<A-2,Adjective,2425,hikanos>
"sufficient," is translated "worthy" in this sense in Matt. 3:11 (marg., "sufficient"); so Matt. 8:8; Mark 1:7; Luke 3:16; 7:6. See ABILITY, C, No. 2, etc.

<A-3,Adjective,1777,enochos>
"held in, bound by," is translated "worthy (of death)" in Matt. 26:66; Mark 14:64, RV (marg., "liable to;" AV, "guilty"). See DANGER.

Notes: (1) In Jas. 2:7, AV, kalos, "good, fair," is translated "worthy" (RV, "honorable"). (2) For the AV of Eph. 4:1; Col. 1:10; 1 Thess. 2:12, see C, below.

<B-1,Verb,515,axioo>
"to think or count worthy," is used (1) of the estimation formed by God (a) favorably, 2 Thess. 1:11, "may count (you) worthy (of your calling)," suggestive of grace (it does not say "may make you worthy"); Heb. 3:3, "of more glory," of Christ in comparison with Moses; (b) unfavorably, Heb. 10:29, "of how much sorer punishment;" (2) by a centurion (negatively) concerning himself, Luke 7:7; (3) by a church, regarding its elders, 1 Tim. 5:17, where "honor" stands probably for "honorarium," i.e., "material support." See also DESIRE, B, No. 1 (Acts 28:22), THINK (Acts 15:38).

<B-2,Verb,2661,kataxioo>
a strengthened form of No. 1, occurs in Luke 20:35; 21:36, in some texts; Acts 5:41; 2 Thess. 1:5. See ACCOUNT, A, No. 5.

<C-1,Adverb,516,axios>
"worthily," so translated in the RV [with one exception, see (c)], for AV, "worthy" and other renderings, (a) "worthily of God," 1 Thess. 2:12, of the Christian walk as it should be; 3 John 1:6, RV, of assisting servants of God in a way which reflects God's character and thoughts; (b) "worthily of the Lord," Col. 1:10; of the calling of believers, Eph. 4:1, in regard to their "walk" or manner of life; (c) "worthy of the gospel of Christ," Phil. 1:27, of a manner of life in accordance with what the gospel declares; (d) "worthily of the saints," RV, of receiving a fellow believer, Rom. 16:2, in such a manner as befits those who bear the name of "saints." Deissmann (Bible Studies, pp. 248ff.) shows from various inscriptions that the phrase "worthily of the god" was very popular at Pergamum.

Worthy deeds * For WORTHY DEEDS, Acts 24:2, AV, see CORRECTION

Wot * Note: This form, the 1st person singular and the plural of the present tense of an Anglo-Saxon verb witan, "to see" or "to know" (for the past tense cp. WIST), is a rendering of (1) oida, "to know," in Acts 3:17; 7:40; Rom. 11:2 (see KNOW, No. 2); (2) gnorizo, "to come to know," in Phil. 1:22 (see KNOW, No. 8).

Would * Notes: (1) This is often a translation of various inflections of a Greek verb. When it represents a separate word, it is always emphatic, and is a translation of one or other of the verbs mentioned under WILL. (2) Ophelon (the 2nd aorist tense of opheilo, "to owe") expresses a wish, "I would that," either impracticable, 1 Cor. 4:8, RV (AV, "would to God"); or possible, 2 Cor. 11:1; Gal. 5:12; Rev. 3:15. (3) Euchomai, "to pray," with the particle an, expressing a strong desire with a remote possibility of fulfillment, is used in Acts 26:29, "I would (to God, that)."

Wound (Noun and Verb) <A-1,Noun,5134,trauma>
"a wound," occurs in Luke 10:34. Note: Plege, "a blow, a stroke," is used in Luke 10:30 with epitithemi, "to lay on," lit., "laid on blows," RV, "beat" (AV, "wounded"). In Rev. 13:3,12, plege is used with the genitive case of thanatos, "death," lit., "stroke of death," RV, "death stroke" (AV, "deadly wound"); the rendering "wound" does not accurately give the meaning; in Rev. 13:14, with the genitive of machaira, "a sword," AV, "wound" (RV, "stroke").

<B-1,Verb,5135,traumatizo>
"to wound" (from A), occurs in Luke 20:12; Acts 19:16.

Note: In Rev. 13:3, AV, sphazo, "to slay," is translated "wounded," RV, "smitten" (AV and RV marg., "slain").

Wound (wrapped) * For WOUND (wrapped) see WIND (Verb)

Woven <1,,5307,huphantos>
from huphaino, "to weave" (found in good mss. in Luke 12:27), is used of Christ's garment, John 19:23.

Wranglings <1,,3859,diaparatribe>
found in 1 Tim. 6:5, denotes "constant strife," obstinate contests" (Ellicott), "mutual irritations" (Field), AV, "perverse disputings" (marg., "gallings one of another"), RV "wranglings." Some texts have paradiatribe. The preposition dia- is used intensively, indicating thoroughness, completeness. The simple word paratribe (not found in the NT), denotes "hostility, enmity." See DISPUTE, No. 3.

Wrap <1,,1750,eneileo>
"to roll in, wind in," occurs in Mark 15:46; see WIND (Verb), No. 3.

<2,,1794,entulisso>
"to roll in," occurs in Matt. 27:59; Luke 23:53; John 20:7: see ROLL, No. 5.

<3,,4958,sustello>
"to wrap" or "wind up," Acts 5:6; see WIND, No. 2; 1 Cor. 7:29, see SHORTEN, No. 2.

Wrath <1,,3709,orge>
see ANGER and Notes (1) and (2).

<2,,2372,thumos>
"hot anger, passion," for which see ANGER, Notes (1) and (2), is translated "wrath" in Luke 4:28; Acts 19:28; Rom. 2:8, RV; Gal. 5:20; Eph. 4:31; Col. 3:8; Heb. 11:27; Rev. 12:12; 14:8,10,19; 15:1,7; 16:1; 18:3; "wraths" in 2 Cor. 12:20; "fierceness" in Rev. 16:19; 19:15 (followed by No. 1).

<3,,3950,parorgismos>
occurs in Eph. 4:26: see ANGER, A, Note (2).

Note: For the verb parorgizo, "to provoke to wrath," Eph. 6:4, AV, see ANGER, B, No. 2.

Wrest <1,,4761,strebloo>
"to twist, to torture" (from streble, "a which" or "instrument of torture," and akin to strepho, "to turn"), is used metaphorically in 2 Pet. 3:16, of "wresting" the Scriptures on the part of the ignorant and unsteadfast. In the Sept., 2 Sam. 22:27.

