Sermon Be Stong in The Lord

10Finally, be strong in the Lord and in the strength of His might.
11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.
12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the
world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.
13 Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having
done everything, to stand firm.

(Eph 6:10-13 NAU)
Spiritual Warfare is not for weak Christians. There is a powerful enemy and he has powerful weapons
I. It takes God’s strength

a. Finally, be strong in the Lord and in the strength of His might., v. 10
II. This warfare is a struggle
a. be strong in the Lord., v. 10
III. It takes the whole armor
a. Put on the full armor of God, v. 11a
IV. The enemy is powerful
a. our struggle is not against flesh and blood, but against the rulers, against the powers,
against the world forces of this darkness, against the spiritual forces of wickedness in the
heavenly places, v. 12
b. the schemes of the devil, v. 11c
V. Standing firm is the goal
a. so that you will be able to stand firm, v. 11b
b. so that you will be able to resist in the evil day, and having done everything, to stand firm,
v. 13
πανοπλία (2 times)
LS Greek Lexicon:
πανοπλία
πα±ν-οπλία, Ion. -ίη, ἡ, the full armour of an ὁπλίτης, i.e. shield, helmet, breastplate, greaves, sword, and
lance, a full suit of armour, panoply, Thuc., etc.; πανοπλίᾳ, Ion. -ίῃ, in full armour, cap-a`-pie, Hdt.; so,
πανοπλίαν ἔχων στῆναι Ar.; τὴν π. λαβεῖν Id.:-metaph., ἡ π. τοῦ θεοῦ N.T.
Thayer Greek Lexicon:

πανοπλία
πανοπλία, πανοπλίας, ἡ (from πάνοπλος wholly armed, in full armor; and this from πᾶς and ὅπλον), full
armor, complete armor (i. e. a shield, sword, lance, helmet, greaves, and breastplate, (cf. Polybius 6, 28,
2ff)): Luke 11:22; Θεοῦ, which God supplies (Winer's Grammar, 189 (178)), Eph. 6:11,13, where the
spiritual helps needed for overcoming the temptations of the devil are so called. (Herodotus, Plato,
Isocrates, Polybius, Josephus, the Septuagint; tropically, of the various appliances at God's command for
punishing, Sap. 5:18.)*
Gingrich Greek Lexicon:

πανοπλία
πανοπλία, ας, ἡ full armor of a heavy-armed soldier, panoply lit. Lk 11:22. Fig. Eph 6:11, 13.* [pg 147]
ἀναλαμβάνω (1 times)
LS Greek Lexicon:
ἀναλαμβάνω
ἀνα-λαμβάνω, f. -λήψομαι, to take up, take into one's hands, Hdt.: to take on board ship, Id., Thuc.:
generally, to take with one, Thuc.
2. to take up, for the purpose of examining or considering, Plat.
3. to take upon oneself, assume, τὴν προξενίαν Thuc., etc.
4. Med. to take upon oneself, undertake, engage in, κίνδυνον, μάχην Hdt.
5. to learn by rote, Plut.
II. to get back, regain, recover, τὴν ἀρχήν Hdt., Xen.
2. to retrieve, make good, τὴν αἰτίην Hdt.; ἁμαρτίαν Soph.
3. to restore, repair, Hdt.; ἀν. ἑαυτόν to regain strength, revive, Thuc.
4. to take up again, resume, τὸν λόγον Hdt., Plat.: to recollect, Plut.
III. to pull short up, to check a horse, Xen.: ἀν. τὰς κύνας to call them back, Id.
IV. to gain quite over, win over, Ar.

ἀναλαμβάνω; 2 aorist ἀνέλαβον; 1 aorist passive ἀνελήφθην (ἀνελήμφθην L T Tr WH; cf. Winer's
Grammar, p. 48 (Buttmann, 62 (54); Veitch, (under the word λαμβάνω); see λαμβάνω, and under the
word, M, μ᾽); (from Herodotus down);
1. to take up, raise: εἰς τόν οὐρανόν, Mark 16:19; Acts 1:11; 10:16 (the Septuagint 2 Kings 2:11); without
case, Acts 1:2,22; 1 Tim. 3:16 (cf. Winer's Grammar, 413 (385)) (Sir. 48:9).
2. to take up (a thing in order to carry or use it): Acts 7:43; Eph. 6:13,16. to take to oneself: τινα, in order
to conduct him, Acts 23:31; or as a companion, 2 Tim. 4:11; or in Acts 20:13f, to take up namely, into the
ship.*

ἀναλαμβάνω take up Ac 1:11; take Eph 6:13, 16; take along Ac 7:43; 2 Ti 4:11; take on board Ac 20:l3f.
[pg 12]
ἀνθίστημι (1 times)
LS Greek Lexicon:
ἀνθίστημι
ἀνθ-ίστημι, f. ἀντι-στήσω, to set against, Ar., Thuc.: to set up in opposition, Thuc.
2. to match with, compare, Plut.
II. Pass., with intr. aor. 2 act. ἀντέστην, pf. ἀνθέστηκα, Att. contr. part. ἀνθεστώς: fut. med. ἀντιστήσομαι,
aor. i ἀντεστησάμην and pass. ἀντεστάθην [α±]:-to stand against, esp. in battle, to withstand, oppose,
τινι Il., Hdt., Att.; also, πρός τινα Thuc., etc.: rarely c. gen., φρενῶν ἀνθίσταται (al. ἀνθάπτεται) Aesch.
2. absol. to make a stand, Il., Hdt.

ἀνθίστημι: perfect ἀνθέστηκα; 2 aorist ἀντέστην (imperative ἀντίστητε), infinitive ἀντιστῆναι; middle,
present ἀνθισταμαι; imperfect ἀνθισταμην; (ἀντί and ἵστημι); to set against; as in Greek writings, in the
middle, and in the perfect pluperfect (having present and imperfect force, Winer's Grammar, 274 (257))
and 2 aorist active, to set oneself against, to withstand resist, oppose: perfect active, Rom. 9:19; 13:2; 2
Tim. 4:15 (R G). 2 aorist active, Matt. 5:39; Luke 21:15; Acts 6:10; Gal. 2:11; Eph. 6:18; 2 Tim. 3:8; (2
Tim. 4:15 L T Tr WH). imperative, James 4:7; 1 Pet. 5:9. Middle: present, 2 Tim. 3:8. imperfect, Acts
13:8.*

ἀνθίστημι set oneself against, oppose, resist, withstand Lk 21:15; Ro 13:2; Gal 2:11; Js 4:7; stand one's
ground Eph 6:13. [antithetic, antithesis] [pg 16]
ἅπας (1 times)
LS Greek Lexicon:
ἅπας
ἅ-πα¯ς, ἅ-πα¯σα, ἅ-παν, (α copul., πᾶς) quite all, the whole, and in pl. all together, Hom., etc.
2. with an Adj., ἀργύρεος ἅπας all silver, i.e. of massive silver, Od.; ἅπαν κακόν altogether evil, Ar.
II. in sing., like πᾶς, everyone, Lat. unusquisque, πᾶν everything, unumquodque, Hdt., Att.

ἅπας
ἅπας, απασα, ἅπαν (from ἅμα (or rather ἅ (Sanskrit sa; cf. ἆ copulative), see Curtius, sec. 598; Vanicek,
p. 972) and πᾶς; stronger than the simple πᾶς) (from Homer down); quite all, the whole, all together, all; it
is either placed before a substantive having the article, as Luke 3:21; 8:37; 19:37; or placed after, as Mark
16:15 (εἰς τόν κόσμον ἅπαντα into all parts of the world); Luke 4:6 (this dominion whole-ly i. e. all parts of
this dominion which you see); 19:48. used absolutely -- in the masculine, as Matt. 24:39; Luke 3:16 (T
WH Tr marginal reading πᾶσιν); (Luke 4:40 WH text Tr marginal reading); 5:26; 9:15 (WH marginal
reading πάντας); Mark 11:32 (Lachmann πάντες); James 3:2; -- in the neuter, as Matt. 28:11; Luke 5:28
(R G); Acts 2:44; 4:32 (L WH Tr marginal reading πάντα); 10:8; 11:10; Eph. 6:13; once in John viz. 4:25 T
Tr WH; (ἅπαντες οὗτοι, Acts 2:7 L T; ἅπαντες ὑμεῖς, Gal. 3:28 T Tr; cf. πᾶς, II. 1 at the end Rarely used by
Paul; most frequently by Luke. On its occurrence, cf. Alford, Greek New Testament, vol. ii., Proleg., p. 81;
Ellicott on 1 Tim. 1:16).

ἅπας
ἅπας, ασα, αν used in Attic Gk. for πᾶς after consonants; this distinction is not always maintained in the
N.T. all, whole, every Mt 24:39; Mk 8:25; Lk 8:37; 23:1; Ac 4:31; 16:3, 28; Js 3:2. [pg 19]
ἀρχή (1 times)
LS Greek Lexicon:
ἀρχή
ἀρχή, ἡ, (ἄρχω) a beginning, origin, first cause, Hom., etc.:-with Preps. ἐξ ἀρχῆς = ἀρχῆθεν, from the
beginning, from of old, Od., Att.; ἐξ ἀρχῆς πάλιν anew, afresh, Ar.:-so, ἀπ᾽ ἀρχῆς Hdt., Trag.:- κατ᾽ ἀρχάς
in the beginning, at first, Hdt.:-absol. in acc. ἀρχήν, to begin with, first, Id.; ἀρχὴν οὐ absolutely not, not at
all, Lat. omnino non, Id., Att.; with numerals, ἀρχὴν ἕπτα in all, Hdt.
2. the end, corner, of a bandage, rope, sheet, Id., Eur., N.T.
II. the first place or power, sovereignty, dominion, command, Hdt., Att.; c. gen. rei, ἀρχὴ τῶν νεῶν, τῆς
θαλάσσης Thuc., etc.
2. a sovereignty, empire, realm, Hdt., Thuc.
3. in Prose, a magistracy, office, Hdt., Att.:-also a term of office, τὴν ἐνιαυσίαν ἀρχήν Thuc.:-these offices
were commonly obtained in two ways, χειροτονητή by election, κληρωτή by lot, Aeschin.
4. in pl., αἱ ἀρχαί (as we say) 'the authorities,' i.e. the magistrates, Thuc., etc.

ἀρχή
ἀρχή, ἀρχῆς, ἡ (from Homer down), in the Septuagint mostly equivalent to ‫ר ֹאׁש‬, ‫ ֵראֹ ִׁׁשית‬, ‫; ְּתחִׁ לָּה‬
1. beginning, origin; a. used absolutely, of the beginning of all things: ἐν ἀρχή, John 1:1f (Gen. 1:1); ἀπ᾽
ἀρχῆς, Matt. 19:4 (with which cf. Xenophon, mem. 1, 4, 5 ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους), Matt. 19:8; John
8:44; 1 John 1:1; 2:13f; 3:8; more fully ἀπ᾽ ἀρχῆς κτίσεως or κόσμου, Matt. 24:21; Mark 10:6; 13:19; 2
Thess. 2:13 (where L (Tr marginal reading WH marginal reading) ἀπαρχήν, which see); 2 Pet. 3:4; κατ᾽
ἀρχάς, Heb. 1:10 (Ps. 101:26 (Ps. 102:26)). b. in a relative sense, of the beginning of the thing spoken of:
ἐξ ἀρχῆς, from the time when Jesus gathered disciples, John 6:64; 16:4; ἀπ᾽ ἀρχῆς, John 15:27 (since I
appeared in public); as soon as instruction was imparted, 1 John 2:(7),24; 3:11; 2 John 1:5f; more fully ἐν
ἀρχή τοῦ εὐαγγελίου, Phil. 4:15 (Clement of Rome, 1 Cor. 47,2 (see note in Gebh. and Harn. at the
passage and cf.) Polycarp, ad Philipp. 11,3); from the beginning of the gospel history, Luke 1:2; from the
commencement of life, Acts 26:4; ἐν ἀρχή, in the beginning, when the church was founded, Acts 11:15.
The accusative ἀρχήν (cf. Winer's Grammar, 124 (118); Lightfoot on Col. 1:18) and τήν ἀρχήν in the
Greek writings (cf. Lennep ad Phalarid., pp. 82ff and, pp. 94ff, Lipsius edition; Brückner in DeWette's
Handbook on John, p. 151) is often used adverbially, equivalent to ὅλως altogether (properly, an
accusative of `direction toward': usque ad initium (cf. Winer's Grammar, 230 (216); Buttmann, 153
(134))), commonly followed by a negative, but not always (cf. e. g. Dio Cassius fragment 101 (93 Dindorf);
45:34 (Dindorf vol. ii., p. 194); 59:20; 62:4; see, further, Lycurgus, sec. 125, Mätzner edition); hence, that
extremely difficult passage, John 8:25 τήν ... ὑμῖν, must in my opinion be interpreted as follows: I am
altogether or wholly (i. e. in all respects, precisely) that which I even speak to you (I not only am, but also
declare to you what I am; therefore you have no need to question me) (cf. Winer's Grammar, 464 (432);
Buttmann, 253 (218)). ἀρχήν λαμβάνειν, to take beginning, to begin, Heb. 2:3. with the addition of the
genitive of the thing spoken of: ὠδίνων, Matt. 24:8; Mark 13:8(9) ((here R G plural); τῶν σημείων, John
2:11); ἡμερῶν, Heb. 7:3; τοῦ εὐαγγελίου, that from which the gospel history took its beginning, Mark 1:1;
τῆς ὑποστάσεως, the confidence with which we have made a beginning, opposed to μέχρι τέλους, Heb.
3:14. τά στοιχεῖα τῆς ἀρχῆς, Heb. 5:12 (τῆς ἀρχῆς is added for greater explicitness, as in Latin rudimenta
prima, Livy 1, 3; Justin., hist. 7, 5; and prima elamenta, Horat. sat. 1, 1, 26, etc.); ὁ τῆς ἀρχῆς τοῦ
Χριστοῦ λόγος equivalent to ὁ τοῦ Χριστοῦ λόγος ὁ τῆς ἀρχῆς, i. e. the instruction concerning Christ such
as it was at the very outset (cf. Winer's Grammar, 188 (177); Buttmann, 155 (136)), Heb. 6:1.
2. the person or thing that commences, the first person or thing in a series, the leader: Col. 1:18; Rev.
1:8 Rec.; 21:6; 22:13; (Deut. 21:17; Job 40:14(19), etc.).
3. that by which anything begins to be, the origin, active cause (a sense in which the philosopher
Anaximander, 8th century B. C., is said to have been the first to use the word; cf. Simplicius, on Aristotle,
phys. f. 9, p. 326, Brandis edition and 32, p. 334, Brandis edition (cf. Teichmüller, Stud. zur Gesch. d.
Begriffe, pp. 48ff 560ff)): ἡ ἀρχή τῆς κτίσεως, of Christ as the divine λόγος, Rev. 3:14 (cf. Düsterdieck at
the passage; Clement of Alexandria, protrept. 1, p. 6, Potter edition (p. 30 edition Sylb.) ὁ λόγος ἀρχή
θεία τῶν πάντων; in Evang. Nicod. c. 23 (p. 308, Tischendorf edition, p. 736, Thilo edition) the devil is
called ἡ ἀρχή τοῦ θανάτου καί ῥίζα τῆς ἁμαρτίας).
4. the extremity of a thing: of the corners of a sail, Acts 10:11; 11:5; (Herodotus 4, 60; Diodorus 1, 35;
others.).
5. the first place, principality, rule, magistracy (cf. English àuthorities') (ἄρχω τίνος): Luke 12:11; 20:20;
Titus 3:1; office given in charge (Gen. 40:13,21; 2 Macc. 4:10, etc.), Jude 1:6. Hence, the term is
transferred by Paul to angels and demons holding dominions entrusted to them in the order of things (see
ἄγγελος, 2 (cf. Lightfoot on Col. 1:16; Meyer on Eph. 1:21)): Rom. 8:38; 1 Cor. 15:24; Eph. 1:21; 3:10;
6:12; Col. 1:16; 2:10,15. See ἐξουσία, 4{c}. ββ.*

