Babbler, Babblings <1,,4691,spermologos>
"a babbler," is used in Acts 17:18. Primarily an adjective, it came to be used as a noun signifying a crow, or some other bird, picking up seeds (sperma, "a seed," lego, "to collect"). Then it seems to have been used of a man accustomed to hang about the streets and markets, picking up scraps which fall from loads; hence a parasite, who lives at the expense of others, a hanger on. Metaphorically it became used of a man who picks up scraps of information and retails them secondhand, a plagiarist, or of those who make a show in unscientific style, of knowledge obtained from misunderstanding lectures. Prof. Ramsay points out that there does not seem to be any instance of the classical use of the word as a "babbler" or a mere talker. He finds in the word a piece of Athenian slang, applied to one who was outside any literary circle, an ignorant plagiarist. Other suggestions have been made, but without satisfactory evidence.

<2,,2757,kenophonia>
"babbling" (from kenos, "empty," and phone, "a sound"), signifies empty discussion, discussion on useless subjects, 1 Tim. 6:20; 2 Tim. 2:16.

Babe <1,,1025,brephos>
denotes (a) "an unborn child," as in Luke 1:41,44; (b) "a newborn child, or an infant still older," Luke 2:12,16; 18:15; Acts 7:19; 2 Tim. 3:15; 1 Pet. 2:2. See CHILD, INFANT.

<2,,3516,nepios>
lit., "without the power of speech," denotes "a little child," the literal meaning having been lost in the general use of the word. It is used (a) of "infants," Matt. 21:16; (b) metaphorically, of the unsophisticated in mind and trustful in disposition, Matt. 11:25 and Luke 10:21, where it stands in contrast to the wise; of those who are possessed merely of natural knowledge, Rom. 2:20; of those who are carnal, and have not grown, as they should have done, in spiritual understanding and power, the spiritually immature, 1 Cor. 3:1, those who are so to speak partakers of milk, and "without experience of the word of righteousness," Heb. 5:13; of the Jews, who, while the Law was in force, were in state corresponding to that of childhood, or minority, just as the word "infant" is used of a minor, in English law, Gal. 4:3, "children;" of believers in an immature condition, impressionable and liable to be imposed upon instead of being in a state of spiritual maturity, Eph. 4:14, "children." "Immaturity" is always associated with this word. See CHILD, No. 7

Note: The corresponding verb, nepiazo, is found in 1 Cor. 14:20, where believers are exhorted to be as "babes" (RV) in malice, unable to think or speak maliciously.

Back (Noun) <1,,3577,notos>
"the back," is derived from a root no--, signifying "to bend, curve." It is used in Rom. 11:10.

Back (Adverb), Backside, Backward <1,,3694,opiso>
connected with hepomai, "to follow," is used adverbially, of place, with the meaning "back," "backward," in the phrase eis ta opiso, lit., "unto the things behind," in Mark 13:16; Luke 9:62; 17:31; John 6:66; 18:6; 20:14. Cp. Phil. 3:13, "the things which are behind." See BEHIND.

<2,,3693,opisthen>
of place, "behind, after," is rendered "backside" in Rev. 5:1, AV (RV, "back"). See BEHIND.

Backbiter, Backbiting <1,,2637,katalalos>
a "backbiter," and katalalia (2636), "backbiting," are formed from kata, "against," and laleo, "to speak." Katalalos is used in Rom. 1:30. Katalalia is translated "evil speaking" in 1 Pet. 2:1, "backbiting" in 2 Cor. 12:20.

Note: The corresponding verb katalaleo the RV translates "speak against," in its five occurrences, Jas. 4:11 (three times); 1 Pet. 2:12, and 3:16; AV, "speak evil," in all the passages except 1 Pet. 2:12.

Bade * For BADE see BID

Bad <1,,2556,kakos>
indicates the lack in a person or thing of those qualities which should be possessed; it means "bad in character" (a) morally, by way of thinking, feeling or acting, e.g., Mark 7:21, "thoughts;" 1 Cor. 15:33, "company;" Col. 3:5, "desire;" 1 Tim. 6:10, "all kinds of evil;" 1 Pet. 3:9, "evil for evil;" (b) in the sense of what is injurious or baneful, e.g., the tongue as "a restless evil," Jas. 3:8; "evil beasts," Titus 1:12; "harm," Acts 16:28; once it is translated "bad," 2 Cor. 5:10. It is the opposite of agathos, "good." See EVIL, HARM, ILL, NOISOME, WICKED.

<2,,4190,poneros>
connected with ponos, "labor," expresses especially the "active form of evil," and is practically the same in meaning as (b), under No. 1. It is used, e.g., of thoughts, Matt. 15:19 (cp. kakos, in Mark 7:21); of speech, Matt. 5:11 (cp. kakos, in 1 Pet. 3:10); of acts, 2 Tim. 4:18. Where kakos and poneros are put together, kakos is always put first and signifies "bad in character, base," poneros, "bad in effect, malignant:" see 1 Cor. 5:8, and Rev. 16:2. Kakos has a wider meaning, poneros a stronger meaning. Poneros alone is used of Satan and might well be translated "the malignant one," e.g., Matt. 5:37 and five times in 1 John (1 John 2:13-14; 3:12; 5:18,19, RV); of demons, e.g., Luke 7:21. Once it is translated "bad," Matt. 22:10. See EVIL, GRIEVOUS, HARM, LEWD, MALICIOUS, WICKED.

<3,,4550,sapros>
"corrupt, rotten" (akin to sepo, "to rot"), primarily, of vegetable and animal substances, expresses what is of poor quality, unfit for use, putrid. It is said of a tree and its fruit, Matt. 7:17,18; 12:33; Luke 6:43; of certain fish, Matt. 13:48 (here translated "bad"); of defiling speech, Eph. 4:29. See CORRUPT.

Bag <1,,1101,glossokomon>
from glossa, "a tongue," and komeo, "to tend," was, firstly, "a case" in which to keep the mouthpiece of wind instruments; secondly, "a small box" for any purpose, but especially a "casket or purse," to keep money in. It is used of the "bag" which Judas carried, John 12:6; 13:29; in the Sept. of 2 Chron. 24:8,10, used of the "box" appointed by King Joash for offerings for the repair of the Temple.

<2,,905,ballantion>
from ballo, "to cast," "a money-box or purse," is found in Luke's Gospel, four times, Luke 10:4; 12:33 (AV, "bag"); 22:35,36. See PURSE.

