Bible Heaven/Bible Heaven.iso/vines/t0000850

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$$T0000850
\Earthquake\
<1,,4578,seismos>
"a shaking, a shock," from seio, "to move to and fro, to shake,"
chiefly with the idea of concussion (Eng., "seismic,"
"seismology," "seismometry"), is used (a) of a "tempest" in the
sea, Matt. 8:24; (b) of "earthquakes," Matt. 24:7; 27:54; 28:2;
Mark 13:8; Luke 21:11; Acts 16:26; Rev. 6:12; 8:5; 11:13 (twice)
,19; 16:18 (twice). See TEMPEST.

$$T0000851
\Ease, Eased\
<A-1,Verb,373,anapauo>
signifies "to cause or permit one to cease from any labor or
movement" so as to recover strength. It implies previous toil
and care. Its chief significance is that of taking, or causing
to take, rest; it is used in the Middle Voice in Luke 12:19,
"take (thine) ease," indicative of unnecessary, self-indulgent
relaxation. In the papyri it is used technically, as an
agricultural term. Cp. anapausis, "rest." See REFRESH, REST.

<B-1,Noun,425,anesis>
denotes "a letting loose, relaxation, easing;" it is connected
with aniemi, "to loosen, relax" (ana, "back," and hiemi, "to
send"). It signifies "rest," not from toil, but from endurance
and suffering. Thus it is said (a) of a "less vigorous"
condition in imprisonment, Acts 24:23, "indulgence," AV,
"liberty;" (b) "relief" from anxiety, 2 Cor. 2:13; 7:5, "relief"
(AV, "rest"); (c) "relief" from persecutions, 2 Thess. 1:7,
"rest;" (d) of "relief" from the sufferings of poverty, 2 Cor.
8:13, "be eased," lit., "(that there should be) easing for
others (trouble to you)." Cp. the synonymous word anapausis,
"cessation or rest" (akin to A). See INDULGENCE, LIBERTY,
RELIEF, REST. In the Sept., 2 Chron. 23:15.

$$T0000852
\Easily\
* For EASILY see EASY

$$T0000853
\East\
<1,,395,anatole>
primarily "a rising," as of the sun and stars, corresponds to
anatello, "to make to rise," or, intransitively, "to arise,"
which is also used of the sunlight, as well as of other objects
in nature. In Luke 1:78 it is used metaphorically of Christ as
"the Dayspring," the One through whom light came into the world,
shining immediately into Israel, to dispel the darkness which
was upon all nations. Cp. Mal. 4:2. Elsewhere it denotes the
"east," as the quarter of the sun's rising, Matt. 2:1,2,9; 8:11;
24:27; Luke 13:29; Rev. 7:2; 16:12; 21:13. The "east" in general
stands for that side of things upon which the rising of the sun
gives light. In the heavenly city itself, Rev. 21:13, the
reference to the "east" gate points to the outgoing of the
influence of the city "eastward." See DAYSPRING.

$$T0000854
\Easter\
<1,,3957,pascha>
mistranslated "Easter" in Acts 12:4, AV, denotes the Passover
(RV). The phrase "after the Passover" signifies after the whole
festival was at an end. The term "Easter" is not of Christian
origin. It is another form of Astarte, one of the titles of the
Chaldean goddess, the queen of heaven. The festival of Pasch
held by Christians in post-apostolic times was a continuation of
the Jewish feast, but was not instituted by Christ, nor was it
connected with Lent. From this Pasch the pagan festival of
"Easter" was quite distinct and was introduced into the apostate
Western religion, as part of the attempt to adapt pagan
festivals to Christianity. See PASSOVER.

$$T0000855
\Easy, Easier, Easily\
<1,,5543,chrestos>
primarily signifies "fit for use, able to be used" (akin to
chraomai, "to use"), hence, "good, virtuous, mild, pleasant" (in
contrast to what is hard, harsh, sharp, bitter). It is said (a)
of the character of God as "kind, gracious," Luke 6:35; 1 Pet.
2:3; "good," Rom. 2:4, where the neuter of the adjective is used
as a noun, "the goodness" (cp. the corresponding noun
chrestotes, "goodness," in the same verse); of the yoke of
Christ, Matt. 11:30, "easy" (a suitable rendering would be
"kindly"); (c) of believers, Eph. 4:32; (d) of things, as wine,
Luke 5:39, RV, "good," for AV, "better" (cp. Jer. 24:3,5, of
figs); (e) ethically, of manners, 1 Cor. 15:33. See GOOD,
GRACIOUS, KIND.

<2,,2123,eukopoteros>
the comparative degree of eukopos, "easy, with easy labor" (eu,
"well," kopos, "labor"), hence, of that which is "easier to do,"
is found in the Synoptics only, Matt. 9:5; 19:24; Mark 2:9;
10:25; Luke 5:23; 16:17; 18:25.

        Notes: (1) The adverb "easily" is included in the
translation of euperistatos in Heb. 12:1, "easily beset," lit.,
"the easily besetting sin," probably a figure from a garment,
"easily surrounding," and therefore easily entangling. See
BESET.

        (2) In 1 Cor. 13:5, AV, "is not easily provoked," there
is no word in the original representing "easily;" RV, "is not
provoked."

        (3) For "easy to be entreated" see INTREAT. For "easy to
be understood" see UNDERSTAND.

$$T0000856
\Eat, Eat with, Eating\
<A-1,Verb,2068,esthio>
signifies "to eat" (as distinct from pino, "to drink"); it is a
lengthened form from edo (Lat., edo; cp. Eng., "edible"); in
Heb. 10:27, metaphorically, "devour;" it is said of the ordinary
use of food and drink, 1 Cor. 9:7; 11:22; of partaking of food
at table, e.g., Mark 2:16; of reveling, Matt. 24:49; Luke 12:45.
Cp. the strengthened, form katesthio, and the verb sunesthio,
below. See DEVOUR.

<A-2,Verb,5315,phago>
"to eat, devour, consume," is obsolete in the present and other
tenses, but supplies certain tenses which are wanting in No. 1,
above. In Luke 8:55 the AV has "(to give her) meat," the RV
"(that something be given her) to eat." The idea that this verb
combines both "eating" and "drinking," while No. 1
differentiates the one from the other, is not borne out in the
NT. The word is very frequent in the Gospels and is used eleven
times in 1 Cor. See also No. 3. See MEAT.

<A-3,Verb,5176,trogo>
primarily, "to gnaw, to chew," stresses the slow process; it is
used metaphorically of the habit of spiritually feeding upon
Christ, John 6:54,56-58 (the aorists here do not indicate a
definite act, but view a series of acts seen in perspective); of
the constant custom of "eating" in certain company, John 13:18;
of a practice unduly engrossing the world, Matt. 24:38.

