Ease, Eased <A-1,Verb,373,anapauo>
signifies "to cause or permit one to cease from any labor or movement" so as to recover strength. It implies previous toil and care. Its chief significance is that of taking, or causing to take, rest; it is used in the Middle Voice in Luke 12:19, "take (thine) ease," indicative of unnecessary, self-indulgent relaxation. In the papyri it is used technically, as an agricultural term. Cp. anapausis, "rest." See REFRESH, REST.

<B-1,Noun,425,anesis>
denotes "a letting loose, relaxation, easing;" it is connected with aniemi, "to loosen, relax" (ana, "back," and hiemi, "to send"). It signifies "rest," not from toil, but from endurance and suffering. Thus it is said (a) of a "less vigorous" condition in imprisonment, Acts 24:23, "indulgence," AV, "liberty;" (b) "relief" from anxiety, 2 Cor. 2:13; 7:5, "relief" (AV, "rest"); (c) "relief" from persecutions, 2 Thess. 1:7, "rest;" (d) of "relief" from the sufferings of poverty, 2 Cor. 8:13, "be eased," lit., "(that there should be) easing for others (trouble to you)." Cp. the synonymous word anapausis, "cessation or rest" (akin to A). See INDULGENCE, LIBERTY, RELIEF, REST. In the Sept., 2 Chron. 23:15.

Easily * For EASILY see EASY

East <1,,395,anatole>
primarily "a rising," as of the sun and stars, corresponds to anatello, "to make to rise," or, intransitively, "to arise," which is also used of the sunlight, as well as of other objects in nature. In Luke 1:78 it is used metaphorically of Christ as "the Dayspring," the One through whom light came into the world, shining immediately into Israel, to dispel the darkness which was upon all nations. Cp. Mal. 4:2. Elsewhere it denotes the "east," as the quarter of the sun's rising, Matt. 2:1,2,9; 8:11; 24:27; Luke 13:29; Rev. 7:2; 16:12; 21:13. The "east" in general stands for that side of things upon which the rising of the sun gives light. In the heavenly city itself, Rev. 21:13, the reference to the "east" gate points to the outgoing of the influence of the city "eastward." See DAYSPRING.

Easter <1,,3957,pascha>
mistranslated "Easter" in Acts 12:4, AV, denotes the Passover (RV). The phrase "after the Passover" signifies after the whole festival was at an end. The term "Easter" is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch the pagan festival of "Easter" was quite distinct and was introduced into the apostate Western religion, as part of the attempt to adapt pagan festivals to Christianity. See PASSOVER.

Easy, Easier, Easily <1,,5543,chrestos>
primarily signifies "fit for use, able to be used" (akin to chraomai, "to use"), hence, "good, virtuous, mild, pleasant" (in contrast to what is hard, harsh, sharp, bitter). It is said (a) of the character of God as "kind, gracious," Luke 6:35; 1 Pet. 2:3; "good," Rom. 2:4, where the neuter of the adjective is used as a noun, "the goodness" (cp. the corresponding noun chrestotes, "goodness," in the same verse); of the yoke of Christ, Matt. 11:30, "easy" (a suitable rendering would be "kindly"); (c) of believers, Eph. 4:32; (d) of things, as wine, Luke 5:39, RV, "good," for AV, "better" (cp. Jer. 24:3,5, of figs); (e) ethically, of manners, 1 Cor. 15:33. See GOOD, GRACIOUS, KIND.

<2,,2123,eukopoteros>
the comparative degree of eukopos, "easy, with easy labor" (eu, "well," kopos, "labor"), hence, of that which is "easier to do," is found in the Synoptics only, Matt. 9:5; 19:24; Mark 2:9; 10:25; Luke 5:23; 16:17; 18:25.

Notes: (1) The adverb "easily" is included in the translation of euperistatos in Heb. 12:1, "easily beset," lit., "the easily besetting sin," probably a figure from a garment, "easily surrounding," and therefore easily entangling. See BESET.

(2) In 1 Cor. 13:5, AV, "is not easily provoked," there is no word in the original representing "easily;" RV, "is not provoked."

(3) For "easy to be entreated" see INTREAT. For "easy to be understood" see UNDERSTAND.

Eat, Eat with, Eating <A-1,Verb,2068,esthio>
signifies "to eat" (as distinct from pino, "to drink"); it is a lengthened form from edo (Lat., edo; cp. Eng., "edible"); in Heb. 10:27, metaphorically, "devour;" it is said of the ordinary use of food and drink, 1 Cor. 9:7; 11:22; of partaking of food at table, e.g., Mark 2:16; of reveling, Matt. 24:49; Luke 12:45. Cp. the strengthened, form katesthio, and the verb sunesthio, below. See DEVOUR.

<A-2,Verb,5315,phago>
"to eat, devour, consume," is obsolete in the present and other tenses, but supplies certain tenses which are wanting in No. 1, above. In Luke 8:55 the AV has "(to give her) meat," the RV "(that something be given her) to eat." The idea that this verb combines both "eating" and "drinking," while No. 1 differentiates the one from the other, is not borne out in the NT. The word is very frequent in the Gospels and is used eleven times in 1 Cor. See also No. 3. See MEAT.

<A-3,Verb,5176,trogo>
primarily, "to gnaw, to chew," stresses the slow process; it is used metaphorically of the habit of spiritually feeding upon Christ, John 6:54,56-58 (the aorists here do not indicate a definite act, but view a series of acts seen in perspective); of the constant custom of "eating" in certain company, John 13:18; of a practice unduly engrossing the world, Matt. 24:38.

In John 6, the change in the Lord's use from the verb esthio (phago) to the stronger verb trogo, is noticeable. The more persistent the unbelief of His hearers, the more difficult His language and statements became. In vv. 49-53 the verb phago is used; in 54,58, trogo (in ver. 58 it is put into immediate contrast with phago). The use of trogo in Matt. 24:38; John 13:18 is a witness against pressing into the meaning of the word the sense of munching or gnawing; it had largely lost this sense in its common usage.

