Evolution (continued) – Exile

Evolution (continued)

(4) In the light of what has already been made clear, it will be easy to dismiss the correlative doctrine of salvation from sin as fully compatible with the idea of evolution. The Christian doctrine of salvation falls into two general parts: the objective mediatorial work of the Redeemer, commonly called the Atonement, and the subjective transforming work of the Holy Spirit, begun in regeneration and continued in sanctification.

The idea of the Atonement lies somewhat remote from the region where the law of evolution is most clearly seen to operate. At first sight it may be supposed to sustain no special relation to evolution either as offering difficulties to it or harmonizing with it and corroborating it. Yet in a system whose parts are vitally interrelated, it would be strange if the acceptance of the evolutionary theory did not in some way and to some extent affect the conception. It does so by fixing attention on the following particulars:

(a) That with the emergence of man as a personality, the relation of the creature to the Creator comes to be personal. If that personal relation is disturbed, it can be restored to its normal state in accordance with the laws observed in the relations of persons to one another. The Atonement is such a restoration of personal relations between God and man.

(b) In achieving the goal of perfect fellowship with Himself on the part of creatures bearing His own image, the Creator must in a sense sacrifice Himself. This Divine self-sacrifice is symbolized and represented in the Cross. Yet the meaning of the Cross is not exhausted in mere external influence upon the sinful creature whose return to the holy Father is thereby aimed at.

(c) Since the alienation of the creature by sin represents an offense to the person of the Creator, there is necessity that this offense should be removed; and this is done through the sacrifice of the Incarnate Son identifying Himself with, and taking the place of, the sinful creature.

The correlative doctrine of Regeneration stands much nearer the center of the thought of evolution. It has always been conceived and expressed in biological phraseology. The condition of sin postulated by this doctrine is one of death. Into this condition a new life is inserted, an act which is called the New Birth. Whatever life may be in its essence, it overcomes, reverses and directs the lower forces to other results than they are observed to achieve apart from its presence. In analogy to this course of life in the process of regeneration, a new direction is given to the energies of the new-born soul. But the analogy goes farther. Regeneration is from above as life is always from above. It is God's Spirit through the word and work of Christ that begets the new Christian life, nurtures, trains and develops it to its full maturity revealed in the image and stature of Christ Himself (see REGENERATION).

10. Conclusion:

If the above considerations are valid, the evolutionary and the Christian views of the world cannot logically be placed against each other as mutually exclusive and contradictory. They must be conceived as supplementing one another, and fulfilling each the promise and possibility of the other. Evolution is a scientific generalization which, kept within the limits of science, commends itself as a satisfactory explanation of the great law controlling all the movements of matter, life and mind. Christianity, so far as it enters into the intellectual life, is interested in the idea of God and of man's relation to God. It may confidently leave the facts in the lower world of processes of transformation to be schematized under the scientific generalization of evolution.

LITERATURE.

The literature of the subject is vast. At the basis of the discussion stand the works of Darwin, Huxley, Wallace, Spencer, Weismann, Haeckel, Romanes and others. For a clear statement of theory, see Metcalf, An Outline of the Theory of Organic Evolution, 1905; Saleeby, Evolution the Master-Key, 1907; Osborn, From the Greeks to Darwin (historical), 1908. On its relation to religion and Christianity, B. F. Tefft, Evolution and Christianity, 1885; E. Caird, The Evolution of Religion, 1893; Le Conte, Evolution; Its Nature, Its Evidences and Its Religious Thought, 1888; McCosh, The Religious Aspect of Evolution, 1888; Iverach, Christianity and Evolution, 1894. On its bearing on the ideas of man, sin and redemption, Griffith-Jones, The Ascent through Christ, 1900; H. Drummond, The Ascent of Man, 12th edition, 1901; Tyler, The Whence and Whither of Man; Orr, The Image of God in Man, 1907; Sin as a Problem of Today, 1910; Hall, Evolution and the Fall, 1910; Murray, Christian Faith and the New Psychology, 1911; T. A. Palm, The Faith of an Evolutionist, 1911.

