Merciful (Adjective, and Verb, to be), Mercy (Noun, and Verb, to have, etc.) <A-1,Noun,1656,eleos>
"is the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it. It is used (a) of God, who is rich in mercy, Eph. 2:4, and who has provided salvation for all men, Titus 3:5, for Jews, Luke 1:72, and Gentiles, Rom. 15:9. He is merciful to those who fear him, Luke 1:50, for they also are compassed with infirmity, and He alone can succor them. Hence they are to pray boldly for mercy, Heb. 4:16, and if for themselves, it is seemly that they should ask for mercy for one another, Gal. 6:16; 1 Tim. 1:2. When God brings His salvation to its issue at the Coming of Christ, His people will obtain His mercy, 2 Tim. 1:16; Jude 1:21; (b) of men; for since God is merciful to them, He would have them show mercy to one another, Matt. 9:13; 12:7; 23:23; Luke 10:37; Jas. 2:13.

"Wherever the words mercy and peace are found together they occur in that order, except in Gal. 6:16. Mercy is the act of God, peace is the resulting experience in the heart of man. Grace describes God's attitude toward the law-breaker and the rebel; mercy is His attitude toward those who are in distress."* [* From Notes on Galatians, by Hogg and Vine, pp. 340,341.]

"In the order of the manifestation of God's purposes of salvation grace must go before mercy ... only the forgiven may be blessed ... From this it follows that in each of the Apostolic salutations where these words occur, grace precedes mercy, 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4 (in some mss.); 2 John 1:3" (Trench, Syn, xlvii).

<A-2,Noun,3628,oiktirmos>
"pity, compassion for the ills of others," is used (a) of God, Who is "the Father of mercies," 2 Cor. 1:3; His "mercies" are the ground upon which believers are to present their bodies a living sacrifice, holy, acceptable to God, as their reasonable service, Rom. 12:1; under the Law he who set it at nought died without compassion, Heb. 10:28; (b) of men; believers are to feel and exhibit compassions one toward another, Phil. 2:1, RV "compassions," and Col. 3:12, RV "(a heart) of compassion;" in these two places the word is preceded by No. 3, rendered "tender mercies" in the former, and "a heart" in the latter, RV.

<A-3,Noun,4698,splanchnon>
"affections, the heart," always in the plural in the NT, has reference to "feelings of kindness, goodwill, pity," Phil. 2:1, RV, "tender mercies;" see AFFECTION, No. 2, and BOWELS.

Note: In Acts. 13:34 the phrase, lit., "the holy things, the faithful things (of David)" is translated, "the holy and sure blessings," RV; the AV, following the mss. in which the words "holy and" are absent, has "the sure mercies," but notices the full phrase in the margin.

<B-1,Verb,1653,eleeo>
akin to A, No. 1, signifies, in general, "to feel sympathy with the misery of another," and especially sympathy manifested in act, (a) in the Active Voice, "to have pity or mercy on, to show mercy" to, e.g., Matt. 9:27; 15:22; 17:15; 18:33; 20:30,31 (three times in Mark, four in Luke); Rom. 9:15,16,18; 11:32; 12:8; Phil. 2:27; Jude 1:22,23; (b) in the Passive Voice, "to have pity or mercy shown one, to obtain mercy," Matt. 5:7; Rom. 11:30,31; 1 Cor. 7:25; 2 Cor. 4:1; 1 Tim. 1:13,16; 1 Pet. 2:10.

<B-2,Verb,3627,oikteiro>
akin to A, No. 2, "to have pity on" (from oiktos, "pity:" oi, an exclamation, = oh!), occurs in Rom. 9:15 (twice), where it follows No. 1 (twice); the point established there and in Exod. 33:19, from the Sept. of which it is quoted, is that the "mercy" and compassion shown by God are determined by nothing external to His attributes. Speaking generally oikteiro is a stronger term than eleeo.

<B-3,Verb,2433,hilaskomai>
in profane Greek meant "to conciliate, appease, propitiate, cause the gods to be reconciled;" their goodwill was not regarded as their natural condition, but as something to be earned. The heathen believed their gods to be naturally alienated in feeling from man. In the NT the word never means to conciliate God; it signifies (a) "to be propitious, merciful," Luke 18:13, in the prayer of the publican; (b) "to expiate, make propitiation for," Heb. 2:17, "make propitiation." That God is not of Himself already alienated from man, see John 3:16. His attitude toward the sinner does not need to be changed by his efforts. With regard to his sin, an expiation is necessary, consistently with God's holiness and for His righteousness' sake, and that expiation His grace and love have provided in the atoning sacrifice of His Son; man, himself a sinner, justly exposed to God's wrath (John 3:36), could never find an expiation. As Lightfoot says, "when the NT writers speak at length on the subject of Divine wrath, the hostility is represented, not as on the part of God, but of men." Through that which God has accomplished in Christ, by His death, man, on becoming regenerate, escapes the merited wrath of God. The making of this expiation [(b) above], with its effect in the mercy of God (a) is what is expressed in hilaskomai. The Sept. uses the compound verb exilaskomai, e.g., Gen. 32:20; Exod. 30:10,15,16; 32:30, and frequently in Lev. and Num. See PROPITIATION.

<C-1,Adjective,1655,eleemon>
"merciful," akin to A, No. 1, not simply possessed of pity but actively compassionate, is used of Christ as a High Priest, Heb. 2:17, and of those who are like God, Matt. 5:7 (cp. Luke 6:35,36, where the RV, "sons" is to be read, as representing characteristics resembling those of their Father).

<C-2,Adjective,3629,oiktirmon>
"pitiful, compassionate for the ills of others," a stronger term than No. 1 (akin to A, No. 2), is used twice in Luke 6:36, "merciful" (of the character of God, to be expressed in His people); Jas. 5:11, RV, "merciful," AV, "of tender mercy."

<C-3,Adjective,2436,hileos>
"propitious, merciful" (akin to B, No. 3), was used in profane Greek just as in the case of the verb (which see). There is nothing of this in the use of the word in Scripture. The quality expressed by it there essentially appertains to God, though man is underserving of it. It is used only of God, Heb. 8:12; in Matt. 16:22, "Be it far from Thee" (Peter's word to Christ) may have the meaning given in the RV marg., "(God) have mercy on Thee," lit., "propitious to Thee" (AV marg., "Pity Thyself"). Cp. the Sept., 2 Sam. 20:20; 23:17.

<C-4,Adjective,448,aneleos | anileos> "unmerciful, merciless" (a, negative, n, euphonic, and A, No. 2, or C, No. 3), occurs in Jas. 2:13, said of judgment on him who shows no "mercy."

Mercy Seat <1,,2435,hilasterion>
"the lid or cover of the ark of the covenant," signifies the Propitiatory, so called on account of the expiation made once a year on the great Day of Atonement, Heb. 9:5. For the formation see Exod. 25:17-21. The Heb. word is kapporeth, "the cover," a meaning connected with the covering or removal of sin (Ps. 32:1) by means of expiatory sacrifice. This mercy seat, together with the ark, is spoken of as the footstool of God, 1 Chron. 28:2; cp. Ps. 99:5; 132:7. The Lord promised to be present upon it and to commune with Moses "from above the mercy seat, from between the two cherubim," Exod. 25:22 (see CHERUBIM). In the Sept. the word epithema, which itself means "a cover," is added to hilasterion; epithema was simply a translation of kapporeth; accordingly, hilasterion, not having this meaning, and being essentially connected with propitiation, was added. Eventually hilasterion stood for both. In 1 Chron. 28:11 the Holy of Holies is called "the House of the Kapporeth" (see RV, marg.). Through His voluntary expiatory sacrifice in the shedding of His blood, under Divine judgment upon sin, and through His resurrection, Christ has become the Mercy Seat for His people. See Rom. 3:25, and see PROPITIATION, B, No. 1.

Merry (to be, to make) <1,,2165,euphraino>
in the Active Voice, "to cheer, make glad," 2 Cor. 2:2, is used everywhere else in the Passive Voice, signifying, "to be happy, rejoice, make merry," and translated "to be merry" in Luke 12:19; 15:23,24,29,32; in Luke 16:19, "fared (sumptuously);" in Rev. 11:10, "make merry." See FARE, GLAD, REJOICE.

