Bible Heaven/Bible Heaven.iso/vines/t0000900

Text File | 1994-07-31 | 63KB | 1,435 lines

$$T0000900
\Enrich\
<1,,4148,ploutizo>
"to make rich" (from ploutos, "wealth, riches"), is used
metaphorically, of spiritual "riches," in 1 Cor. 1:5, "ye were
enriched;" 2 Cor. 6:10, "making rich;" 2 Cor. 9:11, "being
enriched." See RICH.

$$T0000901
\Enroll, Enrollment\
<A-1,Verb,583,apographo>
primarily signifies "to write out, to copy;" then, "to enroll,
to inscribe," as in a register. It is used of a census, Luke 2:1
RV, "be enrolled," for AV, "be taxed;" in the Middle Voice, Luke
2:3,5, to enroll oneself, AV, "be taxed." Confirmation that this
census (not taxation) was taken in the dominions of the Roman
Empire is given by the historians Tacitus and Suetonius.
Augustus himself drew up a sort of Roman Doomsday Book, a
rationarium, afterwards epitomized into a breviarium, to include
the allied kingdoms, appointing twenty commissioners to draw up
the lists. In Heb. 12:23 the members of the Church of the
firstborn are said to be "enrolled," RV.

        Note: For RV, 1 Tim. 5:9, katalego, see TAKE, Note (18);
for RV, 2 Tim. 2:4, stratologeo, see SOLDIER, B, Note (2).

<B-1,Noun,582,apagraphe>
primarily denotes "a written copy", or, as a law term, "a
deposition;" then, "a register, census, enrollment," Luke 2:2;
Acts 5:37, RV, for AV, "taxing." Luke's accuracy has been
vindicated, as against the supposed inconsistency that as
Quirinius was governor of Syria in A.D. 6, ten years after the
birth of Christ, the census, as "the first" (RV), could not have
taken place. At the time mentioned by Luke, Cilicia, of which
Quirinius was governor, was separated from Cyprus and joined to
Syria. His later direct governorship of Syria itself accounts
for the specific inclusion of, and reference to, his earlier
connection with that province. Justin Martyr, a native of
Palestine, writing in the middle of the 2nd century, asserts
thrice that Quirinius was present in Syria at the time mentioned
by Luke (see Apol., 1:34, 46; Trypho 78). Noticeable, too, are
the care and accuracy taken by Luke in his historical details,
1:3, RV.

        As to charges made against Luke's accuracy, Moulton and
Milligan say as follows: "The deduction so long made ... about
the census apparently survives the demonstration that the
blunder lay only in our lack of information: the microbe is not
yet completely expelled. Possibly the salutary process may be
completed by our latest inscriptional evidence that Quirinius
was a legate in Syria for census purposes in 8-6 B.C."

$$T0000902
\Ensample\
<1,,5179,tupos>
primarily denoted "a blow" (from a root tup---, seen also in
tupto, "to strike"), hence, (a) an impression, the mark of a
"blow," John 20:25; (b) the "impress" of a seal, the stamp made
by a die, a figure, image, Acts 7:43; (c) a "form" or mold, Rom.
6:17 (see RV); (d) the sense or substance of a letter, Acts
23:25; (e) "an ensample," pattern, Acts 7:44; Heb. 8:5,
"pattern;" in an ethical sense, 1 Cor. 10:6; Phil. 3:17; 1
Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12, RV, "ensample;" Titus
2:7, RV, "ensample," for AV, "pattern;" 1 Pet. 5:3; in a
doctrinal sense, a type, Rom. 5:14. See EXAMPLE, FASHION,
FIGURE, FORM, MANNER, PATTERN, PRINT.

<2,,5296,hupotuposis>
"an outline, sketch," akin to hupotupoo, "to delineate," is used
metaphorically to denote a "pattern," an "ensample," 1 Tim.
1:16, RV, "ensample," for AV, "pattern;" 2 Tim. 1:13, RV,
"pattern," for AV, "form." See FORM, PATTERN.

<3,,5262,hupodeigma>
lit., "that which is shown" (from hupo, "under," and deiknumi,
"to show"), hence, (a) "a figure, copy," Heb. 8:5, RV, "copy,"
for AV, "example;" Heb. 9:23; (b) "an example," whether for
imitation, John 13:15; Jas. 5:10, or for warning, Heb. 4:11; 2
Pet. 2:6, RV, "example." See EXAMPLE, PATTERN.

$$T0000903
\Enslaved\
<1,,1402,douloo>
"to make a slave of," is rendered "enslaved" (to much wine) in
Titus 2:3, RV, for AV, "given to." See BONDAGE.

$$T0000904
\Ensnare\
<1,,3802,pagideuo>
"to entrap, lay snares for" (from pagis, "anything which fixes
or grips," hence, "a snare"), is used in Matt. 22:15, of the
efforts of the Pharisees to "entrap" the Lord in His speech, AV,
"entangle." See ENTANGLE.

$$T0000905
\Ensue\
* For ENSUE see PURSUE

$$T0000906
\Entangle\
<1,,3802,pagideuo>
see ENSNARE.

<2,,1707,empleko>
"to weave in" (en, "in," pleko, "to weave"), hence,
metaphorically, to be involved, entangled in, is used in the
Passive Voice in 2 Tim. 2:4, "entangleth himself;" 2 Pet. 2:20,
"are entangled." In the Sept., Prov. 28:18.

<3,,1758,enecho>
"to hold in," is said (a) of being "entangled" in a yoke of
bondage, such as Judaism, Gal. 5:1. Some mss. have the word in 2
Thess. 1:4, the most authentic have anecho, "to endure;" (b)
with the meaning to set oneself against, be urgent against, said
of the plotting of Herodias against John the Baptist, Mark 6:19,
RV, "set herself against," AV, "had a quarrel against;" of the
effort of the scribes and Pharisees to provoke the Lord to say
something which would provide them with a ground of accusation
against Him, Luke 11:53, RV, "to press upon," marg., "to set
themselves vehemently against," AV, "to urge."

$$T0000907
\Enter, Entering, Entrance\
<A-1,Verb,1525,eiserchomai>
"to come into" (eis, "in," erchomai, "to come"), is frequently
rendered "entered" in the RV for AV, "went into," e.g., Matt.
9:25; 21:12; or "go in," e.g., Matt. 7:13; Luke 8:51; "go," Luke
18:25; "was coming in," Acts 10:25. See COME, No. 2, GO (Notes).

<A-2,Verb,4897,suneiserchomai>
"to enter together," is used in John 6:22 (in the best mss.; see
No. 6); 18:15.

<A-3,Verb,3922,pareiserchomai>
(a) "to come in beside" (para, "beside," and No. 1), is rendered
"entered" in Rom. 5:20, AV for RV, "came in beside," the meaning
being that the Law entered in addition to sin; (b) "to enter"
secretly, by stealth, Gal. 2:4, "came in privily," to accomplish
the purposes of the circumcision party. See COME, No. 8. Cp.
pareisduo (or, duno), Jude 4, "crept in privily."

<A-4,Verb,1531,eisporeuomai>
"to go into," found only in the Synoptists and Acts, is
translated "to enter," in the RV of Mark 1:21; 6:56; 11:2; Luke
8:16; 11:33 (AV, "come in"); 19:30 (AV, "at your entering");
22:10; in the following the RV has the verb "to go," for the AV,
"to enter," Matt. 15:17; Mark 5:40; 7:15,18,19; in Acts 28:30,
"went," AV, "came;" in Acts 9:28, RV, "going," AV, "coming;" in
the following both AV and RV have the verb "to enter," Mark
4:19; Luke 18:24 (in the best mss.); Acts 3:2; 8:3. See GO, No.
5.

<A-5,Verb,305,anabaino>
"to go up" (ana, "up," baino, "to go"), is translated "entered"
in 1 Cor. 2:9, metaphorically, of "coming" into the mind. In
John 21:3, the best mss. have No. 6. See ARISE, No. 6.

<A-6,Verb,1684,embaino>
"to go in" (en, "in"), is used only in the Gospels, of
"entering" a boat, Matt. 8:23; 9:1; 13:2; 14:22,32; 15:39; Mark
4:1; 5:18; 6:45; 8:10,13; Luke 5:3; 8:22,37; John 6:17, (in some
mss., in ver. 22), 24, RV, "got into the boats," for AV, "took
shipping;" John 21:3 (some mss. have No. 5 here); Acts 21:6 (in
the best mss.); of stepping into water, John 5:4 (RV omits the
verb). See COME, No. 21, GET, No. 5, GO, Note (2), m, STEP,
TAKE, Note (3).

<A-7,Verb,1910,epibaino>
"to go upon" (epi, "upon"), is used of "going" on board ship,
Acts 21:2; 27:2, AV, "entering into," RV, "embarking in." See
ABOARD, COME, No. 16, SIT, Note.

<A-8,Verb,1524,eiseimi>
"to go into" (eis, "into," eimi, "to go"), Acts 3:3; 21:18,26,
AV, "entered;" Heb. 9:6, RV, "go in," for AV, "went into." See
GO, No. 12.

