Bible Heaven/Bible Heaven.iso/vines/t0003400

Text File | 1994-07-31 | 51KB | 1,108 lines

$$T0003400
\Worthy, Worthily\
<A-1,Adjective,514,axios>
"of weight, worth, worthy," is said of persons and their deeds:
(a) in a good sense, e.g., Matt. 10:10,11,13 (twice),37
(twice),38; 22:8; Luke 7:4; 10:7; 15:19,21; John 1:27; Acts
13:25; 1 Tim. 5:18; 6:1; Heb. 11:38; Rev. 3:4; 4:11; 5:2,4,9,12;
(b) in a bad sense, Luke 12:48; 23:15; Acts 23:29; 25:11,25;
26:31; Rom. 1:32; Rev. 16:6. See MEET, REWARD.

<A-2,Adjective,2425,hikanos>
"sufficient," is translated "worthy" in this sense in Matt. 3:11
(marg., "sufficient"); so Matt. 8:8; Mark 1:7; Luke 3:16; 7:6.
See ABILITY, C, No. 2, etc.

<A-3,Adjective,1777,enochos>
"held in, bound by," is translated "worthy (of death)" in Matt.
26:66; Mark 14:64, RV (marg., "liable to;" AV, "guilty"). See
DANGER.

        Notes: (1) In Jas. 2:7, AV, kalos, "good, fair," is
translated "worthy" (RV, "honorable"). (2) For the AV of Eph.
4:1; Col. 1:10; 1 Thess. 2:12, see C, below.

<B-1,Verb,515,axioo>
"to think or count worthy," is used (1) of the estimation formed
by God (a) favorably, 2 Thess. 1:11, "may count (you) worthy (of
your calling)," suggestive of grace (it does not say "may make
you worthy"); Heb. 3:3, "of more glory," of Christ in comparison
with Moses; (b) unfavorably, Heb. 10:29, "of how much sorer
punishment;" (2) by a centurion (negatively) concerning himself,
Luke 7:7; (3) by a church, regarding its elders, 1 Tim. 5:17,
where "honor" stands probably for "honorarium," i.e., "material
support." See also DESIRE, B, No. 1 (Acts 28:22), THINK (Acts
15:38).

<B-2,Verb,2661,kataxioo>
a strengthened form of No. 1, occurs in Luke 20:35; 21:36, in
some texts; Acts 5:41; 2 Thess. 1:5. See ACCOUNT, A, No. 5.

<C-1,Adverb,516,axios>
"worthily," so translated in the RV [with one exception, see
(c)], for AV, "worthy" and other renderings, (a) "worthily of
God," 1 Thess. 2:12, of the Christian walk as it should be; 3
John 1:6, RV, of assisting servants of God in a way which
reflects God's character and thoughts; (b) "worthily of the
Lord," Col. 1:10; of the calling of believers, Eph. 4:1, in
regard to their "walk" or manner of life; (c) "worthy of the
gospel of Christ," Phil. 1:27, of a manner of life in accordance
with what the gospel declares; (d) "worthily of the saints," RV,
of receiving a fellow believer, Rom. 16:2, in such a manner as
befits those who bear the name of "saints." Deissmann (Bible
Studies, pp. 248ff.) shows from various inscriptions that the
phrase "worthily of the god" was very popular at Pergamum.

$$T0003401
\Worthy deeds\
* For WORTHY DEEDS, Acts 24:2, AV, see CORRECTION

$$T0003402
\Wot\
* Note: This form, the 1st person singular and the plural of the
present tense of an Anglo-Saxon verb witan, "to see" or "to
know" (for the past tense cp. WIST), is a rendering of (1) oida,
"to know," in Acts 3:17; 7:40; Rom. 11:2 (see KNOW, No. 2); (2)
gnorizo, "to come to know," in Phil. 1:22 (see KNOW, No. 8).

$$T0003403
\Would\
* Notes: (1) This is often a translation of various inflections
of a Greek verb. When it represents a separate word, it is
always emphatic, and is a translation of one or other of the
verbs mentioned under WILL. (2) Ophelon (the 2nd aorist tense of
opheilo, "to owe") expresses a wish, "I would that," either
impracticable, 1 Cor. 4:8, RV (AV, "would to God"); or possible,
2 Cor. 11:1; Gal. 5:12; Rev. 3:15. (3) Euchomai, "to pray," with
the particle an, expressing a strong desire with a remote
possibility of fulfillment, is used in Acts 26:29, "I would (to
God, that)."

$$T0003404
\Wound (Noun and Verb)\
<A-1,Noun,5134,trauma>
"a wound," occurs in Luke 10:34. Note: Plege, "a blow, a
stroke," is used in Luke 10:30 with epitithemi, "to lay on,"
lit., "laid on blows," RV, "beat" (AV, "wounded"). In Rev.
13:3,12, plege is used with the genitive case of thanatos,
"death," lit., "stroke of death," RV, "death stroke" (AV,
"deadly wound"); the rendering "wound" does not accurately give
the meaning; in Rev. 13:14, with the genitive of machaira, "a
sword," AV, "wound" (RV, "stroke").

<B-1,Verb,5135,traumatizo>
"to wound" (from A), occurs in Luke 20:12; Acts 19:16.

        Note: In Rev. 13:3, AV, sphazo, "to slay," is translated
"wounded," RV, "smitten" (AV and RV marg., "slain").

$$T0003405
\Wound (wrapped)\
* For WOUND (wrapped) see WIND (Verb)

$$T0003406
\Woven\
<1,,5307,huphantos>
from huphaino, "to weave" (found in good mss. in Luke 12:27), is
used of Christ's garment, John 19:23.

$$T0003407
\Wranglings\
<1,,3859,diaparatribe>
found in 1 Tim. 6:5, denotes "constant strife," obstinate
contests" (Ellicott), "mutual irritations" (Field), AV,
"perverse disputings" (marg., "gallings one of another"), RV
"wranglings." Some texts have paradiatribe. The preposition dia-
is used intensively, indicating thoroughness, completeness. The
simple word paratribe (not found in the NT), denotes "hostility,
enmity." See DISPUTE, No. 3.

$$T0003408
\Wrap\
<1,,1750,eneileo>
"to roll in, wind in," occurs in Mark 15:46; see WIND (Verb),
No. 3.

<2,,1794,entulisso>
"to roll in," occurs in Matt. 27:59; Luke 23:53; John 20:7: see
ROLL, No. 5.

<3,,4958,sustello>
"to wrap" or "wind up," Acts 5:6; see WIND, No. 2; 1 Cor. 7:29,
see SHORTEN, No. 2.

$$T0003409
\Wrath\
<1,,3709,orge>
see ANGER and Notes (1) and (2).

<2,,2372,thumos>
"hot anger, passion," for which see ANGER, Notes (1) and (2), is
translated "wrath" in Luke 4:28; Acts 19:28; Rom. 2:8, RV; Gal.
5:20; Eph. 4:31; Col. 3:8; Heb. 11:27; Rev. 12:12; 14:8,10,19;
15:1,7; 16:1; 18:3; "wraths" in 2 Cor. 12:20; "fierceness" in
Rev. 16:19; 19:15 (followed by No. 1).