<2,,2114,euthumeo>
from eu, "well," and thumos, "the soul," as the principle of feeling, especially strong feeling, signifies "to make cheerful;" it is used intransitively in the NT, "to be of good cheer," Acts 27:22,25; in Jas. 5:13, RV, "is (any) cheerful?" (AV, "... merry?"). See CHEER.

Mess <1,,1035,brosis>
"eating, food," is translated "mess of meat" in Heb. 12:16, RV (AV, "morsel of meat"). See FOOD, MEAT, No. 2.

Message <1,,31,angelia>
akin to angello, "to bring a message, proclaim," denotes a "message, proclamation, news," 1 John 1:5 [some mss. have epangelia: see Note (1)]; 1 John 3:11, where the word is more precisely defined (by being followed by the conjunction "that," expressing the purpose that we should love one another) as being virtually equivalent to an order.

Notes: (1) Epangelia (epi, "upon," and No. 1), "a promise," is found in some mss. in 1 John 1:5, "message" (see No. 1). See PROMISE. (2) In Luke 19:14, AV, presbeia, is translated "a message;" RV, "an ambassage," as in 14:32. See AMBASSAGE.

<2,,189,akoe>
"hearing," also denotes "the thing heard, a message;" in 1 Thess. 2:13, it is associated with logos, "a word," lit., "the word of hearing" (RV marg.), RV, "the word of the message," AV, "the word ... which ye heard;" so in Heb. 4:2, RV, "the word of hearing" (AV, "the word preached"). See HEARING.

<3,,2782,kerugma>
"that which is proclaimed by a herald, a proclamation, preaching," is translated "the message" in Titus 1:3, RV (AV, "preaching"). See PREACHING.

Messenger <1,,32,angelos>
"a messenger, an angel, one sent," is translated "messenger," of John the Baptist, Matt. 11:10; Mark 1:2; Luke 7:27; in the plural, of John's "messengers," Luke 7:24; of those whom Christ sent before Him when on His journey to Jerusalem, Luke 9:52; of Paul's "thorn in the flesh," "a messenger of Satan," 2 Cor. 12:7; of the spies as received by Rahab, Jas. 2:25. See ANGEL.

<2,,652,apostolos>
"an apostle," is translated "messengers" in 2 Cor. 8:23 regarding Titus and "the other brethren," whom Paul describes to the church at Corinth as "messengers of the churches," in respect of offerings from those in Macedonia for the needy in Judea; in Phil. 2:25, of Epaphroditus as the "messenger" of the church at Philippi to the Apostle in ministering to his need; RV marg. in each case, "apostle." See APOSTLE.

Mete * For METE see MEASURE

Mid * For MID see MIDST

Midday * Note: In Acts 26:13, "at midday" translates the adjective mesos, "middle," and the noun hemera, "a day," in a combined adverbial phrase. See MIDST.

Middle * For MIDDLE see WALL

Midnight <1,,3317,mesonuktion>
an adjective denoting "at, or of, midnight," is used as a noun in Mark 13:35; Luke 11:5; Acts 16:25; 20:7.

Note: In Matt. 25:6 "at midnight" translates the adjective mesos, and noun nux, "night," in the combined adverbial phrase. In Acts 27:27 "about midnight" translates an adverbial phrase consisting of kata, "towards," followed by mesos, "middle" and nux, "night," with the article, lit., "towards (the) middle of the night." See MIDST.

Midst <A-1,Adjective and Adverb,3319,mesos>
an adjective denoting "middle, in the middle or midst," is used in the following, in which the English requires a phrase, and the adjectival rendering must be avoided: Luke 22:55, "Peter sat in the midst of them," lit., "a middle one of (them):" Luke 23:45, of the rending of the veil "in the midst;" here the adjective idiomatically belongs to the verb "was rent," and is not to be taken literally, as if it meant "the middle veil;" John 1:26, "in the midst of you (standeth One)," RV (lit., "a middle One"); Acts 1:18, where the necessity of avoiding the lit. rendering is obvious. Cp. the phrases "at midday," "at midnight" (see MIDDAY, MIDNIGHT, above). Notes: (1) Mesos is used adverbially, in prepositional phrases, (a) ana m., e.g., 1 Cor. 6:5, "between;" Matt. 13:25, "among;" Rev. 7:17, "in the midst;" (b) dia m., e.g., Luke 4:30; 17:11, "through the midst;" (c) en m., Luke 10:3, RV, "in the midst," AV, "among;" so Luke 22:27; 1 Thess. 2:7; with the article after en, e.g., Matt. 14:6, RV, "in the midst," AV, "before;" (d) eis m., Mark 14:60, "in the midst;" with the article, e.g., Mark 3:3, "forth" (lit., "into the midst"); (e) ek m., "out of the way," lit., "out of the midst," Col. 2:14; 2 Thess. 2:7, where, however, removal is not necessarily in view; there is no accompanying verb signifying removal, as in each of the other occurrences of the phrases; with the article, e.g., 1 Cor. 5:2; 2 Cor. 6:17; see WAY; (f) kata m., Acts 27:27, "about mid(night)."

(2) The neuter, meson, is used adverbially in Matt. 14:24, in some mss., "in the midst (of the waves);" in Phil. 2:15 in the best mss. (where some mss. have en m. ...). (3) For Rev. 8:13, see HEAVEN, A, No. 2.

<B-1,Verb,3322,mesoo>
"to be in the middle," is used of time in John 7:14, translated "when it was ... the midst (of the feast)," lit., "(the feast) being in the middle."

Might (Noun), Mighty, Mightily, Mightier <A-1,Noun,1411,dunamis>
"power," (a) used relatively, denotes "inherent ability, capability, ability to perform anything," e.g., Matt. 25:15, "ability;" Acts 3:12, "power;" 2 Thess. 1:7, RV, "(angels) of His power" (AV, "mighty"); Heb. 11:11, RV, "power" (AV, "strength"); see ABILITY; (b) used absolutely, denotes (1) "power to work, to carry something into effect," e.g., Luke 24:49; (2) "power in action," e.g., Rom. 1:16; 1 Cor. 1:18; it is translated "might" in the AV of Eph. 1:21 (RV, "power"); so Eph. 3:16; Col. 1:11 (1st clause); 2 Pet. 2:11; in Rom. 15:19, AV, this noun is rendered "mighty;" RV, "(in the) power of signs." The RV consistently avoids the rendering "might" for dunamis; the usual rendering is "power." Under this heading comes the rendering "mighty works," e.g., Matt. 7:22, RV (AV, "wonderful works"); 11:20-23; singular number in Mark 6:5; in Matt. 14:2; Mark 6:14 the RV has "powers;" in 2 Cor. 12:12, RV, "mighty works" (AV, "mighty deeds"). See MIRACLE, especially POWER.

Note: Dunamis, "power," is to be distinguished from exousia, "the right to exercise power." See DOMINION, Note.

<A-2,Noun,2479,ischus>
denotes "might, strength, power," (a) inherent and in action as used of God, Eph. 1:19, RV, "(the strength, kratos, of His) might" AV, "(His mighty) power," i.e., power (over external things) exercised by strength; Eph. 6:10, "of His might;" 2 Thess. 1:9, RV, "(from the glory) of His might" (AV "power"); Rev. 5:12, RV, "might" (AV, "strength"); Rev. 7:12, "might;" (b) as an endowment, said (1) of angles, 2 Pet. 2:11; here the order is No. 2 and No. 1, RV, "might and power," which better expresses the distinction than the AV, "power and might;" in some mss. in Rev. 18:2 it is said of the voice of an angle [see E, (c)]; the most authentic mss. have the adjective ischuros, "mighty;" (2) of men, Mark 12:30,33; Luke 10:27 (RV and AV, "strength," in all three verses); 1 Pet. 4:11, RV, "strength" (AV, "ability:" this belongs rather to No. 1). Either "strength" or "might" expresses the true significance of ischus. See ABILITY, POWER, STRENGTH.

Notes: (1) In Luke 9:43, AV, megaleiotes, "greatness, majesty," is translated "mighty power" (RV, "majesty"). (2) Cp. kratos (see POWER).

