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 Division 
 Range ... 
 Shelf .... 
 Received 
 
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 ^yfz^ (/-■-- -187/ 
 
A 
 
 GREEK AND ENGLISH 
 
 LEXICON 
 
 TO THE 
 
 NEW TESTAMENT: 
 
 IN WHICH 
 
 THE WORDS AND PHRASES OCCURRING IN THOSE SACRED BOOKS ARE 
 DISTINCTLY EXPLAINED; 
 
 AND THE 
 
 MEANINGS ASSIGNED TO EACH AUTHORIZED BY REFERENCES TO PASSAGES OF SCRIPTURE, 
 
 AN'D FRKQUEWTIiY ILLUSTRATED AND CONFIRMED BY 
 
 CITATIONS FROM THE OLD TESTAMENT 
 
 AXD FR03I 
 
 THE GREEK WRITERS. 
 
 j 
 
 TO THIS WORK IS PREFIXED, 
 
 A PLAIN AND EASY GREEK GRAMMAR, 
 
 Adapted to the Use of Learners, and those who understand no other Language than English, 
 
 BY JOHN PARKHURST, M.A. 
 
 FORMERLY FELLOW OF CLARE HALL, CAMBRIDGE. 
 
 A NEW EDITION, 
 
 C03IPRISING THE MORE VALUABLE PARTS OF THE WORKS OF SOME LATER WRITERS. 
 
 BY HUGH JAMES ROSE, B.D. 
 
 OP TRINITY COLLEGE, CAMBRIDGE. 
 
 Mat. XXII. 29. 
 
 nAANiTSOE, MH"ElAO'TE2 TA'2 PPA^-A 2.. 
 Tw» TTiivTOJV KXXM'J. a'tTiov fXY) avaytiuxTxstv /S«fx/a, -vpv)^?]; ^ifu^xse. ChrYSOSTOM. 
 
 LONDON: 
 
 PRINTED FOR C. J. G. AND F. RIVINGTON j LONGMAN, REES, AND CO.; T. CADELL ; J. RICHARD- 
 SON ; R. SCHOLEY; BALDWIN AND CRADOCK ; HURST, CHANCE, AND CO.; HAMILTON, 
 ADAMS, AND CO.; WHITTAKER, TREACHER, AND ARNOT ; TREUTTEL, WURTZ, AND CO.; 
 JAMES DUNCAN; SIMPKIN AND MARSHALL; J. BOHN ; G. WILSON; JAMES NISBET ; 
 E. HODGSON; W. MASON; H. STEEL; W. J, AND J. MAYNARD ; J. WICKSTEED ; HOULSTON 
 AND SON ; STIRLING AND KENNY, EDINBURGH ; AND J. AND J. J. DEIGHTON, CAMBRIDGE. 
 
 1829 
 
 4 
 

 LONDON : 
 
 PRINTED EY THOMAS DAVTSON, WHITEFRIAHS. 
 
TO 
 
 HIS GRACE 
 
 WILLIAM, LORD ARCHBISHOP OF CANTERBURY, 
 
 THE CONSTANT FRIEND AND PATRON 
 
 e OF 
 
 THAT SCRIPTURAL LEARNING 
 OF WHICH HE IS HIMSELF SO DISTINGUISHED AN EXAMPLE, 
 
 THE 
 
 FOLLOWING HUMBLE ATTEMPT TO PROMOTE IT 
 
 IS INSCRIBED, 
 
 WITH SENTIMENTS OF THE DEEPEST RESPECT AND MOST 
 SINCERE GRATITUDE, 
 
 BY HIS grace's obliged AND HUMBLE SERVANT, 
 
 HUGH JAMES ROSE. 
 
PREFACE 
 
 TO THE PRESENT EDITION. 
 
 In presenting to the public a new edition of Parkhurst's Greek Lexicon, it is 
 just to the publishers to mention the additions which have been made to it at their 
 request. 
 
 Although the warmest acknowledgments are due from the English public 
 to the venerable and learned author of this useful work, it is not to be denied 
 that it labours under very considerable defects. The peculiar opinions of the 
 school of Hutchinson, of which Mr. Parkhurst Avas at least an admirer, induced 
 him to attribute great importance to etymological researches; and his own (in 
 which he indulged so largely in this Lexicon) are unfortunately in the highest 
 degree fanciful and uncertain. The cosmological theories of Hutchinson and 
 Bate are dwelt on with a frequency and an extent little adapted to the plan of 
 the Lexicon ; and their other tenets occasionally give a tinge to the author's 
 interpretations and comments which deprives them of the authority which his 
 sound learning and exceeding love of truth would otherwise bestow on them. 
 I presume not to pronounce an opinion on the merits of the Hutchinsonian philo- 
 sophy. I reverence the piety and the learning of many of its followers : but a book 
 for general use and general readers was not the place for introducing tenets so 
 much doubted and opposed. 
 
 A still greater fault in the Lexicon is the want of accurate discrimination between 
 the various senses of the same word. Great inconvenience also arises from the 
 paucity of instances given under each head, and the looseness of the references to 
 profane authors. These defects had altogether banished the work from the shelves 
 of the critical reader, and its place has been supplied there by the labours of recent 
 German Lexicographers, those especially of Schleusner, Bretschneider, and Wahl. 
 That these books, however, should entirely usurp the place of a work as much su- 
 perior to them in sound principle as it is, perhaps, inferior in some other respects, 
 is a subject of serious regret : for although what is commonly termed Rationalism 
 does not appear in its worst form in the books I have referred to, it has occasion- 
 
vi PRIMAGE. 
 
 ally had no inconsiderable influence on the interpretations which they present*. 
 Nor are they by any means free from defects of a diiferent kind. Let me not be 
 suspected of wishing to depreciate those by whose labours I have so largely pro- 
 fited in the execution of the following work, nor of being insensible to their very 
 great merits in many respects. Those merits are, however, too well known to re- 
 quire any panegyric from me. It is my less grateful task to point out some de- 
 ficiencies which render any attempt, however humble, to produce a work likely to be 
 more useful to at least one large class of readers, entitled to forgiveness, if not to 
 commendation. Schleusner's work then is, I think, characterized by one defect, of 
 a nature exactly opposite to that which I have remarked of Parkhurst. Instead of 
 confounding various senses under one head, he multiplies t the senses of the same 
 word in a manner frequently quite unreasonable, and calculated to mislead the 
 student. Where the context, and the context alone, aflixes a peculiar meaning to 
 a word, that meaning becomes, in Schleusner's hands, a distintt and recognised 
 sense of the word itself. In respect to the arrangement indeed of the various senses 
 of words, as well as in critical powers, Wahl appears to me very far to surpass 
 Schleusner. But Schleusner's work labours under another and very serious defect, 
 one indeed which renders the execution of another Lexicon, on the same extended 
 plan as his, almost indispensable. No one who has examined his work with any 
 accuracy can suppress a doubt whether he has consulted a large portion of the 
 places which he cites. His plan, it would appear, has been this : — He has col- 
 lected the best commentators, and has copied their references, very often with- 
 out examining them. If there were no proofs of this from internal evidence, it 
 would be impossible to doubt the fact, when things are so managed that 
 in the very same article we frequently find references to the same author from 
 the book and section in one edition, and from the page in another, and then find 
 the solution to the enigma by tracing the one reference perhaps to Eisner, and the 
 other to Kypke ]:. Writing as I do, in the country, with a very small command of 
 books, I must freely own that I have not always myself been able to verify the 
 references which 1 observe ; but I confess my surprise that a man of Schleusner's 
 learning and diligence, resident, as I believe he was, at Wittenberg, should have 
 failed in discharging so necessary a part of the task he has undertaken. The 
 student who uses Schleusner's work, if he finds a statement that such or such 
 
 • With respect to Schleusner, it will be sufficient to notice, among many instances, his article on the 
 word *u)v^, as showing his feelings. Wherever a voice from heaven is mentioned, he quietly (§ 6.) 
 translates the word by thunder ; and says, that it was a Jewish custom to designate thunder in a similar 
 Way. Even if he were right, it would be perfectly unpardonable for a Lexicographer thus arbitrarily to 
 decide the sense of Scripture, in direct opposition to the general voice of scholars as well as divines. 
 
 The reader who will look to the words eai/aro? and SsoTrviug-os in Wahl will find that his orthodoxy 
 is of a very questionable nature. 
 
 t As a single instance, I would refer to Schleusner's article on 'ErrtXa/u^ocvw^ §. 6 and 7. 
 
 J It is curious that Schleusner is often contented with the first loose reference even to those common 
 authors whom he must have had by him. Thus, for example, in Uipintmwj Herodotus is cited by 
 
PREFACE. vii 
 
 an usage of a word is supported by various places of profane authors, ought always 
 to examine those places for himself, and not rely on the accuracy of the statement. 
 Here again, as far as I have had opportunities of comparing them, Wahl is entitled 
 to the undoubted preference. I must observe too, among Schleusner's minor de- 
 fects, that he does not always cite the Scripture itself, either of the Old or New 
 Testament, with accuracy*, though I doubt not that the carelessness thus evinced 
 arises from the severity of the labour he had undergone, and under which the most 
 patient and laborious spirit will occasionally bend. 
 
 Of Bretschneider's work I would only say, that it appears to me faulty because 
 the author endeavours to reduce the fleeting and delicate senses of words to an 
 arrangement too strictly logical, and thus sacrifices utility to the appearance of 
 philosophical accuracy. Its principal value arises, I think, from his intimate 
 acquaintance with the style of the Apocryphal writings of the Old and New Testa- 
 ment, and the i^ustrations of the sacred writings which he is enabled to adduce 
 from that source. 
 
 Wahl appears to me very far the first of the three in powers of arrangement and 
 in critical knowledge of the language of Scripture. To one who lived near a large 
 library, and did not regard trouble, his book would be most useful ; but for common 
 readers, the mere fact, that, for the sake of saving space, he rarely or never cites 
 the words of any authors, but gives references to them, is a serious, nay, an insu- 
 perable objection. In the edition, too, at present in use f , the errors of the press, 
 especially in the references to Scripture, are so numerous, (a defect very rare in 
 the works of Wahl's diligent and laborious countrymen) that mistakes and trouble 
 are perpetually arising. 
 
 In addition to these objections, the fact, that all these works are written in 
 Latin, renders them less useful to the class of readers for whom Parkhurst's Lexicon 
 was especially designed. It appeared to me, therefore, that I might be useful, if 
 I endeavoured, with the assistance of these later Lexicons, to make such additions 
 to Parkhurst, and to introduce such corrections as would at once give the English 
 reader some of the advantages now exclusively possessed by the readers of the 
 foreign Lexicons, and present to the student in divinity a safe, and, at all events, 
 a less insufficient assistant to his studies, than he could have found in Parkhurst 
 heretofore. 
 
 • For example, in the word KarevavT;, he quotes e^f, for esoy, in Rom. iv. 17 ; and in Kottiouu he 
 quotes Ini and a dative, from John iv. 6, where we find Ix with a genitive. So again (vol. iii. 615. 
 in UnvfAK, § 20.) we find an incorrect citation of Rora. viii. 2 ; and in professedly citing the LXX, it is 
 not uncommon for him "to use some of the other versions. Schleusner's way, too, of citing the Psalms 
 is most troublesome. He follows no general rule, but sometimes refers to the LXX, sometimes to the 
 Hebrew. Thus, in npoo-8oxdta>, he cites a given psalm, as Ps. cxviii., and in the very next word he 
 cites it as Ps. cxix. I have referred generally to Mill's edition of the LXX, for the Psalms. The two 
 latter instances of inaccuracy (viz. John iv. 6. and Rom. viii. 2.) are not corrected in the Glasgow 4to. 
 edition of 1824. The first is. 
 
 i" The prospectus and a specimen of a new and improved edition have just appeared. To show 
 how inaccurate Wahl is, I would beg the reader to examine his article on m^iv(x). 
 
viii PREFACE. 
 
 I am very far from thinking that I have done all that ought to be done, or all that 
 under different circumstances of situation, of health, and of other occupations, I 
 might perhaps have been able to do myself. What I have done has been nearly this. 
 I have carefully examined the three Lexicons referred to, and have selected from 
 each article such matter as appeared to me most useful, adding occasionally from 
 my own very limited reading, such other information as that reading would supply. 
 In particular, I have often briefly adverted to the various interpretations of the 
 same passage, having often experienced, when without access to books, the pleasure 
 and advantage of finding that an interpretation which had occurred to myself was at 
 least not so unreasonable as not to have been proposed by some writer of credit. 
 But I have not often presumed or pretended to decide on these interpretations, 
 being fully sensible that that momentous task belongs to more advanced learning 
 and maturer years than mine. 
 
 The additions to the present edition are enclosed within square brackets Q ] ; 
 and when it is remembered that the number of additional pages in this edition is 
 above 200, that a good deal of useless matter in Parkhurst (especially his etymo- 
 logies) has been cut off, or printed in smaller type as notes, that many articles are 
 entirely rewritten, that the page itself is very much increased in size, and the type 
 closer, these additions will appear to amount to at least one third of the work. 
 
 I have thought that it would be useful for those who are attending to the style of 
 the New Testament, to distinguish the words which do not occur in the LXX 
 version of the Old ; and such words are distinguished accordingly by the mark E^*. 
 I have usually added in such cases, as well as others, instances from the Apocryphal 
 writings, where such instances are found *. 
 
 It may be right to notice that no change has been made in Parkhurst's view of the 
 Greek Article in the Lexicon. The fact is, that, as is stated in the note there, I had 
 prepared a long article, according to Bp. Middleton's view of this subject, adding 
 instances from the New Testament under each head, and venturing to suggest such 
 observations as occurred to me. But since I made that statement. Professor Scholefield 
 has republished Bp. Middleton's work, and it can now be procured by every reader. 
 Under these circumstances, as I am not ashamed to own that I cannot satisfy 
 myself on a point on which opinions differ so widely, that, while Bp. Middletou 
 maintains that the article is always used in compliance Math the strictest rules, a 
 living prelate has declared his opinion, that its use is guided by no rule at all, I 
 have withheld the article in question for farther consideration. 
 
 In the Grammar I have endeavoured to introduce such additions from Buttman 
 and Mathiae as may make it (especially in the Syntax) more generally useful. 
 
 I cannot conclude this preface without publicly expressing the obligations I am 
 under to my brother, the Rev. Henry Rose, Fellow of St. John's College, for the 
 
 * From some misconception, which I am not now able to explain, this mark is not regularly pre- 
 fixed to some of the words in the earlier sheets of this work ; and occasionally afterwards a single word 
 has escaped me. The reader will find a list of all these at the end of the Addenda, and I request him 
 to note them with his pen. 
 
 t I remember, especially, that I am answerable for the note on KXnpcg IV. 
 
PREFACE. ix 
 
 great assistance lie has given me in the completion of this work. With the excep- 
 tion of a few additional notes, and a few trifling alterations, he is indeed entitled to 
 mv thanks for the whole of the matter from the word KapTroe to ISvpaoj, from 
 'YaKivdivog to 'T7ro<TeXXw, and from Xoprog to ' ClfxoQ. 
 
 I have restored the accents to the Greek*; but I fear that my distance from the 
 press, and my consequently never seeing more than Mhejirst proof, will have caused 
 many errors of the press both on this and other points, for which I must entreat 
 the reader's pardon. He is earnestly requested to make with his pen the corrigenda 
 given at the end of the volume, as they are of some moment. 
 
 Horshaniy Jan. 2, 1829. 
 
 • I should likewise have preferred affixing the points to the Hebrew, but as it was found on the 
 commencement of the work that it would have been necessary to procure new types to carry this 
 Intention into effect, and that delay would have thence arisen, the plan was abandoned. 
 
PREFACE 
 TO THE FIRST EDITION. 
 
 About seven years ago was published an Hebrew and English Lexicon, with a 
 Grammar prefixed; and I must with gratitude acknowledge that the favourable 
 reception given by the Public to that work has been a considerable support to me 
 in going through the following laborious performance : the general design of which 
 is to facilitate an accurate and critical knowledge of the Greek Scriptures of the 
 New Testament to all those who understand English. 
 
 If we consider how long the Reformation has been established among us, and 
 reflect that the Church of England has always professed the highest regard for both 
 the volumes of the inspired writings, it may appear justly surprising that the 
 attainment of the languages, in which those sacred books were originally penned, 
 has not been long ago made as easy as possible to English Protestants ; and it is 
 still more astonishing that the very first entrance on studies so delightful, and so 
 important, has been kept in a great measure barred against common Christians, by 
 requiring, as a postulatum for their admittance, that they be previously acquainted 
 with Latin. 
 
 As a sincere friend to sound Protestantism, in contradistinction, I mean, from 
 the abominable errors and superstitions of Popery on the one hand, and from the 
 unscriptural, absurd, and wicked reveries of the enthusiastic, self-illuminated sects 
 on the other, I could wish it might be seriously weighed on the present occasion, 
 whether the extraordinary respect still shown by Protestant nations to the Roman, 
 in preference to the sacred Hebrew and Greek Tongues, be not in truth a noxious 
 relic of Popery. Since the time and pains which youth commonly spend on a 
 language of such real diflftculty as the Latin, might, with the assistance of proper 
 Grammars and Lexicons, be abundantly sufiicient for their instruction in the Hebrew 
 of the Old, and in the Greek of the New Testament, and might enable them to 
 read, in their original purity, those Divine Writings, on which their profession as 
 Protestants, and, what is of yet greater moment, their faith and hope as Christians, 
 are founded. 
 