Note: Zone, "a gridle or belt," also served as "a purse for money," Matt. 10:9; Mark 6:8. See GIRDLE.

Baggage <1,,643,episkeuazo>
"to furnish with things necessary;" in the Middle Voice, "to furnish for oneself;" it was used of equipping baggage animals for a journey; in Acts 21:15, RV, it is translated "we took up our baggage" (AV, "we took up our carriages"). The form is the 1st aorist participle, and lit. means "having made ready (the things that were necessary for the journey)."

Note: Some mss. have the verb aposkeuazo, which has the same meaning.

Balance <1,,2218,zugos>
"a yoke," also has the meaning of "a pair of scales," Rev. 6:5. So the Sept. of Lev. 19:36; Isa. 40:12. See YOKE.

Band <1,,4686,speira>
primarily "anything round," and so "whatever might be wrapped round a thing, a twisted rope," came to mean "a body of men at arms," and was the equivalent of the Roman manipulus. It was also used for a larger body of men, a cohort, about 600 infantry, commanded by a tribune. It is confined to its military sense. See, e.g., Matt. 27:27, and corresponding passages.

<2,,1199,desmos>
"a band, fetter, anything for tying" (from deo, "to bind, fasten with chains, etc."), is sometimes translated "band," sometimes "bond;" "bands," in Luke 8:29; Acts 16:26; 22:30, AV only. In the case of the deaf man who had an impediment in his speech, whom the Lord took aside, Mark 7:35, the AV says "the string of his tongue was loosed;" the RV, more literally, "the bond of his tongue." See BOND, CHAIN, STRING.

<3,,4886,sundesmos>
an intensive form of No. 2, denoting "that which binds firmly together," is used metaphorically of the joints and bands of the mystic body of Christ, Col. 2:19; otherwise in the following phrases, "the bond of iniquity," Acts 8:23; "the bond of peace," Eph. 4:3; "the bond of perfectness," Col. 3:14. See BOND.

<4,,2202,zeukteria>
"a bond" (connected with zugos, "a yoke"), is found once, of the rudder band of a ship, Acts 27:40.

Banded <1,,4160 4963,poieo sustrophen> Acts 23:12, of the Jews who "banded together" with the intention of killing Paul, consists of the verb poieo, "to make," and the noun sustrophe, primarily "a twisting up together, a binding together;" then, "a secret combination, a conspiracy." Accordingly it might be translated "made a conspiracy." The noun is used elsewhere in 19:40. See CONCOURSE.

Bank, Bankers <1,,5132,trapeza>
primarily "a table," denotes (a) an eating-table, e.g., Matt. 15:27; (b) food, etc. placed on "a table," Acts 6:2; 16:34; (c) "a feast, a banquet," 1 Cor. 10:21; (d) "the table or stand" of a money-changer, where he exchanged money for a fee, or dealt with loans and deposits, Matt. 21:12; Mark 11:15; Luke 19:23; John 2:15. See MEAT, TABLE.

<2,,5133,trapezites>
a "money-changer, broker, banker;" translated "bankers" in Matt. 25:27, RV (AV, "exchangers").

Note: For charax, Luke 19:43, see TRENCH.

Banqueting * For BANQUETING see CAROUSINGS

Baptism, Baptist, Baptize <A-1,Noun,908,baptisma>
"baptism," consisting of the processes of immersion, submersion and emergence (from bapto, "to dip"), is used (a) of John's "baptism," (b) of Christian "baptism," see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, e.g., Luke 12:50; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master. Some mss. have the word in Matt. 20:22,23; it is used in Mark 10:38,39, with this meaning.

<A-2,Noun,909,baptismos>
as distinct from baptisma (the ordinance), is used of the "ceremonial washing of articles," Mark 7:4,8, in some texts; Heb. 9:10; once in a general sense, Heb. 6:2. See WASHING.

<A-3,Noun,910,baptistes>
"a baptist," is used only of John the Baptist, and only in the Synoptists, 14 times.

<B-1,Verb,907,baptizo>
"to baptize," primarily a frequentative form of bapto, "to dip," was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being overwhelmed with questions (Euthydemus, 277 D).

It is used in the NT in Luke 11:38 of washing oneself (as in 2 Kings 5:14, "dipped himself," Sept.); see also Isa. 21:4, lit., "lawlessness overwhelms me." In the early chapters of the four Gospels and in Acts 1:5; 11:16; 19:4, it is used of the rite performed by John the Baptist who called upon the people to repent that they might receive remission of sins. Those who obeyed came "confessing their sins," thus acknowledging their unfitness to be in the Messiah's coming kingdom. Distinct form this is the "baptism" enjoined by Christ, Matt. 28:19, a "baptism" to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection, e.g., Acts 19:5; Rom. 6:3,4; 1 Cor. 1:13-17; 12:13; Gal. 3:27; Col. 2:12. The phrase in Matt. 28:19, "batizing them into the Name" (RV; cp. Acts 8:16, RV), would indicate that the "baptized" person was closely bound to, or became the property of, the one into whose name he was "batized."

In Acts 22:16 it is used in the Middle Voice, in the command given to Saul of Tarsus, "arise and be baptize," the significance of the Middle Voice form being "get thyself baptized." The experience of those who were in the ark at the time of the Flood was a figure or type of the facts of spiritual death, burial, and resurrection, Christian "baptism" being an antitupon, "a corresponding type," a "like figure," 1 Pet. 3:21. Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, 1 Cor. 10:2. The verb is used metaphorically also in two distinct senses: firstly, of "baptism" by the Holy Spirit, which took place on the Day of Pentecost; secondly, of the calamity which would come upon the nation of the Jews, a "baptism" of the fire of Divine judgment for rejection of the will and word of God, Matt. 3:11; Luke 3:16.

Barbarian, Barbarous <1,,915,barbaros>
properly meant "one whose speech is rude, or harsh;" the word is onomatopoeic, indicating in the sound the uncouth character represented by the repeated syllable "bar-bar." Hence it signified one who speaks a strange or foreign language. See 1 Cor. 14:11. It then came to denote any foreigner ignorant of the Greek language and culture. After the Persian war it acquired the sense of rudeness and brutality. In Acts 28:2,4, it is used unreproachfully of the inhabitants of Malta, who were of Phoenician origin. So in Rom. 1:14, where it stands in distinction from Greeks, and in implied contrast to both Greeks and Jews. Cp. the contrasts in Col. 3:11, where all such distinctions are shown to be null and void in Christ. "Berber" stood similarly in the language of the Egyptians for all non-Egyptian peoples.