<B-1,Adjective,1415,dunatos>
"powerful, mighty" (akin to A, No. 1), is used, with that significance, (1) of God, Luke 1:49, "mighty;" Rom. 9:22, "power" (here the neuter of the adjective is used with the article, as a noun, equivalent to dunamis); frequently with the meaning "able" (see ABLE, C, No. 1); (2) of Christ, regarded as a prophet, Luke 24:19 ("in deed and word"); (3) of men: Moses, Acts 7:22 ("in his words and works"); Apollos, Acts 18:24, "in the Scriptures;" of those possessed of natural power, 1 Cor. 1:26; of those possessed of spiritual power, 2 Cor. 10:4. For the shades of meaning in the translation "strong," see Rom. 15:1; 2 Cor. 12:10; 13:9. For Rev. 6:15, see No. 2, below; see STRONG. See also POSSIBLE.

<B-2,Adjective,2478,ischuros>
"strong, mighty" (akin to A, No. 2, and with corresponding adjectival significance), is usually translated "strong;" "mighty" in Luke 15:14 (of a famine); Rev. 19:6 (of thunders); 19:18 (of men): in the following, where the AV has "mighty," the RV substitutes "strong," 1 Cor. 1:27; Rev. 6:15 (AV, "might men"); 18:10,21; Heb. 11:34, RV, "(waxed) mighty" (AV, "valiant"). See BOISTEROUS, POWERFUL, STRONG (where the word is analyzed).

<B-3,Adjective,2478,ischuroteros>
"stronger, mightier," the comparative degree of No. 2, is translated "mightier" in Matt. 3:11; Mark 1:7; Luke 3:16; "stronger" in Luke 11:22; 1 Cor. 1:25; 10:22. See STRONG.

<B-4,Adjective,972,biaios>
"violent" (from bia, "force, violence, strength," found in Acts 5:26; 21:35; 24:7; 27:41), occurs in Acts 2:2, of wind.

<B-5,Adjective,2900,krataios>
"strong, mighty" (akin to kratos, "strength," relative and manifested power: see MIGHTILY, below), is found in 1 Pet. 5:6, of the "mighty" hand of God.

<B-6,Adjective,3167,megaleios>
is rendered "mighty" in Acts 2:11, RV See WONDERFUL, Note (2).

Notes: (1) In Luke 1:52, AV, dunastes, "a potentate, prince," is translated "mighty" (RV, "princes"). (2) In Rev. 6:13, AV, megas, "great," is translated "mighty" (RV, "great"), of a wind. (3) In Rev. 16:18, AV, telikoutos, "so great" (when said of things), is translated "so mighty" (RV, "so great"), of an earthquake.

<C-1,Verb,1414,dunateo>
"to be powerful" (akin to A, No. 1 and B, No. 1), is found in the most authentic mss. in Rom. 14:4 (some have dunatos, B, No. 1), RV "(the Lord) hath power," AV, "(God) is able;" similarly, as regard mss., in 2 Cor. 9:8, where the RV and AV have "(God) is able;" in 2 Cor. 13:3, AV, "is mighty," RV, "is powerful" (according to the general significance of dunamis).

Note: In Gal. 2:8, AV, energeo, "to work, work in" (en, "in," ergon, "work"), is first translated "wrought effectually," then "was mighty in" (RV, "wrought for," in both places; the probable meaning is "in me"). See EFFECTUAL, WORK.

<D-1,Adverb,2159,eutonos>
"vigorously, vehemently" (eu, "well," teino, "to stetch"), is translated "mightily" in Acts 18:28, AV, of the power of Apollos in "confuting" the Jews (RV, "powerfully"); in Luke 23:10 it is rendered "vehemently." See POWERFUL, VEHEMENTLY. In the Sept., Josh. 6:7, "(let them sound) loudly."

* The following phrases signify "mightily:" (a) en dunamei, Col. 1:29, of the inward power of God's working, lit., "in power," as RV marg. (en, "in," and A, No. 1); (b) kata kratos, Acts 19:20, of the increase of the word of the Lord in a place, lit, "according to might;" (c) in Rev. 18:2 some mss. have en ischui, lit., "in strength" (en, "in," and A, No. 2), of the voice of an angel.

Mile <1,,3400,milion>
"a Roman mile," a word of Latin origin (1680 yards), is used in Matt. 5:41.

Milk <1,,1051,gala>
is used (a) literally, 1 Cor. 9:7; (b) metaphorically, of rudimentary spiritual teaching, 1 Cor. 3:2; Heb. 5:12,13; 1 Pet. 2:2; here the meaning largely depends upon the significance of the word logikos, which the AV renders "of the word," RV "spiritual." While logos denotes "a word," the adjective logikos is never used with the meaning assigned to it in the AV, nor does the context in 1 Pet. 1:23 compel this meaning. While it is true that the Word of God, like "milk," nourishes the soul, and this is involved in the exhoration, the only other occurrence in the NT is Rom. 12:1, where it is translated "reasonable," i.e., rational, intelligent (service), in contrast to the offering of an irrational animal; so here the nourishment may be understood as of that spiritually rational nature which, acting through the regenerate mind, develops spiritual growth. God's Word is not given so that it is impossible to understand it, or that it requires a special class of men to interpret it; its character is such that the Holy Spirit who gave it can unfold its truths even to the young convert. Cp. 1 John 2:27.

Mill <1,,3459,mulon>
denotes "a mill house," where the millstone is, Matt. 24:41; some mss. have mulos (see next word). In the Sept., Jer. 52:11, "grinding house" (lit., "house of a mill").

Millstone <A-1,Noun,3458,mulos>
denotes "a handmill," consisting of two circular stones, one above the other, the lower being fixed. From the center of the lower a wooden pin passes through a hole in the upper, into which the grain is thrown, escaping as flour between the stones and falling on a prepared material below them. The handle is inserted into the upper stone near the circumference. Small stones could be turned by one woman (mill-grinding was a work deemed fit only for women and slaves; cp. Judg. 16:21); larger ones were turned by two (cp. Matt. 24:41, under MILL), or more.

Still larger ones were turned by an ass (onikos), Matt. 18:6, RV, "a great millstone" (marg., "a millstone turned by an ass"), indicating the immediate and overwhelming drowning of one who causes one young believer to stumble; Mark 9:42 (where some mss. have lithos multikos, "a stone of a mill," as in Luke 17:2); Rev. 18:22 (some mss. have it in ver. 21, see below).

<B-1,Adjective,3457,mulikos>
"of a mill," occurs in Luke 17:2 (see above).

<B-2,Adjective,3458,mulinos>
"made of millstone," is used with lithos, "a stone;" and with the adjective megas, "great," in the best mss. in Rev. 18:21 (some have the word mulos; see A).

Mind (Noun and Verb) <A-1,Noun,3563,nous>
"mind," denotes, speaking generally, the seat of reflective consciousness, comprising the faculties of perception and understanding, and those of feeling, judging and determing. Its use in the NT may be analyzed as follows: it denotes (a) the faculty of knowing, the seat of the understanding, Luke 24:45; Rom. 1:28; 14:5; 1 Cor. 14:15,19; Eph. 4:17; Phil. 4:7; Col. 2:18; 1 Tim. 6:5; 2 Tim. 3:8; Titus 1:15; Rev. 13:18; 17:9; (b) counsels, purpose, Rom. 11:34 (of the "mind" of God); 12:2; 1 Cor. 1:10; 2:16, twice (1) of the thoughts and counsels of God, (2) of Christ, a testimony to His Godhood; Eph. 4:23; (c) the new nature, which belongs to the believer by reason of the new birth, Rom. 7:23,25, where it is contrasted with "the flesh," the principle of evil which dominates fallen man. Under (b) may come 2 Thess. 2:2, where it stands for the determination to be steadfast amidst afflictions, through the confident expectation of the day of rest and recompense mentioned in the first chapter.

<A-2,Noun,1271,dianoia>
lit. "a thinking through, or over, a meditation, reflecting," signifies (a) like No. 1, "the faculty of knowing, understanding, or moral reflection," (1) with an evil significance, a consciousness characterized by a perverted moral impulse, Eph. 2:3 (plural); 4:18; (2) with a good significance, the faculty renewed by the Holy Spirit, Matt. 22:37; Mark 12:30; Luke 10:27; Heb. 8:10; 10:16; 1 Pet. 1:13; 1 John 5:20; (b) "sentiment, disposition" (not as a function but as a product); (1) in an evil sense, Luke 1:51, "imagination;" Col. 1;21; (2) in a good sense, 2 Pet. 3:1.

<A-3,Noun,1771,ennoia>
"an idea, notion, intent," is rendered "mind" in 1 Pet. 4:1; see INTENT.