        In John 6, the change in the Lord's use from the verb
esthio (phago) to the stronger verb trogo, is noticeable. The
more persistent the unbelief of His hearers, the more difficult
His language and statements became. In vv. 49-53 the verb phago
is used; in 54,58, trogo (in ver. 58 it is put into immediate
contrast with phago). The use of trogo in Matt. 24:38; John
13:18 is a witness against pressing into the meaning of the word
the sense of munching or gnawing; it had largely lost this sense
in its common usage.

<A-4,Verb,1089,geuo>
primarily, "to cause to taste, to give one a taste of," is used
in the Middle Voice and denotes (a) "to taste," its usual
meaning; (b) "to take food, to eat," Acts 10:10; 20:11; 23:14;
the meaning to taste must not be pressed in these passages, the
verb having acquired the more general meaning. As to whether
Acts 20:11 refers to the Lord's Supper or to an ordinary meal,
the addition of the words "and eaten" is perhaps a sufficient
indication that the latter is referred to here, whereas ver. 7,
where the single phrase "to break bread" is used, refers to the
Lord's Supper. A parallel instance is found in Acts 2:43,46. In
the former verse the phrase "the breaking of bread,"
unaccompanied by any word about taking food, clearly stands for
the Lord's Supper; whereas in ver. 46 the phrase "breaking bread
at home" is immediately explained by "they did take their food,"
indicating their ordinary meals. See TASTE.

<A-5,Verb,977,bibrosko>
"to eat," is derived from a root, bor---, "to devour" (likewise
seen in the noun broma, "food, meat;" cp. Eng., "carnivorous,"
"voracious," from Lat. vorax). This verb is found in John 6:13.
The difference between this and phago, No. 2, above, may be seen
perhaps in the fact that whereas in the Lord's question to
Philip in ver. 5, phago intimates nothing about a full supply,
the verb bibrosko, in ver. 13, indicates that the people had
been provided with a big meal, of which they had partaken
eagerly.

<A-6,Verb,2719,kataphago>
"to satiate, to satisfy," as with food, is used in the Middle
Voice in Acts 27:38, "had eaten enough;" in 1 Cor. 4:8, "ye are
filled." See FILL.

<A-7,Verb,2880,korennumi>
"to satiate, to satisfy," as with food, is used in the Middle
Voice in Acts 27:38, "had eaten enough;" in 1 Cor. 4:8, "ye are
filled." See FILL.

<A-8,Verb,4906,sunesthio>
"to eat with" (sun, "with," and No. 1), is found in Luke 15:2;
Acts 10:41; 11:3; 1 Cor. 5:11; Gal. 2:12.

<A-9,Verb,3542 2192,nomen echo>
is a phrase consisting of the noun nome, denoting (a)
"pasturage," (b) "growth, increase," and echo, "to have." In
John 10:9 the phrase signifies "to find pasture" (a). In 2 Tim.
2:17, with the meaning (b), the phrase is, lit., "will have
growth," translated "will eat," i.e., "will spread like a
gangrene." It is used in Greek writings, other than the NT, of
the spread of a fire, and of ulcers. See PASTURE.

        Note: The verb metalambano, "to take a part or share of
anything with others, to partake of, share," is translated "did
eat," in Acts 2:46, corrected in the RV to "did take;" a still
more suitable rendering would be "shared," the sharing of food
being suggested; cp. metadidomi, "to share," e.g., Luke 3:11.

<B-1,Noun,1035,brosis>
akin to A, No. 5, denotes (a) "the act of eating," e.g., Rom.
14:17; said of rust, Matt. 6:19,20; or, more usually (b) "that
which is eaten, food" (like broma, "food"), "meat," John 4:32;
6:27,55; Col. 2:16; Heb. 12:16 ("morsel of meat"); "food," 2
Cor. 9:10; "eating," 1 Cor. 8:4. See FOOD, MEAT, RUST.

<B-2,Noun,4371,prosphagion>
primarily "a dainty or relish" (especially cooked fish), to be
eaten with bread (pros, "to," and A, No. 2), then, "fish" in
general, is used in John 21:5, "Have ye aught to eat?" (AV,
"have ye any meat?"). Moulton remarks that the evidences of the
papyri are to the effect that prosphagion, "is not so broad a
word as 'something to eat.' The Apostles had left even loaves
behind them once, Mark 8:14; they might well have left the
'relish' on this occasion. It would normally be fish; cp. Mark
6:38" (Gram. of NT Greek, Vol. 1, p. 170).

<C-1,Adjective,1034,brosimos>
akin to A, No. 5, and B., signifying "eatable," is found in Luke
24:41, RV, appropriately, "to eat," for the AV, "meat." In the
Sept., Lev. 19:23; Neh. 9:25; Ezek. 47:12.

$$T0000857
\Edge, Edged\
<A-1,Noun,4750,stoma>
the mouth (cp. Eng., "stomach," from stomachos, 1 Tim. 5:23),
has a secondary and figurative meaning in reference to the "edge
of a sharp instrument, as of a sword," Luke 21:24; Heb. 11:34
(cp. the Sept., e.g., Gen. 34:26; Judg. 18:27). See FACE, MOUTH.

<B-1,Adjective,1366,distomos>
lit., "double-mouthed" (dis, "twice," and A.), "two-edged," is
used of a sword with two edges, Heb. 4:12; Rev. 1:16; 2:12. In
the Sept., Judg. 3:16; Psa. 149:6; Prov. 5:4.

$$T0000858
\Edification, Edify, Edifying\
<A-1,Noun,3619,oikodome>
denotes (a) "the act of building" (oikos, "a home," and demo,
"to build"); this is used only figuratively in the NT, in the
sense of edification, the promotion of spiritual growth (lit.,
"the things of building up"), Rom. 14:19; 15:2; 1 Cor.
14:3,5,12,26, e.g.; (b) "a building, edifice," whether material,
Matt. 24:1, e.g., or figurative, of the future body of the
believer, 2 Cor. 5:1, or of a local church, 1 Cor. 3:9, or the
whole church, "the body of Christ," Eph. 2:21. See BUILDING.

<B-1,Verb,3618,oikodomeo>
lit., "to build a house" (see above), (a) usually signifies "to
build," whether literally, or figuratively; the present
participle, lit., "the (ones) building," is used as a noun, "the
builders," in Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11 (in
some mss.; the most authentic have the noun oikodomos); 1 Pet.
2:7; (b) is used metaphorically, in the sense of "edifying,"
promoting the spiritual growth and development of character of
believers, by teaching or by example, suggesting such spiritual
progress as the result of patient labor. It is said (1) of the
effect of this upon local churches, Acts 9:31; 1 Cor. 14:4; (2)
of the individual action of believers towards each other, 1 Cor.
8:1; 10:23; 14:17; 1 Thess. 5:11; (3) of an individual in regard
to himself, 1 Cor. 14:4. In 1 Cor. 8:10, where it is translated
"emboldened," the Apostle uses it with pathetic irony, of the
action of a brother in "building up" his brother who had a weak
conscience, causing him to compromise his scruples;
"strengthened," or "confirmed," would be suitable renderings.
See BUILD, EMBOLDEN.

$$T0000859
\Effect (of none)\
<1,,208,akuroo>
signifies "to render void, deprive of force and authority" (from
a, negative, and kuros, "might, authority;" kurios, "a lord," is
from the same root), the opposite to kuroo, "to confirm" (see
CONFIRM). It is used of making "void" the Word of God, Matt.
15:6; Mark 7:13 (AV, "making of none effect"), and of the
promise of God to Abraham as not being deprived of authority by
the Law 430 years after, Gal. 3:17, "disannul." Kuroo is used in
ver. 15. See DISANNUL, VOID.