Bare (Adjective) <1,,1131,gumnos>
"naked," is once translated "bare," 1 Cor. 15:37, where, used of grain, the meaning is made clearer by translating the phrase by "a bare grain," RV. See NAKED.

Bare (Verb) * For BARE (Verb) see BEAR

Barley <A-1,Noun,2915,krithe>
"barley," is used in the plural in Rev. 6:6.

<B-1,Adjective,2916,krithinos>
signifies "made of barley," John 6:9,13.

Barn <1,,596,apotheke>
lit., "a place where anything is stored" (Eng., "apothecary"), hence denoted a garner, granary, barn, Matt. 3:12; 6:26; 13:30; Luke 3:17; 12:18,24. See also under GARNER.

Note: For tameion, "a storehouse, store-chamber," more especially "an inner chamber" or "secret room," Matt. 6:6; 24:26; Luke 12:3,24, see CHAMBER.

Barren <1,,4723,steiros>
from a root ster-- meaning "hard, firm" (hence Eng., "sterile"), signifies "barren, not bearing children," and is used with the natural significance three times in the Gospel of Luke, Luke 1:7,36; 23:29; and with a spiritual significance in Gal. 4:27, in a quotation from Isa. 54:1. The circumstances of Sarah and Hagar, which Isaiah no doubt had in mind, are applied by the Apostle to the contrast between the works of the Law and the promise by grace.

<2,,692,argos>
denoting "idle, barren, yielding no return, because of inactivity," is found in the best mss. in Jas. 2:20 (RV, "barren"); it is rendered "barren" in 2 Pet. 1:8, AV, (RV, "idle"). In Matt. 12:36, the "idle word" means the word that is thoughtless or profitless. See IDLE, SLOW; cp. katargeo, under ABOLISH.

Base, Baser <1,,36,agenes>
"of low birth" (a, negative, genos, "family, race"), hence denoted "that which is of no reputation, of no account," 1 Cor. 1:28, "the base things of the world," i.e., those which are of no account or fame in the world's esteem. That the neuter plural of the adjective bears reference to persons is clear from verse 26.

<2,,5011,tapeinos>
primarily "that which is low, and does not rise far from the ground," as in the Sept. of Ezek. 17:24, hence, metaphorically, signifies "lowly, of no degree." So the RV in 2 Cor. 10:1. Cp. Luke 1:52; Jas. 1:9, "of low degree." Cp. tapeinophrosune, "lowliness of mind," and tapeinoo, "to humble." See CAST, Note (7), HUMBLE, LOW, LOWLY.

<3,,60,agoraios>
translated in the AV of Acts 17:5 "of the baser sort," RV, "of the rabble," signifies, lit., "relating to the market place;" hence, frequenting markets, and so sauntering about idly. It is also used of affairs usually transacted in the market-place, and hence of judicial assemblies, Acts 19:38, RV, "courts" (AV, "law"); the margin in both RV and AV has "court days are kept." See COURT.

Basket, Basketful <1,,2894,kophinos>
was "a wicker basket," originally containing a certain measure of capacity, Matt. 14:20; 16:9; Mark 6:43 (RV, "basketfuls"); 8:19; Luke 9:17; 13:8 in some mss.; John 6:13.

<2,,4711,spuris>
or sphuris, signifies "something round, twisted or folded together" (connected with speira, "anything rolled into a circle;" Eng., "sphere"); hence a reed basket, plaited, a capacious kind of hamper, sometimes large enough to hold a man, Matt. 15:37; 16:10; Mark 8:8,20 (RV, "basketfuls"); Acts 9:25.

<3,,4553,sargane>
denotes (a) "a braided rope or band," (b) "a large basket made of ropes, or a wicker "basket" made of entwined twigs, 2 Cor. 11:33. That the "basket" in which Paul was let down from a window in Damascus is spoken of by Luke as a spuris, and by Paul himself as a sargane, is quite consistent, the two terms being used for the same article.

Bason <1,,3537,nipter>
the vessel into which the Lord poured water to wash the disciples' feet, was "a large ewer," John 13:5. The word is connected with the verb nipto, "to wash."

Bastard <1,,3541,nothos>
denotes "an illegitimate child, one born out of lawful wedlock," Heb. 12:8.

Bathed <1,,3068,louo>
signifies "to bathe or to wash." In John 13:10 the RV "bathed" is necessary to distinguish the act from the washing of feet. See WASH.

Battle <1,,4171,polemos>
"a war," is incorrectly rendered "battle" in the AV of 1 Cor. 14:8; Rev. 9:7,9; 16:14; 20:8; RV, invariably, "war."

Bay <1,,2859,kolpos>
translated "bay" in the RV of Acts 27:39, is wider than a "creek" (AV). Eng., "gulf," is connected. See BOSOM.

Be * For BE see BEING

Beach <1,,123,aigialos>
translated "shore" in the AV in each place where it is used, Matt. 13:2,48; John 21:4; Acts 21:5; 27:39,40, is always in the RV translated "beach." It is derived from a root signifying "to press, drive;" aigis denotes "a wind-storm."

Beam <1,,1385,dokos>
"a beam," is perhaps etymologically connected with the root dek---, seen in the word dechomai, "to receive," "beams" being received at their ends into walls or pieces of timber. The Lord used it metaphorically, in contrast to a mote, "of a great fault, or vice," Matt. 7:3-5; Luke 6:41,42.

Bear * (in the sense of "carrying, supporting") For the verb "to bear" in the sense of "begetting," see BEGET.

