow-apostles the character of his teaching,
not to obtain their approval or their advice concerning it, but
simply that they might have the facts of the case before them on
which they were shortly to adjudicate.

        It was also used to signify "to communicate, to impart."
With this meaning it is used only in Gal. 2:6, in the Middle
Voice, the suggestion being to "add" from one's store of things.
In regard to his visit to Jerusalem the Apostle says "those who
were of repute imparted nothing to me" (AV, "in conference
added"), that is to say, they neither modified his teaching nor
"added" to his authority. See CONFER.

<4,,1928,epidiatasso>
lit., "to arrange in addition" (epi, "upon," dia, "through,"
tasso, "to arrange"), is used in Gal. 3:15 ("addeth," or rather,
"ordains something in addition"). If no one does such a thing in
the matter of a human covenant, how much more is a covenant made
by God inviolable! The Judaizers by their "addition" violated
this principle, and, by proclaiming the Divine authority for
what they did, they virtually charged God with a breach of
promise. He gave the Law, indeed, but neither in place of the
promise nor to supplement it.

<5,,3923,pareisphero>
"to bring in besides" (para, "besides," eis, "in," phero, "to
bring"), means "to add," 2 Pet. 1:5, "adding on your part" (RV);
the words "on your part" represent the intensive force of the
verb; the AV, "giving" does not provide an adequate meaning.

<6,,2023,epichoregeo>
is translated "add" in the AV of 2 Pet. 1:5. Its meaning is "to
supply, to minister" (epi, "to," choregeo, "to minister"); RV,
"supply." See MINISTER.

<7,,1325,didomi>
"to give," is translated "add" in Rev. 8:3, RV, for AV, "offer"
(marg., "add"). See GIVE.

        Note: In Phil. 1:17, RV, egeiro, "to raise," is
translated "add" in the AV (RV, "raise up"). See BRING, A, No.
6.

$$T0000037
\Addicted\
* For ADDICTED (AV, of 1 Cor. 16:15) see SET, No. 10

$$T0000038
\Adjure\
<1,,3726,horkizo>
"to cause to swear, to lay under the obligation of an oath"
(horkos, Mark 5:7; Acts 19:13), is connected with the Heb. word
for a thigh, cp. Gen. 24:2,9; 47:29. Some mss. have this word in
1 Thess. 5:27. The most authentic have No. 3 (below). See
CHARGE.

<2,,1844,exorkizo>
an intensive form of No. 1, signifies "to appeal by an oath, to
adjure," Matt. 26:63. In the Sept., Gen. 24:3; Judg. 17:2; 1
Kings 22:16.

<3,,1722 3726,enrokizo>
to put under (or bind by) an oath," is translated "adjure" in
the RV of 1 Thess. 5:27 (AV, "charge"). In the Sept., Neh.
13:25.

        Note: The synonymous verb omnumi signifies "to make an
oath, to declare or promise with an oath." See, e.g., Mark 6:23,
in contrast to Mark 5:7 (horkizo). See OATH and SWEAR.

$$T0000039
\Administer, Administration (AV)\
* For the AV ADMINISTER and ADMINISTRATION see MINISTER and
MINISTRATION, SERVE, and SERVICE.

$$T0000040
\Admiration, Admire (AV)\
* For the AV ADMIRATION and ADMIRE see WONDER and MARVEL.

$$T0000041
\Admonition, Admonish\
<A-1,Noun,3559,nouthesia>
lit., "a putting in mind" (nous, "mind," tithemi, "to put"), is
used in 1 Cor. 10:11, of the purpose of the Scriptures; in Eph.
6:4, of that which is ministered by the Lord; and in Titus 3:10,
of that which is to be administered for the correction of one
who creates trouble in the church. Nouthesia is "the training by
word," whether of encouragement, or, if necessary, by reproof or
remonstrance. In contrast to this, the synonymous word paideia
stresses training by act, though both words are used in each
respect.

<B-1,Verb,3560,noutheto>
cp. the noun above, means "to put in mind, admonish," Acts 20:31
(AV, "warn"); Rom. 15:14; 1 Cor. 4:14 (AV, "warn"); Col. 1:28
(AV, "warning"); Col. 3:16; 1 Thess. 5:12,14 (AV, "warn"); 2
Thess. 3:15.

