<2,,1817,exanistemi>
a strengthened form of No. 1 (ex, i.e., ek, intensive), signifies "to raise up," Mark 12:19; Luke 20:28; intransitively, "to rise up," Acts 15:5.

<3,,1453,egeiro>
is frequently used in the NT in the sense of "raising" (Active Voice), or "rising" (Middle and Passive Voices): (a) from sitting, lying, sickness, e.g., Matt. 2:14; 9:5,7,19; Jas. 5:15; Rev. 11:1; (b) of causing to appear, or, in the Passive, appearing, or raising up so as to occupy a place in the midst of people, Matt. 3:9; 11:11; Mark 13:22; Acts 13:22. It is thus said of Christ in Acts 13:23; cp. No. 1, (c); (c) of rousing, stirring up, or "rising" against, Matt. 24:7; Mark 13:8; (d) of "raising buildings," John 2:19,20; (e) of "raising or rising" from the dead; (1) of Christ, Matt. 16:21; and frequently elsewhere (but not in Phil., 2 Thess., 1 Tim., Titus, Jas., 2 Pet., 1, 2, 3 John, and Jude); (2) of Christ's "raising" the dead, Matt. 11:5; Mark 5:41; Luke 7:14; John 12:1,9,17; (3) of the act of the disciples, Matt. 10:8; (4) of the resurrection of believers, Matt. 27:52; John 5:21; 1 Cor. 15:15,16,29,32,35,42-44,52; 2 Cor. 1:9; 4:14; of unbelievers, Matt. 12:42 (cp. Matt. 12:41, No. 1).

Egeiro stands in contrast to anistemi (when used with reference to resurrection) in this respect, that egeiro is frequently used both in the transitive sense of "raising up" and the intransitive of "rising," whereas anistemi is comparatively infrequent in the transitive use. See AWAKE.

<4,,1326,diegeiro>
a strengthened form of No. 3 (dia, "through," intensive), signifies "to rouse, to awaken from sleep." The Active Voice is not used intransitively. In Matt. 1:24, RV, "Joseph arose from his sleep," the Passive participle is, lit., "being aroused." In Mark 4:39 (AV, "he arose," RV, "he awoke"), the lit. rendering is "he being awakened." In John 6:18 the imperfect tense of the Passive Voice is used, and the rendering should be, "the sea was being aroused." See AWAKE, No. 2.

<5,,1096,ginomai>
"to become, to take place," is sometimes suitably translated "arise;" e.g., Matt. 8:24; Mark 4:37, "there arose a great tempest." So of the arising of persection, Matt. 13:21; Mark 4:17; this might be translated "taketh place;" of a tumult, Matt. 27:24, RV, "arising," for AV, "made;" of a flood, Luke 6:48; a famine, Luke 15:14; a questioning, John 3:25; a murmuring, Acts 6:1; a tribulation, Acts 11:19 (RV); a stir in the city, Acts 19:23; a dissension, Acts 23:7; a great clamor, Acts 23:9. See BECOME.

<6,,305,anabaino>
"to go up, to ascend," is once rendered "arise" in the RV, Luke 24:38, of reasonings in the heart; in Rev. 13:1, RV, "coming up," for AV, "rise up," with reference to the beast; in Rev. 17:8, AV, "ascend," for RV, "to come up;" in Rev. 19:3, RV, "goeth up," for AV, "rose up." See CLIMB UP, COME, ENTER, GO, GROW, RISE, SPRING.

<7,,4911,sunephistemi>
"to rise up together" (sun, "together," epi, "up," histemi, "to stand"), is used in Acts 16:22, of the "rising up" of a multitude against Paul and Silas.

<8,,1525,eiserchomai>
lit., "to go in" (eis, "in," erchomai, "to go"), "to enter," is once rendered "arose," metaphorically, with reference to a reasoning among the disciples which of them should be the greatest, Luke 9:46. See COME, ENTER, GO.

<9,,393,anatello>
"to arise," is used especially of things in the natural creation, e.g., "the rising" of the sun, moon and stars; metaphorically, of light, in Matt. 4:16, "did spring up;" of the sun, Matt. 5:45; 13:6 (RV); Mark 4:6; Jas. 1:11; in Mark 16:2 the RV has "when the sun was risen," keeping to the verb form, for the AV, "at the rising of;" of a cloud, Luke 12:54; of the day-star, 2 Pet. 1:19; in Heb. 7:14 metaphorically, of the Incarnation of Christ: "Our Lord hath sprung out of Judah," more lit., "Our Lord hath arisen out of Judah," as of the rising of the light of the sun. See RISE, SPRING, UP.

Notes: (1) A corresponding noun, anatole, signifies "the east," i.e., the place of the "sunrising."

(2) In Acts 27:14, the verb ballo, "to beat" (intransitive), is translated "arose" in the AV; RV, "beat."

Ark <1,,2787,kibotos>
"a wooden box, a chest," is used of (a) Noah's vessel, Matt. 24:38; Luke 17:27; Heb. 11:7; 1 pet. 3:20; (b) the "ark" of the Covenant in the Tabernacle, Heb. 9:4; (c) the "ark" seen in vision in the Heavenly Temple, Rev. 11:19.

Arm (physical) <1,,43,ankale>
used in the plural, in Luke 2:28, originally denoted "the curve, or the inner angle, of the arm." The word is derived from a term signifying "to bend, to curve;" the Eng. "angle" is connected.

Note: Enankalizomai (en, "in," and a verb akin to No. 1), "to take into the arms, to embrace," is used in Mark 9:36; 10:16, of the tenderness of Christ towards little children.

<2,,1023,brachion>
"the shorter part of the arm, from the shoulder to the elbow," is used metaphorically to denote strength, power, and always in the NT of the power of God, Luke 1:51; John 12:38; Acts 13:17; frequently so in the OT, especially in Deuteronomy, the Psalms and Isaiah; see, e.g., Deut. 4:34; 5:15; Ps. 44:3; 71:18, where "strength" is, lit., "arm;" Ps. 77:15; Isa. 26:11, where "hand" is, lit., "arm;" Isa. 30:30; 40:10,11, etc.

Arms (weapons), Armor, to Arm <A-1,Noun,3696,hoplon>
originally any tool or implement for preparing a thing, became used in the plural for "weapons of warfare." Once in the NT it is used of actual weapons, John 18:3; elsewhere, metaphorically, of (a) the members of the body as instruments of unrighteousness and as instruments of righteousness, Rom. 6:13; (b) the "armor" of light, Rom. 13:12; the "armor" of righteousness, 2 Cor. 6:7; the weapons of the Christian's warfare, 2 Cor. 10:4.