 That our country has, from the times of the Reformation down to this day, been 
 blessed with many learned and pious men, will hardly be disputed by any who im- 
 partially reflect on the history of Literature and Religion among us ; and yet it is 
 equally certain that few, very few, have endeavoured to introduce their countrymen 
 to a direct acquaintance with the languages in which the Sacred Oracles were at 
 first delivered. What poor assistance has till of very late years been oflfered to the 
 mere English Protestant for enabling him to understand the original of the Old 
 Testament, it is not my present business particularly to declare : with regard to 
 the New, indeed, somewhat more has been attempted. I have now before me a 
 small octavo, entitled, " A Greek-English Lexicon, containing the Derivations and 
 various Significations of all the Words in the New Testament, &c. by T. C, late of 
 C. C. C, in Oxford : London, printed in 1 658." Who was intended by the initials 
 T. C. I know not ; but in Calamy's Abridgement of Baxter's Life, p. J 88, it is said, 
 that Mr. Joseph Caryl, author of " An Exposition with practical Observations on 
 
xii PREFACE TO THE FIRST EDITION. 
 
 the Book of Job/' had a hand in the work just mentioned. But it is the less won- 
 derful that the editor, whoever he was, did not choose to put his name at length to 
 the title-page of this Lexicon, since it is, in truth, only an abridged translation of 
 Pasor's ; which material circumstance, however, the translator has not been inge- 
 nuous enough to acknowledge, nor, so far as I can find, has ever once mentioned 
 Pasor's name. At the end of the Lexicon, besides a Greek and English Index, and 
 a grammatical explanation of the second chapter of Romans, are added an English 
 Translation of Pasor on the Greek Dialects of the N. T., and another of the common 
 Greek Grammar. On the whole, as this Lexicon has most of the excellencies of 
 Pasor's, which is no doubt a valuable work, so it cannot be denied that it has like- 
 wise all its imperfections, and particularly that very considerable one which arises 
 from ranging the Greek words, not alphabetically, but under their respective roots ; 
 a method which must to a beginner occasion a great deal of unnecessary trouble. 
 But the most remarkable work of this kind furnished by the last century is Symson's 
 Lexicon and Concordance, printed likewise in 1658, in a small folio, under the 
 titles of '* Lexicon Anglo-Greeco Latinum Novi Testamenti," &c. and of " 'H THS 
 KAINHS AlAeHKHS SYM^flNIA, or An Alphabetical Concordance of all the 
 Greek Words contained in the New Testament, by Andrew Symson." A per- 
 formance this, which, whilst it exhibits the prodigious labour of its author, can 
 give one no very high opinion of his genius or skill in the art of instruction. If, 
 indeed, the method and ingenuity of this writer had been proportionable to his in- 
 dustry, one might, I think, almost affirm, that he would have rendered all future 
 Greek and English Lexicons to the New Testament in a great measure superfluous; 
 but by injudiciously making the English translation the basis of his work, and by 
 separating the etymological part of the Greek from the explanatory, he has ren- 
 dered his book in a manner useless to the young scholar, and in truth hardly ma- 
 nageable by any but a person of uncommon application. 
 
 After the greater part of the following sheets had passed through the press I got 
 a sight of Dr. John Williams's " Concordance to the Greek Testament, with the 
 English Version to each Word," printed in 1767; of which I shall only observe, 
 that the Doctor's method is so concise, and his plan so very different from mine, 
 that, had his Concordance been published sooner, I could have derived no great 
 assistance from it. 
 
 The above-mentioned are all the English Lexicons to the Greek Testament that 
 I can find to have been yet published ; and as I have freely and impartially deli- 
 vered my sentiments concerning them, it may be reasonably expected that I should 
 now give some account of my own work. 
 
 Proper names then being excepted (of which, however, I have inserted some of the 
 'principal), the reader will here find all the words which occur in the New Testa- 
 ment, whether Greek, Oriental, or Latin, placed in alphabetical order , together 
 with the gender and genitive cases of substantives, and the terminations of adjectives, 
 which respectively denote the manner in which they are declined. As to the verbs, 
 I had once some thoughts of adding the first futures, perfects, and other principal 
 tenses, as Schrevelius has done, but, upon further consideration, judged it would 
 be more for the benefit of the learner, whenever he was at a loss for the tenses of a 
 verb, carefully to attend to its characteristic y and then to have immediate recourse 
 to the Grammar, where, I hope, he will rarely fail of meeting with full in- 
 formation. 
 
 I have further endeavoured accurately to distinguish the primitive from the de- 
 rived words, and that the learner may instantly, by a glance of his eye, discern the 
 one from the other, the former are printed in * capitals, the latter in small letters. 
 By primitive words are meant such whose derivation can he fairly traced no farther 
 in the Greek ; and by derivatives, those that are plainly deducible from some other 
 more simple word, or words, in that language. It must be confessed that Etymo- 
 logical writers have, by their forced and whimsical derivations, drawn upon them- 
 selves part of that contempt which has been so liberally poured upon them ; and as 
 
 • N. B. The Oriental and Latin words which occur in the New Testament are likewise printed in 
 capitals, since they also ought to be considered as primitives with respect to the Greek. 
 
PREFACE TO THE FIRST EDITION. xili 
 
 to the Greek Lexicographers in particular, nothing lias run them into such risible 
 absurdities as their attempting to assign Greek derivations to primitive words of 
 that tongue. It were no difficult matter to produce instances of this sort from 
 most of the Lexicons hitherto published, but the learned reader will easily recollect 
 enow ; and for my own part I very willingly forbear to expose men who, with all 
 their mistakes, have deserved well of learning and of religion, to the petulancy of 
 ignorance and the contempt of fools. The truth of the case is plainly this, that 
 whatever were the nature of that confusion at Babel, yet it is as evident as any matter 
 of fact can be, that the traces of great numbers of Hebrew words are preserved not 
 only in the Greek and Latin, but also in the various languages which are still 
 spoken in the world, and particularly in the * Northern tongues, where one should 
 least expect to find them : and in relation to the Greek in particular, I will venture 
 to add, after long attention to the subject, that almost all the f Greek primitives, 
 which virtually include the whole language, may be naturally and easily deduced 
 fi-om the Hebrew. This, if I am not greatly mistaken, I have demonstrated in the 
 ensuing Lexicon with respect to such Xpriinitives as are used in the New Testa- 
 ment ; and these, it must be observed, comprehend a very large part of all the radi- 
 cals in the Greek language. And though I am far from presuming that in such a 
 number of derivations no oversights have escaped me, and have proposed some with 
 a declared doubtfulness of their propriety, yet it is not a few mistakes, 
 
 Quas ant Incuriay«d!»/, 
 
 Aut humaiiSL parnm cavit Natura, 
 
 that can, with any equitable judge, invalidate the general truth which I have en- 
 deavoured to establish on the evidence of many plain and indisputable particulars. 
 
 By the Greek primitives being thus throughout referred to their Hebrew roots, 
 the relation between those two languages is clearly shown, and I cannot but hope 
 this part of my work may both prove a recommendation of it to those who already 
 imderstand Hebrew, and incite others to undertake the easy task of acquainting 
 themselves with the rudiments of that original tongue. 
 
 When the primitive words in Greek are once settled, it is no difficult matter for 
 a person, tolerably skilled in the language, to refer the derivatives and compounds 
 to their respective radicals. Here^ indeed, former Lexicon-writers have contributed 
 ample assistance, and I have scarcely ever seen reason to difier from them all in this 
 branch of our business. 
 
 Etymology, however, is but a small part of the Lexicographer's task. To assign 
 the primary sense of every radical and derived word, and thence to arrange in a 
 regular order the several consequential senses, and to support these by apposite 
 citations or references, explaining likewise in their proper places the various phrases 
 and idioms of the language — HOC Opus, HIC Labor est ; in the particulars just 
 mentioned consists the main difficulty of writing a Lexicon, and by the manner in 
 which they are executed must its merit or demerit be principally determined. All 
 I can say for myself in these respects is, that I have honestly and conscientiously 
 done my best ; nor have I knowingly and wilfully misrepresented a single word or 
 expression, nor paid a regard to the opinions of any man, or number of men, what- 
 
 * See Thomassin. Praefat. in Glossarium Hebraicum, Pars IV. § v. p. 96, 97. 
 
 t That what I have above said may not be deemed a novel opinion, I think proper to remark, that 
 the learned author of the Port-Royal Grammar, Preface, p. 8, edit Nugent, speaking of the Hebrew, 
 says, it " is the most ancient of all languages, from 'whence the Greek itself derives its origin.^' And 
 the writers of the Universal History, vol. xvi. p. 53, 8vo. edit., express themselves thus : " That the 
 most ancient Greek tongue approached much nearer the Eastern languages than those dialects of it 
 used by even the oldest Greek classics, appears from the obsolete radices of that tongue, which gene- 
 rally discover a near relation to the East. The proximity of the earliest Greek language to the Oriental 
 tongues was well known to Isaac Casaubon and Erpenius, and may be so to any who examines the Greek 
 roots with proper attention." See also the learned Gale's Court of the Gentiles, Pt. I. B. i. cb. 12, 
 entitled " European Languages, especially the Greek and Latin, from the Hebrew." [Vitringa Observ. 
 Sacr. Lib. 1. cap. vii- and Dr. Greg. Sharpe's Vllth Letter on learning the Hebrew Language, and 
 his Hebrew Lexicon and Index.] 
 
 $ Of these, however, I would be understood to except sot j few which are f(wmed from the soitvdy 
 that is, immediately /rowi nature. 
 
xiv PREFACE TO THE FIRST EDITION. 
 
 ever^ further than they appeared to me agreeable to the Sacred Oracles, and to tlie 
 analogy of the Greek tongue. 
 
 Where more senses than one are assigned to a word, these are distinctly placed 
 in several paragraphs, with the Roman, and in some cases, with the common, 
 numeral figures prefixed ; and every sense, which occurs in the New Testament, is 
 authorized by citing or referring to the passage, or passages, where the word is so 
 applied. This method, at the same time that it presents the more advanced scholar 
 with the evidence on which each particular meaning is attributed to every word, 
 will, I doubt not, be also found by experience to conduce greatly to the ease and 
 advantage of the beginner. At least it seems to me far preferable to that followed 
 by Mintert and others, of huddling the various senses of a word together, and 
 leaving the learner to assign the distinct meaning of it in a particular passage as he 
 can. On the other hand, I have endeavoured to avoid a fault which, I think, 
 Stockius's over-diligence has sometimes betrayed him into, namely, of multiplying 
 the meanings of words too much by divisions and sub-divisions, which, I apprehend, 
 tend rather to perplex than to instruct. 
 
 Among the various attacks that have been, of late years, made upon Divine Re- 
 velation by open or disguised infidels, it is not to be wondered that the style of the 
 inspired penmen of the New Testament has not escaped their malignity : and it 
 must be owned that some well-meaning Christian writers have undesignedly con- 
 tributed to propagate and confirm the notion of its harhai'ousness, by calling many 
 forms of expression Hebraisms, which do indeed agree with the Hebrew idiom, but 
 which are also found in the purest of the Greek classics, who cannot be supposed to 
 have had any direct acquaintance with the Hebrew tongue. Numerous instances 
 of such phrases are given in the course of the following work: and to illustrate this 
 subject a little further, I would beg the reader's attention to the three following 
 observations. First, that in the apostolic age * Greek was the most universally 
 spoken and understood of any language upon earth : but secondly, that in all the 
 Eastern parts of the world it had undoubtedly received a strong tincture from the 
 Hebrew and Oriental tongues : and lastly, that the books of the New Testament 
 were written not only for the benefit of this or that particular church, or people, 
 but of the whole world, both Jews and Gentiles^ Such being, in the time of the 
 apostles, the real state of the Greek language, and of mankind in respect to it, and 
 to the Evangelical writings, we may defy the utmost wit and malice of the enemies 
 of God's Revelation to point out a wiser method of communicating the Scriptures 
 of the New Testament to the world, than that which the Holy Spirit has actually 
 employed, namely, by causing those Divine Oracles to be penned in such a Greek 
 style, as, at the same time that it might in general be understood by every man 
 who was acquainted with the Greek language, was peculiarly conformable to the 
 idiom of the Jews, and of the Eastern nations : and the adorable propriety of this 
 latter circumstance will appear still more evident, if we reflect that in the apostles' 
 days the world, both Jewish and f Heathen, had been for nearly three hundred 
 years in possession of the Septuagint version of the Old Testament [at least of the 
 Pentateuch] ; the Greek of which translation did likewise greatly abound in Hebrew 
 and Oriental forms of expression, many of which are adopted by the Evangelical 
 writers. 
 
 Let us suppose, that a person whose native language was Greek, and who had 
 read some of the best Greek authors, but was entirely ignorant of the Eastern 
 tongues, had met with some or all of the sacred books of the New Testament soon 
 after their publication ; the principal difliculty, I apprehend, which one thus qua- 
 lified would have found in understanding their style, would have arisen, not from the 
 Oriental idioms occurring therein, (for most of these are used also by the purest 
 Greek classics, and the meaning of others is so plain as not to be easily mistaken,) 
 but from the peculiar senses in which they apply single words ; as, for instance, 
 
 * Thus, about sixty years before Christ, Cicero tells a Roman audience, that " Greek was read 
 among almost all nations^ whilst Latin was confined within its own narrow limits. Graeca leguntur in 
 omnibus fere gentibus, Lulina suisjinihus exiguh sane conUneniur,'^ Pro Archia Poeta, § 10, edit. 
 Grutcr. 
 
 t [See Whitakcr's Origin of Arianism, p. 213.] 
 
PREFACE TO THE FIRST EDITION. xv 
 
 Uhis, Faith, or believing in God; AiKaioavvrj for Imputed righteousness ; Kritnc 
 for Creation, or production from nothing : and it will be necessary to observe, that, 
 in delivering that blessed doctrine which was to the Greeks foolishness, it was 
 absolutely impossible for the sacred writers to express themselves at all, concerning 
 the most essential points, unless they had either coined new words, or used such old 
 ones as they already found in a new sense, — New, I mean, to the mere Gentile 
 Greeks, who were unacquainted even with the notions these words were intended to 
 convey, till they had learned them from the explanation of the terms themselves, or 
 from the previous preaching of the Gospel, — but hy no means new to the Grecizing 
 Jews, and to all those who had read the Septuagint translation, since the same words 
 had been there applied in the same senses. The writers, therefore, of the New Testa- 
 ment, or rather (with reverence be it spoken !) the Holy Spirit, whose penmen 
 they were, wisely chose, in expressing evangelical notions, to employ such Greek terms 
 as had been long before used for the same purposes by the Greek translators of the 
 Old Testament : and thus the Septuagint version, however * imperfect audfaulti/ 
 in many particulars, became, in this respect, not to the first age of the church only, 
 but also to all succeeding generations, the connecting link between the language of 
 the Old and of the New Testament, and will be regarded in this view as long as 
 sound judgment and real learning shall continue among men. 
 
 But it is time to return, and give the reader an account of the assistances I have 
 used in compiling the ensuing work : In deriving then the Greek primitives from 
 their Hebrew originals, I have received considerable help from Thomassin's Me- 
 thode d'etudier et d'enseigner la Grammaire et les Langues. I have, however, 
 seen but too frequent reason to dissent from the derivations proposed by that writer, 
 and have often substituted others more probable (I hope) in their room. In the 
 explanatory part, besides continually consulting the common Lexicons, and many 
 of the best commentators and critics (a f list of whom may be seen below), and 
 occasionally recurring to a considerable variety of other writers, I have also carefully 
 perused several of the best Greek authors in the original, with a direct view to the 
 improvement of this work. The writings of Josephus, in particular, have furnished 
 many passages for illustrating not only the phraseology, but likewise the histories and 
 predictions of the New Testament %. And here I would, once for all, request the 
 
 * "It is certain," say our English translators in their preface, " that (i. e. the LXX) translation was 
 not so sound and perfect, but that it needed, in many places, correction.^' And again : " It is evident 
 that the Seventy were interpreters ; they were not prophets. They did many things well as learned 
 men ; but yet, as men they stumbled and Jell, one while through oversight, another while through 
 ignorance ; yea, sometimes they may be noted to add to the original, and sometimes to take from it.'* 
 f Alberti Joan. Observationes Philologicae in Sacros Novi Foederis Libros. Lugd. Bat. 1725. 
 
 Blackwall's Sacred Classics, 2 vols. 8vo. 
 
 Bocharti Opera omnia a Leusden, &c 3 vols. fol. Ludg. Bat. 1692. 
 
 Bos Lambert Ellipses Graecae, edit 7ma. Ludg. Bat. 1750. 
 
 Doddridge's Family Expositor, 6 vols. 4to. 
 
 Elsneri Jac Observationes Sacrae, 2 torn. 8vo. Traject. ad Rhen. 1720. 
 
 Fell's, Bishop, Paraphrase and Annotations upon all the Epistles of St. Paul, Oxford, 1684. 
 
 Gregorii Joan. Novum Testamentum cum Scholiis Graecis, Oxon. 1703. 
 
 Lardner's Credibility of the Gospel History, vol. 1st and 2d. 
 
 Leigh's Critica Sacra. 
 
 Locke on St. Paul's Epistles. 
 
 Martinii Cadmus Graeco-Phoenix. 
 
 Mintert Pet. Lexicon, &c. Francof. ad Mcen. 1728. 
 
 Pasoris Georg. Lexicon, &c. 
 
 Pali Synopsis. 
 
 Raphelii Georg. Annotationes in S. S. ex Xenophonte, Polybio, Arriano, et Herodoto. 2 torn. 8vo. 
 Lugd. Bat. 1747. 
 
 Schmidii Erasm. Concordantiae N. T. 
 
 Stockii Christ. Clavis, N. T. Edit, quinta. Lipsife, 1752. 
 
 Suiceri Thesaurus Ecclesiasticus, 2 torn, folio. Amstel. 1682. 
 
 Tromii Abrah. Concordantiae Graecae in LXX Interpretes. 2 torn, folio. 
 
 Westenii Joan. Jacob. Novum Testamentum Graccum, cum Lect. Var. et Commentario, 2 torn, 
 folio. Amstel. I75I. 
 
 Whitby on the New Testament, 2 vols. 4to. Edinburgh, 1761. 
 
 Wolfii Jo. Christ. Curae Philologies, &c. 5 tom. 4to. Hamburg, 1739. 
 \ [I have also made considerable use of the works of Lucian, which are generally cited according to 
 Benedictus's edition in 2 tomes 12mo, Salmurii, 1619.] 
 