<A-4,Verb,1089,geuo>
primarily, "to cause to taste, to give one a taste of," is used in the Middle Voice and denotes (a) "to taste," its usual meaning; (b) "to take food, to eat," Acts 10:10; 20:11; 23:14; the meaning to taste must not be pressed in these passages, the verb having acquired the more general meaning. As to whether Acts 20:11 refers to the Lord's Supper or to an ordinary meal, the addition of the words "and eaten" is perhaps a sufficient indication that the latter is referred to here, whereas ver. 7, where the single phrase "to break bread" is used, refers to the Lord's Supper. A parallel instance is found in Acts 2:43,46. In the former verse the phrase "the breaking of bread," unaccompanied by any word about taking food, clearly stands for the Lord's Supper; whereas in ver. 46 the phrase "breaking bread at home" is immediately explained by "they did take their food," indicating their ordinary meals. See TASTE.

<A-5,Verb,977,bibrosko>
"to eat," is derived from a root, bor---, "to devour" (likewise seen in the noun broma, "food, meat;" cp. Eng., "carnivorous," "voracious," from Lat. vorax). This verb is found in John 6:13. The difference between this and phago, No. 2, above, may be seen perhaps in the fact that whereas in the Lord's question to Philip in ver. 5, phago intimates nothing about a full supply, the verb bibrosko, in ver. 13, indicates that the people had been provided with a big meal, of which they had partaken eagerly.

<A-6,Verb,2719,kataphago>
"to satiate, to satisfy," as with food, is used in the Middle Voice in Acts 27:38, "had eaten enough;" in 1 Cor. 4:8, "ye are filled." See FILL.

<A-7,Verb,2880,korennumi>
"to satiate, to satisfy," as with food, is used in the Middle Voice in Acts 27:38, "had eaten enough;" in 1 Cor. 4:8, "ye are filled." See FILL.

<A-8,Verb,4906,sunesthio>
"to eat with" (sun, "with," and No. 1), is found in Luke 15:2; Acts 10:41; 11:3; 1 Cor. 5:11; Gal. 2:12.

<A-9,Verb,3542 2192,nomen echo> is a phrase consisting of the noun nome, denoting (a) "pasturage," (b) "growth, increase," and echo, "to have." In John 10:9 the phrase signifies "to find pasture" (a). In 2 Tim. 2:17, with the meaning (b), the phrase is, lit., "will have growth," translated "will eat," i.e., "will spread like a gangrene." It is used in Greek writings, other than the NT, of the spread of a fire, and of ulcers. See PASTURE.

Note: The verb metalambano, "to take a part or share of anything with others, to partake of, share," is translated "did eat," in Acts 2:46, corrected in the RV to "did take;" a still more suitable rendering would be "shared," the sharing of food being suggested; cp. metadidomi, "to share," e.g., Luke 3:11.

<B-1,Noun,1035,brosis>
akin to A, No. 5, denotes (a) "the act of eating," e.g., Rom. 14:17; said of rust, Matt. 6:19,20; or, more usually (b) "that which is eaten, food" (like broma, "food"), "meat," John 4:32; 6:27,55; Col. 2:16; Heb. 12:16 ("morsel of meat"); "food," 2 Cor. 9:10; "eating," 1 Cor. 8:4. See FOOD, MEAT, RUST.

<B-2,Noun,4371,prosphagion>
primarily "a dainty or relish" (especially cooked fish), to be eaten with bread (pros, "to," and A, No. 2), then, "fish" in general, is used in John 21:5, "Have ye aught to eat?" (AV, "have ye any meat?"). Moulton remarks that the evidences of the papyri are to the effect that prosphagion, "is not so broad a word as 'something to eat.' The Apostles had left even loaves behind them once, Mark 8:14; they might well have left the 'relish' on this occasion. It would normally be fish; cp. Mark 6:38" (Gram. of NT Greek, Vol. 1, p. 170).

<C-1,Adjective,1034,brosimos>
akin to A, No. 5, and B., signifying "eatable," is found in Luke 24:41, RV, appropriately, "to eat," for the AV, "meat." In the Sept., Lev. 19:23; Neh. 9:25; Ezek. 47:12.

Edge, Edged <A-1,Noun,4750,stoma>
the mouth (cp. Eng., "stomach," from stomachos, 1 Tim. 5:23), has a secondary and figurative meaning in reference to the "edge of a sharp instrument, as of a sword," Luke 21:24; Heb. 11:34 (cp. the Sept., e.g., Gen. 34:26; Judg. 18:27). See FACE, MOUTH.

<B-1,Adjective,1366,distomos>
lit., "double-mouthed" (dis, "twice," and A.), "two-edged," is used of a sword with two edges, Heb. 4:12; Rev. 1:16; 2:12. In the Sept., Judg. 3:16; Psa. 149:6; Prov. 5:4.

Edification, Edify, Edifying <A-1,Noun,3619,oikodome>
denotes (a) "the act of building" (oikos, "a home," and demo, "to build"); this is used only figuratively in the NT, in the sense of edification, the promotion of spiritual growth (lit., "the things of building up"), Rom. 14:19; 15:2; 1 Cor. 14:3,5,12,26, e.g.; (b) "a building, edifice," whether material, Matt. 24:1, e.g., or figurative, of the future body of the believer, 2 Cor. 5:1, or of a local church, 1 Cor. 3:9, or the whole church, "the body of Christ," Eph. 2:21. See BUILDING.

<B-1,Verb,3618,oikodomeo>
lit., "to build a house" (see above), (a) usually signifies "to build," whether literally, or figuratively; the present participle, lit., "the (ones) building," is used as a noun, "the builders," in Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11 (in some mss.; the most authentic have the noun oikodomos); 1 Pet. 2:7; (b) is used metaphorically, in the sense of "edifying," promoting the spiritual growth and development of character of believers, by teaching or by example, suggesting such spiritual progress as the result of patient labor. It is said (1) of the effect of this upon local churches, Acts 9:31; 1 Cor. 14:4; (2) of the individual action of believers towards each other, 1 Cor. 8:1; 10:23; 14:17; 1 Thess. 5:11; (3) of an individual in regard to himself, 1 Cor. 14:4. In 1 Cor. 8:10, where it is translated "emboldened," the Apostle uses it with pathetic irony, of the action of a brother in "building up" his brother who had a weak conscience, causing him to compromise his scruples; "strengthened," or "confirmed," would be suitable renderings. See BUILD, EMBOLDEN.

