Nurture (Eph. 6:4) * For NURTURE (Eph. 6:4) see CHASTENING

Oath <1,,3727,horkos>
is primarily equivalent to herkos, "a fence, an enclosure, that which restrains a person;" hence, "an oath." The Lord's command in Matt. 5:33 was a condemnation of the minute and arbitrary restrictions imposed by the scribes and Pharisees in the matter of adjurations, by which God's Name was profaned. The injunction is repeated in Jas. 5:12. The language of the Apostle Paul, e.g., in Gal. 1:20; 1 Thess. 5:27 was not inconsistent with Christ's prohibition, read in the light of its context. Contrast the "oaths" mentioned in Matt. 14:7,9; 26:72; Mark 6:26.

Heb. 6:16 refers to the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes "the oath is final for confirmation." This is referred to in order to illustrate the greater subject of God's "oath" to Abraham, confirming His promise; cp. Luke 1:73; Acts 2:30. Cp. the verbs horkizo, and exorkizo, under ADJURE.

<2,,3728,horkomosia>
denotes "an affirmation on oath" (from No. 1 and omnumi, "to swear"). This is used in Heb. 7:20,21 (twice),28 of the establishment of the Priesthood of Christ, the Son of God, appointed a Priest after the order of Melchizedek, and "perfected for evermore." In the Sept., Ezek. 17:18,19.

Note: For anathematizo in Acts 23:21, AV, "have bound (themselves) with an oath," see CURSE.

Obedience, Obedient, Obey <A-1,Noun,5218,hupakoe>
"obedience" (hupo, "under," akouo, "to hear"), is used (a) in general, Rom. 6:16 (1st part), RV, "(unto) obedience," AV, "(to) obey;" here "obedience" is not personified, as in the next part of the verse, "servants ... of obedience" [see (c)], but is simply shown to be the effect of the presentation mentioned; (b) of the fulfillment of apostolic counsels, 2 Cor. 7:15; 10:6; Philem. 1:21; (c) of the fulfillment of God's claims or commands, Rom. 1:5; 16:26, "obedience of faith," which grammatically might be objective, to the faith (marg.), or subjective, as in the text. Since faith is one of the main subjects of the Epistle, and is the initial act of obedience in the new life, as well as an essential characteristic thereof, the text rendering is to be preferred; Rom. 6:16 (2nd part); 15:18, RV "(for) the obedience," AV, "(to make) obedient;" Rom. 16:19; 1 Pet. 1:2,14, RV, "(children of) obedience," i.e., characterized by "obedience," AV, "obedient (children);" 1 Pet. 1:22, RV, "obedience (to the truth)," AV, "obeying (the truth);" (d) of "obedience" to Christ (objective), 2 Cor. 10:5; (e) of Christ's "obedience," Rom. 5:19 (referring to His death; cp. Phil. 2:8); Heb. 5:8, which refers to His delighted experience in constant "obedience" to the Father's will (not to be understood in the sense that He learned to obey).

<A-2,Noun,5292,hupotage>
subjection (hupo, "under," tasso, "to order"), is translated "obedience" in 2 Cor. 9:13, RV (AV, "subjection"). See SUBJECTION.

<B-1,Verb,5219,hupakouo>
"to listen, attend" (as in Acts 12:13), and so, "to submit, to obey," is used of "obedience" (a) to God Heb. 5:9; 11:8; (b) to Christ, by natural elements, Matt. 8:27; Mark 1:27; 4:41; Luke 8:25; (c) to disciples of Christ, Luke 17:6; (d) to the faith, Acts 6:7; the Gospel, Rom. 10:16; 2 Thess. 1:8; Christian doctrine, Rom. 6:17 (as to a form or mold of teaching); (e) to apostolic injunctions, Phil. 2:12; 2 Thess. 3:14; (f) to Abraham by Sarah, 1 Pet. 3:6; (g) to parents by children, Eph. 6:1; Col. 3:20; (h) to masters by servants, Eph. 6:5; Col. 3:22; (i) to sin, Rom. 6:12; (j) in general, Rom. 6:16.

<B-2,Verb,3982,peitho>
"to persuade, to win over," in the Passive and Middle Voices, "to be persuaded, to listen to, to obey," is so used with this meaning, in the Middle Voice, e.g., in Acts 5:36-37 (in Acts 5:40, Passive Voice, "they agreed"); Rom. 2:8; Gal. 5:7; Heb. 13:17; Jas. 3:3. The "obedience" suggested is not by submission to authority, but resulting from persuasion.

"Peitho and pisteuo" 'to trust,' are closely related etymologically; the difference in meaning is that the former implies the obedience that is produced by the latter, cp. Heb. 3:18,19, where the disobedience of the Israelites is said to be the evidence of their unbelief. Faith is of the heart, invisible to men; obedience is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. Of course it is persuasion of the truth that results in faith (we believe because we are persuaded that the thing is true, a thing does not become true because it is believed), but peitho, in NT suggests an actual and outward result of the inward persuasion and consequent faith." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 254,255.] See ASSURANCE, B, No. 3.

<B-3,Verb,3980,peitharcheo>
"to obey one in authority" (No. 2, and arche, "rule"), is translated "obey" in Acts 5:29,32; "to be obedient," Titus 3:1, RV (AV, "to obey magistrates"); in Acts 27:21, "hearkened." See HEARKEN.

<B-4,Verb,544,apeitheo>
"to disobey, be disobedient" (a, negative, and No. 2), is translated "obey not" in Rom. 2:8; 1 Pet. 3:1; 4:17. See DISOBEDIENT.

Note: In 1 Cor. 14:34, AV, hupotasso, "to be in subjection" (RV), is translated "to be under obedience;" so Titus 2:5, RV, "being in subjection" (AV, "obedient"); and Titus 2:9, RV (AV, "to be obedient"). See SUBJECTION.

<C-1,Adjective,5255,hupekoos>
"obedient" (akin to A, No. 1), "giving ear, subject," occurs in Acts 7:39, RV, "(would not be) obedient," AV, "(would not) obey;" 2 Cor. 2:9; Phil. 2:8, where the RV "even" is useful as making clear that the "obedience" was not to death but to the Father.

Object (Verb) * For the verb OBJECT, Acts 24:19, see ACCUSATION, B, No. 4

Objects * For OBJECTS, RV, in Acts 17:23, see WORSHIP

Observation, Observe <A-1,Noun,3907,parateresis>
"attentive watching" (akin to paratereo, "to observe"), is used in Luke 17:20, of the manner in which the kingdom of God (i.e., the operation of the spiritual kingdom in the hearts of men) does not come, "in such a manner that it can be watched with the eyes" (Grimm-Thayer), or, as AV marg., "with outward show."

<B-1,Verb,333,anatheoreo>
"to observe carefully, consider well" (ana, "up," intensive, and theoreo, "to behold"), is used in Acts 17:23, RV, "observed" (of Paul's notice of the objects of Athenian worship), and Heb. 13:7, "considering." See BEHOLD.

<B-2,Verb,5083,tereo>
see KEEP, No. 1.

<B-3,Verb,4933,suntereo>
see KEEP, No. 3.

<B-4,Verb,3906,paratereo>
"to watch closely, observe narrowly" (para, used intensively, and No. 2), is translated "ye observe" in Gal. 4:10, where the Middle Voice suggests that their religious observance of days, etc. was not from disinterested motives, but with a view to their own advantage. See WATCH. Cp. phroneo ("to think"), "regardeth" in Rom. 14:6, where the subject is connected with the above, though the motive differs.

