<2,,4773,sungenis>
in Luke 1:36 (so in the most authentic mss.) and sungenes in Luke 1:58 (plural), AV, "cousin" and "cousins," respectively signify "kinswoman" and "kinsfolk," (RV); so the RV and AV in Luke 2:44; 21:16. The word lit. signifies "born with," i.e., of the same stock, or descent; hence "kinsman, kindred." See KIN, KINSFOLK, KINSWOMAN.

Covenant (Noun and Verb) <A-1,Noun,1242,diatheke>
primarily signifies "a disposition of property by will or otherwise." In its use in the Sept., it is the rendering of a Hebrew word meaning a "covenant" or agreement (from a verb signifying "to cut or divide," in allusion to a sacrificial custom in connection with "covenant-making," e.g., Gen. 15:10, "divided" Jer. 34:18,19). In contradistinction to the English word "covenant" (lit., "a coming together"), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person. For instance, in Gal. 3:17 it is used as an alternative to a "promise" (vv. 16-18). God enjoined upon Abraham the rite of circumcision, but His promise to Abraham, here called a "covenant," was not conditional upon the observance of circumcision, though a penalty attached to its nonobservance.

"The NT uses of the word may be analyzed as follows: (a) a promise or undertaking, human or Divine, Gal. 3:15; (b) a promise or undertaking on the part of God, Luke 1:72; Acts 3:25; Rom. 9:4; 11:27; Gal. 3:17; Eph. 2:12; Heb. 7:22; 8:6,8,10; 10:16; (c) an agreement, a mutual undertaking, between God and Israel, see Deut. 29; 30 (described as a 'commandment,' Heb. 7:18, cp. Heb 7:22); Heb. 8:9; 9:20; (d) by metonymy, the token of the covenant, or promise, made to Abraham, Acts 7:8; (e) by metonymy, the record of the covenant, 2 Cor. 3:14; Heb. 9:4; cp. Rev. 11:19; (f) the basis, established by the death of Christ, on which the salvation of men is secured, Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 10:29; 12:24; 13:20.

"This covenant is called the 'new,' Heb. 9:15, the 'second,' Heb. 8:7, the 'better,' Heb. 7:22. In Heb. 9:16,17, the translation is much disputed. There does not seem to be any sufficient reason for departing in these verses from the word used everywhere else. The English word 'Testament' is taken from the titles prefixed to the Latin Versions." * [* From Notes on Galations by Hogg and Vine, p.144.] See TESTAMENT.

<B-1,Verb,4934,suntithemi>
lit., "to put together," is used only in the Middle Voice in the NT, and, means "to determine, agree," John 9:22; Acts 23:20; "to assent," Acts 24:9; "to covenant," Luke 22:5. See AGREE, ASSENT.

Note: In Matt. 26:15 the AV translates histemi, "to place (in the balances)," i.e., to weigh, "they covenanted with;" RV, "they weighed unto."

Covenant-breakers <1,,802,asunthetos>
from suntithemi (see above), with the negative prefix a, hence signifies "not covenant-keeping," i.e., refusing to abide by "covenants" made, "covenant-breaking," faithless, Rom. 1:31. In the Sept. it is found in Jer. 3:8-11. Cp. the corresponding verb, asuntithemi, in the Sept. of Ps. 73:15, "to deal treacherously" (RV), and the noun asunthesia, "transgression, or covenant-breaking," e.g., Ezra 9:2,4; 10:6.

Note: Trench, Syn. lii, notes the distinction between asunthetos and aspondos, "implacable," the latter, in 2 Tim. 3:3 only, being derived from sponde, "a sacrificial libation," which accompanied treaty-making; hence, with the negative prefix a, "without a treaty or covenant," thus denoting a person who cannot be persuaded to enter into a "covenant." He points out that asunthetos presumes a state of peace interrupted by the unrighteous, aspondos a state of war, which the implacable refuse to terminate equitably. The words are clearly not synonymous.

Cover, Covering <A-1,Verb,2572,kalupto>
signifies "to cover," Matt. 8:24; 10;26; Luke 8:16; 23:30; Jas. 5:20 (RV); 1 Pet. 4:8; to veil, in 2 Cor. 4:3 (RV; AV, "hid"). See HIDE.

Note: Cp. the corresponding noun kalumma, "a veil," 2 Cor. 3:13-16. See VEIL.

<A-2,Verb,1943,epikalupto>
"to cover up or over" (epi, "over"), is used in Rom. 4:7, lit., "whose sins are covered over." Cp. epikalumma, "a cloke," 1 Pet. 2:16.

<A-3,Verb,4028,perikalupto>
"to cover around" (peri, "around"), e.g., the face, and so, to blindfold, is translated "cover" in Mark 14:65, "blindfold" in Luke 22:64. In Heb. 9:4, it signifies "to overlay." See BLINDFOLD, OVERLAY.

<A-4,Verb,4780,sunkalupto>
lit., "to cover together;" the sun--, however, is intensive, and the verb signifies "to cover wholly, to cover up," Luke 12:2.

<A-5,Verb,2619,katakalupto>
"to cover up" (kata, intensive), in the Middle Voice, "to cover oneself," is used in 1 Cor. 11:6,7 (RV, "veiled").

Note: In 1 Cor. 11:4, "having his head covered" is, lit., "having (something) down the head."

<B-1,Noun,4018,peribolaion>
lit. denotes "something thrown around" (peri, "around," ballo, "to throw"); hence, "a veil, covering," 1 Cor. 11:15 (marg.), or "a mantle around the body, a vesture," Heb. 1:12. See CLOTHING, Note (1), VESTURE.

<B-2,Noun,4629,skepasma>
"a covering" (skepazo, "to cover"), strictly, "a roofing," then, "any kind of shelter or covering," is used in the plural in 1 Tim. 6:8 (AV, "rainment;" RV, "covering").

Covet, Covetous, Covetousness <A-1,Verb,1937,epithumeo>
"to fix the desire upon" (epi, "upon," used intensively, thumos, "passion"), whether things good or bad; hence, "to long for, lust after, covet," is used with the meaning "to covet evilly" in Acts 20:33, of "coveting money and apparel;" so in Rom. 7:7; 13:9. See DESIRE, FAIN, LUST.

