Bible Heaven/Bible Heaven.iso/vines/t0001600

Text File | 1994-07-31 | 59KB | 1,330 lines

$$T0001600
\Lascivious, Lasciviousness\
<1,,766,aselgeia>
denotes "excess, licentiousness, absence of restraint,
indecency, wantonness;" "lasciviousness" in Mark 7:22, one of
the evils that proceed from the heart; in 2 Cor. 12:21, one of
the evils of which some in the church at Corinth had been
guilty; in Gal. 5:19, classed among the works of the flesh; in
Eph. 4:19, among the sins of the unregenerate who are "past
feeling;" so in 1 Pet. 4:3; in Jude 1:4, of that into which the
grace of God had been turned by ungodly men; it is translated
"wantonness" in Rom. 13:13, one of the sins against which
believers are warned; in 2 Pet. 2:2, according to the best mss.,
"lascivious (doings)," RV (the AV "pernicious ways" follows
those texts which have apoleiais); in 2 Pet. 2:7, RV,
"lascivious (life)," AV "filthy (conversation)," of the people
of Sodom and Gomorrah; in 2 Pet. 2:18, RV, "lasciviousness" (AV,
"wantonness"), practiced by the same persons as mentioned in
Jude. The prominent idea is shameless conduct. Some have derived
the word from a, negative, and selge, "a city in Pisidia."
Others, with similar improbability, trace it to a, negative, and
selgo, or thelgo, "to charm." See WANTONNESS.

$$T0001601
\Last\
<A-1,Adjective,2078,eschatos>
"last, utmost, extreme," is used (a) of place, e.g., Luke
14:9,10, "lowest;" Acts 1:8; 13:47, "uttermost part;" (b) of
rank, e.g., Mark 9:35; (c) of time, relating either to persons
or things, e.g., Matt. 5:26, "the last (farthing)," RV (AV,
"uttermost"); Matt. 20:8,12,14; Mark 12:6, 22; 1 Cor. 4:9, of
Apostles as "last" in the program of a spectacular display; 1
Cor. 15:45, "the last Adam;" Rev. 2:19; of the "last" state of
persons, Matt. 12:45, neuter plural, lit., "the last (things);"
so Luke 11:26; 2 Pet. 2:20, RV, "the last state" (AV, "the
latter end"); of Christ as the Eternal One, Rev. 1:17 (in some
mss. ver. 11); 2:8; 22:13; in eschatological phrases as follows:
(a) "the last day," a comprehensive term including both the time
of the resurrection of the redeemed, John 6:39,40,44,54; 11:24,
and the ulterior time of the judgment of the unregenerate, at
the Great White Throne, John 12:48; (b) "the last days," Acts
2:17, a period relative to the supernatural manifestation of the
Holy Spirit at Pentecost and the resumption of the Divine
interpositions in the affairs of the world at the end of the
present age, before "the great and notable Day of the Lord,"
which will usher in the messianic kingdom; (c) in 2 Tim. 3:1,
"the last days" refers to the close of the present age of world
conditions; (d) in Jas. 5:3, the phrase "in the last days" (RV)
refers both to the period preceding the Roman overthrow of the
city and the land in A.D. 70, and to the closing part of the age
in consummating acts of gentile persecution including "the time
of Jacob's trouble" (cp. verses Jas. 5:7,8); (e) in 1 Pet. 1:5,
"the last time" refers to the time of the Lord's second advent;
(f) in 1 John 2:18, "the last hour" (RV) and, in Jude 1:18, "the
last time" signify the present age previous to the Second
Advent.

        Notes: (1) In Heb. 1:2, RV, "at the end of these days"
(AV, "in these last days"), the reference is to the close of the
period of the testimony of the prophets under the Law,
terminating with the presence of Christ and His redemptive
sacrifice and its effects, the perfect tense "hath spoken"
indicating the continued effects of the message embodied in the
risen Christ; so in 1 Pet. 1:20, RV, "at the end of the times"
(AV, "in these last times").

<B-1,Adverb,5305,husteron>
the neuter of the adjective husteros, is used as an adverb
signifying "afterwards, later," see AFTER, No. 5. Cp. the
adjective, under LATER.

        Note: In Phil. 4:10 the particle pote, "sometime," used
after ede, "now, already," to signify "now at length," is so
rendered in the RV, AV, "(now) at the last."

$$T0001602
\Latchet\
<1,,2438,himas>
denotes "a thong, strap," whether for binding prisoners, Acts
22:25, "(the) thongs" (for scourging; see BIND, No. 7), or for
fastening sandals, Mark 1:7; Luke 3:16; John 1:27. "Among the
Orientals everything connected with the feet and shoes is defled
and debasing, and the stooping to unfasten the dusty latchet is
the most insignificant in such service" (Mackie, in Hastings'
Bib. Dic.).

$$T0001603
\Late\
<1,,3796,opse>
an adverb of time, besides its meaning "at evening" or "at
eventide," denotes "late in, or on," Matt. 28:1, RV, "late on
(the Sabbath day)" (AV, "in the end of"); it came also to denote
"late after," which seems to be the meaning here. See EVENING.

        Note: In John 11:8, AV, "nun, now," is translated "of
late" (RV, "but now").

$$T0001604
\Lately\
<1,,4373,prosphatos>
denotes "recently, lately," from the adjective prosphatos, "new,
fresh, recent;" primarily, "newly slain," Heb. 10:20 (phatos,
"slain"), is also found in Acts 18:2. In the Sept., Deut. 24:5;
Ezek. 11:3.

$$T0001605
\Later\
<1,,5306,husteros>
denotes "later" or "latter" and is used in 1 Tim. 4:1, RV, "in
later (times)," AV, "in (the) latter (times)." Several mss. have
it in Matt. 21:31, "the former," for protos, "the first."

$$T0001606
\Latin\
<1,,4515,rhomaisti>
an adverb, "in Latin," occurs in John 19:20, lit., "in Roman."

        Note: In Luke 23:38, some mss. have the adjective
Rhomaikos, "of Latin," agreeing with "letters."

$$T0001607
\Latter\
<1,,3797,opsimos>
akin to opse and opsios (see LATE), denotes "late," or "latter,"
and is used of "the latter rain" in Jas. 5:7 (the most authentic
mss. omit huetos, "rain;" some have karpos, "fruit"); this rain
falls in March and April, just before the harvest, in contrast
to the early rain, in October. In the Sept., Deut. 11:14; Prov.
16:15; Jer. 5:24; Hos. 6:3; Joel 2:23; Zech. 10:1.

        Note: For "latter" (husteros) in the AV of 1 Tim. 4:1
see LATER, and for 2 Pet. 2:20 see LAST.

$$T0001608
\Laud\
* For LAUD (Rom. 15:11, AV) see PRAISE, B, No. 1

$$T0001609
\Laugh, Laugh to Scorn\
<1,,1070,gelao>
"to laugh," is found in Luke 6:21,25. This signifies loud
laughter in contrast to demonstrative weeping.

<2,,2606,katagelao>
denotes "to laugh scornfully at," more emphatic than No. 1
(kata, "down," used intensively, and No. 1), and signifies
derisive laughter, Matt. 9:24; Mark 5:40; Luke 8:53. Cp.
ekmukterizo, "to deride."

        Note: The laughter of incredulity, as in Gen. 17:17;
18:12, is not mentioned in the NT.

$$T0001610
\Laughter\
<1,,1071,gelos>
denotes "laughter," Jas. 4:9. This corresponds to the kind of
"laughter" mentioned above (see LAUGH, No. 1).

$$T0001611
\Launch\
<1,,321,anago>
"to bring up" (ana, "up," ago, "to lead"), is used in the Middle
Voice as a nautical term signifying "to put to sea;" it is
translated "launch forth" in Luke 8:22; "set sail" in Acts
13:13, RV (AV, "loosed"); similarly in Acts 16:11; in Acts
18:21, for AV, "sailed;" similarly in Acts 20:3,13; in Acts
21:1, RV, "set sail," (AV, "launched"), and in Acts 21:2, for
AV, "set forth;" in Acts 27:2,4 the RV has the verb "to put to
sea," for AV "to launch;" in Acts 27:12 for AV, "depart;" in
Acts 27:21, RV, "set sail" (AV, "loosed"); in Acts 28:10,11,
"sailed" and "set sail" (AV, "departed"). See BRING, DEPART,
LEAD, LOOSE, OFFER, PUT, SAIL, SET.

