Bible Heaven/Bible Heaven.iso/vines/t0000300

Text File | 1994-07-31 | 41KB | 991 lines

$$T0000300
\Black, Blackness\
<1,,3189,melas>
"black," Matt. 5:36; Rev. 6:5,12, is derived from a root mal---,
meaning "to be dirty;" hence Latin, malus, "bad." See INK.

<2,Noun,1105,gnophos>
Heb. 12:18, "blackness, gloom," seems to have been associated
with the idea of a tempest. It is related to skotos, "darkness,"
in that passage, and in the Sept. of Exod. 10:22; Deut. 4:11;
Zeph. 1:15.

<3,Noun,2217,zophos>
akin to No. 1, especially "the gloom of the regions of the
lost," is used four times; 2 Pet. 2:4, "darkness" (RV); 2 Pet.
2:17, RV, "blackness," for AV, "mist;" Jude 1:6, "darkness;"
Jude 1:13, "blackness," suggesting a kind of emanation. See
DARKNESS, MIST.

$$T0000301
\Blade\
* For BLADE see GRASS

$$T0000302
\Blame, Blameless\
<A-1,Verb,3469,momaomai>
"to find fault with, to blame, or calumniate," is used in 2 Cor.
6:3, of the ministry of the Gospel; in 8:20, of the ministration
of financial help.

        Notes: (1) Cp. the synonymous verb, memphomai, "to find
fault," Mark 7:2; Rom. 9:19; Heb. 8:8. See FAULT.

        (2) In gal. 2:11, kataginosko is rightly rendered "stood
condemned," RV, for AV, "was to be blamed." See CONDEMN.

<B-1,Adjective,299,amomos>
See BLEMISH, B.

<B-2,Adjective,298,amometos>
translated in Phil. 2:15 "without blemish" (AV, "without
rebuke"), is rendered "blameless" in 2 Pet. 3:14 (AV and RV).

<B-3,Adjective,273,amemptos>
related to memphomai (A, Note), is translated "unblameable" in 1
Thess. 3:13; "blameless," in Luke 1:6; Phil. 2:15; 3:6;
"faultless" in Heb. 8:7. See FAULTLESS, UNBLAMEABLE.

        "If amomos is the 'unblemished,' amemptos is the
'unblamed.' ... Christ was amomos in that there was in Him no
spot or blemish, and He could say, 'Which of you convinceth
(convicteth) Me of sin?' but in strictness of speech He was not
amemptos (unblamed), nor is this epithet ever given to Him in
the NT, seeing that He endured the contradition of sinners
against Himself, who slandered His footsteps and laid to His
charge 'things that He knew not' (i.e., of which He was
guiltless)." Trench. Syn. 103.

<B-4,Adjective,338,anaitios>
"guiltless" (a, negative, n, euphonic, and aitia, "a charge"),
is translated, "blameless" in the AV of Matt. 12:5, "guiltless"
in Matt. 12:7. The RV has "guiltless" in both places. In the
Sept., in Deut. 19:10,13; 21:8-9. See GUILTLESS.

<B-5,Adjective,423,anepileptos>
lit., "that cannot be laid hold of," hence, "not open to
censure, irreproachable" (from a, negative, n, euphonic, and
epilambano, "to lay hold of"), is used in 1 Tim. 3:2; 5:7; 6:14
(in all three places the RV has "without reproach;" in the first
two AV, "blameless," in the last, "unrebukeable;" an alternative
rendering would be "irrephensible"). See REPROACH, UNREBUKEABLE.

<B-6,Adjective,410,anenkletos>
signifies "that which cannot be called to account" (from a,
negative, n, euphonic, and enkaleo, "to call in"), i.e., with
nothing laid to one's charge (as the result of public
investigation), in 1 Cor. 1:8, RV, "unreproveable," AV,
"blameless;" in Col. 1:22, AV and RV, "unreproveable;" in 1 Tim.
3:10; Titus 1:6,7, AV and RV, "blameless." It implies not merely
acquittal, but the absence of even a charge or accusation
against a person. This is to be the case with elders.

<C-1,Adverb,274,amemptos>
in 1 Thess. 2:10, "unblameably;" in 1 Thess. 5:23, "without
blame," AV, "blameless," is said of believers at the
Judgment-Seat of Christ in His Parousia (His presence after His
coming), as the outcome of present witness and steadfastness.
See B, No. 3, above.

$$T0000303
\Blaspheme, Blasphemy, Blasphemer, Blasphemous\
<A-1,Noun,988,blasphemia>
either from blax, "sluggish, stupid," or, probably, from blapto,
"to injure," and pheme, "speech," (Eng. "blasphemy") is so
translated thirteen times in the RV, but "railing" in Matt.
15:19; Mark 7:22; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 1:9. The
word "blasphemy" is practically confined to speech defamatory of
the Divine Majesty. See Note, below. See EVIL SPEAKING, RAILING.

<B-1,Verb,987,blasphemeo>
"to blaspheme, rail at or revile," is used (a) in a general way,
of any contumelious speech, reviling, calumniating, railing at,
etc., as of those who railed at Christ, e.g., Matt. 27:39; Mark
15:29; Luke 22:65 (RV, "reviling"); Luke 23:39; (b) of those who
speak contemptuously of God or of sacred things, e.g., Matt.
9:3; Mark 3:28; Rom. 2:24; 1 Tim. 1:20; 6:1; Rev. 13:6;
16:9,11,21; "hath spoken blasphemy," Matt. 26:65; "rail at," 2
Pet. 2:10; Jude 1:8,10; "railing," 2 Pet. 2:12; "slanderously
reported," Rom. 3:8; "be evil spoken of," Rom. 14:16; 1 Cor.
10:30; 2 Pet. 2:2; "speak evil of," Titus 3:2; 1 Pet. 4:4;
"being defamed," 1 Cor. 4:13. The verb (in the present
participial form) is translated "blasphemers" in Acts 19:37; in
Mark 2:7, "blasphemeth," RV, for AV, "speaketh blasphemies."