<B-5,Verb,5442,phulasso>
see KEEP, No. 4.

<B-6,Verb,4160,poieo>
"to do," is translated "to observe" in Acts 16:21. See DO.

Obtain, Obtaining <A-1,Verb,5177,tunchano>
"to meet with, light upon," also signifies "to obtain, attain to, reach, get" (with regard to things), translated "to obtain" in Acts 26:22, of "the help that is from God;" 2 Tim. 2:10, of "the salvation which is in Christ Jesus with eternal glory;" Heb. 8:6, of the ministry obtained by Christ; Heb. 11:35, of "a better resurrection." See CHANCE.

<A-2,Verb,2013,epitunchano>
primarily, "to light upon" (epi, "upon," and No. 1), denotes "to obtain," Rom. 11:7 (twice); Heb. 6:15; 11:33; Jas. 4:2.

<A-3,Verb,2975,lanchano>
"to obtain by lot," is translated "that have obtained" in 2 Pet. 1:1; in Acts 1:17, AV, "had obtained" (RV, "received"), with kleros, "a lot" or "portion." See LOTS.

<A-4,Verb,2932,ktaomai>
"to procure for oneself, get, gain, acquire," is translated "obtained" in Acts 1:18, RV (AV, "purchased"); Acts 8:20, RV (AV, "may be purchased"); Acts 22:28. See POSSESS, PROVIDE, PURCHASE.

<A-5,Verb,2902,krateo>
"to be strong," also means "to get possession of, obtain," e.g., in Acts 27:13, "they had obtained (their purpose)." See HOLD.

<A-6,Verb,2983,lambano>
"to take, to receive," is translated by the verb "to obtain" in 1 Cor. 9:25; Phil. 3:12, RV, "(not that) I have (already) obtained" (contrast katantao, "to attain," Phil 3:11); Moule translates it "not that I have already received," i.e., the prize; the verb does not signify "to attain;" Heb. 4:16, AV, "obtain." See ACCEPT, No. 4.

<A-7,Verb,2147,heurisko>
denotes "to find;" in the Middle Voice, "to find for oneself, to procure, get, obtain," with the suggestion of accomplishing the end which had been in view; so in Heb. 9:12, "having obtained (eternal redemption)." Notes: (1) In 1 Cor. 9:24, AV, katalambano, a strengthened form of No. 6 (kata, used intensively), is translated "obtain" (RV, "attain"). (2) In Heb. 11:2,4,39, AV, martureo, "to bear witness," and in the Passive Voice, "to have witness borne to one," is translated "to obtain" a good report, or "to obtain" witness (RV, "had witness borne"). See WITNESS. (3) For the AV of Heb. 1:4, "He hath by inheritance obtained" (RV, "He hath inherited"), and of Eph. 1:11, see INHERIT. (4) For the phrase "to obtain mercy," the Passive Voice of eleeo in Matt. 5:7; Rom. 11:30,31; 1 Cor. 7:25; 2 Cor. 4:1 (RV); 1 Tim. 1:13,16; 1 Pet. 2:10 (twice), see MERCY.

<B-1,Noun,4047,peripoiesis>
lit., "a making around" (peri, "around," poieo, "to do or make"), denotes (a) "the act of obtaining" anything, as of salvation in its completeness, 1 Thess. 5:9; 2 Thess. 2:14; (b) "a thing acquired, an acquisition, possession," Eph. 1:14, RV, "(God's own) possession" [some would put this under (a)]; so 1 Pet. 2:9, RV, AV, "a peculiar (people);" cp. Isa. 43:21; (c) preservation; this may be the meaning in Heb. 10:39, "saving" (RV marg., "gaining"); cp. the corresponding verb in Luke 17:33 (in the best texts), "preserve." In the Sept. the noun has the meaning (b) in Hag. 2:10; Mal. 3:17, (c) in 2 Chron. 14:13.

Occasion <1,,874,aphorme>
properly "a starting point," was used to denote "a base of operations in war." In the NT it occurs as follows: "(a) the Law provided sin with a base of operations for its attack upon the soul, Rom. 7:8,11; (b) the irreproachable conduct of the Apostle provided his friends with a base of operations against his detractors, 2 Cor. 5:12; (c) by refusing temporal support at Corinth he deprived these detractors of their base of operations against him, 2 Cor. 11:12; (d) Christian freedom is not to provide a base of operations for the flesh, Gal. 5:13; (e) unguarded behavior on the part of young widows (and the same is true of all believers) would provide Satan with a base of operations against the faith, 1 Tim. 5:14." * [* From Notes on Galatians, by Hogg and Vine, P. 269.]

The word is found frequently in the papyri with meanings which illustrate those in the NT. In the Sept., Prov. 9:9; Ezek. 5:7.

Notes: (1) For the RV renderings "occasion (or 'occasions') of stumbling," "occasion of falling," see FALLING, B, Note (3), OFFENSE. (2) In 2 Cor. 8:8, AV, the phrase "by occasion of" translates the preposition dia, "through, by means of" (RV, "through").

Occupation * For OCCUPATION, Acts 18:3, AV, see TRADE

Notes: The phrase "of like occupation" in Acts 19:25 translates the phrase peri ("about") ta ("the") toiauta ("such things"), i.e., lit., "(occupied) about such things."

Occupy <1,,4043,peripateo>
"to walk," is sometimes used of the state in which one is living, or of that to which a person is given, e.g., Heb. 13:9, "(meats, wherein they that) occupied themselves," RV (marg., "walked;" AV, "have been occupied"), i.e., exercising themselves about different kinds of food, regarding some as lawful, others as unlawful (referring especially to matters of the ceremonial details of the law).

Notes: (1) For "occupy," in the AV of Luke 19:13, see TRADE. (2) For "occupieth," in the AV of 1 Cor. 14:16, see FILL, No. 2.

Odor <1,,3744,osme>
"a smell, an odor" (akin to ozo, "to smell"), is translated "odor" in John 12:3, it is used metaphorically in Eph. 5:2, RV, "an odor (of a sweet smell)," AV, "(a sweet smelling) savor," of the effects Godward of the Sacrifice of Christ; in Phil. 4:18 of the effect of sacrifice, on the part of those in the church at Philippi, who sent material assistance to the Apostle in his imprisonment. The word is translated "savor" in 2 Cor. 2:14,16 (twice).

Note: For thumiama, "incense," translated "odors" in the AV of Rev. 5:8 (RV, "incense"), see INCENSE. For amomon (quoted in RV marg. in the Latinized form amomum) in Rev. 18:13, see SPICE.