<1,,941,bastazo>
signifies "to support as a burden." It is used with the meaning (a) "to take up," as in picking up anything, stones, John 10:31; (b) "to carry" something, Matt. 3:11; Mark 14:13; Luke 7:14; 22:10; Acts 3:2; 21:35; Rev. 17:7; "to carry" on one's person, Luke 10:4; Gal. 6:17; in one's body, Luke 11:27; "to bear" a name in testimony, Acts 9:15; metaphorically, of a root "bearing" branches, Rom. 11:18; (c) "to bear" a burden, whether physically, as of the cross, John 19:17, or metaphorically in respect of sufferings endured in the cause of Christ, Luke 14:27; Rev. 2:3; it is said of physical endurance, Matt. 20:12; of sufferings "borne" on behalf of others, Matt. 8:17; Rom. 15:1; Gal. 6:2; of spiritual truths not able to be "borne," John 16:12; of the refusal to endure evil men, Rev. 2:2; of religious regulations imposed on others, Acts 15:10; of the burden of the sentence of God to be executed in due time, Gal. 5:10; of the effect at the judgment seat of Christ, to be "borne" by the believer for failure in the matter of discharging the obligations of discipleship, Gal. 6:5; (d) to "bear" by way of carrying off, John 12:6; 20:15. See CARRY, TAKE.

<2,,5342,phero>
"to bring or bear," is translated in the RV by the latter verb in Luke 23:26; John 2:8 (twice); 12:24; 15:2 (twice); Heb. 13:13. See BRING, No. 1 and words there.

<3,,399,anaphero>
No. 2, with ana, up, is used of "leading persons up to a higher place," and, in this respect, of the Lord's ascension, Luke 24:51. It is used twice of the Lord's propitiatory sacrifice, in His bearing sins on the cross, Heb. 9:28; 1 Pet. 2:24; the AV margin, "to the tree," is to be rejected. The AV text, "on," and the RV "upon" express the phrase rightly. See BRING, CARRY, LEAD, OFFER.

<4,,1627,ekphero>
No. 2, with ek, "out," is used, literally, "of carrying something forth, or out," e.g., a garment, Luke 15:22; sick folk, Acts 5:15; a corpse, Acts 5:6,9,10; of the impossibility of "carrying" anything out from this world at death, 1 Tim. 6:7. The most authentic mss. have this word in Mark 8:23, of the blind man, whom the Lord brought out of the village (RV). It is also used of the earth, in "bringing forth" produce, Heb. 6:8. See BRING, CARRY.

<5,,4064,periphero>
No. 2, with peri, "about," signifies "to carry about, or bear about," and is used literally, of carrying the sick, Mark 6:55, or of physical sufferings endured in fellowship with Christ, 2 Cor. 4:10; metaphorically, of being "carried" about by different evil doctrines, Eph. 4:14; Heb. 13:9; Jude 1:12. See CARRY.

<6,,5297,hupophero>
lit., "to bear up under," is best rendered by "endure," as 1 Cor. 10:13, RV, of enduring temptations; of "enduring" persecutions, 2 Tim. 3:11; grief 1 Pet. 2:19. See ENDURE.

<7,,5409,phoreo>
a frequentative form of phero, is to be distinguished from it as denoting, not a simple act of bearing, but a continuous or habitual condition, e.g., of the civil authority in "bearing" the sword as symbolic of execution, Rom. 13:4; of the natural state of bodily existence in this life, spoken of as "the image of the earthy," and the spiritual body of the believer hereafter, "the image of the heavenly," 1 Cor. 15:49, the word "image" denoting the actual form and not a mere similitude. See WEAR.

<8,,5159,tropophoreo>
from tropos, "a manner," and phoreo, "to endure," is found in Acts 13:18, where some ancient authorities have the verb trophophoreo, "He bare them as a nursing father," (from trophos, "a feeder, a nurse," and phoreo, "to carry").

<9,,142,airo>
signifies (a) "to raise up, to lift, to take upon oneself and carry what has been raised, physically" (its most frequent use), or as applied to the mind, "to suspend, to keep in suspense," as in John 10:24, lit., "How long doth thou suspend our souls?;" (b) "to take away what is attached to anything, to remove," as of Christ, in taking (or "bearing," marg.) away the sin of the world, John 1:29; Christ "was manifested to take away sins," 1 John 3:5, where, not the nature of the Atonement is in view, but its effect in the believer's life. See CARRY, DOUBT, No. 6, LIFT, LOOSE, PUT, No. 17, REMOVE, SUSPENSE, TAKE.

<10,,4160,poieo>
"to do," sometimes means "to produce, bear," Luke 8:8; 13:9; Jas. 3:12 (AV, "bear," RV, "yield"); Rev. 22:2. See COMMIT, DO.

<11,,4722,stego>
primarily "to protect, or preserve by covering," hence means "to keep off something which threatens, to bear up against, to hold out against, and so to endure, bear, forbear," 1 Cor. 9:12. The idea of supporting what is placed upon a thing is prominent in 1 Thess. 3:1,5 ("forbear"), and 1 Cor. 13:7. See FORBEAR AND SUFFER.

<12,,430,anechomai>
signifies "to hold up against a thing and so to bear with" (ana, "up," and echomai, the Middle Voice of echo, "to have, to hold"), e.g., Matt. 17:7; 1 Cor. 4:12; 2 Cor. 11:1,4,19,20; Heb. 13:22, etc. See ENDURE, FORBEAR, SUFFER.

<13,,3356,metriopatheo>
"to treat with mildness, or moderation, to bear gently with" (metrios, "moderate," and pascho, "to suffer"), is used in Heb. 5:2 (RV and AV marg.). The idea is that of not being unduly disturbed by the faults and ignorance of others; or rather perhaps of feeling in some measure, in contrast to the full feeling with expressed in the verb sumpatheo in Heb. 4:15, with reference to Christ as the High Priest. See COMPASSION, No.5.

<14,,3114,makrothumeo>
"to be long-tempered" (makros, "long," thumos, "temper"), is translated "is longsuffering over" in Luke 18:7, RV (AV, "bear long with"). See PATIENT, SUFFER.

Notes: (1) For "bear (or give) witness", see WITNESS.

(2) For "bear up into," in Acts 27:15, see FACE.

(3) In 1 Cor. 10:13 the adjective anthropinos, "human" (from anthropos, "man") is translated "is common to man," AV (RV, "man can bear").

(4) For karpophoreo, "to bear fruit," e.g., Mark 4:20, (karpos, "fruit," and No. 7), AV, "bring forth," see FRUIT.

(5) In Acts 20:9, RV, kataphero is rendered "borne down." See GIVE. No. 12.

Bear (animal) <1,,715,ark(t)os> "a bear," occurs in Rev. 13:2.