        There is no noun in the original representing the
English "blasphemer." This is expressed either by the verb, or
by the adjective blasphemos. See DEFAME, RAIL, REPORT, REVILE.

<C-1,Adjective,989,blasphemos>
"abusive, speaking evil," is translated "blasphemous," in Acts
6:11,13; "a blasphemer," 1 Tim. 1:13; "railers," 2 Tim. 3:2, RV;
"railing," 2 Pet. 2:11. See RAIL.

        Note: As to Christ's teaching concerning "blasphemy"
against the Holy Spirit, e.g., Matt. 12:32, that anyone, with
the evidence of the Lord's power before His eyes, should declare
it to be Satanic, exhibited a condition of heart beyond Divine
illumination and therefore hopeless. Divine forgiveness would be
inconsistent with the moral nature of God. As to the Son of Man,
in his state of humiliation, there might be misunderstanding,
but not so with the Holy Spirit's power demonstrated.

$$T0000304
\Blaze abroad\
<1,,1310,diaphemizo>
"to spread abroad" (dia, "throughout," phemizo, "to speak"), is
so translated in the RV in Matt. 9:31; 28:15 (AV, "commonly
reported"); Mark 1:45 (AV, "blaze abroad").

$$T0000305
\Blemish\
<A-1,Noun,3470,momos>
akin to momaomai (see BLAME, A), signifies (a) "a blemish"
(Sept. only); (b) "a shame, a moral disgrace," metaphorical of
the licentious, 2 Pet. 2:13.

<B-1,Adjective,299,amomos>
"without blemish;" is always so rendered in the RV, Eph. 1:4;
5:27; Phil. 2:15; Col. 1:22; Heb. 9:14; 1 Pet. 1:19; Jude 1:24;
Rev. 14:5. This meaning is to be preferred to the various AV
renderings, "without blame," Eph. 1:4, "unblameable," Col. 1:22,
"faultless," Jude 1:24, "without fault," Rev. 14:5. The most
authentic mss. have amomos, "without blemish," in Phil. 2:15,
for amometos, "without rebuke." In the Sept., in reference to
sacrifices, especially in Lev. and Num., the Psalms and Ezek.,
"of blamelessness in character and conduct." See BLAME, FAULT.

$$T0000306
\Bless, Blessed, Blessedness, Blessing\
<A-1,Verb,2127,eulogeo>
lit., "to speak well of" (eu, "well," logos, "a word"),
signifies, (a) "to praise, to celebrate with praises," of that
which is addressed to God, acknowledging His goodness, with
desire for His glory, Luke 1:64; 2:28; 24:51,53; Jas. 3:9; (b)
"to invoke blessings upon a person," e.g., Luke 6:28; Rom.
12:14. The present participle Passive, "blessed, praised," is
especially used of Christ in Matt. 21:9; 23:39, and the parallel
passages; also in John 12:13; (c) "to consecrate a thing with
solemn prayers, to ask God's blessing on a thing," e.g., Luke
9:16; 1 Cor. 10:16; (d) "to cause to prosper, to make happy, to
bestow blessings on," said of God, e.g., in Acts 3:26; Gal. 3:9;
Eph. 1:3. Cp. the synonym aineo, "to praise." See PRAISE.

<A-2,Verb,1757,eneulogeomai>
"to bless," is used in the Passive Voice, Acts 3:25; Gal. 3:8.
The prefix en apparently indicates the person on whom the
blessing is conferred.

<A-3,Verb,3106,makarizo>
from a root mak---, meaning "large, lengthy," found also in
makros, "long," mekos, "length," hence denotes "to pronounce
happy, blessed," Luke 1:48; Jas. 5:11. See HAPPY.

<B-1,Adjective,2128,eulogetos>
akin to A, 1, means "blessed, praised;" it is applied only to
God, Mark 14:61; Luke 1:68; Rom. 1:25; 9:5; 2 Cor. 1:3; 11:31;
Eph. 1:3; 1 Pet. 1:3. In the Sept. it is also applied to man,
e.g., in Gen. 24:31; 26:29; Deut. 7:14; Judg. 17:2; Ruth 2:20; 1
Sam. 15:13.

<B-2,Adjective,3107,makarios>
akin to A, No. 3, is used in the beatitudes in Matt. 5 and Luke
6, is especially frequent in the Gospel of Luke, and is found
seven times in Revelation, 1:3; 14:13; 16:15; 19:9; 20:6;
22:7,14. It is said of God twice, 1 Tim. 1:11; 6:15. In the
beatitudes the Lord indicates not only the characters that are
"blessed," but the nature of that which is the highest good.

<C-1,Noun,2129,eulogia>
akin to A, 1, lit., "good speaking, praise," is used of (a) God
and Christ, Rev. 5:12,13; 7:12; (b) the invocation of blessings,
benediction, Heb. 12:17; Jas. 3:10; (c) the giving of thanks, 1
Cor. 10:16; (d) a blessing, a benefit bestowed, Rom. 15:29; Gal.
3:14; Eph. 1:3; Heb. 6:7; of a monetary gift sent to needy
believers, 2 Cor. 9:5,6; (e) in a bad sense, of fair speech,
Rom. 16:18, RV, where it is joined with chrestologia, "smooth
speech," the latter relating to the substance, eulogia to the
expression. See BOUNTY.

<C-2,Noun,3109,makarismos>
akin to A, 3, "blessedness," indicates an ascription of blessing
rather than a state; hence in Rom. 4:6, where the AV renders it
as a noun, "(describeth) the blessedness;" the RV rightly puts
"(pronounceth) blessing." So Rom. 4:9. In Gal. 4:15 the AV has
"blessedness," RV, "gratulation." The Galatian believers had
counted themselves happy when they heard and received the
Gospel. Had they lost that opinion? See GRATULATION.