Wrestle, Wrestling <1,,3823,pale>
"a wrestling" (akin to pallo, "to sway, vibrate"), is used figuratively in Eph. 6:12, of the spiritual conflict engaged in by believers, RV, "(our) wrestling," AV, "(we) wrestle."

Wretched <1,,5005,talaiporos>
"distressed, miserable, wretched," is used in Rom. 7:24; Rev. 3:17. Cp. talaiporia, "misery," and talaiporeo (see AFFLICT).

Wrinkle <1,,4512,rhutis>
from an obsolete verb rhuo, signifying "to draw together," occurs in Eph. 5:27, describing the flawlessness of the complete church, as the result of the love of Christ in giving Himself up for it, with the purpose of presenting it to Himself hereafter.

Write, Wrote, Written <A-1,Verb,1125,grapho>
is used (a) of "forming letters" on a surface or writing material, John 8:6; Gal. 6:11, where the Apostle speaks of his having "written" with large letters in his own hand, which not improbably means that at this point he took the pen from his amanuensis and finished the Epistle himself; this is not negatived by the fact that the verb is in the aorist or past definite tense, lit., "I wrote," for in Greek idiom the writer of a letter put himself beside the reader and spoke of it as having been "written" in the past; in Eng. we should say "I am writing," taking our point of view from the time at which we are doing it; cp. Philem. 1:19 (this Ep. is undoubtedly a holograph), where again the equivalent English translation is in the present tense (see also Acts 15:23; Rom. 15:15); possibly the Apostle, in Galatians, was referring to his having "written" the body of the Epistle but the former alternative seems the more likely; in 2 Thess. 3:17 he says that the closing salutation is written by his own hand and speaks of it as "the token in every Epistle" which some understand as a purpose for the future rather than a custom; see, however, 1 Cor. 16:21; Col. 4:18. The absence of the token from the other Epistles of Paul can be explained differently, their authenticity not being dependent upon this; (b) "to commit to writing, to record," e.g., Luke 1:63; John 19:21,22; it is used of Scripture as a standing authority, "it is written," e.g., Mark 1:2; Rom. 1:17 (cp. 2 Cor. 4:13); (c) of "writing directions or giving information," e.g., Rom. 10:5, "(Moses) writeth," RV (AV, "describeth"); Rom. 15:15; 2 Cor. 7:12; (d) of "that which contained a record or message," e.g., Mark 10:4,5; John 19:19; 21:25; Acts 23:25.

<A-2,Verb,1989,epistello>
denotes "to send a message by letter, to write word" (stello, "to send;" Eng., "epistle"), Acts 15:20; 21:25 (some mss. have apostello, "to send"); Heb. 13:22.

<A-3,Verb,4270,prographo>
denotes "to write before," Rom. 15:4 (in the best texts; some have grapho); Eph. 3:3. See SET (forth).

<A-4,Verb,1449,engrapho>
denotes "to write in," Luke 10:20; 2 Cor. 3:2,3.

<A-5,Verb,1924,epigrapho>
is rendered "to write over or upon" (epi) in Mark 15:26; figuratively, on the heart, Heb. 8:10; 10:16; on the gates of the heavenly Jerusalem, Rev. 21:12. See INSCRIPTION.

Notes: (1) For apographo, Heb. 12:23, AV, "written," see ENROLL. (2) In 2 Cor. 3:7 "written" is a translation of en, "in," with the dative plural of gramma, a letter, lit., "in letters."

<B-1,Adjective,1123,graptos>
from A, No. 1, "written," occurs in Rom. 2:15.

Writing <1,,1121,gramma>
from grapho, "to write," is rendered "writings" in John 5:47. See LETTER, No. 1.

Notes: (1) For biblion, "writing," AV in Matt. 19:7, see BILL, No. 1. (2) In John 19:19, AV, "the writing (was)" is a translation of the perfect participle, Passive Voice, of grapho, RV, "(there was) written."

Writing tablet (AV, Writing table) <1,,4093,pinakidion>
occurs in Luke 1:63, a diminutive of pinakis, "a tablet," which is a variant reading here.

Wrong (Noun and Verb), Wrongdoer, Wrongdoing <A-1,Noun,93,adikia>
a, negative, dike, "right," is translated "wrong" in 2 Pet. 2:13 (2nd part),15, RV, "wrongdoing" (AV, unrighteousness); in 2 Cor. 12:13, it is used ironically. See INIQUITY, UNJUST, UNRIGHTEOUSNESS.

<A-2,Noun,92,adikema>
denotes "a misdeed, injury," in the concrete sense (in contrast to No. 1), Acts 18:14, "a matter of wrong;" Acts 24:20, RV, "wrongdoing" (AV, "evil doing"). See INIQUITY.

<B-1,Verb,91,adikeo>
"to do wrong," is used (a) intransitively, to act unrighteously, Acts 25:11, RV, "I am a wrongdoer" (AV, "... an offender"); 1 Cor. 6:8; 2 Cor. 7:12 (1st part); Col. 3:25 (1st part); cp. Rev. 22:11 (see UNRIGHTEOUSNESS, B); (b) transitively, "to wrong," Matt. 20:13; Acts 7:24 (Passive Voice),26,27; 25:10; 2 Cor. 7:2,12 (2nd part; Passive Voice); Gal. 4:12, "ye did (me no) wrong," anticipating a possible suggestion that his vigorous language was due to some personal grievance; the occasion referred to was that of his first visit; Col. 3:25 (2nd part), lit., "what he did wrong," which brings consequences both in this life and at the judgment seat of Christ; Philem. 1:18; 2 Pet. 2:13 (1st part); in the Middle or Passive Voice, "to take or suffer wrong, to suffer (oneself) to be wronged," 1 Cor. 6:7. See HURT, OFFENDER, UNJUST.

Wrongfully <1,,95,adikos>
akin to the above, occurs in 1 Pet. 2:19.

Note: For "exact wrongfully," Luke 3:14, RV, see ACCUSE, B, No. 5.

Wroth (be) <1,,3710,orgizo>
always in the Middle or Passive Voice in the NT, is rendered "was (were) wroth" in Matt. 18:34; 22:7; Rev. 11:18, RV, (AV, "were angry"); 12:17, RV, "waxed wroth." See ANGER, B, No. 1.

<2,,2373,thumoo>
signifies "to be very angry" (from thumos, "wrath, hot anger"), "to be stirred into passion," Matt. 2:16, of Herod (Passive Voice).