<2,,2673,katargeo>
"to reduce to inactivity, to render useless," is translated "to
make of none effect," in Rom. 3:3,31; 4:14; Gal. 3:17 (cp.
akuroo, No. 1, in the same verse), and in the AV of Gal. 5:4,
RV, "ye are severed" (from Christ). For the meaning and use of
the word see ABOLISH and DESTROY.

<3,,2758,kenoo>
"to make empty, to empty," is translated "should be made of none
effect" in 1 Cor. 1:17, AV (RV "made void"); it is used (a) of
the Cross of Christ, there; (b) of Christ, in emptying Himself,
Phil. 2:7; (c) of faith, Rom. 4:14; (d) of the Apostle Paul's
glorying in the Gospel ministry, 1 Cor. 9:15; (e) of his
glorying on behalf of the church at Corinth, 2 Cor. 9:3. See
EMPTY, VAIN, VOID.

        Note: In Rom. 9:6 the verb ekpipto, lit., "to fall out
of, as of a ship falling out of its course" (cp. the same word
in Acts 27:17, "were driven"), is translated "hath taken none
effect," AV (RV, "hath come to nought"). See NOUGHT.

$$T0000860
\Effectual\
<A-1,Adjective,1756,energes>
denotes "active, powerful in action" (en, "in," ergon, "work;"
Eng. "energy;" the word "work" is derived from the same root).
It is translated "effectual" in 1 Cor. 16:9, of the door opened
for the Gospel in Ephesus, and made "effectual" in the results
of entering it; and in Philem. 1:6, of the fellowship of
Philemon's faith "in the knowledge of every good thing" (RV). In
Heb. 4:12 it describes the Word of God as "active," RV (AV,
"powerful"), i.e., full of power to achieve results. See ACTIVE,
POWERFUL.

<B-1,Verb,1754,energeo>
"to put forth power, be operative, to work" (its usual meaning),
is rendered by the verb "to work effectually," or "to be
effectual," in the AV of 2 Cor. 1:6; Gal. 2:8; 1 Thess. 2:13; in
each case the RV translates it by the simple verb "to work"
(past tense, "wrought"). In Jas. 5:16 the RV omits the
superfluous word "effectual," and translates the sentence "the
supplication of a righteous man availeth much in its working,"
the verb being in the present participial form. Here the meaning
may be "in its inworking," i.e., in the effect produced in the
praying man, bringing him into line with the will of God, as in
the case of Elijah. For a fuller treatment of the word, see
WORK. See also DO, MIGHTY, SHEW, Note (11).

        Note: The noun energeia, "working," is translated
"effectual working," in the AV of Eph. 3:7; 4:16.

$$T0000861
\Effeminate\
<1,,3120,malakos>
"soft, soft to the touch" (Lat., mollis, Eng., "mollify,"
"emollient," etc.), is used (a) of raiment, Matt. 11:8 (twice);
Luke 7:25; (b) metaphorically, in a bad sense, 1 Cor. 6:9,
"effeminate," not simply of a male who practices forms of
lewdness, but persons in general, who are guilty of addiction to
sins of the flesh, voluptuous.

$$T0000862
\Effulgence\
<1,,541,apaugasma>
"radiance, effulgence," is used of light shining from a luminous
body (apo, "from," and auge, "brightness"). The word is found in
Heb. 1:3, where it is used of the Son of God as "being the
effulgence of His glory." The word "effulgence" exactly
corresponds (in its Latin form) to apaugasma. The "glory" of God
expresses all that He is in His nature and His actings and their
manifestation. The Son, being one with the Father in Godhood, is
in Himself, and ever was, the shining forth of the "glory,"
manifesting in Himself all that God is and does, all, for
instance, that is involved in His being "the very image of His
substance," and in His creative acts, His sustaining power, and
in His making purification of sins, with all that pertains
thereto and issues from it.

$$T0000863
\Egg\
<1,,5609,oon>
denotes "an egg" (Lat., ovum), Luke 11:12.

$$T0000864
\Eight, Eighteen, Eighth\
<1,,3638,okto>
"eight" (Lat., octo, octavus; cp. Eng., "octagon," "octave,"
"octavo," "October," etc.), is used in Luke 2:21; 9:28; John
20:26; Acts 9:33; 25:6; 1 Pet. 3:20; in composition with other
numerals, okto kai deka, lit., "eight and ten, eighteen," Luke
13:4,11,16; triakonta kai okto, "thirty and eight," John 5:5.

<2,,3590,ogdoos>
"eighth" (connected with the preceding), is used in Luke 1:59;
Acts 7:8; 2 Pet. 2:5; Rev. 17:11; 21:20.

<3,,3637,oktaemeros>
an adjective, signifying an "eighth-day" person or thing, "eight
days old" (okto, and hemera, "a day"), is used in Phil. 3:5.
This, and similar numerical adjectives not found in the NT,
indicate duration rather than intervals. The Apostle shows by
his being an "eighth-day" person as to circumcision, that his
parents were neither Ishmaelites (circumcised in their
thirteenth year) nor other Gentiles, converted to Judaism
(circumcised on becoming Jews).

$$T0000865
\Either\
<1,,2228,e>
is a disjunctive particle. One of its uses is to distinguish
things which exclude each other, or one of which can take the
place of another. It is translated "either" in Matt. 6:24;
12:33; Luke 16:13; Acts 17:21; 1 Cor. 14:6. The RV rightly omits
it in Luke 6:42, and translates it by "or" in Luke 15:8; Phil.
3:12; Jas. 3:12.