<2,,1877,epanago>
"to lead up upon" (epi, "upon," and No. 1), is used as a
nautical term with ploion, "a ship," understood, denoting "to
put out to sea," translated in Luke 5:3, "put out," RV (AV,
"thrust out"); in Luke 5:4, for AV, "launch." For the
non-nautical significance "to return," see Matt. 21:18. See PUT,
RETURN, THRUST. In the Sept., Zech. 4:12, "that communicate with
(the golden oil vessels)."

$$T0001612
\Law\
<A-1,Noun,3551,nomos>
akin to nemo, "to divide out, distribute," primarily meant "that
which is assigned;" hence, "usage, custom," and then, "law, law
as prescribed by custom, or by statute;" the word ethos,
"custom," was retained for unwritten "law," while nomos became
the established name for "law" as decreed by a state and set up
as the standard for the administration of justice.

        In the NT it is used (a) of "law" in general, e.g., Rom.
2:12,13, "a law" (RV), expressing a general principle relating
to "law;" Rom. 2:14, last part; Rom. 3:27, "By what manner of
law?" i.e., "by what sort of principle (has the glorying been
excluded)?;" Rom. 4:15 (last part); Rom. 5:13, referring to the
period between Adam's trespass and the giving of the Law; Rom.
7:1 (1st part, RV marg., "law"); against those graces which
constitute the fruit of the Spirit "there is no law," Gal. 5:23;
"the ostensible aim of the law is to restrain the evil
tendencies natural to man in his fallen estate; yet in
experience law finds itself not merely ineffective, it actually
provokes those tendencies to greater activity. The intention of
the gift of the Spirit is to constrain the believer to a life in
which the natural tendencies shall have no place, and to produce
in him their direct contraries. Law, therefore, has nothing to
say against the fruit of the Spirit; hence the believer is not
only not under law, Gal 5:18, the law finds no scope in his
life, inasmuch as, and in so far as, he is led by the Spirit;" *
[* From Notes on Galatians, by Hogg and Vine, p. 298.]

        (b) of a force or influence impelling to action, Rom.
7:21,23 (1st part), "a different law," RV; (c) of the Mosaic
Law, the "law" of Sinai, (1) with the definite article, e.g.,
Matt. 5:18; John 1:17; Rom. 2:15,18,20,26,27; 3:19; 4:15;
7:4,7,14,16,22; 8:3,4,7; Gal. 3:10,12,19,21,24; 5:3; Eph. 2:15;
Phil. 3:6; 1 Tim. 1:8; Heb. 7:19; Jas. 2:9; (2) without the
article, thus stressing the Mosaic Law in its quality as "law,"
e.g., Rom. 2:14 (1st part); 5:20; 7:9, where the stress in the
quality lies in this, that "the commandment which was unto
(i.e., which he though would be a means of) life," he found to
be "unto (i.e., to have the effect of revealing his actual state
of) death;" 10:4; 1 Cor. 9:20; Gal. 2:16,19,21; 3:2,5,10 (1st
part),11,18,23; 4:4,5,21 (1st part); 5:4,18; 6:13; Phil. 3:5,9;
Heb. 7:16; 9:19; Jas. 2:11; 4:11; (in regard to the statement in
Gal. 2:16, that "a man is not justified by the works of the
Law," the absence of the article before nomos indicates the
assertion of a principle, "by obedience to law," but evidently
the Mosaic Law is in view. Here the Apostle is maintaining that
submission to circumcision entails the obligation to do the
whole "Law." Circumcision belongs to the ceremonial part of the
"Law," but, while the Mosaic Law is actually divisible into the
ceremonial and the moral, no such distinction is made or even
assumed in Scripture. The statement maintains the freedom of the
believer from the "law" of Moses in its totality as a means of
justification);

        (d) by metonymy, of the books which contain the "law,"
(1) of the Pentateuch, e.g., Matt. 5:17; 12:5; Luke 16:16;
24:44; John 1:45; Rom. 3:21; Gal. 3:10; (2) of the Psalms, John
10:34; 15:25; of the Psalms, Isaiah, Ezekiel and Daniel, John
12:34; the Psalms and Isaiah, Rom. 3:19 (with vv. 10-18);
Isaiah, 1 Cor. 14:21; from all this it may be inferred that "the
law" in the most comprehensive sense was an alternative title to
"The Scriptures."

        The following phrases specify "laws" of various kinds;
(a) "the law of Christ," Gal. 6:2, i.e., either given by Him (as
in the Sermon on the Mount and in John 13:14,15; 15:4), or the
"law" or principle by which Christ Himself lived (Matt. 20:28;
John 13:1); these are not actual alternatives, for the "law"
imposed by Christ was always that by which He Himself lived in
the "days of His flesh." He confirmed the "Law" as being of
Divine authority (cp. Matt. 5:18): yet He presented a higher
standard of life than perfunctory obedience to the current legal
rendering of the "Law," a standard which, without annulling the
"Law," He embodied in His own character and life (see, e.g.,
Matt. 5:21-48; this breach with legalism is especially seen in
regard to the ritual or ceremonial part of the "Law" in its wide
scope); He showed Himself superior to all human interpretations
of it; (b) "a law of faith," Rom. 3:27, i.e., a principle which
demands only faith on man's part; (c) "the law of my mind," Rom.
7:23, that principle which governs the new nature in virtue of
the new birth; (d) "the law of sin," Rom. 7:23, the principle by
which sin exerts its influence and power despite the desire to
do what is right; "of sin and death," Rom. 8:2, death being the
effect; (e) "the law of liberty," Jas. 1:25; 2:12, a term
comprehensive of all the Scriptures, not a "law" of compulsion
enforced from without, but meeting with ready obedience through
the desire and delight of the renewed being who is subject to
it; into it he looks, and in its teaching he delights; he is
"under law (ennomos, "in law," implying union and subjection) to
Christ," 1 Cor. 9:21; cp., e.g., Ps. 119:32,45,97; 2 Cor. 3:17;
(f) "the royal law," Jas. 2:8, i.e., the "law" of love, royal in
the majesty of its power, the "law" upon which all others hang,
Matt. 22:34-40; Rom. 13:8; Gal. 5:14; (g) "the law of the Spirit
of life," Rom. 8:2, i.e., the animating principle by which the
Holy Spirit acts as the imparter of life (cp. John 6:63); (h) "a
law of righteousness," Rom. 9:31, i.e., a general principle
presenting righteousness as the object and outcome of keeping a
"law," particularly the "Law" of Moses (cp. Gal. 3:21); (i) "the
law of a carnal commandment," Heb. 7:16, i.e., the "law"
respecting the Aaronic priesthood, which appointed men
conditioned by the circumstances and limitations of the flesh.
In the Epistle to the Hebrews the "Law" is treated of especially
in regard to the contrast between the Priesthood of Christ and
that established under the "law" of Moses, and in regard to
access to God and to worship. In these respects the "Law" "made
nothing perfect," Heb. 7:19. There was "a disannulling of a
foregoing commandment ... and a bringing in of a better hope."
This is established under the "new Covenant," a covenant
instituted on the basis of "better promises," Heb. 8:6.

        Notes: (1) In Gal. 5:3, the statement that to receive
circumcision constitutes a man a debtor to do "the whole Law,"
views the "Law" as made up of separate commands, each essential
to the whole, and predicates the unity of the "Law;" in Gal.
5:14, the statement that "the whole law" is fulfilled in the one
commandment concerning love, views the separate commandments as
combined to make a complete "law." (2) In Rom. 8:3, "what the
law could not do," is lit., "the inability (adunaton, the neuter
of the adjective adunatos, 'unable,' used as a noun) of the
Law;" this may mean either "the weakness of the Law" or "that
which was impossible for the Law;" the latter is preferable; the
significance is the same in effect; the "Law" could neither give
freedom from condemnation nor impart life. (3) For the
difference between the teaching of Paul and that of James in
regard to the "Law," see under JUSTIFICATION. (4) For Acts
19:38, AV, "the law is open" (RV, "courts," etc.) see COURT, No.
1. (5) For nomodidaskaloi, "doctors of the law," Luke 5:17,
singular in Acts 5:34, "teachers of the law," 1 Tim. 1:7, see
DOCTOR.