<3,,5520,cholao>
primarily, "to be melancholy" (chole, "gall"), signifies "to be angry," John 7:23, RV, "are ye wroth" (AV, "... angry").

Wrought * For WROUGHT see WORK

Ye, You, Yourselves, Your own selves * Notes: (1) These are most frequently the translations of various inflections of a verb; sometimes of the article before a nominative used as a vocative, e.g., Rev. 18:20, "ye saints, and ye apostles, and ye prophets" (lit., "the saints, etc"). When the 2nd person plural pronouns are used separately from a verb, they are usually one or other of the forms of humeis, the plural of su, "thou," and are frequently emphatic, especially when they are subjects of the verb, an emphasis always to be noticed, e.g., Matt. 5:13,14,48; 6:9,19,20; Mark 6:31,37; John 15:27 (1st part); Rom. 1:6; 1 Cor. 3:17,23; Gal. 3:28,29 (1st part); Eph. 1:13 (1st part); 2:8; 2:11,13; Phil. 2:18; Col. 3:4,7 (1st part); 4:1; 1 Thess. 1:6; 2:10,19,20; 3:8; 2 Thess. 3:13; Jas. 5:8; 1 Pet. 2:9 (1st part); 1 John 2:20,24 (1st and 3rd occurrences),27 (1st part); 4:4; Jude 1:17,20. (2) The addition of autoi, "yourselves," to the pronoun marks especial emphasis, e.g., Mark 6:31; John 3:28; 1 Cor. 11:13; 1 Thess. 4:9. Sometimes autoi is used without the pronoun, e.g., Luke 11:46,52; Acts 2:22; 20:34; 1 Thess. 2:1; 3:3; 5:2; 2 Thess. 3:7; Heb. 13:3. (3) The reflexive pronoun "yourselves" represents the various plural forms of the reflexive pronoun heautou (frequently governed by some preposition), e.g., Matt. 3:9; 16:8; 23:31; 25:9; Mark 9:50; Luke 3:8; 12:33,57; 16:9; 21:30, "of your own selves;" Luke 21:34; Acts 5:35; in Rom. 11:25, "in your own (conceits)," lit., "in (en; some texts have para, 'among') yourselves;" so Rom. 12:16 (with para); 1 Pet. 4:8; Jude 1:20,21; in Eph. 5:19, RV, "one to another" (AV, and RV marg., "to yourselves").

Note: In 1 Thess. 5:11, AV, allelous, "one another" (RV), is rendered "yourselves together."

Yea, Yes <1,,3483,nai>
a particle of affirmation, is used (a) in answer to a question, Matt. 9:28; 11:9; 13:51; 17:25; 21:16; Luke 7:26; John 11:27; 21:15,16; Acts 5:8; 22:27; Rom. 3:29; (b) in assent to an assertion, Matt. 15:27, RV (AV, "truth"); Mark 7:28; Rev. 14:13; 16:7, RV (AV, "even so"); (c) in confirmation of an assertion, Matt. 11:26; Luke 10:21, RV (AV, "even so"); Luke 11:51, RV (AV, "verily"); Luke 12:5; Phil. 4:3 (in the best texts); Philem. 1:20; (d) in solemn asseveration, Rev. 1:7 (AV and RV, "even so"); Rev. 22:20, RV (AV, "surely"); (e) in repetition for emphasis, Matt. 5:37; 2 Cor. 1:17; Jas. 5:12; (f) singly in contrast to ou, "nay," 2 Cor. 1:18,19 (twice),20, "(the) yea," RV.

<2,,235,alla>
"but," is translated "yea" in John 16:2; Rom. 3:31, AV (RV, "nay"); 1 Cor. 4:3; 2 Cor. 7:11 (six times); Gal. 4:17, AV (RV, "nay"); Phil. 1:18; 2:17; 3:8; Jas. 2:18.

<3,,2532,kai>
"and, even," is rendered "yea," e.g., Luke 2:35; John 16:32; 1 Cor. 2:10; 2 Cor. 8:3; in Acts 7:43, AV (RV, "and").

<4,,3304,men oun> in some texts menounge, i.e., men-oun-ge, "yea rather," occurs, e.g., in Luke 11:28; in Rom. 10:18, "yea (AV, yes) verily;" in Phil. 3:8, RV, "yea verily" (AV, "yea doubtless").

Notes: (1) In 1 Cor. 15:15 the RV translates kai by "and" (AV, "yea"). (2) In Luke 24:22 the RV translates alla kai "moreover" (AV, "yea ... and"). (3) In 1 Cor. 16:6, AV, e kai, "or even" (RV), is translated "yea, and." (4) In 2 Cor. 5:16, AV, the phrase ei kai (some texts have ei de kai) is translated "yea, though" (RV, "even though"). (5) In Phil. 2:8, RV, the particle de, "but," is translated "yea" (AV, "even").

Year <A-1,Noun,2094,etos>
is used (a) to mark a point of time at or from which events take place, e.g., Luke 3:1 (dates were frequently reckoned from the time when a monarch began to reign); in Gal. 3:17 the time of the giving of the Law is stated as 430 "years" after the covenant of promise given to Abraham; there is no real discrepancy between this and Ex. 12:40; the Apostle is not concerned with the exact duration of the interval; it certainly was not less than 430 "years;" the point of the argument is that the period was very considerable; Gal. 1:18; 2:1 mark events in Paul's life; as to the former the point is that three "years" elapsed before he saw any of the Apostles; in Gal. 2:1 the 14 "years" may date either from his conversion or from his visit to Peter mentioned in Gal. 1:18; the latter seems the more natural (for a full discussion of the subject see Notes on Galatians by Hogg and Vine, pp. 55ff.); (b) to mark a space of time, e.g., Matt. 9:20; Luke 12:19; 13:11; John 2:20; Acts 7:6, where the 400 "years" mark not merely the time that Israel was in bondage in Egypt, but the time that they sojourned or were strangers there (the RV puts a comma after the word "evil"); the Genevan Version renders Gen. 15:13 "thy posterity shall inhabit a strange land for 400 years;" Heb. 3:17; Rev. 20:2-7; (c) to date an event from one's birth, e.g., Mark 5:42; Luke 2:42; 3:23; John 8:57; Acts 4:22; 1 Tim. 5:9; (d) to mark recurring events, Luke 2:41 (with kata, used distributively); 13:7; (e) of an unlimited number, Heb. 1:12.