        Notes: (1) Erchomai, "to come," is never translated "to
enter," in the RV; in the AV, Mark 1:29; Acts 18:7. (2) In 2
John 1:7, the most authentic mss. have the verb exerchomai,
"gone forth," RV, for AV (No. 1), "entered." (3) In Luke 16:16,
biazo, "to force, to enter in violently," is so rendered in the
RV, for AV, "presseth."

<B-1,Noun,1529,eisodos>
lit., "a way in" (eis, "in," hodos, "a way"), "an entrance," is
used (a) of the "coming" of Christ into the midst of the Jewish
nation, Acts 13:24, RV marg., "entering in;" (b) of "entrance"
upon Gospel work in a locality, 1 Thess. 1:9; 2:1; (c) of the
present "access" of believers into God's presence, Heb. 10:19,
lit., "for entrance into;" (d) of their "entrance" into Christ's
eternal Kingdom, 2 Pet. 1:11. See COMING.

$$T0000908
\Entertain\
<1,,3579,xenizo>
signifies (a) "to receive as a guest" (xenos, "a guest")
rendered "entertained" in Acts 28:7, RV, for AV, "lodged;" in
Heb. 13:2, "have entertained;" (b) "to be astonished by the
strangeness of a thing," Acts 17:20; 1 Pet. 4:4,12. See LODGE,
STRANGE (think).

        Note: In Heb. 13:2 (first part), philoxenia, lit., "love
of strangers" (phileo, "to love," and xenos, "a stranger or
guest"), is translated "to show love to," RV, for AV,
"entertain." See HOSPITALITY.

$$T0000909
\Entice, Enticing\
<A-1,Verb,1185,deleazo>
primarily, "to lure by a bait" (from delear, "a bait"), is used
metaphorically in Jas. 1:14, of the "enticement" of lust; in 2
Pet. 2:14, of seducers, RV, "enticing," for AV, "beguiling;" in
2 Pet. 2:18, RV, "entice (in)," for AV, "allure (through)."

<B-1,Adjective,3981,peithos>
"apt to persuade" (from peitho, "to persuade"), is used in 1
Cor. 2:4, AV, "enticing," RV, "persuasive."

        Note: In Col. 2:4, pithanologia, "persuasive speech"
(from pithanos, "persuasive, plausible," akin to the above, and
logos, "speech"), is rendered "enticing" in the AV (RV,
"persuasiveness of.") It signifies the employment of plausible
arguments, in contrast to demonstration. Cp. eulogia, "fair
speech," Rom. 16:18, i.e., "nice style."

$$T0000910
\Entire\
<1,,3648,holokleros>
"complete, sound in every part" (holos, "whole," kleros, "a
lot," i.e., with all that has fallen by lot), is used ethically
in 1 Thess. 5:23, indicating that every grace present in Christ
should be manifested in the believer; so Jas. 1:4. In the Sept.
the word is used, e.g., of a "full" week, Lev. 23:15; of altar
stones unhewn, Deut. 27:6; Josh. 8:31; of a "full-grown" vine
tree, useless for work, Ezek. 15:5; of the "sound" condition of
a sheep, Zech. 11:16.

        The corresponding noun holokleria is used in Acts 3:16,
"perfect soundness." The synonymous word teleios, used also in
Jas. 1:4, "perfect," indicates the development of every grace
into maturity.

        The Heb. shalom, "peace," is derived from a root meaning
"wholeness." See, e.g., Isa. 42:19, marg., "made perfect," for
text, "at peace;" cp. 26:3. Cp. also Col. 1:28 with 2 Pet. 3:14.

$$T0000911
\Entreat, to request\
* For ENTREAT, to request, see INTREAT; for ENTREATY see
INTREATY

$$T0000912
\Entreat (to deal with, to treat)\
* Note: The distinction between this and the preceding word is
maintained in the RV, which confines the initial "e" to the
sense of "dealing with," or uses the verb "to treat."

<1,,5531,chraomai>
denotes (a) "to use" (of things); (b) "to use well or ill, to
treat, deal with" (of persons); "treated (kindly)," Acts 27:3,
RV, AV, "(courteously) entreated." The remaining ten instances
come under (a). See USE.

        Note: In Luke 20:11, atimazo, "to dishonor" (a,
negative, time, "honor"), is translated "entreated shamefully,"
AV (RV, "handled shamefully"). For kakoucheo, Heb. 11:37, RV,
and sunkakoucheomai, Heb. 11:25, RV, see SUFFER, Nos. 6 and 7.

$$T0000913
\Envy, Envying\
<A-1,Noun,5355,phthonos>
"envy," is the feeling of displeasure produced by witnessing or
hearing of the advantage or prosperity of others; this evil
sense always attaches to this word, Matt. 27:18; Mark 15:10;
Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Titus 3:3; 1 Pet.
2:1; so in Jas. 4:5, where the question is rhetorical and
strongly remonstrative, signifying that the Spirit (or spirit)
which God made to dwell in us was certainly not so bestowed that
we should be guilty of "envy."

        Note: Zelos, "zeal or jealousy," translated "envy" in
the AV, in Acts 13:45; Rom. 13:13; 1 Cor. 3:3; 2 Cor. 12:20;
Jas. 3:14,16, is to be distinguished from phthonos, and, apart
from the meanings "zeal" and "indignation," is always translated
"jealousy" in the RV. The distinction lies in this, that "envy"
desires to deprive another of what he has, "jealousy" desires to
have the same or the same sort of thing for itself. See FERVENT,
INDIGNATION, JEALOUSY, ZEAL.

<B-1,Verb,5354,phthoneo>
"to envy" (akin to A.), is used in Gal. 5:26.

<B-2,Verb,2206,zeloo>
denotes "to be zealous, moved with jealousy," Acts 7:9; 17:5,
RV, "moved with jealousy" (AV, "moved with envy"); both have
"envieth" in 1 Cor. 13:4. See the Note under A. See AFFECT,
COVET, DESIRE, JEALOUS, ZEALOUS.

$$T0000914
\Ephphatha\
* Note: Ephphatha is an Aramaic word signifying "to open," used
in the imperative mood, "be opened," Mark 7:34; while the
application in this case was to the ears, the tongue was
remedially affected.

$$T0000915
\Epileptic\
<1,,4583,seleniazo>
lit., "to be moon struck" (from selene, "the moon"), is used in
the Passive Voice with Active significance, RV, "epileptic," for
AV, "lunatick," Matt. 4:24; 17:15; the corresponding English
word is "lunatic." Epilepsy was supposed to be influenced by the
moon.

$$T0000916
\Epistle\
<1,,1992,epistole>
primarily "a message" (from epistello, "to send to"), hence, "a
letter, an epistle," is used in the singular, e.g., Acts 15:30;
in the plural, e.g., Acts 9:2; 2 Cor. 10:10. "Epistle is a less
common word for a letter. A letter affords a writer more
freedom, both in subject and expression, than does a formal
treatise. A letter is usually occasional, that is, it is written
in consequence of some circumstance which requires to be dealt
with promptly. The style of a letter depends largely on the
occasion that calls it forth." * [* From Notes on Thessalonians,
by Hogg and Vine, p. 5.] "A broad line is to be drawn between
the letter and the epistle. The one is essentially a spontaneous
product dominated throughout by the image of the reader, his
sympathies and interests, instinct also with the writer's own
soul: it is virtually one half of an imaginary dialogue, the
suppressed responses of the other party shaping the course of
what is actually written ...; the other has a general aim,
addressing all and sundry whom it may concern: it is like a
public speech and looks towards publication" (J. V. Bartlet, in
Hastings' Bib. Dic.)

        In 2 Pet. 3:16 the Apostle includes the Epistles of Paul
as part of the God-breathed Scriptures.

$$T0000917
\Equal, Equality\
<A-1,Adjective,2470,isos>
"the same in size, number, quality," etc., is translated "equal"
in John 5:18; Phil. 2:6; in the latter the word is in the neuter
plural, lit., "equalities;" "in the RV the words are translated
'on an equality with God,' instead of 'equal with God,' as in
the AV. The change is of great importance to the right
interpretation of the whole passage. The rendering 'equal with
God,' is evidently derived from the Latin Version. ... It was
apparently due at first to the fact that the Latin language had
no adequate mode of representing the exact form and meaning of
the Greek. The neuter plural denotes the various modes or states
in which it was possible for the nature of Deity to exist and
manifest itself as Divine." * [* Gifford, The Incarnation, p.
20.]

        Note: Cp. isotimos, "equally precious," 2 Pet. 1:1;
isopsuchos, "of equal soul, like-minded," Phil. 2:20; also Eng.
words beginning with the prefix iso---.

<B-1,Noun,2471,isotes>
"equality" (akin to A.), is translated "equality" in 2 Cor.
8:14, twice; in Col. 4:1, with the article, "that which is ...
equal," (lit., "the equality," as marg), i.e., equity, fairness,
what is equitable. In the Sept., Job 36:29; Zech. 4:7.

