Bible Heaven/Bible Heaven.iso/vines/t0000450

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$$T0000450
\Chicken\
* For CHICKEN see BROOD

$$T0000451
\Chief, Chiefest, Chiefly\
<A-1,Adjective,4413,protos>
denotes "the first," whether in time or place. It is translated
"chief" in Mark 6:21, RV, of men of Galilee; in Acts 13:50, of
men in a city; in Acts 28:7, of the "chief" man in the island of
Melita; in Acts 17:4, of "chief" women in a city; in Acts 28:17,
of Jews; in 1 Tim. 1:15,16, of a sinner. In the following, where
the AV has "chief," or "chiefest," the RV renderings are
different: Matt. 20:27; Mark 10:44, "first;" Luke 19:47; Acts
25:2, "principal men;" Acts 16:12, said of Philippi, "the first
(city) of the district," RV, for incorrect AV, "the chief city
of that part of Macedonia." Amphipolis was the "chief" city of
that part. Protos here must mean the first in the direction in
which the Apostle came. See BEGINNING, BEFORE, BEST, FIRST,
FORMER.

<B-1,Noun,2774,kephalaion>
akin to the adjective kephalaios, "belonging to the head," and
kephale, "the head," denotes the chief point or principal thing
in a subject, Heb. 8:1, "the chief point is this" (AV, "the
sum"); elsewhere in Acts 22:28 (of principal, as to money), "(a
great) sum." See SUM.

*Certain compound nouns involving the significance of chief, are
as follows:

<B-2,Noun,749,archiereus>
a chief priest, high priest" (arche, "first," hiereus, "a
priest"), is frequent in the Gospels, Acts and Hebrews, but
there only in the NT. It is used of Christ e.g. in Heb. 2:17;
3:1; of "chief" priests, including ex-high-priests and members
of their families, e.g., Matt. 2:4; Mark 8:31.

<B-3,Noun,750,archipoimen>
"a chief shepherd" (arche, "chief," poimen, "a shepherd"), is
said of Christ only, 1 Pet. 5:4. Modern Greeks use it of tribal
chiefs.

<B-4,Noun,754,architelones>
denotes "a chief tax-collector, or publican," Luke 19:2.

<B-5,Noun,204,akrogoniaios>
denotes "a chief corner-stone" (from akros, "highest, extreme,"
gonia, "a corner, angle"), Eph. 2:20 and 1 Pet. 2:6. In the
Sept., Isa. 28:16

<B-6,Noun,4410,protokathedria>
"a sitting in the first or chief seat" (protos, "first,"
kathedra, "a seat"), is found in Matt. 23:6; Mark 12:39; Luke
11:43; 20:46.

<B-7,Noun,4411,protoklisia>
"the first reclining place, the chief place at table" (from
protos, and klisia, "a company reclining at a meal;" cp. klino,
"to incline"), is found in Matt. 23:6; Mark 12:39 (as with No.
6); Luke 14:7,8; 20:46

<B-8,Noun,5506,chiliarchos>
denotes "a chief captain:" SEE CAPTAIN, No 1.

<B-9,Noun,775,asiarches>
"an Asiarch," was one of certain officers elected by various
cities in the province of Asia, whose function consisted in
celebrating, partly at their own expense, the public games and
festivals; in Acts 19:31, RV, the word is translated "chief
officers of Asia" (AV, "chief of Asia").

        It seems probable, according to Prof. Ramsay, that they
were "the high priests of the temples of the Imperial worship in
various cities of Asia;" further, that "the Council of the
Asiarchs sat at stated periods in the great cities
alternately ... and were probably assembled at Ephesus for such
a purpose when they sent advice to St. Paul to consult his
saftey." A festival would have brought great crowds to the city.

<B-10,Noun,758,archon>
"a ruler," is rendered "chief" in the AV of Luke 14:1 (RV,
"ruler"); "chief rulers," in John 12:42, RV, "rulers (of the
people)," i.e., of members of the Sanhedrin; "chief," in Luke
11:15 (RV, "prince") in reference to Beelzebub, the prince of
demons. SEE MAGISTRATE, PRINCE, RULER.

<B-11,Noun,752,archisunagogos>
"a ruler of a synagogue," translated "chief ruler of the
synagogue," in Acts 18:8,17, AV, was the administrative officer
supervising the worship.

<C-1,Verb,2233,hegeomai>
"to lead the way, to preside, rule, be the chief," is used of
the ambition "to be chief" among the disciples of Christ, Luke
22:26; of Paul as the "chief" speaker in Gospel testimony at
Lystra, Acts 14:12; of Judas and Silas, as chief (or rather,
"leading") men among the brethren at Jerusalem, Acts 15:22. See
ACCOUNT, COUNT, ESTEEM, GOVERNOR, JUDGE, SUPPOSE, THINK.

<D-1,Adverb,5528 3029,huperlian>
"chiefest" (huper, "over," lian, "exceedingly, pre-eminently,
very much"), is used in 2 Cor. 11:5; 12:11, of Paul's place
among the Apostles.

<D-2,Adverb,3122,malista>
the superlative of mala, "very, very much," is rendered
"chiefly" in 2 Pet. 2:10 and in the AV of Phil. 4:22 (RV,
"especially"). See ESPECIALLY MOST.

        Note: In Rom. 3:2, RV, the adverb proton is translated
"first of all" (AV, "chiefly").

$$T0000452
\Child, Children, Childbearing, Childish, Childless\
<1,,5043,teknon>
"a child" (akin to tikto, "to beget, bear"), is used in both the
natural and the figurative senses. In contrast to huios, "son"
(see below), it gives prominence to the fact of birth, whereas
huios stresses the dignity and character of the relationship.
Figuratively, teknon is used of "children" of (a) God, John
1:12; (b) light, Eph. 5:8; (c) obedience, 1 Pet. 1:14; (d) a
promise, Rom. 9:8; Gal. 4:28; (e) the Devil, 1 John 3:10; (f)
wrath, Eph. 2:3; (g) cursing, 2 Pet. 2:14; (h) spiritual
relationship, 2 Tim. 2:1; Philem. 1:10. See DAUGHTER, SON.

<2,,5040,teknion>
"a little child," a diminutive of No. 1, is used only
figuratively in the NT, and always in the plural. It is found
frequently in 1 John, see 2:1,12,28; 3:7,18; 4:4; 5:21;
elsewhere, once in John's Gospel, John 13:33, once in Paul's
Epistles, Gal. 4:19. It is a term of affection by a teacher to
his disciples under circumstances requiring a tender appeal,
e.g., of Christ to the Twelve just before His death; the Apostle
John used it in warning believers against spiritual dangers;
Paul, because of the deadly errors of Judaism assailing the
Galatian churches. Cp. his use of teknon in Gal. 4:28.

<3,,5207,huios>
"a son," is always so translated in the RV, except in the phrase
"children of Israel," e.g., Matt. 27:9; and with reference to a
foal, Matt. 21:5. The AV does not discriminate between teknon
and huios. In the First Epistle of John, the Apostle reserves
the word for the Son of God. See teknia, "little children"
(above), and tekna, "children," in John 1:12; 11:52. See paidion
(below). For the other use of huios, indicating the quality of
that with which it is connected, see SON.

<4,,3816,pais>
signifies (a) "a child in relation to descent," (b) "a boy or
girl in relation to age," (c) "a servant, attendant, maid, in
relation to condition." As an instance of (a) see Matt. 21:15,
"children," and Acts 20:12 (RV "lad"). In regard to (b) the RV
has "boy" in Matt. 17:18; Luke 9:42. In Luke 2:43 it is used of
the Lord Jesus. In regard to (c), see Matt. 8:6,8,13, etc. As to
(a) note Matt. 2:16, RV, "male children. See MAID, MANSERVANT,
SERVANT, SON, YOUNG MAN.

<5,,3813,paidion>
a diminutive of pais, signifies "a little or young child;" it is
used of an infant just born, John 16:21; of a male child
recently born, e.g., Matt. 2:8; Heb. 11:23; of a more advanced
child, Mark 9:24; of a son, John 4:49; of a girl, Mark
5:39,40,41; in the plural, of "children," e.g., Matt. 14:21. It
is used metaphorically of believers who are deficient in
spiritual understanding, 1 Cor. 14:20, and in affectionate and
familiar address by the Lord to His disciples, almost like the
Eng., "lads," John 21:5; by the Apostle John to the youngest
believers in the family of God, 1 John 2:13,18; there it is to
be distinguished from teknia, which term he uses in addressing
all his readers (1 John 2:1,12,28: see teknia, above). See
DAMSEL.