<3,,3950,parorgismos>
occurs in Eph. 4:26: see ANGER, A, Note (2).

        Note: For the verb parorgizo, "to provoke to wrath,"
Eph. 6:4, AV, see ANGER, B, No. 2.

$$T0003410
\Wrest\
<1,,4761,strebloo>
"to twist, to torture" (from streble, "a which" or "instrument
of torture," and akin to strepho, "to turn"), is used
metaphorically in 2 Pet. 3:16, of "wresting" the Scriptures on
the part of the ignorant and unsteadfast. In the Sept., 2 Sam.
22:27.

$$T0003411
\Wrestle, Wrestling\
<1,,3823,pale>
"a wrestling" (akin to pallo, "to sway, vibrate"), is used
figuratively in Eph. 6:12, of the spiritual conflict engaged in
by believers, RV, "(our) wrestling," AV, "(we) wrestle."

$$T0003412
\Wretched\
<1,,5005,talaiporos>
"distressed, miserable, wretched," is used in Rom. 7:24; Rev.
3:17. Cp. talaiporia, "misery," and talaiporeo (see AFFLICT).

$$T0003413
\Wrinkle\
<1,,4512,rhutis>
from an obsolete verb rhuo, signifying "to draw together,"
occurs in Eph. 5:27, describing the flawlessness of the complete
church, as the result of the love of Christ in giving Himself up
for it, with the purpose of presenting it to Himself hereafter.

$$T0003414
\Write, Wrote, Written\
<A-1,Verb,1125,grapho>
is used (a) of "forming letters" on a surface or writing
material, John 8:6; Gal. 6:11, where the Apostle speaks of his
having "written" with large letters in his own hand, which not
improbably means that at this point he took the pen from his
amanuensis and finished the Epistle himself; this is not
negatived by the fact that the verb is in the aorist or past
definite tense, lit., "I wrote," for in Greek idiom the writer
of a letter put himself beside the reader and spoke of it as
having been "written" in the past; in Eng. we should say "I am
writing," taking our point of view from the time at which we are
doing it; cp. Philem. 1:19 (this Ep. is undoubtedly a
holograph), where again the equivalent English translation is in
the present tense (see also Acts 15:23; Rom. 15:15); possibly
the Apostle, in Galatians, was referring to his having "written"
the body of the Epistle but the former alternative seems the
more likely; in 2 Thess. 3:17 he says that the closing
salutation is written by his own hand and speaks of it as "the
token in every Epistle" which some understand as a purpose for
the future rather than a custom; see, however, 1 Cor. 16:21;
Col. 4:18. The absence of the token from the other Epistles of
Paul can be explained differently, their authenticity not being
dependent upon this; (b) "to commit to writing, to record,"
e.g., Luke 1:63; John 19:21,22; it is used of Scripture as a
standing authority, "it is written," e.g., Mark 1:2; Rom. 1:17
(cp. 2 Cor. 4:13); (c) of "writing directions or giving
information," e.g., Rom. 10:5, "(Moses) writeth," RV (AV,
"describeth"); Rom. 15:15; 2 Cor. 7:12; (d) of "that which
contained a record or message," e.g., Mark 10:4,5; John 19:19;
21:25; Acts 23:25.

<A-2,Verb,1989,epistello>
denotes "to send a message by letter, to write word" (stello,
"to send;" Eng., "epistle"), Acts 15:20; 21:25 (some mss. have
apostello, "to send"); Heb. 13:22.

<A-3,Verb,4270,prographo>
denotes "to write before," Rom. 15:4 (in the best texts; some
have grapho); Eph. 3:3. See SET (forth).

<A-4,Verb,1449,engrapho>
denotes "to write in," Luke 10:20; 2 Cor. 3:2,3.

<A-5,Verb,1924,epigrapho>
is rendered "to write over or upon" (epi) in Mark 15:26;
figuratively, on the heart, Heb. 8:10; 10:16; on the gates of
the heavenly Jerusalem, Rev. 21:12. See INSCRIPTION.

        Notes: (1) For apographo, Heb. 12:23, AV, "written," see
ENROLL. (2) In 2 Cor. 3:7 "written" is a translation of en,
"in," with the dative plural of gramma, a letter, lit., "in
letters."

<B-1,Adjective,1123,graptos>
from A, No. 1, "written," occurs in Rom. 2:15.

$$T0003415
\Writing\
<1,,1121,gramma>
from grapho, "to write," is rendered "writings" in John 5:47.
See LETTER, No. 1.

        Notes: (1) For biblion, "writing," AV in Matt. 19:7, see
BILL, No. 1. (2) In John 19:19, AV, "the writing (was)" is a
translation of the perfect participle, Passive Voice, of grapho,
RV, "(there was) written."

$$T0003416
\Writing tablet (AV, Writing table)\
<1,,4093,pinakidion>
occurs in Luke 1:63, a diminutive of pinakis, "a tablet," which
is a variant reading here.

$$T0003417
\Wrong (Noun and Verb), Wrongdoer, Wrongdoing\
<A-1,Noun,93,adikia>
a, negative, dike, "right," is translated "wrong" in 2 Pet. 2:13
(2nd part),15, RV, "wrongdoing" (AV, unrighteousness); in 2 Cor.
12:13, it is used ironically. See INIQUITY, UNJUST,
UNRIGHTEOUSNESS.

<A-2,Noun,92,adikema>
denotes "a misdeed, injury," in the concrete sense (in contrast
to No. 1), Acts 18:14, "a matter of wrong;" Acts 24:20, RV,
"wrongdoing" (AV, "evil doing"). See INIQUITY.

<B-1,Verb,91,adikeo>
"to do wrong," is used (a) intransitively, to act unrighteously,
Acts 25:11, RV, "I am a wrongdoer" (AV, "... an offender"); 1
Cor. 6:8; 2 Cor. 7:12 (1st part); Col. 3:25 (1st part); cp. Rev.
22:11 (see UNRIGHTEOUSNESS, B); (b) transitively, "to wrong,"
Matt. 20:13; Acts 7:24 (Passive Voice),26,27; 25:10; 2 Cor.
7:2,12 (2nd part; Passive Voice); Gal. 4:12, "ye did (me no)
wrong," anticipating a possible suggestion that his vigorous
language was due to some personal grievance; the occasion
referred to was that of his first visit; Col. 3:25 (2nd part),
lit., "what he did wrong," which brings consequences both in
this life and at the judgment seat of Christ; Philem. 1:18; 2
Pet. 2:13 (1st part); in the Middle or Passive Voice, "to take
or suffer wrong, to suffer (oneself) to be wronged," 1 Cor. 6:7.
See HURT, OFFENDER, UNJUST.

$$T0003418
\Wrongfully\
<1,,95,adikos>
akin to the above, occurs in 1 Pet. 2:19.

