Bible Heaven/Bible Heaven.iso/vines/t0000250

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$$T0000250
\Begotten\
* For BEGOTTEN see BEGET

$$T0000251
\Beguile\
<1,,538,apatao>
"to deceive," is rendered "beguiled" in the RV of 1 Tim. 2:14.
See No. 2.

<2,,1818,exapatao>
a strengthened form of No. 1, is rendered "beguile," 2 Cor.
11:3; the more adequate rendering would be "as the serpent
thoroughly beguiled Eve." So in 1 Tim. 2:14, in the best mss.,
this stronger form is used of Satan's deception of Eve, lit.,
"thoroughly beguiled;" the simpler verb, No. 1, is used of Adam.
In each of these passages the strengthened form is used. So of
the influence of sin, Rom. 7:11 (RV, "beguile"); of
self-deception, 1 Cor. 3:18 (RV, "deceive"); of evil men, who
cause divisions, Rom. 16:18 (RV, "beguile"); of deceitful
teachers, 2 Thess. 2:3 (RV, "beguile"). See DECEIVE. In the
Sept., Exod. 8:29.

<3,,3884,paralogizomai>
lit. and primarily, "to reckon wrong," hence means "to reason
falsely" (para, "from, amiss," logizomai, "to reason") or "to
deceive by false reasoning;" translated "delude" in Col. 2:4, RV
(AV, "beguile") and Jas. 1:22 (AV, "deceive"). See DECEIVE,
DELUDE.

<4,,1185,deleazo>
originally meant "to catch by a bait" (from delear, "a bait");
hence "to beguile, entice by blandishments:" in Jas. 1:14,
"entice;" in 2 Pet. 2:14, AV, "beguile;" in 2 Pet. 2:18, AV,
"allure;" RV, "entice" in both. See ENTICE.

        Note: In Col. 2:18, the verb katabrabeuo, "to give
judgment against, condemn," is translated "beguile ... of your
reward," AV; RV, "rob ... of your prize." The verb was used of
an umpire's decision against a racer; hence the translations (or
paraphrases) in the Eng. versions. See ROB.

$$T0000252
\Behalf\
<1,,3313,meros>
"a part," is translated "behalf" in the AV of 2 Cor. 9:3 (RV,
"respect") and 1 Pet. 4:16; here the most authentic texts have
onoma, "a name;" hence RV, "in this name." See COAST, CRAFT,
PART, PIECE, PORTION, RESPECT, SORT.

<2,,5228,huper>
"on behalf of," is to be distinguished from anti, "instead of."
See Note +, p. 9.

$$T0000253
\Behave, Behavior\
<A-1,Verb,390,anastrepho>
"to turn back, return" (ana, "back," strepho, "to turn"), hence,
"to move about in a place, to sojourn," and, in the Middle and
Passive Voices, "to conduct oneself," indicating one's manner of
life and character, is accordingly rendered "behave" in 1 Tim.
3:15, lit., "how it is necessary to behave," not referring
merely to Timothy himself, but to all the members of the local
church (see the whole epistle); in Eph. 2:3, AV, "we had our
conversation," RV, "we lived;" in 2 Cor. 1:12 "behaved
ourselves," for AV "have had our conversation." See ABIDE, etc.

<A-2,Verb,1096,ginomai>
"to become," is rendered "behave" in 1 Thess. 2:10; lit., "we
became among you" (cp. 1:5).

<A-3,Verb,812,atakteo>
lit., "to be disorderly" (a, negative, and taxis, "order"), "to
lead a disorderly life," is rendered "behave disorderly" in 2
Thess. 3:7. Cp. ataktos, "disorderly, unruly," and ataktos,
"disorderly."

<A-4,Verb,807,aschemoneo>
"to be unseemly" (a, negative, and schema, "a form"), is used in
1 Cor. 7:36, "behave (himself) unseemly," i.e., so as to run the
risk of bringing the virgin daughter into danger or disgrace,
and in 1 Cor. 13:5, "doth (not) behave itself unseemly."

<B-1,Noun,391,anastrophe>
lit., "a turning back" (cp. No. 1, above), is translated "manner
of life," "living," etc. in the RV, for AV, "conversation," Gal.
1:13; Eph. 4:22; 1 Tim. 4:12; Heb. 13:7; Jas. 3:13; 1 Pet.
1:15,18; 2:1 ("behavior"); 3:1,2,16 (ditto); 2 Pet. 2:7; 3:11.
see CONVERSATION, LIFE.

<B-2,Noun,2688,katastema>
akin to kathistemi (see APPOINT, No. 2), denotes "a condition,
or constitution of anything, or deportment," Titus 2:3,
"demeanor," RV, for AV, "behavior." See DEMEANOR.

<C-1,Adjective,2887,kosmios>
"orderly, modest," is translated "orderly" in 1 Tim. 3:2, RV,
for AV, "of good behavior." Both have "modest" in 1 Tim. 2:9.
Cp. kosmeo, "to adorn," kosmos, "adornment."

$$T0000254
\Behead\
<1,,607,apokephalizo>
apo, "from, off," kephale, "a head," is found in Matt. 14:10;
Mark 6:16,27; Luke 9:9.

<2,,3990,pelekizo>
denotes "to cut with an axe" (from pelekus, "an axe"), Rev.
20:4.

$$T0000255
\Behind, come Behind\
<A-1,Adverb,3693,opisthen>
"behind," is used only of place, e.g., Matt. 9:20; Mark 5:27;
Luke 8:44; Rev. 4:6; as a preposition, Matt. 15:23 ("after");
Luke 23:26; in Rev. 5:1, RV, "on the back;" AV, "backside." See
BACK.

<A-2,Adverb,3694,opiso>
"after" (see BACK, adverb).

<B-1,Verb,5302,hustereo>
"to come late, be behind," is translated "come behind," in 1
Cor. 1:7; "to be behind," 2 Cor. 11:5 and 12:11. See COME, No.
39, DESTITUTE, FAIL, LACK, NEED, B, Note, WANT, WORSE.

<B-2,Verb,5278,hupomeno>
"to abide, endure," is once rendered "tarry behind," Luke 2:43.
See ABIDE.

        Note: In 1 Thess. 3:1, the RV, "left behind" adequately
expresses the verb kataleipo.

