Bible Heaven/Bible Heaven.iso/vines/t0000100

Text File | 1994-07-31 | 61KB | 1,362 lines

$$T0000100
\Also\
<1,,2532,kai>
has three chief meanings, "and," "also," "even." When kai means
"also" it precedes the word which it stresses. In English the
order should be reversed. In John 9:40, e.g., the RV rightly has
"are we also blind?" instead of "are we blind also?" In Acts
2:26 the RV has "moreover My flesh also," instead of "moreover
also ..." See EVEN.

<2,,2089,eti>
"yet" or "further," is used (a) of time, (b) of degree, and in
this sense is once translated "also," Luke 14:26, "his own life
also." Here the meaning probably is "and, further, even his own
life" (the force of the kai being "even"). No other particles
mean "also." See EVEN, FURTHER, LONGER, MORE, MOREOVER, STILL,
THENCEFORTH, YET.

        Note: The particle te means "both" or "and."

$$T0000101
\Altar\
<1,,2379,thusiasterion>
probably the neuter of the adjective thusiasterios, is derived
from thusiazo, "to sacrifice." Accordingly it denotes an "altar"
for the sacrifice of victims, though it was also used for the
"altar" of incense, e.g., Luke 1:11. In the NT this word is
reserved for the "altar" of the true God, Matt. 5:23,24;
23:18-20,35; Luke 11:51; 1 Cor. 9:13; 10:18, in contrast to
bomos, No. 2, below. In the Sept. thusiasterion is mostly, but
not entirely, used for the divienely appointed altar; it is used
for idol "altars," e.g., in Judg. 2:2; 6:25; 2 Kings 16:10.

<2,,1041,bomos>
properly, "an elevated place," always denotes either a pagan
"altar" or an "altar" reared without Divine appointment. In the
NT the only place where this is found is Acts 17:23, as this is
the only mention of such. Three times in the Sept., but only in
the Apocrypha, bomos is used for the Divine altar. In Josh. 22
the Sept. translators have carefully observed the distinction,
using bomos for the altar which the two and a half tribes
erected, Jos 22:10,11,16,19,23,26,34, no Divine injunction being
given for this; in Jos 22:19,28,29, where the altar ordained of
God is mentioned, thusiasterion is used.

$$T0000102
\Altered\
* For ALTERED see OTHER, No. 2

$$T0000103
\Although\
* For ALTHOUGH see Note +, p. 9

$$T0000104
\Altogether\
<A-1,Adjective,3650,holos>
"whole," is rendered "altogether" in John 9:34. It is sometimes
subjoined to an adjective or a verb, as in this case, to show
that the idea coveyed by the adjective or verb belongs to the
whole person or thing referred to. So here, lit., "thou wast
altogether (i.e., completely) born in sins." Cp. Matt. 13:33,
RV; Luke 11:36; 13:21; John 13:10, RV (rendered "every whit").
See ALL, and EVERY WHIT.

<B-1,Adverb,3843,pantos>
from pas, "all," is translated in various ways. The rendering
"altogether" is found only in 1 Cor. 5:10 (where the RV margin
gives the alternative meaning, "not at all" (meaning the
fornicators of this world) and 1 Cor. 9:10 (marg., "doubtless").
The other renderings are, in Luke 4:23, "doubtless" (AV,
"surely"); in Acts 18:21, "by all means," (AV, "only"); so in 1
Cor. 9:22, both RV and AV; in Acts 21:22, "certainly" (AV,
"needs," which does not give an accurate meaning); in Acts 28:4,
"no doubt;" in Rom. 3:9, "in no wise" (lit., "not at all"), so
in 1 Cor. 16:12. In Acts 26:29 the AV has given a misleading
rendering in the phrase "both almost and altogether;" there is
no Greek word here which means "altogether;" the RV corrects to
"whether with little or with much." See ALL.

<B-2,Adverb,3654,holos>
denotes "altogether or actually, or assuredly." See ACTUALLY,
and ALL, B, No. 1.

$$T0000105
\Alway, Always\
<1,,104,aei>
has two meanings: (a) "perpetually, incessantly," Acts 7:51; 2
Cor. 4:11; 6:10; Titus 1:12; Heb. 3:10; (b) "invariably, at any
and every time," of successive occurrences, when some thing is
to be repeated, according to the circumstances, 1 Pet. 3:15; 2
Pet. 1:12. See EVER.

<2,,1539,hekastote>
from hekastos, "each," is used in 2 Pet. 1:15, RV, "at every
time" (AV, "always"). See TIME.

<3,,1275,diapantos>
is, lit., "through," pas, i.e., through all time, (dia,
"through," pas, "all"). In the best texts the words are
separated. The phrase, which is used of the time throughout
which a thing is done, is sometimes rendered "continually,"
sometimes "always;" "always" or "alway" in Mark 5:5; Acts 10:2;
24:16; Rom. 11:10; "continually" in Luke 24:53; Heb. 9:6; 13:15,
the idea being that of a continuous practice carried on without
being abandoned. See CONTINUALLY.

<4,,3839 | 3842,pante | pantote>
are derived from pas, "all." The former is found in Acts 24:3.
The latter is the usual word for "always." See EVER, EVERMORE.

        Note: Two phrases, rendered "always" or "alway" in the
AV, are en panti kairo (lit., "in every season"), Luke 21:36,
RV, "at every season," Eph. 6:18, RV, "at all seasons," and
pasas tas hemeras, (lit., "all the days"), Matt. 28:20, AV and
RV, "alway."

$$T0000106
\Amaze, Amazement\
<A-1,Noun,1611,ekstasis>
is, lit., "a standing out" (ek, "out of," stasis, "a standing").
Eng. "ecstasy" is a transliteration. It is translated
"amazement" in Acts 3:10. It was said of any displacement, and
especially, with reference to the mind, of that alteration of
the normal condition by which the person is thrown into a state
of surprise or fear, or both; or again, in which a person is so
transported out of his natural state that he falls into a
trance, Acts 10:10; 11:5; 22:17. As to the other meaning, the RV
has "amazement" in Mark 5:42; Luke 5:26, but "astonishment" in
Mark 16:8. See TRANCE.

<A-2,Noun,2285,thambos>
"amazement, wonder," is probably connected with a root
signifying "to render immovable;" it is frequently associated
with terror as well as astonishment, as with the verb (No. 3,
below) in Acts 9:6. It occurs in Luke 4:36; 5:9; Acts 3:10. See
WONDER.

        Note: Ptoesis signifies "terror," not "amazement," 1
Pet. 3:6, RV.

<B-1,Verb,1839,existemi>
akin to A, No. 1, lit. means "to stand out from." Like the noun,
this is used with two distinct meanings: (a) in the sense of
amazement, the word should be invariably rendered "amazed," as
in the RV, e.g., in the case of Simon Magus (for AV,
"bewitched"), Acts 8:9,11. It is used, in the Passive Voice, of
Simon himself in Acts 8:13, RV, "he was amazed," for AV,
"wondered." "Amaze" is preferable to "astonish" throughout; (b)
in Mark 3:21; 2 Cor. 5:13 it is used with its other meaning of
being beside oneself. See BESIDE ONESELF (to be), BEWITCH,
WONDER.

<B-2,Verb,1605,ekplesso>
from ek, "out of," plesso, "to strike," lit., "to strike out,"
signifies "to be exceedingly struck in mind, to be astonished"
(ek, intensive). The English "astonish" should be used for this
verb, and "amaze" for existemi, as in the RV; see Matt. 19:25;
Luke 2:48; 9:43.

<B-3,Verb,2284,thambeo>
akin to A, No. 2, is used in Mark 1:27; 10:24,32 (and Acts 9:6,
AV). The RV has "amazed" in each place; AV, "astonished," in
Mark 10:24.

<B-4,Verb,1568,ekthambeo>
an intensive form of No. 3, is found in Mark's Gospel only; in
Mark 9:15, "were greatly amazed;" in Mark 14:33, AV, "were sore
amazed;" in Mark 16:5, RV, "were amazed," AV, "were affrighted;"
in Mark 16:6, RV, "be not amazed," AV, "be not affrighted." See
AFFRIGHTED.