Andrew C. Zenos

(EDITORIAL NOTE.--It will be understood, that while Professor Zenos has been asked and permitted to state his views on this question unreservedly, neither the publishers nor the editors are to be held as committed to all the opinions expressed.)

Ewe

u (rachel, `ul, seh, "a female sheep"):

Rachel (compare pr. note Rachel, and Arabic rachala, "to migrate") is the ordinary Hebrew word for ewe, but is translated "sheep," though with clear indication of sex in context, in Isaiah 53:7 and Song of Songs 6:6 (the Revised Version (British and American) "ewes"). `Aloth, participle of `ul, "to suckle" (compare Arabic ghal) is found in Psalms 78:71 and Isaiah 40:11 (the King James Version "are with young," the English Revised Version "that give suck," the American Standard Revised Version "have their young"). In 1 Samuel 6:7,1 Samuel 6:10 occurs paroth `aloth, "milch kine." Seh, in Leviticus 22:28, while translated "ewe," might from the context be "ewe" or "shegoat" and indeed seems to be used here as a term applying equally to either, being used elsewhere for one of a flock of sheep or goats.

See SHEEP.

Alfred Ely Day

Exact

eg-zakt':

(1) naghas (Deuteronomy 15:2,Deuteronomy 15:3; 2 Kings 23:35; Isaiah 58:3), to secure by force or pressure interest or money for tribute, and perhaps, in Isaiah 58:3, labor or toil; but compare the Revised Version, margin "oppress all your laborers"; probably better with a slight change of text, "exact money lent on pledges" (reading for `abhoT beyedhekhem, `atstsebhekhem).

(2) nasha', or nashah (Nehemiah 5:7,Nehemiah 5:10,Nehemiah 5:11 (the King James Version not the Revised Version (British and American)) Job 11:6 (but see below); Psalms 89:22), to demand interest, to be a harsh and importunate creditor, a practice which Nehemiah asks the Jews to forego. Job 11:6 better with the Revised Version, margin for "exact," "causeth to be forgotten."

(3) yotse' (2 Kings 15:20 (if text is correct)). Menahem secured the tribute which the king of Assyria demanded by levying a tax on the chief men of his kingdom.

(4) prassein (Luke 3:13 the King James Version (compare Daniel 11:20 Septuagint); /APC 1Macc 10:35 the Revised Version (British and American)), to demand money or tribute or taxes of anyone.

Walter R. Betteridge

Exaction

eg-zak'-shun:

(1) mashsha' (Nehemiah 10:31), a demand for money lent on pledge, which the Jews agreed to forego in the seventh year;

(2) gerushah (Ezekiel 45:9, "your exactions," the Revised Version, margin "expulsions"), eviction from house and home.

Exactors

eg-zak'-ters (noghesayikh (Isaiah 60:17, the Revised Version, margin "taskmasters"; compare Exodus 1:11; Exodus 3:7)):

Righteousness personified is in Zion to take the place of the officials who oppress the people. In Isaiah 14:4 the American Revised Version, margin, Babylon is called an "exactress of gold."

Exalt

eg-zolt' (rum, gabhah (mappiq he), nasa'; hupsoo):

The Hebrew word most often translated "exalt," "exalted," is rum; "to lift up," "to be or become high." It is used with reference to both God and man, eg. Exodus 15:2, "My father's God, and I will exalt him"; Psalms 99:5,Psalms 99:9, "Exalt ye Yahweh our God"; compare 107:32; 118:28; 1 Samuel 2:10, "Exalt the horn of his anointed"; Job 17:4, "Therefore shalt thou not exalt them"; compare Isaiah 13:2 the King James Version; 14:13; gabhah, "to be high," figuratively "to be exalted," occurs in Job 36:7; Proverbs 17:19 the King James Version; Isaiah 5:16, etc.; nasa', "to lift up," occurs in Numbers 24:7; 1 Chronicles 29:11, etc.; other words are calal, "to raise up" (Exodus 9:17; Proverbs 4:8), saghabh (Job 5:11; Job 36:22 the King James Version; Isaiah 2:11,Isaiah 2:17; Isaiah 12:4; Isaiah 33:5), ramam, "to be high" (Job 24:24; Psalms 118:16).