<A-2,Verb,2206,zeloo>
is rendered "covet earnestly," in 1 Cor. 12:31, AV; RV, "desire earnestly," as in 1 Cor. 14:39 (AV "covet"). See AFFECT, DESIRE, ENVY, JEALOUS, ZEALOUS.

<A-3,Verb,3713,orego>
"to stretch after," is rendered "covet after" in 1 Tim. 6:10, AV; RV, "reaching after." See DESIRE, REACH.

<B-1,Noun,1938,epithumetes>
"a luster after" (akin to A, No. 1), is translated in 1 Cor. 10:6, in verbal form, "should not lust after." See LUST.

<B-2,Noun,1939,epithumia>
denotes "coveting," Rom. 7:7,8, RV; AV, "lust" and "concupiscence;" the commandment here referred to convicted him of sinfulness in his desires for unlawful objects besides that of gain. See DESIRE, LUST.

<B-3,Noun,4124,pleonexia>
"covetousness," lit., "a desire to have more" (pleon, "more," echo, "to have"), always in a bad sense, is used in a general way in Mark 7:22 (plural, lit., "covetings," i.e., various ways in which "covetousness" shows itself); Rom. 1:29; Eph. 5:3; 1 Thess. 2:5. Elsewhere it is used, (a) of material possessions, Luke 12:15; 2 Pet. 2:3; 2 Cor. 9:5 (RV, "extortion"), lit., "as (a matter of) extortion" i.e., a gift which betrays the giver's unwillingness to bestow what is due; (b) of sensuality, Eph. 4:19, "greediness;" Col. 3:5 (where it is called "idolatry"); 2 Pet. 2:14 (AV, "covetous practices"). See EXTORTION.

Note: Cp. the corresponding verb pleonekteo, "to gain, take advantage of wrong." See ADVANTAGE, DEFRAUD, GAIN, B, Note (2), WRONG.

<C-1,Adjective,4123,pleonektes>
lit., "(eager) to have more" (see B, No. 3), i.e., to have what belongs to others; hence, "greedy of gain, covetous," 1 Cor. 5:10,11; 6:10; Eph. 5:5 ("covetous man").

<C-2,Adjective,5366,philarguros>
lit., "money-loving," is rendered "covetous" in the AV of Luke 16:14; 2 Tim. 3:2; RV, "lovers of money," the wider and due significance.

<C-3,Adjective,866,aphilarguros>
No. 2, with negative prefix, is translated "without covetousness" in Heb. 13:5, AV; RV, "free from the love of money." In 1 Tim. 3:3, the AV has "not covetous," the RV, "no lover of money."

Note: Trench, Syn. 24, points out the main distinction between pleonexia and philarguria as being that between "covetousness" and avarice, the former having a much wider and deeper sense, being "the genus of which philarguria is the species." The "covetous" man is often cruel as well as grasping, while the avaricious man is simply miserly and stinting.

Craft, Craftsman <1,,5078,techne>
"craft," Rev. 18:22: see ART.

<2,,5079,technites>
akin to No. 1, "an artificer, artisan, craftsman," is translated "craftsman" in Acts 19:24,38 and Rev. 18:22. It is found elsewhere in Heb. 11:10 "builder;" but this is practically the same as "maker" (demiourgos, the next noun in the verse; see No. 5, Note). Trench, Syn. cv., suggests that technites brings out the artistic side of creation, viewing God as "moulding and fashioning ... the materials which He called into existence." This agrees with the usage of the word in the Sept. See BUILDER.

<3,,2039,ergasia>
see DILIGENCE

<4,,3673,homotechnos>
"one of the same trade" (from homos, "same," and techne, see No. 1), is used in Acts 18:3 (RV, "trade"). Cp. architekton, "master-builder," 1 Cor. 3:10.

<5,,3313,meros>
"a part, portion," is translated "craft" in Acts 19:27, AV; "trade," RV (cp. ergasia in v. 25). See BEHALF, COAST, PART, PIECE, PORTION, RESPECT, SORT.

Note: Demiourgos, "a maker," properly signifies one who works for the people, or whose work stands forth to the public gaze (demos, "people," ergon, "work"), but this idea has been lost in the use of the word, which came to signify "a maker," Heb. 11:10. This has reference to the structure, No. 2 to the design. Cp. ktistes, "a creator."

Craftiness, Crafty <A-1,Noun,3834,panourgia>
lit., "all-working," i.e., doing everything (pan, "all," ergon, "work"), hence, "unscrupulous conduct, craftiness," is always used in a bad sense in the NT, Luke 20:23; 1 Cor. 3:19; 2 Cor. 4:2; 11:3; Eph. 4:14, AV, "cunning craftiness." See SUBTLETY. In the Sept. it is used in a good sense, Prov. 1:4; 8:5; indifferently in Num. 24:22; Josh. 9:4.

<B-1,Adjective,3835,panourgos>
"cunning, crafty," is found in 2 Cor. 12:16, where the Apostle is really quoting an accusation made against him by his detractors. In the Sept. it is used in a good sense in Prov. 13:1; 28:2.

<C-1,Noun,1388,dolos>
primarily, "a bait," hence, "fraud, guile, deceit," is rendered "craft" in the AV of Mark 14:1 (RV "subtilty"). See DECEIT, GUILE, SUBTLETY.

Crave * Note: The word "crave," found in the AV of Mark 15:43, translates the verb aiteo, "to ask" (RV, "asked for"). See ASK.

Create, Creation, Creator, Creature <A-1,Verb,2936,ktizo>
used among the Greeks to mean the founding of a place, a city or colony, signifies, in Scripture, "to create," always of the act of God, whether (a) in the natural creation, Mark 13:19; Rom. 1:25 (where the title "The Creator" translates the article with the aorist participle of the verb); 1 Cor. 11:9; Eph. 3:9; Col. 1:16; 1 Tim. 4:3; Rev. 4:11; 10:6, or (b) in the spiritual creation, Eph. 2:10,15; 4:24; Col. 3:10. See MAKE.