<C-1,Adjective,1569,ekthambos>
a strengthened form of A, No. 2, is found in Acts 3:11. The
intensive force of the word is brought out by the rendering
"greatly wondering". See WONDER.

$$T0000107
\Ambassador, Ambassage\
<A-1,Verb,4243,presbeuo>
denotes (a) "to be elder or eldest, prior in birth or age;" (b)
"to be an ambassador," 2 Cor. 5:20; Eph. 6:20; for Philem. 1:9
see under AGED. There is a suggestion that to be an "ambassador"
for Christ involves the experience suggested by the word
"elder." Elder men were chosen as "ambassadors."

<B-1,Noun,4242,presbeia>
primarily, "age, eldership, rank," hence, "an embassy or
ambassage," is used in Luke 14:32; in 19:14, RV, "ambassage,"
for AV, "message."

$$T0000108
\Amen\
<1,,281,amen>
is transliterated from Hebrew into both Greek and English. "Its
meanings may be seen in such passages as Deut. 7:9, 'the
faithful (the Amen) God,' Isa. 49:7, 'Jehovah that is faithful.'
Isa. 65:16, 'the God of truth,' marg., 'the God of Amen.' And if
God is faithful His testimonies and precepts are 'sure (amen),'
Ps. 19:7; 111:7, as are also His warnings, Hos. 5:9, and
promises, Isa. 33:16; 55:3. 'Amen' is used of men also, e.g.,
Prov. 25:13.

        "There are cases where the people used it to express
their assent to a law and their willingness to submit to the
penalty attached to the breach of it, Deut. 27:15, cp. Neh.
5:13. It is also used to express acquiescence in another's
prayer, 1 Kings 1:36, where it is defined as "(let) God say so
too," or in another's thanksgiving, 1 Chron. 16:36, whether by
an individual, Jer. 11:5, or by the congregation, Ps. 106:48.

        "Thus 'Amen' said by God 'it is and shall be so,' and by
men, 'so let it be.'"

        "Once in the NT 'Amen' is a title of Christ, Rev. 3:14,
because through Him the purposes of God are established, 2 Cor.
1:20

        "The early Christian churches followed the example of
Isreal in associating themselves audibly with the prayers and
thanksgivings offered on their behalf, 1 Cor. 14:16, where the
article 'the' points to a common practice. Moreover this custom
conforms to the pattern of things in the Heavens, see Rev. 5:14,
etc.

        "The individual also said 'Amen' to express his 'let it
be so' in response to the Divine 'thus it shall be,' Rev. 22:20.
Frequently the speaker adds 'Amen' to his own prayers and
doxologies, as is the case at Eph. 3:21, e.g.

        "The Lord Jesus often used 'Amen,' translated 'verily,'
to introduce new revelations of the mind of God. In John's
Gospel it is always repeated, 'Amen, Amen,' but not elsewhere.
Luke does not use it at all, but where Matthew, Matt. 16:28, and
Mark, Mark 9:1, have 'Amen,' Luke has 'of a truth;' thus by
varying the translation of what the Lord said, Luke throws light
on His meaning."* [* From Notes on Galatians, by Hogg and Vine,
pp. 26, 27.] See VERILY.

$$T0000109
\Amend\
<1,,2192 2866,echo kompsoteron>
lit., "to have more finely," i.e., "to be better," is used in
John 4:52, "to ammend." The latter word in the phrase is the
comparative of kompsos, "elegant, nice, fine." Cp. Eng., "he's
doing nicely."

$$T0000110
\Amethyst\
<1,,271,amethustos>
primarily meaning "not drunken" (a, negative, and methu,
"wine"), became used as a noun, being regarded as possessing a
remedial virtue against drunkenness. Pliny, however, says that
the reason for its name lay in the fact that in color it nearly
approached that of wine, but did not actually do so, Rev. 21:20.

$$T0000111
\Amidst\
* For AMIDST see MIDST

$$T0000112
\Amiss\
<A-1,Adjective,824,atopos>
lit., "out of place" (a, negative, topos, "a place"), denotes
unbecoming, not befitting. It is used four times in the NT, and
is rendered "amiss" three times in the RV; in the malefactor's
testimony of Christ, Luke 23:41; in Festus' words concerning
Paul, Acts 25:5, "if there is anything amiss in the man" (AV,
"wickedness"); in Acts 28:6, of the expected effect of the
viper's attack upon Paul (AV, "harm"); in 2 Thess. 3:2, of men
capable of outrageous conduct, "unreasonable." See HARM,
UNREASONABLE.

<B-1,Adverb,2560,kakos>
akin to kakos, "evil," is translated "amiss" in Jas. 4:3;
elsewhere in various ways. See EVIL, GRIEVOUS, MISERABLE, SORE.

$$T0000113
\Among\
* For AMONG see Note +, p. 9.

$$T0000114
\Anathema\
* For ANATHEMA see under CURSE

$$T0000115
\Anchor\
<1,,45,ankura>
Eng., "anchor," was so called because of its curved form (ankos,
"a curve"), Acts 27:29,30,40; Heb. 6:19. In Acts 27:13 the verb
airo, "to lift," signifies "to lift anchor" (the noun being
understood), RV, "they weighed anchor" (AV, "loosing thence").

$$T0000116
\Anew\
<1,,509,anothen>
lit., "from above," in the phrase rendered "anew" in the RV (AV,
"again") of John 3:3,7. See AGAIN.

        Note: In Phil. 3:21 "fashion anew" translates the verb
metaschematizo, which signifies "to change the form of".

$$T0000117
\Angel\
<1,,32,angelos>
"a messenger" (from angello, "to deliver a message"), sent
whether by God or by man or by Satan, "is also used of a
guardian or representative in Rev. 1:20, cp. Matt. 18:10; Acts
12:15 (where it is better understood as = 'ghost'), superior to
man, Heb. 2:7; Ps. 8:5, belonging to Heaven, Matt. 24:36; Mark
12:25, and to God, Luke 12:8, and engaged in His service, Ps.
103:20. "Angels" are spirits, Heb. 1:14, i.e., they have not
material bodies as men have; they are either human in form, or
can assume the human form when necessary, cp. Luke 24:4, with
Luke 24:23, Acts 10:3 with Acts 10:30.

        "They are called 'holy' in Mark 8:38, and 'elect,' 1
Tim. 5:21, in contrast with some of their original number, Matt.
25:41, who 'sinned,' 2 Pet. 2:4, 'left their proper habitation,'
Jude 1:6, oiketerion, a word which occurs again, in the NT, only
in 2 Cor. 5:2. Angels are always spoken of in the masculine
gender, the feminine form of the word does not occur."* [* From
Notes on Thessalonians, by Hogg and Vine, p. 229.]

        Note: Isangelos, "equal to the angels," occurs in Luke
20:36.

$$T0000118
\Anger, Angry (to be)\
<A-1,Noun,3709,orge>
originally any "natural impulse, or desire, or disposition,"
came to signify "anger," as the strongest of all passions. It is
used of the wrath of man, Eph. 4:31; Col. 3:8; 1 Tim. 2:8; Jas.
1:19,20; the displeasure of human governments, Rom. 13:4,5; the
sufferings of the Jews at the hands of the Gentiles, Luke 21:23;
the terrors of the Law, Rom. 4:15; "the anger" of the Lord
Jesus, Mark 3:5; God's "anger" with Israel in the wilderness, in
a quotation from the OT, Heb. 3:11; 4:3; God's present "anger"
with the Jews nationally, Rom. 9:22; 1 Thess. 2:16; His present
"anger" with those who disobey the Lord Jesus in His Gospel,
John 3:36; God's purposes in judgment, Matt. 3:7; Luke 3:7; Rom.
1:18; 2:5,8; 3:5; 5:9; 12:19; Eph. 2:3; 5:6; Col. 3:6; 1 Thess.
1:10; 5:9. See INDIGNATION, VENGEANCE, WRATH.

        Notes: (1) Thumos, "wrath" (not translated "anger"), is
to be distinguished from orge, in this respect, that thumos
indicates a more agitated condition of the feelings, an outburst
of wrath from inward indignation, while orge suggests a more
settled or abiding condition of mind, frequently with a view to
taking revenge. Orge is less sudden in its rise than thumos, but
more lasting in its nature. Thumos expresses more the inward
feeling, orge the more active emotion. Thumos may issue in
revenge, though it does not necessarily include it. It is
characteristic that it quickly blazes up and quickly subsides,
though that is not necessarily implied in each case.

