Baal to Been

Greek Dictionary Baal to Been:

See Strong’s Concordance for numbering system.

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Baal: 896. Chaldean, is “Bel”. proper name of one of the chief gods of the Phoenicians and Babylonians representing either the sun, moon, or the planet Jupiter. Romans 11:4, “Who have not bowed the knee to the image of Ba’al.” quoted from,       

1 Kings 19:18, “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal,” The Israelites were often seduced to the worship of Baal; Judges 2:11-13, 3:7, 8:33. 1 Kings 16:31.

Babbler: 4691. Greek is, spermologos. Greek is, Seed-gathering, seed-picking, as birds. A seed-picker as a name for crows and rooks. In the N.T., put for a trifler, babbler, chatterer, who picks up and retails trifling things, Acts 17:18, said of a Philosopher, “What will this babbler say?”

Babblings: 2757. Babe: Babes:1025. Greek is, kenophonia. Literally, empty voice, as in vain words, fruitless disputation. 1Timothy 6:20, “avoiting profane and vain babblings,” 2 Timothy 2:16.

Babe: Babes: 1025. See Infants, 1025.  
Babe: Babes: 3516. See Child 3516.

Babylon: 897. Babylon, Hebrew, is Babel, as in confusion, contrast for “Babel,” from, Genesis 11:9, “Therefore is the name of it called Babel;” The celebrated capital of Babylonia and the seat of the Assyrian and Chaldean empires. For a full account of it, and of the present ruins. Babel, Babylon, and Babylonia. In N.T.,

a. Past particle, Matthew 1:11-12-17. Acts 7:43. 1 Peter 5:13, “The church which is at Babylon,”

b. Poetically and symbolically Babylon is put for the capital of heathenism, the chief seat of idolatry, probably pagan Rome, as being the successor of ancient Babylon in this respect; Compare with, Isaiah 21:9, “Babylon is fallen, is fallen;” Jeremiah 50:38, 51:7-8. Revelation 14:8, 16:19, 17:5, 18:2-10-21, “Thus with violence shall that great city Babylon be thrown down;”

Back: 617. Greek is, apokulio. To roll away, transitive verb, Matthew 28:2, “rolled back the stone from the door, and sat upon it.” Mark 16:3-4, “that the stone was rolled away:” Luke 24:2. Septuagint for Hebrew, Genesis 29:3-8-10.

Back: 650. See Kept, 650. Once, James 5:4.
Back: 3557. See Keep, 3557. Twice, Acts 5:2-3.
Back: 3694. See Behind, 3694.
Back: 4762. See Turn, 4762. Once, Acts 7:39.
Back: 5288. See Draw, 5288.
Back: 5289. See Drawing, 5289. Once Hebrews 10:39.
Back: 5290. See Return, 5290. Once Luke 17:15.

Backbiters: 2637. Greek is, katalalos. Speaking against, as substantive, a slanderer, backbiter, Romans 1:30, “Backbiters, haters of God, despiteful, proud,”

Backbitings: 2636. katalalia. Defamation, evil speaking; 2 Corinthians 12:20. 1 Peter 2:1, “Laying aside all malice, and all guile, and hypoocrisies and envies, and all evil-speakings,” Not found in classic Greek.

Backside: 3693. See Behind, 3693. Once, Revelation 5:1, “a book written and on the backside, sealed with seven seals.” 
Backward: 657. Once, Acts 18:21.
Backward: 2036. See Say, 1510.
Backward: 2564. See Call, 2564.
Bad: 2556. See Wicked, 2556.
Bad: 4190. See Evil, 4190.  
Bad:4550. See Corrupt, 4550.
Bade:657. See Farewell, 657.
Bade:2036. See Say, 1510, and 1511.
Bade: 2564. See Call, 2564.

Bag: 1101. Greek is, glossokomon. Tongue, reed, a musical instrument, past particle, a box for keeping reeds, etc. In N.T., generally, any box. case bag, etc. as for money, John 12:6, 13:29, “Judas had the bag, that Jesus had said unto him, buy those things that we have need of against the feast;” Septuagint for Hebrew, “Chest,” the Ark of the Covenant. 2 Chronicles 24:8-10-11. Spoken of a box attached to the ark. This sense of the word is found only in later writers.

Balaam: 903.

Balac: 904. Once, Revelation 2:14.

Balances: 3976. Greek is, pede. Revelation 6:5, “He — had a pair of balances in his hand,” this is symbolic of scarcity, A famine of both bread, and the word. Also, a plain, level, as land. Luke 6:17, he stood upon a level place, as in upon the plain. Septuagint for Hebrew, “Plain country,” Deuteronomy 4:43. Joshua 9:1. 2 Chronicles 1:14, “which he placed in the chariot cities,”

Band: Bands: 4686. Greek is, speira. Ion. Genitive, Acts 10:1, “Of the band called the Italian band.” Past particle, anything wound, wreathed, spiral, a coil, Latin, spira. In N.T., a band, troop, company.

a. Spoken of Roman foot-soldiers, prob. a cohort, of which there were ten in every legion, each containing three maniples or six centuries, but varying in the number of men at different times and according to circumstances, from perhaps 300 to 1000 or more; In Josephus, where of eighteen five are said to contain each 1000 men, and the other 6… In Polybius is everywhere a maniply, manipulus, the third part of a cohort.

b. Spoken of a band from the guards of the temple, John 18:3-12, “The band the captain and officers.” These were Levities, who performed the menial offices of the temple and kept watch by night, “Servants of the LORD,” Psalms 134:1. 2 Kings 12:9, “Priests that kept the door.” 2 Kings 25:18, “Keepers at the door.” Especially, 1 Chronicles 9:17, 27, “And they lodged round about the house of God, because the charge was upon them,” Some understand here a band of Roman soldiers; but these would rather have led Jesus directly to their own officers, and not to the chief priests; and besides, this was not a band of regularly armed troops; compare, Matthew 26:55, “are ye come out as against a thief with swords and staves for to take me?” Luke 22:52.

Banded: 4160. See Wrought, 4160. Once, Acts 23:12.
Banded: 4963. See Concourse, 4963. Once, Acts 23:12.
Bands: 1199. See Bond, 1199.

Bands: 2202. Greek is, zeukteria. A band, fastening, Acts 27:40, “Loosed the rudder bands.”

Bank: 5132. Greek is, trapeza. A table, as,

a-1. Generally, for setting on food, taking meals. past particle, Matthew 15:27, “yet the dogs eat of the crumbs which fall from their master’s table.” Mark 7:28. Luke 16:21, 22:21-30. So of the table for the shew-bread, Hebrews 9:2. Septuagint for Hebrew, “make a table of shittim wood:” Exodus 25:23-27, 26:35. Septuagint and Hebrew, generally, “table,” 1 Samuel 20:34. 2 Samuel 9:7-10.

a-2. Metonymically, like English, table, for that which is set on, as food, a meal, banquet. Acts 16:34, “he set meat before them, and rejoiced, believing in God with all his house.” He set a table, made ready a meal. Romans 11:9, quoted from, Psalms 69:22, “Let their table become a snare,” where Septuagint for Hebrew, 1 Corinthians 10:21. Septuagint and Hebrew, Psalms 23:5. Proverbs 9:2, “she hath also furnished her table.”

b. Especially, table of a money-changer, a broker’s bench or counter, at which he sat in the market or public place, as in the outer court of the temple, Matthew 21:12, “overthrew the tables of the money changers,” Mark 11:15. John 2:15. Hence, generally a broker’s office, bank, where money is deposited and loaned out, Luke 19:23, “money into the bank.” Metonymically, Acts 6:2, “is it not reason that we should leave the word of God, and serve tables.” To serve money-tables, as to take care of money-chaffers, to have charge of the alms etc.

Baptism: 908. Greek is, baptisma. Past particle, something immersed; in N.T., baptism, spoken of the rite, of John’s Baptism, Matthew 3:7, 21:25. Mark 1:4, 11:30, “The baptism of John, was it from heaven, or of men?” Luke 3:3, 7:29, 20:4. Acts 1:22, 10:37, 13:24, 18:25, 19:3-4. Of the baptism instituted by Jesus, Romans 6:4, “Therefore we are buried with him by baptism into death:” Ephesians 4:5, “One faith, one baptism.” Colossians 2:12, “buried with Him in baptism,” 1 Peter 3:21. As Metaphor, baptism into calamity, as in afflictions with which one is oppressed or overwhelmed, Matthew 20:22-23, “Baptized with the baptism that I am baptized with.” Mark 10:38-39. Luke 12:50.