<B-2,Noun,4915,sunelikiotes>
denotes "one of the same age, an equal in age" (sun, "with,"
helikia, "an age"), "a contemporary," Gal. 1:14, RV, "of mine
own age," for AV "mine equals," the reference being to the
Apostle's good standing among his fellow students in the
rabbinical schools; cp. Acts 22:3.

$$T0000918
\Ere\
* For ERE see Note + p. 9.

$$T0000919
\Err\
<1,,4105,planao>
in the Active Voice, signifies "to cause to wander, lead astray,
deceive" (plane, "a wandering;" cp. Eng., "planet"); in the
Passive Voice, "to be led astray, to err." It is translated
"err," in Matt. 22:29; Mark 12:24,27; Heb. 3:10; Jas. 1:16 (AV,
"do not err," RV, "be not deceived"); 5:19. See DECEIVE, SEDUCE,
WANDER, WAY, Note (5).

<2,,635,apoplanao>
"to cause to wander away from, to lead astray from" (apo,
"from," and No. 1), is used metaphorically of leading into
error, Mark 13:22, AV, "seduce," RV, "lead astray;" 1 Tim. 6:10,
in the Passive Voice, AV, "have erred," RV, "have been led
astray." See SEDUCE.

<3,,795,astocheo>
"to miss the mark, fail" (a, negative, stochos, "a mark"), is
used only in the Pastoral Epistles, 1 Tim. 1:6, "having
swerved;" 1 Tim. 6:21; 2 Tim. 2:18, "have erred." See SWERVE.

$$T0000920
\Error\
<1,,4106,plane>
akin to planao (see ERR, No. 1), "a wandering, a forsaking of
the right path, see Jas. 5:20, whether in doctrine, 2 Pet. 3:17;
1 John 4:6, or in morals, Rom. 1:27; 2 Pet. 2:18; Jude 1:11,
though, in Scripture, doctrine and morals are never divided by
any sharp line. See also Matt. 27:64, where it is equivalent to
'fraud.'" * [* From Notes on Thessalonians by Hogg and Vine, p.
53.]

        "Errors" in doctrine are not infrequently the effect of
relaxed morality, and vice versa.

        In Eph. 4:14 the RV has "wiles of error," for AV, "they
lie in wait to decive;" in 1 Thess. 2:3, RV, "Error," for AV,
"deceit;" in 2 Thess. 2:11, RV, "a working of error," for AV,
"strong delusion." See DECEIT. Cp. planetes, "a wandering," Jude
1:13, and the adjective planos, "leading astray, deceiving, a
deceiver."

<2,,51,agnoema>
"a sin of ignorance" (cp. agnoia, "ignorance," and agnoeo, "to
be ignorant"), is used in the plural in Heb. 9:7.

$$T0000921
\Escape\
<A-1,Verb,5343,pheugo>
"to flee" (Lat., fuga, "flight," etc.; cp. Eng. "fugitive,
subterfuge"), is rendered "escape" in Matt. 23:33; Heb. 11:34.
See FLEE.

<A-2,Verb,668,apopheugo>
"to flee away from" (apo, "from," and No. 1), is used in 2 Pet.
1:4; 2:18,20.

<A-3,Verb,1309,diapheugo>
lit., "to flee through," is used of the "escaping" of prisoners
from a ship, Acts 27:42. For the word in Acts 27:44, see No. 5.

<A-4,Verb,1628,ekpheugo>
"to flee out of a place" (ek, "out of," and No. 1), is said of
the "escape" of prisoners, Acts 16:27; of Sceva's sons,
"fleeing" from the demoniac, Acts 19:16; of Paul's escape from
Damascus, 2 Cor. 11:33; elsewhere with reference to the
judgments of God, Luke 21:36; Rom. 2:3; Heb. 2:3; 12:25; 1
Thess. 5:3. See FLEE.

<A-5,Verb,1295,diasozo>
in the Active Voice, "to bring safely through a danger" (dia,
"through," intensive, sozo, "to save"), to make completely
whole, to heal, Luke 7:3; to bring "safe," Acts 23:24; "to
save," 27:43; in the Passive Voice, Matt. 14:36, "were made
whole;" 1 Pet. 3:20. It is also used in the Passive Voice,
signifying "to escape," said of shipwrecked mariners, Acts
27:44; 28:1,4. See HEAL, SAFE, SAVE.

        Note: Exerchomai, "to come or go out of a place," is
rendered, "He escape," in John 10:39, AV, an unsuitable
translation, both in meaning and in regard to the circumstances
of the Lord's departure from His would-be captors. The RV "went
forth" is both accurate and appropriate to the dignity of the
Lord's actions.

<B-1,Noun,1545,ekbasis>
"a way out" (ek, "out," baino, "to go"), denotes (a) "an
escape," 1 Cor. 10:13, used with the definite article and
translated "the way of escape," as afforded by God in case of
temptation; (b) "an issue or result," Heb. 13:7. See END, ISSUE.
Cp. ekbaino, "to go out," Heb. 11:15 (some mss. have
exerchomai).

$$T0000922
\Eschew\
<1,,1578,ekklino>
"to turn aside" (ek, "from," klino, "to turn, bend"), is used
metaphorically (a) of leaving the right path, Rom. 3:12, RV,
"turned aside," for AV, "gone out of the way;" (b) of turning
away from division-makers and errorists, Rom. 16:17, RV, "turn
away from;" (c) of turning away from evil, 1 Pet. 3:11, RV,
"turn away from," AV, "eschew." See AVOID, TURN. In the Sept.
the verb is frequently used of declining or swerving from God's
ways, e.g., Job 23:11; Ps. 44:18; 119:51,157.

$$T0000923
\Especially\
<1,,3122,malista>
"most, most of all, above all," is the superlative of mala,
"very much;" translated "especially" in Acts 26:3; Gal. 6:10; 1
Tim. 5:17; 2 Tim. 4:13; Phil. 4:22, RV (for AV, "chiefly");
"specially," Acts 25:26; 1 Tim. 4:10; 5:8; Titus 1:10; Philem.
1:16; in Acts 20:38, "most of all." See CHIEFLY, MOST.

$$T0000924
\Espoused\
<1,,718,harmozo>
"to fit, join" (from harmos, "a joint, joining;" the root ar---,
signifying "to fit," is in evidence in various languages; cp.
arthron, "a joint," arithmos, "a number," etc.), is used in the
Middle Voice, of marrying or giving in marriage; in 2 Cor. 11:2
it is rendered "espoused," metaphorically of the relationship
established between Christ and the local church, through the
Apostle's instrumentality. The thought may be that of "fitting"
or "joining" to one husband, the Middle Voice expressing the
Apostle's interest or desire in doing so.

<2,,3423,mnesteuo>
"to woo and win, to espouse or promise in marriage," is used in
the Passive Voice in Matt. 1:18; Luke 1:27; 2:5, all with
reference to the Virgin Mary, RV, "betrothed," for AV,
"espoused," in each case. See BETROTH.

$$T0000925
\Establish\
<1,,4741,sterizo>
"to fix, make fast, to set" (from sterix, "a prop"), is used of
"establishing" or "stablishing" (i.e., the confirmation) of
persons; the Apostle Peter was called by the Lord to "establish"
his brethren, Luke 22:32, translated "strengthen;" Paul desired
to visit Rome that the saints might be "established," Rom. 1:11;
cp. Acts 8:23; so with Timothy at Thessalonica, 1 Thess. 3:2;
the "confirmation" of the saints is the work of God, Rom. 16:25,
"to stablish (you);" 1 Thess. 3:13, "stablish (your hearts);" 2
Thess. 2:17, "stablish them (in every good work and word);" 1
Pet. 5:10, "statblish;" the means used to effect the
"confirmation" is the ministry of the Word of God, 2 Pet. 1:12,
"are established (in the truth which is with you);" James
exhorts Christians to "stablish" their hearts, Jas. 5:8; cp.
Rev. 3:2, RV.

        The character of this "confirmation" may be learned from
its use in Luke 9:51, "steadfastly set;" Luke 16:26, "fixed,"
and in the Sept. in Exod. 17:12, "stayed up" (also from its
strengthened form episterizo, "to confirm," in Acts 14:22;
15:32,41; in some mss. "to strengthen," in Acts 18:23; see
CONFIRM). Neither the laying on of hands nor the impartation of
the Holy Spirit is mentioned in the NT in connection with either
of these words, or with the synonymous verb bebaioo (see 1 Cor.
1:8; 2 Cor. 1:21, etc.). See FIX, SET, STRENGTHEN.

<2,,4732,stereoo>
"to make firm, or solid" (akin to stereos, "hard, firm, solid;"
cp. Eng., "stereotype"), is used only in Acts, (a) physically,
Acts 3:7, "received strength;" Acts 3:16, "hath made strong;"
(b) metaphorically, of establishment in the faith, Acts 16:5,
RV, "strengthened," for AV, "established."

<3,,2476,histemi>
"to cause to stand," is translated "establish" in Rom. 3:31;
10:3; Heb. 10:9. See ABIDE, APPOINT, STAND, etc.

<4,,950,bebaioo>
"to confirm," is rendered "stablish," 2 Cor. 1:21; "stablished,"
Col. 2:7; "be established," Heb. 13:9. See CONFIRM.