<B-1,Noun,2937,ktisis>
primarily "the act of creating," or "the creative act in process," has this meaning in Rom. 1:20; Gal. 6:15. Like the English word "creation," it also signifies the product of the "creative" act, the "creature," as in Mark 16:15, RV; Rom. 1:25; 8:19; Col. 1:15 etc.; in Heb. 9:11, AV, "building." In Mark 16:15; Col. 1:23 its significance has special reference to mankind in general. As to its use in Gal. 6:15; 2 Cor. 5:17, in the former, apparently, "the reference is to the creative act of God, whereby a man is introduced into the blessing of salvation, in contrast to circumcision done by human hands, which the Judaizers claimed was necessary to that end. In 2 Cor. 5:17 the reference is to what the believer is in Christ; in consequence of the creative act he has become a new creature."* [*From Notes on Galatians, by Hogg and Vine, p. 339.]

Ktisis is once used of human actions, 1 Pet. 2:13, "ordinance" (marg., "creation"). See BUILDING, ORDINANCE.

<B-2,Noun,2938,ktisma>
has the concrete sense, "the created thing, the creature, the product of the creative act," 1 Tim. 4:4; Jas. 1:18; Rev. 5:13; 8:9.

<B-3,Noun,2939,ktistes>
among the Greeks, the founder of a city, etc., denotes in Scripture "the Creator," 1 Pet. 4:19 (cp. Rom. 1:20, under B, No. 1, above).

Note: It is a significant confirmation of Rom. 1:20,21, that in all non-Christian Greek literature these words are never used by Greeks to convey the idea of a Creator or of a creative act by any of their gods. The words are confined by them to the acts of human beings.

<B-4,Noun,2226,zoon>
"a living creature:" see BEAST.

Creditor * For CREDITOR see LEND, LENDER

Creek * For CREEK see BAY

Creep, Creeping, Crept <A-1,Verb,1744,enduno>
properly, "to envelop in" (en, "in," duno, "to enter"), "to put on," as of a garment, has the secondary and intransitive significance of "creeping into, insinuating oneself into," and is found with this meaning in 2 Tim. 3:6. Cp. enduo, "to clothe."

<A-2,Verb,391,pareisduno>
"to enter in by the side" (para, "beside," eis, "in"), to insinuate oneself into, by stealth, to creep in stealthily, is used in Jude 1:4.

<B-1,Noun,2062,herpeton>
signifies a "creeping thing" (herpo, "to creep;" Eng., "serpent" is from the same root), Jas. 3:7 (RV, "creeping things," for AV, "serpents," which form only one of this genus); it is set in contrast to quadrupeds and birds, Acts 10:12; 11:6; Rom. 1:23. See SERPENT.

Crime * For CRIME see CHARGE

Cripple * For CRIPPLE see HALT

Crooked <1,,4646,skolios>
"curved, crooked," was especially used (a) of a way, Luke 3:5, with spiritual import (see Prov. 28:18, Sept.); it is set in contrast to orthos and euthus, "straight;" (b) metaphorically, of what is morally "crooked," perverse, froward, of people belonging to a particular generation, Acts 2:40 (AV, "untoward"); Phil. 2:15; of tyrannical or unjust masters, 1 Pet. 2:18, "froward;" in this sense it is set in contrast to agathos, "good."

Cross (Verb) <1,,1276,diaperao>
"to pass over, to cross over" (dia, "through," perao, "to pass:" akin to this are peran, "across," peras, "a boundary," Latin, porta, "a gate," Eng., "portal, port," etc.), is translated by the verb "to cross" in the RV, but differently in the AV; in Matt. 9:1; Mark 5:21; 6:53 (AV, "passed"); Matt. 14:34 (AV, "were gone"); Luke 16:26 (AV, "neither can they pass"); Acts 21:2 (AV, "sailing"). See GO, PASS, SAIL. In the Sept., Deut. 30:13; Isa. 23:2.

Cross, Crucify <A-1,Noun,4716,stauros>
denotes, primarily, "an upright pale or stake." On such malefactors were nailed for execution. Both the noun and the verb stauroo, "to fasten to a stake or pale," are originally to be distinguished from the ecclesiastical form of a two beamed "cross." The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ.

As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree," as used for the stauros, see under TREE).

The method of execution was borrowed by the Greeks and Romans from the Phoenicians. The stauros denotes (a) "the cross, or stake itself," e.g., Matt. 27:32; (b) "the crucifixion suffered," e.g., 1 Cor. 1:17,18, where "the word of the cross," RV, stands for the Gospel; Gal. 5:11, where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; Gal. 6:12,14; Eph. 2:16; Phil. 3:18.

The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., Matt. 10:38.

<B-1,Verb,4717,stauroo>
signifies (a) "the act of crucifixion," e.g., Matt. 20:19; (b) metaphorically, "the putting off of the flesh with its passions and lusts," a condition fulfilled in the case of those who are "of Christ Jesus," Gal. 5:24, RV; so of the relationship between the believer and the world, Gal. 6:14.

<B-2,Verb,4957,sustauroo>
"to crucify with" (su, "for," sun, "with"), is used (a) of actual "crucifixion" in company with another, Matt. 27:44; Mark 15:32; John 19:32 (b) metaphorically, of spiritual identification with Christ in His death, Rom. 6:6; Gal. 2:20.

<B-3,Verb,388,anastauroo>
(ana, again) is used in Heb. 6:6 of Hebrew apostates, who as merely nominal Christians, in turning back to Judaism, were thereby virtually guilty of "crucifying" Christ again.

<B-4,Verb,4362,prospegnumi>
"to fix or fasten to anything" (pros, "to," pegnumi, "to fix"), is used of the "crucifixion" of Christ, Acts 2:23.

Crow (Crew) * For the verb CROW (CREW) see CALL, A, No. 8

Crowd <A-1,Noun,3793,ochlos>
"a confused throng," is usually translated "multitude." The RV translates it "crowd" (AV, "press" in some) in Matt. 9:23,25; Mark 2:4; 3:9; 5:27,30; Luke 8:19; 19:3; Acts 21:34,35; 24:12,18. See COMPANY, MULTITUDE, NUMBER, PEOPLE.

<B-1,Verb,3792,ochlopoieo>
"to make a crowd" (A, with poieo, "to make"), is translated "gathered a crowd" in Acts 17:5, RV (AV, "company").