<C-1,Noun,5303,husterema>
akin to B. 1, denotes "that which is lacking," 1 Cor. 16:17;
Phil. 2:30; Col. 1:24 (AV, "that which is behind of the
afflictions of Christ"), RV, "that which is lacking;" 1 Thess.
3:10. For the other meaning, "want," see LACK, PENURY, WANT.

$$T0000256
\Behold, Beheld\
<1,,3708,horao>
with its aorist form eidon, "to see" (in a few places the AV
uses the verb "to behold"), is said (a) of bodily vision, e.g.,
Mark 6:38; John 1:18,46; (b) of mental perception, e.g., Rom.
15:21; Col. 2:18; (c) of taking heed, e.g., Matt. 8:4; 1 Thess.
5:15; (d) of experience, as of death, Luke 2:26; Heb. 11:5;
life, John 3:36; corruption, Acts 2:27; (e) of caring for, Matt.
27:4; Acts 18:15 (here the form opsomai is used). See APPEAR,
HEED, LOOK, PERCEIVE, SEE, SHEW.

<2,,991,blepo>
is also used of (a) bodily and (b) mental vision, (a) "to
perceive," e.g., Matt. 13:13; (b) "to take heed," e.g., Mark
13:23,33; it indicates greater vividness than horao, expressing
a more intent, earnest contemplation; in Luke 6:41, of
"beholding" the mote in a brother's eye; Luke 24:12, of
"beholding" the linen clothes in the empty tomb; Acts 1:9, of
the gaze of the disciples when the Lord ascended. The greater
earnestness is sometimes brought out by rendering "regardest,"
Matt. 22:16. See BEWARE, HEED, LIE, LOOK, PERCEIVE, REGARD, SEE,
SIGHT.

<3,,1689,emblepo>
from en, "in" (intensive), and No. 2, (not to be rendered
literally), expresses "earnest looking," e.g., in the Lord's
command to "behold" the birds of the heaven, with the object of
learning lessons of faith from them, Matt. 6:26. See also Matt.
19:26; Mark 8:25; 10:21,27; 14:67; Luke 20:17; 22:61; John 1:36;
of the Lord's looking upon Peter, John 1:42; Acts 1:11; 22:11.
See GAZE, LOOK, SEE.

<4,,2396 2400,ide idou>
are imperative moods, Active and Middle Voices, respectively, of
eidon, "to see," calling attention to what may be seen or heard
or mentally apprehended in any way. These are regularly rendered
"behold." See especially the Gospels, Acts and the Apocalypse.
See LO, SEE.

<5,,1896,epide>
a strengthened form of No. 4 (with epi, "upon," prefixed), is
used in Acts 4:29 of the entreaty made to the Lord to "behold"
the threatenings of persecutors.

<6,,2334,theoreo>
from theoros, "a spectator," is used of one who looks at a thing
with interest and for a purpose, usually indicating the careful
observation of details; this marks the distinction from No. 2;
see, e.g., Mark 15:47; Luke 10:18; 23:35; John 20:6 (RV,
"beholdeth," for AV, "seeth"); so in verses John 20:12,14;
"consider," in Heb. 7:4. It is used of experience, in the sense
of partaking of, in John 8:51; 17:24. See CONSIDER, LOOK,
PERCEIVE, SEE. Cp. theoria, "sight," Luke 23:48, only.

<7,,333,anatheoreo>
ana, "up" (intensive), and No. 6, "to view with interest,
consider contemplatively," is translated "beheld," in Acts
17:23, RV, "observed;" "considering" in Heb. 13:7. See CONSIDER.

<8,,2300,theaomai>
"to behold, view attentively, contemplate," had, in earlier
Greek usage, the sense of wondering regard. This idea was
gradually lost. It signifies a more earnest contemplation than
the ordinary verbs for "to see," "a careful and deliberate
vision which interprets ... its object," and is more frequently
rendered "behold" in the RV than the AV. Both translate it by
"behold" in Luke 23:55 (of the sepulchre); "we beheld," in John
1:14, of the glory of the Son of God; "beheld," RV, in John
1:32; Acts 1:11; 1 John 1:1 (more than merely seeing); 1 John
4:12,14. See LOOK, SEE.

<9,,2029,epopteuo>
from epi "upon," and a form of horao, "to see," is used of
"witnessing as a spectator, or overseer," 1 Pet. 2:12; 3:2.

        Note: The corresponding noun epoptes, "an eye-witness,"
found in 2 Pet. 1:16, was used by the Greeks of those who had
attained to the highest grade of certain mysteries, and the word
is perhaps purposely used here of those who were at the
transfiguration of Christ. See EYEWITNESS.

<10,,816,atenizo>
from atenes, "strained, intent," denotes "to gaze upon,"
"beholding earnestly," or "steadfastly" in Acts 14:9; 23:1. See
FASTEN, LOOK, SET, B, Note (5).

<11,,2657,katanoeo>
a strengthened form of noeo, "to perceive," (kata, intensive),
denotes "the action of the mind in apprehending certain facts
about a thing;" hence, "to consider;" "behold," Acts 7:31,32;
Jas. 1:23,24. See CONSIDER, DISCOVER, PERCEIVE.

<12,,2734,katoptrizo>
from katoptron, "a mirror" (kata, "down," ops, "an eye or
sight"), in the Active Voice, signifies "to make to reflect, to
mirror;" in the Middle Voice, "to reflect as a mirror;" so the
RV in 2 Cor. 3:18, for AV, "beholding as in a glass." The whole
context in the 3rd chapter and the first part of the 4th bears
out the RV.

        Note: For epeidon (from ephorao), Acts 4:29, see LOOK,
No. 9. For proorao, Acts 2:25, RV, "behold," see FORESEE.

$$T0000257
\Behove\
<1,,3784,opheilo>
"to owe," is once rendered "behove," Heb. 2:17; it indicates a
necessity, owing to the nature of the matter under
consideration; in this instance, the fulfillment of the justice
and love of God, voluntarily exhibited in what Christ
accomplished, that He might be a merciful and faithful High
Priest. See BOUND, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST,
NEED, OUGHT, OWE.

<2,,1163,dei>
"it is necessary," is rendered "behoved," in Luke 24:46; RV,
(that the Christ) "should" (suffer). Dei expresses a logical
necessity, opheilo, a moral obligation; cp. chre, Jas. 3:10,
"ought," which expresses a need resulting from the fitness of
things (Trench, cvii). See MEET, MUST, NEED, OUGHT.

$$T0000258
\Being\
* When not part of another verb (usually the participle), or
part of a phrase, this word translates one of the following:

        (a) the present participle of eimi, "to be," the verb of
ordinary existence;

        (b) the participle of ginomai, "to become," signifying
origin or result;

        (c) the present participle of huparcho, "to exist,"
which always involves a preexistent state, prior to the fact
referred to, and a continuance of the state after the fact. Thus
in Phil. 2:6, the phrase "who being (huparchon) in the form of
God," implies His preexistent Deity, previous to His birth, and
His continued Deity afterwards.