<A-2,Noun,3548,nomothesia>
denotes "legislation, lawgiving" (No. 1, and tithemi, "to place,
to put"), Rom. 9:4, "(the) giving of the law." Cp. B, No. 1.

<B-1,Verb,3549,nomotheteo>
(a) used intransitively, signifies "to make laws" (cp. A, No. 2,
above); in the Passive Voice, "to be furnished with laws," Heb.
7:11, "received the law," lit., "was furnished with (the) law;"
(b) used transitively, it signifies "to ordain by law, to
enact;" in the Passive Voice, Heb. 8:6. See ENACT.

<B-2,Verb,2919,krino>
"to esteem, judge," etc., signifies "to go to law," and is so
used in the Middle Voice in Matt. 5:40, RV, "go to law" (AV,
"sue ... at the law"); 1 Cor. 6:1,6. See ESTEEM.

        Note: In 1 Cor. 6:7, the AV, "go to law," is a rendering
of the phrase echo krimata, "to have lawsuits," as in the RV.

<B-3,Verb,3891,paranomeo>
"to transgress law" (para, "contrary to," and nomos), is used in
the present participle in Acts 23:3, and translated "contrary to
the law," lit., "transgressing the law."

<C-1,Adjective,3544,nomikos>
denotes "relating to law;" in Titus 3:9 it is translated "about
the law," describing "fightings" (AV, "strivings"); see LAWYER.

<C-2,Adjective,1772,ennomos>
(a) "lawful, legal," lit., "in law" (en, "in," and nomos), or,
strictly, "what is within the range of law," is translated
"lawful" in Acts 19:39, AV (RV, "regular"), of the legal
tribunals in Ephesus; (b) "under law" (RV), in relation to
Christ, 1 Cor. 9:21, where it is contrasted with anomos (see No.
3 below); the word as used by the Apostle suggests not merely
the condition of being under "law," but the intimacy of a
relation established in the loyalty of a will devoted to his
Master. See LAWFUL.

<C-3,Adjective,459,anomos>
signifies "without law" (a, negative) and has this meaning in 1
Cor. 9:21 (four times). See LAWLESS, TRANSGRESSOR, UNLAWFUL,
WICKED.

<D-1,Adverb,460,anomos>
"without law" (the adverbial form of C, No. 3), is used in Rom.
2:12 (twice), where "(have sinned) without law" means in the
absence of some specifically revealed "law," like the "law" of
Sinai; "(shall perish) without law" predicates that the absence
of such a "law" will not prevent their doom; the "law" of
conscience is not in view here. The succeeding phrase "under
law" is lit., "in law," not the same as the adjective ennomos
(C, No. 2), but two distinct words.

$$T0001613
\Lawful, Lawfully\
<A-1,Verb,1832,exesti>
an impersonal verb, signifying "it is permitted, it is lawful"
(or interrogatively, "is it lawful?"), occurs most frequently in
the synoptic Gospels and the Acts; elsewhere in John 5:10;
18:31; 1 Cor. 6:12; 10:23; 2 Cor. 12:4; in Acts 2:29, it is
rendered "let me (speak)," lit., "it being permitted;" in the AV
of Acts 8:37, "thou mayest," lit., "it is permitted;" Acts
16:21; in Acts 21:37, "may I," lit., "is it permitted?" See LET,
MAY.

        Note: For ennomos, see C, No. 2, (under LAW).

<B-1,Adverb,3545,nomimos>
"lawfully," is used in 1 Tim. 1:8, "the Law is good, if a man
use it lawfully," i.e., agreeably to its design; the meaning
here is that, while no one can be justified or obtain eternal
life through its instrumentality, the believer is to have it in
his heart and to fulfill its requirements; walking "not after
the flesh but after the spirit," Rom. 8:4, he will "use it
lawfully." In 2 Tim. 2:5 it is used of contending in the games
and adhering to the rules.

$$T0001614
\Lawgiver\
<1,,3550,nomothetes>
"a lawgiver" (see LAW, A, No. 2, and B. No. 1), occurs in Jas.
4:12, of God, as the sole "Lawgiver;" therefore, to criticize
the Law is to presume to take His place, with the presumption of
enacting a better law.

$$T0001615
\Lawless, Lawlessness\
<A-1,Adjective,459,anomos>
"without law," also denotes "lawless," and is so rendered in the
RV of Acts 2:23, "lawless (men)," marg., "(men) without the
law," AV, "wicked (hands);" 2 Thess. 2:8, "the lawless one" (AV,
"that wicked"), of the man of sin (2 Thess. 2:4); in 2 Pet. 2:8,
of deeds (AV, "unlawful"), where the thought is not simply that
of doing what is unlawful, but of flagrant defiance of the known
will of God. See LAW, C, No. 3.

<B-1,Noun,458,anomia>
"lawlessness," akin to A, is most frequently translated
"iniquity;" in 2 Thess 2:7, RV, "lawlessness" (AV, "iniquity");
"the mystery of lawlessness" is not recognized by the world, for
it does not consist merely in confusion and disorder (see A);
the display of "lawlessness" by the "lawless" one (2 Thess. 2:8)
will be the effect of the attempt by the powers of darkness to
overthrow the Divine government. In 1 John 3:4, the RV adheres
to the real meaning of the word, "every one that doeth sin (a
practice, not the committal of an act) doeth also lawlessness;
and sin is lawlessness." This definition of sin sets forth its
essential character as the rejection of the law, or will, of God
and the substitution of the will of self. See INIQUITY and
synonymous words.

$$T0001616
\Lawyer\
<1,,3544,nomikos>
an adjective, "learned in the law" (see Titus 3:9, under LAW, C,
No. 1), is used as a noun, "a lawyer," Matt. 22:35; Luke 7:30;
10:25; 11:45,46,52 (ver. 53 in some mss.); 14:3; Titus 3:13,
where Zenas is so named. As there is no evidence that he was one
skilled in Roman jurisprudence, the term may be regarded in the
usual NT sense as applying to one skilled in the Mosaic Law.

        The usual name for a scribe is grammateus, a man of
letters; for a doctor of the law, nomodidaskalos (see DOCTOR).
"A comparison of Luke 5:17 with Luke 5:21; Mark 2:6; Matt. 9:3
shows that the three terms were used synonymously, and did not
denote three distinct classes. The scribes were originally
simply men of letters, students of Scripture, and the name first
given to them contains in itself no reference to the law; in
course of time, however, they devoted themselves mainly, though
by no means exclusively, to the study of the law. They became
jurists rather than theologians, and received names which of
themselves called attention to that fact. Some would doubtless
devote themselves more to one branch of activity than to
another; but a 'lawyer' might also be a 'doctor,' and the case
of Gamaliel shows that a 'doctor' might also be a member of the
Sanhedrin, Acts 5:34" (Eaton, in Hastings' Bib Dic.).

$$T0001617
\Lay\
<1,,5087,tithemi>
"to put, place, set," frequently signifies "to lay," and is used
of (a) "laying" a corpse in a tomb, Matt. 27:60; Mark 6:29;
15:47; 16:6; Luke 23:53,55; John 11:34; 19:41,42; 20:2,13,15;
Acts 7:16; 13:29; Rev. 11:9, RV, "to be laid" (AV, "to be put");
in an upper chamber, Acts 9:37; (b) "laying" the sick in a
place, Mark 6:56; Luke 5:18; Acts 3:2; 5:15; (c) "laying" money
at the Apostles' feet, Acts 4:35,37; 5:2; (d) Christ's "laying"
His hands upon children Mark 10:16, RV, "laying" (AV, "put");
upon John, Rev. 1:17 (in the best mss.); (e) "laying" down one's
life, (1) of Christ, John 10:11, RV, "layeth down" (AV,
"giveth"); Kohn 10:17,18 (twice); 1 John 3:16; (2) of Peter for
Christ's sake, John 13:37,38; (3) of Christ's followers, on
behalf of others, 1 John 3:16; (4) of anyone, for his friends,
John 15:13; (f) "laying" up sayings in one's heart, Luke 1:66
(Middle Voice, in the sense of "for themselves"); in Luke 9:44,
of letting Christ's words "sink" (Middle Voice, in the sense of
"for oneself;" AV, "sink down") into the ears; (g) "laying" a
foundation (1) literally, Luke 6:48; 14:29; (2) metaphorically,
of Christ in relation to an assembly, 1 Cor. 3:10,11; (h) in
"laying" Christ as a "stone of stumbling" for Israel, Rom. 9:33;
(i) Christ's "laying" aside His garments, John 13:4; (j)
Christians, in "laying" money in store for the help of the
needy, 1 Cor. 16:2 (lit., "let him put"); (k) "depositing"
money, Luke 19:21,22. See APPOINT.