Xvi JPREFACE TO THE FIRST EDITION. 
 
 foi*gireness of the candid and ingenuous, if, on some occfisions, I seem to go too fat* 
 beyond my title-page, and instead of a Lexicon writer turn commentator. In 
 mitigation of this offence (if such it be) I must beg leave to plead, that my grand 
 view was to throw light on the inspired books of the New Testament, and to make 
 them easily intelligible to the English Christian ; andthatfrom this, my principal scope, 
 I hope it will not be found that I have often deviated. And if an author might be 
 permitted to speak a word or two more in favour of his own performance, I would in 
 this place humbly recommend the following Grammar and Lexicon, first, to all 
 those who may have an inclination to learn the Greek language, though previously 
 unacquainted with Latin : secondly, to those who having formerly acquired some 
 knowledge of Greek at school, but having afterwards intermitted such studies, are 
 in more advanced life desirous of consulting or reading the evangelical writers in 
 the original : thirdly, to the youth of our schools and universities ,• who will cer- 
 tainly meet with many things in this, which are not to be found in the common 
 Lexicons, and which, I trust, will tend to give them right apprehensions with re- 
 gard to many particulars, both of Christian faith and practice : and fourthly, may 
 I add that I am in hopes this work may be of some service to my younger brethren 
 of the clergy? who are not only here presented with a critical explanation of all 
 the words and phrases in the New Testament, and with the illustration of many 
 difficult passages, but are also generally referred to the larger expositions of such 
 writers, both of our own and other countries, as seem to have excelled on the several 
 subjects of sacred criticism. 
 
 After all, t am thoroughly sensible that a work of this kind must, from its very 
 nature, be capable of continual improvement, and really apprehend that it is almost 
 an absurdity to talk of a perfect Lexicon, or Dictionary : I have accordingly en- 
 deavoured, while the sheets were printing off, to supply such deficiencies and correct 
 such mistakes as had before escaped me ; and it seems but a fair request that no one 
 would pass a final judgment on my interpretation of any particular word or ex- 
 pression, till he has consulted not only the Lexicon, but the Appendix *. 
 
 I cannot conclude without expressing a cheerful hope of approbation from the 
 truly candid and Christian reader : but as for those, qui se rerum omnium primos 
 esse putant, nee tamen sunt^ who imagine themselves to be much more accurate and 
 accomplished scholars than they really are, and therefore assume a privilege of 
 hastily co?idemning or insolently sfieering whatever does not exactly coincide with 
 their own sentiments — To such gentlemen as these I would just whisper in the ear, 
 
 t MflME'ISOAI p^ov hiv i] MIME'120 Al- 
 and if they doubt the justice of applying the proverb to the present case, I would 
 beg them to select a few such words as occur pretty frequently in the Greek Testa- 
 ment, and endeavour to go through their various acceptations in the manner of 
 this Lexicon; and, if their pride has not quite eaten up their good nature, I dare 
 say that two or three trials of this kind will, at least, turn their contempt of the 
 Lexicographer into pity, and incline them to think that even some considerable and 
 obvious mistakes might be justly pardonable in a work, which, they will be con- 
 vinced, must have required so long and so close an application. 
 
 But whatever censures malignant criticism may pass on the ensuing performance, 
 or whatever reception it may meet with from my countrymen in general — praised be 
 the Father of Mercies and the God of all Comfort^ who, amid a variety of avocations 
 and infirmities^ hath enabled me to bring it to a conclusion. And may the blessing 
 of the same God attend it to the heart of every reader ! May He prosper it to his 
 own glory, to the diflTusion of Divine knowledge, to the promotion of Christian 
 practice, to the salvation of souls ! Amen and Amen, 
 
 * N. B. In this second edition the appendix is digested into tJte body of the work, 
 t " It is easier to blame^ or sneer, than to imitate.'''' 
 
XVll 
 
 ADVERTISEMENT TO THE SECOND EDITION. 
 
 In order to give the reader some distinct information in what respects the present 
 edition of the Greek and English Lexicon differs from the former, it may be proper 
 to observe, 
 
 1st. That the typographical errors of that edition are in this carefully corrected. 
 
 2dly. That the Appendix is here digested into the body of the Lexicon ; so that, 
 on any occasion, there will be but one alphabet to consult. 
 
 3dly. That, since the former edition, the author was, by means of the Rev. Wil- 
 liam Salisbury, rector ofMoreton, Essex, favoured with the sight of a manuscript 
 Greek Lexicon to the New Testament, in three thin volumes folio, written in Latin 
 by the Rev. John Mall, formerly an eminent schoolmaster at Bishop's Stortford, 
 Herts, and hy him evidently designed and prepared for the press. On a careful and 
 attentive perusal it appeared a judicious and valuable work. It is now reposited in 
 the library of St. John's College. Cambridge; and hopes are entertained that some 
 member of that respectable and learned society will ere long present it to the 
 public, since it would certainly be a valuable accession to sacred literature, by sup- 
 plying in a great measure to the youngest student, the want of those eminent 
 scriptural critics, Raphelius, Eisner, Alberti, and Wolfius, not to mention others 
 therein quoted. However, as Mr. Mall and myself had drawn our information from 
 nearly the same sources, and our plans were in some respects different, I could 
 derive but little additional assistance from his Lexicon for the improvement of the 
 present publication. 
 
 4thly. That, in this edition, some parts of the preceding, which seemed wrong or 
 exceptionable, are expunged, many altered, and many additions made, chiefly from 
 the accurate Kypke's Observationes Sacrae, and from works lately published in our 
 own language; such as Bp. Pearce's Commentary, Mr. Bowyer's Conjectures (4to. 
 edit. 1782), Dr. George Campbell on the Four Gospels, Michaelis's Introduction to 
 the New Testament, translated by the learned Mr. Marsh, and by him enriched 
 with many critical and instructive Notes. 
 
 .5thly. That the most material and best authenticated various readings, particu- 
 larly from Mill's, Wetsteiu's, and Griesbach's editions of the Greek '1 estament, are 
 here fairly, though briefly, presented to the reader's consideration and judgment j 
 and may, it is hoped, incite the more advanced student diligently to consult those 
 elaborate and critical editions, and may particularly induce him to peruse Mr. 
 Marsh's excellent publication above mentioned. 
 
 Lastly, That, in the whole, about a hundred and ten pages are now added to 
 the Greek and English Lexicon. 
 
 NOTICE CONCERNING THE FIRST OCTAVO EDITION. 
 
 The reader will please to observe, that in this Third Edition the typographical 
 errors of the former are carefully corrected ; that some explanations and positions 
 contained therein which seemed erroneous, are here expunged or rectified; and 
 some additions made, principally from Kypke's Observationes Sacrae, and from 
 Dr. Macknight's luminous and valuable Commentary and Notes on the Apostolical 
 Epistles — a svork highly meriting a place in the library of every Christian divine. 
 
 "E'FPiiSO. 
 
GREEK AND ENGLISH LEXICON 
 
 TO THE 
 
 NEW TESTAMENT. 
 
 A a, Alpha. The first of the Greek 
 9 Letters, corresponding in name, 
 order, and power, to the Heb. b^ Aleph, 
 but iff form approaching nearer to the 
 Aleph of the Samaritans and Phenicians *. 
 Plutarch (in Sympos. lib. ix, qu. 2.) in- 
 forms us, that this name Alpha in Pheni- 
 cian signified an o<r, as Aleph likewise does 
 in Hebrew. 
 
 I. A, Alpha, being the first letter of the 
 Greek alphabet, is applied to [whatever is 
 Jirsty whether in time or rank (see Buxt. 
 Lex. Talmud, p. 106.) and hence to] 
 Christ as being the beginning or Jirst. occ. 
 Rev. i. 8. 11. xxi. 6. xxii. 13. Observe 
 that in Rev. i. 1 1 . the words 'Eyw eipi to 
 
 A Kal TO Qi, 6 TTpCjTOQ Kol O EtTyOLTOQ, KoX 
 
 are omitted in twenty MSS., three of which 
 are ancient, in the Vulg. and several other 
 ancient versions, and in some printed edi- 
 tions, and are accordingly rejected by 
 Mills, Wetstein, and Grieshach. [By these 
 expressions many of the ancients conceive 
 that our Lord's eternal divinity is described 
 (See Areth. Caesar, in Apoc. p. 888. and 
 others, with a reference to Is. xliv. 6.), and 
 
 • Concerning the resemblance between the Phe- 
 nician and Greek Letters, in name, order, power, 
 and form, see Herodotus, lib. v. cap. 68; Montfaii- 
 co9i's Palaeographia Grgeca, lib. ii. cap. 1, 2, 3; 
 Dr. Gregory Sharps'' s Dissertation on the Original 
 Powers of Letters, p, 97, &c., and his Structure of 
 the Greek Tongue, p. 219, &c.; and Encyclopccdia 
 Britannica, in Alphabet, Plate IX. 
 
 they are followed by the modern orthodox 
 writers in general. See Eichhorn's Com- 
 mentary on these passages. The reader 
 may also consult the following works, 
 Amuel. Diatr. Philol. qua ro a et w appel- 
 latio Christi in Apoc. exponitur. Upsal, 
 1755, 4to. Nicolaus, Disquis. de Mose 
 Alpha dicto. L. Bat. 1703. 8vo.] 
 
 II. As a Particle used in composition. 
 
 1 . It denotes negation or iwivation, from 
 arfp or uvev, without; and is in this appli- 
 cation called negative or ptrivativey as in 
 ao-f/Br/e ungodly, from a neg. and crif^io to 
 worship; aoparoQ invisible, Ivom a neg. and 
 oparog visible. The a, when compounded 
 with words beginning with a vowel, fre- 
 quently takes a v after it for the sake of 
 sound, as in apapdprriTog being without 
 sin, from a neg. and apaprio) to sin. 
 
 2. It heightens or increases the signi- 
 fication of the simple word, and is called 
 intensive or augmentative, as in urevii^ts) to 
 fix (the eyes) attentively, from a intens. 
 and 7-€tVw to fix. A thus applied is per- 
 haps from the Heb. n emphatic, or an ab- 
 breviation of ayav very much, which from 
 Heb. !i«:i to be lifted up, increased. [On 
 the intengitive power of a, see Valcken. ad 
 Adoniaz. p. 214. Blomf. ad Prom. 904. 
 Kidd. Critical Review, Ixxxviii. p. 129. 
 Porphyry, Quaest. Homer, p. 49.] 
 
 3. It imi^vi^ collecting or assembling, 
 from d/ict together (which see), and i§ 
 
 B 
 
A BY 
 
 ATA 
 
 called collective or congregative, as in aTrac; 
 all together, from a collect, and iraQ all; 
 ah\(j)6Q a brother^ from a collect, and 
 ^iX(j)VQ a womb. 
 
 'ABAAAilN. Ueh.—Abaddo?!, Heb. 
 pi!i« Dest7'uctioit, perdition, a N. from 
 the V. T:n« to destroy, occ. Rev. ix. 11. 
 So the LXX render pmi^ by airMXeia, 
 Job xxvi. 6. xxviii. 22, & al. Comp. 'AttoX- 
 Xvwv under 'AttoWvu) III. 
 
 'Al3apr]g, iog, ovg, o, fj, /cat ro — £g, from a 
 neg. and j3apoQ, a burden^ charge. Not 
 burdensome, not chargeable, occ. 2 Cor. xi. 
 9. Comp. Bapoc V. 
 
 'ABB^A. Heb. — Father or w^ father, 
 Abba, as the word was pronounced in our 
 Saviour's time (comp. under 'E/3pa<e) for 
 the pure Hebrew '2'A father or »X!i my 
 father. So the Chaldee Jews used «i« 
 for the father ov my father * . occ. Mark 
 xiv. 36. Rom. viii. 15. Gal. iv. 6. ["ATTTra^' 
 and ctTTTra seem to Albert! of the same 
 origin as af^f^a. See Spanheim on Callim. 
 Hymn, in Dian, 6.] 
 
 " AjivffaoQ, a, 6, ij, kol to — ov, from a in- 
 tens. and the Ionic (^vrrcrog, for j3vddg the 
 deep (which see). In Herodotus, lib. iii. 
 cap. 23;, x^P"^^ ^e BYSSO'N signifies to 
 sink to the bottom as in water. So Homer, 
 II. xxiv. lin. 80, speaking of Iris plunging 
 to the bottom of the sea, 
 
 'H ^e eg BYHSO'N opsaev. 
 
 I. Very or exceedingly deep; for the 
 profane writers use this word as an Adjec- 
 tive. See Scapulas Lexicon. [So Deut. 
 xxxiii. 13.] 
 
 II. In the N. T."Apvff(Tog, », rj, an abyss, 
 a deep. It denotes 
 
 1 . The common receptacle of the dead. 
 Comp. under "A^r]g III. occ. Rom. x. 7. 
 [on which passage see Lowth. de Sacra 
 Poesi Heb. p. 200. ed. Michaelis.] 
 
 2. Hell^ tlie place of eternal punishment. 
 occ. Luke viii. 31. comp. Rev. ix. 1, 2, 11. 
 xi. 7. xvii. 8. xx. 1, 3. and on the texts in 
 Rev. see Vitringa on Rev. and Bp. Newton 
 on Prophecies, vol. iii. 8vo. [In this sense 
 it occurs in Euripides, Phoen. 1632.] This 
 word in the LXX commonly answers to 
 the Heb. tz)irin, which generally denotes 
 an abyss of waters. [It occurs in this 
 sense Gen. i. 2. vii. 11. Job xxviii. 14. 
 Deut. xxxiii. 13. &c.; and the MS. Lexicon. 
 Bibl. Coisl. p. 499, and the Lex. Cyrill. 
 
 * See my Chaklee Grammar, sect. iii. 14. and 
 sect. iv. 3. 
 
 MS. Brem. explain the word to mean, an 
 infinite collection of waters, as do Hesy- 
 chius and Suidas.] 
 
 ''AyaQozpyiio, w, from ay aQog, good, tner- 
 ciful, and epyov, a work. — To do good, 
 that is, works of mercy or charity, occ 
 1 Tim. vi. 18. 
 
 'AyaQoTTOLEw, w, from ayaQog good, and 
 TTOiiii) to do. 
 
 I. To do good. occ. Mark iii. 4. Luke 
 vi. 9, 35. Acts xiv. 17. 
 
 II. To do good to, to benefit, occ. Luke 
 vi. 33. 
 
 III. To do well, act rightly, occ. 1 Pet. 
 ii. 15, 20. iii. 6, 17. 3 John, ver. 11. 
 
 'AyadoTTOua, ag, rj, from ayadoTroiiu).^^ 
 Well-doing, occ. 1 Pet. iv. 1 9. This word 
 is used in Clement's 1 Ep. to Corinth. § 2 
 and 3, in the sense of doing good. [Its 
 proper meaning is fj ayadov epya Trpodvfxia 
 a zeal for good works^ 
 
 'AyaOoTTOLog, 5, 6, from ayadoiroLEio. — 
 A well-doer, a person acting rightly, occ. 
 1 Pet. ii. 14. Sir. xli. 20. [ayaSoTrotoc ywrt 
 in Sir. xlii. 14. is used in a bad sense — a 
 woman who entices men by kindnesses.'] 
 
 *Ayaddg, -q, or, q. ayaarog admirable, 
 from aya^ofjiai to admire, which from 
 Ityaio, ofiai, the same ; or else dyaSoc may 
 be derived immediately from ayao) or 
 ayapai to admii^e. — This is a very general 
 and extensive word, like the Heb. alto, to 
 which it usually answers in the LXX. 
 
 I. Good. Mat. xix. 17. [This is the ge- 
 neral sense of the word, which Schleusner, 
 I think, raises sometimes higher than is 
 necessary, or than his instances bear him 
 out in, viz. what is entirely perfect of its 
 kind, and of the highest excellence. In 
 Matt. xix. 16. John i. 47. 2 Thess. ii. 16. 
 nothing of this kind seems implied. The 
 strongest instances are Matt. xix. 17. 
 James i. 17.] Neut. plur. 'AyaQh, to., 
 Good thingSy Luke i. 53. xii. 18, 19. xvi. 
 25. [(See also Prov. xi. 10. Eur. Phoen. 
 906. Joseph. Antiq. ii. 3, 2. Hence the 
 word ({Quotes prosperous, fortunate, happy, 
 Isaiah Ixiii. 7. Job xvii. 15. 1 Mace. x. 55. 
 and cheerful, Ps. Ixxiii. 14. Zach. viii. 19. 
 Esdr. ix. 12. In Sirach xiii. 25. KapUa 
 kv ayadoig is perhaps for Kap^ia ayaQri in 
 this sense.)] So Herodotus, lib. iii. cap. 
 135. and ix. 81, used not only by the LXX, 
 but likewise by Poly bins, Xenophon, and 
 Josephus (cited by Kypke on Luke xii. 
 19.), and by the two latter particularly 
 applied to the Fruits of the Earth. [In 
 which sense it occurs. Gen. xiv. 20. Wis- 
 dom ii. 6. Luke xii. 18, 19.] 
 
ATA 
 
 A r A 
 
 II. Bountiful, kind,benevolent, merciful. 
 Mat. XX. J 5. [^Bountiful or liberal, i. e. 
 Does my liberality to others provoke you 
 to envy? See Xenoph. Cyr. iii. 3, 4. and 
 D'Orv'ill. ad Charit. p. 722.] Rom. v. 7. 
 [Kind or benevolent. 1 Tliess. iii. 6. Good 
 natured. 1 Pet. ii. 18. Tit. ii. 5. See 
 Casaub. Epp. p. 79. Xen. CEcon. 11. 6. 
 Hence to ayaQov denotes benevolence. 
 1 Thess. V. 15. Rom. xii. 21. Gal. vi. 10. 
 Phil. i. 5. Philem. 14. , ft is put for Chris- 
 tianity as the highest instance of God's 
 benevolence, in Rom. xiv. 16.] 
 
 III. Profitable f useful. Eph. \v. 29. 
 
 IV. Fertile, good, as land. Luke viii. 8. 
 So Plutarch, De lib. educand. p. 2. 'E7rt 
 Tr}Q yeiopyiaQf TrpivTOV fiev 'APAG'^HN 
 vT^ap^ai Cei Tr)y yfjp. In agriculture, first, 
 the land must be good. 
 
 V. Pure, unpolluted. Acts xxiii. 1. 
 (comp. Acts xxiv. 1 6. 2 Tim. i. 3.) 1 Tim. 
 i. 19. (comp. 1 Tim. iii. 9.) 
 
 ^AyaduxTvyrjj r]Q, rj, from ayadbg. 
 