        Note: The adverb enteuthen, denoting "hence," is
repeated in the phrase rendered "on either side," (lit., "hence
and hence") in John 19:18. The RV of Rev. 22:2 translates it "on
this side," distinguishing it from ekeithen, "on that side;" the
AV, following another reading for the latter adverb, has "on
either side." See HENCE.

$$T0000866
\Elder, Eldest\
<A-1,Adjective,4245,presbuteros>
an adjective, the comparative degree of presbus, "an old man, an
elder," is used (a) of age, whether of the "elder" of two
persons, Luke 15:25, or more, John 8:9, "the eldest;" or of a
person advanced in life, a senior, Acts 2:17; in Heb. 11:2, the
"elders" are the forefathers in Israel; so in Matt. 15:2; Mark
7:3,5; the feminine of the adjective is used of "elder" women in
the churches, 1 Tim. 5:2, not in respect of position but in
seniority of age; (b) of rank or positions of responsibility,
(1) among Gentiles, as in the Sept. of Gen. 50:7; Num. 22:7; (2)
in the Jewish nation, firstly, those who were the heads or
leaders of the tribes and families, as of the seventy who
assisted Moses, Num. 11:16; Deut. 27:1, and those assembled by
Solomon; secondly, members of the Sanhedrin, consisting of the
chief priests, "elders" and scribes, learned in Jewish law,
e.g., Matt. 16:21; 26:47; thirdly, those who managed public
affairs in the various cities, Luke 7:3; (3) in the Christian
churches, those who, being raised up and qualified by the work
of the Holy Spirit, were appointed to have the spiritual care
of, and to exercise oversight over, the churches. To these the
term "bishops," episkopoi, or "overseers," is applied (see Acts
20, ver. 17 with ver. 28, and Titus 1:5,7), the latter term
indicating the nature of their work, presbuteroi their maturity
of spirtual experience. The Divine arrangement seen throughout
the NT was for a plurality of these to be appointed in each
church, Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:17; Titus 1:5.
The duty of "elders" is described by the verb episkopeo. They
were appointed according as they had given evidence of
fulfilling the Divine qualifications, Titus 1:6-9; cp. 1 Tim.
3:1-7; 1 Pet. 5:2; (4) the twenty-four "elders" enthroned in
heaven around the throne of God, Rev. 4:4,10; 5:5-14; 7:11,13;
11:16; 14:3; 19:4. The number twenty-four is representative of
earthly conditions. The word "elder" is nowhere applied to
angels. See OLD.

<A-2,Adjective,4850,sumpresbuteros>
"a fellow-elder" (sun, "with"), is used in 1 Pet. 5:1.

<A-3,Adjective,3187,meizon>
"greater," the comparative degree of megas, "great," is used of
age, and translated "elder" in Rom. 9:12, with reference to Esau
and Jacob. See GREATER, GREATEST, MORE.

<B-1,Noun,4244,presbuterion>
"an assembly of aged men," denotes (a) the Council or Senate
among the Jews, Luke 22:66; Acts 22:5; (b) the "elders" or
bishops in a local church, 1 Tim. 4:14, "the presbytery." For
their functions see A, No. 1, (3).

$$T0000867
\Elect, Elected, Election\
<A-1,Adjective,1588,eklektos>
lit. signifies "picked out, chosen" (ek, "from," lego, "to
gather, pick out"), and is used of (a) Christ, the "chosen" of
God, as the Messiah, Luke 23:35 (for the verb in Luke 9:35 see
Note below), and metaphorically as a "living Stone," "a chief
corner Stone," 1 Pet. 2:4,6; some mss. have it in John 1:34,
instead of huios, "Son;" (b) angels, 1 Tim. 5:21, as "chosen" to
be of especially high rank in administrative association with
God, or as His messengers to human beings, doubtless in contrast
to fallen angels (see 2 Pet. 2:4; Jude 1:6); (c) believers (Jews
or Gentiles), Matt. 24:22,24,31; Mark 13:20,22,27; Luke 18:7;
Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1; 2:9
(as a spiritual race); Matt. 20:16; 22:14; Rev. 17:14, "chosen;"
individual believers are so mentioned in Rom. 16:13; 2 John
1:1,13.

        Believers were "chosen" "before the foundation of the
world" (cp. "before times eternal," 2 Tim. 1:9), in Christ, Eph.
1:4, to adoption, Eph. 1:5; good works, Eph. 2:10; conformity to
Christ, Rom. 8:29; salvation from the delusions of the
Antichrist and the doom of the deluded, 2 Thess. 2:13; eternal
glory, Rom. 9:23.

        The source of their "election" is God's grace, not human
will, Eph. 1:4, 5; Rom. 9:11; 11:5. They are given by God the
Father to Christ as the fruit of His death, all being foreknown
and foreseen by God, John 17:6; Rom. 8:29. While Christ's death
was sufficient for all men, and is effective in the case of the
"elect," yet men are treated as responsible, being capable of
the will and power to choose. For the rendering "being chosen as
firstfruits," an alternative reading in 2 Thess. 2:13, see
FIRSTFRUITS. See CHOICE, B.

<A-2,Adjective,4899,suneklektos>
means "elect together with," 1 Pet. 5:13.

<B-1,Noun,1589,ekloge>
denotes "a picking out, selection" (Eng., "eclogue"), then,
"that which is chosen;" in Acts 9:15, said of the "choice" of
God of Saul of Tarsus, the phrase is, lit., "a vessel of
choice." It is used four times in Romans; in Acts 9:11, of Esau
and Jacob, where the phrase "the purpose ... according to
election" is virtually equivalent to "the electing purpose;" in
Acts 11:5, the "remnant according to the election of grace"
refers to believing Jews, saved from among the unbelieving
nation; so in Acts 11:7; in Acts 11:28, "the election" may mean
either the "act of choosing" or the "chosen" ones; the context,
speaking of the fathers, points to the former, the choice of the
nation according to the covenant of promise. In 1 Thess. 1:4,
"your election" refers not to the church collectively, but to
the individuals constituting it; the Apostle's assurance of
their "election" gives the reason for his thankgiving. Believers
are to give "the more diligence to make their calling and
election sure," by the exercise of the qualities and graces
which make them fruitful in the knowledge of God, 2 Pet. 1:10.
For the corresponding verb eklegomai, see CHOOSE.

$$T0000868
\Elements\
<1,,4747,stoicheion>
used in the plural, primarily signifies any first things from
which others in a series, or a composite whole, take their rise;
the word denotes "an element, first principle" (from stoichos,
"a row, rank, series;" cp. the verb stoicheo, "to walk or march
in rank;" see WALK); it was used of the letters of the alphabet,
as elements of speech. In the NT it is used of (a) the substance
of the material world, 2 Pet. 3:10,12; (b) the delusive
speculations of gentile cults and of Jewish theories, treated as
elementary principles, "the rudiments of the world," Col. 2:8,
spoken of as "philosophy and vain deceit;" these were presented
as superior to faith in Christ; at Colosse the worship of
angels, mentioned in Col. 2:18, is explicable by the
supposition, held by both Jews and Gentiles in that district,
that the constellations were either themselves animated heavenly
beings, or were governed by them; (c) the rudimentary principles
of religion, Jewish or Gentile, also described as "the rudiments
of the world," Col. 2:20, and as "weak and beggarly rudiments,"
Gal. 4:3,9, RV, constituting a yoke of bondage; (d) the
"elementary" principles (the A.B.C.) of the OT, as a revelation
from God, Heb. 5:12, RV, "rudiments," lit., "the rudiments of
the beginning of the oracles of God," such as are taught to
spiritual babes. See PRINCIPLES, RUDIMENTS.

$$T0000869
\Eleven, Eleventh\
<1,,1733,hendeka>
lit., "one ten" (lat., undecim), is used only of the eleven
Apostles remaining after the death of Judas Iscariot, Matt.
28:16; Mark 16:14; Luke 24:9,33; Acts 1:26; 2:14.