Baptisms: 909. Greek is, baptismos.

a. Washing, the act of washing, of the body, of vessels, etc. Mark 7:4-8, “as the washing of pots and cups: ” Hebrews 9:10, “divers washings = (various baptisms.)” Compare with, Leviticus 11:32, any vessel of wood, raiment, skin, “Must be put into water, — until clean.”

b. Baptism, as in the Christian rite, Hebrews 6:2, “Of the doctrine of baptisms,”

Baptist: Baptist’s: 910. Greek is, Baptistes. A baptizer, as in the Baptist, as a cognomen of John the Baptist, the forerunner of our Lord. Matthew 3:1, 11:11-12, 14:2-8, 16:14, 17:13. Mark 6:24-25, 8:28. Luke 7:20-28-33, 9:19, “They answering said, John the Baptist;”

Baptize:907. Baptist: Baptized: Baptizeth: Baptizing: 907. Greek is, baptizo. A frequentative in form, but not in fact, to immerse, to sink, transitive verb, as spoken of ships, galleys, etc. Frequentative means, a frequent repetition of an action. In N.T.

a. To wash, to cleanse by washing, trans. Middle term of a syllogism, and aoris 1, passive, in middle sense, to wash one’s self, to bathe, to perform ablution; Mark 7:4. “except they wash, they eat not.” Luke 11:38, “He marveled that he had not first washed before dinner.” Septuagint for Hebrew, 2 Kings 5:14, “Dipped himself,” collectively with verse 10. “go and wash in Jordon seven times,” Compare with, Leviticus 11:25-28-40, “wash his cloths,” Numbers 19:18-19.

b. To baptize, to administer the rite of baptism, either that of John, or of Christ. Passive and middle term of a syllogism, to be baptized, or to cause one’s self to be baptized, as generally to receive baptism. In the primitive churches, where according to oriental habits, bathing was to them what washing is to us, the rite appears to have been ordinarily though not necessarily performed by immersion.

b-1. Past particle, and simply, Matthew 3:6-13-14-16, “when he was baptized, went up staightway out of the water:” Mark 1:4-5, 16:16. Luke 3:7-12-21, 7:30, John 1:25, “why baptizest thou then,” John 1:28, “John was baptizing.” John 3:22-23, 26, 4:1-2, 10:40. Acts 2:41, 8:12-13-36-38, 9:18, 10:47, 16:15-33, 18:8, 22:16. 1 Corinthians 1:14-16,17. So, Mark 4:14, “John the Baptist.” With an accusative of the cognate noun, Acts 19:4, “Then said Paul, John baptized with the baptism of repentance,”

John baptized a baptism of repentance, as by which those who received it, acknowledged their obligation to repent. Luke 7:29, “being baptized with the baptism of John.” In Luke’s writings with a dative of the instrument or material employed as with water, Luke 3:16. Acts 1:5, 11:16. Elsewhere with, “In water,” Matthew 3:11. Mark 1:8. John 1:26-31-33. Compare Matthew 3:6, “Baptized –in (the) Jordan.” Mark 1:9, “Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.”

b-2. With the adjuncts marking the object and effect of the rite of baptism; chiefly common form accusative, to baptize, or to be baptized into anything, as into the belief, profession, observance, of anything. Matthew 3:11, “I indeed baptize you with the water unto repentance,” Acts 2:38, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins,” Acts 19:3, “unto John’s baptism,” as in the repentance into which John baptized. 1 Corinthians 12:13, “Into one body,” as that we may become one body, Romans 6:3, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”

So with, “into,” common form accusative, of person, to baptize, or to be baptized into, a profession of faith in any one and sincere obedience to him; Romans 6:3, and Galatians 3:27, “For as many of you as have been been into Christ have put on Christ.”” 1 Corinthians 10:2, “And were all baptized unto Moses in the cloud and in the sea;” So, into the name of any one, in the same sense, Matthew 28:19, “Into the name of the Father, and of the Son, and of the Holy Ghost.” Acts 8:16, “baptized in the name of the Lord Jesus.” Acts 19:5. 1 Corinthians 1:13-15. Also in the same sense, Acts 2:38, Acts 10:48, “In the name of the Lord.” With, “For,” 1 Corinthians 15:29, “why are they then baptized for the dead?” or on account of the dead, as why baptized into a belief of the resurrection of the dead, if in fact the dead rise not?

c. Metaphor, in direct allusion to the sacred rite, “to be baptized in the Holy Ghost, and in fire, as to overwhelm, richly furnish, with all spiritual gifts, or overwhelm with, “Fire unquenchable,” etc. Matthew 3:11, “He shall baptize you with the Holy Ghost and with unquenchable fire.” Luke 3:16. So with, “he shall baptize you with the Holy Ghost and with fire:” Mark 1:8, John 1:33, Acts 1:5, 11:16. Generally, but still in allusion to the rite, to baptize with calamities, as to overwhelm with sufferings Matthew 20:22, 23, Mark 10:38-39. Jesus said, “Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?” as, can ye endure to be overwhelmed with sufferings like those which I must endure?

c-1. Luke 12:50, “I have a baptism to be baptized with.” 1 Corinthians 15:29, “what shall they do which are baptized for the dead,–why are they then baptized for the dead?” as if the dead do not rise, why expose ourselves to so much danger and suffering in the hope of a resurrection? Compare 1 Corinthians 15:30-31, where, “why stand we in jeopardy ever hour? and, “In danger,” are substituted for baptized.

Barabbas: 912. Son of the father, proper name of a robber, whose release the Jews demanded of Pilate, Matthew 27:16-17-20-21-26. Mark 15:7-11-15. Luke 23:18. John 18:40, “Then cried they all again, saying, Not this man, but Barabbas.”

Barachias: 914. Once, Matthew 23:35.
Barak: 913. Once, Hebrews 11:32.

Barbarian: 915. Barbarians: Barbarous: 915. Greek is, barbaros. A barbarian, as in ancient usage simply a foreigner.

a. One who uses a different language, 1 Corinthians 14:11, “I shall be unto him that speaketh a barbarian,” Septuagint for Hebrew, Psalms 114:1, “from a people of strange language;”

b. One who does not speak Greek, one not a Greek; Acts 28:2-4, “The barbarous people,” where the people of Melita (Malta) are so called, as speaking a dialect of the Phoenician language. Romans 1:14, “I am debtor both to the Greeks, and to the Barbarians,” to the Greeks and to those not Greeks. Colossians 3:11, “Where there is neither Greek nor Jew, — nor Barbarian,” where it seem to refer to those nations of the Roman empire who did not speak Greek, as did the Jews, Romans, Spaniards, etc. and to nations not under the Roman dominion.

Bare: 399. See Bear, 399. Once, 1 Peter 2:24.
Bare: 941. See Bear, 399. Twice, Luke 7:14, 11:27.
Bare: 1080. See Begat 1080-b. Once, Luke 23:29.
Bare: 1131. See Naked, 1131. Once, 1 Corinthians 15:37
Bare: Barest: 3140. See Testify, 3140.
Bare: 4160. See Wrought, 4160.
Bare: 5342. See Endure, 5342. Once John 2:8.
Bare: 5576. See False, 5576. Twice, Mark 14:56-57.
Bar-jesus: 919. Once, Acts 13:6.
Bar-jona: 920. Once, Matthew 16:17.

Barley: 2915. krithe. Barley, Revelation 6:6, “Three measures of barley for a penny.” Septuagint for Hebrew, Deuteronomy 8:8, “A land of — and barley.”

Barley: 2916. Greek is, krithinos. Of barley, and barley-loaves, John 6:9-13, “and filled twelve baskets with the fragments of five barley loaves” Septuagint for Hebrew, 2 Kings 4:42, “Twenty loaves of barley.”

Barn: Barns: 596. Greek is, apotheke. A place where anything is laid up, repository, as of arms, an arsenal. A treasury, Septuagint, 1 Chronicles 29:8, “Gave them to the treasure of the house.” In N.T., spoken of grain, etc. A granary, storehouse, barn, Matthew 3:12, “and gather his wheat into the garner;” Matthew 6:26, 13:30, “but gather the wheat into my barn.” Luke 3:17, 12:18-24. Septuagint for Hebrew, Storehouses,” Jeremiah 50:26.

Barnabas: 921.
Barren: 692. See Idle, 692.

Barnabas: 921

Bareen: 692. See Idle, 692.

Barren: 4723. Greek is, steiros. Firm, solid, sterile, barren, spoken only of females, Luke 1:7-36, 23:29, “For behold, the days are coming, in the which they shall say, Blessed are the barren,” Galatians 4:27. Septuagint for Hebrew, Genesis 11:30, “Sarai was barren.” Judges 13:2-3.

Barsabas: 923.  Twice, Acts 1:23, 15:22. 
Bartholomew: 918. See also Nathanael. 
Bartimaeus: 924. Once, Mark 10:46.

Base: 36. Greek is, agenes. Adjective, spoken of one who is without ancestors, or without descendants. In N.T., low born, ignoble, base, 1 Corinthians 1:28, “And base things of the world,” where it is opposed to “Mighty, and noble.”

Base: 5011. See Degree, 5011. Once, 2 Corinthians 10:1.

Baser: 60. Greek is, agoraios. Pertaining to the forum, forensic. Acts 19:38, forensic or judicial days are held, as in there are public trials held in the forum. Others, forensic persons, advocates. Spoken of persons who frequent the markets and public places, an idler, lounger, Acts 17:5. Note.

The ancient grammarians make a distinction between the two Greek forms. Some affirm that with the circumflex signifies and idler, as above; but with the accent on the antepenult, it means a judicial day, etc. Others affirm the reverse. Modern grammarians regard the two forms as being the same.