 I. [Kindness and beiievolence. Rom. xv. 
 14. Gal. Y. 22. Eph. v. 9. So Nehemiah, 
 ix. 25. In the LXX the word seems 
 often to signify the happiness arising from 
 another's kindness, and thence happiness 
 generally. See Neh. ix. 35. Judg. viii. 
 35. 2Chron. xxiv. 16.] 
 
 II. Goodness in general, occ. 2 Thess. 
 i. 11. 
 
 *AyaXKia(Tic, tog, att. eojq, rj, from ayaX- 
 Xiau). — Exultation, leaping for joy, exces- 
 sive joy. occ. Luke i. 14. 44. Acts ii. 46. 
 Heb. i. 9. Jude, ver. 24. The LXX several 
 times use this word for the Heb. ^»:i. [In 
 Acts ii. 46. it seems to signify singing for 
 joy, and in this sense it is also frequently 
 found in the LXX. See Psalm xxix. 6. 
 xlvi. 1. Ixii. 6.] 
 
 *AyaKKiaio, w, (Lulvc i. 47.) and more 
 commonly 'AyaXXmo/xat, wp-ai, Pass, and 
 Mid. from ayav very much and aWopai 
 to leap, or rather from the Heb. ^:i, or in 
 Hiph. b»:jn to exult, which the LXX fre- 
 quently render by ayaWiaofiai. 
 
 I. To exult, leap for joy, to show one's 
 joy by leaping and skipping. So the word 
 
 denotes excessive or ecstatic joy and de- 
 light, John V. 35. Acts xvi. 34. Hence 
 it is sometimes put after xaipio, which is 
 of less intense signification, as Mat. v. 12. 
 1 Pet.iv. 13. Rev. xix. 7. comp. 1 Pet. i. 
 8. Luke i. 14. 
 
 II. To be transported ivith desire, to 
 leap forward with joy, in order to meet 
 the object of one's wishes, gestire. occ. 
 John viii. bQ, where see Doddridge, Bp. 
 
 PearcCf and Campbell, and Blackwaira 
 Sacred Classics, vol. i. p. 46 — 48. 8vo. 
 edit. 
 
 [III. To be pleased with any thi^ig. 
 John V. 35. and so to boast of it in LXX. 
 2 Sara. i. 20. Sirach xxx. 3. 
 
 IV. To celebrate and sing the praise of 
 Luke i. 47. x. 21. Acts ii. 26. See on 
 this word, Fischer, ad Well. p. 238. Bergl. 
 ad Alciph. p. 56.] 
 
 'AyajLtoe, «j o, r/, from a neg. and yapog 
 marriage. — Single, whether unmarried or 
 widowed, occ. 1 Cor. vii. 8, 1 1, 32, 34, 37. 
 See Xen. Symp. ix. 7. 
 
 'AyavaKriu), w, from ayav very much 
 and a-)(jdopai properly to be heavy loaded, 
 pressed with a great weight, and thence 
 to be oppressed in mind, to be grieved, 
 taken ill, resent, gravor, gravate fero (see 
 Scapula), which from ajd^og a jveight, 
 burden, also grief Comp. under IIpoo-ox- 
 0/ <^w. — To be moved or filled with indigna- 
 tion or resentment, to resent deeply.^ to be in- 
 dignant, to stomach, occ. Mat. xx. 24. xxvi. 
 8. Mark x. 14, 41. xiv. 4. Luke xiii. 14. 
 [It is used either absolutely, or with on, 
 TTEpl, and TTpoQ, and in the LXX with Kara. £,^ j^ 
 Wisdom V. 23.] 
 
 *AyavaKrT]<rte, lOC, att. Eiog, >/, from aya- 
 vaKTEio. — Indignation, resentment, occ. 
 2 Cor. vii. 11. 
 
 'AFAIIA'Il, 0), 
 
 I. To love in general. Mat. xxii. 37, 39, 
 & al. freq. 
 
 II. To desire, long for. 2 Tim. iv. 8. 
 comp. 1 Pet. iii. 10. Ps. xxxiv. 12. xl. 16. 
 This word in the LXX most commonly 
 answers to the Heb. nr7«. 
 
 [III. To prefer. Mat. vi. 24. John xiii. 
 23. Rom. ix. 13. Hence ovk ayaivdv is to 
 neglect. Rev. xii. 11. — Schleusner chooses 
 to give as additional meanings of the word, 
 ( 1 .) To do good to, citing Luke vii. 5. John 
 xiv. 21, 23, &c. (2.) To do one's duty to 
 from love, citing Eph. v. 25. Col. iii. 19. 
 Whence he says ayaTrav tov Qeov always 
 means to worship God with piety; and 
 (3.) To address with kind words, citing 
 Mark x. 21. Ps. Ixxviii. ^(^, &c. In all 
 these cases, he appears to me to give only 
 what he imagines to be the probable efiTect 
 of the love, while the writers merely state 
 the existence of the love itself. He gives, 
 of course, analogous meanings to the word 
 dyaTr;;.] 
 
 'AyaTT?/, t/Cj '/, from ayaTraw. 
 
 I. Love, charity., see Luke xi. 42. Rom, 
 V. 5, 8. 1 Cor. xiii. 1 Tim. i. 5. 2 Pet. i. 7. 
 On 1 Pet. iv. 8, comp. Prov. x. 12, and 
 
 B2 
 
Arr 
 
 Arr 
 
 then judge how groundless is that danger- 
 ous, but, I fear, common notion of atoning 
 for sins by almsgiving. This N. in the 
 LXX usually answers to the Heb. nnrtb*. 
 
 II. 'AyaTrai, lov, ai, Love-feasts , feasts 
 of charity, occ. Jude, ver. 12. comp. 1 Cor. 
 xi. 21, 33. These love-feasts used to be 
 kept in the primitive church at the time 
 of celebrating the holy eucharist. They 
 were furnished by the common oblations 
 of the faithful. Rich and poor were to 
 partake of them with decency and sobriety. 
 The disorders of the Corinthians on these 
 occasions are censured by the Apostle, 
 1 Cor. xi. 21, & seq. See Cave's Prim. 
 Christ, pt. 1. chap. 11, and Suicers The- 
 saurus in 'AyaTrai II. 3. Plini/, I think, 
 must be understood to speak of these 'Aya- 
 Trai, when, in his famous 97th letter to 
 TrajaUy he says of the Christians in Bi- 
 thynia, of which he was governour, that, 
 upon examination, they affirmed, that after 
 they had sung a hylnn to Christ as to God 
 (quasi Deo) and taken their sacramentum, 
 morem sibi discedendi fuisse, rursusque 
 coeundi ad capiendum cibum, promiscuum 
 tamen €t innoxium, " they usually de- 
 parted and came together again to take an 
 innocent repast in common'.' Which passage 
 further shows, that the Bithynian Chris- 
 tians kept their 'Ayairai after the celebra- 
 tion of the eucharist. [The 'AyaTrai lasted 
 till the 4th century, and were then abo- 
 lished by the council of Laodicea, in its 
 28th canon, in consequence of the luxury 
 which had been substituted for the ancient 
 and frugal method of celebrating these 
 feasts.] 
 
 'Ayaxr]TO£, ij, 6v, from ayaTraw. 
 
 [I. Beloved, well-beloved. Actsxv. 25, & 
 al. freq. 
 
 II. Only, used with regard to Christ as 
 the 07ily Son of God. Mat. iii. 17. Luke 
 ix. 35. XX. 13. This sense is frequent in 
 the LXX. Gen. xxii. 2. Judg. xi. 34. Jer. 
 vi. 26. and is often used to render the Heb. 
 1»n». The Greek lexicographers espe- 
 cially give to this word the explanation 
 HOvoysprjQ, or only -born. See Hesychius 
 in voce, Poll. iii. c. 2. and Zonar. col. 14. 
 the Schol. on Homer. Iliad. ^. 401. Lu- 
 cian Catapl. c. 10. and Dan. Heins. Exerc, 
 SS. lib. ii. c. 1.] 
 
 'Ayyapevw, from"Ayyapoc, below. — To 
 press or compel another to go somewhere, 
 or to carry some burden, occ. Mat. v. 41. 
 xxvii. 32. Mark xv. 21. This word is 
 derived from the Persians, among whom 
 the king's messengers or leltcr-carriers 
 
 w&re called "Ayyapoi or Angari, Thus 
 Suidas under the word "Ayyapoc? ovtioq 
 ekoXhv 6l HepaaL rwv paaiKiiov ciyyiXaQ. 
 And Hesychius, "Ayyapog, rj Xt^is JlEp!nKrj 
 — (TtjfxaLvei M teat rt^g eic ^la^o^rjg jjacriXiKSQ 
 ypapijaTO(j)6poQ. Thus Herodotus tells us, 
 lib. viii. c. 98, that the Persian post was 
 called Ayyapij'iov. And Josephus, Ant. lib. 
 xi. cap. 6, § 2, says, that on Esther's mar- 
 riage the king of Persia despatched tovq 
 'AyyapnQ Xeyofiivsg, the Angari as they 
 are called, to ord^r his subjects to keep 
 the nuptial feast. A probable derivation 
 of the Persic name "Ayyapog seems to be 
 from the Heb. tMii^ a letter (y or r being 
 inserted before y, as usual) ; though there 
 is a passage in Xeiiophon which would 
 almost tempt one to deduce it from the 
 Heb. 11 ji? a crane, on account of their 
 prodigious speed. For, speaking of these 
 "Ayyapoi, Cyropoed. lib. viii. p. 497, edit. 
 Hutchinson, 8vo. he observes, ^ao-i tives 
 GATTON T12~N FEPA'NilN TavT7]v rrjy 
 TTopeiav avvTTEiv. ** Some say they per- 
 form this journey more expeditiously than 
 cranes." But Michaelis says that the 
 Persian word " ayyapevEiy is from Pers. 
 Hangar (or Hanjar) a dagger, worn as a 
 mark of authority by the Couriers in Per- 
 sia, who have the power of forcing the pro- 
 prietors of horses at every post station to 
 supply them as often as they have need, 
 and to accompany them on the road." 
 Chardin, Travels, vol. ii. p. 242, 12mo. 
 says, Ces Couriers sont fort reconnoissables 
 a leur equipage ; ils portent le poignard, 
 &c. Introduct. to N. T. translated by 
 Marsh, vol. i. p. 159, where see also 
 Marsh's Note i, p. 429. Whichsoever of 
 the above etymologies be right, these Per^ 
 sian messengers had the royal authority 
 for pressing horses, ships, and even men, 
 to assist them in the business on which 
 they were employed ; and we find in the 
 modern government oi Persia, as just ob- 
 served from Chardin, officers not unlike 
 the ancient Angari. They are called 
 Chappars (ultimately perhaps from the 
 Heb. I&i^ to be active, nimble) and serve 
 to carry despatches between the court and 
 the provinces *. " When a chappar sets 
 out, the master of the horse furnishes him 
 with a single horse; and when that is 
 weary, he dismounts the first man he 
 meets, and takes his horse. There is no 
 pardon for a traveller that should refuse 
 
 * See Nexo and Com^ikte Dklionary of Arts, iu 
 
 ClIArPATl. 
 
A r r 
 
 Arr 
 
 to let a chappar have Iiis horse, nor«for 
 any other who should deny him tlie best 
 horse in his stable." See Sir Johyi Char- 
 din's Travels, vol. i. p. 257, and Mr. Han- 
 way's, vol. i. p. 262. [Reland. Diss. Misc. 
 viii. p. 125. Stanl. ad iEschyl. Pers. 247. 
 . Brisson. de Persar. principatu i. § 138.] 
 From the Persic name "AyyapoQ, the 
 Greeks, after they became acquainted with 
 the affairs of Persia, formed the verb dy- 
 yapevti), tUe passive of which ayyapeveadai 
 is used in Joseplms, Ant. lib. xiii. cap. 2, 
 § 3, where Demetrius the son of Seleuciis, 
 in a letter to Jonathan the high priest and 
 the people of the Jews, says, KeXeuw Ze 
 firj^e 'ArPAPErESOAI ret 'lalait^v vwo'Cv- 
 yia — " I order moreover that the beasts of 
 the Jews be not pressed." But no doubt 
 the Romans, in our Saviour's time, often 
 pressed not only their beasts but them- 
 selves for the public service. The N. 'Ay- 
 yapeia is used by Arrian, Epictet. lib. iii. 
 cap. 26. p. 359, edit. Cantab, (iv. I. 79. 
 Schw.) 
 
 'Ayyetov, », to, from ayyoc the same, or 
 immediately from the Heb. p« a basin. 
 A vessel of any kind. occ. Mat. xiii. 48. 
 
 , XXV. 4.— In the LXX [as Numb. iv. 9.] it 
 generally answers to tlie Heb. 'i?!! a vessel, 
 Jand is used in classical authors, as Xen. 
 CEcon. viii. 11. ix. 2.] 
 
 'AyyeXta, aQ, ij, from ayyiWio to tell, 
 deliver a message. — A message, or com- 
 mandment delivered as a message, occ. 
 1 John iii. II. [and so in .^lian. V. H. I. 
 21. In the LXX simply message. Prov.. 
 xii. 26. xxvi. 16.] 
 
 'ArrE'x\All, To tell, deliver a message. 
 This V. though common in the Greek 
 writers, occurs not in the N. T. but is 
 here inserted on account of its deriva- 
 
 ■ lives. 
 
 "AyyeXos, «, b, from dyyeXXw. — " A 
 name not of nature but of office," says 
 Austin in Leigh's Crit. Sacr. "AyyeXoe in 
 the LXX usually answers to the Heb. 
 1«'pD, which is of the same import. 
 
 I. A human messenger, a legate, an 
 -agent. Mat. xi. 10. Mark i. 2. Luke vii. 
 24. ix. 52. Jam. ii. 25. It is spoken of 
 the preachers of the gospel, Mat. xxi v. 3 1 . 
 Mark xiii. 27 j but Cor. xii. 7/'Ayy£Xoc 
 Sctrav Iva pe KoXo^/^rj, That the agent of 
 
 ! Satan, i. e. one of those whom in tlie pre- 
 ceding chapter (ver. 15.) St. Paul had 
 styled ^laKoyat: ministers of Satan, might 
 buffet me." Comp, 2 Cor. x. 10. [In a 
 scTisc somewhat similar to this, as agent 
 or spy,' Schleusncr explains the difficult 
 
 passage 1 Cor. xi. 10. Ata rw;^ ayyiXior. 
 " On account of those who are sent to 
 watch you." See Heuman's Disquisitio 
 Exegetica Trepl twv ayyikojy. 1 Cor. xi. 10. 
 commemoratoi-um.] 
 
 II. The bishop or president oi iH ^2iYt\- 
 cular church. Rev. i. 1 9. ii. 1, &al. Comp. 
 Gal. iv. 14. 2 Cor. v. 20*. 
 
 III. A created intelligent angel, whe- 
 ther good, as Mat. xxiv. 36. xxv. 31. xxvi. 
 53. Mark xii. 25. xiii. 32. Luke ii. 15. 
 Heb. xii. 22. comp. Acts xii. 15 f, with 
 
 Mat. xviii. 10, and Luke xv. 10; or 
 
 evil. Mat. xxv. 41. Rom. viii. 38. 1 Cor. 
 vi. 3. 2 Pet. ii. 4. Jude ver. 6. Observe 
 that in Rev. viii. 13. the Alexandrian and 
 another ancient MS. and fifteen later ones, 
 together with several ancient versions and 
 printed editions, have the very remarkable 
 reading of airn for liyytka; and that 
 reading is embraced by Mill and JVetstein, 
 and received into the text by Griesbach. 
 
 IV. "AyyeXog Kvpis, The angel, agent, 
 or personator, of the Lord. This was 
 evidently a human form surrounded with 
 light or glory, with or in which Jehovah 
 was present. And thus the expression is 
 used. Acts vii. 30. (comp. ver. 32, and 
 Exod. iii. 2—6.) Luke ii. 9. Acts xii. 7- 
 (comp. ver. 11,17.) Mat. xxviii. 2. (comp. 
 ver. 3, 4.) [and perhaps Luke xii. 8, 9. 
 (comp. Mat. x. 32.)] 
 
 "AyyfXoc or 6 " AyyekoQ, The Angel, 
 when alone, is sometimes used in this sense. 
 See Acts vii. 35, 38. (comp. Exod. xix. 3, 
 
 9, 20.) John V. 4. And sometimes "AyyfXoc 
 KvpiH seems plainly used for a created in- 
 telligent angel, as Luke i. 11, (comp. ver. 
 19, 26, 35 J.) 
 
 * See Scotfs Christian Life, vol. ii. pt. 2. ch. 7» 
 sect 9. p. 421, &c. 
 
 ■|" In Acts xii. 15, the persons speaking seem 
 plainly to allude to the Jewish notion, that every 
 good man had a Guardian Angel to attend and 
 watch over him (see Bp. Btiirs English Works, 
 voL ii. p. 501). But as there is no reason to think 
 that these persons spake by divine inspiration, no 
 conclusion can, from what they said, be drawn for 
 the tnith of that opinion. Peter himself considered 
 the Angel who delivered him from prison, not as his 
 own peculiar Angel, but as the Angel of the Lord, 
 ver. 1 1. [The same notion is alluded to Matt, xviii. 
 
 1 0. See Lightfoot on the above passage of Acts, and 
 Dougtcei Anal. Sacra N. T. Exc. Ivii. p. m. 04. 
 Perhaps also, from the Jewish notion of an Angel 
 presiding over every department and particular in 
 nature, the expressions in Revel, ix. 11. xiv. 18. 
 xvi. 5. may be explained.] 
 
 $ On this very difficult subject of Angels the 
 reader would do weU to consult Bale's excellent 
 Inquiry into the Slmilitud^;s ; though he Avill find 
 that in the exposition of several of the above texts 
 I do not concur with that learned writex. 
 