Beast <1,,2226,zoon>
primarily denotes "a living being" (zoe, "life"). The Eng., "animal," is the equivalent, stressing the fact of life as the characteristic feature. In Heb. 13:11 the AV and the RV translate it "beasts" ("animals" would be quite suitable). In 2 Pet.2:12; Jude 1:10, the AV has "beasts," the RV "creatures." In the Apocalypse, where the word is found some 20 times, and always of those beings which stand before the throne of God, who give glory and honor and thanks to Him, Rev. 4:6, and act in perfect harmony with His counsels, Rev. 5:14; 6:1-7, e.g., the word "beasts" is most unsuitable; the RV, "living creatures," should always be used; it gives to zoon its appropriate significance. See CREATURE.

<2,,2342,therion>
to be distinguished from zoon, almost invariably denotes "a wild beast." In Acts 28:4, "venomous beast" is used of the viper which fastened on Paul's hand. Zoon stresses the vital element, therion the bestial. The idea of a "beast" of prey is not always present. Once, in Heb. 12:20, it is used of the animals in the camp of Israel, such, e.g., as were appointed for sacrifice: But in the Sept. therion is never used of sacrificial animals; the word ktenos (see below) is reserved for these.

Therion, in the sense of "wild beast", is used in the Apocalypse for the two antichristian potentates who are destined to control the affairs of the nations with Satanic power in the closing period of the present era, Rev. 11:7; 13:1-18; 14:9,11; 15:2; 16:2,10,13; 17:3-17; 19:19,20; 20:4,10.

<3,,2934,ktenos>
primarily denotes "property" (the connected verb ktaomai means "to possess"); then, "property in flocks and herds." In Scripture it signifies, (a) a "beast" of burden, Luke 10:34; Acts 23:24, (b) "beasts" of any sort, apart from those signified by thereion (see above), 1 Cor. 15:39; Rev. 18:13, (c) animals for slaughter; this meaning is not found in the NT, but is very frequent in the Sept.

<4,,5074,tetrapous>
"a four-footed beast" (tetra, "four," and pous, "a foot") is found in Acts 10:12; 11:6; Rom. 1:23.

<5,,4968,sphagion>
from sphazo, "to slay," denotes "a victim slaughtered for sacrifice, a slain beast," Acts 7:42, in a quotation from Amos 5:25.

Beat <1,,1194,dero>
from a root der---, "skin" (derma, "a skin," cp. Eng., "dermatology"), primarily "to flay," then "to beat, thrash or smite," is used of the treatment of the servants of the owner of the vineyard by the husbandmen, in the parable in Matt. 21:35; Mark 12:3,5; Luke 20:10,11; of the treatment of Christ, Luke 22:63, RV, "beat," for AV, "smote;" John 18:23; of the followers of Christ, in the synagogues, Mark 13:9; Acts 22:19; of the punishment of unfaithful servants, Luke 12:47,48; of the "beating" of Apostles by the High Priest and the Council of the Sanhedrin, Acts 5:40; by magistrates, 16:37. The significance of flogging does not always attach to the word; it is used of the infliction of a single blow, John 18:23; 2 Cor. 11:20, and of "beating" the air, 1 Cor. 9:26. The usual meaning is that of "thrashing or cudgelling," and when used of a blow it indicates one of great violence. See SMITE.

<2,,5180,tupto>
from a root tup---, meaning "a blow," (tupos, "a figure or print:" (Eng., "type") denotes "to smite, strike, or beat," usually not with the idea of giving a thrashing as with dero. It frequently signifies a "blow" of violence, and, when used in a continuous tense, indicates a series of "blows." In Matt. 27:30 the imperfect tense signifies that the soldiers kept on striking Christ on the head. So Mark 15:19. The most authentic mss. omit it in Luke 22:64. In that verse the word paio, "to smite," is used of the treatment given to Christ (dero in the preceding verse). The imperfect tense of the verb is again used in Acts 18:17, of the beating given to Sosthenes. Cp. Acts 21:32, which has the present participle. It is used in the metaphorical sense of "wounding," in 1 Cor. 8:12. See SMITE, STRIKE, WOUND.

<3,,4463,rhabdizo>
"to beat with a rod, or stick, to cudgel," is the verbal form of rhabdos, "a rod, or staff," Acts 16:22; 2 Cor. 11:25.

<4,,906,ballo>
"to throw or cast," is once rendered "beat," Acts 27:14, RV, of the tempestuous wind that "beat" down upon the ship. So the AV margin. See CAST.

<5,,1911,epiballo>
No. 4, with epi, "upon," "to cast upon, or lay hands upon," signifies to "beat" into, in Mark 4:37, of the action of the waves. See CAST, No 7, FALL, No. 11, LAY, PUT, No. 8, STRETCH, THINK, No. 15.

<6,,4350,proskopto>
"to stumble, to strike against" (pros, "to or against," kopto, "to strike"), is once used of a storm "beating" upon a house, Matt. 7:27. See DASH, STUMBLE, and cp. proskomma and proskope, "a stumbling-block, offense."

<7,,4363,prospipto>
"to fall upon" (pros, "to," pipto, "to fall"), is translated "beat" in Matt. 7:25; elsewhere, "to fall down at or before." See FALL.

<8,,4366,prosegnumi>
"to break upon," is translated "beat vehemently upon, or against" (pros, "upon," rhegnumi, "to break"), in Luke 6:48,49, of the violent action of a flood (RV, "brake").

Note: In Luke 10:30, the phrase lit. rendered "inflicting blows," is translated "wounded" (AV), RV, correctly, "beat."

Beautiful <1,,5611,horaios>
describes "that which is seasonable, produced at the right time," as of the prime of life, or the time when anything is at its loveliest and best (from hora, "a season," a period fixed by natural laws and revolutions, and so the best season of the year). It is used of the outward appearance of whited sepulchres in contrast to the corruption within, Matt. 23:27; of the Jerusalem gate called "Beautiful," Acts 3:2,10; of the feet of those that bring glad tidings, Rom. 10:15.

In the Sept. it is very frequent, and especially in Genesis and the Song of Solomon. In Genesis it is said of all the trees in the garden of Eden, Gen. 2:9, especially of the tree of the knowledge of good and evil, Gen. 3:6; of the countenances of Rebekah, Gen. 26:7, Rachel, Gen. 29:17 and Joseph, Gen. 39:6. It is used five times in the Song of Solomon, So 1:16; 2:14; 4:3; 6:3,5.