In the New Testament "exalt" is the translation of hupsoo, "to elevate" (not used with reference to God) (Matthew 11:23; Matthew 23:12; Acts 2:33; 2 Corinthians 11:7; 1 Peter 5:6, etc.); also (twice) of epairo, "to lift up, upon or against" (2 Corinthians 10:5; 2 Corinthians 11:20), once of huperairo, "to lift up above" (2 Thessalonians 2:4); in 2 Corinthians 12:7 bis, this word is translated "exalted above measure," the Revised Version (British and American) "exalted overmuch"; huperupsoo, "to lift up above" (Philippians 2:9), is translated "highly exalted"; hupsos, "elevation," is translated "exalted" (James 1:9, the Revised Version (British and American) "high estate").

For "it increaseth" (Job 10:16), the Revised Version (British and American) gives "and if my head exalt itself"; instead of "God exalteth by His, power" (Job 36:22), "God doeth loftily in his power"; for "though thou exalt thyself as the eagle" (Obadiah 1:4), "mount on high"; for "highly esteemed" (Luke 16:15) "exalted"; for "exalteth itself" (2 Corinthians 10:5), "is exalted"; for "He shall lift you up" (James 4:10), "He shall exalt you." Self-exaltation is strongly condemned, especially by Christ; humbleness is the way to true exaltation (Matthew 23:12; Luke 14:11; Luke 18:14; compare James 4:10; 1 Peter 5:6); the supreme example is that of Christ Himself (Philippians 2:5–11).

W. L. Walker

Exaltation Of Christ, The

See CHRIST, THE EXALTATION OF.

Examine; Examination

eg-zam'-in, eg-zam-i-na'-shun:

darash, "to follow," "inquire," "make inquisition" (Ezra 10:16); and bachan, "to test," "investigate," "prove," "tempt" (Psalms 26:2). The former was the judicial term. anakrino, "scrutinize," "investigate," "interrogate" (in court), "judge," "search" (Luke 23:14; Acts 4:9; Acts 12:19; Acts 28:18; 1 Corinthians 9:3); and anetazo, "to investigate" (judicially), "examine" (Acts 22:24,Acts 22:29). Also dokimazo, "to test," "examine," "try" (1 Corinthians 11:28 the King James Version); and peirazo, "scrutinize," "discipline" (2 Corinthians 13:5 the King James Version). The noun anakrisis, "examination," "investigation," occurs in Acts 25:26.

See also COURTS, JUDICIAL.

Frank E. Hirsch

Example

eg-zam'-p'-l (tupos, "a pattern," hupodeigma, "copy" "representation" hupogrammos, "a writing-copy," example):

A typical, representative, or illustrative case; a pattern or model for imitation (hupodeigma, John 13:15; Hebrews 8:5 the King James Version; James 5:10; hupogrammos, 1 Peter 2:21; tupos, 1 Timothy 4:12 the King James Version) or warning (deigma, "a sample," "exhibition," Jude 1:7; compare 2 Peter 2:6; hupodeigma, Hebrews 4:11; tupos, 1 Corinthians 10:6,1 Corinthians 10:11). "Ensample" (tupos, Genesis 1:31; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) and "example" have the same meaning, but the former is always suggestive of goodness.