Of * Note: (1) In addition to the rendering of a number of prepositions, "of" translates the genitive case of nouns, with various shades of meaning. Of these the subjective and objective are mentioned here, which need careful distinction. Thus the phrase "the love of God," e.g., in 1 John 2:5; 3:16, is subjective, signifying "God's love;" in 1 John 5:3, it is objective, signifying our love to God. Again, "the witness of God," e.g., 1 John 5:9, is subjective, signifying the witness which God Himself has given; in Rev. 1:2,9; 19:10, e.g., "the testimony of Jesus" is objective, signifying the testimony borne to Him. In the AV "the faith of" is sometimes ambiguous; with reference to Christ it is objective, i.e., faith in Him, not His own faith, in the following passages in which the RV, "in" gives the correct meaning; Rom. 3:22; Gal. 2:16 (twice),20, RV, "I live in faith, the faith which is in the Son of God;" Gal. 3:22; Eph. 3:12; Phil. 3:9 (cp. Col. 2:12, "faith in the working of God"). In Eph. 2:20, "the foundation of the apostles and prophets" is subjective, i.e., the foundation laid by the apostles and prophets ("other foundation can no man lay than ... Jesus Christ," 1 Cor. 3:11). (2) In the AV of John 16:13, "He shall not speak of Himself," the preposition is apo, "from," as in the RV; the Spirit of God often speaks of Himself in Scripture, the Lord's assurance was that the Holy Spirit would not be the source of His utterances. So with regard to Christ's utterances, John 7:17, RV, "I speak from (apo) Myself:" and John 14:10. (3) In John 6:46; 15:15; 17:7; Acts 17:9, the RV, "from" is to be observed, as rightly translating para (AV, "of"). (4) The following are instances in which "of" translates ek, or ex, "out of, from," Matt. 21:25 (RV, "from"); 1 Cor. 1:30; 15:6; 2 Cor. 5:1 (RV, "from"); Jas. 4:1. (5) In the following, peri, "concerning," is so translated in the RV (for AV, "of"), e.g., Acts 5:24; 1 Cor. 1:11; 1 John 1:1 (the RV is important); cp. John 16:8. (6) Epi, "over," is so translated in Matt. 18:13, RV; "concerning" in Acts 4:9. (7) Huper, "on behalf of," is so rendered in 2 Cor. 7:4, RV (AV, "of"); (8) For hupo, "by," see the RV of Matt. 1:22; 2:16; 11:27; Luke 9:7; Acts 15:4; 1 Cor. 14:24; 2 Cor. 8:19; Phil 3:12. (9) For other prepositions, etc., see +, p. 9.

Off * For OFF see +, p. 9

Offence <A-1,Noun,4625,skandalon>
originally was "the name of the part of a trap to which the bait is attached, hence, the trap or snare itself, as in Rom. 11:9, RV, 'stumblingblock,' quoted from Psa. 69:22, and in Rev. 2:14, for Balaam's device was rather a trap for Israel than a stumblingblock to them, and in Matt. 16:23, for in Peter's words the Lord perceived a snare laid for Him by Satan.

"In NT skandalon is always used metaphorically, and ordinarily of anything that arouses prejudice, or becomes a hindrance to others, or causes them to fall by the way. Sometimes the hindrance is in itself good, and those stumbled by it are the wicked."

Thus it is used (a) of Christ in Rom. 9:33, "(a rock) of offense;" so 1 Pet. 2:8; 1 Cor. 1:23 (AV and RV, "stumblingblock"), and of His CROSS, Gal. 5:11 (RV, ditto); of the "table" provided by God for Israel, Rom. 11:9 (see above); (b) of that which is evil, e.g., Matt. 13:41, RV, "things that cause stumbling" (AV, "things that offend"), lit., "all stumblingblocks;" Matt. 18:7, RV, "occasions of stumbling" and "occasion;" Luke 17:1 (ditto); Rom. 14:13, RV, "an occasion of falling" (AV, "an occasion to fall"), said of such a use of Christian liberty as proves a hindrance to another; Rom. 16:17, RV, "occasions of stumbling," said of the teaching of things contrary to sound doctrine; 1 John 2:10, "occasion of stumbling," of the absence of this in the case of one who loves his brother and thereby abides in the light. Love, then, is the best safeguard against the woes pronounced by the Lord upon those who cause others to stumble. See FALL, B, Note (3). Cp. the Sept. in Hos. 4:17, "Ephraim partaking with idols hath laid stumblingblocks in his own path."

<A-2,Noun,4348,proskomma>
"an obstacle against which one may dash his foot" (akin to proskopto, "to stumble" or "cause to stumble;" pros, "to or against," kopto, "to strike"), is translated "offense" in Rom. 14:20, in Rom. 14:13, "a stumblingblock," of the spiritual hindrance to another by a selfish use of liberty (cp. No. 1 in the same verse); so in 1 Cor. 8:9. It is used of Christ, in Rom. 9:32,33, RV, "(a stone) of stumbling," and 1 Pet. 2:8, where the AV also has this rendering. Cp. the Sept. in Ex. 23:33, "these (the gods of the Canaanites) will be an offense (stumblingblock) unto thee."

<A-3,Noun,4349,proskope>
like No. 2, and formed from the same combination, occurs in 2 Cor. 6:3, RV, "occasion of stumbling" (AV, "offense"), something which leads others into error or sin. Cp. the Sept. in Prov. 16:18, "a haughty spirit (becomes) a stumblingblock" (i.e., to oneself).

Notes: (1) In the AV of Rom. 4:25; 5:15 (twice),16-18,20, paraptoma, "a trepass," is translated "offense." See TRESPASS. (2) In 2 Cor. 11:7, AV, hamartia, a sin, is translated "an offense." See SIN.

<B-1,Adjective,677,aproskopos>
akin to A, No. 3, with a, negative, prefixed, is used (a) in the Active sense, "not causing to stumble," in 1 Cor. 10:32, metaphorically of "refraining from doing anything to lead astray" either Jews or Greeks or the church of God (i.e., the local church), RV, "no occasion of stumbling" (AV, "none offense"); (b) in the Passive sense, "blameless, without stumbling;" Acts 24:16, "(a conscience) void of offense;" Phil. 1:10, "void of (AV, without) offense." The adjective is found occasionally in the papyri writings.

Offend <1,,4624,skandalizo>
from skandalon (OFFENSE, No. 1), signifies "to put a snare or stumblingblock in the way," always metaphorically in the NT, in the same ways as the noun, which see. It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in 1 Cor. 8:13 (twice); 2 Cor. 11:29. It is absent in the most authentic mss. in Rom. 14:21. The RV renders it by the verb "to stumble," or "cause to stumble," in every place save the following, where it uses the verb "to offend," Matt. 13:57; 15:12, 26:31,33; Mark 6:3; 14:27,29.

Notes: (1) In Jas. 2:10; 3:2 (twice), AV, ptaio, "to stumble," is translated "offend;" see FALL, STUMBLE. (2) In Acts 25:8, AV, hamartano, "to sin," is translated "have I offended;" see SIN.

Offender <1,,3781,opheiletes>
"a debtor," is translated "offenders" in Luke 13:4, RV (RV and AV marg., "debtors;" AV, "sinners"). See DEBTOR.

Note: In Acts 25:11, AV, adikeo, "to do wrong," is translated "be an offender" (RV, "am a wrong-doer").

Offer, Offering <A-1,Verb,4374,prosphero>
primarily, "to bring to" (pros, "to," phero, "to bring"), also denotes "to offer," (a) of the sacrifice of Christ Himself, Heb. 8:3; of Christ in virtue of his High Priesthood (RV, "this high priest;" AV, "this man"); Heb. 9:14,25 (negative),28; 10:12; (b) of offerings under, or according to, the Law, e.g., Matt. 8:4; Mark 1:44; Acts 7:42; 21:26; Heb. 5:1,3; 8:3; 9:7,9; 10:1,2,8,11; (c) of "offerings" previous to the Law, Heb. 11:4,17 (of Isaac by Abraham); (d) of gifts "offered" to Christ, Matt. 2:11, RV, "offered" (AV, "presented unto"); (e) of prayers "offered" by Christ, Heb. 5:7; (f) of the vinegar "offered" to Him in mockery by the soldiers at the cross, Luke 23:36; (g) of the slaughter of disciples by persecutors, who think they are "offering" service to God, John 16:2, RV (AV, "doeth"); (h) of money "offered" by Simon the sorcerer, Acts 8:18. See BRING, A, No. 8, DEAL WITH, No. 2.