<5,,3549,nomotheteo>
see ENACT.

$$T0000926
\Estate, State\
<1,,2158,euschemon>
signifying "elegant, graceful, comely" (eu, "well," schema,
"figure, fashion"), is used (a) in a moral sense, seemly,
becoming, 1 Cor. 7:35; (b) in a physical sense, comely, 1 Cor.
12:24; (c) with reference to social degree, influential, a
meaning developed in later Greek, and rendered of "honorable
estate" in the RV of Mark 15:43; Acts 13:50; 17:12 (for AV,
"honorable"). See COMELY, HONORABLE.

<2,,5014,tapeinosis>
denotes "abasement, humiliation, low estate" (from tapeinos,
"lowly"), Luke 1:48, "low estate;" Acts 8:33, "humiliation;"
Phil. 3:21, RV, "of humiliation," for AV, "vile;" Jas. 1:10, "is
made low," lit., "in his low estate." See HUMILIATION, LOW,
VILE.

<3,,5311,hupsos>
signifying "height," is rendered "(in his) high estate," Jas.
1:9, RV, for AV, "in that he is exalted;" "on high," Luke 1:78;
24:49; Eph. 4:8; "height," Eph. 3:18; Rev. 21:16. See EXALT,
HEIGHT, HIGH.

        Notes: (1) In Acts 22:5, presbuterion, "presbytery, a
body of elders," is translated "estate of the elders," lit.,
"the presbytery," i.e., the Sanhedrin. (2) In Col. 4:7 the
plural of the definite article with the preposition kata, and
the singular personal pronoun with panta, "all," is rendered
"all my state," AV, RV, "all my affairs;" in Col 4:8 the
preposition peri, with the personal pronoun, lit., "the things
concerning us," is translated "our estate," i.e., "how we fare;"
so in Phil. 2:19,20, "your state," i.e., "your condition." (3)
In Mark 6:21 protos, lit., "first," is rendered "chief estates,"
AV, RV, "the chief men," i.e., the men to whom belongs the
dignity. (4) In Rom. 12:16 tapeinos, in the plural with the
article, lit., "the lowly," is translated "men of low estate,"
AV, RV, "things that are lowly." (5) In Jude 1:6 arche,
"principality," RV, AV has "first estate," (6) For "last state"
see LAST.

$$T0000927
\Esteem\
<1,,2233,hegeomai>
signifies "to lead;" then, "to lead before the mind, to suppose,
consider, esteem;" translated "esteem" in Phil. 2:3, AV, RV,
"counting;" in 1 Thess. 5:13, "esteem;" in Heb. 11:26, AV,
"esteeming," RV, "accounting."

<2,,2919,krino>
signifies "to separate, choose;" then, "to approve, esteem;"
translated "esteemeth" in Rom. 14:5 (twice), said of days; here
the word "alike" (AV) is rightly omitted in the RV, the meaning
being that every day is especially regarded as sacred. See
DETERMINE.

<3,,3049,logizomai>
"to reckon," is translated "esteemeth" in Rom. 14:14 (RV,
"accounteth"). See ACCOUNT.

        Notes: (1) In 1 Cor. 6:4, AV, exoutheneo, "to set at
nought," is rendered "are least esteemed;" the meaning is that
judges in the world's tribunals have no place (are not of
account) in the church. See ACCOUNT. (2) In the AV marg. of 1
Pet. 2:17, timao, "to honor," is rendered "esteem." (3) For
"highly esteemed," Luke 16:15, AV, see EXALT, B.

$$T0000928
\Eternal\
<1,,165,aion>
"an age," is translated "eternal" in Eph. 3:11, lit., "(purpose)
of the ages" (marg.). See AGE.

<2,,166,aionios>
"describes duration, either undefined but not endless, as in
Rom. 16:25; 2 Tim. 1:9; Titus 1:2; or undefined because endless
as in Rom. 16:26, and the other sixty-six places in the NT.

        "The predominant meaning of aionios, that in which it is
used everywhere in the NT, save the places noted above, may be
seen in 2 Cor. 4:18, where it is set in contrast with
proskairos, lit., 'for a season,' and in Philem. 1:15, where
only in the NT it is used without a noun. Moreover it is used of
persons and things which are in their nature endless, as, e.g.,
of God, Rom. 16:26; of His power, 1 Tim. 6:16, and of His glory,
1 Pet. 5:10; of the Holy Spirit, Heb. 9:14; of the redemption
effected by Christ, Heb. 9:12, and of the consequent salvation
of men, Heb. 5:9, as well as of His future rule, 2 Pet. 1:11,
which is elsewhere declared to be without end, Luke 1:33; of the
life received by those who believe in Christ, John 3:16,
concerning whom He said, 'they shall never perish,' John 10:28,
and of the resurrection body, 2 Cor. 5:1, elsewhere said to be
'immortal,' 1 Cor. 15:53, in which that life will be finally
realized, Matt. 25:46; Titus 1:2.

        "Aionios is also used of the sin that 'hath never
forgiveness,' Mark 3:29, and of the judgment of God, from which
there is no appeal, Heb. 6:2, and of the fire, which is one of
its instruments, Matt. 18:8; 25:41; Jude 1:7, and which is
elsewhere said to be 'unquenchable,' Mark 9:43. "The use of
aionios here shows that the punishment referred to in 2 Thess.
1:9, is not temporary, but final, and, accordingly, the
phraseology shows that its purpose is not remedial but
retributive." * [* From Notes on Thessalonians by Hogg and Vine,
pp. 232,233.]

<3,,126,aidios>
see EVERLASTING.

$$T0000929
\Eunuch\
<A-1,Noun,2135,eunouchos>
denotes (a) "an emasculated man, a eunuch," Matt. 19:12; (b) in
the 3rd instance in that verse, "one naturally incapacitated
for, or voluntarily abstaining from, wedlock;" (c) one such, in
a position of high authority in a court, "a chamberlain," Acts
8:27-39.

<B-1,Verb,2134,eunouchizo>
"to make a eunuch" (from A), is used in Matt. 19:12, as under
(b) in A; and in the Passive Voice, "were made eunuchs,"
probably an allusion by the Lord to the fact that there were
eunuchs in the courts of the Herods, as would be well known to
His hearers.

$$T0000930
\Evangelist\
<1,,2099,euangelistes>
lit., "a messenger of good" (eu, "well," angelos, "a
messenger"), denotes a "preacher of the Gospel," Acts 21:8; Eph.
4:11, which makes clear the distinctiveness of the function in
the churches; 2 Tim. 4:5. Cp. euangelizo, "to proclaim glad
tidings," and euangelion, "good news, gospel." Missionaries are
"evangelists," as being essentially preachers of the Gospel.

$$T0000931
\Even (Adjective)\
* Notes: (1) In Luke 19:44 (AV, "shall lay thee even with the
ground"), there is no word representing "even;" the verb
edaphizo signifies "to beat level" (like a threshing floor);
hence, "to dash to the ground." See DASH.

        (2) In Heb. 12:13 the adjective orthos, "straight," is
rendered "even" in the AV, marg.

$$T0000932
\Even (Adverb, etc.), Even as, Even so\
<1,,2532,kai>
a conjunction, is usually a mere connective, meaning "and;" it
frequently, however, has an ascensive or climactic use,
signifying "even," the thing that is added being out of the
ordinary, and producing a climax. The determination of this
meaning depends on the context. Examples are Matt. 5:46,47; Mark
1:27; Luke 6:33 (RV); 10:17; John 12:42; Gal. 2:13,17, where
"also" should be "even;" Eph. 5:12. Examples where the RV
corrects the AV "and" or "also," by substituting "even," are
Luke 7:49; Acts 17:28; Heb. 11:11; in 1 John 4:3 the RV rightly
omits "even."

        When followed by "if" or "though," kai often signifies
"even," e.g., Matt. 26:35; John 8:14. So sometimes when preceded
by "if," e.g., 1 Cor. 7:11, where "but and if" should be "but
even if."

        The epexegetic or explanatory use of kai followed by a
noun in apposition, and meaning "namely," or "even" is
comparatively rare. Winer's cautionary word needs heeding, that
"this meaning has been introduced into too many passages" (Gram.
of the NT, p. 546.). Some think it has this sense in John 3:5,
"water, even the Spirit," and Gal. 6:16, "even the Israel of
God."

<2,,1161,de>
usually signifying "but," is sometimes used for emphasis,
signifying "even," e.g., Rom. 3:22; 9:30, "even the
righteousness;" Phil. 2:8 (RV, "yea"). This is to be
distinguished from No. 1.

<3,,2089,eti>
an adverb, "as yet, still," is rendered "even" in Luke 1:15.

<4,,5613,hos>
"as," in comparative sentences, is sometimes translated "even
as," Matt. 15:28; Mark 4:36; Eph. 5:33; 1 Pet. 3:6 (AV only);
Jude 1:7.

<5,,3778,houtos>
or houto, "so, thus," is frequently rendered "even so," e.g.,
Matt. 7:17; 12:45; 18:14; 23:28; "so" in 1 Cor. 11:12; 1 Thess.
2:4, RV.

<6,,2531,kathos>
"according as" (kata, "according to," and No. 4), is frequently
translated "even as," e.g., Mark 11:6; Luke 1:2; 1 Thess. 5:11.