<2,,2698,katatithemi>
"to lay down" (kata), is used in Mark 15:46 of the act of Joseph
of Arimathaea in "laying" Christ's body in the tomb (some mss.
have No. 1 here). See DO, Note (4) SHEW.

<3,,906,ballo>
"to cast, throw, place, put," is used in the Passive Voice
signifying "to be laid," e.g., Mark 7:30; Luke 16:20; for Matt.
8:14, RV, "lying" (AV, "laid") and Matt. 9:2, see LIE, No. (3).
See CAST.

<4,,1911,epiballo>
"to lay upon," is used of seizing men, to imprison them, Acts
4:3. See CAST.

<5,,2598,kataballo>
"to cast down" (kata), is used metaphorically in Heb. 6:1, in
the Middle Voice, negatively, "of laying" a foundation of
certain doctrines. See CAST.

<6,,2827,klino>
"to make to bend, to bow," or "to make to lean, to rest," is
used in Matt. 8:20; Luke 9:58, in the Lord's statement, "the Son
of man hath not where to lay His head;" it is significant that
this verb is used in John 19:30 of the Lord's act at the moment
of His death in placing His head into a position of rest, not a
helpless drooping of the head as in all other cases of
crucifixion. He reversed the natural order, by first reclining
His head (indicative of His submission to His Fathers will), and
then "giving up His spirit." The rest He found not on earth in
contrast to His creatures the foxes and birds, He found in this
consummating act on the cross. See BOW.

<7,,347,anaklino>
"to lay down, make to recline" (in the Passive Voice, "to lie
back, recline"), is used in Luke 2:7, of the act of the Virgin
Mary in "laying" her Child in a manger. See SIT.

<8,,659,apotithemi>
"to put off from oneself" (apo, "from," and No. 1), always in
the Middle Voice in the NT, is used metaphorically in Heb. 12:1
"laying aside (every weight);" in Jas. 1:21, AV, "lay apart,"
RV, "putting away;" in Acts 7:58 of "laying" down garments,
after taking them off, for the purpose of stoning Stephen. See
CAST, PUT.

<9,,5294,hupotithemi>
"to place under, lay down" (hupo, "under," and No. 1), is used
metaphorically in Rom. 16:4, of risking one's life, "laid down"
(their own necks). In the Middle Voice in 1 Tim. 4:6 it is used
of "putting" persons in mind, RV, (AV, "in remembrance"). See
REMEMBRANCE.

<10,,2007,epitithemi>
"to add to, lay upon," etc., is used of "laying" hands on the
sick, for healing, Matt. 9:18; 19:13, RV, "lay" (AV, "put");
19:15; Mark 5:23; 6:5; 7:32; 8:23 RV, "laid" (AV, "put"); so in
Mark 8:25; 16:18; Luke 4:40; 13:13; Acts 6:6; 8:17,19; 9:12,17,
RV, "laying" (AV, "putting"); Acts 13:3; 19:6; 28:8; in some
mss. in Rev. 1:17, see No. 1, (d); of "laying" hands on a person
by way of public recognition, 1 Tim. 5:22; of a shepherd's
"laying" a sheep on his shoulders, Luke 15:5; of "laying" the
cross on Christ's shoulders, Luke 23:26; of "laying" on stripes,
Acts 16:23; wood on a fire, Acts 28:3; metaphorically, of
"laying" burden's on men's shoulders, Matt. 23:4; similarly of
"giving" injunctions, Acts 15:28 (cp. "put ... upon" in Acts
15:10). See LADE, PUT, SET, SURNAME, WOUND.

<11,,394,anatithemi>
"to put up or before" (ana), is used in the Middle Voice of
"laying" a case before an authority, Acts 25:14, RV, "laid
before," for AV, "declared unto;" of "setting forth" a matter
for consideration, Gal. 2:2, RV, "laid before (them the
Gospel)," for AV, "communicated unto." See COMMUNICATE, DECLARE.

<12,,4369,prostithemi>
"to put to, add," is used in the Passive Voice in Acts 13:36,
"was laid" (unto his fathers), of the burial of David. See ADD,
No. 2.

<13,,1614,ekteino>
"to stretch out or forth," especially of the hand is used of
"laying" out anchors from a vessel, in Acts 27:30, RV, "lay out"
(AV, "cast ... out"). See CAST, Notes, STRETCH.

<14,,2749,keimai>
"to be laid, to lie," is used as the Passive Voice of tithemi,
"to put," and is translated by some part of the verb "to be
laid" in Matt. 3:10; Luke 3:9, of an axe; Luke 12:19, of goods;
John 21:9, where the verb has been omitted from the translation,
after the words "a fire of coals" (for epikeimai, of the fish,
see No. 15); 1 Cor. 3:11, of Christ, as a foundation. See
APPOINT, LIE, MADE (be), SET.

        Notes: (1) In Luke 23:53, the RV has "had lain"
(intransitive: see LIE), for AV, "was laid." (2) In Luke 24:12,
some mss. have the verb, with reference to the linen cloths (the
clause is absent in the best mss.); the translation should be
"lying," not as AV, "laid." (3) In John 11:41, the verb is not
found in the best mss.

<15,,1945,epikeimai>
"to be placed, to lie on" (epi, "upon," and No. 14), is
translated by the verb "to be laid upon," in John 21:9, of a
fish; in 1 Cor. 9:16, of necessity. See IMPOSED, INSTANT, LIE,
PRESS.

<16,,606,apokeimai>
"to be laid away, or up," is used of money in a napkin, Luke
19:20; metaphorically, of a hope, Col. 1:5; the crown of
righteousness, 2 Tim. 4:8. In Heb. 9:27, said of physical death,
it is translated "it is appointed" (RV marg., "laid up"). See
APPOINT.

<17,,2343,thesaurizo>
"to lay up, store up" (akin to thesauros, "a treasury, a
storehouse, a treasure"), is used of "laying" up treasures, on
earth, Matt. 6:19; in Heaven, Matt. 6:20; in the last days, Jas.
5:3, RV, "ye have laid up your treasure" (AV, "ye have heaped
treasure together"); in Luke 12:21, "that layeth up treasure
(for himself);" in 1 Cor. 16:2, of money for needy ones (here
the present participle is translated "in store," lit.
"treasuring" or "storing," the "laying by" translating the
preceding verb tithemi, see No. 1); in 2 Cor. 12:14, negatively,
of children for parents; metaphorically, of "laying" up wrath,
Rom. 2:5, "treasurest up." In 2 Pet. 3:7 the Passive Voice is
used of the heavens and earth as "stored up" for fire, RV
(marg., "stored" with fire), AV, "kept in store." See STORE,
TREASURE.

<18,,5136,trachelizo>
"to seize and twist the neck" (from trachelos, "the throat"),
was used of wrestlers, in the sense of taking by the throat. The
word is found in Heb. 4:13, "laid open," RV (AV, "opened"). The
literal sense of the word seems to be "with the head thrown back
and the throat exposed." Various suggestions have been made as
to the precise significance of the word in this passage. Some
have considered that the metaphor is from the manner of treating
victims about to be sacrificed. Little help, however, can be
derived from these considerations. The context serves to explain
the meaning and the RV rendering is satisfactory.