Basket: Baskets: 4711. Greek is, spuris. A basket for storing grain, provisions, etc. Matthew 15:37, 16:10. Mark 8:8-20, “How many baskets?” Acts 9:25.

Basket: 4553. Greek is, sargane. To interweave, to braid. Past particle, anything braided, twisted, interwoven, as in a cord. In N.T., a rope-basket, network of cords, 2 Corinthians 11:33, “through a window in a basket was I let down,” compare with, Acts 9:25, “The disciples took him — let him down by the wall in a basket.”

Baskets: 2894. Greek is, kophinos. A basket, Latin, “Cophinus,” wicker-basket. Matthew 14:20, “Twelve baskets full.” Matthew 16:9. Mark 6:43, 8:19. Luke 9:17. John 6:13. Septuagint for Hebrew, “Delivered from the pots (baskets,)” Psalms 81:6. Judges 6:19, “Basket.” The word basket was proverbially the Jewish travelling-basket.

Bason: 3537. Greek is, nipter. A wash basin, John 13:5.

Battle: 4171. Greek is, polemos. Past particle, the agitation and tumult of battle; to fight, battle, war.

a. Past particle, fight, battle, 1 Corinthians 14:8, “who shall prepare himself to the battle?” Hebrews 11:34, “waxed valiant in fight, turning to flight the armies of the aliens.” Revelation 9:7-9, 12:7, “Michael and his angels fought against the dragon;” Revelation 16:14, 20:8. So, to do battle, to fight, to make war with any one, as Revelation 11:7, 12:17, 13:7, 19:19. Septuagint and Hebrew, “War” Exodus 13:17. 2 Samuel 19:10, “Absolon, whom we anointed over us, is dead in battle.” Job 39:25. Hyperbolic, once as contest, strife, James 4:1, “come they now hence, even of your lust that war in your members?”

b. Generally war, Matthew 24:6. Mark 13:7, “And when ye shall hear of wars and rumors of wars,” Luke 14:31, 21:9. Septuagint and Hebrew, “war,” Exodus 1:10. 2 Kings 3:7.

Be: 1510. See Say, 1510.

Beam: 1385. Greek is, dokos. Bea, joist, Matthew 7:3-4-5, “Thou hypocrite, first cast out the beam out of thine own eye;” Luke 6:41-42.

Bear: 142. Greek is, airo. Feminine, Colossians 2:14, “Took it out of the way, nailing it to his cross;” preferred, passive, “Seeth the stone taken away,” John 20:1, to take up, transitive verb, corresponding in Septuagint, generally to the Hebrew, “Lift up.”

a-1. To take up, simply, as in to lift up, to raise,

a-2. Past particle, As stones from the ground, John 8:59, “Took they up stones to cast at him:” Mark 16:18, “They shall take up serpents;” So of anchors, Acts 27:13, “Loosing thence, they sailed close by Crete.” So, having weighed, (anchor,) often stands in Greek writers in the sense to sail away, to depart. and is even used of an army on land, Ant.9-11-1. Spoken of the camp of the Israelites in the desert. Spoken of the hand, Revelation 10:5, “Lifted up his hand.” Septuagint for Hebrew, “Lift up,” Deuteronomy 32:40. Isaiah 49:22.

b. Trope, to raise, to elevate, as the eyes, John 11:41. Septuagint and Hebrew, “Lift up,” Psalms 121:1, 123:1, “lift I up mine eyes,” The voice, as in to cry out, to sing, etc. Luke 17:13. Acts 4:24. Septuagint and Hebrew, Judges 21:2. 1 Samuel 11:4. So to hold the mind of any one suspended, as in suspense, doubt, John 10:24, “How long — make us to doubt?” The phrase, to lift the soul towards, as in to desire, does not belong here. Compare with, Deuteronomy 24:15, “Lest he = (servant or strangers) cry against thee unto the LORD,” with Psalms 86:4, “Rejoice the soul of thy servant: — O Lord, do I lift up my soul.”

b-2. To take up and place on one’s self, to take up and bear, as in to bear, to carry, Matthew 4:6, “they shall bear thee up, lest at any time thou dash thy foot against a stone.” Septuagint and Hebrew, “bear,” Psalms 91:12. Matthew 11:29, “Take my yoke upon you, and learn of me;” collectively, Septuagint and Hebrew, “Bear the yoke,” Lamentations 3:27. So the cross, Matthew 27:32, “him they compelled to bear the cross.” Mark 15:21. Metaphor, Matthew 16:24, “Take up his cross.” So to take or carry with one, Mark 6:8. Luke 9:3. Septuagint and Hebrew, “Carry,” Genesis 44:1. 2 Kings 7:8.

b-3. To take up and carry away, as in to take away, to remove, by carrying, spoken of a bed, Matthew 9:6. John 5:8 sequel follows, of a dead body, a person, etc. Matthew 14:12, 22:13. Acts 20:9, “Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken for dead.” Spoken of bread etc. with the idea of laying up, making use of, Matthew 14:20, 15:37. Mark 8:8-19-20. Generally, Matthew 17:27. Acts 21:11. Passive, “Be thou removed.” Matthew 21:21.

Trope, to take away the sin of any one, as in the imputation or punishment of sin, John 1:29. 1 John 3:5. So the English version, and Septuagint for Hebrew, “pardon my sin,” 1 Samuel 15:25. But as Hebrew, it often means, to bear the punishment of sin, as Leviticus 5:17, “and shall bear his iniquity.” Numbers 5:31, 14:33. Septuagint and as, “take away,” often has in the Septuagint, the sense to bear, as above, we may here also admit for the sense to bear the punishment of sin, which is elsewhere expressed in the N.T. by, “bear, and bare,” etc. collectively, Matthew 8:17, “Himself took our infirmities, and bare our sicknesses.” 1 Peter 2:24. Or perhaps to take away by taking upon one’s self.

c-1. To take away, to remove, simply, the idea of lifting etc. being dropped; usually with the notion of violence, authority, etc. 

c-2. Past participle, Luke 6:29-30, 11:22. Matthew 9:16, as in the new piece tears away still more of the old garment. Mark 2:21. Spoken of branches, to cut off, prune, John 15:2. Spoken of persons, to take away or remove, as from a church, as in to excommunicate, 1 Corinthians 5:2, “that he that hath done this deed might taken away from you.” where some editions read, “put out of your fellowship.”

So to take away or remove out of the world, by death, etc. John 17:15, “I pray not that thou shouldst take them out of the world,” Matthew 24:39. Acts 8:33, as in according to the Hebrew in his humiliation and oppression was his sentence; he was torn away, as in hurried away to death; collectively, Isaiah 53:8. Others, His punishment was taken away. Septuagint for Hebrew, “Taken away,” Isaiah 57:1-2. Isaiah 53:8. In a somewhat stronger sense, especially in the imperative, away with! as in put out of the way, kill, Luke 23:18, “Away with.” John 19:15. Acts 21:36, 22:22.

c-3. Trope, John 11:48, “take away,” and destroy our city and nation. 1 Corinthians 6:15, taking away wrongfully the members which belong to Christ, etc. So in the sense to deprive of, as the kingdom of heaven, Matthew 21:43, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” The word of God, Mark 4:15. Luke 8:12-18. Gifts, Mark 4:25. Joy, John 16:22, collectively, Septuagint, Isaiah 16:10. Spoken of vices, to put away, Ephesians 4:31. Of a law, to abrogate, Colossians 2:14.

Bear: 399. Greek is, anaphero. To bear upwards, to carry up, to lead up, from a lower to a higher place, transitive verb, sequel follows “Into,” common form accusative, Of place whither, Matthew 17:1, “after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart.” Mark 9:2, “leadeth them up into an High mountain.” Luke 24:51, “and carried up into heaven.” Septuagint for Hebrew, “Put up,” 1 Samuel 17:54. 2 Chronicles 29:31, “bring,” 1 Chronicles 15:3-12-14. 2 Chronicles 5:1-3-4.

Spoken of sacrifices, to offer up, as to place upon the altar, James 2:21, “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” Septuagint for Hebrew, “Offered,” Genesis 8:20, “and offered burnt offerings on the altar.” Numbers 23:2. 2 Chronicles 1:6. Hence also without, Hebrews 7:27, 13:15. 1 Peter 2:5. Septuagint for Hebrew, “offer” Leviticus 14:19. Judges 11:31. Septuagint for Hebrew, “offering” Leviticus 6:20. To take up and bear in the place of another, to take for another upon one’s self, to take away;

In N.T., spoken, metaphor of sins, to bear the punishment of sin, to expiate, Hebrews 9:28, “So Christ was once offered to bear the sins of many;” 1 Peter 2:24, “Who his own self bare our sins in his own body on the tree,” who bore our sins in His own body upon the cross, as in himself bore the punishment due to our sins; Compare with, Isaiah 53:12, where Septuagint for Hebrew, “Bare the sins of many,” for Hebrew, Numbers 14:33, “Bear your whoredoms.”