<7,,5618,hosper>
No. 4, strengthened by per, is translated "even as" in Matt.
20:28.

<8,,2509,kathaper>
"just as, even as," is rendered "even as" in Rom. 4:6; 9:13;
10:15; 12:4 (RV); 2 Cor. 3:18; 1 Thess. 3:6,12; 4:5; Heb. 4:2;
"according as," Rom. 11:8; elsewhere simply "as."

<9,,3483,nai>
a particle of strong affirmation, "yea, verily, even so," is
rendered "even so" in the AV, "yea" in the RV, in Matt. 11:26;
Luke 10:21; Rev. 16:7; both AV and RV have it in Rev. 1:7; the
most authentic mss. omit it in 22:20. See SURELY, TRUTH, VERILY,
YEA, YES.

<10,,3676,homos>
"yet, nevertheless," is translated "even" in 1 Cor. 14:7 (AV,
"and even"); elsewhere John 12:42, "nevertheless;" Gal. 3:15,
"yet" (i.e., "nevertheless," an example of hyperbaton, by which
a word is placed out of its true position).

        Notes: (1) In Rom. 1:26, there is no word representing
"even" in the original. The AV seems to have put it for the
particle te, which simply annexes the statement to the preceding
and does not require translation. (2) In 1 Thess. 2:18 the AV
renders the particle men by "even;" if translated, it signifies
"indeed." (3) In 1 Cor. 12:2, hos (see No. 4, above), followed
by the particle an, means "howsoever" (RV, for AV, "even as").
(4) In Matt. 23:37, "even as" translates the phrase hon tropon,
lit., "(in) what manner." (5) In 1 Tim. 3:11, hosautos, a
strengthened form of No. 4, "likewise, in like manner," is
rendered "even so," AV (RV, "in like manner"). (6) K'ago, for
kai ego, means either "even I" or "even so I" or "I also." In
John 10:15, the RV has "and I" for the AV, "even so ... I;" in
John 17:18; 20:21, AV and RV, "even so I;" in the following,
kago is preceded by hos, or kathos, "even as I," 1 Cor. 7:8;
10:33; "even as I also," 1 Cor. 11:1; "as I also," Rev. 2:27.
(7) In Luke 12:7 the RV renders kai by "very" (for AV, "even the
very"). (8) In John 6:57 kakeinos (for kai ekeinos, "also he"),
is translated "he also," RV, for AV, "even he." (9) In Eph. 1:10
there is no word in the original for "even." The RV expresses
the stress on the pronoun by "in Him, I say."

$$T0000933
\Even (Noun), Evening, Eventide\
<A-1,Noun,2073,hespera>
properly, the feminine of the adjective hesperos, "of, or at,
evening, western" (Lat., vesper, Eng., "vespers"), is used as a
noun in Luke 24:29; Acts 4:3, "eventide;" Acts 28:23. Some mss.
have the word in Acts 20:15, "in the evening (we touched),"
instead of hetera, "next (day)."

<A-2,Noun,3798,opsia>
the feminine of the adjective opsios, "late," used as a noun,
denoting "evening," with hora, "understood" (see No. 1), is
found seven times in Matthew, five in Mark, two in John, and in
these places only in the NT (some mss. have it in Mark 11:11,
see B). The word really signifies the "late evening," the latter
of the two "evenings" as reckoned by the Jews, the first from 3
p.m. to sunset, the latter after sunset; this is the usual
meaning. It is used, however, of both, e.g., Mark 1:32 (cp.
opsimos, "latter," said of rain, Jas. 5:7).

<B-1,Adverb,3796,opse>
"long after, late, late in the day, at evening" (in contrast to
proi, "early," e.g., Matt. 20:1), is used practically as a noun
in Mark 11:11, lit., "the hour being at eventide;" Mark 11:19;
13:35; in Matt. 28:1 it is rendered "late on," RV, for AV, "in
the end of." Here, however, the meaning seems to be "after," a
sense in which the word was used by late Greek writers. See
LATE. In the Sept., Gen. 24:11; Exod. 30:8; Jer. 2:23; Isa.
5:11.

        Note: In Luke 12:38 some mss. have the adjective
hesperinos, "of the evening" (see A, No. 1), lit., "in the
evening watch."

$$T0000934
\Ever, for Ever, Evermore\
<1,Adverb,3842,pantote>
"at all times, always" (akin to pas, "all"), is translated
"ever" in Luke 15:31; John 18:20; 1 Thess. 4:17; 5:15; 2 Tim.
3:7; Heb. 7:25; "evermore" in John 6:34; in 1 Thess. 5:16, RV,
"alway," for AV, "evermore." It there means "on all occasions,"
as, e.g., 1 Thess. 1:2; 3:6; 5:15; 2 Thess. 1:3,11; 2:13. See
ALWAYS.

<2,Adverb,104,aei>
"ever," is used (a) of continuous time, signifying "unceasingly,
perpetually," Acts 7:51; 2 Cor. 4:11; 6:10; Titus 1:12; Heb.
3:10; (b) of successive occurrences, signifying "on every
occasion," 1 Pet. 3:15; 2 Pet. 1:12. Some texts have the word in
Mark 15:8. See ALWAYS.

        Note: The adjective dienekes, "unbroken, continuous," is
used in a phrase with eis, "unto," and the article, signifying
"perpetually, for ever," Heb. 7:3; 10:1,12,14.

* The following phrases are formed in connection with aion, "an
age:" they are idiomatic expressions betokening undefined
periods and are not to be translated literally: (a) eis aiona,
lit., "unto an age," Jude 1:13, "for ever;" (b) eis ton aiona,
lit., "unto the age," "for ever" (or, with a negative, "never"),
Matt. 21:19; Mark 3:29; 11:14; Luke 1:55; John 4:14; 6:51,58;
8:35 (twice), 51,52; 10:28; 11:26; 12:34; 13:8; 14:16; 1 Cor.
8:13; 2 Cor. 9:9; Heb. 5:6; 6:20; 7:17,21,24,28; 1 Pet. 1:25; 1
John 2:17; 2 John 1:2; (c) eis tous aionas, lit., "unto the
ages," "for ever," Matt. 6:13 (AV only); Luke 1:33; Rom. 1:25;
9:5; 11:36; 16:27 (some mss. have the next phrase here); 2 Cor.
11:31; Heb. 13:8; (d) eis tous aionas ton aionon, lit. "unto the
ages of the ages," "for ever and ever," or "for evermore," Gal.
1:5; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; Heb. 13:21; 1 Pet.
4:11; 5:11 [(c) in some mss.]; Rev. 1:6 [(c) in some mss.];
1:18, "for evermore;" 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7;
19:3; 20:10; 22:5; (e) eis aionas aionon, lit., "unto ages of
ages," "for ever and ever," Rev. 14:11; (f) eis ton aiona tou
aionos, lit., "unto the age of the age," "for ever and ever,"
Heb. 1:8; (g) tou aionos ton aionon, lit., "of the age of the
ages," "for ever and ever," Eph. 3:21; (h) eis pantas tous
aionas, lit., "unto all the ages," Jude 1:25 ("for evermore,"
RV; "ever," AV); (i) eis hemeran aionos, lit., "unto a day of an
age," "for ever," 2 Pet. 3:18.

$$T0000935
\Everlasting\
<1,,166,aionios>
see ETERNAL.

<2,,126,aidios>
denotes "everlasting" (from aei, "ever"), Rom. 1:20, RV,
"everlasting," for AV, "eternal;" Jude 1:6, AV and RV
"everlasting." Aionios, should always be translated "eternal"
and aidios, "everlasting." "While aionios ... negatives the end
either of a space of time or of unmeasured time, and is used
chiefly where something future is spoken of, aidios excludes
interruption and lays stress upon permanence and
unchangeableness" (Cremer).

$$T0000936
\Every, Everyone (man), Everything\
<1,,3956,pas>
signifies (1) with nouns without the article, (a) "every one" of
the class denoted by the noun connected with pas, e.g., Matt.
3:10, "every tree;" Mark 9:49, "every sacrifice;" see also John
2:10; Acts 2:43; Rom. 2:9; Eph. 1:21; 3:15; 2 Thess. 2:4; 2 Tim.
3:16, RV; (b) "any and every, of every kind, all manner of,"
e.g., Matt. 4:23; "especially with nouns denoting virtues or
vices, emotions, condition, indicating every mode in which a
quality manifests itself; or any object to which the idea
conveyed by the noun belongs" (Grimm-Thayer). This is often
translated "all," e.g., Acts 27:20; Rom. 15:14; 2 Cor. 10:6;
Eph. 4:19,31; Col. 4:12, "all the will of God," i.e., everything
God wills; (2) without a noun, "every one, everything, every
man" (i.e., person), e.g., Luke 16:16; or with a negative, "not
everyone," e.g., Mark 9:49; with a participle and the article,
equivalent to a relative clause, everyone who, e.g., 1 Cor.
9:25; Gal. 3:10,13; 1 John 2:29; 3:3,4,6,10,15, rendered
"whosoever." So in the neuter, 1 John 2:16; 5:4, often rendered
"whatsoever;" governed by the preposition en, "in," without a
noun following, it signifies "in every matter, or condition,"
Phil. 4:6; 1 Thess. 5:18; "in every way or particular," 2 Cor.
4:8, translated "on every side;" so 2 Cor. 7:5; "in everything,"
Eph. 5:24; Phil. 4:12, lit., "in everything and (perhaps "even")
in all things." See THOROUGHLY, WHOLE.