        (2) Parorgismos, a strengthened form of orge, and used
in Eph. 4:26, RV margin, "provocation," points especially to
that which provokes the wrath, and suggests a less continued
state than No. (1). "The first keenness of the sense of
provocation must not be cherished, though righteous resentment
may remain" (Westcott). The preceding verb, orgizo, in this
verse implies a just occasion for the feeling. This is confirmed
by the fact that it is a quotation from Ps. 4:4 (Sept.), where
the Hebrew word signifies to quiver with strong emotion.

        Thumos is found eighteen times in the NT, ten of which
are in the Apocalypse, in seven of which the reference is to the
wrath of God; so in Rom. 2:8, RV, "wrath (thumos) and
indignation" (orge); the order in the AV is inaccurate.
Everywhere else the word thumos is used in a bad sense. In Gal.
5:20, it follows the word "jealousies," which when smoldering in
the heart break out in wrath. Thumos and orge are coupled in two
places in the Apocalypse, Rev. 16:19, "the fierceness (thumos)
of His wrath" (orge); and Rev. 19:15, "the fierceness of the
wrath of Almighty God." See WROTH (be).

        (3) Aganaktesis originally signified "physical pain or
irritation" (probably from agan, "very much," and achomai, "to
grieve"), hence. "annoyance, vexation," and is used in 2 Cor.
7:11, "indignation."

<B-1,Verb,3710,orgizo>
"to provoke, to arouse to anger," is used in the Middle Voice in
the eight places where it is found, and signifies "to be angry,
wroth." It is said of individuals, in Matt. 5:22; 18:34; 22:7;
Luke 14:21; 15:28, and Eph. 4:26 (where a possible meaning is
"be ye angry with yourselves"); of nations, Rev. 11:18; of Satan
as the Dragon, Rev. 12:17. See WRATH.

<B-2,Verb,3949,parorgizo>
is "to arouse to wrath, provoke" (para, used intensively, and
No. 1); Rom. 10:19, "will I anger;" Eph. 6:4, "provoke to
wrath." See PROVOKE.

<B-3,Verb,5520,cholao>
connected with chole, "gall, bile," which became used
metaphorically to signify bitter anger, means "to be enraged,"
John 7:23, "wroth," RV, in the Lord's remonstrance with the Jews
on account of their indignation at His having made a man whole
on the Sabbath Day.

        Notes: (1) Thumomacheo (from thumos, "wrath," machomai,
"to fight") originally denoted to fight with great animosity,
and hence came to mean "to be very angry, to be exasperated,"
Acts 12:20, of the anger of Herod, "was highly displeased."

        (2) Thumoo, the corresponding verb, signifies "to
provoke to anger," but in the Passive Voice "to be wroth," as in
Matt. 2:16, of the wrath of Herod, "was exceeding wroth."

        (3) Aganakteo, see A, Note (3), is rendered in various
ways in the seven places where it is used; "moved with
indignation," Matt. 20:24; 21:15, RV (AV, "sore displeased");
"had indignation," Matt. 26:8; Mark 14:4. In Mark 10:14 the RV
has "was moved with indignation" (AV, "was much displeased"),
said of the Lord Jesus. The same renderings are given in Mark
10:41. In Luke 13:14 (AV, "with indignation"), the RV rightly
puts "being moved with indignation." These words more
particularly point to the cause of the vexation. See DISPLEASE,
INDIGNATION.

        (4) In Col. 3:21, erethizo signifies "to provoke." The
RV correctly omits "to anger."

<C-1,Adjective,3711,orgilos>
"angry, prone to anger, irascible" (see B, Nos. 1, 2), is
rendered "soon angry" in Titus 1:7.

$$T0000119
\Anguish\
<A-1,Noun,2347,thlipsis>
see AFFLICTION (No. 4).

<A-2,Noun,4730,stenochoria>
lit., "narrowness of place" (stenos, "narrow," chora, "a
place"), metaphorically came to mean the "distress arising from
that condition, anguish." It is used in the plural, of various
forms of distress, 2 Cor. 6:4; 12:10, and of "anguish" or
distress in general, Rom. 2:9; 8:35, RV, "anguish" for AV,
"distress." The opposite state, of being in a large place, and
so metaphorically in a state of joy, is represented by the word
platusmos in certian Psalms as, e.g., Ps. 118:5; see also 2 Sam.
22:20. See DISTRESS.

<A-3,Noun,4928,sunoche>
lit., "a holding together, or compressing" (sun, "together,"
echo, "to hold"), was used of the narrowing of a way. It is
found only in its metaphorical sense, of "straits, distress,
anguish," Luke 21:25, "distress of nations," and 2 Cor. 2:4,
"anguish of heart." See DISTRESS.

        Note: Ananke is associated with thlipsis, and signifies
a condition of necessity arising from some form of compulsion.
It is therefore used not only of necessity but of distress, Luke
21:23; 1 Thess. 3:7, and in the plural in 2 Cor. 6:4; 12:10.

<B-1,Verb,4729,stenochoreo>
akin to A, No. 2, lit., "to crowd into a narrow space," or, in
the Passive Voice "to be pressed for room," hence,
metaphorically, "to be straitened," 2 Cor. 4:8; 6:12 (twice), is
found in its literal sense in two places in the Sept., in Josh.
17:15; Isa. 49:19, and in two places in its metaphorical sense,
in Judg. 16:16, where Delilah is said to have pressed Samson
sore with her words continually, and to have "straitened him,"
and in Isa. 28:20. See DISTRESS, STRAITENED.

<B-2,Verb,4912,sunecho>
akin to A, No. 3, lit., "to hold together," is used physically
of being held, or thronged, Luke 8:45; 19:43; 22:63; of being
taken with a malady, Matt. 4:24; Luke 4:38; Acts 28:8; with
fear, Luke 8:37; of being straitened or pressed in spirit, with
desire, Luke 12:50; Acts 18:5; Phil. 1:23; with the love of
Christ, 2 Cor. 5:14. In one place it is used of the stopping of
their ears by those who killed Stephen. See CONSTRAIN, HOLD,
KEEP, PRESS, SICK (lie), STOP, STRAIT (be in a), STRAITENED,
TAKE, THRONG.

<B-3,Verb,3600,odunao>
in the Middle and Passive Voices, signifies "to suffer pain, be
in anguish, be greatly distressed" (akin to odune, "pain,
distress"); it is rendered "sorrowing" in Luke 2:48; in Luke
16:24,25, RV, "in anguish," for AV, "tormented;" in Acts 20:38,
"sorrowing." See SORROW, TORMENT.

$$T0000120
\Animals\
* For ANIMALS (2 Pet. 2:12, RV), see NATURAL.

$$T0000121
\Anise\
<1,,432,anethon>
"dill, anise," was used for food and for pickling, Matt. 23:23.

$$T0000122
\Ankle-bones\
<1,,4974,sphuron>
or sphudron, denotes the "ankle, or ankle-bone" (from sphura, "a
hammer," owing to a resemblance in the shape), Acts 3:7.

$$T0000123
\Announce\
<1,,312,anagello>
"to declare, announce" (ana, "up," angello, "to report"), is
used especially of heavenly messages, and is translated
"announced" in the RV of 1 Pet. 1:12, for AV, "reported," and in
1 John 1:5, RV, "announce," for AV, "declare." See DECLARE,
REHEARSE, REPORT, SHOW, SPEAK, TELL.

$$T0000124
\Anoint, Anointing\
<A-1,Verb,218,aleipho>
is a general term used for "an anointing" of any kind, whether
of physical refreshment after washing, e.g., in the Sept. of
Ruth 3:3; 2 Sam. 12:20; Dan. 10:3; Micah 6:15; in the NT, Matt.
6:17; Luke 7:38,46; John 11:2; 12:3; or of the sick, Mark 6:13;
Jas. 5:14; or a dead body, Mark 16:1. The material used was
either oil, or ointment, as in Luke 7:38,46. In the Sept. it is
also used of "anointing" a pillar, Gen. 31:13, or captives, 2
Chron. 28:15, or of daubing a wall with mortar, Ezek.
13:10-12,14,15; and, in the sacred sense, of "anointing"
priests, in Exod. 40:15 (twice), and Num. 3:3.