Crown (Noun and Verb) <A-1,Noun,4735,stephanos>
primarily, "that which surrounds, as a wall or crowd" (from stepho, "to encircle"), denotes (a) "the victor's crown," the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) "a token of public honor" for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear, 1 Cor. 9:25; 2 Tim. 4:8 ("crown of righteousness"); it may be so in 1 Pet. 5:4, where the fadeless character of "the crown of glory" is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, Phil. 4:1; 1 Thess. 2:19; Jas. 1:12 ("crown of life"); Rev. 2:10 (ditto); 3:11; 4:4,10: of triumph, Rev. 6:2; 9:7; 12:1; 14:14.

It is used of "the crown of thorns" which the soldiers plaited and put on Christ's head, Matt. 27:29; Mark 15:17; John 19:2,5. At first sight this might be taken as an alternative for diadema, "a kingly crown" (see below), but considering the blasphemous character of that masquerade, and the materials used, obviously diadema would be quite unfitting and the only alternative was stephanos (see Trench xxxii).

<A-2,Noun,1238,diadema>
is never used as stephanos is, it is always the symbol of kingly or imperial dignity, and is translated "diadem" instead of "crown" in the RV, of the claims of the Dragon, Rev. 12:3; 13:1; 19:12. See DIADEM.

<B-1,Verb,4737,stephanoo>
"to crown," conforms in meaning to stephanos; it is used of the reward of victory in the games, in 2 Tim. 2:5; of the glory and honor bestowed by God upon man in regard to his position in creation, Heb. 2:7; of the glory and honor bestowed upon the Lord Jesus in His exaltation, Heb. 2:9.

Crucify * For CRUCIFY see CROSS

Crumb <1,,5589,psichion>
"a small morsel," a diminutive of psix, "a bit, or crumb;" of bread or meat, it is used in Matt. 15:27; Mark 7:28; some mss. have it in Luke 16:21.

Cruse <1,,211,alabastron>
was a vessel for holding ointment or perfume; it derived its name from the alabaster stone, of which it was usually made. "Cruse," RV, is a more suitable rendering than "box;" Matt. 26:7; Mark 14:3; Luke 7:37.

Crush <1,,598,apothlibo>
a strengthened form of thlibo, "to throng" (apo, intensive), is used in Luke 8:45, RV, "crush," for AV, "press," of the multitude who were pressing around Christ (cp. the preceding word sunecho, "to press"). In the Sept., Num. 22:25.

Cry (Noun and Verb), Crying <A-1,Noun,2906,krauge>
an onomatopoeic word, is used in Matt. 25:6; Luke 1:42 (some mss. have phone); Acts 23:9, RV, "clamor;" Eph. 4:31, "clamor;" Heb. 5:7; Rev. 21:4, "crying." Some mss. have it in Rev. 14:18 (the most authentic have phone). See CLAMOR.

<A-2,Noun,995,boe>
especially "a cry for help," an onomatopoeic word (cp. Eng., "boo"), connected with boao (see B, No. 1), is found in Jas. 5:4.

<B-1,Verb,994,boao>
akin to A, No. 2, signifies (a) "to raise a cry," whether of joy, Gal. 4:27, or vexation, Acts 8:7; (b) "to speak with a strong voice," Matt. 3:3; Mark 1:3; 15:34; Luke 3:4; 9:38 (some mss. have anaboao here: see No. 2); John 1:23; Acts 17:6; 25:24 (some mss. have epiboao, No. 3, here); (c) "to cry out for help," Luke 18:7,38. For Acts 21:34, see No. 8.

<B-2,Verb,310,anaboao>
ana, "up," intensive, and No. 1, "to lift up the voice, cry out," is said of Christ at the moment of His death, a testimony to His supernatural power in giving up His life, Matt. 27:46; in some mss. in Mark 15:8, of the shouting of a multitude; in some mss. in Luke 9:38, of the "crying" out of a man in a company (see No. 1).

<B-3,Verb,1916,epiboao>
epi, "upon," intensive, and No. 1, "to cry out, exclaim vehemently," is used in some mss. in Acts 25:24 (see No. 1.)

<B-4,Verb,2896,krazo>
akin to A, No. 1, "to cry out," an onomatopoeic word, used especially of the "cry" of the raven; then, of any inarticulate cries, from fear, pain etc; of the "cry" of a Canaanitish woman, Matt. 15:22 (so the best mss., instead of kraugazo); of the shouts of the children in the Temple, Matt. 21:15; of the people who shouted for Christ to be crucified, Matt. 27:23; Mark 15:13,14; of the "cry" of Christ on the Cross at the close of His sufferings, Matt. 27:50; Mark 15:39 (see No. 2, above).

In John's Gospel it is used three times, out of the six, of Christ's utterances, 7:28,37; 12:44. In the Acts it is not used of "cries" of distress, but chiefly of the shouts of opponents; in the Apocalypse, chiefly of the utterances of heavenly beings concerning earthly matters; in Rom. 8:15; Gal. 4:6, of the appeal of believers to God the Father; in Rom. 9:27, of a prophecy concerning Israel; in Jas. 5:4, metaphorically, of hire kept back by fraud.

Note: A recent translator renders this verb in Matt. 27:50 "uttered a scream," an utterly deplorable mistranslation and a misrepresentation of the nature of the Lord's "cry."

<B-5,Verb,349,anakrazo>
ana, "up," intensive, and No. 4, signifies "to cry out loudly," Mark 1:23; 6:49; Luke 4:33; 8:28; 23:18.

<B-6,Verb,2905,kraugazo>
a stronger form of No. 4, "to make a clamor or outcry" (A, No. 1), is used in Matt. 12:19, in a prophecy from Isaiah of Christ; in Luke 4:41 (in the best mss., instead of krazo); John 11:43; 12:13 (in the best mss.); 18:40; 19:6,12,15; Acts 22:23.

<B-7,Verb,5455,phoneo>
"to utter a loud sound or cry," whether of animals, e.g., Matt. 26:34; or persons, Luke 8:8; 16:24; this is the word which Luke uses to describe the "cry" of the Lord at the close of His sufferings on the cross, Luke 23:46 (see under anaboao and krazo, above); also, e.g., Acts 16:28; Rev. 14:18. See CALL, A, No. 8, CROW.