Effect (of none) <1,,208,akuroo>
signifies "to render void, deprive of force and authority" (from a, negative, and kuros, "might, authority;" kurios, "a lord," is from the same root), the opposite to kuroo, "to confirm" (see CONFIRM). It is used of making "void" the Word of God, Matt. 15:6; Mark 7:13 (AV, "making of none effect"), and of the promise of God to Abraham as not being deprived of authority by the Law 430 years after, Gal. 3:17, "disannul." Kuroo is used in ver. 15. See DISANNUL, VOID.

<2,,2673,katargeo>
"to reduce to inactivity, to render useless," is translated "to make of none effect," in Rom. 3:3,31; 4:14; Gal. 3:17 (cp. akuroo, No. 1, in the same verse), and in the AV of Gal. 5:4, RV, "ye are severed" (from Christ). For the meaning and use of the word see ABOLISH and DESTROY.

<3,,2758,kenoo>
"to make empty, to empty," is translated "should be made of none effect" in 1 Cor. 1:17, AV (RV "made void"); it is used (a) of the Cross of Christ, there; (b) of Christ, in emptying Himself, Phil. 2:7; (c) of faith, Rom. 4:14; (d) of the Apostle Paul's glorying in the Gospel ministry, 1 Cor. 9:15; (e) of his glorying on behalf of the church at Corinth, 2 Cor. 9:3. See EMPTY, VAIN, VOID.

Note: In Rom. 9:6 the verb ekpipto, lit., "to fall out of, as of a ship falling out of its course" (cp. the same word in Acts 27:17, "were driven"), is translated "hath taken none effect," AV (RV, "hath come to nought"). See NOUGHT.

Effectual <A-1,Adjective,1756,energes>
denotes "active, powerful in action" (en, "in," ergon, "work;" Eng. "energy;" the word "work" is derived from the same root). It is translated "effectual" in 1 Cor. 16:9, of the door opened for the Gospel in Ephesus, and made "effectual" in the results of entering it; and in Philem. 1:6, of the fellowship of Philemon's faith "in the knowledge of every good thing" (RV). In Heb. 4:12 it describes the Word of God as "active," RV (AV, "powerful"), i.e., full of power to achieve results. See ACTIVE, POWERFUL.

<B-1,Verb,1754,energeo>
"to put forth power, be operative, to work" (its usual meaning), is rendered by the verb "to work effectually," or "to be effectual," in the AV of 2 Cor. 1:6; Gal. 2:8; 1 Thess. 2:13; in each case the RV translates it by the simple verb "to work" (past tense, "wrought"). In Jas. 5:16 the RV omits the superfluous word "effectual," and translates the sentence "the supplication of a righteous man availeth much in its working," the verb being in the present participial form. Here the meaning may be "in its inworking," i.e., in the effect produced in the praying man, bringing him into line with the will of God, as in the case of Elijah. For a fuller treatment of the word, see WORK. See also DO, MIGHTY, SHEW, Note (11).

Note: The noun energeia, "working," is translated "effectual working," in the AV of Eph. 3:7; 4:16.

Effeminate <1,,3120,malakos>
"soft, soft to the touch" (Lat., mollis, Eng., "mollify," "emollient," etc.), is used (a) of raiment, Matt. 11:8 (twice); Luke 7:25; (b) metaphorically, in a bad sense, 1 Cor. 6:9, "effeminate," not simply of a male who practices forms of lewdness, but persons in general, who are guilty of addiction to sins of the flesh, voluptuous.

Effulgence <1,,541,apaugasma>
"radiance, effulgence," is used of light shining from a luminous body (apo, "from," and auge, "brightness"). The word is found in Heb. 1:3, where it is used of the Son of God as "being the effulgence of His glory." The word "effulgence" exactly corresponds (in its Latin form) to apaugasma. The "glory" of God expresses all that He is in His nature and His actings and their manifestation. The Son, being one with the Father in Godhood, is in Himself, and ever was, the shining forth of the "glory," manifesting in Himself all that God is and does, all, for instance, that is involved in His being "the very image of His substance," and in His creative acts, His sustaining power, and in His making purification of sins, with all that pertains thereto and issues from it.

Egg <1,,5609,oon>
denotes "an egg" (Lat., ovum), Luke 11:12.

Eight, Eighteen, Eighth <1,,3638,okto>
"eight" (Lat., octo, octavus; cp. Eng., "octagon," "octave," "octavo," "October," etc.), is used in Luke 2:21; 9:28; John 20:26; Acts 9:33; 25:6; 1 Pet. 3:20; in composition with other numerals, okto kai deka, lit., "eight and ten, eighteen," Luke 13:4,11,16; triakonta kai okto, "thirty and eight," John 5:5.

<2,,3590,ogdoos>
"eighth" (connected with the preceding), is used in Luke 1:59; Acts 7:8; 2 Pet. 2:5; Rev. 17:11; 21:20.

<3,,3637,oktaemeros>
an adjective, signifying an "eighth-day" person or thing, "eight days old" (okto, and hemera, "a day"), is used in Phil. 3:5. This, and similar numerical adjectives not found in the NT, indicate duration rather than intervals. The Apostle shows by his being an "eighth-day" person as to circumcision, that his parents were neither Ishmaelites (circumcised in their thirteenth year) nor other Gentiles, converted to Judaism (circumcised on becoming Jews).

Either <1,,2228,e>
is a disjunctive particle. One of its uses is to distinguish things which exclude each other, or one of which can take the place of another. It is translated "either" in Matt. 6:24; 12:33; Luke 16:13; Acts 17:21; 1 Cor. 14:6. The RV rightly omits it in Luke 6:42, and translates it by "or" in Luke 15:8; Phil. 3:12; Jas. 3:12.

Note: The adverb enteuthen, denoting "hence," is repeated in the phrase rendered "on either side," (lit., "hence and hence") in John 19:18. The RV of Rev. 22:2 translates it "on this side," distinguishing it from ekeithen, "on that side;" the AV, following another reading for the latter adverb, has "on either side." See HENCE.