ἀρχή
ἀρχή, ῆς, ἡ—1. beginning, origin Mt 19:4; 24:8; Mk 1:1; 13:8; Lk 1:2; J 1:1; 15:27; Ac 11:15. ἀρχὴν
λαμβάνειν begin Hb 2:3. στοιχεῖα τῆς ἀ. elementary principles 5:12. ὁ τῆς ἀ. τοῦ Χ. λόγος elementary
Christian teaching 6:1. ἀ τῆς ὑποστάσεως original conviction 3:14. ἀ. τῶν σημείων first of the signs J 2:11.
τὴν ἀρχήν = ὅλως at all 8:25. Fig. Col 1:18. First cause Rv 3:14. Concrete = corner Ac 10:11.—2. ruler,
authority, official Lk 12:11; 20:20; Tit 3:1. Of angels and demons Ro 8:38; 1 Cor 15:24; Col 2:10, 15.—3.
Rule, domain, sphere of influence Jd 6. [The derivative arch- serves as a prefix, and -archy as a suffix, in
numerous words.] [pg 27]
διάβολος (1 times)
LS Greek Lexicon:
διάβολος
διάβολος, ον, slanderous, backbiting, Sup.; διαβολώτατος Ar.
2. as Subst. a slanderer, Arist.: the Slanderer, the Devil, N.T.
3. Adv. -λως, injuriously, invidiously, Thuc.

διάβολος
διάβολος, διάβολον (διαβάλλω which see), prone to slander, slanderous, accusing falsely, (Aristophanes,
Andocides (405 B. C.), Plutarch, others): 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3; as a substantive, ὁ διάβολος,
a calumniator, false accuser, slanderer, (see κατηγορέω, at the end) (Xenophon, Ages. 11, 5; (Aristotle,
others)): the Septuagint Esth. 7:4; 8:1. In the Bible and in ecclesiastical writings ὁ διάβολος (also
διάβολος without the article; cf. Winer's Grammar, 124 (118); Buttmann, 89 (78)) is applied κατ᾽ ἐξοχήν to
the one called in Hebrew ‫הַ שָּ טָּ ן‬, ὁ σατανᾶς (which see), viz., Satan, the prince of demons, the author of
evil, persecuting good men (Job 1; ; Zech. 3:1ff, cf. Rev. 12:10), estranging mankind from God and
enticing them to sin, and afflicting them with diseases by means of demons who take possession of their
bodies at his bidding; the malignant enemy of God and the Messiah: Matt. 4:1,5,(8,11); 13:39; 25:41;
Luke 4:2,(3,5 R L, 6,13); 8:12; John 13:2; Acts 10:38; Eph. 4:27; 6:11; 1 Tim. 3:6f; 2 Tim. 2:26; Heb. 2:14;
James 4:7; 1 Pet. 5:8; Jude 1:9; Rev. 2:10; 12:9,12; 20:2,10; (Sap. 2:24; (cf. Ps. 108:6 (Ps. 109:6); 1 Chr.
21:1)). Men who resemble the devil in mind and will are said εἶναι ἐκ τοῦ διαβόλου to be of the devil,
properly, to derive their origin from the devil, tropically, to depend upon the devil in thought and action, to
be prompted and governed by him: John 8:44; 1 John 3:8; the same are called τέκνα τοῦ διαβόλου,
children of the devil, 1 John 3:10; υἱοί τοῦ διαβόλου, sons of the devil, Acts 13:10, cf. Matt. 13:38; John
8:38; 1 John 3:10. The name διάβολος is figuratively applied to a man who, by opposing the cause of
God, may be said to act the part of the devil or to side with him: John 6:70, cf. Matt. 16:23; Mark 8:33.
(Cf. σαταν at the end.)*

διάβολος
διάβολος, ον slanderous 1 Ti 3:11; 2 Ti 3:3; Tit 2:3. As noun ὁ δ. the slanderer, specifically the Devil Mt
4:1, 5, 8, 11; J 13:2; Ac 13:10; Eph 4:27; 1 Ti 3:7; 1 Pt 5:8. [diabolic] [pg 45]
δύναμαι (1 times)
LS Greek Lexicon:
δύναμαι, ΔΥΝΑ ΜΑΙ, δύναμαι
ΔΥΝΑΜΑΙ, Dep., decl. in pres. and impf. like ἵσταμαι; 2 sing. δύνασαι, Att. δύνᾳ, Ion. δύνῃ, Ion.3 pl.
δυνέαται; subj. δύνωμαι, Ep. 2 sing. δύνησι, Att. δύνῃ:-impf. 2 sing. ἐδύνω, Ion. 3 pl. ἐδυνέατο:-f.
δυνήσομαι:-aor. i ἐδυνησάμην, Ep. δυνησάμην; also ἐδυνάσθην, Ep. δυνάσθην, in Att. ἐδυνήθην:-pf.
δεδύνημαι. The aor. i also has double augm., ἠδυνάμην, ἠδυνήθην.
I. to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται
ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, Ib.; οἱ δυνάμενοι men of power,
Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
2. to be able, i.e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
3. with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, Id.; ὡς δύναμαι μάλιστα as
much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
II. to pass for, i.e.
1. of money, to be worth so much, c. acc., ὁ σίγλος δύναται ἑπτὰ ὀβολούς the shekel is worth 20 obols,
Id.
2. of number, to be equivalent to, τριηκόσιαι γενεαὶ δυνέαται μύρια ἔτεα Hdt.
3. of words, to signify, mean, Lat. valere, Id., etc.; ἴσον δύναται, Lat. idem valet, Id.; τὴν αὐτὴν δύνασθαι
δουλείαν to mean the same slavery, Thuc.:-also to avail, οὐδένα καιρὸν δύναται avails to no good
purpose, Eur.
III. impers., οὐ δύναται, c. inf., it cannot be, is not to be, Hdt. Hence δύναμις

δύναμαι
δύναμαι, deponent verb, present indicative 2 person singular δύνασαι and, according to a rarer form
occasional in the poets and from Polybius on to be met with in prose writings also (cf. Lob. ad Phryn., p.
359; (WH's Appendix, p. 168; Winer's Grammar, sec. 13, 2 b.; Veitch, under the word)), δύνῃ (Mark 9:22f
L T Tr WH; (Luke 16:2 T WH Tr text); Rev. 2:2); imperfect ἐδυναμην and Attic ἠδυναμην, between which
forms the manuscripts and editions are almost everywhere divided (in Mark 6:19; 14:5; Luke 8:19; 19:3;
John 9:33; 12:39 all editions read ἠδυναμην, so R G in Matt. 26:9; Luke 1:22; John 11:37; Rev. 14:3; on
the other hand, in Matt. 22:46; Luke 1:22; John 11:37; Rev. 14:3, L T Tr WH all read ἐδυναμην, so T WH
in Matt. 26:9; R G in Matt. 22:46. Cf. WH's Appendix, p. 162; Winer's Grammar, sec. 12, 1 b.; B, 33 (29));
future δυνήσομαι; 1 aorist ἠδυνήθην and (in Mark 7:24 T WH, after manuscripts ‫ א‬B only; in Matt. 17:16
manuscript B) ἠδυνάσθην (cf. (WH as above and p. 169); Kühner, sec. 343, under the word; (Veitch,
under the word; Winer's Grammar, 84 (81); Buttmann, 33 (29); Curtius, Das Verbum, 2:402)); the
Septuagint for ‫ ;יָּכֹ ל‬to be able, have power, whether by virtue of one's own ability and resources, or of a
state of mind, or through favorable circumstances, or by permission of law or custom; a. followed by an
infinitive (Winer's Grammar, sec. 44, 3) present or aorist (on the distinction between which, cf. Winer's
Grammar, sec. 44, 7). α. followed by a present infinitive: Matt. 6:24; 9:15; Mark 2:7; 3:23; Luke 6:39;
John 3:2; 5:19; Acts 27:15; 1 Cor. 10:21; Heb. 5:7; 1 John 3:9; Rev. 9:20, and often. β. followed by an
aorist infinitive: Matt. 3:9; 5:14; Mark 1:45; 2:4; 5:3; Luke 8:19; 13:11; John 3:3f; 6:52; 7:34,36; Acts 4:16
(RG); 5:39; 10:47; Rom. 8:39; 16:25; 1 Cor. 2:14; 3:1; 6:5; 2 Cor. 3:7; Gal. 3:21; Eph. 3:4,20; 1 Thess.
3:9; 1 Tim. 6:7,16; 2 Tim. 2:13; 3:7,15; Heb. 2:18; 3:19; (11:19 Lachmann); James 1:21; Rev. 3:8; 5:3;
6:17, and very often. b. with an infinitive omitted, as being easily supplied from the context: Matt. 16:3
(here T brackets WH reject the passage); 20:22; Mark 6:19; 10:39; Luke 9:40; 16:26; 19:3; Rom. 8:7. c.
joined with an accusative, δύναμαι τί, to be able to do something (cf. German ich vermag etwas): Mark
9:22; Luke 12:26; 2 Cor. 13:8 (and in Greek writings from Homer on). d. absolutely, like the Latin possum
(as in Cues. b. gall. 1, 18, 6), equivalent to to be able, capable, strong, powerful: 1 Cor. 3:2; 10:13. (2
Chr. 32:13; 1 Macc. 5:40f; in 2 Macc. 11:13 manuscript Alexandrian LXX, and often in Greek writings as
Euripides, Or. 889; Thucydides 4, 105; Xenophon, an. 4, 5, 11f; Isocrates, Demosthenes, Aeschines)

δύναμαι
δύναμαι I can, am able Mt 6:24; Mk 3:23; Lk 9:40; Ac 4:20; 26:32. δ. approaches the meaning like in J
6:60. Be able to do something Mk 9:22; Lk 12:26; 2 Cor 13:8. [pg 52]
δύναμαι (1 times)
LS Greek Lexicon:
δύναμαι, ΔΥΝΑ ΜΑΙ, δύναμαι
ΔΥΝΑΜΑΙ, Dep., decl. in pres. and impf. like ἵσταμαι; 2 sing. δύνασαι, Att. δύνᾳ, Ion. δύνῃ, Ion.3 pl.
δυνέαται; subj. δύνωμαι, Ep. 2 sing. δύνησι, Att. δύνῃ:-impf. 2 sing. ἐδύνω, Ion. 3 pl. ἐδυνέατο:-f.
δυνήσομαι:-aor. i ἐδυνησάμην, Ep. δυνησάμην; also ἐδυνάσθην, Ep. δυνάσθην, in Att. ἐδυνήθην:-pf.
δεδύνημαι. The aor. i also has double augm., ἠδυνάμην, ἠδυνήθην.
I. to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται
ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, Ib.; οἱ δυνάμενοι men of power,
Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
2. to be able, i.e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
3. with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, Id.; ὡς δύναμαι μάλιστα as
much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
II. to pass for, i.e.
1. of money, to be worth so much, c. acc., ὁ σίγλος δύναται ἑπτὰ ὀβολούς the shekel is worth 20 obols,
Id.
2. of number, to be equivalent to, τριηκόσιαι γενεαὶ δυνέαται μύρια ἔτεα Hdt.
3. of words, to signify, mean, Lat. valere, Id., etc.; ἴσον δύναται, Lat. idem valet, Id.; τὴν αὐτὴν δύνασθαι
δουλείαν to mean the same slavery, Thuc.:-also to avail, οὐδένα καιρὸν δύναται avails to no good
purpose, Eur.
III. impers., οὐ δύναται, c. inf., it cannot be, is not to be, Hdt. Hence δύναμις

δύναμαι
δύναμαι, deponent verb, present indicative 2 person singular δύνασαι and, according to a rarer form
occasional in the poets and from Polybius on to be met with in prose writings also (cf. Lob. ad Phryn., p.
359; (WH's Appendix, p. 168; Winer's Grammar, sec. 13, 2 b.; Veitch, under the word)), δύνῃ (Mark 9:22f
L T Tr WH; (Luke 16:2 T WH Tr text); Rev. 2:2); imperfect ἐδυναμην and Attic ἠδυναμην, between which
forms the manuscripts and editions are almost everywhere divided (in Mark 6:19; 14:5; Luke 8:19; 19:3;
John 9:33; 12:39 all editions read ἠδυναμην, so R G in Matt. 26:9; Luke 1:22; John 11:37; Rev. 14:3; on
the other hand, in Matt. 22:46; Luke 1:22; John 11:37; Rev. 14:3, L T Tr WH all read ἐδυναμην, so T WH
in Matt. 26:9; R G in Matt. 22:46. Cf. WH's Appendix, p. 162; Winer's Grammar, sec. 12, 1 b.; B, 33 (29));
future δυνήσομαι; 1 aorist ἠδυνήθην and (in Mark 7:24 T WH, after manuscripts ‫ א‬B only; in Matt. 17:16
manuscript B) ἠδυνάσθην (cf. (WH as above and p. 169); Kühner, sec. 343, under the word; (Veitch,
under the word; Winer's Grammar, 84 (81); Buttmann, 33 (29); Curtius, Das Verbum, 2:402)); the
Septuagint for ‫ ;יָּכֹ ל‬to be able, have power, whether by virtue of one's own ability and resources, or of a
state of mind, or through favorable circumstances, or by permission of law or custom; a. followed by an
infinitive (Winer's Grammar, sec. 44, 3) present or aorist (on the distinction between which, cf. Winer's
Grammar, sec. 44, 7). α. followed by a present infinitive: Matt. 6:24; 9:15; Mark 2:7; 3:23; Luke 6:39;
John 3:2; 5:19; Acts 27:15; 1 Cor. 10:21; Heb. 5:7; 1 John 3:9; Rev. 9:20, and often. β. followed by an
aorist infinitive: Matt. 3:9; 5:14; Mark 1:45; 2:4; 5:3; Luke 8:19; 13:11; John 3:3f; 6:52; 7:34,36; Acts 4:16
(RG); 5:39; 10:47; Rom. 8:39; 16:25; 1 Cor. 2:14; 3:1; 6:5; 2 Cor. 3:7; Gal. 3:21; Eph. 3:4,20; 1 Thess.
3:9; 1 Tim. 6:7,16; 2 Tim. 2:13; 3:7,15; Heb. 2:18; 3:19; (11:19 Lachmann); James 1:21; Rev. 3:8; 5:3;
6:17, and very often. b. with an infinitive omitted, as being easily supplied from the context: Matt. 16:3
(here T brackets WH reject the passage); 20:22; Mark 6:19; 10:39; Luke 9:40; 16:26; 19:3; Rom. 8:7. c.
joined with an accusative, δύναμαι τί, to be able to do something (cf. German ich vermag etwas): Mark
9:22; Luke 12:26; 2 Cor. 13:8 (and in Greek writings from Homer on). d. absolutely, like the Latin possum
(as in Cues. b. gall. 1, 18, 6), equivalent to to be able, capable, strong, powerful: 1 Cor. 3:2; 10:13. (2
Chr. 32:13; 1 Macc. 5:40f; in 2 Macc. 11:13 manuscript Alexandrian LXX, and often in Greek writings as
Euripides, Or. 889; Thucydides 4, 105; Xenophon, an. 4, 5, 11f; Isocrates, Demosthenes, Aeschines)