<A-2,Verb,399,anaphero>
primarily, "to lead" or "carry up" (ana), also denotes "to offer," (a) of Christ sacrifice, Heb. 7:27; (b) of sacrifices under the Law, Heb. 7:27; (c) of such previous to the Law, Jas. 2:21 (of Isaac by Abraham); (d) of praise, Heb. 13:15; (e) of spiritual sacrifices in general, 1 Pet. 2:5. See BEAR, No. 3, BRING, A, No. 2.

<A-3,Verb,1325,didomi>
to give, is translated "to offer" in Luke 2;24; in Rev. 8:3, AV, "offer" (RV, "add;" marg., "give"). See GIVE.

<A-4,Verb,3930,parecho>
"to furnish, offer, present, supply," is used in Luke 6:29, of "offering" the other cheek to be smitten after receiving a similar insult; for the AV marg., in Acts 17:31, see ASSURANCE, A, No. 1. See BRING, A, No. 21.

<A-5,Verb,4689,spendo>
"to pour out as a drink offering, make a libation," is used figuratively in the Passive Voice in Phil. 2:17, "offered" (RV marg., "poured out as a drink offering;" AV marg., "poured forth"). In 2 Tim. 4:6, "I am already being offered," RV (marg., "poured out as a drink-offering"), the Apostle is referring to his approaching death, upon the sacrifice of his ministry. This use of the word is exemplified in the papyri writings.

Notes: (1) In Luke 11:12, AV epididomi, "to give" (epi, "over," in the sense of "instead of," and No. 3), is translated "will he offer" (RV, and AV marg., "will he give"). (2) In Acts 7:41, AV, anago, "to lead up" or "bring up," is rendered "offered" (RV, "brought"). (3) In Acts 15:29; 21:25; and 1 Cor. 8:1,4,10; 10:19, AV, eidolothutos, "sacrificed to idols," is translated "offered to idols" (thuo denotes "to sacrifice"). See SACRIFICE.

<B-1,Noun,4376,prosphora>
lit., "a bringing to" (akin to A, No. 1,), hence an "offering," in the NT a sacrificial "offering," (a) of Christ's sacrifice, Eph. 5:2; Heb. 10:10 (of His body); 10:14; negatively, of there being no repetition, Heb. 10:18; (b) of "offerings" under, or according to, the Law, Acts 21:26; Heb. 10:5,8; (c) of gifts in kind conveyed to needy Jews, Acts 24:17; (d) of the presentation of believers themselves (saved from among the Gentiles) to God, Rom. 15:16.

<B-2,Noun,3646,holokautoma>
"a burnt offering:" See BURNT.

<B-3,Noun,334,anathema>
denotes "a gift set up in a temple, a votive offering" (ana, "up," tithemi, "to place"), Luke 21:5, RV "offerings" (AV, "gifts") Cp. anathema (see CURSE).

Notes: (1) In Luke 21:4, AV, the plural of doron, "a gift," is translated "offerings" (RV, "gifts"). (2) In Rom. 8:3; Heb. 13:11, the RV, "as an offering" is added to complete the sacrificial meaning of peri.

Office <A-1,Noun,4234,praxis>
"a doing, deed" (akin to prasso, "to do or practice"), also denotes "an acting" or "function," translated "office" in Rom. 12:4. See DEED.

<A-2,Noun,2405,hierateia>
or hieratia, denotes "a priest's office," Luke 1:9; Heb. 7:5, RV, "priest's office" (AV "office of the priesthood").

<B-1,Verb,2407,hierateuo>
"to officiate as a priest" (akin to A, No. 2), is translated "he executed the priest's office" in Luke 1:8. The word is frequent in inscriptions.

Notes: (I) In Rom. 11:13, AV, diakonia, "a ministry," is translated "office" (RV, "ministry"). (2) In Acts 1:20, RV, episkope, "an overseership," is translated "office" (marg., "overseership;" AV, "bishopric"). (3) In 1 Tim. 3:1, the word "office," in the phrase "the office of a bishop," has nothing to represent it in the original; the RV marg. gives "overseer" for "bishop," and the phrase lit. is "overseership;" so in 1 Tim. 3:10,13, where the AV has "use (and 'used') the office of a deacon," the RV rightly omits "office," and translates the verb diakoneo, "to serve," "let them serve as deacons" and "(they that) have served (well) as deacons."

Officer <1,,5257,huperetes>
for the original of which see MINISTER, A, No. 3, is translated "officer," with the following applications, (a) to a magistrate's attendant, Matt. 5:25; (b) to officers of the synagogue, or officers or bailiffs of the Sanhedrin, Matt. 26:58; Mark 14:54,65; John 7:32,45,46; 18:3,12,18,22; 19;6; Acts 5:22,26. See MINISTER, SERVANT.

<2,,4233,praktor>
lit., "one who does," or "accomplishes" (akin to prasso, "to do"), was used in Athens of one who exacts payment, a collector (the word is frequently used in the papyri of a public accountant); hence, in general, a court "officer," an attendant in a court of justice (so Deissmann); the word is used in Luke 12:58 (twice). In the Sept., Isa. 3:12.

Offscouring <1,,4067,peripsema>
"that which is wiped off" (akin to peripsao, "to wipe off all round;" peri, "around," psao, "to wipe"), hence, "offscouring," is used metaphorically in 1 Cor. 4:13. This and the synonymous word perikatharma, "refuse, rubbish," "were used especially of condemned criminals of the lowest classes, who were sacrificed as expiatory offerings ... because of their degraded life" (Lightfoot).

Offspring <1,,1081,gennema>
akin to genao, "to beget," denotes "the offspring of men and animals," Matt. 3:7; 12:34; 23:33; Luke 3:7, RV, "offspring" (AV, "generation"). See FRUIT.

<2,,1085,genos>
"a race, family" (akin to ginomai, "to become"), denotes "an offspring," Acts 17:28,29; Rev. 22:16. See GENERATION, KIND.

Oft, Often, Oftener, Oftentimes, Oft-times <A-1,Adverb,4178,pollakis>
akin to polus, "much, many," is variously translated, e.g., "oft-times," Matt. 17:15 (AV, "oft," 2nd part); "many times," 2 Cor. 8:22, RV (AV, "often-times"); "oft," 2 Cor. 11:23; "often" (2 Cor. 11:26).

<A-2,Adverb,4183,polla>
the neuter plural of polus, is translated "oft" in Matt. 9:14; some ancient authorities omit it here (see RV marg.); in Rom. 15:22, with the article, RV, "these many times" (AV, "much").

<A-3,Adverb,4212,posakis>
an interrogative numeral adverb, "how many times, how oft (or often)?" occurs in Matt. 18:21; 23:37; Luke 13:34.

<A-4,Adverb,3740,hosakis>
a relative adverb, "as often" (or oft) as, 1 Cor. 11:25,26; Rev. 11:6.

<A-5,Adverb,4437,pukna>
the neuter plural of puknos (see B), used adverbially, is translated "often" in Luke 5:33.