        Note: The adverb paidiothen, "from (or of) a child," is
found in Mark 9:21.

<6,,3808,paidarion>
another diminutive of pais, is used of "boys and girls," in
Matt. 11:16 (the best texts have paidiois here), and a "lad,"
John 6:9; the tendency in colloquial Greek was to lose the
diminutive character of the word.

<7,,3516,nepios>
lit., "not-speaking" (from ne, a negative, and epos, a word is
rendered "childish" in 1 Cor. 13:11: see BABE.

<8,,3439,monogenes>
lit., "only-begotten," is translated "only child" in Luke 9:38.
See ONLY, ONLY-BEGOTTEN.

<9,,5042,teknogonia>
teknon and a root gen---, whence gennao, "to beget," denotes
"bearing children," implying the duties of motherhood, 1 Tim.
2:15.

<A-1,Verb,3515,nepiazo>
"to be a babe," is used in 1 Cor. 14:20, "(in malice) be ye
babes" (akin to No. 7, above).

<A-2,Verb,5044,teknotropheo>
"to rear young," teknon, and trepho, "to rear," signifies "to
bring up children," 1 Tim. 5:10.

<A-3,Verb,5041,teknogoneo>
"to bear children" (teknon, and gennao, "to beget"), see No. 9
above, is found in 1 Tim. 5:14.

<B-1,Adjective,1471,enkuos>
denotes "great with child" (en, "in," and kuo, "to conceive"),
Luke 2:5.

<B-2,Adjective,5388,philoteknos>
from phileo, "to love," and teknon, signifies "loving one's
children," Titus 2:4.

<B-3,Adjective,815,ateknos>
from a, negative, and teknon, signifies "childless," Luke
20:28-30.

        Notes: (1) For brephos, "a new born babe," always
rendered "babe" or "babes" in the RV (AV, "young children," Acts
7:19; "child," 2 Tim. 3:15), see under BABE.

        (2) Huiothesia, "adoption of children," in the AV of
Eph. 1:5, is corrected to "adoption as sons" in the RV. See on
ADOPTION.

$$T0000453
\Choice, Choose, Chosen\
<A-1,Verb,1586,eklego>
"to pick out, select," means, in the Middle Voice, "to choose
for oneself," not necessarily implying the rejection of what is
not chosen, but "choosing" with the subsidiary ideas of kindness
of favor or love, Mark 13:20; Luke 6:13; 9:35 (RV); 10:42; 14:7;
John 6:70; 13:18; 15:16,19; Acts 1:2,24; 6:5; 13:17; 15:22,25;
in Acts 15:7 it is rendered "made choice;" 1 Cor. 1:27,28; Eph.
1:4; Jas. 2:5.

<A-2,Verb,1951,epilego>
in the Middle Voice, signifies "to choose," either in addition
or in succession to another. It has this meaning in Acts 15:40,
of Paul's choice of Silas. For its other meaning, "to call or
name," John 5:2, see CALL.

<A-3,Verb,138,haireo>
"to take," is used in the Middle Voice only, in the sense of
taking for oneself, choosing, 2 Thess. 2:13, of a "choice" made
by God (as in Deut. 7:6,7; 26:18, Sept.); in Phil. 1:22; Heb.
11:25, of human "choice." Its special significance is to select
rather by the act of taking, than by showing preference or
favor.

<A-4,Verb,140,hairetizo>
akin to the verbal adjective hairetos, "that which may be taken"
(see No.3), signifies "to take," with the implication that what
is taken is eligible or suitable; hence, "to choose," by reason
of this suitability, Matt. 12:18, of God's delight in Christ as
His "choosen." It is frequent in the Sept., e.g., Gen. 30:20;
Num. 14:8; Ps. 25:12; 119:30,173; 132:13,14; Hos.4:18; Hag. 2:23
("he hath chosen the Canaanites"); Zech. 1:17; 2:12; Mal. 3:17.

<A-5,Verb,5500,cheirotoneo>
see APPOINT, NO. 11.

<A-6,Verb,4401,procheirotoneo>
signifies "to choose before," Acts 10:41, where it is used of a
choice made before by God.

        Notes: (1) For procheirizo see APPOINT, No. 12.

        (2) Stratologeo, in 2 Tim. 2:4 (AV, "chosen to be a
soldier"), signifies to enroll as a soldier (RV). See SOLDIER.

<B-1,Adjective,1588,eklektos>
akin to A, No. 1, signifies "chosen out, select," e.g., Matt.
22:14; Luke 23:35; Rom 16:13 (perhaps in the sense of
"eminent"); Rev. 17:14. In 1 Pet. 2:4,9, the RV translates it
"elect." See ELECT.

<C-1,Noun,1589,ekloge>
akin to A, No. 1 and B, "a picking out, choosing" (Eng.,
"eclogue"), is translated "chosen" in Acts 9:15, lit., "he is a
vessel of choice unto Me." In the six other places where this
word is found it is translated "election." See ELECTION.

$$T0000454
\Choke\
<1,,4155,pnigo>
is used, in the Passive Voice, of "perishing by drowning," Mark
5:13; in the Active, "to seize a person's throat, to throttle,"
Matt. 18:28. See THROAT.

<2,,638,apopnigo>
a strengthened form of No. 1 (apo, "from," intensive; cp. Eng.,
"to choke off"), is used metaphorically, of "thorns crowding out
seed sown and preventing its growth," Matt. 13:7; Luke 8:7. It
is Luke's word for "suffocation by drowning," Luke 8:33 (cp.
Mark 5:13, above).

<3,,4846,sumpnigo>
gives the suggestion of "choking together" (sun, "with"), i.e.,
by crowding, Matt. 13:22; Mark 4:7,19; Luke 8:14. It is used in
Luke 8:42, of the crowd that thronged the Lord, almost, so to
speak, to suffocation.

$$T0000455
\Christ\
<1,,5547,christos>
"anointed," translates, in the Sept., the word "Messiah," a term
applied to the priests who were anointed with the holy oil,
particularly the high priest, e.g., Lev. 4:3,5,16. The prophets
are called hoi christoi Theou, "the anointed of God," Ps.
105:15. A king of Israel was described upon occassion as
christos tou Kuriou, "the anointed of the Lord," 1 Sam. 2:10,35;
2 Sam. 1:14; Ps. 2:2; 18:50; Hab. 3:13; the term is used even of
Cyrus, Isa. 45:1.

        The title ho Christos, "the Christ," is not used of
Christ in the Sept. version of the inspired books of the OT. In
the NT the word is frequently used with the article, of the Lord
Jesus, as an appellative rather than a title, e.g., Matt. 2:4;
Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41.
Three times the title was expressly accepted by the Lord
Himself, Matt. 16:17; Mark 14:61,62; John 4:26.

        It is added as an appellative to the proper name
"Jesus," e.g., John 17:3, the only time when the Lord so spoke
of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It is distinctly
a proper name in many passages, whether with the article, e.g.,
Matt. 1:17; 11:2; Rom. 7:4; 9:5; 15:19; 1 Cor. 1:6, or without
the article, Mark 9:41; Rom. 6:4; 8:9,17; 1 Cor. 1:12; Gal.
2:16. The single title Christos is sometimes used without the
article to signify the One who by His Holy Spirit and power
indwells believers and molds their character in conformity to
His likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the
use or absence of the article, the title with the article
specifies the Lord Jesus as "the Christ;" the title without the
article stresses His character and His relationship with
believers. Again, speaking generally, when the title is the
subject of a sentence it has the article; when it forms part of
the predicate the article is absent. See also JESUS.

$$T0000456
\Christs (false)\
<1,,5580,pseudochristos>
denotes "one who falsely lays claim to the name and office of
the Messiah," Matt. 24:24; Mark 13:22. See Note under
ANTICHRIST.

$$T0000457
\Christian\
<1,,5546,christianos>
"Christian," a word formed after the Roman style, signifying an
adherent of Jesus, was first applied to such by the Gentiles and
is found in Acts 11:26; 26:28; 1 Pet. 4:16.