        It is used, (a) of instruction, (b) of warning. It is
thus distinguished from paideuo, "to correct by discipline, to
train by act," Heb. 12:6; cp. Eph. 6:4.

        "The difference between 'admonish' and 'teach' seems to
be that, whereas the former has mainly in view the things that
are wrong and call for warning, the latter has to do chiefly
with the impartation of positive truth, cp. Col. 3:16; they were
to let the Word of Christ dwell richly in them, so that they
might be able (1) to teach and 'admonish' one another, and (2)
to abound in the praises of God.

        "Admonition differs from remonstrance, in that the
former is warning based on instruction; the latter may be little
more than expostulation. For example, though Eli remonstrated
with his sons, 1 Sam. 2:24, he failed to admonish them, 1 Sam.
3:13, LXX. Pastors and teachers in the churches are thus
themselves admonished, i.e., instructed and warned, by the
Scriptures, 1 Cor. 10:11, so to minister the Word of God to the
saints, that, naming the Name of the Lord, they shall depart
from unrighteousness, 2 Tim. 2:19."* [*From Notes on
Thessalonians, by Hogg and Vine, pp. 179-180.] See WARN.

<B-2,Verb,3867,paraineo>
"to admonish by way of exhorting or advising," is found in Acts
27:9 ("Paul admonished them"); Acts 27:22 ("and now I exhort
you") See EXHORT.

<B-3,Verb,5537,chrematizo>
primarily, "to transact business," then, "to give advice to
enquirers" (especially of official pronouncements of
magistrates), or "a response to those consulting an oracle,"
came to signify the giving of a Divine "admonition" or
instruction or warning, in a general way; "admonished" in Heb.
8:5, AV (RV, "warned"). Elsewhere it is translated by the verb
"to warn."

        The word is derived from chrema, "an affair, business."
Names were given to men from the nature of their business (see
the same word in Acts 11:26; Rom. 7:3); hence, the idea of
dealing with a person and receiving instruction. In the case of
oracular responses, the word is derived from chresmos, "an
oracle." See CALL, REVEAL, SPEAK, WARN.

$$T0000042
\Ado\
<1,,2350,thorubeo>
"to make an uproar, to throw into confusion, or to wail
tumultuously," is rendered "make...ado," in Mark 5:39; elsewhere
in Matt. 9:23; Acts 17:5; 20:10. See NOISE, TROUBLE, UPROAR.

        Note: For the corresponding noun, thorubos, see TUMULT,
UPROAR.

$$T0000043
\Adoption\
<1,,5206,huiothesia>
from huios, "a son," and thesis, "a placing," akin to tithemi,
"to place," signifies the place and condition of a son given to
one to whom it does not naturally belong. The word is used by
the Apostle Paul only.

        In Rom. 8:15, believers are said to have received "the
Spirit of adoption," that is, the Holy Spirit who, given as the
Firstfruits of all that is to be theirs, produces in them the
realization of sonship and the attitude belonging to sons. In
Gal. 4:5 they are said to receive "the adoption of sons," i.e.,
sonship bestowed in distinction from a relationship consequent
merely upon birth; here two contrasts are presented, (1) between
the sonship of the believer and the unoriginated sonship of
Christ, (2) between the freedom enjoyed by the believer and
bondage, whether of Gentile natural condition, or of Israel
under the Law. In Eph. 1:5 they are said to have been
foreordained unto "adoption as sons" through Jesus Christ, RV;
the AV, "adoption of children" is a mistranslation and
misleading. God does not "adopt" believers as children; they are
begotten as such by His Holy Spirit through faith. "Adoption" is
a term involving the dignity of the relationship of believers as
sons; it is not a putting into the family by spiritual birth,
but a putting into the position of sons. In Rom. 8:23 the
"adoption" of the believer is set forth as still future, as it
there includes the redemption of the body, when the living will
be changed and those who have fallen asleep will be raised. In
Rom. 9:4 "adoption" is spoken of as belonging to Israel, in
accordance with the statement in Exod. 4:12, "Israel is My Son."
Cp. Hos. 11:1. Israel was brought into a special relation with
God, a collective relationship, not enjoyed by other nations,
Deut. 14:1; Jer. 31:9, etc.