<A-6,Adverb,4437,puknoteron>
the neuter singular of the comparative degree of puknos (cp. No. 5, and see B), "very often," or "so much the oftener," Acts 24:26, "the oftener."

Notes: (1) In Luke 8:29, the phrase pollois chronois, lit., "many times," is translated "often-times" (RV marg., "of a long time"). (2) For the rendering "oft" in Mark 7:3, see DILIGENTLY, D, No. 2.

<B-1,Adjective,4437,puknos>
primarily signifies "close, compact, solid;" hence, "frequent, often," 1 Tim. 5:23. Cp. A, Nos. 5 and 6.

Oil <1,,1637,elaion>
"olive oil," is mentioned over 200 times in the Bible. Different kinds were known in Palestine. The "pure," RV (AV, "beaten"), mentioned in Exod. 27:20; 29:40; Lev. 24:2; Num. 28:5 (now known as virgin oil), extracted by pressure, without heat, is called "golden" in Zech. 4:12. There were also inferior kinds. In the NT the uses mentioned were (a) for lamps, in which the "oil" is a symbol of the Holy Spirit, Matt. 25:3,4,8; (b) as a medicinal agent, for healing, Luke 10:34; (c) for anointing at feasts, Luke 7:46; (d) on festive occasions, Heb. 1:9, where the reference is probably to the consecration of kings; (e) as an accompaniment of miraculous power, Mark 6:13, or of the prayer of faith, Jas. 5:14. For its general use in commerce, see Luke 16:6; Rev. 6:6; 18:13.

Ointment <1,,3464,muron>
a word derived by the ancients from muro, "to flow," or from murra, "myrrh-oil" (it is probably of foreign origin; see MYRRH). The "ointment" is mentioned in the NT in connection with the anointing of the Lord on the occasions recorded in Matt. 26:7,9,12; Mark 14:3,4; Luke 7:37,38,46; John 11:2; 12:3 (twice),5. The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the best of its kind, and the spikenard was one of the costliest of perfumes. "Ointments" were used in preparing a body for burial, Luke 23:56 ("oinments"). Of the act of the woman mentioned in Matt. 26:6-13, the Lord said, "she did it to prepare Me for burial;" her devotion led her to antedate the customary ritual after death, by showing both her affection and her understanding of what was impending. For the use of the various kinds of "ointments" as articles of commerce, see Rev. 18:13.

Old <A-1,Adjective,744,archaios>
"original, ancient" (from arche, "a beginning:" Eng., "archaic," "archaeology," etc.), is used (a) of persons belonging to a former age, "(to) them of old time," Matt. 5:21,33, RV; in some mss. ver. 27; the RV rendering is right; not ancient teachers are in view; what was said to them of old time was "to be both recognized in its significance and estimated in its temporary limitations, Christ intending His words to be regarded not as an abrogation, but a deepening and fulfilling" (Cremer); of prophets, Luke 9:8,19; (b) of time long gone by, Acts 15:21; (c) of days gone by in a person's experience, Acts 15:7, "a good while ago," lit., "from old (days)," i.e., from the first days onward in the sense of originality, not age; (d) of Mnason, "an early disciple," Acts 21:16, RV, not referring to age, but to his being one of the first who had accepted the Gospel from the beginning of its proclamation; (e) of things which are "old" in relation to the new, earlier things in contrast to things present, 2 Cor. 5:17, i.e., of what characterized and conditioned the time previous to conversion in a believer's experience, RV, "they are become new," i.e., they have taken on a new complexion and are viewed in an entirely different way; (f) of the world (i.e., the inhabitants of the world) just previous to the Flood, 2 Pet. 2:5; (g) of the Devil, as "that old serpent," Rev. 12:9; 20:2, "old," not in age, but as characterized for a long period by the evils indicated.

Note: For the difference between this and No. 2, see below.

<A-2,Adjective,3820,palaios>
akin to C, No. 1 (Eng., "paleontology," etc.), "of what is of long duration, old in years," etc., a garment, wine (in contrast to neos; see NEW), Matt. 9:16,17; Mark 2:21,22 (twice); Luke 5:36,37,39 (twice); of the treasures of Divine truth, Matt. 13:52 (compared with kainos: see NEW); of what belongs to the past, e.g., the believer's former self before his conversion, his "old man," "old" because it has been superseded by that which is new, Rom. 6:6; Eph. 4:22 (in contrast to kainos); Col. 3:9 (in contrast to neos); of the covenant in connection with the Law, 2 Cor. 3:14; of leaven, metaphorical of moral evil, 1 Cor. 5:7,8 (in contrast to neos); of that which was given long ago and remains in force, an "old" commandment, 1 John 2:7 (twice), that which was familiar and well known in contrast to that which is fresh (kainos).

Note: Palaios denotes "old," without the reference to beginning and origin contained in archaios" (Abbott-Smith), a distinction observed in the papyri (Moulton and Milligan). While sometimes any difference seems almost indistinguishable, yet "it is evident that wherever an emphasis is desired to be laid on the reaching back to a beginning, whatever that beginning may be, archaios will be preferred (e.g., of Satan, Rev. 12:9; 20:2, see No. 1). That which ... is old in the sense of more or less worn out ... is always palaios" (Trench).

<A-3,Adjective,4245,presbuteros>
"olde, elder," is used in the plural, as a noun, in Acts 2:17, "old men." See ELDER.

<B-1,Noun,1088,geron>
denotes "an old man" (from the same root comes Eng., "gray"), John 3:4.

<B-2,Noun,4246,presbutes>
"an old man," Luke 1:18, is translated "aged" in Titus 2:2; Philem. 1:9 (for this, however, see the RV marg.). See AGED.

<B-3,Noun,1094,geras>
"old age," occurs in Luke 1:36.

Note: Augustine (quoted by Trench, cvii, 2) speaks of the distinction observed among Greeks, that presbutes conveys the suggestion of gravity.

<C-1,Adverb,3819,palai>
denotes "long ago, of old," Heb. 1:1, RV, "of old time" (AV, "in time past"); in Jude 1:4, "of old;" it is used as an adjective in 2 Pet. 1:9, "(his) old (sins)," lit., "his sins of old." See WHILE.

<C-2,Adverb,1597,ekpalai>
"from of old, for a long time" (ek, "from," and No. 1), occurs in 2 Pet. 2:3, RV, "from of old" (AV, "of a long time"); 2 Pet. 3:5. See LONG, B, Note (2).

Note: In 1 Pet. 3:5, AV, the particle pote, "once, formerly, ever, sometime," is translated "in the old time" (RV, "aforetime"); in 2 Pet. 1:21, "in old time" (RV, "ever"), AV marg., "at any time."

<D-1,Verb,3822,palaioo>
akin to A, No. 2, denotes, in the Active Voice, "to make or declare old," Heb. 8:13 (1st part); in the Passive Voice, "to become old," of things worn out by time and use, Luke 12:33; Heb. 1:11, "shall wax old," lit., "shall be made old," i.e., worn out; in Heb. 8:13 (2nd part), RV, "is becoming old" (AV "decayeth"); here and in the 1st part of the verse, the verb may have the meaning "to abrogate;" for the next verb in the verse, see No. 2.

<D-2,Verb,1095,gerasko>
from geras, "old age" (akin to B, No. 1), "to grow old," is translated "thou shalt be old," in John 21:18; "waxeth aged," Heb. 8:13, RV (AV, "waxeth old").

