Bible Heaven/Bible Heaven.iso/vines/t0001700

Text File | 1994-07-31 | 64KB | 1,441 lines

$$T0001700
\Longsuffering (Noun and Verb)\
<A-1,Noun,3115,makrothumia>
"forbearance, patience, longsuffering" (makros, "long," thumos,
"temper"), is usually rendered "longsuffering," Rom. 2:4; 9:22;
2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2
Tim. 3:10; 4:2; 1 Pet. 3:20; 2 Pet. 3:15; "patience" in Heb.
6:12; Jas. 5:10. See PATIENCE, and Note under FORBEAR.

<B-1,Verb,3114,makrothumeo>
akin to A, "to be patient, longsuffering, to bear with," lit.,
"to be long-tempered," is rendered by the verb "to be
longsuffering" in Luke 18:7, RV (AV, "bear long"); in 1 Thess.
5:14, RV (AV, "be patient"); so in Jas. 5:7,8; in 2 Pet. 3:9, AV
and RV, "is longsuffering. See BEAR, No. 14, ENDURE, PATIENT,
SUFFER.

        Note: "Longsuffering is that quality of self-restraint
in the face of provocation which does not hastily retaliate or
promptly punish; it is the opposite of anger, and is associated
with mercy, and is used of God, Ex. 34:6 (Sept.); Rom. 2:4; 1
Pet. 3:20. Patience is the quality that does not surrender to
circumstances or succumb under trial; it is the opposite of
despondency and is associated with hope, 1 Thess. 1:3; it is not
used of God." * [* From Notes on Thessalonians, by Hogg and
Vine, pp. 183,184.]

$$T0001701
\Look\
<A-1,Verb,991,blepo>
primarily, "to have sight, to see," then, "observe, discern,
perceive," frequently implying special contemplation (cp. No.
4), is rendered by the verb "to look" in Luke 9:62, "looking
(back);" John 13:22 "(the disciples) looked (one on another);"
Acts 1:9, RV, "were looking" (AV, "beheld"); Acts 3:4, "look (on
us);" Acts 27:12, RV, looking," AV, "that lieth (towards)," of
the haven Phenix; Eph. 5:15, RV, "look (therefore carefully how
ye walk)," AV, "see (that ye walk circumspectly);" Rev. 11:9;
18:9, RV, "look upon" (AV, "shall see"). See BEHOLD.

<A-2,Verb,308,anablepo>
denotes (a) "to look up" (ana, "up," and No. 1), e.g., Matt.
14:19; Mark 8:24 (in some mss. ver. 25); (b) "to recover sight,"
e.g., Matt. 11:5; 20:34, RV, "received their sight;" John 9:11.
See SIGHT. Cp. anablepsis, "recovering of sight," Luke 4:18.

<A-3,Verb,4017,periblepo>
"to look about, or round about, on" (peri, "around," and No. 1),
is used in the Middle Voice, Mark 3:5,34; 5:32; 9:8; 10:23;
11:11; Luke 6:10.

<A-4,Verb,578,apoblepo>
signifies "to look away from" (apo) all else at one object;
hence, "to look steadfastly," Heb. 11:26, RV, "he looked" (AV,
"he had respect"). Cp. No. 8.

<A-5,Verb,1689,emblepo>
to look at (en, in, and No. 1), is translated "to look upon" in
Mark 10:27; 14:67; Luke 22:61; John 1:36. This verb implies a
close, penetrating "look," as distinguished from Nos. 6 and 9.
See BEHOLD, No. 3, GAZE, SEE, No. 6.

<A-6,Verb,1914,epiblepo>
"to look upon" (epi, "upon"), is used in the NT of favorable
regard, Luke 1:48, RV, "he hath looked upon" (AV, "hath
regarded"), of the low estate of the Virgin Mary; in Luke 9:38,
in a request to the Lord to "look" upon an afflicted son; in
Jas. 2:3, RV, "ye have regard" (AV, "... respect"), of having a
partial regard for the well-to-do. See REGARD, RESPECT.

<A-7,Verb,3708,eidon>
used as the aorist tense of horao, "to see," in various senses,
is translated "to look," in the AV of John 7:52, RV, "see;" Rev.
4:1 (RV, "I saw"); so in Rev. 6:8; 14:1,14 (as in AV of ver. 6);
15:5. See BEHOLD, CONSIDER, HEED, No. 2, PERCEIVE, SEE, SHEW.

<A-8,Verb,872,aphorao>
"to look away from one thing so as to see another" (apo, "from,"
and No. 7), "to concentrate the gaze upon," occurs in Phil.
2:23, "I shall see;" Heb. 12:2, "looking."

<A-9,Verb,1896,epeidon>
denotes "to look upon" (epi, "upon"), (a) favorably, Luke 1:25;
(b) unfavorably, in Acts 4:29.

<A-10,Verb,3879,parakupto>
lit. and primarily, "to stoop sideways" para, "aside," kupto,
"to bend forward"), denotes "to stoop to look into," Luke 24:12,
"stooping and looking in" (AV, "stooping down"); John 20:5,11;
metaphorically in Jas. 1:25, of "looking" into the perfect law
of liberty; in 1 Pet. 1:12 of things which the angels desire "to
look" into.

<A-11,Verb,352,anakupto>
"to lift oneself up" (ana, "up"), is translated "look up" in
Luke 21:28, of being elated in joyous expectation (followed by
epairo, "to lift up"). See LIFT.

<A-12,Verb,4648,skopeo>
"to look at, consider" (Eng., "scope"), implying mental
consideration, is rendered "while we look ... at" in 2 Cor.
4:18; "looking to" (AV, "on") in Phil. 2:4. See HEED, MARK.

<A-13,Verb,1983,episkopeo>
lit., "to look upon" (epi, and No. 12), is rendered "looking
carefully" in Heb. 12:15, RV (AV, "looking diligently"), epi
being probably intensive here; in 1 Pet. 5:2, "to exercise the
oversight, to visit, care for." See OVERSIGHT.

<A-14,Verb,1980,episkeptomai>
a later form of No. 13, "to visit," has the meaning of "seeking
out," and is rendered "look ye out" in Acts 6:3. See VISIT.

<A-15,Verb,816,atenizo>
"to look fixedly, gaze," is translated "looking steadfastly" in
Luke 22:56, RV (AV, "... earnestly"), in Acts 1:10, "looking
steadfastly;" in Acts 3:12, AV, "look ... earnestly" (RV,
"fasten ye your eyes," as in Acts 3:4; 11:6); so in the RV of
Acts 6:15; 10:4; 13:9; 14:9; in Acts 7:55, "looked up
steadfastly;" in Acts 23:1, "looking steadfastly on" (AV,
"earnestly beholding"); in 2 Cor, 3:7, RV, "look steadfastly"
(AV, "steadfastly behold"); in 2 Cor. 3:13, RV, ditto (AV,
"steadfastly look"). In Luke 4:20, "were fastened" (ophthalmoi,
"eyes," being used separately). See BEHOLD, No. 10.

<A-16,Verb,2300,theaomai>
"to behold" (of careful contemplation), is translated "look" in
John 4:35, of "looking" on the fields; in 1 John 1:1, AV (RV,
"we beheld"), of the Apostles' personal experiences of Christ in
the days of His flesh, and the facts of His Godhood and Manhood.
See BEHOLD, No. 8.

<A-17,Verb,2334,theoreo>
"to look at, gaze at, behold," is translated "looking on" in
Mark 15:40, AV (RV, "beholding"). See BEHOLD, No. 6.

<B-1,Noun,3706,horasis>
akin to A, No. 7, denotes (a) a vision (so the associated noun
horama, e.g., Acts 7:31; horasis signifies especially the act of
seeing, horama that which is seen), Acts 2:17; Rev. 9:17; (b) an
appearance, Rev. 4:3, translated "to look upon" (twice in the
RV; In the second instance the AV has "in sight").

$$T0001702
\Look (for), Looking (after, for)\
<A-1,Verb,4328,prosdokao>
"to await, expect" (pros, "to" or "towards," dokeo, "to think,
be of opinion"), is translated "to look for," e.g., in Matt.
11:3; 2 Pet. 3:12,13,14; the RV renders it by the verb "to
expect, to be in expectation," in some instances, as does the AV
in Luke 3:15; Acts 3:5, See EXPECT.

<A-2,Verb,4327,prosdechomai>
"to receive favorably," also means "to expect," and is rendered
"to look for," e.g., in Luke 2:38; 23:51; Acts 24:15, RV (AV,
"allow"); Titus 2:13; Jude 1:21. See ACCEPT, A, No. 3, ALLOW,
No. 4.

<A-3,Verb,1551,ekdechomai>
primarily "to receive from another," hence, "to expect, to
await," is translated "he looked for" in Heb. 11:10; in 1 Cor.
16:11, AV, "I look for" (RV, "I expect"). See EXPECT, No. 1.

        Notes: (1) In Phil. 3:20; Heb. 9:28, AV, apekdechomai
(the verb in the preceding No. extended by apo, "from"), "to
await" or "expect eagerly," is translated "look for" (RV, "wait
for;" so AV everywhere else). See WAIT. (2) In Acts 28:6, AV,
prosdokao, "to expect," is translated "they looked" (RV, "they
expected"), and "they had looked" (RV, "they were long in
expectation").