<A-2,Verb,5548,chrio>
is more limited in its use than No. 1; it is confined to "sacred
and symbolical anointings;" of Christ as the "Anointed" of God,
Luke 4:18; Acts 4:27; 10:38, and Heb. 1:9, where it is used
metaphorically in connection with "the oil of gladness." The
title Christ signifies "The Anointed One," The word (Christos)
is rendered "(His) Anointed" in Acts 4:26, RV. Once it is said
of believers, 2 Cor. 1:21. Chrio is very frequent in the Sept.,
and is used of kings, 1 Sam. 10:1, and priests, Ex. 28:41, and
prophets, 1 Kings 19:16. Among the Greeks it was used in other
senses than the ceremonial, but in the Scriptures it is not
found in connection with secular matters.

        Note: The distinction referred to by Trench (Syn.
xxxviii), that aleipho is the mundane and profane, chrio, the
sacred and religious word, is not borne out by evidence. In a
papyrus document chrisis is used of "a lotion for a sick horse"
(Moulton and Milligan, Vocab. of Greek Test).

<A-3,Verb,1472,enchrio>
primarily, "to rub in," hence, "to besmear, to anoint," is used
metaphorically in the command to the church in Laodicea to
"anoint" their eyes with eyesalve, Rev. 3:18. In the Sept., Jer.
4:30, it is used of the "anointing" of the eyes with a view to
beautifying them.

<A-4,Verb,2025,epichrio>
primarily, "to rub on" (epi, "upon"), is used of the blind man
whose eyes Christ "anointed," and indicates the manner in which
the "anointing" was done, John 9:6,11.

<A-5,Verb,3462,murizo>
is used of "anointing" the body for burial, in Mark 14:8.

<B-1,Noun,5545,chrisma>
the corresponding noun to No. 2, above, signifies "an unguent,
or an anointing." It was prepared from oil and aromatic herbs.
It is used only metaphorically in the NT; by metonymy, of the
Holy Spirit, 1 John 2:20,27, twice. The RV translates it
"anointing" in all three places, instead of the AV "unction" and
"anointing."

        That believers have "an anointing from the Holy One"
indicates that this anointing renders them holy, separating them
to God. The passage teaches that the gift of the Holy Spirit is
the all-efficient means of enabling believers to possess a
knowledge of the truth. In the Sept., it is used of the oil for
"anointing" the high priest, e.g., Exod. 29:7, lit., "Thou shalt
take of the oil of the anointing." In Exod. 30:25, etc., it is
spoken of as "a holy anointing oil." In Dan. 9:26 chrisma stands
for the "anointed" one, "Christ," the noun standing by metonymy
for the person Himself, as for the Holy Spirit in 1 John 2. See
UNCTION.

        Notes: (1) Aleimma, akin to A, No. 1 (not in the NT),
occurs three times in the Sept., Exod. 30:31, of the "anointing"
of the priests; Isa. 61:3, metaphorically, of the oil of joy;
Dan. 10:3, of physical refreshment.

        (2) Muron, a word akin to A, No. 5, denotes "ointment."
The distinction between this and elaion, "oil," is observable in
Christ's reproof of the Pharisee who, while desiring Him to eat
with him, failed in the ordinary marks of courtesy; "My head
with oil (elaion) thou didst not anoint, but she hath anointed
My feet with ointment" (muron), Luke 7:46.

$$T0000125
\Anon\
* Note: This is the AV rendering of euthus, in Matt. 13:20; Mark
1:30, RV, "straightway."

$$T0000126
\Another\
<1,,243 2087,allos heteros>
have a difference in meaning, which despite a tendency to be
lost, is to be observed in numerous passages. Allos expresses a
numerical difference and denotes "another of the same sort;"
heteros expresses a qualitative difference and denotes "another
of a different sort." Christ promised to send "another
Comforter" (allos, "another like Himself," not heteros), John
14:16. Paul says "I see a different (AV, "another") law,"
heteros, a law different from that of the spirit of life (not
allos, "a law of the same sort"), Rom. 7:23. After Joseph's
death "another king arose," heteros, one of quite a different
character, Acts 7:18. Paul speaks of "a different gospel
(heteros), which is not another" (allos, another like the one he
preached), Gal. 1:6,7. See heteros (not allos) in Matt. 11:3;
Acts 27:1; in Luke 23:32 heteroi is used of the two malefactors
crucified with Christ. The two words are only apparently
interchanged in 1 Cor. 1:16; 6:1; 12:8-10; 14:17,19, e.g., the
difference being present, though not so readily discernible.

        They are not interchangeable in 1 Cor. 15:39-41; here
heteros is used to distinguish the heavenly glory from the
earthly, for these differ in genus, and allos to distinguish the
flesh of men, birds, and fishes, which in each case is flesh
differing not in genus but in species. Allos is used again to
distinguish between the glories of the heavenly bodies, for
these also differ not in kind but in degree only. For allos, see
MORE, OTHER, etc. For heteros, see OTHER, STRANGE.

        Note: The distinction comes out in the compounds of
heteros, viz., heteroglossos, "strange tongues," 1 Cor. 14:21;
heterodidaskaleo, "to teach a different doctrine," 1 Tim. 1:3;
6:3; heterozugo, "to be unequally yoked" (i.e., with those of a
different character), 2 Cor. 6:14.

$$T0000127
\Answer\
<A-1,Noun,612,apokrisis>
lit., "a separation or distinction," is the regular word for
"answer," Luke 2:47; 20:26; John 1:22; 19:9.

<A-2,Noun,610,apokrima>
akin to No. 1, denotes a judicial "sentence," 2 Cor. 1:9, AV,
and RV, margin, or an "answer" (RV, text), an answer of God to
the Apostle's appeal, giving him strong confidence. In an
ancient inscription it is used of an official decision. In a
papyrus document it is used of a reply to a deputation. See
SENTENCE.

<A-3,Noun,5538,chrematismos>
"a Divine response, an oracle," is used in Rom. 11:4, of the
answer given by God to Elijah's complaint against Israel. See
the verb under CALL.

<A-4,Noun,627,apologia>
a "verbal defense, a speech in defense," is sometimes translated
"answer," in the AV, Acts 25:16; 1 Cor. 9:3; 2 Tim. 4:16, all
which the RV corrects to "defense." See Acts 22:1; Phil. 1:7,16;
2 Cor. 7:11, "clearing." Once it signifies an "answer," 1 Pet.
3:15. Cp. B, No. 4. See CLEARING, DEFENSE.

        Note: Eperotema, 1 Pet. 3:21, is not, as in the AV, an
"answer." It was used by the Greeks in a legal sense, as a
"demand or appeal." Baptism is therefore the ground of an
"appeal" by a good conscience against wrong doing.

<B-1,Verb,611,apokrinomai>
akin to A, No. 1, above, signifies either "to give an answer to
a question" (its more frequent use) or "to begin to speak," but
always where something has preceded, either statement or act to
which the remarks refer, e.g., Matt. 11:25; Luke 14:3; John
2:18. The RV translates by "answered," e.g., Matt. 28:5; Mark
12:35; Luke 3:16, where some have suggested "began to say" or
"uttered solemnly," whereas the speaker is replying to the
unuttered thought or feeling of those addressed by him.

<B-2,Verb,470,antapokrinomai>
anti, "against," and No. 1, a strengthened form, "to answer by
contradiction, to reply against," is found in Luke 14:6; Rom.
9:20.

<B-3,Verb,5274,hupolambano>
signifies (a) "to take or bear up from beneath," Acts 1:9; (b)
"to receive," 3 John 1:8; (c) "to suppose," Luke 7:43; Acts
2:15; (d) "to catch up (in speech), to answer," Luke 10:30; in
sense (d) it indicates that a person follows what another has
said, either by controverting or supplementing it. See RECEIVE,
SUPPOSE.

<B-4,Verb,626,apologeomai>
cp. A, No. 4, lit., "to talk oneself off from" (apo, "from,"
lego, "to speak"), "to answer by way of making a defense for
oneself" (besides its meaning "to excuse," Rom. 2:15; 2 Cor.
12:19), is translated "answer" in Luke 12:11; 21:14; in Acts
19:33, AV and RV both have "made defense;" in Acts 24:10; 25:8;
26:1,2, the RV has the verb to make a defense, for the AV, "to
answer," and in 26:24 for the AV, "spake for himself." See
DEFENSE, EXCUSE, SPEAK.