<2,,537,hapas>
a strengthened form of No. 1, signifies "all, the whole,
altogether;" it is translated "every one" in Acts 5:16, where it
occurs in the plural. In Mark 8:25, the AV, "every man"
translates the text with the masculine plural; the best mss.
have the neuter plural, RV, "all things." See ALL, WHOLE.

<3,,1538,hekastos>
see EACH, NO. 1. It is used with heis, "one," in Acts 2:6,
"every man," and in Eph. 4:16, "each several (part)," for AV,
"every (part)." In Rev. 22:2 the most authentic mss. omit the
numeral in the phrase "every month." It is preceded by kath hena
(kata, "according to," hena, "one"), a strengthened phrase, in
Eph. 5:33, AV, "everyone ... in particular," RV, "severally,
each one." The same kind of phrase with ana, "each," before the
numeral, is used in Rev. 21:21, RV, "each one of the several
(gates)," for AV, "every several (gate)." See EACH, PARTICULAR,
SEVERAL.

        Notes: (1) The preposition kata, "down," is sometimes
found governing a noun, in the sense of "every," e.g., Luke
2:41, "every year;" Luke 16:19, "every day;" Heb. 9;25, "every
year" (RV, "year by year"); so Heb. 10:3. This construction
sometimes signifies "in every ...," e.g., Acts 14:23, "in every
church;" Acts 15:21, "in every city;" so Acts 20:23; Titus 1:5;
Acts 22:19, "in every synagogue" (plural); Acts 8:3 "(into)
every house." In Luke 8:1 the phrase means "throughout every
city," as in the AV; in Luke 8:4 "of every city," RV. In Acts
5:42 the RV renders kat' oikon "at home," for AV, "in every
house;" in Acts 2:46, for AV, "from house to house" (marg., "at
home"). In Acts 15:21 (last part) the adjective pas, "all," is
placed between the preposition and the noun for the sake of
emphasis. In Acts 26:11, kata, followed by the plural of pas and
the article before the noun, is rendered "in all the
synagogues," RV, for AV, "in every synagogue." The presence of
the article confirms the RV. See SEVERALLY.

        (2) In Matt. 20:9,10, the preposition ana, "upward"
(used distributively), governing the noun denarion, is
translated "every man (a penny)." There is no word for "every
man," and an appropriate rendering would be "a penny apiece;"
cp. Luke 9:14, "fifty each," RV; Luke 10:1, "two and two;" John
2:6, "two or three ... apiece;" Rev. 4:8, "each ... six wings."
(3) The pronoun tis, "anyone," is rendered "any" in Acts 2:45,
RV, for the incorrect AV, "every." In Mark 15:24, the
interrogative form is rendered "what each (should take)" (AV,
"every man"), lit., "who (should take) what."

$$T0000937
\Everywhere, Every quarter, Every side\
<1,,3837,pantache>
"everywhere," is used in Acts 21:28.

<2,,3837,pantachou>
a variation of No. 1, is translated "everywhere" in Mark 1:28,
RV, of the report throughout Galilee concerning Christ; in Mark
16:20, of preaching; Luke 9:6, of healing; Acts 17:30, of a
Divine command for repentance; Acts 28:22, of disparagement of
Christians; 1 Cor. 4:17, of apostolic teaching; in Acts 24:3, it
is rendered "in all places." In the Sept., Isa. 42:22. See
PLACE.

<3,,3840,pantothen>
or pantachothen, "from all sides," is translated "from every
quarter," Mark 1:45; in Luke 19:43, "on every side;" in Heb.
9:4, "round about."

        Notes: (1) In Phil. 4:12, the phrase en panti, AV,
"everywhere," is corrected to "in everything," in the RV; in 2
Cor. 4:8, "on every side."

        (2) In 1 Tim. 2:8, en panti topo, "in every place," RV,
is translated "everywhere" in the AV.

$$T0000938
\Every whit\
<1,,3650,holos>
"all, whole, complete," is rendered "every whit" in John 7:23;
13:10. See ALL.

$$T0000939
\Evidence (Heb. 11:1)\
* For EVIDENCE (Heb. 11:1) see REPROOF, A

$$T0000940
\Evident, Evidently\
<A-1,Adjective,1212,delos>
properly signifying "visible, clear to the mind, evident," is
translated "evident" in Gal. 3:11; 1 Cor. 15:27, RV (AV,
"manifest"); "bewrayeth," Matt. 26:73; "certain," 1 Tim. 6:7,
AV. Cp. deloo, "to declare, signify." See BEWRAY, CERTAIN,
MANIFEST.

<A-2,Adjective,2612,katadelos>
a strengthened form of No. 1, "quite manifest, evident," is used
in Heb. 7:15 (AV, "more evident"). For the preceding verse see
No. 3.

<A-3,Adjective,4271,prodelos>
"manifest beforehand" (pro, "before," and No. 1), is used in
Heb. 7:14 in the sense of "clearly evident." So in 1 Tim.
5:24,25, RV, "evident," for AV, "open beforehand," and "manifest
beforehand." The pro is somewhat intensive.

        Note: Phaneros, "visible, manifest" (akin to phainomai,
"to appear"), is synonymous with the above, but is not
translated "evident" in the NT. For "evident token" see TOKEN.

<B-1,Adverb,5320,phaneros>
manifestly (see note above), is rendered "openly" in Mark 1:45;
"publicly" in John 7:10, RV (opposite to "in secret"); in Acts
10:3, RV, "openly," for AV, "evidently." See OPENLY, PUBLICLY.

        Note: For the AV, "evidently," in Gal. 3:1, see OPENLY.

$$T0000941
\Evil, Evil-doer\
<A-1,Adjective,2556,kakos>
stands for "whatever is evil in character, base," in distinction
(wherever the distinction is observable) from poneros (see No.
2), which indicates "what is evil in influence and effect,
malignant." Kakos is the wider term and often covers the meaning
of poneros. Kakos is antithetic to kalos, "fair, advisable, good
in character," and to agathos, "beneficial, useful, good in
act;" hence it denotes what is useless, incapable, bad; poneros
is essentially antithetic to chrestos, "kind, gracious,
serviceable;" hence it denotes what is destructive, injurious,
evil. As evidence that poneros and kakos have much in common,
though still not interchangeable, each is used of thoughts, cp.
Matt. 15:19 with Mark 7:21; of speech, Matt. 5:11 with 1 Pet.
3:10; of actions, 2 Tim. 4:18 with 1 Thess. 5:15; of man, Matt.
18:32 with Matt. 24:48.

        The use of kakos may be broadly divided as follows: (a)
of what is morally or ethically "evil," whether of persons,
e.g., Matt. 21:41; 24:48; Phil. 3:2; Rev. 2:2, or qualities,
emotions, passions, deeds, e.g., Mark 7:21; John 18:23,30; Rom.
1:30; 3:8; 7:19,21; 13:4; 14:20; 16:19; 1 Cor. 13:5; 2 Cor.
13:7; 1 Thess. 5:15; 1 Tim. 6:10; 2 Tim. 4:14; 1 Pet. 3:9,12;
(b) of what is injurious, destructive, baneful, pernicious,
e.g., Luke 16:25; Acts 16:28; 28:5; Titus 1:12; Jas. 3:8; Rev.
16:2, where kakos and poneros come in that order, "noisome and
grievous." See B, No. 3. For compounds of kakos, see below.

<A-2,Adjective,4190,poneros>
akin to ponos, "labor, toil," denotes "evil that causes labor,
pain, sorrow, malignant evil" (see No. 1); it is used (a) with
the meaning bad, worthless, in the physical sense, Matt.
7:17,18; in the moral or ethical sense, "evil," wicked; of
persons, e.g., Matt. 7:11; Luke 6:45; Acts 17:5; 2 Thess. 3:2; 2
Tim. 3:13; of "evil" spirits, e.g., Matt. 12:45; Luke 7:21; Acts
19:12,13,15,16; of a generation, Matt. 12:39,45; 16:4; Luke
11:29; of things, e.g., Matt. 5:11; 6:23; 20:15; Mark 7:22; Luke
11:34; John 3:19; 7:7; Acts 18:14; Gal. 1:4; Col. 1:21; 1 Tim.
6:4; 2 Tim. 4:18; Heb. 3:12; 10:22; Jas. 2:4; 4:16; 1 John 3:12;
2 John 1:11; 3 John 1:10; (b) with the meaning toilsome,
painful, Eph. 5:16; 6:13; Rev. 16:2. Cp. poneria, "iniquity,
wickedness." For its use as a noun see B, No. 2.