        In Acts 17:28 the phrase "we have our being" represents
the present tense of the verb to be, "we are."

$$T0000259
\Belial\
<1,,955,belial>
is a word frequently used in the Old Testament, with various
meanings, especially in the books of Samuel, where it is found
nine times. See also Deut. 13:13; Jud. 19:22; 20:13; 1 Kings
21:10,13; 2 Chron. 13:7. Its original meaning was either
"worthlessness" or "hopeless ruin" (see the RV, margin). It also
had the meanings of "extreme wickedness and destruction," the
latter indicating the destiny of the former. In the period
between the OT and the NT it came to be a proper name for Satan.
There may be an indication of this in Nahum 1:15, where the word
translated "the wicked one" is Belial.

        The oldest form of the word is "Beliar," possibly from a
phrase signifying "Lord of the forest," or perhaps simply a
corruption of the form "Belial," due to harsh Syriac
pronunciation. In the NT, in 2 Cor. 6:15, it is set in contrast
to Christ and represents a personification of the system of
impure worship connected especially with the cult of Aphrodite.

$$T0000260
\Belief, Believe, Believers\
<A-1,Verb,4100,pisteuo>
"to believe," also "to be persuaded of," and hence, "to place
confidence in, to trust," signifies, in this sense of the word,
reliance upon, not mere credence. It is most frequent in the
writings of the Apostle John, especially the Gospel. He does not
use the noun (see below). For the Lord's first use of the verb,
see John 1:50. Of the writers of the Gospels, Matthew uses the
verb ten times, Mark ten, Luke nine, John ninety-nine. In Acts
5:14 the present participle of the verb is translated
"believers." See COMMIT, INTRUST, TRUST.

<A-2,Verb,3982,peitho>
"to persuade," in the Middle and Passive Voices signifies "to
suffer oneself to be persuaded," e.g., Luke 16:31; Heb. 13:18;
it is sometimes translated "believe" in the RV, but not in Acts
17:4, RV, "were persuaded," and Acts 27:11, "gave (more) heed;"
in Acts 28:24, "believed." See AGREE, ASSURE, OBEY, PERSUADE,
TRUST, YIELD.

        Note: For apisteo, the negative of No. 1, and apeitheo,
the negative of No. 2, see DISBELIEVE, DISOBEDIENT.

<B-1,Noun,4102,pistis>
"faith," is translated "belief" in Rom. 10:17; 2 Thess. 2:13.
Its chief significance is a conviction respecting God and His
Word and the believer's relationship to Him. See ASSURANCE,
FAITH, FIDELITY.

        Note: In 1 Cor. 9:5 the word translated "believer" (RV),
is adelphe, "a sister," so 1 Cor. 7:15; Rom. 16:1; Jas. 2:15,
used, in the spiritual sense, of one connected by the tie of the
Christian faith.

<C-1,Adjective,4103,pistos>
(a) in the Active sense means "believing, trusting;" (b) in the
Passive sense, "trusty, faithful, trustworthy." It is translated
"believer" in 2 Cor. 6:15; "them that believe" in 1 Tim. 4:12,
RV (AV, "believers"); in 1 Tim. 5:16, "if any woman that
believeth," lit., "if any believing woman." So in 1 Tim. 6:2,
"believing masters." In 1 Pet. 1:21 the RV, following the most
authentic mss., gives the noun form, "are believers in God" (AV,
"do believe in God"). In John 20:27 it is translated
"believing." It is best understood with significance (a), above,
e.g., in Gal. 3:9; Acts 16:1; 2 Cor. 6:15; Titus 1:6; it has
significance (b), e.g., in 1 Thess. 5:24; 2 Thess. 3:3 (see
Notes on Thess. p. 211, and Gal. p. 126, by Hogg and Vine). See
FAITHFUL, SURE.

        Notes: (1) The corresponding negative verb is apisteo, 2
Tim. 2:13, AV, "believe not" RV, "are faithless," in contrast to
the statement "He abideth faithful."

        (2) The negative noun apistia, "unbelief," is used twice
in Matthew (Matt. 13:58; 17:20), three times in Mark (Mark 6:6;
9:24; 16:14), four times in Romans (Rom. 3:3; 4:20; 11:20,23);
elsewhere in 1 Tim. 1:13; Heb. 3:12,19. (3) The adjective
apistos is translated "unbelievers" in 1 Cor. 6:6; 2 Cor. 6:14;
in 2Cor. 6:15, RV, "unbeliever" (AV, "infidel"); so in 1 Tim.
5:8; "unbelieving" in 1 Cor. 7:12-15; 14:22-24; 2 Cor. 4:4;
Titus 1:15; Rev. 21:8; "that believe not" in 1 Cor. 10:27. In
the Gospels it is translated "faithless" in Matt. 17:17; Mark
9:19; Luke 9:41; John 20:27, but in Luke 12:46, RV,
"unfaithful," AV, "unbelievers." Once it is translated
"incredible," Acts 26:8. See FAITHLESS, INCREDIBLE, UNBELIEVER.

        (4) Plerophoreo, in Luke 1:1 (AV, "are most surely
believed," lit., "have had full course"), the RV renders "have
been fulfilled." See FULFILL, KNOW, PERSUADE, PROOF.

$$T0000261
\Belly\
<1,,2836,koilia>
from koilos, "hollow" (Lat., coelum, "heaven," is connected),
denotes the entire physical cavity, but most frequently was used
to denote "the womb." In John 7:38 it stands metaphorically for
the innermost part of man, the soul, the heart. See WOMB.

<2,,1064,gaster>
(cp. Eng., "gastritis"), is used much as No. 1, but in Titus
1:12, by synecdoche (a figure of speech in which the part is put
for the whole, or vice versa), it is used to denote "gluttons,"
RV, for AV, "bellies." See GLUTTON, WOMB.

$$T0000262
\Belong\
* Note: This word represents (a) a phrase consisting of eimi,
"to be," with or without a preposition and a noun, and usually
best rendered, as in the RV, by the verb "to be," Mark 9:41,
lit., "ye are of Christ;" Luke 23:7; Heb. 5:14; cp. Rom. 12:19,
"belongeth unto Me," RV; (b) a phrase consisting of the neuter
plural of the definite article, either with the preposition
pros, "unto," as in Luke 19:42, where the phrase "the things
which belong unto peace" (RV) is, lit., "the (things) unto
peace," or with the genitive case of the noun, as in 1 Cor.
7:32, AV, "the things that belong to the Lord," RV, suitably,
"the things of the Lord;" (c) a distinct verb, e.g., metecho,
"to partake of, share in," Heb. 7:13 RV, "belongeth to (another
tribe)," AV, "pertaineth to."

$$T0000263
\Beloved\
<A-1,Adjective,27,agapetos>
from agapao, "to love," is used of Christ as loved by God, e.g.,
Matt. 3:17; of believers (ditto), e.g., Rom. 1:7; of believers,
one of another, 1 Cor. 4:14; often, as a form of address, e.g.,
1 Cor. 10:14. Whenever the AV has "dearly beloved," the RV has
"beloved;" so, "well beloved" in 3 John 1:1; in 1 John 2:7, AV,
"brethren" (adelphos), the RV has "beloved," according to the
mss. which have agapetos. See DEAR.