<B-8,Verb,2019,epiphoneo>
No. 7, with epi, "upon," or "against," signifies "to shout," either against, Luke 23:21; Acts 21:34 (in the best mss., No. 1); 22:24, or in acclamation, Acts 12:22. See SHOUT.

Note: For aphiemi, Mark 15:37, See UTTER. Comparing the various verbs, kaleo, denotes "to call out for any purpose," boao, "to cry out as an expression of feeling," krazo, "to cry out loudly." kaleo suggests intelligence, boao, sensibilities, krazo, instincts.

Crystal <A-1,Noun,2930,krustallos>
from kruos, "ice," and hence properly anything congealed and transparent, denotes "crystal," a kind of precious stone, Rev. 4:6; 22:1. Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.

<B-1,Verb,2929,krustallizo>
"to be of crystalline brightness and transparency, to shine like crystal," is found in Rev. 21:11, where it is said of Christ as the "Light-giver" (phoster) of the Heavenly City (not phos, "light," RV and AV). Possibly there the verb has a transitive force, "to transform into crystal splendor," as of the effect of Christ upon His saints.

Cubit <1,,4083,pechus>
denotes the forearm, i.e., the part between the hand and the elbow-joint; hence, "a measure of length," not from the wrist to the elbow, but from the tip of the middle finger to the elbow joint, i.e., about a foot and a half, or a little less than two feet, Matt. 6:27; Luke 12:25; John 21:8; Rev. 21:17.

Cumber <1,,2673,katargeo>
lit., "to reduce to idleness or inactivity" (kata, "down," and argos, "idle"), is once rendered "cumber," Luke 13:7. See ABOLISH.

<2,,4049,perispao>
lit., "to draw around" (peri), "draw away, distract," is used in the Passive Voice in the sense of being over-occupied about a thing, to be "cumbered," Luke 10:40.

Cummin <1,,2951,kuminon>
is an umbelliferous plant with aromatic seeds, used as a condiment, Matt. 23:23.

Cunning (AV) * For the AV CUNNING see CRAFTINESS. For CUNNINGLY see DEVISED

Cup <1,,4221,poterion>
a diminutive of poter, denotes, primarily, a "drinking vessel;" hence, "a cup" (a) literal, as, e.g., in Matt. 10:42. The "cup" of blessing, 1 Cor. 10:16, is so named from the third (the fourth according to Edersheim) "cup" in the Jewish Passover feast, over which thanks and praise were given to God. This connection is not to be rejected on the ground that the church at Corinth was unfamiliar with Jewish customs. That the contrary was the case, see 1 Cor. 5:7; (b) figurative, of one's lot or experience, joyous or sorrowful (frequent in the Psalms; cp. Ps. 116:18, "cup of salvation"); in the NT it is used most frequently of the sufferings of Christ, Matt. 20:22,23; 26:39; Mark 10:38,39; 14:36; Luke 22:42; John 18:11; also of the evil deeds of Babylon, Rev. 17:4; 18:6; of Divine punishments to be inflicted, Rev. 14:10; 16:19. Cp. Ps. 11:6; 75:8; Isa. 51:17; Jer. 25:15; Ezek. 23:32-34; Zech. 12:2.

Cure (Noun and Verb) <A-1,Noun,2392,iasis>
"a healing, a cure" (akin to iaomai, "to heal," and iatros, "a physician"), is used in the plural in Luke 13:32; in Acts 4:22, "healing;" in Acts 4:30 with the preposition eis, "unto," lit., "unto healing," translated "heal." See HEALING.

<B-1,Verb,2323,therapeuo>
(Eng., "therapeutics," etc), denotes (a) primarily, "to serve" (cp. therapeia and therapon), Acts 17:25 (AV, "worshiped"); then, (b) "to heal, restore to health, to cure;" it is usually translated "to heal," but "cure" in Matt. 17:16,18; Luke 7:21; 9:1; John 5:10, Acts 28:9, RV. See HEAL, WORSHIP.

Curious * Note: For the adjective periergos, "busy about trifles," see BUSYBODY: it is used of magic arts in Acts 19:19 (lit., "things that are around work," and thus superfluous), i.e., the arts of those who pry into forbidden things, with the aid of evil spirits. See also 1 Tim. 5:13, where the meaning is "inquistive," prying into other people's affairs.

Curse, Cursing (Noun and Verb), Cursed, Accursed <A-1,Noun,685,ara>
in its most usual meaning, "a malediction, cursing" (its other meaning is "a prayer"), is used in Rom. 3:14 (often in the Sept.).

<A-2,Noun,2671,katara>
kata, "down," intensive, and No. 1, denotes an "execration, imprecation, curse," uttered out of malevolence, Jas. 3:10; 2 Pet. 2:14; or pronounced by God in His righteous judgment, as upon a land doomed to barrenness, Heb. 6:8; upon those who seek for justification by obedience, in part or completely, to the Law, Gal. 3:10,13; in this 13th verse it is used concretely of Christ, as having "become a curse" for us, i.e., by voluntarily undergoing on the Cross the appointed penalty of the "curse." He thus was identified, on our behalf, with the doom of sin. Here, not the verb in the Sept. of Deut. 21:23 is used (see B, No. 3), but the concrete noun.

<A-3,Noun,33,anathema>
transliterated from the Greek, is frequently used in the Sept., where it translates the Heb. cherem, "a thing devoted to God," whether (a) for His service, as the sacrifices, Lev. 27:28 (cp. anathema, a votive offering, gift), or (b) for its destruction, as an idol, Deut. 7:26, or a city, Josh. 6:17. Later it acquired the more general meaning of "the disfavor of Jehovah," e.g., Zech. 14:11. This is the meaning in the NT. It is used of (a) the sentence pronounced, Acts 23:14 (lit., "cursed themselves with a curse;" see anathematizo below); (b) of the object on which the "curse" is laid, "accursed;" in the following, the RV keeps to the word "anathema," Rom. 9:3; 1 Cor. 12:3; 16:22; Gal. 1:8,9, all of which the AV renders by "accursed" except 1 Cor. 16:22, where it has "Anathema." In Gal. 1:8-9, the Apostle declares in the strongest manner that the Gospel he preached was the one and only way of salvation, and that to preach another was to nullify the Death of Christ.