<B-1,Noun,4329,prosdokia>
akin to A, No. 1, is translated "a looking after" in Luke 21:26,
AV ("expectation," as in Acts 12:11, AV and RV). See
EXPECTATION.

<B-2,Noun,1561,ekdoche>
akin to A, No. 3, is translated "looking for" in Heb. 10:27, AV.
See EXPECTATION.

$$T0001703
\Look (to)\
<1,,991,blepo>
"to look" (see LOOK, No. 1), has the meaning of "taking heed,
looking to oneself," in 2 John 1:8. See HEED.

<2,,3708,horao>
"to see" (see LOOK, No. 7), has the meaning of "seeing to" or
"caring for a thing" in Matt. 27:4, "see (thou to it);" in Acts
18:15, "look to it (yourselves);" the future (sing. opsei,
plural, opsesthe), is used for the tense which is wanting in
horao, and stands for the imperative.

$$T0001704
\Loose\
<A-1,Verb,3089,luo>
denotes (a) "to loose, unbind, release," (1) of things, e.g., in
Acts 7:33, RV, "loose (the shoes)," AV, "put off;" Mark 1:7; (2)
of animals, e.g., Matt. 21:2; (3) of persons, e.g., John 11:44;
Acts 22:30; (4) of Satan, Rev. 20:3,7, and angels, Rev. 9:14,15;
(5) metaphorically, of one diseased, Luke 13:16; of the marriage
tie, 1 Cor. 7:27; of release from sins, Rev. 1:5 (in the most
authentic mss.); (b) "to loosen, break up, dismiss, dissolve,
destory;" in this sense it is translated "to loose" in Acts
2:24, of the pains of death; in Rev. 5:2, of the seals of a
roll. See BREAK, DESTROY, DISSOLVE, MELT, PUT (off), UNLOOSE.

<A-2,Verb,630,apoluo>
apo, "from," and No. 1, denotes (a) "to set free, release,"
translated "loosed" in Luke 13:12, of deliverance from an
infirmity; in Matt. 18:27, AV, "loosed" (RV, "released"), of a
debtor; (b) "to let go, dismiss," e.g., Matt. 14:15,22. See
DEPART, DISMISS, DIVORCE, FORGIVE, LET (go), LIBERTY, PUT
(away), RELEASE, SEND (away).

<A-3,Verb,447,aniemi>
"to send back" (ana, "back," hiemi, "to send"), "to leave,
forbear," is translated "to loose," in Acts 16:26, of the
"loosening" of bonds; Acts 27:40, rudder bands. Elsewhere, Eph.
6:9; Heb. 13:5. See FORBEAR, LEAVE.

<A-4,Verb,321,anago>
see LAUNCH.

        Notes: (1) In Acts 27:13, AV, airo, "to lift," is
translated "loosing (thence)" (RV, "they weighed anchor"). (2)
For katargeo, translated "she is loosed" in Rom. 7:2, AV (RV
"discharged"), See ABOLISH.

<B-1,Noun,3080,lusis>
"a loosening" (akin to A, No. 1), 1 Cor. 7:27, of divorce, is
translated "to be loosed," lit., "loosing." In the second part
of the verse the verb luo is used. In the Sept., Eccl. 8:1, with
the meaning "interpretation."

$$T0001705
\Lord, Lordship\
<A-1,Noun,2962,kurios>
properly an adjective, signifying "having power" (kuros) or
"authority," is used as a noun, variously translated in the NT,
"'Lord,' 'master,' 'Master,' 'owner,' 'Sir,' a title of wide
significance, occurring in each book of the NT save Titus and
the Epistles of John. It is used (a) of an owner, as in Luke
19:33, cp. Matt. 20:8; Acts 16:16; Gal. 4:1; or of one who has
the disposal of anything, as the Sabbath, Matt. 12:8; (b) of a
master, i.e., one to whom service is due on any ground, Matt.
6:24; 24:50; Eph. 6:5; (c) of an Emperor or King, Acts 25:26;
Rev. 17:14; (d) of idols, ironically, 1 Cor. 8:5, cp. Isa.
26:13; (e) as a title of respect addressed to a father, Matt.
21:30, a husband, 1 Pet. 3:6, a master, Matt. 13:27; Luke 13:8,
a ruler, Matt. 27:63, an angel, Acts 10:4; Rev. 7:14; (f) as a
title of courtesy addressed to a stranger, John 12:21; 20:15;
Acts 16:30; from the outset of His ministry this was a common
form of address to the Lord Jesus, alike by the people, Matt.
8:2; John 4:11, and by His disciples, Matt. 8:25; Luke 5:8; John
6:68; (g) kurios is the Sept. and NT representative of Heb.
Jehovah ('Lord' in Eng. versions), see Matt. 4:7; Jas. 5:11,
e.g., of adon, Lord, Matt. 22:44, and of Adonay, Lord, Matt.
1:22; it also occurs for Elohim, God, 1 Pet. 1:25.

        "Thus the usage of the word in the NT follows two main
lines: one-- a-f, customary and general, the other, g, peculiar
to the Jews, and drawn from the Greek translation of the OT.

        "Christ Himself assumed the title, Matt. 7:21,22; 9:38;
22:41-45; Mark 5:19 (cp. Ps. 66:16; the parallel passage, Luke
8:39, has 'God'); Luke 19:31; John 13:13, apparently intending
it in the higher senses of its current use, and at the same time
suggesting its OT associations.

        "His purpose did not become clear to the disciples until
after His resurrection, and the revelation of His Deity
consequent thereon. Thomas, when he realized the significance of
the presence of a mortal wound in the body of a living man,
immediately joined with it the absolute title of Deity, saying,
'My Lord and my God,' John 20:28. Thereafter, except in Acts
10:4; Rev. 7:14, there is no record that kurios was ever again
used by believers in addressing any save God and the Lord Jesus;
cp. Acts 2:47 with Acts 4:29,30.

        "How soon and how completely the lower meaning had been
superseded is seen in Peter's declaration in his first sermon
after the resurrection, 'God hath made Him, Lord,' Acts 2:36,
and that in the house of Cornelius, 'He is Lord of all,' Acts
10:36; cp. Deut. 10:14; Matt. 11:25; Acts 17:24. In his writings
the implications of his early teaching are confirmed and
developed. Thus Ps. 34:8, 'O taste and see that Jehovah is
good,' is applied to the Lord Jesus, 1 Pet. 2:3, and 'Jehovah of
Hosts, Him shall ye sanctify,' Isa. 8:13, becomes 'sanctify in
your hearts Christ as Lord,' 1 Pet. 3:15.

        "So also James who uses kurios alike of God, Jas. 1:7
(cp. Jas. 1:5); 3:9; 4:15; 5:4,10,11, and of the Lord Jesus,
Jas. 1:1 (where the possibility that kai is intended
epexegetically, i.e. = even, cp. 1 Thess. 3:11, should not be
overlooked); Jas. 2:1 (lit., 'our Lord Jesus Christ of glory,'
cp. Ps. 24:7; 29:3; Acts 7:2; 1 Cor. 2:8); 5:7,8, while the
language of Jas. 4:10; 5:15, is equally applicable to either.

        "Jude, Jude 1:4, speaks of 'our only--Lord, Jesus
Christ,' and immediately, Jude 1:5, uses 'Lord' of God (see the
remarkable marg. here), as he does later, Jude 1:9,14.

        "Paul ordinarily uses kurios of the Lord Jesus, 1 Cor.
1:3, e.g., but also on occasion, of God, in quotations from the
OT, 1 Cor. 3:20, e.g., and in his own words, 1 Cor. 3:5, cp. 1
Cor. 3:10. It is equally appropriate to either in 1 Cor. 7:25; 2
Cor. 3:16; 8:21; 1 Thess. 4:6, and if 1 Cor. 11:32 is to be
interpreted by 1 Cor. 10:21,22, the Lord Jesus is intended, but
if by Heb. 12:5-9, then kurios here also = God. 1 Tim. 6:15,16
is probably to be understood of the Lord Jesus, cp. Rev. 17:14.

        "Though John does not use 'Lord' in his Epistles, and
though, like the other Evangelists, he ordinarily uses the
personal Name in his narrative, yet he occasionally speaks of
Him as 'the Lord,' John 4:1; 6:23; 11:2; 20:20; 21:12.

        "The full significance of this association of Jesus with
God under the one appellation, 'Lord,' is seen when it is
remembered that these men belonged to the only monotheistic race
in the world. To associate with the Creator one known to be a
creature, however exalted, though possible to Pagan
philosophers, was quite impossible to a Jew.

        "It is not recorded that in the days of His flesh any of
His disciples either addressed the Lord, or spoke of Him, by His
personal Name. Where Paul has occasion to refer to the facts of
the Gospel history he speaks of what the Lord Jesus said, Acts
20:35, and did, 1 Cor. 11:23, and suffered, 1 Thess. 2:15;
5:9,10. It is our Lord Jesus who is coming, 1 Thess. 2:19, etc.
In prayer also the title is given, 1 Thess. 3:11; Eph. 1:3; the
sinner is invited to believe on the Lord Jesus, Acts 16:31;
20:21, and the saint to look to the Lord Jesus for deliverance,
Rom. 7:24,25, and in the few exceptional cases in which the
personal Name stands alone a reason is always discernible in the
immediate context.