        Though the word rendered "were called" in Acts 11:26
(see under CALL) might be used of a name adopted by oneself or
given by others, the "Christians" do not seem to have adopted it
for themselves in the times of the Apostles. In 1 Pet. 4:16, the
Apostle is speaking from the point of view of the persecutor;
cp. "as a thief," "as a murderer." Nor is it likely that the
appellation was given by Jews. As applied by Gentiles there was
no doubt an implication of scorn, as in Agrippa's statement in
Acts 26:28. Tacitus, writing near the end of the first century,
says, "The vulgar call them Christians. The author or origin of
this denomination, Christus, had, in the reign of Tiberius, been
executed by the procurator, Pontius Pilate" (Annals xv. 44).
From the second century onward the term was accepted by
believers as a title of honor.

$$T0000458
\Chrysolite\
<1,,5555,chrusolithos>
lit., "a gold stone" (chrusos, "gold," lithos, "a stone"), is
the name of a precious stone of a gold color, now called "a
topaz," Rev. 21:20 (see also Exod. 28:20; Ezek. 28:13).

$$T0000459
\Chrysoprasus\
<1,,5556,chrusoprasos>
from (chrusos, "gold," and prasos, "a leek"), is a precious
stone like a leek in color, a translucent, golden green. Pliny
reckons it among the beryls. The word occurs in Rev. 21:20.

$$T0000460
\Church\
* For CHURCH see ASSEMBLY and CONGREGATION

$$T0000461
\Cinnamon\
<1,,2792,kinnamomon>
is derived from an Arabic word signifying "to emit a smell;" the
substance was an ingredient in the holy oil for anointing, Ex.
30:23. See also Prov. 7:17; Song of Sol. 4:14. In the NT it is
found in Rev. 18:13. The cinnamon of the present day is the
inner bark of an aromatic tree called canella zeylanica.

$$T0000462
\Circuit\
<1,,4022,perierchomai>
"to go about" (peri, "about," erchomai, "to go"), is said of
"navigating a ship under difficulty owing to contrary winds,"
Acts 28:13, RV, "we made a circuit," for AV, "we fetched a
compass." See COMPASS, STROLLING, WANDER.

$$T0000463
\Circumcision, Uncircumcision, Circumcise\
<A-1,Noun,4061,peritome>
lit., "a cutting round, circumcision" (the verb is peritemno),
was a rite enjoined by God upon Abraham and his male descendants
and dependents, as a sign of the covenant made with him, Gen.
17; Acts 7:8; Rom. 4:11. Hence Israelites termed Gentiles "the
uncircumcised," Judg. 15:18; 2 Sam. 1:20. So in the NT, but
without the suggestion of contempt, e.g., Rom. 2:26; Eph. 2:11.

        The rite had a moral significance, Ex. 6:12,30, where it
is metaphorically applied to the lips; so to the ear, Jer. 6:10,
and the heart, Deut. 30:6; Jer. 4:4. Cp. Jer. 9:25,26. It refers
to the state of "circumcision," in Rom. 2:25-28; 3:1; 4:10; 1
Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11.

        "In the economy of grace no account is taken of any
ordinance performed on the flesh; the old racial distinction is
ignored in the preaching of the Gospel, and faith is the sole
condition upon which the favor of God in salvation is to be
obtained, Rom. 10:11-13; 1 Cor. 7:19. See also Rom. 4:9-12" * [*
From Notes on Galations by Hogg and Vine, p.69.]

        Upon the preaching of the Gospel to, and the conversion
of, Gentiles, a sect of Jewish believers arose who argued that
the Gospel, without the fulfillment of "circumcision," would
make void the Law and make salvation impossible, Acts 15:1.
Hence this party was known as "the circumcision," Acts 10:45;
11:2; Gal. 2:12; Col. 4:11; Titus 1:10 (the term being used by
metonymy, the abstract being put for the concrete, as with the
application of the word to Jews generally, Rom. 3:30; 4:9,12;
15:8; Gal. 2:7-9; Eph. 2:11). It is used metaphorically and
spiritually of believers with reference to the act, Col. 2:11;
Rom. 2:29; to the condition, Phil. 3:3.

        The Apostle Paul's defense of the truth, and his
contention against this propaganda, form the main subject of the
Galatian epistle. Cp. katatome, "concision," Phil. 3:2. See
CONCISION.

<A-2,Noun,203,akrobustia>
"uncircumcision," is used (a) of the physical state, in contrast
to the act of "circumcision," Acts 11:3 (lit., "having
uncircumcision"); Rom. 2:25,26; 4:10,11 ("through they be in
uncircumcision," RV), 12; 1 Cor. 7:18,19; Ga. 5:6; 6:15; Col.
3:11; (b) by metonymy, for Gentiles, e.g., Rom. 2:26,27; 3:30;
4:9; Gal. 2:7; Eph. 2:11; (d) in a metaphorical or transferred
sense, of the moral condition in which the corrupt desires of
the flesh still operate, Col. 2:13.

        Note: In Rom. 4:11, the phrase "though they be in
uncircumcision" translates the Greek phrase di' akrobustias,
lit., "through uncircumcision;" here dia has the local sense of
proceeding from and passing out.

<B-1,Adjective,564,aperitmetos>
"uncircumcised" (a, negative, peri, "around," temno, "to cut"),
is used in Acts 7:51, metaphorically, of "heart and ears."

<C-1,Verb,4059,peritemno>
to circumcise," is used (a) lit., e.g., Luke 1:59; 2:21; of
receiving circumcision, Gal. 5:2,3; 6:13, RV; (b)
metaphorically, of spiritual circumcision, Col. 2:11.

<C-2,Verb,1986,epispaomai>
lit., "to draw over, to become uncircumcised," as if to efface
Judaism, appears in 1 Cor. 7:18.

$$T0000464
\Circumspectly\
* For CIRCUMSPECTLY see ACCURATELY

$$T0000465
\Citizen, Citizenship\
<1,,4177,polites>
"a member of a city or state, or the inhabitant of a country or
district," Luke 15:15, is used elsewhere in Luke 19:14; Acts
21:39, and, in the most authentic mss., in Heb. 8:11 (where some
texts have plesion, "a neighbor"). Apart from Heb. 8:11, the
word occurs only in the writings of Luke (himself a Greek).

<2,,4847,sumpolites>
sun, "with," and No. 1, denotes "a fellow-citizen," i.e.,
possessing the same "citizenship," Eph. 2:19, used
metaphorically in a spiritual sense.

<3,,4174,politeia>
signifies (a) "the relation in which a citizen stands to the
state, the condition of a citizen, citizenship," Acts 22:28,
"with a great sum obtained I this citizenship" (AV, "freedom").
While Paul's "citizenship" of Tarsus was not of advantage
outside that city, yet his Roman "citizenship" availed
throughout the Roman Empire and, besides private rights,
included (1) exemption from all degrading punishments; (2) a
right of appeal to the emperor after a sentence; (3) a right to
be sent to Rome for trial before the emperor if charged with a
capital offense. Paul's father might have obtained "citizenship"
(1) by manumission; (2) as a reward of merit; (3) by purchase;
the contrast implied in Acts 22:28 is perhaps against the last
mentioned; (b) "a civil polity, the condition of a state, a
commonwealth," said of Israel, Eph. 2:12. See COMMONWEALTH.

<4,,4175,politeuma>
signifies "the condition, or life, of a citizen, citizenship;"
it is said of the heavenly status of believers, Phil. 3:20, "our
citizenship (AV, "conversation") is in Heaven." The RV marg.
gives the alternative meaning, "commonwealth," i.e., community.
See COMMONWEALTH, FREEDOM.

        Note: Politeuo, Phil. 1:27, signifies "to be a polites"
(see No. 1), and is used in the Middle Voice, signifying,
metaphorically, conduct characteristic of heavenly
"citizenship," RV, "let your manner of life (AV, "conversation")
be worthy (marg., "behave as citizens worthily") of the Gospel
of Christ." In Acts 23:1 it is translated "I have lived." See
CONVERSATION, LIVE.

$$T0000466
\City\
<1,,4172,polis>
primarily "a town enclosed with a wall" (perhaps from a root
ple---, signifying "fullness," whence also the Latin pleo, "to
fill," Eng., "polite, polish, politic, etc."), is used also of
the heavenly Jerusalem, the abode and community of the redeemed,
Heb. 11:10,16; 12:22; 13:14. In the Apocalypse it signifies the
visible capital of the Heavenly Kingdom, as destined to descend
to earth in a coming age, e.g., Rev. 3:12; 21:2,14,19. By
metonymy the word stands for the inhabitants, as in the English
use, e.g., Matt. 8:34; 12:25; 21:10; Mark 1:33; Acts 13:44.