<A-4,Noun,2652,katathema>
or, as in some mss., the longer form katanathema, is stronger than No. 3 (kata, intensive), and denotes, by metonymy, "an accursed thing" (the object cursed being put for the curse pronounced), Rev. 22:3.

<B-1,Verb,332,anathematizo>
akin to No. 3, signifies "to declare anathema," i.e., "devoted to destruction, accursed, to curse," Mark 14:71, or "to bind by a curse," Acts 23:12,14,21.

<B-2,Verb,2653,katanathematizo>
a strengthened form of No. 1, denotes "to utter curses against," Matt. 26:74; cp. Mark's word concerning the same occasion (No. 1).

<B-3,Verb,2672,kataraomai>
akin to A, No. 2, primarily signifies "to pray against, to wish evil against a person or thing," hence "to curse," Matt. 25:41; Mark 11:21; Luke 6:28; Rom. 12:14; Jas. 3:9. Some mss. have it in Matt. 5:44.

<B-4,Verb,2551,kakologeo>
"to speak evil" (kakos, "evil," lego, "to speak"), is translated by the verb "to curse" in Matt. 15:4; Mark 7:10, "to speak evil of father and mother," not necessarily "to curse," is what the Lord intended (RV). AV and RV have the verb "to speak evil" in Mark 9:39; Acts 19:9. See EVIL.

<C-1,Adjective,1944,epikataratos>
cursed, accursed" (epi, "upon," and A, No. 2), is used in Gal. 3:10,13.

<C-2,Adjective,1883,eparatos>
"accursed," is found, in the best mss., in John 7:49, RV, "accursed," instead of No. 1.

Cushion * For CUSHION see PILLOW

Custom (toll) <1,,5056,telos>
"an end, termination," whether of time or purpose, denotes, in its secondary significance, "what is paid for public ends, a toll, tax, custom," Matt. 17:25 (RV, "toll"); Rom. 13:7 (RV and AV, "custom"). In Palestine the Herods of Galilee and Perea received the "custom;" in Judea it was paid to the procurator for the Roman government. See END, FINALLY, UTTERMOST.

<2,,5058,telonion>
denotes "a custom-house," for the collection of the taxes, Matt. 9:9; Mark 2:14; Luke 5:27 (RV, "place of toll").

Custom (usage), Accustom (Verb) <A-1,Noun,1485,ethos>
denotes (a) "a custom, usage, prescribed by law," Acts 6:14; 15:1; 25:16; "a rite or ceremony," Luke 2:42; (b) a "custom, habit, manner," Luke 22:39; John 19:40; Heb. 10:25 (AV, "manner"). See MANNER, WONT.

<A-2,Noun,4914,sunetheia>
sun, "with," ethos (see No. 1), denotes (a) "an intercourse, intimacy," a meaning not found in the NT; (b) "a custom, customary usage," John 18:39; 1 Cor. 11:16; "or force of habit," 1 Cor. 8:7, RV, "being used to" (some mss. here have suneidesis, "conscience;" whence AV, "with conscience of").

<B-1,Verb,1480,ethizo>
akin to A, No. 1, signifies "to accustom," or in the Passive Voice, "to be accustomed." In the participial form it is equivalent to a noun, "custom," Luke 2:27.

<B-2,Verb,1486,etho>
"to be accustomed," as in the case of No. 1, is used in the Passive participle as a noun, signifying "a custom," Luke 4:16; Acts 17:2 (AV, "manner;" RV, "custom") in Matt. 17:15; Mark 10:1, "was wont." See MANNER, WONT.

Cut <1,,2875,kopto>
denotes "to cut by a blow," e.g., branches, Matt. 21:8; Mark 11:8. See BEWAIL, LAMENT, MOURN, WAIL.

<2,,609,apokopto>
"to cut off, or cut away" (apo, "from," and No. 1), is used (a) literally, of members of the body, Mark 9:43,45; John 18:10,26; of ropes, Acts 27:32; (b) metaphorically, in the Middle Voice, of "cutting off oneself," to excommunicate, Gal. 5:12, of the Judaizing teachers, with a reference, no doubt, to circumcision.

<3,,1581,ekkopto>
lit., "to cut or strike out" (ek, "out or off," and No. 1), "to cut or down," is used (a) literally, Matt. 5:30 (in Matt. 3:10; 7:19; Luke 3:9, "hewn down"); Matt. 18:8; Luke 13:7,9; (b) metaphorically, of "cutting off" from spiritual blessing, Rom. 11:22,24; of depriving persons of an occasion for something, 2 Cor. 11:12. See HEW.

Note: In 1 Pet. 3:7 the best mss. have enkopto, "to hinder;" some have ekkopto.

<4,,2629,katakopto>
lit., "to cut down, cut in pieces" (kata, "down," intensive), Mark 5:5, of the demoniac.

<5,,1282,diaprio>
signifies "to saw asunder" (dia, "asunder," prio, "to saw"), "to divide by a saw" (as in 1 Chron. 20:3, Sept.), hence, metaphorically, "to be sawn through mentally, to be rent with vexation, to be cut to the heart," is used in Acts 5:33; 7:54.

<6,,1371,dichotomeo>
lit., "to cut into two parts" (dicha, "apart," temno, "to cut," tome, "a cutting"), Matt. 24:51, "to cut asunder," is used in Luke 12:46. Some take the reference to be to the mode of punishment by which criminals and captives were "cut" in two; others, on account of the fact that in these passages the delinquent is still surviving after the treatment, take the verb to denote "to cut up" by scourging, to scourge severely, the word being used figuratively.

As to Matt. 24:51, it has been remarked that the "cutting asunder" was an appropriate punishment for one who had lived a double life. In both passages the latter part of the sentence applies to retribution beyond this life. In the Sept. the verb is used in Exod. 29:17 of the dividing of the ram as a whole burnt offering at the consecration of the priests. The corresponding noun is found in Gen. 15:11,17; Ex. 29:17; Lev. 1:8, Ezek. 24:4.