        Note: For "exact wrongfully," Luke 3:14, RV, see ACCUSE,
B, No. 5.

$$T0003419
\Wroth (be)\
<1,,3710,orgizo>
always in the Middle or Passive Voice in the NT, is rendered
"was (were) wroth" in Matt. 18:34; 22:7; Rev. 11:18, RV, (AV,
"were angry"); 12:17, RV, "waxed wroth." See ANGER, B, No. 1.

<2,,2373,thumoo>
signifies "to be very angry" (from thumos, "wrath, hot anger"),
"to be stirred into passion," Matt. 2:16, of Herod (Passive
Voice).

<3,,5520,cholao>
primarily, "to be melancholy" (chole, "gall"), signifies "to be
angry," John 7:23, RV, "are ye wroth" (AV, "... angry").

$$T0003420
\Wrought\
* For WROUGHT see WORK

$$T0003421
\Ye, You, Yourselves, Your own selves\
* Notes: (1) These are most frequently the translations of
various inflections of a verb; sometimes of the article before a
nominative used as a vocative, e.g., Rev. 18:20, "ye saints, and
ye apostles, and ye prophets" (lit., "the saints, etc"). When
the 2nd person plural pronouns are used separately from a verb,
they are usually one or other of the forms of humeis, the plural
of su, "thou," and are frequently emphatic, especially when they
are subjects of the verb, an emphasis always to be noticed,
e.g., Matt. 5:13,14,48; 6:9,19,20; Mark 6:31,37; John 15:27 (1st
part); Rom. 1:6; 1 Cor. 3:17,23; Gal. 3:28,29 (1st part); Eph.
1:13 (1st part); 2:8; 2:11,13; Phil. 2:18; Col. 3:4,7 (1st
part); 4:1; 1 Thess. 1:6; 2:10,19,20; 3:8; 2 Thess. 3:13; Jas.
5:8; 1 Pet. 2:9 (1st part); 1 John 2:20,24 (1st and 3rd
occurrences),27 (1st part); 4:4; Jude 1:17,20. (2) The addition
of autoi, "yourselves," to the pronoun marks especial emphasis,
e.g., Mark 6:31; John 3:28; 1 Cor. 11:13; 1 Thess. 4:9.
Sometimes autoi is used without the pronoun, e.g., Luke
11:46,52; Acts 2:22; 20:34; 1 Thess. 2:1; 3:3; 5:2; 2 Thess.
3:7; Heb. 13:3. (3) The reflexive pronoun "yourselves"
represents the various plural forms of the reflexive pronoun
heautou (frequently governed by some preposition), e.g., Matt.
3:9; 16:8; 23:31; 25:9; Mark 9:50; Luke 3:8; 12:33,57; 16:9;
21:30, "of your own selves;" Luke 21:34; Acts 5:35; in Rom.
11:25, "in your own (conceits)," lit., "in (en; some texts have
para, 'among') yourselves;" so Rom. 12:16 (with para); 1 Pet.
4:8; Jude 1:20,21; in Eph. 5:19, RV, "one to another" (AV, and
RV marg., "to yourselves").

        Note: In 1 Thess. 5:11, AV, allelous, "one another"
(RV), is rendered "yourselves together."

$$T0003422
\Yea, Yes\
<1,,3483,nai>
a particle of affirmation, is used (a) in answer to a question,
Matt. 9:28; 11:9; 13:51; 17:25; 21:16; Luke 7:26; John 11:27;
21:15,16; Acts 5:8; 22:27; Rom. 3:29; (b) in assent to an
assertion, Matt. 15:27, RV (AV, "truth"); Mark 7:28; Rev. 14:13;
16:7, RV (AV, "even so"); (c) in confirmation of an assertion,
Matt. 11:26; Luke 10:21, RV (AV, "even so"); Luke 11:51, RV (AV,
"verily"); Luke 12:5; Phil. 4:3 (in the best texts); Philem.
1:20; (d) in solemn asseveration, Rev. 1:7 (AV and RV, "even
so"); Rev. 22:20, RV (AV, "surely"); (e) in repetition for
emphasis, Matt. 5:37; 2 Cor. 1:17; Jas. 5:12; (f) singly in
contrast to ou, "nay," 2 Cor. 1:18,19 (twice),20, "(the) yea,"
RV.

<2,,235,alla>
"but," is translated "yea" in John 16:2; Rom. 3:31, AV (RV,
"nay"); 1 Cor. 4:3; 2 Cor. 7:11 (six times); Gal. 4:17, AV (RV,
"nay"); Phil. 1:18; 2:17; 3:8; Jas. 2:18.

<3,,2532,kai>
"and, even," is rendered "yea," e.g., Luke 2:35; John 16:32; 1
Cor. 2:10; 2 Cor. 8:3; in Acts 7:43, AV (RV, "and").

<4,,3304,men oun>
in some texts menounge, i.e., men-oun-ge, "yea rather," occurs,
e.g., in Luke 11:28; in Rom. 10:18, "yea (AV, yes) verily;" in
Phil. 3:8, RV, "yea verily" (AV, "yea doubtless").

        Notes: (1) In 1 Cor. 15:15 the RV translates kai by
"and" (AV, "yea"). (2) In Luke 24:22 the RV translates alla kai
"moreover" (AV, "yea ... and"). (3) In 1 Cor. 16:6, AV, e kai,
"or even" (RV), is translated "yea, and." (4) In 2 Cor. 5:16,
AV, the phrase ei kai (some texts have ei de kai) is translated
"yea, though" (RV, "even though"). (5) In Phil. 2:8, RV, the
particle de, "but," is translated "yea" (AV, "even").

$$T0003423
\Year\
<A-1,Noun,2094,etos>
is used (a) to mark a point of time at or from which events take
place, e.g., Luke 3:1 (dates were frequently reckoned from the
time when a monarch began to reign); in Gal. 3:17 the time of
the giving of the Law is stated as 430 "years" after the
covenant of promise given to Abraham; there is no real
discrepancy between this and Ex. 12:40; the Apostle is not
concerned with the exact duration of the interval; it certainly
was not less than 430 "years;" the point of the argument is that
the period was very considerable; Gal. 1:18; 2:1 mark events in
Paul's life; as to the former the point is that three "years"
elapsed before he saw any of the Apostles; in Gal. 2:1 the 14
"years" may date either from his conversion or from his visit to
Peter mentioned in Gal. 1:18; the latter seems the more natural
(for a full discussion of the subject see Notes on Galatians by
Hogg and Vine, pp. 55ff.); (b) to mark a space of time, e.g.,
Matt. 9:20; Luke 12:19; 13:11; John 2:20; Acts 7:6, where the
400 "years" mark not merely the time that Israel was in bondage
in Egypt, but the time that they sojourned or were strangers
there (the RV puts a comma after the word "evil"); the Genevan
Version renders Gen. 15:13 "thy posterity shall inhabit a
strange land for 400 years;" Heb. 3:17; Rev. 20:2-7; (c) to date
an event from one's birth, e.g., Mark 5:42; Luke 2:42; 3:23;
John 8:57; Acts 4:22; 1 Tim. 5:9; (d) to mark recurring events,
Luke 2:41 (with kata, used distributively); 13:7; (e) of an
unlimited number, Heb. 1:12.