        Note: In Acts 13:34, hosia, lit., "holy things," is
translated "mercies" (AV), "blessings" (RV).

$$T0000307
\Blew\
* For BLEW see BLOW

$$T0000308
\Blind, Blindness\
<A-1,Verb,5186,tuphloo>
"to blind" (from a root tuph---, "to burn, smoke;" cp. tuphos,
"smoke"), is used metaphorically, of the dulling of the
intellect, John 12:40; 2 Cor. 4:4; 1 John 2:11.

<A-2,Verb,4456,poroo>
signifies "to harden" (from poros, "a thick skin, a hardening");
rendered "blinded," AV, in Rom. 11:7; 2 Cor. 3:14 (RV,
"hardened"); cp. 2 Cor. 4:4. See HARDEN.

<B-1,Adjective,5185,tuphlos>
"blind," is used both physically and metaphorically, chiefly in
the Gospels; elsewhere four times; physically, Acts 13:11;
metaphorically, Rom. 2:19; 2 Pet. 1:9; Rev. 3:17. The word is
frequently used as a noun, signifying "a blind man."

<C-1,Noun,4457,porosis>
akin to A. No. 2, primarily means "a covering with a callus," a
"hardening," Rom. 11:25; Eph. 4:18, RV, for AV, "blindness;"
Mark 3:5, RV, for AV, "hardness." It is metaphorical of a dulled
spiritual perception. See HARDNESS.

        Note: In John 9:8, the most authentic mss. have
prosaites, "a beggar," RV, instead of tuphlos, "blind."

$$T0000309
\Blindfold\
<1,,4028,perikalupto>
signifies "to blindfold" (peri, "around," kalupto, "to hide"),
Luke 22:64. See COVER, OVERLAY.

$$T0000310
\Blood\
<A-1,Noun,129,haima>
(hence Eng., prefix haem,), besides its natural meaning, stands,
(a) in conjunction with sarx, "flesh," "flesh and blood," Matt.
16:17; 1 Cor. 15:50; Gal. 1:16; the original has the opposite
order, blood and flesh, in Eph. 6:12; Heb. 2:14; this phrase
signifies, by synecdoche, "man, human beings." It stresses the
limitations of humanity; the two are essential elements in man's
physical being; "the life of the flesh is in the blood," Lev.
17:11; (b) for human generation, John 1:13; (c) for "blood" shed
by violence, e.g., Matt. 23:35; Rev. 17:6; (d) for the "blood"
of sacrificial victims, e.g., Heb. 9:7; of the "blood" of
Christ, which betokens His death by the shedding of His "blood"
in expiatory sacrifice; to drink His "blood" is to appropriate
the saving effects of His expiatory death, John 6:53. As "the
life of the flesh is in the blood," Lev. 17:11, and was
forfeited by sin, life eternal can be imparted only by the
expiation made, in the giving up of the life by the sinless
Savior.

<A-2,Noun,130,haimatekchusia>
denotes "shedding of blood," Heb. 9:22 (haima, "blood," ekchuno,
"to pour out, shed").

<B-1,Verb,131,haimorrhoeo>
from haima, "blood," rheo, "to flow" (Eng., "hemorrhage"),
signifies "to suffer from a flow of blood," Matt. 9:20.

        Notes: (1) In Mark 5:25; Luke 8:43, different
constructions are used, the translations respectively being
"having a flowing of blood" and "being in (i.e., with) a flowing
of blood."

        (2) In Acts 17:26 (RV, "of one;" AV, "of one blood"),
the most authentic mss. do not contain the noun haima, "blood."
So with the phrase "through His blood," in Col. 1:14.

        (3) For "bloody flux" in Acts 28:8, AV, see DYSENTERY
(RV).

$$T0000311
\Blot out\
<1,,1813,exaleipho>
from ek, "out," used intensively, and aleipho, "to wipe,"
signifies "to wash, or to smear completely." Hence,
metaphorically, in the sense of removal, "to wipe away, wipe
off, obliterate;" Acts 3:19, of sins; Col. 2:14, of writing;
Rev. 3:5, of a name in a book; Rev. 7:17; 21:4, of tears.

$$T0000312
\Blow (Noun)\
<1,,4475,rhapisma>
(a) "a blow with a rod or staff," (b) "a blow with the hand, a
slap or cuff," is found in three places; of the maltreatment of
Christ by the officials or attendants of the high priest, Mark
14:65, RV, "received (according to the most authentic mss.) Him
with blows of their hands," (AV, "did strike Him with the palms
of their hands"); that they received, or took, Him would
indicate their rough handling of Him; John 18:22; 19:3; in all
three places the RV marg. gives the meaning (a), as to the use
of a rod.

        So with the corresponding verb rhapizo, in Matt. 26:67.
The soldiers subsequently beat Him with a reed, 27:30, where
tupto, "to beat," is used; rhapizo occurs elsewhere in Matt.
5:39. See SMITE.

$$T0000313
\Blow (Verb)\
<1,,4154,pneo>
signifies (a) "to blow," e.g., Matt. 7:25; John 3:8; in Acts
27:40 the present participle is used as a noun, lit., "to the
blowing" (i.e., to the wind); (b) "to breathe." See BREATHE.

<2,,5285,hupopneo>
hupo, "under" (indicating repression), and No. 1, denotes "to
blow softly," Acts 27:13.

        Note: In Acts 28:13, epiginomai, "to come on," is used
of the springing up of a wind, AV, "blew;" RV, "sprang up."

$$T0000314
\Board\
<1,,4548,sanis>
denotes "a plank, or board," Acts 27:44.

$$T0000315
\Boast, Boaster, Boastful\
<A-1,Verb,2744,kauchaomai>
and its related words katakauchaomai, "to glory or boast" and
the nouns kauchesis and kauchema, translated "boast," and
"boasting," in the AV, are always translated "glory," and
"glorying" in the RV, e.g., 2 Cor. 10:15; 11:10,17; Eph. 2:9.
See GLORY.