        "The title 'Lord,' as given to the Savior, in its full
significance rests upon the resurrection, Acts 2:36; Rom. 10:9;
14:9, and is realized only in the Holy Spirit, 1 Cor. 12:3." *
[* From Notes on Thessalonians, by Hogg and Vine, p. 25.]

<A-2,Noun,1203,despotes>
"a master, lord, one who possesses supreme authority," is used
in personal address to God in Luke 2:29; Acts 4:24; Rev. 6:10;
with reference to Christ, 2 Pet. 2:1; Jude 1:4; elsewhere it is
translated "master," "masters," 1 Tim. 6:1,2; 2 Tim. 2:21 (of
Christ); Titus 2:9; 1 Pet. 2:18. See MASTER.

        Note: For rabboni, rendered "Lord" in the AV of Mark
10:51, see RABBONI.

<A-3,Noun,3175,megistan>
akin to megistos, "greatest," the superlative degree of megas,
"great," denotes "chief men, nobles;" it is rendered "lords" in
Mark 6:21, of nobles in Herod's entourage; "princes" in Rev.
6:15; 18:23, RV (AV, "great men").

<B-1,Verb,2961,kurieuo>
denotes "to be lord of, to exercise lordship over," Luke 22:25;
Rom. 6:9,14; 7:1; 14:9; 2 Cor. 1:24; 1 tim. 6:15; see DOMINION,
B, No. 1.

<B-2,Verb,2634,katakurieuo>
a strengthened form of No. 1, is rendered "lording it" in 1 Pet.
5:3, RV: see DOMINION, B, No. 2.

<C-1,Adjective,2960,kuriakos>
from kurios (A, No. 1), signifies "pertaining to a lord or
master;" "lordly" is not a legitimate rendering for its use in
the NT, where it is used only of Christ; in 1 Cor. 11:20, of the
Lord's Supper, or the Supper of the Lord (see FEAST); in Rev.
1:10, of the Day of the Lord (see DAY, No. 1).

$$T0001706
\Lose, (suffer) Loss, Lost\
<1,,622,apollumi>
signifies (I) In the Active Voice, (a) "to destroy, destroy
utterly, kill," e.g., Matt. 10:28; Mark 1:24; 9:22; (b) "to lose
utterly," e.g., Matt. 10:42, of "losing" a reward; Luke 15:4
(1st part), of "losing" a sheep; Luke 9:25, of "losing" oneself
(of the "loss" of well-being hereafter); metaphorically, John
6:39, of failing to save; John 18:9, of Christ's not "losing"
His own; (II) in the Middle Voice, (a) "to perish," of things,
e.g., John 6:12 "(that nothing) be lost;" of persons, e.g.,
Matt. 8:25, "we perish;" of the "loss" of eternal life, usually
(always in the RV) translated to perish, John 3:16; 17:12, AV,
"is lost," RV, "perished;" 2 Cor. 4:3, "are perishing," AV, "are
lost" (see PERISH); (b) "to be lost," e.g., Luke 15:4 (2nd
part), "which is lost;" metaphorically, from the relation
between shepherd and flock, of spiritual destitution and
alienation from God, Matt. 10:6, "(the) lost (sheep)" of the
house of Israel; Luke 19:10 (the perfect tense translated "lost"
is here intransitive). See DESTROY.

<2,,2210,zemioo>
"to damage" (akin to zemia, "damage," e.g., Acts 27:10,21), is
used in the NT, in the Passive Voice, signifying "to suffer
loss, forfeit, lose," Matt. 16:26; Mark 8:36, of losing one's
soul or life; Luke 9:25, RV, "forfeit (his own self)," AV, "be
cast away" (for the preceding verb see No. 1); 1 Cor. 3:15, "he
shall suffer loss," i.e., at the Judgment-Seat of Christ (see 1
Cor. 3:13 with 2 Cor. 5:10); 2 Cor. 7:9, "(that) ye might suffer
loss," RV (AV, "might receive damage"); though the Apostle did
regret the necessity of making them sorry by his letter, he
rejoiced that they were made sorry after a godly sort, and that
they thus suffered no spiritual loss, which they would have done
had their sorrow been otherwise than after a godly manner; in
Phil. 3:8, "I suffered the loss (of all things)," RV, i.e., of
all things which he formerly counted gain (especially those in
verses Phil. 3:5,6, to which the article before "all things"
points). See CAST, FORFEIT.

$$T0001707
\Loss\
<1,,2209,zemia>
akin to No. 2, above, is used in Acts 27:10, RV, "loss" (AV,
"damage"); Acts 27:21, AV and RV, "loss," of ship and cargo; in
Phil. 3:7,8 of the Apostle's estimate of the things which he
formerly valued, and of all things on account of "the excellency
of the knowledge of Christ Jesus."

<2,,580,apobole>
lit., "casting away" (apo, "away," ballo, "to cast"), is
translated "loss" in Acts 27:22; in Rom. 11:15, "casting away,"
of the temporary exclusion of the nation of Israel from its
position of Divine favor, involving the reconciling of the world
(i.e., the provision made through the Gospel, which brings the
world within the scope of reconciliation).

<3,,2275,hettema>
denotes "a defect, loss," Rom. 11:12, RV, "loss," AV,
"diminishing" (for the meaning of which in regard to Israel see
No. 2); 1 Cor. 6:7, RV, "defect" (AV, "fault"). See DEFECT.

        Note: For "suffer loss" see LOSE, No. 2.

$$T0001708
\Lot, Lots\
<A-1,Noun,2819,kleros>
denotes (a) an object used in casting or drawing lots, which
consisted of bits, or small tablets, of wood or stone (the
probable derivation is from klao, "to break"); these were
sometimes inscribed with the names of persons, and were put into
a receptacle or a garment ("a lap," Prov. 16:33), from which
they were cast, after being shaken together; he whose "lot"
first fell out was the one chosen. The method was employed in a
variety of circumstances, e.g., of dividing or assigning
property, Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24 (cp.,
e.g., Num. 26:55); of appointing to office, Acts 1:26 (cp.,
e.g., 1 Sam. 10:20); for other occurrences in the OT, see, e.g.,
Josh. 7:14 (the earliest instance in Scripture); Lev. 16:7-10;
Esth. 3:7; 9:24; (b) "what is obtained by lot, an allotted
portion," e.g., of the ministry allotted to the Apostles, Acts
1:17, RV, "portion," marg., "lot" (AV, "part"); in some mss.
ver. 25, AV, "part" (the RV follows those which have topos,
"place"); Acts 8:21; it is also used like kleronomia, "an
inheritance," in Acts 26:18, of what God has in grace assigned
to the sanctified; so Col. 1:12; in 1 Pet. 5:3 it is used of
those the spiritual care of, and charge over, whom is assigned
to elders, RV, "the charge allotted to you" (plural, lit., "the
charges"), AV, "(God's) heritage." From kleros the word "clergy"
is derived (a transposition in the application of the term). See
CHARGE, No. 4.

<B-1,Verb,2975,lanchano>
denotes (a) "to draw lots," John 19:24; (b) "to obtain by lot,
to obtain," Luke 1:9, "his lot was," lit., "he received by lot,"
i.e., by Divine appointment; Acts 1:17, of the portion
"allotted" by the Lord to His Apostles in their ministry (cp. A,
above); 2 Pet. 1:1, "that have obtained (a like precious
faith)," i.e., by its being "allotted" to them, not by acquiring
it for themselves, but by Divine grace (an act independent of
human control, as in the casting of "lots"). See OBTAIN.

        Note: For divide by lot see DIVIDE.

$$T0001709
\Loud\
<1,,3173,megas>
"great," is used, besides other meanings, of intensity, as,
e.g., of the force of a voice, e.g., Matt. 27:46,50; in the
following the RV has "great" for the AV, "loud," Rev. 5:2,12;
6:10; 7:2,10; 8:13; 10:3; 12:10; 14:7,9,15,18. See GREAT.

$$T0001710
\Love (Noun and Verb)\
<A-1,Verb,25,agapao>
and the corresponding noun agape (B, No. 1 below) present "the
characteristic word of Christianity, and since the Spirit of
revelation has used it to express ideas previously unknown,
inquiry into its use, whether in Greek literature or in the
Septuagint, throws but little light upon its distinctive meaning
in the NT. Cp., however, Lev. 19:18; Deut. 6:5.

        "Agape and agapao are used in the NT (a) to describe the
attitude of God toward His Son, John 17:26; the human race,
generally, John 3:16; Rom 5:8; and to such as believe on the
Lord Jesus Christ, particularly, John 14:21; (b) to convey His
will to His children concerning their attitude one toward
another, John 13:34, and toward all men, 1 Thess. 3:12; 1 Cor.
16:14; 2 Pet. 1:7; (c) to express the essential nature of God, 1
John 4:8.

        "Love can be known only from the actions it prompts.
God's love is seen in the gift of His Son, 1 John 4:9,10. But
obviously this is not the love of complacency, or affection,
that is, it was not drawn out by any excellency in its objects,
Rom. 5:8. It was an exercise of the Divine will in deliberate
choice, made without assignable cause save that which lies in
the nature of God Himself, Cp. Deut. 7:7,8.