<A-2,Noun,1763,eniautos>
originally "a cycle of time," is used (a) of a particular time marked by an event, e.g., Luke 4:19; John 11:49,51; 18:13; Gal. 4:10; Rev. 9:15; (b) to mark a space of time, Acts 11:26; 18:11; Jas. 4:13; 5:17; (c) of that which takes place every year, Heb. 9:7; with kata [cp. (d) above], Heb. 9:25; 10:1,3.

<A-3,Noun,1333,dietia>
denotes "a space of two years" (dis, "twice," and No. 1), Acts 24:27; 28:30.

<A-4,Noun,5148,trietia>
denotes "a space of three years" (treis, "three," and No. 1), Acts 20:31.

Note: In Luke 1:7,18, hemera, "a day," is rendered "years."

<B-1,Adjective,1332,dietes>
akin to A, No. 3, denotes "lasting two years, two years old," Matt. 2:16.

<B-2,Adjective,1541,hekatontaetes>
denotes "a hundred years old," Rom. 4:19.

<C-1,Adverb,4070,perusi>
"last year, a year ago" (from pera, "beyond"), is used with apo, "from 2 Cor. 8:10; 9:2.

Note: In Heb. 11:24, AV, ginomai, "to become," with megas, "great," is rendered "when he was come to years" (RV, "when he was grown up").

Yes * For YES, see YEA

Yesterday <1,,5504,echthes | chthes> occurs in John 4:52; Acts 7:28; Heb. 13:8.

Yet * Notes: This represents (1) the adverb eti, implying addition or duration, e.g., Matt. 12:40; Rom. 3:7; 5:6,8; 9:19; in Heb. 12:26,27, "yet ... more;" (2) alla, but, marking antithesis or transition, e.g., Mark 14:29; 1 Cor. 4:4,15; 9:2; (3) mentoi, "nevertheless," John 4:27; 20:5; (4) akmen, "even to this point of time" (the accusative case of akme, "a point"), Matt. 15:16; (5) ouketi, "no longer," Mark 15:5, AV, "yet ... nothing" (RV, "no more ... anything"); 2 Cor. 1:23, AV, "not as yet;" "yet not," e.g., Gal. 2:20, AV; (6) oupo, "not yet," John 7:39; 1 Cor. 8:2 (oudepo, in some mss., AV, "nothing yet"); oudepo, John 19:41, "never yet;" John 20:9, "as yet ... not;" (7) mepo, "not yet," Rom. 9:11; Heb. 9:8; (8) kai, "and, even, also," "yet" in Luke 3:20; in Gal. 3:4, ei ge kai, AV, "if ... yet" (RV, "if ... indeed"); (9) ge, a particle meaning "indeed," "yet," Luke 11:8; (10) oudeis popote, Luke 19:30, RV, "no man ever yet," AV, "yet never man," lit., "no one at any time (yet);" (11) the following, in which the RV gives the correct meaning for the AV, "yet:" ede, "now," Mark 13:28; pote, "ever," Eph. 5:29 (AV, "ever yet"); kai ... de, John 8:16, "yea and" (AV, "and yet"); ou pleious, Acts 24:11, "not more;" (12) mello, "to be about to," "are yet," Rev. 8:13; (13) other combinations with AND, AS, NOR, NOT.

Yield <1,,1325,didomi>
"to give," is translated "to yield," i.e., "to produce," in Matt. 13:8, RV (AV, "brought forth"); Mark 4:7,8. See GIVE.

<2,,591,apodidomi>
"to give up or back," is translated "to yield" in Heb. 12:11; Rev. 22:2 (in each case, of bearing fruit). See DELIVER, A, No. 3, etc.

<3,,3936,paristemi | paristano> "to present," is translated "to yield" in Rom. 6:13 (twice),16,19 (twice), RV, "to present," in each place. See COMMEND, etc.

<4,,4160,poieo>
"to make, to do," is translated "yield" in Jas. 3:12. See DO.

<5,,863,aphiemi>
"to send away," is translated "yielded up (His spirit)" in Matt. 27:50 (cp. paratithemi, "I commend," Luke 23:46, and paradidomi, "He gave up," John 19:30). See FORGIVE, etc.

<6,,3982,peitho>
"to persuade," in the Passive Voice, "to be persuaded," is translated "do (not) thou yield," Acts 23:21. See PERSUADE.

Note: In Acts 5:10, AV, ekpsucho, "to breathe one's last, expire" (ek, "out," psuche, "the life"), is translated "yielded up (RV, "gave up") the ghost." See GHOST (give up the), No. 2.

Yoke, Yoked <A-1,Noun,2218,zugos>
"a yoke," serving to couple two things together, is used (1) metaphorically, (a) of submission to authority, Matt. 11:29,30, of Christ's "yoke," not simply imparted by Him but shared with Him; (b) of bondage, Acts 15:10; Gal. 5:1, of bondage to the Law as a supposed means of salvation; (c) of bondservice to masters, 1 Tim. 6:1; (2) to denote "a balance," Rev. 6:5. See BALANCE.

<A-2,Noun,2201,zeugos>
"a pair of animals," Luke 14:19. See PAIR.

<B-1,Verb,2086,heterozugeo>
"to be unequally yoked" (heteros, "another of a different sort," and A, No. 1), is used metaphorically in 2 Cor. 6:14.

Yokefellow <1,,4805,sunzugos | suzugos> an adjective denoting "yoked together," is used as a noun in Phil. 4:3, "a yokefellow, fellow laborer;" probably here it is a proper name, Synzygus, addressed as "true," or "genuine" (gnesios), i.e., "properly so-called."

Yonder <1,,1563,ekei>
"there," is rendered "yonder" in Matt. 26:36; "to yonder place," Matt. 17:20. See THERE, THITHER.

You * For YOU see YE

Young, Young (children, daughter, man, men, woman, women) <1,,3501,neoteros>
the comparative degree of neos, "new, youthful," is translated "young" in John 21:18; in the plural, Acts 5:6, "young men" (marg., "younger"); Titus 2:6, AV, RV, "younger men." See YOUNGER.

<2,,3501,neos>
in the feminine plural, denotes "young women," Titus 2:4. See NEW, No. 2.

<3,,3494,neanias>
"a young man," occurs in Acts 7:58; 20:9; 23:17,18 (in some texts).

<4,,3495,neaniskos>
a diminutive of No. 3, "a youth, a young man," occurs in Matt. 19:20,22; Mark 14:51 (1st part; RV omits in 2nd part); 16:5; Luke 7:14; Acts 2:17; 5:10 (i.e., attendants); 23:18 (in the best texts),22; 1 John 2:13,14, of the second branch of the spiritual family.

