Chief, Chiefest, Chiefly <A-1,Adjective,4413,protos>
denotes "the first," whether in time or place. It is translated "chief" in Mark 6:21, RV, of men of Galilee; in Acts 13:50, of men in a city; in Acts 28:7, of the "chief" man in the island of Melita; in Acts 17:4, of "chief" women in a city; in Acts 28:17, of Jews; in 1 Tim. 1:15,16, of a sinner. In the following, where the AV has "chief," or "chiefest," the RV renderings are different: Matt. 20:27; Mark 10:44, "first;" Luke 19:47; Acts 25:2, "principal men;" Acts 16:12, said of Philippi, "the first (city) of the district," RV, for incorrect AV, "the chief city of that part of Macedonia." Amphipolis was the "chief" city of that part. Protos here must mean the first in the direction in which the Apostle came. See BEGINNING, BEFORE, BEST, FIRST, FORMER.

<B-1,Noun,2774,kephalaion>
akin to the adjective kephalaios, "belonging to the head," and kephale, "the head," denotes the chief point or principal thing in a subject, Heb. 8:1, "the chief point is this" (AV, "the sum"); elsewhere in Acts 22:28 (of principal, as to money), "(a great) sum." See SUM.

*Certain compound nouns involving the significance of chief, are as follows:

<B-2,Noun,749,archiereus>
a chief priest, high priest" (arche, "first," hiereus, "a priest"), is frequent in the Gospels, Acts and Hebrews, but there only in the NT. It is used of Christ e.g. in Heb. 2:17; 3:1; of "chief" priests, including ex-high-priests and members of their families, e.g., Matt. 2:4; Mark 8:31.

<B-3,Noun,750,archipoimen>
"a chief shepherd" (arche, "chief," poimen, "a shepherd"), is said of Christ only, 1 Pet. 5:4. Modern Greeks use it of tribal chiefs.

<B-4,Noun,754,architelones>
denotes "a chief tax-collector, or publican," Luke 19:2.

<B-5,Noun,204,akrogoniaios>
denotes "a chief corner-stone" (from akros, "highest, extreme," gonia, "a corner, angle"), Eph. 2:20 and 1 Pet. 2:6. In the Sept., Isa. 28:16

<B-6,Noun,4410,protokathedria>
"a sitting in the first or chief seat" (protos, "first," kathedra, "a seat"), is found in Matt. 23:6; Mark 12:39; Luke 11:43; 20:46.

<B-7,Noun,4411,protoklisia>
"the first reclining place, the chief place at table" (from protos, and klisia, "a company reclining at a meal;" cp. klino, "to incline"), is found in Matt. 23:6; Mark 12:39 (as with No. 6); Luke 14:7,8; 20:46

<B-8,Noun,5506,chiliarchos>
denotes "a chief captain:" SEE CAPTAIN, No 1.

<B-9,Noun,775,asiarches>
"an Asiarch," was one of certain officers elected by various cities in the province of Asia, whose function consisted in celebrating, partly at their own expense, the public games and festivals; in Acts 19:31, RV, the word is translated "chief officers of Asia" (AV, "chief of Asia").

It seems probable, according to Prof. Ramsay, that they were "the high priests of the temples of the Imperial worship in various cities of Asia;" further, that "the Council of the Asiarchs sat at stated periods in the great cities alternately ... and were probably assembled at Ephesus for such a purpose when they sent advice to St. Paul to consult his saftey." A festival would have brought great crowds to the city.

<B-10,Noun,758,archon>
"a ruler," is rendered "chief" in the AV of Luke 14:1 (RV, "ruler"); "chief rulers," in John 12:42, RV, "rulers (of the people)," i.e., of members of the Sanhedrin; "chief," in Luke 11:15 (RV, "prince") in reference to Beelzebub, the prince of demons. SEE MAGISTRATE, PRINCE, RULER.

<B-11,Noun,752,archisunagogos>
"a ruler of a synagogue," translated "chief ruler of the synagogue," in Acts 18:8,17, AV, was the administrative officer supervising the worship.

<C-1,Verb,2233,hegeomai>
"to lead the way, to preside, rule, be the chief," is used of the ambition "to be chief" among the disciples of Christ, Luke 22:26; of Paul as the "chief" speaker in Gospel testimony at Lystra, Acts 14:12; of Judas and Silas, as chief (or rather, "leading") men among the brethren at Jerusalem, Acts 15:22. See ACCOUNT, COUNT, ESTEEM, GOVERNOR, JUDGE, SUPPOSE, THINK.

<D-1,Adverb,5528 3029,huperlian>
"chiefest" (huper, "over," lian, "exceedingly, pre-eminently, very much"), is used in 2 Cor. 11:5; 12:11, of Paul's place among the Apostles.

<D-2,Adverb,3122,malista>
the superlative of mala, "very, very much," is rendered "chiefly" in 2 Pet. 2:10 and in the AV of Phil. 4:22 (RV, "especially"). See ESPECIALLY MOST.

Note: In Rom. 3:2, RV, the adverb proton is translated "first of all" (AV, "chiefly").

Child, Children, Childbearing, Childish, Childless <1,,5043,teknon>
"a child" (akin to tikto, "to beget, bear"), is used in both the natural and the figurative senses. In contrast to huios, "son" (see below), it gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship. Figuratively, teknon is used of "children" of (a) God, John 1:12; (b) light, Eph. 5:8; (c) obedience, 1 Pet. 1:14; (d) a promise, Rom. 9:8; Gal. 4:28; (e) the Devil, 1 John 3:10; (f) wrath, Eph. 2:3; (g) cursing, 2 Pet. 2:14; (h) spiritual relationship, 2 Tim. 2:1; Philem. 1:10. See DAUGHTER, SON.

<2,,5040,teknion>
"a little child," a diminutive of No. 1, is used only figuratively in the NT, and always in the plural. It is found frequently in 1 John, see 2:1,12,28; 3:7,18; 4:4; 5:21; elsewhere, once in John's Gospel, John 13:33, once in Paul's Epistles, Gal. 4:19. It is a term of affection by a teacher to his disciples under circumstances requiring a tender appeal, e.g., of Christ to the Twelve just before His death; the Apostle John used it in warning believers against spiritual dangers; Paul, because of the deadly errors of Judaism assailing the Galatian churches. Cp. his use of teknon in Gal. 4:28.

<3,,5207,huios>
"a son," is always so translated in the RV, except in the phrase "children of Israel," e.g., Matt. 27:9; and with reference to a foal, Matt. 21:5. The AV does not discriminate between teknon and huios. In the First Epistle of John, the Apostle reserves the word for the Son of God. See teknia, "little children" (above), and tekna, "children," in John 1:12; 11:52. See paidion (below). For the other use of huios, indicating the quality of that with which it is connected, see SON.

<4,,3816,pais>
signifies (a) "a child in relation to descent," (b) "a boy or girl in relation to age," (c) "a servant, attendant, maid, in relation to condition." As an instance of (a) see Matt. 21:15, "children," and Acts 20:12 (RV "lad"). In regard to (b) the RV has "boy" in Matt. 17:18; Luke 9:42. In Luke 2:43 it is used of the Lord Jesus. In regard to (c), see Matt. 8:6,8,13, etc. As to (a) note Matt. 2:16, RV, "male children. See MAID, MANSERVANT, SERVANT, SON, YOUNG MAN.

<5,,3813,paidion>
a diminutive of pais, signifies "a little or young child;" it is used of an infant just born, John 16:21; of a male child recently born, e.g., Matt. 2:8; Heb. 11:23; of a more advanced child, Mark 9:24; of a son, John 4:49; of a girl, Mark 5:39,40,41; in the plural, of "children," e.g., Matt. 14:21. It is used metaphorically of believers who are deficient in spiritual understanding, 1 Cor. 14:20, and in affectionate and familiar address by the Lord to His disciples, almost like the Eng., "lads," John 21:5; by the Apostle John to the youngest believers in the family of God, 1 John 2:13,18; there it is to be distinguished from teknia, which term he uses in addressing all his readers (1 John 2:1,12,28: see teknia, above). See DAMSEL.