<2,,1734,hendekatos>
an adjective derived from the above, is found in Matt. 20:6,9;
Rev. 21:20.

$$T0000870
\Eloquent\
<1,,3052,logios>
an adjective, from logos, "a word," primarily meant "learned, a
man skilled in literature and the arts." In the AV of Acts
18:24, it is translated "eloquent," said of Apollos; the RV is
almost certainly right in translating it "learned." It was much
more frequently used among the Greeks of one who was erudite
than of one who was skilled in words. He had stores of
"learning" and could use it convincingly.

$$T0000871
\Else\
<1,,1893,epei>
a conjunction, when used of cause, meaning "since," "otherwise,"
"for then," "because;" in an ellipsis, "else," as in 1 Cor.
7:14, where the ellipsis would be "if the unbelieving husband
were not sanctified in the wife, your children would be
unclean;" cp. Rom. 11:6,22; 1 Cor. 5:10; Heb. 9:26. Sometimes it
introduces a question, as in Rom. 3:6; 1. Cor. 14:16; 15:29;
Heb. 10:2. It is translated "else" in 1 Cor. 14:16 and in the RV
in Heb. 9:26; 10:2, for AV, "for then."

$$T0000872
\Elsewhere\
<1,,237,allachou>
connected with allos, "another," is used in Mark 1:38 (RV only).

$$T0000873
\Embark\
* For EMBARK (RV, in Acts 27:2) see ABOARD

$$T0000874
\Embolden\
<1,,3618,oikodomeo>
is rendered "embolden" in 1 Cor. 8:10, in reference to
blameworthy actions (see marg.), the delinquent being built up,
so to speak, to do what is contrary to his conscience. See
BUILD, EDIFICATION.

$$T0000875
\Embrace\
<1,,782,aspazomai>
lit. signifies "to draw to oneself;" hence, "to greet, salute,
welcome," the ordinary meaning, e.g., in Rom. 16, where it is
used 21 times. It also signifies "to bid farewell," e.g., Acts
20:1, RV, "took leave of" (AV, "embraced"). A "salutation or
farewell" was generally made by embracing and kissing (see Luke
10:4, which indicates the posibility of delay on the journey by
frequent salutation). In Heb. 11:13 it is said of those who
greeted the promises from afar, RV, "greeted," for AV,
"embraced." Cp. aspasmos, "a salutation." See GREET, LEAVE
(take), SALUTE.

        Note: In Acts 21:6 the most authentic texts have
apaspazomai (apo, and No. 1), "to bid farewell."

<2,,4843,sumperilambano>
lit., "to take around with," (sun, "with" peri, "around,"
lambano, "to take"), "to embrace," is used in Acts 20:10, in
connection with Paul's recovery of Eutychus. In the Sept., Ezra
5:3, "to enclose."

$$T0000876
\Emerald\
<A-1,Noun,4665,smaragdos>
is a transparent stone of a light green color, occupying the
first place in the second row on the high priest's breastplate,
Exod. 28:18. Tyre imported it from Syria, Ezek. 27:16. It is one
of the foundations of the heavenly Jerusalem, Rev. 21:19. The
name was applied to other stones of a similar character, such as
the carbuncle.

<B-1,Adjective,4664,smaragdinos>
"emerald in character," descriptive of the rainbow round about
the throne in Rev. 4:3, is used in the papyri to denote emerald
green.

$$T0000877
\Emperor\
<1,,4575,sebastos>
"august, reverent," the masculine gender of an adjective (from
sebas, "reverential awe"), became used as the title of the Roman
emperor, Acts 25:21,25, RV, for AV, "Augustus;" then, taking its
name from the emperor, it became a title of honor applied to
certain legions or cohorts or battalions, marked for their
valor, Acts 27:1. Cp. sebazomai, "to worship," Rom. 1:25;
sebasma, "an object of worship," Acts 17:23; 2 Thess. 2:4.

$$T0000878
\Empty\
<A-1,Verb,2758,kenoo>
"to empty," is so translated in Phil. 2:7, RV, for AV, "made ...
of no reputation." The clauses which follow the verb are
exegetical of its meaning, especially the phrases "the form of a
servant," and "the likeness of men." Christ did not "empty"
Himself of Godhood. He did not cease to be what He essentially
and eternally was. The AV, while not an exact translation, goes
far to express the act of the Lord (see GIFFORD on the
Incarnation). For other occurrences of the word, see Rom. 4:14;
1 Cor. 1:17; 9:15; 2 Cor. 9:3. In the Sept., Jer. 14:2; 15:9.

<A-2,Verb,4980,scholazo>
from schole, "leisure," that for which leisure is employed, such
as "a lecture" (hence, "the place where lectures are given;"
Eng., "school"), is used of persons, to have time for anything
and so to be occupied in, 1 Cor. 7:5; of things, to be
unoccupied, empty, Matt. 12:44 (some mss. have it in Luke
11:25). See GIVE (oneself to).

<B-1,Adjective,2756,kenos>
expresses the "hollowness" of anything, the "absence" of that
which otherwise might be possesed. It is used (a) literally,
Mark 12:3; Luke 1:53; 20:10,11; (b) metaphorically, of
imaginations, Acts 4:25; of words which convey erroneous
teachings, Eph. 5:6; of deceit, Col. 2:8; of a person whose
professed faith is not accompanied by works, Jas. 2:20;
negatively, concerning the grace of God, 1 Cor. 15:10; of
refusal to receive it, 2 Cor. 6:1; of faith, 1 Cor. 15:14; of
preaching (id); and other forms of Christian activity and labor,
1 Cor. 15:58; Gal. 2:2; Phil. 2:16; 1 Thess. 2:1; 3:5. The
synonymous word mataios, "vain," signifies "void" of result, it
marks the aimlessness of anything. The vain (kenos) man in Jas.
2:20 is one who is "empty" of Divinely imparted wisdom; in Jas.
1:26 the vain (mataios) religion is one that produces nothing
profitable. Kenos stresses the absence of quality, mataios, the
absence of useful aim or effect. Cp. the corresponding adverb
kenos, "in vain," in Jas. 4:5, the noun kenodoxia, "vainglory,"
Phil. 2:3, the adjective kenodoxos, "vainglorious," Gal. 5:26,
and the noun kenophonia, "vain," or "empty," babblings, 1 Tim.
6:20; 2 Tim. 2:16.