Arr 
 
 A r r 
 
 V. " AyytAoi, wv, vi. The created agents 
 or angels of material nature, that is, the 
 ^fire, light, and spirit, or gross air, by 
 which Jehovah acts, and becomes visible 
 to his creatures ; whence they are called 
 his angels, i. e, personators, instruments 
 of action or visibility. Comp. Heb. i. 6, 
 with Ps. xcvii. 7. (see the LXX) ; Heb. 
 i. 7, with Ps. civ. 4*; and Heb. ii. 2. 
 Acts vii. 53. Gall. iii. 19, with Exod. 
 xix. 18. Deut. iv. 11. Hab. iii. 3. Comp. 
 AtarayT/. — Since, as very t learned and ex- 
 cellent men have observed, it appears to 
 have been the Apostle's direct design in 
 Heb. i. to prove that the Son was superior 
 to //^e^wge/*, in opposition to the Simonians 
 and Cerinthians of that time, who attri- 
 buted the formation of the world to Angels, 
 and who looked upon Jesus as a mere 
 man, and as such inferior to Angels ; 
 and since the texts of the Old Testament, 
 to which the Apostle refers, lead us to 
 understand the word "AyyfXoi Angels, in 
 this iirst chapter to the Hebrews, of the 
 ?naterial agents of Nature ; is it not evi- 
 dent that the Simonians, Cerinthians, and 
 other ancient Gnostics, and their suc- 
 cessors the Valentinians, so far as they 
 understood themselves, meant by their 
 Angels or JEons no otlier than these ma- 
 terial agents ? Accordingly /rewcpw* (Adv. 
 Haer. lib. ii. cap. 19. pag. 140, edit. 
 Grabe) charges the Gnostics, and par- 
 ticularly the Valentinians, with having 
 stolen the genealogies of their JEons from 
 the Theogonia of the heathen poet Anti- 
 phanes : " Unde ipsi assumentes sibi fa- 
 bulam, quasi naturali disputatione com- 
 7nenti sunt, solummodo demutantes eorum 
 nomina. From whom, says he, they bor- 
 rowed their fable, and forged a physical 
 disquisition, as it were, only changing their 
 names." In the same page he adds, " Et 
 non solum quce apud comicos, &c. And 
 they are convicted of publishing for their 
 own, not only what the comic poets have 
 advanced, but they also collect together 
 what has been said by all those who are 
 ignorant of God, and are called Philoso- 
 ])hers,and putting together many wretched 
 shreds and scraps, they have endeavoured 
 by subtle speeches to set oiF the motley 
 fiction : introducing a doctrine in one re- 
 
 * See CampleWs Preliminary Dissertations to 
 the Gospels, p. 370, &c. 
 
 t Bishop Bull, Opera, p. 64, and 320, edit. 
 Grahc. Waterland's Importance of the Doctrine of 
 the Trinity, p, 4»1, 2d edit. Comp. Vitringa, 
 Observ. Sacr. lib. v, cap. xii. & xiii. 
 
 spect indeed new, because at present it is 
 palmed upon the world by new artifices ; 
 but yet a doctrine old and unprofitable, 
 because patched up of old notions which 
 smell strong of ignorance and irreligion." 
 This blessed champion for Christianity then 
 goes on to support this charge, heavy 
 as it is, by an induction of particulars. 
 — Epiphanius, in like manner, treating 
 of the more ancient Gnostics, the pre- 
 decessors of Valentinus, and from whom he 
 derived most of his heresy, says, that the 
 Greek poets, and their fables, gave rise to 
 all the sects*: implying, no doubt, that 
 these elder Gnostics likewise borrowed the 
 genealogies of their Angels or Mons from 
 the old Greek poets, such as Orpheus, 
 Hesiod, Antiphanes, Philistion, &c. who, 
 it is certain, in their Theogonies or Ge- 
 nealogies of the Gods, meant only to de- 
 scribe the parts or conditions of material 
 nature, particularly of the heavens, and 
 their operations on each other. Thus then 
 the Gnostic doctrine of Mons or Angels, 
 of their making the world, and of the 
 religious regard due to them, revived only 
 under other names (as /rewc^?/^ repeatedly 
 observes) the vilest abominations of phy- 
 sical heathenism, and not only so, but by 
 blasphemous jargon set aside the essential 
 divinity of the Son of God. For further 
 satisfaction on this subject the Reader will 
 do well to consult Irenceus, as above cited ; 
 Vossius's note on ^L-yijQ, in Ignatius's 
 Epist. to Magnesians, § 8, vol. ii. p. 131, 
 edit. Russel; Gale's Court of Gent. pt. iii. 
 book 2, chap. 1, § 7. p. 123, &c. and Cave's 
 Life of Titus, p. 60, 61. It should, how- 
 ever, be remarked, that Enfield, whom see 
 in Hist, of Philos. vol. ii. book 3, ch. 3, 
 deduces the Gnostic heresies among Chris- 
 tians from the eastern or Zoroastrean phi- 
 losophy, especially from the Oriental doc- 
 trine of Emanation ; and of Irenceus in 
 particular he observes, vol.ii. p. 296, 7, that 
 though " he employed his learning and 
 industry in refuting the Gnostic heresies, 
 which had, even in the first age of the 
 Church, arisen from the union of the dog- 
 mas of the Oriental, Egyptian, and Pla- 
 tonic philosophy with the doctrine of 
 Christ; it is, however, to be regretted 
 that this learned and zealous advocate for 
 Christianity, having been less conversant 
 with the Oriental than the Greek philoso- 
 phy, did not perceive the true origin of the 
 heresies which he undertook to refute." 
 
 * Haeres. xxvi. tom. i. p. 98, edit. Colon, Conf. 
 Haarcs. xxxi. p. 165. . 
 
ATI 
 
 A r I 
 
 "Aye, ail adv. of compellation or ad- 
 dress, properly the imperative 2d pers. 
 sing, present of the V. ayio to lead, go. 
 €omp. "Ayw VI. — Come, come now. occ. 
 Jam. iv. 13. v. 1. • Wetstein, on Jam. iv. 
 13, shows that the best Greek writers, par- 
 ticularly Homer, apj)Iy this word in like 
 manner where several persons are ad- 
 dressed. 
 
 'Aye'A?;, rjg, fj, from the V. ayo) to drive, 
 or perhaps from the Heb. ^Ji^ a bullock or 
 steer; for in the ancient language of 
 Horner^ 'AyiXr) is scarcely ever applied but 
 to a herd of the beeve kind. See Dammi 
 Lexicon *. — A herd., a drove. In the N, T. 
 it is only applied to swine, occ. Mat. viii. 
 30, 31, 32. Mark v. 11, 13. Luke viii. 32, 
 33. [1 Sam. xvii. 34.] 
 
 1^^ 'AyeyeaXoyr/rog, a, o, >/, from a 
 neg. and yeveaXoyew, to trace a genealogy. 
 —Without a genealogy, or pedigree, hav- 
 ing no genealogy, i. e. from any sacerdotal 
 family, as the Levitical priests had, 
 namely from that of Aaron, Exod. xl. 15. 
 occ. Heb. vii. 3. comp. ver. Q. 'AyevEoXo- 
 yr)Tog can hardly refer to Melchisedec's 
 having no genealogy or pedigree recorded 
 in the Scriptures, because his being aye- 
 reaXjuyrjTOQ is mentioned as one instance 
 of his resemblance to Christ, whose ge- 
 nealogy is particularly traced both by St. 
 Matthew and St. Luke, but who M'as not 
 however descended from the sacerdotal 
 line, but sprung from Juda, of which 
 tribe Moses spake ?iothing concerning 
 priesthood, Heb. vii. 14. 
 
 ^^^ 'Ay£»/J7Cj ioQ, ov£, 6 Kal >/, Kal to 
 ayevEQ, from a neg. and yivoQ birth. — 
 Base, Ignoble, occ. 1 Cor. i. 28. [Plut. 
 Vit. Parall. Peric. c. 24. In Greek writers 
 the word is used either for one who has no 
 children, or one who is dege?ierate.'] 
 
 'Ayia^b), from ayiog holy. 
 
 I. To separate, set apart, consecrate, 
 or sanctify, from a common to a higher, 
 or sacred use or purpose. Mat. xxiii. 17, 
 19. John X. 36 f. xvii. 19. (Comp. ver. 
 17.) Heb. X. 29. xiii. 12. Comp. 1 Cor. vii. 
 14. [2 Tim. xi. 21. See Gen. xi. 3. Lev. 
 xxvii. 26.] 
 
 II. To esteem or reverence as holy or 
 sacred, and, when applied to God, as in- 
 
 Jinitely separated from, and superior to, 
 all created beings. Mat. vi. 9. Luke xi. 2. 
 1 Pet. iii. 15. Comp. Isa. viii. 12, 13. 
 xxix. 23. 
 
 * [Here Parkhurst^is mistaken. It is applied to 
 horses, 11. xix. 281.] 
 
 t See Dr. George Campbell's Translation and 
 Notes. 
 
 III. To purify, cleanse froTn pollution, 
 whether ceremonially, as under the Levi- 
 tical dispensation, Heb. ix. 13. comp. Lev. 
 xvi. 19; or really and truly, by the of- 
 fering of the body of Christ, Heb x. 10, 
 14, 29. Comp. ver. 2, and ch. ii, 11. ix. 
 \4. [Hence it may signify, according to 
 Schleusncr, to offer up as a victim. John 
 xvii. 1 9. See Chrysost. Homil. Ixxii. on 
 John. But there is, I think, with defer- 
 ence to Schleusner, no reason for giving a 
 different sense to the word in this verse 
 from that which must be assigned to it in 
 V. 1 7, where the same phrase occurs. He 
 explains v. 19. thus, " I offer up myself 
 as a victim, that they may be ready to 
 offer themselves as victims for the faith." 
 Pie and Kopp give the same sense to 
 iiyiaapevT] in Rom. xv. 16, and cite 'a si- 
 milar use of the word from Dionys. Halic. 
 vii. 72. From this meaning arises also 
 another, to expiate, to redeem, to be the 
 author of forgiveness of sins, as in Eph. 
 V. 26. Heb. X. 10. xiii. 12. See also es- 
 pecially Heb. ii. 11, which Schleusner 
 translates '^ The Redeemer and the Re- 
 deemed are from one common origin" — 
 with reference to Christ's human nature.] 
 
 IV. To sanctify, make holy, separated 
 from sin, and so consecrated to God, Acts 
 XX. 32. xxvi. 18. Eph. v. 26. 1 Thess. v. 
 23. comp. Rev. xxii. 11. 
 
 [V. In the LXX, To celebrate, make 
 known, or proclaim. See Joel i. 14. ii. 15. 
 Comp. below "Ayto^.] 
 
 'AyiaffpoQ, ov, 6, from r/yiua/iat perf. 
 pass of ayia'Cd). — Sanctifcation, sanctity. 
 Rom. vi. 19. 1 Thess. iv. 3, 4. [2 Thess. 
 ii. 1 3. 1 Pet. i. 2. It refers, in the N. T., 
 exclusively to the moral nature. In 1 
 Cor. i. 30, Schleusner says, it is The 
 author and promoter of sanctity. Judg. 
 xvii. 3. 2 Mac. ii. 17.] 
 
 "AyLOQ, a, OP, from a neg. and yrj the 
 earth, q. d. separated from earth ; or ra- 
 ther from ayog a thing sacred, purity, 
 which from a^io, to venerate. So the La- 
 tin suspicio means both to look up, and to 
 honour. 
 
 I. Holy, set apart, or separated for sa^ 
 cred purposes, or for the service of God *. 
 Mat. iv. 5. (comp. Isa. xlviii. 2. 3 Mac* 
 vi. 4.) vii. 6. xxvii. 53. Mark i. 24. Luke 
 i. 35. ii. 23. Acts iii. 21. vi. 13. xxi. 28. 
 Rom. xi. 16. 1 Cor. iii. 17. Eph. iii. 5. — 
 In 1 Thess. iii. 13, ayiotc seem to denote 
 
 f* This is the definition of St. Chrysostom, Hem, 
 
 LXXXII. in Joh. xup(wg Sytu t« tw ©etJT a.vay.siy.s)>a. 
 Cyrill. Alex, ad Joh. x. 34, says, to. a(popiZ.ofx£vcx 
 6<V Bvaiav ©£w. See Macrob, Saturn, iii. c. 3 & 7.1 
 
ATI 
 
 8 
 
 AT K 
 
 the Holy Angels, by whom Christ shall be 
 attended at the day of judgment. Comp. 
 Mat. xvi. 27. xxv. 3 J. Jude ver. 14, and 
 Macknight's note on 1 Tliess. 
 
 II. Holy^ sacred^ separated at an in- 
 Jinite distance from all creatures. John 
 
 xvii. 11. In this sense the word is often 
 applied to the Spirit of God, the third 
 person of the Holy Trinity, who are called 
 tz)>r?!7« tD^mip Holy Aleim, Josh. xxiv. 1 9, 
 and tz'W'ip Holy Ones, Prov. ix. 10. xxx. 
 3. [The Scripture (of the O. T.) is called 
 hyia Rom. i. 2. probably as proceeding 
 from this Holy Spirit. The epithet is 
 constantly applied to our Saviour in this 
 sense, Acts iii. 14. iv. 2. Luke iv. 34. 1 
 John ii. 20.] 
 
 III. Holy, sanctified, separated from 
 sin, and consecrated to God, Mark vi. 20. 
 1 Cor. vii. 34. Eph. i. 4. Col. i. 22. 1 Pet. 
 i- 15, 16. 2 Pet. iii. 12. I John ii. 20. 
 From the 1st and 3d senses of this word 
 Christians are very frequently in the N. T., 
 particularly in St. Paul's Epistles, called 
 " Ay loi^holy, saints. [SeeActsix. 13. (comp. 
 V. 14.) 32, 41. xxvi. 10. Rom. i. 7. viii. 27- 
 xii. 13. xvi. 15. 1 Cor. vi. 1, 2. vii. 14. 
 Rev.xiii. 7. xx. 6. Chrysostom (Hom. I. in 
 Ep. ad Rom. i. 7) says, ay lhq ^e rove ttitovc 
 icaX£77ra?^rac,and(Hom,X. inEp.adHeb.) 
 Trac TTtToc ay log, kuOo tl'^oq e<rt, k^v ko(Tjjli- 
 K0£ rj Tig. To this meaning Schleusner 
 refers the ay lov (j)iX7}fxa in Rom. xvi. 16. 
 1 Cor. xvi. 20. 2 Cor. xiii. 12. See 1 
 Mac. i. 48. (comp. x. 39.) Ecclu^. iv. 
 15. 1 Sam. xxi. 4.] In Rev. xv. 3. the 
 Alexandrian and seventeen later MSS., 
 together with several ancient versions and 
 printed editions, for ayiujv read eBvojp, 
 which reading is embraced by Wetstein, 
 whom see. f From this sense arises an- 
 other — Requiring holiness, as in Rom. vii. 
 12. 2 Pet. ii. 21, the Law and Command- 
 ment are called ayiai. And this seems 
 the sense of Kkfjaig ayia in 2 Tim. i. 9. 
 See Dan. xi. 28, 30.] 
 
 IV. "Ayiop, TO, A place set apart to sa- 
 cred purposes, a holy place. Heb. ix. I . 
 [See Joseph us A. J. iii. 6, 4.] "Ayta, ra. 
 The holy of holies, or second tabernacle. 
 Heb. ix. 8, 24, 25. x. 19. xiii. 11. It is 
 the same as the "Ayta 'Aylioy, Heb. ix. 3., 
 and is once used for the holy heavens of 
 Jehovah, of which it was a type. Heb. ix. 
 12. (comp. ver. 24.); as "Aym likewise is 
 Heb. X. 19. [^The word ayiog occurs in 
 this sense, Acts vii. 33. 2 Pet. i. 18. and 
 of Jerusalem, Mat. iv. 5. xxvii. 53. Rev. 
 xi. 2. xxi. 2. To ayinv is generally the 
 temple, Ow^a being understood. Ecclu6. 
 
 iv. 13. In Heb. ix. 8, 12, 24. x. 19, 
 Schleusner says we must understand hea^ 
 ven. See Schottg. Hor. Hebr. p. 1216. 
 "Ayiov ayiujv occurs in the LXX, Exod- 
 xxvi. 33.] — "Ayiog and its derivatives io 
 the LXX usually answer to the Heb. I2^"ip>, 
 which is of the same meaning. 
 
 ^^^ 'AyioTTjc, T-qToc, fj, from aytog. — 
 Holiness, occ. Heb. xii. 10. Comp. 1 Pet. 
 i. 14—23. 2 Mac. XV. 2. 
 
 ^Ayiioarvvr], rjg, ff, from ayiog. — Sancti- 
 Jication, sanctity, holiness, occ. 2 Cor. vii. 
 1. 1 Thess. iii. 13. Rom. i. 4, where 
 TTpevfia ayiioavvrjg seems an Hebraical ex- 
 pression for TTPEvpa ayiov the holy spirit. 
 See Doddridge's note, and comp. Luke i. 
 35. [[Bretschneider says, " nv. ay. is that 
 TvvEvixa which made Jesus an object of 
 worship and veneration. Others" (he 
 means Schleusner) *' explain this phrase, 
 ' The Divine Majesty,' and refer to the 
 LXX, Ps. cxlv. 45. In the other places 
 QEcumenius (on 2 Cor. vii. I.) and Theo- 
 phylact (on 1 Thess. iii. 13) explain the 
 word by cr^o(|^Qoavvr|."~^ 
 
 'APKA'AH, 7]g, i]. It is usually deduced 
 from 'AyKYi the same, but seems rather a 
 derivative from the Heb. h'pv to he crooked, 
 as is likewise the adjective ay nvKog crooked, 
 — The arm, when bent. It is sometimes, 
 though rarely, used in the singular by the 
 profane writers (as by Lucian in Dial. 
 Nept. et Nereid. ""Exovcra KalTovvibv 
 £7r"ArKA'AH2— And havingherson upon 
 her arm"); but in the N. T. it occurs 
 only in the plural "Ay/caXat, b)v, dt. The 
 arms considered as bent or crooked to re- 
 ceive any thing, occ. Luke ii. 28. [^See 
 Prov. V. 29.] 
 
 "APKISTPON, 8, TO, from the Heb. 
 pJi^ *, to encompass. — A hook, from its 
 curve form. occ. Mat. xvii. 27. The LXX 
 likewise use it for a Jish-hook, answering 
 to the Heb. riDH, Job xl. 20. Isa. xix. 8. 
 []Hab. i. 15. and for any hook, 2 Kings 
 xix. 26.] 
 
 ^- 'APKrPA, ac, ^. 
 
 I. An anchor, from its curve form. occ. 
 Acts xxvii. 29, 30, 40. On v. 13, see 
 Bos, p. 10. or Blair, Obs. in N. T. p. 345. 
 