Note: The adverb paidiothen, "from (or of) a child," is found in Mark 9:21.

<6,,3808,paidarion>
another diminutive of pais, is used of "boys and girls," in Matt. 11:16 (the best texts have paidiois here), and a "lad," John 6:9; the tendency in colloquial Greek was to lose the diminutive character of the word.

<7,,3516,nepios>
lit., "not-speaking" (from ne, a negative, and epos, a word is rendered "childish" in 1 Cor. 13:11: see BABE.

<8,,3439,monogenes>
lit., "only-begotten," is translated "only child" in Luke 9:38. See ONLY, ONLY-BEGOTTEN.

<9,,5042,teknogonia>
teknon and a root gen---, whence gennao, "to beget," denotes "bearing children," implying the duties of motherhood, 1 Tim. 2:15.

<A-1,Verb,3515,nepiazo>
"to be a babe," is used in 1 Cor. 14:20, "(in malice) be ye babes" (akin to No. 7, above).

<A-2,Verb,5044,teknotropheo>
"to rear young," teknon, and trepho, "to rear," signifies "to bring up children," 1 Tim. 5:10.

<A-3,Verb,5041,teknogoneo>
"to bear children" (teknon, and gennao, "to beget"), see No. 9 above, is found in 1 Tim. 5:14.

<B-1,Adjective,1471,enkuos>
denotes "great with child" (en, "in," and kuo, "to conceive"), Luke 2:5.

<B-2,Adjective,5388,philoteknos>
from phileo, "to love," and teknon, signifies "loving one's children," Titus 2:4.

<B-3,Adjective,815,ateknos>
from a, negative, and teknon, signifies "childless," Luke 20:28-30.

Notes: (1) For brephos, "a new born babe," always rendered "babe" or "babes" in the RV (AV, "young children," Acts 7:19; "child," 2 Tim. 3:15), see under BABE.

(2) Huiothesia, "adoption of children," in the AV of Eph. 1:5, is corrected to "adoption as sons" in the RV. See on ADOPTION.

Choice, Choose, Chosen <A-1,Verb,1586,eklego>
"to pick out, select," means, in the Middle Voice, "to choose for oneself," not necessarily implying the rejection of what is not chosen, but "choosing" with the subsidiary ideas of kindness of favor or love, Mark 13:20; Luke 6:13; 9:35 (RV); 10:42; 14:7; John 6:70; 13:18; 15:16,19; Acts 1:2,24; 6:5; 13:17; 15:22,25; in Acts 15:7 it is rendered "made choice;" 1 Cor. 1:27,28; Eph. 1:4; Jas. 2:5.

<A-2,Verb,1951,epilego>
in the Middle Voice, signifies "to choose," either in addition or in succession to another. It has this meaning in Acts 15:40, of Paul's choice of Silas. For its other meaning, "to call or name," John 5:2, see CALL.

<A-3,Verb,138,haireo>
"to take," is used in the Middle Voice only, in the sense of taking for oneself, choosing, 2 Thess. 2:13, of a "choice" made by God (as in Deut. 7:6,7; 26:18, Sept.); in Phil. 1:22; Heb. 11:25, of human "choice." Its special significance is to select rather by the act of taking, than by showing preference or favor.

<A-4,Verb,140,hairetizo>
akin to the verbal adjective hairetos, "that which may be taken" (see No.3), signifies "to take," with the implication that what is taken is eligible or suitable; hence, "to choose," by reason of this suitability, Matt. 12:18, of God's delight in Christ as His "choosen." It is frequent in the Sept., e.g., Gen. 30:20; Num. 14:8; Ps. 25:12; 119:30,173; 132:13,14; Hos.4:18; Hag. 2:23 ("he hath chosen the Canaanites"); Zech. 1:17; 2:12; Mal. 3:17.

<A-5,Verb,5500,cheirotoneo>
see APPOINT, NO. 11.

<A-6,Verb,4401,procheirotoneo>
signifies "to choose before," Acts 10:41, where it is used of a choice made before by God.

Notes: (1) For procheirizo see APPOINT, No. 12.

(2) Stratologeo, in 2 Tim. 2:4 (AV, "chosen to be a soldier"), signifies to enroll as a soldier (RV). See SOLDIER.

<B-1,Adjective,1588,eklektos>
akin to A, No. 1, signifies "chosen out, select," e.g., Matt. 22:14; Luke 23:35; Rom 16:13 (perhaps in the sense of "eminent"); Rev. 17:14. In 1 Pet. 2:4,9, the RV translates it "elect." See ELECT.

<C-1,Noun,1589,ekloge>
akin to A, No. 1 and B, "a picking out, choosing" (Eng., "eclogue"), is translated "chosen" in Acts 9:15, lit., "he is a vessel of choice unto Me." In the six other places where this word is found it is translated "election." See ELECTION.

Choke <1,,4155,pnigo>
is used, in the Passive Voice, of "perishing by drowning," Mark 5:13; in the Active, "to seize a person's throat, to throttle," Matt. 18:28. See THROAT.

<2,,638,apopnigo>
a strengthened form of No. 1 (apo, "from," intensive; cp. Eng., "to choke off"), is used metaphorically, of "thorns crowding out seed sown and preventing its growth," Matt. 13:7; Luke 8:7. It is Luke's word for "suffocation by drowning," Luke 8:33 (cp. Mark 5:13, above).

<3,,4846,sumpnigo>
gives the suggestion of "choking together" (sun, "with"), i.e., by crowding, Matt. 13:22; Mark 4:7,19; Luke 8:14. It is used in Luke 8:42, of the crowd that thronged the Lord, almost, so to speak, to suffocation.

Christ <1,,5547,christos>
"anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., Lev. 4:3,5,16. The prophets are called hoi christoi Theou, "the anointed of God," Ps. 105:15. A king of Israel was described upon occassion as christos tou Kuriou, "the anointed of the Lord," 1 Sam. 2:10,35; 2 Sam. 1:14; Ps. 2:2; 18:50; Hab. 3:13; the term is used even of Cyrus, Isa. 45:1.

The title ho Christos, "the Christ," is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., Matt. 2:4; Acts 2:31; without the article, Luke 2:11; 23:2; John 1:41. Three times the title was expressly accepted by the Lord Himself, Matt. 16:17; Mark 14:61,62; John 4:26.

It is added as an appellative to the proper name "Jesus," e.g., John 17:3, the only time when the Lord so spoke of Himself; Acts 9:34; 1 Cor. 3:11; 1 John 5:6. It is distinctly a proper name in many passages, whether with the article, e.g., Matt. 1:17; 11:2; Rom. 7:4; 9:5; 15:19; 1 Cor. 1:6, or without the article, Mark 9:41; Rom. 6:4; 8:9,17; 1 Cor. 1:12; Gal. 2:16. The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Rom. 8:10; Gal. 2:20; 4:19; Eph. 3:17. As to the use or absence of the article, the title with the article specifies the Lord Jesus as "the Christ;" the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent. See also JESUS.

Christs (false) <1,,5580,pseudochristos>
denotes "one who falsely lays claim to the name and office of the Messiah," Matt. 24:24; Mark 13:22. See Note under ANTICHRIST.

Christian <1,,5546,christianos>
"Christian," a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26; 26:28; 1 Pet. 4:16.

Though the word rendered "were called" in Acts 11:26 (see under CALL) might be used of a name adopted by oneself or given by others, the "Christians" do not seem to have adopted it for themselves in the times of the Apostles. In 1 Pet. 4:16, the Apostle is speaking from the point of view of the persecutor; cp. "as a thief," "as a murderer." Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in Acts 26:28. Tacitus, writing near the end of the first century, says, "The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate" (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honor.