        "Love had its perfect expression among men in the Lord
Jesus Christ, 2 Cor. 5:14; Eph. 2:4; 3:19; 5:2; Christian love
is the fruit of His Spirit in the Christian, Gal. 5:22.

        "Christian love has God for its primary object, and
expresses itself first of all in implicit obedience to His
commandments, John 14:15,21,23; 15:10; 1 John 2:5; 5:3; 2 John
1:6. Self-will, that is, self-pleasing, is the negation of love
to God.

        "Christian love, whether exercised toward the brethren,
or toward men generally, is not an impulse from the feelings, it
does not always run with the natural inclinations, nor does it
spend itself only upon those for whom some affinity is
discovered. Love seeks the welfare of all, Rom. 15:2, and works
no ill to any, 13:8-10; love seeks opportunity to do good to
'all men, and especially toward them that are of the household
of the faith,' Gal. 6:10. See further 1 Cor. 13 and Col.
3:12-14." * [* From Notes on Thessalonians, by Hogg and Vine, p.
105.]

        In respect of agapao as used of God, it expresses the
deep and constant "love" and interest of a perfect Being towards
entirely unworthy objects, producing and fostering a reverential
"love" in them towards the Giver, and a practical "love" towards
those who are partakers of the same, and a desire to help others
to seek the Giver. See BELOVED.

<A-2,Verb,5368,phileo>
is to be distinguished from agapao in this, that phileo more
nearly represents "tender affection." The two words are used for
the "love" of the Father for the Son, John 3:35 (No. 1); 5:20
(No. 2); for the believer, John 14:21 (No. 1); 16:27 (No. 2);
both, of Christ's "love" for a certain disciple, John 13:23 (No.
1); 20:2 (No. 2). Yet the distinction between the two verbs
remains, and they are never used indiscriminately in the same
passage; if each is used with reference to the same objects, as
just mentioned, each word retains its distinctive and essential
character.

        Phileo is never used in a command to men to "love" God;
it is, however, used as a warning in 1 Cor. 16;22; agapao is
used instead, e.g., Matt. 22:37; Luke 10:27; Rom. 8:28; 1 Cor.
8:3; 1 Pet. 1:8; 1 John 4:21. The distinction between the two
verbs finds a conspicuous instance in the narrative of John
21:15-17. The context itself indicates that agapao in the first
two questions suggests the "love" that values and esteems (cp.
Rev. 12:11). It is an unselfish "love," ready to serve. The use
of phileo in Peter's answers and the Lord's third question,
conveys the thought of cherishing the object above all else, of
manifesting an affection characterized by constancy, from the
motive of the highest veneration. See also Trench, Syn., xii.

        Again, to "love" (phileo) life, from an undue desire to
preserve it, forgetful of the real object of living, meets with
the Lord's reproof, John 12:25. On the contrary, to "love" life
(agapao) as used in 1 Pet. 3:10, is to consult the true
interests of living. Here the word phileo would be quite
inappropriate.

        Note: In Mark 12:38, AV, thelo, "to wish," is translated
"love" (RV, "desire").

<B-1,Noun,26,agape>
the significance of which has been pointed out in connection
with A, No. 1, is always rendered "love" in the RV where the AV
has "charity," a rendering nowhere used in the RV; in Rom.
14:15, where the AV has "charitably," the RV, adhering to the
translation of the noun, has "in love."

        Note: In the two statements in 1 John 4:8,16, "God is
love," both are used to enjoin the exercise of "love" on the
part of believers. While the former introduces a declaration of
the mode in which God's love has been manifested (1 John
4:9,10), the second introduces a statement of the identification
of believers with God in character, and the issue at the
Judgment Seat hereafter (1 John 4:17), an identification
represented ideally in the sentence "as He is, so are we in this
world."

<B-2,Noun,5363,philanthropia>
denotes, lit., "love for man" (phileo and anthropos, "man");
hence, "kindness," Acts 28:2; in Titus 3:4, "(His) love toward
man." Cp. the adverb philanthropos, "humanely, kindly," Acts
27:3. See KINDNESS.

        Note: For philarguria, "love of money," 1 Tim. 6:10, see
MONEY (love of). For philadelphia, see BROTHER, Note (1).

$$T0001711
\Love feasts\
<1,,26,agape>
is used in the plural in Jude 1:12, and in some mss. in 2 Pet.
2:13; RV marg., "many ancient authorities read 'deceivings,'"
(apatais); so the AV. These love feasts arose from the common
meals of the early churches (cp. 1 Cor. 11:21). They may have
had this origin in the private meals of Jewish households, with
the addition of the observance of the Lord's Supper. There were,
however, similar common meals among the pagan religious
brotherhoods. The evil dealt with at Corinth (l.c.) became
enhanced by the presence of immoral persons, who degraded the
feasts into wanton banquets, as mentioned in 2 Pet. and Jude. In
later times the agape became detached from the Lord's Supper.

$$T0001712
\Lovely\
<1,,4375,prosphiles>
"pleasing, agreeable, lovely" (pros, "toward," phileo, "to
love"), occurs in Phil. 4:8. In the Sept., Esth. 5:1 (3rd
sentence).

$$T0001713
\Lover\
* This is combined with other words, forming compound adjectives
as follows:

<1,,5377,philotheos>
"a lover of God," 2 Tim. 3:4.

<2,,5382,philoxenos>
"loving strangers" (xenia, "hospitality"), translated "a lover
of hospitality" in Titus 1:8, AV (RV, "given to h."); elsewhere,
in 1 Tim. 3:2; 1 Pet. 4:9. See HOSPITALITY.

<3,,5358,philagathos>
"loving that which is good" (agathos), Titus 1:8, "a lover of
good," RV.

        Note: The negative aphilagathos is found in 2 Tim. 3:3,
"no lovers of good."

<4,,5366,philarguros>
"loving money" (arguros, "silver"), translated "lovers of money"
in Luke 16:14; 2 Tim. 3:2, RV (AV, "covetous"). See COVETOUS.

<5,,5367,philautos>
"loving oneself," 2 Tim. 3:2, RV.

<6,,5369,philedonos>
"loving pleasure" (hedone, "pleasure"), 2 Tim. 3:4, "lovers of
pleasure."

        Note: For "loving warmly," Rom. 12:10, see AFFECTION, B,
No. 2. For aphilarguros, "no lover of money," 1 Tim. 3:3, RV,
and Heb. 13:5, RV, see COVETOUS.

$$T0001714
\Low (to bring, to make), Low (estate, degree)\
<A-1,Verb,5013,tapeinoo>
"to bring low, to humble," is translated "shall be brought low"
in Luke 3:5. See HUMBLE.

<B-1,Adjective,5011,tapeinos>
denotes "of low degree or estate," Rom. 12:16, "things that are
lowly," RV (AV, "men of low estate"). See BASE, DEGREE, ESTATE,
HUMBLE, LOWLY.

<C-1,Noun,5014,tapeinosis>
"abasement, humiliation, low estate," is translated "low estate"
in Luke 1:48; in Jas. 1:10, "that he is made low," lit., "in his
abasement." See HUMILIATION.

$$T0001715
\Lower (Adjective, and Verb, to make), Lowest\
<A-1,Adjective,2737,katoteros>
the comparative degree of kato, "beneath," is used in Eph. 4:9,
of Christ's descent into "the lower parts of the earth;" two of
the various interpretations of this phrase are (1) that the
earth is in view in contrast to heaven, (2) that the region is
that of hades, the Sheol of the OT. Inasmuch as the passage is
describing the effects not merely of the Incarnation but of the
death and resurrection of Christ, the second interpretation is
to be accepted; cp., e.g., Ps. 16:10; 63:9; where the Sept. has
the superlative; Ps. 139:15; Acts 2:31. Moreover, as Westcott
says, it is most unlikely that the phrase would be used to
describe the earth. The word mere (plural of meros), "parts,"
would have no force in such a meaning.

<A-2,Adjective,2078,eschatos>
"last, utmost, lowest," is rendered "lowest" in Luke 14:9,10, of
the "lowest" place at a meal. See LAST.

<B-1,Verb,1642,elattoo>
denotes "to make less" (elatton, "less"), and is used in the
Active Voice in Heb. 2:7, "Thou madest (Him) ... lower," and in
the Passive in Heb. 2:9, "was made ... lower," and John 3:30,
"(I must) decrease," (lit., "be made less").

$$T0001716
\Lower (Verb, to let down)\
* see LET DOWN, No. 2 (d)

$$T0001717
\Lowliness, Lowly\
<A-1,Noun,5012,tapeinophrosune>
"lowliness of mind, humbleness," is, translated "lowliness" or
"lowliness of mind" in Acts 20:19, RV; Eph. 4:2; Phil. 2:3. See
HUMBLENESS OF MIND.