        Note: In Acts 16:13, the most authentic mss. have pule,
"gate," RV, "without the gate."

$$T0000467
\Clamor\
<1,,2906,krauge>
an onomatopoeic word, imitating the raven's cry, akin to krazo
and kraugazo, "to cry," denotes "an outcry," "clamor," Acts
23:9, RV; Eph. 4:31, where it signifies "the tumult of
controversy." See CRY.

$$T0000468
\Clanging\
<1,,214,alalazo>
an onomatopoeic word, from the battle-cry, alala, is used of
"raising the shout of battle," Josh. 6:20; hence, "to make a
loud cry or shout," e.g., Ps. 47:1; "to wail," Jer. 29:2; in the
NT, in Mark 5:38, of wailing mourners; in 1 Cor. 13:1, of the
"clanging" of cymbals (AV, "tinkling").

$$T0000469
\Clay\
<1,,4081,pelos>
"clay," especially such as was used by a mason or potter, is
used of moist "clay," in John 9:6,11,14-15, in connection with
Christ's healing the blind man; in Rom. 9:21, of potter's
"clay," as to the potter's right over it as an illustration of
the prerogatives of God in His dealings with men.

$$T0000470
\Clean, Cleanness, Cleanse, Cleansing\
<A-1,Adjective,2513,katharos>
"free from impure admixture, without blemish, spotless," is used
(a) physically, e.g., Matt. 23:26; 27:59; John 13:10 (where the
Lord, speaking figuratively, teaches that one who has been
entirely "cleansed," needs not radical renewal, but only to be
"cleansed" from every sin into which he may fall); John 15:3;
Heb. 10:22; Rev. 15:6; 19:8,14; 21:18,21; (b) in a Levitical
sense, Rom. 14:20; Titus 1:15, "pure;" (c) ethically, with the
significance free from corrupt desire, from guilt, Matt. 5:8;
John 13:10,11; Acts 20:26; 1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22;
Titus 1:15; Jas. 1:27; blameless, innocent (a rare meaning for
this word), Acts 18:6; (d) in a combined Levitical and ethical
sense ceremonially, Luke 11:41, "all things are clean unto you."
See CLEAR, C, Note (2), PURE.

<B-1,Verb,2511,katharizo>
akin to A, signifies (1) "to make clean, to cleanse" (a) from
physical stains and dirt, as in the case of utensils, Matt.
23:25 (figuratively in Matt. 23:26); from disease, as of
leprosy, Matt. 8:2; (b) in a moral sense, from the defilement of
sin, Acts 15:9; 2 Cor. 7:1; Heb. 9:14; Jas. 4:8, "cleanse" from
the guilt of sin, Eph. 5:26; 1 John 1:7; (2) "to pronounce clean
in a Levitical sense," Mark 7:19, RV; Acts 10:15; 11:9; "to
consecrate by cleansings," Heb. 9:22,23; 10:2. See PURGE,
PURIFY.

<B-2,Verb,1245,diakatharizo>
"to cleanse thoroughly," is used in Matt. 3:12, RV.

        Note: For kathairo, John 15:2, RV, See PURGE, No. 1. For
diakathairo, Luke 3:17, RV, see PURGE, No. 3.

<C-1,Noun,2512,katharismos>
akin to A, denotes "cleansing," (a) both the action and its
results, in the Levitical sense, Mark 1:44; Luke 2:22,
"purification;" 5:14, "cleansing;" John 2:6; 3:25, "purifying;"
(b) in the moral sense, from sins, Heb. 1:3; 2 Pet. 1:9, RV,
"cleansing." See PURGE, PURIFICATION, PURIFYING.

<C-2,Noun,2514,katharotes>
akin to B, "cleannes, purity," is used in the Levitical sense in
Heb. 9:13, RV, "cleanness." See PURIFY.

        Note: In 2 Pet. 2:18, some inferior mss. have ontos,
"certainly" (AV, "clean"), for oligos, "scarcely" (RV, "just").

$$T0000471
\Clear, Clearing, Clearly\
<A-1,Verb,2929,krustallizo>
"to shine like crystal, to be of crystalline brightness, or
transparency," is found in Rev. 21:11, "clear as crystal." The
verb may, however, have a transitive force, signifying "to
crystallize or cause to become like crystal." In that case it
would speak of Christ (since He is the "Lightgiver," see the
preceding part of the verse), as the One who causes the saints
to shine in His own likeness.

<B-1,Adjective,2986,lampros>
is said of crystal, Rev. 22:1, AV, "clear," RV, "bright. See
BRIGHT, GAY, GOODLY, GORGEOUS, WHITE.

        Note: The corresponding adverb lampros signifies
"sumptuously."

<C-1,Adverb,5081,telaugos>
from tele, "afar," and auge, "radiance," signifies
"conspicuously, or clearly," Mark 8:25, of the sight imparted by
Christ to one who had been blind. Some mss. have delaugos,
"clearly" (delos, "clear").

        Notes: (1) In 2 Cor. 7:11, AV, hagnos is rendered
"clear." See PURE.

        (2) In Rev. 21:18, katharos, ("pure," RV) is rendered
"clear," in the AV. SEE CLEAN.

        (3) Apologia (Eng., "apology"), "a defense against an
accusation," signifies, in 2 Cor. 7:11, a clearing of oneself.

        (4) For diablepo, "to see clearly," Matt. 7:5; Luke
6:42, and kathorao, ditto, Rom. 1:20, see SEE.

$$T0000472
\Cleave, Clave\
<1,,2853,kollao>
"to join fast together, to glue, cement," is primarily said of
metals and other materials (from kolla, "glue"). In the NT it is
used only in the Passive Voice, with reflexive force, in the
sense of "cleaving unto," as of cleaving to one's wife, Matt.
19:5; some mss. have the intensive verb No. 2, here; 1 Cor.
6:16,17, "joined." In the corresponding passage in Mark 10:7,
the most authentic mss. omit the sentence. In Luke 10:11 it is
used of the "cleaving" of dust to the feet; in Acts 5:13; 8:29;
9:26; 10:28; 17:34, in the sense of becoming associated with a
person so as to company with him, or be on his side, said, in
the last passage, of those in Athens who believed: in Rom. 12:9,
ethically, of "cleaving" to that which is good. For its use in
Rev. 18:5 see REACH (RV, marg. "clave together"). See COMPANY,
JOIN.

<2,,4347,proskollao>
in the Passive Voice, used reflexively, "to cleave unto," is
found in Eph. 5:31 (AV "joined to").

<3,,4357,prosmeno>
lit., "to abide with" (pros, "toward or with," and meno, "to
abide"), is used of "cleaving" unto the Lord, Acts 11:23. See
ABIDE.

$$T0000473
\Clemency\
<1,,1932,epieikeia>
"mildness, gentleness, kindness" (what Matthew Arnold has called
"sweet reasonableness"), is translated "clemency" in Acts 24:4;
elsewhere, in 2 Cor. 10:1, of the gentleness of Christ. See
GENTLENESS. Cp. epieikes (see FORBEARANCE).

$$T0000474
\Clerk\
* For CLERK see under TOWNCLERK

$$T0000475
\Climb up\
<1,,305,anabaino>
"to ascend," is used of climbing up, in Luke 19:4; John 10:1.
See ARISE.

$$T0000476
\Cloke (garment)\
* For the various words for garments see CLOTHING.

$$T0000477
\Cloke (pretense)\
<1,,1942,epikalumma>
is "a covering, a means of hiding" (epi, "upon," kalupto, "to
cover"); hence, "a pretext, a cloke, for wickedness," 1 Pet.
2:16. In the Sept. it is used in Ex. 26:14; 39:21, "coverings;"
2 Sam. 17:19; Job 19:29, "deceit."