<A-4,Noun,3540,noema>
"thought, design," is rendered "minds" in 2 Cor. 3:14; 4:4; 11:3; Phil. 4:7; see DEVICE, No. 2.

<A-5,Noun,1106,gnome>
"a purpose, judgment, opinion," is translated "mind" in Philem. 1:14; Rev. 17:13. See JUDGMENT, No. 4.

<A-6,Noun,5427,phronema>
denotes "what one has in the mind, the thought" (the content of the process expressed in phroneo, "to have in mind, to think"); or "an object of thought;" in Rom. 8:6 (AV, "to be carnally minded" and "to be spiritually minded"), the RV, adhering to the use of the noun, renders by "the mind of the flesh," in vv. 6,7, and "the mind of the spirit," in v. 6. In Rom. 8:27 the word is used of the "mind" of the Holy Spirit.

Notes: (1) This word is to be distinguished from phronesis, which denotes "an understanding, leading to right action, prudence," Luke 1:17; Eph. 1:8. (2) In three places, Acts 14:2; Phil. 1:27; Heb. 12:3, the AV translates psuche, "the soul," by "mind" (RV, "soul").

<B-1,Verb,5426,phroneo>
signifies (a) "to think, to be minded in a certain way;" (b) "to think of, be mindful of." It implies moral interest or reflection, not mere unreasoning opinion. Under (a) it is rendered by the verb "to mind" in the following: Rom. 8:5, "(they that are after the flesh) do mind (the things of the flesh);" Rom. 12:16, "be of (the same) mind," lit., "minding the same," and "set (not) your mind on," RV, AV, "mind (not);" Rom. 15:5, "to be of (the same) mind," RV, (AV, "to be like-minded"); so the RV in 2 Cor. 13:11, AV, "to be of (one) mind;" Gal. 5:10, "ye will be (none otherwise) minded;" Phil. 1:7, RV, "to be (thus) minded," AV, "to think (this);" Phil. 2:2, RV "be of (the same) mind," AV, "be likeminded," and "being ... of (one) mind," lit., "minding (the one thing);" Phil. 2:5, RV, "have (this) mind," AV, "let (this) mind be," lit., "mind this;" Phil. 3:15, "let us ... be (thus) minded," and "(if) ... ye are (otherwise) minded" (some mss. have the verb in ver. 16); Phil. 3:19, "(who) mind (earthly things)," Phil. 4:2, "be of (the same) mind;" Col. 3:2, RV and AV marg., "set your mind," lit., "mind (the things above)," AV, "set your affection." See CAREFUL, B, 6, REGARD, SAVOR, THINK, UNDERSTAND.

<B-2,Verb,363,anamimnesko>
"to remind, call to remembrance" (ana, "up" mimnesko, "to remind"), is translated "called to mind Mark, 14:72 (Passive Voice). See REMEMBRANCE.

Note: The lengthened form epanamimnesko is used in Rom. 15:15, AV, "putting (you) in mind;" RV, "putting (you) again (epi) in remembrance."

<B-3,Verb,5279,hupomimnesko>
"to cause one to remember, put one in mind" (hupo, "under"), is translated "put (them) in mind" in Titus 3:1. See REMEMBER, REMEMBRANCE.

<B-4,Verb,5294,hupotithemi>
lit., "to place under" (hupo, "under," tithemi, "to place"), "to lay down" (of risking the life, Rom. 16:4), also denotes "to suggest, put into one's mind," 1 Tim. 4:6, RV, "put ... in mind" (AV, "put ... in remembrance"). See LAY.

<B-5,Verb,4993,sophroneo>
signifies (a) "to be of sound mind," or "in one's right mind, sober-minded" (sozo, "to save," phren, "the mind"), Mark 5:15; Luke 8:35, "in his right mind;" 2 Cor. 5:13, RV, "we are of sober mind" (AV, "we be sober"); (b) "to be temperate, self-controlled," Titus 2:6, "to be sober-minded;" 1 Pet. 4:7, RV, "be ye ... of sound mind" (AV, "be ye sober"). See also Rom. 12:3. See SOBER.

Note: In Acts 20:13, AV, mello, "to be about to, to intend," is translated "minding" (RV, "intending"). See INTEND.

<C-1,Adjective,3675,homophron>
"agreeing, of one mind" (homos, "same," phren, "the mind"), is used in 1 Pet. 3:8.

Notes: (1) For the noun sophronismos, in 2 Tim. 1:7, see DISCIPLINE. (2) In Rom. 15:6, AV, the adverb homothumadon, "of one accord," is translated "with one mind" (RV, "of one accord"). See ACCORD. (3) See also CAST, CHANGE, DOUBTFUL, FERVENT, FORWARDNESS, HUMBLENESS, HUMILITY, LOWLINESS, READINESS, READY, WILLING.

Minded <1,,5426,phroneo>
see MIND, B, No. 1.

<2,,1014,boulomai>
"to wish, will, desire, purpose" (akin to boule, "counsel, purpose"), is translated "was minded" in Matt. 1:19; Acts 15:37, RV (AV, "determined"); Acts 18:27, RV (AV, "was disposed"); Acts 19:30, RV (AV, "would have"); Acts 5:33, RV, "were minded" (AV, "took counsel"); Acts 18:15, RV, "I am (not) minded (to be); AV, "I will (be no);" Heb. 6:17, "being minded," RV (AV, "willing"), said of God. See COUNSEL.

<3,,1011,bouleuo>
"to take counsel," is translated "to be minded" in Acts 27:39; 2 Cor. 1:17, Middle Voice in each case. See COUNSEL, B, No. 1.

Note: For the noun phronema in Rom. 8:6, see MIND, A, No. 6.

Mindful of (to be) <1,,5403,mimnesko>
the tenses of which are from the older verb mnaomai, signifies "to remind;" but in the Middle Voice, "to remember, to be mindful of," in the sense of caring for, e.g., Heb. 2:6, "Thou art mindful;" in Heb. 13:3, "remember;" in 2 Tim. 1:4, RV, "remembering" (AV, "being mindful of"); so in 2 Pet. 3:2. See REMEMBER.

<2,,3421,mnemoneuo>
"to call to mind, remember," is rendered "they had been mindful" in Heb. 11:15. See MENTION, B, REMEMBER.

Mine, Mine own (self) * For MINE, MINE OWN (self), see MY

Mingle <1,,3396,mignumi>
"to mix, mingle" (from a root mik---; Eng., "mix" is akin), is always in the NT translated "to mingle," Matt. 27:34; Luke 13:1; Rev. 8:7; 15:2.

<2,,2767,kerannumi>
"to mix, to mingle," chiefly of the diluting of wine, implies "a mixing of two things, so that they are blended and form a compound, as in wine and water, whereas mignumi (No. 1) implies a mixing without such composition, as in two sorts of grain" (Liddell and Scott, Lex.). It is used in Rev. 18:6 (twice); in Rev. 14:10, RV, "prepared" (marg., "mingled;" AV, "poured out"), lit., "mingled," followed by akratos, "unmixed, pure" (a, negative, and kratos, an adjective, from this verb kerannumi), the two together forming an oxymoron, the combination in one phrase of two terms that are ordinarily contradictory.

Note: For the verb smurnizo, "to mingle with myrrh," Mark 15:23, see MYRRH.

Minister (Noun and Verb) <A-1,Noun,1249,diakonos>
"a servant, attendant, minister, deacon," is translated "minister" in Mark 10:43; Rom. 13:4 (twice); 15;8; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:15 (twice); 15:8; 2:17; Eph. 6:21; Col. 1:7,23,25; 4:7; 1 Thess. 3:2; 1 Tim. 4:6. See DEACON.

<A-2,Noun,3011,leitourgos>
denoted among the Greeks, firstly, "one who discharges a public office at his own expense," then, in general, "a public servant, minister." In the NT it is used (a) of Christ, as a "Minister of the sanctuary" (in the Heavens), Heb. 8:2; (b) of angels, Heb. 1:7 (Ps. 104:4); (c) of the Apostle Paul, in his evangelical ministry, fulfilling it as a serving-priest, Rom. 15:16; that he used it figuratively and not in an ecclesiastical sense, is obvious from the context; (d) of Epaphroditus, as ministering to Paul's needs on behalf of the church at Philippi, Phil. 2:25; here, representative service is in view; (e) of earthly rulers, who though they do not all act consciously as servants of God, yet discharge functions which are the ordinance of God, Rom. 13:6.