<7,,4932,suntemno>
lit., "to cut together" (sun, "with," temno, "to cut;" the simple verb temno is not found in the NT), signifies "to contract by cutting, to cut short;" thus, to bring to an end or accomplish speedily; it is said of a prophecy or decree, Rom. 9:28 (twice), from the Sept. of Isa. 10:23. See SHORT.

<8,,851,aphaireo>
"to take away, remove," is translated "cut off" in Mark 14:47, AV, and Luke 22:50, and "smote off" in Matt. 26:51; RV, "struck off" in each place. See SMITE, TAKE.

Cymbal <1,,2950,kumbalon>
"a cymbal," was so called from its shape (akin to kumbos, "a hollow basin," kumbe, "a cup"), and was made of bronze, two being struck together, 1 Cor. 13:1.

Daily (Adjective) <1,,1967,epiousios>
is found in Matt. 6:11; Luke 11:3. Some would derive the word from epi, "upon," and eimi, "to be," as if to signify "(bread) present," i.e., sufficient bread, but this formation is questionable. The same objection applies to the conjecture, that it is derived from epi, and ousia, and signifies "(bread) for sustenance." The more probable derivation is from epi, and eimi, "to go," (bread) for going on, i.e., for the morrow and after, or (bread) coming (for us). See the RV marg. This suits the added semeron, "to-day," i.e., the prayer is to be for bread that suffices for this day and next, so that the mind may conform to Christ's warning against anxiety for the morrow. Confirmation of this derivation is also to be found in the word epiouse, in the phrase "the next day," Acts 7:26; 16:11.

<2,,2184,ephemeros>
signifies "for the day" (epi, "upon, or for," hemera, "a day," Eng., "ephemeral"), Jas. 2:15.

<3,,2522,kathemerinos>
means, lit., "according to" (kata) "the day" (hemera), "day by day, daily," Acts 6:1.

Notes: The following phrases contain the word hemera, "day," and are translated "daily" or otherwise: (a) kath' hemeran, lit., "according to, or for, (the) day, or throughout the day," "day by day," e.g., Luke 11:3; Acts 3:2; 16:5; 1 Cor. 15:31; Heb. 7:27; (b) hemera kai hemera lit., "day and day," "day by day," 2 Cor. 4:16; (c) hemeran ex hemeras, lit., "day from day," "from day to day," 2 Pet. 2:8; (d) semeron, "this day," or "today," used outside the Synoptists and the Acts, in 2 Cor. 3:14,15, eight times in Hebrews, and in Jas. 4:13; (e) tes semeron hemeras, "(unto) this very day," Rom. 11:8 (RV); (f) tas hemeras, Luke 21:37, RV, "every day," for AV, "in the daytime;" (g) pasan hemeran, Acts 5:42, RV, "every day;" preceded by kata in Acts 17:17, RV, "every day;" (h) kath' kekasten hemeran, lit., "according to each day," Heb. 3:13, "day by day," RV.

Dainty <1,,3045,liparos>
properly signifies "oily, or anointed with oil" (from lipos, "grease," connected with aleipho, "to anoint"); it is said of things which pertain to delicate and sumptuous living; hence, "dainty," Rev. 18:14. In the Sept., Judg. 3:29; Neh. 9:35; Isa. 30:23.

Damage * For DAMAGE see LOSS

Damnable, Damnation, and Damned * For DAMNABLE, DAMNATION, and DAMNED see CONDEMNATION, DESTRUCTION, JUDGE, JUDGMENT

Damsel <1,,2877,korasion>
a diminutive of kore, "a girl," denotes "a little girl" (properly a colloquial word, often used disparagingly, but not so in later writers); in the NT it is used only in familiar conversation, Matt. 9:24,25 (AV, "maid"); 14:11; Mark 5:41,42; 6:22,28.

<2,,3813,paidion>
a diminutive of pais, denotes "a young child (male or female)" in the AV of Mark 5:39-41 (1st line); the RV corrects "damsel" to "child," so as to distinguish between the narrative of facts, and the homely address to the little girl herself, in which, and in the following sentence, korasion is used. (See No. 1). See CHILD.

<3,,3814,paidiske>
denotes "a young girl, or a female slave;" "damsel," AV, in John 18:17; Acts 12:13; 16:16; RV "maid" in each case. See BONDMAID, BONDWOMAN, MAID, MAIDEN.

Dance <1,,3738,orcheo>
(cp. Eng., "orchestra") probably originally signified "to lift up," as of the feet; hence, "to leap with regularity of motion." It is always used in the Middle Voice, Matt. 11:17; 14:6; Mark 6:22; Luke 7:32. The performance by the daughter of Herodias is the only clear instance of artistic dancing, a form introduced from Greek customs.

Dancing <1,,5525,choros>
Eng., "chorus", primarily denoted "an enclosure for dancing;" hence, "a company of dancers and singers." The supposition that the word is connected with orcheo by metathesis (i.e., change of place, of the letters ch and o) seems to be without foundation. The word is used in Luke 15:25.

Danger, Dangerous <A-1,Verb,2793,kinduneuo>
properly signifies "to run a risk, face danger," but is used in the NT in the sense of "being in danger, jeopardy," Acts 19:27,40. It is translated "were in jeopardy" in Luke 8:23, and "stand we in jeopardy," 1 Cor. 15:30.

Note: Kindunos, akin to A, "peril, danger," is always rendered "peril," Rom. 8:35; 2 Cor. 11:26 (eight times).

<B-1,Adjective,1777,enochos>
lit., "held in, contained in" (en, "in," echo, "to have, hold"), hence, "bound under obligation to, liable to, subject to," is used in the sense of being in "danger" of the penal effect of a misdeed, i.e., in a forensic sense, signifying the connection of a person with (a) his crime, "guilty of an eternal sin," Mark 3:29, RV; (b) the trial or tribunal, as a result of which sentence is passed, Matt. 5:21,22, "the judgment," "the council;" enochos here has the obsolete sense of control (J. Hastings); (c) the penalty itself, Matt. 5:22, "the hell of fire," and, with the translation "worthy" (AV, "guilty"), of the punishment determined to be inflicted on Christ, Matt. 26:66; Mark 14:64, "death;" (d) the person or thing against whom or which the offense is committed, 1 Cor. 11:27, "guilty," the crime being against "the body and blood of the Lord;" Jas. 2:10, "guilty" of an offense against all the Law, because of a breach of one commandment.