Exceed; Exceeding; Exceedingly

ek-sed':

The verb is found in other than its present sense in Job 36:9 the King James Version, "They have exceeded" the (Revised Version (British and American)) "behaved themselves proudly"); 1 Samuel 20:41, "They .... wept .... until David exceeded" (the King James Version and the Revised Version (British and American)). In both these passages the idea is that of going too far, beyond proper bounds (Hebrew, respectively, gabhar, "be strong" (in the Hithpael); gadhal, "be great" (in the Hiphil). "Exceeding" (as an adverb with adjectives and rarely as an adjective) and "exceedingly" occur often as representing various expressions for the superlative in Hebrew and Greek.

Excellency

ek'-se-len-si (ga-on, ga'awah; huperbole):

"Excellency" in the Old Testament is chiefly the translation of ga'on, "mounting," "swelling" (Exodus 15:7; Job 37:4 the King James Version; Psalms 47:4 the King James Version; Isaiah 13:19 the King James Version, etc.); ga'awah, rising, is thrice so rendered (Deuteronomy 33:26,Deuteronomy 33:29; Psalms 68:34); se'eth, "rising" (twice) (Job 13:11 the King James Version; Psalms 62:4 the King James Version); yether, "superabundance" (twice) (Genesis 49:3 the King James Version; Job 4:21 the King James Version), and chadhar, "honor," "beauty," "majesty" (twice) (Isaiah 35:2); gobhah, "uplifted" (Job 40:10); yithron, "advantage" (Ecclesiastes 7:12); si', "elevation" (Job 20:6, the Revised Version (British and American) "height"). In the New Testament huperbole, "surpassing," "a casting beyond," occurs (2 Corinthians 4:7, "that the excellency of the power may be of God," the Revised Version (British and American) "exceeding greatness"); huperoche, "a holding over" or "beyond," is translated "excellency" (1 Corinthians 2:1), and to huperechon, "the pre-eminence" (Philippians 3:8), "the excellency of the knowledge of Christ."

Instead of "excellency" the Revised Version (British and American) has "pride" (Isaiah 13:19; Ezekiel 24:21), "majesty" (Job 37:4 and the American Standard Revised Version Job 13:11; Job 31:23), the American Standard Revised Version has "pre-eminence" (Genesis 49:3,Genesis 49:4), "glory" (Psalms 47:4), "dignity" (Psalms 62:4); for "the fat of lambs" (Psalms 37:20), the English Revised Version has "the excellency of the pastures," with margin, "the fat of lambs"; the American Standard Revised Version retains the King James Version rendering with the English Revised Version in the margin; instead of "Doth not their excellency which is in them go away?" (Job 4:21), the Revised Version (British and American) has "Is not their tent-cord plucked up within them?" margin, "Is not their excellency which is in them removed?"

W. L. Walker

Excellent

ek'-se-lent 'addir, yattir (Aramaic); diaphoroteros, kratistos:

The translation of various Hebrew words, chiefly of 'addir, "great," "honorable" (Psalms 8:1,Psalms 8:9; Psalms 16:3; Psalms 76:4); yattir, "surpassing," is Aramaic, occurring in Daniel 2:31; Daniel 4:36; Daniel 5:12,Daniel 5:14; Daniel 6:3. Other words are bachar, "to glow," "try," "choose" (Song of Songs 5:15); ga'on, "mounting," "swelling" (Isaiah 4:2; see EXCELLENCY); gadhal, "to make or become great" (Isaiah 28:29), and other words occurring singly.

In the New Testament we have diaphoroteros, "greater," "better" (Hebrews 1:4; Hebrews 8:6); kratistos, "most excellent," "most noble" (Luke 1:3; Acts 23:26); ta diapheronta, "things that differ," "are preeminent" (Romans 2:18; Philippians 1:10); megaloprepes, "becoming to the great" (2 Peter 1:17, the King James Version "a voice to him from the excellent glory," the American Standard Revised Version and the English Revised Version, margin "the Majestic Glory"); kath' huperbolen "very surpassing" (1 Corinthians 12:31, "Yet I show unto you a more excellent way," the Revised Version (British and American) "most excellent"); pleion, "greater," "fuller" (Hebrews 11:4; see ABEL).