δύναμαι
δύναμαι I can, am able Mt 6:24; Mk 3:23; Lk 9:40; Ac 4:20; 26:32. δ. approaches the meaning like in J
6:60. Be able to do something Mk 9:22; Lk 12:26; 2 Cor 13:8. [pg 52]
ἐνδυναμόω (1 times)
LS Greek Lexicon:
ἐνδυναμόω
ἐνδυ²να±μόω, f. ώσω, (δύναμις) to strengthen, N.T.
ἐνδυναμόω to strengthen***

ἐνδυναμόω, ἐνδυνάμω; 1 aorist ἐνεδυναμωσα; passive (present imperative 2 person singular ἐνδυναμοῦ,
2 person plural ἐνδυναμοῦσθε); imperfect 3 person singular ἐνεδυναμοῦτο; 1 aorist ἐνεδυναμωθην; (from
ἐνδυναμος equivalent to ὁ ἐν δυνάμει ὤν); to make strong, endue with strength, strengthen: τινα, Phil.
4:13; 1 Tim. 1:12; 2 Tim. 4:17; passively, to receive strength, be strengthened, increase in strength: Arts
9:22; ἐν τίνι, in anything, 2 Tim. 2:1; ἐν κυρίῳ in union with the Lord, Eph. 6:10; with the dative of respect,
τῇ πίστει, Rom. 4:20; ἀπό ἀσθενείας, to recover strength from weakness or disease, Heb. 11:34 R G; (in
a bad sense, be bold, headstrong, Ps. 51:9 (Ps. 52:9); (Judg. 6:34 Alexandrian LXX, Aldine LXX,
Complutensian LXX; 1 Chr. 12:18 Alexandrian LXX; Gen. 7:20 Aquila); elsewhere only in ecclesiastical
writings).*

ἐνδυναμόω strengthen Phil 4:13; 1 Ti 1:12; 2 Ti 4:17. Pass. become strong Ac 9:22; Ro 4:20; Eph 6:10; 2
Ti 2:1.* [pg 65]
ἐνδύω (1 times)
LS Greek Lexicon:
ἐνδύω
ἐν-δύω and -δύνω [υ¯], with Med. ἐνδύομαι, f. -δύσομαι, aor. i -εδυσάμην and aor. 2 act. -έδυν:
I. c. acc., to go into,
1. of clothes, to put on, Lat. induere sibi, ἔνδυνε χιτῶνα Il.; πέπλον Soph.:-so in Med., Il., etc.:-pf. ἐνδεδύκα,
to wear κιθῶνας Hdt.:-metaph. to put on, assume the person of. . , N.T.
2. to enter, to press into, c. acc., Il., etc.:-also, ἐνδ. εἰς. . , Thuc., etc.:-also c. dat., Xen.:-absol. to enter,
Hdt.
II. Causal in pres. ἐνδύω, f. -δύσω, aor. i -έδυσα:-Lat. induere alicui, to put on another, to clothe in, c. dupl.
acc., Xen.
2. to clothe, τινά Hdt.

ἐνδύω
ἐνδύω, see ἐνδύνω.

ἐνδύω
ἐνδύω act. dress, clothe lit. Lk 15:22; with double acc. Mt 27:31; Mk 15:20. Mid. clothe oneself in, put on,
wear lit. Mt 6:25; Mk 6:9; Lk 8:27; Ac 12:21; Ro 13:12; Rv 19:14; fig., mid. and pass. Lk 24:49; Ro 13:14;
1 Cor 15:53f; 2 Cor 5:3; Col 3:12. [pg 66]
ἐξουσία (1 times)
LS Greek Lexicon:
ἐξουσία
ἐξουσία, ἡ, (ἔξεστι) power or authority to do a thing, c. inf., Thuc., Xen.; c. gen. power over, licence in a
thing, Thuc., Plat.
II. absol. power, authority, might, as opp. to right, Thuc.: also licence, Dem.
2. an office, magistracy, Lat. potestas, Plat.
3. as concrete, also like Lat. potestas, the body of the magistrates, in pl., the authorities, N.T.
III. abundance of means, resources, Thuc.
IV. pomp, Plut.

ἐξουσία
ἐξουσία, ἐξουσίας, ἡ (from ἔξεστι, ἐξόν, which see), from Euripides, Xenophon, Plato down; the
Septuagint for ‫ מֶ ְּמׁשָּ לָּה‬and Chaldean ‫ ;ׁשָּ לְּ טָּ ן‬power.
1. power of choice, liberty of doing as one pleases; leave or permission: 1 Cor. 9:12, 18; ἔχειν ἐξουσίαν, 2
Thess. 3:9; with an infinitive added indicating the thing to be done, John 10:18; 1 Cor. 9:4f; Heb. 13:10
(WH brackets ἐξουσία); followed by an infinitive with τοῦ, 1 Cor. 9:6 (L T Tr WH omit τοῦ); with a genitive
of the thing or the person with regard to which one has the power to decide: Rom. 9:21 (where an
explanatory infinitive is added (Buttmann, 260 (224))); 1 Cor. 9:12; ἐπί τό ξύλον τῆς ζωῆς, permission to
use the tree of life, Rev. 22:14 (see ἐπί, C. I. 2 e.); ἐξουσίαν ἔχειν περί τοῦ ἰδίου θελήματος (opposed to
ἀνάγκην ἔχειν (cf. Winer's Grammar, sec. 30, 3 N. 5)), 1 Cor. 7:37; ἐν τῇ ἰδίᾳ ἐξουσία (appointed, see
τίθημι, 1 a. sub at the end) according to his own choice, Acts 1:7; ἐν τῇ σῇ ἐξουσία ὑπῆρχεν, i. e. at thy
free disposal, Acts 5:4; used of liberty under the gospel, as opposed to the yoke of the Mosaic law, 1 Cor.
8:9.
2. "physical and mental power; the ability or strength with which one is endued, which he either
possesses or exercises": Matt. 9:8; Acts 8:19; Rev. 9:3,19; 13:2,4; 18:1; followed by an infinitive of the
thing to be done, Mark 3:15; Luke 12:5; John 1:12; Rev. 9:10; 11:6; 13:5; followed by τοῦ with the
infinitive Luke 10:19; αὕτη ἐστιν ἡ ἐξουσία τοῦ σκότους, this is the power that darkness exerts, Luke
22:53; ποιεῖν ἐξουσίαν to exert power, give exhibitions of power, Rev. 13:12; ἐν ἐξουσία εἶναι, to be
possessed of power and influence, Luke 4:32; also ἐξουσίαν ἔχειν (both expressions refer to the ability
and weight which Jesus exhibited in his teaching) Matt. 7:29; (Mark 1:22); κατ᾽ ἐξουσίαν powerfully, Mark
1:27; also ἐν ἐξουσία, Luke 4:36.
3. the power of authority (influence) and of right: Matt. 21:23; Mark 11:28; Luke 20:2; spoken of the
authority of an apostle, 2 Cor. 10:8; 13:10; of the divine authority granted to Jesus as Messiah, with the
infinitive of the thing to be done, Matt. 9:6; Mark 2:10; Luke 5:24; John 5:27; ἐν ποίᾳ ἐξουσία; clothed in
what authority (i. e. thine own or God's?), Matt. 21:23,24,27; Mark 11:28,29,33; Luke 20:2,8; delegated
authority (German Vollmacht, authorization): παρά τίνος, with the genitive of the person by whom the
authority is given, or received, Acts 9:14; 26:10, 12 (R G).
4. the power of rule or government (the power of him whose will and commands must be submitted to by
others and obeyed (generally translated authority)); a. universally: Matt. 28:18; Jude 1:25; Rev. 12:10;
17:13; λαμβάνειν, ἐξουσίαν ὡς βασιλεύς, Rev. 17:12; εἰμί ὑπό ἐξουσίαν, I am under authority, Matt. 8:9;
with τασσόμενος added, (Matt. 8:9 L WH brackets); Luke 7:8; ἐξουσία τίνος, the genitive of the object,
authority (to be exercised) over, as τῶν πνευμάτων τῶν ἀκαθάρτων, Mark 6:7; with ὥστε ἐκβάλλειν αὐτά
added, Matt. 10:1; ἐξουσίαν πάσης σαρκός, authority over all mankind, John 17:2 (πάσης σαρκός κυρειαν,
Bel and the Dragon, verse 5); (the genitive of the subject, τοῦ Σατανᾶ, Acts 26:18); ἐπί τινα, power over
one, so as to be able to subdue, drive out, destroy, Rev. 6:8; ἐπί τά δαιμόνια, Luke 9:1; or to hold
submissive to one's will, Rev. 13:7; ἐπί τάς πληγάς, the power to inflict plagues and to put an end to them,
Rev. 16:9; ἐπί τῶν ἐθνῶν, over the heathen nations, Rev. 2:26; ἐπί τίνος, to destroy one, Rev. 20:6; ἔχειν
ἐξουσίαν ἐπί τοῦ πυρός, to preside, have control, over fire, to hold it subject to his will, Rev. 14:18; ἐπί τῶν
ὑδάτων, Rev. 11:6; ἐπάνω τίνος ἐξουσίαν ἔχειν, to be ruler over a thing, Luke 19:17. b. specifically, α. of
the power of judicial decision; ἐξουσίαν ἔχειν with an infinitive of the thing decided: σταυρῶσαι and
ἀπολῦσαι τινα, John 19:10; followed by κατά τίνος, the power of deciding against one, John 19:11;
παραδοῦναι τινα ... τῇ ἐξουσία τοῦ ἡγεμόνος, Luke 20:20. β. of authority to manage domestic affairs:
Mark 13:34. c. metonymically, α. a thing subject to authority or rule: Luke 4:6; jurisdiction: ἐκ τῆς
ἐξουσίας ἡδωρου ἐστιν, Luke 23:7 (1 Macc. 6:11 (cf. Ps. 113:2 (Ps. 114:2); Isa. 39:2)). β. one who
possesses authority; (cf. the Latin use of honestates, dignitates, auctoritates (so the English authorities,
dignities, etc.) in reference to persons); αα. a ruler, human magistrate (Dionysius Halicarnassus 8, 44; 11,
32): Rom. 13:1-3; plural: Luke 12:11; Rom. 13:1; Titus 3:1. ββ. the leading and more powerful among
created beings superior to man, spiritual potentates; used in the plural of a certain class of angels (see
ἀρχή, δύναμις, θρόνος, κυριότης): Col. 1:16; 1 Pet. 3:22 (cf. Fritzsche on Romans, vol. ii., p. 226f;
(Lightfoot on Colossians, the passage cited)); with ἐν τοῖς ἐπουρανίοις added, Eph. 3:10; πᾶσα ἐξουσία, 1
Cor. 15:24; Eph. 1:21; Col. 2:10; used also of demons: in the plural, Eph. 6:12; Col. 2:15; collectively (cf.
Lob. ad Phryn., p. 469), ἡ ἐξουσία τοῦ ἀέρος (see ἀήρ), Eph. 2:2; τοῦ σκότους, Col. 1:13 (others refer this
to 4 a. (or c. α.) above (cf. Luke 22:53 in 2), and regard σκότος as personified; see σκότος, b.). d. a sign
of the husband's authority over his wife, i. e. the veil with which propriety required a woman to cover
herself, 1 Cor. 11:10 (as βασιλεία is used by Diodorus 1, 47 for the sign of regal power, i. e. a crown).
(Synonym: see δύναμις, at the end. On the infinitive after ἐξουσία, and ἐξουσία ἔχειν cf. Buttmann, 260
(223f).)*

ἐξουσία
ἐξουσία, ας, ἡ—1. freedom of choice, right to act, decide, etc. J 10:18; Ac 5:4; Ro 9:21; 1 Cor 9:4ff, 12; 2
Th 3:9; Hb 13:10; Rv 13:5; 22:14.—2. ability, capability, might, power Mt 9:8; Mk 1:22, 27; Lk 10:19; Ac
8:19; Rv 9:19; 20:6.—3. authority, absolute power Mt 21:23, 24, 27; 28:18; Mk 2:10; Ac 26:12.—4. power
or authority exercised by rulers, etc., by virtue of their office—a. ruling power, official power Lk 7:8; 20:20;
17:12f.—b. domain, jurisdiction Lk 4:6; 23:7; Eph 2:2; Col 1:13.—c. bearers of authority in the state,
authorities, officials, government Lk 12:11; Ro 13:1, 2, 3; cosmic powers above and beyond the human
sphere but not unrelated to it 1 Cor 15:24; Eph 1:21; 3:10; Col 2:15.—5. means of exercising power, prob.
a veil 1 Cor 11:10. [pg 70]
ἐπουράνιος (1 times)
LS Greek Lexicon:
ἐπουράνιος
ἐπ-ουράνιος, ον, in heaven, heavenly, Hom.
2. οἱ ἐπουράνιοι the gods above, Theocr.:- τὰ ἐπ. the phenomena of the heavens, Plat.