<A-2,Noun,3833,panoplia>
(Eng., "panoply"), lit., "all armor, full armor," (pas, "all," hoplon, "a weapon"), is used (a) of literal "armor," Luke 11:22; (b) of the spiritual helps supplied by God for overcoming the temptations of the Devil, Eph. 6:11,13. Among the Greeks the panoplia was the complete equipment used by heavily armed infantry.

<B-1,Verb,3695,hoplizo>
"to arm oneself," is used in 1 Pet. 4:1, in an exhortation "to arm" ourselves with the same mind as that of Christ in regard to His sufferings.

<B-2,Verb,2528,kathoplizo>
is an intensive form, "to furnish fully with arms," kata, "down," intensive, hoplon, "a weapon," Luke 11:21, lit., "a strong man fully armed." In the Sept., Jer. 46:9.

Army <1,,4753,strateuma>
denotes (a) "an army" of any size, large or small, Matt. 22:7; Rev. 9:16; 19:14,19 (twice); (b) "a company of soldiers," such as Herod's bodyguard, Luke 23:11 (RV, "soldiers") or the soldiers of a garrison, Acts 23:10,27 (RV, "the soldiers," for AV, "an army"). See SOLDIER, WAR.

<2,,4760,stratopedon>
from stratos, "a military host," pedon, "a plain," strictly denotes "an army encamped, a camp;" in Luke 21:20, of the soldiers which were to be encamped about Jerusalem in fulfillment of the Lord's prophecy concerning the destruction of the city; the phrase might be translated "by camps" (or encampments).

<3,,3925,parembole>
lit., "a casting in among, an insertion" (para, "among," ballo, "to throw"), in the Macedonian dialect, was a military term. In the NT it denotes the distribution of troops in army formation, "armies," Heb. 11:34; a camp, as of the Israelites, Exod. 19:17; 29:14; 32:17; hence, in Heb. 13:11,13, of Jerusalem, since the city was to the Jews what the camp in the wilderness had been to the Israelites; in Rev. 20:9, the "armies" or camp of the saints, at the close of the Millennium. It also denoted a castle or barracks, Acts 21:34,37; 22:24; 23:10,16,32.

Around * For AROUND see Note +, p. 9.

Array * For ARRAY see CLOTHE, NO. 6, PUT

Arrive <1,,2658,katantao>
"to come to, arrive at," is used (a) literally, of locality, Acts 16:1, "came to;" so Acts 18:19,24; 20:15 ("came"); Acts 21:7; 25:13; 27:12 (AV, "attain to," RV, "reach"); Acts 28:13; (b) metaphorically, of attainment, Acts 26:7, "attain;" so Eph. 4:13; Phil. 3:11. In 1 Cor. 10:11 ("upon whom the ends of the ages are come," RV), the metaphor is apparently that of an inheritance as coming down or descending to an heir, the "ends" (tele) being the spiritual revenues (cp. Matt. 17:25, revenues derived from taxes, and Rom. 13:7, where the singular, telos, "custom," is used); the inheritance metaphor is again seen in 1 Cor. 14:36, of the coming (or descending) of the Word of God to the Corinthians. See ATTAIN.

<2,,2668,katapleo>
denotes "to sail down" (kata, "down," pleo, "to sail"), i.e., from the high sea to the shore, Luke 8:26.

<3,,3854,paraginomai>
lit., "to become near," hence, "to come on the scene," Matt. 3:1, of John the Baptist, is translated, "arrive" in the RV of 1 Cor. 16:3, for AV, "come." See COME, GO, PRESENT.

<4,,3846,paraballo>
para, "alongside," ballo, "to throw," signifies, nautically, "touched at;" so the RV of Acts 20:15 (AV, "arrived"); or, perhaps, to strike across, from one place to another. In Mark 4:30, some mss. have this verb (AV, "compare"); the most authentic have tithemi, to set forth (with the word "parable"). See COMPARE.

<5,,5348,phthano>
"to anticipate, reach to," is translated "did arrive at," Rom. 9:31, RV, of Israel's failure to attain to the Law (AV, "hath attained to"). See ATTAIN, COME, PRECEDE.

Art, Arts <1,,5078,techne>
"an art, handicraft, trade," is used in Acts 17:29, of the plastic art; in Acts 18:3, of a trade or craft (AV, "occupation," RV, "trade"); in Rev. 18:22, "craft" (cp. technites, "a craftsman," Eng., "technical"). See CRAFT, OCCUPATION, TRADE.

<2,,4021,periergos>
lit., "a work about" (peri, "about," ergon, "a work"), hence, "busy about trifles," is used, in the plural, of things superfluous, "curious (or magical) arts," Acts 19:19; in 1 Tim. 5:13, "busybodies." See BUSYBODY.

As * For AS (and connected phrases) see Note +, p. 9.

Ascend * For ASCEND see ARISE, No. 6

Ashamed (to be), Shame <A-1,Verb,153,aischuno>
from aischos, "shame," always used in the Passive Voice, signifies (a) "to have a feeling of fear or shame which prevents a person from doing a thing," e.g., Luke 16:3; (b) "the feeling of shame arising from something that has been done," e.g., 2 Cor. 10:8; Phil. 1:20; 1 John 2:28, of the possibility of being "ashamed" before the Lord Jesus at His Judgment seat in His Parousia with His saints; in 1 Pet. 4:16, of being ashamed of suffering as a Christian.

<A-2,Verb,1870,epaischunomai>
a strengthened form of No. 1 (epi, "upon," intensive), is used only in the sense (b) in the preceding paragraph. It is said of being "ashamed" of persons, Mark 8:38; Luke 9:26; the Gospel, Rom. 1:16; former evil doing, Rom. 6:21; "the testimony of our Lord," 2 Tim. 1:8; suffering for the Gospel, 2 Tim. 1:12; rendering assistance and comfort to one who is suffering for the Gospel's sake, 2 Tim. 1:16. It is used in Heb., of Christ in calling those who are sanctified His brethren, Heb. 2:11, and of God in His not being "ashamed" to be called the God of believers, Heb. 11:16. In the Sept., in Job 34:19; Ps. 119:6; Isa. 1:29.

<A-3,Verb,2617,kataischuno>
another strengthened form (kata, "down," intensive), is used (a) in the Active Voice, "to put to shame," e.g., Rom. 5:5; 1 Cor. 1:27 (AV, "confound"); 1 Cor. 11:4,5 ("dishonoreth"), and 1 Cor. 11:22; (b) in the Passive Voice, Rom. 9:33; 10:11; 2 Cor. 7:14; 1 Pet. 2:6; 3:16. See CONFOUND, DISHONOR, SHAME.

<A-4,Verb,1788,entrepo>
"to put to shame," in the Passive Voice, to be ashamed, lit. means "to turn in" (en, "in," trepo, "to turn"), that is, to turn one upon himself and so produce a feeling of "shame," a wholesome "shame" which involves a change of conduct, 1 Cor. 4:14; 2 Thess. 3:14; Titus 2:8, the only places where it has this meaning. See also REGARD, REVERENCE.