Bear: 430. Greek is, anechomai. To hold up, to hold up or back from falling, as in the rain, Septuagint for Hebrew, “Withholden,” Amos 4:7, “and caused it not to rain upon another city:” The heavens, to hold in or back, restrain, stop, as horses. Found in N.T. only in, middle term of a syllogism, anechomai. Imperfect or with double augment in K.J.V. 2Corinthians 11:1-4, “Bear with him.” Acts 18:14, “Bear with you,” for the Double angment. Past particle, to hold one’s self upright; hence to bear up, to hold out, endure; sequel follows genitive. 

a. Spoken of things, to endure, bear patiently, common form genitive, as afflictions, 2 Thessalonians 1:4, “for your patience and faith in all your persecutions and tribulations that ye endure:” where, “which” is by attract. Absolute, 1 Corinthians 4:12, “being reviled, we bless; being persecuted, we suffer it:” 2 Corinthians 11:20.

b. Spoken of persons, to bear with, have patience with, the errors, weakness, of any one. Matthew 17:17. Mark 9:19. Luke 9:41. 2 Corinthians 11:1-19. Ephesians 4:2, “forbearing one anothe in love;” Colossians 3:13. Septuagint for Hebrew, “Are they restrained?” Isaiah 63:15. Septuagint, Isaiah 46:4, “I will bear.”

c. By implication, to admit, to receive, as in to listen to, common form genitive, spoken of persons Acts 18:14. 2 Corinthians 11:4. Of doctrine etc. 2 Timothy 4:3. Hebrews 13:22, “suffer the word of exhortation:” Septuagint, “Imagine to,” Job 6:26.

Bear: 503. Greek is, antophthalmeo. Feminine, to look at directly or in the face; In N.T., trope, spoken of a ship, to look the wind in the face, as to bear up against, to resist, to withstand, common usage dative, Acts 27:15, “The ship could not bear up into the wind.”

Bear: 715. Greek is, arktos. In later editions. A bear, Revelation 13:2, “And the beast which I saw was like unto a lopard, and his feet of a bear,”

Bear: 941. Greek is, bastazo. Feminine, past particle, to raise upon a basis, to support; in ordinary usage and in N.T., to take up and hold, to bear, transitive verb. 

a. To take up and hold in the hands etc. John 10:31, “Took up stones.” In the sense of to take up and bear, Acts 21:35, “that he was borne (carried) of the soldiers for the violence of the people.” So to take up and bear away as to take away, John 20:15. Trope, to take upon one’s self and bear, Matthew 8:17, “bear our sickness.” compare with, Isaiah 53:4, “Surely he that borne our griefs,”

b. To bear, to carry, in the hands or on the shoulders, etc. Matthew 3:11, one’s sandals, which was the duty of a servant. Mark 14:13 and Luke 22:10, “bearing a pitcher of water;” Luke 14:27 and John 19:17, “Bearing His cross.” Luke 7:14. John 12:6. Acts 3:2, “A certain man — was carried.” Acts 15:10. Galatians 6:5. Revelation 17:7, “I will tell thee the mystery of the woman, and of the beast that carrieth her,”

Trope, Acts 9:15, “To bear my name,” as to announce, to publish, etc. In the sense of to bear up, to support, Romans 11:18. Metaphor, to bear, to support, to endure, as labors, sufferings, etc. Matthew 20:12. Revelation 2:3. Punishment, Galatians 5:10. Septuagint for Hebrew, “I bear,” 2 Kings 18:14. Hebrew, “Bear his iniquity,” Leviticus 5:1. Galatians 6:2. Revelation 2:2. Metaphor, in the sense of to receive, to understand, John 16:12, “I have yet many things to say unto you, but ye cannot bear them now.”

c. To bear or carry about, as attached to one’s person; Galatians 6:17, “for I bear in my body the marks of the Lord Jesus.” So synonym for Hebrew, “bear in my bosom,” Psalms 89:50, where Septuagint Luke 11:27, “Blessed is the womb that bare thee.” In the sense of to wear, for which classic writers use, Luke 10:4, “Carry neither purse, nor script, nor shoes:”

Bear: 1080. See Begat, 1080.

Bear: 3114. Greek is, makrothumeo. Feminine, to be long-minded, as slow to anger, passion, etc.

a. As to be long-suffering, forbearing, to bear patiently, absolute, 1 Corinthians 13:4, “Charity suffereth long, and is kind;” Sequel follows “Towards us,” 2 Peter 3:9, “Longsuffering to us-ward.” Luke 18:7, “Though He bear long with them?” as though he be on their account long-suffering, slow to punish. Matthew 18:26-29, “Have patience with me, and I will pay thee all.” 1 Thessalonians 5:14. Septuagint for Hebrew, “The discretion of a man deferreth his anger;” Proverbs 19:11.

b. To wait patiently, to be patient, absolute, Hebrews 6:15, “patiently endured.” James 5:7-8. Common form, James 5:7, “being patient,”

Bear: Beareth: 3140. See Testify, 3140.
Bear: 4160. See Wrought, 4160.

Bear: 5041. Greek is, teknogoneo. Feminine, Child-bearing. obsolete, to bear children, or as in English, to be the mother of a family, including all the duties of the maternal relation, 1 Timothy 5:14, “That the younger women — bear children,” compare with, 1 Timothy 5:10 which speaks of older widowed women.

Bear: 5297. Greek is, hupophero. To bear up from underneath, to support, to sustain, as heavy armor, English, to be under arms. In N.T., trope, to bear up under, to endure, as evils, common form accommodation, 1 Corinthians 10:13, “That ye may be able to bear it.” 2 Timothy 3:11, “persecutions I endured: but out of them all the Lord delivered me.” 1 Peter 2:19. Septuagint for Hebrew, Proverbs 18:14, “but a wounded spirit who can bear?”

Bear: 5342. See Endure, 5342.
Bear: Beareth: 5409. See Wear, 5409.
Bear: 5576. See False, 5576.
Bearest: 3140. See Testify, 3140. Once, John 8:13.

Bearest: 5088. Greek is, tikto. Feminine, to bring forth, to bear, offspring, transitive verb. 

Females, Matthew 1:21-23, “Bring forth a son,” with verse 25, “Till she had brought forth her firstborn.” Matthew 2:2, “Where is he that is born King of the Jews?” Luke 1:31-57, “and she brought forth a son.” Luke 2:6, “the days were accomplished that she should be delivered.” Luke 1:7-11. John 16:21. Galatians 4:27, “Rejoice, thou barren that bearest not;” Hebrews 11:11, K.J.V. Revelation 12:2-4-5-13. Septuagint for Hebrew, “Bring forth children.” Genesis 3:16, 4:1, “She — bare Cain.” Metaphor, of irregular desire as exciting to sin; James 1:15, as produces, causes sin.

Beareth: 1627. See Brought, 1627. Once, Hebrews 6:8.

Beareth: 2592. Greek is, karpophoreo. Feminine, to bear fruit, intransitive verb,

a. Past particle, Mark 4:28, “For the earth bringeth forth fruit of herself;” Septuagint for Hebrew, “fruit be in the vine,” Habakkuk 3:17.

b. Metaphor, of life and conduct, generally, Colossians 1:10, “Being fruitful.” Matthew 13:23, “beareth fruit.” Mark 4:20. Luke 8:15. Sequel follows dative, “commodi et income”. as Romans 7:4, with verse 5, “Bring forth fruit unto death,” as to live worthy of God or of death.

c. Middle term of a syllogism, to bear fruit to oneself, as to propagate oneself, to increase. Colossians 1:6, “and bringeth forth fruit,”

Beareth: 4722. See Suffer, 4722. Used once, 1 Corinthians  13:7.

Beareth: 4828. See Witness, 4828 Twice, Romans 8:16.

Bearing: 4064. Greek is, periphero. Feminine, to bear or carry around, past particle, in a circle or to a company. In N.T.,

a. To bear about, hither and thither, to various places, common form accommodation, Mark 6:55, “and began to carry about in beds those that were sick,” 2 Corinthians 4:10, “Always bearing about in the body the dying of the Lord Jesus ,”

b. Passive, to be carried or driven about hither and thither, by the wind, as clouds, Jude 12, “clouds they are without water, carried about of winds;” in K.J.V. But in later edit it reads, “Blown about by the winds.” Trope, Ephesians 4:14, So Hebrews 13:9, “be not carried about with divers and strange doctrine” in K.J.V. In N.I.V. “do not be carried away by all kinds of strange teachings.”

Bearing: 4828. See Witness, 4828. Twice, Romans 2:15, 9:1.

Bearing: 4901. See Witness, 4901. Once, Hebrews 2:4.

Beasts: 2226. Greek is, “zoon.” A living creature or thing, animal beast, Hebrews 13:11. 2 Peter 2:12. Jude 10, “but what they know naturally, as brute beasts, in those things they corrupt themselves.” Symbolically, Revelation 4:6-7-8-9, 5:6-8-11-14, 6:1-3-5-6-7, 7:11, 14:3, 15:7, 19:4. Compare with, Daniel 7:3, “four beasts came up out of the sea.” Ezekiel 1:5, “Out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.” Common usage, Ezekiel 1:4-6.