        Notes: (1) In Acts 25:7, AV, phero, "to bear, bring," is
rendered "laid ... (complaints)," RV, "bringing...(charges)."
(2) In Mark 7:8, AV, aphiemi, "to leave," is translated "laying
aside" (RV, "ye leave"). (3) For epilambano, "to lay hold," see
HOLD, No. 7.

$$T0001618
\Lay wait\
* For LAY WAIT see LIE IN WAIT

$$T0001619
\Laying (Acts 9:24)\
* For LAYING (Acts 9:24) see PLOT

$$T0001620
\Lay waste\
<1,,3075,lumainomai>
"to maltreat, to outrage" (from lume, "a brutal outrage"), is
translated "laid waste" (the church), in Acts 8:3, RV (AV, "made
havoc of").

$$T0001621
\Laying on\
<1,,1936,epithesis>
"a laying on" (epi, "on," tithemi, "to put"), is used in the NT
(a) of the "laying" on of hands by the Apostles, accompanied by
the impartation of the Holy Spirit in outward demonstration, in
the cases of those in Samaria who had believed, Acts 8:18; such
supernatural manifestations were signs especially intended to
give witness to Jews as to the facts of Christ and the faith;
they were thus temporary; there is no record of their
continuance after the time and circumstances narrated in Acts 19
(in Acts 19:6 of which the corresponding verb epitithemi is
used; see below), nor was the gift delegated by the Apostles to
others (see LAY, Nos. 1 and 10); (b) of the similar act by the
elders of a church on occasions when a member of a church was
set apart for a particular work, having given evidence of
qualifications necessary for it, as in the case of Timothy, 1
Tim. 4:14; of the impartation of a spiritual gift through the
laying on of the hands of the Apostle Paul, 2 Tim. 1:6, RV,
"laying" (AV, "putting"); cp. the verb epitithemi in Acts 6:6,
on the appointment of the seven, and in the case of Barnabas and
Saul, Acts 13:3; also in Acts 19:6; (c) in Heb. 6:2, the
doctrine of the "laying" on of hands refers to the act enjoined
upon an Israelite in connection, e.g., with the peace offerings,
Lev. 3:2,8,13; 4:29,33; upon the priests in connection with the
sin offering, Lev. 4:4; 16:21; upon the elders, Lev. 4:15; upon
a ruler, Lev. 4:24.

        The principle underlying the act was that of
identification on the part of him who did it with the animal or
person upon whom the hands were laid. In the Sept, 2 Chron.
25:27; Ezek. 23:11.

        Note: For the "laying" of Christ's hands on the sick,
see LAY, No. 10.

$$T0001622
\Lead, Led\
<1,,71,ago>
"to bear, bring, carry, lead," is translated by the verb "to
lead," e.g., in Mark 13:11; Luke 4:1; 4:9, RV; Luke 4:29; 22:54;
23:1, AV only; Luke 23:32; John 18:28 (present tense, RV); Acts
8:32; metaphorically in Rom. 2:4, of the goodness of God; Rom.
8:14; Gal. 5:18, of the Spirit of God; 1 Cor. 12:2, of the
powers of darkness instigating to idolatry; 2 Tim. 3:6, of
divers lusts (in some mss., aichmaloteuo). In Luke 24:21 ago is
used of the passing (or spending) of a day, and translated "it
is (now the third day);" here the verb is probably to be taken
impersonally, according to idiomatic usage, in the sense "there
is passing the third day." See BRING, No. 10, KEEP, Note (2).

<2,,321,anago>
"to lead up" (ana, "up"), is used of Christ in being "led" up by
the Spirit into the wilderness, Matt. 4:1 Luke 4:5 (AV, "taking
up"); by the elders of the people into their council, Luke
22:66, "led away." See BRING, No. 11.

<3,,520,apago>
"to lead away" (apo, "away"), is used of a way "leading" to
destruction, Matt. 7:13; to life, Matt. 7:14; of those who "led"
Christ away from Gethsemane, Mark 14:44; in some mss., John
18:13, to Annas (the best mss. have No. 1 here); to Caiaphas,
Matt. 26:57; Mark 14:53; to Pilate, Matt. 27:2; to the
Praetorium, Mark 15:16; to crucifixion, Matt. 27:31; Luke 23:26;
in some mss. John 19:16; of "leading" an animal away to
watering, Luke 13:15; of being "led" away to idolatry, 1 Cor.
12:2, RV, "led away" (AV, "carried away"). Some mss. have it in
Acts 24:7 (AV, "took away"). It is translated "bring" in Acts
23:17. In Acts 12:19 it signifies "to put to death." See BRING,
No. 12, DEATH, C, No. 3.

<4,,4013,periago>
used transitively, denotes "to lead about," 1 Cor. 9:5. For the
intransitive use, see GO, No. 9.

<5,,5342,phero>
"to bear, carry," is used metaphorically of a gate, as "leading"
to a city, Acts 12:10. See BRING, No. 1.

<6,,3594,hodegeo>
"to lead the way;" see GUIDE, B, No. 1.

<7,,1521,eisago>
"to bring into," is translated "to be led into" in Acts 21:37,
AV (RV, "to be brought into"). See BRING, A, No. 13.

<8,,4879,sunapago>
always in the Passive Voice, "to be carried or led away with,"
is translated "being led away with" in 2 Pet. 3:17, AV (RV,
"being carried away with"). See CARRY.

<9,,1806,exago>
"to lead out," is rendered by the verb "to lead, out or forth,"
in Mark 15:20 (in some mss. in Mark 8:23, the best have ekphero,
"to bring out);" Luke 24:50; John 10:3; Acts 7:36,40 (AV
"brought"), and Acts 13:17, RV; Acts 21:38; Heb. 8:9. See BRING,
No. 14.

<10,,399,anaphero>
"to carry or lead up," is translated "leadeth ... up" in the AV
of Mark 9:2 (RV "bringeth ... up"). See BRING, No. 2.

<11,,1533,eisphero>
"to bring in, or into," is translated "lead (us not) into," in
Matt. 6:13; Luke 11:4 (RV, "bring ... into"), of temptation. See
BRING, No. 4.

<12,,4105,planao>
"to lead astray" (akin to plane, "a wandering"), is translated
"lead ... astray," metaphorically, in Matt. 24:4,5,11; Mark
13:5,6 (AV, "deceive").

<13,,635,apoplanao>
"to cause to go astray" (apo, "away from," and No. 12), is used
metaphorically of "leading into error," Mark 13:22, RV, "lead
astray" (AV, "seduce"); Passive Voice in 1 Tim. 6:10 (AV,
"erred").

        Notes: (1) In Rev. 13:10, some mss. have sunago, "to
bring together," translated "leadeth (into captivity)," AV and
RV marg. (RV text, "is for"). (2) For the verb diago, "to lead a
life," 1 Tim. 2:2, see LIVE, No. 7. (3) For thriambeuo, to "lead
in triumph," 2 Cor. 2:14, RV, see TRIUMPH. (4) See also HAND
(lead by the).

$$T0001623
\Leaders (Matt. 15:14)\
* For LEADERS (Matt. 15:14) see GUIDE

$$T0001624
\Leaf\
<1,,5444,phullon>
"a leaf" (originally phulion, Lat., folium; Eng., "folio,"
"foliaceous," "foliage," "foliate," "folious," etc.), is found
in Matt. 21:19; 24:32; Mark 11:13 (twice); 13:28; Rev. 22:2.

$$T0001625
\Lean\
<1,,345,anakeimai>
"to be laid up, to lie," is used of reclining at table, and
translated "leaning (on Jesus' bosom)" in the AV of John 13:23,
RV, "reclining" (for John 13:25 see No. 2). In John 13:28, it is
translated "at the table," lit., "of (those) reclining." See
GUEST, RECLINE, SIT, TABLE (at the).

<2,,377,anapipto>
lit., "to fall back" (ana, "back," pipto, "to fall"), is used of
reclining at a repast and translated "leaning back, (as he was,
on Jesus' breast)" in John 13:25, RV (the AV follows the mss.
which have epipipto, and renders it "lying"); in John 21:20,
"leaned back," the Apostle's reminder of the same event in his
experience. See SIT.

$$T0001626
\Leap\
<1,,242,hallomai>
"to leap" (akin to halma, "a leap"), is used (a) metaphorically,
of the "springing" up of water, John 4:14; (b) literally, of the
"leaping" of healed cripples, Acts 3:8 (2nd part); 14:10.

<2,,4640,skirtao>
"to leap," is found in Luke 1:41,44; 6:23, there translated
"leap for joy;" in Luke 1:44 the words "for joy" are expressed
separately.

<3,,1814,exallomai>
"to leap up" (lit., "out," ek, and No. 1), is said in Acts 3:8
(1st part) of the cripple healed by Peter (cp. No. 1, above).