Notes: (1) In John 8:57, echo, "to have," is used with "fifty years" as the object, signifying, "Thou art (not yet fifty years) old," lit., "Thou hast not yet fifty years." (2) In Mark 5:42, RV, the verb eimi, "to be," with the phrase "of twelve years" is translated "was ... old" (AV, "was of the age of").

Oldness <1,,3821,palaiotes>
from palaios (see A, No. 2, above), occurs in Rom. 7:6, of "the letter," i.e., "the law," with its rules of conduct, mere outward conformity to which has yielded place in the believer's service to a response to the inward operation of the Holy Spirit. The word is contrasted with kainotes, "newness."

Old wives' <1,,1126,graodes>
an adjective, signifying "old-womanish" (from graus, "an old woman"), is said of fables, in 1 Tim. 4:7.

Olives (Olive berries), Olive tree <1,,1636,elaia>
denotes (a) "an olive tree," Rom. 11:17,24; Rev. 11:4 (plural); the Mount of Olives was so called from the numerous olive trees there, and indicates the importance attached to such; the Mount is mentioned in the NT in connection only with the Lord's life on earth, Matt. 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke 19:37; 22:39; John 8:1; (b) "an olive," Jas. 3:12, RV (AV, "olive berries").

<2,,1638,elaion>
"an olive grove" or "olive garden," the ending -- on, as in this class of noun, here indicates "a place set with trees of the kind designated by the primitive" (Thayer); hence it is applied to the Mount of Olives, Luke 19:29; 21:37; Acts 1:12 ("Olivet"): in the first two of these and in Mark 11:1, some mss. have the form of the noun as in No. 1.

<3,,2565,kallielaios>
"the garden olive" (from kallos, "beauty," and No. 1), occurs in Rom. 11:24, "a good olive tree."

<4,,65,agrielaios>
an adjective (from agrios, "growing in the fields, wild," and No. 1), denoting "of the wild olive," is used as a noun in Rom. 11:17,24, "a wild olive tree" (RV, in the latter verse).

Omitted * For OMITTED (Matt. 23:23, AV) see LEAVE (undone), No. 1

Omnipotent * For OMNIPOTENT (Rev. 19:6) see ALMIGHTY

On * For ON see +, p. 9

Once (at; for all) <1,,530,hapax>
denotes (a) "once, one time," 2 Cor. 11:25; Heb. 9:7,26,27; 12:26,27; in the phrase "once and again," lit., "once and twice," Phil. 4:16; 1 Thess. 2:18; (b) "once for all," of what is of perpetual validity, not requiring repetition, Heb. 6:4; 9:28; 10:2; 1 Pet. 3:18; Jude 1:3, RV, "once for all" (AV, "once"); Jude 1:5 (ditto); in some mss. 1 Pet. 3:20 (so the AV).

<2,,2178,ephapax>
a strengthened form of No. 1 (epi, "upon"), signifies (a) "once for all," Rom. 6:10; Heb. 7:27, RV (AV, "once"); Heb. 9:12 (ditto); 10:10; (b) "at once," 1 Cor. 15:6.

<3,,4218,pote>
denotes "once upon a time, formerly, sometime," e.g., Rom. 7:9; Gal. 1:23, 1st part, RV, "once" (AV, "in times past"); 2nd part, AV and RV, "once;" Gal. 2:6, RV marg., "what they once were" (to be preferred to the text, "whatsoever they were"), the reference probably being to the association of the twelve Apostles with the Lord during His ministry on earth; upon this their partisans based their claim for the exclusive authority of these Apostles, which Paul vigorously repudiated; in Eph. 5:8, RV, "once" (AV, "sometimes"). See AFORETIME, LAST, LENGTH (at), TIME (past).

Note: In Luke 23:18, AV, pamplethei, denoting "with the whole multitude" (pas, "all," plethos, "a multitude"), is rendered "all at once," RV, "all together").

One <A-1,Numeral,1520,heis>
the first cardinal numeral, masculine (feminine and neuter nominative forms are mia and hen, respectively), is used to signify (1) (a) "one" in contrast to many, e.g., Matt. 25:15; Rom. 5:18, RV, "(through) one (trespass)," i.e., Adam's transgression, in contrast to the "one act of righteousness," i.e., the death of Christ (not as AV, "the offense of one," and "the righteousness of one"); (b) metaphorically, "union" and "concord," e.g., John 10:30; 11:52; 17:11,21,22; Rom. 12:4,5; Phil. 1:27; (2) emphatically, (a) a single ("one"), to the exclusion of others, e.g., Matt. 21:24; Rom. 3:10; 1 Cor. 9:24; 1 Tim. 2:5 (twice); (b) "one, alone," e.g., Mark 2:7, RV (AV, "only"); Mark 10:18; Luke 18:19; (c) "one and the same," e.g., Rom. 3:30, RV, "God is one," i.e., there is not "one" God for the Jew and one for the Gentile; cp. Gal. 3:20, which means that in a promise there is no other party; 1 Cor. 3:8; 11:5; 12:11; 1 John 5:8 (lit., "and the three are into one," i.e., united in "one" and the same witness); (3) a certain "one," in the same sense as the indefinite pronoun tis (see B, No. 1), e.g., Matt. 8:19, RV, "a (scribe)," marg., "one (scribe)," AV, "a certain (scribe);" Matt. 19:16, "one;" in Rev. 8:13, RV marg., "one (eagle);" heis tis are used together in Luke 22:50; John 11:49; this occurs frequently in the papyri (Moulton, Prol., p. 96); (4) distributively, with hekastos, "each," i.e., "every one," e.g., Luke 4:40; Acts 2:6, "every man" (lit., "every one"); in the sense of "one ... and one," e.g., John 20:12; or "one ..." followed by allos or heteros, "the other," e.g., Matt. 6:24; or by a second heis, e.g., Matt. 24:40, RV, "one;" John 20:12; in Rom. 12:5 heis is preceded by kata (kath') in the sense of "severally (members) one (of another)," RV (AV, "every one ... one"); cp. Mark 14:19; in 1 Thess. 5:11 the phrase in the 2nd part, "each other," RV (AV, "one another"), is, lit., "one the one;" (5) as an ordinal number, equivalent to protos, "first," in the phrase "the first day of the week," lit., and idiomatically, "one of sabbaths," signifying "the first day after the sabbath," e.g., Matt. 28:1; Mark 16:2; Acts 20:7; 1 Cor. 16:2. Moulton remarks on the tendency for certain cardinal numerals to replace ordinals (Prol., p. 96).

<B-1,Pronoun,5100,tis>
an indefinite pronoun signifying "a certain one, some one, any one, one" (the neuter form ti denotes "a certain thing"), is used (a) like a noun, e.g., Acts 5:25; 19:32; 21:34; 1 Cor. 3:4; or with the meaning "someone," e.g., Acts 8:31, RV, "some one" (AV, "some man"); Rom. 5:7; (b) as an adjective; see CERTAIN, Note (3), SOME.

<B-2,Pronoun,3739,hos>
as a relative pronoun, signifies "who;" as a demonstrative pronoun, "this," or "the one" in contrast with "the other," or "another," e.g., Rom. 14:2, AV (RV, "one man"); 1 Cor. 12:8.