<A-3,Noun,5257,huperetes>
properly "an under rower" (hupo, "under," eretes, "a rower"), as distinguished from nautes, "a seaman" (a meaning which lapsed from the word), hence came to denote "any subordinate acting under another's direction;" in Luke 4:20, RV, "attendant," AV, "minister" it signifies the attendant at the synagogue service; in Acts 13:5, it is said of John Mark, RV, "attendant," AV, "minister," in Acts 26:16, "a minister," it is said of Paul as a servant of Christ in the Gospel; so in 1 Cor. 4:1, where the Apostle associates others with himself, as Apollos and Cephas, as "ministers of Christ." See ATTEND, C, OFFICER.

Note: Other synonomous nouns are doulos, "a bondservant;" oiketes, "a household servent;" misthios, "a hired servant;" misthotos (ditto); pais, "a boy, a household servant." For all these see SERVANT. Speaking broadly, diakonos views a servant in relation to his work; doulos, in relation to his master; huperetes, in relation to his superior; leitourgos, in relation to public service.

<B-1,Verb,1247,diakoneo>
akin to A, No. 1, signifies "to be a servant, attendant, to serve, wait upon, minister." In the following it is translated "to minister," except where "to serve" is mentioned: it is used (a) with a general significance, e.g., Matt. 4:11; 20:28; Mark 1:13; 10:45; John 12:26 ("serve," twice); Acts 19:22; Philem. 1:13; (b) of waiting at table, "ministering" to the guests, Matt. 8:15; Luke 4:39; 8:3; 12:37; 17:8, "serve;" Matt. 22:26, "serve," Matt. 22:27, "serveth," twice; the 2nd instance, concerning the Lord, may come under (a); so of women preparing food, etc., Mark 1:31; Luke 10:40, "serve;" John 12:2, "served;" (c) of relieving one's necessities, supplying the necessaries of life, Matt. 25:44; 27:55; Mark 15:41; Acts 6:2, "serve;" Rom. 15:25; Heb. 6:10; more definitely in connection with such service in a local church, 1 Tim. 3:10,13, [there is nothing in the original representing the word "office;" RV, "let them serve as deacons," "they that have served (well) as deacons"]; (d) of attending, in a more general way, to anything that may serve another's interests, as of the work of an amanuensis, 2 Cor. 3:3 (metaphorical): of the conveyance of materials gifts of assisting the needy, 2 Cor. 8:19,20, RV, "is ministered" (AV, "is administered"); of a variety of forms of service, 2 Tim. 1:18; of the testimony of the OTs prophets, 1 Pet. 1:12; of the ministry of believers one to another in various ways, 1 Pet. 4:10,11 (not here of discharging ecclesiastical functions).

Note: In Heb. 1:14, AV (2nd part), the phrase eis diakonian is translated "to minister," RV, "to do service," lit., "for service;" for the noun "ministering" in the 1st part, see MINISTERING, B.

<B-2,Verb,3008,leitourgeo>
(akin to A, No. 2), in classical Greek, signified at Athens "to supply public offices at one's own cost, to render public service to the State;" hence, generally, "to do service," said, e.g., of service to the gods. In the NT (see Note below) it is used (a) of the prophets and teachers in the church at Antioch, who "ministered to the Lord," Acts 13:2; (b) of the duty of churches of the Gentiles to "minister" in "carnal things" to the poor Jewish saints at Jerusalem, in view of the fact that the former had "been made partakers" of the "spiritual things" of the latter, Rom. 15:27; (c) of the official service of priests and Levites under the Law, Heb. 10:11 (in the Sept., e.g., Exod. 29:30; Num. 16:9).

Note: The synonymous verb latreuo (properly, "to serve for hire"), which is used in the Sept. of the service of both priests and people (e.g., Exod. 4:3; Deut. 10:12, and in the NT, e.g., Heb. 8:5), and, in the NT, of Christians in general, e.g., Rev. 22:3, is to be distinguished from leitourgeo, which has to do with the fulfillment of an office, the discharge of a function, something of a representative character (Eng., "liturgy").

<B-3,Verb,5256,hupereteo>
"to do the service of a huperetes" (see A, No. 3), properly, "to serve as a rower on a ship," is used (a) of David, as serving the counsel of God in his own generation, Acts 13:36, RV, expressive of the lowly character of his service for God; (b) of Paul's toil in working with his hands, and his readiness to avoid any pose of ecclesiastical superiority, Acts 20:34; (c) of the service permitted to Paul's friends to render to him, 24:23.

<B-4,Verb,2418,hierourgeo>
"to minister in priestly service" (akin to hierourgos, "a sacrificing priest," a word not found in the Sept. or NT: from hieros, "sacred," and ergon, "work"), is used by Paul metaphorically of his ministry of the Gospel, Rom. 15:16; the offering connected with his priestly ministry is "the offering up of the Gentiles," i.e., the presentation by Gentile converts of themselves to God. The Apostle uses words proper to the priestly and Levitical ritual, to explain metaphorically his own priestly service. Cp. prosphora, "offering up," and leitourgos, in the same verse.

<B-5,Verb,3930,parecho>
"to furnish, provide, supply," is translated "minister" in 1 Tim. 1:4, of the effect of "fables and endless genealogies." See BRING, A, No. 21.

<B-6,Verb,2038,ergazomai>
"to work, work out, perform," is translated "minister" in 1 Cor. 9:13; the verb is frequently used of business, or employment, and here the phrase means "those employed in sacred things" or "those who are assiduous in priestly functions." See COMMIT, A, No. 1.

Notes: (1) The verb choregeo, rendered "minister" in the AV of 2 Cor. 9:10, and the strengthened form epichoregeo, rendered by the same verb in the AV of 2 Cor. 9:10; Gal. 3:5; Col. 2:19; 2 Pet. 1:11, in 2 Pet. 1:5, "add," are always translated "to supply" in the RV. Both verbs suggest an abundant supply, and are used of material or of spiritual provision. See SUPPLY. (2) In Eph. 4:29, AV, didomi, "to give," is translated "minister" (RV, "give").

Ministering, Ministration, Ministry <A-1,Noun,1248,diakonia>
"the office and work of a diakonos" (see MINISTER, A, No. 1), "service, ministry," is used (a) of domestic duties, Luke 10:40; (b) of religious and spiritual "ministration," (1) of apostolic "ministry," e.g., Acts 1:17,25; 6:4; 12:25; 21:19; Rom. 11:13, RV (AV, "office"); (2) of the service of believers, e.g., Acts 6:1; Rom. 12:7; 1 Cor. 12:5, RV, "ministrations" (AV, "administrations"); 1 Cor. 16:15; 2 Cor. 8:4; 9:1,12, RV, "ministration;" 2 Cor 9:13; Eph. 4:12, RV, "ministering" (AV, "the ministry," not in the sense of an ecclesiastical function); 2 Tim. 4:11, RV, "(for) ministering;" collectively of a local church, Acts 11:29, "relief" (RV marg. "for ministry"); Rev. 2:19, RV, "ministry" (AV, "service"); of Paul's service on behalf of poor saints, Rom. 15:31; (3) of the "ministry" of the Holy Spirit in the Gospel, 2 Cor. 3:8; (4) of the "ministry" of angels, Heb. 1:14, RV, "to do service" (AV, "to minister"); (5) of the work of the Gospel, in general, e.g., 2 Cor. 3:9, "of righteousness;" 2 Cor. 5:18, "of reconciliation;" (6) of the general "ministry" of a servant of the Lord preaching and teaching, Acts 20:24; 2 Cor. 4:1; 6:3; 11:8; 1 Tim. 1:12, RV, "(to His) service;" 2 Tim. 4:5; undefined in Col. 4:17; (7) of the Law, as a "ministration" of death, 2 Cor. 3:7; of condemnation, 3:9.

<A-2,Noun,3009,leitourgia>
akin to leitourgos (see MINISTER, A, No. 2), to which the meanings of leitourgia correspond, is used in the NT of "sacred ministration," (a) priestly, Luke 1:23; Heb. 8:6; 9:21; (b) figuratively, of the practical faith of the members of the church at Philippi regarded as priestly sacrifice, upon which the Apostle's life-blood might be poured out as a libation, Phil. 2:17; (c) of the "ministration" of believers one to another, regarded as priestly service, 2 Cor. 9:12; Phil. 2:30. See SERVICE.

