Strong’s Hebrew and Greek Lexicon
ἔθος
- Transliteration
- éthos
- Language
- Greek
- Indexed occurrences
- 12
Glosses
custom, manner, be wont
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Study overview
Strong’s Hebrew and Greek Lexicon
custom, manner, be wont
Strong’s Hebrew and Greek Lexicon
manners
Strong’s Hebrew and Greek Lexicon
like, + manner
Strong’s Hebrew and Greek Lexicon
en-(ex-)ample, fashion, figure, form, manner, pattern, print
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
cause, reason, manner, cause, end, estate, order, regard.
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
way, road, distance, journey, manner, along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever).
Strong’s Hebrew and Greek Lexicon
manner.
Strong's Concordance
Indexed occurrences: 19
Source: Strong's Concordance · View data sources
Nave's Topical Bible
Indexed references: 7
Source: Nave's Topical Bible · View data sources
Matthew explicitly identifies John the Baptist with Isaiah's wilderness herald.
Josephus Antiquities Whiston
Antiquities Book 1, Chapter 3
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Antiquities Book 1, Chapter 6
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Antiquities Book 1, Chapter 10
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Antiquities Book 1, Chapter 16
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Antiquities Book 1, Chapter 19
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Antiquities Book 2, Chapter 6
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Antiquities Book 2, Chapter 9
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Antiquities Book 2, Chapter 10
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Antiquities Book 2, Chapter 14
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Antiquities Book 3, Chapter 1
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Antiquities Book 3, Chapter 2
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Antiquities Book 3, Chapter 5
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Antiquities Book 3, Chapter 6
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Antiquities Book 3, Chapter 7
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Antiquities Book 3, Chapter 8
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Antiquities Book 3, Chapter 9
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Antiquities Book 3, Chapter 10
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Antiquities Book 3, Chapter 11
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Antiquities Book 3, Chapter 15
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Antiquities Book 4, Chapter 2
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Nave’s Topical Bible references for MANNERS.
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Joshua at the capture of Ai lay in ambush, and so deceived the inhabitants that he gained an easy victory (Josh. 8:4-26). Shechem was taken in this manner (Judg. 9:30-45. Comp. Jer. 51:12).
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Generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship.
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(Acts 19:19), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the "Ephesian spells;" i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price.
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Found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4, 13, etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Eccl. 3:4; Job 21:11; Isa. 13:21, etc. In the New Testament it is in like manner the translation of different Greek words, circular motion (Luke 15:25); leaping up and down in concert (Matt. 11:17), and by a single person (Matt. 14:6). It is spoken of as symbolical of rejoicing (Eccl. 3:4. Comp. Ps. 30:11; Matt. 11: 17). The Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Ex. 15:20; 1 Sam. 18:6). The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex. 15:20; Judg. 11:34; comp. 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2 Sam. 6:14). The women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and "looking through the window." David led the choir "uncovered", i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself. From being reserved for occasions of religious worship and festivity, it came gradually to be practised in common life on occasions of rejoicing (Jer. 31:4). The sexes among the Jews always danced separately. The daughter of Herodias danced alone (Matt. 14:6).
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An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5). The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see [185]CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12). Criminals were executed without the camp (Lev. 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Lev. 24:14; comp. Heb. 13:12). In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judg. 7:18; 1 Sam. 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24). The temple was sometimes called "the camp of the Lord" (2 Chr. 31:2, R.V.; comp. Ps. 78:28). The multitudes who flocked to David are styled "a great host (i.e., "camp;" Heb. mahaneh), like the host of God" (1 Chr. 12:22).
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(Acts 14:13). In heathen sacrifices the victims were adorned with fillets and garlands made of wool, with leaves and flowers interwoven. The altar and the priests and attendants were also in like manner adorned.
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Gen. 2:4, "These are the generations," means the "history." 5:1, "The book of the generations," means a family register, or history of Adam. 37:2, "The generations of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation" = in this age. Ps. 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps. 73:15, "The generation of thy children" = the contemporary race. Isa. 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it. In Matt. 1:17, the word means a succession or series of persons from the same stock. Matt. 3:7, "Generation of vipers" = brood of vipers. 24:34, "This generation" = the persons then living contemporary with Christ. 1 Pet. 2:9, "A chosen generation" = a chosen people. The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Gen. 15:16, "In the fourth generation" = in four hundred years (comp. verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a generation is a period of thirty-eight years.
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(1.) Heb. asar, "to bind;" hence the act of fastening animals to a cart (1 Sam. 6:7, 10; Jer. 46:4, etc.). (2.) An Old English word for "armour;" Heb. neshek (2 Chr. 9:24). (3.) Heb. shiryan, a coat of mail (1 Kings 22:34; 2 Chr. 18:33; rendered "breastplate" in Isa. 59:17). (4.) The children of Israel passed out of Egypt "harnessed" (Ex. 13:18), i.e., in an orderly manner, and as if to meet a foe. The word so rendered is probably a derivative from Hebrew hamesh (i.e., "five"), and may denote that they went up in five divisions, viz., the van, centre, two wings, and rear-guard.
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(Heb. plural goyum). At first the word goyim denoted generally all the nations of the world (Gen. 18:18; comp. Gal. 3:8). The Jews afterwards became a people distinguished in a marked manner from the other goyim. They were a separate people (Lev. 20:23; 26:14-45; Deut. 28), and the other nations, the Amorites, Hittites, etc., were the goyim, the heathen, with whom the Jews were forbidden to be associated in any way (Josh. 23:7; 1 Kings 11:2). The practice of idolatry was the characteristic of these nations, and hence the word came to designate idolaters (Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked (Ps. 9:5, 15, 17). The corresponding Greek word in the New Testament, ethne, has similar shades of meaning. In Acts 22:21, Gal. 3:14, it denotes the people of the earth generally; and in Matt. 6:7, an idolater. In modern usage the word denotes all nations that are strangers to revealed religion.
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Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
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(Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)
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(1.) Gr. balantion, a bag (Luke 10:4; 22:35, 36). (2.) Gr. zone, properly a girdle (Matt. 10:9; Mark 6:8), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this "there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village." Thomson's Land and the Book. (See [515]SCRIP.)
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The law so designated by Paul (Gal. 3:24, 25). As so used, the word does not mean teacher, but pedagogue (shortened into the modern page), i.e., one who was intrusted with the supervision of a family, taking them to and from the school, being responsible for their safety and manners. Hence the pedagogue was stern and severe in his discipline. Thus the law was a pedagogue to the Jews, with a view to Christ, i.e., to prepare for faith in Christ by producing convictions of guilt and helplessness. The office of the pedagogue ceased when "faith came", i.e., the object of that faith, the seed, which is Christ.
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(Gr. hairesis, usually rendered "heresy", Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly "a choice," then "a chosen manner of life," and then "a religious party," as the "sect" of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20).
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Occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word tupos is rendered "print" (John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which is called the "antitype."
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