W. L. Walker

Exchange; Exchanger

eks-chanj', eks-chan'-jer.

See BANK, BANKING.

Excommunication

eks-ko-mu-ni-ka'-shun:

Exclusion from church fellowship as a means of personal discipline, or church purification, or both. Its germs have been found in (1) the Mosaic "ban" or "curse" (cherem, "devoted"), given over entirely to God's use or to destruction (Leviticus 27:29); (2) the "cutting off," usually by death, stoning of certain offenders, breakers of the Sabbath (Exodus 31:14) and others (Leviticus 17:4; Exodus 30:22–38); (3) the exclusion of the leprous from the camp (Leviticus 13:46; Numbers 12:14). At the restoration (Ezra 10:7,Ezra 10:8), the penalty of disobedience to Ezra's reforming movements was that "all his substance should be forfeited (cherem), and himself separated from the assembly of the captivity." Nehemiah's similar dealing with the husbands of heathen women helped to fix the principle. The New Testament finds a well- developed synagogal system of excommunication, in two, possibly three, varieties or stages. nidduy, for the first offense, forbade the bath, the razor, the convivial table, and restricted social intercourse and the frequenting of the temple. It lasted thirty, sixty, or ninety days. If the offender still remained obstinate, the "curse," cherem, was formally pronounced upon him by a council of ten, and he was shut out from the intellectual, religious and social life of the community, completely severed from the congregation. shammatha', supposed by some to be a third and final stage, is probably a general term applied to both nidduy and cherem. We meet the system in John 9:22: "If any man should confess him to be Christ, he should be put out of the synagogue" (aposunagogos); John 12:42: "did not confess .... lest they should be put out of the s."; and John 16:2: "put you out of the synagogue." In Luke 6:22 Christ may refer to the three stages: "separate you from their company (aphorisosin), and reproach you (oneidisosin = cherem, "malediction"), and cast out your name as evil (ekbalosin)."

It is doubtful whether an express prescription of excommunication is found in our Lord's words (Matthew 18:15–19). The offense and the penalty also seem purely personal: "And if he refuse to hear the church also, let him be unto thee as the Gentile and the publican," out of the pale of association and converse. Yet the next verse might imply that the church also is to act: "Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven," etc. But this latter, like Matthew 16:19, seems to refer to the general enunciations of principles and policies rather than to specific ecclesiastical enactments. On the whole, Jesus seems here to be laying down the principle of dignified personal avoidance of the obstinate offender, rather than prescribing ecclesiastical action. Still, personal avoidance may logically correspond in proper cases to excommunication by the church. 2 Thessalonians 3:14: "Note that man, that ye have no company with him"; Titus 3:10: "A factious man .... avoid" (American Revised Version margin); 2 John 1:10: "Receive him not into your house," etc., all inculcate discreet and faithful avoidance but not necessarily excommunication, though that might come to be the logical result. Paul's "anathemas" are not to be understood as excommunications, since the first is for an offense no ecclesiastical tribunal could well investigate: 1 Corinthians 16:22, "If any man loveth not the Lord, let him be anathema"; the second touches Paul's deep relationship to his Lord: Romans 9:3, "I myself .... anathema from Christ"; while the third would subject the apostle or an angel to ecclesiastical censure: Galatians 1:8,Galatians 1:9, "Though we, or an angel .... let him be anathema."