<B-1,Adjective,3010,leitourgikos>
"of or pertaining to service, ministering," is used in Heb. 1:14, of angels as "ministering spirits" (for the word "do service" in the next clause, see A, No. 1). In the Sept., Exod. 31:10; 39:13; Num. 4:12,26; 7:5; 2 Chron. 24:14.

Ministrel <1,,3451,mousikos>
is found in Rev. 18:22, RV, "ministrels" (AV, "musicians"); inasmuch as other instrumentalists are mentioned, some word like "minstrels" is necessary to make the distinction, hence the RV; Bengel and others translate it "singers." Primarily the word denoted "devoted to the Muses" (the nine goddesses who presided over the principal departments of letters), and was used of anyone devoted to or skilled in arts and sciences, or "learned."

Mint <1,,2238,heduosmon>
an adjective denoting sweet-smelling (hedus, "sweet," osme, "a smell"), is used as a neuter noun signifying "mint," Matt. 23:23; Luke 11:42.

Miracle <1,,1411,dunamis>
"power, inherent ability," is used of works of a supernatural origin and character, such as could not be produced by natural agents and means. It is translated "miracles" in the RV and AV in Acts 8:13 (where variant readings give the words in different order); 19:11; 1 Cor. 12:10,28,29; Gal. 3:5; AV only, in Acts 2:22 (RV, "mighty works"); Heb. 2:4 (RV, "powers"). In Gal. 3:5, the word may be taken in its widest sense, to include "miracles" both physical and moral. See MIGHT, A, No. 1, POWER, WORK.

<2,,4592,semeion>
"a sign, mark, token" (akin to semaino, "to give a sign;" sema, "a sign"), is used of "miracles" and wonders as signs of Divine authority; it is translated "miracles" in the RV and AV of Luke 23:8; Acts 4:16,22; most usually it is given its more appropriate meaning "sign," "signs," e.g., Matt. 12:38,39, and in every occurrence in the Synoptists, except Luke 23:8; in the following passages in John's Gospel the RV substitutes "sign" or "signs" for the AV, "miracle or miracles;" John 2:11,23; 3:2; 4:54; 6:2,14,26; 7:31; 9:16; 10:41; 11:47; 12:18,37; the AV also has "signs" elsewhere in this Gospel; in Acts, RV, "signs," AV, "miracles," in Acts 6:8; 8:6; 15:12; elsewhere only in Rev. 13:14; 16:14; 19:20. See SIGN, TOKEN, WONDER.

Mire <1,,1004,borboros>
"mud, filth," occurs in 2 Pet. 2:22. In the Sept., Jer. 38:6 (twice), of the "mire" in the dungeon into which Jeremiah was cast.

Mirror <1,,2072,esoptron>
rendered, "glass" in the AV, is used of any surface sufficiently smooth and regular to reflect rays of light uniformly, and thus produce images of objects which actually in front of it appear to the eye as if they were behind it. "Mirrors" in Biblical times were, it seems, metallic; hence the RV adopts the more general term "mirror;" in 1 Cor. 13:12, spiritual knowledge in this life is represented metaphorically as an image dimly perceived in a "mirror;" in Jas. 1:23, the "law of liberty" is figuratively compared to a "mirror;" the hearer who obeys not is like a person who, having looked into the "mirror," forgets the reflected image after turning away; he who obeys is like one who gazes into the "mirror" and retains in his soul the image of what he should be.

Note: For the verb katoptrizo, "to reflect as a mirror" (some regard it as meaning "beholding in a mirror"), in 2 Cor. 3:18, see BEHOLD, No. 12.

Mischief * For MISCHIEF, Acts 13:10, see VILLANY

Miserable, Miserably, Misery <A-1,Adjective,1652,eleeinos>
"pitiable, miserable" (from eleos, "mercy, pity;" see MERCY), is used in Rev. 3:17, in the Lord's description of the church at Laodicea; here the idea is probably that of a combination of "misery" and pitiableness.

Note: For the comparative degree eleeinoteros, rendered "most pitiable" in 1 Cor. 15:19, RV (AV, "most miserable") see PITIABLE.

<A-2,Adjective,2556,kakos>
"bad, evil," is translated "miserable" in Matt. 21:41, RV (AV, "wicked"). See BAD.

<B-1,Adverb,2560,kakos>
"badly, ill," is translated "miserably" in Matt. 21:41 (see A, No. 2). Adhereing to the meaning "evil," and giving the designed stress, the sentence may be rendered, "evil (as they are) he will evilly destroy them."

<C-1,Noun,5004,talaiporia>
"hardship, suffering, distress" (akin to talaiporos, "wretched," Rom. 7:24; Rev. 3:17, and to talaiporeo, in the Middle Voice, "to afflict oneself," in Jas. 4:9, "be afflicted"), is used as an abstract noun, "misery," in Rom. 3:16; as a concrete noun, "miseries," in Jas. 5:1.

Mist <1,,887,achlus>
"a mist," especially a dimness of the eyes, is used in Acts 13:11. "In the single place of its NT use it attests the accuracy in the selection of words, and not least of medical words, which 'the beloved physician' so often displays. For him it expresses the mist of darkness ... which fell on the sorcerer Elymas, being the outward and visible sign of the inward spiritual darkness which would be his portion for a while in punishment for his resistance to the truth" (Trench, Syn., c).

<2,,3658,homichle>
"a mist" (not so thick as nephos and nephele, "a cloud"), occurs in 2 Pet. 2:17 (1st part), RV, "mists;" some mss. have nephelai, "clouds" (AV).

<3,,2217,zophos>
is rendered "mist" in the AV of 2 Pet. 2:17 (2nd part), RV, "blackness;" "murkiness" would be a suitable rendering. For this and other synonymous terms see BLACKNESS, DARKNESS.

Mite <1,,3016,lepton>
the neuter of the adjective leptos, signifying, firstly, "peeled," then, "fine, thin, small, light," became used as a noun, denoting a small copper coin, often mentioned in the Mishna as proverbially the smallest Jewish coin. It was valued at 1/8th of the Roman as, and the 1/128th part of the denarius: its legal value was about one third of an English farthing; Mark 12:42 lit. reads "two lepta, which make a kodrantes (a quadrans);" in Luke 12:59 "the last lepton" corresponds in effect to Matt. 5:26, "the uttermost kodrantes," "farthing;" elsewhere Luke 21:2; see FARTHING.

Mixed (with) * Note: In Heb. 4:2, AV, sunkerannumi, lit., "to mix with" (sun, "with," kerannumi, see MINGLE, No. 2), is so translated; RV, "were (not) united (by faith) with" [AV, "(not) being mixed ... in], as said of persons; in 1 Cor. 12:24 "hath tempered." See TEMPER TOGETHER.

Mixture <1,,3395,migma>
"a mixture" (akin to mignumi, "to mix, mingle:" see MINGLE, No. 1), occurs in John 19:39 (some mss. have heligma, "a roll").

Note: In Rev. 14:10, AV, akratos (a negative, and kerannumi, "to mingle") is translated "without mixture" (RV, "unmixed"). In the Sept., Ps. 75:8; Jer. 32:1.

Mock, Mocker, Mocking <A-1,Verb,1702,empaizo>
a compound of paizo, "to play like a child" (pais), "to sport, jest," prefixed by en, "in" or "at," is used only in the Synoptists, and, in every instance, of the "mockery" of Christ, except in Matt. 2:16 (there in the sense of deluding, or deceiving, of Herod by the wise men) and in Luke 14:29, of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending sufferings, Matt. 20:19; Mark 10:34; Luke 18:32; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, Luke 22:63; by Herod and his soldiers, Luke 23:11; by the soldiers of the governor, Matt. 27:29,31; Mark 15:20; Luke 23:36; by the chief priests, Matt. 27:41; Mark 15:31.

<A-2,Verb,3456,mukterizo>
from mukter, "the nose," hence, "to turn up the nose at, sneer at, treat with contempt," is used in the Passive Voice in Gal. 6:7, where the statement "God is not mocked" does not mean that men do not mock Him (see Prov. 1:30, where the Sept. has the same verb); the Apostle vividly contrasts the essential difference between God and man. It is impossible to impose upon Him who discerns the thoughts and intents of the heart.