Chrysolite <1,,5555,chrusolithos>
lit., "a gold stone" (chrusos, "gold," lithos, "a stone"), is the name of a precious stone of a gold color, now called "a topaz," Rev. 21:20 (see also Exod. 28:20; Ezek. 28:13).

Chrysoprasus <1,,5556,chrusoprasos>
from (chrusos, "gold," and prasos, "a leek"), is a precious stone like a leek in color, a translucent, golden green. Pliny reckons it among the beryls. The word occurs in Rev. 21:20.

Church * For CHURCH see ASSEMBLY and CONGREGATION

Cinnamon <1,,2792,kinnamomon>
is derived from an Arabic word signifying "to emit a smell;" the substance was an ingredient in the holy oil for anointing, Ex. 30:23. See also Prov. 7:17; Song of Sol. 4:14. In the NT it is found in Rev. 18:13. The cinnamon of the present day is the inner bark of an aromatic tree called canella zeylanica.

Circuit <1,,4022,perierchomai>
"to go about" (peri, "about," erchomai, "to go"), is said of "navigating a ship under difficulty owing to contrary winds," Acts 28:13, RV, "we made a circuit," for AV, "we fetched a compass." See COMPASS, STROLLING, WANDER.

Circumcision, Uncircumcision, Circumcise <A-1,Noun,4061,peritome>
lit., "a cutting round, circumcision" (the verb is peritemno), was a rite enjoined by God upon Abraham and his male descendants and dependents, as a sign of the covenant made with him, Gen. 17; Acts 7:8; Rom. 4:11. Hence Israelites termed Gentiles "the uncircumcised," Judg. 15:18; 2 Sam. 1:20. So in the NT, but without the suggestion of contempt, e.g., Rom. 2:26; Eph. 2:11.

The rite had a moral significance, Ex. 6:12,30, where it is metaphorically applied to the lips; so to the ear, Jer. 6:10, and the heart, Deut. 30:6; Jer. 4:4. Cp. Jer. 9:25,26. It refers to the state of "circumcision," in Rom. 2:25-28; 3:1; 4:10; 1 Cor. 7:19; Gal. 5:6; 6:15; Col. 3:11.

"In the economy of grace no account is taken of any ordinance performed on the flesh; the old racial distinction is ignored in the preaching of the Gospel, and faith is the sole condition upon which the favor of God in salvation is to be obtained, Rom. 10:11-13; 1 Cor. 7:19. See also Rom. 4:9-12" * [* From Notes on Galations by Hogg and Vine, p.69.]

Upon the preaching of the Gospel to, and the conversion of, Gentiles, a sect of Jewish believers arose who argued that the Gospel, without the fulfillment of "circumcision," would make void the Law and make salvation impossible, Acts 15:1. Hence this party was known as "the circumcision," Acts 10:45; 11:2; Gal. 2:12; Col. 4:11; Titus 1:10 (the term being used by metonymy, the abstract being put for the concrete, as with the application of the word to Jews generally, Rom. 3:30; 4:9,12; 15:8; Gal. 2:7-9; Eph. 2:11). It is used metaphorically and spiritually of believers with reference to the act, Col. 2:11; Rom. 2:29; to the condition, Phil. 3:3.

The Apostle Paul's defense of the truth, and his contention against this propaganda, form the main subject of the Galatian epistle. Cp. katatome, "concision," Phil. 3:2. See CONCISION.

<A-2,Noun,203,akrobustia>
"uncircumcision," is used (a) of the physical state, in contrast to the act of "circumcision," Acts 11:3 (lit., "having uncircumcision"); Rom. 2:25,26; 4:10,11 ("through they be in uncircumcision," RV), 12; 1 Cor. 7:18,19; Ga. 5:6; 6:15; Col. 3:11; (b) by metonymy, for Gentiles, e.g., Rom. 2:26,27; 3:30; 4:9; Gal. 2:7; Eph. 2:11; (d) in a metaphorical or transferred sense, of the moral condition in which the corrupt desires of the flesh still operate, Col. 2:13.

Note: In Rom. 4:11, the phrase "though they be in uncircumcision" translates the Greek phrase di' akrobustias, lit., "through uncircumcision;" here dia has the local sense of proceeding from and passing out.

<B-1,Adjective,564,aperitmetos>
"uncircumcised" (a, negative, peri, "around," temno, "to cut"), is used in Acts 7:51, metaphorically, of "heart and ears."

<C-1,Verb,4059,peritemno>
to circumcise," is used (a) lit., e.g., Luke 1:59; 2:21; of receiving circumcision, Gal. 5:2,3; 6:13, RV; (b) metaphorically, of spiritual circumcision, Col. 2:11.

<C-2,Verb,1986,epispaomai>
lit., "to draw over, to become uncircumcised," as if to efface Judaism, appears in 1 Cor. 7:18.

Circumspectly * For CIRCUMSPECTLY see ACCURATELY

Citizen, Citizenship <1,,4177,polites>
"a member of a city or state, or the inhabitant of a country or district," Luke 15:15, is used elsewhere in Luke 19:14; Acts 21:39, and, in the most authentic mss., in Heb. 8:11 (where some texts have plesion, "a neighbor"). Apart from Heb. 8:11, the word occurs only in the writings of Luke (himself a Greek).

<2,,4847,sumpolites>
sun, "with," and No. 1, denotes "a fellow-citizen," i.e., possessing the same "citizenship," Eph. 2:19, used metaphorically in a spiritual sense.

<3,,4174,politeia>
signifies (a) "the relation in which a citizen stands to the state, the condition of a citizen, citizenship," Acts 22:28, "with a great sum obtained I this citizenship" (AV, "freedom"). While Paul's "citizenship" of Tarsus was not of advantage outside that city, yet his Roman "citizenship" availed throughout the Roman Empire and, besides private rights, included (1) exemption from all degrading punishments; (2) a right of appeal to the emperor after a sentence; (3) a right to be sent to Rome for trial before the emperor if charged with a capital offense. Paul's father might have obtained "citizenship" (1) by manumission; (2) as a reward of merit; (3) by purchase; the contrast implied in Acts 22:28 is perhaps against the last mentioned; (b) "a civil polity, the condition of a state, a commonwealth," said of Israel, Eph. 2:12. See COMMONWEALTH.

<4,,4175,politeuma>
signifies "the condition, or life, of a citizen, citizenship;" it is said of the heavenly status of believers, Phil. 3:20, "our citizenship (AV, "conversation") is in Heaven." The RV marg. gives the alternative meaning, "commonwealth," i.e., community. See COMMONWEALTH, FREEDOM.

Note: Politeuo, Phil. 1:27, signifies "to be a polites" (see No. 1), and is used in the Middle Voice, signifying, metaphorically, conduct characteristic of heavenly "citizenship," RV, "let your manner of life (AV, "conversation") be worthy (marg., "behave as citizens worthily") of the Gospel of Christ." In Acts 23:1 it is translated "I have lived." See CONVERSATION, LIVE.

City <1,,4172,polis>
primarily "a town enclosed with a wall" (perhaps from a root ple---, signifying "fullness," whence also the Latin pleo, "to fill," Eng., "polite, polish, politic, etc."), is used also of the heavenly Jerusalem, the abode and community of the redeemed, Heb. 11:10,16; 12:22; 13:14. In the Apocalypse it signifies the visible capital of the Heavenly Kingdom, as destined to descend to earth in a coming age, e.g., Rev. 3:12; 21:2,14,19. By metonymy the word stands for the inhabitants, as in the English use, e.g., Matt. 8:34; 12:25; 21:10; Mark 1:33; Acts 13:44.

Note: In Acts 16:13, the most authentic mss. have pule, "gate," RV, "without the gate."

