Entugchano means 'to light upon, fall in with, meet with' and then to

intercede or intreat.  'The phrase entugchanein huper tinos signifies either

in a legal sense to be the agent, attorney, or advocate in a cause for

anyone; or in any transaction of common life, to interpose on another's

behalf, to do anything for another's benefit, to assist, to aid' (Schleusner

as quoted by Dr. Pye Smith).

Enteuxis, 'intercession' (1 Tim. 2:1), 'prayer' (1 Tim. 4:5).  Wetstein

observes that deesis, proseuche and enteuxis seem to differ in degree, the

first being a short, extemporary prayer (an ejaculation), the second implying

a meditation upon, and adoration of the Divine Majesty, and the third having

greater freedom of speech.  While this aspect of intercession is important,

as is prayer in all its forms, we are more immediately concerned with the

Intercession of Christ Himself and of the Holy Spirit.

First let us consider the testimony of the Epistle to the Hebrews,

because the intercession of the High Priest for the people on the day of

Atonement seems to be the background and type of this great office.  The

central section of Hebrews opens and closes with the words, 'But this man'

(Heb. 7:4,24, and 10:12), both references dealing with the superiority of

Christ's Priesthood after Melchizedek over the Levitical order.  In the first

passage we read, 'But this Man, because He continueth ever, hath an

unchangeable (intransmissible) Priesthood' (Heb. 7:24), this being placed in

contrast with the fact that the Levitical priests did not continue by reason

of death.  As a consequence of the resurrection and ascension of the Saviour

'He is able also to save them to the uttermost (eis to panteles, unto all

perfection) that come unto God by Him, seeing He ever liveth to make

intercession for them' (Heb. 7:25).  This 'saving' is not the initial

salvation 'from' sin, that aspect is not the essential teaching of

the Epistle.  It is rather an exhortation to 'go on unto perfection' (Heb.

6:1), and the believer is here encouraged to look above where Christ sits at

the right hand of God, and find his strength to endure to the end, there.

Romans 8 contains three references to intercession:

'The Spirit itself maketh intercession for us with groanings which

cannot be uttered.  And He that searcheth the hearts knoweth what is in

the mind of the Spirit, because He maketh intercession for the saints

according to the will of God' (Rom. 8:26,27).

'Christ ... Who is even at the right hand of God, Who also maketh

intercession for us' (Rom. 8:34).

Romans 8:26,27 is a great comfort when 'we know not what we should pray

for as we ought' and should prevent us from despair at our lack of knowledge,

and from presumption in attempting to tell the Lord how and what He should do

in any given circumstance.  The Greek words employed in these passages are

huperentugchano in verse 26, and entugchano in verses 27 and 34.  The third

occurrence of intercession in Romans 8 is related to the believer's complete

acceptance and blessed assurance.  The context of this final reference is so

glorious, that we must consider it as a whole:

The whole of this wonderful chapter of Romans may be likened to a

flight of seven steps leading ever upwards, from the doctrinal statement that

'there is no condemnation' to the answering challenge, 'Who is he that

condemneth?'  In order that none of our readers may miss the essential