Note: Ekmukterizo, a strengthened form of the above, "to scoff at," is used in Luke 16:14; 23:35 (RV, "scoffed at;" AV, "derided"). See DERIDE, SCOFF.

<A-3,Verb,5512,chleuazo>
"to jest, mock, jeer at" (from chleue, "a jest"), is said of the ridicule of some of the Athenian philosophers at the Apostle's testimony concerning the resurrection of the dead, Acts 17:32.

<A-4,Verb,1223 5512,diachleuazo>
an intensive form of No. 3, "to scoff at," whether by gesture or word, is said of those who jeered at the testimony given on the Day of Penticost, Acts 2:13 (some mss. have No. 3).

<B-1,Noun,1703,empaiktes>
"a mocker" (akin to A, No. 1), is used in 2 Pet. 3:3, RV, "mockers." (AV, "scoffers"); Jude 1:18, RV and AV, "mockers." In the Sept., Isa. 3:4.

<B-2,Noun,1701,empaigmos>
the act of the empaiktes, "a mocking," is used in Heb. 11:36, "mockings." In the Sept., Ps. 38:7; Ezek. 22:4.

<B-3,Noun,1702,empaigmone>
an abstract noun, "mockery," is used in 2 Pet. 3:3 (some mss. omit it, as in AV): (see also No. 1, above).

Moderation * For MODERATION, Phil. 4:5, AV, see FORBEARANCE, C, No. 2

Modest <1,,2887,kosmios>
"orderly, well-arranged, decent, modest" (akin to kosmos, in its primary sense as "harmonious arrangement, adornment;" cp. kosmikos, of the world, which is related to kosmos in its secondary sense as the world), is used in 1 Tim. 2:9 of the apparel with which Christian women are to adorn themselves; in 1 Tim. 3:2 (RV, "orderly;" AV, "of good behavior"), of one of the qualifications essential for a bishop or overseer. "The well-ordering is not of dress and demeanor only, but of the inner life, uttering indeed and expressing itself in the outward conversation" (Trench, Syn., xcii). In the Sept., Eccl. 12:9.

Moisture <1,,2429,ikmas>
"moisture" (probably from an Indo-European root sik---, indicating "wet"), is used in Luke 8:6. In the Sept., Job 26:14; Jer. 17:8.

Moment <A-1,Noun,823,atomos>
lit. means "indivisible" (from a, negative, and temno, "to cut;" Eng., "atom"); hence it denotes "a moment," 1 Cor. 15:52.

<A-2,Noun,4743,stigme>
"a prick, a point" (akin to stizo, "to prick"), is used metaphorically in Luke 4:5, of a "moment," with chronos, "a moment (of time)."

Note: It is to be distinguished from stigma, "a mark" or "brand," Gal. 6:17, which is, however, also connected with stizo.

<B-1,Adverb,3910,parautika>
the equivalent of parauta, immediately (not in the NT), i.e., para auta, with ta pragmata understood, "at the same circumstances," is used adjectivally in 2 Cor. 4:17 and translated "which is but for a moment;" the meaning is not, however, simply that of brief duration, but that which is present with us now or immediate (para, "beside, with"), in contrast to the future glory; the clause is, lit., "for the present lightness (i.e., 'light burden,' the adjective elaphron, "light,' being used as a noun) of (our) affliction." This meaning is confirmed by its use in the Sept. of Ps. 70:3, "(let them be turned back) immediately," where the rendering could not be "for a moment."

Money <1,,694,argurion>
properly, "a piece of silver," denotes (a) "silver," e.g., Acts 3:6; (b) a "silver coin," often in the plural, "pieces of silver," e.g., Matt. 26:15; so Matt. 28:12, where the meaning is "many, (hikanos) pieces of silver;" (c) "money;" it has this meaning in Matt. 25:18,27; 28:15; Mark 14:11; Luke 9:3; 19:15,23; 22:5; Acts 8:20 (here the RV has "silver").

Note: In Acts 7:16, for the AV, "(a sum of) money," the RV has "(a price in) silver." See SILVER.

<2,,5536,chrema>
lit., "a thing that one uses" (akin to chraomai, "to use"), hence, (a) "wealth, riches," Mark 10:23,24; Luke 18:24; (b) "money," Acts 4:37, singular number, "a sum of money;" plural in 8:18,20; 24:26. See RICHES.

<3,,5475,chalkos>
"copper," is used, by metonymy, of "copper coin," translated "money," in Mark 6:8; 12:41. See BRASS.

<4,,2772,kerma>
primarily "a slice" (akin to keiro, "to cut short"), hence, "a small coin, change," is used in the plural in John 2:15, "the changers' money," probably considerable heaps of small coins.

<5,,3546,nomisma>
primarily "that which is established by custom" (nomos, "a custom, law"), hence, "the current coin of a state, currency," is found in Matt. 22:19, "(tribute) money." In the Sept., Neh. 7:71.

Note: In Matt. 17:27, AV, stater ("a coin," estimated at a little over three shillings, equivalent to four drachmae, the temple-tax for two persons), is translated "piece of money" (RV, "shekel"). See SHEKEL.

Money-changer, changer of Money * For MONEY-CHANGER, CHANGER OF MONEY, see CHANGER

Money (love of) <1,,5365,philarguria>
from phileo, "to love," and arguros, "silver," occurs in 1 Tim. 6:10 (cp. philarguros, "covetous, avaricious"). Trench contrasts this with pleonexia, "covetousness." See under COVET, COVETOUSNESS.

Month, Months <1,,3376,men>
connected with mene, "the moon," akin to a Sanskrit root ma---, "to measure" (the Sanskirt masa denotes both moon and month, cp., e.g., Lat. mensis, Eng., "moon" and "month," the moon being in early times the measure of the "month"). The interval between the 17th day of the second "month" (Gen. 7:11) and the 17the day of the seventh "month," is said to be 150 days (Gen. 8:3,4), i.e., five months of 30 days each; hence the year would be 360 days (cp. Dan. 7:25; 9:27; 12:7 with Rev. 11:2,3; 12:6,14; 13:5; whence we conclude that 3 1/2 years or 42 months = 1260 days, i.e., one year = 360 days); this was the length of the old Egyptian year; later, five days were added to correspond to the solar year. The Hebrew year was as nearly solar as was compatible with its commencement, coinciding with the new moon, or first day of the "month." This was a regular feast day, Num. 10:10; 28:11-14; the Passover coincided with the full moon (the 14th of the month Abib: SEE PASSOVER).

Except in Gal. 4:10; Jas. 5:17; Rev. 9:5,10,15; 11:2; 13:5; 22:2, the word is found only in Luke's writings, Luke 1:24,26,36,56; 4:25; Acts 7:20; 18:11; 19:8; 20:3; 28:11, examples of Luke's care as to accuracy of detail.

<2,,5150,trimenos>
an adjective, denoting "of three months" (tri, "for" treis, "three," and No. 1), is used as a noun, a space of three "months," in Heb. 11:23.

<3,,5072,tetramenos>
an adjective, denoting of four "months" (tetra, for tessares, "four," and No. 1), is used as a noun in John 4:35 (where chronos, "time," may be understood).

Moon <1,,4582,selene>
from selas, "brightness" (the Heb. words are yareach, "wandering," and lebanah, "white"), occurs in Matt. 24:29; Mark 13:24; Luke 21:25; Acts 2:20; 1 Cor. 15:41; Rev. 6:12; 8:12; 12:1; 21:23. In Rev. 12:1, "the moon under her feet" is suggestive of derived authority, just as her being clothed with the sun is suggestive of supreme authority; everything in the symbolism of the passage centers in Israel. In Rev. 6:12 the similar symbolism of the sun and "moon" is suggestive of the supreme authority over the world, and of derived authority, at the time of the execution of Divine judgments upon nations at the close of the present age.

<2,,3561,neomenia>
or noumeniua, denoting "a new moon" (neos, "new," men, "a month:" see MONTH), is used in Col. 2:16, of a Jewish festival. Judaistic tradition added special features in the liturgy of the synagogue in connection with the observance of the first day of the month, the new "moon" time.

In the OT the RV has "new moon" for AV, "month" in Num. 29:6; 1 Sam. 20:27; Hos. 5:7. For the connection with feast days see Lev. 23:24; Num. 10:10; 29:1; Ps. 81:3.