Clamor <1,,2906,krauge>
an onomatopoeic word, imitating the raven's cry, akin to krazo and kraugazo, "to cry," denotes "an outcry," "clamor," Acts 23:9, RV; Eph. 4:31, where it signifies "the tumult of controversy." See CRY.

Clanging <1,,214,alalazo>
an onomatopoeic word, from the battle-cry, alala, is used of "raising the shout of battle," Josh. 6:20; hence, "to make a loud cry or shout," e.g., Ps. 47:1; "to wail," Jer. 29:2; in the NT, in Mark 5:38, of wailing mourners; in 1 Cor. 13:1, of the "clanging" of cymbals (AV, "tinkling").

Clay <1,,4081,pelos>
"clay," especially such as was used by a mason or potter, is used of moist "clay," in John 9:6,11,14-15, in connection with Christ's healing the blind man; in Rom. 9:21, of potter's "clay," as to the potter's right over it as an illustration of the prerogatives of God in His dealings with men.

Clean, Cleanness, Cleanse, Cleansing <A-1,Adjective,2513,katharos>
"free from impure admixture, without blemish, spotless," is used (a) physically, e.g., Matt. 23:26; 27:59; John 13:10 (where the Lord, speaking figuratively, teaches that one who has been entirely "cleansed," needs not radical renewal, but only to be "cleansed" from every sin into which he may fall); John 15:3; Heb. 10:22; Rev. 15:6; 19:8,14; 21:18,21; (b) in a Levitical sense, Rom. 14:20; Titus 1:15, "pure;" (c) ethically, with the significance free from corrupt desire, from guilt, Matt. 5:8; John 13:10,11; Acts 20:26; 1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22; Titus 1:15; Jas. 1:27; blameless, innocent (a rare meaning for this word), Acts 18:6; (d) in a combined Levitical and ethical sense ceremonially, Luke 11:41, "all things are clean unto you." See CLEAR, C, Note (2), PURE.

<B-1,Verb,2511,katharizo>
akin to A, signifies (1) "to make clean, to cleanse" (a) from physical stains and dirt, as in the case of utensils, Matt. 23:25 (figuratively in Matt. 23:26); from disease, as of leprosy, Matt. 8:2; (b) in a moral sense, from the defilement of sin, Acts 15:9; 2 Cor. 7:1; Heb. 9:14; Jas. 4:8, "cleanse" from the guilt of sin, Eph. 5:26; 1 John 1:7; (2) "to pronounce clean in a Levitical sense," Mark 7:19, RV; Acts 10:15; 11:9; "to consecrate by cleansings," Heb. 9:22,23; 10:2. See PURGE, PURIFY.

<B-2,Verb,1245,diakatharizo>
"to cleanse thoroughly," is used in Matt. 3:12, RV.

Note: For kathairo, John 15:2, RV, See PURGE, No. 1. For diakathairo, Luke 3:17, RV, see PURGE, No. 3.

<C-1,Noun,2512,katharismos>
akin to A, denotes "cleansing," (a) both the action and its results, in the Levitical sense, Mark 1:44; Luke 2:22, "purification;" 5:14, "cleansing;" John 2:6; 3:25, "purifying;" (b) in the moral sense, from sins, Heb. 1:3; 2 Pet. 1:9, RV, "cleansing." See PURGE, PURIFICATION, PURIFYING.

<C-2,Noun,2514,katharotes>
akin to B, "cleannes, purity," is used in the Levitical sense in Heb. 9:13, RV, "cleanness." See PURIFY.

Note: In 2 Pet. 2:18, some inferior mss. have ontos, "certainly" (AV, "clean"), for oligos, "scarcely" (RV, "just").

Clear, Clearing, Clearly <A-1,Verb,2929,krustallizo>
"to shine like crystal, to be of crystalline brightness, or transparency," is found in Rev. 21:11, "clear as crystal." The verb may, however, have a transitive force, signifying "to crystallize or cause to become like crystal." In that case it would speak of Christ (since He is the "Lightgiver," see the preceding part of the verse), as the One who causes the saints to shine in His own likeness.

<B-1,Adjective,2986,lampros>
is said of crystal, Rev. 22:1, AV, "clear," RV, "bright. See BRIGHT, GAY, GOODLY, GORGEOUS, WHITE.

Note: The corresponding adverb lampros signifies "sumptuously."

<C-1,Adverb,5081,telaugos>
from tele, "afar," and auge, "radiance," signifies "conspicuously, or clearly," Mark 8:25, of the sight imparted by Christ to one who had been blind. Some mss. have delaugos, "clearly" (delos, "clear").

Notes: (1) In 2 Cor. 7:11, AV, hagnos is rendered "clear." See PURE.

(2) In Rev. 21:18, katharos, ("pure," RV) is rendered "clear," in the AV. SEE CLEAN.

(3) Apologia (Eng., "apology"), "a defense against an accusation," signifies, in 2 Cor. 7:11, a clearing of oneself.

(4) For diablepo, "to see clearly," Matt. 7:5; Luke 6:42, and kathorao, ditto, Rom. 1:20, see SEE.

Cleave, Clave <1,,2853,kollao>
"to join fast together, to glue, cement," is primarily said of metals and other materials (from kolla, "glue"). In the NT it is used only in the Passive Voice, with reflexive force, in the sense of "cleaving unto," as of cleaving to one's wife, Matt. 19:5; some mss. have the intensive verb No. 2, here; 1 Cor. 6:16,17, "joined." In the corresponding passage in Mark 10:7, the most authentic mss. omit the sentence. In Luke 10:11 it is used of the "cleaving" of dust to the feet; in Acts 5:13; 8:29; 9:26; 10:28; 17:34, in the sense of becoming associated with a person so as to company with him, or be on his side, said, in the last passage, of those in Athens who believed: in Rom. 12:9, ethically, of "cleaving" to that which is good. For its use in Rev. 18:5 see REACH (RV, marg. "clave together"). See COMPANY, JOIN.

<2,,4347,proskollao>
in the Passive Voice, used reflexively, "to cleave unto," is found in Eph. 5:31 (AV "joined to").

<3,,4357,prosmeno>
lit., "to abide with" (pros, "toward or with," and meno, "to abide"), is used of "cleaving" unto the Lord, Acts 11:23. See ABIDE.

Clemency <1,,1932,epieikeia>
"mildness, gentleness, kindness" (what Matthew Arnold has called "sweet reasonableness"), is translated "clemency" in Acts 24:4; elsewhere, in 2 Cor. 10:1, of the gentleness of Christ. See GENTLENESS. Cp. epieikes (see FORBEARANCE).

Clerk * For CLERK see under TOWNCLERK

Climb up <1,,305,anabaino>
"to ascend," is used of climbing up, in Luke 19:4; John 10:1. See ARISE.

Cloke (garment) * For the various words for garments see CLOTHING.

Cloke (pretense) <1,,1942,epikalumma>
is "a covering, a means of hiding" (epi, "upon," kalupto, "to cover"); hence, "a pretext, a cloke, for wickedness," 1 Pet. 2:16. In the Sept. it is used in Ex. 26:14; 39:21, "coverings;" 2 Sam. 17:19; Job 19:29, "deceit."

<2,,4392,prophasis>
either from pro, "before," and phaino, "to cause to appear shine," or, more probably, from pro, and phemi, "to say," is rendered "cloke" (of covetousness) in 1 Thess. 2:5; "excuse" in John 15:22 (AV "cloke"); "pretense" in Matt. 23:14; Mark 12:40; Luke 20:47 (AV "show"); Phil. 1:18; "color" in Acts 27:30. It signifies the assuming of something so as to disguise one's real motives. See PRETENSE, SHOW.

Close (Adverb) <1,,788,asson>
the comparative degree of anchi, "near," is found in Acts 27:13 of sailing "close" by a place.