<4,,2177,ephallomai>
"to leap upon" (epi, "upon," and No. 1), is said of the demoniac
in Acts 19:16.

$$T0001627
\Learn, Learned (be)\
<1,,3129,manthano>
denotes (a) "to learn" (akin to mathetes, "a disciple"), "to
increase one's knowledge," or "be increased in knowledge,"
frequently "to learn by inquiry, or observation," e.g., Matt.
9:13; 11:29; 24:32; Mark 13:28; John 7:15; Rom. 16:17; 1 Cor.
4:6; 14:35; Phil. 4:9; 2 Tim. 3:14; Rev. 14:3; said of
"learning" Christ, Eph. 4:20, not simply the doctrine of Christ,
but Christ Himself, a process not merely of getting to know the
person but of so applying the knowledge as to walk differently
from the rest of the Gentiles; (b) "to ascertain," Acts 23:27,
RV, "learned" (AV, "understood"); Gal. 3:2, "This only would I
learn from you," perhaps with a tinge of irony in the enquiry,
the answer to which would settle the question of the validity of
the new Judaistic gospel they were receiving; (c) "to learn by
use and practice, to acquire the habit of, be accustomed to,"
e.g., Phil. 4:11; 1 Tim. 5:4,13; Titus 3:14; Heb. 5:8. See
UNDERSTAND.

<2,,1097,ginosko>
"to know by observation and experience," is translated "to
learn," in the RV of Mark 15:45; John 12:9. See ALLOW.

<3,,198,akriboo>
"to learn carefully," is so translated in Matt. 2:7,16, RV (AV,
"diligently enquired").

<4,,3453,mueo>
"to initiate into mysteries," is translated "I have learned the
secret" (Passive Voice, perfect tense) in Phil. 4:12, RV (AV, "I
am instructed"). See INSTRUCT.

        Note: Paideuo, "to teach, instruct, train," is
translated "instructed" in Acts 7:22, RV (AV, "learned"); in 1
Tim. 1:20, "(that) they might be taught," AV, "(that) they may
learn."

$$T0001628
\Learining (Noun)\
<1,,1121,gramma>
"a letter," is used in the plural in Acts 26:24, with the
meaning "learning:" "(thy much) learning (doth turn thee to
madness)," RV, possibly an allusion to the Jewish Scriptures, to
which the Apostle had been appealing; in John 7:15, "(How
knoweth this Man) letters" (AV marg., "learning"), the
succeeding phrase "not having learned" is illustrated in the
papyri, where it indicates inability to write. See BILL.

<2,,1319,didaskalia>
"teaching, instruction" (akin to didasko, "to teach"), is
translated "learning" in Rom. 15:4. See DOCTRINE.

$$T0001629
\Least\
<1,,1646,elachistos>
"least," is a superlative degree formed from the word elachus,
"little," the place of which was taken by mikros (the
comparative degree being elasson, "less"); it is used of (a)
size, Jas. 3:4; (b) amount; of the management of affairs, Luke
16:10 (twice); 19:17, "very little;" (c) importance, 1 Cor. 6:2,
"smallest (matters);" (d) authority: of commandments, Matt.
5:19; (e) estimation, as to persons, Matt. 5:19 (2nd part);
25:40,45; 1 Cor. 15:9; as to a town, Matt. 2:6; as to activities
or operations, Luke 12:26; 1 Cor. 4:3, "a very small thing."

<2,,1647,elachistoteros>
a comparative degree formed from No. 1, is used in Eph. 3:8,
"less than the least."

<3,,3398,mikros>
"small little," is translated "the least" in Acts 8:10; Heb.
8:11, with reference to rank or influence. See LITTLE, A, No. 1.

<4,,3398,mikroteros>
the comparative of No. 3, is used of (a) size, Matt. 13:32, AV,
"the least," RV, "less;" Mark 4:31 [cp. No. 1 (a)]; (b)
estimation, Matt. 11:11; Luke 7:28, AV, "least," RV, "but
little," marg., "lesser" (in the kingdom of heaven), those in
the kingdom itself being less than John the Baptist [cp. No. 1
(e)]; Luke 9:48. See LESS.

        Notes: (1) In 1 Cor. 6:4, AV, exoutheneo, in the Passive
Voice, "to be of no account," is translated "is least esteemed"
(RV, "are of no account"); see ACCOUNT. (2) In Luke 19:42, the
adverbial phrase kai ge, "at least," is found in some mss.; the
RV follows those in which it is absent. (3) In 1 Cor. 9:2, AV,
the phrase alla ge is rendered "doubtless;" RV, "at least." (4)
In Acts 5:15, the phrase k'an (for kai ean, "even if") denotes
"at the least."

$$T0001630
\Leathern\
<1,,1193,dermatinos>
denotes "of skin leather" (from derma, "skin, hide of beasts,"
akin to dero, "to flay;" whence Eng., "derm," "dermal,"
"dermatology"); it is translated "leather" in Matt. 3:4, of John
the Baptist's girdle; in Mark 1:6, RV (AV, "of a skin"). See
SKIN.

$$T0001631
\Leave, Left\
* (a) In the sense of leaving, abandoning, forsaking.

<1,,863,aphiemi>
apo, "from," and hiemi, "to send," has three chief meanings, (a)
"to send forth, let go, forgive;" (b) "to let, suffer, permit;"
(c) "to leave, leave alone, forsake, neglect." It is translated
by the verb "to leave" (c), in Matt. 4:11; 4:20,22, and parallel
passages; Matt. 5:24; 8:15, and parallel passages; Matt. 8:22,
RV, "leave (the dead)," AV, "let," and the parallel passage;
Matt. 13:36, RV, "left" (the multitude)," AV, "sent ... away;"
Matt. 18:12; 19:27, and parallel passages, RV, "we have left"
(AV, "we have forsaken"); so Matt. 19:29; 22:22,25; 23:23, RV,
"have left undone" (AV, "have omitted," in the 1st part, "leave
undone" in the second); Matt. 23:38, and the parallel passage;
Matt. 24:2,40,41, and parallel passages; Matt. 26:56, RV,
"left;" Mark 1:18, "left;" Mark 1:31; 7:8, RV, "ye leave;" Mark
8:13; 10:28,29; 12:12,19-22; 13:34; Luke 10:30; 11:42 (in some
mss.); Luke 12:39, RV "have left," AV "have suffered" (No. 9 in
Matt. 24:43); John 4:3,28,52; 8:29; 10:12; 14:18,27; 16:28,32;
Rom. 1:27; 1 Cor. 7:11, RV, "leave" (AV "put away"); John 7:13
(AV and RV); Heb. 2:8; 6:1; Rev. 2:4. See FORGIVE.

<2,,447,aniemi>
ana, "back" and hiemi, "to send," denotes "to let go, loosen,
forbear;" it is translated "I will (never) leave (thee)" in Heb.
13:5. See FORBEAR.

<3,,2641,kataleipo>
"to leave behind" (kata, "down," leipo, "to leave"), is
everywhere rendered by the verb "to leave" except in the
following: the AV of Rom. 11:4, "I have reserved" (RV, "I have
left"); Heb. 11:27, "he forsook;" 2 Pet. 2:15, AV, "have
forsaken," RV, "forsaking." See FORSAKE, RESERVE.

<4,,620,apoleipo>
"to leave behind" (apo, "from") is used (a) in the Active Voice,
of "leaving" behind a cloak, 2 Tim. 4:13; a person, 2 Tim. 4:20;
of "abandoning" a principality (by angels), Jude 1:6, RV; (b) in
the Passive Voice, "to be reserved, to remain," Heb. 4:6,9;
10:26. See REMAIN, No. 3. In the papyri it is used as a
technical term in wills (Moulton and Milligan, Vocab.).

<5,,1459,enkataleipo>
lit., "to leave behind in" (en, "in," and No. 3), signifies (a)
"to leave behind," Rom. 9:29, "a seed;" (b) "to abandon,
forsake," translated by the verb "to leave" in Acts 2:27,31 (in
some mss., No. 3) of the soul of Christ; in the following by the
verb "to forsake," Matt. 27:46; Mark 15:34; 2 Cor. 4:9; 2 Tim.
4:10,16; Heb. 10:25; 13:5 (see No. 2 in the same ver.). See
FORSAKE.

<6,,5275,hupoleipo>
"to leave remaining;" lit., "to leave under" (hupo), is used in
the Passive Voice in Rom. 11:3, of a survivor.