Clear, specific instances of excommunication or directions regarding it, however, are found in the Pauline and Johannine writings. In the case of the incestuous man (1 Corinthians 5:1–12), at the instance of the apostle ("I verily, being absent in body but present in spirit"), the church, in a formal meeting ("In the name of our Lord Jesus, ye being gathered together"), carrying out the apostle's desire and will ("and my spirit"), and using the power and authority conferred by Christ ("and with the power of our Lord Jesus"), formally cut off the offender from its fellowship, consigning (relinquishing?) him to the power of the prince of this world ("to deliver such a one unto Satan"). Further, such action is enjoined in other cases: "Put away the wicked man from among yourselves." 2 Corinthians 2:5–11 probably refers to the same case, terminated by the repentance and restoration of the offender. `Delivering over to Satan' must also include some physical ill, perhaps culminating in death; as with Simon Magus (Acts 8:20), Elymas (Acts 13:11), Ananias (Acts 5:5). 1 Timothy 1:20: "Hymenaeus and Alexander .... that they might be taught not to blaspheme," is a similar case of excommunication accompanied by judicial and disciplinary physical ill. In 3 John 1:9,John 1:10 we have a case of excommunication by a faction in control: "Diotrephes .... neither doth he himself receive .... and them that would he .... casteth out of the church."

Excommunication in the New Testament church was not a fully developed system. The New Testament does not clearly define its causes, methods, scope or duration. It seems to have been incurred by heretical teaching (1 Timothy 1:20) or by factiousness (Titus 3:10 (?)); but the most of the clear undoubted cases in the New Testament are for immoral or un-Christian conduct (1 Corinthians 5:1,1 Corinthians 5:11,1 Corinthians 5:13; perhaps also 1 Timothy 1:20). It separated from church fellowship but not necessarily from the love and care of the church (2 Thessalonians 3:15 (?)). It excluded from church privileges, and often, perhaps usually, perhaps always, from social intercourse (1 Corinthians 5:11). When pronounced by the apostle it might be accompanied by miraculous and punitive or disciplinary physical consequences (1 Corinthians 5:5; 1 Timothy 1:20). It was the act of the local church, either with (1 Corinthians 5:4) or without (1 Corinthians 5:13; 3 John 1:10) the concurrence of an apostle. It might possibly be pronounced by an apostle alone (1 Timothy 1:20), but perhaps not without the concurrence and as the mouthpiece of the church. Its purpose was the amendment of the offender: "That the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5); and the preservative purification of the church: "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened" (1 Corinthians 5:7). It might, as appears, be terminated by repentance and restoration (2 Corinthians 2:5–11). It was not a complex and rigid ecclesiastical engine, held in terrorem over the soul, but the last resort of faithful love, over which hope and prayer still hovered.

LITERATURE.

Arts. in HDB, DB, Jew Eric, DCG; Martensen, Christian Ethics, III, 330 ff; Nowack, Benzinger, Heb Archaeol.; Commentary in the place cited.

Philip Wendell Crannell

Execute; Executioner

ek'-se-kut, ek-se-ku'-shun-er (`asah, "to do," din,"to judge," "decide"; poieo, "to do"; spekoulator, Latin speculator, "an attendant"):

"Execute" in the sense of "executing judgment," "vengeance," etc., is often found in the Old Testament (Exodus 12:12; Deuteronomy 10:18; Psalms 149:7; Jeremiah 22:3; Ezekiel 25:11; Micah 5:15; compare Jeremiah 21:12, "Execute justice in the morning") and a few times in the New Testament (John 5:27; Romans 13:4 the King James Version; Jude 1:15). In the sense of punishing capitally, by legal process, it is not found. "Executioner" is found only in Mark 6:27 the King James Version, where Herod, the king, is said to have "sent an executioner" (spekoulator) to behead John the Baptist, but the Revised Version (British and American) and the American Standard Revised Version have instead, according to the stricter meaning of the text, "The king sent forth a soldier of his guard." The office of executioner, however, was a recognized office in all the great nations of antiquity.

George B. Eager

Exegesis

ek-se-je'-sis.

See INTERPRETATION.