<B-1,Verb,25,agapao>
in its perfect participle Passive form, is translated "beloved"
in Rom. 9:25; Eph. 1:6; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13.
In Jude 1:1 the best texts have this verb (RV); the AV,
"sanctified" follows those which have hagiazo. See LOVE.

        Note: In Luke 9:35, the RV, translating from the most
authentic mss., has "My chosen" (eklego), for AV, "beloved"
(agapetos); so in Philem. 1:2, "sister" (adelphe).

$$T0000264
\Beneath\
<1,,2736,kato>
signifies (a) "down, downwards," Matt. 4:6; Luke 4:9; John
8:6,8; Acts 20:9; (b) "below, beneath," of place, Mark 14:66;
the realms that lie below in contrast to heaven, John 8:23; the
earth, as contrasted with the heavens, Acts 2:19; with heos,
"unto," Matt. 27:51; Mark 15:38. The comparative degree,
katotero, "under," is used in Matt. 2:16. See BOTTOM, UNDER.

$$T0000265
\Benefit, Benefactor\
<1,,2108,euergesia>
lit., "good work" (eu, "well," ergon, "work"), is found in Acts
4:9, "good deed," and 1 Tim. 6:2, "benefit."

<2,,2110,euergetes>
"a benefactor," expresses the agent, Luke 22:25.

<3,,5485,charis>
"grace," is once rendered "benefit," 2 Cor. 1:15; it stresses
the character of the "benefit," as the effect of the gracious
disposition of the benefactor. See ACCEPTABLE, FAVOR, GRACE,
LIBERALITY, PLEASURE, THANK.

<4,,18,agathon>
the neuter of agathos, used as a noun in Philem. 1:14, is
translated "benefit," AV; RV, "goodness." See GOOD.

$$T0000266
\Benevolence\
<1,,2133,eunoia>
"good will" (eu, "well," nous, "the mind"), is rendered
"benevolence" in 1 Cor. 7:3, AV. The RV, following the texts
which have opheilen ("due"), has "her due," a more comprehensive
expression; in Eph. 6:7, "good will."

$$T0000267
\Bereaved, Bereft\
<1,,642,aporphanizomai>
lit., "to be rendered an orphan" (apo, "from," with the thought
of separation, and orphanos, "an orphan"), is used
metaphorically in 1 Thess. 2:17 (AV, "taken from;" RV,
"bereaved"), in the sense of being "bereft" of the company of
the saints through being compelled to leave them (cp. the
similes in 7 and 11). The word has a wider meaning than that of
being an orphan.

        Note: The corresponding adjective, orphanos, is
translated "desolate" in John 14:18 (AV, "comfortless");
"fatherless" in Jas. 1:27; see DESOLATE, FATHERLESS.

<2,,650,apostereo>
"to rob, defraud, deprive," is used in 1 Tim. 6:5, in the
Passive Voice, of being deprived or "bereft" (of the truth),
with reference to false teachers (AV, "destitute"). See DEFRAUD,
DESTITUTE, FRAUD.

$$T0000268
\Beryl\
<1,,969,berullos>
"beryl," is a precious stone of a sea-green color, Rev. 21:20
(cp. Exod. 28:20).

$$T0000269
\Beseech\
<1,,3870,parakaleo>
the most frequent word with this meaning, lit. denotes "to call
to one's side," hence, "to call to one's aid." It is used for
every kind of calling to a person which is meant to produce a
particular effect, hence, with various meanings, such as
"comfort, exhort, desire, call for," in addition to its
significance "to beseech," which has a stronger force than aiteo
(see ASK). See, e.g., the RV "besought" in Mark 5:18; Acts 8:31;
19:31; 1 Cor. 16:12. See CALL, No. 6, Note (2), COMFORT, DESIRE,
EXHORT, INTREAT, PRAY.

<2,,2065,erotao>
often translated by the verb "to beseech," in the Gospels, is
elsewhere rendered "beseech," in 1 Thess. 4:1; 5:12; 2 Thess.
2:1; 2 John 1:5. See under ASK, No. 2.

<3,,1189,deomai>
"to desire, to long for," usually representing the word "need,"
is sometimes translated "beseech," e.g., Luke 5:12; Acts 21:39;
2 Cor. 10:2; Gal. 4:12. It is used of prayer to God, in Matt.
9:38; Luke 10:2; 21:36; 22:32; Acts 4:31; 8:22,24; 10:2; Rom.
1:10; 1 Thess. 3:10. See PRAY, REQUEST.

        Note: Proskuneo is wrongly rendered "besought" in the AV
marg. of Matt. 18:26. The word signifies "to worship."

$$T0000270
\Beset\
<1,,2139,euperistatos>
used in Heb. 12:1, and translated "which doth so easily beset,"
lit. signifies "standing well (i.e., easily) around" (eu,
"well," peri, "around," statos, "standing," i.e., easily
encompassing). It describes sin as having advantage in favor of
its prevailing.

$$T0000271
\Beside, Besides\
<1,,5565,choris>
"separately, apart from, besides," is translated "beside" in
Matt. 14:21; 15:38; 2 Cor. 11:28. See APART, SEPARATE, WITHOUT.

<2,,3063,loipon>
is rendered "besides" in 1 Cor. 1:16. See FINALLY.

        Notes: (1) Pareiserchomai, in Rom. 5:20, signifies "to
come in beside," i.e., of the Law, as coming in addition to sin
committed previously apart from law, the prefix par--- (i.e.,
para) denoting "beside" (the AV, "entered" is inadequate); in
Gal. 2:4 ("came in privily"). See COME.

        (2) In Philem. 1:19, prosopheilo signifies "to owe in
addition" (pros, "besides," and opheilo, "to owe"): "thou owest
(to me even thine own self) besides."