<5,,3502,nossos | neossos> "a young bird" (akin to No. 2), is translated "young" in Luke 2:24. Cp. nossia, "a brood," Luke 13:34, and the noun nossion, used in the neuter plural, nossia, in Matt. 23:37, "chickens;" nossion is the diminutive of nossos.

Notes: (1) In Acts 20:12, AV, pais, a "lad" (RV), is translated "young man." (2) In Mark 7:25, AV, thugatrion, a diminutive of thugater, "a daughter," is rendered "young (RV, 'little') daughter." (3) In Mark 10:13, AV, paidion, in the neuter plural, is rendered "young (RV, 'little') children." (4) In Acts 7:19, AV, brephos, in the neuter plural, is rendered "young children," RV, "babes." See BABE, No. 1.

Younger <1,,3501,neoteros>
for which see No. 1, above, occurs in Luke 15:12,13; 22:26; 1 Tim. 5:1 ("younger men"); 5:2, feminine; 1 Tim. 5:11, "younger (widows);" 1 Tim. 5:14, "younger (widows)," RV, marg. and AV, "younger (women)" (see WIDOW); 1 Pet. 5:5. For Titus 2:6 see YOUNG, No. 1.

<2,,1640,elasson>
is rendered "younger" in Rom. 9:12: see LESS.

Your, Yours * Notes: (1) "Your" is most frequently the translation of humon, lit., "of you," the genitive plural of su, "thou, you;" it is translated "yours" in 1 Cor. 3:21,22; in 1 Cor. 8:9, "of yours;" 1 Cor. 16:18; 2 Cor. 12:14. In the following the dative plural, humin, lit., "to you," is translated "your;" Luke 16:11, lit., "(who will entrust) to you;" in Luke 21:15 "your adversaries" is, lit., "(those opposed) to you;" in 1 Cor. 6:5; 15:34, AV, "(I speak to) your (shame)," RV, "(I say this to move) you (to shame)," is lit., "(I speak unto a shame) to you." The accusative plural, humas, preceded by kata, "according to," is rendered in Acts 18:15 "your own (law)," RV, AV, "your (law)," lit., "(of the law) according to you," with emphasis and scorn; in Eph. 1:15 the same construction is used of faith, but kata here means "among," as in the RV, "(the faith ... which is) among you," AV, "your (faith);" in John 14:26 "He shall ... bring to your remembrance" is, lit., "He shall ... put you in mind of." (2) The possessive pronoun, humeteros, "your," is used in Luke 6:20; John 7:6; 8:17; 15:20; Acts 27:34; Rom. 11:31; 1 Cor. 15:31; 16:17; 2 Cor. 8:8; Gal. 6:13; in Luke 16:12, "your own." (3) In Rom. 16:19, AV, the phrase to epi humin, lit., "the (matter) over you," is rendered "on your behalf" (RV, "over you," following the mss. which omit the neuter article to).

Youth <1,,3503,neotes>
from neos, "new," occurs in Mark 10:20; Luke 18:21; Acts 26:4; 1 Tim. 4:12 (in some mss., Matt. 19:20).

Youthful <1,,3512,neoterikos>
from neoteros, the comparative degree of neos, "new," is used especially of qualities, of lusts, 2 Tim. 2:22.

Zeal <1,,2205,zelos>
denotes "zeal" in the following passages: John 2:17, with objective genitive, i.e., "zeal for Thine house;" so in Rom. 10:2, "a zeal for God;" in 2 Cor. 7:7, RV, "(your) zeal (for me)," AV, "(your) fervent mind (toward me);" used absolutely in 2 Cor. 7:11; 9:2; Phil. 3:6 (in Col. 4:13 in some texts; the best have ponos, "labor," RV). See ENVY, Note, FERVENT, C, Note (2), INDIGNATION, A, Note (3), JEALOUSY.

Zealous <A-1,Noun,2207,zelotes>
is used adjectivally, of "being zealous" (a) "of the Law," Acts 21:20; (b) "toward God," lit., "of God," Acts 22:3, RV, "for God;" (c) "of spiritual gifts," 1 Cor. 14:12, i.e., for exercise of spiritual gifts (lit., "of spirits," but not to be interpreted literally); (d) "for (AV, 'of') the traditions of my fathers," Gal. 1:14, of Paul's loyalty to Judaism before his conversion; (e) "of good works," Titus 2:14.

The word is, lit., "a zealot," i.e., "an uncompromising partisan." The "Zealots" was a name applied to an extreme section of the Pharisees, bitterly antagonistic to the Romans. Josephus (Antiq. xviii. 1. 1, 6; B.J. ii. 8. 1) refers to them as the "fourth sect of Jewish philosphy" (i.e., in addition to the Pharisees, Sadducees, and Essenes), founded by Judas of Galilee (cp. Acts 5:37). After his rebellion in A.D. 6, the Zealots nursed the fires of revolt, which, bursting out afresh in A.D. 66, led to the destruction of Jerusalem in 70. To this sect Simon, one of the Apostles, had belonged, Luke 6:15; Acts 1:13. The equivalent Hebrew and Aramaic term was "Cananean" (Matt. 10:4); this is not connected with Canaan, as the AV "Canaanite" would suggest, but is derived from Heb. quanna, "jealous."

<B-1,Verb,2206,zeloo>
"to be jealous," also signifies "to seek or desire eagerly;" in Gal. 4:17, RV, "they zealously seek (you)," in the sense of taking a very warm interest in; so in Gal. 4:18, Passive Voice, "to be zealously sought" (AV, "to be zealously affected"), i.e., to be the object of warm interest on the part of others; some texts have this verb in Rev. 3:19 (see No. 2). See AFFECT, Note, COVET, DESIRE, ENVY, JEALOUS.

<B-2,Verb,2206,zeleuo>
a late and rare form of No. 1, is found in the best texts in Rev. 3:19, "be zealous."

Note: For spoudazo, Gal. 2:10, RV, see DILIGENT, B, No. 1.

_Notes on Anti and Huper * ON THE PREPOSITIONS ANTI AND HUPER

The basic idea of anti is "facing." This may be a matter of opposition, unfriendliness or antagonism, or of agreement. These meanings are exemplified in compounds of the preposition with verbs, and in nouns. The following are instances: antiparerchomai in Luke 10:31,32, where the verb is rendered "passed by on the other side," i.e., of the road, but facing the wounded man; antiballo in Luke 24:17, where the anti suggests that the two disciples, in exchanging words (see RV marg.), turned to face one another, indicating the earnest nature of their conversation. The idea of antagonism is seen in antidikos, "an adversary," Matt. 5:25, antichristos, "antichrist," 1 John 4:3, etc.