<A-2,Noun,1763,eniautos>
originally "a cycle of time," is used (a) of a particular time
marked by an event, e.g., Luke 4:19; John 11:49,51; 18:13; Gal.
4:10; Rev. 9:15; (b) to mark a space of time, Acts 11:26; 18:11;
Jas. 4:13; 5:17; (c) of that which takes place every year, Heb.
9:7; with kata [cp. (d) above], Heb. 9:25; 10:1,3.

<A-3,Noun,1333,dietia>
denotes "a space of two years" (dis, "twice," and No. 1), Acts
24:27; 28:30.

<A-4,Noun,5148,trietia>
denotes "a space of three years" (treis, "three," and No. 1),
Acts 20:31.

        Note: In Luke 1:7,18, hemera, "a day," is rendered
"years."

<B-1,Adjective,1332,dietes>
akin to A, No. 3, denotes "lasting two years, two years old,"
Matt. 2:16.

<B-2,Adjective,1541,hekatontaetes>
denotes "a hundred years old," Rom. 4:19.

<C-1,Adverb,4070,perusi>
"last year, a year ago" (from pera, "beyond"), is used with apo,
"from 2 Cor. 8:10; 9:2.

        Note: In Heb. 11:24, AV, ginomai, "to become," with
megas, "great," is rendered "when he was come to years" (RV,
"when he was grown up").

$$T0003424
\Yes\
* For YES, see YEA

$$T0003425
\Yesterday\
<1,,5504,echthes | chthes>
occurs in John 4:52; Acts 7:28; Heb. 13:8.

$$T0003426
\Yet\
* Notes: This represents (1) the adverb eti, implying addition
or duration, e.g., Matt. 12:40; Rom. 3:7; 5:6,8; 9:19; in Heb.
12:26,27, "yet ... more;" (2) alla, but, marking antithesis or
transition, e.g., Mark 14:29; 1 Cor. 4:4,15; 9:2; (3) mentoi,
"nevertheless," John 4:27; 20:5; (4) akmen, "even to this point
of time" (the accusative case of akme, "a point"), Matt. 15:16;
(5) ouketi, "no longer," Mark 15:5, AV, "yet ... nothing" (RV,
"no more ... anything"); 2 Cor. 1:23, AV, "not as yet;" "yet
not," e.g., Gal. 2:20, AV; (6) oupo, "not yet," John 7:39; 1
Cor. 8:2 (oudepo, in some mss., AV, "nothing yet"); oudepo, John
19:41, "never yet;" John 20:9, "as yet ... not;" (7) mepo, "not
yet," Rom. 9:11; Heb. 9:8; (8) kai, "and, even, also," "yet" in
Luke 3:20; in Gal. 3:4, ei ge kai, AV, "if ... yet" (RV, "if ...
indeed"); (9) ge, a particle meaning "indeed," "yet," Luke 11:8;
(10) oudeis popote, Luke 19:30, RV, "no man ever yet," AV, "yet
never man," lit., "no one at any time (yet);" (11) the
following, in which the RV gives the correct meaning for the AV,
"yet:" ede, "now," Mark 13:28; pote, "ever," Eph. 5:29 (AV,
"ever yet"); kai ... de, John 8:16, "yea and" (AV, "and yet");
ou pleious, Acts 24:11, "not more;" (12) mello, "to be about
to," "are yet," Rev. 8:13; (13) other combinations with AND, AS,
NOR, NOT.

$$T0003427
\Yield\
<1,,1325,didomi>
"to give," is translated "to yield," i.e., "to produce," in
Matt. 13:8, RV (AV, "brought forth"); Mark 4:7,8. See GIVE.

<2,,591,apodidomi>
"to give up or back," is translated "to yield" in Heb. 12:11;
Rev. 22:2 (in each case, of bearing fruit). See DELIVER, A, No.
3, etc.

<3,,3936,paristemi | paristano>
"to present," is translated "to yield" in Rom. 6:13
(twice),16,19 (twice), RV, "to present," in each place. See
COMMEND, etc.

<4,,4160,poieo>
"to make, to do," is translated "yield" in Jas. 3:12. See DO.

<5,,863,aphiemi>
"to send away," is translated "yielded up (His spirit)" in Matt.
27:50 (cp. paratithemi, "I commend," Luke 23:46, and paradidomi,
"He gave up," John 19:30). See FORGIVE, etc.

<6,,3982,peitho>
"to persuade," in the Passive Voice, "to be persuaded," is
translated "do (not) thou yield," Acts 23:21. See PERSUADE.

        Note: In Acts 5:10, AV, ekpsucho, "to breathe one's
last, expire" (ek, "out," psuche, "the life"), is translated
"yielded up (RV, "gave up") the ghost." See GHOST (give up the),
No. 2.

$$T0003428
\Yoke, Yoked\
<A-1,Noun,2218,zugos>
"a yoke," serving to couple two things together, is used (1)
metaphorically, (a) of submission to authority, Matt. 11:29,30,
of Christ's "yoke," not simply imparted by Him but shared with
Him; (b) of bondage, Acts 15:10; Gal. 5:1, of bondage to the Law
as a supposed means of salvation; (c) of bondservice to masters,
1 Tim. 6:1; (2) to denote "a balance," Rev. 6:5. See BALANCE.

<A-2,Noun,2201,zeugos>
"a pair of animals," Luke 14:19. See PAIR.

<B-1,Verb,2086,heterozugeo>
"to be unequally yoked" (heteros, "another of a different sort,"
and A, No. 1), is used metaphorically in 2 Cor. 6:14.

$$T0003429
\Yokefellow\
<1,,4805,sunzugos | suzugos>
an adjective denoting "yoked together," is used as a noun in
Phil. 4:3, "a yokefellow, fellow laborer;" probably here it is a
proper name, Synzygus, addressed as "true," or "genuine"
(gnesios), i.e., "properly so-called."

$$T0003430
\Yonder\
<1,,1563,ekei>
"there," is rendered "yonder" in Matt. 26:36; "to yonder place,"
Matt. 17:20. See THERE, THITHER.

$$T0003431
\You\
* For YOU see YE

$$T0003432
\Young, Young (children, daughter, man, men, woman, women)\
<1,,3501,neoteros>
the comparative degree of neos, "new, youthful," is translated
"young" in John 21:18; in the plural, Acts 5:6, "young men"
(marg., "younger"); Titus 2:6, AV, RV, "younger men." See
YOUNGER.

<2,,3501,neos>
in the feminine plural, denotes "young women," Titus 2:4. See
NEW, No. 2.

<3,,3494,neanias>
"a young man," occurs in Acts 7:58; 20:9; 23:17,18 (in some
texts).