Beasts: 2341, Greek is, “theriomacheo”. To be a beast fighter, as in the gladiatorial arena. Like condemned persons in the public spectacles. Absolute, 1 Corinthians 15:32, “If after the manner of men I (Paul) fought with beasts at Ephesus,” probably used figuratively in allusion to, Acts 19:29. Used in a human view, as men understand it, “Fought with beasts” Literally if so far as depended on man’s will, I fought etc., supposing that the infuriated multitude in Acts may have demanded that Paul should be thus punished.

Beast: Beasts: 2342 Greek is, “Therion.” A beast, wild beast, Mark 1:13. Acts 10:12, 11:6, 28:4-5. Hebrews 12:20, James 3:7. Revelation 6:8. Septuagint for Hebrews  Deuteronomy 28:26. Jeremiah 7:31, Hebrew, “Beasts.” Genesis 1:20-24-25, 8:10, 37:20. Deuteronomy 7:22. Isaiah 56:9. Trope of brutal, savage men, Titus 1:12, “The Cretians are always liars, evil beasts,” Elsewhere symbolically in the Apocalypse, also, Revelation 11:7, 13:1, 14:9-11, “who worship the beast and his image,”

Beast: Beasts:2934 Greek is, Ktenos: past particle, possession, property, specifically flocks and herds of every kind. In N.T., a beast, domestic animal, also as bought or sold, Revelation 18:13; as yielding meat 1 Corinthians 15:39. As used for riding, burden, etc. Luke 10:34. Acts 23:24. Septuagint for Hebrew, “Upon beast,” Hebrew, Exodus 9:10. Joshua 8:27, “cattle.” Hebrew, “cattle,” Hebrew, Genesis 13:2-7, 30:43. Leviticus 24:18, “killed a beast.”

Beat: 1194. Beaten: Beateth: Beating: 1194. Greek is, dero. To skin, to flay, Septuagint for Hebrew “Flay,” 2 Chronicles 29:34. In N.T., to beat, to scourge, past particle, So as to take off the skin; sequel follows accusative, Matthew 21:35, “took his servants, and beat one,” Mark 12:3-5. Luke 20:10-11. Acts 16:37, 22:19. John 18:23, “If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?” as, “struck Jesus,” in verse 22. 2 Corinthians 11:20, “smite you on the face,” as treats with rudely.

With accusative, implication Luke 22:63, “Smote him.” Acts 5:40. Proverbs 10:8. Passive, “shall be beaten,” Mark 13:9. Commonality, accusative, of manner, Luke 12:47-48. For, “not as one that beateth the air:” 1 Corinthians 9:26.

Beat: 1911. See Cast, 1911.
Beat: 4350. See Stumble, 4350.
Beat: 4363. See Falling, 4363.

Beat: 4366. Beat: 4366. Greek is, prosregnumi. To break or burst towards or upon any thing, to dash against, as waves, intrans. Common form dative, Luke 6:48-49, “The stream beat vehemently.”

Beat: Beaten: 4463. See Rods, 4463.
Beat: Beating: 5180. See Struck, 5180.

Beautiful: 5611. Greek is, horalos. Timely, seasonable, as fruits, its like English “fruits of the season. Trope, of a virgin ripe for marriage. In N.T., only trope, fair, comely, beautiful, spoken of things; Matthew 23:27, “for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones,” Romans 10:15, “how beautiful are the feet of them that preach the gospel of peace,” Septuagint Of things, for Hebrew, Genesis 2:9, 3:6, “and that it was pleasant to the eyes,”

Of things, Of persons. Spoken of a gate of the temple, Acts 3:2, “the gate of the temple whhich is called Beautiful,” with verse 10, supposed by some to have been the large gate leading from the court of the Gentiles to the court of the Israelites, over against the eastern side of wall, otherwise called the gate of Nicanor, and described by Josephus as covered with plates of gold and silver, and very splendid and massive. But from, Acts 3:3-8, it would seem rather to have been one of the external gates, leading from without into the court of the Gentiles, in which also was Solomon’s Porch, Acts 3:11.

Hence it is referred with better reason to one of the two gates on the south side of the temple leading from the city, called, Portae Hhuldue, perhaps from Hebrew, time, season, age.

Became. 1096. See Made, 1096. 
Became. 1402. See Servant, 1402. 
Became. 3154. See Vain, 3154. 
Became. 3471. See Lost, 3471. 
Became. 4241.  See Becometh, 4241.  

Became. 4433. Greek is, ptocheuo. Feminine, to beg, to be a beggar. In N.T., to be or become poor, to be in a state of poverty, and humiliation, intransitive verb, 2 Corinthians 8:9, “yet for your sakes he became poor,” compare with Philippians 2:7. Septuagint for Hebrew, Psalms 78:8, “That set not their heart aright.” Hebrew, Psalms 34:11. Proverbs 23:21, “Come to poverty.”

Because: 473. See Therefore, 473.
Because: 575. Once, Matthew 18:7.
Because: 1063. See Then, 1063.
Because: 1223. See Through, 1223.

Because: 1360. Greek is, dioti. Conjunction as, on account of this, that, for this reason that, as simply, because, for, Luke 2:7, 21:28, “laid him in a manger; because there was no room for them in the inn.” Acts 17:31. Romans 1:19. Galatians 2:16. Septuagint for Hebrew, Zephaniah 2:10. Job 32:2, “Because he justified himself.”

Because: 1537. See Out, 1537. Twice, Revelation 16:11-21.

Because: 1722. See In, 1722.  
Because: 1752. See Sake, 1752.
Because: 1893. See Else, 1893.

Because: 1894. Greek is, epeide. Conjunction as indeed, as now, spoken in N.T., only of a ground or motive, as since indeed, since now, because now, in as much as, and always in the apodosis, which however may stand first; sequel to follow indicative, Matthew 21:46, “they feared the multitude, because they took him for a prophet.” Luke 11:6, “For a friend of mine in his journey.” Acts 13:46, 14:12, 15:24, “Forasmuch as we have heard.” 1 Corinthians 1:21, 22, 14:16, “Else when thou shalt bless with the Spirit,” 1 Corinthians 15:21. 2 Corinthians 5:4. Philippians 2:26. Septuagint “For because,” Jeremiah 48:7. Job 9:29. Spoken of time.

Because: 1909. See “On,” 1909.
Because: 2443.
Because: 2530. See Forsomuch, 2530.
Because: 3704.

Because: 3739. Greek is, hos; or he; or ho. Genitive, originally a demonstrative pronoun, this, that, like, but in Attic Greek, and later usage mostly a post-positive article or relative pronoun, who which, what that. 

1. As a demonstrative pronoun, this, that, only in distinctions and distribution. that one, this one, the one, the other, etc. less frequent in Attic writers. But equally common with it in later writers and in N.T. As 2 Corinthians 2:16, “To the one we are the savor or death unto death; and to the other the savor of life.” Matthew 21:35, “beat one, and killed the other, and stoned another.” Matthew 13:8, “but other fell into good ground.” Matthew 25:15. Luke 23:33. Romans 9:21. further, Matthew 13:4, “some seed fell by the way side, and the fowls came and devoured them up:” 1 Corinthians 12:8, “To one is given — to another –.” Luke 8:5. 

2. As the post-positive article, or relative pronoun, who which, what, that; The construction with the relative strictly implies two clauses; in the first of which there should stand with the verb a noun (the antecedent,) and in the second the corresponding relative, each in the case which the verb of its own clause demands, the relative also agreeing with the antecedent in gender and number. But the form and power of the relative is much varied, both in construction, in signification, and by connecting with it other particles. 

2-a. Construct, as to Gender, the relation agrees regularly with its antecedent, Matthew 2:9, “The star, which they saw in the east,” Luke 5:3. John 6:51. So where it relates to a remoter antecedent, as 1 Corinthians 1:8, “Who shall also confirm you unto the end,.” with verse 4, “for the grace of God which is given you by Jesus Christ;” compare with verse 9, “by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.”

But from this rule there are two departures in form. Where the relative with the verb to be etc. conforms in gender to the following noun. So, Galatians 3:16, “And to seeds, as of many but as of one, and to thy seed which is Christ.” Ephesians 1:14, 6:17, “the sword of the Spirit, which is the word of God:” 1 Timothy 3:15. 

2-b. Where by the construct, “ad sensum” the relative takes the gender implied in the antecedent, and not that of its external form. Romans 9:23, “he might make known the riches of his glory on vessels of mercy, which He hath afore prepared unto glory,” Galatians 4:19. Philippians 2:15. 2 Peter 3:16, “As also in all his epistles, speaking in them of these things;” 2 John 1.

So neuter, “which,” often refers to a masculine or feminine antecedent, taken in the general sense of things. So in explanations, Matthew 1:23, “which being interpreted is God with us.” Matthew 27:33. Mark 3:17, 12:42, “Which made a farthing.” Mark 15:16-42. John 1:39. Colossians 1:24. Hebrews 7:2. Otherwise Acts 9:39. Also where neuter “which,” refers to a whole preceding clause, Mark 15:34. 1 John 2:8. 