Elder, Eldest <A-1,Adjective,4245,presbuteros>
an adjective, the comparative degree of presbus, "an old man, an elder," is used (a) of age, whether of the "elder" of two persons, Luke 15:25, or more, John 8:9, "the eldest;" or of a person advanced in life, a senior, Acts 2:17; in Heb. 11:2, the "elders" are the forefathers in Israel; so in Matt. 15:2; Mark 7:3,5; the feminine of the adjective is used of "elder" women in the churches, 1 Tim. 5:2, not in respect of position but in seniority of age; (b) of rank or positions of responsibility, (1) among Gentiles, as in the Sept. of Gen. 50:7; Num. 22:7; (2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, Num. 11:16; Deut. 27:1, and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, "elders" and scribes, learned in Jewish law, e.g., Matt. 16:21; 26:47; thirdly, those who managed public affairs in the various cities, Luke 7:3; (3) in the Christian churches, those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term "bishops," episkopoi, or "overseers," is applied (see Acts 20, ver. 17 with ver. 28, and Titus 1:5,7), the latter term indicating the nature of their work, presbuteroi their maturity of spirtual experience. The Divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:17; Titus 1:5. The duty of "elders" is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the Divine qualifications, Titus 1:6-9; cp. 1 Tim. 3:1-7; 1 Pet. 5:2; (4) the twenty-four "elders" enthroned in heaven around the throne of God, Rev. 4:4,10; 5:5-14; 7:11,13; 11:16; 14:3; 19:4. The number twenty-four is representative of earthly conditions. The word "elder" is nowhere applied to angels. See OLD.

<A-2,Adjective,4850,sumpresbuteros>
"a fellow-elder" (sun, "with"), is used in 1 Pet. 5:1.

<A-3,Adjective,3187,meizon>
"greater," the comparative degree of megas, "great," is used of age, and translated "elder" in Rom. 9:12, with reference to Esau and Jacob. See GREATER, GREATEST, MORE.

<B-1,Noun,4244,presbuterion>
"an assembly of aged men," denotes (a) the Council or Senate among the Jews, Luke 22:66; Acts 22:5; (b) the "elders" or bishops in a local church, 1 Tim. 4:14, "the presbytery." For their functions see A, No. 1, (3).

Elect, Elected, Election <A-1,Adjective,1588,eklektos>
lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out"), and is used of (a) Christ, the "chosen" of God, as the Messiah, Luke 23:35 (for the verb in Luke 9:35 see Note below), and metaphorically as a "living Stone," "a chief corner Stone," 1 Pet. 2:4,6; some mss. have it in John 1:34, instead of huios, "Son;" (b) angels, 1 Tim. 5:21, as "chosen" to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see 2 Pet. 2:4; Jude 1:6); (c) believers (Jews or Gentiles), Matt. 24:22,24,31; Mark 13:20,22,27; Luke 18:7; Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1; 2:9 (as a spiritual race); Matt. 20:16; 22:14; Rev. 17:14, "chosen;" individual believers are so mentioned in Rom. 16:13; 2 John 1:1,13.

Believers were "chosen" "before the foundation of the world" (cp. "before times eternal," 2 Tim. 1:9), in Christ, Eph. 1:4, to adoption, Eph. 1:5; good works, Eph. 2:10; conformity to Christ, Rom. 8:29; salvation from the delusions of the Antichrist and the doom of the deluded, 2 Thess. 2:13; eternal glory, Rom. 9:23.

The source of their "election" is God's grace, not human will, Eph. 1:4, 5; Rom. 9:11; 11:5. They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, John 17:6; Rom. 8:29. While Christ's death was sufficient for all men, and is effective in the case of the "elect," yet men are treated as responsible, being capable of the will and power to choose. For the rendering "being chosen as firstfruits," an alternative reading in 2 Thess. 2:13, see FIRSTFRUITS. See CHOICE, B.

<A-2,Adjective,4899,suneklektos>
means "elect together with," 1 Pet. 5:13.

<B-1,Noun,1589,ekloge>
denotes "a picking out, selection" (Eng., "eclogue"), then, "that which is chosen;" in Acts 9:15, said of the "choice" of God of Saul of Tarsus, the phrase is, lit., "a vessel of choice." It is used four times in Romans; in Acts 9:11, of Esau and Jacob, where the phrase "the purpose ... according to election" is virtually equivalent to "the electing purpose;" in Acts 11:5, the "remnant according to the election of grace" refers to believing Jews, saved from among the unbelieving nation; so in Acts 11:7; in Acts 11:28, "the election" may mean either the "act of choosing" or the "chosen" ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In 1 Thess. 1:4, "your election" refers not to the church collectively, but to the individuals constituting it; the Apostle's assurance of their "election" gives the reason for his thankgiving. Believers are to give "the more diligence to make their calling and election sure," by the exercise of the qualities and graces which make them fruitful in the knowledge of God, 2 Pet. 1:10. For the corresponding verb eklegomai, see CHOOSE.

Elements <1,,4747,stoicheion>
used in the plural, primarily signifies any first things from which others in a series, or a composite whole, take their rise; the word denotes "an element, first principle" (from stoichos, "a row, rank, series;" cp. the verb stoicheo, "to walk or march in rank;" see WALK); it was used of the letters of the alphabet, as elements of speech. In the NT it is used of (a) the substance of the material world, 2 Pet. 3:10,12; (b) the delusive speculations of gentile cults and of Jewish theories, treated as elementary principles, "the rudiments of the world," Col. 2:8, spoken of as "philosophy and vain deceit;" these were presented as superior to faith in Christ; at Colosse the worship of angels, mentioned in Col. 2:18, is explicable by the supposition, held by both Jews and Gentiles in that district, that the constellations were either themselves animated heavenly beings, or were governed by them; (c) the rudimentary principles of religion, Jewish or Gentile, also described as "the rudiments of the world," Col. 2:20, and as "weak and beggarly rudiments," Gal. 4:3,9, RV, constituting a yoke of bondage; (d) the "elementary" principles (the A.B.C.) of the OT, as a revelation from God, Heb. 5:12, RV, "rudiments," lit., "the rudiments of the beginning of the oracles of God," such as are taught to spiritual babes. See PRINCIPLES, RUDIMENTS.

Eleven, Eleventh <1,,1733,hendeka>
lit., "one ten" (lat., undecim), is used only of the eleven Apostles remaining after the death of Judas Iscariot, Matt. 28:16; Mark 16:14; Luke 24:9,33; Acts 1:26; 2:14.

<2,,1734,hendekatos>
an adjective derived from the above, is found in Matt. 20:6,9; Rev. 21:20.