<7,,4035,perileipo>
"to leave over," is used in the Passive Voice in 1 Thess.
4:15,17, RV, "that are left" (AV, "that remain"), lit., "left
over," i.e., the living believers at the Lord's return. See
REMAIN.

<8,,3973,pauo>
"to make to cease," is used in the Middle Voice, signifying "to
cease, leave off," and is translated "had left" in Luke 5:4;
"left" in Acts 21:32; elsewhere, "to cease." See CEASE.

<9,,1439,eao>
signifies (a) "to let, permit, suffer," e.g., Matt. 24:43; (b)
"to leave," Acts 23:32, of "leaving" horsemen; Acts 27:40, of
"leaving" anchors in the sea, RV [AV, "committed (themselves)"].
See COMMIT, SUFFER.

<10,,5277,hupolimpano>
limpano being a late form for leipo, "to leave," is used in 1
Pet. 2:21, "leaving (us an example)."

<11,,4052,perisseuo>
"to be over and above" (the number), hence, "to be or remain
over," is translated "was left," in Matt. 15:37, AV (RV,
"remained over," as in Matt. 14:20; Luke 9:17; John 6:12,13,
where the AV adds "and above"), of the broken fragments after
the feeding of the multitudes. See ABOUND.

        Note: The corresponding noun, perisseuma, "that which is
over and above," is used in the plural in Mark 8:8, RV, "(of
broken pieces) that remained over," AV, "(of the broken meat)
that was left," lit., "of fragments of broken pieces." See
REMAIN.

<12,,1544,ekballo>
"to cast out" (ek, "from," ballo, "to cast"), "to drive out," is
used in the sense of "rejecting" or "leaving out," in Rev. 11:2,
as to the measuring of the court of the Temple (marg., "cast
without"). See CAST, No. 5.

* (b) In the sense of giving leave.

<13,,2010,epitrepo>
lit. denotes "to turn to" (epi, "upon, to," trepo, "to turn"),
and so (a) "to commit, entrust" (not in NT); (b) "to permit,
give leave, send," of Christ's permission to the unclean spirits
to enter the swine, Mark 5:13; in Luke 8:32, RV, "give ...
leave," "gave ... leave" (AV, "suffer" and "suffered"); in John
19:38, of Pilate's permission to Joseph to take away the body of
the Lord; in Acts 21:39, of Paul's request to the chief captain
to permit him to address the people, RV, "give ... leave" (for
AV, "suffer"); in Acts 21:40, "he had given him leave" (AV, "...
licence"). See LET, LIBERTY, LICENCE, PERMIT, SUFFER.

* (c) In the sense of taking leave of, bidding farewell to.

<14,,657,apotasso>
used in the Middle Voice in the NT, lit. signifies "to arrange
oneself off" (apo, "from," tasso, "to arrange"); hence, "to take
leave of," Mark 6:46, RV, "had taken leave of" (AV, "had sent
... away"); Acts 18:18; 18:21, RV, "taking his leave of" (AV,
"bade ... farewell"); 2 Cor. 2:13; in Luke 9:61, "to bid
farewell;" in Luke 14:33 it has its other meaning "renouncing"
(AV, "forsaking"). See FAREWELL, FORSAKE, RENOUNCE.

<15,,782,apaspazomai>
"to embrace, salute, take leave of" (apo "from," aspazomai, "to
salute"), is used in Acts 21:6, AV, "when we had taken our
leave" (RV, "bade ... farewell"). Some mss. have the simple verb
aspazomai.

$$T0001632
\Leaven (Noun and Verb)\
<A-1,Noun,2219,zume>
"leaven, sour dough, in a high state of fermentation," was used
in general in making bread. It required time to fulfill the
process. Hence, when food was required at short notice,
unleavened cakes were used, e.g., Gen. 18:6; 19:3; Exod. 12:8.
The Israelites were forbidden to use "leaven" for seven days at
the time of Passover, that they might be reminded that the Lord
brought them out of Egypt "in haste," Deut. 16:3, with Exod.
12:11; the unleavened bread, insipid in taste, reminding them,
too, of their afflictions, and of the need of self-judgment, is
called "the bread of affliction." "Leaven" was forbidden in all
offerings to the Lord by fire, Lev. 2:11; 6:17. Being bred of
corruption and spreading through the mass of that in which it is
mixed, and therefore symbolizing the pervasive character of
evil, "leaven" was utterly inconsistent in offerings which
typified the propitiatory sacrifice of Christ.

        In the OT "leaven" is not used in a metaphorically
sense. In the NT it is used (a) metaphorically (1) of corrupt
doctrine, Matt. 13:33; Luke 13:21, of error as mixed with the
truth (there is no valid reason for regarding the symbol here
differently from its application elsewhere in the NT); Matt.
16:6,11; Mark 8:15 (1st part); Luke 12:1; that the kingdom of
heaven is likened to "leaven," does not mean that the kingdom is
"leaven." The same statement, as made in other parables, shows
that it is the whole parable which constitutes the similitude of
the kingdom; the history of Christendom confirms the fact that
the pure meal of the doctrine of Christ has been adulterated
with error; (2) of corrupt practices, Mark 8:15 (2nd part), the
reference to the Herodians being especially applied to their
irreligion; 1 Cor. 5:7,8; (b) literally, in Matt. 16:12, and in
the general statements in 1 Cor. 5:6; Gal. 5:9, where the
implied applications are to corrupt practice and corrupt
doctrine respectively.

<B-1,Verb,2220,zumoo>
signifies "to leaven, to act as leaven," Passive Voice in Matt.
13:33; Luke 13:21; Active Voice in 1 Cor. 5:6; Gal. 5:9.

$$T0001633
\Led\
* For LED see LEAD

$$T0001634
\Lee\
* Note: This forms part of the RV rendering of two verbs, (1)
hupopleo, "to sail under" (i.e., under the lee of), from hupo,
"under," pleo, "to sail," Acts 27:4,7 (AV, "sailed under"); (2)
hupotrecho, "to run in under" (in navigation), "to run under the
lee of" (hupo, and a form hupodramon, used as an aorist
participle of the verb), Acts 27:16, RV, "running under the lee
of" (AV, "running under"). See RUN, SAIL.

$$T0001635
\Left (Verb)\
* For LEFT (Verb) see LEAVE

$$T0001636
\Left (Adjective)\
<1,,710,aristeros>
is used (a) of the "left" hand, in Matt. 6:3, the word "hand"
being understood; in connection with the armor of righteousness,
in 2 Cor. 6:7, "(on the right hand and) on the left," lit., "(of
the weapons ... the right and) the left;" (b) in the phrase "on
the left," formed by ex (for ek), "from," and the genitive
plural of this adjective, Mark 10:37 (some mss. have No. 2
here); Luke 23:33.

<2,,2176,euonumos>
lit., "of good name," or "omen" (eu, "well," onoma, "a name"), a
word adopted to avoid the ill-omen attaching to the "left"
(omens from the "left" being unlucky, but a good name being
desired for them, cp. aristeros, lit., "better of two,"
euphemistic for the ill-omened laios and skaios; cp., too, the
Eng., "sinister," from the Latin word meaning "left"), is used
euphemistically for No. 1, either (a) simply as an adjective in
Rev. 10:2, of the "left" foot; in Acts 21:3, "on the left"
(lit., "left"); or (b) with the preposition ex (for ek),
signifying "on the left hand," Matt. 20:21,23; 25:33,41; 27:38;
Mark 10:40 (for ver. 37, in some mss., see No. 1); 15:27.

$$T0001637
\Leg\
<1,,4628,skelos>
"the leg from the hip downwards," is used only of the breaking
of the "legs" of the crucified malefactors, to hasten their
death, John 19:31-33 (a customary act, not carried out in the
case of Christ, in fullfillment of Exod. 12:46; Num. 9:12). The
practice was known as skelokopia (from kopto, "to stike"), or,
in Latin, crurifragium (from crus, "a leg," and frango, "to
break").

$$T0001638
\Legion\
<1,,3003,legion>
otherwise spelled legeon, "a legion," occurs in Matt. 26:53, of
angels; in Mark 5:9,15, and Luke 8:30, of demons. Among the
Romans a "legion" was primarily a chosen (lego, "to choose")
body of soldiers divided into ten cohorts, and numbering from
4,200 to 6,000 men (Gk. speira, see BAND). In the time of our
Lord it formed a complete army of infantry and cavalry, of
upwards of 5,000 men. The "legions" were not brought into Judea
till the outbreak of the Jewish war (A.D. 66), as they were
previously employed in the frontier provinces of the Empire.
Accordingly in its NT use the word has its other and more
general significance "of a large number."

$$T0001639
\Leisure (to have)\
<1,,2119,eukaireo>
"to have leisure or opportunity" (eu, "well," kairos, "a time or
season"), is translated "they had ... leisure" in Mark 6:31; in
Acts 17:21, "spent their time" (RV, marg., "had leisure for");
in 1 Cor. 16:12, "he shall have opportunity," RV (AV, "...
convenient time"). See CONVENIENT, OPPORTUNITY, SPEND. This verb
differs from scholazo, "to have leisure;" it stresses the
opportunity of doing something, whereas scholazo stresses the
"leisure" for engaging in it e.g., 1 Cor. 7:5, "(that) ye may
give yourselves to."

$$T0001640
\Lend, Lender\
<A-1,Verb,1155,daneizo>
is translated "to lend" in Luke 6:34,35: see BORROW.