<4,,3495,neaniskos>
a diminutive of No. 3, "a youth, a young man," occurs in Matt.
19:20,22; Mark 14:51 (1st part; RV omits in 2nd part); 16:5;
Luke 7:14; Acts 2:17; 5:10 (i.e., attendants); 23:18 (in the
best texts),22; 1 John 2:13,14, of the second branch of the
spiritual family.

<5,,3502,nossos | neossos>
"a young bird" (akin to No. 2), is translated "young" in Luke
2:24. Cp. nossia, "a brood," Luke 13:34, and the noun nossion,
used in the neuter plural, nossia, in Matt. 23:37, "chickens;"
nossion is the diminutive of nossos.

        Notes: (1) In Acts 20:12, AV, pais, a "lad" (RV), is
translated "young man." (2) In Mark 7:25, AV, thugatrion, a
diminutive of thugater, "a daughter," is rendered "young (RV,
'little') daughter." (3) In Mark 10:13, AV, paidion, in the
neuter plural, is rendered "young (RV, 'little') children." (4)
In Acts 7:19, AV, brephos, in the neuter plural, is rendered
"young children," RV, "babes." See BABE, No. 1.

$$T0003433
\Younger\
<1,,3501,neoteros>
for which see No. 1, above, occurs in Luke 15:12,13; 22:26; 1
Tim. 5:1 ("younger men"); 5:2, feminine; 1 Tim. 5:11, "younger
(widows);" 1 Tim. 5:14, "younger (widows)," RV, marg. and AV,
"younger (women)" (see WIDOW); 1 Pet. 5:5. For Titus 2:6 see
YOUNG, No. 1.

<2,,1640,elasson>
is rendered "younger" in Rom. 9:12: see LESS.

$$T0003434
\Your, Yours\
* Notes: (1) "Your" is most frequently the translation of humon,
lit., "of you," the genitive plural of su, "thou, you;" it is
translated "yours" in 1 Cor. 3:21,22; in 1 Cor. 8:9, "of yours;"
1 Cor. 16:18; 2 Cor. 12:14. In the following the dative plural,
humin, lit., "to you," is translated "your;" Luke 16:11, lit.,
"(who will entrust) to you;" in Luke 21:15 "your adversaries"
is, lit., "(those opposed) to you;" in 1 Cor. 6:5; 15:34, AV,
"(I speak to) your (shame)," RV, "(I say this to move) you (to
shame)," is lit., "(I speak unto a shame) to you." The
accusative plural, humas, preceded by kata, "according to," is
rendered in Acts 18:15 "your own (law)," RV, AV, "your (law),"
lit., "(of the law) according to you," with emphasis and scorn;
in Eph. 1:15 the same construction is used of faith, but kata
here means "among," as in the RV, "(the faith ... which is)
among you," AV, "your (faith);" in John 14:26 "He shall ...
bring to your remembrance" is, lit., "He shall ... put you in
mind of." (2) The possessive pronoun, humeteros, "your," is used
in Luke 6:20; John 7:6; 8:17; 15:20; Acts 27:34; Rom. 11:31; 1
Cor. 15:31; 16:17; 2 Cor. 8:8; Gal. 6:13; in Luke 16:12, "your
own." (3) In Rom. 16:19, AV, the phrase to epi humin, lit., "the
(matter) over you," is rendered "on your behalf" (RV, "over
you," following the mss. which omit the neuter article to).

$$T0003435
\Youth\
<1,,3503,neotes>
from neos, "new," occurs in Mark 10:20; Luke 18:21; Acts 26:4; 1
Tim. 4:12 (in some mss., Matt. 19:20).

$$T0003436
\Youthful\
<1,,3512,neoterikos>
from neoteros, the comparative degree of neos, "new," is used
especially of qualities, of lusts, 2 Tim. 2:22.

$$T0003437
\Zeal\
<1,,2205,zelos>
denotes "zeal" in the following passages: John 2:17, with
objective genitive, i.e., "zeal for Thine house;" so in Rom.
10:2, "a zeal for God;" in 2 Cor. 7:7, RV, "(your) zeal (for
me)," AV, "(your) fervent mind (toward me);" used absolutely in
2 Cor. 7:11; 9:2; Phil. 3:6 (in Col. 4:13 in some texts; the
best have ponos, "labor," RV). See ENVY, Note, FERVENT, C, Note
(2), INDIGNATION, A, Note (3), JEALOUSY.

$$T0003438
\Zealous\
<A-1,Noun,2207,zelotes>
is used adjectivally, of "being zealous" (a) "of the Law," Acts
21:20; (b) "toward God," lit., "of God," Acts 22:3, RV, "for
God;" (c) "of spiritual gifts," 1 Cor. 14:12, i.e., for exercise
of spiritual gifts (lit., "of spirits," but not to be
interpreted literally); (d) "for (AV, 'of') the traditions of my
fathers," Gal. 1:14, of Paul's loyalty to Judaism before his
conversion; (e) "of good works," Titus 2:14.

        The word is, lit., "a zealot," i.e., "an uncompromising
partisan." The "Zealots" was a name applied to an extreme
section of the Pharisees, bitterly antagonistic to the Romans.
Josephus (Antiq. xviii. 1. 1, 6; B.J. ii. 8. 1) refers to them
as the "fourth sect of Jewish philosphy" (i.e., in addition to
the Pharisees, Sadducees, and Essenes), founded by Judas of
Galilee (cp. Acts 5:37). After his rebellion in A.D. 6, the
Zealots nursed the fires of revolt, which, bursting out afresh
in A.D. 66, led to the destruction of Jerusalem in 70. To this
sect Simon, one of the Apostles, had belonged, Luke 6:15; Acts
1:13. The equivalent Hebrew and Aramaic term was "Cananean"
(Matt. 10:4); this is not connected with Canaan, as the AV
"Canaanite" would suggest, but is derived from Heb. quanna,
"jealous."

<B-1,Verb,2206,zeloo>
"to be jealous," also signifies "to seek or desire eagerly;" in
Gal. 4:17, RV, "they zealously seek (you)," in the sense of
taking a very warm interest in; so in Gal. 4:18, Passive Voice,
"to be zealously sought" (AV, "to be zealously affected"), i.e.,
to be the object of warm interest on the part of others; some
texts have this verb in Rev. 3:19 (see No. 2). See AFFECT, Note,
COVET, DESIRE, ENVY, JEALOUS.

<B-2,Verb,2206,zeleuo>
a late and rare form of No. 1, is found in the best texts in
Rev. 3:19, "be zealous."