<A-2,Verb,3166,megalaucheo>
from megala, "great things," and aucheo, "to lift up the neck,"
hence, "to boast," is found in some texts of Jas. 3:5. The most
authentic mss. have the two words separated. It indicates any
kind of haughty speech which stirs up strife or provokes others.

        Note: In Acts 5:36, the verb lego, "to say," is rendered
"boasting" in the AV; "giving out" (RV).

<B-1,Noun,213,alazon>
"a boaster," Rom. 1:30; 2 Tim. 3:2, AV, "boasters," RV,
"boastful," primarily signifies "a wanderer about the country"
(from ale, "wandering"), "a vagabond;" hence, "an impostor."

<B-2,Noun,212,alazoneia>
the practice of an alazon, denotes quackery; hence, "arrogant
display, or boastings," Jas. 4:16, RV, "vauntings;" in 1 John
2:16, RV, "vainglory;" AV, "pride." See PRIDE, VAUNT.

        Note: In 2 Cor. 9:4, hupostasis, "a support, substance,"
means "confidence" (RV); AV, "confident boasting."

$$T0000316
\Boat\
<1,,4142,ploiarion>
"a skiff or small boat," is a diminutive of ploion (No. 2), Mark
3:9; 4:36; John 6:22 (but No. 2 in the 2nd part of the verse),
John 6:23 (here some texts have No. 2), John 6:24; 21:8.

<2,,4143,ploion>
AV, "ship," is preferably translated "boat" (RV) in the Gospels,
where it is of frequent use; it is found 18 times in Acts,
where, as in Jas. 3:4; Rev. 8:9; 18:19, it signifies a ship. See
SHIP.

<3,,4627,skaphe>
is, lit., "anything dug or scooped out" (from skapto, "to dig"),
"as a trough, a tub, and hence a light boat, or skiff, a boat
belonging to a larger vessel," Acts 27:16,30,32.

$$T0000317
\Body, Bodily\
<A-1,Noun,4983,soma>
is "the body as a whole, the instrument of life," whether of man
living, e.g., Matt. 6:22, or dead, Matt. 27:52; or in
resurrection, 1 Cor. 15:44; or beasts, Heb. 13:11; of grain, 1
Cor. 15:37,38; of the heavenly hosts, 1 Cor. 15:40. In Rev.
18:13 it is translated "slaves." In its figurative uses the
essential idea is preserved.

        Sometimes the word stands, by synecdoche, for "the
complete man," Matt. 5:29; 6:22; Rom. 12:1; Jas. 3:6; Rev.
18:13. Sometimes the person is identified with his or her
"body," Acts 9:37; 13:36, and this is so even of the Lord Jesus,
John 19:40 with John 19:42. The "body" is not the man, for he
himself can exist apart from his "body," 2 Cor. 12:2,3. The
"body" is an essential part of the man and therefore the
redeemed are not perfected till the resurrection, Heb. 11:40; no
man in his final state will be without his "body," John 5:28,29;
Rev. 20:13.

        The word is also used for physical nature, as distinct
from pneuma, "the spiritual nature," e.g., 1 Cor. 5:3, and from
psuche, "the soul," e.g., 1 Thess. 5:23. "Soma, 'body,' and
pneuma, 'spirit,' may be separated; pneuma and psuche, 'soul,'
can only be distinguished" (Cremer).

        It is also used metaphorically, of the mystic body of
Christ, with reference to the whole church, e.g., Eph. 1:23;
Col. 1:18,22,24; also of a local church, 1 Cor. 12:27.

<A-2,Noun,5559,chros>
signifies "the surface of a body," especially of the human body,
Acts 19:12, with reference to the handkerchiefs carried from
Paul's body to the sick.

<A-3,Noun,4430,ptoma>
denotes, lit., "a fall" (akin to pipto, "to fall"); hence, "that
which is fallen, a corpse," Matt. 14:12; 24:28, "carcase;" Mark
6:29; 15:45, "corpse;" Rev. 11:8,9, "dead bodies" (Gk.,
"carcase," but plural in the 2nd part of ver. 9). See CARCASE,
CORPSE.

<B-1,Adjective,4954,sussomos>
sun, "with," and A, No. 1., means "united in the same body,"
Eph. 3:6, of the church.

<B-2,Adjective,4984,somatikos>
"bodily," is used in Luke 3:22, of the Holy Spirit in taking a
bodily shape; in 1 Tim. 4:8 of bodily exercise.

<C-1,Adverb,4985,somatikos>
"bodily, corporeally," is used in Col. 2:9.

$$T0000318
\Boisterous\
* Note: The AV "boisterous" in Matt. 14:30 is a rendering of the
word ischuros, "strong" (see margin); it is not in the most
authentic mss.

$$T0000319
\Bold, Boldness, Boldly\
<A-1,Verb,2292,tharreo>
a later form of tharseo (see CHEER, COMFORT), is connected with
thero, "to be warm" (warmth of temperament being associated with
confidence); hence, "to be confident, bold, courageous;" RV,
invariably, "to be of good courage;" 2 Cor. 5:6,8 (AV, "to be
confident"); 2 Cor. 7:16 (AV, "to have confidence"); 2 Cor.
10:1,2 (AV, "to be bold"); Heb. 13:6, AV, "boldly;" RV, "with
good courage" (lit., "being courageous"). See COURAGE.

<A-2,Verb,3955,parrhesiazomai>
"to speak boldly, or freely," primarily had reference to speech
(see B, below), but acquired the meaning of "being bold, or
waxing bold," 1 Thess. 2:2; in Acts 13:46, RV, "spake out
boldly" (the aorist participle here signifies "waxing bold");
Acts 9:27,29, "preached boldly (see also Acts 18:26; 19:8); in
Acts 26:26, "speak freely." See FREELY.