Exercise

ek'-ser-siz (`asah; gumnazo, poieo) :

"Exercise" (meaning originally, "to drive or thrust out") has different shades of meaning: It means

(1) "to do," "to put into action" (Jeremiah 9:24, `asah, "to do," "Yahweh who exerciseth lovingkindness"; Revelation 13:12, poieo, "to do," "He exerciseth all the authority of the first"; /APC Tobit 12:9, the Revised Version (British and American) "do");

(2) with violence implied, gazal, "to take away violently," "have exercised robbery" (Ezekiel 22:29); "to act habitually" (Psalms 131:1, halakh, "to walk," "Neither do I exercise myself in great matters" the Revised Version, margin "walk"; Acts 24:16, askeo, "to work up"; compare /APC 2Esdras 15:8; Ecclesiasticus 50:28);

(3) "to train" or "discipline," gumnazo, "to use exercise," "to train up" (1 Timothy 4:7, "Exercise thyself unto godliness"; Hebrews 5:14; Hebrews 12:11; 2 Peter 2:14; compare /APC 1Macc 6:30; 2Macc 15:12);

(4) "to afflict" (Ecclesiastes 1:13; Ecclesiastes 3:10, `anah, "to be afflicted," "exercised therewith," "exercised in it"); in Matthew 20:25; Mark 10:42, katakurieuo, "to lord it over," and katexousiazo, "to exercise authority," are translated respectively "exercise dominion" and "exercise authority," the English Revised Version "lord it over" and "exercise authority"; in Luke 22:25, the Greek words are kurieuo, "to be lord over" and exousiazo, "to have power or authority over," the Revised Version (British and American) "have lordship," "have authority." In 1 Timothy 4:8 the noun, gumnasia, meaning gymnastic exercise, occurs (somatike gumnasia), translated "bodily exercise," contrasted with "exercise unto godliness," the Revised Version (British and American) "For bodily exercise is profitable for a little (m "for little"); but godliness is profitable for all things," a saying to which the youth of all times would do well to give heed. In 2 Macc 4:9, Jason is said to have set up "a place of exercise" (gumnasion) in Jerusalem. In 1 Peter 5:2 the Revised Version (British and American), "exercising the oversight" is substituted for "taking the oversight."

W. L. Walker

Exhortation

ek-sor-ta'-shun (paraklesis):

The Greek word translated "exhortation" (paraklesis) signifies, originally, "a calling near or for" (as an advocate or helper who should appeal on one's behalf), and carries the twofold sense of "exhortation" and "consolation" (which see). In the Septuagint of the Old Testament it is used in the sense of "consolation"; but in /APC 2Macc 7:24, it is translated "exhort," the Revised Version (British and American) "appeal." The verb parakaleo is also translated "exhortation" (1 Macc 13:3 the King James Version) and "exhort" ( /APC 2Macc 9:26). In the New Testament paraklesis is translated "exhortation" (Acts 13:15; Romans 12:8, the Revised Version (British and American) "exhorting"; 1 Corinthians 14:3, the English Revised Version "comfort," the American Revised Version, margin "or comfort"; 2 Corinthians 8:17; 1 Thessalonians 2:3; 1 Timothy 4:13; Hebrews 12:5; Hebrews 13:22). the American Standard Revised Version has also "exhortation," instead of "consolation" in Philippians 2:1. In Luke 3:18, parakaleo, "to call near or for," is translated "exhortation," "and many other things in his exhortation," the Revised Version (British and American) "with many other exhortations," and in Acts 20:2, parakaleo logo pollo is rendered (the King James Version and the Revised Version (British and American)), "had given them much exhortation."

W. L. Walker

Exile

ek'-sil, eg'-zil (galah, tsa`ah):

Occurs twice only in the King James Version (2 Samuel 15:19 (galah, "to remove"); Isaiah 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezra 8:35 (shebhi), and Ezekiel 12:4 (golah)); "go into exile," for "remove and go" (Ezekiel 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isaiah 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isaiah 45:13); "an exile" for "a captive" (Isaiah 49:21). "The exile" is in the King James Version and the Revised Version (British and American) "the captivity" (which see).