$$T0000879
\Emulation, AV\
* For EMULATION, AV (Rom. 11:14; Gal. 5:20) see JEALOUSY

$$T0000880
\Enable\
<1,,1743,endunamoo>
"to render strong" (en, "in," dunamis, "power"), is translated
"enabled" in 1 Tim. 1:12, more lit., "instrengthened," "inwardly
strengthened," suggesting strength in soul and purpose (cp.
Phil. 4:13). See STRENGTH, STRONG. (In the Sept., Judg. 6:34; 1
Chron. 12:18; Ps. 52:7.)

$$T0000881
\Enact\
<1,,3549,nomotheteo>
"to ordain by law, to enact" (nomos, "a law," tithemi, "to
put"), is used in the Passive Voice, and rendered "enacted" in
Heb. 8:6, RV, for AV, "established;" in Heb. 7:11, used
intransitively, it is rendered "received the Law." See
ESTABLISH, LAW.

$$T0000882
\Enclose\
* For ENCLOSE see INCLOSE

$$T0000883
\Encounter\
<1,,4820,sumballo>
lit., "to throw together" (sun, "with," ballo, "to throw"), is
used of "encountering" in war, Luke 14:31, RV, "to encounter ...
(in war)," for AV, "to make war against;" of meeting in order to
discuss, in Acts 17:18, "encountered," of the philosophers in
Athens and the Apostle. See CONFER, HELP, MAKE, MEET, PONDER.

$$T0000884
\Encourage, Encouragement\
<A-1,Verb,4389,protrepo>
"to urge forward, persuade," is used in Acts 18:27 in the Middle
Voice, RV, "encouraged," indicating their particular interest in
giving Apollos the "encouragement" mentioned; the AV,
"exhorting," wrongly connects the verb.

<A-2,Verb,3888,paramutheomai>
from para, "with," and muthos, "counsel, advice," is translated
"encouraging" in 1 Thess. 2:11, RV, and "encourage" in 1 Thess.
5:14, RV, there signifying to stimulate to the discharge of the
ordinary duties of life. In John 11:19,31, it means "to
comfort." See COMFORT. Cp. the nouns paramuthia, 1 Cor. 14:3,
and paramuthion, Phil 2:1, "comfort."

<B-1,Noun,3874,paraklesis>
"a calling to one's aid" (para, "by the side," kaleo, "to
call"), then, "an exhortation, encouragement," is translated
"encouragement" in Heb. 6:18, RV, for AV, "consolation;" it is
akin to parakaleo, "to beseeach or exhort, encourage, comfort,"
and parakletos, "a paraclete or advocate." See COMFORT,
CONSOLATION, EXHORTATION, INTREATY.

$$T0000885
\End, Ending\
<A-1,Noun,5056,telos>
signifies (a) "the limit," either at which a person or thing
ceases to be what he or it was up to that point, or at which
previous activities were ceased, 2 Cor. 3:13; 1 Pet. 4:7; (b)
"the final issue or result" of a state or process, e.g., Luke
1:33; in Rom. 10:4, Christ is described as "the end of the Law
unto righteousness to everyone that believeth;" this is best
explained by Gal. 3:23-26; cp. Jas. 5:11; the following more
expecially point to the issue or fate of a thing, Matt. 26:58;
Rom. 6:21; 2 Cor. 11:15; Phil. 3:19; Heb. 6:8; 1 Pet. 1:9; (c)
"a fulfillment," Luke 22:37, AV, "(have) an end;" (d) "the
utmost degree" of an act, as of the love of Christ towards His
disciples, John 13:1; (e) "the aim or purpose" of a thing, 1
Tim. 1:5; (f) "the last" in a succession or series Rev. 1:8 (AV,
only, "ending"); 21:6; 22:13. See CONTINUAL, CUSTOM (Toll),
FINALLY, UTTERMOST.

        Note: The following phrases contain telos (the word
itself coming under one or other of the above): eis telos, "unto
the end," e.g., Matt. 10:22; 24:13; Luke 18:5, "continual;" John
13:1 (see above); 2 Cor. 3:13, "on the end" (RV); heos telous,
"unto the end," 1 Cor. 1:8; 2 Cor. 1:13; achri telous, "even to
the end" (a stronger expression than the preceding); Heb. 6:11;
Rev. 2:26 (where "even" might well have been added); mechri
telous, with much the same meaning as achri telous, Heb. 3:6,14.
See other expressions in the Notes after C.

<A-2,Noun,4930,sunteleia>
signifies "a bringing to completion together" (sun "with,"
teleo, "to complete," akin to No. 1), marking the "completion"
or consummation of the various parts of a scheme. In Matt.
13:39,40,49; 24:3; 28:20, the rendering "the end of the world"
(AV and RV, text) is misleading; the RV marg., "the consummation
of the age," is correct. The word does not denote a termination,
but the heading up of events to the appointed climax. Aion is
not the world, but a period or epoch or era in which events take
place. In Heb. 9:26, the word translated "world" (AV) is in the
plural, and the phrase is "the consumation of the ages." It was
at the heading up of all the various epochs appointed by Divine
counsels that Christ was manifested (i.e., in His Incarnation)
"to put away sin by the sacrifice of Himself."

<A-3,Noun,4009,peras>
"a limit, boundary" (from pera, "beyond"), is used (a) of space,
chiefly in the plural, Matt. 12:42, RV, "ends," for AV,
"uttermost parts;" so Luke 11:31 (AV, "utmost"); Rom. 10:18 (AV
and RV, "ends"); (b) of the termination of something occurring
in a period, Heb. 6:16, RV, "final," for AV, "an end," said of
strife. See UTTERMOST.

<A-4,Noun,1545,ekbasis>
denotes "a way out" (ek, "out," baino, "to go"), 1 Cor. 10:13,
"way of escape;" or an issue, Heb. 13:7 (AV, "end," RV,
"issue"). See ISSUE.

<B-1,Verb,5055,teleo>
"to complete, finish, bring to an end," is translated "had made
an end," in Matt. 11:1. See ACCOMPLISH.

<B-2,Verb,4931,sunteleo>
cp. A, No. 2, signifies (a) "to bring to an end, finish
completely" (sun, "together," imparting a perfective
significance to teleo), Matt. 7:28 (in some mss.); Luke 4:2,13;
Acts 21:27, RV, "completed;" (b) "to bring to fulfillment," Mark
13:4; Rom. 9:28; (c) "to effect, make," Heb. 8:8. See FINISH,
FULFILL, MAKE.

<B-3,Verb,4137,pleroo>
(a) "to fill," (b) "to fulfill, complete, end," is translated
"had ended" in Luke 7:1; "were ended" (Passive) in Acts 19:21.
See ACCOMPLISH.

        Note: In John 13:2, the verb ginomai, there signifying
"to be in progress," and used in the present participle, is
translated "during supper" (RV). A less authentic reading, is
genomenou, "being ended" (AV).