2-c. As a number, the relation agrees regularly with its antecedent, as in the examples above cited. The departures from this rule are rare.

2-c-1. Relation singular, after a plural antecedent, once in Philippians 3:20, “In heaven; from whence also we look for the Saviour.” where however “which, because, etc.” may be taken for an adverb. 

2-c-2. Relative, plural, after an antecedent, singular, collectively, Philippians 2:15, “In the midst of a crooked and perverse nation among whom ye shine.” Here the construction is ad sensum, both in number and gender. So where the antecedent includes in any way the idea of plurality, Acts 15:36, “In every city where we have preached the word.” 2 Peter 3:1, “I stir up your pure minds by way of remembrance,” in both which, the first and second. 

2-d. As to case; here the general rule is, that the relative stands in that case which the verb of its own clause demands. As subject, John 1:9, “That was the true light, which lighteth every man.” Verse 30, “A man which is preferred before me.” Acts 8:27. Matthew 10:26. As object, accommodation, Matthew 2:9, “The star, which they saw.” Acts 6:3, 22:9. Dative, Acts 8:10, “To whom they all gave heed.” Colossians 1:27. 1 Peter 1:12, 5:9. But the departures from this rule are frequent, 

2-d-1. By Attraction, as where the relative in respect to its own verb would stand in the accusative, but the antecedent stands in the genitive or dative, and then the relative is attracted by the antecedent into the same case with itself. As genitive, Matthew 18:19. John 4:14, “Drinketh of the water that I shall give him.” John 7:31, “Than these which the man hath done?” with ver.39. Acts 1:1, 24:21. Ephesians 4:1. Jude 15.

Septuagint, Zephaniah 3:11. Revelation 1:20. Neglected, Hebrews 8:2, “Of the sanctuary, and of the true tabernacle, which the Lord pitched.” Septuagint, Jeremiah 51:54. Dative, Mark 7:13. Luke 2:20, “For all things which they were told them.” Luke 5:9. John 4:50, “The man believed the word that Jesus had spoken.” Acts 7:16, 20:38. 2 Corinthians 12:21.                      2 Thessalonians 1:4.

Septuagint, Jeremiah 15:14, “Which thou knowest.” Here the antecedent is often omitted, especially the demonstrative pronoun. Then the relative stands alone in a case not properly belonging to it; The relative itself then stands like English, what, for that which, he who, etc. As, Luke 9:36, “Which they had seen.” Luke 23:41, “The due reward of our deeds: but this man hath done nothing amiss.” Acts 9:24, 22:15, 26:16. Romans 15:18. 2 Corinthians 12:17. 

2-d-2. By inverted Attraction, as where the antecedent is attracted by the relative into the same case with itself. Where the antecedent remains connected with its own clause, and before the relative. Matthew 21:42, “The stone which the builders rejected.” Luke 1:73, “The oath which he sware to our father Abraham.” Luke 20:17. 1 Corinthians 10:16, “The bread which we break is it not the communion of the body of Christ?”

Where the antecedent itself is attracted over into the clause of the relative, and stands after it in the proper case of the relative. Mark 6:16, “Herod heard thereof, he said, It is John whom I beheaded.” Luke 1:4. Acts 21:16, “Brought with them one Mnason of Cyprus, and old disciple, with whom we should lodge.” Romans 6:17. Philemon 10. 1 John 2:25. Revelation 17:8, “When they beheld.” 

This transposition may also take place when the antecedent would already stand in the same case with the relative. as John 11:6, “He abode two days still in the same place where he was.” Matthew 7:2, “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Matthew 24:44. Mark 15:22.

Here belongs the adverbial phrase, past particle, in the manner which, in the same manner as and hence, as Matthew 23:37. Luke 13:34. Acts 15:11, “Even as they.” Septuagint, Isaiah 14:19-24. No example occurs in N.T., where after such transposition both relative and antecedent take the proper case of the latter, as in Greek writers. 

2-d-3. Often the case of the relative depends on the preposition with which the verb is construed. as,

a. Generally, Matthew 3:17, “This is my beloved Son, in whom I am well pleased.” Matthew 10:11, 11:10, “For this is he, of  whom it is written.” Luke 1:4. Romans 10:14. 1 Corinthians 8:6, “There is but one God, the Father, — and one Lord Jesus Christ.”

b. Sometimes the preposition, which stands with the antecedent is repeated before the relative, John 4:53, “At the same hour, in the which Jesus said.” Acts 7:4; 20:18. More commonly when the preposition stands before the antecedent, it is omitted before the relative. As, Matthew 24:50, “Shall come in a day when he looketh not for him.” Luke 1:25, 12:46. Acts 13:2, “For the work whereunto I have called him.” Acts 13:39. 

c. By attraction the relative is put with the preposition belonging to the omitted antecedent. John 6:29, “That ye believe on him whom he hath sent.” John 19:37. Romans 14:22. 1 Corinthians 7:1. Galatians 1:8-9. Hebrews 5:8. 2 Peter 2:12. 

2-d-4. Sometimes the relative is not dependent on the verb, but on some noun connected with the verb, and then the relative is put in the genitive, Matthew 3:11, “whose shoes I am not worthy to bear:” Verse 12, “Whose fan is in his hand,” Mark 14:32. Luke 13:1, “whose blood Pilate had mingled with their sacrifices.” John 1:27, 4:46, 11:2. Acts 16:14. Romans 2:29. Colossians 1:25. Revelation 13:12. Septuagint, Daniel 2:11. 

d. As to Position; here the relative with its clause regularly follows the antecedent, as in most of the preceding examples. But for the sake of emphasis, the relative clause may be put first, especially where a demonstrative follows; as Matthew 26:48, “whomsoever I shall kiss, that same is he: hold him fast.” John 3:26, “He that was with the — behold the same baptizeth.” In both these positions, the antecedent, especially. the demonstrative pronoun is very frequently omitted; so that the relative then stands like English, what, for that which, he who, etc.

Generally, Matthew 13:17, “And to hear those things, which ye hear and have not heard them.” Matthew 14:7. Mark 2:24. Luke 8:17. John 14:22. So in the inverted position, Matthew 7:2, 10:38, “And he that taketh not his cross — is not worthy of me.” Matthew 13:12, “From him shall be taken away even that he hath.” Matthew 19:6, 25:29. Mark 9:40. Luke 4:6, 12:40. John 8:38, “He that believeth on me, as the scripture hath said.” John 13:27. Romans 2:1. Hebrews 2:18. 

Here too belongs the elliptic use of the neuter, “What,” with its clause before another proposition, in the sense of as to that, in that, “quod attinet ad,” the corresponding, this, that, it is. or the like, being omitted before the latter clause. Romans 6:10, “For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.” Galatians 2:20. 

3-a. Signification. The relative strictly serves simply to introduce a dependent clause and mark its close relation in the leading proposition; As Matthew 2:9, “Lo the star, which they saw in the East.” But in common use it was employed in a wider extent, both as a general connective particle, and also sometimes as implying purpose, result, cause, or the like, which would properly be expressed by a conjunction. For the sense, what, that which, he who, see above in “1.” 

3-b. As a general connective, as generally, John 4:46, 11:2, “It was that Mary which anointed the Lord with ointment.” In this it is not uncommon for Paul and also Peter, to connect two, three, or more clauses by relatives, referring either to the same or to different subjects; as Acts 26:7. Ephesians 3:11-12, “In whom we have boldness and acess with confidence by the faith of him.” Colossians 1:13-24-29. 1 Peter 1:8-10-12, 2:22, 3:9, 4:4-5. 2 Peter 2:2-3-3, 3:16.

3-c. Where it is equivalent to a demonstrative, and this, these; and he, they, etc. Luke 12:24, “Which neither have storehouse not barn.” Acts 6:6, “Whom they set before the apostles:” Acts 7:45, 11:30. Galatians 1:7. 1 Peter 1:12, 2:4. “for that,” Philippians 3:12. Luke 12:1, “When there were gathered together and innumerable multitude of people.” Colossians 1:29, “striving according to his working which worketh in me mightily.” This is rare in early Greek writers, but more frequent in later ones. 

3-d. As implying purpose, equivalent to Matthew 11:10, “Behold, I send my messenger before thy face, which shall prepare thy way before thee.” Mark 1:2. Luke 7:27. 

3-e. As marking result, events, etc. equivalent “thus, therefore.” So after Luke 5:21, “who is this which speaketh blasphemies?” Luke 7:49, “Who is this that forgiveth sins also?” There are some needlessly refer also Luke 11:6, “I have nothing to set before him.” John 5:7, “I have not.”

3-f. As implying cause, ground, a reason, etc. equivalent to “because.” Luke 8:13, “And those have no root, which for a while believe.” Latin, “ut qui,” as because, since, etc. Luke 4:18. 

3-g. Once “for what,” in direct interrog. for —, Matthew 26:50, “Friend, wherefore art thou come?” For what purpose.? This direct use belongs to the later Greek.