There is no instance of the uncompounded preposition signifying "against." Arising from the basic significance, however, there are several other meanings attaching to the separate use of the preposition. In the majority of the occurrences in the NT, the idea is that of "in the place of," "instead of," or of exchange; e.g., Matt. 5:38, "an eye for (anti) an eye"; Rom. 12:17, "evil for evil"; so 1 Thess. 5:15; 1 Pet. 3:9, and, in the same verse, "reviling for reviling." The ideas of substitution and exchange are combined, e.g., in Luke 11:11, "for a fish ... a serpent"; Heb. 12:16, "for one mess of meat ... his own birthright." So in Matt. 17:27, "a shekel (stater) ... for thee and Me," where the phrase is condensed; that is to say, the exchange is that of the coin for the tax demanded from Christ and Peter, rather than for the persons themselves. So in 1 Cor. 11:15, where the hair is a substitute for the covering.

Of special doctrinal importance are Matt. 20:28; Mark 10:45, "to give His life a ransom (lutron) for (anti) many." Here the substitutionary significance, "instead of," is clear, as also with the compound antilutron in 1 Tim. 2:6, "who gave Himself a ransom (antitutron) for (huper) all"; here the use of huper, "on behalf of," is noticeable. Christ gave Himself as a ransom (of a substitutionary character), not instead of all men, but on behalf of all. The actual substitution, as in the passages in Matthew and Mark, is expressed by the anti, instead of, "many." The unrepentant man should not be told that Christ was his substitute, for in that case the exchange would hold good for him and though unregenerate he would not be in the place of death, a condition in which, however, he exists while unconverted. Accordingly the "many" are those who, through faith, are delivered from that condition. The substitutionary meaning is exemplified in Jas. 4:15, where the KJV and RV render the anti "for that" (RV, marg., "instead of").

In Heb. 12:2, "for (anti) the joy that was set before Him endured the cross," neither the thought of exchange nor that of substitution is conveyed; here the basic idea of facing is present. The cross and the joy faced each other in the mind of Christ and He chose the one with the other in view.

In John 1:16 the phrase "grace for grace" is used. The idea of "following upon" has been suggested, as wave follows wave. Is not the meaning that the grace we receive corresponds to the grace inherent in Christ, out of whose fullness we receive it?

The primary meaning of huper is "over," "above." Hence, metaphorically, with the accusative case, it is used of superiority, e.g., Matt. 10:24, "above his master" (or teacher); or of measure in excess, in the sense of beyond, e.g., 1 Cor. 4:6, "beyond the things that are written"; or "than," after a comparative, e.g., Luke 16:8; Heb. 4:12; or "more than," after a verb, e.g., Matt. 10:37. With the genitive it means "on behalf of, in the interests of," e.g., of prayer, Matt. 5:44; of giving up one's life, and especially of Christ's so doing for man's redemption, e.g., John 10:15; 1 Tim. 2:6, "on behalf of all" (see under Anti); 2 Thess. 2:1, "in the interest of (i.e., 'with a view to correcting your thoughts about') the Coming." The difficult passage, 1 Cor. 15:29, possibly comes here. With an alteration of the punctuation (feasible from the ms. point of view), the reference may be to baptism as taught elsewhere in the NT, and the verse may read thus: "Else what shall they do which are being baptized? (i.e., what purpose can they serve?); (it is) in the interest of the dead, if the dead are not raised at all. Why then are they baptized in the interest of them?" That is to say, they fulfill the ordinance in the interest of a Christ who is dead and in joint witness with (and therefore, in the interest of) believers who never will be raised, whereas an essential element in baptism is its testimony to the resurrection of Christ and of the believer.

In some passages huper may be used in the substitutionary sense, e.g., John 10:11,15; Rom. 8:32; but it cannot be so taken in the majority of instances. Cf. 2 Cor. 5:15, in regard to which, while it might be said that Christ died in place of us, it cannot be said that Christ rose again in the place of us.

_Notes on Apo and Ek_ * ON THE PREPOSITIONS APO

The primary meaning of apo is "off"; this is illustrated in such compounds as apokalupto, "to take the veil off, to reveal"; apokopto, "to cut off"; hence there are different shades of meaning, the chief of which is "from" or "away from," e.g., Matt. 5:29,30; 9:22; Luke 24:31, lit., "He became invisible from them"; Rom. 9:3. The primary meaning of ek is "out of," e.g., Matt. 3:17, "a voice out of the heavens" (RV); 2 Cor. 9:7, lit., "out of necessity." Omitting such significances of ek as "origin, source, cause, occasion," etc., our consideration will here be confined to a certain similarity between apo and ek. Since apo and ek are both frequently to be translated by "from" they often approximate closely in meaning. The distinction is largely seen in this, that apo suggests a starting point from without, ek from within; this meaning is often involved in apo, but apo does not give prominence to the "within-ness," as ek usually does. For instance, apo is used in Matt. 3:16, where the RV rightly reads "Jesus ... went up straightway from the water"; in Mark 1:10 ek is used, "coming up out of the water"; ek (which stands in contrast to eis in ver. 9) stresses more emphatically than apo the fact of His having been baptized in the water. In all instances where these prepositions appear to be used alternately this distinction is to be observed.

The literal meaning "out of" cannot be attached to ek in a considerable number of passages. In several instances ek obviously has the significance of "away from"; and where either meaning seems possible, the context, or some other passage, affords guidance. The following are examples in which ek does not mean "out of the midst of" or "out from within," but has much the same significance as apo: John 17:15, "that Thou shouldest keep them from the evil one"; 1 Cor. 9:19, "though I was free from all men"; 2 Cor. 1:10, "who delivered us from so great a death" (KJV); 2 Pet. 2:21, "to turn back from the holy commandment"; Rev. 15:2, "them that had come victorious from the beast, and from his image, and from the number of his name" (ek in each case).

Concerning the use of ek, in 1 Thess. 1:10, "Jesus, which delivereth (the present tense, as in the RV, is important) us from the wrath to come" [or, more closely to the original, "our Deliverer (cf. the same phrase in Rom. 11:26) from the coming wrath"], the passage makes clear that the wrath signifies the calamities to be visited by God upon men when the present period of grace is closed. As to whether the ek here denotes "out of the midst of" or "preservation from," this is determined by the statement in 1 Thess. 5:9, that "God appointed us not unto wrath, but unto the obtaining of salvation"; the context there shows that the salvation is from the wrath just referred to. Accordingly the ek signifies "preservation from" in the same sense as apo, and not "out from the midst of."