<A-3,Verb,5111,tolmao>
signifies "to dare to do, or to bear, something terrible or
difficult;" hence, "to be bold, to bear onself boldly, deal
boldly;" it is translated "be bold" in 2 Cor. 10:2, as
contrasted with tharreo in verse 2 Cor. 10:1, and the first line
of verse 2, "shew courage" (see No. 1, above); in 2 Cor. 10:12,
RV, "are not bold to," for AV, "dare not make ourselves of."
Tharreo denotes confidence in one's own powers, and has
reference to character; tolmao denotes boldness in undertaking
and has reference to manifestation (Thayer). See COURAGE, DARE.

<A-4,Verb,662,apotolmao>
apo (intensive), with No. 3, means "to be very bold, to speak
out boldly," and is used in Rom. 10:20.

<B-1,Noun,3954,parrhesia>
from pas, "all," rhesis, "speech" (see A, No. 2), denotes (a),
primarily, "freedom of speech, unreservedness of utterance,"
Acts 4:29,31; 2 Cor. 3:12; 7:4; Philem. 1:8; or "to speak
without ambiguity, plainly," John 10:24; or "without figures of
speech," John 16:25; (b) "the absence of fear in speaking
boldly; hence, confidence, cheerful courage, boldness, without
any connection necessarily with speech;" the RV has "boldness"
in the following; Acts 4:13; Eph. 3:12; 1 Tim. 3:13; Heb. 3:6;
4:16; 10:19,35; 1 John 2:28; 3:21; 4:17; 5:14; (c) the
deportment by which one becomes conspicuous, John 7:4; 11:54,
acts openly, or secures publicity, Col. 2:15. See CONFIDENCE,
OPENLY, PLAINNESS.

<C-1,Adverb,5112,tolmeroteros>
the comparative degree of tolmeros, means "the more boldly,"
Rom. 15:15; in some texts, tolmeroteron. Cp. A, No. 3. Cp.
tolmetes, "presumptuous," RV, "daring," 2 Pet. 2:10.

$$T0000320
\Bond\
<1,,1199,desmos>
from deo, "to bind" (see BAND), is usually found in the plural,
either masculine or neuter; (a) it stands thus for the actual
"bonds" which bind a prisoner, as in Luke 8:29; Acts 16:26;
20:23 (the only three places where the neuter plural is used);
Acts 22:30; (b) the masculine plural stands frequently in a
figurative sense for "a condition of imprisonment," Phil.
1:7,13, i.e., "so that my captivity became manifest as appointed
for the cause of Christ;" Phil 1:14,16; Col. 4:18; 2 Tim. 2:9;
Philem. 1:10,13; Heb. 10:34.

        In Mark 74:35 "the bond (AV string)" stands
metaphorically for "the infirmity which caused an impediment in
his speech." So in Luke 13:16, of the infirmity of the woman who
was bowed together. See BAND, CHAIN, STRING.

<2,,1198,desmios>
"a binding," denotes "a prisoner," e.g., Acts 25:14, RV, for the
AV, "in bonds;" Heb. 13:3, "them that are in bonds," Paul speaks
of himself as a prisoner of Christ, Eph. 3:1: 2 Tim. 1:8;
Philem. 1:1,9; "in the Lord," Eph. 4:1. See PRISONER.

<3,,4886,sundesmos>
"that which binds together" (sum, "with," and No. 1), is said of
"the bond of iniquity," Acts 8:23; "the bond of peace," Eph.
4:3; "the bond of perfectness," Col. 3:14 (figurative of the
ligaments of the body); elsewhere; Col. 2:19, "bands,"
figuratively of the bands which unite the church, the body of
Christ. See BAND.

<4,,254,halusis>
denotes "a chain;" so the RV in Eph. 6:20, for AV "bonds." See
CHAIN.

<5,,1112,gramma>
in Luke 16:6, RV, means "a bill or note of hand." See BILL, No.
2.

<6,,5498,cheirographon>
"a handwriting," is rendered "bond" in Col. 2:14, RV.

$$T0000321
\Bondage\
<A-1,Noun,1397,douleia>
akin to deo, "to bind," primarily "the condition of being a
slave," came to denote any kind of bondage, as, e.g., of the
condition of creation, Rom. 8:21; of that fallen condition of
man himself which makes him dread God, Rom 8:15, and fear death,
Heb. 2:15; of the condition imposed by the Mosaic Law, Gal.
4:24. See SERVE.

<B-1,Verb,1398,douleuo>
"to serve as a slave, to be a slave, to be in bondage," is
frequently used without any association of slavery, e.g., Acts
20:19; Rom. 6:6; 7:6; 12:11; Gal. 5:13. See SERVE.

<B-2,Verb,1402,douloo>
different from No. 1, in being transitive instead of
intransitive, signifies "to make a slave of, to bring into
bondage," Acts 7:6; 1 Cor. 9:19, RV; in the Passive Voice, "to
be brought under bondage," 2 Pet. 2:19; "to be held in bondage,"
Gal. 4:3 (lit., "were reduced to bondage"); Titus 2:3, "of being
enslaved to wine;" Rom. 6:18, "of service to righteousness"
(lit. "were made bondservants"). As with the purchased slave
there were no limitations either in the kind or the time of
service, so the life of the believer is to be lived in
continuous obedience to God. See ENSLAVED, GIVE, SERVANT.

<B-3,Verb,1396,doulagogeo>
"to bring into bondage" (from A, above, and ago, "to bring"), is
used in 1 Cor. 9:27, concerning the body, RV, "bondage," for AV,
"subjection."