<B-5,Verb,483,antilego>
"to speak against," is rendered "answering again" in the AV of
Titus 2:9 (RV, "gainsaying"). See CONTRADICT, DENY, GAINSAY,
SPEAK.

<B-6,Verb,4960,sustoicheo>
lit., "to be in the same line or row with" (sun, "with,"
stoichos, "a row"), is translated "answereth to" in Gal. 4:25.

        Note: Cp. stoicheo, "to walk" (in line), Gal. 5:25;
6:16. For hupakouo, rendered to answer in Acts 12:13, RV, see
HEARKEN, No. 1, Note.

$$T0000128
\Antichrist\
<1,,500,antichristos>
can mean either "against Christ" or "instead of Christ," or
perhaps, combining the two, "one who, assuming the guise of
Christ, opposes Christ" (Westcott). The word is found only in
John's epistles, (a) of the many "antichrists" who are
forerunners of the "Antichrists" himself, 1 John 2:18,22; 2 John
1:7; (b) of the evil power which already operates anticipatively
of the "Antichrist," 1 John 4:3.

        What the Apostle says of him so closely resembles what
he says of the first beast in Rev. 13, and what the Apostle Paul
says of the Man of Sin in 2 Thess. 2, that the same person seems
to be in view in all these passages, rather than the second
beast in Rev. 13, the false prophet; for the latter supports the
former in all his Antichristian assumptions.

        Note: The term pseudochristos, "a false Christ," is to
be distinguished from the above; it is found in Matt. 24:24;
Mark 13:22. The false Christ does not deny the existence of
Christ, he trades upon the expectation of His appearance,
affirming that he is the Christ. The Antichrist denies the
existence of the true God (Trench, Syn. XXX).

$$T0000129
\Anxiety and Anxious\
* For ANXIETY and ANXIOUS see CARE, A, No. 1, B, No. 1

$$T0000130
\Any\
* For ANY see Note +, p. 9.

$$T0000131
\Anything\
*Note: See the RV of Mark 15:5; John 16:23; 1 Tim. 6:7; in Luke
24:41, the RV suitably has "anything to eat," for AV, "any
meat."

$$T0000132
\Apart\
<1,,5565,choris>
is used both as an adverb and as a preposition. As an adverb it
signifies "separately, by itself," John 20:7, of the napkin
which had been around the Lord's head in the tomb; as a
preposition (its more frequent use), "apart from, without,
separate from." It is rendered "apart from" in the RV of John
15:5; Rom. 3:21,28; 4:6; 2 Cor. 12:3; Heb. 9:22,28; 11:40; Jas.
2:18,20,26. See BESIDE, WITHOUT.

        Note: The opposite of choris is sun, "with." A
synonymous preposition, aneu, denotes "without," Matt. 10:29; 1
Pet. 3:1; 4:9.

<2,,2596 2398,kat' idian>
lit., "according to one's own," i.e., privately, alone, is
translated "apart" in Matt. 14:13,23; 17:1,19; 20:17; Mark
6:31,32 (AV, "privately"); Mark 9:2.

<3,,2651,kata monas>
see ALONE.

$$T0000133
\Apiece\
<1,,303,ana>
used with numerals or measures of quantity with a distributive
force, is translated "apiece" in Luke 9:3, "two coats apiece,"
AV; in John 2:6, "two or three firkins apiece." In Matt.
20:9,10, "every man a penny," is a free rendering for "a penny
apiece;" in Luke 9:14, the RV adds "each" to translate the ana;
in Luke 10:1, ana duo is "two by two." See Rev. 4:8, "each." See
EACH, EVERY.

$$T0000134
\Apostle, Apostleship\
<1,,652,apostolos>
is, lit., "one sent forth" (apo, "from," stello, "to send").
"The word is used of the Lord Jesus to describe His relation to
God, Heb. 3:1; see John 17:3. The twelve disciples chosen by the
Lord for special training were so called, Luke 6:13; 9:10. Paul,
though he had seen the Lord Jesus, 1 Cor. 9:1; 15:8, had not
'companied with' the Twelve 'all the time' of His earthly
ministry, and hence was not eligible for a place among them,
according to Peter's description of the necessary
qualifications, Acts 1:22. Paul was commissioned directly, by
the Lord Himself, after His Ascension, to carry the Gospel to
the Gentiles.

        "The word has also a wider reference. In Acts 14:4,14,
it is used of Barnabas as well as of Paul; in Rom. 16:7 of
Andronicus and Junias. In 2 Cor. 8:23 (RV, margin) two unnamed
brethren are called 'apostles of the churches;' in Phil. 2:25
(RV, margin) Epaphroditus is referred to as 'your apostle.' It
is used in 1 Thess. 2:6 of Paul, Silas and Timothy, to define
their relation to Christ." * [* From Notes on Thessalonians, by
Hogg and Vine, pp. 59-60.]

<2,,651,apostole>
"a sending, a mission," signifies an apostleship, Acts 1:25;
Rom. 1:5; 1 Cor. 9:2; Gal. 2:8.

        Note: Pseudapostoloi, "false apostles," occurs in 2 Cor.
11:13.

$$T0000135
\Apparel, Apparelled\
<1,,2066 2067,esthes esthesis>
connected with hennumi, "to clothe" means "clothing, raiment,"
usually suggesting the ornate, the goodly. The former is found
in Luke 23:11, RV, "apparel" (AV, "robe"); 24:4 (AV,
"garments"); Acts 10:30 (AV, "clothing"); 12:21; Jas. 2:2 (RV,
"clothing," twice; AV, "apparel" and "raiment"); Jas. 2:3
("clothing"). Esthesis is used in Acts 1:10, "apparel." See
CLOTHING.

<2,,2440,himation>
a diminutive of heima, "a robe," was used especially of an outer
cloak or mantle, and in general of raiment, "apparel" in 1 Pet.
3:3. The word is not in the original in the next verse, but is
supplied in English to complete the sentence. See CLOTHING No.
2, GARMENT, RAIMENT, ROBE.

<3,,2441,himatismos>
a collective word, is translated "apparelled" in Luke 7:25, and
preceded by en, "in," lit., "in apparel." See CLOTHING, No. 4,
RAIMENT, VESTURE.

<4,,2689,katastole>
connected with katastello, "to send or let down, to lower"
(kata, "down," stello, "to send"), was primarily a garment let
down; hence, "dress, attire," in general (cp. stole, a loose
outer garment worn by kings and persons of rank, Eng., "stole");
1 Tim. 2:9, "apparel." See CLOTHING.

$$T0000136
\Apparition\
<1,,5326,phantasma>
"a phantasm or phantom" (from phaino, "to appear"), is
translated "apparition" in the RV of Matt. 14:26; Mark 6:49 (AV,
"spirit"). In the Sept., Job 20:8; Isa. 28:7.

$$T0000137
\Appeal\
<1,,1941,epikaleo>
"to call upon," has the meaning "appeal" in the Middle Voice,
which carries with it the suggestion of a special interest on
the part of the doer of an action in that in which he is
engaged. Stephen died "calling upon the Lord," Acts 7:59. In the
more strictly legal sense the word is used only of Paul's
"appeal" to Caesar, Acts 25:11,12,21,25; 26:32; 28:19. See CALL
(upon), SURNAME. See also eperotema, under ANSWER.

$$T0000138
\Appear, Appearing\
<A-1,Verb,5316,phaino>
signifies, in the Active Voice, "to shine;" in the Passive, "to
be brought forth into light, to become evident, to appear." In
Rom. 7:13, concerning sin, the RV has "might be shewn to be,"
for AV, "appear."

        It is used of the "appearance" of Christ to the
disciples, Mark 16:9; of His future "appearing" in glory as the
Son of Man, spoken of as a sign to the world, Matt. 24:30; there
the genitive is subjective, the sign being the "appearing" of
Christ Himself; of Christ as the light, John 1:5; of John the
Baptist, 5:35; of the "appearing" of an angel of the Lord,
either visibly, Matt. 1:20, or in a dream, Matt. 2:13; of a
star, Matt. 2:7; of men who make an outward show, Matt. 6:5;
6:18 (see the RV); Matt. 23:27-28; 2 Cor. 13:7; of tares, Matt.
13:26; of a vapor, Jas. 4:14; of things physical in general,
Heb. 11:3; used impersonally in Matt. 9:33, "it was never so
seen;" also of what appears to the mind, and so in the sense of
to think, Mark 14:64, or to seem, Luke 24:11 (RV, "appeared").
See SEE, SEEM, SHINE, THINK.