<2,,4392,prophasis>
either from pro, "before," and phaino, "to cause to appear
shine," or, more probably, from pro, and phemi, "to say," is
rendered "cloke" (of covetousness) in 1 Thess. 2:5; "excuse" in
John 15:22 (AV "cloke"); "pretense" in Matt. 23:14; Mark 12:40;
Luke 20:47 (AV "show"); Phil. 1:18; "color" in Acts 27:30. It
signifies the assuming of something so as to disguise one's real
motives. See PRETENSE, SHOW.

$$T0000478
\Close (Adverb)\
<1,,788,asson>
the comparative degree of anchi, "near," is found in Acts 27:13
of sailing "close" by a place.

$$T0000479
\Close (Verb)\
<1,,2576,kammuo>
derived by syncope (i.e., shortening and assimilation of t to m)
from katamuo, i.e., kata, "down," and muo, from a root mu---,
pronounced by closing the lips, denotes "to close down;" hence,
"to shut the eyes," Matt. 13:15; Acts 28:27, in each place of
the obstinacy of Jews in their opposition to the Gospel.

<2,,4428,ptusso>
"to fold, double up," is used of a scroll of parchment, Luke
4:20. Cp. anaptusso, "to open up," Luke 4:17.

        Notes: (1) For "close-sealed," Rev. 5:1, see SEAL.

        (2) In Luke 9:36, sigao, "to be silent," is translated
"they kept it close," AV (RV, "they held their peace").

$$T0000480
\Closet\
* For CLOSET see CHAMBER

$$T0000481
\Cloth\
<1,,4470,rhakos>
denotes "a ragged garment, or a piece of cloth torn off, a rag,"
hence, a piece of "undressed cloth," Matt. 9:16; Mark 2:21.

        Note: For other words, othonion, sindon, See LINEN, Nos.
1 and 3.

$$T0000482
\Clothe\
<1,,294,amphiennumi>
"to put clothes round" (amphi, "around," hennumi, "to clothe"),
"to invest," signifies, in the Middle Voice, to put clothing on
oneself, e.g., Matt 6:30; 11:8; Luke 7:25; 12:28.

<2,,1746,enduo>
(Eng., "endue"), signifies "to enter into, get into," as into
clothes, "to put on," e.g., Mark 1:6; Luke 8:27 (in the best
mss.); 24:49 (AV, "endued"); 2 Cor. 5:3; Rev. 1:13; 19:14. See
ARRAY, ENDUE, PUT ON.

<3,,1737,endidusko>
has the same meaning as No. 2; the termination, ---sko suggests
the beginning or progress of the action. The verb is used in the
Middle Voice in Luke 16:19 (of a rich man). Some mss. have it in
Luke 8:27, for No. 2 (of a demoniac). In Mark 15:17 the best
texts have this verb (some have No. 2). See WEAR.

<4,,1902,ependuo>
a strengthened form of No. 2, used in the Middle Voice, "to
cause to be put on over, to be clothed upon," is found in 2 Cor.
5:2,4, of the future spiritual body of the redeemed.

<5,,2439,himatizo>
means "to put on raiment" (see himation, below), Mark 5:15; Luke
8:35.

<6,,4016,periballo>
"to cast around or about, to put on, array," or, in the Middle
and Passive Voices, "to clothe oneself," e.g., Matt.
25:36,38,43, is most frequent in the Apocalypse, where it is
found some 12 times (see peribolaion, below). See CAST, No. 10,
PUT, No. 9).

        Note: The verb enkomboomai, "to grid oneself with a
thing," in 1 Pet. 5:5, is rendered in the AV, "be clothed with."

$$T0000483
\Clothing, Cloths, Clothes, Cloke, Coat\
<1,,534,phelones | phailones>
probably by metathesis from phainoles (Latin paenula), "a
mantle," denotes a traveling "cloak" for protection against
stormy weather, 2 Tim. 4:13. Some, however, regard it as a
Cretan word for chiton, "a tunic." It certainly was not an
ecclesiastical vestment. The Syriac renders it a case for
writings (some regard it as a book-cover), an explanation noted
by Chrysostom, but improbable. It may have been "a light mantle
like a cashmere dust-cloak, in which the books and parchments
were wrapped" (Mackie in Hastings' Dic. of the Bible).

<2,,2440,himation>
"an outer garment, a mantle, thrown over the chiton." In the
plural, "clothes" (the "cloke" and the tunic), e.g., Matt. 17:2;
26:65; 27:31,35. See APPAREL, No. 2.

<3,,5509,chiton>
denotes "the inner vest or undergarment," and is to be
distinguished, as such, from the himation. The distinction is
made, for instance, in the Lord's command in Matt. 5:40: "If any
man would go to law with thee, and take away thy coat (chiton),
let him have thy cloke (himation) also." The order is reversed
in Luke 6:29, and the difference lies in this, that in Matt.
5:40 the Lord is referring to a legal process, so the claimant
is supposed to claim the inner garment, the less costly. The
defendant is to be willing to let him have the more valuable one
too. In the passage in Luke an act of violence is in view, and
there is no mention of going to law. So the outer garment is the
first one which would be seized.

        When the soldiers had crucified Jesus they took His
garments (himation, in the plural), His outer garments, and the
"coat," the chiton, the inner garment, which was without seam,
woven from the top throughout, John 19:23. The outer garments
were easily divisible among the four soldiers, but they could
not divide the chiton without splitting it, so they cast lots
for it.

        Dorcas was accustomed to make coats (chiton) and
garments (himation), Acts 9:39, that is, the close fitting
undergarments and the long, flowing outer robes. A person was
said to be "naked" (gumnos), whether he was without clothing, or
had thrown off his outer garment, e.g., his ependutes, (No. 6,
below), and was clad in a light undergarment, as was the case
with Peter, in John 21:7. The high priest, in rending his
clothes after the reply the Lord gave him in answer to his
challenge, rent his undergarments (chiton), the more forcibly to
express his assumed horror and indignation, Mark 14:63. In Jude
1:23, "the garment spotted by the flesh" is the chiton, the
metaphor of the undergarment being appropriate; for it would be
that which was brought into touch with the pollution of the
flesh.

<4,,2441,himatismos>
in form a collective word, denoting "vesture, garments," is used
generally of "costly or stately raiment," the apparel of kings,
of officials, etc. See Luke 7:25, where "gorgeously apparelled"
is, lit., "in gorgeous vesture." See also Acts 20:33; 1 Tim.
2:9, "costly raiment." This is the word used of the Lord's white
and dazzling raiment on the Mount of Transfiguration, Luke 9:29.
It is also used of His chiton, His undergarment (see note
above), for which the soldiers cast lots, John 19:23,24,
"vesture;" in Matt. 27:35 it is also translated vesture. See
APPAREL, RAIMENT, VESTURE.

<5,,1742,enduma>
akin to enduo (see CLOTHE, No. 2), denotes "anything put on, a
garment of any kind." It was used of the clothing of ancient
prophets, in token of their contempt of earthly splendor, 1
Kings 19:13; 2 Kings 1:8, RV; Zech. 13:4. In the NT it is
similarly used of John the Baptist's raiment, Matt. 3:4; of
raiment in general, Matt. 6:25,28; Luke 12:23; metaphorically,
of sheep's clothing, Matt. 7:15; of a wedding garment, 22:11,12;
of the raiment of the angel at the tomb of the Lord after His
resurrection, 28:3. See GARMENT, RAIMENT.

<6,,1903,ependutes>
denotes "an upper garment" (epi, "upon," enduo, "to clothe").
The word is found in John 21:7, where it apparently denotes a
kind of linen frock, which fishermen wore when at their work.
See No. 3.

<7,,2066,esthes>
"clothing," Acts 10:30; See APPAREL, No. 1.

<8,,4749,stole>
(Eng. "stole"), denotes any "stately robe," a long garment
reaching to the feet or with a train behind. It is used of the
long clothing in which the scribes walked, making themselves
conspicuous in the eyes of men, Mark 12:38; Luke 20:46; of the
robe worn by the young man in the Lord's tomb, Mark 16:5; of the
best or, rather, the chief robe, which was brought out for the
returned prodigal, Luke 15:22; five times in the Apocalypse, as
to glorified saints, Luke 6:11; 7:9,13,14; 22:14. In the Sept.
it is used of the holy garments of the priests, e.g., Exod.
28:2; 29:21; 31:10.

        Notes: (1) Peribolaion, from periballo, "to throw
around," lit., "that which is thrown around," was a wrap or
mantle. It is used in 1 Cor. 11:15, of the hair of a woman which
is given to her as a veil; in Heb. 1:12, of the earth and the
heavens, which the Lord will roll up "as a mantle," RV, for AV,
"vesture". The other word in that verse rendered "garment," RV,
is himation.