<2,,791,asteios>
connected with astu, "a city," was used primarily "of that which befitted the town, town-bred" (corresponding Eng. words are "polite," "polished," connected with polis, "a town;" cp. "urbane," from Lat., urbs, "a city"). Among Greek writers it is set in contrast to agroikos, "rustic," and aischros, "base," and was used, e.g., of clothing. It is found in the NT only of Moses, Acts 7:20, "(exceeding) fair," lit., "fair (to God)," and Heb. 11:23, "goodly" (AV, "proper"). See FAIR, GOODLY, Note, PROPER.

Notes: (1) In the Sept. it is far less frequent than horaios. It is said of Moses in Ex. 2:2; negatively, of Balaam's procedure in the sight of God, Num. 22:32; of Eglon in Jud. 3:17.

(2) Asteios belongs to the realm of art, horaios, to that of nature. Asteios is used of that which is "beautiful" because it is elegant; horaios describes that which is "beautiful" because it is, in its season, of natural excellence.

(3) Kalos, "good," describes that which is "beautiful" as being well proportioned in all its parts, or intrinsically excellent. See BETTER, FAIR, GOOD, etc.

Became * For BECAME see BECOME

Because * For BECAUSE see Note + p. 9.

Beckon <1,,3506,neuo>
lit., "to give a nod, to signify by a nod," is used in John 13:24, of Peter's beckoning to John to ask the Lord of whom He had been speaking; in Acts 24:10, of the intimation given by Felix to Paul to speak.

<2,,1269,dianeuo>
"to express one's meaning by a sign" (No. 1, with dia, "through," used intensively), is said of the act of Zacharias, Luke 1:22 (RV, "continued making sings," for AV, "beckoned"). In Sept., Ps. 35:19, "wink.

<3,,2656,kataneuo>
No. 1, with kata, "down," intensive, is used of the fishermen-partners in Luke 5:7, "beckoned."

<4,,2678,kataseio>
lit., "to shake down" (kata, "down," seio, "to shake"), of shaking the hand, of waving, expresses a little more vigorously the act of "beckoning," Acts 12:17; 13:16; 19:33; 21:40. Neuo and its compounds have primary reference to a movement of the head; kataseio, to that of the hand.

Become (to be fitting) <A-1,Verb,4241,prepo>
"to be conspicuous among a number, to be eminent, distinguished by a thing," hence, "to be becoming seemly, fit." The adornment of good works "becometh women professing godliness," 1 Tim. 2:10. Those who minister the truth are to speak "the things which befit the sound doctrine," Titus 2:1. Christ, as a High Priest "became us," Heb. 7:26. In the impersonal sense, it signifies "it is fitting, it becometh," Matt. 3:15; 1 Cor. 11:13; Eph. 5:3; Heb. 2:10. See BEFIT, COMELY.

<B-1,Adjective,2412,hieroprepes>
from hieros, "sacred," with the adjectival form of prepo, denotes "suited to a sacred character, that which is befitting in persons, actions or things consecrated to God," Titus 2:3, RV, "reverent," AV, "as becometh holiness," (marg., "holy women"). Trench (Syn. xcii) distinguishes this word from kosmios, "modest," and semnos, "grave, honorable."

Notes: (1) The AV translates the adverb axios, "as becometh," in Rom. 16:2; Phil. 1:27 (RV corrects to "worthily" and "worthy").

(2) Ginomai, "to become," is mentioned under various other headings.

(3) For "become of no effect," Gal. 5:4, AV, RV, "severed from," see ABOLISH.

Bed <1,,2825,kline>
akin to klino, "to lean" (Eng., "recline, incline" etc.), "a bed," e.g., Mark 7:30, also denotes a "couch" for reclining at meals, Mark 4:21, or a "couch" for carrying the sick, Matt. 9:2,6. The metaphorical phrase "to cast into a bed," Rev. 2:22, signifies to afflict with disease (or possibly, to lay on a bier). In Mark 7:4 the AV curiously translates the word "tables" (marg., "beds"), RV, marg. only, "couches." See COUCH.

<2,,2825,klinarion>
a diminutive of No. 1, "a small bed," is used in Acts 5:15. Some mss. have klinon. See also No. 4. See COUCH.

<3,,2845,koite>
primarily "a place for lying down" (connected with keimai, "to lie"), denotes a "bed," Luke 11:7; the marriage "bed," Heb. 13:4; in Rom. 13:13, it is used of sexual intercourse. By metonymy, the cause standing for the effect, it denotes conception, Rom. 9:10.

<4,,2895,krabbatos>
a Macedonian word (Lat. grabatus), is "a somewhat mean bed, pallet, or mattress for the poor," Mark 2:4,9,11,12; 6:55; John 5:8-11; Acts 5:15; 9:33. See also No. 2. See COUCH.

Note: The verb stronnuo or stronnumi, "to spread," signifies, in Acts 9:34, "to make a bed;" elsewhere it has its usual meaning. See FURNISH, SPREAD.

Befall <1,,1096,ginomai>
"to become," is rendered "befell" in Mark 5:16; "hath befallen" in Rom. 11:25, RV, for AV, "is happened to;" so the RV in 2 Cor. 1:8; 2 Tim. 3:11.

<2,,4819,sumbaino>
lit., "to walk, or go together" (sun, "with," baino, "to go"), is used of things which happen at the same time; hence, "to come to pass, befall," Acts 20:19. In 21:35, it is translated "so it was." See HAPPEN.

<3,,4876,sunantao>
"to meet with" (sun, "with," antao, "to meet"), is used much in the same way as sumbaino, of events which come to pass; "befall," Acts 20:22. See MEET.

Note: The phrase in Matt. 8:33, "what was befallen to them that were possessed with demons," is lit., "the things of the demonized."

Befit, Befitting <1,,4241,prepo>
is translated "befit" in Titus 2:1, RV (AV, "become"). See BECOME.

<2,,433,aneko>
primarily, "to have arrived at, reached to, pertained to," came to denote "what is due to a person, one's duty, what is befitting." It is used ethically in the NT; Eph. 5:4, RV, "are (not) befitting," for AV, "are (not) convenient;" Col. 3:18, concerning the duty of wives towards husbands, RV, "as is fitting," for AV, "as it is fit." In Philem. 1:8, the participle is used with the article, signifying "that which is befitting," RV (AV, "that which is convenient"). See CONVENIENT. For synonymous words see BECOME.