<A-2,Verb,2014,epiphaino>
a strengthened form of No. 1 but differing in meaning, epi
signifying "upon," is used in the Active Voice with the meaning
"to give light," Luke 1:79; in the Passive Voice, "to appear,
become visible." It is said of heavenly bodies, e.g., the stars,
Acts 27:20 (RV, "shone"); metaphorically, of things spiritual,
the grace of God, Titus 2:11; the kindness and the love of God,
Titus 3:4. See LIGHT. Cp. epiphaneia, B, No. 2.

<A-3,Verb,398,anaphaino>
ana, "forth, or up," perhaps originally a nautical term, "to
come up into view," hence, in general, "to appear suddenly," is
used in the Passive Voice, in Luke 19:11, of the Kingdom of God;
Active Voice, in Acts 21:3, "to come in sight of," RV; "having
sighted" would be a suitable rendering (AV, "having
discovered").

<A-4,Verb,5319,phaneroo>
akin to No. 1, signifies, in the Active Voice, "to manifest;" in
the Passive Voice, "to be manifested;" so, regularly, in the RV,
instead of "to appear." See 2 Cor. 7:12; Col. 3:4; Heb. 9:26; 1
Pet 5:4; 1 John 2:28; 3:2; Rev. 3:18. To be manifested, in the
Scriptural sense of the word, is more than to "appear." A person
may "appear" in a false guise or without a disclosure of what he
truly is; to be manifested is to be revealed in one's true
character; this is especially the meaning of phaneroo, see,
e.g., John 3:21; 1 Cor. 4:5; 2 Cor. 5:10,11; Eph. 5:13.

<A-5,Verb,1718,emphanizo>
from en, "in," intensive, and phaino, "to shine," is used,
either of "physical manifestation," Matt. 27:53; Heb. 9:24; cp.
John 14:22, or, metaphorically, of "the manifestation of Christ"
by the Holy Spirit in the spiritual experience of believers who
abide in His love, John 14:21. It has another, secondary
meaning, "to make known, signify, inform." This is confined to
the Acts, where it is used five times, Acts 23:15,22; 24:1;
25:2,15. There is perhaps a combination of the two meanings in
Heb. 11:14, i.e., to declare by oral testimony and to "manifest"
by the witness of the life. See INFORM, MANIFEST, SHEW, SIGNIFY.

<A-6,Verb,3700,optomai>
"to see" (from ops, "the eye;" cp. Eng. "optical," etc.), in the
Passive sense, "to be seen, to appear," is used (a) objectively,
with reference to the person or thing seen, e.g., 1 Cor. 15:5-8,
RV "appeared," for AV, "was seen;" (b) subjectively, with
reference to an inward impression or a spiritual experience,
John 3:36, or a mental occupation, Acts 18:15, "look to it;" cp.
Matt. 27:4,24, "see (thou) to it," "see (ye) to it," throwing
responsibility on others. Optomai is to be found in dictionaries
under the word horao, "to see;" it supplies some forms that are
lacking in that verb.

        These last three words, emphanizo, phaneroo and optomai
are used with reference to the "appearances" of Christ in the
closing verses of Heb. 9; emphanizo in Heb. 9:24, of His
presence before the face of God for us; phaneroo in Heb 9:26, of
His past manifestation for "the sacrifice of Himself;" optomai
in Heb. 9:28, of His future "appearance" for His saints.

<A-7,Verb,3700,optano>
in the Middle Voice signifies "to allow oneself to be seen." It
is rendered "appearing" in Acts 1:3, RV, for AV, "being seen,"
of the Lord's "appearances" after His resurrection; the Middle
Voice expresses the personal interest the Lord took in this.

        Note: In Acts 22:30 sunerchomai (in its aorist form),
"to come together," is translated "appear," AV; RV, "come
together."

<B-1,Noun,602,apokalupsis>
lit., "an uncovering, unveiling" (apo, "from," kalupto, "to
hide, cover"), denotes "a revelation, or appearing" (Eng.,
apocalypse). It is translated "the appearing" in 1 Pet. 1:7, AV
(RV, "revelation"). See COMING, MANIFESTATION, REVELATION.

<B-2,Noun,2015,epiphaneia>
"epiphany," lit., "a shining forth," was used of the
"appearance" of a god to men, and of an enemy to an army in the
field, etc. In the NT it occurs of (a) the advent of the Savior
when the Word became flesh, 2 Tim. 1:10; (b) the coming of the
Lord Jesus into the air to the meeting with His saints, 1 Tim.
6:14; 2 Tim. 4:1,8; (c) the shining forth of the glory of the
Lord Jesus "as the lightning cometh forth from the east, and is
seen even unto the west," Matt. 24:27, immediately consequent on
the unveiling, apokalupsis, of His Parousia in the air with His
saints, 2 Thess. 2:8; Titus 2:13.* [* From Notes on
Thessalonians, by Hogg and Vine, p. 263.]

        Notes: (1) Phanerosis, akin to A, No. 4, "a
manifestation," is used in 1 Cor. 12:7 and 2 Cor. 4:2.

        (2) For phaneros, wrongly translated "may appear," in 1
Tim. 4:15, AV (RV, "may be manifest," not mere appearance), see
MANIFEST.

        (3) Emphanes, akin to A, No. 5, "manifest," is used in
Acts 10:40 and Rom. 10:20. See MANIFEST, OPENLY.

        (4) For adelos, "which appear not," Luke 11:44, see
UNCERTAIN.

$$T0000139
\Appearance\
<A-1,Noun,1491,eidos>
properly "that which strikes the eye, that which is exposed to
view," signifies the "external appearance, form, or shape," and
in this sense is used of the Holy Spirit in taking bodily form,
as a dove, Luke 3:22; of Christ, 9:29, "the fashion of His
countenance." Christ used it, negatively, of God the Father,
when He said "Ye have neither heard His voice at any time, nor
seen His form," John 5:37. Thus it is used with reference to
each person of the Trinity. Probably the same meaning attaches
to the word in the Apostle's statement, "We walk by faith, not
by sight (eidos)," 2 Cor. 5:7, where eidos can scarcely mean the
act of beholding, but the visible "appearance" of things which
are set in contrast to that which directs faith. The believer is
guided, then, not only by what he beholds but by what he knows
to be true though it is invisible.

        It has a somewhat different significance in 1 Thess.
5:22, in the exhortation, "Abstain from every form of evil,"
i.e., every sort or kind of evil (not "appearance," AV). This
meaning was common in the papyri, the Greek writings of the
closing centuries, B.C., and the New Testament era. See FASHION,
SHAPE, SIGHT. Cp. No. 4.

<A-2,Noun,4383,prosopon>
pros, "towards," ops, "an eye," lit., "the part round the eye,
the face," in a secondary sense "the look, the countenance," as
being the index of the inward thoughts and feelings (cp. 1 Pet.
3:12, there used of the face of the Lord), came to signify the
presentation of the whole person (translated "person," e.g., in
Matt. 22:16). Cp. the expression in OT passages, as Gen. 19:21
(AV marg., "thy face"), where it is said by God of Lot, and Gen.
33:10, where it is said by Jacob of Esau; see also Deut. 10:17
("persons"), Lev. 19:15 ("person"). It also signifies the
presence of a person, Acts 3:13; 1 Thess. 2:17; or the presence
of a company, Acts 5:41. In this sense it is sometimes rendered
"appearance," 2 Cor. 5:12. In 2 Cor. 10:7, AV, "appearance," the
RV corrects to "face." See COUNTENANCE, FACE, FASHION, PERSON,
PRESENCE.

<A-3,Noun,3799,opsis>
from ops, "the eye," connected with horao, "to see" (cp. No. 2),
primarily denotes "seeing, sight;" hence, "the face, the
countenance," John 11:44 ("face"); Rev. 1:16 ("countenance");
the outward "appearance," the look, John 7:24, only here, of the
outward aspect of a person. See COUNTENANCE, FACE.