<B-1,Noun,152,aischune>
"shame," akin to A, No. 1, signifies (a) subjectively, the confusion of one who is "ashamed" of anything, a sense of "shame," Luke 14:9; those things which "shame" conceals, 2 Cor. 4:2; (b) objectively, ignominy, that which is visited on a person by the wicked, Heb. 12:2; that which should arise from guilt, Phil. 3:19; (c) concretely, a thing to be "ashamed" of, Rev. 3:18; Jude 1:13, where the word is in the plural, lit., "basenesses," "disgraces." See DISHONESTY.

<B-2,Noun,1791,entrope>
akin to A, No. 4, lit., "a turning in upon oneself," producing a recoil from what is unseemly or vile, is used in 1 Cor. 6:5; 15:34. It is associated with aischune in the Psalms, in the Sept., e.g., Ps. 35:26, where it follows aischune, "let them be clothed with shame (aischune) and confusion (entrope);" Ps. 44:15, "all the day my shame is before me and the confusion of my face has covered me;" Ps. 69:19, "Thou knowest my reproach and my shame and my confusion;" so in Ps. 71:13. In Ps. 109:29 the words are in the opposite order.

Note: Aidos, used in 1 Tim. 2:9, denotes "modesty, shamefastness" (the right spelling for the AV, "shamefacedness"). In comparison with aischune, aidos is "the nobler word, and implies the nobler motive: in it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in aischune" (Trench, Syn, xix). See SHAMEFASTNESS.

<C-1,Adjective,150,aischros>
"base" (akin to No. 1), is used in 1 Cor. 11:6; 14:35; Eph. 5:12. See FILTHY B, No. 1. Cp. aischrotes, "filthiness," Eph. 5:4.

<C-2,Adjective,422,anepaischuntos>
an intensive adjective (a, negative, n euphonic, epi, "upon," intensive, aischune, "shame"), "not ashamed, having no cause for shame," is used in 2 Tim. 2:15.

Ashes <A-1,Noun,4700,spodos>
"ashes," is found three times, twice in association with sackcloth, Matt. 11:21; Luke 10:13, as tokens of grief (cp. Esth. 4:1,3; Isa. 58:5; 61:3; Jer. 6:26; Jonah 3:6); of the ashes resulting from animal sacrifices, Heb. 9:13; in the OT, metaphorically, of one who describes himself as dust and "ashes," Gen. 18:27, etc.

<B-1,Verb,5077,tephroo>
"to turn to ashes," is found in 2 Pet. 2:6, with reference to the destruction of Sodom and Gomorrah.

Notes: (1) Tephra, frequently used of the "ashes" of a funeral pile, is not found in the NT.

(2) The Hebrew verb, rendered "accept" in Ps. 20:3, "accept thy burnt sacrifice," signifies "to turn to ashes" (i.e., by sending fire from heaven). See also Exod. 27:3; Num. 4:13, "shall take away the ashes."

Ashore * For ASHORE (Acts 27:29) see CAST, A, No. 3

Aside * For ASIDE see LAY, No. 8, TAKE, No. 3, TURN, Nos. 3, 17, Note (1)

Ask <A-1,Verb,154,aiteo>
"to ask," is to be distinguished from No. 2. Aiteo more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, Matt. 7:7; a child from a parent, Matt. 7:9,10; a subject from a king, Acts 12:20; priests and people from Pilate, Luke 23:23 (RV, "asking" for AV, "requiring"); a beggar from a passer by, Acts 3:2. With reference to petitioning God, this verb is found in Paul's epistles in Eph. 3:20; Col. 1:9; in James four times, James 1:5,6; 4:2,3; in 1 John, five times, 1 John 3:22; 5:14,15 (twice) ,16. See BEG, CALL FOR, CRAVE, DESIRE, REQUIRE.

<A-2,Verb,2065,erotao>
more frequently suggests that the petitioner is on a footing of equality or familiarity with the person whom he requests. It is used of a king in making request from another king, Luke 14:32; of the Pharisee who "desired" Christ that He would eat with him, an indication of the inferior conception he had of Christ, Luke 7:36; cp. Luke 11:37; John 9:15; 18:19.

In this respect it is significant that the Lord Jesus never used aiteo in the matter of making request to the Father. "The consciousness of His equal dignity, of His potent and prevailing intercession, speaks out in this, that as often as He asks, or declares that He will ask anything of the Father, it is always erotao, an asking, that is, upon equal terms, John 14:16; 16:26; 17:9,15,20, never aiteo, that He uses. Martha, on the contrary, plainly reveals her poor unworthy conception of His person, that ... she ascribes that aiteo to Him which He never ascribes to Himself, John 11:22" (Trench, Syn. xl).

In passages where both words are used, the distinction should be noticed, even if it cannot be adequately represented in English. In John 16:23, "in that day ye shall ask Me nothing," the verb is erotao, whereas in the latter part of the verse, in the sentence, "If ye shall ask anything of the Father," the verb is aiteo. The distinction is brought out in the RV margin, which renders the former clause "Ye shall ask Me no question," and this meaning is confirmed by the fact that the disciples had been desirous of "asking" Him a question (arotao, John 16:19). If the Holy Spirit had been given, the time for "asking" questions from the Lord would have ceased. In John 14:14, where, not a question, but a request is made by the disciples, aiteo, is used.

Both verbs are found in 1 John 5:16: in the sentence "he shall ask, and God will give him life for them that sin not unto death," the verb is aiteo, but with regard to the sin unto death, in the sentence "not concerning this do I say that he shall make request," the verb is erotao.

Later, the tendency was for erotao to approximate to aiteo. See BESEECH, DESIRE, INTREAT, PRAY, REQUEST.

Note: In Matt. 19:17, the RV, following the most authentic mss., has "Why askest (erotao) thou Me concerning that which is good?"

<A-3,Verb,1905,eperotao>
a strengthened form of No. 2 (epi, "in addition"), is frequently used in the synoptic Gospels, but only twice in the Gospel of John, 18:7,21. In Rom. 10:20 it is rendered "asked of" (AV, "asked after"). The more intensive character of the "asking" may be observed in Luke 2:46; 3:14; 6:9; 17:20; 20:21,27,40; 22:64; 23:3,6,9. In Matt. 16:1, it virtually signifies to demand (its meaning in later Greek). See DEMAND, DESIRE, QUESTION.

Note: For the corresponding noun eperotema, see ANSWER.

<A-4,Verb,4441,punthanomai>
to ask by way of enquiry, not by way of making a request for something, is found in the Gospels and the Acts, five times in the former, seven in the latter; in Matt. 2:4, AV, "demanded," RV, "enquired," so Acts 21:33. See DEMAND, INQUIRE, UNDERSTAND.