 II. It is metaphorically applied to evan- 
 gelical hope, which, amid all the waves 
 and storms of temptations and calamities, 
 preserves the believers steady and safe. occ. 
 Heb. vi. 1 9, where see Wetstein [[and Sui- 
 cer in voce. Eur. Hec. 29.] 
 
 * From which word may likewise be derived the 
 Greek words ayxa) the arms when bent, KyHu>v the 
 bcjtd of the arms, ayxwv a valley, hollow, and the 
 Latin uncus curve, crooked, uncinus a hook. 
 
A FN 
 
 ATO 
 
 'Ayva(f>oc, «, o, //, from a neg. and 
 yva-nrio^ to smooth cloth by carding, which 
 see under Tva(j)£vQ. — Utifulled, which hath 
 not passed the hands of the fuller, and 
 *' which is consequently much harsher than 
 what has been often washed and worn, and 
 therefore, yielding less than that, will tear 
 away the edges to which it is sevred. This 
 sense Alberti has vindicated from excep- 
 tions, Observ. p.- 7 1 — 70." Doddridge, occ 
 Mat. ix. 1 6. Mark ii. 2 1 . comp. Luke v. 36. 
 'Ay)'£ta, ac, r/, from ayvoq, chaste. — 
 Chastity, purity occ. 1 Tim. ir. 12. v, 2. 
 [^See Graev. ad Ilesiod. Op. 733. In the 
 LXX its sense is wider. 2 Chron. xxx. 1 9.] 
 
 * Ay vi'Cio, from ayvoq jjure. 
 
 I. To purify externally, ceremonially, 
 or levitically. occ. John xi. 55. QSee 
 Numb. xxxi. 23. Ex. xix. 10*.] 
 
 II. 'Ayvii^o/iai, To be separated, or to 
 separate o?ieself by a vow of Nazariteship. 
 occ. Acts xxi. 24, 26. xxiv. 18. Comp. 
 Num. vi. 2, 3, 5, where in the LXX both 
 the V. ayvi^ofjiai, and the N. ayviarpoc 
 answer to Heb. nn f. 
 
 III. To purify internally and spi- 
 ritually, occ. Jam. iv. 8. I Tet. i. 22. 1 
 John iii. 3. 
 
 'AyviffnoQ, from ijyviffpai perf, pass, of 
 ayvi'Cb}. — Purification, occ Acts xxi. 26. 
 [Bretschneider says, Chastity; Schleusner 
 refers it to the execution of the various rites 
 to be performed by those under a vow. See 
 Dion. Hal. Ant. R. iii. 22. Num. viii. 8.] 
 
 ^ Ay void), h)y from a neg. and voew to con- 
 ceive in the mind, to know, y being in- 
 serted for the sake of the sound ; or rather 
 from a neg. and obsol. yvota to know. 
 
 I. Not to know, to be ignorant. Acts xiii. 
 27. Rom. i. 13. x. 3. 2 Cor. ii. II. vi. 9. 
 Gal. i. 22, & al. freq. Acts xvii. 23. 
 Whom therefore ye worship ayvosvTEQ, 
 without knowing him, do I declare unto 
 you, [\n the passage 1 Cor. xiv. 38. 
 Schleusner renders the word to doubt, and 
 refers to Phavorinus. Bretschneider says, 
 ayvoiit) is there to be ignorant or unskilful. 
 In the LXX it denotes to sin, Hos. iv. 
 16 ; ^o act foolishly , Num. xii. 11.] 
 
 II. Not to understand, Mark ix. 32. 
 Lukeix. 45. 2 Pet. ii. 12. 
 
 III. To err, sin through ignorance. 
 Heb. V. 2. In this last sense the LXX 
 use it several times for the Heb. n:U7, and 
 :i:tl^ to err, deviate. QSo Bretschneider, 
 citing Ecclus. v. 18. Polyb. v. 11. 5.] 
 
 * [On the Jewish Rites of Purification, see 
 Lightf. Her. Hebr. p. 1078.] 
 
 t [See Lightf. H. H. p. 369, and Michael. Jus. 
 Mosaic. P. 111. p. 1.] 
 
 'Ayvoj7jua, aroQ, to, from ayvoio). — An 
 error, sin of error, or ignorance, occ. 
 Heb. ix. 7. [In LXX Gen. xliii. 12. 
 Schleusner gives, fortasse error est com- 
 missus. But on this important word see 
 Archbishop Magee on the Atonement, vol. 
 i. p. 341, and foil.]— In the LXX it an- 
 swers to the Heb. HjU^d. 
 
 ''Ayvoia,ac,^,fromayvoew. — Ignorance, 
 want of knowledge, occ. Acts iii. 17. xvii. 
 30. Eph. iv. 18. 1 Pet.i. 14. [In the two 
 last it refers toignoranceof true religion.] — 
 In the LXX it answers to the Heb. cdU^«, 
 [and nDU^« guilt, nj:iU^ error, and Tjm^ 
 transgression. See 2 Chron. xxviii. 15. 
 Lev. xxii. 14. Gen. xxvi. 10.] 
 
 'AyvoQ, T), ov, from ayoq purity, which 
 see under "Ayiog. 
 
 I. Chaste, pure. occ. Phil. iv. 8. Tit. ii. 5. 
 Jam. iii. 17. 1 Tim. v. 22. [Prov xix. 13.] 
 
 II. Pure, clear from sin or guilt, occ. 
 2 Cor. vii. 11. xi. 2. 1 Pet. iii. 2. 1 John 
 iii. 3, in which last passage it is applied to 
 Christ, who was separate from sinners, 
 without sin, spot, or blemish. Comp. Heb. 
 vii. 26. iv. 15. I Pet. i. 19. ii. 22. Prov. 
 XX. 9. — This word, and its derivatives, in 
 the LXX usually answer to the Heb. "into 
 pure, clean, and W]p separate, holy, 
 
 ^^^ 'Ayv6Tr)Q, TTiTOQ, fj, from aypoe. — 
 Purity, occ. 2 Cor. vi. 6. 
 
 ^g^'AyvwcAdv.fromayvoe. — Purely, 
 sincerely, occ. Phil. i. 16. 
 
 'Ay^werm, ac, r/, from ayvoiia, or rather 
 from a neg. and yvGjcriQ knowledge. — Ig" 
 norance. occ. 1 Cor. xv. 34. 1 Pet. ii. 15. 
 [And see Job xxxv. 1 6. Wisd. xiii. 1. In 
 the passage of Peter, Schleusner translates 
 ayviixria as false accusations from ig- 
 norance, and so Bretschn.] 
 
 ^g° "Ayvh)crroc, », 6, i], from a neg. and 
 yvMcrroQ known. — Unknown, occ. Wisd. 
 xviii. 3. 2 Mac. i. 19. ii. 7. Acts xvii. 23. 
 Lucian, or whoever was the author of the 
 dialogue intitled Philopatris, makes one of 
 the interlocutors swear, Nj) tov "AFNQ- 
 JSTON kv ^AQ-qvaiQ, " By the unknoivn God 
 in Athens !" § 13 j who is again mentioned 
 § 29. (See pag. 997, 1013, tom. ii. edit. 
 Bened.) — But for a more particular illus- 
 tration of the text I refer the reader to 
 Whitby, Doddridge, Wetstein, and Bishop 
 Pearce on the place, and to Ellis's Know- 
 ledge of Divine Things, from Revelation, 
 &c. ch. iv. p. 242, & seq. 1st edit. * 
 
 'Ayof>a, dg, rj, " a place, eig 6v ayeiperai 
 
 * [See Gell. N. A. II. 28. Minuc Octav. c. 6. 
 Dieterich. Lex. Phil. N. T. p. 30. Dougt Anal. 
 Sacr. N. T. Exc, 58. Some render the word foreign, 
 as ignotus in Latin. Virg. ^n. v. 795. ix. 486. J 
 
ATO 
 
 10 
 
 ATP 
 
 6 \ao£, in which the people assemble" 
 says Eustathius, plainly deducing it from 
 ayeipu) to gather together^ which is an evi- 
 dent derivative from the Heb. ")JI« of the 
 same meaning. [A place of public con- 
 course ; hence, a forum, where justice was 
 administered. Acts xvi. 19. — where ad- 
 dresses to the people were made, Acts xvii. 
 17.(inthiscaseintheCeramicusof Athens. 
 See Olearius de gestis Pauli in urbe Ath. 
 apud Iken. Nov. Thes. T. ii. p. 662.) — 
 where objects of traffic, especially food, 
 were exposed to sale. See Suidas and Phavo- 
 rinus. Hence, it means theseobjects them- 
 selves, as the Scholiast on Arist. Ach. 21. 
 says, Koi avTu to. &vLa arifiaivei^ to which 
 words copied by Suidas, and then by Pha- 
 vorinus, the latter adds titol to. TrtTrpac/co- 
 fisra. In Ezek. xxvii. 1 2. it is the traffic 
 or foir in tiie forum. In Mark vii. 4. some 
 translate, Tke^ do not eat meat bought in 
 the forum, which is a German idiom also, 
 vom Markte essen, to eat of the market. 
 See Xen. Cyrop. vi. 2, 11. Plut. Pyrrh. 
 12. Casaub. ad Polyb. p. 183. ed. Gronov. 
 Cuper. Obs. iii. 20. Krebs. Obss. Flav. p. 
 85. Some, however, with our translation, 
 here supply yevoiiEvot, and as in Herod, 
 ii. 78. ETTsav uTTo BeiTrvii yiviovraij construe 
 And after being at the forum. See Herod, 
 vi. 129. and Fisch. ad Well. iii. p. 108. 
 Lastly, it means any public place of meet- 
 ing, as the streets, &c. Mat. xi. 1 6. (To 
 this meaning Bretschn. refers Mat. xx. 3 ; 
 but Schl. says that the labourers for hire in 
 Judaea went to the market-places, which 
 were always near the gates) xxiii. 7. Mark 
 vi. 56. xii. 38. Luke vii. 32. xi. 43. xx. 
 46. Job ii. 3. See too Eccl. xii. 4, 5.] 
 'Ayopai^w, from ayopa, a market-place. 
 
 I. To buy. Mat. xiii. 44. xiv. 15, &al. 
 freq. [It is properly to frequent the forum 
 (see Salmas. de Usur. p. 339. and Schol. 
 Aristoph. Eq. 1370. Ach. 720. Hesychius 
 and Phavorinus) ; and as we have seen that 
 in the forum traffic was carried on, hence it 
 is to buy, and it is construed usually with 
 anaccus.and gen. of the price, or sometimes 
 with tv and Ik. See in LXX, Gen. xii. b7. 
 Deut. ii. 6. Isaiah Iv. 1. As slaves were 
 bought and sold in the forum among other 
 things, the word, say Schl. and Bretschn., 
 came to signify also to redeem, and to be 
 used of those slaves who were bought at a 
 fixed price and set at liberty. Whence] 
 
 II. It is applied to our redemption by 
 the precious blood of Christ. 1 Cor. vi. 20. 
 vii. 23. Rev. v. 9. 
 
 ^^^ 'Ayopaloc, e, 6, ^, from dyopa, a 
 market-place. 
 
 L In general. Of or belonging to the 
 market-place or forum. 
 
 II. ^AyopaioL, 6l, Loose fellows spending 
 their time idle in the market-place, occ. 
 Acts xvii. 5, where see Wetstein. 
 
 III. Judicial, forensic, comp. 'Ayopa. 
 occ. Acts xix. 38. 'Ayopatot* (rjixipai 
 namely) ayovrat. The forensic or court 
 (days) are holden. This interpretation, 
 which is that of Casaubon (on Theophrast. 
 Eth. Char. VI.) and Grotius, seems the 
 best. To confirm it, those learned writers 
 observe, that the dies fasti among the Ro- 
 mans were the days for judicial proceed- 
 ings. For 'Ayopatot ayovrai we should 
 say in English, The courts are sitting, or 
 are holden. 
 
 'Ayopevio (in composition dyoptw), from 
 ayopd, an assembly of men, concio. — Pro- 
 perly, To speak in or to a public assem- 
 bly, and thence simply to speak. This V. 
 occurs not in the N. T., but is inserted on 
 account of its derivatives. 
 
 ^g^ "AFPA, ae, \], perhaps from the 
 Heb. IJiK to collect — A capture or catch- 
 ing; spoken of fishes, a draught, occ. Luke 
 V. 4, 9 t- 
 
 ^g^ 'Ay pa fjifiaroQ, 8, 6, rj, from a neg. 
 and ypcLfjifia a letter, learning. — Illiterate 
 unlearned, occ. Acts iv. 13. comp. John 
 vii. 15. [This is its sense in profane au- 
 thors. See Xen. Mem. iv. 2. 20. Arrian. 
 D. E. ii, 14. 15. Perhaps in the N. T. it 
 means. Ignorant of the Scriptures, which 
 were called ra ypd^juara.J 
 
 ^^ 'AypavXew, w, from aypog, the field, 
 and avkii^oyiaL to abide, which see. — To 
 abide in the field, or, in the open air ; 
 when spoken of men, it usually implies the 
 night %. See Bochart, vol. ii. 452, 3 ; but 
 comp. Wolfius Cur. Philol. occ. Luke ii. 
 8. Comp. Gen. xxxi. 40. [Graev. Lectt. 
 Hesiod. c. xv. p. 82. and Suicer.l 
 
 'Aypev'w, from aypa a taking, a capture* 
 
 I. To take, or catch, as beasts, birds, 
 or fishes. In this sense it is used by the 
 profane writers, [but does not often occur, 
 Herod, ii. 95. Xen. An. v. 3. 9. Job x. 16. 
 Prov. vi. 26.] 
 
 II. Figuratively, To catch, ensnare, in 
 discourse or talk, occ. Mark xii. 13. [So 
 in Latin, capiare. Martial, ix. 90.] 
 
 'AypteXatof, a, ^, frOm aypioc, wild, and 
 
 * [Suidas says that when used in this sense the 
 accent is thrown back. Bretschneider says, that 
 k-^Qqcdoi here are, Pleaders, and translates, Let the 
 Pleaders be brought, and the Judges be present.] 
 
 f [The capture is put for the thing caught, as in 
 Plin. N. H. X. c. 40. Add Ml. Hist. An. i. 3. 18.J 
 , X [Hesych. o< b ay^ty vu)tTspe\joi>Tef, and so Pha- 
 vorinus. ] 
 
AT a ^11 
 
 . Che iofm^r state ot 
 iXcUa the olive tree. — The wild olivQ-trce. 
 occ. Rom. xi. \7, 24. [This tree was bar- 
 ren, whence St. Paul likens the Gentiles 
 to it] ^ 
 
 "AypLOQy la, Lov, from aypog thejield. 
 
 I. Belonging to thejield, wild, occ. Mat. 
 iii. 4. Mark i. 6. In which passages it is 
 applied to honey, which in Jiidea was fre- 
 quently found in hollow trees or the clefts 
 of rocks. Comp. Deut. xxxii. 13. Jud. 
 xiv. 8. 1 Sam. xiv. 25, 26. Ps. Ixxxi- 16. 
 Hence it is so often called a landjlowing 
 with hone?/. But see Bochart's excellent 
 Observations on this subject, vol. iii. 519. 
 Comp. also Suicer, Thesaur. in MEAI. 
 
 II. Of animals, as opposed to tame ones, 
 and hence, wild, fierce, turbulent, tern- 
 pestuous. Jude, ver. 13. So Wisd. xiv. 1, 
 "Aypm Kvfxara. See also Wetstein. 
 
 'AypoQ, », 6, from the verb ayeipoj, be- 
 cause the necessaries of life are there and 
 thence collected. See Eccles. v. 9. 
 
 I. The field. Mat. vi. 28, 30. 
 
 II. A field, a particular spot of culti- 
 vated ground. Mat. xiii. 24, 27, 44. xxvii. 
 2, 8. — 'Aypot, hi, Lands, fields, Mat. xix. 
 29. Mark x. 30. Luke xv. 15. 
 
 III. Aypoi, hi, The country, in distinc- 
 tion from cities or villages. Mark v. 14. 
 vi. bQ. Luke viii. 34. ix. 12, 
 
 ^ Ay pvTvih), from a neg. and vttvoq sleep; 
 or, according to the learned Duport on 
 Theophrastus, p. 284, from ay pa in the 
 sense of taking away, depriving (as in 
 TTo^aypa), and vtzvoq sleep. 
 
 I. To abstain totally frovi bodily sleep, 
 to watch, wake, be awake. Comp. 'Aypu- 
 TTvia. On 2 Cor. vi. 5, Wetstein cites 
 Xenophon repeatedly using the V. in this 
 sense, to whom we may add Arrian, 
 Epictet. lib. iii. cap. 26, Kai rac vvktclq 
 'ArPYnNE~I2, and you lie awake o' 
 nights." 
 
 II. To watch spiritually, be watchful 
 and attent'ive to spiritual things, occ. Mark 
 xiii. 33. Luke xxi. 36. Eph. vi. 18. Heb. 
 xiii. 17. The LXX generally use this V. 
 for the Pleb. "ipu? to wake, watch. Isaiah 
 xxix. 20. Wisd. vi. 15. 
 
 ^Aypvirvia, aq, rj, from ay pvirveio. — 
 Total abstinence from sleep, watching. 
 occ. 2 Cor. vi. 5. xi. 27. [Xen. Cyr. v. 3. 
 16. Mem. iv. 5. 9 *.] 
 
 ''ATO,from the Heb. n^in to bring, carry, 
 remove. — • * " Ay w to bring, and ay w tobreak, 
 coincide in the present and first fut. a^w. 
 
 Aro 
 
 * [In Ecclesiastic xxxiv. 1. xxxviii. 26, 27* xiii. 
 9, it implies anxious carc.'\ 
 
 But as to the aorists we may always observe 
 this diiference: the 1st aor. i]^a, a^ov, 
 a^aipi, is always from ayw to break ; and 
 the 2d aor. ?)yov, and rjyayov, is always 
 from ciyw to bring. Though ayw to bring 
 be used in the fut. alw, yet we shall 
 scarcely ever find the 1st aor. i]^a, ai,op, 
 in this signification, but always in that 
 other of breaking*." Comp. Karayw. 
 