Before, Beforetime <A-1,Adverb,4412,proton>
the neuter of the adjective protos (the superlative degree of pro, "before"), signifies "first, or at the first," (a) in order of time, e.g., Luke 10:5; John 18:13; 1 Cor. 15:46; 1 Thess. 4:16; 1 Tim. 3:10; (b) in enumerating various particulars, e.g., Rom. 3:2; 1 Cor. 11:18; 12:28; Heb. 7:2; Jas. 3:17. It is translated "before" in John 15:18. See CHIEFLY, FIRST.

<A-2,Adverb,4386,proteron>
the neuter of proteros, the comparative degree of pro, is always used of time, and signifies "aforetime, before," e.g., John 6:62; 9:8; 2 Cor. 1:15; Heb. 7:27; in Gal. 4:13, "the first time" (RV), lit., "the former time," i.e., the former of two previous visits; in Heb. 10:32 it is placed between the article and the noun, "the former days;" so in 1 Pet. 1:14, "the former lusts," i.e., the lusts formerly indulged. See FIRST, FORMER.

<A-3,Adverb,4250,prin>
"before, formerly" (etymologically akin to pro, "before"), has the force of a conjunction, e.g., Matt. 1:18; 26:34,75; John 14:29; Acts 7:2.

<A-4,Adverb,1715,emprosthen>
is used of place or position only; adverbially, signifying "in front," Luke 19:28; Phil. 3:13; Rev. 4:6; as a preposition, e.g., Matt. 5:24; John 10:4; with the meaning "in the sight of a person," e.g., Matt. 5:16; 6:1; 17:2; Luke 19:27; John 12:37; 1 Thess. 2:19, RV, "before;" AV, "in the presence of;" Rev. 19:10, RV, "before," especially in phrases signifying in the sight of God, as God wills, Matt. 11:26; 18:14 (lit., "a thing willed before your Father," RV, marg.); Luke 10:21; in the sense of "priority of rank or position or dignity," John 1:15,30 (in some texts, John 1:27); in an antagonistic sense, "against," Matt. 23:13 (RV, marg., "before").

<A-5,Adverb,1726,enantion>
from en, "in," and anti, "over against," the neuter of the adjective enantios, and virtually an adverb, is also used as a preposition signifying "in the presence of, in the sight of," Luke 20:26; Acts 7:10; 8:32; "in the judgment of," Luke 24:19.

<A-6,Adverb,1725,enanti>
an adverb, used as a preposition, has meanings like those of No. 5, "before," Luke 1:8; "in the judgment of," Acts 8:21. Some texts have the word in Acts 7:10.

<A-7,Adverb,561,apenanti>
apo, "from," with No. 6, denotes (a) "opposite," Matt. 27:61; (b) "in the sight of, before," Matt. 27:24; Acts 3:16; Rom. 3:18; (c) "against," Acts 17:7. See CONTRARY, PRESENCE.

<A-8,Adverb,2713,katenanti>
kata, "down," with No. 6, lit., "down over against," is used (a) of locality, e.g., Mark 11:2; 13:3; Luke 19:30; (b) as "in the sight of," Rom. 4:17; in most mss. in 2 Cor. 2:17; 12:19.

<A-9,Adverb,1799,enopion>
from en, "in," and ops, "the eye," is the neuter of the adjective enopios, and is used prepositionally, (a) of place, that which is before or opposite a person, "towards which he turns his eyes," e.g., Luke 1:19; Acts 4:10; 6:6; Rev. 1:4; 4:10; 7:15; (b) in metaphorical phrases after verbs of motion, Luke 1:17; 12:9; Acts 9:15, etc.; signifying "in the mind or soul of persons," Luke 12:6; Acts 10:31; Rev. 16:19; (c) "in one's sight or hearing," Luke 24:43; John 20:30; 1 Tim. 6:12; metaphorically, Rom. 14:22; especially in Gal. 1:20; 1 Tim. 5:21; 6:13; 2 Tim. 2:14; 4:1; before, as "having a person present to the mind," Acts 2:25; Jas. 4:10; "in the judgment of a person," Luke 16:15; 24:11, RV, "in their sight," for AV, "to;" Acts 4:19; Rom. 3:20; 12:17; 2 Cor. 8:21; 1 Tim. 2:3; "in the approving sight of God," Luke 1:75; Acts 7:46; 10:33; 2 Cor. 4:2; 7:12. See PRESENCE, SIGHT OF (in the).

<A-10,Adverb,2714,katenopion>
kata, "against," with No. 9, signifies "right over against, opposite;" (a) of place, Jude 1:24; (b) before God as Judge, Eph. 1:4; Col. 1:22. See No. 8 (b).

<B-1,Verb,4391,prouparcho>
"to exist before, or be beforehand," is found in Luke 23:12; Acts 8:9, "beforetime." In the Sept., Job 42:18.

Beg, Beggar, Beggarly <A-1,Verb,1871,epaiteo>
a strengthened form of aiteo, is used in Luke 16:3.

<A-2,Verb,4319,prosaiteo>
lit., "to ask besides" (pros, "towards," used intensively, and aiteo), "to ask earnestly, to importune, continue asking," is said of the blind beggar in John 9:8. In Mark 10:46; Luke 18:35 certain mss. have this verb; the most authentic have prosaites, "a beggar," a word used in John 9:8, as well as the verb (see the RV).

Note: "Begged" in Matt. 27:58; Luke 23:52, RV, "asked for," translates the verb aiteo; see ASK.

<B-1,Adjective,4434,ptochos>
an adjective describing "one who crouches and cowers," is used as a noun, "a beggar" (from ptosso, "to cower down or hide oneself for fear"), Luke 14:13,21 ("poor"); Luke 16:20,22; as an adjective "beggarly" in Gal. 4:9, i.e., poverty-stricken, powerless to enrich, metaphorically descriptive of the religion of the Jews.

While prosaites is descriptive of a "beggar," and stresses his "begging," ptochos stresses his poverty-stricken condition. See POOR.