<A-3,Adjective,5337,phaulos>
primarily denotes "slight, trivial, blown about by every wind;"
then, "mean, common, bad," in the sense of being worthless,
paltry or contemptible, belonging to a low order of things; in
John 5:29, those who have practiced "evil" things, RV, "ill"
(phaula), are set in contrast to those who have done good things
(agatha); the same contrast is presented in Rom. 9:11; 2 Cor.
5:10, in each of which the most authentic mss. have phaulos for
kakos; he who practices "evil" things (RV, "ill") hates the
light, John 3:20; jealousy and strife are accompanied by "every
vile deed," Jas. 3:16. It is used as a noun in Titus 2:8 (see B,
No. 4). See BAD, ILL, VILE.

<B-1,Noun,2549,kakia>
primarily, "badness" in quality (akin to A, No. 1), denotes (a)
"wickedness, depravity, malignity," e.g., Acts 8:22,
"wickedness;" Rom. 1:29, "maliciousness;" in Jas. 1:21, AV,
"naughtiness;" (b) "the evil of trouble, affliction," Matt.
6:34, only, and here alone translated "evil." See MALICE,
MALICIOUSNESS, NAUGHTINESS, WICKEDNESS.

<B-2,Noun,4190,poneros>
the adjective (A, No. 2), is used as a noun, (a) of Satan as the
"evil" one, Matt. 5:37; 6:13; 13:19,38; Luke 11:4 (in some
texts); John 17:15; Eph. 6:16; 2 Thess. 3:3; 1 John 2:13,14;
3:12; 5:18,19; (b) of human beings, Matt. 5:45; (probably ver.
39); 13:49; 22:10; Luke 6:35; 1 Cor. 5:13; (c) neuter, "evil
(things)," Matt. 9:4; 12:35; Mark 7:23; Luke 3:19; "that which
is evil," Luke 6:45; Rom. 12:9; Acts 28:21, "harm."

<B-3,Noun,2556,kakon>
the neuter of A, No. 1, is used with the article, as a noun,
e.g., Acts 23:9; Rom. 7:21; Heb. 5:14; in the plural, "evil
things," e.g., 1 Cor. 10:6; 1 Tim. 6:10, "all kinds of evil,"
RV.

<B-4,Noun,5337,phaulon>
the neuter of A, No. 3, is used as a noun in Titus 2:8.

<B-5,Noun,2555,kakopois>
properly the masculine gender of the adjective, denotes an
"evil-doer" (kakon, "evil," poieo, "to do"), 1 Pet. 2:12,14;
4:15; in some mss. in 1 Pet. 3:16; John 18:30 (so the AV). For a
synonymous word see Note (1). Cp. the verb below. In the Sept.,
Prov. 12:4; 24:19. See MALEFACTOR.

        Notes: (1) Kakourgos, "an evil-worker" (kakon, "evil,"
ergon, "a work"), is translated "evil-doer" in 2 Tim. 2:9, AV
(RV, "malefactor"). Cp. Luke 23:32,33,39.

        (2) Adikema, "an injustice" (a, negative, dikaios,
"just"), is translated "evil-doing," in Acts 24:20, AV, RV,
"wrong-doing." See INIQUITY, WRONG.

<C-1,Verb,2559,kakoo>
"to ill-treat" (akin to A, No. 1), is rendered "to entreat evil"
in Acts 7:6,19; "made (them) evil affected," Acts 14:2. See
AFFECT, AFFLICT, HARM, HURT, VEX.

<C-2,Verb,2554,kakopoieo>
signifies "to do evil" (cp. B, No. 5), Mark 3:4 (RV, "to do
harm"); so, Luke 6:9; in 3 John 1:11, "doeth evil," in 1 Pet.
3:17, "evil doing." See HARM.

        Note: Cp. kakologeo, "to speak evil" (see CURSE, SPEAK);
kakopatheo, "to endure evil" (see ENDURE, SUFFER); kakopatheia,
"suffering affliction" (see SUFFER); kakoucheo, "to suffer
adversity" (see SUFFER).

<D-1,Adverb,2560,kakos>
"badly, evilly," akin to A, No. 1, is used in the physical
sense, "to be sick," e.g., Matt. 4:24; Mark 1:32,34; Luke 5:31
(see DISEASE). In Matt. 21:41 this adverb is used with the
adjective, "He will miserably destroy those miserable men," more
lit., "He will evilly destroy those men (evil as they are),"
with stress on the adjective; (b) in the moral sense, "to speak
evilly," John 18:23; Acts 23:5; "to ask evilly," Jas. 4:3. See
AMISS, GRIEVOUSLY, SICK, SORE.

$$T0000942
\Evil speaking\
<1,,988,blasphemia>
is translated "evil speaking" in Eph. 4:31, AV (RV, "railing").
See BLASPHEMY.

<2,,2636,katalalia>
"evil speaking," 1 Pet. 2:1; see BACKBITING.

$$T0000943
\Exact (Verb)\
<1,,4238,prasso>
"to do, to practice," also has the meaning of "transacting," or
"managing in the matter of payment, to exact, to get money from
a person," Luke 3:13 (RV, "extort"). Cp. the English idiom "to
do a person in." This verb is rendered "required," in Luke
19:23.

<2,,4811,sukophanteo>
"to accuse falsely," Luke 3:14, has its other meaning, "to exact
wrongfully," in Luke 19:8. See ACCUSE.

$$T0000944
\Exact, Exactly\
<1,,197,akribesteron>
the comparative degree of akribos, "accurately, carefully," is
used in Acts 18:26, AV, "more perfectly," RV, "more carefully;"
Acts 23:15, AV, "more perfectly," RV, "more exactly;" so Acts
23:20; 24:22, AV, "more perfect," RV, "more exact" (lit.,
"knowing more exactly"). See CAREFULLY, PERFECTLY. Cp. akribeia,
"precision, exactness," Acts 22:3, and akriboo, "to learn
carefully, to enquire with exactness," Matt. 2:7,16.

$$T0000945
\Exalt, Exalted\
<A-1,Verb,5312,hupsoo>
"to lift up" (akin to hupsos, "height"), is used (a) literally
of the "lifting" up of Christ in His crucifixion, John 3:14;
8:28; 12:32,34; illustratively, of the serpent of brass, John
3:14; (b) figuratively, of spiritual privileges bestowed on a
city, Matt. 11:23; Luke 10:15; of "raising" to dignity and
happiness, Luke 1:52; Acts 13:17; of haughty self-exaltation,
and, contrastingly, of being "raised" to honor, as a result of
self-humbling, Matt. 23:12; Luke 14:11; 18:14; of spiritual
"uplifting" and revival, Jas. 4:10; 1 Pet. 5:6; of bringing into
the blessings of salvation through the Gospel, 2 Cor. 11:7; (c)
with a combination of the literal and metaphorical, of the
"exaltation" of Christ by God the Father, Acts 2:33; 5:31. See
LIFT.

<A-2,Verb,5251,huperupsoo>
"to exalt highly" (huper, "over," and No. 1), is used of Christ,
as in No. 1, (c), in Phil. 2:9.

<A-3,Verb,1869,epairo>
"to lift up" (epi, "up," airo, "to raise"), is said (a)
literally, of a sail, Acts 27:40; hands, Luke 24:50; 1 Tim. 2:8;
heads, Luke 21:28; eyes, Matt. 17:8, etc.; (b) metaphorically,
of "exalting" oneself, being "lifted up" with pride, 2 Cor.
10:5; 11:20. See LIFT.

<A-4,Verb,5229,huperairo>
"to raise over" (huper, "above," and airo, see No. 3), is used
in the Middle Voice, of "exalting" oneself exceedingly, 2 Cor.
12:7; 2 Thess. 2:4.

<B-1,Adjective,5308,hupselos>
"high, lofty," is used metaphorically in Luke 16:15, as a noun
with the article, RV, "that which is exalted," AV, "that which
is highly esteemed." See ESTEEM, HIGH.

        Note: For Jas. 1:9, RV, "in his high estate," see
ESTATE, No. 3.

$$T0000946
\Examination, Examine\
<A-1,Noun,351,anakrisis>
from ana, "up or through," and krino, "to distinguish," was a
legal term among the Greeks, denoting the preliminary
investigation for gathering evidence for the information of the
judges, Acts 25:26.

<B-1,Verb,350,anakrino>
"to examine, investigate," is used (a) of searching or enquiry,
Acts 17:11; 1 Cor. 9:3; 10:25,27; (b) of reaching a result of
the enquiry, judging, 1 Cor. 2:14,15; 4:3,4; 14:24; (c)
forensically, of examining by torture, Luke 23:14; Acts 4:9;
12:19; 24:8; 28:18. See ASK, DISCERN, JUDGE, SEARCH.

<B-2,Verb,426,anetazo>
"to examine judicially" (ana, "up," etazo, "to test"), is used
in Acts 22:24,29. Cp. the synonymous verb exetazo, "to search"
or "enquire carefully," Matt. 2:8; 10:11; John 21:12.

<B-3,Verb,1381,dokimazo>
"to prove, test, approve," is rendered "examine" in 1 Cor.
11:28, AV (RV, "prove"). See APPROVE.

<B-4,Verb,3985,peirazo>
"to tempt, try," is rendered "examine" in 2 Cor. 13:5, AV (RV,
"try"). See GO, PROVE, TEMPT, TRY.

$$T0000947
\Example\
<A-1,Noun,1164,deigma>
primarily "a thing shown, a specimen" (akin to deiknumi, "to
show"), denotes an "example" given as a warning, Jude 1:7. Note:
The corresponding word in 2 Pet. 2:6 is No. 2.