<B-1,Adjective,5011,tapeinos>
"low, lowly:" see HUMBLE and LOW, B.

$$T0001718
\Lowring (to be)\
<1,,4768,stugnazo>
"to have a gloomy, somber appearance" (akin to stugnos, "somber,
gloomy," from a root stug---, "to hate;" cp. stugetos,
"hateful," Titus 3:3), is said of the human countenance, Mark
10:22, RV, "his countenance fell" (AV, "he was sad"); of the
sky, Matt. 16:3, "lowring." See COUNTENANCE, Note (3). In the
Sept., Ezek. 27:35; 28:19; 32:10.

$$T0001719
\Lucre (filthy)\
<A-1,Noun,2771,kerdos>
"gain" (cp. kerdaino, "to gain, get gain"), is translated "gain"
in Phil. 1:21; 3:7; "lucre" in Titus 1:11 (preceded by aischros,
"filthy"). See GAIN.

<B-1,Adjective,146,aischrokerdes>
denotes "greedy of base gains" (aischros, and A, as above), 1
Tim. 3:8, "greedy of filthy lucre;" so the RV in Titus 1:7, AV,
"(given to) filthy lucre." In some mss. 1 Tim 3:3.

<B-2,Adjective,147,aischrokerdos>
denotes "from eagerness for base gain," 1 Pet. 5:2, "for filthy
lucre."

$$T0001720
\Lukewarm\
<1,,5513,chliaros>
"tepid, warm" (akin to chlio, "to become warm," not found in the
NT or Sept.), is used metaphorically in Rev. 3:16, of the state
of the Laodicean church, which afforded no refreshment to the
Lord, such as is ministered naturally by either cold or hot
water.

$$T0001721
\Lump\
<1,,5445,phurama>
denotes "that which is mixed or kneaded" (phurao, "to mix");
hence, "a lump," either of dough, Rom. 11:16 (cp. Num. 15:21); 1
Cor. 5:6,7; Gal. 5:9 (see under LEAVEN); of potter's clay, Rom.
9:21.

$$T0001722
\Lunatic\
* For LUNATIC see EPILEPTIC

$$T0001723
\Lust (Noun and Verb)\
<A-1,Noun,1939,epithumia>
denotes "strong desire" of any kind, the various kinds being
frequently specified by some adjective (see below). The word is
used of a good desire only in Luke 22:15; Phil. 1:23; 1 Thess.
2:17. Everywhere else it has a bad sense. In Rom. 6:12 the
injunction against letting sin reign in our mortal body to obey
the "lust" thereof, refers to those evil desires which are ready
to express themselves in bodily activity. They are equally the
"lusts" of the flesh, Rom. 13:14; Gal. 5:16,24; Eph. 2:3; 2 Pet.
2:18; 1 John 2:16, a phrase which describes the emotions of the
soul, the natural tendency towards things evil. Such "lusts" are
not necessarily base and immoral, they may be refined in
character, but are evil if inconsistent with the will of God.

        Other descriptions besides those already mentioned are:
"of the mind," Eph. 2:3; "evil (desire)," Col. 3:5; "the passion
of," 1 Thess. 4:5, RV; "foolish and hurtful," 1 Tim. 6:9;
"youthful," 2 Tim. 2:22; "divers," 2 Tim. 3:6; Titus 3:3; "their
own," 2 Tim. 4:3; 2 Pet. 3:3; Jude 1:16; "worldly," Titus 2:12;
"his own," Jas. 1:14; "your former," 1 Pet. 1:14, RV; "fleshly,"
1 Pet. 2:11; "of men," 1 Pet. 4:2; "of defilement," 2 Pet. 2:10;
"of the eyes," 1 John 2:16; of the world ("thereof"), 1 John
2:17; "their own ungodly," Jude 1:18. In Rev. 18:14 "(the
fruits) which thy soul lusted after" is, lit., "of thy soul's
lust." See DESIRE, A, No. 1 (where associated words are noted).

<A-2,Noun,3715,orexis>
lit., "a reaching" or "stretching after" (akin to oregomai, "to
stretch oneself out, reach after"), a general term for every
kind of desire, is used in Rom. 1:27, "lust."

<A-3,Noun,2237,hedone>
"pleasure," is translated "lusts," in the AV of Jas. 4:1,3 (RV,
"pleasure"). See PLEASURE.

        Note: In 1 Thess. 4:5, AV, pathos, "passion" (RV,
"passion"), is translated "lust," which is the better rendering
of the next word epithumia, rendered "concupiscence." Pathos is
described by Trench as "the diseased condition out of which
epithumia springs." In 1 Cor. 12:6: epithumetes, a luster after,
is rendered "to lust."

<B-1,Verb,1937,epithumeo>
akin to A, No. 1, has the same twofold meaning as the noun,
namely (a) "to desire," used of the Holy Spirit against the
flesh, Gal. 5:17 (see below); of the Lord Jesus, Luke 22:15, "I
have desired;" of the holy angels, 1 Pet. 1:12; of good men, for
good things, Matt. 13:17; 1 Tim. 3:1; Heb. 6:11; of men, for
things without moral quality, Luke 15:16; 16:21; 17:22; Rev.
9:6; (b) of "evil desires," in respect of which it is translated
"to lust" in Matt. 5:28; 1 Cor. 10:6; Gal. 5:17 (1st part; see
below); Jas. 4:2; to covet, Acts 20:23; Rom. 7:7; 13:9. See
COVET, DESIRE, B, No. 2.

        Notes: (1) In Gal. 5:17, in the statement, "the flesh
lusteth against the Spirit, and the Spirit against the flesh,"
the Holy Spirit is intended, as in the preceding verse. To walk
by the Spirit involves the opposition here referred to. The verb
"lusteth" is not repeated in the second part of the statement,
but must in some way be supplied. Since in modern English the
word "lust" is used exclusively in a bad sense, it is unsuitable
as a translation of epithumeo, where the word is used in a good
sense. As the rendering "desire" is used of the Lord Jesus (as
mentioned above), it may be best so understood here in respect
of the Holy Spirit.

        (2) In James 4:5 the RV translates correctly in giving
two questions, each of a rhetorical character, asked by way of
remonstrance. The first draws attention to the fact that it is
impossible for the Scripture to speak in vain; the second to the
impossibility that the Holy Spirit, whom God has caused to dwell
in the believer, should "long (unto envying)," epipotheo (AV,
"lust"). Here again, not the human spirit is in view, but the
Spirit of God; cp. 1 Cor. 6:19. See LONG.

$$T0001724
\Lying (Falsehood)\
* For LYING (falsehood) see LIE

$$T0001725
\Lying (in wait)\
* For LYING (in wait) see LIE IN WAIT

$$T0001726
\Mad, Madness\
<A-1,Verb,3105,mainomai>
"to rage, be mad," is translated by the verb "to be mad" in John
10:20; Acts 12:15; 26:24, 25; 1 Cor. 14:23; see BESIDE ONESELF,
No. 2.

<A-2,Verb,1693,emmainomai>
an intensive form of No. 1, prefixed by en, "in," implying
"fierce rage, to be furious against;" it is rendered "being
exceedingly mad" in Acts 26:11 (cp. Acts 9:1).

<B-1,Noun,3130,mania>
akin to A, and transliterated into English, denotes "frenzy,
madness," Acts 26:24 "(thy much learning doth turn thee to)
madness," RV; AV, "(doth make thee) mad."

<B-2,Noun,454,anoia>
lit., "without understanding" (a, negative, nous, "mind,
understanding"), denotes "folly," 2 Tim. 3:9, and this finding
its expression in violent rage, Luke 6:11. See FOLLY.

<B-3,Noun,3913,paraphronia>
"madness" (from para, "contrary to," and phren, "the mind"), is
used in 2 Pet. 2:16. Cp. paraphroneo, 2 Cor. 11:23, "I speak
like one distraught."

$$T0001727
\Made (be)\
<A-1,Verb,1096,ginomai>
"to become," is sometimes translated by the Passive Voice of the
verb to make, e.g., Matt. 9:16; John 1:3 (three times),10; 8:33;
Rom. 11:9; 1 Cor. 1:30; 3:13; 4:9,13; Eph. 2:13; 3:7; Phil. 2:7
(but RV marg., "becoming"); Col. 1:23,25; Heb. 5:5; 6:4;
7:12,16,21,26; 11:3; Jas. 3:9; 1 Pet. 2:7. In many places the RV
translates otherwise, and chiefly by the verb to become, e.g.,
Matt. 25:6, "there is;" Matt. 27:24, "was arising;" John 1:14,
"became;" John 2:9, "become;" Rom. 1:3, "born;" Rom. 2:25, "is
become;" Rom. 10:20, "became;" Gal. 3:13, "having become;" Gal.
4:4, "born" (twice); Heb. 3:14, "are become;" Heb. 7:22. "hath
... become."

<A-2,Verb,2749,keimai>
"to lie," is sometimes used as the Passive Voice of tithemi, "to
put;" it is translated "is (not) made" in 1 Tim. 1:9, of the
Law, where a suitable rendering would be "is (not) enacted."

        Notes: (1) In 2 Pet. 2:12, AV, the verb genao, "to
beget," in the Passive Voice, to be born, is translated "made"
(RV, "born"). (2) In Luke 3:5, AV (3rd statement), the future
tense of eimi, "to be," is translated "shall be made" (RV,
"shall become"); in the next sentence there is nothing in the
original representing "shall be made." (3) In Acts 16:13, AV,
the infinitive mood of eimi, "to be," is translated "to be made"
(of prayer), RV, "there was (a place of prayer)." (4) For the
translation of words in which the Eng. "made" forms a part of
another verb, see under those words, e.g., CONFESSION, KNOWN,
LIKE, LOW, PAYMENT, RICH, SUBJECT.