Began * For BEGAN see BEGIN

Beget, Bear (of begetting), Born <A-1,Verb,1080,gennao>
"to beget," in the Passive Voice, "to be born," is chiefly used of men "begetting" children, Matt. 1:2-16; more rarely of women "begetting" children, Luke 1:13,57, "brought forth" (for "delivered," in this ver., see No. 4); Luke 23:29; John 16:21, "is delivered of," and of the child, "is born" (for "is in travail" see No. 4). In Gal. 4:24, it is used allegorically, to contrast Jews under bondage to the Law, and spiritual Israel, AV, "gendereth," RV, "bearing children," to contrast the natural birth of Ishmael and the supernatural birth of Isaac. In Matt. 1:20 it is used of conception, "that which is conceived in her." It is used of the act of God in the birth of Christ, Acts 13:33; Heb. 1:5; 5:5, quoted from Psalm 2:7, none of which indicate that Christ became the Son of God at His birth.

It is used metaphorically (a) in the writings of the Apostle John, of the gracious act of God in conferring upon those who believe the nature and disposition of "children," imparting to them spiritual life, John 3:3,5,7; 1 John 2:29; 3:9; 4:7; 5:1,4,18; (b) of one who by means of preaching the Gospel becomes the human instrument in the impartation of spiritual life, 1 Cor. 4:15; Philem. 1:10; (c) in 2 Pet. 2:12, with reference to the evil men whom the Apostle is describing, the RV rightly has "born mere animals" (AV, "natural brute beasts"); (d) in the sense of gendering strife, 2 Tim. 2:23. See A, No. 3, BRING, CONCEIVE, DELIVER, GENDER, SPRING.

<A-2,Verb,313,anagennao>
ana, "again, or from above," with No. 1, is found in 1 Pet. 1:3,23.

Note: In John 3:3,5,7, the adverb anothen, "anew, or from above," accompanies the simple verb gennao. See ABOVE.

<A-3,Verb,616,apokueo>
"to give birth to, to bring forth" (from kueo, "to be pregnant"), is used metaphorically of spiritual birth by means of the Word of God, Jas. 1:18, and of death as the offspring of sin (Jas 1:15; so in the best texts). See BRING, A, No. 30.

<A-4,Verb,5088,tikto>
"to bring forth," Luke 1:57; John 16:21; Heb. 11:11; Rev. 12:2,4, or, "to be born," said of the Child, Matt. 2:2; Luke 2:11, is used metaphorically in Jas. 1:15, of lust as bringing forth sin. See apokueo, above, used in the same verse. See BRING, DELIVER, TRAVAIL (be in).

<B-1,Noun,1085,genos>
"a generation, kind, stock," is used in the dative case, with the article, to signify "by race," in Acts 18:2,24 RV, for the AV, "born." See COUNTRYMEN, DIVERSITY, GENERATION, KIND, KINDRED, NATION, OFFSPRING, STOCK.

<B-2,Noun,1626,ektroma>
denotes "an abortion, an untimely birth;" from ektitrosko, "to miscarry." In 1 Cor. 15:8 the Apostle likens himself to "one born out of due time;" i.e., in point of time, inferior to the rest of the Apostles, as an immature birth comes short of a mature one.

<C-1,Adjective,1084,gennetos>
"born" (related to gennao, verb No. 1), is used in Matt. 11:11; Luke 7:28 in the phrase "born of women," a periphrasis for "men," and suggestive of frailty.

<C-2,Adjective,738,artigennetos>
"newborn" (arti, "newly, recently," and No. 1), is used in 1 Pet. 2:2.

Notes: (1) For prototokos see FIRSTBORN.

(2) For monogenes, see ONLY BEGOTTEN.

Beggar * For BEGGAR see BEG

Begin, Beginning, Beginner <A-1,Verb,756,archomai>
denotes "to begin." In Luke 3:23 the present participle is used in a condensed expression, lit., "And Jesus Himself was beginning about thirty years." Some verb is to be supplied in English. The RV has "when He began to teach, was about thirty years of age." The meaning seems to be that He was about thirty years when He "began" His public career (cp. Acts 1:1). The AV has "began to be about thirty years of age." In Acts 11:4 the RV suitably has "began, and expounded," instead of "from the beginning." See B, No. 1, below, and REIGN, RULE.

<A-2,Verb,1728,enarchomai>
lit., "to begin in" (en, "in," with No. 1), is used in Gal. 3:3 ("having begun in the Spirit"), to refer to the time of conversion; similarly in Phil. 1:6, "He which began a good work in you." The en may be taken in its literal sense in these places.

<A-3,Verb,4278,proenarchomai>
lit., "to begin in before" (pro, with No. 2), is used in 2 Cor. 8:6, "he had made a beginning before;" and in 2 Cor. 8:10, "were the first to make a beginning" (RV).

<A-4,Verb,3195,mello>
"to be about to," is rendered "begin" in the AV of Rev. 10:7; RV suitably, "when he is about to sound." See COME, INTEND, MEAN, MIND, READY, SHALL, SHOULD, TARRY, WILL, WOULD.

Note: For "began to wax" in 1 Tim. 5:11, see WANTON, No. 2.

<B-1,Noun,746,arche>
means "a beginning." The root arch primarily indicated what was of worth. Hence the verb archo meant "to be first," and archon denoted "a ruler." So also arose the idea of "a beginning," the origin, the active cause, whether a person or thing, e.g., Col. 1:18. In Heb. 2:3 the phrase "having at the first been spoken" is, lit., "having received a beginning to be spoken." In 2 Thess. 2:13 ("God chose you from the beginning"), there is a well supported alternative reading, "chose you as first-fruits" (i.e., aparchen, instead of ap' arches). In Heb. 6:1, where the word is rendered "first principles," the original has "let us leave the word of the beginning of Christ," i.e., the doctrine of the elementary principles relating to Christ.

In John 8:25, Christ's reply to the question "Who art Thou?," "Even that which I have spoken unto you from the beginning," does not mean that He had told them before; He declares that He is consistently the unchanging expression of His own teaching and testimony from the first, the immutable embodiment of His doctrine. See CORNER, FIRST, MAGISTRATE, POWER, PRINCIPALITY, RULE.

Note: In the following passages the AV faulty translations, "since the world began," etc. are rightly rendered in the RV by "before times eternal" and similar phrases, Rom. 16:25; Eph. 3:9; 2 Tim. 1:9; Titus 1:2. The alteration has not been made, however, in Luke 1:70; John 9:32; Acts 3:21; 15:18.

<C-1,Adverb,4412,proton>
the neuter of protos (the superlative degree of proteros), "first, at the first," is rendered "at the beginning" in John 2:10, AV, RV, "setteth on first." See BEFORE.