3-h. Including the notion of a particle of time, Colossians 1:6-9, “Since the day we heard it, do not cease to pray for you,” Luke 7:45, “but this woman since the time I came in hath not ceased to kiss my feet.” 2 Peter 3:4.

3-i-a. Neuter genitive, “where, because,” as adverb of place where. Past particle, Luke 4:16, “Where he had been brought up.” Luke 23:53. Acts 1:13, “they went into an upper room, where abode Peter,” Colossians 3:1. Hebrews 3:9. Revelation 17:15, “The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.”

Trope, Romans 4:15, 5:20. So with, “there, “For where two or three are gathered.” 2 Corinthians 3:17. Septuagint, Genesis 13:4, “And there Abram called on the name of the LORD.” With prepositions, as Matthew 2:9, “The star, which they saw.” Philippians 3:20, “From whence also we look for the Savior.” 

3-i-b. In attraction with verbs of motion, for whither, as in English, often where. So, Luke 10:1, “Into every city and place, whither he himself would come.” Luke 22:10, 24:28. Matthew 28:16. So, 1 Corinthians 16:6, “Whithersoever I go.” 

4-a. Connected with other particles: Who, whosoever.

4-b. Once in Romans 8:32, “Who indeed.”

4-c. Once in John 5:4, “Whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.” Who indeed, who namely, “Who,” but stronger and more definite; once in Mark 15:6, “he released unto them one prisoner, whosoever they desired.” as in the very one whom they demanded.

Because: 3754. Greek is, hoti. Conjunction, demonstrative and causal, like English, that. As demonstrative it stands past particle, pointing out or introducing that to which the preceding words refer, as their object, contents, argument. As causal it is past particle, as assigns the cause, reason, motive, ground of anything, that, because, etc. Construed in N.T. with the indicative; once by anacoluthon before the infinitive, Acts 27:10, “Not only of the lading and ship, but also of our lives.” see below in number a-c. in Greek writers sometimes also with the optative.

a. As, conjunct. demonstrative, see above.

a-1. Past particle, after a demonstrative pronoun, John 3:18, “because he hath not believed in the name of the only begotten Son of God.” Romans 2:3. 2 Corinthians 5:14. Revelation 2:6, “But this thou hast that thou hatest the deeds of the Nicolaitans, which I also hate.,” implied in verse 4, “because thou hast left thy first love.” So,   

1 John 3:16, “Hereby perceive we the love of God,” 1 John 4:9-10-13, “Hereby know we that we dwell in him, and He in us.” Also, John 16:19, “Do you inquire among yourselves of that I said,” Implication, Matthew 16:7, “They reasoned among themselves, saying it is because we have taken no bread.” Matthew 16:8, “Why reason ye among yourselves, because ye have brought no bread?” Mark 8:16-17, Compare with, Mark 2:8, “Why reason ye these things in your hearts?”

a-2. After a pronoun interrogatory, as John 14:22, “How is it that thou wilt manifest thyself unto us.” So past particle, what cause is there that, etc. Mark 2:16. Luke 2:49. Acts 5:4-9. So with a pronoun or substantive, Mark 4:41. Luke 8:25, “What manner of man is this! for he commandeth even the winds and water.” Hebrews 2:6, “What is man, that thou art mindful of him?’ as what cause is there in man, that etc. quoted from Septuagint, Psalms 8:5, 144:3. Compare with, Exodus 16:7, “And what are we, that ye murmur aainst us?” Numbers 16:11. Job 15:14. Also after, Matthew 8:27, Mark 4:41, “What manner of man is this, that even the wind and the sea obey him?”

a-3. Most frequently, “that,” common form indicative, is put in construction after certain classes of verbs, to express the object or reference of the verb; and is than equiv. to an accusative, common form infinitive, or to the corresponding participial construction, and after alternates with these in one and the same verb.

In English with the same classes of verbs it is likewise often optional whether to employ that with the indic. or an accusative and infinitive; In Latin the regular construction is the accusative common form infinitive, the tendency of the later Greek was in general to multiply particles, and therefore it here often employed in “that,” in preference to an infinitive.

b-1. After verbs signifying to say, to speak, and all verbs including this idea. Compare in English, “I say that it is so,” or “I say it to be so.” As after, “but,” Matthew 3:9, 12:6. Mark 3:28. Luke 10:24. 2 Corinthians 11:21, “as that,” 1 Timothy 4:1. For the attract. in John 8:54, 9:19. After “I have told you,” Matthew 28:7-13, “Saying, say ye.” John 7:42. 1 Corinthians 1:15.

Also after “They rehearsed all that God” Mark 12:19, “That his brother should take.” 1 John 2:12-13. 1 Corinthians 11:14, “Nature itself teach you.” Acts 9:27, “and declared unto them how he had seen the Lord in the way,” Matthew 23:31, “Wherefore ye be witnesses unto yourselves,” John 4:44, “Jesus himself testified, that a prophet hath no honor in his own country.” 2 Corinthians 1:23, “Moreover I call God for a record upon my soul,” Revelation 10:6. Hebrews 11:13, “and confessed that they were strangers and pilgrims on the earth.” John 3:33, “He that hath received his testimony hat set his seal that God is true.” John 7:35, “Whither  will he go, that we shall not find him?” Acts 1:5.

So after a Hebrew formula of swearing like Hebrew, “I have sworn,” as, Romans 14:11, “For it is written, as I live, saith the LORD,” in allusion to Isaiah 45:23, “I have sworn by myself, the word is gone out of my mouth in righteousness,” compare, Isaiah 49:18, “As I live, saith the LORD,” Here also belongs “not that,” at the beginning of a clause, used by way of explanation or limitation of something previously said, and equivalent to “although.” John 6:46, “Not that any man hath seen the Father, save he which is of God, he hath seen the Father.” John 7:22. 2 Corinthians 1:24. Philippians 3:12, 4:11-17. So, Romans 9:6, “Not as though the word of God hath taken none effect.”

b-2. After verbs signifying to shew, to make known, etc. elsewhere common form participle, or common form infinitive. Compare English “I shew that it is so,” or, “I shew it to be so.” As after “to shew,” Matthew 16:21. John 2:18. 2 Thessalonians 2:4, “Showing himself.” 1 Corinthians 1:11. 1 Cor.15:27. Galatians 3:11. 1 Timothy 6:7. Also after 1 Peter 1:12, “Unto whom it was revealed, that not unto themselves,” Hebrews 11:14, “For they that say such things declare plainly that they seek a country..” 2 Corinthians 3:3, “Foreasmuch as ye are manifestly declared to be the epistle of Christ ministered by us,” 1 John 2:19, “that they might be made manifest that they were not all of us.” 

b-3. After verbs signifying to hear, to see, and trope, to perceive, to know, etc. elsewhere common form participle, or common form infinitive mode. So also in English, as after Matthew 20:30, “When they heard that Jesus passed by,” Mark 2:1, “and was noised that he was in the house.” Mark 10:47. John 14:28. After “thou,” Revelation 17:18, “And the woman which is the great city,” 52 Corinthians 7:8. James 2:22,. Matthew 2:16. James 2:22. Mark 9:25. John 6:22. Matthew 2:16. James 2:24, “Ye see then how that by works a man is justified, and not by faith only.” ” John 6:5, “and saw a great company come unto him,” John 9:8, “Had they which before had seen him that he was blind,” Acts 27:10, “I perceive that this voyage will be with hurt and much damage,” common form infinitive mode, in anacoluthon.

After “they perceived that,” Matthew 22:45. Mark 12:12. Luke 10:11. Acts 28:28, “Be it known therefore unto you,” Matthew 12:5, 19:4, “Have ye not read, that he which made them at the beginning made them male and female,” Mark 2:8, “And immediately when Jesus perceived in his spirit that they so reasoned within themselves,” Luke 1:22. Matthew 6:32, “for your heavenly Father knoweth that ye have need of all these things.” Mark 2:10. 2 Corinthians 11:31. Also after, “Know ye not?” Romans 6:3, 7:1. Acts 15:7, “Ye know how. that a good while ago God made choice among us,” Acts 4:13, 10:34. Matthew 15:17, “Do not ye yet understand,” Matthew 16:12, “Then understood they how that he bade them not beware of the leaven of bread,”

b-4. After verbs signifying to remember, to care for, etc. elsewhere common form participle, as after, “Rememberest that. John 2:22. Jude 5, “Therefore put you in remembrance.” John 16:4. Mark 4:38, “carest thou not that we perish?” Luke 10:40.

b-5. After verbs signifying to hope, to believe, to think, to consider, and the like: elsewhere common form infinitive mode. So in English, as after Luke 24:21, “But we trusted that it had been he which should have redeemed Israel:” Acts 24:26. Matthew 9:28, “Believe ye that I am able to do this?” Mark 11:23. Luke 1:45. Philippians 2:24, “But I trust in the Lord that I also myself shall come shortly.” Romans 8:38, 15:14. Also after, “For they think that.” Matthew 6:7, 26:53. Hebrews 11:19, “Accounting that.” John 11:50, “Nor consider.” Matthew 5:17, “Think not.” James 1:7, “Think that.” Luke 7:43, “I suppose that he, to whom he forgave most.”