<A-2,Noun,5262,hupodeigma>
see ENSAMPLE, No. 3.

<A-3,Noun,5179,tupos>
see ENSAMPLE, No. 1.

<A-4,Noun,5261,hupogrammos>
lit., "an under-writing" (from hupographo, "to write under, to
trace letters" for copying by scholars); hence, "a writing-copy,
an example," 1 Pet. 2:21, said of what Christ left for
believers, by His sufferings (not expiatory, but exemplary),
that they might "follow His steps."

<B-1,Verb,1165,deigmatizo>
"to make a show of, to expose" (akin to A, No. 1), is translated
"to make a public example," in Matt. 1:19 (some mss. have the
strengthened form paradeigmatizo here; "put ... to an open
shame," Heb. 6:6); in Col. 2:15, "made a show of."

<B-2,Verb,5263,hupodeiknumi>
primarily, "to show secretly" (hupo, "under," deiknumi, "to
show"), "to show by tracing out" (akin to A, No. 2); hence, "to
teach, to show by example," Acts 20:35, RV, "I gave you an
example," for AV, "I showed you." Elsewhere, "to warn," Matt.
3:7; Luke 3:7; 12:5, RV, for AV, "forewarn;" "to show," Luke
6:47; Acts 9:16. See FOREWARN, SHOW, WARN.

$$T0000948
\Exceed, Exceeding, Exceedingly\
<A-1,Verb,5235,huperballo>
"to throw over or beyond" (huper, "over," ballo, "to throw"), is
translated "exceeding" in 2 Cor. 9:14; Eph. 1:19; 2:7;
"excelleth" (RV, "surpasseth") in 2 Cor. 3:10; "passeth" in Eph.
3:19 ("surpasseth" might be the meaning here). See EXCEL,
SURPASS. Cp. huperbole, under EXCEL, B, No. 1.

<A-2,Verb,4052,perisseuo>
"to be over and above, over a certain number or measure, to
abound, exceed," is translated "exceed" in Matt. 5:20; 2 Cor.
3:9. See ABUNDANCE, B, No. 1.

<B-1,Adverb and Adverbial Phrase,3029,lian>
"very, exceedingly," is translated "exceeding" in Matt. 2:16
(for ver. 10, see No. 2); 4:8; 8:28; Mark 9:3; Luke 23:8. See
GREATLY (GREAT), SORE, VERY.

<B-2,Adverb and Adverbial Phrase,4970,sphodra>
properly the neuter plural of sphodros, "excessive, violent"
(from a root indicating restlessness), signifies "very, very
much, exceedingly," Matt. 2:10; 17:6, "sore;" Matt. 17:23;
18:31, RV, "exceeding," for AV, "very;" Matt. 19:25; 26:22;
27:54, RV, "exceedingly" for AV, "greatly;" Mark 16:4, "very;"
Luke 18:23 (ditto); Acts 6:7, RV, "exceedingly," for AV,
"greatly;" Rev. 16:21. See GREATLY, SORE, VERY.

<B-3,Adverb and Adverbial Phrase,4971,sphodros>
"exceedingly" (see No. 2), is used in Acts 27:18.

<B-4,Adverb and Adverbial Phrase,4057,perissos>
is used in Matt. 27:23, RV, "exceedingly," for AV, "the more;"
Mark 10:26, RV, "exceedingly," for AV, "out of measure;" in Acts
26:11, "exceedingly." In Mark 15:14, the most authentic mss.
have this word (RV, "exceedingly") for No. 5 (AV, "the more
exceedingly"). See MORE.

<B-5,Adverb and Adverbial Phrase,4056,perissoteros>
the comparative degree of No. 4, "abundantly, exceedingly" (akin
to A, No. 2), Gal. 1:14, "more exceedingly;" 1 Thess. 2:17, RV,
"the more exceedingly," for AV, "the more abundantly;" see
ABUNDANCE, D, No. 2.

<B-6,Adverb and Adverbial Phrase,5528 1537 4053,huperekperissou>
denotes "superabundantly" (huper, "over," ek, "from," perissos,
"abundant"); in 1 Thess. 3:10, "exceedingly;" Eph. 3:20,
"exceeding abundantly." Another form, huperekperissos (huper,
and ek and No. 4), is used in 1 Thess. 5:13 (in the best mss.),
"exceeding highly." Cp. the verb huperperisseuo, "to abound more
exceedingly," Rom. 5:21; in 2 Cor. 7:4, "I overflow (with joy),"
RV, for AV, "I am exceeding (joyful). See ABUNDANT, D, No. 2.

        Notes: (1) In Acts 7:20, the phrase "exceeding fair"
(asteios) is, lit., "fair to God" (see marg.). (2) In Matt.
26:7, barutimos (barus, "weighty," time "value"), is rendered
"exceeding precious," RV, for AV, "very precious." (3) In Mark
4:41, "they feared exceedingly" is, lit., "they feared a great
fear." see FEAR. (4) For other combinations of the adverb, see
GLAD, GREAT, JOYFUL, SORROWFUL, SORRY.

$$T0000949
\Excel, Excellency, Excellent\
<A-1,Verb,5235,huperballo>
lit., "to throw over:" see EXCEED, No. 1.

<A-2,Verb,4052,perisseuo>
"to be over and above," is rendered "abound" in 1 Cor. 14:12,
RV, for AV, "excel." See ABUNDANCE, B, No. 1, and EXCEED, A, No.
2.

<A-3,Verb,5242,huperecho>
lit., "to have over" (huper, "over," echo, "to have"), is
translated "excellency" in Phil. 3:8, "the surpassingness"
(Moule); the phrase could be translated "the surpassing thing,
which consists in the knowledge of Christ Jesus," and this is
the probable meaning. This verb is used three times in
Philippians, here and in Phil. 2:3; 4:7. See also Rom. 13:1; 1
Pet. 2:13. See BETTER, No. 4.

<A-4,Verb,1308,diaphero>
"to differ," is used in the neuter plural of the present
participle with the article, in Phil. 1:10, "the things that are
excellent" (marg., "the things that differ"), lit., "the
excellent things." See DIFFER.

<B-1,Noun,5236,huperbole>
lit., "a throwing beyond," hence, "a surpassing, an excellence,"
is translated "excellency" in 2 Cor. 4:7, AV; RV, "exceeding
greatness." It always betokens pre-eminence. It is used with
kata, "according to," in the phrase kath' huperbolen, signifying
"beyond measure, exceedingly," Rom. 7:13, "exceeding sinful;" in
2 Cor. 1:8, RV, "exceedingly," for AV, "out of measure;" in Gal.
1:13, "beyond measure;" in 1 Cor. 12:31, "more excellent." In 2
Cor. 4:17, there is an expanded phrase kath' huperbolen eis
huperbolen, lit., "according to a surpassing unto a surpassing,"
RV, "more and more exceedingly," which corrects the AV, "a far
more exceedingly;" the phrase refers to "worketh," showing the
surpassing degree of its operation, and not to the noun "weight"
(nor does it qualify, "eternal"). In 2 Cor. 12:7, the RV has
"exceeding greatness," the AV, "abundance." See ABUNDANCE.

<B-2,Noun,5247,huperoche>
akin to A, No. 3, strictly speaking, "the act of overhanging"
(huper, and echo, "to hold") or "the thing which overhangs,"
hence, "superiority, preeminence," is translated "excellency (of
speech)" in 1 Cor. 2:1; elsewhere, in 1 Tim. 2:2, RV, "high
place," for AV, "authority." See AUTHORITY, PLACE.

        Note: In 1 Pet. 2:9 RV renders arete (virtue)
"excellencies."

<C-1,Adjective,3169,megaloprepes>
signifies "magnificent, majestic, that which is becoming to a
great man" (from megas, "great," and prepo, "to be fitting or
becoming"), in 2 Pet. 1:17, "excellent."

<C-2,Adjective,1313,diaphoroteros>
comparative degree of diaphoros, "excellent," akin to A, No. 4,
is used twice, in Heb. 1:4, "more excellent (name)," and Heb.
8:6, "more excellent (ministry)." For the positive degree see
Rom. 12:6; Heb. 9:10. See under DIFFER.

<C-3,Adjective,4119,pleion>
"more, greater," the comparative degree of polus, "much," is
translated "more excellent" in Heb. 11:4, of Abel's sacrifice;
pleion is used sometimes of that which is superior by reason of
inward worth, cp. Heb. 3:3, "more (honor);" in Matt. 6:25, of
the life in comparison with meat.

<C-4,Adjective,2903,kratistos>
"mightiest, noblest, best," the superlative degree of kratus,
"strong" (cp. kratos, "strength"), is used as a title of honor
and respect, "most excellent," Luke 1:3 (Theophilus was quite
possibly a man of high rank); Acts 23:26; 24:3; 26:25, RV, for
AV, "most noble."

        Note: The phrase kath' huperbolen (for which see B, No.
1) is translated "more excellent" in 1 Cor. 12:31.