<C-1,Adjective,2078,eschatos>
"last, utmost, extreme," is used as a noun (a) of time, rendered
"end" in Heb. 1:2, RV, "at the end of these days," i.e., at the
"end" of the period under the Law, for AV, "in these last days;"
so in 1 Pet. 1:20, "at the end of the times." In 2 Pet. 2:20,
the plural, ta eschata, lit., "the last things," is rendered
"the latter end," AV, (RV, "the last state"); the same phrase is
used in Matt. 12:45; Luke 11:26; (b) of place, Acts 13:47, AV,
"ends (of the earth)," RV, "uttermost part. See LAST, LOWEST,
UTTERMOST.

        Notes: (1) In Matt. 28:1, opse, "late (in the evening),"
is rendered "in the end (of)," AV, RV, "late (on)." (2) In 1
Pet. 1:13, teleios, "perfectly," RV, is rendered "to the end,"
in AV. (3) The phrase eis touto, lit., "unto this," signifies
"to this end," John 18:37, RV (twice; AV, "for this cause," in
the second clause); so Mark 1:38; Acts 26:16; Rom. 14:9; Rom.
14:9; 2 Cor. 2:9; 1 Tim. 4:10 (AV, "therefore"); 1 Pet. 4:6; 1
John 3:8 (AV, "for this purpose"). (4) Eis, "unto," followed by
the article and the infinitive mood of a verb, signifies "to the
end that ..." marking the aim of an action, Acts 7:19; Rom.
1:11; 4:16,18; Eph. 1:12; 1 Thess. 3:13; 2 Thess. 1:5; 2:2,6; 1
Pet. 3:7. In Luke 18:1, pros, "to," has the same construction
and meaning. (5) The conjunction hina, "in order that," is
sometimes rendered "to the end that," Eph. 3:17; 2 Thess. 3:14;
Titus 3:8. (6) In Matt. 24:31, the prepositions apo, "from," and
heos, "unto," are used with the plural of akros, "highest,
extreme," signifying "from one end ... to the other," lit.,
"from extremities ... to extremities."

$$T0000886
\Endeavor\
<1,,4704,spoudazo>
"to make haste, to be zealous," and hence, "to be diligent," is
rendered "endeavoring" in Eph. 4:3, AV; RV, "giving diligence."
In 2 Pet. 1:15, AV, "endeavor," RV, "give diligence." Both have
"endeavored" in 1 Thess. 2:17. See DILIGENCE.

<2,,2212,zeteo>
"to seek after," is translated "endeavor" in Acts 16:10, AV, RV,
"sought." See ABOUT (to be), DESIRE, INQUIRE, SEEK.

$$T0000887
\Endless\
<1,,179,akatalutos>
denotes indissoluble (from a, negative, kata, "down," luo, "to
loose"), Heb. 7:16, "endless;" see the RV, marg., i.e., a life
which makes its possessor the holder of His priestly office for
evermore.

<2,,562,aperantos>
from a, negative and peraino, "to complete, finish," signifies
"interminable, endless;" it is said of genealogies, 1 Tim. 1:4.
In the Sept., Job 36:26.

$$T0000888
\Endue\
<1,,1746,enduo>
in the Middle Voice, "to put on oneself, be clothed with," is
used metaphorically of power, Luke 24:49, RV, "clothed." See
CLOTHE.

        Note: In Jas. 3:13 the adjective epistemon, "knowing,
skilled," is translated "endued with knowledge," AV, RV,
"understanding."

$$T0000889
\Endure, Enduring\
<A-1,Verb,3306,meno>
"to abide," is rendered "to endure" in the AV of John 6:27; 1
Pet. 1:25 (RV, "abideth"); Heb. 10:34, AV, "enduring
(substance)," RV, "abiding." See ABIDE.

<A-2,Verb,5278,hupomeno>
a strengthened form of No. 1, denotes "to abide under, to bear
up courageously" (under suffering), Matt. 10:22; 24:13; Mark
13:13; Rom. 12:12, translated "patient;" 1 Cor. 13:7; 2 Tim.
2:10,12 (AV, "suffer"); Heb. 10:32; 12:2,3,7; Jas. 1:12; 5:11; 1
Pet. 2:20, "ye shall take it patiently." It has its other
significance, "to tarry, wait for, await," in Luke 2:43; Acts
17:14 (in some mss., Rom. 8:24). Cp. B. See ABIDE, PATIENT,
SUFFER, TARRY. Cp. makrothumeo, "to be longsuffering" (see No.
7).

<A-3,Verb,5342,phero>
"to bear," is translated "endured" in Rom. 9:22; Heb. 12:20. See
BEAR.

<A-4,Verb,5297,hupophero>
a strengthened form of No. 3, "to bear or carry," by being
under, is said metaphorically of "enduring" temptation, 1 Cor.
10:13, AV, "bear;" persecutions, 2 Tim. 3:11; griefs, 1 Pet.
2:19. See BEAR.

<A-5,Verb,430,anecho>
"to hold up" (ana, "up," echo, "to hold or have"), always in the
Middle Voice in the NT, is rendered "endure" in 2 Thess. 1:4, of
persecutions and tribulations; in 2 Tim. 4:3, of sound doctrine.
See BEAR.

<A-6,Verb,2594,kartereo>
"to be steadfast, patient," is used in Heb. 11:27, "endured," of
Moses in relation to Egypt. In the Sept., Job 2:9; Isa. 42:14.

<A-7,Verb,3114,makrothumeo>
"to be long-tempered" (makros, "long," thumos, "mind"), is
rendered "patiently endured" in Heb. 6:15, said of Abraham. See
B. below. See BEAR, LONGSUFFERING, PATIENCE, SUFFER.

        Note: In 2 Tim. 2:9, kakopatheo, "to suffer evil"
(kakos, "evil," pascho, "to suffer"), is translated "endure
hardness," AV; RV, "suffer hardship;" so in 2 Tim. 4:5, AV,
"endure afflictions;" elsewhere in Jas. 5:13. In 2 Tim. 2:3 the
most authentic mss. have sunkakopatheo, "to suffer hardship
with," as in 2 Tim. 1:8. See HARDSHIP, SUFFER.