<B-4,Verb,2615,katadouloo>
"to bring into bondage," occurs in 2 Cor. 11:20; Gal. 2:4.

$$T0000322
\Bondman, Bondmaid\
<1,,1401,doulos>
from deo, "to bind," "a slave," originally the lowest term in
the scale of servitude, came also to mean "one who gives himself
up to the will of another," e.g., 1 Cor. 7:23; Rom. 6:17,20, and
became the most common and general word for "servant," as in
Matt. 8:9, without any idea of bondage. In calling himself,
however, a "bondslave of Jesus Christ," e.g., Rom. 1:1, the
Apostle Paul intimates (1) that he had been formerly a
"bondslave" of Satan, and (2) that, having been bought by
Christ, he was now a willing slave, bound to his new Master. See
SERVANT.

        The feminine, doule, signifies "a handmaid," Luke
1:38,48; Acts 2:18.

<2,,3814,paidiske>
"a young girl, maiden," also denoted "a young female slave,
bondwoman, or handmaid." For the AV, "bondmaid" or "bondwoman,"
in Gal. 4:22,23,30,31, the RV has "handmaid." See DAMSEL,
HANDMAID, MAID.

$$T0000323
\Bondservant\
* For BONDSERVANT see SERVANT

$$T0000324
\Bone\
<1,,3747,osteon>
probably from a word signifying strength, or firmness, sometimes
denotes "hard substances other than bones," e.g., the stone or
kernel of fruit. In the NT it always denotes "bones," Matt.
23:27; Luke 24:39; John 19:36; Heb. 11:22.

        Note: As to Eph. 5:30, RV, "We are members of His body"
(in contrast to the AV), "the words that follow in the common
text are an unintelligent gloss, in which unsuccessful endeavor
is made to give greater distinctness to the Apostle's statement"
(Westcott).

$$T0000325
\Book\
<1,,976,biblos>
(Eng. "Bible") was the inner part, or rather the cellular
substance, of the stem of the papyrus (Eng. "paper"). It came to
denote the paper made from this bark in Egypt, and then a
written "book," roll, or volume. It is used in referring to
"books" of Scripture, the "book," or scroll, of Matthew's
Gospel, Matt. 1:1; the Pentateuch, as the "book" of Moses, Mark
12:26; Isaiah, as "the book of the words of Isaiah," Luke 3:4;
the Psalms, Luke 20:42; Acts 1:20; "the prophets," Acts 7:42; to
"the Book of Life," Phil. 4:3; Rev. 3:5; 20:15. Once only it is
used of secular writings, Acts 19:19.

<2,,975,biblion>
a diminutive of No. 1, had in Hellenistic Greek almost lost its
diminutive force and was ousting biblos in ordinary use; it
denotes "a scroll or a small book." It is used in Luke 4:17,20,
of the "book" of Isaiah; in John 20:30, of the Gospel of John;
in Gal. 3:10; Heb. 10:7, of the whole of the OT; in Heb. 9:19,
of the "book" of Exodus; in Rev. 1:11; 22:7,9,10,18 (twice), 19,
of the Apocalypse; in John 21:25; 2 Tim. 4:13, of "books" in
general; in Rev. 13:8; 17:8; 20:12; 21:27, of the "Book" of Life
(see Note, below); in Rev. 20:12, of other "books" to be opened
in the Day of Judgment, containing, it would seem, the record of
human deeds. In Rev. 5:1-9 the "Book" represents the revelation
of God's purposes and counsels concerning the world. So with the
"little book" in Rev. 10:8. In Rev. 6:14 it is used of a scroll,
the rolling up of which illustrates the removal of the heaven.

        In Matt. 19:7; Mark 10:4 the word is used of a bill of
divorcement. See BILL.

        Note: In Rev. 22:19, the most authentic mss. have xulon,
"tree (of life)," instead of "biblion."

<3,,974,biblaridion>
another diminutive of No. 1, is always rendered "little book,"
in Rev. 10:2,9,10. Some texts have it also in verse Rev. 10:8,
instead of biblion (but see beginning of No. 2).

$$T0000326
\Boon\
<1,,1434,dorema>
translated "boon" in Jas. 1:17, RV, is thus distinguished, as
the thing given, from the preceding word in the verse, dosis,
"the act of giving" (AV, "gift" in each case); elsewhere in Rom.
5:16. It is to be distinguished also from doron, the usual word
for a gift. See GIFT.

$$T0000327
\Border\
<1,,2899,kraspedon>
was primarily "the extremity or prominent part of a thing, an
edge;" hence "the fringe of a garment, or a little fringe,"
hanging down from the edge of the mantle or cloak. The Jews had
these attached to their mantles to remind them of the Law,
according to Num. 15:38,39; Deut. 22:12; Zech. 8:23. This is the
meaning in Matt. 23:5. In Matt. 9:20; 14:36; Mark 6:56; Luke
8:44, it is used of the border of Christ's garment (AV "hem," in
the first two places). See HEM.

<2,,3725,horion>
"the border of a country or district" (cp. Eng., "horizon"), is
always used in the plural. The AV has "coasts," but "borders" in
Matt. 4:13; the RV always "borders," Matt. 2:16; 4:13; 8:34;
15:22,39; 19:1; Mark 5:17; 7:31 (twice); 10:1; Acts 13:50. In
some of these it signifies territory. See COAST.