<A-4,Noun,5324,eidea>
"an aspect, appearance," is used in Matt. 28:3, RV,
"appearance;" AV, "countenance."

<B-1,Verb,5324,phantazo>
"to make visible," is used in its participial form (Middle
Voice), with the neuter article, as equivalent to a noun, and is
translated "appearance," RV, for AV, "sight," Heb. 12:21.

$$T0000140
\Appease\
<1,,2687,katastello>
"to quiet" (lit., "to send down," kata, "down," stello, "to
send"), in the Passive Voice, "to be quiet, or to be quieted,"
is used in Acts 19:35,36, in the former verse in the Active
Voice, AV, "appeased;" RV, "quieted;" in the latter, the
Passive, "to be quiet" (lit., 'to be quieted'). See QUIET.

$$T0000141
\Appoint, Appointed\
<1,,2476,histemi>
"to make to stand," means "to appoint," in Acts 17:31, of the
day in which God will judge the world by Christ. In Acts 1:23,
with reference to Joseph and Barnabas, the RV has "put forward;"
for these were not both "appointed" in the accepted sense of the
term, but simply singled out, in order that it might be made
known which of them the Lord had chosen. See ABIDE, No. 10.

<2,,2525,kathistemi>
a strengthened form of No. 1, usually signifies "to appoint a
person to a position." In this sense the verb is often
translated "to make" or "to set," in appointing a person to a
place of authority, e.g., a servant over a household, Matt.
24:45,47; 25:21,23; Luke 12:42,44; a judge, Luke 12:14; Acts
7:27,35; a governor, Acts 7:10; man by God over the work of His
hands, Heb. 2:7. It is rendered "appoint," with reference to the
so-called seven deacons in Acts 6:3. The RV translates it by
"appoint" in Titus 1:5, instead of "ordain," of the elders whom
Titus was to "appoint" in every city in Crete. Not a formal
eccelesiastical ordination is in view, but the "appointment,"
for the recognition of the churches, of those who had already
been raised up and qualified by the Holy Spirit, and had given
evidence of this in their life and service (see No. 11). It is
used of the priests of old, Heb. 5:1; 7:28; 8:3 (RV,
"appointed"). See CONDUCT, MAKE, ORDAIN, SET.

<3,,5087,tithemi>
"to put," is used of "appointment" to any form of service.
Christ used it of His followers, John 15:16 (RV, "appointed" for
AV, "ordained"). "I set you" would be more in keeping with the
metaphor of grafting. The verb is used by Paul of his service in
the ministry of the Gospel, 1 Tim. 1:12 (RV, "appointing" for
"putting"); 1 Tim. 2:7 (RV, "appointed" for "ordained"); and 2
Tim. 1:11 (RV, "appointing" for "putting"); of the overseers, or
bishops, in the local church at Ephesus, as those "appointed" by
the Holy Ghost, to tend the church of God, Acts 20:28 ("hath
made"); of the Son of God, as appointed Heir of all things, Heb.
1:2. It is also used of "appointment" to punishment, as of the
unfaithful servant, Matt. 24:51; Luke 12:46; of unbelieving
Israel, 1 Pet. 2:8. Cp. 2 Pet. 2:6. See BOW, COMMIT, CONCEIVE,
LAY, MAKE, ORDAIN, PURPOSE, PUT, SET, SINK.

        Note: Akin to tithemi is the latter part of the noun
prothesmia, Gal. 4:2, of a term or period "appointed."

<4,,1303,diatithemi>
a strengthened form of No. 3 (dia, "through," intensive), is
used in the Middle Voice only. The Lord used it of His disciples
with reference to the kingdom which is to be theirs hereafter,
and of Himself in the same respect, as that which has been
"appointed" for Him by His Father, Luke 22:29. For its use in
connection with a covenant, see MAKE and TESTATOR.

<5,,5021,tasso>
"to place in order, arrange," signifies "to appoint," e.g., of
the place where Christ had "appointed" a meeting with His
disciples after His resurrection, Matt. 28:16; of positions of
military and civil authority over others, whether "appointed" by
men, Luke 7:8, or by God, Rom. 13:1, "ordained." It is said of
those who, having believed the Gospel, "were ordained to eternal
life," Acts 13:48. The house of Stephanas at Corinth had "set
themselves" to the ministry of the saints (AV, "addicted"), 1
Cor. 16:15. Other instances of the arranging of special details
occur in Acts 15:2; 22:10; 28:23. See DETERMINE, ORDAIN, SET.

<6,,1299,diatasso>
a strengthened form of No. 5 (dia, "through," intensive),
frequently denotes "to arrange, appoint, prescribe," e.g., of
what was "appointed" for tax collectors to collect, Luke 3:13;
of the tabernacle, as "appointed" by God for Moses to make, Acts
7:44; of the arrangements "appointed" by Paul with regard to
himself and his travelling companions, Acts 20:13; of what the
Apostle "ordained" in all the churches in regard to marital
conditions, 1 Cor. 7:17; of what the Lord "ordained" in regard
to the support of those who proclaimed the Gospel, 1 Cor. 9:14;
of the Law as Divinely "ordained," or administered, through
angels, by Moses, Gal. 3:19. In Titus 1:5, AV, "had appointed
thee," the sense is rather that of commanding, RV, "gave thee
charge." See COMMAND, No. 1, ORDAIN, ORDER.

<7,,4929,suntasso>
sun, "with," and No. 5, lit., "to arrange together with," hence
"to appoint, prescribe," is used twice, in Matt. 26:19 of what
the Lord "appointed" for His disciples, and in Matt. 27:10, in a
quotation concerning the price of the potter's field.

<8,,4384,protasso>
pro, "before," and No. 5, "to appoint before," is used in Acts
17:26 (RV, "appointed"), of the seasons arranged by God for
nations, and the bounds of their habitation.

<9,,2749,keimai>
"to lie," is used in 1 Thess. 3:3 of the "appointment" of
affliction for faithful believers. It is rendered "set" in Luke
2:34 and Phil. 1:16, RV, where the sense is the same. The verb
is a perfect tense, used for the perfect Passive of tithemi, "to
place," "I have been placed," i.e., "I lie." See LAY, LIE, MADE
(be), SET.

<10,,606,apokeimai>
apo, "from," and No. 9, signifies "to be laid, reserved," Luke
19:20; Col. 1:5; 2 Tim. 4:8; "appointed," in Heb. 9:27, where it
is said of death and the judgement following (RV, marg., "laid
up"). See LAY.

<11,,5500,cheirotoneo>
primarily used of voting in the Athenian legislative assembly
and meaning "to stretch forth the hands" (cheir, "the hand,"
teino, "to stretch"), is not to be taken in its literal sense;
it could not be so taken in its compound procheirotoneo, "to
choose before," since it is said of God, Acts 10:41. Cheirotoneo
is said of "the appointment" of elders by apostolic missionaries
in the various churches which they revisited, Acts 14:23, RV,
"had appointed," i.e., by the recognition of those who had been
manifesting themselves as gifted of God to discharge the
functions of elders (see No. 2). It is also said of those who
were "appointed" (not by voting, but with general approbation)
by the churches in Greece to accompany the Apostle in conveying
their gifts to the poor saints in Judea, 2 Cor. 8:19. See
CHOOSE, ORDAIN.

<12,,4400,procheirizo>
from procheiros, "at hand," signifies (a) "to deliver up,
appoint," Acts 3:20 (RV, "appointed"); (b) in the Middle Voice,
"to take into one's hand, to determine, appoint beforehand,"
translated "appointed" in Acts 22:14, RV (for AV, "hath
chosen"), and "to appoint" in 26:16 (for AV, "to make").

<13,,3724,horizo>
(Eng., "horizon"), lit., "to mark by a limit," hence, "to
determine, ordain," is used of Christ as ordained of God to be a
judge of the living and the dead, Acts 17:31; of His being
"marked out" as the Son of God, Rom. 1:4; of Divinely appointed
seasons, Acts 17:26, "having determined." See DEFINE.

<14,,322,anadeiknumi>
lit., "to show up, to show clearly," also signifies "to appoint
to a position or a service;" it is used in this sense of the 70
disciples, Luke 10:1; for the meaning "show," see Acts 1:24.

<15,,4160,poieo>
"to do, to make," is rendered "appointed" in Heb. 3:2, of
Christ. For Mark 3:14, RV, see ORDAIN, Note (2).