<A-5,Verb,1833,exetazo>
"to search out" (ek, "out," intensive, etazo, "to examine"), is translated "ask," in John 21:12, AV (RV, "inquire"); in Matt. 2:8, AV, "search;" RV, "search out," expressing the intensive force of the verb, so Matt. 10:11 (AV, "inquire"). See INQUIRE, SEARCH.

<A-6,Verb,3004,lego>
"to say," occasionally signifies "to ask," as of an inquiry, the reason being that lego is used for every variety of speaking, e.g., Acts 25:20, "I asked whether he would come to Jerusalem." See BID, BOAST, CALL, DESCRIBE, GIVE, NAME, PUT, Note (2), SAY, SPEAK, TELL, UTTER.

<A-7,Verb,350,anakrino>
"to judge," sometimes has the meaning to ask a question; e.g., 1 Cor. 10:25,27. See DISCERN, EXAMINE, JUDGE, SEARCH.

Notes: (1) For apaiteo, Luke 6:30, see REQUIRE, No. 3 (2) In Luke 22:31, RV, exaiteomai is rendered "hath asked to have."

<B-1,Noun,155,aitema>
akin to No. 1, lit., "that which has been asked for," is used in Luke 23:24, RV, "what they asked for" (AV, "required"); Phil. 4:6, "requests;" 1 John 5:15, "petitions." See PETITION, REQUEST, REQUIRE.

Asleep, Sleep <A-1,Verb,2518,katheudo>
"to go to sleep," is chiefly used of natural "sleep," and is found most frequently in the Gospels, especially Matthew and Luke. With reference to death it is found in the Lord's remark concerning Jairus' daughter, Matt. 9:24; Mark 5:39; Luke 8:52. In the epistles of Paul it is used as follows: (a) of natural "sleep," e.g., 1 Thess. 5:7; (b) of carnal indifference to spiritual things on the part of believers, Eph. 5:14; 1 Thess. 5:6,10 (as in Mark 13:36), a condition of insensibility to Divine things involving conformity to the world (cp. hupnos below).

<A-2,Verb,2837,koimaomai>
is used of natural "sleep," Matt. 28:13; Luke 22:45; John 11:12; Acts 12:6; of the death of the body, but only of such as are Christ's; yet never of Christ Himself, though He is "the firstfruits of them that have fallen asleep," 1 Cor. 15:20; of saints who departed before Christ came, Matt. 27:52; Acts 13:36; of Lazarus, while Christ was yet upon the earth, John 11:11; of believers since the Ascension, 1 Thess. 4:13-15; Acts 7:60; 1 Cor. 7:39; 11:30; 15:6,18,51; 2 Pet. 3:4.

Note: "This metaphorical use of the word sleep is appropriate, because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that, as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. ...

"That the body alone is in view in this metaphor is evident, (a) from the derivation of the word koimaomai, from keimai, to lie down (cp. anastasis, resurrection, from ana, 'up,' and histemi, to cause to stand); cp. Isa. 14:8, where for 'laid down,' the Sept. has 'fallen asleep;' (b) from the fact that in the NT the word resurrection is used of the body alone; (c) from Dan. 12:2, where the physically dead are described as 'them that sleep (Sept. katheudo, as at 1 Thess. 5:6) in the dust of the earth,' language inapplicable to the spiritual part of man; moreover, when the body returns whence it came, Gen. 3:19, the spirit returns to God who gave it, Eccl. 12:7.

"When the physical frame of the Christian (the earthly house of our tabernacle, 2 Cor. 5:1) is dissolved and returns to the dust, the spiritual part of his highly complex being, the seat of personality, departs to be with Christ, Phil. 1:23. And since that state in which the believer, absent from the body, is at home with the Lord, 2 Cor. 5:6-9, is described as 'very far better' than the present state of joy in communion with God and of happy activity in His service, everywhere reflected in Paul's writings, it is evident the word 'sleep,' where applied to the departed Christians, is not intended to convey the idea that the spirit is unconscious. ...

"The early Christians adopted the word koimeterion (which was used by the Greeks of a rest-house for strangers) for the place of interment of the bodies of their departed; thence the English word 'cemetery,' 'the sleeping place,' is derived." * [* From Notes on Thessalonians, by Hogg and Vine. p. 172.]

<A-3,Verb,1852,exupnizo>
"to awake" (ek, "out," hupnos, "sleep"), "to awake out of sleep," is used in John 11:11. In the Sept., Judg. 16:14,20; 1 Kings 3:15; Job 14:12.

<A-4,Verb,879,aphupnoo>
"to fall asleep" (apo, "away"), is used of natural "sleep," Luke 8:23, of the Lord's falling "asleep" in the boat on the lake of Galilee.

<B-1,Adjective,1853,exupnos>
Acts 16:27, signifies "out of sleep."

<C-1,Noun,5278,hupnos>
is never used of death. In five places in the NT it is used of physical "sleep;" in Rom. 13:11, metaphorically, of a slumbering state of soul, i.e., of spiritual conformity to the world, out of which believers are warned to awake.

Asp <1,,785,aspis>
"a small and very venomous serpent," the bite of which is fatal, unless the part affected is at once cut away, in Rom. 3:13 is said, metaphorically, of the conversation of the ungodly.

Ass <1,,3688,onos>
is the usual word. Onarion, the diminutive of onos, "a young ass, or ass's colt," is used in John 12:14, together with onos.

<2,,5268,hupozugion>
lit., "under a yoke" (hupo, "under," zugos, "a yoke"), is used as an alternative description of the same animal, in Matt. 21:5, where both words are found together, "Behold, thy king cometh unto thee, meek and riding upon an ass (onos), and upon a colt the foal of an ass (hupozugion)." It was upon the colt that the Lord sat, John 12:14. In 2 Pet. 2:16, it is used of Balaam's "ass."

Assassin <1,,4607,sikarios>
is a Latin word (sicarius, "from" sica, "a dagger") denoting "one who carries a dagger or short sword under his clothing, an assassin," Acts 21:38, RV. Here it is used as a proper name (see the RV) of the Sicarii, "assassins," the fanatical Jewish faction which arose in Judea after Felix had rid the country of the robbers referred to by Josephus (Ant., XX). They mingled with the crowds at festivals and stabbed their political opponents unobserved (AV, "murderers").

Assault <A-1,Verb,2186,ephistemi>
lit., "to stand over" (epi, "over," histemi, "to stand"), signifies "to assault;" said in Acts 17:5, of those who attacked the house of Jason. For its usual meanings see COME (in, to, upon), HAND (at), INSTANT, PRESENT, STAND.

<B-1,Noun,3730,horme>
rendered "assault" in Acts 14:5, AV; RV, "onset," corresponds to hormao, "to rush." See IMPULSE, ONSET.