 I. Transitively, To bring, lead gently, 
 and without violence. Acts v. 26. ix. 27. 
 xxi. 16. 2 Tim. iv. 11. 
 
 II. To bring, carry, drag, or hurry 
 away by force and violence. Mat. x. 1 8. 
 Mark xiii. 11. Luke iv. 29. xxi. 12. Acts 
 vi. 12. xvii. 5, 19, & al. [So in Soph. Ant. 
 392. Iliad, ix. 589, and in Latin ducere, 
 Plin. Epp. X. 97.] 
 
 III. To lead, rule, govern. Rom. viii. 
 14. Gal. V. 18. 2 Tim. iii. 6. 1 Cor. xii. 2. 
 
 IV. To lead, entice. Rom. ii. 4. Polyb. 
 V. 15. 
 
 V. To spend, hold, or celebrate a parti- 
 cular time or solemnity. See Mat. xiv. 6. 
 (and Wetstein there). Acts xix. 38. On 
 Luke xxiv. 21, Wetstein shows that the 
 Greek writers t apply the phrase ay eiv 
 ijpcpav or rjpipac to persons spending or 
 passing a day or days ; and from Eusta- 
 thius Ism. he cites TPErS TAY'TAS 
 'HME'PAS "ATEIS SH'MEPON— Foz^ 
 are to-day spending three days, or the 
 third day." Hence it may perhaps be 
 best, with Beza, to refer the V. aytt, in 
 Luke, to him who was expected to deliver 
 Israel. So Kypke, whom see. 
 
 VI. Intransitively, To carry, or con^ 
 vey one's self. To go, go away. Mat. xxvi. 
 46. Mark i. 38. xiv. 42. John xi. 15, 
 16, & al. Hom. II. vi. 2o2.—Heu- 
 mann on John xi. 7, having expressed 
 his doubts whether the verb is used in 
 this sense by the learned Greek writers ; 
 Kypke, among other passages, cites from 
 Arrian, Epictet. lib. iii. cap. 22, p. 315, 
 ""APiiMEN k~\ Tov avBviraTov, Let us go 
 to the Proconsul ;" and from Poly bins, lib. 
 \ni. C.3. p. 704, ""APilMEN roirvy e(()r), 
 TToXiv riju avrrjv h^ov. Let us go back 
 again, says he, the same way we came." 
 
 [VII. To lead or set on his journey, like 
 TrpoTripTTOj, Acts xi. 25. xvii. 15. xxiii. 10. 
 It may be added, that in Acts xx. 12, and 
 
 * Dujport on Theoj)hrast. Char. Eth. p. 354, edit. 
 Needham, 
 
 t [See Aristoph. Nub. 626. Plut 62. where the 
 sense is to pass, and ^1. V. H. ix.5. Plut. Sympos. 
 viii. 1. 2 Mace. i. i). Esth. ix. 17, to celebrate. See 
 Palair. in Bibl, Brem. Nov. ch. iii. p. 214.1 
 
AVO 
 
 12 
 
 AAl^ 
 
 Luke xxii. 54, the sense is rather to lead 
 iiway^ and in John xix, 4. I Thess. \y. 14. 
 Acts xix. 'SS.toleadout or bring forward.'] 
 *Aywy?/, rjg, {], from ayw /o /e«c?. — 
 Course (if life, manner of leading or spend- 
 ing it. Comp."Ayw V. occ. 2 Tim. iii. 10 ; 
 where Raphclius shows that Polybius often 
 uses ay My}} for a co?irse or manner of life, 
 particularly in the phrases "AFEIN 'Ari2- 
 rH'N, and 'AFEIN 'Ar£2rH'N rov (3ie, to 
 keep a course or manner of life. See 
 also Wetstein. [2 Mace. iv. 16. Est. ii. 
 20.] 
 
 'Aywj/, lovoQi b, from the V. ayia, im- 
 plying /brce or violence. Comp."Ayw II. 
 
 I. Strife, contention, contest for victory 
 or mastery, such as was used in the Grecian 
 games of running, boxing, wrestling, &c. 
 It is not used in the N. T. strictly in this 
 sense, which is very common in the profane 
 writers ; but to this St. Paul plainly* al- 
 ludes, I Tim. vi. 12. 2 Tim. iv. 7, and 
 applies the word to the evangelical contest 
 against the enemies of man's salvation. 
 Comp. 1 Cor. ix. 24, & seq. Arrian uses 
 the phrase 'Ara'NA 'ATilNrZESOAI, 
 Epictet. lib. i. cap. 9 ; and before him 
 Plato, Apol. Socrat. § 23, 'Ar£2~NA 'AVa- 
 NIZO'MENOS. 
 
 \\. A race, a place to run in. occ. Heb. 
 xii. 1 ; where Wetstein cites Dioni/sius 
 Hal. and Euripides using the same ex- 
 pression, 'Ar£2-NA TPE'XEIN or APA- 
 MEFNt. 
 
 III. A struggle, contest, contention, occ. 
 Phil. i. 30. Col. ii. 1 Thess. ii. 2.— The 
 word occurs only in the above-cited texts. 
 'Aywvi'a, ag, >/, from ayojv. 
 
 I. Bodily strife, strtiggle or contest, 
 such as that of the champions in the Gre- 
 cian games. The N. T. writers use it not 
 in this sense. [Xen. Cyrop. xi. 3.] 
 
 II. Violent struggle, or agony, both of 
 body and mind. Thus likewise used in 
 the profane writers ; see Wetstein. occ. 
 Luke xxii. 44. QDem. de Cor. c. xi. 
 2 Mace. iii. 14. Jos. A. I. vi. 6, 2.] 
 
 'Aycjyi^opai, from ayiavia, strife, strug- 
 gle. 
 
 I. To strive, struggle, contend, fight. 
 
 * Thus also doth Eplctctus^ Enchirid. cap. 75. 
 " If any thing, whether laborious or agirecable, glo- 
 rious or inglorious, present itself, remember oti rov 
 'AFII'N, x«< 7\hi OTa^j?-* Trt 'OXi/jaTTire, that now is 
 the time of contest^ now the Olympics are come." 
 
 -|- [See Grocv. on Hesiod. Clyp. v. 312. and Lydii 
 Agonist. SS. c. 27. Thucyd. v. 50. But in this 
 place of the Hebrews, the race itself, not the place, 
 is signified.] 
 
 OCC. John xviii. 36. 1 Cor. ix. 25. comp. 
 1 Tim. vi. 12. 2 Tim. iv. 7. 2 Mace, 
 viii. 16. xiii. 14. 
 
 II. To strive, endeavour earnestly, both 
 bodily and mentally, q. d. To agonize. 
 occ. Luke xiii. 24. Col. i. 29. iv. J2."[Dan. 
 vi. 15. 1 Mace. vii. 21.] — ThisV. occurs 
 only in the above-cited texts. 
 
 ^^^ 'A^airavOQ, a, o, ri, from a neg. 
 and ^aTtavait) expense. [^A^airavoiQ occur^ 
 Eur. Orest. v. 1175.] — Without expense 
 or charge, not chargeable, occ. 1 Cor. ix. 
 18. 
 
 'A3e\(f>r}, fJQ, y, from ahXoog, wliich see. 
 
 I. Properly, A sister by the same 7no- 
 ther, an uterine sister. See Luke x. 38, 
 39. Johnxi. \, 3. 
 
 II. 7^ sister in general. Mat. xix. 29. 
 Mark x.29. [_A half sister. Gen. xx. 12.] 
 
 III. A near kinswoman, a fimale cou- 
 sin. Mat. xiii. 56. Mark vi. 3 *. [So in 
 Latin Soror. See Periz. Anim. e. 3. 
 p. 107.] 
 
 IV. ^ sister in the common faith, a 
 christian woman. Rom. xvi. 1. 1 Cor. vii. 
 1 5. ix. 5. James ii. 1 5. Comp. 'A^eX^og VI. 
 
 'A^eX0oc, 8, o, from a collect, and ^e\6vc 
 a womb f , which from Heb. ^^ to distil, 
 on account of the | periodical evacuation. 
 
 I. A brother by the same mother, an 
 uterine brother. Mat. iv. 21. comp. Mat. 
 XX. 20. Mark x. 35. [Schleusner gives 
 also a brother from the same parents, re- 
 ferring to Mat. xxii. 25. and iv. 18. That 
 the word may be so used cannot be doubted, 
 and that it is so used in the LXX,as, 
 Gen. iv. 2. x. 21. is true, but it is absurd 
 to fix any decided sense on the word in 
 Mat. xxii. 25. and there can be only con- 
 jecture in the other passage.] 
 
 II. ^ brother, though not by the same 
 mother. Mat. i. 2. [xiv. 3. Mark vi. 17. 
 Luke iii. 1, 19. Gen. xiii. 16. 1 Kings 
 
 TII. A near kinsman, a cousin. Mat. 
 
 * [Parkhurst classes ]\Iat. xii. 50. Mark iii. 55. 
 here very absurdly, and Schleus., with not less ab- 
 surdity, makes a new head, Oiie who is loved as a 
 sister, for these passages with Rom. xvi. 1. 1 Tim. 
 ii. 2. The sense which Schleusner gives is not in 
 the word but the context. The Hebrews called 
 any object of love mnx. Prov. vii. 4. Job xvii. 14.] 
 
 -f- So Hesychius. " AiJeX^o;' oi In rrhQ avzn; hx^pvo; 
 ysyovoTf;' hx<pv; yrlp r\ fAnTpa, "Kiyircti. 'AStXfoi are , 
 those who are bom of the saiiic wom\ for the •wovih 
 is called SsXipuf." \lle\\cchrothers and sisters. Andoc. 
 de Myst. p. 24. ed. imp. Orat. 99. tom. iv. perhaps 
 Matt. xii. 49.] 
 
 X " Dilatantur vascula uteri, ita ut sanguinem 
 ipsum in cavitatcm uteri slillent." Bocrhaave, In. 
 stit. Med. § 6*65, etlit. tert. 
 
A AE 
 
 13 
 
 A AE 
 
 istd. 
 
 xiii. 55. Mark vi. 3. comp. Mat, xxvii. 5G. 
 Mark xv. 40. John xix. 25. Luke vi. 15, 
 16. Observe that in Mat, xiii. 55, JmneSj 
 and Juses, and Judas, are called the 
 ^AdeXfoi of Christ, but were most pro- 
 bably only his cousins by the mother's 
 side ; for James and Joses were the sons 
 of Mary, Mat. xxvii. d^ ; and James and 
 Judas the sons oi 4lpheus, Luke vi. 15, 
 1 6, which Alphcus is therefore probably 
 the same with CleopaSy the husband of 
 Mary, sister to our Lord's mother. John 
 xix. 25. See Bp. Pearson on the Creed, 
 Art. in. and Macknight, On the Aposto- 
 lical Epistles, vol. iii. p. 1 90 *. 
 
 IV. A brother, one of the same race, or 
 nation. Acts ii. 29. iii. 17, 22. vii. 23, 
 25. ix. 17. xiii. 26. Kom. ix. 3. [Heb. vii. 
 5. Deut. XV. 2. Exod. xxii. 25. See Phil, 
 de Charit.p. 701.] 
 
 V. A brother, one of the same nature. 
 It is used nearly as the word 6 7r\r](noy a 
 neighbour. Mat. v. 22, 23, 24. vii. 3, 4. 
 [xviii. 15, 21, 35. and Heb. viii. 11. Gen. 
 xxxi. 23. Levit. xix. 17.] 
 
 VI. A brother in the common faith, 
 a son of God through Christ, and coheir 
 of eternal life. 1 John ii. 9, 10, 11. 
 & al. freq. In the LXX it generally 
 answers to the Heb. n« and appears to 
 be used by the writers of the N. T. in the 
 6ame senses as that Heb. word is in the 
 O. T. [This sense extends farther, and is 
 generally one of the same religion. Acts 
 xxii. 5. xxviii. 21. As instances in the 
 case of Christians. Matt, xxiii. 8. xxv. 40. 
 Acts vi. 3. ix. 30T x.l. xi. 29. 1 Cor. v. 
 1 1. XV. G. Sometimes the words h KvpiM 
 are added, Phil. i. 14. an expression long 
 used in the Church. See Suicer. Thes. 
 Eccles. T. 1. p. 86. I should refer to this 
 head several passages to which Schleusn. 
 gives the sense of Colleague, as 1 Cor. i. 1 . 
 2 Cor. i. 1. ii. 13. Eph. vi. 21. Phil. iv. 
 21j tThough the last passage seems (from 
 the expression ayLot in v. 22. applied to 
 all the believers in Rome) strong in his 
 favour. In Mat. v. 47. the sense is friends 
 in general. — On the ellipse of this word as 
 in Luke vi. 18. Acts i. 13. (comp. Jud. 
 V. 1 .) and perhaps Tob. iv. 20, see Bos. 
 p. 18. Ed. Schaef. and Sturz. de Norn. Gr. 
 Pr. i. p. 13. On the word in general, see 
 Fessel. Advers. S. lib. v. c. xi.] 
 
 * [The opinions of the Fathers to this eiFect are 
 given by Suicer. i. p. 84. See a Diss, by Tiliander 
 on this subject (Upsal. 1772). Prater is thus used 
 in Latin. See Curt. vi. 10, 24.] 
 
 'A^eX^oD^Cj TYjTOf;, ?/, from uceX(p6c* — A 
 brotherhood, society of brethren, \. e. of 
 Christians. Comp. 'Ahtk^oQ VI. occ. 1 Pet. 
 ii. 17. V. 9. [Cyp. Ep. 24. So (btkoTriQ or 
 ^i\oi &c. in good Greek *.] 
 
 "A^r/Xoc, », o, II, KCLL TO — oj', from a neg. 
 and ^fjXoQ, manifest. 
 
 I . Not manifest, not apparent, concealed. 
 It is applied to graves overgrown with 
 grass or weeds, and thus concealed, as no 
 doubt the graves of the poor frequently 
 were, however carefully those of the rich 
 might be kept and beautified. Comp. 
 Kovtctw. occ. Luke xi. 44. Comp. Num. 
 xix. 16. [Ps. Ii. 7. Polyb. iii. 19, 2. 
 54, 5.] 
 
 II. Not manifest, uncertaiii. occ. 1 Cor. 
 xiv. 8. [See Polyb. vi. 56. 11. viii. 3, 2. 
 2 Mace. vii. 34.] 
 
 ^AlriKoTTiQi TrfTOQ, 7], from a^riXog. — U?i' 
 certainty, inconstancy, occ. 1 Tim. vi. 
 17. [Polyb. xxxvi. 412. See Vorst. Phil. S. 
 p. 271.] 
 
 'A^>y\wc, Adv. from adriXog. — Uncer- 
 tainly, without attending to the prescribed 
 marks or lines, or rather (considering 
 that the expression hk a^riXog seems to be 
 put in opposition toaepa Sipcjv beating 
 the air J Not manifestly, without being ex^ 
 posed to the view of the spectators and 
 judge of the race. Comp. Macknight, 
 But Bp. Pearson observes, that the Sy- 
 riac renders wc aV aZiiXioQ by not as to a 
 thing unknown : and the Vuig. has, non 
 quasi in incertum, not as to a thing ww- 
 certain ; and adds, *' I think I have ex- 
 pressed the true meaning in rendering 
 it, 7iot as to an uncertain goal." occ. 1 
 Cor. ix. 26. ['' Non in incertum even- 
 tum." Sch. and Bretsch. to the same 
 effect f .] 
 
 'A^tipovid), w, from the verbal N. a^fiuvy 
 depressed and spent with labour or fa- 
 tigue, which from i^SrjfiaL pret. pass, of the 
 V. aciio, to faint, or be spent with fatigue. 
 To faint, be spent, depressed, and almost 
 overwhelmed with sorrow, or labour of 
 mind. occ. Mat. xxvi. 37. Mark xiv. 33. 
 Phil. ii. 26, See Wetstein, Kypke, and 
 Eisner, (Tom. ii. p. 268.) on Mat. who 
 produce many instances of the use of this 
 Verb by the Greek writers. 
 
 "A^n^, n, 6, q. 'A'idr]Q (as the word is 
 
 * [In 1 Mace xii. 10. 17. it means hrothcrhj 
 love.^ 
 
 •j- [Schleusner however suggests that a^nXo; may 
 be for ayikiMc, as in Dion. Halic. Antiq. Rom. x, 
 c. 45. See PoU. Onom. vi. c 55. § 209.] 
 
A A E 
 
 14 
 
 A A I 
 
 spelt in * Homer and f HesiodJ obscure, 
 dark, invisible, from a neg. and ihlv to 
 see. See Plut. de Is. & Os. p. 382. 
 
 I. The invisible receptacle or mansion of 
 the dead, in general, occ. Mat. xi, 23. Luke 
 X. 15. (comp. Isa. xir. 12, 15.) Acts ii. 
 27, 31. 1 Cor. XV. 55. [Gen. xxxvii. 34. 
 Numb. xvi. 30. 1 Kings ii. 9. Ezek. xxxii. 
 26.] — Acts ii.27.is a citation of Ps. xvi. 10, 
 where the Heb. word corresponding to ^'o8, 
 {q.hr]v LXX Vatic.) is h^^\i} infernus, that 
 to i^v^ijv is 1^53 the body, or animal frame. 
 Observe the phrases ktq ^'^» or ewe ^'^« are 
 elliptical, for kiQ or eiog oIkov or tottov u^h, 
 in or to the house or place in the grave. 
 See Bos, p. 113. ed. Schaef. Hence, 
 
 II. The invisible place or state of sepa- 
 rate souls, the unseen world of separate 
 spirits; whether of torment, occ. Luke 
 xvi. 23. (where see Wetstein)\ or in ge- 
 neral, occ. Rev. i. 18. vi. 8. xx. 13, 14, 
 where see Vitriiiga. 
 