        Note: Epithanatios, "appointed to death," doomed to it
by condemnation, 1 Cor. 4:9, AV, is corrected to "doomed to
death" in the RV (epi, "for," thanatos, "death").

$$T0000142
\Apportioned\
* For APPORTIONED (RV in 2 Cor. 10:13) see DISTRIBUTE

$$T0000143
\Apprehend\
<1,,2638,katalambano>
properly signifies "to lay hold of;" then, "to lay hold of so as
to possess as one's own, to appropriate." Hence it has the same
twofold meaning as the Eng. "to apprehend;" (a), "to seize upon,
take possession of," (1) with a beneficial effect, as of "laying
hold" of the righteousness which is of faith, Rom. 9:30 (not
there a matter of attainment, as in the Eng. versions, but of
appropriation); of the obtaining of a prize, 1 Cor. 9:24 (RV,
"attain"); of the Apostle's desire "to apprehend," or "lay hold
of," that for which he was apprehended by Christ, Phil. 3:12,13;
(2) with a detrimental effect, e.g., of demon power, Mark 9:18;
of human action in seizing upon a person, John 8:3,4;
metaphorically, with the added idea of overtaking, of spiritual
darkness in coming upon people, John 12:35; of the Day of the
Lord, in suddenly coming upon unbelievers as a thief, 1 Thess.
5:4; (b), "to lay hold of" with the mind, to understand,
perceive, e.g., metaphorically, of darkness with regard to
light, John 1:5, though possibly here the sense is that of (a)
as in John 12:35; of mental perception, Acts 4:13; 10:34; 25:25;
Eph. 3:18. See ATTAIN, No. 2, COME, Note (8), FIND, OBTAIN,
OVERTAKE, PERCEIVE, TAKE.

        Note: Cp. epilambano, "to take hold of," always in the
Middle Voice in the NT. See HOLD.

<2,,4084,piazo>
"to lay hold of," with the suggestion of firm pressure or force,
is used in the Gospels only in John, six times of efforts to
seize Christ, and is always rendered "take" in the RV, John
7:30,32,44; 8:20; 10:39; 11:57. The AV has "laid hands on" in
John 8:20. In Acts 12:4; 2 Cor. 11:32 (AV), it is translated
respectively "apprehended" and "apprehend" (RV, "had taken," and
"take"). In Rev. 19:20 it is used of the seizure of the Beast
and the False Prophet. In John 21:3,10 it is used of catching
fish. Elsewhere in Acts 3:7. See CATCH, LAY HANDS ON, TAKE. In
the Sept., S. of Sol. 2:15.

$$T0000144
\Approach\
<A-1,Verb,1448,engizo>
"to draw near, to approach," from engus, "near," is used (a) of
place and position, literally and physically, Matt. 21:1; Mark
11:1; Luke 12:33; 15:25; figuratively, of drawing near to God,
Matt. 15:8; Heb. 7:19; Jas. 4:8; (b) of time, with reference to
things that are imminent, as the kingdom of heaven, Matt. 3:2;
4:17; 10:7; the kingdom of God, Mark 1:15; Luke 10:9,11; the
time of fruit, Matt. 21:34; the desolation of Jerusalem, Luke
21:8; redemption, Luke 21:28; the fulfillment of a promise, Acts
7:17; the Day of Christ in contrast to the present night of the
world's spiritual darkness, Rom. 13:12; Heb. 10:25; the coming
of the Lord, Jas. 5:8; the end of all things, 1 Pet. 4:7. It is
also said of one who was drawing near to death, Phil. 2:30. See
COME, Note (16), DRAW, B, No. 1, HAND (at), NIGH.

<B-1,Adjective,676,aprositos>
"unapproachable, inaccessible" (a), negative, and an adjective
formed from proseimi, "to go to"), is used, in 1 Tim. 6:16, of
the light in which God dwells (AV, "which no man can approach
unto;" RV, "unapproachable").

$$T0000145
\Approve, Approved\
<A-1,Verb,1381,dokimazo>
primarily, of metals (e.g., the Sept. of Prov. 8:10; 17:3),
signifies "to prove," e.g., 1 John 4:1, more frequently to prove
with a view to approval, e.g., Rom. 1:28, AV, "they did not like
to retain God in their knowledge;" RV, "they refused;" marg.,
"did not approve," the true meaning. Their refusal was not the
outcome of ignorance; they had the power to make a deliberate
choice; they willfully disapproved of having God in their
knowledge.

        In the next chapter, the Apostle speaks of the Jew as
"approving things that are excellent," Rom. 2:18. The Jew knew
God's will, and mentally "approved" of the things in which God
had instructed him out of the Law. In Rom. 14:22, he is said to
be happy who "judgeth not himself in that which he approveth;"
that is to say, in that which he "approves" of after having put
the matter to the test. The AV "alloweth" has not now this
meaning.

        As to the gifts from the church at Corinth for poor
saints in Judea, those who were "approved" by the church to
travel with the offering would be men whose trustworthiness and
stability had been proved, 1 Cor. 16:3 (the RV margin seems
right, "whomsoever ye shall approve, them will I send with
letters"); cp. 2 Cor. 8:22.

        In Phil. 1:10 the Apostle prays that the saints may
"approve the things that are excellent" or "things that differ,"
i.e., "approve" after distinguishing and discerning.

        In 1 Thess. 2:4, the Apostle and his fellow-missionaries
were "approved of God to be entrusted with the Gospel" (not
"allowed," AV). Not permission to preach, but Divine "approval"
after Divine testing is intended. See ALLOW, DISCERN, EXAMINE,
LIKE, PROVE, REFUSE, TRY.

        Note: Cp. dokime, "proof, experience;" see also B.

<A-2,Verb,4921,sunistemi>
lit., "to set together" (sun, "with," histemi, "to stand"),
hence signifies "to set one person or thing with another by way
of presenting and commending." This meaning is confined to
Romans and 2 Corinthians. The saints at Corinth had "approved
themselves in everything to be pure," in the matter referred to,
2 Cor. 7:11. The word often denotes "to commend," so as to meet
with approval, Rom. 3:5; 5:8; 16:1; 2 Cor. 4:2; 6:4 (RV); 10:18;
12:11, etc. See COMMEND, COMPACTED, CONSIST (No. 2), STAND.

<A-3,Verb,584,apodeiknumi>
lit., "to point out, to exhibit" (apo, "forth," deiknumi, "to
show"), is used once in the sense of proving by demonstration,
and so bringing about an "approval." The Lord Jesus was "a Man
approved of God by mighty works and wonders and signs," Acts
2:22. See PROVE, SET, No. 17, SHEW.

<B-1,Adjective,1384,dokimos>
akin to dechomai, "to receive," always signifies "approved;" so
the RV everywhere, e.g., in Jas. 1:12 for AV, "when he is
tried." The word is used of coins and metals in the Sept.; in
Gen. 23:16, "four hundred didrachms of silver approved with
merchants;" in Zech. 11:13, in regard to the 30 pieces of
silver, "Cast them into a furnace and I will see if it is good
(approved) metal."

$$T0000146
\Apron\
<1,,4612,simikinthion>
"a thing girded round half the body" (Latin, semicinctium), was
a narrow apron, or linen covering, worn by workmen and servants,
Acts 19:12.

$$T0000147
\Apt\
* For APT see TEACH, B

$$T0000148
\Archangel\
<1,,743,archangelos>
"is not found in the OT, and in the NT only in 1 Thess. 4:16 and
Jude 1:9, where it is used of Michael, who in Daniel is called
'one of the chief princes,' and 'the great prince' (Sept., 'the
great angel'), 10:13, 21; 12:1. Cp. also Rev. 12:7 .... Whether
there are other beings of this exalted rank in the heavenly
hosts, Scripture does not say, though the description 'one of
the chief princes' suggests that this may be the case; cp. also
Rom. 8:38; Eph. 1:21; Col. 1:16, where the word translated
'principalities' is arche, the prefix in archangel." * [* From
Notes on Thessalonians, by Hogg and Vine, pp. 142.] In 1 Thess.
4:16 the meaning seems to be that the voice of the Lord Jesus
will be of the character of an "archangelic" shout.

$$T0000149
\Aright\
* For ARIGHT (RV of 2 Tim. 2:15) see HANDLE, No. 5