Assay * For ASSAY see TRY, No. 2

Assemble <1,,4863,sunago>
"to assemble" (sun, "together," ago, "to bring"), is used of the "gathering together" of people or things; in Luke 12:17,18, "bestow," with reference to the act of "gathering" one's goods; so in Luke 15:13, suggesting that the Prodigal, having "gathered" all his goods together, sold them off; in John 6:12, of "gathering up" fragments; in John 18:2, "resorted," with reference to the "assembling" of Christ with His disciples in the garden of Gethsemane, there in the Passive Voice (unsuitable, however, in an English translation). In Acts 11:26, the RV has "were gathered together (with the church)," for AV, "assembled themselves" (possibly "they were hospitably entertained by"). The verb is not found in the most authentic mss. in Rev. 13:10. See BESTOW, GATHER, LEAD, TAKE, No. 29.

Note: Episunago, "to gather together," is found only in the synoptic Gospels; twice of the "gathering" together of people, Mark 1:33; Luke 12:1; twice of the desire of the Lord to "gather" together the inhabitants of Jerusalem, Matt. 23:37; Luke 13:34; twice of His future act in "gathering" together His elect through the instrumentality of the angels, Matt. 24:31; Mark 13:27. See GATHER.

<2,,4871,sunalizo>
"to gather together, to assemble," with the suggestion of a crowded meeting (sun, "with," halizo, "to crowd, or mass:" the corresponding adjective is hales, "thronged"), is used in Acts 1:4. The meaning "to eat with," suggested by some, as if the word were derived from hals, "salt," is not to be accepted.

<3,,4905,sunerchomai>
"to come together" (sun, "together," erchomai, "to come"), is once rendered "assemble," Mark 14:53, AV. It is frequently used of "coming together," especially of the "gathering" of a local church, 1 Cor. 11:17,18,20,33,34; 14:23,26; it is rendered "resorted" in Acts 16:13, AV, where the RV adheres to the lit. rendering, "came together." See ACCOMPANY.

Notes: (1) In Acts 15:25, ginomai, "to become," is translated "having come to (one accord)," correcting the AV, "being assembled with (one accord)."

(2) Sunagoge, akin to A, No. 1, is lit., "a place where people assemble." In Acts 13:43 the RV suitably has "synagogue," for the AV "congregation," the building standing by metonymy for the people therein (cp. Matt. 10:17, etc.). In Jas. 2:2 (AV, "assembly") the word is "synagogue" (RV). See SYNAGOGUE.

(3) Episunagoge, akin to No. 1, Note, "an assembling together," is used in 2 Thess. 2:1, of the rapture of the saints into the air to meet the Lord, "our gathering together;" in Heb. 10:25, of the "gatherings" of believers on earth during the present period. See GATHERING.

Assembly <1,,1577,ekklesia>
from ek, "out of," and klesis, "a calling" (kaleo, "to call"), was used among the Greeks of a body of citizens "gathered" to discuss the affairs of state, Acts 19:39. In the Sept. it is used to designate the "gathering" of Israel, summoned for any definite purpose, or a "gathering" regarded as representative of the whole nation. In Acts 7:38 it is used of Israel; in 19:32,41, of a riotous mob. It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, "I will build My Church," Matt. 16:18, and which is further described as "the Church which is His Body," Eph. 1:22; 5:23, (b) in the singular number (e.g., Matt. 18:17, RV marg., "congregation"), to a company consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 3:5, and in the plural, with reference to churches in a district.

There is an apparent exception in the RV of Acts 9:31, where, while the AV has "churches," the singular seems to point to a district; but the reference is clearly to the church as it was in Jerusalem, from which it had just been scattered, Acts 8:1. Again, in Rom. 16:23, that Gaius was the host of "the whole church," simply suggests that the "assembly" in Corinth had been accustomed to meet in his house, where also Paul was entertained. See CHURCH.

<2,,3831,paneguris>
from pan, "all," and agora, "any kind of assembly," denoted, among the Greeks, an assembly of the people in contrast to the council of national leaders, or a "gathering" of the people in honor of a god, or for some public festival, such as the Olympic games. The word is used in Heb. 12:23, coupled with the word "church," as applied to all believers who form the body of Christ.

<3,,4128,plethos>
"a multitude, the whole number," is translated "assembly" in Acts 23:7, RV. See BUNDLE, COMPANY, MULTITUDE.

Note: For sunagoge, see ASSEMBLE, Note (2).

Assent * For ASSENT see AGREE, No. 2

Assist * For ASSIST see HELP, B, Note

Assurance, Assure, Assuredly <A-1,Noun,4102,pistis>
"faith," has the secondary meaning of "an assurance or guarantee," e.g., Acts 17:31; by raising Christ from the dead, God has given "assurance" that the world will be judged by Him (the AV margin, "offered faith" does not express the meaning). Cp. 1 Tim. 5:12, where "faith" means "pledge." See BELIEF, FAITH, FIDELITY.

<A-2,Noun,4136,plerophoria>
"a fullness, abundance," also means "full assurance, entire confidence;" lit., a "full-carrying" (pleros, "full," phero, "to carry"). Some explain it as full fruitfulness (cp. RV, "fullness" in Heb. 6:11). In 1 Thess. 1:5 it describes the willingness and freedom of spirit enjoyed by those who brought the Gospel to Thessalonica; in Col. 2:2, the freedom of mind and confidence resulting from an understanding in Christ; in Heb. 6:11 (AV, "full assurance," RV, "fullness"), the engrossing effect of the expectation of the fulfillment of God's promises; in Heb. 10:22, the character of the faith by which we are to draw near to God. See FULLNESS.

<A-3,Noun,5287,hupostasis>
lit., "a standing under, support" (hupo, "under," histemi, "to stand"), hence, an "assurance," is so rendered in Heb. 11:1, RV, for AV, "substance." It here may signify a title-deed, as giving a guarantee, or reality. See CONFIDENCE, PERSON, SUBSTANCE.

Note: In Acts 16:10, for the AV (of sumbibazomai), "assuredly gathering," see CONCLUDE.

<B-1,Verb,4104,pistoo>
"to trust or give assurance to" (cp. A, No. 1), has a secondary meaning, in the Passive Voice, "to be assured of," 2 Tim. 3:14.

<B-2,Verb,4135,plerophoreo>
akin to A, No. 2, "to bring in full measure, to fulfill," also signifies "to be fully assured," Rom. 4:21, RV, of Abraham's faith. In Rom. 14:5 it is said of the apprehension of the will of God. So in Col. 4:12 in the best mss. In these three places it is used subjectively, with reference to an effect upon the mind. For its other and objective use, referring to things external, see FULFILL; see also BELIEVE, KNOW, PERSUADE, PROOF. In the Sept., Eccl. 8:11.