        Note: For spoudazo, Gal. 2:10, RV, see DILIGENT, B, No.
1.

$$T0003439
\_Notes on Anti and Huper\
* ON THE PREPOSITIONS ANTI AND HUPER

        The basic idea of anti is "facing." This may be a matter of
opposition, unfriendliness or antagonism, or of agreement. These
meanings are exemplified in compounds of the preposition with verbs,
and in nouns. The following are instances: antiparerchomai in Luke
10:31,32, where the verb is rendered "passed by on the other side,"
i.e., of the road, but facing the wounded man; antiballo in Luke 24:17,
where the anti suggests that the two disciples, in exchanging words
(see RV marg.), turned to face one another, indicating the earnest
nature of their conversation. The idea of antagonism is seen in
antidikos, "an adversary," Matt. 5:25, antichristos, "antichrist," 1
John 4:3, etc.

        There is no instance of the uncompounded preposition
signifying "against." Arising from the basic significance, however,
there are several other meanings attaching to the separate use of the
preposition. In the majority of the occurrences in the NT, the idea is
that of "in the place of," "instead of," or of exchange; e.g., Matt.
5:38, "an eye for (anti) an eye"; Rom. 12:17, "evil for evil"; so 1
Thess. 5:15; 1 Pet. 3:9, and, in the same verse, "reviling for
reviling." The ideas of substitution and exchange are combined, e.g.,
in Luke 11:11, "for a fish ... a serpent"; Heb. 12:16, "for one mess of
meat ... his own birthright." So in Matt. 17:27, "a shekel
(stater) ... for thee and Me," where the phrase is condensed; that is to
say, the exchange is that of the coin for the tax demanded from Christ
and Peter, rather than for the persons themselves. So in 1 Cor. 11:15,
where the hair is a substitute for the covering.

        Of special doctrinal
importance are Matt. 20:28; Mark 10:45, "to give His life a ransom
(lutron) for (anti) many." Here the substitutionary significance,
"instead of," is clear, as also with the compound antilutron in 1 Tim.
2:6, "who gave Himself a ransom (antitutron) for (huper) all"; here the
use of huper, "on behalf of," is noticeable. Christ gave Himself as a
ransom (of a substitutionary character), not instead of all men, but on
behalf of all. The actual substitution, as in the passages in Matthew
and Mark, is expressed by the anti, instead of, "many." The unrepentant
man should not be told that Christ was his substitute, for in that case
the exchange would hold good for him and though unregenerate he would
not be in the place of death, a condition in which, however, he exists
while unconverted. Accordingly the "many" are those who, through faith,
are delivered from that condition. The substitutionary meaning is
exemplified in Jas. 4:15, where the KJV and RV render the anti "for
that" (RV, marg., "instead of").

        In Heb. 12:2, "for (anti) the joy that
was set before Him endured the cross," neither the thought of exchange
nor that of substitution is conveyed; here the basic idea of facing is
present. The cross and the joy faced each other in the mind of Christ
and He chose the one with the other in view.

        In John 1:16 the phrase
"grace for grace" is used. The idea of "following upon" has been
suggested, as wave follows wave. Is not the meaning that the grace we
receive corresponds to the grace inherent in Christ, out of whose
fullness we receive it?

        The primary meaning of huper is "over,"
"above." Hence, metaphorically, with the accusative case, it is used of
superiority, e.g., Matt. 10:24, "above his master" (or teacher); or of
measure in excess, in the sense of beyond, e.g., 1 Cor. 4:6, "beyond
the things that are written"; or "than," after a comparative, e.g.,
Luke 16:8; Heb. 4:12; or "more than," after a verb, e.g., Matt. 10:37.
With the genitive it means "on behalf of, in the interests of," e.g.,
of prayer, Matt. 5:44; of giving up one's life, and especially of
Christ's so doing for man's redemption, e.g., John 10:15; 1 Tim. 2:6,
"on behalf of all" (see under Anti); 2 Thess. 2:1, "in the interest of
(i.e., 'with a view to correcting your thoughts about') the Coming."
The difficult passage, 1 Cor. 15:29, possibly comes here. With an
alteration of the punctuation (feasible from the ms. point of view),
the reference may be to baptism as taught elsewhere in the NT, and the
verse may read thus: "Else what shall they do which are being baptized?
(i.e., what purpose can they serve?); (it is) in the interest of the
dead, if the dead are not raised at all. Why then are they baptized in
the interest of them?" That is to say, they fulfill the ordinance in
the interest of a Christ who is dead and in joint witness with (and
therefore, in the interest of) believers who never will be raised,
whereas an essential element in baptism is its testimony to the
resurrection of Christ and of the believer.

        In some passages huper may
be used in the substitutionary sense, e.g., John 10:11,15; Rom. 8:32;
but it cannot be so taken in the majority of instances. Cf. 2 Cor.
5:15, in regard to which, while it might be said that Christ died in
place of us, it cannot be said that Christ rose again in the place of
us.

$$T0003440
\_Notes on Apo and Ek_\
* ON THE PREPOSITIONS APO

        The primary meaning of apo is "off"; this is illustrated in
such compounds as apokalupto, "to take the veil off, to
reveal"; apokopto, "to cut off"; hence there are different
shades of meaning, the chief of which is "from" or "away
from," e.g., Matt. 5:29,30; 9:22; Luke 24:31, lit., "He
became invisible from them"; Rom. 9:3. The primary meaning of
ek is "out of," e.g., Matt. 3:17, "a voice out of the heavens"
(RV); 2 Cor. 9:7, lit., "out of necessity." Omitting such
significances of ek as "origin, source, cause, occasion,"
etc., our consideration will here be confined to a certain
similarity between apo and ek. Since apo and ek are both
frequently to be translated by "from" they often approximate
closely in meaning. The distinction is largely seen in this,
that apo suggests a starting point from without, ek from
within; this meaning is often involved in apo, but apo does
not give prominence to the "within-ness," as ek usually does.
For instance, apo is used in Matt. 3:16, where the RV rightly
reads "Jesus ... went up straightway from the water"; in Mark
1:10 ek is used, "coming up out of the water"; ek (which
stands in contrast to eis in ver. 9) stresses more emphatically
than apo the fact of His having been baptized in the water. In
all instances where these prepositions appear to be used
alternately this distinction is to be observed.

        The literal
meaning "out of" cannot be attached to ek in a considerable
number of passages. In several instances ek obviously has the
significance of "away from"; and where either meaning seems
possible, the context, or some other passage, affords
guidance. The following are examples in which ek does not mean
"out of the midst of" or "out from within," but has much the
same significance as apo: John 17:15, "that Thou shouldest
keep them from the evil one"; 1 Cor. 9:19, "though I was free
from all men"; 2 Cor. 1:10, "who delivered us from so great a
death" (KJV); 2 Pet. 2:21, "to turn back from the holy
commandment"; Rev. 15:2, "them that had come victorious from
the beast, and from his image, and from the number of his
name" (ek in each case).