Apart from the forensic sense, this adjective is used of the thing by which one is bound, "subject to" (bondage), in Heb. 2:15. See GUILTY, SUBJECT, WORTHY.

<B-2,Adjective,2000,episphales>
lit., "prone to fall" (epi, "upon," i.e., near upon, sphallo, "to fall"), hence, "insecure, dangerous," is used in Acts 27:9.

Dare, Daring, Durst <A-1,Verb,5111,tolmao>
signifies "to dare," (a) in the sense of not dreading or shunning through fear, Matt. 22:46; Mark 12:34; Mark 15:43, "boldly," lit., "having dared, went in;" Luke 20:40; John 21:12; Acts 5:13; 7:32; Rom. 15:18; 2 Cor. 10:2, RV, "show courage," (AV, "be bold"); 10:12, RV, "are (not) bold;" 11:21; Phil. 1:14, "are bold;" Jude 1:9; (b) in the sense of bearing, enduring, bringing oneself to do a thing, Rom. 5:7; 1 Cor. 6:1. Cp. apotolmao, "to be very bold," Rom. 10:20. See BOLD.

<B-1,Adjective,5113,tolmetes>
akin to A, "daring," is used in 2 Pet. 2:10, RV, "daring" (AV, "presumptuous"), "shameless and irreverent daring."

Dark, Darken, Darkly, Darkness <A-1,Adjective,4652,skoteinos>
"full of darkness, or covered with darkness," is translated "dark" in Luke 11:36; "full of darkness," in Matt. 6:23; Luke 11:34, where the physical condition is figurative of the moral. The group of skot-words is derived from a root ska---, meaning "to cover." The same root is to be found in skene, "a tent."

Note: Contrast photeinos, "full of light," e.g., Matt. 6:22.

<A-2,Adjective,850,auchmeros>
from auchmos, "drought produced by excessive heat," hence signifies "dry, murky, dark," 2 Pet. 1:19 (RV marg., "squalid"). No. 1 signifies "darkness" produced by covering; No. 2, "darkness" produced by being squalid or murky.

<B-1,Noun,4653,skotia>
is used (a) of physical darkness, "dark," John 6:17, lit., "darkness had come on," and John 20:1, lit., "darkness still being;" (b) of secrecy, in general, whether what is done therein is good or evil, Matt. 10:27; Luke 12:3; (c) of spiritual or moral "darkness," emblematic of sin, as a condition of moral or spiritual depravity, Matt. 4:16; John 1:5; 8:12; 12:35,46; 1 John 1:5; 2:8,9,11.

<B-2,Noun,4655,skotos>
an older form than No. 1, grammatically masculine, is found in some mss. in Heb. 12:18.

<B-3,Noun,4655,skotos>
a neuter noun, frequent in the Sept., is used in the NT as the equivalent of No. 1; (a) of "physical darkness," Matt. 27:45; 2 Cor. 4:6; (b) of "intellectual darkness," Rom. 2:19 (cp. C, No. 1); (c) of "blindness," Acts 13:11; (d) by metonymy, of the "place of punishment," e.g., Matt. 8:12; 2 Pet. 2:17; Jude 1:13; (e) metaphorically, of "moral and spiritual darkness," e.g., Matt. 6:23; Luke 1:79; 11:35; John 3:19; Acts 26:18; 2 Cor. 6:14; Eph. 6:12; Col. 1:13; 1 Thess. 5:4,5; 1 Pet. 2:9; 1 John 1:6; (f) by metonymy, of "those who are in moral or spiritual darkness," Eph. 5:8; (g) of "evil works," Rom. 13:12; Eph. 5:11; (h) of the "evil powers that dominate the world," Luke 22:53; (i) "of secrecy" [as in No. 1, (b)]. While skotos is used more than twice as many times as skotia in the NT, the Apostle John uses skotos only once, 1 John 1:6, but skotia 15 times out of the 18.

"With the exception of the significance of secrecy [No. 1, (b) and No. 3 (i),] darkness is always used in a bad sense. Moreover the different forms of darkness are so closely allied, being either cause and effect, or else concurrent effects of the same cause, that they cannot always be distinguished; 1 John 1:5; 2:8, e.g., are passages in which both spiritual and moral darkness are intended." * [* From Notes on Thessalonians, by Hogg and Vine, pp 157-158.]

<B-4,Noun,2217,zophos>
denotes "the gloom of the nether world;" hence, "thick darkness, darkness that may be felt;" it is rendered "darkness" in Heb. 12:18; 2 Pet. 2:4; Jude 1:6; in 2 Pet. 2:17, RV, "blackness," AV, "mists;" in Jude 1:13, RV and AV, "blackness." See BLACKNESS, B, Nos. 1 and 2, MIST.

<C-1,Verb,4654,skotizo>
"to deprive of light, to make dark," is used in the NT in the Passive Voice only, (a) of the heavenly bodies, Matt. 24:29; Mark 13:24; Rev. 8:12; (b) metaphorically, of the mind, Rom. 1:21; 11:10; (some mss. have it in Luke 23:45).

<C-2,Verb,4656,skotoo>
"to darken," is used (a) of the heavenly bodies, Rev. 9:2; 16:10; (b) metaphorically, of the mind, Eph. 4:18.

Note: The phrase en ainigmati, lit., "in an enigma," is rendered "darkly" in 1 Cor. 13:12. Ainigma is akin to the verb anissomai, "to hint obscurely." The allusion is to Num. 12:8 (Sept.), "not in (dia, "by means of") dark speeches" (lit., "enigmas"); God's communications to Moses were not such as in the case of dreams, etc. After the same analogy, what we see and know now is seen "darkly" compared with the direct vision in the presence of God hereafter. The riddles of seeming obscurity in life will all be made clear.

Dart <1,,956,belos>
akin to ballo, "to throw," denotes "a missile, an arrow, javelin, dart, etc.," Eph. 6:16 (see FIERY). Cp. bole, "a stone's throw or cast," Luke 22:41; bolizo, "to sound" (to fathom the depth of water), Acts 27:28.

Note: The noun bolis, "a dart," is found in some texts in Heb. 12:20 (see AV).