Close (Verb) <1,,2576,kammuo>
derived by syncope (i.e., shortening and assimilation of t to m) from katamuo, i.e., kata, "down," and muo, from a root mu---, pronounced by closing the lips, denotes "to close down;" hence, "to shut the eyes," Matt. 13:15; Acts 28:27, in each place of the obstinacy of Jews in their opposition to the Gospel.

<2,,4428,ptusso>
"to fold, double up," is used of a scroll of parchment, Luke 4:20. Cp. anaptusso, "to open up," Luke 4:17.

Notes: (1) For "close-sealed," Rev. 5:1, see SEAL.

(2) In Luke 9:36, sigao, "to be silent," is translated "they kept it close," AV (RV, "they held their peace").

Closet * For CLOSET see CHAMBER

Cloth <1,,4470,rhakos>
denotes "a ragged garment, or a piece of cloth torn off, a rag," hence, a piece of "undressed cloth," Matt. 9:16; Mark 2:21.

Note: For other words, othonion, sindon, See LINEN, Nos. 1 and 3.

Clothe <1,,294,amphiennumi>
"to put clothes round" (amphi, "around," hennumi, "to clothe"), "to invest," signifies, in the Middle Voice, to put clothing on oneself, e.g., Matt 6:30; 11:8; Luke 7:25; 12:28.

<2,,1746,enduo>
(Eng., "endue"), signifies "to enter into, get into," as into clothes, "to put on," e.g., Mark 1:6; Luke 8:27 (in the best mss.); 24:49 (AV, "endued"); 2 Cor. 5:3; Rev. 1:13; 19:14. See ARRAY, ENDUE, PUT ON.

<3,,1737,endidusko>
has the same meaning as No. 2; the termination, ---sko suggests the beginning or progress of the action. The verb is used in the Middle Voice in Luke 16:19 (of a rich man). Some mss. have it in Luke 8:27, for No. 2 (of a demoniac). In Mark 15:17 the best texts have this verb (some have No. 2). See WEAR.

<4,,1902,ependuo>
a strengthened form of No. 2, used in the Middle Voice, "to cause to be put on over, to be clothed upon," is found in 2 Cor. 5:2,4, of the future spiritual body of the redeemed.

<5,,2439,himatizo>
means "to put on raiment" (see himation, below), Mark 5:15; Luke 8:35.

<6,,4016,periballo>
"to cast around or about, to put on, array," or, in the Middle and Passive Voices, "to clothe oneself," e.g., Matt. 25:36,38,43, is most frequent in the Apocalypse, where it is found some 12 times (see peribolaion, below). See CAST, No. 10, PUT, No. 9).

Note: The verb enkomboomai, "to grid oneself with a thing," in 1 Pet. 5:5, is rendered in the AV, "be clothed with."

Clothing, Cloths, Clothes, Cloke, Coat <1,,534,phelones | phailones> probably by metathesis from phainoles (Latin paenula), "a mantle," denotes a traveling "cloak" for protection against stormy weather, 2 Tim. 4:13. Some, however, regard it as a Cretan word for chiton, "a tunic." It certainly was not an ecclesiastical vestment. The Syriac renders it a case for writings (some regard it as a book-cover), an explanation noted by Chrysostom, but improbable. It may have been "a light mantle like a cashmere dust-cloak, in which the books and parchments were wrapped" (Mackie in Hastings' Dic. of the Bible).

<2,,2440,himation>
"an outer garment, a mantle, thrown over the chiton." In the plural, "clothes" (the "cloke" and the tunic), e.g., Matt. 17:2; 26:65; 27:31,35. See APPAREL, No. 2.

<3,,5509,chiton>
denotes "the inner vest or undergarment," and is to be distinguished, as such, from the himation. The distinction is made, for instance, in the Lord's command in Matt. 5:40: "If any man would go to law with thee, and take away thy coat (chiton), let him have thy cloke (himation) also." The order is reversed in Luke 6:29, and the difference lies in this, that in Matt. 5:40 the Lord is referring to a legal process, so the claimant is supposed to claim the inner garment, the less costly. The defendant is to be willing to let him have the more valuable one too. In the passage in Luke an act of violence is in view, and there is no mention of going to law. So the outer garment is the first one which would be seized.

When the soldiers had crucified Jesus they took His garments (himation, in the plural), His outer garments, and the "coat," the chiton, the inner garment, which was without seam, woven from the top throughout, John 19:23. The outer garments were easily divisible among the four soldiers, but they could not divide the chiton without splitting it, so they cast lots for it.

Dorcas was accustomed to make coats (chiton) and garments (himation), Acts 9:39, that is, the close fitting undergarments and the long, flowing outer robes. A person was said to be "naked" (gumnos), whether he was without clothing, or had thrown off his outer garment, e.g., his ependutes, (No. 6, below), and was clad in a light undergarment, as was the case with Peter, in John 21:7. The high priest, in rending his clothes after the reply the Lord gave him in answer to his challenge, rent his undergarments (chiton), the more forcibly to express his assumed horror and indignation, Mark 14:63. In Jude 1:23, "the garment spotted by the flesh" is the chiton, the metaphor of the undergarment being appropriate; for it would be that which was brought into touch with the pollution of the flesh.

<4,,2441,himatismos>
in form a collective word, denoting "vesture, garments," is used generally of "costly or stately raiment," the apparel of kings, of officials, etc. See Luke 7:25, where "gorgeously apparelled" is, lit., "in gorgeous vesture." See also Acts 20:33; 1 Tim. 2:9, "costly raiment." This is the word used of the Lord's white and dazzling raiment on the Mount of Transfiguration, Luke 9:29. It is also used of His chiton, His undergarment (see note above), for which the soldiers cast lots, John 19:23,24, "vesture;" in Matt. 27:35 it is also translated vesture. See APPAREL, RAIMENT, VESTURE.

<5,,1742,enduma>
akin to enduo (see CLOTHE, No. 2), denotes "anything put on, a garment of any kind." It was used of the clothing of ancient prophets, in token of their contempt of earthly splendor, 1 Kings 19:13; 2 Kings 1:8, RV; Zech. 13:4. In the NT it is similarly used of John the Baptist's raiment, Matt. 3:4; of raiment in general, Matt. 6:25,28; Luke 12:23; metaphorically, of sheep's clothing, Matt. 7:15; of a wedding garment, 22:11,12; of the raiment of the angel at the tomb of the Lord after His resurrection, 28:3. See GARMENT, RAIMENT.

<6,,1903,ependutes>
denotes "an upper garment" (epi, "upon," enduo, "to clothe"). The word is found in John 21:7, where it apparently denotes a kind of linen frock, which fishermen wore when at their work. See No. 3.

<7,,2066,esthes>
"clothing," Acts 10:30; See APPAREL, No. 1.

<8,,4749,stole>
(Eng. "stole"), denotes any "stately robe," a long garment reaching to the feet or with a train behind. It is used of the long clothing in which the scribes walked, making themselves conspicuous in the eyes of men, Mark 12:38; Luke 20:46; of the robe worn by the young man in the Lord's tomb, Mark 16:5; of the best or, rather, the chief robe, which was brought out for the returned prodigal, Luke 15:22; five times in the Apocalypse, as to glorified saints, Luke 6:11; 7:9,13,14; 22:14. In the Sept. it is used of the holy garments of the priests, e.g., Exod. 28:2; 29:21; 31:10.

Notes: (1) Peribolaion, from periballo, "to throw around," lit., "that which is thrown around," was a wrap or mantle. It is used in 1 Cor. 11:15, of the hair of a woman which is given to her as a veil; in Heb. 1:12, of the earth and the heavens, which the Lord will roll up "as a mantle," RV, for AV, "vesture". The other word in that verse rendered "garment," RV, is himation.

(2) Endusis, is "a putting on (of apparel)," 1 Pet. 3:3. Cp. No. 5.

(3) Esthesis, See APPAREL, No. 1.