        Concerning the use of ek, in 1 Thess.
1:10, "Jesus, which delivereth (the present tense, as in the
RV, is important) us from the wrath to come" [or, more closely
to the original, "our Deliverer (cf. the same phrase in Rom.
11:26) from the coming wrath"], the passage makes clear that
the wrath signifies the calamities to be visited by God upon
men when the present period of grace is closed. As to whether
the ek here denotes "out of the midst of" or "preservation
from," this is determined by the statement in 1 Thess. 5:9, that "God
appointed us not unto wrath, but unto the obtaining of
salvation"; the context there shows that the salvation is from
the wrath just referred to. Accordingly the ek signifies
"preservation from" in the same sense as apo, and not "out
from the midst of."

$$T0003441
\_Notes on De_\
* ON THE PARTICLE DE

        The particle de has two chief uses, (a) continuative or copulative,
signifying "and," or "in the next place," (b) adversative, signifying "but,"
or "on the other hand." The first of these, (a), is well illustrated in the
genealogy in Matt. 1:2-16, the line being simply reckoned from Abraham
to Christ. So in 2 Cor. 6:15,16, where the de anticipates a negative more
precisely than would be the case if kai had been used. In 1 Cot. 15:35;
Heb. 12:6, e.g., the de "and (scourgeth)" is purely copulative.


        (b) The adversative use distinguishes a word or clause from that
which precedes. This is exemplified, for instance, in Matt. 5:22,28,32,34,39,44,
in each of which the ego, "I," stands out with pronounced
stress by way of contrast. This use is very common. In Matt. 23:4
the first de is copulative, "Yea, they bind heavy burdens" (R.V.), the
second is adversative, "but they themselves will not ..."

        In John 3:1, R.V., it may not at first sight seem clear whether the
de, "Now," is copulative, introducing an illustration of Christ's absolute
knowledge, or adversative, signifying "But."  In the former case the
significance would be that, however fair the exterior might be, as exempli-
fied in Nicodemus, he needs to be born again.  In the latter case it
introduces a contrast, in regard to Nicodemus, to what has just been
stated, that "Jesus did not trust Himself" (John 2: 24) to those mentioned
in ver. 23. And, inasmuch as He certainly did afford to Nicodemus the
opportunity of learning the truths of the new birth and the Kingdom
of God, as a result of which he became a disciple ("secret" though he
was), he may be introduced in the Apostle's narrative as an exception
to those who believed simply through seeing the signs accomplished by
the Lord (John 2:23).

        In Rom. 3:22, in the clause "even the righteousness," the de serves
to annexe not only an explanation, defining "a righteousness of God"
(ver. 21, R.V.), but an extension of the thought; so in Rom. 9:30, "even the
righteousness which is of faith."

        In 1 Cor. 2:6, in the clause "yet a wisdom," an exception (not an
addition) is made to what precedes; some would regard this as belonging
to (a); it seems, however, clearly adversative. In 1 Cor. 4:7 the first de is
copulative, "and what hast thou ...?;" the second is adversative.
"but if thou didst receive ..."

        In 1 Thess. 5:21 "many ancient authorities insert 'but'" (see R.V.
marg.), so translating de, between the two injunctions "despise not
prophesyings" and "prove all things," and this is almost certainly the
correct reading. In any case the injunctions are probably thus contrastingly
to be connected.

        In 2 Pet. 1:5-7, after the first de, which has the meaning "yea,"
the six which follow, in the phrases giving virtues to be supplied, suggest
the thought "but there is something further to be done." These are not
merely connective, as expressed by the English "and," but adversative,
as indicating a contrast to the possible idea that to add virtue to our
faith is sufficient for the moral purpose in view.

        De, in combination with the negatives ou and me (oude, and mede,
usually "but not," "and not," "neither ", "nor,"), sometimes has the
force of "even." e.g., oude in Matt. 6:29, "even Solomon ... was not
arrayed ...;" Mark 6:31, lit., "(they had) not even leisure to eat;"
Luke 7:9, lit., "not even in Israel have I found such faith;" John 7:5,
"For even His brethren did not believe on Him;" Acts 4:32, lit., "not
even one of them;" 1 Cor. 5:1, "not even among the Gentiles;" mede,
in Mark 2:2, "not even about the door;" 1 Cor 5:11, lit., "with such
a one not even to eat."

$$T0003442
\_Notes on En_\
* ON THE PREPOSITION EN

        En, "in," is the most common preposition. It has several
meanings, e.g., "of place" (e.g., Heb. 1:3, lit., "on the
right hand," i.e., in the position), and time, e.g., in 1
Thess. 2:19; 3:13; 1 John 2:28, in each of which the phrase
"at His coming" (inadequately so rendered, and lit., "in His
Parousia") combines place and time; the noun, while denoting a
period, also signifies a presence involving accompanying
circumstances, e.g., 1 Thess. 4:15.

        Further consideration must
here be confined to the instrumental use, often rendered
"with" (though en in itself does not mean "with"), e.g., Matt.
5:13, "wherewith" (lit., 'in what,' i.e., by what means) shall
it be salted"; Matt. 7:2, "with what measure ye mete." Sometimes the
instrumental is associated with the locative significance
(which indeed attaches to most of its uses), e.g., Luke 22:49,
"shall we smite with the sword?" the smiting being viewed as
located in the sword; so in Matt. 26:52, "shall perish with
the sword"; cf. Rev. 2:16; 6:8; 13:10. In Matt. 12:24, "by
(marg., 'in') Beelzebub," indicates that the casting out is
located in Beelzebub. Cf. Luke 1:51, "with His arm." In Heb.
11:37, the statement "they were slain with the sword" is,
lit., "they died by (en) slaughter of the sword." There is a
noticeable change in Rom. 12:21, from hupo, "by," to en,
"with," in this instrumental and locative sense; the lit.
rendering is "be not overcome by (hupo) evil, but overcome
evil with (en) good," en expressing both means and
circumstances. A very important instance of the instrumental
en is in Rom. 3:25, where the RV, "faith, by His blood,"
corrects the KJV, "faith in His blood," and the commas which
the RV inserts are necessary. Thus the statement reads "whom
God set forth to be a propitiation, through faith, by His
blood." Christ is a propitiation, by means of His blood, i.e.,
His expiatory death. Faith is exercised in the living God, not
in the blood, which provides the basis of faith.

$$T0003443
\_Notes on Kai_\
* ON THE PARTICLE KAI

        (a) The particle kai, "and," chiefly used for connecting
words, clauses and sentences (the copulative or connective
use), not infrequently signifies "also." This is the
adjunctive, or amplificatory, use, and it is to be
distinguished from the purely copulative significance "and." A
good illustration is provided in Matt. 8:9, in the words of
the centurion, "I also am a man under authority." Other
instances are Matt. 5:39,40; 8:9; 10:18; 18:33; 20:4; Luke
11:49; 12:41,54,57; 20:3; John 5:26, "the Son also," RV;
John 7:3; 12:10; 14:1,3,7,19; 15:9,27; 17:24; Acts 11:17; Rom.
1:13; 6:11; 1 Cor. 7:3; 11:25; 15:30; Gal. 6:1; Phil. 4:12, "I
know also," RV; 1 Thess. 3:12. In 1 Cor. 2:13 the kai phrase
signifies "which are the very things we speak, with the like
power of the Holy Spirit."