b-5. “That,” serves also to introduce words quoted without change, chiefly after verbs implying to say, etc. and is then merely a mark of quotation, not to be translated in English. As, Matthew 2:23, “that it might be fulfilled which was spoken by the prophets,” Matthew 5:31, 7:23, 26:74. Mark 3:21-22, 9:28, “His disciples asked him privately, Why could not we cast him out?” where manuscripts read, compare Matthew 17:19, “Why could not we cast him out?” Luke 1:25-61. John 1:20-32. Acts 11:3, 15:1. Hebrews 10:8. Revelation 3:17. So Septuagint and Hebrew, Genesis 29:33, “Because the LORD hath heard that I was hated,” Joshua 2:24.

c-1. As conjunction, caused. Past particle, after a demonstrative pronoun, as like that, because, as, Matthew 13:13, “Because they seeing see not.” John 8:47, 10:17, 12:39. 1 John 3:1. Luke 10:20, “Because your names are written in heaven.” Also, Revelation 3:16, “So then because thou art lukewarm, and neither cold not hot,”

c-2. After a pronoun interrogatory, as Romans 9:32, “Wherefore? because they sought it not by faith,” 2 Corinthians 11:11. So, 1 John 3:12, “Wherefore — because.”

c-3. Absolute, “that,” is put after certain classes of verbs, and also generally to express the cause, reason, motive, occasion of the action of those verbs, or of any action or event mentioned, that, as seeing that, because, for, etc.

c-3-a. After verbs or words signifying an emotion of the mind, as wonder, joy, pity sorrow, as Luke 11:38, “he marveled that he had not first washed before dinner.” Wondered,  John 3:7. Galatians 1:6. Acts 10:45, “And they of the circumcision which believed were astonished,” Luke 10:20. John 14:28. 2 Corinthians 7:9. Luke 15:6-9, “Rejoice with me;” Matthew 9:36. Mark 6:34. Revelation 5:4, “And I wept much because no man was found worthy to open and to read the book,” Revelation 18:11.

c-3-b. After verbs or words expressing praise, thanks, and the like, as Luke 16:8, “the lord commended the unjust steward, because he had done wisely:”                       

1 Corinthians 11:17. 1 Corinthians 11:2, ” Matthew 11:25-26, ” Luke 18:11. Romans 6:17, “but ye have obeyed from the heart that form of doctrine which was delivered you.” 1 Timothy 1:12.

c-3-c. Generally, Matthew 2:18, ” Mark 1:27, 5:9, “And he asked him, what (saying) is thy name?” Luke 4:36, 11:42, “But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs,” sequel follows verse 43, “Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues,” Luke 16:3, 23:40, “Dost not thou fear God, see thou art –?” John 1:30-51. Acts 1:17. Romans 6:15.    1 Corinthians 3:13. 2 John 7. Revelation 3:4-8. Elliptsis, 1 John 3:20, “For if our own heart condemn us, (God will also condemn us,) God is greater than our hearts, and knoweth all things.”

Because: 3759. Greek is, ouai. Alas! Latin is vae, Uttered in grief, indignation, etc.

a. Past particle and in the later usage common form dative, Matthew 11:21, 23:13, “But woe unto you,” Mark 13:17. Luke 6:24. Jude 11. Revelation 12:12. Common form dative implication, Luke 17:1. Three times repeated intensive, Revelation 8:13, “Woe, woe, woe.” Before, “The city,” as vocal, common form “for,” of before implied, Revelation 18:10-16-19, “Alas, alas.” Septuagint generally for Hebrew, “Woe to thee,” Numbers 21:29. Isaiah 10:1-5, “O (woe) Assyrian,” Ecclesiastes 10:16.

b. As substantive noun, indicative, 1 Corinthians 9:16, English is “Woe is me!” Septuagint for Hebrew, Hosea 9:12, compare with, Proverbs 23:29. Hence common form article, feminine, “A woe, calamity, Revelation 9:12, 11:14. Here one might expect the neuter “to woe,” like, “For Agar.” 1 Corinthians 9:16, “woe is unto me, if I preach the gospel,” Jeremiah 6:4, “Woe unto us.”

Because: 4314. Once, 1 Thessalonians 2:9.
Because: 5484. See Grace, 5485.  
Because: 5485. See Grace 5485-e.
Become: 402. See Depart, 402.
Become: 889. See Unprofitable, 889. Once Romans 3:12.
Become: 1096. See Made, 1096.
Become: 1402. See Servant, 1402.
Become: 1519. See To, 1519.
Become: 1986. See Uncircumcised, 1986. Once, 1 Corinthians 7:18.
Become: 2289. See Mortify, 2289. Once, Romans 7:4.
Become: 2673. See Abolish, 2673-b. Once, Galatians 5:4.
Become: 4241. Once, Titus 2:1.
Become: 4241. See Becometh, 4241. Once, Titus 2:1.
Becometh: 516. See After, 516. 
Becometh: 1096. See Made, 1096.

Becometh: 4241. Greek is, prepo. Past particle, to be eminent, distinguished, to excel. Usually and in N.T., impersonal, it becomes, it is right, proper; particle, it is becoming, etc. Constructed, past particle, sequel follows dative of persons infinitive mode, as subject. As in, Hebrews 2:10, “For it became him,” Matthew 3:15, “It becometh us to fulfill all righteousness.”

Sequel follows dative, simply, Ephesians 5:3, “let it not be once named among you, as it becometh saints;” Sequel follows accusative infinitive mode,                   

1 Corinthians 11:13, “Is it comely that a woman pray unto God uncovered?” Also in the personal construction with a nominative. Common form, 1 Timothy 2:10, “Which becometh woman professing godliness with good works.” Titus 2:1, “Which become sound doctrine.” Hebrews 7:26. Septuagint for Hebrew, Psalms 33:1, “for praise is comely for the upright.” Psalms 93:5, “Holiness becometh thine house, O LORD, for ever.” 

Bed: 2845. See Chambering, 2845.

Bed: Beds: 2825. Greek is, kline. A bed, couch, anything on which one lies, reclines, etc.

a. Generally, and only of the sick, Mark 7:30, “and her daughter laid upon the bed.” Revelation 2:22. Septuagint and Hebrew, “Sat upon the bed,” Genesis 48:2, 49:4. Generally, 2 Samuel 4:7. 1 Kings 17:19. Of a bed in which the sick are borne, Matthew 9:2-6. Luke 5:18. Acts 5:15. Of a bed or bier for the dead.

b. Specially a couch, sofa, divan, for sitting or reclining. Luke 17:34, “Two men in one bed,” as two persons shall be sitting or reclining together; compare the expression in, Matthew 24:40, “Then shall two be in the field;” Mark 4:21. Luke 8:16. Septuagint and Hebrew, Amos 6:4, “That lie upon beds of ivory,” compare with, Amos 3:12, “In the corner of a bed,” Or in all these passages, bed may be taken in the sense of triclinium, as the couch or sofa on which the ancients reclined at meals. Septuagint and Hebrew, Esther 7:8. Ezekiel 23:41, “A stately bed.”

Bed: Beds: 2895. Once, Mark 6:55.

Bed: 4766: Feminine, to strow, to spread, transitive verb, Matthew 21:8, “spread their garments” Mark 11:8. For this custom compare, 2 Kings 9:13, “and took every man his garment, –.” Septuagint for Esther 4:3, “raiment to clothe Mordecai,–.” Isaiah 14:11, “the worm is spread under thee, and the worms cover thee.” Specifically of a bed, couch, Acts 9:34. Compare with verse 33. Mark 14:15, Luke 22:12. Compare Septuagint Job 17:13, “Lay down now—,” with Ezekiel 28:7. Passive of a supper-chamber spread with couch’s around the table, as furnished, prepared. Septuagint, Ezekiel 23:41, “and sattest upon a stately bed.”  

Beelzebub: 954. Beelzebul, the prince of the evil angels or demons, as in Satan, Matthew 10:25, 12:24-27. Mark 3:22. Luke 11:15-18-19. The name in the O.T. is Beelzebub, as in lord of flies, fly-god, 2 Kings 1:2, “Go, enquire of Beelzebub the god of Ekron.” This form is also found in some Manuscripts of the N.T., but the form Baal-zebub, applied in contempt by a slight change in which the word was formed to resemble the sound made by which the name was spoken. This seems to have been the prevailing reason among the Jews. Matthew 12:24, “Be-el-ze-bub the prince of the devils  (demons.)”

Been: 1096. See Made 1096.
Been: 1304. See Abiding, 1304.
Been: 1510. See Say, 1510.
Been: 1511. See Say, 1510.
Been: 2075. See Say, 1510.  
Been: 2076. See Say, 1510.  
Been: 2192. See Have, 2192.
Been: 2258. See Say, 1510.  
Been: 3918. See Come, 3918.
Been: 4160. See Wrought, 4160.
Been: 4357. See Abide, 4357.
Been: 5607. See Say, 1510.

Phillip Laspino  www.seekfirstwisdom.com