<B-3,Verb,3782,peitho>
"to persuade," is rendered "assure" in 1 John 3:19 (marg., "persuade"), where the meaning is that of confidence toward God consequent upon loving in deed and in truth. See BELIEVE, CONFIDENCE, FRIEND, OBEY, PERSUADE, TRUST, YIELD.

<C-1,Adverb,806,asphalos>
means (a) "safely," Mark 14:44; Acts 16:23; (b) "assuredly," Acts 2:36; the knowledge there enjoined involves freedom from fear of contradiction, with an intimation of the impossibility of escape from the effects. See SAFELY.

Astonish, Astonishment * For ASTONISH and ASTONISHMENT see AMAZE and AMAZEMENT

Astray * For ASTRAY see ERR

Asunder * For ASUNDER see BREAK, BURST, CUT, PART, PUT, REND, and SAW

At * For AT see Note +, p. 9.

Athirst * For ATHIRST see THIRST

Atonement <1,,2643,katallage>
translated "atonement" in the AV of Rom. 5:11, signifies, not "atonement," but "reconciliation," as in the RV. See also Rom. 11:15; 2 Cor. 5:18,19. So with the corresponding verb katallasso, see under RECONCILE. "Atonement" (the explanation of this English word as being "at-one-ment" is entirely fanciful) is frequently found in the OT. See, for instance, Leviticus, chapters 16 and 17. The corresponding NT words are hilasmos, "propitiation," 1 John 2:2; 4:10, and hilasterion, Rom. 3:25; Heb. 9:5, "mercy-seat," the covering of the ark of the covenant. These describe the means (in and through the person and work of the Lord Jesus Christ, in His death on the cross by the shedding of His blood in His vicarious sacrifice for sin) by which God shows mercy to sinners. See PROPITIATION.

Attain <1,,2658,katantao>
a strengthened form of antao, "to come opposite to," signifies "to reach, to arrive at." It is used in its local significance several times in the Acts, e.g., 27:12, RV, "could reach." In its metaphorical sense of "attaining" to something it is used in three places: Acts 26:7, of the fulfillment of the promise of God made to the ancestors of Israel, to which promise the twelve tribes "hope to attain" (RV); in Eph. 4:13, of "attaining" to the unity of the faith and of the knowledge of the Son of God; in Phil. 3:11, of the paramount aims of the Apostle's life, "if by any means," he says, "I might attain unto the resurrection from the dead," not the physical resurrection, which is assured to all believers hereafter, but to the present life of identification with Christ in His resurrection. For the metaphorical sense in 1 Cor. 10:11; 14:36, see ARRIVE, A, No. 1. See also COME, No. 28.

<2,,2638,katalambano>
"to seize, to apprehend," whether physically or mentally, is rendered "attain" in the sense of making something one's own, appropriating a thing, Rom. 9:30, said of the Gentiles, who through the Gospel have "attained" to, or laid hold of, the righteousness which is of faith, in contrast to the present condition of Israel; in 1 Cor. 9:24, of securing a prize, RV, "attain," for AV, "obtain." See APPREHEND.

<3,,5348,phthano>
"to anticipate," also means "to reach, attain to a thing;" negatively of Israel (see ARRIVE, No. 5). The only other passage where it has this significance is Phil. 3:16, "we have attained." See COME, PREVENT.

<4,,5177,tunchano>
"to reach, meet with," signifies "to attain to," in Luke 20:35, RV (for AV, "obtain"). See CHANCE, ENJOY, OBTAIN.

Notes: (1) Parakoloutheo, rendered "attained" in 1 Tim. 4:6, AV (RV, "hast followed"), does not signify attainment, but "following fully." It is an intensive form of akoloutheo, "to follow." So in 2 Tim. 3:10, RV, "didst follow" (AV, "fully known"); "follow fully" would be suitable. In Mark 16:17 it is translated "follow;" in Luke 1:3, "having traced" (RV). See FOLLOW, KNOW, Notes (1), UNDERSTAND.

(2) Lambano, incorrectly translated "attained" in the AV of Phil. 3:12, means "obtained" (RV).

Attend, Attendance, Attendant <A-1,Verb,4337,prosecho>
"to take heed, give heed," is said of the priests who "gave attendance at the altar," Heb. 7:13. It suggests devotion of thought and effort to a thing. In 1 Tim. 4:13 (in the exhortation regarding the public reading of the Scriptures), the RV translates it "give heed," for the AV, "give attendance." In Acts 16:14, "to give heed" (for AV, "attended"). See BEWARE, GIVE, No. 17, REGARD.

<A-2,Verb,4342,proskartereo>
"to be steadfast," a strengthened form of kartereo (pros, "towards," intensive, karteros, "strong"), denotes to continue steadfastly in a thing and give unremitting care to it, e.g., Rom. 13:6, of rulers in the discharge of their functions. See CONTINUE, WAIT. In the Sept., Num. 13:21.

<B-1,Adjective,2145,euparedros>
lit., "sitting well beside" (eu, "well," para, "beside," hedra, "a seat"), i.e., sitting constantly by, and so applying oneself diligently to, anything, is used in 1 Cor. 7:35, with pros, "upon," "that ye may attend upon." Some mss. have euprosedron.

<C-1,Noun,5257,huperetes>
lit.,"an under-rower;" hence, "a servant," is rendered "attendant" in Luke 4:20 and Acts 13:5, RV. See MINISTER, OFFICER, SERVANT.

Attentive * For ATTENTIVE, in the AV of Luke 19:48, see HANG, No. 2

Audience * For AUDIENCE see HEARING, A, No. 1, B, No. 1

Aught * Aught: See +, page 9 (footnote). It is wrongly spelled "ought" in the AV in some places, e.g., in John 4:33, "ought to eat" (there is no word in the original there for "ought").

Austere <1,,840,austeros>
akin to auo, "to dry up" (Eng., "austere"), primarily denotes "stringent to the taste," like new wine not matured by age, unripe fruit, etc; hence, "harsh, severe," Luke 19:21,22.

Note: Synonymous with austeros, but to be distinguished from it, is skleros (from skello, "to be dry"). It was applied to that which lacks moisture, and so is rough and disageeable to the touch, and hence came to denote "harsh, stern, hard." It is used by Matthew to describe the unprofitable servant's remark concerning his master, in the parable corresponding to that in Luke 19 (see austeros, above). Austeros is derived from a word having to do with the taste, skleros, "with the touch." Austeros is not necessarily a term of reproach, whereas skleros is always so, and indicates a harsh, even inhuman, character. Austeros is "rather the exaggeration of a virtue pushed too far, than an absolute vice" (Trench, Syn. xiv). Skleros is used of the character of a man, Matt. 25:24; of a saying, John 6:60; of the difficulty and pain of kicking against the ox-goads, Acts 9:5; 26:14; of rough winds, Jas. 3:4 and of harsh speeches, Jude 1:15. See FIERCE, HARD. Cp. sklerotes, "hardness," skleruno, "to harden," sklerokardia, "hardness of heart," and sklerotrachelos, "stiff-necked."