Eloquent <1,,3052,logios>
an adjective, from logos, "a word," primarily meant "learned, a man skilled in literature and the arts." In the AV of Acts 18:24, it is translated "eloquent," said of Apollos; the RV is almost certainly right in translating it "learned." It was much more frequently used among the Greeks of one who was erudite than of one who was skilled in words. He had stores of "learning" and could use it convincingly.

Else <1,,1893,epei>
a conjunction, when used of cause, meaning "since," "otherwise," "for then," "because;" in an ellipsis, "else," as in 1 Cor. 7:14, where the ellipsis would be "if the unbelieving husband were not sanctified in the wife, your children would be unclean;" cp. Rom. 11:6,22; 1 Cor. 5:10; Heb. 9:26. Sometimes it introduces a question, as in Rom. 3:6; 1. Cor. 14:16; 15:29; Heb. 10:2. It is translated "else" in 1 Cor. 14:16 and in the RV in Heb. 9:26; 10:2, for AV, "for then."

Elsewhere <1,,237,allachou>
connected with allos, "another," is used in Mark 1:38 (RV only).

Embark * For EMBARK (RV, in Acts 27:2) see ABOARD

Embolden <1,,3618,oikodomeo>
is rendered "embolden" in 1 Cor. 8:10, in reference to blameworthy actions (see marg.), the delinquent being built up, so to speak, to do what is contrary to his conscience. See BUILD, EDIFICATION.

Embrace <1,,782,aspazomai>
lit. signifies "to draw to oneself;" hence, "to greet, salute, welcome," the ordinary meaning, e.g., in Rom. 16, where it is used 21 times. It also signifies "to bid farewell," e.g., Acts 20:1, RV, "took leave of" (AV, "embraced"). A "salutation or farewell" was generally made by embracing and kissing (see Luke 10:4, which indicates the posibility of delay on the journey by frequent salutation). In Heb. 11:13 it is said of those who greeted the promises from afar, RV, "greeted," for AV, "embraced." Cp. aspasmos, "a salutation." See GREET, LEAVE (take), SALUTE.

Note: In Acts 21:6 the most authentic texts have apaspazomai (apo, and No. 1), "to bid farewell."

<2,,4843,sumperilambano>
lit., "to take around with," (sun, "with" peri, "around," lambano, "to take"), "to embrace," is used in Acts 20:10, in connection with Paul's recovery of Eutychus. In the Sept., Ezra 5:3, "to enclose."

Emerald <A-1,Noun,4665,smaragdos>
is a transparent stone of a light green color, occupying the first place in the second row on the high priest's breastplate, Exod. 28:18. Tyre imported it from Syria, Ezek. 27:16. It is one of the foundations of the heavenly Jerusalem, Rev. 21:19. The name was applied to other stones of a similar character, such as the carbuncle.

<B-1,Adjective,4664,smaragdinos>
"emerald in character," descriptive of the rainbow round about the throne in Rev. 4:3, is used in the papyri to denote emerald green.

Emperor <1,,4575,sebastos>
"august, reverent," the masculine gender of an adjective (from sebas, "reverential awe"), became used as the title of the Roman emperor, Acts 25:21,25, RV, for AV, "Augustus;" then, taking its name from the emperor, it became a title of honor applied to certain legions or cohorts or battalions, marked for their valor, Acts 27:1. Cp. sebazomai, "to worship," Rom. 1:25; sebasma, "an object of worship," Acts 17:23; 2 Thess. 2:4.

Empty <A-1,Verb,2758,kenoo>
"to empty," is so translated in Phil. 2:7, RV, for AV, "made ... of no reputation." The clauses which follow the verb are exegetical of its meaning, especially the phrases "the form of a servant," and "the likeness of men." Christ did not "empty" Himself of Godhood. He did not cease to be what He essentially and eternally was. The AV, while not an exact translation, goes far to express the act of the Lord (see GIFFORD on the Incarnation). For other occurrences of the word, see Rom. 4:14; 1 Cor. 1:17; 9:15; 2 Cor. 9:3. In the Sept., Jer. 14:2; 15:9.

<A-2,Verb,4980,scholazo>
from schole, "leisure," that for which leisure is employed, such as "a lecture" (hence, "the place where lectures are given;" Eng., "school"), is used of persons, to have time for anything and so to be occupied in, 1 Cor. 7:5; of things, to be unoccupied, empty, Matt. 12:44 (some mss. have it in Luke 11:25). See GIVE (oneself to).

<B-1,Adjective,2756,kenos>
expresses the "hollowness" of anything, the "absence" of that which otherwise might be possesed. It is used (a) literally, Mark 12:3; Luke 1:53; 20:10,11; (b) metaphorically, of imaginations, Acts 4:25; of words which convey erroneous teachings, Eph. 5:6; of deceit, Col. 2:8; of a person whose professed faith is not accompanied by works, Jas. 2:20; negatively, concerning the grace of God, 1 Cor. 15:10; of refusal to receive it, 2 Cor. 6:1; of faith, 1 Cor. 15:14; of preaching (id); and other forms of Christian activity and labor, 1 Cor. 15:58; Gal. 2:2; Phil. 2:16; 1 Thess. 2:1; 3:5. The synonymous word mataios, "vain," signifies "void" of result, it marks the aimlessness of anything. The vain (kenos) man in Jas. 2:20 is one who is "empty" of Divinely imparted wisdom; in Jas. 1:26 the vain (mataios) religion is one that produces nothing profitable. Kenos stresses the absence of quality, mataios, the absence of useful aim or effect. Cp. the corresponding adverb kenos, "in vain," in Jas. 4:5, the noun kenodoxia, "vainglory," Phil. 2:3, the adjective kenodoxos, "vainglorious," Gal. 5:26, and the noun kenophonia, "vain," or "empty," babblings, 1 Tim. 6:20; 2 Tim. 2:16.

Emulation, AV * For EMULATION, AV (Rom. 11:14; Gal. 5:20) see JEALOUSY

Enable <1,,1743,endunamoo>
"to render strong" (en, "in," dunamis, "power"), is translated "enabled" in 1 Tim. 1:12, more lit., "instrengthened," "inwardly strengthened," suggesting strength in soul and purpose (cp. Phil. 4:13). See STRENGTH, STRONG. (In the Sept., Judg. 6:34; 1 Chron. 12:18; Ps. 52:7.)