<B-1,Noun,4161,poiema>
whence Eng., "poem," denotes "that which is made" (from poieo,
"to do, make"), Rom. 1:20, "the things that are made;" Eph.
2:10, "(His) workmanship."

$$T0001728
\Magistrate\
<1,,4755,strategos>
besides its application to "the captain of the Temple" (see
CAPTAIN), denotes "a magistrate or governor," Acts
16:20,22,35,36,38. These were, in Latin terminology, the
duumviri or praetores, so called in towns which were Roman
colonies. They were attended by lictors or "sergeants," who
executed their orders. In the circumstances of Acts 16 they
exceeded their powers, in giving orders for Roman citizens to be
scourged; hence they became suppliants. See CAPTAIN.

<2,,758,archon>
"a ruler," denotes, in Luke 12:58, "a local authority, a
magistrate," acting in the capacity of one who received
complaints, and possessing higher authority than the judge, to
whom the "magistrate" remits the case. See CHIEF, PRINCE, RULER.

        Notes: (1) In Luke 12:11, AV, arche, "a beginning, rule,
principality," is translated "magistrates;" the word, however,
denotes "rulers" in general: hence the RV, "rulers." (2) For the
AV of Titus 3:1, "to obey magistrates," see OBEY, B, No. 3.

$$T0001729
\Magnificence\
<1,,3168,megaleiotes>
denotes "splendor, magnificence" (from megaleios, "magnificent,"
might," Acts 2:11, megas, "great"), translated "magnificence" in
Acts 19:27, of the splendor of the goddess Diana. In Luke 9:43,
RV (AV, "mighty power"); in 2 Pet. 1:16, "majesty." In the
papyri writings it is frequent as a ceremonial title.

$$T0001730
\Magnify\
<1,,3170,megaluno>
"to make great" (megas), is translated "to magnify" in Luke
1:46; in Luke 1:58, RV, "had magnified (His mercy)," AV, "had
shewed great (mercy);" Acts 5:13; 10:46; 19:17; 2 Cor. 10:15, RV
(AV, "we shall be enlarged"), i.e., by their faith in its
practical effect he will be so assisted as to enlarge the scope
of his Gospel ministry and carry its message to regions beyond
them; in Phil. 1:20, of the "magnifying" of Christ by him in his
body, i.e., in all his activities and ways. In Matt. 23:5, it
signifies "to enlarge." See ENLARGE.

        Note: In Rom. 11:13, AV, the verb doxazo, "to glorify,"
is translated "I magnify (my office)," RV, "I glorify (my
ministry)." See GLORIFY.

$$T0001731
\Maid, Maiden, Maidservant\
<1,,3816,pais>
"a child," denotes "a maid" or "maiden" in Luke 8:51,54, RV,
"maiden" in both places. See CHILD, MANSERVANT, SERVANT, SON,
YOUNG MAN.

<2,,3814,paidiske>
a diminutive of No. 1, is translated "maid," "maid," in the AV
and RV in Mark 14:66,69; Luke 22:56; in the RV (AV, "damsel"),
in Matt. 26:69; John 18:17; Acts 12:13; 16:16; in Luke 12:45,
"maidservants" (AV "maidens"); in Gal. 4:22,23,30,31, RV,
"handmaid" (AV, "bondmaid" or "bondwoman"). See BONDMAID,
DAMSEL.

<3,,2877,korasion>
a colloquial, familiar term, is translated "maid" in Matt.
9:24,25, AV (RV, "damsel"). See DAMSEL, No. 1.

$$T0001732
\Maimed\
<1,,376,anapero, or anapeiros>
"crippled, maimed" (from ana, "up," and peros, "disabled in a
limb"), is found in Luke 14:13,21.

<2,,2948,kullos>
denotes "crooked, crippled" (akin to kulio, "to roll"); in Matt.
15:30,31, translated "maimed;" so in Matt. 18:8, AV (RV,
"halt"); Mark 9:43 (AV and RV). See HALT.

$$T0001733
\Mainsail\
* For MAINSAIL see FORSAIL

$$T0001734
\Maintain\
<1,,4291,proistemi>
"to preside, rule," also means "to maintain," Titus 3:8,14, "to
maintain (good works)," RV marg., "profess honest occupations"
(AV, marg. ... "trades"). The usage of the phrase kala erga
(good works) in the Pastoral Epistles is decisive for the
rendering "good works," here. See OVER (to be), RULE.

$$T0001735
\Majesty\
<1,,3168,megaleiotes>
see MAGNIFICENCE.

<2,,3172,megalosune>
from megas, "great," denotes "greatness, majesty;" it is used of
God the Father, signifying His greatness and dignity, in Heb.
1:3, "the Majesty (on high)," and Heb. 8:1, "the Majesty (in the
Heavens);" and in an ascription of praise acknowledging the
attributes of God in Jude 1:25.

$$T0001736
\Make\
<1,,4160,poieo>
"to do, to make," is used in the latter sense (a) of
constructing or producing anything, of the creative acts of God,
e.g., Matt. 19:4 (2nd part); Acts 17:24; of the acts of human
beings, e.g., Matt. 17:4; Acts 9:39; (b) with nouns denoting a
state or condition, to be the author of, to cause, e.g., peace,
Eph. 2:15; Jas. 3:18; stumbling blocks, Rom. 16:17; (c) with
nouns involving the idea of action (or of something accomplished
by action), so as to express the idea of the verb more forcibly
(the Middle Voice is commonly used in this respect, suggesting
the action as being of special interest to the doer); for the
Active Voice see, e.g., Mark 2:23, of "making" one's way, where
the idea is not that the disciples "made" a path through the
standing corn, but simply that they went, the phrase being
equivalent to going, "(they began) as they went (to pluck the
ears);" other instances of the Active are Rev. 13:13,14; 16:14;
19:20; for the Middle Voice (the dynamic or subjective Middle),
see, e.g., John 14:23, "will make our abode;" in Acts 20:24,
"none of these things move me," lit., "I make account of none of
these things;" Acts 25:17, "I made no delay," RV; Rom. 15:26;
Eph. 4:16; Heb. 1:2; 2 Pet. 1:10; (d) to "make" ready or
prepare, e.g., a dinner, Luke 14:12; a supper, John 12:2; (e) to
acquire, provide a thing for oneself, Matt. 25:16; Luke 19:18;
(f) to render or "make" one or oneself anything, or cause a
person or thing to become something, e.g., Matt. 4:19; 12:16,
"make (Him known);" John 5:11,15, to "make" whole; John 16:2,
lit., "they shall make (you put out of the synagogue);" Eph.
2:14; Heb. 1:7; to change one thing into another, Matt. 21:13;
John 2:16; 4:46; 1 Cor. 6:15; (g) to constitute one anything,
e.g., Acts 2:36; (h) to declare one or oneself anything, John
5:18, "making (Himself equal with God);" John 8:53; 10:33;
19:7,12; 1 John 1:10; 5:10; (i) to "make" one do a thing, e.g.,
Luke 5:34; John 6:10; Rev. 3:9. See DO, No. 1, and other
renderings there.

<2,,5087,tithemi>
"to put," is used in the same way as No. 1 (f), Matt. 22:44;
Mark 12:36; Luke 20:43; Acts 2:35; 1 Cor. 9:18 (of making the
Gospel without charge); Heb. 1:13; 10:13; 2 Pet. 2:6; as No. 1
(g), Acts 20:28; Rom. 4:17. See APPOINT, No. 3.

<3,,1303,diatithemi>
"to covenant," is rendered "I will make" (the noun diatheke, "a
covenant," being expressed additionally), in the Middle Voice,
in Acts 3:25; Heb. 8:10; 10:16, lit., "I will covenant" (see RV,
marg.). See APPOINT, No. 4.

<4,,2525,kathistemi>
"to set down, set in order, appoint," is used in the same way as
No. 1 (g) in Acts 7:10,27,35; Heb. 7:28, AV (RV, "appointeth");
as No. 1 (f) in Rom. 5:19 (twice). See APPOINT, No. 2.

<5,,4921,sunistemi>
"to commend, prove, establish," is used in Gal. 2:18, much as in
No. 1 (g), "I make myself (a transgressor)," i.e., "I constitute
(or prove) myself, etc." See APPROVE, No. 2.

<6,,1325,didomi>
"to give," is used in 2 Thess. 3:9 in much the same sense as No.
1 (g), "to make (ourselves an ensample)"; in Rev. 3:9 (1st
part), RV, "I will give," the sense is virtually the same as
poieo in the 2nd part of the verse, see No. 1 (i). See GIVE.

<7,,2005,epiteleo>
"to complete," is translated "to make" in Heb. 8:5 (1st part),
RV marg., "complete" [in the 2nd part No. 1 is used in sense
(a)]. See ACCOMPLISH.

<8,,4931,sunteleo>
"to end, fulfil," is translated "I will make" in Heb. 8:8, said
of the New Covenant. See END.