(4) The chlamus was a short "cloak" or robe, worn over the chiton (no. 3), by emperors, kings, magistrates, military officers, etc. It is used of the scarlet robe with which Christ was arrayed in mockery by the soldiers in Pilate's Judgment Hall, Matt. 27:28,31.

What was known as purple was a somewhat indefinite color. There is nothing contradictory about its being described by Mark and John as "purple," though Matthew speaks of it as "scarlet." The soldiers put it on the Lord in mockery of His Kingship.

(5) The poderes was another sort of outer garment, reaching to the feet (from pous, "the foot," and aro, "to fasten"). It was one of the garments of the high priests, a robe (Hebrew, chetoneth), mentioned after the ephod in Exod. 28:4, etc. It is used in Ezek. 9:2, where instead of "linen" the Sept. reads "a long robe;" and in Zech. 3:4, "clothe ye him with a long robe;" in the NT in Rev. 1:13, of the long garment in which the Lord is seen in vision amongst the seven golden lampstands. There, poderes is described as "a garment down to the feet," indicative of His High Priestly character and acts.

(6) For katastole, see APPAREL, No. 4.

Cloud <1,,3509,nephos>
denotes "a cloudy, shapeless mass covering the heavens." Hence, metaphorically, of "a dense multitude, a throng," Heb. 12:1.

<2,,3507,nephele>
"a definitely shaped cloud, or masses of clouds possessing definite form," is used, besides the physical element, (a) of the "cloud" on the mount of transfiguration, Matt. 17:5; (b) of the "cloud" which covered Israel in the Red Sea, 1 Cor. 10:1,2; (c), of "clouds" seen in the Apocalyptic visions, Rev. 1:7; 10:1; 11:12; 14:14-16; (d) metaphorically in 2 Pet. 2:17, of the evil workers there mentioned; but RV, "and mists" (homichle), according to the most authentic mss. In 1 Thess. 4:17, the "clouds" referred to in connection with the rapture of the saints are probably the natural ones, as also in the case of those in connection with Christ's Second Advent to the earth. See Matt. 24:30; 26:64, and parallel passages. So at the Ascension, Acts. 1:9.

Cloven <1,,1266,diamerizo>
"to part asunder" (dia, "asunder," meros, "a part"), is translated "cloven" in the AV of Acts 2:3, RV, "parting asunder." See DIVIDE, PART.

Cluster <1,,1009,botrus>
"a cluster, or bunch, bunch of grapes," is found in Rev. 14:18.

Note: Cp. staphule, "a bunch of grapes, the ripe cluster," stressing the grapes themselves, Matt. 7:16; Luke 6:44; Rev. 14:18.

Coals <1,,440,antrax>
"a burning coal" (cp. Eng., "anthracite,") is used in the plural in Rom. 12:20, metaphorically in a proverbial expression, "thou shalt heap coals of fire on his head" (from Prov. 25:22), signifying retribution by kindness, i.e., that, by conferring a favor on your enemy, you recall the wrong he has done to you, so that he repents, with pain of heart.

<2,,439,anthrakia>
akin to No. 1, is "a heap of burning coals, or a charcoal fire," John 18:18; 21:9.

Coast, Coasting <A-1,Noun,3725,horion>
"a bound, boundary, limit, frontier" (akin to horizo, "to bound, limit"), is rendered "coasts" ten times in the AV, but "borders" in Matt. 4:13, and is always translated "borders" in the RV. See BORDER.

<B-1,Adjective,3882,paralios>
"by the sea" (para, "by," hals, "salt"), hence denotes "a sea coast," Luke 6:17. In the Sept., Gen. 49:13; Deut. 1:7; 33:19; Josh. 9:1; 11:3 (twice); Job 6:3; Isa. 9:1.

<C-1,Verb,3881,paralego>
is used, in the Middle Voice, as a nautical term, "to sail past," Acts 27:8, "coasting along;" Acts 27:13, "sailed by."

Notes: (1) Methorion (meta, "with," and A), in Mark 7:24, is translated "borders." (2) The phrase "upon the sea coasts," Matt. 4:13, AV, translates parathalassios (para, "by," thalassa, "the sea"), RV, "by the sea." (3) Meros, "a part," is translated "coasts" in Matt. 15:21; 16:13, AV (RV, "parts,"); "country," RV, in Acts 19:1, AV "coasts;" this refers to the high land in the interior of Asia Minor. See BEHALF, CRAFT, PART, PARTICULAR, PIECE, PORTION, RESPECT, SOMEWHAT, SORT. (4) Chora, "a country," rendered "coasts" in Acts 26:20, AV, is corrected in the RV to "country." See COUNTRY, FIELD, GROUND, LAND, REGION. (5) In Acts 27:2 the phrase in the RV, "on the coast of," translates the preposition kata, "along," and the complete clause, "unto the places on the coast of Asia," RV, is curiously condensed in the AV to "by the coasts of Asia."

Coat * For COAT (ependeutes) see CLOKE, CLOTHING

Cock, Cock-crowing <1,,220,alektor>
"a cock," perhaps connected with a Hebrew phrase for the oncoming of the light, is found in the passages concerning Peter's denial of the Lord, Matt. 26:34,74,75; Mark 14:30,68,72; Luke 22:34,60,61; John 13:38; 18:27.

<2,,219,alektorophonia>
denotes "cock-crowing" (alketor, and phone, "a sound"), Mark 13:35. There were two "cock-crowings," one after midnight, the other before dawn. In these watches the Jews followed the Roman method of dividing the night. The first "cock-crowing" was at the third watch of the night. That is the one mentioned in Mark 13:35. Mark mentions both; see Mark 14:30. The latter, the second, is that referred to in the other Gospels and is mentioned especially as "the cock-crowing."

Cold <A-1,Noun,5592,psuchos>
"coldness, cold," appears in John 18:18; Acts 28:2; 2 Cor. 11:27.

<B-1,Adjective,5593,psuchros>
"cool, fresh, cold, chilly" (fuller in expression than psuchos), is used in the natural sense in Matt. 10:42, "cold water;" metaphorically in Rev. 3:15,16.

<C-1,Verb,5594,psucho>
"to breathe, blow, cool by blowing," Passive Voice, "grow cool," is used metaphorically in Matt. 24:12, in the sense of waning zeal or love.

Collection <1,,3048,logia>
akin to lego, "to collect," is used in 1 Cor. 16:1,2; in the latter verse, AV "gatherings," RV, "collections," as in ver. 1. See GATHERING.

Colony <1,,2862,kolonia>
transliterates the Latin colonia. Roman colonies belonged to three periods and classes, (a) those of the earlier republic before 100 B.C., which were simply centers of Roman influence in conquered territory; (b) agrarian "colonies," planted as places for the overflowing population of Rome; (c) military "colonies" during the time of the Civil wars and the Empire, for the settlement of disbanded soldiers. This third class was established by the imperator, who appointed a legate to exercise his authority. To this class Philippi belonged as mentioned in Acts 16:12, RV, "a Roman colony." They were watch-towers of the Roman State and formed on the model of Rome itself. The full organization of Philippi as such was the work of Augustus, who, after the battle of Actium, 31 B.C., gave his soldiers lands in Italy and transferred most of the inhabitants there to other quarters including Philippi. These communities possessed the right of Roman freedom, and of holding the soil under Roman law, as well as exemption from poll-tax and tribute. Most Roman "colonies" were established on the coast.

Color * For COLOR (Acts 27:30) see CLOKE

Colt <1,,4454,polos>
"a foal," whether "colt or filly," had the general significance of "a young creature;" in Matt. 21:2, and parallel passages, "an ass's colt."

Come, Came (see also Coming) <1,,2064,erchomai>
the most frequent verb, denoting either "to come, or to go," signifies the act, in contrast with heko (see No. 22, below), which stresses the arrival, as, e.g., "I am come and am here," John 8:42; Heb. 10:9. See BRING, B, Note (1), FALL, GO, GROW, LIGHT, PASS, RESORT.