Enact <1,,3549,nomotheteo>
"to ordain by law, to enact" (nomos, "a law," tithemi, "to put"), is used in the Passive Voice, and rendered "enacted" in Heb. 8:6, RV, for AV, "established;" in Heb. 7:11, used intransitively, it is rendered "received the Law." See ESTABLISH, LAW.

Enclose * For ENCLOSE see INCLOSE

Encounter <1,,4820,sumballo>
lit., "to throw together" (sun, "with," ballo, "to throw"), is used of "encountering" in war, Luke 14:31, RV, "to encounter ... (in war)," for AV, "to make war against;" of meeting in order to discuss, in Acts 17:18, "encountered," of the philosophers in Athens and the Apostle. See CONFER, HELP, MAKE, MEET, PONDER.

Encourage, Encouragement <A-1,Verb,4389,protrepo>
"to urge forward, persuade," is used in Acts 18:27 in the Middle Voice, RV, "encouraged," indicating their particular interest in giving Apollos the "encouragement" mentioned; the AV, "exhorting," wrongly connects the verb.

<A-2,Verb,3888,paramutheomai>
from para, "with," and muthos, "counsel, advice," is translated "encouraging" in 1 Thess. 2:11, RV, and "encourage" in 1 Thess. 5:14, RV, there signifying to stimulate to the discharge of the ordinary duties of life. In John 11:19,31, it means "to comfort." See COMFORT. Cp. the nouns paramuthia, 1 Cor. 14:3, and paramuthion, Phil 2:1, "comfort."

<B-1,Noun,3874,paraklesis>
"a calling to one's aid" (para, "by the side," kaleo, "to call"), then, "an exhortation, encouragement," is translated "encouragement" in Heb. 6:18, RV, for AV, "consolation;" it is akin to parakaleo, "to beseeach or exhort, encourage, comfort," and parakletos, "a paraclete or advocate." See COMFORT, CONSOLATION, EXHORTATION, INTREATY.

End, Ending <A-1,Noun,5056,telos>
signifies (a) "the limit," either at which a person or thing ceases to be what he or it was up to that point, or at which previous activities were ceased, 2 Cor. 3:13; 1 Pet. 4:7; (b) "the final issue or result" of a state or process, e.g., Luke 1:33; in Rom. 10:4, Christ is described as "the end of the Law unto righteousness to everyone that believeth;" this is best explained by Gal. 3:23-26; cp. Jas. 5:11; the following more expecially point to the issue or fate of a thing, Matt. 26:58; Rom. 6:21; 2 Cor. 11:15; Phil. 3:19; Heb. 6:8; 1 Pet. 1:9; (c) "a fulfillment," Luke 22:37, AV, "(have) an end;" (d) "the utmost degree" of an act, as of the love of Christ towards His disciples, John 13:1; (e) "the aim or purpose" of a thing, 1 Tim. 1:5; (f) "the last" in a succession or series Rev. 1:8 (AV, only, "ending"); 21:6; 22:13. See CONTINUAL, CUSTOM (Toll), FINALLY, UTTERMOST.

Note: The following phrases contain telos (the word itself coming under one or other of the above): eis telos, "unto the end," e.g., Matt. 10:22; 24:13; Luke 18:5, "continual;" John 13:1 (see above); 2 Cor. 3:13, "on the end" (RV); heos telous, "unto the end," 1 Cor. 1:8; 2 Cor. 1:13; achri telous, "even to the end" (a stronger expression than the preceding); Heb. 6:11; Rev. 2:26 (where "even" might well have been added); mechri telous, with much the same meaning as achri telous, Heb. 3:6,14. See other expressions in the Notes after C.

<A-2,Noun,4930,sunteleia>
signifies "a bringing to completion together" (sun "with," teleo, "to complete," akin to No. 1), marking the "completion" or consummation of the various parts of a scheme. In Matt. 13:39,40,49; 24:3; 28:20, the rendering "the end of the world" (AV and RV, text) is misleading; the RV marg., "the consummation of the age," is correct. The word does not denote a termination, but the heading up of events to the appointed climax. Aion is not the world, but a period or epoch or era in which events take place. In Heb. 9:26, the word translated "world" (AV) is in the plural, and the phrase is "the consumation of the ages." It was at the heading up of all the various epochs appointed by Divine counsels that Christ was manifested (i.e., in His Incarnation) "to put away sin by the sacrifice of Himself."

<A-3,Noun,4009,peras>
"a limit, boundary" (from pera, "beyond"), is used (a) of space, chiefly in the plural, Matt. 12:42, RV, "ends," for AV, "uttermost parts;" so Luke 11:31 (AV, "utmost"); Rom. 10:18 (AV and RV, "ends"); (b) of the termination of something occurring in a period, Heb. 6:16, RV, "final," for AV, "an end," said of strife. See UTTERMOST.

<A-4,Noun,1545,ekbasis>
denotes "a way out" (ek, "out," baino, "to go"), 1 Cor. 10:13, "way of escape;" or an issue, Heb. 13:7 (AV, "end," RV, "issue"). See ISSUE.

<B-1,Verb,5055,teleo>
"to complete, finish, bring to an end," is translated "had made an end," in Matt. 11:1. See ACCOMPLISH.

<B-2,Verb,4931,sunteleo>
cp. A, No. 2, signifies (a) "to bring to an end, finish completely" (sun, "together," imparting a perfective significance to teleo), Matt. 7:28 (in some mss.); Luke 4:2,13; Acts 21:27, RV, "completed;" (b) "to bring to fulfillment," Mark 13:4; Rom. 9:28; (c) "to effect, make," Heb. 8:8. See FINISH, FULFILL, MAKE.

<B-3,Verb,4137,pleroo>
(a) "to fill," (b) "to fulfill, complete, end," is translated "had ended" in Luke 7:1; "were ended" (Passive) in Acts 19:21. See ACCOMPLISH.

Note: In John 13:2, the verb ginomai, there signifying "to be in progress," and used in the present participle, is translated "during supper" (RV). A less authentic reading, is genomenou, "being ended" (AV).

<C-1,Adjective,2078,eschatos>
"last, utmost, extreme," is used as a noun (a) of time, rendered "end" in Heb. 1:2, RV, "at the end of these days," i.e., at the "end" of the period under the Law, for AV, "in these last days;" so in 1 Pet. 1:20, "at the end of the times." In 2 Pet. 2:20, the plural, ta eschata, lit., "the last things," is rendered "the latter end," AV, (RV, "the last state"); the same phrase is used in Matt. 12:45; Luke 11:26; (b) of place, Acts 13:47, AV, "ends (of the earth)," RV, "uttermost part. See LAST, LOWEST, UTTERMOST.