ἐπουράνιος, ἐπουράνιον (οὐρανός), properly, existing in or above heaven, heavenly;
1. existing in heaven: ὁ πατήρ ἐπουράνιος, i. e. God, Matt. 18:35 Rec. (Θεοί, Θεός, Homer, Odyssey 17,
484; Iliad 6, 131, etc.; 3 Macc. 6:28; 7:6); οἱ ἐπουράνιοι the heavenly beings, the inhabitants of heaven,
(Lucian, dial. deor. 4, 3; of the gods, in Theocritus, 25, 5): of angels, in opposition to ἐπιγειοι and
καταχθονιοι, Phil. 2:10; Ignat. ad Trall. 9, (cf. Polycarp, ad Philipp. 2); σώματα, the bodies of the stars
(which the apostle, according to the universal ancient conception, seems to have regarded as animate
(cf. Lightfoot on Colossians, p. 376; Gfrorer, Philo etc. 2te Aufl., p. 349f; Siegfried, Philo von Alex., p. 306;
yet cf. Meyer ed. Heinrici, at the passage), cf. Job 38:7; Enoch 18:14ff) and of the angels, 1 Cor. 15:40; ἡ
βασιλεία ἡ ἐπουράνιος (on which see p. 97), 2 Tim. 4:18; substantially the same as ἡ πατρίς ἡ ἐπουράνιος
Heb. 11:16 and Ἱερουσαλήμ ἐπουρανίῳ, Heb. 12:22; κλῆσις, a calling made (by God) in heaven, Heb. 3:1
(others would include a reference to its end as well as to its origin; cf. Lunem. at the passage), cf. Phil.
3:14 (Lightfoot cites Philo, plant. Noe sec. 6). The neut. τά ἐπουράνια denotes (cf. Winer's Grammar, sec.
34, 2) a. the things that take place in heaven, i. e. the purposes of God to grant salvation to men through
the death of Christ: John 3:12 (see ἐπίγειος). b. the heavenly regions, i. e. heaven itself, the abode of God
and angels: Eph. 1:3,20 (where Lachmann text οὐρανοῖς); Eph. 2:6; 3:10; the lower heavens, or the
heaven of the clouds, Eph. 6:12 (cf. B. D. American edition, under the word Air). c. the heavenly temple or
sanctuary: Heb. 8:5; 9:23.
2. of heavenly origin and nature: 1 Cor. 15:48f (opposite to χοϊκός); ἡ δωρεά ἡ ἐπουράνιος. Heb. 6:4.*

ἐπουράνιος, ον heavenly, celestial 1 Cor 15:40, 48f; Eph 1:3, 20; Phil 2:10; Hb 3:1; 8:5. [pg 77]
ἡμέρα (1 times)
LS Greek Lexicon:
ἡμέρα, ἩΜΕΡΑ, ἡμέρα
ἩΜΕΡΑ, Ion. ἡμέρη, Dor. ἁμέρα, ἡ:-day, Hom., etc.:-phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ
ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν Id.
2. with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.;
αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
3. poët. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
II. absol. usages,
1. in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.:-also, ἡμέρας
by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
2. in dat., τῇδε τῇ ἡμέρᾳ on this day, Soph.; so, τῇδ᾽ ἐν ἡμέρᾳ Id.
3.in acc., πᾶσαν ἡμ. all day, Hdt.; τρίτην ἡμ. ἥκων three days after one's arrival, Thuc.; τὰς ἡμέρας in
daytime Xen.
III. with Preps., ἀνὰ πᾶσαν ἡμ. every day, Hdt.:- δι᾽ ἡμέρης, Att. -ρας, the whole day long, Id.; διὰ τρίτης
ἡμ. every third day, Lat. tertio quoque die, Id.; δι᾽ ἡμ. πολλῶν at a distance of many days, Thuc.:- ἐξ
ἡμέρας by day, Soph.:- ἐφ᾽ ἡμέραν sufficient for the day, Hdt., etc.; but, τοὐφ᾽ ἡμέραν day by day, Eur.:-
καθ᾽ ἡμέραν by day, Aesch.; but commonly day by day, daily, Soph., etc.; τὸ καθ᾽ ἡμ., absol., every day,
Ar., etc.;- μεθ᾽ ἡμέραν at mid-day, Hdt., etc.

ἡμέρα
ἡμέρα, ἡμέρας, ἡ (from ἥμερος, ἡμορον, properly, ἡμέρα ὥρα the mild time, cf. Lob. Paral., p. 359; (but
cf. Curtius, p. 594f; Vanicek, p. 943)); Hebrew ‫ ;יֹום‬day; used
1. of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted
with night; a. properly, ἡμέρας, by day, in the daytime (cf. colloquial English of a day; Winer's Grammar,
sec. 30, 11; Buttmann, sec. 132, 26), Rev. 21:25; ἡμέρας καί νυκτός, day and night (cf. Winer's Grammar,
552 (513f); Lob. Paralip., p. 62f; Ellicott on 1 Tim. 5:5), Mark 5:5; Luke 18:7; Acts 9:24; 1 Thess. 2:9;
3:10; (2 Thess. 3:8 L text T Tr WH); 1 Tim. 5:5; 2 Tim. 1:3; Rev. 4:8; 7: 15; 12:10; 14:11; 20:10; ἡμέρας
μέσης, at midday, Acts 26:13; νύκτα καί ἡμέραν (Winer's Grammar, 230 (216); Buttmann, sec. 131, 11),
Mark 4:27; Acts 20:31; 2 Thess. 3:8 R G; hyperbolically equivalent to without intermission, λατρεύειν,
Luke 2:37; Acts 26:7; ἡμέρας ὁδός, a day's journey, Luke 2:44 (Gen. 31:23 (μιᾶς ἡμέρας ὁδόν, Josephus,
contra Apion 2, 2, 9; cf. Winer's Grammar, 188 (177); B. D. American edition, under the phrase, Day's
Journey)); τάς ἡμέρας, accusative of time (Winer's Grammar, and Buttmann's Grammar, as above),
during the days, Luke 21:37; ἐκείνην τήν ἡμέραν, John 1:39 (40); πᾶσαν ἡμέραν, daily, Acts 5:42; ἐκ
δηναρίου τήν ἡμέραν, so sometimes we say, for a shilling the day, Matt. 20:2; δώδεκα σισιν ὧραι τῆς
ἡμέρας, John 20:9; to the number of days are added as many nights, Matt. 4:2; 12:40; γίνεται ἡμέρα, day
dawns, it grows light, Luke 4:42; 6:13; 22:66; Acts 12:18; 16:35; 23:12; 27:29,33,39 (Xenophon, an. 2, 2,
13; 7, 2, 34); περιπατεῖν ἐν τήν ἡμέρα, John 11:9; ἡ ἡμέρα φαίνει, Rev. 8:12; ἡ ἡμέρα κλινεῖ, the day
declines, it is toward evening, Luke 9:12; 24:29. b. metaphorically, the `day' is regarded as the time for
abstaining from indulgence, vice, crime, because acts of the sort are perpetrated at night and in darkness:
1 Thess. 5:5,8; hence ὁ αἰών οὗτος (see αἰών, 3) is likened to the night, αἰών μέλλων, to day, and
Christians are admonished to live decorously as though it were light, i. e. as if ὁ αἰών ὁ μέλλων were
already come, Rom. 13:12f ἕως ἡμέρα ἐστιν while it is day, i. e. while life gives one an opportunity to
work, John 9:4. of the light of knowledge, 2 Pet. 1:19.
2. of the civil day, or the space of twenty-four hours (thus including the night): Matt. 6:34; Mark 6:21;
Luke 13:14, etc.; opposed to an hour, Matt. 25:13; to hours, months, years, Rev. 9:15; Gal. 4:10; ἡ ἐν
ἡμέρα τρυφή, the revelling of a day, i. e. ephemeral, very brief, 2 Pet. 2:13 (others refer this to 1 b.
above); ἑπτάκις τῆς ἡμέρας seven times in the (space of a) day, Luke 17:4; the dative ἡμέρα of the day
on (in) which (cf. Winer's Grammar, sec. 31, 9; Buttmann, sec. 133 (26)): as τρίτῃ ἡμέρα, Matt. 16:21;
Mark 9:31 (Rec.); Luke 17:29f; Acts 2:41, etc.; ἡμέρα καί ἡμέρα, day by day, every day, 2 Cor. 4:16 (after
the Hebrew ‫ יֹום וָּיֹום‬Esth. 3:4, where the Septuagint καθ᾽ ἑκάστην ἡμέραν, and ‫ יֹום יֹום‬Ps. 67:20 (Ps.
68:20), where the Septuagint ἡμέραν καθ᾽ ἡμέραν; (cf. Winer's Grammar, 463 (432))); ἡμέραν ἐξ ἡμέρας
(see ἐκ, IV. 2), 2 Pet. 2:8; as an accusative of time (Winer's Grammar, 230 (215f); Buttmann, sec. 131,
11): ὅλην τήν ἡμέραν, Rom. 8:36; 10:21; μίαν ἡμέραν, Acts 21:7; and in the plural, John 2:12; 4:40; 11:6;
Acts 9:19; 10:48; 16:12; 20:6; 21:4,10; 25:6,14; 28:7, 12 (L dative), 14; Gal. 1:18; Rev. 11:3,9. joined with
prepositions: ἀπό with the genitive from ... forth, from ... on, Matt. 22:46; John 11:53; Acts 10:30; 20:18;
Phil. 1:5; ἄχρι with the genitive until, up to, Matt. 24:38; Luke 1:20; 17:27; Acts 1:2; (22 Tdf.); 2:29; 23:1;
26:22; ἄχρι πέντε ἡμερῶν, until five days had passed, i. e. after five days, Acts 20:6; μέχρι with the
genitive until, Matt. 28:15 (L Tr, WH in brackets); ἕως with the genitive until, Matt. 27:64; Acts 1:22 (T
ἄχρι); Rom. 11:8; διά with the genitive, see διά, A. II.; πρό with the genitive before, John 12:1 (on which
see πρό, b.); ἐν with the dative singular, Matt. 24:50; Luke 1:59; John 5:9; 1 Cor. 10:8 (L T Tr WH text
omit ἐν); Heb. 4:4, etc.; ἐν with the dative plural, Matt. 27:40; Mark 15:29 (L T Tr omit; WH brackets ἐν);
John 2:19 (Tr WH brackets ἐν), 20, etc.; εἰς, unto (against), John 12:7; Rev. 9:15; ἐπί with the accusative
for, (German auf ... hin), Acts 13:31 (for many days successively); 16:18; 27:20; Heb. 11:30; καθ᾽
ἡμέραν, daily (Winer's Grammar, 401 (374f)), Matt. 26:55; Mark 14:49; Luke 16:19; 22:53; Acts 2:46f;
Acts 3:2; 16:5; 19:9; 1 Cor. 15:31; 2 Cor. 11:28; Heb. 7:27; 10:11; also τό καθ᾽ ἡμέραν, Luke 11:3; 19:47;
Acts 17:11 (L T Tr text omit; WH brackets τό), (Polybius 4, 18, 2; cf. Matthiae, ii., p. 734; (Jelf, sec. 456);
Bernhardy (1829), p. 329; Buttmann, 96 (84)); καθ᾽ ἑκάστην ἡμέραν, every day, Heb. 3:13 (Xenophon,
mem. 4, 2, 12); also κατά πᾶσαν ἡμέραν, Acts 17:17; μετά, after, Matt. 17:1; 26:2; 27:63; Mark 8:31; Luke
1:24; John 4:43; 20:26; Acts 1:5; 15:36, etc. οὐ πλείους εἰσιν ἐμοί ἡμέραι ἀφ᾽ ἧς, namely, ἡμέρας, Acts
24:11. A specification of the number of days is thrust into the discourse in the nominative, as it were
adverbially and without any grammatical connection (cf. Fritzsche on Mark, p. 310f; Winer's Grammar,
518 (481) and sec. 62, 2; (Buttmann, 139 (122))): ἤδη ἡμέραι (Rec. ἡμέρας, by correction) τρεῖς, Matt.
15:32; Mark 8:2; ὡσεί ἡμέραι ὀκτώ, Luke 9:28. ἡμερῶν διαγενομένων τινων, certain days having
intervened, Acts 25:13. ἡμέρα and ἡμέραι are used with the genitive of a noun denoting a festival or
some solemnity usually celebrated on a fixed day: τῶν ἀζύμων, Acts 12:3; τῆς πεντεκοστης, Acts 2:1;
20:16; τοῦ σαββάτου, Luke 13:14,16; John 19:31; ἡ κυριακῇ ἡμέρα, the Lord's day, i. e. the day on which
Christ returned to life, Sunday therefore, Rev. 1:10; the following phrases also have reference to sacred
or festival days: κρίνειν ἡμέραν παρ᾽ ἡμέραν, to exalt one day above another, and κρίνειν πᾶσαν
ἡμέραν, to esteem every day sacred, Rom. 14:5; φρονεῖν τήν ἡμέραν, to regard a particular day that is
selected for religious services, Rom. 14:6; ἡμέρας παρατηρεῖσθαι, to observe days, Gal. 4:10. After the
Hebrew usage, which in reference to a definite period of time now elapsed speaks of a certain number of
days as fulfilled or completed (see Gesenius under the word ‫)מָּ לֵא‬, we have the phrases ἐπλήσθησαν αἱ
ἡμέραι τῆς λειτουργίας, the days spent in priestly service, Luke 1:23 (when he had been employed in
sacred duties for the appointed time); τοῦ περιτεμεῖν αὐτόν, for him to be circumcised, Luke 2:21; τοῦ
καθαρισμοῦ αὐτῶν, Luke 2:22; συντελεσθεισῶν ἡμερῶν, Luke 4:2; τελειωσάντων τάς ἡμέρας, when they
had spent there the time appointed, Luke 2:43; ἐν τῷ συμπληροῦσθαι τάς ἡμέρας τῆς ἀναλήψεως αὐτοῦ,
when the number of days was now being completed which the reception of Jesus into heaven required, i.
e. before which that reception could not occur, Luke 9:51; ἡ ἐκπλήρωσις τῶν ἡμερῶν τοῦ ἁγνισμοῦ, the
fulfilment of the days required for the purification, Acts 21:26; συντελοῦνται αἱ ἡμέραι, Acts 21:27; ἐν τῷ
συμπληροῦσθαι τήν ἡμέραν τῆς Πεντεκοστης, when the measure of time needed for the day of Pentecost
was being completed, i. e. on the very day of Pentecost, Acts 2:1. As in some of the examples just
adduced ἡμέρα is joined to the genitive of a thing to be done or to happen on a certain day, so also in
ἡμέραν τοῦ ἐνταφιασμοῦ, John 12:7; ἀναδείξεως, Luke 1:80. with the genitive of person, ἐν τῇ ἡμέρα σου
(but L T Tr WH omit σου) in the day favorable for thee, the day on which salvation is offered thee and can
be obtained, Luke 19:42 (Polybius 18, 5, 8 μή παρῇς τόν καιρόν ... σῇ νῦν ἐστιν ἡμέρα, σός ὁ καιρός;
meus dies est, tempore accepto utimur Seneca, Med. 1017).
3. of the lust day of the present age (see αἰών, 3), the day in which Christ will return from heaven, raise
the dead, hold the final judgment, and perfect his kingdom, the following expressions are used: ἡ ἡμέρα,
simply, Rom. 13:12; Heb. 10:25, cf. 1 Thess. 5:4; (ἡ) ἡμέρα τοῦ κυρίου, Χριστοῦ, Ἰησοῦ Χριστοῦ, τοῦ
υἱοῦ τοῦ ἀνθρώπου, Luke 17:24 R G T Tr WH marginal reading; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; Phil. 1:6,10;
1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10; ἡμέρα κυρίου ἡ μεγάλη, Acts 2:20 (from Joel 2:31 (Joel 3:4));
ἡμέρα ἡ ὁ υἱός τοῦ ἀνθρώπου ἀποκαλύπτεται, Luke 17:30; ἡ ἡμέρα τοῦ Θεοῦ, 2 Pet. 3:12; ἡ ἡμέρα
ἐκείνῃ ἡ μεγάλη τοῦ παντοκράτορος, Rev. 16:14 (even in the prophecies of the O. T. the day of Jehovah
is spoken of, in which Jehovah will execute terrible judgment upon his adversaries, as Joel 1:15; 2:1,11;
Isa. 2:12; 13:6, 9; Amos 5:18,20; Jer. 26:10 (Jer. 46:10); Ezek. 13:5; 30:2ff; Obad. 1:15; Zeph. 1:7ff; Mal.
3:17); ἡ ἡμέρα ἐκείνῃ and ἐκείνῃ ἡ ἡμέρα, Matt. 7:22; Luke 6:23; 10:12; 21:34; 2 Thess. 1:10; 2 Tim.
1:12, 18; 4:8; ἡ ἐσχάτῃ ἡμέρα, John 6:39f,44,54; 11:24; 12:48; ἡμέρα ἀπολυτρώσεως, Eph. 4:30;
ἐπισκοπῆς (see ἐπισκοπή, b.), 1 Pet. 2:12; κρίσεως, Matt. 10:15; 11:22,24; 12:36; Mark 6:11 R L brackets;
2 Pet. 2:9; 3:7, cf. Acts 17:31; τῆς κρίσεως, 1 John 4:17; ὀργῆς καί ἀποκαλύψεως δικαιοκρισίας τοῦ
Θεοῦ, Rom. 2:5 (‫יֹום־ ַזעַם‬, Ezek. 22:24; ‫יֹום אַ ף־יְּ הוָּה‬, Zeph. 2:3f; (‫עֶבְּ ָּרה יֹום‬, Prov. 11:4.; Zeph. 1:15,18,
etc.)); ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ, Rev. 6:17; ἡμέρα σφαγῆς, of slaughter (of the wicked), James
5:5 ((Jer. 12:3, etc.)). Paul, in allusion to the phrase ἡμέρα κυρίου, uses the expression ἀνθρωπίνῃ
ἡμέρα for a tribunal of assembled judges on the day of trial (A. V. man's judgment) (cf. the German
Landtag, Reichstag), 1 Cor. 4:3.
4. By a Hebraistic usage (though one not entirely unknown to Greek writers; cf. Sophocles Aj. 131, 623;
Euripides, Ion 720) it is used of time in general (as the Latin dies is sometimes): John 14:20; 16:23,26;
Heb. 8:9 (cf. Buttmann, 316 (271); Winer's Grammar, 571 (531)); τήν ἐμήν ἡμέραν, the time when I
should appear among men as Messiah, John 8:56; ἐν τῇ ἡμέρα τῇ πονηρά, in the time of troubles and
assaults with which demons try Christians, Eph. 6:13; ἡμέρα σωτηρίας, the time when anyone is or can
be saved, 2 Cor. 6:2; εἰς ἡμέραν αἰῶνος, for all time, forever (see αἰών, 1 a.), 2 Pet. 3:18; much more
often in the plural: ἡμέραι πονηραί, Eph. 5:16; ἀφ᾽ ἡμερῶν ἀρχαίων, Acts 15:7; αἱ πρότερον ἡμέραι Heb.
10:32; πάσας τάς ἡμέρας, through all days, always, Matt. 28:20 (‫כָּל־הַ י ִָּׁמים‬, Deut. 4:40; 5:26 (29), and
very often; ἠματα πάντα, Homer, Iliad 8, 539; 12, 133; 13, 826, etc.); αἱ ἔσχαται ἡμέραι (see ἔσχατος, 1
under the end), Acts 2:17; 2 Tim. 3:1; James 5:3; αἱ ἡμέραι αὗται, the present time, Acts 3:24; the time
now spoken of, Luke 1:39; 6:12; Acts 1:15, etc.; ἐν ταῖς ἡμέραις ἐκείναις (see ἐκεῖνος, 2 b., p. 195a); πρό
τούτων τῶν ἡμερῶν, Acts 5:36; 21:38; πρός ὀλίγας ἡμέρας, for a short time, Heb. 12:10; ἐλεύσονται ...
ἡμέραι ὅταν etc., Matt. 9:15; Mark 2:20; Luke 5:35; ὅτε etc. Luke 17:22; ἥξουσιν ἡμέραι ἐπί σε, καί,
followed by a future, Luke 19:43; ἔρχονται ἡμέραι, καί, followed by future, Heb. 8:8; ἐλεύσονται or
ἔρχονται ἡμέραι, ἐν αἷς etc., Luke 21:6; 23:29, with a genitive of the thing done or to happen: τῆς
ἀπογραφῆς, Acts 5:37; τῆς φωνῆς, Rev. 10:7; τῆς σαρκός αὐτοῦ, of his earthly life, Heb. 5:7. αἱ ἡμέραι
with the genitive of a person, one's time, one's days, i. e. in which he lived, or held office: Matt. 2:1;
11:12; 23:30; 24:37; Luke 1:5; 4:25; 17:26,28; Acts 7:45; 13:41; 1 Pet. 3:20 (Gen. 26:1; 1 Sam. 17:10; 2
Sam. 21:1; 1 Kings 10:21; Esth. 1:1; Sir. 44:7; 46:7; Tobit 1:2; 1 Macc. 14:36, etc.); αἱ ἡμέραι τοῦ υἱοῦ
τοῦ ἀνθρώπου, the time immediately preceding the return of Jesus Christ from heaven, Luke 17:26; μίαν
τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου, a single day of that most blessed future time when, all hostile
powers subdued, the Messiah will reign, Luke 17:22. Finally, the Hebrews and the Hellenists who imitate
them measure the duration and length also of human life by the number of days: πάσας τάς ἡμέρας (L
mrg Tr marginal reading WH dative) τῆς ζωῆς (G L T Tr WH omit) ἡμῶν, during all our life, Luke 1:75 Rec.
(Gen. 47:8f; Judith 10:3; Tobit 1:2 (3); Sir. 22:12; 30:32 (24); 1 Macc. 9:71); προβεβηκώς ἐν ταῖς ἡμέραις
αὐτοῦ, far advanced in age, Luke 1:7,18; 2:36 (‫( בָּ א בַ י ִָּׁמים‬the Septuagint, προβεβηκώς ἡμερῶν or
ἡμέραις), Gen. 18:11; 24:1; Josh. 13:1; (Josh. 23:1; 1 Kings 1:1; see προβαίνω, at the end)); ἀρχή
ἡμερῶν, beginning of life, Heb. 7:3 (αἱ ἔσχαται ἡμέραι τίνος, one's last days, his old age, Protevangelium
Jacobi, c. 1); ἡμέραι ἀγαθαί, 1 Pet. 3:10.