Notes: (1) The RV often substitutes "one" for "man," e.g., Matt. 17:8 (oudeis, "no one"); 1 Cor. 3:21 (i.e., "no person"); 1 Cor. 15:35; 1 Thess. 5:15; 2 Tim. 4:16; 1 John 2:27; 3:3. (2) The pronoun houtos is sometimes translated "this one," e.g., Luke 7:8. (3) In 1 Pet. 3:8, AV, homophron, "likeminded" (RV), is translated "of one mind" (lit., "of the same mind"). (4) In Acts 7:26, "at one," is, lit., "unto peace" (see PEACE). (5) For "every one" in Acts 5:16 see EVERY, No. 2. (6) In Mark 9:26 nekros, "dead," is translated "one dead." (7) In Acts 2:1 "in one place" translates epi to auto, lit., "to the same," which may mean "for the same (purpose);" in 1 Cor. 11:20; 14:23, the RV translates it "together." (8) In Mark 1:7, AV, the article ho, "the," is rendered "one" (RV, "he that"). (9) In Mark 7:14, AV, the plural of pas, "all" (so RV), is translated "every one;" in Matt. 5:28, AV, pas, with the article, is translated "whosoever" (RV "every one who"). (10) In Acts 1:24, AV, "whether" is, lit., and as the RV, "the one whom." (11) In 2 Thess. 2:7, the article is rendered "one that," RV (AV, "he who").

See also ACCORD, CONSENT, B, No. 1, END, C, Note (6), EYE (with one), GREAT, HOLY, LITTLE, MIND, NATION, WICKED.

One another or One ... another, One ... the other * Notes: (1) This translates a number of words and phrases, (a) allelon, a reciprocal pronoun in the genitive plural, signifying "of, or from, one another" (akin to allos, "another"), e.g., Matt. 25:32; John 13:22; Acts 15:39; 19:38; 1 Cor. 7:5; Gal. 5:17; the accusative allelous denotes "one another," e.g., Acts 7:26, lit., "why do ye wrong one another?;" 2 Thess. 1:3, RV; in Eph. 4:32; Col. 3:13, e.g., RV, "each other;" in 1 Thess. 5:15, "one (toward) another," RV; the dative allelois denotes "one to another," e.g., Luke 7:32; (b) different forms of the plural of heautou, "of himself," used as a reciprocal pronoun, e.g., Eph. 5:19, RV, "one to another" (AV, and RV marg., "to yourselves"); see also Note (5); (c) allos pros allon, "one to another," Acts 2:12; (d) allos ... heteros, 1 Cor. 12:8 (for the difference between allos and heteros, see ANOTHER); (e) hos men ... hos de (in various forms of the pronoun), lit., "this indeed ... but that," e.g., Luke 23:33; Rom. 9:21; 14:5; 1 Cor. 11:21; 2 Cor. 2:16; Phil. 1:16,17; (f) heteros ... heteros, "one ... another," 1 Cor. 15:40. (2) In Matt. 24:2; Mark 13:2; Luke 19:44; 21:6, "one (stone upon) another" is, lit., "stone upon stone." (3) In Heb. 10:25, "one another" is necessarily added in English to complete the sense of parakaleo, "to exhort." (4) In 1 Pet. 3:8, AV, "one of another" represents nothing in the original (the RV, "compassionate" sufficiently translates the adjective sumpathes: see COMPASSION, C.). (5) In Mark 9:10, AV, pros heautous, "among yourselves" (RV), is translated "one with another". (6) In 1 Tim. 5:21, AV, the accusative case of prosklisis, "partiality," preceded by kata, "according to," is translated "preferring one before another" (RV, "prejudice;" marg., "preference," lit., "according to partiality").

Only <A-1,Adjective,3441,monos>
"alone, solitary," is translated "only," e.g., in Matt. 4:10; 12:4; 17:8; 1 Cor. 9:6; 14:36; Phil. 4:15; Col. 4:11; 2 John 1:1; it is used as an attribute of God in John 5:44; 17:3; Rom. 16:27; 1 Tim. 1:17; 1 Tim. 6:15,16; Jude 1:4,25; Rev. 15:4. See ALONE, A.

<A-2,Adjective,3439,monogenes>
"only begotten" (No. 1 and genos, "offspring"), has the meaning "only," of human offspring, in Luke 7:12; 8:42; 9:38; the term is one of endearment, as well as of singleness. For Heb. 11:17 see ONLY BEGOTTEN.

<B-1,Adverb,3441,monon>
the neuter of A, No. 1, "only, exclusively," is translated "only," e.g., in Matt. 5:47; 8:8; John 5:18; 11:52; 12:9; 13:9; frequently in Acts, Romans and Galatians. See ALONE, B, No. 1.

<B-2,Adverb,4133,plen>
"howbeit, except that," is translated "only that" in the RV of Phil. 1:18 (AV, "notwithstanding"); "only" in Phil. 3:16 (AV, "nevertheless").

Notes: (1) In Mark 2:7, AV, heis, "one" (so RV), is translated "only;" in Jas. 4:12, RV, "one only" (AV, "one"). (2) For "only that" in Acts 21:25, AV, see the RV. (3) The conjunction ei, "if," with the negative me, "not," is translated "but only" in Luke 4:26, RV (AV, "save"); Luke 4:27 (AV, "saving"); "only" in 1 Cor. 7:17 (AV, "but"); in some mss. in Acts 21:25 (AV "save only").

Only Begotten <1,,3439,monogenes>
is used five times, all in the writings of the Apostle John, of Christ as the Son of God; it is translated "only begotten" in Heb. 11:17 of the relationship of Isaac to Abraham.

With reference to Christ, the phrase "the only begotten from the Father," John 1:14, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.

We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Gen. 22:2,12; "only son," Jer. 6:26; Amos 8:10; Zech. 12:10; "only beloved," Prov. 4:3, and "darling," Ps. 22:20; 35:17.

In John 1:18 the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In John 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," Gal. 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him.

Onset * For ONSET, Acts 14:5, RV, see ASSAULT and IMPULSE

Onward * For ONWARD, 2 John 9, RV, see GO, No. 10

Open, opening <A-1,Verb,455,anoigo>
is used (1) transitively, (a) literally, of "a door or gate," e.g., Acts 5:19; graves, Matt. 27:52; a sepulchre, Rom. 3:13; a book, e.g., Luke 4:17 (some mss. have No. 4); Rev. 5:2-5; 10:8; the seals of a roll, e.g., Rev. 5:9; 6:1; the eyes, Acts 9:40; the mouth of a fish, Matt. 17:27; "the pit of the abyss," Rev. 9:2, RV; heaven and the heavens, Matt. 3:16; Luke 3:21; Acts 10:11 (for Acts 7:56, see No. 2); Rev. 19:11; "the temple of the tabernacle of the testimony in heaven," Rev. 15:5; by metonymy, for that which contained treasures, Matt. 2:11; (b) metaphorically, e.g., Matt. 7:7,8; 25:11; Rev. 3:7; Hebraistically, "to open the mouth," of beginning to speak, e.g., Matt. 5:2; 13:35; Acts 8:32,35; 10:34; 18:14; Rev. 13:6 (cp., e.g., Num. 22:28; Job. 3:1; Isa. 50:5); and of recovering speech, Luke 1:64; of the earth "opening," Rev. 12:16; of the "opening" of the eyes, Acts 26:18; the ears, Mark 7:35 (in the best mss.; some have No. 2); (2) intransitively (perfect tense, Active, in the Greek), (a) literally, of "the heaven," John 1:51, RV, "opened;" (b) metaphorically, of "speaking freely," 2 Cor. 6:11.