Moor * For MOOR see DRAW, B, Note (1)

More <A-1,Adverb,3123,mallon>
the comparative degree of mala, "very, very much," is used (a) of increase, "more," with qualifying words, with pollo, "much," e.g., Mark 10:48, "the more (a great deal);" Rom. 5:15,17, "(much) more;" Phil. 2:12 (ditto); with poso, "how much," e.g., Luke 12:24; Rom. 11:12; with tosouto, "by so much," Heb. 10:25; (b) without a qualifying word, by way of comparison, "the more," e.g., Luke 5:15, "so much the more;" John 5:18, "the more;" Acts 5:14 (ditto); Phil. 1:9; 1 Thess. 4:1,10, "more and more;" 2 Pet. 1:10, RV, "the more" (AV, "the rather"); in Acts 20:35, by a periphrasis, it is translated "more (blessed);" in Gal. 4:27, "more (than)," lit., "rather (than);" (c) with qualifying words, similarly to (a), e.g., Mark 7:36. See RATHER.

<A-2,Adverb,2089,eti>
"yet, as yet, still," used of degree is translated "more" in Matt. 18:16, "(one or two) more;" Heb. 8:12; 10:17, "(will I remember no) more;" Heb. 10:2, "(no) more (conscience);" Heb. 11:32, "(what shall I) more (say)?" Rev. 3:12, "(he shall go out thence no) more;" Rev. 7:16, "(no) more" and "any more;" Rev. 9:12, AV "more" (RV, "hereafter"); Rev. 18:21-23, "(no) more" "any more" (5 times); Rev. 20:3, "(no) more;" Rev. 21:1,4 (twice); Rev. 22:3. See ALSO, No. 2.

<A-3,Adverb,3765,ouketi>
ouk, "not," and No. 2, combined in one word, is translated "no more," e.g., in Matt. 19:6; Luke 15:19,21; Acts 20:25,38; Eph. 2:19. See HENCEFORTH, HEREAFTER, LONGER, NOW, Note (2).

<A-4,Adverb,4054,perissoteron>
the neuter of the comparative degree of perissos, "more abundant," is used a an adverb, "more," e.g., Luke 12:4; 2 Cor. 10:8, AV (RV, "abundantly"); Heb. 7:15, RV, "more abundantly" (AV, "far more"). See ABUNDANTLY, C, No. 2.

Note: For the corresponding adverbs perissos and perissoteros, see ABUNDANTLY, EXCEEDINGLY.

<A-5,Adverb,3187,meizon>
the neuter of meizon, "greater," the comparative degree of megas, "great," is used as an adverb, and translated "the more" in Matt. 20:31. See GREATER.

<A-6,Adverb,5228,huper>
a preposition, "over, above," etc., is used as an adverb in 2 Cor. 11:23, "(I) more."

<A-7,Adverb,3745,hoson>
neuter of hosos, "how much," is used adverbially in Mark 7:36 (1st part), "the more."

<B-1,Adjective,4119,pleion>
the comparative degree of polus, "much," is used (a) as an adjective, e.g., John 15:2; Acts 24:11, RV, "(not) more (than)" (AV, "yet but"); Heb. 3:3; (b) as a noun, or with a noun understood, e.g., Matt. 20:10; Mark 12:43; Acts 19:32; 27:12, "the more part;" 1 Cor. 9:19; (c) as an adverb, Matt. 5:20, "shall exceed," lit., "(shall abound) more (than);" 26:53; Luke 9:13. See ABOVE, No. 3, Note, GREATER.

<B-2,Adjective,4053,perissos>
"more than sufficient, over and above, abundant" (a popular substitute for No. 3), is translated "more," e.g., in Matt. 5:37,47. In John 10:10 the neuter form is rendered "more abundantly," AV, RV, "abundantly" (marg., "abundance").

<B-3,Adjective,4055,perissoteros>
the comparative degree of No. 2, is translated "much more (than a prophet)" in Matt. 11:9, RV (AV, "more"); in Luke 7:26 both RV and AV have "much more." See ABUNDANT, C.

Notes: (1) In Matt. 25:20 (2nd part), AV, allos, "other" (so the RV), is translated "more." (2) In Jas. 4:6, AV, the adjective meizon, "greater" (see A, No. 5, above), is translated "more (grace)" (RV marg., "a greater grace"). See GRACE (at end). (3) Various uses of the word "more" occur in connection with other words, especially in the comparative degree. The phrase "more than" translates certain prepositions and particles: in Rom. 1:25, AV, para, "beside, compared with," is translated "more than" (RV, "rather than"): cp. Rom. 12:3 huper, "over, above," "more than," in Matt. 10:37 (twice); in Philem. 1:21, AV, "more than" (RV, "beyond"). In Mark 14:5, AV, epano, "above," is translated "more than" (RV, "above"). In Luke 15:7 the particle e, "than," is necessarily rendered "more than;" cp. Luke 17:2; 1 Cor. 14:19, "rather than." In Mark 8:14, the conjunction ei, "if," with the negative me, lit., "if not," signifying "except," is translated "more than (one loaf)."

Moreover <1,,2089,eti>
"yet, as yet, still," is translated "moreover" in Acts 2:26; in Acts 21:28, RV (AV, "further"); Heb. 11:36. See MORE, A, No. 2.

<2,,2532,kai>
and, is translated "moreover" in Acts 24:6; in the AV, where the RV has "and," Acts 19:26.

<3,,1161,de>
a particle signifying "and" or "but," is translated "moreover" in Matt. 18:15, AV (RV, "and"); Acts 11:12 (RV, "and"); Rom. 5:20, AV (RV, "but"); Rom. 8:30 ("and"); 1 Cor. 15:1 (RV, "now"); 2 Cor. 1:23 (RV, "but"); 2 Pet. 1:15 (RV, "yea").

<4,,235 2532,alla kai> "but also, yea even," is translated "moreover" in Luke 24:22, RV (AV, "yea, and"); in Luke 16:21, AV, "moreover" (RV, "yea, even").

<5,,1161 2532,de kai> "but also," is translated "moreover" in 1 Tim. 3:7.

<6,,2532 1161,kai ... de> is translated "moreover" in Heb. 9:21.

<7,,3063,loipon>
the neuter of the adjective loipos, "the rest," used adverbially, most usually rendered "finally," is translated "moreover" in 1 Cor. 4:2 (some mss. have ho de loipon, lit., "but what is left," AV, "moreover," for hode loipon, "here, moreover," as in the RV). See FINALLY.

Note: In 1 Cor. 10:1, AV, gar, "for," is translated "moreover" (RV, "for"); the RV is important here, as it introduces a reason for what has preceded in ch. 9, whereas "moreover" may indicate that a new subject is being introduced; this incorrect rendering tends somewhat to dissociate the two passages, whereas gar connects them intimately.

Morning (in the, early in the) <A-1,Adjective,4405,proios>
"early, at early morn" (from pro, "before"), is used as a noun in the feminine form proia, "morning" in Matt. 27:1; John 21:4 (in some mss. in Matt. 21:18; John 18:28, for B, No. 1, which see). Its adjectival force is retained by regarding it as qualifying the noun hora, "an hour," i.e., "at an early hour."

<A-2,Adjective,4407,proinos>
a later form of No. 1, qualifies aster, "star," in Rev. 2:28; 22:16 (where some mss. have No. 3). That Christ will give to the overcomer "the morning star" indicates a special interest for such in Himself, as He thus describes Himself in the later passage. For Israel He will appear as "the sun of righteousness;" as the "morning" Star which precedes He will appear for the rapture of the church.

<A-3,Adjective,3721,orthrinos | orthrios> "pertaining to dawn or morning," in some mss. in Rev. 22:16 (see No. 2); see DAWN, B, Note.

<B-1,Adverb,4404,proi>
"early," is translated "in the morning" in Matt. 16:3; 20:1 (with hama, "early"); 21:18; Mark 1:35; 11:20; 13:35; 15:1 "early" in Mark 16:2 (with lian, "very;" AV, "early in the morning"); 16:9; Matt. 21:18 and John 18:28 (in the best texts for A, No. 1); 20:1; Acts 28:23 (with apo, "from").

<C-1,Noun,3722,orthros>
denotes "daybreak, dawn," Luke 24:1; John 8:2; Acts 5:21; see DAWN, B.

<D-1,Verb,3719,orthrizo>
"to do anything early in the morning," is translated "came early in the morning," in Luke 21:38.