<B-1,Noun,5281,hupomone>
"patience," lit., "a remaining under" (akin to A, No. 2), is
translated "patient enduring" in 2 Cor. 1:6, RV, for AV,
"enduring." Cp. makrothumia, "longsuffering" (akin to A, No. 7).
See PATIENCE.

$$T0000890
\Enemy\
<1,,2190,echthros>
an adjective, primarily denoting "hated" or "hateful" (akin to
echthos, "hate;" perhaps associated with ektos, "outside"),
hence, in the Active sense, denotes "hating, hostile;" it is
used as a noun signifying an "enemy," adversary, and is said (a)
of the Devil, Matt. 13:39; Luke 10:19; (b) of death, 1 Cor.
15:26; (c) of the professing believer who would be a friend of
the world, thus making himself an enemy of God, Jas. 4:4; (d) of
men who are opposed to Christ, Matt. 13:25,28; 22:44; Mark
12:36; Luke 19:27; 20:43; Acts 2:35; Rom. 11:28; Phil. 3:18;
Heb. 1:13; 10:13; or to His servants, Rev. 11:5,12: To the
nation of Israel, Luke 1:71,74; 19:43; (e) of one who is opposed
to righteousness, Acts 13:10; (f) of Israel in its alienation
from God, Rom. 11:28; (g) of the unregenerate in their attitude
toward God, Rom. 5:10; Col. 1:21; (h) of believers in their
former state, 2 Thess. 3:15; (i) of foes, Matt. 5:43,44; 10:36;
Luke 6:27,35: Rom. 12:20; 1 Cor. 15:25; of the Apostle Paul
because he told converts "the truth," Gal. 4:16. See FOE. Cp.
echthra, "enmity."

$$T0000891
\Engrafted\
* Note: This is the AV rendering of emphutos, Jas. 1:21, an
adjective derived from emphuo, "to implant;" the RV has
"implanted." The metaphor is that of a seed rooting itself in
the heart; cp. Matt. 13:21; 15:13; 1 Cor. 3:6, and the kindred
word sumphutos, Rom. 6:5, "planted together" (sun, "with"). The
AV "engrafted" would translate the word emphuteuton (from
emphuteuo, "to graft"), which is not found in the NT; it uses
enkentrizo in Rom. 11. Cp. ekphuo, "to cause to grow out, put
forth" (leaves), Matt. 24:32; Mark 13:28.

$$T0000892
\Engrave\
<1,,1795,entupoo>
"to imprint, engrave" (en, "in," tupos, "a mark, impression,
form, type"), is used of the "engraving" of the Law on the two
stones, or tablets, 2 Cor. 3:7. In the Sept., Exod. 36:39 (some
texts have ektupoo). See also GRAVEN.

$$T0000893
\Enjoin\
<1,,1781,entellomai>
is translated "hath enjoined" in the AV of Heb. 9:20. See
COMMAND (RV).

<2,,2004,epitasso>
lit., "to set or arrange over, to charge, command," is rendered
"enjoin" in Philem. 1:8. See COMMAND. Cp. keleuo, "to order."

$$T0000894
\Enjoy\
<A-1,Verb,5177,tunchano>
used transitively, denotes "to hit upon, meet with;" then, "to
reach, get, obtain;" it is translated "enjoy" (i.e., obtain to
our satisfaction) in Acts 24:2. See CHANCE, COMMON, Note (3),
OBTAIN.

<B-1,Noun,619,apolausis>
"enjoyment" (from apolauo, "to take hold of, enjoy a thing"),
suggests the advantage or pleasure to be obtained from a thing
(from a root, lab---, seen in lambano, "to obtain"); it is used
with the preposition eis, in 1 Tim. 6:17, lit., "unto
enjoyment," rendered "to enjoy;" with echo, "to have," in Heb.
11:25, lit., "to have pleasure (of sin)," translated "to enjoy
the pleasures." See PLEASURE.

$$T0000895
\Enlarge\
<1,,3170,megaluno>
denotes "to make great" (from megas, "great"), Matt. 23:5,
"enlarge;" 2 Cor. 10:15, AV, "enlarged," RV, "magnified;"
elsewhere in the AV it is rendered by the verb "to magnify,"
except in Luke 1:58, AV, "had showed great (mercy)," RV, "had
magnified (His mercy); see Luke 1:46; Acts 5:13; 10:46; 19:17;
Phil. 1:20. See MAGNIFY.

<2,,4115,platuno>
"to make broad," from platus, "broad," is translated "enlarged"
in 2 Cor. 6:11,13 (metaphorically), "make broad," Matt. 23:5
(literally). From the primary sense of freedom comes that of the
joy that results from it. See BROAD. Cp. platos, "breadth," and
plateia, "a street."

$$T0000896
\Enlighten\
<1,,5461,photizo>
from phos, "light," (a), used intransitively, signifies "to give
light, shine," Rev. 22:5; (b), used transitively, "to enlighten,
illumine," is rendered "enlighten" in Eph. 1:18, metaphorically
of spiritual "englightenment;" so John 1:9, i.e., "lighting
every man" (by reason of His coming); Eph. 3:9, "to make (all
men) see" (RV marg., "to bring to light"); Heb. 6:4, "were
enlightened;" Heb. 10:32, RV, "enlightened," AV, "illuminated."
See ILLUMINATED, LIGHT. Cp. photismos, "light," and photeinos,
"full of light."

$$T0000897
\Enmity\
<1,,2189,echthra>
from the adjective echthros (see ENEMY) is rendered "enmity" in
Luke 23:12; Rom. 8:7; Eph. 2:15,16; Jas. 4:4; "enmities," Gal.
5:20, RV, for AV, "hatred." It is the opposite of agape, "love."

$$T0000898
\Enough\
<A-1,Adjective,713,arketos>
"sufficient," akin to arkeo (see B, No. 1), is rendered "enough"
in Matt. 10:25; "sufficient" in Matt. 6:34; "suffice" in 1 Pet.
4:3, lit., "(is) sufficient." See SUFFICE, SUFFICIENT.

<A-2,Adjective,2425,hikanos>
"sufficient, competent, fit" (akin to hikano and hiko, "to
reach, attain" and hikanoo, "to make sufficient"), is translated
"enough" in Luke 22:38, of the Lord's reply to Peter concerning
the swords. See ABLE.

        Note: In Luke 15:17 the verb perisseuo, "to have
abundance," is translated "have enough and to spare." In Acts
27:38 the verb korenumi, "to satisfy," is translated "had eaten
enough."

<B-1,Verb,714,arkeo>
"to ward off;" hence, "to aid, assist;" then, "to be strong
enough," i.e., "to suffice, to be enough" (cp. A, No. 1), is
translated "be enough" in Matt. 25:9. See CONTENT.

<B-2,Verb,568,apecho>
lit., "to hold off from, to have off or out" (apo, "from," echo,
"to have"), i.e., "to have in full, to have received," is used
impersonally in Mark 14:41, "it is enough," in the Lord's words
to His slumbering disciples in Gethsemane. It is difficult,
however, to find examples of this meaning in Greek usage of the
word, and apecho may here refer, in its commercial significance,
to Judas (who is mentioned immediately afterwards), with the
meaning "he hath received" (his payment); cp. the same use in
Matt. 6:2,5,16 (see Deissmann, Light from the Ancient East, pp.
110ff.). See ABSTAIN, HAVE, RECEIVE.

$$T0000899
\Enquire\
* For ENQUIRE see INQUIRE