$$T0000044
\Adorn, Adorning\
<A-1,Verb,2885,kosmeo>
primarily "to arrange, to put in order" (Eng., "cosmetic"), is
used of furnishing a room, Matt. 12:44; Luke 11:25, and of
trimming lamps, Matt. 25:7. Hence, "to adorn, to ornament," as
of garnishing tombs, Matt. 23:29; buildings, Luke 21:5; Rev.
21:19; one's person, 1 Tim. 2:9; 1 Pet. 3:5; Rev. 21:2;
metaphorically, of "adorning a doctrine," Titus 2:10. See
GARNISH, TRIM.

<B-1,Noun,2889,kosmos>
"a harmonious arrangement or order," then, "adornment,
decoration," came to denote "the world, or the universe, as that
which is Divinely arranged." The meaning "adorning" is found in
1 Pet. 3:3. Elsewhere it signifies "the world." Cp. kosmios,
decent, modest, 1 Tim. 2:9; 3:2. See WORLD.

$$T0000045
\Adulterer (-ess), Adulterous, Adultery\
<A-1,Noun,3432,moichos>
denotes one "who has unlawful intercourse with the spouse of
another," Luke 18:11; 1 Cor. 6:9; Heb. 13:4. As to Jas. 4:4, see
below.

<A-2,Noun,3428,moichalis>
"an adulteress," is used (a) in the natural sense, 2 Pet. 2:14;
Rom. 7:3; (b) in the spiritual sense, Jas. 4:4; here the RV
rightly omits the word "adulterers." It was added by a copyist.
As in Israel the breach of their relationship with God through
their idolatry, was described as "adultery" or "harlotry" (e.g.,
Ezek. 16:15ff; 23:43), so believers who cultivate friendship
with the world, thus breaking their spiritual union with Christ,
are spiritual "adulteresses," having been spiritually united to
Him as wife to husband, Rom. 7:4. It is used adjectivally to
describe the Jewish people in transferring their affections from
God, Matt. 12:39; 16:4; Mark 8:38. In 2 Pet. 2:14, the lit.
translation is "full of an adulteress" (RV, marg.).

<A-3,Noun,3430,moicheia>
"adultery," is found in Matt. 15:19; Mark 7:21; John 8:3 (AV
only).

<B-1,Verb,3429,moichao>
used in the Middle Voice in the NT, is said of men in Matt.
5:32; 19:9; Mark 10:11; of women in Mark 10:10.

<B-2,Verb,3431,moicheuo>
is used in Matt. 5:27,28,32 (in ver. 32 some texts have No. 1);
Matt. 19:18; Mark 10:19; Luke 16:18; 18:20; John 8:4; Rom. 2:22;
13:9; Jas. 2:11; in Rev. 2:22, metaphorically, of those who are
by a Jezebel's solicitations drawn away to idolatry.

$$T0000046
\Advance\
<1,,4298,prokopto>
lit., "to strike forward, cut forward a way," i.e., to make
progress, is translated "advanced" in Luke 2:52, RV, of the Lord
Jesus (AV, "increased"); in Gal. 1:14 "advanced," of Paul's
former progress in the Jews' religion (AV, "profited"); in Rom.
13:12, "is far spent," of the "advanced" state of the "night" of
the world's spiritual darkness; in 2 Tim. 2:16, "will proceed
further," of profane babblings; in 2 Tim. 3:9, "shall proceed no
further," of the limit Divinely to be put to the doings of evil
men; in 2 Tim 3:13, of the progress of evil men and impostors,
"shall wax," lit., "shall advance to the worse." See INCREASE,
PROCEED, PROFIT, SPENT, WAX.

        Note: The corresponding noun prokope is found in Phil.
1:12,25, "progress" (AV, "furtherance"); 1 Tim. 4:15, "progress"
(AV, "profiting," an inadequate meaning).

$$T0000047
\Advantage\
<A-1,Noun,4053,perissos>
primarily, "what is above and over, super-added," hence came to
denote "what is superior and advantageous," Rom. 3:1, in a
comparison between Jew and Gentile; only here with this meaning.
See ABUNDANT, C, No. 1.