_Notes on De_ * ON THE PARTICLE DE

The particle de has two chief uses, (a) continuative or copulative, signifying "and," or "in the next place," (b) adversative, signifying "but," or "on the other hand." The first of these, (a), is well illustrated in the genealogy in Matt. 1:2-16, the line being simply reckoned from Abraham to Christ. So in 2 Cor. 6:15,16, where the de anticipates a negative more precisely than would be the case if kai had been used. In 1 Cot. 15:35; Heb. 12:6, e.g., the de "and (scourgeth)" is purely copulative.

(b) The adversative use distinguishes a word or clause from that which precedes. This is exemplified, for instance, in Matt. 5:22,28,32,34,39,44, in each of which the ego, "I," stands out with pronounced stress by way of contrast. This use is very common. In Matt. 23:4 the first de is copulative, "Yea, they bind heavy burdens" (R.V.), the second is adversative, "but they themselves will not ..."

In John 3:1, R.V., it may not at first sight seem clear whether the de, "Now," is copulative, introducing an illustration of Christ's absolute knowledge, or adversative, signifying "But." In the former case the significance would be that, however fair the exterior might be, as exempli- fied in Nicodemus, he needs to be born again. In the latter case it introduces a contrast, in regard to Nicodemus, to what has just been stated, that "Jesus did not trust Himself" (John 2: 24) to those mentioned in ver. 23. And, inasmuch as He certainly did afford to Nicodemus the opportunity of learning the truths of the new birth and the Kingdom of God, as a result of which he became a disciple ("secret" though he was), he may be introduced in the Apostle's narrative as an exception to those who believed simply through seeing the signs accomplished by the Lord (John 2:23).

In Rom. 3:22, in the clause "even the righteousness," the de serves to annexe not only an explanation, defining "a righteousness of God" (ver. 21, R.V.), but an extension of the thought; so in Rom. 9:30, "even the righteousness which is of faith."

In 1 Cor. 2:6, in the clause "yet a wisdom," an exception (not an addition) is made to what precedes; some would regard this as belonging to (a); it seems, however, clearly adversative. In 1 Cor. 4:7 the first de is copulative, "and what hast thou ...?;" the second is adversative. "but if thou didst receive ..."

In 1 Thess. 5:21 "many ancient authorities insert 'but'" (see R.V. marg.), so translating de, between the two injunctions "despise not prophesyings" and "prove all things," and this is almost certainly the correct reading. In any case the injunctions are probably thus contrastingly to be connected.

In 2 Pet. 1:5-7, after the first de, which has the meaning "yea," the six which follow, in the phrases giving virtues to be supplied, suggest the thought "but there is something further to be done." These are not merely connective, as expressed by the English "and," but adversative, as indicating a contrast to the possible idea that to add virtue to our faith is sufficient for the moral purpose in view.

De, in combination with the negatives ou and me (oude, and mede, usually "but not," "and not," "neither ", "nor,"), sometimes has the force of "even." e.g., oude in Matt. 6:29, "even Solomon ... was not arrayed ...;" Mark 6:31, lit., "(they had) not even leisure to eat;" Luke 7:9, lit., "not even in Israel have I found such faith;" John 7:5, "For even His brethren did not believe on Him;" Acts 4:32, lit., "not even one of them;" 1 Cor. 5:1, "not even among the Gentiles;" mede, in Mark 2:2, "not even about the door;" 1 Cor 5:11, lit., "with such a one not even to eat."

_Notes on En_ * ON THE PREPOSITION EN

En, "in," is the most common preposition. It has several meanings, e.g., "of place" (e.g., Heb. 1:3, lit., "on the right hand," i.e., in the position), and time, e.g., in 1 Thess. 2:19; 3:13; 1 John 2:28, in each of which the phrase "at His coming" (inadequately so rendered, and lit., "in His Parousia") combines place and time; the noun, while denoting a period, also signifies a presence involving accompanying circumstances, e.g., 1 Thess. 4:15.

Further consideration must here be confined to the instrumental use, often rendered "with" (though en in itself does not mean "with"), e.g., Matt. 5:13, "wherewith" (lit., 'in what,' i.e., by what means) shall it be salted"; Matt. 7:2, "with what measure ye mete." Sometimes the instrumental is associated with the locative significance (which indeed attaches to most of its uses), e.g., Luke 22:49, "shall we smite with the sword?" the smiting being viewed as located in the sword; so in Matt. 26:52, "shall perish with the sword"; cf. Rev. 2:16; 6:8; 13:10. In Matt. 12:24, "by (marg., 'in') Beelzebub," indicates that the casting out is located in Beelzebub. Cf. Luke 1:51, "with His arm." In Heb. 11:37, the statement "they were slain with the sword" is, lit., "they died by (en) slaughter of the sword." There is a noticeable change in Rom. 12:21, from hupo, "by," to en, "with," in this instrumental and locative sense; the lit. rendering is "be not overcome by (hupo) evil, but overcome evil with (en) good," en expressing both means and circumstances. A very important instance of the instrumental en is in Rom. 3:25, where the RV, "faith, by His blood," corrects the KJV, "faith in His blood," and the commas which the RV inserts are necessary. Thus the statement reads "whom God set forth to be a propitiation, through faith, by His blood." Christ is a propitiation, by means of His blood, i.e., His expiatory death. Faith is exercised in the living God, not in the blood, which provides the basis of faith.

_Notes on Kai_ * ON THE PARTICLE KAI

(a) The particle kai, "and," chiefly used for connecting words, clauses and sentences (the copulative or connective use), not infrequently signifies "also." This is the adjunctive, or amplificatory, use, and it is to be distinguished from the purely copulative significance "and." A good illustration is provided in Matt. 8:9, in the words of the centurion, "I also am a man under authority." Other instances are Matt. 5:39,40; 8:9; 10:18; 18:33; 20:4; Luke 11:49; 12:41,54,57; 20:3; John 5:26, "the Son also," RV; John 7:3; 12:10; 14:1,3,7,19; 15:9,27; 17:24; Acts 11:17; Rom. 1:13; 6:11; 1 Cor. 7:3; 11:25; 15:30; Gal. 6:1; Phil. 4:12, "I know also," RV; 1 Thess. 3:12. In 1 Cor. 2:13 the kai phrase signifies "which are the very things we speak, with the like power of the Holy Spirit."

This use includes the meanings "so," or "just so," by way of comparison, as in Matt. 6:10, and "so also," e.g., John 13:33; cf. Rom. 11:16. In Heb. 7:26 the most authentic mss. have kai in the first sentence, which may be rendered "for such a High Priest also became us." Here it virtually has the meaning "precisely."