<A-2,Verb,5531 | 5531,kichremi | chrao>
"to lend," is used in the aorist (or "point") tense, Active
Voice, in Luke 11:5, in the request, "lend me three loaves." The
radical sense of the verb is "to furnish what is needful" (akin
to chreia, which means both "use" and "need," and to chre, "it
is needful"). Hence it is distinct from No. 1, the basic idea of
which is to "lend" on security or return.

<B-1,Noun,1157,danistes | daneistes>
denotes a money-lender (akin to A, No. 1), translated "lender"
in Luke 7:41, RV (AV, "creditor"). In the Sept., 2 Kings 4:1;
Ps. 109:11; Prov. 29:13.

$$T0001641
\Length\
<1,,3372,mekos>
"length," from the same root as makros, "long" (see FAR, LONG),
occurs in Eph. 3:18; Rev. 21:16 (twice).

$$T0001642
\Length (at)\
<1,,4218,pote>
is translated "at length" in Rom. 1:10, where the whole phrase
"if by any means now at length" suggests not only ardent desire
but the existence of difficulties for a considerable time. See
AFORETIME.

$$T0001643
\Leopard\
<1,,3917,pardalis>
denotes "a leopard or a panther," an animal characterized by
swiftness of movement and sudden spring, in Dan. 7:6 symbolic of
the activities of Alexander the Great, and the formation of the
Grecian kingdom, the third seen in the vision there recorded. In
Rev. 13:2 the imperial power, described there also as a "beast,"
is seen to concentrate in himself the characteristics of those
mentioned in Dan. 7.

$$T0001644
\Leper\
<1,,3015,lepros>
an adjective, primarily used of "psoriasis," characterized by an
eruption of rough, scaly patches; later, "leprous," but chiefly
used as a noun, "a leper," Matt. 8:2; 10:8; 11:5; Mark 1:40;
Luke 4:27; 7:22; 17:12; especially of Simon, mentioned in Matt.
26:6; Mark 14:3.

$$T0001645
\Leprosy\
<1,,3014,lepra>
akin to lepros (above), is mentioned in Matt. 8:3; Mark 1:42;
Luke 5:12,13. In the removal of other maladies the verb "to
heal" (iaomai) is used, but in the removal of "leprosy," the
verb "to cleanse" (katharizo), save in the statement concerning
the Samaritan, Luke 17:15, "when he saw that he was healed."
Matt. 10:8; Luke 4:27 indicate that the disease was common in
the nation. Only twelve cases are recorded in the NT, but these
are especially selected. For the Lord's commands to the leper
mentioned in Matthew 8 and to the ten in Luke 17, see Lev.
14:2-32.

$$T0001646
\Less\
<1,,1640,elasson>
serves as a comparative degree of mikros, "little" (see LEAST),
and denotes "less" in (a) quality, as of wine, John 2:10,
"worse;" (b) age, Rom. 9:12, "younger;" 1 Tim. 5:9, "under"
(neuter, adverbially); (c) rank, Heb. 7:7. See UNDER, WORSE,
YOUNG.

<2,,3398,mikroteros>
the comparative of mikros, is translated "less" in Matt. 13:32,
RV (AV, "least"), and Mark 4:31. See LEAST.

<3,,2276,hesson>
"inferior," is used in the neuter adverbially in 2 Cor. 12:15,
"the less." See WORSE.

$$T0001647
\Lest\
<1,,3361,me>
a negative particle, often used as a conjunction, is frequently
translated "lest," e.g., Mark 13:36 (in ver. 5, RV, "that no,"
for AV, "lest"); Acts 13:40; 23:10.

<2,,3363,hina me>
"in order that not," is rendered "lest," e.g., in Matt. 17:27;
in some instances the RV renders the phrase "that ... not,"
e.g., Luke 8:12, or "that ... no," 1 Cor. 9:12 (AV, "lest").

<3,,3379,mepote | me pote>
denotes "lest ever, lest perhaps, lest at any time," e.g., Matt.
4:6; "lest haply," Matt. 7:6, RV (AV, "lest"), and in Matt.
13:15 (AV, "lest at any time"); in Matt. 25:9, RV,
"peradventure" (AV, "lest"). The RV does not translate this
simply by "lest," as in the AV; see further, e.g., in Matt.
27:64; Mark 14:2; Luke 12:58; the addition of pote requires the
fuller rendering.

        Note: In Luke 14:29, the conjunctive phrase hina mepote,
"lest haply," is used.

<4,,3381,mepos | me pos>
used as a conjunction, denotes "lest somehow, lest haply, lest
by any means," e.g., 2 Cor. 2:7, RV, "lest by any means" (AV,
"lest perhaps"); so 2 Cor. 12:20 (twice); Gal. 4:11 (AV,
"lest"); in 1 Thess. 3:5 (AV, "lest by some means").

<5,,3361 4225,mepou | me pou>
"lest perhaps," is used in Acts 27:29, RV, "lest haply" (AV,
"lest").

        Note: In 2 Cor. 4:4, AV, the phrase eis ("unto") to
("the") me ("not"), i.e., "in order that ... not," is rendered
"lest (the light) ... should;" RV, "that (the light) ... should
not."

$$T0001648
\Let (alone, go)\
<1,,863,aphiemi>
for the meanings of which see LEAVE, No. 1, frequently denotes
"to let, suffer, permit," e.g., Matt. 5:40 (translated "let ...
have"); 7:4; 13:30; 15:14; 27:49 and Mark 15:36, RV, "let be,"
probably short for "let us see" (Moulton and Milligan, Vocab.);
Mark 7:27; 11:6 ("let ... go"); 14:6 ("let ... alone"); so Luke
13:8; John 11:48; in Acts 5:38 (where some mss. have eao, "to
permit, let, suffer"); in John 11:44; 18:8 ("let"); 1 Cor.
7:11,12, RV, "let ... leave," AV, "let ... put away;" 1 Cor.
7:13 ("let ... leave").

<2,,2010,epitrepo>
for the meanings of which see LEAVE (b), is translated "let
(me)" in Luke 9:61. AV, RV, "suffer (me)."

<3,,630,apoluo>
signifies "to set free, release, loose" (apo, "from," luo, "to
loose"), e.g., Luke 13:12; John 19:10; forgive, Luke 6:37; to
release, dismiss, send away, translated "to let go," e.g., in
Luke 14:4; in some mss. Luke 22:68; in Luke 23:22, John 19:12;
Acts 3:13, AV, "let ... go" (RV, "release"); in Acts 4:21, "they
let ... go;" in Acts 4:23 (Passive Voice), "being let go;" Acts
5:40; in Acts 15:33, AV, "let go" (RV, "dismissed"); Acts
16:35,36; 17:9; in Acts 23:22, RV, "let ... go" (AV, "let ...
depart"); in Acts 28:18, AV, "let ... go" (RV, "set ... at
liberty"). See DISMISS.

<4,,1439,eao>
"to let," occurs in Acts 27:32. See SUFFER.

        Note: In Acts 2:29, the impersonal verb exesti, "it is
permitted, it is lawful," is rendered "let me," AV (RV and AV,
marg., "I may").

$$T0001649
\Let\
* For LET (AV in Rom. 1:13 and 2 Thess. 2:7) see HINDER and
RESTAIN