        (2) Endusis, is "a putting on (of apparel)," 1 Pet. 3:3.
Cp. No. 5.

        (3) Esthesis, See APPAREL, No. 1.

        (4) The chlamus was a short "cloak" or robe, worn over
the chiton (no. 3), by emperors, kings, magistrates, military
officers, etc. It is used of the scarlet robe with which Christ
was arrayed in mockery by the soldiers in Pilate's Judgment
Hall, Matt. 27:28,31.

        What was known as purple was a somewhat indefinite
color. There is nothing contradictory about its being described
by Mark and John as "purple," though Matthew speaks of it as
"scarlet." The soldiers put it on the Lord in mockery of His
Kingship.

        (5) The poderes was another sort of outer garment,
reaching to the feet (from pous, "the foot," and aro, "to
fasten"). It was one of the garments of the high priests, a robe
(Hebrew, chetoneth), mentioned after the ephod in Exod. 28:4,
etc. It is used in Ezek. 9:2, where instead of "linen" the Sept.
reads "a long robe;" and in Zech. 3:4, "clothe ye him with a
long robe;" in the NT in Rev. 1:13, of the long garment in which
the Lord is seen in vision amongst the seven golden lampstands.
There, poderes is described as "a garment down to the feet,"
indicative of His High Priestly character and acts.

        (6) For katastole, see APPAREL, No. 4.

$$T0000484
\Cloud\
<1,,3509,nephos>
denotes "a cloudy, shapeless mass covering the heavens." Hence,
metaphorically, of "a dense multitude, a throng," Heb. 12:1.

<2,,3507,nephele>
"a definitely shaped cloud, or masses of clouds possessing
definite form," is used, besides the physical element, (a) of
the "cloud" on the mount of transfiguration, Matt. 17:5; (b) of
the "cloud" which covered Israel in the Red Sea, 1 Cor. 10:1,2;
(c), of "clouds" seen in the Apocalyptic visions, Rev. 1:7;
10:1; 11:12; 14:14-16; (d) metaphorically in 2 Pet. 2:17, of the
evil workers there mentioned; but RV, "and mists" (homichle),
according to the most authentic mss. In 1 Thess. 4:17, the
"clouds" referred to in connection with the rapture of the
saints are probably the natural ones, as also in the case of
those in connection with Christ's Second Advent to the earth.
See Matt. 24:30; 26:64, and parallel passages. So at the
Ascension, Acts. 1:9.

$$T0000485
\Cloven\
<1,,1266,diamerizo>
"to part asunder" (dia, "asunder," meros, "a part"), is
translated "cloven" in the AV of Acts 2:3, RV, "parting
asunder." See DIVIDE, PART.

$$T0000486
\Cluster\
<1,,1009,botrus>
"a cluster, or bunch, bunch of grapes," is found in Rev. 14:18.

        Note: Cp. staphule, "a bunch of grapes, the ripe
cluster," stressing the grapes themselves, Matt. 7:16; Luke
6:44; Rev. 14:18.

$$T0000487
\Coals\
<1,,440,antrax>
"a burning coal" (cp. Eng., "anthracite,") is used in the plural
in Rom. 12:20, metaphorically in a proverbial expression, "thou
shalt heap coals of fire on his head" (from Prov. 25:22),
signifying retribution by kindness, i.e., that, by conferring a
favor on your enemy, you recall the wrong he has done to you, so
that he repents, with pain of heart.

<2,,439,anthrakia>
akin to No. 1, is "a heap of burning coals, or a charcoal fire,"
John 18:18; 21:9.

$$T0000488
\Coast, Coasting\
<A-1,Noun,3725,horion>
"a bound, boundary, limit, frontier" (akin to horizo, "to bound,
limit"), is rendered "coasts" ten times in the AV, but "borders"
in Matt. 4:13, and is always translated "borders" in the RV. See
BORDER.

<B-1,Adjective,3882,paralios>
"by the sea" (para, "by," hals, "salt"), hence denotes "a sea
coast," Luke 6:17. In the Sept., Gen. 49:13; Deut. 1:7; 33:19;
Josh. 9:1; 11:3 (twice); Job 6:3; Isa. 9:1.

<C-1,Verb,3881,paralego>
is used, in the Middle Voice, as a nautical term, "to sail
past," Acts 27:8, "coasting along;" Acts 27:13, "sailed by."

        Notes: (1) Methorion (meta, "with," and A), in Mark
7:24, is translated "borders." (2) The phrase "upon the sea
coasts," Matt. 4:13, AV, translates parathalassios (para, "by,"
thalassa, "the sea"), RV, "by the sea." (3) Meros, "a part," is
translated "coasts" in Matt. 15:21; 16:13, AV (RV, "parts,");
"country," RV, in Acts 19:1, AV "coasts;" this refers to the
high land in the interior of Asia Minor. See BEHALF, CRAFT,
PART, PARTICULAR, PIECE, PORTION, RESPECT, SOMEWHAT, SORT. (4)
Chora, "a country," rendered "coasts" in Acts 26:20, AV, is
corrected in the RV to "country." See COUNTRY, FIELD, GROUND,
LAND, REGION. (5) In Acts 27:2 the phrase in the RV, "on the
coast of," translates the preposition kata, "along," and the
complete clause, "unto the places on the coast of Asia," RV, is
curiously condensed in the AV to "by the coasts of Asia."

$$T0000489
\Coat\
* For COAT (ependeutes) see CLOKE, CLOTHING

$$T0000490
\Cock, Cock-crowing\
<1,,220,alektor>
"a cock," perhaps connected with a Hebrew phrase for the
oncoming of the light, is found in the passages concerning
Peter's denial of the Lord, Matt. 26:34,74,75; Mark 14:30,68,72;
Luke 22:34,60,61; John 13:38; 18:27.

<2,,219,alektorophonia>
denotes "cock-crowing" (alketor, and phone, "a sound"), Mark
13:35. There were two "cock-crowings," one after midnight, the
other before dawn. In these watches the Jews followed the Roman
method of dividing the night. The first "cock-crowing" was at
the third watch of the night. That is the one mentioned in Mark
13:35. Mark mentions both; see Mark 14:30. The latter, the
second, is that referred to in the other Gospels and is
mentioned especially as "the cock-crowing."

$$T0000491
\Cold\
<A-1,Noun,5592,psuchos>
"coldness, cold," appears in John 18:18; Acts 28:2; 2 Cor.
11:27.

<B-1,Adjective,5593,psuchros>
"cool, fresh, cold, chilly" (fuller in expression than psuchos),
is used in the natural sense in Matt. 10:42, "cold water;"
metaphorically in Rev. 3:15,16.

<C-1,Verb,5594,psucho>
"to breathe, blow, cool by blowing," Passive Voice, "grow cool,"
is used metaphorically in Matt. 24:12, in the sense of waning
zeal or love.

$$T0000492
\Collection\
<1,,3048,logia>
akin to lego, "to collect," is used in 1 Cor. 16:1,2; in the
latter verse, AV "gatherings," RV, "collections," as in ver. 1.
See GATHERING.

$$T0000493
\Colony\
<1,,2862,kolonia>
transliterates the Latin colonia. Roman colonies belonged to
three periods and classes, (a) those of the earlier republic
before 100 B.C., which were simply centers of Roman influence in
conquered territory; (b) agrarian "colonies," planted as places
for the overflowing population of Rome; (c) military "colonies"
during the time of the Civil wars and the Empire, for the
settlement of disbanded soldiers. This third class was
established by the imperator, who appointed a legate to exercise
his authority. To this class Philippi belonged as mentioned in
Acts 16:12, RV, "a Roman colony." They were watch-towers of the
Roman State and formed on the model of Rome itself. The full
organization of Philippi as such was the work of Augustus, who,
after the battle of Actium, 31 B.C., gave his soldiers lands in
Italy and transferred most of the inhabitants there to other
quarters including Philippi. These communities possessed the
right of Roman freedom, and of holding the soil under Roman law,
as well as exemption from poll-tax and tribute. Most Roman
"colonies" were established on the coast.

$$T0000494
\Color\
* For COLOR (Acts 27:30) see CLOKE

$$T0000495
\Colt\
<1,,4454,polos>
"a foal," whether "colt or filly," had the general significance
of "a young creature;" in Matt. 21:2, and parallel passages, "an
ass's colt."

$$T0000496
\Come, Came (see also Coming)\
<1,,2064,erchomai>
the most frequent verb, denoting either "to come, or to go,"
signifies the act, in contrast with heko (see No. 22, below),
which stresses the arrival, as, e.g., "I am come and am here,"
John 8:42; Heb. 10:9. See BRING, B, Note (1), FALL, GO, GROW,
LIGHT, PASS, RESORT.