(b) Occasionally kai tends towards an adversative meaning, expressing a contrast, "yet," almost the equivalent of alla, "but"; see, e.g, Mark 12:12, "yet they feared"; Luke 20:19; John 18:28, "yet they themselves entered not." Some take it in this sense in Rom. 1:13, where, however, it may be simply parenthetic. Sometimes in the English versions the "yet" has been added in italics, as in 2 Cor. 6:8-10.

(c) In some passages kai has the meaning "and yet," e.g., Matt. 3:14, "and yet comest Thou to me?"; Matt. 6:26, "and yet (RV 'and,' AV, 'yet') your Heavenly Father feedeth them"; Luke 18:7, "and yet He is longsuffering"; John 3:19, "and yet men loved the darkness"; John 4:20, "and yet we say"; John 6:49, "and yet they died"; 1 Cor. 5:2, "and yet ye are puffed up"; 1 John 2:9, "and yet hateth his brother." The same is probably the case in John 7:30, "and yet no man laid hands on Him"; some rule this and similar cases out because of the negative in the sentence following the kai, but that seems hardly tenable.

(d) In some passages it has a temporal significance, "then." In Luke 7:12 the kai, which is untranslated in the English versions, provides the meaning "then, behold, there was carried out"; so Acts 1:10, "then, behold, two men stood." This use is perhaps due to the influence of the Septuagint, reflecting the Hebrew idiom, especially when idou "behold" follows the kai.

(e) There is also the inferential use before a question, e.g., Mark 10:26, "then who can be saved?" RV. This is commonly expressed by the English "and," as in Luke 10:29; John 9:36.

(f) Occasionally it has almost the sense of hoti, "that," e.g., Matt. 26:15 (first part); Mark 14:40 (last part); Luke 5:12,17, where, if the kai had been translated, the clause might be rendered "that, behold, a man ...," lit., "and behold ..."; so ver. 17; see also Luke 9:51, where kai, "that," comes before "He steadfastly set"; in Luke 12:15, "take heed that ye keep." What is said under (d), regarding the influence of the Septuagint, is applicable also to this significance.

(g) Sometimes it has the consecutive meaning of "and so": e.g., Matt. 5:15, "and so it shineth"; Phil. 4:7, "and so the peace ..."; Heb. 3:19, "and so we see."

(h) The epexegetic or explanatory use. This may be represented by the expressions "namely," "again," "and indeed," "that is to say"; it is usually translated by "and." In such cases not merely an addition is in view. In Matt. 21:5, "and upon a colt" means "that is to say, upon a colt." In John 1:16 the clause "and grace for grace" is explanatory of the "fullness." In John 12:48, "and receiveth not My sayings," is not simply an addition to "that rejecteth Me," it explains what the rejection involves, as the preceding verse shows. In Mark 14:1, "and the unleavened bread" is perhaps an instance, since the Passover feast is so defined in Luke 22:1. In Acts 23:6 the meaning is "the hope, namely, the resurrection of the dead." In Rom. 1:5 "grace and apostleship" may signify "grace expressed in apostleship." In Eph. 1:1 "and the faithful" does not mark a distinct class of believers, it defines "the saints"; but in this case it goes a little further than what is merely epexegetical, it adds a more distinctive epithet than the preceding and may be taken as meaning "yes indeed."

For the suggestion as to the epexegetic use of kai in John 3:5, "water, even the Spirit," see WATER.

In regard to Titus 3:5, "the renewing of the Holy Ghost" is coordinate with "the washing of regeneration," and some would regard it as precisely explanatory of that phrase, taking the kai as signifying "namely." Certainly the "renewing" is not an additional and separate impartation of the Holy Spirit; but the scope of the renewal is surely not limited to regeneration; the second clause goes further than what is merely epexegetic of the first. Just so in Rom. 12:2, "the renewing of your mind" is not a single act, accomplished once and for all, as in regeneration. See under RENEW, B. The Holy Ghost, as having been "shed on us," continues to act in renewing us, in order to maintain by His power the enjoyment of the relationship into which He has brought us. "The man is cleansed in connection with the new order of things but the Holy Ghost is a source of an entirely new life, entirely new thoughts; not only of a new moral being, but of the communication of all that in which this new being develops itself ... He ever communicates more and more of the things of this new world into which He has brought us ... 'the renewing of the Holy Ghost' embraces all this ... so that it is not only that we are born of Him, but that He works in us, communicating to us all that is ours in Christ" (J. N. Darby). Both the washing and the renewing are His work.

(i) The ascensive use. This is somewhat similar to the epexegetic significance. It represents, however, an advance in thought upon what precedes and has the meaning "even." The context alone can determine the occurrences of this use. The following are some instances. In Matt. 5:46,47, the phrases "even the publicans" and "even the Gentiles" represent an extension of thought in regard to the manner of reciprocity exhibited by those referred to, in comparison with those who, like the Pharisees, were considered superior to them. In Mark 1:27, "even the unclean spirits" represents an advance in the minds of the people concerning Christ's miraculous power, in comparison with the authority exercised by the Lord in less remarkable ways. So in Luke 10:17. In Acts 10:45, the kai, rendered "also," in the phrase "on the Gentiles also," seems necessary to be regarded in the same way, in view of the amazement manifested by those of the circumcision, and thus the rendering will be "even on the Gentiles was poured out the gift"; cf. Acts 11:1.

In Rom. 13:5, the clause "but also for conscience sake" should probably be taken in this sense. In Gal. 2:13, the phrase "even Barnabas" represents an advance of thought in comparison with the waywardness of others; as much as to say, "the Apostles closest associate, from whom something different might be expected, was surprisingly carried away." In Phil. 4:16 there are three occurrences of kai, the first ascensive, "even"; the second (untranslated) meaning "both," before the word "once"; the third meaning "and." In 1 Thess. 1:5, in the cause "and in the Holy Ghost," the kai rendered "and," is ascensive, conveying an extension of thought beyond "power"; that is to say, "power indeed, but the power of the Holy Spirit." In 1 Pet. 4:14 "the Spirit of God" is "the Spirit of glory." Here there is an advance in idea from the abstract to the personal. The phrase "the Spirit of God" does more than define "the Spirit of glory"; it is explanatory but ascensive also.

When preceded or followed by the conjunction ei, "if," the phrase signifies "even if," or "if even," e.g., Mark 14:29; Phil. 2:17; 1 Pet. 3:1.