*Compounds of this with prepositions are as follows (2 to 11):

<2,,1525,eiserchomai>
"to come into, or to go into" (eis, "into"), e.g., Luke 17:7. See ENTER.

<3,,1831,exerchomai>
"to come out, or go out or forth" (ek, "out"), e.g., Matt. 2:6. See DEPART, ESCAPE, GET, (b) No. 3, Go, Note (1) PROCEED, SPREAD.

<4,,1880,epanerchomai>
"to come back again, return" (epi, "on," ana, "again"), Luke 10:35; 19:15.

<5,,1330,dierchomai>
"to come or go through" (dia, "through") e.g., Acts 9:38. See DEPART, GO, PASS, PIERCE, TRAVEL, WALK.

<6,,1904,eperchomai>
"to come or go upon" (epi, "upon"), e.g., Luke 1:35; in Luke 21:26, used of "coming" events, suggesting their certainty; in Eph. 2:7, said of the "oncoming" of the ages; in Acts 14:19, of Jews coming to (lit., "upon") a place.

<7,,2718,katerchomai>
"to come down" (kata, "down"), e.g., Luke 9:37. See DEPART, DESCEND, GO, Note (1), LAND.

<8,,3922,pareiserchomai>
lit., "to come in" (eis) "beside or from the side" (para) so as to be present with, is used (a) in the literal sense, of the "coming" in of the Law in addition to sin, Rom. 5:20; (b) in Gal. 2:4, of false brethren, suggesting their "coming" in by stealth. See ENTER.

<9,,3928,parerchomai>
(para, "by or away"), signifies (a) "to come or go forth, or arrive," e.g., Luke 12:37; 17:7 (last part); Acts 24:7; (b) "to pass by," e.g., Luke 18:37; (c) "to neglect," e.g., Luke 11:42. See GO, PASS, TRANSGRESS.

<10,,4334,proserchomai>
denotes "to come or go near to" (pros, "near to"), e.g., Matt. 4:3; Heb. 10:1, AV, "comers," RV, "them that draw nigh." See CONSENT, DRAW, GO, Note (1).

<11,,4905,sunerchomai>
"to come together" (sun "with"), e.g., John 18:20, is often translated by the verb "to assemble;" see the RV of 1 Cor. 11:20; 14:23. See ACCOMPANY, ASSEMBLE, COMPANY, GO WITH, RESORT.

Note: Aperchomai, "to come away or from," is differently translated in the RV; see, e.g., Mark 3:13 where it signifies that they went from the company or place where they were to Him; it usually denotes "to go away."

<12,,1096,ginomai>
"to become," signifies a change of condition, state or place, e.g., Mark 4:35. In Acts 27:33, the verb is used with mello, "to be about to," to signify the coming on of day.

<13,,3854,paraginomai>
para, "near or by," denotes to "arrive, to be present," e.g., Matt. 2:1. See GO, PRESENT.

<14,,4836,sumparaginomai>
"to come together," is used in Luke 23:48; 2 Tim. 4:16, lit., "stood at my side with me." See STAND.

Note: For "come by" in Acts 27:16, AV, the RV suitably has "secure."

*Compounds of the verb baino, "to go," are as follows (15 to 21):

<15,,305,anabaino>
"to come upon, to arrive in a place" (ana, "up or upon"), is translated "come into" in Acts 25:1. See ARISE, ASCEND, ENTER, GO, CLIMB, GROW, RISE, SPRING.

<16,,1910,epibaino>
"to come to or into, or go upon," is rendered, in Acts 20:18, RV, "set foot in." See ENTER, GO, TAKE, Note (16).

<17,,1543,ekabaino>
"to come or go out," appears in the best mss. in Heb. 11:15; AV, "came out," RV, "went out."

<18,,1224,diabaino>
"to pass through," is translated "come over" in Acts 16:9; "pass" in Luke 16:26; "pass through" in Heb. 11:29. See PASS.

<19,,2597,katabaino>
signifies "to come down," e.g., Matt. 8:1. See DESCEND, FALL, GET, GO, STEP (down).

<20,,4872,sunanabaino>
"to come up with" (sun, "with," ana, "up"), is used in Mark 15:41; Acts 13:31.

<21,,1684,embaino>
"to go into," is rendered, in Mark 5:18, AV, "was come into," RV, "was entering." See ENTER, GET, GO, STEP.

Note: Apobaino, "to go away," is rendered, in the AV of John 21:9, "were come to;" RV, "got out upon."

<22,,2240,heko>
means (a) "to come, to be present" (see above, on No. 1); (b) "to come upon, of time and events," Matt. 24:14; John 2:4; 2 Pet. 3:10; Rev. 18:8; (c) metaphorically, "to come upon one, of calamitious times, and evils," Matt. 23:36; Luke 19:43.

<23,,864,aphikneomai>
"to arrive at a place," is used in Rom. 16:19, "come abroad" (of the obedience of the saints).

<24,,5562,choreo>
lit., "to make room (chora, "a place") for another, and so to have place, receive," is rendered "come" (followed by "to repentance") in 2 Pet. 3:9; the meaning strictly is "have room (i.e., space of time) for repentance." See CONTAIN, GO PLACE, ROOM, RECEIVE.

<25,,1510,eimi>
"to be," is, in the Infinitive Mood, rendered "come," in John 1:46 and in the future Indicative "will come," in 2 Tim. 4:3.

<26,,1764,enistemi>
lit., "to stand in, or set in" (en, "in," histemi, "to stand"), hence "to be present or to be imminent," is rendered "shall come" in 2 Tim. 3:1; it here expresses permanence, "shall settle in (upon you)." See AT HAND, PRESENT.

<27,,2186,ephistemi>
signifies "to stand by or over" (epi, "upon"), Luke 2:9, RV: Acts 12:7; "before," Acts 11:11; to come upon, Luke 20:1 (here with the idea of suddenness); Acts 4:1; 6:12; 23:27; 1 Thess. 5:3; "coming up," of the arrival of Anna at the Temple, Luke 2:38; "came up to (Him)," of Martha, Luke 10:40; "is come," 2 Tim. 4:6 (probably with the same idea as in Luke 20:1). The RV is significant in all these places. See ASSAULT, AT HAND, PRESENT, STAND.

<28,,2658,katantao>
denotes (a) "to come to, or over against, a place, arrive," Acts 16:1; 18:19,24; 20:15 (in Acts 21:7; 25:13, RV, "arrived," in Acts 27:12, "reach," for AV, "attain to"); Acts 28:13; (b) of things or events, "to arrive at a certain time, or come upon certain persons in the period of their lifetime," 1 Cor. 10:11; or "to come to persons" so that they partake of, as of the Gospel, 1 Cor. 14:36. For the remaining instances, Acts 26:7; Eph. 4:13; Phil. 3:11, see ATTAIN.

<29,,3195,mello>
"to be about (to do something)," often implying the necessity and therefore the certainty of what is to take place, is frequently rendered "to come," e.g., Matt. 3:7; 11:14; Eph. 1:21; 1 Tim. 4:8; 6:19; Heb. 2:5. See ALMOST, BEGIN, MEAN, MIND, SHALL, TARRY, WILL.

<30,,3936,paristemi>
"to stand by or near, to be at hand" (para, "near"), is translated "is come," of the arrival of harvest, Mark 4:29. See BRING, COMMEND, GIVE, PRESENT, PROVE, PROVIDE, SHOW, STAND, YIELD.

<31,,5342,phero>
"to bear, carry," is rendered "came," in the sense of being borne from a place, in 2 Pet. 1:17,18,21. See BEAR, CARRY.

<32,,5348,phthano>
denotes "to anticipate, to come sooner than expected," 1 Thess. 2:16, "is come upon," of Divine wrath; cp. Rom. 9:31, "did not arrive at;" or to "come" in a different manner from what was expected, Matt. 12:28, "come upon;" Luke 11:20, of the kingdom of God; so of coming to a place, 2 Cor. 10:14. See ATTAIN, PRECEDE, PREVENT.