<A-2,Verb,1272,dianoigo>
"to open up completely" (dia, "through," intensive, and No. 1), is used (a) literally, Luke 2:23; Acts 7:56, in the best mss.; (b) metaphorically, of the eyes, Mark 7:34; Luke 24:31; of the Scriptures, Luke 24:32; Acts 17:3; of the mind, Luke 24:45, RV (AV, "understanding"); of the heart, Acts 16:14.

<A-3,Verb,71,ago>
"to lead," or "to keep or spend a day," is so used in Acts 19:38: see KEEP, Note (2).

<A-4,Verb,380,anaptusso>
"to unroll" (ana, "back," ptusso, "to roll"), is found in some mss. in Luke 4:17 (of the roll of Isaiah), and translated "He had opened" (AV); see No. 1.

Notes: (1) For Heb. 4:13, "laid open," RV (AV, "opened") see LAY, No. 18. (2) In 2 Cor. 3:18, AV, anakalupto, "to unveil," is translated "open" (RV, "unveiled," which consistently continues the metaphor of the veil upon the heart of Israel). (3) In Mark 1:10, AV, schizo, "to rend" or "split," is translated "opened," of the heavens, RV, "rent asunder," AV marg., "cloven, or, rent." (4) For prodelos, in 1 Tim.5:24, AV, "open beforehand," see EVIDENT, A, No. 3. (5) For "be opened" See EPHPHATHA. (6) For "open (your hearts)," 2 Cor. 7:2, RV, see RECEIVE, No. 18.

<B-1,Noun,457,anoixis>
"an opening" (akin to A, No. 1), is used in Eph. 6:19, metaphorically of the "opening" of the mouth as in A, No. 1 (2), (b).

<B-2,Noun,3692,ope>
"an opening, a hole," is used in Jas. 3:11, of the orifice of a fountain: see CAVE, HOLE, PLACE.

Openly <1,,3954,parrhesia>
"freedom of speech, boldness," is used adverbially in the dative case and translated "openly" in Mark 8:32, of a saying of Christ; in John 7:13, of a public statement; in John 11:54, of Christ's public appearance; in John 7:26; 18:20, of His public testimony; preceded by the preposition en, "in," John 7:4, lit., "in boldness" (cp. John 7:10, RV, "publicly"). See BOLD, B.

<2,,5318,phaneros>
manifestly, openly: see EVIDENT, B.

Notes: (1) In Gal. 3:1, "openly set forth" translates the verb prographo, lit., "to write before," as of the OT, Rom. 15:4 (cp. Jude 1:4), and of a previous letter, Eph. 3:3. In Gal. 3:1, however, "it is probably used in another sense, unexampled in the Scriptures but not uncommon in the language of the day, == 'proclaimed,' 'placarded,' as a magistrate proclaimed the fact that an execution had been carried out, placarding his proclamation in a public place. The Apostle carries on his metaphor of the 'evil eye;' as a preventive of such mischief it was common to post up charms on the walls of houses, a glance at which was supposed to counteract any evil influence to which a person may have been subjected. 'Notwithstanding,' he says, in effect, 'that the fact that Christ had been crucified was placarded before your very eyes in our preaching, you have allowed yourselves to be ... fascinated by the enemies of the Cross of Christ, when you had only to look at Him to escape their malignant influence;' cp. the interesting and instructive parallel in Num. 21:9." * [* From Notes on Galatians, by Hogg and Vine, pp. 106,107] (2) In some mss. in Matt. 6:4,6,18, the phrase en to phanero, lit., "in the manifest," is found (AV, "openly"); see the RV (3) For emphanes, rendered "openly" in Acts 10:40, AV, see MANIFEST. (4) In Acts 16:37, AV, the dative case of the adjective demosios, "belonging to the people" (demos, "a people"), "public" (so RV), used adverbially, is translated "openly;" in Acts 18:28; 20:20, "publicly." For the adjective itself, "public," see Acts 5:18. See PUBLIC.

Operation * For OPERATION see WORKING

Opportunity (lack) <A-1,Noun,2540,kairos>
primarily, "a due measure," is used of "a fixed and definite period, a time, season," and is translated "opportunity" in Gal. 6:10; Heb. 11:15. See SEASON, TIME, WHILE.

<A-2,Noun,2120,eukairia>
"a fitting time, opportunity" (eu, "well," and No. 1), occurs in Matt. 26:16; Luke 22:6. Cp. eukairos, "seasonable;" see CONVENIENT.

<A-3,Noun,5117,topos>
"to place," is translated "opportunity" in Acts 25:16, RV (AV, "licence"). See PLACE, ROOM.

<B-1,Verb,2119,eukaireo>
"to have time or leisure" (akin to A, No. 2), is translated "he shall have opportunity" in 1 Cor. 16:12, RV (AV, "convenient time"). See LEISURE.

<B-2,Verb,170,akaireomai>
"to have no opportunity" (a, negative, and kairos, "season"), occurs in Phil. 4:10.

Oppose <1,,480,antikeimai>
see ADVERSARY, B.

<2,,498,antitasso>
is used in the Middle Voice in the sense of setting oneself against (anti, "against," tasso, "to order, set"), "opposing oneself to," Acts 18:6; elsewhere rendered by the verb "to resist," Rom. 13:2; Jas. 4:6; 5:6; 1 Pet. 5:5. See RESIST.

<3,,475,antidiatithemi>
signifies "to place oneself in opposition, oppose" (anti, "against," dia, "through," intensive, tithemi, "to place"), 2 Tim. 2:25. The AV and RV translate this as a Middle Voice, "them (AV, 'those') that oppose themselves." Field (Notes on the Trans. of the NT) points out that in the only other known instance of the verb it is Passive. The sense is practically the same if it is rendered "those who are opposed."

Oppositions <1,,447,antithesis>
"a contrary position" (anti, "against," tithemi, "to place;" Eng., "antithesis"), occurs in 1 Tim. 6:20.

Oppress <1,,2616,katadunasteuo>
"to exercise power over" (kata, "down," dunastes, "a potentate;" dunamai, "to have power"), "to oppress," is used, in the Passive Voice, in Acts 10:38; in the Active, in Jas. 2:6.

<2,,2669,kataponeo>
see DISTRESS, B, No. 4.

Or * For OR see +, p. 9

Oracle <1,,3051,logion>
a diminutive of logos, "a word, narrative, statement," denotes "a Divine response or utterance, an oracle;" it is used of (a) the contents of the Mosaic Law, Acts 7:38; (b) all the written utterances of God through OT writers, Rom. 3:2; (c) the substance of Christian doctrine, Heb. 5:12; (d) the utterance of God through Christian teachers, 1 Pet. 4:11.

Notes: Divine "oracles" were given by means of the breastplate of the high priest, in connection with the service of the tabernacle, and the Sept. uses the associated word logeion in Exod. 28:15, to described the breastplate.

Oration <1,,1215,demegoreo>
from demos, "the people" and agoreuo, "to speak in the public assembly, to deliver an oration," occurs in Acts 12:21.

Orator <1,,4489,rhetor>
from an obsolete present tense, rheo, "to say" (cp. Eng., "rhetoric"), denotes "a public speaker, an orator," Acts 24:1, of Tertullus. Such a person, distinct from the professional lawyer, was hired, as a professional speaker, to make a skillful presentation of a case in court. His training was not legal but rhetorical.