Notes: (1) In Matt. 28:1, opse, "late (in the evening)," is rendered "in the end (of)," AV, RV, "late (on)." (2) In 1 Pet. 1:13, teleios, "perfectly," RV, is rendered "to the end," in AV. (3) The phrase eis touto, lit., "unto this," signifies "to this end," John 18:37, RV (twice; AV, "for this cause," in the second clause); so Mark 1:38; Acts 26:16; Rom. 14:9; Rom. 14:9; 2 Cor. 2:9; 1 Tim. 4:10 (AV, "therefore"); 1 Pet. 4:6; 1 John 3:8 (AV, "for this purpose"). (4) Eis, "unto," followed by the article and the infinitive mood of a verb, signifies "to the end that ..." marking the aim of an action, Acts 7:19; Rom. 1:11; 4:16,18; Eph. 1:12; 1 Thess. 3:13; 2 Thess. 1:5; 2:2,6; 1 Pet. 3:7. In Luke 18:1, pros, "to," has the same construction and meaning. (5) The conjunction hina, "in order that," is sometimes rendered "to the end that," Eph. 3:17; 2 Thess. 3:14; Titus 3:8. (6) In Matt. 24:31, the prepositions apo, "from," and heos, "unto," are used with the plural of akros, "highest, extreme," signifying "from one end ... to the other," lit., "from extremities ... to extremities."

Endeavor <1,,4704,spoudazo>
"to make haste, to be zealous," and hence, "to be diligent," is rendered "endeavoring" in Eph. 4:3, AV; RV, "giving diligence." In 2 Pet. 1:15, AV, "endeavor," RV, "give diligence." Both have "endeavored" in 1 Thess. 2:17. See DILIGENCE.

<2,,2212,zeteo>
"to seek after," is translated "endeavor" in Acts 16:10, AV, RV, "sought." See ABOUT (to be), DESIRE, INQUIRE, SEEK.

Endless <1,,179,akatalutos>
denotes indissoluble (from a, negative, kata, "down," luo, "to loose"), Heb. 7:16, "endless;" see the RV, marg., i.e., a life which makes its possessor the holder of His priestly office for evermore.

<2,,562,aperantos>
from a, negative and peraino, "to complete, finish," signifies "interminable, endless;" it is said of genealogies, 1 Tim. 1:4. In the Sept., Job 36:26.

Endue <1,,1746,enduo>
in the Middle Voice, "to put on oneself, be clothed with," is used metaphorically of power, Luke 24:49, RV, "clothed." See CLOTHE.

Note: In Jas. 3:13 the adjective epistemon, "knowing, skilled," is translated "endued with knowledge," AV, RV, "understanding."

Endure, Enduring <A-1,Verb,3306,meno>
"to abide," is rendered "to endure" in the AV of John 6:27; 1 Pet. 1:25 (RV, "abideth"); Heb. 10:34, AV, "enduring (substance)," RV, "abiding." See ABIDE.

<A-2,Verb,5278,hupomeno>
a strengthened form of No. 1, denotes "to abide under, to bear up courageously" (under suffering), Matt. 10:22; 24:13; Mark 13:13; Rom. 12:12, translated "patient;" 1 Cor. 13:7; 2 Tim. 2:10,12 (AV, "suffer"); Heb. 10:32; 12:2,3,7; Jas. 1:12; 5:11; 1 Pet. 2:20, "ye shall take it patiently." It has its other significance, "to tarry, wait for, await," in Luke 2:43; Acts 17:14 (in some mss., Rom. 8:24). Cp. B. See ABIDE, PATIENT, SUFFER, TARRY. Cp. makrothumeo, "to be longsuffering" (see No. 7).

<A-3,Verb,5342,phero>
"to bear," is translated "endured" in Rom. 9:22; Heb. 12:20. See BEAR.

<A-4,Verb,5297,hupophero>
a strengthened form of No. 3, "to bear or carry," by being under, is said metaphorically of "enduring" temptation, 1 Cor. 10:13, AV, "bear;" persecutions, 2 Tim. 3:11; griefs, 1 Pet. 2:19. See BEAR.

<A-5,Verb,430,anecho>
"to hold up" (ana, "up," echo, "to hold or have"), always in the Middle Voice in the NT, is rendered "endure" in 2 Thess. 1:4, of persecutions and tribulations; in 2 Tim. 4:3, of sound doctrine. See BEAR.

<A-6,Verb,2594,kartereo>
"to be steadfast, patient," is used in Heb. 11:27, "endured," of Moses in relation to Egypt. In the Sept., Job 2:9; Isa. 42:14.

<A-7,Verb,3114,makrothumeo>
"to be long-tempered" (makros, "long," thumos, "mind"), is rendered "patiently endured" in Heb. 6:15, said of Abraham. See B. below. See BEAR, LONGSUFFERING, PATIENCE, SUFFER.

Note: In 2 Tim. 2:9, kakopatheo, "to suffer evil" (kakos, "evil," pascho, "to suffer"), is translated "endure hardness," AV; RV, "suffer hardship;" so in 2 Tim. 4:5, AV, "endure afflictions;" elsewhere in Jas. 5:13. In 2 Tim. 2:3 the most authentic mss. have sunkakopatheo, "to suffer hardship with," as in 2 Tim. 1:8. See HARDSHIP, SUFFER.

<B-1,Noun,5281,hupomone>
"patience," lit., "a remaining under" (akin to A, No. 2), is translated "patient enduring" in 2 Cor. 1:6, RV, for AV, "enduring." Cp. makrothumia, "longsuffering" (akin to A, No. 7). See PATIENCE.