        (3) In 2 Pet. 1:5, the phrase, wrongly translated in the
AV, "beside this," means "for this very cause" (RV).

$$T0000272
\Beside oneself (to be)\
<1,,1839,existemi>
primarily and lit. means "to put out of position, displace;"
hence, (a) "to amaze," Luke 24:22 (for AV, "make ...
astonished"); Acts 8:9,11 (AV, "bewitched"); or "to be amazed,
astounded," Matt. 12:23; Mark 6:51; (b) "to be out of one's
mind, to be beside oneself," Mark 3:21; 2 Cor. 5:13, in the
latter of which it is contrasted with sophroneo, "to be of a
sound mind, sober." See AMAZE.

<2,,3105,mainomai>
"to be mad, to rave," is said of one who so speaks that he
appears to be out of his mind, Acts 26:24, translated "thou art
beside thyself," AV; RV, "thou art mad." In Acts: 26:25; John
10:20; Acts 12:15; 1 Cor. 14:23, both versions use the verb to
be mad. See MAD.

        Note: For paraphroneo, 2 Cor. 11:23, RV, see FOOL, B,
No. 2.

$$T0000273
\Best\
<1,,4413,protos>
is one of two words translated "best" in the AV, but the only
one so rendered in the RV. In Luke 15:22 "the best (robe)" is,
lit., "the first (robe)," i.e., chief, principal, first in rank
or quality. See BEFORE, BEGINNING, CHIEF, FIRST, FORMER.

<2,,3187,meizon>
"greater," is translated "best" in 1 Cor. 12:31, "the best
gifts," greater, not in quality, but in importance and value. It
is the comparative degree of megas, "great;" the superlative,
megistos, is used only in 2 Pet. 1:4. See ELDER, GREATER and
MORE.

$$T0000274
\Bestow\
<1,,1325,didomi>
"to give," is rendered "bestow" in 1 John 3:1, the implied idea
being that of giving freely. The AV has it in 2 Cor. 8:1; the RV
adheres to the lit. rendering, "the grace of God which hath been
given in the churches of Macedonia." See ADVENTURE and
especially GIVE.

<2,,4863,sunago>
"to bring together" (sun, "together," ago, "to bring"), is used
in the sense of "bestowing," or stowing, by the rich man who
laid up his goods for himself, Luke 12:17,18. See ASSEMBLE,
COME, GATHER, LEAD, RESORT, TAKE.

<3,,2872,kopiao>
(a) "to grow tired with toil," Matt. 11:28; John 4:6; Rev. 2:3,
also means (b) "to bestow labor, work with toil," Rom. 16:6;
Gal. 4:11; in John 4:38, AV, "bestowed (no) labor," RV, "have
(not) labored," and, in the same verse, AV and RV, "labored."
See LABOR, TOIL, WEARY.

<4,,5595,psomizo>
primarily "to feed by putting little bits into the mouths of
infants or animals," came to denote simply "to give out food, to
feed," and is rendered by the phrase "bestow ... to feed" in 1
Cor. 13:3; "feed," Rom. 12:20; there the person to be fed is
mentioned; in 1 Cor. 13:3 the material to be given is specified,
and the rendering "bestow ... to feed" is necessary. See FEED.

<5,,4060,peritithemi>
"to put around or on" (peri, "around," tithemi, "to put"), is
translated in 1 Cor. 12:23 (metaphorically) "bestow" (marg.,
"put on"). See PUT, SET, No. 5.

<6,,5483,charizomai>
"to show favor, grant, bestow," is rendered "bestowed" in Luke
7:21, RV, for AV, "gave." Here and in Gal. 3:18, the verb might
be translated "graciously conferred." See DELIVER, FORGIVE,
GIVE, GRANT.

        Note: For "freely bestowed" see ACCEPT, A, Note.

$$T0000275
\Betray, Betrayer\
<A-1,Verb,3860,paradidomi>
"to betray" (para, "up," didomi, "to give"), lit., "to give
over," is used either (a) in the sense of delivering a person or
thing to be kept by another, to commend, e.g., Acts 28:16; (b)
to deliver to prison or judgment, e.g., Matt. 4:12; 1 Tim. 1:20;
(c) to deliver over treacherously by way of "betrayal," Matt.
17:22 (RV, "delivered"); Matt. 26:16; John 6:64 etc.; (d) to
hand on, deliver, e.g., 1 Cor. 11:23; (e) to allow of something
being done, said of the ripening of fruit, Mark 4:29, RV, "is
ripe" (marg., "alloweth"). See BRING, Note (4), CAST, COMMIT,
DELIVER, GIVE, HAZARD, PUT (in prison), RECOMMEND.

<B-1,Noun,4273,prodotes>
"a betrayer" (akin to A), is translated "betrayers" in Acts
7:52; "traitor," "traitors," in Luke 6:16; 2 Tim. 3:4. See
TRAITOR.

$$T0000276
\Betroth\
<1,,3423,mnesteuo>
in the Active Voice, signifies "to woo a woman and ask for her
in marriage;" in the NT, only in the Passive Voice, "to be
promised in marriage, to be betrothed," Matt. 1:18; Luke 1:27;
2:5, RV, "betrothed," (AV, "espoused"). See ESPOUSED.

$$T0000277
\Better\
<1,,2909,kreisson>
from kratos, "strong" (which denotes power in activity and
effect), serves as the comparative degree of agathos, "good"
(good or fair, intrinsically). Kreisson is especially
characteristic of the Epistle to the Hebrews, where it is used
12 times; it indicates what is (a) advantageous or useful, 1
Cor. 7:9,38; 11:17; Heb. 11:40; 12:24; 2 Pet. 2:21; Phil. 1:23,
where it is coupled with mallon, "more," and pollo, "much, by
far," "very far better" (RV); (b) excellent, Heb. 1:4; 6:9;
7:7,19,22; 8:6; 9:23; 10:34; 11:16,35.

<2,,2570 3123,kalon ... mallon>
the neuter of kalos, with mallon, "more," is used in Mark 9:42,
"it were better (lit., 'much better') for him if a great
millstone were hanged about his neck." In verses Mark
9:43,45,47, kalos is used alone (RV, "good," for AV, "better").

        Note: In Luke 5:39 the most authentic texts have
chrestos, "good," instead of the comparative, chrestoteros,
"better."

$$T0000278
\Better (be)\
<1,,1308,diaphero>
used (a) transitively, means "to carry through" or "about" (dia,
"through," phero, "to carry"), Mark 11:16 ("carry ... through");
Acts 13:49; 27:27 ("driven to and fro"); (b) intransitively, (1)
"to differ," Rom. 2:18; Gal. 2:6; Phil. 1:10; (2) "to excel, be
better," e.g., Matt. 6:26; 10:31 ("of more value"); Matt. 12:12;
Luke 12:7,24; 1 Cor. 15:41; Gal. 4:1; some would put Rom. 2:18
and Phil. 1:10 here (see marg.). See CARRY, DIFFER, DRIVE,
EXCELLENT, MATTER (make), PUBLISH.