<9,,1510,eimi>
"to be," is translated "make" in Mark 12:42, lit., "which is (a
farthing)."

<10,,4364,prospoieo>
primarily, "to claim," is used in the Middle Voice with the
meaning "to make as if," in Luke 24:28, of the Lord's action
regarding the two on the way to Emmaus. In the Sept., 1 Sam.
21:13; Job 19:14.

<11,,2722,katecho>
"to hold fast" (kata, "down," intensive, echo, "to hold"), is
used of "making" for a place, in Acts 27:40, RV, "they made for"
(AV, "they made toward"). See HOLD.

<12,,4294,prokatartizo>
"to render fit ('fitted'; artos, 'a joint') beforehand," is used
in 2 Cor. 9:5, "to make up beforehand."

        Notes: (1) In Heb. 9:2, AV, kataskeuazo, "to prepare,"
is translated "made" (RV, "prepared"). (2) In Eph. 2:15, AV,
ktizo, "to create," is translated "make" (RV, "create"). (3) In
Acts 26:16, AV, procheirizo, "to determine, choose," is
translated "make" (RV, "appoint"). (4) In Gal. 3:16, AV, ero,
"to speak," is translated "were ... made" (RV, "were ...
spoken"). (5) In Luke 14:31, AV, sumballo, "to meet with," in
hostile sense, is rendered in combination with the phrase eis
polemon, "in war," "to make war"; RV, "to encounter (in war)."
(6) In Rom. 14:19 "the things which make for peace" is, lit.,
"the things of peace." (7) In Acts 22:1 the verb "I make"
represents no word in the original, lit., "hear now my defense
unto you." (8) The Eng. verb "to make" forms with many other
verbs a rendering of single Greek verbs which are given under
the respective headings. (9) For "made," Luke 19:16, RV, see
GAIN, Note (1).

$$T0001737
\Maker\
<1,,1217,demiourgos>
lit., "one who works for the people" (from demos, "people,"
ergon, "work;" an ancient inscription speaks of the magistrates
of Tarsus as demiourgoi: the word was formerly used thus
regarding several towns in Greece; it is also found used of an
artist), came to denote, in general usage, a builder or "maker,"
and is used of God as the "Maker" of the heavenly city, Heb.
11:10. In that passage the first word of the two, technites,
denotes "an architect, designer," the second, demiourgos, is the
actual Framer; the city is the archetype of the earthly one
which God chose for His earthly people. Cp. ktistes, "creator."

$$T0001738
\Male\
<1,,730,arsen | arren>
is translated "men" in Rom. 1:27 (three times); "man child" in
Rev. 12:5 (ver. 13 in some mss.); "male" in Matt. 19:4; Mark
10:6; Luke 2:23; Gal. 3:28, "(there can be no) male (and
female)," RV, i.e., sex distinction does not obtain in Christ;
sex is no barrier either to salvation or the development of
Christian graces. See MAN.

$$T0001739
\Malefactor\
<1,,2557,kakourgos>
an adjective, lit., "evil-working" (kakos, "evil," ergon,
"work"), is used as a noun, translated "malefactor(-s)" in Luke
23:32,33,39, and in the RV in 2 Tim. 2:9 (AV, "evil doer"). See
EVIL, B, Note (1). In the Sept., Prov. 21:15.

<2,,2555,kakopois>
an adjective, lit., "doing evil," is used in 1 Pet. 2:12,14;
3:16 (in some mss.); 4:15. See EVIL, B, No. 5.

$$T0001740
\Malice, Maliciousness, Malicious\
<1,,2549,kakia>
"badness in quality" (the opposite of arete, "excellence"), "the
vicious character generally" (Lightfoot), is translated "malice"
in 1 Cor. 5:8; 14:20; Eph. 4:31; Col. 3:8; Titus 3:3; 1 Pet.
2:1, AV (RV, "wickedness;" marg., "malice"); "maliciousness" in
Rom. 1:29; in 1 Pet. 2:16, AV (RV, "wickedness;" marg.,
"malice"). Elsewhere, Matt. 6:34; Acts 8:22; Jas. 1:21 (RV
marg., "malice"). See EVIL, B, No. 1.

        Note: In 2 John 1:10, AV, poneros, "evil, wicked" (see
EVIL, A. No. 2) is translated "malicious" (RV, "wicked").

$$T0001741
\Malignity\
<1,,2550,kakoetheia>
lit., "bad manner or character" (kakos, "bad," ethos, "manner"),
hence, "an evil disposition" that tends to put the worst
construction on everything, "malice, malevolence, craftiness,"
occurs in Rom. 1:29, as the accompaniment of dolos, "guile."

$$T0001742
\Mammon\
<1,,3126,mamonas>
a common Aramaic word for "riches," akin to a Hebrew word
signifying "to be firm, steadfast" (whence "Amen"), hence, "that
which is to be trusted;" Gesenius regards it as derived from a
Heb. word signifying "treasure" (Gen. 43:23); it is personified
in Matt. 6:24; Luke 16:9,11,13.

$$T0001743
\Man (see also Men)\
<1,,444,anthropos>
is used (a) generally, of "a human being, male or female,"
without reference to sex or nationality, e.g., Matt. 4:4; 12:35;
John 2:25; (b) in distinction from God, e.g., Matt. 19:6; John
10:33; Gal. 1:11; Col. 3:23; (c) in distinction from animals,
etc., e.g., Luke 5:10; (d) sometimes, in the plural, of "men and
women," people, e.g., Matt. 5:13,16; in Mark 11:2; 1 Tim. 6:16,
lit., "no one of men;" (e) in some instances with a suggestion
of human frailty and imperfection, e.g., 1 Cor. 2:5; Acts 14:15
(2nd part); (f) in the phrase translated "after man," "after the
manner of men," "as a man" (AV), lit. "according to (kata) man,"
is used only by the Apostle Paul, of "(1) the practices of
fallen humanity, 1 Cor. 3:3; (2) anything of human origin, Gal.
1:11; (3) the laws that govern the administration of justice
among men, Rom. 3:5; (4) the standard generally accepted among
men, Gal. 3:15; (5) an illustration not drawn from Scripture, 1
Cor. 9:8; (6) probably = 'to use a figurative expression' (see
AV, marg.), i.e., to speak evil of men with whom he had
contended at Ephesus as 'beasts' (cp. 1 Cor. 4:6), 1 Cor. 15:32;
Lightfoot prefers 'from worldly motives'; but the other
interpretation, No. (4), seems to make better sense. See also
Rom. 6:19, where, however, the Greek is slightly different,
anthropinos, 'pertaining to mankind;'" the meaning is as Nos.
(5) and (6). * [* From Notes on Galatians, by Hogg and Vine, p.
139.]

        (g) in the phrase "the inward man," the regenerate
person's spiritual nature personified, the inner self of the
believer, Rom. 7:22, as approving of the law of God; in Eph.
3:16, as the sphere of the renewing power of the Holy Spirit; in
2 Cor. 4:16 (where anthropos is not repeated), in contrast to
"the outward man," the physical frame, the "man" as congnizable
by the senses; the "inward" man is identical with "the hidden
man of the heart," 1 Pet. 3:4.

        (h) in the expressions "the old man," "the new man,"
which are confined to Paul's Epistles, the former standing for
the unregenerate nature personified as the former self of a
believer, which, haveing been crucified with Christ, Rom. 6:6,
is to be apprehended practically as such, and to be "put off,"
Eph. 4:22; Col. 3:9, being the source and seat of sin; the
latter, "the new man," standing for the new nature personified
as the believer's regenerate self, a nature "created in
righteousness and holiness of truth," Eph. 4:24, and having been
"put on" at regeneration, Col. 3:10; being "renewed after the
image of Him that created him," it is to be "put on" in pratical
apprehension of these facts.

        (i) often joined with another noun, e.g., Matt. 11:19,
lit., "a man, a glutton;" Matt. 13:52, lit., "a man, a
householder;" Matt. 18:23, "a certain king," lit., "a man, a
king."

        (j) as equivalent simply to "a person," or "one,"
whether "man" or woman, e.g., Acts 19:16; Rom. 3:28; Gal. 2:16;
Jas. 1:19; 2:24; 3:8 (like the pronoun tis, "someone;" tis is
rendered "man" in Matt. 8:28); or, again (as tis sometimes
signifies), "a man," e.g., Matt. 17:14; Luke 13:19.

        (k) definitely, with the article, of some particular
person, Matt. 12:13; Mark 3:3,5; or with the demonstrative
pronoun and the article, e.g., Matt. 12:45; Luke 14:30. For the
phrase "the Son of man" see SON OF MAN. For "the man of sin," 2
Thess. 2:3, see INIQUITY, No. 1.

        (l) in the phrase "the man of God," 2 Tim. 3:17, not
used as an official designation, nor denoting a special class of
believers, it specifies what every believer should be, namely, a
person whose life and conduct represent the mind of God and
fulfill His will; so in 1 Tim 6:11, "O man of God." Some regard
this in the OT sense as of a prophet acting in a distinctive
character, possessed of Divine authority; but the context is of
such a general character as to confirm the more extended
designation here.