Enemy <1,,2190,echthros>
an adjective, primarily denoting "hated" or "hateful" (akin to echthos, "hate;" perhaps associated with ektos, "outside"), hence, in the Active sense, denotes "hating, hostile;" it is used as a noun signifying an "enemy," adversary, and is said (a) of the Devil, Matt. 13:39; Luke 10:19; (b) of death, 1 Cor. 15:26; (c) of the professing believer who would be a friend of the world, thus making himself an enemy of God, Jas. 4:4; (d) of men who are opposed to Christ, Matt. 13:25,28; 22:44; Mark 12:36; Luke 19:27; 20:43; Acts 2:35; Rom. 11:28; Phil. 3:18; Heb. 1:13; 10:13; or to His servants, Rev. 11:5,12: To the nation of Israel, Luke 1:71,74; 19:43; (e) of one who is opposed to righteousness, Acts 13:10; (f) of Israel in its alienation from God, Rom. 11:28; (g) of the unregenerate in their attitude toward God, Rom. 5:10; Col. 1:21; (h) of believers in their former state, 2 Thess. 3:15; (i) of foes, Matt. 5:43,44; 10:36; Luke 6:27,35: Rom. 12:20; 1 Cor. 15:25; of the Apostle Paul because he told converts "the truth," Gal. 4:16. See FOE. Cp. echthra, "enmity."

Engrafted * Note: This is the AV rendering of emphutos, Jas. 1:21, an adjective derived from emphuo, "to implant;" the RV has "implanted." The metaphor is that of a seed rooting itself in the heart; cp. Matt. 13:21; 15:13; 1 Cor. 3:6, and the kindred word sumphutos, Rom. 6:5, "planted together" (sun, "with"). The AV "engrafted" would translate the word emphuteuton (from emphuteuo, "to graft"), which is not found in the NT; it uses enkentrizo in Rom. 11. Cp. ekphuo, "to cause to grow out, put forth" (leaves), Matt. 24:32; Mark 13:28.

Engrave <1,,1795,entupoo>
"to imprint, engrave" (en, "in," tupos, "a mark, impression, form, type"), is used of the "engraving" of the Law on the two stones, or tablets, 2 Cor. 3:7. In the Sept., Exod. 36:39 (some texts have ektupoo). See also GRAVEN.

Enjoin <1,,1781,entellomai>
is translated "hath enjoined" in the AV of Heb. 9:20. See COMMAND (RV).

<2,,2004,epitasso>
lit., "to set or arrange over, to charge, command," is rendered "enjoin" in Philem. 1:8. See COMMAND. Cp. keleuo, "to order."

Enjoy <A-1,Verb,5177,tunchano>
used transitively, denotes "to hit upon, meet with;" then, "to reach, get, obtain;" it is translated "enjoy" (i.e., obtain to our satisfaction) in Acts 24:2. See CHANCE, COMMON, Note (3), OBTAIN.

<B-1,Noun,619,apolausis>
"enjoyment" (from apolauo, "to take hold of, enjoy a thing"), suggests the advantage or pleasure to be obtained from a thing (from a root, lab---, seen in lambano, "to obtain"); it is used with the preposition eis, in 1 Tim. 6:17, lit., "unto enjoyment," rendered "to enjoy;" with echo, "to have," in Heb. 11:25, lit., "to have pleasure (of sin)," translated "to enjoy the pleasures." See PLEASURE.

Enlarge <1,,3170,megaluno>
denotes "to make great" (from megas, "great"), Matt. 23:5, "enlarge;" 2 Cor. 10:15, AV, "enlarged," RV, "magnified;" elsewhere in the AV it is rendered by the verb "to magnify," except in Luke 1:58, AV, "had showed great (mercy)," RV, "had magnified (His mercy); see Luke 1:46; Acts 5:13; 10:46; 19:17; Phil. 1:20. See MAGNIFY.

<2,,4115,platuno>
"to make broad," from platus, "broad," is translated "enlarged" in 2 Cor. 6:11,13 (metaphorically), "make broad," Matt. 23:5 (literally). From the primary sense of freedom comes that of the joy that results from it. See BROAD. Cp. platos, "breadth," and plateia, "a street."

Enlighten <1,,5461,photizo>
from phos, "light," (a), used intransitively, signifies "to give light, shine," Rev. 22:5; (b), used transitively, "to enlighten, illumine," is rendered "enlighten" in Eph. 1:18, metaphorically of spiritual "englightenment;" so John 1:9, i.e., "lighting every man" (by reason of His coming); Eph. 3:9, "to make (all men) see" (RV marg., "to bring to light"); Heb. 6:4, "were enlightened;" Heb. 10:32, RV, "enlightened," AV, "illuminated." See ILLUMINATED, LIGHT. Cp. photismos, "light," and photeinos, "full of light."

Enmity <1,,2189,echthra>
from the adjective echthros (see ENEMY) is rendered "enmity" in Luke 23:12; Rom. 8:7; Eph. 2:15,16; Jas. 4:4; "enmities," Gal. 5:20, RV, for AV, "hatred." It is the opposite of agape, "love."

Enough <A-1,Adjective,713,arketos>
"sufficient," akin to arkeo (see B, No. 1), is rendered "enough" in Matt. 10:25; "sufficient" in Matt. 6:34; "suffice" in 1 Pet. 4:3, lit., "(is) sufficient." See SUFFICE, SUFFICIENT.

<A-2,Adjective,2425,hikanos>
"sufficient, competent, fit" (akin to hikano and hiko, "to reach, attain" and hikanoo, "to make sufficient"), is translated "enough" in Luke 22:38, of the Lord's reply to Peter concerning the swords. See ABLE.

Note: In Luke 15:17 the verb perisseuo, "to have abundance," is translated "have enough and to spare." In Acts 27:38 the verb korenumi, "to satisfy," is translated "had eaten enough."

<B-1,Verb,714,arkeo>
"to ward off;" hence, "to aid, assist;" then, "to be strong enough," i.e., "to suffice, to be enough" (cp. A, No. 1), is translated "be enough" in Matt. 25:9. See CONTENT.

<B-2,Verb,568,apecho>
lit., "to hold off from, to have off or out" (apo, "from," echo, "to have"), i.e., "to have in full, to have received," is used impersonally in Mark 14:41, "it is enough," in the Lord's words to His slumbering disciples in Gethsemane. It is difficult, however, to find examples of this meaning in Greek usage of the word, and apecho may here refer, in its commercial significance, to Judas (who is mentioned immediately afterwards), with the meaning "he hath received" (his payment); cp. the same use in Matt. 6:2,5,16 (see Deissmann, Light from the Ancient East, pp. 110ff.). See ABSTAIN, HAVE, RECEIVE.

Enquire * For ENQUIRE see INQUIRE