<2,,4052,perisseuo>
"to be over or above (a number), to be more than enough, to be
pre-eminent, superior," Matt. 5:20, is translated "are we the
better," in 1 Cor. 8:8 (cp. 15:58; Rom. 15:13; 2 Cor. 3:9; 8:7;
Phil. 1:9; Col. 2:7; 1 Thess. 4:1,10). See ABOUND.

<3,,3081,lusiteleo>
signifies "to indemnify, pay expenses, pay taxes" (from luo, "to
loose," telos, "toll, custom"); hence, "to be useful,
advantageous, to be better," Luke 17:2.

<4,,5242,huperecho>
lit. means "to hold or have above" (huper, "above," echo, "to
hold"); hence, metaphorically, to be superior to, to be better
than, Phil. 2:3; 1 Pet. 2:13, "supreme," in reference to kings;
in Rom. 13:1, "higher;" Phil. 3:8, "excellency," more strictly
"the surpassing thing, (namely, the knowledge of Christ);" in
Phil. 4:7 "passeth." See EXCELLENCY, HIGHER, PASS, SUPREME.

        Notes: (1) In Rom. 3:9 the RV rightly translates proecho
(which there is used in the Passive Voice, not the Middle) "are
we in worse case than ...?," i.e., "are we surpassed?" "are we
at a disadvantage?" The question is, are the Jews, so far from
being better off than the Gentiles, in such a position that
their very privileges bring them into a greater disadvantage or
condemnation than the Gentiles? The AV "are we better" does not
convey the meaning.

        (2) Sumphero, in Matt. 18:6, AV, is translated "it were
better for him," RV, "profitable." See Matt. 5:29,30 etc. See
BRING, EXPEDIENT, GOOD, D, Note (2), PROFITABLE.

$$T0000279
\Bettered (to be)\
<1,,5623,opheleo>
in the Active Voice signifies "to help, to succor, to be of
service;" in the Passive "to receive help, to derive profit or
advantage;" in Mark 5:26, "was (nothing) bettered," of the woman
who had an issue of blood. See under ADVANTAGE, C, No. 1, and
cp. A, Nos. 2, 3 and B.

$$T0000280
\Between\
* In addition to the prepositions en and pros (see Note +, p.
9), the following have this meaning:

<1,,303 3349,ana meson>
lit., "up to the middle of," i.e., among, or in the midst of,
hence, between, is used in 1 Cor. 6:5, of those in the church
able to decide between brother and brother, instead of their
going to law with one another in the world's courts.

<2,,3342,metaxu>
"in the midst, or between" (from meta, and xun, i.e., sun,
"with"), is used as a preposition, (a) of mutual relation, Matt.
18:15; Acts 15:9; Rom. 2:15, RV, "one with another," lit.,
"between one another," for AV, "the meanwhile;" (b) of place,
Matt. 23:35; Luke 11:51; 16:26; Acts 12:6; (c) of time,
"meanwhile," John 4:31. In Acts 13:42, the AV marg. has "in the
week between," the literal rendering. See WHILE.

        Note: The phrase ek meta (ek, "out of," meta, "with") is
translated "between ... and" in the AV of John 3:25 (RV, "on the
part of ... with").

$$T0000281
\Bewail\
<1,,2799,klaio>
"to wail," whether with tears or any external expression of
grief, is regularly translated "weep" in the RV; once in the AV
it is rendered "bewail," Rev. 18:9. See WEEP.

        Note: The associated noun is klauthmos, "weeping." Cp.
dakruo, "to weep," John 11:35.

<2,,2875,kopto>
primarily, "to beat, smite;" then, "to cut off," Matt. 21:8;
Mark 11:8, is used in the Middle Voice, of beating oneself,
beating the breast, as a token of grief; hence, "to bewail,"
Matt. 11:17 (RV, "mourn," for AV, "lament"); Matt. 24:30,
"mourn;" Rev. 1:7 (RV, "mourn;" AV, "wail"); in Luke 8:52; 23:27
"bewail;" in Rev. 18:9, "wail" (for AV, "lament"). See CUT,
MOURN. Cp. kopetos, "lamentation," Acts 8:2.

<3,,3996,pentheo>
denotes "to lament, mourn," especially for the dead; in 2 Cor.
12:21, RV, "mourn" (AV, "bewail"). See also Rev. 18:11,15,19.
Cp. penthos, "mourning." See MOURN.

        Notes: (1) Threneo, "to sing a dirge, to lament," is
rendered "wail" in Matt. 11:17, RV; "mourned" in Luke 7:32; "to
lament" in Luke 23:27; John 16:20. Threnos, "lamentation,"
occurs in Matt. 2:18.

        (2) Odurmos from oduromai, "to wail" (a verb not found
in the NT), denotes "mourning," Matt. 2:18; 2 Cor. 7:7.

        (3) Cp. lupeomai, "to grieve;" see also Trench, Syn.
lxv.

$$T0000282
\Beware\
<1,,991,blepo>
"to see," is applied to mental vision, and is sometimes used by
way of warning "to take heed" against an object, Mark 8:15;
12:38; Acts 13:40; Phil. 3:2 (three times); in Col. 2:8, RV,
"take heed," marg., "see whether." See BEHOLD.

<2,,4337,prosecho>
lit., "to hold to" (pros, "to," echo, "to have, to hold"),
hence, "to turn one's mind or attention to a thing by being on
one's guard against it" is translated "beware" in Matt. 7:15;
10:17; 16:6,11,12; Luke 12:1; 20:46. See ATTEND, HEED, REGARD.

<3,,5442,phulasso>
"to guard, watch, keep," is used, in the Middle Voice, of being
"on one's guard against" (the Middle V. stressing personal
interest in the action), Luke 12:15, "beware of," RV, "keep
yourselves from," as in Acts 21:25; in 2 Tim. 4:15, "be thou
ware;" in 2 Pet. 3:17, "beware." See GUARD, KEEP, OBSERVE, SAVE.

$$T0000283
\Bewitch\
<1,,940,baskaino>
primarily, "to slander, to prate about anyone;" then "to bring
evil on a person by feigned praise, or mislead by an evil eye,
and so to charm, bewitch" (Eng., "fascinate" is connected), is
used figuratively in Gal. 3:1, of leading into evil doctrine.