ἡμέρα
ἡμέρα, ας, ἡ day—1. of the period of daylight Mt 4:2; Mk 4:27; Lk 4:42; 9:12; J 1:39; 11:9; 2 Pt 1:19; Rv
8:12. Fig. 1 Th 5:5.—2. of civil or legal day, including the night Mt 6:34; 28:15; Mk 2:1; Lk 17:4; Ac 13:31;
Ro 8:36; 1 Cor 10:8; Hb 3:13; Rv 1:10; 9:15.—3. of a day appointed for a special purpose Mt 10:15; Lk
17:24, 30; Ac 28:23; 1 Cor 4:3; 5:5; Hb 10:25; Rv 16:14.—4. of a longer period time Mt 2:1; Lk 21:22; Ac
5:36; 2 Cor 6:2; 2 Ti 3:1; Hb 5:7; 8:9 [ephemeral, ἐπί + ἡμέρα] [pg 86]
κατεργάζομαι (1 times)
LS Greek Lexicon:
κατεργάζομαι
κατ-εργάζομαι, f. άσομαι: aor. i -ειργασάμην, and (in pass. sense) -εργάσθην: pf. -είργασμαι both in act.
and pass. sense: Dep.:-to effect by labour, to achieve, accomplish, Hdt., Soph., etc.:-so pf. κατείργασμαι,
Xen.; but in pass. sense, to be effected or achieved, Hdt., Eur.
b. to earn or gain by labour, to achieve, acquire, τὴν ἡγεμονίην Hdt.; σωτηρίαν Eur.; in pass. sense,
ἀρετὴ ἀπὸ σοφίης κατεργασμένη Hdt.
c. absol. to be successful, Id.
2. c. acc. pers., like Lat. conficere, to make an end of, finish, kill, Id., Soph., Eur.
b. to overpower, subdue, conquer Hdt., Ar., Thuc.:-pf. pass. to be overcome, Thuc.; κατείργασται πέδον
is subdued, brought under cultivation, Aesch.
c. to prevail upon, Hdt., Xen.:-aor. i pass., οὐκ ἐδύνατο κατεργασθῆναι could not be prevailed upon, Hdt.
II. to work up for use, Lat. concoquere, κ. μέλι to make honey, Id.

κατεργάζομαι; perfect infinitive κατειργάσθαι (1 Pet. 4:3 L T Tr WH); 1 aorist middle κατειργασαμην, and
κατηργασαμην (Rom. 7:8 T Tr.; (2 Cor. 7:11 T)); 1 aorist passive κατειργασθην, and κατηργασθην (2 Cor.
12:12 Tdf.); see ἐργάζομαι, at the beginning; a deponent middle verb; (according to Fritzsche, Romans, i.,
p. 107 the κατά is either intensive (Latin perficere) or descensive (Latin perpetrare)); a. to perform,
accomplish, achieve (R. V. often work): Rom. 7:15,17f,20; τί διά τίνος (the genitive of person), Rom.
15:18; ἅπαντα κατεργασάμενοι having gone through every struggle of the fight, Eph. 6:13 (cf. Meyer, in
the place cited); σημεῖα, passive 2 Cor. 12:12; of disgraceful actions, equivalent to to perpetrate, Rom.
1:27; 2:9; 1 Cor. 5:3; 1 Pet. 4:3. b. to work out (Latin efficere), i. e. to do that from which something
results; of man: τήν σωτηραν, make every effort to obtain salvation, Phil. 2:12; of things: bring about,
result in, Rom. 4:15; 5:3; 7:8; 2 Cor. 7:10 (where L T Tr WH ἐργάζομαι); James 1:3, and R G in 20; τί τίνι,
Rom. 7:13; 2 Cor. 4:17; 7:11; 9:11. c. κατεργάζεσθαι τινα εἰς τί, to fashion, i. e. render one fit for a thing:
2 Cor. 5:5. (Often in Greek writings from Sophocles and Herodotus down; several times in the
Septuagint.)*

κατεργάζομαι—1. achieve, accomplish, do Ro 1:27; 7:15, 17f, 20; 1 Cor 5:3; 1 Pt 4:3; perh. Eph 6:13
(see 3 below).—2. bring about, produce, create Ro 4:15; 7:8, 13; 2 Cor 7:10f; 9:11; Js 1:3. Work out Phil
2:12. Prepare 2 Cor 5:5.—3. subdue, conquer perh. Eph 6:13 (see 1 above). [pg 105]
κοσμοκράτωρ (1 times)
LS Greek Lexicon:
κοσμοκράτωρ
κοσμο-κράτωρ, ορος, ὁ, (κρατέω) lord of the world, N.T.

κοσμοκράτωρ, κοσμοκρατορος, ὁ (κόσμος and κρατέω), lord of the world, prince of this age: the devil
and demons are called in plural οἱ κοσμοκρατορες τοῦ σκότους τοῦ αἰῶνος (but critical editions omit τοῦ
αἰῶνος) τούτου (R. V. the world-rulers of this darkness), Eph. 6:12; cf. 11; John 12:31; 2 Cor. 4:4; see
ἄρχων. (The word occurs in the Orphica, 8, 11; 11, 11; in ecclesiastical writings of Satan; in rabbinical
writings ‫ כֹוזְּמֹוקְּ ָּרטֹור‬is used both of human rulers and of the angel of death; cf. Buxtorf, Lex. talm. et
rabb., p. 2006 (p. 996, Fischer edition).)*

κοσμοκράτωρ, ορος, ὁ world-ruler Eph 6:12.* [pg 112]
κράτος (1 times)
LS Greek Lexicon:
κράτος, ΚΡΑΤΟΣ, κράτος
ΚΡΑΤΟΣ [α±], Ion. and Ep. κάρτος, εος, τό:-strength, might, Hom., Att.; κατὰ κράτος with all one's
might or strength, by open force, by storm, Thuc., Xen., etc.
2. personified, Strength, Might, Aesch.
II. generally, might, power, Hom.: rule, sway, sovereignty, Hdt., Att.
2. c. gen. power over, Hdt., Att.; in pl., ἀστραπᾶν κράτη νέμων Soph.
3. of persons, a power, an authority, Aesch.
III. mastery, victory, Hom., Att.; κρ. ἀριστείας the meed of highest valour, Soph.

κράτος
κράτος, κρατεος (κράτους) (from a root meaning `to perfect, complete' (Curtius, sec. 72); from Homer
down), τό, Hebrew ‫;עֹ ז‬
1. force, strength.
2. power, might: τό κράτος τῆς ἰσχύος αὐτοῦ, the might of his strength, Eph. 1:19; 6:10; τῆς δόξης αὐτοῦ,
Col. 1:11; κατά κράτος, mightily, with great power, ηὔξανε, Acts 19:20; metonymy, a mighty deed, a work
of power: ποιεῖν κράτος (cf. ποιεῖν δυνάμεις), Luke 1:51.
3. dominion: in the doxologies, 1 Tim. 6:16; 1 Pet. 4:11; 5:11; Jude 1:25; Rev. 1:6; 5:13; τίνος (the
genitive of object), Heb. 2:14 (τό Περσεων κράτος ἔχοντα, Herodotus 3, 69). (Synonym: see δύναμις, at
the end.)*

κράτος
κράτος, ους, τό power, might, sovereignty Ac 19:20; Eph 1:19; 6:10; Col 1:11; 1 Ti 6:16; Hb 2:14; Rv 1:6.
Mighty deed Lk 1:51. [pg 113]
λοιπός (1 times)
LS Greek Lexicon:
λοιπός
λοιπός, ή, όν, (λείπω) remaining, the rest, Lat. reliquus, Hdt., etc.; in Att. the Art. may either be in the
same case as the Noun or have the Noun in gen. dependent on it, τὴν λοιπὴν ὁδὸν πορεύεσθαι Xen.; αἱ
λοιπαὶ τῶν νεῶν Thuc.; also, τὸ λοιπὸν τῆς ἡμέρας Xen.
2. λοιπόν [ἐστι], c. inf., it remains to shew, etc., Plat., Xen.; with Art., τὸ λ. ἐστι σκέψασθαι what remains
is to consider, Plat:- ὃ δὲ λοιπόν, quod superest, Aesch., etc.
3. often of Time, ὁ λ. χρόνος the future, Pind., Att.; πρὸς τὸν λοιπὸν τοῦ χρόνου Dem.; τὸν λ. χρόνον for
the future, Soph; τοῦ λ. χρόνου Id.;-so in neut., τὸ λοιπόν henceforward, hereafter, Trag.; so, τὰ λοιπά Ib.
4. τὸ λοιπόν and τὰ λοιπά the rest, Aesch.; also λοιπόν as Adv., further, besides, Plat.