<3,,3181,methorion>
meta, "with," and No. 2, similar in meaning, is found, in some
mss., in Mark 7:24. Cp. horothesia, under BOUND.

$$T0000328
\Born\
* For BORN see BEGET

$$T0000329
\Borne\
* For BORNE see BEAR

$$T0000330
\Borrow\
<1,,1155,daneizo>
in the Active Voice, signifies "to lend money," as in Luke
6:34,35; in the Middle Voice, "to have money lent to oneself, to
borrow," Matt. 5:42. Cp. dan(e)ion, "a debt," Matt. 18:27, and
dan(e)istes, "a creditor," Luke 7:41. See LEND.

$$T0000331
\Bosom\
<1,,2859,kolpos>
signifies (a) "the front of the body between the arms;" hence,
to recline in the "bosom" was said of one who so reclined at
table that his head covered, as it were, the "bosom" of the one
next to him, John 13:23. Hence, figuratively, it is used of a
place of blessedness with another, as with Abraham in paradise,
Luke 16:22,23 (plural in ver. 23), from the custom of reclining
at table in the "bosom," a place of honor; of the Lord's eternal
and essential relation with the Father, in all its blessedness
and affection as intimated in the phrase, "The Only-begotten
Son, which is in the bosom of the Father" (John 1:18); (b) "of
the bosom of a garment, the hollow formed by the upper forepart
of a loose garment, bound by a girdle and used for carrying or
keeping things;" thus figuratively of repaying one liberally,
Luke 6:38; cp. Isa. 65:6; Jer. 39:18; (c) "of an inlet of the
sea," because of its shape, like a bosom, Acts 27:39. See BAY,
CREEK.

$$T0000332
\Both\
* For BOTH see Note +, p. 9.

$$T0000333
\Bottle\
* For BOTTLE see SKIN

$$T0000334
\Bottom, Bottomless\
<A-1,Adverb,2736,kato>
for this see BENEATH.

<B-1,Adjective,12,abussos>
"bottomless" (from a, intensive, and bussos, "a depth"), is used
as a noun denoting the abyss (AV, "bottomless pit"). It
describes an immeasurable depth, the underworld, the lower
regions, the abyss of Sheol. In Rom. 10:7, quoted from Deut.
30:13, the abyss (the abode of the lost dead) is substituted for
the sea (the change in the quotation is due to the facts of the
death and resurrection of Christ); the AV has "deep" here and in
Luke 8:31; the reference is to the lower regions as the abode of
demons, out of which they can be let loose, Rev. 11:7; 17:8; it
is found seven times in the Apocalypse, 9:1,2,11; 11:7; 17:8;
20:1,3; in 9:1,2 the RV has "the pit of the abyss." See DEEP.

$$T0000335
\Bought\
* For BOUGHT see BUY

$$T0000336
\Bound (Noun)\
<1,,3734,horothesia>
"the fixing of a boundary," rather than the boundary itself
(from horos, "a boundary," and tithemi, "to place"), is used in
Acts 17:26, "bounds."

$$T0000337
\Bound (to be)\
* (a) of obligation:

<1,,3784,opheilo>
"to owe, whether of a debt or any obligation," is translated "we
are bound," in 2 Thess. 1:3; 2:13 (the Apostle expressing his
obligation to give thanks for his readers). See BEHOVE.

        Note: Dei, it is necessary (for which see MUST),
expresses, not the obligation (as does opheilo) but the
certainty or inevitableness of what is bound to happen, e.g.,
John 3:15, "must be lifted up" (i.e., inevitably), and Acts
4:12, "wherein we must be saved" (i.e., there is a certainty of
salvation).

(b) of binding:

<2,,4029,perikeimai>
lit., "to lie around" (peri, "around," keimai, "to lie"), "to be
compassed," is used of binding fetters around a person, Acts
28:20; in Mark 9:42; Luke 17:2, to hang about a person's neck;
in Heb. 5:2, to compass about, metaphorically of infirmities; in
Heb. 12:1, of those who have witness borne to their faith. See
COMPASS, HANG.

        Note: For "bound" in Acts 22:5; 24:27, see BIND, No. 1;
for Acts 22:25, AV, see BIND, No. 7; for Luke 8:29, see BIND,
No. 6.

$$T0000338
\Bounty, Bountifully\
<1,,2129,eulogia>
"a blessing," has the meaning of "bounty" in 2 Cor. 9:5, of the
offering sent by the church at Corinth to their needy brethren
in Judea.

        Note: In the next verse the adverb "bountifully" is a
translation of the phrase ep'eulogiais, lit., "with blessings"
(RV marg.), that is, that blessings may accrue. See BLESSING.

<2,,572,haplotes>
from haplous, "simple, single," is translated "bountifulness" in
2 Cor. 9:11, AV; RV, "liberality" (marg., "singleness"); cp. 2
Cor. 8:2; 9:13; from sincerity of mind springs "liberality." The
thought of sincerity is present in Rom. 12:8; 2 Cor. 11:3; Eph.
6:5; Col. 3:22. See LIBERAL, SIMPLICITY, SINGLENESS.

<3,,100,charis>
"grace," is rendered, "bounty" in 1 Cor. 16:3, RV, (AV,
"liberality"), by metonymy for a material gift. See BENEFIT, No.
3.

<4,,100,hadrotes>
lit., "fatness" (from hadros, "thick, well-grown"), is used of a
monetary gift, in 2 Cor. 8:20, AV, "abundance," RV, "bounty."

$$T0000339
\Bow, Bowed (Verb)\
<1,,2578,kampto>
"to bend," is used especially of bending the knees in religious
veneration, Rom. 11:4; 14:11; Eph. 3:14; Phil. 2:10.

<2,,4781,sunkampto>
signifies "to bend completely together, to bend down by
compulsory force," Rom. 11:10.

<3,,4794,sunkupto>
"to bow together" (sun, "together with," kupto, "to bow"), is
said, in Luke 13:11, of the woman crippled with a physical
infirmity.

<4,,2827,klino>
"to incline, to bow down," is used of the women who in their
fright "bowed" their faces to the earth at the Lord's empty
tomb, Luke 24:5; of the act of the Lord on the Cross immediately
before giving up His Spirit. What is indicated in the statement
"He bowed His head," is not the helpless dropping of the head
after death, but the deliberate putting of His head into a
position of rest, John 19:30. The verb is deeply significant
here. The Lord reversed the natural order. The same verb is used
in His statement in Matt. 8:20; Luke 9:58, "the Son of Man hath
not where to lay His head." It is used, too, of the decline of
day, Luke 9:12; 24:29; of turning enemies to flight, Heb. 11:34.
See LAY, SPENT. No. 7, TURN, WEAR.