<2,,1839,existemi>
is rendered "bewitch" in Acts 8:9,11, AV, concerning Simon the
sorcerer; it does not mean "to bewitch," as in the case of the
preceding verb, but "to confuse, amaze" (RV). See AMAZE, B. No.
1.

$$T0000284
\Bewray\
* Note: The word "bewrayeth," Matt. 26:73, is a translation of
poieo, "to make," with delos, "manifest, evident;" lit., "maketh
thee manifest."

$$T0000285
\Beyond\
* In addition to the preposition huper, "over," rendered
"beyond" in 2 Cor. 8:3, the following adverbs have this meaning:

<1,,1900,epekeina>
epi, "upon," and ekeina, "those," the word "parts" being
understood, is used in Acts 7:43.

<2,,4008,peran>
"on the other side, across," is used with the definite article,
signifying the regions "beyond," the opposite shore, Matt. 8:18
etc. With verbs of going it denotes direction towards and
"beyond" a place, e.g., John 10:40. It frequently indicates
"beyond," of locality, without a verb of direction, Matt. 16:5;
Mark 10:1, RV; John 1:28; 3:26. See FARTHER, SIDE.

        Note: In 2 Cor. 10:14, the verb huperekteino, "to
stretch overmuch," is so rendered in the RV, for AV, "... beyond
our measure." In 2 Cor. 10:16 the adverb huperekeina, "beyond,"
is used as a preposition.

$$T0000286
\Bid, Bidden, Bade, Bid again\
<1,,2564,kaleo>
"to call," often means "to bid," in the sense of "invite," e.g.,
Matt. 22:3,4,8,9; Luke 14:7-10,13, RV; Rev. 19:9, RV. See CALL,
NAME, SURNAME.

<2,,2753,keleuo>
"to command," is translated "bid" in Matt. 14:28, only. See
COMMAND, No. 5. Compare the synonym entello, "to command."

<3,,3004,eipon>
used as the aorist tense of lego, "to speak, to say," sometimes
has the meaning of "commanding, or bidding," and is translated
"bid," or "bade," e.g., in Matt. 16:22; 23:3; Luke 10:40; 9:54,
AV, "command," RV, "bid;" Acts 11:12; "bidding," Acts 22:24, RV.
See SAY, SPEAK.

<4,,479,antikaleo>
"to bid again, invite in turn," is found in Luke 14:12.

        Notes: (1) Lego, "to say," is translated "bid" and
"biddeth" in the AV of 2 John 1:10,11; RV, "give (him no
greeting)," "giveth (him greeting)". See GREETING.

        (2) In Matt. 1:24, prostasso, "to command," is
translated "had bidden," AV; RV, "commanded." See COMMAND.

$$T0000287
\Bid Farewell\
<1,,657,apotasso>
is used in the Middle Voice to signify "to bid adieu to a
person." It primarily means "to set apart, separate" (apo,
"from," tasso, "to set, arrange"); then, "to take leave of, to
bid farewell to," Mark 6:46 (RV); Luke 9:61; "to give parting
instructions to," Acts 18:18,21; 2 Cor. 2:13; "to forsake,
renounce," Luke 14:33. See FORSAKE, RENOUNCE, SEND, Note (2) at
end.

<2,,575 782,apaspazomai>
"to bid farewell" (apo, "from," aspazomai, "to greet"), is used
in Acts 21:6, AV, "had taken our leave of;" RV, "bade ...
farewell."

$$T0000288
\Bier\
<1,,4673,soros>
originally denoted a receptacle for containing the bones of the
dead, "a cinerary urn;" then "a coffin," Gen. 50:26; Job 21:32;
then, "the funeral couch of bier" on which the Jews bore their
dead to burial, Luke 7:14.

$$T0000289
\Bill\
<1,,975,biblion>
primarily "a small book, a scroll, or any sheet on which
something has been written;" hence, in connection with
apostasion, "divorce," signifies "a bill of divorcement," Matt.
19:7 (AV, "writing"); Mark 10:4. See BOOK, SCROLL, WRITING.

<2,,1121,gramma>
from grapho "to write" (Eng., "graph, graphic," etc.), in Luke
16:6, AV, is translated "bill." It lit. signifies that which is
drawn, a picture; hence, a written document; hence, a "bill," or
bond, or note of hand, showing the amount of indebtedness. In
the passage referred to the word is in the plural, indicating
perhaps, but not necessarily, various "bills." The bonds
mentioned in rabbinical writings, were formal, signed by
witnesses and the Sanhedrin of three, or informal, when only the
debtor signed. The latter were usually written on wax, and
easily altered. See LEARNING, LETTER, SCRIPTURE, WRITING.

$$T0000290
\Billows\
* For BILLOWS, Luke 21:25, RV, see WAVE

$$T0000291
\Bind, Binding (see also Bound)\
<1,,1210,deo>
"to bind," is used (a) literally, of any sort of "binding,"
e.g., Acts 22:5; 24:27, (b) figuratively, of the Word of God, as
not being "bound," 2 Tim. 2:9, i.e., its ministry, course and
efficacy were not hindered by the bonds and imprisonment
suffered by the Apostle. A woman who was bent together, had been
"bound" by Satan through the work of a demon, Luke 13:16. Paul
speaks of himself, in Acts 20:22, as being "bound in the
spirit," i.e., compelled by his convictions, under the
constraining power of the Spirit of God, to go to Jerusalem. A
wife is said to be "bound" to her husband, Rom. 7:2; 1 Cor.
7:39; and the husband to the wife, 1 Cor. 7:27. The Lord's words
to the Apostle Peter in Matt. 16:19, as to "binding," and to all
the disciples in Matt. 18:18, signify, in the former case, that
the Apostle, by his ministry of the Word of Life, would keep
unbelievers outside the kingdom of God, and admit those who
believed. So with regard to Matt. 18:18, including the exercise
of disciplinary measures in the sphere of the local church; the
application of the Rabbinical sense of forbidding is
questionable. See BOND, KNIT, Note. TIE.

<2,,4019,perideo>
peri, "around," with No. 1, "to bind around," is used in John
11:44 of the napkin around the face of Lazarus. Cp. Job 12:18,
Sept.

<3,,5265,hupodeo>
hupo, "under," with No. 1, "to bind underneath," is used of
binding of sandals, Acts 12:8; rendered "shod" in Mark 6:9; Eph.
6:15. See SHOD.

<4,,2611,katadeo>
kata, "down," with No. 1, "to bind or tie down, or bind up," is
used in Luke 10:34 of the act of the good Samaritan.

<5,,4887,sundeo>
sun, "together," and No. 1, "to bind together," implying
association, is used in Heb. 13:3 of those bound together in
confinement.

<6,,1195,desmeuo>
signifies "to put in fetters or any kind of bond," Luke 8:29;
Acts 22:4, or "to bind a burden upon a person," Matt. 23:4. The
verb is connected with No. 1.