λοιπός
λοιπός, λοιπή, λοιπόν (λείπω, λέλοιπα) (from Pindar and Herodotus down), the Septuagint for ‫יֶתֶ ר‬, ‫נֹותָּ ר‬,
‫ ְּׁשאָּ ר‬, left; plural the remaining, the rest: with substantives, as οἱ λοιποί ἀπόστολοι, Acts 2:37; 1 Cor. 9:5;
add, Matt. 25:11; Rom. 1:13; 2 Cor. 12:13; Gal. 2:13; Phil. 4:3; 2 Pet. 3:16; Rev. 8:13; absolutely, the rest
of any number or class under consideration: simply, Matt. 22:6; 27:49; Mark 16:13; Luke 24:10; Acts
17:9; 27:44; with a description added: οἱ λοιποί οἱ etc., Acts 28:9; 1 Thess. 4:13; Rev. 2:24; οἱ λοιποί
πάντες, 2 Cor. 13:2; Phil. 1:13; πᾶσι τοῖς λόγοις Luke 24:9; with a genitive: οἱ λοιποί τῶν ἀνθρώπων, Rev.
9:20; τοῦ σπέρματος, Rev. 12:17; τῶν νεκρῶν, Rev. 20:5; with a certain distinction and contrast, the rest,
who are not of the specified class or number: Luke 8:10; 18:9; Acts 5:13; Rom. 11:7; 1 Cor. 7:12; 1
Thess. 5:6; 1 Tim. 5:20; Rev. 11:13; 19:21; τά λοιπά, the rest, the things that remain: Mark 4:19; Luke
12:26; 1 Cor. 11:34; Rev. 3:2. Neuter singular adverbially, τό λοιπόν what remains (Latin quod supcrest),
i. e. a. hereafter, for the future, henceforth (often so in Greek writings from Pindar down): Mark 14:41 R T
WH (but τό in brackets); Matt. 26:45 (WH omits; Tr brackets τό); 1 Cor. 7:29; Heb. 10:13; and without the
article, Mark 14:41 G L Tr (WH (but see above)); 2 Tim. 4:8; cf. Herm. ad Vig., p. 706. τοῦ λοιποῦ,
henceforth, in the future, Eph. 6:10 L T Tr WH; Gal. 6:17; Herodotus 2, 109; Aristophanes pax 1084;
Xenophon, Cyril 4,4, 10; oec. 10, 9; al; cf. Herm. ad Vig., p. 706; often also in full τοῦ λοιποῦ χρόνου.
(Strictly, τό λοιπόν is `for the future' τοῦ λοιποῦ, ìn (the) future'; τό λοιπόν may be used for τοῦ λοιποῦ,
but not τοῦ λοιποῦ for τό λοιπόν; cf. Meyer and Ellicott on Galatians, as above; Buttmann, sections 128,
2; 132, 26; Winer's Grammar, 463(432).) b. at last; already: Acts 27:20 (so in later usage, see Passow or
Liddell and Scott, under the word). c. τό λοιπόν, dropping the notion of time, signifies for the rest, besides,
moreover (A. V. often finally), forming a transition to other things, to which the attention of the hearer or
reader is directed: Eph. 6:10 R G; Phil. 3:1; 4:8; 1 Thess. 4:1 Rec.; 2 Thess. 3:1; ὁ δέ λοιπόν has the
same force in 1 Cor. 4:2 R G; λοιπόν in 1 Cor. 1:16; 4:2 L T Tr WH; 1 Thess. 4:1 G L T Tr WH.

λοιπός
λοιπός, ή, όν remaining—1. left Rv 8:13; 9:20; 11:13.—2. other, sometimes in pl. the rest Ac 2:37; Ro
1:13; 1 Cor 9:5; Gal 2:13; Phil 4:3. As noun Mt 22:6; Lk 8:10; 12:26; Ac 5:13; Ro 11:7; 2 Cor 13:2; 1 Th
4:13; 5:6; Rv 3:2; 19:21.—3. adverbial uses (τὸ) λοιπόν from now on, in the future, henceforth 1 Cor 7:29;
2 Ti 4:8; Hb 10:13; finally Ac 27:20; perh. still Mk 14:41. τὸ λοιπόν can also mean as far as the rest is
concerned, beyond that, in addition, finally 1 Cor 1:16; 2 Cor 13:11; Phil 4:8; 1 Th 4:1. Furthermore 1 Cor
4:2. τοῦ λοιποῦ from now on, in the future Gal 6:17; finally Eph 6:10. [pg 119]
μεθοδεία (1 times)
LS Greek Lexicon:
μεθοδεία
μεθοδεία, ἡ, craft, wiliness, N.T. From μεθοδεύω

μεθοδεία
μεθοδεία (T WH μεθοδια, see Iota), μεθοδείας, ἡ (from μεθοδεύω, i. e.
1. to follow up or investigate by method and settled plan;
2. to follow craftily, frame devices, deceive: Diodorus 7, 16; 2 Sam. 19:27; (Exo. 21:13 Aquila; (middle)
Chariton 7, 6, p. 166, 21 edition Reiske (1783); Polybius 38, 4, 10)), a noun occuring neither in the O. T.
nor in secular authors, cunning arts, deceit, craft, trickery: ἡ μεθοδεία τῆς πλάνης, which ἡ πλάνη uses,
Eph. 4:14; τοῦ διαβόλου, plural, Eph. 6:11 (A. V. wiles. Cf. Lightfoot, Polycarp, ad Phil. 7, , p. 918.)*

μεθοδεία
μεθοδεία, ας, ἡ scheming, craftiness Eph 4:14; pl. wiles, stratagems 6:11, 12 v.l.* [method] [pg 123]
πνευματικός (1 times)
LS Greek Lexicon:
πνευματικός
πνευμα±τικός, ή, όν, of spirit, spiritual, N.T.

πνευματικός, πνευματικῇ, πνευματικόν (πνεῦμα), spiritual (Vulgate spiritalis); in the N. T.
1. relating to the human spirit, or rational soul, as the part of man which is akin to God and serves as his
instrument or organ, opposed to ἡ ψυχή (see πνεῦμα, 2): hence, τό πνευματικόν, that which possesses
the nature of the rational soul, opposed to τό ψυχικόν, 1 Cor. 15:46 (cf. Winer's Grammar, 592 (551));
σῶμα πνευματικόν, the body which is animated and controlled only by the rational soul and by means of
which the rational life, of life of the πενυμα, is lived; opposed to σῶμα ψυχικόν, verse 44.
2. belonging to a spirit, or a being higher than man but inferior to God (see πνεῦμα, 3 c.): τά πνευματικά
(i. e. spiritual beings or powers (R. V. spiritual hosts), cf. Winer's Grammar, 239 (224)) τῆς πονηρίας
(genitive of quality), i. e. wicked spirits, Eph. 6:12.
3. belonging to the Divine Spirit; a. in reference to things; emanating from the Divine Spirit, or exhibiting
its effects and so its character: χάρισμα, Rom. 1:11; εὐλογία, Eph. 1:3; σοφία καί σύνεσις πνευματικῇ
(opposed to σοφία σαρκικῇ, 2 Cor. 1:12; ψυχική, James 3:15), Col. 1:9; ᾠδαί, divinely inspired, and so
redolent of the Holy Spirit, Col. 3:16; (Eph. 5:19 Lachmann brackets); ὁ νόμος (opposed to a σάρκινος
man), Rom. 7:14; θυσίαι, tropically, the acts of a life dedicated to God and approved by him, due to the
influence of the Holy Spirit (tacitly opposed to the sacrifices of an external worship), 1 Pet. 2:5; equivalent
to produced by the sole power of God himself without natural instrumeutality, supernatural, βρῶμα, πόμα,
πέτρα, 1 Cor. 10:3,4 ((cf. `Teaching' etc. 10, 3)); πνευματικά, thoughts, opinions, precepts, maxims,
ascribable to the Holy Spirit working in the soul, 1 Cor. 2:13 (on which see συγκρίνω, 1); τά πνευματικά,
spirithal gifts -- of the endowments called χαρίσματα (see χάρισμα), 1 Cor. 12:1; 14:1; universally, the
spiritual or heavenly blessings of the gospel, opposed to τά σαρκικά, Rom. 15:27; (1 Cor. 9:11). b. in
reference to persons; one who is filled with and governed by the Spirit of God: 1 Cor. 2:15 (cf. 10-13,16);
(3:1); 14:37; Gal. 6:1; οἶκος πνευματικός, of a body of Christians (see οἶκος, 1 b. at the end), 1 Pet. 2:5.
(The word is not found in the O. T. (cf. Winer's Grammar, sec. 34, 3). In secular writings from Aristotle,
down it means pertaining to the wind or breath; windy, exposed to the wind; blowing; (but Sophocles'
Lexicon, under the words, πνεῦμα οὐσία, Cleo. med. 1, 8, p. 46; τό πνεῦμα τό πάντων τούτων αἴτιον,
Strabo 1, 3, 5, p. 78, 10 edition Kramer; and we find it opposed to σωματικον in Plutarch, mor., p. 129 c.
(de sanitate praecepta 14); cf. Anthol. Pal. 8, 76. 175).)*
πνευματικῶς
πνευματικῶς, adverb, spiritually (Vulgate spiritaliter): i. e. by the aid of the Holy Spirit, 1 Cor. 2:14 (1 Cor.
2:13 WH marginal reading); in a sense apprehended only by the aid of the Divine Spirit, i. e. in a hidden
or mystical sense, Rev. 11:8. Its opposite σαρκικῶς in the sense of literally is used by Justin Martyr,
dialog contra Trypho, c. 14, p. 231 d.*

πνευματικός, ή, όν pertaining to the spirit, spiritual—1. caused by or filled with the (divine) Spirit,
pertaining or corresponding to the (divine) Spirit—a. as adj. Ro 1:11; 7:14; 1 Cor 10:3f; 15:44; Eph 1:3;
5:19; Col 1:9; 3:16; 1 Pt 2:5. ὁ πνευματικὸς (ἄνθρωπος) in 1 Cor 2:15 means the spiritual person, whose
powers of judgment are directed by the divine πνεῦμα. Cf. also 1 Cor 15:47 v.l.—b. subst. τὰ πνευματικά
spiritual things or matters Ro 15:27; 1 Cor 2:13; 9:11; 15:46. Spiritual gifts 1 Cor 12:1; 14:1. ὁ
πνευματικός the one who possesses the Spirit 1 Cor 3:1; 14:37; Gal 6:1.—2. pertaining to (evil) spirits
subst. spirit-forces Eph 6:12.* [pneumatic] [pg 162]
πνευματικῶς
πνευματικῶς adv. spiritually, in a manner consistent with the (divine) Spirit 1 Cor 2:14; 2:13 v.l. In a
spiritual (allegorical) way Rv 11:8.* [pg 162]
πονηρία (1 times)
LS Greek Lexicon:
πονηρία
πονηρία, ἡ, (πονηρός) a bad state or condition, badness, Plat.
II. in moral sense, wickedness, vice, knavery, Lat. pravitas, Id., Xen.: in pl. knavish tricks, rogueries, Dem.
2. baseness, cowardice, Eur.
πονηρία
πονηρία, πονηρίας, ἡ (πονηρός) (from Sophocles down), the Septuagint for ‫ רֹ ַע‬and ‫ ָּרעָּה‬, depravity,
iniquity, wickedness ((so A. V. almost uniformly)), malice: Matt. 22:18; Luke 11:39; Rom. 1:29; 1 Cor. 5:8;
Eph. 6:12; plural αἱ πονηρίαι (cf. Winer's Grammar, sec. 27, 3; Buttmann, sec. 123, 2; R. V.
wickednesses), evil purposes and desires, Mark 7:22; wicked ways (A. V. iniquities), Acts 3:26.
(Synonym: see κακία, at the end.)*

πονηρία
πονηρία, ας, ἡ wickedness, baseness, maliciousness, sinfulness Mt 22:18; Lk 11:39; Ac 3:26; Ro 1:29; 1
Cor 5:8; Eph 6:12; pl. malicious acts Mk 7:22.* [pg 164]
πονηρός (1 times)
LS Greek Lexicon:
πονηρός
πονηρός, ά, όν, (πονέω) toilsome, painful, grievous, Theogn., Ar.
II. in bad case, in sorry plight, useless, good-for-nothing, Ar., Plat., etc.:-Adv., πονηρῶς ἔχειν to be in bad
case, Thuc.
III. in moral sense, bad, worthless, knavish, Lat. pravus, improbus, Aesch., Eur.; πονηρὸς κἀκ πονηρῶν
rogue and son of rogues, Ar.; πόνῳ πονηρός laboriously wicked, Id.:- ὁ π. the evil one, N.T.
2. base, cowardly, Soph.; π. χρώματα the coward's hue, Xen.