<5,,5087,tithemi>
"to put, or place," is said of the soldiers who mockingly bowed
their knees to Christ, Mark 15:19. See APPOINT.

        Note: For gonupeteo, "to bow the knee," Matt. 27:29, see
KNEEL.

$$T0000340
\Bow (Noun)\
<1,,5115,toxon>
"a bow," is used in Rev. 6:2. Cp. Hab. 3:8,9. The instrument is
frequently mentioned in the Sept., especially in the Psalms.

$$T0000341
\Bowels\
<1,,4698,splanchnon>
always in the plural, properly denotes "the physical organs of
the intestines," and is once used in this respect, Acts 1:18
(for the use by Greeks and Hebrews, see AFFECTION, No. 2). The
RV substitutes the following for the word "bowels:"
"affections," 2 Cor. 6:12; "affection," 2 Cor. 7:15; "tender
mercies," Phil. 1:8; 2:1; "a heart (of compassion)," Col. 3:12;
"heart," Philem. 1:12,20; "hearts," Philem. 1:7; "compassion," 1
John 3:17. The word is rendered "tender" in the AV and RV of
Luke 1:78, in connection with the word "mercy." See AFFECTION,
No. 2, COMPASSION, A, No. 2 and B, No. 2.

$$T0000342
\Bowl\
<1,,5357,phiale>
(Eng., "phial") denotes "a bowl;" so the RV, for AV, "vial," in
Rev. 5:8; 15:7; 16:1-4,8,10,12,17; 17:1; 21:9; the word is
suggestive of rapidity in the emptying of the contents. While
the seals (ch. 6) give a general view of the events of the last
"week" or "hebdomad," in the vision given to Daniel, Dan.
9:23-27, the "trumpets" refer to the judgments which, in a more
or less extended period, are destined to fall especially, though
not only, upon apostate Christendom and apostate Jews. The
emptying of the "bowls" betokens the final series of judgments
in which this exercise of the wrath of God is "finished" (Rev.
15:1, RV). These are introduced by the 7th trumpet. See Rev.
11:15 and the successive order in Rev. 11:18, "the nations were
wroth, and Thy wrath came ...;" see also Rev. 6:17; 14:19,20;
19:11-21.

$$T0000343
\Box\
<1,,211,alabastron>
"an alabaster vessel," is translated in the AV of Matt. 26:7;
Mark 14:3; Luke 7:37, "box," RV, "cruse." The breaking refers to
the seal, not to the box or cruse. See CRUSE.

$$T0000344
\Boy\
<1,,3816,pais>
denotes "a boy" (in contrast to paidion, a diminutive of pais,
and to teknon, "a child"). With reference to Christ, instead of
the AV "child," the RV suitably translates otherwise as follows:
Luke 2:43, "the boy Jesus;" Acts 4:27,30, "The Holy Servant,
Jesus." So in the case of others, Matt. 17:18; Luke 9:42
("boy"). See CHILD, MAID, MANSERVANT, SERVANT, SON, YOUNG MAN.

$$T0000345
\Braided (AV, Broided)\
<1,,4117,plegma>
signifies "what is woven" (from pleko, "to weave, plait"),
whether a net or basket (Josephus uses it of the ark of
bulrushes in which the infant Moses was laid), or of a web,
plait, braid. It is used in 1 Tim. 2:9, of "braided hair," which
the Vulgate signifies as "ringlets, curls."

        Notes: (1) Cp. emploke, 1 Pet. 3:3, "plaiting," i.e.,
intertwining the hair in ornament.

        (2) "Broided" is to be distinguished from broidered,
which means to adorn with needlework (not to plait).

$$T0000346
\Brake\
* For BRAKE see BREAK

$$T0000347
\Bramble bush\
* For BRAMBLE BUSH see BUSH

$$T0000348
\Branch\
<1,,2798,klados>
from klao, "to break" (cp. klasma, "a broken piece"), properly a
young tender shoot, "broken off" for grafting, is used for any
kind of branch, Matt. 13:32; 21:8; 24:32; Mark 4:32; 13:28; Luke
13:19; the descendants of Israel, Rom. 11:16-19,21.

<2,,2814,klema>
akin to klao, "to break," denotes "a tender, flexible branch,
especially the shoot of a vine, a vine sprout," John 15:2,4-6.

<3,,4746,stoibas | stibas>
from steibo, "to tread on," primarily denoted "a layer of
leaves, reeds, twigs or straw, serving for a bed;" then "a
branch full of leaves, soft foliage," which might be used in
making a bed, or for treading upon, Mark 11:8.

<4,,902,baion>
of Egyptian origin, frequent in the papyri writings, denotes "a
branch of the palm tree," John 12:13.

        Note: Matthew, Mark and John each use a different word
for "branch" in narrating Christ's entry into Jerusalem.

$$T0000349
\Branded\
<1,,2743,kausteriazo>
"to burn in with a brading iron" (cp. Eng., "caustic"), is
found, in the best mss., in 1 Tim. 4:2, RV "branded." Others
have kauteriazo (from kauterion, "a branding-iron,"
"cauterize"), to mark by "branding," an act not quite so severe
as that indicated by the former. The reference is to apostates
whose consciences are "branded" with the effects of their sin.
See SEARED.

        Note: In the RV of Gal. 6:17, "branded" does not
represent a word in the original; it serves to bring out the
force of the Apostle's metaphor of bearing in his body the
stigmata, the marks, of the Lord Jesus. The reference is not to
the branding of slaves, soldiers and criminals, but rather to
the religious devotee, who "branded" himself with the mark of
the god whom he specially worshipped. So Paul describes the
physical marks due to the lictor's rods at Philippi and to the
stones at Lystra, marks which, while not self-inflicted,
betokened his devotion to Christ and his rejoicing therein.