        Notes: (1) Cp. desmos, "a band, bond, fetter," e.g.,
Luke 13:16, and desmios, "bound," Acts 25:14, AV (RV, "a
prisoner"); Heb. 13:3, "them that are in bonds." See BOND,
CHAIN, PRISONER, STRING.

        (2) Sundesmos (see No. 5, above), "that which binds
together," is translated "bands," in Col. 2:19. See BONDS.

<7,,4385,proteino>
lit., "to stretch forth" (pro, "forth," teino, "to stretch"), is
used in Acts 22:25, AV, "they bound;" RV, "they had tied (him)
up," in reference to the preparations made for scourging,
probably, to stretch the body forward, to make it tense for
severer punishment. See TIE.

$$T0000292
\Bird (fowl)\
<1,,3732,orneon>
is probably connected with a word signifying "to perceive, to
hear;" Rev. 18:2; 19:17,21. See FOWL. Cp. ornis, a hen.

<2,,4071,peteinon>
signifies "that which is able to fly, winged." It is connected
with ptenon signifying "feathered, winged," which is used in 1
Cor. 15:39. Cp. petomai and petaomai, "to fly." In the Gospels
the RV always translates it "birds," e.g., Matt. 6:26; but
"fowls" in Acts 10:12; 11:6. The AV unsuitably has "fowls," in
the Gospels, except Matt. 8:20; 13:32; Luke 9:58.

$$T0000293
\Birth\
<1,,1083,gennesis>
"a birth, begetting, producing" (related to gennao, "to beget"),
is used in Matt. 1:18; Luke 1:14. Some mss. have genesis,
"lineage, birth" (from ginomai, "to become").

<2,,1079,genete>
"a being born, or the hour of birth" (related to genea, "race,
generation"), is connected with ginomai, "to become, to be
born," and is used in John 9:1.

        Notes (1) For genesis and gennema see FRUIT, GENERATION,
NATURE.

        (2) In Gal. 4:19, odino, "to have birth pangs," is
rendered "travail in birth," AV; RV, "am in travail." See Rev.
12:2.

$$T0000294
\Birthday\
<1,,1077,genesia>
a neuter plural (akin to genesis, "lineage," from ginomai),
primarily denoted "the festivities of a birthday, a birthday
feast," though among the Greeks it was also used of a festival
in commemoration of a deceased friend. It is found in Matt.
14:6; Mark 6:21. Some have regarded it as the day of the king's
accession, but this meaning is not confirmed in Greek writings.

$$T0000295
\Birthright\
<1,,4415,protokia>
"a birthright" (from protos, "first," tikto, "to beget"), is
found in Heb. 12:16, with reference to Esau (cp. prototokos,
firstborn). The "birthright" involved pre-eminence and
authority, Gen. 27:29; 49:3. Another right was that of the
double portion, Deut. 21:17; 1 Chron. 5:1,2. Connected with the
"birthright" was the progenitorship of the Messiah. Esau
transferred his "birthright" to Jacob for a paltry mess of
pottage, profanely despising this last spirtual privilge, Gen.
25; 27. In the history of the nation God occassionally set aside
the "birthright," to show that the objects of His choice
depended not on the will of the flesh, but on His own authority.
Thus Isaac was preferred to Ishmael, Jacob to Esau, Joseph to
Reuben, David to his elder brethren, Solomon to Adonijah. See
FIRSTBORN.

$$T0000296
\Bishop (overseer)\
<1,,1985,episkopos>
lit., "an overseer" (epi, "over," skopeo, "to look or watch"),
whence Eng. "bishop," which has precisely the same meaning, is
found in Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet.
2:25. See OVERSEER.

        Note: Presbuteros, "an elder," is another term for the
same person as bishop or overseer. See Acts 20:17 with verse
Acts 20:28. The term "elder" indicates the mature spiritual
experience and understanding of those so described; the term
"bishop," or "overseer," indicates the character of the work
undertaken. According to the Divine will and appointment, as in
the NT, there were to be "bishops" in every local church, Acts
14:23; 20:17; Phil. 1:1; Titus 1:5; Jas. 5:14. Where the
singular is used, the passage is describing what a "bishop"
should be, 1 Tim. 3:2; Titus 1:7. Christ Himself is spoken of as
"the ... Bishop of our souls," 1 Pet. 2:25. See ELDER.

<2,,1984,episkope>
besides its meaning, "visitation," e.g., 1 Pet. 2:12 (cp. the
Sept. of Exod. 3:16; Isa. 10:3; Jer. 10:15), is rendered
"office," in Acts 1:20, RV (AV, "bishoprick"); in 1 Tim. 3:1,
"the office of a bishop," lit., "(if any one seeketh)
overseership," there is no word representing office.

        Note: The corresponding verb is episkopeo, which, in
reference to the work of an overseer, is found in 1 Pet. 5:2,
RV, "exercising the oversight," for AV "taking the oversight."
See OVERSIGHT.

$$T0000297
\Bit\
* For BIT see BRIDLE

$$T0000298
\Bite\
<1,,1143,dakno>
"to bite," in Gal. 5:15, "if ye bite and devour one another," is
used metaphorically of wounding the soul, or rendering with
reproaches.

$$T0000299
\Bitter, Bitterly, Bitterness\
<A-1,Adjective,4089,pikros>
from a root pik, meaning "to cut, to prick," hence, lit.,
"pointed, sharp, keen, pungent to the sense of taste, smell,
etc.," is found in Jas. 3:11,14. In ver. 11 it has its natural
sense, with reference to water; in ver. 14 it is used
metaphorically of jealousy, RV.

<B-1,Verb,4087,pikraino>
related to A, signifies, in the Active Voice, "to be bitter,"
Col. 3:19, or "to embitter, irritate, or to make bitter," Rev.
10:9; the Passive Voice, "to be made bitter," is used in Rev.
8:11; 10:10.

<C-1,Noun,4088,pikria>
denotes "bitterness." It is used in Acts 8:23, metaphorically,
of a condition of extreme wickedness, "gall of bitterness" or
"bitter gal;" in Rom. 3:14, of evil speaking; in Eph. 4:31, of
"bitter" hatred; in Heb. 12:15, in the same sense,
metaphorically, of a root of "bitterness," producing "bitter"
fruit.

<D-1,Adverb,4090,pikros>
"bitterly," is used of the poignant grief of Peter's weeping for
his denial of Christ, Matt. 26:75; Luke 22:62.

        Note: In the Sept., pikros (not in the NT), "a bitter
herb," is used in Exod. 12:8; Num. 9:11.