πονηρός
πονηρός (on the accent cf. Lob. ad Phryn., p. 3 Göttling, Lehre v., Accent, p. 304f; (Chandler sections
404, 405); Lipsius, Grammat. Untersuch., p. 26), πονηρά, πονηρόν; comparitive πονηρότερος (Matt.
12:45; Luke 11:26); (πονέω, πόνος); from Hesiod (Homer (ep. 15, 20), Theog.) down; the Septuagint often
for ‫; ַרע‬
1. full of labors, annoyances, hardships; a. pressed and harassed by labors; thus Hercules is called
πονηροτατος καί ἄριστος, Hesiod fragment 43, 5. b. bringing toils, annoyances, perils: (καιρός, Sir.
51:12); ἡμέρα πονηρά, of a time full of peril to Christian faith and steadfastness, Eph. 5:16; 6:13 (so in the
plural ἡμέραι πονηραί the Epistle of Barnabas 2, 1); causing pain and trouble (A. V. grievous), ἕλκος,
Rev. 16:2.
2. bad, of a bad nature or condition; a. in a physical sense: ὀφθαλμός, diseased or blind, Matt. 6:23; Luke
11:34 (πονηρία ὀφθαλμῶν, Plato, Hipp., min., p. 374 d.; the Greeks use πονηρῶς ἔχειν or διακεῖσθαι of
the sick; ἐκ γενετῆς πονηρούς ὑγιεῖς πεποιηκέναι, Justin Martyr, Apology 1, 22 ((cf. Otto's note); others
take πονηρός in Matthew and Luke as above ethically; cf. b. and Meyer on Matt.)); καρπός, Matt. 7:17f. b.
in an ethical sense, evil, wicked, bad, etc. ("this use of the word is due to its association with the working
(largely the servile) class; not that contempt for labor is thereby expressed, for such words as ἐργάτης,
δραστηρ, and the like, do not take on this evil sense, which connected itself only with a word expressive
of unintermitted toil and carrying no suggestion of results" (cf. Schmidt, chapter 85, sec. 1); see κακία, at
the end); of persons: Matt. 7:11; 12:34f; 18:32; 25:26; Luke 6:45; 11:13; 19:22; Acts 17:5; 2 Thess. 3:2; 2
Tim. 3:13; γενεά πονηρά, Matt. 12:39,45; 16:4; Luke 11:29; πνεῦμα πονηρόν, an evil spirit (see πνεῦμα, 3
c.), Matt. 12:45; Luke 7:21; 8:2; 11:26; Acts 19:12f, 15f; substantively οἱ πονηροί, the wicked, bad men,
opposed to οἱ δίκαιοι, Matt. 13:49; πονηροί καί ἀγαθοί, Matt. 5:45; 22:10; ἀχάριστοι καί πονηροί, Luke
6:35; τόν πονηρόν, the wicked man, i. e. the evil-doer spoken of, 1 Cor. 5:13; τῷ πονηρῷ, the evil man,
who injures you, Matt. 5:39. ὁ πονηρός is used pre-eminently of the devil, the evil one: Matt. 5:37; 6:13;
13:19,38; Luke 11:4 R L; John 17:15; 1 John 2:13f; 3:12; 5:18f (on which see κεῖμαι, 2{c}); Eph. 6:16. of
things: αἰών, Gal. 1:4; ὄνομα (which see 1, p. 447a bottom), Luke 6:22; ῥᾳδιούργημα, Acts 18:14; the
heart as a storehouse out of which a man brings forth πονηρά words is called θησαυρός πονηρός, Matt.
12:35; Luke 6:45; συνείδησις πονηρά, a soul conscious of wickedness (conscious wickedness; see
συνείδησις, b. sub at the end), Heb. 10:22; καρδία πονηρά ἀπιστίας, an evil heart such as is revealed in
distrusting (cf. Buttmann, sec. 132, 24; Winer's Grammar, sec. 30, 4), Heb. 3:12; ὀφθαλμός (which see),
Matt. 20:15; Mark 7:22; διαλογισμοί, Matt. 15:19; James 2:4; ὑπόνοιαι, 1 Tim. 6:4; καύχησις; James 4:16;
ῥῆμα, a reproach, Matt. 5:11 (R G; others omit ῥῆμα); λόγοι, 3 John 1:10; ἔργα, John 3:19; 7:7; 1 John
3:12; 2 John 1:11; Col. 1:21; ἔργον (according to the context) wrong committed against me, 2 Tim. 4:18;
αἰτία, charge of crime, Acts 25:18 L T Tr marginal reading WH marginal reading The neuter πονηρόν, and
τό πονηρόν, substantively, evil, that which is wicked: εἶδος πονηροῦ (see εἶδος, 2; (others take πονηροῦ
here as an adjective, and bring the example under εἶδος, 1 (R. V. marginal reading appearance of evil))),
1 Thess. 5:22; 2 Thess. 3:3 (where τοῦ πονηροῦ is held by many to be the genitive of the masculine ὁ
πονηρός, but cf. Lünemann ad loc.); (τί πονηρόν, Acts 28:21); opposed to τό ἀγαθόν, Luke 6:45; Rom.
12:9; plural (Winer's Grammar, sec. 34, 2), Matt. 9:4; Luke 3:19; wicked deeds, Acts 25:18 Tr text WH
text; ταῦτα τά πονηρά, these evil things i. e. the vices just enumerated, Mark 7:23.*

πονηρός
πονηρός, ά, όν—1. adj.—a. in the physical sense in poor condition, sick Mt 6:23; Lk 11:34 (for other
possibilities see ὀφθαλμός). Painful, serious Rv 16:2. Bad, spoiled Mt 7:17f.—b. in the ethical sense
wicked, evil, bad, vicious, degenerate Mt 12:35; 16:4; Lk 19:22; J 3:19; Ac 19:15f; Gal 1:4; 2 Ti 4:18; Hb
3:12; 10:22; Js 2:4. Arrogant Js 4:16. Envious Mt 20:15.—2. subst.—a. wicked or evil-intentioned person,
evildoer Mt 5:39, 45; Lk 6:35; 1 Cor 5:13.—ὁ πονηρός the evil one = the Devil Mt 13:19; J 17:15; Eph
6:16; 1 J 3:12; 5:18f. The genitives in Mt 5:37 and 6:13 may be masc. the evil one, or neut. evil.—τὸ
πονηρόν (that which is) evil Mt 5:11; Mk 7:23; Lk 6:45c; Ac 25:18; Ro 12:9 (see Mt 5:37 and 6:13 above).
[pg 164]
σάρξ (1 times)
LS Greek Lexicon:
σάρξ, ΣΑΡΞ
ΣΑΡΞ, ἡ, (σαρκός) flesh, Lat. caro, Hom., etc.: in plur. the flesh or muscles of the body, ἔγκατά τε σάρκας
τε καὶ ὀστέα Hom.; so in Hes., Aesch., etc.:-so sometimes in sing., the flesh, the body, γέροντα τὸν νοῦν,
σάρκα δ᾽ ἡβῶσαν φέρει Aesch.
II. the flesh, as opp. to the spirit, N.T.; also for man's nature generally, Ib.; πᾶσα σάρξ all human kind, Ib.