        Notes: (1) In Gal. 3:28, the RV adds the italicized word
"man" ("ye all are one man in Christ Jesus"), in accordance with
Eph. 2:15, which speaks of Jew and Gentile as becoming "one new
man" in Christ. The figure is closely analogous to that of "the
body." In these two passages "one" is masculine, i.e., "one
person;" in John 10:30; 11:52; 17:21,22,23, "one" is neuter,
"one thing," as in 1 Cor. 3:8; 11:5. The first two, in Gal. 3
and Eph. 2, express vital union, present and eternal; in John 17
the union is moral, a process in course of accomplishment. (2)
For philanthropia, Titus 3:4, "(His) love toward man," see KIND,
C, No. 2. (3) In Rev. 9:20, the RV translates the genitive
plural of anthropos with the article, "mankind" (AV, "the men");
it might have been rendered "(the rest) of men."

<2,,435,aner>
is never used of the female sex; it stands (a) in distinction
from a woman, Acts 8:12; 1 Tim. 2:12; as a husband, Matt. 1:16;
John 4:16; Rom. 7:2; Titus 1:6; (b) as distinct from a boy or
infant, 1 Cor. 13:11; metaphorically in Eph. 4:13; (c) in
conjunction with an adjective or noun, e.g., Luke 5:8, lit., "a
man, a sinner;" Luke 24:19, lit., "a man, a prophet;" often in
terms of address, e.g., Acts 1:16; 13:15,26; 15:7,13, lit.,
"men, brethren;" with gentilic or local names (virtually a title
of honor), e.g., Acts 2:14; 22:3, lit., "Judean men," "a Judean
man;" Acts 3:12; 5:35, lit., "Israelite men;" Acts 17:22
"Athenian men;" Acts 19:35, lit., "Ephesian men;" in Acts 14:15
it is used in addressing a company of "men," without any
descriptive term. In this verse, however, the distinction
between aner and anthropos (2nd part) is noticeable; the use of
the latter comes under No. 1 (e); (d) in general, "a man, a male
person" (used like the pronoun tis, No. 3), "a man" (i.e., a
certain "man"), e.g., Luke 8:41; in the plural, Acts 6:11.

<3,,5100,tis>
"some one, a certain one," is rendered "a man," "a certain man,"
e.g., in Matt. 22:24; Mark 8:4, AV (RV, "one"); Mark 12:19; John
3:3,5; 6:50; 14:23; 15:6,13; Acts 13:41, AV (RV, "one"); 1 Cor.
4:2; 1 Tim. 1:8; 2 Tim. 2:5,21; Jas. 2:14,18; 1 Pet. 2:19; 1
John 4:20.

<4,,730,arren | arsen>
see MALE.

<5,,5046,teleios>
perfect, is translated "men" in 1 Cor. 14:20, RV marg., "of full
age," AV marg., "perfect, or, of a ripe age." See PERFECT.

        Note: In many cases the word "man" is combined with an
adjective to translate one word in the original. These will be
found under various other headings.

$$T0001744
\Man-child\
* For MAN-CHILD see MALE

$$T0001745
\Man's, of Man, Mankind (see also Men)\
<1,,442,anthropinos>
"human, belonging to man" (from anthropos, see MAN, No. 1), is
used (a) of man's wisdom, in 1 Cor. 2:13 (some mss. have it in
ver. 4, where indeed it is implied; see, however, the RV); (b)
of "man's judgement," 1 Cor. 4:3 (marg., "day:" see DAY); (c) of
"mankind," Jas. 3:7, lit., "the human nature," RV marg. (AV
marg., "nature of man"); (d) of human ordinance, 1 Pet. 2:13;
Moulton and Milligan show from the papyri how strongly
antithetic to the Divine the use of the word is in this respect;
(e) of temptation, 1 Cor. 10:13, RV, "such as man can bear" (AV,
"such as is common to man"), i.e., such as must and does come to
"men;" (f) of "men's" hands, Acts 17:25; (g) in the phrase
"after the manner of men," Rom. 6:19.

        Notes: (1) In Luke 16:12, AV, allotrios, "belonging to
another" (allos, "another"), here used as a pronoun, is
translated "another man's" (RV, "another's"); so, as an
adjective, in Rom. 14:4; 15:20; 2 Cor. 10:15,16 (in this last
the RV omits "man"). (2) In Acts 27:22 there is no word
representing "man's;" the RV has "of life." (3) In Rom. 5:17,
the RV rightly has "the trespass of the one," for AV, "one man's
offense."

$$T0001746
\Manger\
<1,,5336,phatne>
"a manger," Luke 2:7,12,16, also denotes "a stall," 13:15. So in
the Sept., the word denoted not only a "manger" but, by
metonymy, the stall or crib (Prov. 14:4) containing the
"manger."

$$T0001747
\Manifest (Adjective and Verb)\
<A-1,Adjective,1717,emphanes>
manifest (akin to emphaino, "to show in, to exhibit;" en, "in,"
phaino, "to cause to shine"), is used (a) literally in Acts
10:40, RV "(gave Him to be made) manifest;" (b) metaphorically
in Rom. 10:20, "(I was made) manifest." See OPENLY. Cp. B, No.
2.

<A-2,Adjective,5318,phaneros>
"open to sight, visible, manifest" (the root phan---, signifying
"shining," exists also in No. 1), is translated "manifest" in
Luke 8:17; Acts 4:16; 7:13, RV (AV, "known"); Rom. 1:19; 1 Cor.
3:13; 11:19; 14:25; Gal. 5:19; Phil. 1:13; 1 Tim. 4:15 (AV,
"appear"); 1 John 3:10. See APPEAR, B, Note (2), KNOW, B, No. 2,
OPENLY, OUTWARDLY.

<A-3,Adjective,852,aphanes>
denotes "unseen, hidden," Heb. 4:13, "not manifest" (a,
negative, and phaino). In the Sept., Neh. 4:8; Job 24:20.

        Notes: (1) In 1 Cor. 15:27, AV delos, "evident," is
translated "manifest" (RV, "evident"). (2) So with ekdelos, 2
Tim. 3:9, an intensive form of delos, signifying "quite
evident." (3) In 1 Tim. 5:25, AV, prodelos, "evident beforehand,
clearly evident," is translated "manifest beforehand" (RV,
"evident"); see EVIDENT. (4) For "manifest token," see TOKEN.

<B-1,Verb,5319,phaneroo>
"to make visible, clear, manifest," known (akin to A, No. 2), is
used especially in the writings of the Apostles John and Paul),
occurring 9 times in the Gospel, 9 times in 1 John, 2 in Rev.;
in the Pauline Epistles (including Heb.) 24 times; in the other
Gospels, only in Mark, 3 times; elsewhere in 1 Pet. 1:20; 5:4.
The true meaning is "to uncover, lay bare, reveal." The
following are variations in the rendering, which should be
noted: Mark 16:12,14 (RV, "was manifested," AV, "appeared");
John 21:1 (RV, "manifested," AV, "shewed;" cp. John 21:14); Rom.
1:19 (RV, "manifested," AV, "hath shewed"); 2 Cor. 3:3 (RV,
"being made manifest," AV, "are manifestly declared"); 2 Cor.
5:10; 7:12; Rev. 3:18 (RV, "be made manifest," AV, "appear"); 2
Cor. 11:6 (RV, "we have made it manifest," AV, "we have been
throughly made manifest"); Col. 1:26 (RV, "hath it been
manifested," AV, "is made manifest"); 3:4 (RV, "be manifested,"
AV, "appear;" so 1 Pet. 5:4); 1 Tim. 3:16 (RV, "was manifested,"
AV, "was manifest"); 2 Tim. 1:10 (RV, "hath ... been
manifested," AV, "is ... made manifest;" cp. Rom. 16:26; 2 Cor.
4:10,11; 1 Pet. 1:20); Heb. 9:26 (RV, "hath He been manifested,"
AV, "hath He appeared"); 1 John 2:28; 3:2 (RV, "is ... made
manifest," AV, "doth appear"). See APPEAR, A. No. 4.

<B-2,Verb,1718,emphanizo>
akin to A, No. 1, is translated "to manifest, make manifest," in
John 14:21,22; Heb. 11:14, RV; see APPEAR, A, No. 5.

        Note: For the adverb phaneros, "manifestly," see
EVIDENTLY, OPENLY.

$$T0001748
\Manifestation\
<1,,5321,phanerosis>
"a manifestation" (akin to phaneros and phaneroo; see MANIFEST),
occurs in 1 Cor. 12:7; 2 Cor. 4:2.

        Note: In Rom. 8:19, AV, apokalupsis, "an uncovering,
laying bare, revealing, revelation," is translated
"manifestation" (RV, "revealing"). See REVELATION.

$$T0001749
\Manifold\
<1,,4164,poikilos>
"varied," is translated "manifold" in 1 Pet. 1:6; 4:10; Jas.
1:2, RV (AV, "divers"). See DIVERS, A, No. 2.

<2,,4182,polupoikilos>
"much varied" (polus, "much," and No. 1), is said of the wisdom
of God, in Eph. 3:10.

<3,,4179,pollaplasion>
"many times more" (from polus, "much"), occurs in Luke 18:30,
"manifold more," and in many ancient authorities in Matt. 19:29
(RV, marg.; some editions in text); AV and RV text, "a
hundredfold," translating hekatontaplasiona.