*Compounds of this with prepositions are as follows (2 to 11):

<2,,1525,eiserchomai>
"to come into, or to go into" (eis, "into"), e.g., Luke 17:7.
See ENTER.

<3,,1831,exerchomai>
"to come out, or go out or forth" (ek, "out"), e.g., Matt. 2:6.
See DEPART, ESCAPE, GET, (b) No. 3, Go, Note (1) PROCEED,
SPREAD.

<4,,1880,epanerchomai>
"to come back again, return" (epi, "on," ana, "again"), Luke
10:35; 19:15.

<5,,1330,dierchomai>
"to come or go through" (dia, "through") e.g., Acts 9:38. See
DEPART, GO, PASS, PIERCE, TRAVEL, WALK.

<6,,1904,eperchomai>
"to come or go upon" (epi, "upon"), e.g., Luke 1:35; in Luke
21:26, used of "coming" events, suggesting their certainty; in
Eph. 2:7, said of the "oncoming" of the ages; in Acts 14:19, of
Jews coming to (lit., "upon") a place.

<7,,2718,katerchomai>
"to come down" (kata, "down"), e.g., Luke 9:37. See DEPART,
DESCEND, GO, Note (1), LAND.

<8,,3922,pareiserchomai>
lit., "to come in" (eis) "beside or from the side" (para) so as
to be present with, is used (a) in the literal sense, of the
"coming" in of the Law in addition to sin, Rom. 5:20; (b) in
Gal. 2:4, of false brethren, suggesting their "coming" in by
stealth. See ENTER.

<9,,3928,parerchomai>
(para, "by or away"), signifies (a) "to come or go forth, or
arrive," e.g., Luke 12:37; 17:7 (last part); Acts 24:7; (b) "to
pass by," e.g., Luke 18:37; (c) "to neglect," e.g., Luke 11:42.
See GO, PASS, TRANSGRESS.

<10,,4334,proserchomai>
denotes "to come or go near to" (pros, "near to"), e.g., Matt.
4:3; Heb. 10:1, AV, "comers," RV, "them that draw nigh." See
CONSENT, DRAW, GO, Note (1).

<11,,4905,sunerchomai>
"to come together" (sun "with"), e.g., John 18:20, is often
translated by the verb "to assemble;" see the RV of 1 Cor.
11:20; 14:23. See ACCOMPANY, ASSEMBLE, COMPANY, GO WITH, RESORT.

        Note: Aperchomai, "to come away or from," is differently
translated in the RV; see, e.g., Mark 3:13 where it signifies
that they went from the company or place where they were to Him;
it usually denotes "to go away."

<12,,1096,ginomai>
"to become," signifies a change of condition, state or place,
e.g., Mark 4:35. In Acts 27:33, the verb is used with mello, "to
be about to," to signify the coming on of day.

<13,,3854,paraginomai>
para, "near or by," denotes to "arrive, to be present," e.g.,
Matt. 2:1. See GO, PRESENT.

<14,,4836,sumparaginomai>
"to come together," is used in Luke 23:48; 2 Tim. 4:16, lit.,
"stood at my side with me." See STAND.

        Note: For "come by" in Acts 27:16, AV, the RV suitably
has "secure."

*Compounds of the verb baino, "to go," are as follows (15 to
21):

<15,,305,anabaino>
"to come upon, to arrive in a place" (ana, "up or upon"), is
translated "come into" in Acts 25:1. See ARISE, ASCEND, ENTER,
GO, CLIMB, GROW, RISE, SPRING.

<16,,1910,epibaino>
"to come to or into, or go upon," is rendered, in Acts 20:18,
RV, "set foot in." See ENTER, GO, TAKE, Note (16).

<17,,1543,ekabaino>
"to come or go out," appears in the best mss. in Heb. 11:15; AV,
"came out," RV, "went out."

<18,,1224,diabaino>
"to pass through," is translated "come over" in Acts 16:9;
"pass" in Luke 16:26; "pass through" in Heb. 11:29. See PASS.

<19,,2597,katabaino>
signifies "to come down," e.g., Matt. 8:1. See DESCEND, FALL,
GET, GO, STEP (down).

<20,,4872,sunanabaino>
"to come up with" (sun, "with," ana, "up"), is used in Mark
15:41; Acts 13:31.

<21,,1684,embaino>
"to go into," is rendered, in Mark 5:18, AV, "was come into,"
RV, "was entering." See ENTER, GET, GO, STEP.

        Note: Apobaino, "to go away," is rendered, in the AV of
John 21:9, "were come to;" RV, "got out upon."

<22,,2240,heko>
means (a) "to come, to be present" (see above, on No. 1); (b)
"to come upon, of time and events," Matt. 24:14; John 2:4; 2
Pet. 3:10; Rev. 18:8; (c) metaphorically, "to come upon one, of
calamitious times, and evils," Matt. 23:36; Luke 19:43.

<23,,864,aphikneomai>
"to arrive at a place," is used in Rom. 16:19, "come abroad" (of
the obedience of the saints).

<24,,5562,choreo>
lit., "to make room (chora, "a place") for another, and so to
have place, receive," is rendered "come" (followed by "to
repentance") in 2 Pet. 3:9; the meaning strictly is "have room
(i.e., space of time) for repentance." See CONTAIN, GO PLACE,
ROOM, RECEIVE.

<25,,1510,eimi>
"to be," is, in the Infinitive Mood, rendered "come," in John
1:46 and in the future Indicative "will come," in 2 Tim. 4:3.

<26,,1764,enistemi>
lit., "to stand in, or set in" (en, "in," histemi, "to stand"),
hence "to be present or to be imminent," is rendered "shall
come" in 2 Tim. 3:1; it here expresses permanence, "shall settle
in (upon you)." See AT HAND, PRESENT.

<27,,2186,ephistemi>
signifies "to stand by or over" (epi, "upon"), Luke 2:9, RV:
Acts 12:7; "before," Acts 11:11; to come upon, Luke 20:1 (here
with the idea of suddenness); Acts 4:1; 6:12; 23:27; 1 Thess.
5:3; "coming up," of the arrival of Anna at the Temple, Luke
2:38; "came up to (Him)," of Martha, Luke 10:40; "is come," 2
Tim. 4:6 (probably with the same idea as in Luke 20:1). The RV
is significant in all these places. See ASSAULT, AT HAND,
PRESENT, STAND.

<28,,2658,katantao>
denotes (a) "to come to, or over against, a place, arrive," Acts
16:1; 18:19,24; 20:15 (in Acts 21:7; 25:13, RV, "arrived," in
Acts 27:12, "reach," for AV, "attain to"); Acts 28:13; (b) of
things or events, "to arrive at a certain time, or come upon
certain persons in the period of their lifetime," 1 Cor. 10:11;
or "to come to persons" so that they partake of, as of the
Gospel, 1 Cor. 14:36. For the remaining instances, Acts 26:7;
Eph. 4:13; Phil. 3:11, see ATTAIN.

<29,,3195,mello>
"to be about (to do something)," often implying the necessity
and therefore the certainty of what is to take place, is
frequently rendered "to come," e.g., Matt. 3:7; 11:14; Eph.
1:21; 1 Tim. 4:8; 6:19; Heb. 2:5. See ALMOST, BEGIN, MEAN, MIND,
SHALL, TARRY, WILL.

<30,,3936,paristemi>
"to stand by or near, to be at hand" (para, "near"), is
translated "is come," of the arrival of harvest, Mark 4:29. See
BRING, COMMEND, GIVE, PRESENT, PROVE, PROVIDE, SHOW, STAND,
YIELD.

<31,,5342,phero>
"to bear, carry," is rendered "came," in the sense of being
borne from a place, in 2 Pet. 1:17,18,21. See BEAR, CARRY.