*Two of the compounds of the verb poreuomai, "to go, proceed," are translated "come," with a preposition or adverb:

<33,,1607,ekporeuo>
in the Middle Voice, "to come forth" (ek, "out of"), Mark 7:15,20; John 5:29. See DEPART, GO, ISSUE, PROCEED.

<34,,4365,prosporeuomai>
in Mark 10:35, is translated "come near unto."

Notes: (1) No. 33 is rendered "proceed" in the RV of Mark 7:15,20,23 (AV, "come").

(2) For epiporeuomai, in Luke 8:4, see RESORT.

<35,,4331,prosengizo>
denotes "to come near" (pros, "to," engizo, "to be near, to approach"), Mark 2:4, used of those who tried to bring a palsied man to Christ.

<36,,4845,sumpleroo>
"to fill completely" (sun, "with," intensive), is used, in the Passive Voice, of time to be fulfilled or completed, Luke 9:51, "the days were well-nigh come;" Acts 2:1, "the day ... was now come (AV "was fully come"). In Luke 8:23, it is used in the Active Voice, of the filling of a boat in a storm. See FILL.

<37,,4940,suntunchano>
"to meet with" (sun, "with," and tunchano, "to reach"), is rendered "to come at" in Luke 8:19 (of the efforts of Christ's mother and brethren to get at Him through a crowd).

<38,,2944,kukloo>
"to compass" (Eng., "cycle"), is translated "came round about," in John 10:24. See COMPASS, ROUND, STAND.

<39,,5302,hustereo>
"to be behind," is translated "to have come short," in Heb. 4:1. See BEHIND, B, No. 1.

Notes: (1) Deuro, "hither, here," is used (sometimes with verbs of motion) in the singular number, in calling a person to come, Matt. 19:21; Mark 10:21; Luke 18:22; John 11:43; Acts 7:3,34; Rev. 17:1; 21:9. For its other meaning, "hitherto," Rom. 1:13, see HITHERTO. It has a plural, deute, frequent in the Gospels; elsewhere in Rev. 19:17. In the following the RV has a different rendering: (2) In Mark 14:8, prolambano, "to anticipate, to be beforehand," AV, "hath come aforehand to anoint My body," RV, "hath anointed My body aforehand." (3) In Acts 7:45, diadechomai, "to succeed one, to take the place of," AV, "who came after," RV, "in their turn." (4) In Luke 8:55, epistrepho, "to return to," AV, "came again," RV, "returned." (5) In Acts 24:27, lambano, with diadochos, "a successor," AV, "came into the room of," RV, "was succeeded by." (6) In Mark 9:23, for episuntrecho, "to come running together," see under RUN. (7) In Acts 5:38, kataluo, "to destroy," AV, "will come to nought," RV, "will be overthrown." (8) In John 12:35, katalambano, "to seize," AV, "come upon," RV, "overtake." (9) In 2 Cor. 11:28, epistasis (in some mss episustaisis), lit., "a standing together upon," hence, "a pressing upon," as of cares, AV, "cometh upon," RV, "presseth upon." (10) In Acts 19:27, erchomai, "with" eis apelegmon, RV, "come into disrepute," AV, "be set at nought." (11) For pareimi, John 7:6, see PRESENT, No. 1. (12) Sunago, "to gather together," is always so rendered in RV, e.g., Matt. 27:62; Mark 7:1; Luke 22:66; Acts 13:44; 15:6; 20:7. See GATHER, No. 1. (13) For come to nought see NOUGHT. (14) For eisporeuomai see ENTER, No. 4. (15) For "was come again," Acts 22:17 AV, see RETURN, No. 4. (16) For engizo, to come near, see APPROACH, NIGH.

Come Behind * For COME BEHIND see BEHIND

Comeliness, Comely <A-1,Noun,2157,euschemosune>
"elegance of figure, gracefulness, comeliness" (eu, "well," schema, "a form"), is found in this sense in 1 Cor. 12:23.

<B-1,Adjective,2158,euschemon>
akin to A, "elegant in figure, well formed, graceful," is used in 1 Cor. 12:24, of parts of the body (see above); in 1 Cor. 7:35 RV, "(that which is) seemly," AV, "comely;" "honourable," Mark 15:43; Acts 13:50; 17:12. See HONORABLE.

Note: In 1 Cor. 11:13, prepo, "to be becoming," is rendered in the AV, "is it comely?" RV, "is it seemly?" See BECOME, SEEMLY.

Comfort, Comforter, Comfortless <A-1,Noun,3874,paraklesis>
means "a calling to one's side" (para, "beside," kaleo, "to call"); hence, either "an exhortation, or consolation, comfort," e.g., Luke 2:25 (here "looking for the consolation of Israel" is equivalent to waiting for the coming of the Messiah); Luke 6:24; Acts 9:31; Rom. 15:4,5; 1 Cor. 14:3, "exhortation;" 2 Cor. 1:3-7; 7:4,7,13; 2 Thess. 2:16; Philem. 1:7. In 2 Thess. 2:16 it combines encouragement with alleviation of grief. The RV changes "consolation" into "comfort," except in Luke 2:25; 6:24; Acts 15:31; in Heb. 6:18, "encouragement;" in Acts 4:36, "exhortation." RV (AV, consolation"). See CONSOLATION, ENCOURAGEMENT, EXHORTATION, INTREATY.

<A-2,Noun,3889,paramuthia>
primarily "a speaking closely to anyone" (para, "near," muthos, "speech"), hence denotes "consolation, comfort," with a greater degree of tenderness than No. 1, 1 Cor. 14:3.

<A-3,Noun,3890,paramuthion>
has the same meaning as No. 2, the difference being that paramuthia stresses the process or progress of the act, paramuthion the instrument as used by the agent, Phil. 2:1.

<A-4,Noun,3931,paregoria>
primarily "an addressing, address," hence denotes "a soothing, solace," Col. 4:11. A verbal form of the word signifies medicines which allay irritation (Eng., "paregoric").

<A-5,Noun,3875,parakletos>
lit., "called to one's side," i.e., to one's aid is primarily a verbal adjective, and suggests the capability or adaptability for giving aid. It was used in a court of justice to denote a legal assistant, counsel for the defense, an advocate; then, generally, one who pleads another's cause, an intercessor, advocate, as in 1 John 2:1, of the Lord Jesus. In the widest sense, it signifies a "succorer, comforter." Christ was this to His disciples, by the implication of His word "another (allos, "another of the same sort," not heteros, "different") Comforter," when speaking of the Holy Spirit, John 14:16. In John 14:26; 15:26; 16:7 He calls Him "the Comforter." "Comforter" or "Consoler" corresponds to the name "Menahem," given by the Hebrews to the Messiah.

<B-1,Verb,3870,parakaleo>
has the same variety of meanings as Noun, No. 1, above, e.g., Matt. 2:18; 1 Thess. 3:2,7; 4:18. In 2 Cor. 13:11, it signifies "to be comforted" (so the RV). See BESEECH.

<B-2,Verb,4837,sumparakaleo>
sun, "with," and No. 1, signifies "to comfort together," Rom. 1:12.

<B-3,Verb,3888,paramutheomai>
akin to Noun No. 2, "to soothe, console, encourage," is translated, in John 11:31, "comforted;" in John 11:19, RV, "encourage," as the sense there is that of stimulating to the earnest discharge of duties. See CONSOLE, ENCOURAGE.

<B-4,Verb,2174,eupsucheo>
signifies "to be of good comfort" (eu, "well," psuche, "the soul"), Phil. 2:19.

Notes: (1) For the verb tharseo, "be of good comfort, see CHEER, No. 2.

(2) Orphanos is rendered "comfortless" in John 14:18, AV; RV, "desolate." See DESOLATE, FATHERLESS.