σάρξ
σάρξ, σαρκός, ἡ (Aeolic, συρξ; hence, it seems to be derived from σύρω, akin to σαίρω, `to draw,' `to
draw off,' and to signify what can be stripped off from the bones (Etymologicum Magnum 708, 34; sed
quis subsignabit (Lob. Paralip., p. 111))), from Homer down, Hebrew ‫;בָּ שָּ ר‬
1. properly, flesh (the soft substance of the living body, which covers the bones and is permeated with
blood) of both men and beasts: 1 Cor. 15:39; plural -- cf. the flesh of many beings, Rev. 19:18,21; of the
parts of the flesh of one, Luke 24:39 Tdf.; Rev. 17:16; accordingly, it is distinguished both from blood,
σάρξ καί αἷμα (on which expression see below, 2 a.; 3 bis; 4 at the end (cf. Winer's Grammar, 19)), and
from bones, πνεῦμα σάρκα καί ὀστέα οὐκ ἔχει, Luke 24:39 (οὐ γάρ ἔτι σάρκας τέ καί ὀστέα ἰνες ἔχουσιν,
Homer, Odyssey 11,219). φαγεῖν τάς σάρκας τίνος: properly, Rev. 17:16; 19:18 (Lev. 26:29; κατεσθίειν,
2 Kings 9:36, and often in the Septuagint; in classical Greek frequently βιβρώσκειν σάρκας; σαρκῶν
ἐδωδή, Plutarch, septem sap. couviv. c. 16); tropically, to torture one with eternal penal torments, James
5:3, cf. Micah 3:3; Ps. 26:2 (Ps. 27:2); φαγεῖν and τρώγειν τήν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου, in
figurative discourse, to appropriate to oneself the saving results of the violent death endured by Christ,
John 6:52-56; ἀπέρχεσθαι or πορεύεσθαι ὀπίσω σαρκός, to follow after the flesh, is used of those who are
on the search for persons with whom they can gratify their lust (see ὀπίσω, 2 a.), Jude 1:7; 2 Pet. 2:10; τό
σῶμα τῆς σαρκός, the body compacted of flesh (cf. Winer's Grammar, 188 (177)), Col. 1:22. Since the
flesh is the visible part of the body, σάρξ is
2. equivalent to the body, not designating it, however, as a skilful combination of related parts (àn
organism,' which is denoted by the word σῶμα), but signifying the material or substance of the living body
(cf. Aeschylus, Septuagint 622 γέροντα τόν νοῦν σάρκα δ᾽ ἡβωσαν φέρει); a. universally, John 6:63 (see
πνεῦμα, 2, p. 520a middle); Acts 2:26, 30 Rec.; 2 Cor. 12:7; Gal. 4:14; Eph. 5:29; Heb. 9:10,13; (1 Pet.
3:21); Jude 1:8; μία σάρξ, one body, of husband and wife, Mark 10:8; so εἰς σάρκα μίαν (from Gen. 2:24),
Matt. 19:5; Mark 10:8; 1 Cor. 6:16; Eph. 5:31; opposed to ψυχή, Acts 2:31 (ἔδωκεν ... Ἰησοῦν Χριστόν ...
τήν σάρκα ὑπέρ τῆς σαρκός ἡμῶν καί τήν ψυχήν ὑπέρ τῶν ψυχῶν ἡμῶν, Clement of Rome, 1 Cor. 49, 6
(cf. Irenaeus 5, 1, 1; but G L T Tr WH drop ἡ ψυχή αὐτοῦ in Acts, the passage cited)); opposed to πενυμα
(the human), 1 Cor. 5:5; 2 Cor. 7:1; Col. 2:5; 1 Pet. 3:18; 4:6; σάρξ καί αἷμα, equivalent to ψυχικόν σῶμα,
1 Cor. 15:50, cf. 1 Cor. 15:44; ἡ περιτομή ἐν σαρκί, Rom. 2:28; Eph. 2:11; τό πρόσωπον μου ἐν σαρκί (A.
V. my face in the flesh), my bodily countenance, Col. 2:1; ἀσθένεια σαρκός, of disease, Gal. 4:13; ἐν τῇ
θνητῇ σαρκί ἡμῶν, 2 Cor. 4:11 (cf.ἐν τῷ σώματι ἡμῶν, 2 Cor. 4:10); ἐν τῇ σαρκί αὐτοῦ, by giving up his
body to death, Eph. 2:14 (15); also διά τῆς σαρκός αὐτοῦ, Heb. 10:20, cf. John 6:51 (προσφέρειν τήν
σάρκα μου, to offer in sacrifice my flesh -- Christ is speaking, the Epistle of Barnabas 7, 5; τήν σάρκα
παραδοῦναι εἰς καταφθοράν, ibid. 5,1). life on earth, which is passed in the body (flesh), is designated by
the following phrases: ἐν σαρκί εἶναι, Rom. 7:5 (where Paul uses this expression with designed
ambiguity in order to involve also the ethical sense, `to be in the power of the flesh,' to be prompted and
governed by the flesh; see 4 below); ζῆν ἐν σαρκί, Gal. 2:20; Phil. 1:22; ἐπιμένειν ἐν σαρκί, Phil. 1:24; ὁ
ἐν σαρκί χρόνος, 1 Pet. 4:2; αἱ ἡμέραι τῆς σαρκός αὐτοῦ, of Christ's life on earth, Heb. 5:7. ἐν σαρκί or ἐν
τῇ σαρκί, in things pertaining to the flesh (body), such as circumcision, descent, etc.: Gal. 6:12f;
πεποιθέναι, Phil. 3:3f; ἔχειν πεποίθησιν, Phil. 3:4. b. used of natural or physical origin, generation,
relationship: οἱ συγγενεῖς κατά σάρκα, Rom. 9:3 (cf. Winer's Grammar, sec. 20, 2 a.); τέκνα τῆς σαρκός,
children by bird, natural posterity, Rom. 9:8; ἀδελφόν ἐν σαρκί καί ἐν κυρίῳ, a natural brother (as it were)
and a Christian brother, Philemon 1:16; οἱ τῆς σαρκός ἡμῶν πατέρες, our natural fathers (opposed to God
ὁ πατήρ τῶν πνευμάτων, see πατήρ, 1 a. and 3 b.), Heb. 12:9; τά ἔθνη ἐν σαρκί, Gentiles by birth, Eph.
2:11; Ἰσραήλ κατά σάρκα, 1 Cor. 10:18 (the opposite term Ἰσραήλ τοῦ Θεοῦ, of Christians, is found in
Gal. 6:16); τό κατά σάρκα, as respects the flesh i. e. human origin, Rom. 9:5 ((Clement of Rome, 1 Cor.
32, 2; ; Irenaeus haer. 4, 4, 1 and fragment 17 ed; Stieren, p. 836)); γενομένου ἐκ σπέρματος Δαυίδ κατά
σάρκα, Rom. 1:3; ὁ κατά σάρκα γεννηθείς, born by natural generation (opposed to γεννηθείς ... τόν κατά
πνεῦμα, i. e. by the supernatural power of God, operating in the promise), Gal. 4:29,23; τό γεγεννήμενοι
ἐκ τῆς σαρκός σάρξ ἐστιν, that which has been born of the natural man is a natural man (opposed to one
who has been born again by the power of the Holy Spirit), John 3:6; ἡ σάρξ μου, those with whom I share
my natural origin, my fellow-countrymen, Rom. 11:14 (ἰδού ὀστᾶ σου καί σάρκες σου, 2 Sam. 5:1; add,
19:13; Gen. 37:27; Judg. 9:2); εἶναι ἐκ τῆς σαρκός καί ἐκ τῶν ὀστέων τίνος, which in its proper use
signifies to be `formed out of one's flesh and bones' (Gen. 2:23; to be related to one by birth, Gen. 29:14),
is transferred metaphorically, to the church, which spiritually derives its origin from Christ and is united to
him, just as Eve drew her origin from her husband Adam, Eph. 5:30 (RG Tr marginal reading brackets). c.
the sensuous nature of man, `the animal nature': without any suggestion of depravity, τό θέλημα τῆς
σαρκός, of sexual desire, John 1:13; the animal nature with cravings which incite to sin: Matt. 26:41;
Mark 14:38; Rom. 7:18 (for which τά μέλη is used in Rom. 7:22f); 13:14; Jude 1:23; opposed to ὁ νοῦς,
Rom. 7:25; ἡ ἐπιθυμία τῆς σαρκός, 1 John 2:16 (with its manifestation, ἡ ἐπιθυμία τῶν ὀφθαλμῶν; (others
regard this last as a new specification; cf. Westcott at the passage)); plural 2 Pet. 2:18 ( τά τῆς σαρκός
πάθη, 4 Macc. 7:18; τό μή δεδουλωσθαι σαρκί καί τοῖς πάθεσι ταύτης διάγειν, ὑφ᾽ ὧν κατασπωμενος ὁ
νοῦς τῆς θνητης ἀναπιμπλαται φλυαριας, ἐυδαιμον τί καί μακάριον, Plur. consol. ad Apoll. c. 13; τῆς
σαρκός ἡδονή, opposed to ψυχή, Plutarch, de virt. et vit. c. 3; add, Philo de gigant. sec. 7; Diogenes
Laërtius 10, 145; animo cum hac carne grave certamen est, Seneca, consol. ad Marc. 21; animus liber
habitat; nunquam me cato ista compellet ad metum, Seneca, epistles 65 (7, 3, 22); non est summa
felicitatis nostrae in carne ponenda, ibid. 74 (9, 3, 16)). the physical nature of man as subject to suffering:
παθεῖν σαρκί, 1 Pet. 4:1; ἐν τῇ σαρκί μου, in that my flesh suffers afflictions, Col. 1:24 (where cf. Meyer
and DeWette (and Lightfoot)); θλῖψιν ἔχειν τῇ σαρκί, 1 Cor. 7:28.
3. a living creature (because possessed of a body of flesh), whether man or beast: πᾶσα σάρξ (in
imitation of the Hebrew ‫( כָּל־בָּ שָּ ר‬Winer's Grammar, 33)), every lving creature, 1 Pet. 1:24; with οὐ
preceding (qualifying the verb (Winer's Grammar, sec. 26, 1; Buttmann, 121 (106))), no living creature,
Matt. 24:22; Mark 13:20; specifically, a man (ἄνθρωπος for ‫בָּ שָּ ר‬, Gen. 6:13), generally with a suggestion
of weakness, frailty, mortality: Sir. 28:5; ἐν τῷ Θεῷ ἤλπισα, οὐ φοβηθήσομαι τί ποιήσει μοι σάρξ, Ps.
55:5 (Ps. 56:5); cf. Jer. 17:5; ἐμνήσθη, ὅτι σάρξ εἰσιν, Ps. 77:39 (Ps. 78:39); σάρξ καί αἷμα, Eph. 6:12;
γενεά σαρκός καί αἵματος, ἡ μέν τελευτᾷ, ἑτέρα δέ γεννᾶται, Sir. 14:18; ὁ λόγος σάρξ ἐγένετο, entered
into participation in human nature, John 1:14 (the apostle used σάρξ, not ἄνθρωπος, apparently in order
to indicate that he who possessed supreme majesty did not shrink from union with extreme weakness);
εὑρίσκειν τί κατά σάρκα, to attain to anything after the manner of a (weak) man, i. e. by the use of merely
human powers, Rom. 4:1 (for substance equivalent to ἐξ ἔργων in Rom. 4:2); Hebraistically (see above),
πᾶσα σάρξ, all men, Luke 3:6; John 17:2 (Winer's Grammar, sec. 30, 1 a.); Acts 2:17; Sir. 45:4; with οὐ or
μή preceding (qualifying the verb (Winer's Grammar, and Buttmann, as referred to above)), no man, no
mortal, Rom. 3:20; 1 Cor. 1:29; Gal. 2:16. man as he appears, such as he presents himself to view,
man's external appearance and condition: κατά σάρκα κρίνειν, John 8:15 (cf. Winer's Grammar, 583
(542)) (equivalent to κρίνειν κατ᾽ ὄψιν, John 7:24); γινώσκειν or εἰδέναι τινα κατά σάρκα, 2 Cor. 5:16; οἱ
κατά σάρκα κυρίου (see κατά, II. 3 b.), Eph. 6:5; Col. 3:22. universally, human nature, the soul included:
ἐν ὁμοιώματι σαρκός ἁμαρτίας, in a visible form, like human nature which is subject to sin, Rom. 8:3 (cf.
ὁμοίωμα, b.); ἐν σαρκί ἔρχεσθαι, to appear clothed in human nature, 1 John 4:2 and Rec. in 3; 2 John 1:7
(the Epistle of Barnabas 5, 10); φανερουσθαι, 1 Tim. 3:16 (the Epistle of Barnabas 5, 6; 6, 7; 12, 10);
κεκοινωνηκεναι αἵματος καί σαρκός, Heb. 2:14.
4. σάρξ, when either expressly or tacitly opposed to τό πνεῦμα (τοῦ Θεοῦ), has an ethical sense and
denotes "mere human nature, the earthly nature of man apart from divine influence, and therefore prone
to sin and opposed to God"; accordingly it includes whatever in the soul is weak, low, debased, tending to
ungodliness and vice ("Thou must not understand `flesh', therefore, as though that only were `flesh' which
is connected with unchastity, but St. Paul uses `flesh' of the whole man, body and soul, reason and all his
faculties included, because all that is in him longs and strives after the flesh (Luther, Preface to the
Epistle to the Romans); note that `flesh' signifies the entire nature of man, sense and reason, without the
Holy Spirit" (Melanchthon, Loci, edition of 1535, in Corpus Reform. xxi., p. 277). This definition is
strikingly supported by these two utterances of Paul: οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σάρξ ἡμῶν, 2 Cor. 7:5;
οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματι μου, 2 Cor. 2:13): Rom. 8:3; Gal. 5:13,19; opposed to τό πνεῦμα (τοῦ
Θεοῦ), Rom. 8:6f,12f; Gal. 5:16f; 6:8; Col. 2:13 (on which see ἀκροβυστία, c.); Col. 2:23 (see πλησμονή);
ἐπιθυμία σαρκός, Gal. 5:16; αἱ ἐπιθυμίαι and τά θελήματα τῆς σαρκός, Eph. 2:3; ὁ νοῦς τῆς σαρκός, Col.
2:18; σῶμα τῆς σαρκός, a body given up to the control of the flesh, i. e. a body whose members our
nature, estranged from God, used as its instruments (cf. Rom. 6:19), Col. 2:11 G L T Tr WH; τά τῆς
σαρκός (opposed to τά τοῦ πνεύματος), the things which please the flesh, which the flesh craves, Rom.
8:5; σαρκί ἐπιτελοῦμαι, to make for oneself an end (see ἐπιτελέω, 1 tim) by devoting oneself to the flesh,
i. e. by gradually losing the Holy Spirit and giving oneself up to the control of the flesh, Gal. 3:3; σταυρουν
τήν σάρκα αὐτοῦ (see σταυρόω, 3 b.), Gal. 5:24; ἐν σαρκί εἶναι (opposed to ἐν πνεύματι, namely, τοῦ
Θεοῦ), to be in the power of the flesh, under the control of the flesh, Rom. 8:8f, cf. Rom. 7:5 (see 2
above); οἱ κατά σάρκα ὄντες, who exhibit the nature of the flesh, equivalent to οἱ σαρκικοί (opposed to οἱ
κατά πνεῦμα ὄντες), Rom. 8:5; κατά σάρκα περιπατεῖν, to live according to the standard of the flesh, to
comply in conduct with the impulse of the flesh, Rom. 8:1 Rec.; 2 Cor. 10:2; opposed to κατά πνεῦμα,
Rom. 8:4; βουλεύεσθαι, 2 Cor. 1:17; καυχᾶσθαι, 2 Cor. 11:18 where cf. Meyer; (opposed to κατά πνεῦμα)
ζῆν, Rom. 8:12f (ἐν σαρκί τυγχάνουσιν, ἀλλ᾽ οὐ κατά σάρκα ζῶσιν, of Christians, Ep. ad Diogn. 5, 8); ἐν
σαρκί περιπατοῦντες οὐ κατά σάρκα στρατευόμεθα, although the nature in which we live is earthly and
therefore weak, yet we do not carry on our warfare according its law, 2 Cor. 10:3 (οὐ κατά σάρκα
γράφειν, ἀλλά κατά γνώμην Θεοῦ, Ignatius ad Rom. 8, 3); with the suggestion of weakness as respects
knowledge: σάρξ καί αἷμα, a man liable to err, fallible man: Matt. 16:17; Gal. 1:16; ἡ ἀσθένεια τῆς
σαρκός, Rom. 6:19; σοφοί κατά σάρκα, 1 Cor. 1:26. Cf. Tholuck, Ueber σάρξ als Quelle der Sünde, in
the Theol. Studien und Kritiken for 1855, p. 477ff; C. Holsten, Die Bedeut. des Wortes σάρξ im
Lehrbegriffe des Paulus, 4to, Rostock 1855 (reprinted in his Zum Evang. des Paul. u. Petr., p. 365ff.
(Rostock, 1867); see also (with especially reference to Holsten) Lüdemann, Die Anthropologie des Apest.
Paul. (Kiel, 1872)); Ritschl, Entstehung der altkathol. Kirche, edition 2, p. 66ff; Baur in the Theol.
Jahrbb. for 1857, p. 96ff, and in his Biblical Theol. des N. T., p. 142ff, etc.; Wieseler, Br. an die Galater,
pp. 443ff, 448ff (cf. Riddle in Schaff's Lange's Commentary on Romans, p. 235f) Weiss, Biblical Theol.
des N. T. (3rd edition) sec. 68, p. 243ff, sec. 100, p. 414f; Rich. Schmidt, Paulin. Christologie, p. 8ff;
Eklund, σάρξ vocabulum quid ap. Paulum apost. significet (Lund, 1872); Pfleiderer, Paulinismus, p. 47ff.
(English translation, vol. i., p. 47ff); Wendt, Die Begrifle Fleisch u. Geist im Biblical Sprachgebr. (Gotha,
1878); (Cremer in Herzog edition 2 under the word Fleisch, but especially in his Biblical-theol.
Wörterbuch, 3te (or 4te) Aufl., under the word; Laidlaw, The Bible Doctr. of Man (Edinb. 1879), pp. 74ff,
373f; Philippi, Glaubensl. edition 2, vol. iii., pp. 231-250; especially Dickson, St. Paul's use of the terms
Flesh and Spirit (Glasgow, 1883)); and the references in Meyer on Rom. 4:1 (6te Aufl.).*

σάρξ
σάρξ, σαρκός, ἡ flesh—1. lit. Lk 24:39; J 6:51–56; Ro 2:28; 1 Cor 15:39; 2 Cor 12:7; Gal 6:13; Js 5:3; Rv
19:18, 21.—2. the body Mk 10:8; Ac 2:26, 31; Gal 4:13; Eph 5:29; Col 2:5; Hb 9:10; 10:20; 1 Pt 4:1.—3.
one having flesh and blood, a person Mt 16:17; Lk 3:6; J 1:14; Ro 3:20; Gal 1:16; 2:16.—4. human or
mortal nature, earthly descent Ro 1:3; 4:1; 9:3, 5, 8; 1 Cor 10:18; Hb 2:14; 12:9.—5. corporeality, physical
limitation(s), life here on earth 1 Cor 7:28; Gal 2:20; Phil 1:22, 24; Col 1:22, 24; 1 Pt 4:2.—6. the external
or outward side of life, that which is natural or earthly J 8:15; 1 Cor 1:26; 2 Cor 5:16; 11:18; Eph 6:5; Phil
3:3f. ἐν σαρκί as a man Phlm 16.—7. the flesh, esp. in Paul's thought, is often the willing instrument of sin
Mk 14:38; J 3:6; Ro 6:19; 7:5, 18, 25; 8:3–9, 12f; 2 Cor 1:17; Gal 5:13, 16f, 19, 24; Eph 2:3; Col 2:11, 18;
Jd 23.—8. the flesh is the source of the sexual urge, with no suggestion of sinfulness J 1:13. [sarcous;
sarcophagus, σάρξ + φαγεῖν] [pg 179]
σκότος (1 times)
LS Greek Lexicon:
σκότος, ΣΚΟΤΟΣ
ΣΚΟΤΟΣ, ου, ὁ, darkness, gloom, Od., Att.
2. the darkness of death, Il., Eur.
3. of blindness, σκότον βλέπειν Soph.; σκότον δεδορκώς Eur.
4. metaph., σκότῳ κρύπτειν, like Horace's nocte premere, to hide in darkness, Soph.; so, διὰ σκότους
ἐστί it is dark and uncertain, Xen.; κατὰ σκότον, ὑπὸ σκότου Soph., etc.
σκότος, εος, τό, = foreg., Plat., etc. Hence σκοτόω

σκότος
σκότος, σκοτου, ὁ (cf. σκοτία, at the beginning), from Homer down, darkness: Heb. 12:18 Rec. (cf. WH's
Appendix, p. 158; Winer's Grammar, 66 (64); B 22 (20)).*
σκότος, σκότους, τό, from Pindar down (see the preceding word, and σκοτία, at the beginning), the
Septuagint chiefly for ‫חֹ ׁשֶ ְך‬, darkness; a. properly: Matt. 27:45; Mark 15:33; Luke 23:44; Acts 2:20; 2 Cor.
4:6; αὕτη ἐστιν ἡ ἐξουσία τοῦ σκότους, this is the power of (night's) darkness, i. e. it has the power of
rendering men bold to commit crimes, Luke 22:53; τά κρυπτά τοῦ σκότους (see κρυπτός), 1 Cor. 4:5; of
darkened eyesight or blindness: σκότος ἐπιπίπτει ἐπί τινα i. e. on one deprived of sight, Acts 13:11; in
figurative discourse, εἰ οὖν ..., τό σκότος πόσον; if the light that is in thee is darkness, darkened (i. e. if the
soul has lost its perceptive power), how great is the darkness (how much more deplorable than bodily
blindness), Matt. 6:23, cf. Luke 11:35. by metonymy, put for a dark place: Matt. 8:12; 22:13; 25:30 (see
ἐξώτερος); ζόφος τοῦ σκότους (see ζόφος), 2 Pet. 2:17; Jude 1:13. b. metaphorically, of ignorance
respecting divine things and human duties, and the accompanying ungodliness and immorality, together
with their consequent misery (see σκοτία): John 3:19; Acts 26:18; 2 Cor. 6:14; Eph. 6:12; Col. 1:13; 1
Pet. 2:9; (abstract for the concrete) persons in whom darkness becomes visible and holds sway, Eph. 5:8;
τά ἔργα τοῦ σκότους, deeds done in darkness, harmonizing with it, Rom. 13:12; Eph. 5:11; σκότους εἶναι,
to be given up to the power of darkness (cf. Winer's Grammar, sec. 30, 5 a.), 1 Thess. 5:5; ἐν σκότει
εἶναι, 1 Thess. 5:4; οἱ ἐν σκότει, Luke 1:79; Rom. 2:19; ὁ λαός ὁ καθήμενος ἐν ἐκοτει, Matt. 4:16 R G T;
ἐν σκότει περιπατεῖν, 1 John 1:6.*

σκότος
σκότος, ους, τό darkness, gloom—1. lit. Mt 8:12; Mk 15:33; Ac 13:11; 2 Pt 2:17. Masculine form as v.l.
Hb 12:18.—2. fig. Mt 4:16; 6:23; Lk 1:79; J 3:19; Ac 26:18; Ro 13:12; 1 Cor 4:5; 2 Cor 6:14; Col 1:13.
[scoto-, a combining form, as in scotophobia, scotoscope] [pg 183]

Sermon Be Stong in The Lord

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Sermon Be Stong in The Lord

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10Finally, be strong in the Lord and in the strength of His might.

done everything, to stand firm.

I. It takes God’s strength

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1. to follow up or investigate by method and settled plan;

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σκότος, εος, τό, = foreg., Plat., etc. Hence σκοτόω

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