<32,,5348,phthano>
denotes "to anticipate, to come sooner than expected," 1 Thess.
2:16, "is come upon," of Divine wrath; cp. Rom. 9:31, "did not
arrive at;" or to "come" in a different manner from what was
expected, Matt. 12:28, "come upon;" Luke 11:20, of the kingdom
of God; so of coming to a place, 2 Cor. 10:14. See ATTAIN,
PRECEDE, PREVENT.

*Two of the compounds of the verb poreuomai, "to go, proceed,"
are translated "come," with a preposition or adverb:

<33,,1607,ekporeuo>
in the Middle Voice, "to come forth" (ek, "out of"), Mark
7:15,20; John 5:29. See DEPART, GO, ISSUE, PROCEED.

<34,,4365,prosporeuomai>
in Mark 10:35, is translated "come near unto."

        Notes: (1) No. 33 is rendered "proceed" in the RV of
Mark 7:15,20,23 (AV, "come").

        (2) For epiporeuomai, in Luke 8:4, see RESORT.

<35,,4331,prosengizo>
denotes "to come near" (pros, "to," engizo, "to be near, to
approach"), Mark 2:4, used of those who tried to bring a palsied
man to Christ.

<36,,4845,sumpleroo>
"to fill completely" (sun, "with," intensive), is used, in the
Passive Voice, of time to be fulfilled or completed, Luke 9:51,
"the days were well-nigh come;" Acts 2:1, "the day ... was now
come (AV "was fully come"). In Luke 8:23, it is used in the
Active Voice, of the filling of a boat in a storm. See FILL.

<37,,4940,suntunchano>
"to meet with" (sun, "with," and tunchano, "to reach"), is
rendered "to come at" in Luke 8:19 (of the efforts of Christ's
mother and brethren to get at Him through a crowd).

<38,,2944,kukloo>
"to compass" (Eng., "cycle"), is translated "came round about,"
in John 10:24. See COMPASS, ROUND, STAND.

<39,,5302,hustereo>
"to be behind," is translated "to have come short," in Heb. 4:1.
See BEHIND, B, No. 1.

        Notes: (1) Deuro, "hither, here," is used (sometimes
with verbs of motion) in the singular number, in calling a
person to come, Matt. 19:21; Mark 10:21; Luke 18:22; John 11:43;
Acts 7:3,34; Rev. 17:1; 21:9. For its other meaning, "hitherto,"
Rom. 1:13, see HITHERTO. It has a plural, deute, frequent in the
Gospels; elsewhere in Rev. 19:17. In the following the RV has a
different rendering: (2) In Mark 14:8, prolambano, "to
anticipate, to be beforehand," AV, "hath come aforehand to
anoint My body," RV, "hath anointed My body aforehand." (3) In
Acts 7:45, diadechomai, "to succeed one, to take the place of,"
AV, "who came after," RV, "in their turn." (4) In Luke 8:55,
epistrepho, "to return to," AV, "came again," RV, "returned."
(5) In Acts 24:27, lambano, with diadochos, "a successor," AV,
"came into the room of," RV, "was succeeded by." (6) In Mark
9:23, for episuntrecho, "to come running together," see under
RUN. (7) In Acts 5:38, kataluo, "to destroy," AV, "will come to
nought," RV, "will be overthrown." (8) In John 12:35,
katalambano, "to seize," AV, "come upon," RV, "overtake." (9) In
2 Cor. 11:28, epistasis (in some mss episustaisis), lit., "a
standing together upon," hence, "a pressing upon," as of cares,
AV, "cometh upon," RV, "presseth upon." (10) In Acts 19:27,
erchomai, "with" eis apelegmon, RV, "come into disrepute," AV,
"be set at nought." (11) For pareimi, John 7:6, see PRESENT, No.
1. (12) Sunago, "to gather together," is always so rendered in
RV, e.g., Matt. 27:62; Mark 7:1; Luke 22:66; Acts 13:44; 15:6;
20:7. See GATHER, No. 1. (13) For come to nought see NOUGHT.
(14) For eisporeuomai see ENTER, No. 4. (15) For "was come
again," Acts 22:17 AV, see RETURN, No. 4. (16) For engizo, to
come near, see APPROACH, NIGH.

$$T0000497
\Come Behind\
* For COME BEHIND see BEHIND

$$T0000498
\Comeliness, Comely\
<A-1,Noun,2157,euschemosune>
"elegance of figure, gracefulness, comeliness" (eu, "well,"
schema, "a form"), is found in this sense in 1 Cor. 12:23.

<B-1,Adjective,2158,euschemon>
akin to A, "elegant in figure, well formed, graceful," is used
in 1 Cor. 12:24, of parts of the body (see above); in 1 Cor.
7:35 RV, "(that which is) seemly," AV, "comely;" "honourable,"
Mark 15:43; Acts 13:50; 17:12. See HONORABLE.

        Note: In 1 Cor. 11:13, prepo, "to be becoming," is
rendered in the AV, "is it comely?" RV, "is it seemly?" See
BECOME, SEEMLY.

$$T0000499
\Comfort, Comforter, Comfortless\
<A-1,Noun,3874,paraklesis>
means "a calling to one's side" (para, "beside," kaleo, "to
call"); hence, either "an exhortation, or consolation, comfort,"
e.g., Luke 2:25 (here "looking for the consolation of Israel" is
equivalent to waiting for the coming of the Messiah); Luke 6:24;
Acts 9:31; Rom. 15:4,5; 1 Cor. 14:3, "exhortation;" 2 Cor.
1:3-7; 7:4,7,13; 2 Thess. 2:16; Philem. 1:7. In 2 Thess. 2:16 it
combines encouragement with alleviation of grief. The RV changes
"consolation" into "comfort," except in Luke 2:25; 6:24; Acts
15:31; in Heb. 6:18, "encouragement;" in Acts 4:36,
"exhortation." RV (AV, consolation"). See CONSOLATION,
ENCOURAGEMENT, EXHORTATION, INTREATY.

<A-2,Noun,3889,paramuthia>
primarily "a speaking closely to anyone" (para, "near," muthos,
"speech"), hence denotes "consolation, comfort," with a greater
degree of tenderness than No. 1, 1 Cor. 14:3.

<A-3,Noun,3890,paramuthion>
has the same meaning as No. 2, the difference being that
paramuthia stresses the process or progress of the act,
paramuthion the instrument as used by the agent, Phil. 2:1.

<A-4,Noun,3931,paregoria>
primarily "an addressing, address," hence denotes "a soothing,
solace," Col. 4:11. A verbal form of the word signifies
medicines which allay irritation (Eng., "paregoric").

<A-5,Noun,3875,parakletos>
lit., "called to one's side," i.e., to one's aid is primarily a
verbal adjective, and suggests the capability or adaptability
for giving aid. It was used in a court of justice to denote a
legal assistant, counsel for the defense, an advocate; then,
generally, one who pleads another's cause, an intercessor,
advocate, as in 1 John 2:1, of the Lord Jesus. In the widest
sense, it signifies a "succorer, comforter." Christ was this to
His disciples, by the implication of His word "another (allos,
"another of the same sort," not heteros, "different")
Comforter," when speaking of the Holy Spirit, John 14:16. In
John 14:26; 15:26; 16:7 He calls Him "the Comforter."
"Comforter" or "Consoler" corresponds to the name "Menahem,"
given by the Hebrews to the Messiah.

<B-1,Verb,3870,parakaleo>
has the same variety of meanings as Noun, No. 1, above, e.g.,
Matt. 2:18; 1 Thess. 3:2,7; 4:18. In 2 Cor. 13:11, it signifies
"to be comforted" (so the RV). See BESEECH.

<B-2,Verb,4837,sumparakaleo>
sun, "with," and No. 1, signifies "to comfort together," Rom.
1:12.

<B-3,Verb,3888,paramutheomai>
akin to Noun No. 2, "to soothe, console, encourage," is
translated, in John 11:31, "comforted;" in John 11:19, RV,
"encourage," as the sense there is that of stimulating to the
earnest discharge of duties. See CONSOLE, ENCOURAGE.

<B-4,Verb,2174,eupsucheo>
signifies "to be of good comfort" (eu, "well," psuche, "the
soul"), Phil. 2:19.

        Notes: (1) For the verb tharseo, "be of good comfort,
see CHEER, No. 2.

        (2) Orphanos is rendered "comfortless" in John 14:18,
AV; RV, "desolate." See DESOLATE, FATHERLESS.