<A-2,Noun,3786,ophelos>
akin to ophello, "to increase," comes from a root signifying "to
increase;" hence, "advantage, profit;" it is rendered as a verb
in its three occurrences, 1 Cor. 15:32 (AV, "advantageth;" RV,
"doth it profit"); Jas. 2:14,16, lit., "What (is) the profit?"
See PROFIT. In the Sept., Job 15:3.

<A-3,Noun,5622,opheleia>
an alternative form to No. 2, akin to C, No. 1, is found in Rom.
3:1, "profit," and Jude 1:16, "advantage." (i.e., they shew
respect of persons for the sake of what they may gain from
them). See PROFIT.

        Note: Ophelimos, "profitable," is used only in the
Pastoral Epistles, 1 Tim. 4:8; 2 Tim. 3:16; Titus 3:8. See
PROFIT.

<B-1,Verb,5623,opheleo>
signifies "to be useful, do good, profit," Rom. 2:25; with a
negative, "to be of no use, to effect nothing," Matt. 27:24;
John 6:63, "profiteth;" John 12:19, "prevail;" in Luke 9:25, AV,
"(what is a man) advantaged ?" RV, "profited." See BETTERED (to
be), PREVAIL, PROFIT.

<B-2,Verb,4122,pleonekteo>
lit., "to seek to get more" (pleon, "more," echo, "to have");
hence, "to get an advantage of, to take advantage of." In 2 Cor.
7:2 the AV has "defrauded," the RV, "took advantage of;" in 1
Thess. 4:6, AV, "defraud," RV, "wrong." In the other three
places the RV consistently translates it by the verb "to take
advantage of," 2 Cor. 2:11, of Satan's effort to gain an
"advantage" over the church, through their neglect to restore
the backslider; in 2 Cor. 12:17,18, AV, "make a gain of." See
DEFRAUD, GAIN, WRONG.

        Note: Cp. pleonektes, "a covetous person," pleonexia,
"covetousness."

$$T0000048
\Adventure\
<1,,1325,didomi>
"to give," is once used of giving oneself to go into a place,
"to adventure" into, Acts 19:31, of Paul's thought of going into
the midst of the mob in the theater at Ephesus. See BESTOW,
COMMIT, DELIVER, GIVE.

$$T0000049
\Adversary\
<A-1,Noun,476,antidikos>
firstly, "an opponent in a lawsuit," Matt. 5:25 (twice); Luke
12:58; 18:3, is also used to denote "an adversary or an enemy,"
without reference to legal affairs, and this is perhaps its
meaning in 1 Pet. 5:8, where it is used of the Devil. Some would
regard the word as there used in a legal sense, since the Devil
accuses men before God.

<B-1,Verb,480,antikeimai>
is, lit., "to lie opposite to, to be set over against." In
addition to its legal sense it signifies "to withstand;" the
present participle of the verb with the article, which is
equivalent to a noun, signifies "an adversary," e.g., Luke
13:17; 21:15; 1 Cor. 16:9; Phil. 1:28; 1 Tim. 5:14. This
construction is used of the Man of Sin, in 2 Thess. 2:4, and is
translated "He that opposeth," where, adopting the noun form, we
might render by "the opponent and self-exalter against..." In
Gal. 5:17 it is used of the antagonism between the Holy Spirit
and the flesh in the believer; in 1 Tim. 1:10, of anything, in
addition to persons, that is opposed to the doctrine of Christ.
In these two places the word is rendered "contrary to." In the
Sept. it is used of Satan, Zech. 3:1, and of men, Job 13:24;
Isa. 66:6. See CONTRARY, OPPOSE.

<C-1,Adjective,5227,hupenantios>
"contrary, opposed," is a strengthened form of enantios (en,
"in," and antios, "set against"). The intensive force is due to
the preposition hupo. It is translated "contrary to," in Col.
2:14, of ordinances; in Heb. 10:27, "adversaries." In each place
a more violent form of opposition is suggested than in the case
of enantios. See CONTRARY.