        This use includes the meanings
"so," or "just so," by way of comparison, as in Matt. 6:10,
and "so also," e.g., John 13:33; cf. Rom. 11:16. In Heb. 7:26
the most authentic mss. have kai in the first sentence, which
may be rendered "for such a High Priest also became us." Here
it virtually has the meaning "precisely."

        (b) Occasionally kai
tends towards an adversative meaning, expressing a contrast,
"yet," almost the equivalent of alla, "but"; see, e.g, Mark
12:12, "yet they feared"; Luke 20:19; John 18:28, "yet they
themselves entered not." Some take it in this sense in Rom.
1:13, where, however, it may be simply parenthetic. Sometimes
in the English versions the "yet" has been added in italics,
as in 2 Cor. 6:8-10.

        (c) In some passages kai has the
meaning "and yet," e.g., Matt. 3:14, "and yet comest Thou to
me?"; Matt. 6:26, "and yet (RV 'and,' AV, 'yet') your Heavenly
Father feedeth them"; Luke 18:7, "and yet He is
longsuffering"; John 3:19, "and yet men loved the darkness";
John 4:20, "and yet we say"; John 6:49, "and yet they died"; 1 Cor. 5:2,
"and yet ye are puffed up"; 1 John 2:9, "and yet hateth his
brother." The same is probably the case in John 7:30, "and yet
no man laid hands on Him"; some rule this and similar cases
out because of the negative in the sentence following the kai,
but that seems hardly tenable.

        (d) In some passages it has a
temporal significance, "then." In Luke 7:12 the kai, which is
untranslated in the English versions, provides the meaning
"then, behold, there was carried out"; so Acts 1:10, "then,
behold, two men stood." This use is perhaps due to the
influence of the Septuagint, reflecting the Hebrew idiom,
especially when idou "behold" follows the kai.

        (e) There is
also the inferential use before a question, e.g., Mark 10:26,
"then who can be saved?" RV. This is commonly expressed by the
English "and," as in Luke 10:29; John 9:36.

        (f) Occasionally
it has almost the sense of hoti, "that," e.g., Matt. 26:15
(first part); Mark 14:40 (last part); Luke 5:12,17, where, if
the kai had been translated, the clause might be rendered
"that, behold, a man ...," lit., "and behold ..."; so ver. 17;
see also Luke 9:51, where kai, "that," comes before "He steadfastly
set"; in Luke 12:15, "take heed that ye keep." What is said under
(d), regarding the influence of the Septuagint, is applicable
also to this significance.

        (g) Sometimes it has the
consecutive meaning of "and so": e.g., Matt. 5:15, "and so it
shineth"; Phil. 4:7, "and so the peace ..."; Heb. 3:19, "and
so we see."

        (h) The epexegetic or explanatory use. This may be
represented by the expressions "namely," "again," "and
indeed," "that is to say"; it is usually translated by "and."
In such cases not merely an addition is in view. In Matt.
21:5, "and upon a colt" means "that is to say, upon a colt."
In John 1:16 the clause "and grace for grace" is explanatory
of the "fullness." In John 12:48, "and receiveth not My
sayings," is not simply an addition to "that rejecteth Me," it
explains what the rejection involves, as the preceding verse
shows. In Mark 14:1, "and the unleavened bread" is perhaps an
instance, since the Passover feast is so defined in Luke 22:1.
In Acts 23:6 the meaning is "the hope, namely, the
resurrection of the dead." In Rom. 1:5 "grace and apostleship"
may signify "grace expressed in apostleship." In Eph. 1:1 "and
the faithful" does not mark a distinct class of believers, it
defines "the saints"; but in this case it goes a little
further than what is merely epexegetical, it adds a more
distinctive epithet than the preceding and may be taken as
meaning "yes indeed."

        For the suggestion as to the epexegetic
use of kai in John 3:5, "water, even the Spirit," see WATER.

        In regard to Titus 3:5, "the renewing of the Holy Ghost" is
coordinate with "the washing of regeneration," and some would
regard it as precisely explanatory of that phrase, taking the
kai as signifying "namely." Certainly the "renewing" is not an
additional and separate impartation of the Holy Spirit; but
the scope of the renewal is surely not limited to
regeneration; the second clause goes further than what is
merely epexegetic of the first. Just so in Rom. 12:2, "the
renewing of your mind" is not a single act, accomplished once
and for all, as in regeneration. See under RENEW, B. The Holy
Ghost, as having been "shed on us," continues to act in
renewing us, in order to maintain by His power the enjoyment
of the relationship into which He has brought us. "The man is
cleansed in connection with the new order of things but the
Holy Ghost is a source of an entirely new life, entirely new
thoughts; not only of a new moral being, but of the
communication of all that in which this new being develops
itself ... He ever communicates more and more of the things of
this new world into which He has brought us ... 'the renewing
of the Holy Ghost' embraces all this ... so that it is not only
that we are born of Him, but that He works in us,
communicating to us all that is ours in Christ" (J. N. Darby).
Both the washing and the renewing are His work.

        (i) The
ascensive use. This is somewhat similar to the epexegetic
significance. It represents, however, an advance in thought
upon what precedes and has the meaning "even." The context
alone can determine the occurrences of this use. The following
are some instances. In Matt. 5:46,47, the phrases "even the
publicans" and "even the Gentiles" represent an extension of
thought in regard to the manner of reciprocity exhibited by
those referred to, in comparison with those who, like the
Pharisees, were considered superior to them. In Mark 1:27,
"even the unclean spirits" represents an advance in the minds
of the people concerning Christ's miraculous power, in
comparison with the authority exercised by the Lord in less
remarkable ways. So in Luke 10:17. In Acts 10:45, the kai,
rendered "also," in the phrase "on the Gentiles also," seems
necessary to be regarded in the same way, in view of the
amazement manifested by those of the circumcision, and thus
the rendering will be "even on the Gentiles was poured out the
gift"; cf. Acts 11:1.

        In Rom. 13:5, the clause "but also for
conscience sake" should probably be taken in this sense. In
Gal. 2:13, the phrase "even Barnabas" represents an advance of
thought in comparison with the waywardness of others; as much
as to say, "the Apostles closest associate, from whom
something different might be expected, was surprisingly
carried away." In Phil. 4:16 there are three occurrences of
kai, the first ascensive, "even"; the second (untranslated)
meaning "both," before the word "once"; the third meaning
"and." In 1 Thess. 1:5, in the cause "and in the Holy Ghost,"
the kai rendered "and," is ascensive, conveying an extension
of thought beyond "power"; that is to say, "power indeed, but
the power of the Holy Spirit." In 1 Pet. 4:14 "the Spirit of
God" is "the Spirit of glory." Here there is an advance in
idea from the abstract to the personal. The phrase "the Spirit
of God" does more than define "the Spirit of glory"; it is
explanatory but ascensive also.

        When preceded or followed by
the conjunction ei, "if," the phrase signifies "even if," or
"if even," e.g., Mark 14:29; Phil. 2:17; 1 Pet. 3:1.