Author <1,,159,aitios>
an adjective (cp. aitia, a cause), denotes "that which causes something." This and No. 2 are both translated "author" in Hebrews. Aitios, in Heb. 5:9, describes Christ as the "Author of eternal salvation unto all them that obey Him," signifying that Christ, exalted and glorified as our High Priest, on the ground of His finished work on earth, has become the personal mediating cause (RV, margin) of eternal salvation. It is difficult to find an adequate English equivalent to express the meaning here. Christ is not the merely formal cause of our salvation. He is the concrete and active cause of it. He has not merely caused or effected it, He is, as His name, "Jesus," implies, our salvation itself, Luke 2:30; 3:6.

<2,,747,archegos>
translated "Prince" in Acts 3:15 (marg., "Author") and Acts 5:31, but "Author" in Heb. 2:10, RV, "Captain," RV marg., and AV, and "Author" in Heb. 12:2, primarily signifies "one who takes a lead in, or provides the first occasion of, anything." In the Sept. it is used of the chief of a tribe or family, Num. 13:2 (RV, prince); of the "heads" of the children of Israel, Num. 13:3; a captain of the whole people, Num. 14:4; in Micah 1:13, of Lachish as the leader of the sin of the daughter of Sion: there, as in Heb. 2:10, the word suggest a combination of the meaning of leader with that of the source from whence a thing proceeds. That Christ is the Prince of life signifies, as Chrysostom says, that "the life He had was not from another; the Prince or Author of life must be He who has life from Himself." But the word does not necessarily combine the idea of the source or originating cause with that of leader. In Heb. 12:2 where Christ is called the "Author and Perfecter of faith," He is represented as the one who takes precedence in faith and is thus the perfect exemplar of it. The pronoun "our" does not correspond to anything in the original, and may well be omitted. Christ in the days of His flesh trod undeviatingly the path of faith, and as the Perfecter has brought it to a perfect end in His own person. Thus He is the leader of all others who tread that path. See PRINCE.

Note: In 1 Cor. 14:33, the AV, "the author," represents no word in the original; RV "a God of."

Authority <A-1,Noun,1849,exousia>
denotes "authority" (from the impersonal verb exesti, "it is lawful"). From the meaning of "leave or permission," or liberty of doing as one pleases, it passed to that of "the ability or strength with which one is endued," then to that of the "power of authority," the right to exercise power, e.g., Matt. 9:6; 21:23; 2 Cor. 10:8; or "the power of rule or government," the power of one whose will and commands must be obeyed by others, e.g., Matt. 28:18; John 17:2; Jude 1:25; Rev. 12:10; 17:13; more specifically of apostolic "authority," 2 Cor. 10:8; 13:10; the "power" of judicial decision, John 19:10; of "managing domestic affairs," Mark 13:34. By metonymy, or name-change (the substitution of a suggestive word for the name of the thing meant), it stands for "that which is subject to authority or rule," Luke 4:6 (RV, "authority," for the AV "power"); or, as with the English "authority," "one who possesses authority, a ruler, magistrate," Rom. 13:1-3; Luke 12:11; Titus 3:1; or "a spiritual potentate," e.g., Eph. 3:10; 6:12; Col. 1:16; 2:10,15; 1 Pet. 3:22. The RV usually translates it "authority."

In 1 Cor. 11:10 it is used of the veil with which a woman is required to cover herself in an assembly or church, as a sign of the Lord's "authority" over the church. See JURISDICTION, LIBERTY, POWER, RIGHT, STRENGTH.

<A-2,Noun,2003,epitage>
an injunction (from epi, "upon," tasso, "to order"), is once rendered "authority," Titus 2:15 (RV, marg., "commandment"). See COMMANDMENT.

Note: The corresponding verb is epitasso, "to command." See COMMAND.

<A-3,Noun,5247,huperoche>
primarily, "a projection, eminence," as a mountain peak, hence, metaphorically, "pre-eminence, superiority, excellency," is once rendered "authority," 1 Tim. 2:2, AV (marg., "eminent place"), RV, "high place," of the position of magistrates; in 1 Cor. 2:1, "excellency" (of speech). Cp. huperecho, "to surpass." See EXCELLENCY.

<A-4,Noun,1413,dunastes>
akin to dunamis, "power," (Eng., "dynasty,") signifies "a potentate, a high officer;" in Acts 8:27, of a high officer, it is rendered "of great authority;" in Luke 1:52, RV, "princes, (AV, "the mighty"); in 1 Tim 6:15 it is said of God ("Potentate"). See MIGHTY, POTENTATE.

<B-1,Verb,1850,exousiazo>
akin to A, No. 1, signifies "to exercise power," Luke 22:25; 1 Cor. 6:12; 7:4 (twice). See POWER.

<B-2,Verb,2175,katexousiazo>
kata, "down," intensive, and No. 1, "to exercise authority upon," is used in Matt. 20:25; Mark 10:42.

<B-3,Verb,831,authenteo>
from autos, "self," and a lost noun hentes, probably signifying working (Eng., "authentic"), "to execise authority on one's own account, to domineer over," is used in 1 Tim. 2:12, AV, "to usurp authority," RV, "to have dominion." In the earlier usage of the word it signified one who with his own hand killed either others or himself. Later it came to denote one who acts on his own "authority;" hence, "to exercise authority, dominion." See DOMINION, Note.

Autumn <1,,5352,phthinoporinos>
an adjective signifying autumnal (from phthinoporon, "late autumn," from phthino, "to waste away," or "wane," and opora, "autumn"), is used in Jude 1:12, where unfruitful and worthless men are figuratively described as trees such as they are at the close of "autumn," fruitless and leafless (AV, "trees whose fruit withereth").

Avail <1,,2480,ischuo>
signifies (a) "to be strong in body, to be robust, in sound health," Matt. 9:12; Mark 2:17; (b) "to have power," as of the Gospel, Acts 19:20; to prevail against, said of spiritual enemies, Rev. 12:8; of an evil spirit against exorcists, Acts 19:16; (c) "to be of force, to be effective, capable of producing results," Matt. 5:13 ("it is good for nothing;" lit., "it availeth nothing"); Gal. 5:6; in Heb. 9:17 it apparently has the meaning "to be valid" (RV, "for doth it ever avail...?," for AV, "it is of no strength"). It is translated "avail" with reference to prayer, in Jas. 5:16; cp. the strengthened form exischuo in Eph. 3:18. See ABLE, CAN, GOOD, MAY, PREVAIL, STRENGTH, WHOLE, WORK.

Avenge, Avenger <A-1,Verb,1556,ekdikeo>
ek, "from," dike, "justice," i.e., that which proceeds from justice, means (a) "to vindicate a person's right," (b) "to avenge a thing." With the meaning (a), it is used in the parable of the unjust judge, Luke 18:3,5, of the "vindication" of the rights of the widow; with the meaning (b) it is used in Rev. 6:10; 19:2, of the act of God in "avenging" the blood of the saints; in 2 Cor. 10:6, of the Apostle's readiness to use his apostolic authority in punishing disobedience on the part of his readers; here the RV substitutes "avenge" for the AV, "revenge;" in Rom. 12:19 of "avenging" oneself, against which the believer is warned.

Note: In Rev. 18:20, the AV mistranslates krino and krima "hath avenged you;" RV, "hath judged your judgment."

<B-1,Noun,1558,ekdikos>
primarily, "without law," then, "one who exacts a penalty from a person, an avenger, a punisher," is used in Rom. 13:4 of a civil authority in the discharge of his function of executing wrath on the evildoer (AV, wrongly, "revenger"); in 1 Thess. 4:6, of God as the avenger of the one who wrongs his brother, here particularly in the matter of adultery.

<B-2,Noun,1557,ekdikesis>
"vengeance," is used with the verb poieo, "to make," i.e., to avenge, in Luke 18:7,8; Acts 7:24; twice it is used in statements that "vengeance" belongs to God, Rom. 12:19; Heb. 10:30. In 2 Thess. 1:8 it is said of the act of Divine justice which will be meted out to those who know not God and obey not the Gospel, when the Lord comes in flaming fire at His second advent. In the Divine exercise of judgment there is no element of vindictiveness, nothing by way of taking revenge. In Luke 21:22, it is used of the "days of vengeance" upon the Jewish people; in 1 Pet. 2:14, of civil governors as those who are sent of God "for vengeance on evildoers" (AV, "punishment"); in 2 Cor. 7:11, of the "self-avenging" of believers, in their godly sorrow for wrong doing, RV, "avenging," for AV, "revenge." See PUNISHMENT, VENGEANCE.

Avoid <1,,1578,ekklino>
"to turn away from, to turn aside," lit., "to bend out of" (ek, "out," klino, "to bend"), is used in Rom. 3:12, of the sinful condition of mankind, AV, gone out of the way," RV, "turned aside;" in Rom. 16:17, of turning away from those who cause offenses and occasions of stumbling (AV, "avoid"); in 1 Pet. 3:11 of turning away from evil (AV, "eschew"). See ESCHEW, WAY.

<2,,1624,ektrepo>
lit., "to turn or twist out," is used in the Passive Voice in Heb. 12:13, "that which is lame be not turned out of the way" (or rather, "put out of joint"); in the sense of the Middle Voice (though Passive in form) of turning aside, or turning away from, 2 Tim. 4:4 (AV, "shall be turned unto fables," RV, "shall turn aside"); in 1 Tim. 1:6, of those who having swerved from the faith, have turned aside unto vain talking; in 2 Tim. 5:15, of those who have turned aside after Satan; in 2 Tim. 6:20, RV, of "turning away from (AV, 'avoiding') profane babblings and oppositions of the knowledge which is falsely so called." See TURN. In the Sept., Amos 5:8.

<3,,3868,paraiteomai>
lit., "to ask aside" (para, "aside," aiteo, "to ask"), signifies (a) "to beg of (or from) another," Mark 15:6, in the most authentic mss.; (b) "to deprecate," (1) "to entreat (that) not," Heb. 12:19; (2) "to refuse, decline, avoid," 1 Tim. 4:7; 5:11; 2 Tim. 2:23; Titus 3:10 (see No. 4 for Titus 3:9); Heb. 12:25; (c) "to beg off, ask to be excused," Luke 14:18,19 (some would put Heb. 12:25 here). See EXCUSE, INTREAT, REFUSE, REJECT.

<4,,4026,periistemi>
in the Active Voice, means "to stand around" (peri, "around," histemi, "to stand"), John 11:42; Acts 25:7; in the Middle Voice, "to turn oneself about," for the purpose of avoiding something, "to avoid, shun," said of profane babblings, 2 Tim. 2:16; of foolish questions, genealogies, strife, etc., Titus 3:9 (AV, "avoid"). See SHUN, STAND.

<5,,4724,stello>
"to place," sometimes signifies, in the Middle Voice, "to take care against a thing, to avoid," 2 Cor. 8:20; in 2 Thess. 3:6, "of withdrawing from a person." See WITHDRAW.

Await * For AWAIT (AV of Acts 9:24; 20:3,19; 23:30) see PLOT

Awake <1,,1453,egeiro>
is used, (a) in the Active Voice, of "arousing a person from sleep;" in Matt. 8:25 of the act of the disciples in awaking the Lord; in Acts 12:7, of the awaking of Peter, RV, "awake him;" (b) in the Passive Voice, with a Middle significance, of the virgins, in "arousing themselves" from their slumber, Matt. 25:7; in Rom. 13:11; Eph. 5:14, metaphorically, "of awaking from a state of moral sloth." See ARISE, LIFT, RAISE, REAR, RISE, STAND, TAKE.

<2,,1326,diegeiro>
is used of "awaking from natural sleep," Matt. 1:24; Mark 4:38; of the act of the disciples in "awaking" the Lord, Luke 8:24 (cp. egeiro, in Matt. 8:25); metaphorically, "of arousing the mind," 2 Pet. 1:13; 3:1. See ARISE, RAISE, STIR UP.

<3,,1594,eknepho>
primarily, "to return to one's sense from drunkenness to become sober," is so used in the Sept., e.g., Gen. 9:24; metaphorically, in Joel 1:5; Hab. 2:7; lit., in Hab. 2:19, of the words of an idolater to an image; in the NT in 1 Cor. 15:34, "Awake up righteously and sin not" (RV), suggesting a return to soberness of mind from the stupor consequent upon the influence of evil doctrine.

<4,,1852,exupnizo>
from ek, "out of," and hupnos, "sleep," "to rouse a person out of sleep," is used metaphorically, in John 11:11.

<5,,1235,diagregoreo>
dia, intensive, gregoreo, "to watch," is used in Luke 9:32, RV, "were fully awake." AV "were awake".

Aware * For AWARE see KNOW, A, No. 1, end of 1st par.

Away * Note: This word is to be taken in connection with various verbs. The verb airo, "to seize, to lift up, take away," is translated "away with," in Luke 23:18; John 19:15; Acts 21:36; 22:22, implying a forcible removal for the purpose of putting to death. See BEAR, No. 9.

Awe <1,,5399,deos>
"awe," is so rendered in Heb. 12:28, RV; the previous word "reverence" represents the inferior reading aidos (see SHAMEFASTNESS).