 III. IlvXai ^'?», The gates of Hades, OT 
 of the grave, occ. Mat. xvi. 18. This ex- 
 pression seems allusive to the form of the 
 Jeivish sepulchres, which were large sub- 
 terraneous caves, with a narrow mouth or 
 entrance, many of which are to be found 
 in Judea to this day. These sepulchres 
 Bp. Lowth has described with his usual 
 accuracy and elegance, Prselect. vii. De 
 Sacra Poesi Heb. p. 130, ^c. edit. Got- 
 ting. The phrase UvXai ^^h answers to 
 the Heb. bi»ll^ ^i^U^ the gates of the se- 
 pulchre, for which the LXX use it, Isa. 
 xxxviii. 10. (comp. Ps. cvii. 18. Wisd. xvi. 
 13.) And the full meaning of our Lord's 
 promise in the latter part of Mat. xvi. 18. 
 seems to be, that his church on earth, how- 
 ever persecuted and distressed, should 
 never fail till the consummation of all 
 things, and should then, at the resurrec- 
 tion qf the just f finally triumph over death 
 and the grave. Comp. 1 Cor. xv. 54, 55. — 
 The expression IlvXai ^^e is by no means 
 peculiar to the hehraical or hellenistic 
 style : Grotius, Whitby, and Wetstein on 
 Mat. xvi. 18, show that is used by the 
 old Greek Poets, particularly by Homer, 
 Theognisy Euripides, and Theocritus, and 
 was no doubt derived to them from the east. 
 [Schleusner understands this place differ- 
 ently. As aBi^g implies sometimes the 
 
 • IL ix. lin. 312, 
 
 The gates of Hell. 
 
 t Theogon. lin. 311, 
 
 The brazen-throated dog of Hell. 
 
 place of the wicked, he thinks the phrase 
 here stands for the power of the devil and 
 all the wicked, which Christ promises shall 
 have no effect, and Chrysostom under- 
 stands the whole of the dangerous per- 
 secutions hanging over the Christians. 
 See Valck. ad Eur. Hipp. 1445. p. 321. 
 Bretschneider on Wisd. i. 14, takes aErjg 
 for the devil.~\ 
 
 [IV. A low and miserable state. Mat. xi. 
 23. Luke x. 15. Ps. xxix. 3. xlviii. 16.] 
 
 [V. Death itself, as 1 Cor. xv. 55, where, 
 however, it seems only a bold personifica- 
 tion. Schleusner thinks it is He who has 
 the kingdom of Hades, and refers to Wisd. 
 i. 1 4.] See Song of Sol. viii. 6. Eccles. xiv. 1 2. 
 — '* OyxrEnglishoYVAthev Saxon word Hell, 
 in its original signification (though it is 
 now understood in a more limited sense), 
 exactly answers to the Greek word Hades, 
 and denotes a concealed or unseen place; 
 and this sense of the word is still retained 
 in the eastern, icniS. especially in t\\Qivestern, 
 counties of England; to hele over a thing 
 is to cover it. See Lord King's History 
 of the Creed, ch. iv." Doddridge on Rev. 
 i. 1 8. Hell is used for the Heb. bM^m or 
 Greek ^^//c in Ps. xlix. 14. Iv. 16. Ixxxviii. 
 2. Ixxxix. 47, according to the old English 
 Translation retained in our Liturgy. See 
 also Leigh's Crit. Sacr. in "Ai^rjr, and 
 Junius's Etymolog. Anglican, in Heile and 
 Hele. 
 
 'AhaKpirog, a, 6, rj, from a neg. and Sia- 
 Kpivit) to distinguish. — Making no partial 
 distinctions, free from partial regards, im- 
 partial*, occ. James iii. 17. [For examples 
 of passive adjectives taking an active mean- 
 ing, see Hemst. adhuc, i. p. 179.] 
 
 'A^taXetTrroe, e, 6, 7], from a neg. and 
 BiaXeiTTG) to intermit, which see. — Unceas- 
 ing, continual, without intermissiofi. occ. 
 Rom. ix. 2. 2 Tim. i. 3. 
 
 'A^taXeiVrwe, Adv. from a^iaXenrrog. — 
 Continually, without intermission, occ. 
 Rom.i.9. 1 Thess. i. 3.ii. 13. v. 17. [See 
 1 Mace. xii. 11. ii. iii. 26. ix. 4.] 
 
 *A^La(f)dopia, ag, ri, from a neg. and ^fa0- 
 Oopa corruption, which see. — Incorrupt- 
 ness, integrity ^ freedom from corrupt mix" 
 tures or adulterations, occ. Tit. ii. 7; 
 where nine MSS,, four of which ancient, 
 read, to the same sense, acpdopiap. See 
 Wetstein and Griesbach. 
 
 'AdiKEio, u), from a neg. and diKri, right, 
 justice. 
 
 I. Intransitively, To act unjustly, do 
 
 • [In this sense the word does not occur elsewhere. 
 Prov. XXV. 1. it is which cannot he separated.^ 
 
A AI 
 
 15 
 
 A ^Y 
 
 wrongs sin. Acts xxr. 11. 2 Cor. vii. 12. 
 Col. iii. 25. Rev. xxii. 11. [Sometimes 
 with a rather stronger sense. To commit a 
 crime. See 2 Cor. vii. 1 2. (comp. Eurip. 
 Androm. 673.)] 
 
 II. Transitively, To act unjustly hy any 
 one, to do wrong to, or injure him. Mat. 
 XX. 13. Acts vii. 24, 26, 27. xxv. 10. Phi- 
 lem. ver. 18, & al. 
 
 III. To hurt^ damage, harm. Luke x. 
 19. Rev. ii. 11. vi. 6. vii. 2, 3, & al. On 
 Rev. vi. 6. Wetstein shows that the V. is 
 in this sense applied to the earth or land 
 by the best Greek writers. 
 
 'A^iKT]iJ.a,aTog, to, from a^iKEio, to injure. 
 An act (^injustice, a criminal act, a crime. 
 occ. Acts xviii. 14. xxiv. 20. Rev. xviii. 5. 
 [1 Sam. XX. 1. xxvi. 18. Polyb. i. QQ. 
 6 and 8. Sometimes rather a sin, as per- 
 haps in Rev. xviii. 11. See Isaiah lix. 12. 
 Jerem. xvi. 17.] 
 
 'A^iKia, ac, V, from u^ikoq u?ijust. 
 
 I. Injustice. Acts i. 18. Rom. ix. 14. 
 2 Cor. xii. 13. xviii, 5*. comp. ch. iii. 4. 
 
 II. Falsehood, deceitfulncss, as opposed 
 to truth OY constancy. Luke xvi. 9. comp. 
 ver. 11. John vii. 18. Rom. ii, 8. 2 Thess. 
 ii. 10 and J 2. So in the LXX ahda fre- 
 quently answers to the Heb. '^'^li), which 
 signifies to speak or act falsely or deceit- 
 fully, comp. especially in the LXX, Deut. 
 
 xix. 18. Mic. vi. 12. Ps. Ii. 3. Comp. 
 under MajjLfxwvag, and see Wetstein in 
 Luke. 
 
 [III. Any sin or vice. Luke xiii. 27. Acts 
 viii. 23. Rom. i. 29. ii. 8. iii. 5. vi. 13. 
 2 Tim. ii. 19. James iii. 6. 2 Pet. ii. 13. 
 1 John V. 17. So in LXX Hos. x. 9. 
 Ezek. xxi. 27 (32). Prov. xi. 5. Isaiah 
 Iviii. 6. In Ps. Ixxii. 8. it is blasphemy. 
 See Ps. Ixxiv. 5. Eccl. xiv. 9. adida irovripa 
 avarice and envy inciting to injustice and 
 crime. Often per verse fiess, as Ezek. ix. 9. 
 Isaiah xxxiii. 15. In the passage 1 John 
 i. 9. Schleusner construes this word The 
 punishment of sin. We find it in (Theod.) 
 Job xxi. 19. and (Symm.) Prov. xxii. 8. 
 Bretschn. more properly says the sense is, 
 God will not only forgive but sanctify the 
 sinner, i. e. will make him UKaiog.'] 
 
 "AZiKOQ, a, 6, 7/, Kctt TO — ovj from a neg. 
 and ^iKrj justice. 
 
 I. Unjust, unrighteous, falling short of 
 the righteousness required by the divine 
 law. 1 Pet. iii. 18. 
 
 II. Unjust, unrighteous, bad, vitious. 
 Mat. V. 45. Acts xxiv. 15. 1 Cor. vi. 9. 
 
 • [The phrase xp/Tr; 7n; ahxiag is for noirhs ainto; .] 
 
 [^Prov. xvii. 15. Isaiah Ivii. 20. Ezek. 
 xxi. 3.] 
 
 III. Unjust, unrighteous, iniquitous, 
 unequitable. Luke xvi. 10. xviii. 1 1. [Rom. 
 iii, 5. Heb. vi. 10.] 
 
 IV. Deceitful, fallacious, mocking eX' 
 pectation. occ. Luke xvi. 1 1 . 
 
 'A^/fcwc> Adv. from a^aor. — Unjustly^ 
 undeservedly, occ. 1 Pet. ii. 19. [Prov. i. 
 11, 17. Wisd. xii. 13. 2 Mace. vii. 
 16.] ^ 
 
 'A^oKipoQ, », 6, 7/, from a neg. and ^oKifjiog 
 proved, approved, which see. — The word 
 is used both in a passive and an active 
 sense. In the former it is properly ap- 
 plied to metals, and refers to that part 
 of them which upon refining is thrown 
 away as drossy and worthless : so in the 
 LXX adoKifjLog answers to the Heb. IZ)»:^D 
 dross. Isa. i. 22. Prov. xxv. 4. 
 
 I. In a passive sense, Disapproved, re- 
 jected, cast away. occ. 1 Cor. ix. 27. Heb. 
 vi. 8. comp. 2 Cor. xiii. 5,6, 7, where see 
 Bp. Pearce and Macknight. [Our version 
 construes the word by Reprobate in every 
 instance except 1 Cor. ix. 27. Schleus- 
 ner gives the following versions. — 2 Cor. 
 xiii. 5, 6, 7. Not genuine. 2 Tim. iii. 8. 
 not possessing such faith, as is right, 
 Rom. i. 28. Bad and perverse. 1 Cor. ix. 
 27. Unworthy of such happiness. Tit. 
 i. 16. and Heb. vi. 8. Useless, unfit. I 
 agree more with Bretschn. Thus, 
 
 1. Tteprobate, rejected, or deserving 
 rejection. 1 Cor. ix. 27. 2 Cor. xiii. 5, 6, 7. 
 2 Tim. iii. 8. Rom. i. 28. CJE^e ^a-ssage 
 
 2. Useless, unfit. Tit. i. 16. Heb. vi. 8. 
 may be referred to either.] 
 
 II. In an active sense, Undiscerningj 
 undistinguishi?ig, void of judgement, occ. 
 Rom. i. 28. 2 Tim. iii. 8. Tit. i. 1 6 ; on all 
 which texts see Macknight. — The above 
 cited are all the passages of the N. T. 
 wherein the word occurs. 
 
 "A^oXoc, «, o, f], from a neg. and ^6\oq 
 deceit. Without deceit, sincere, pure. occ. 
 I Pet. ii. 2. 'A^oXwc Wisd. vii. l4. 
 
 ^g* 'A^poTTjg, rrjTog, >/, from aSpog 
 abundant, which from the Heb. "n« mag' 
 nificent. — Abundance, exuberance, occ. 2 
 Cor. viii. 20. See Hesiod. Op. v. 471. 
 
 'A^vvareo), w, from a^vyarog. — To be 
 impossible, occ. Mat. xvii. 20. Luke i. 37. 
 So LXX in Gen. xviii. 14. Job xiii. 2. [See 
 Xen. Mem. i. 2, 23. iii. 5, 28.] 
 
 ^Advparog, «, 6, y, Kai to — ov, from a 
 neg. and ^vvarog, possible, ov powerful. It 
 is used in a neuter, but most commonly 
 in a passive sense. 
 
AET 
 
 16 
 
 AG A 
 
 I. In a neuter scnse^ Impotent, weak. 
 Acts xiv. 8.* Rom. xv. J. 
 
 II. Passively, Impossible, not to he done. 
 Mat. xix. 26. Heb. vi. 18. x. 4, & al. [In 
 the following passages Schleusner gives 
 the xm^imng Difficult. Mat. xix. 26. Luke 
 xviii. 27. comp. 24. Heb. vi. 4. This 
 sense is noticed and examples are given in 
 Steph. Thes. i. p. 1058. and Schl. cites 
 Prov. xxx. 18. where the Vulg. has diffi- 
 cilia. It need not be remarked that the 
 affixing this sense to passages containing 
 a doctrine which is altered by this transla- 
 tion is highly improper.] 
 
 "AtAii for 'Akhii), from the Heb. ni» to 
 confess, praise; because the original use 
 of singing among both believers and idola- 
 ters was in the confessions and praises of 
 their respective gods ; and indeed in this 
 appropriated sense only is the verb q.^io 
 applied in the N. T. — To sing, utter har- 
 moniously, occ. Rev. V. 9. xiv. 3. xv. 3. 
 Eph. v, 19. Col. iii. 16. In the two last 
 toxts it is applied figuratively to the 
 heart. [In Eph. v. 19. Col. iii. 16. it is 
 rather to celebrate by singing, or praise. 
 See Hos. vi. 2. Jer. xxx. 19.] In the 
 LXX ^^oyrec singing, once answers to 
 the Heb. min (from ni>) confession. Jer. 
 xxx. 19. 
 
 'Aetj from a intens. and t'w to be (see 
 under hfii). 
 
 I. Always, ever. Acts vii. 51.2 Cor. vi. 
 10. 
 
 II. Always, ever, in a restrained sense, 
 that is, at some stated times. Mark xv. 8. 
 [This is a common English idiom.] 
 
 III. Very frequently , continually. 2 Cor. 
 iv. 11. 2 Pet. i. 12. Xen. Cyrop. i. 4, 27- 
 iii. 3, 9. — Hence the old English aye, 
 ever. 
 
 'AETO'S, 5, 6, according to some, from 
 aitrcrio to rusk with violence, which is 
 plainly from the Heb. yt^ or Hiph. f »t^rT 
 to hasten; but aerog may rather be de- 
 duced from the Heb. ^^^ a bird of prey, 
 a derivative from the V. toi^ to fly or rusk 
 impetuously. See Bockart, vol. iii. 170. 
 An eagle, a well-known genus of rapacious 
 birds, occ. Mat. xxiv. 28. Luke xvii. 37. 
 Rev. iv. 7. xii. 14. On Mat. and Luke 
 comp. Deut. xxviii. 49, and remark the 
 plain allusion to the Roman military en- 
 signs, [which Schleusner denies t.] 
 
 * [See Xen. de Venat. c. 5. § 14. Herod. vL 136. 
 Bomer. Diss, de Actis Paul, et Barn, in Nov. Thes. 
 rhU. 11. p. G30.] I 
 
 f [The eagle is said not to feed -?n carcasses, and 
 
 "A^vpoQ, 8, b, from a neg. and C^pi} 
 leave?i. 
 
 I. "A^vjxa, ra. Unleavened cakes or 
 bread. Luke xxii. 1, 7. Acts xii. 3. xx. 6. 
 Also, The feast of unleavened bread, 
 which lasted seven days, on the first of 
 which the passover was sacrificed, occ. 
 Mat. xxvi. 17. Mark xiv. 1. 12. See 
 Exod. xii. 6, 18, 20. Num. xxviii. 16. 
 
 II. Unleavened, free from fermenting 
 matter. It is applied figuratively and spi- 
 ritually to christians, occ. I Cor. v. 7. 
 comp. ver. 8. See Suicer. i. p. 106. — 
 This word in the LXX constantly answers 
 to the Heb. ITn^o. 
 
 'AHT, ipoQ, 6, from the Heb. *!« to flow; 
 whence also the Chaldee n»"i«, Syriac 1N«, 
 Welsh awyr, Latin aer, and its modern 
 derivatives, all denoting the air. Tke air, 
 ike celestial fluid surrounding the earth, 
 and consisting of light and spirit, i. e. 
 gross air. Acts xxii. 23. Rev. ix. 2. [xvi. 
 17. The following phrases occur in the 
 N. T. 
 
 (1.) 'Ete aipa \a\e7v (Luc. iv. 929.) 
 1 Cor. xiv. 9. To speak vainly or use- 
 lessly — of those who spoke in languages 
 not understood. Still a German idiom. 
 Es ist in den Wind gesprochen. It is spoken 
 in the wind. 
 
 (2.) *Aipa Bepeiv. To beat the air — 
 either from the (TKLafxayia. of the wrestlers, 
 who for practice or vanity fought without 
 an opponent. (Lydius Agonist. SS. c. 15.) 
 or from boxing — to strike the air, i. e. in- 
 stead of the adversary, to miss your blow, 
 do nothing. (Virg. vEn. v. 376. 446.) — In 
 Eph. ii. 2. some translate hr]p, by the 
 lower sphere of air, just surrounding the 
 earth, in which the clouds fly, in Park- 
 hurst's sense, because the Jews thought 
 the Demons lived in the lower part of the 
 air. Others translate it by darkness, a 
 sense found in classic writers. Horn. II. xii. 
 240. Hesiod. Theog. I19.]—The LXX 
 twice use this word in the Gen. plural 
 'Aipijjv airs, to express the Heb. tD^pn^ 
 the conflicting airs or ethers. See Heb. 
 and Eng. Lexicon in pntl^ II. 
 
 'AQavaaia, aq, r;, from aQavaTOQ i7nmor- 
 tal, which from a neg. and ^avaroQ death. 
 — Immortality, exemption from death, occ, 
 
 there were not, some writers say, any eagles in Pa- 
 lestine. Hence some construe ttSTCi, as if yvnaiTot 
 or vultures. Schleusner explains the place, " At 
 a given opportunity there wiU be found persons to 
 use it." Bretschn. says, " Where there is gross 
 impiety, vengeance from heaven will overtake it."] 
 
AOE 
 
 17 
 
 AOft 
 
 1 Cor. XV. 53, 54. 1 Tim. vi. 16. [See 
 Wisd. riii. 14. where it is immortal famcJ] 
 ^AdiniTog^ 8, o, r/, kui to — or, from a neg. 
 and ^ijuiiTog laivful, from ^tfiiQ law^ right, 
 which seems a derivative from the Heb. 
 CDn complete, perfect. 
 
 I. Unlaivful. occ. Acts x. 28. [2 Mace, 
 vi. 5. vii. 1.] 
 
 II. Wicked, abominable, occ. 1 Pet. iv. 3, 
 wliere it seems particularly to refer to the 
 
 f abominable impurities which accompanied 
 the heathen idolatries. So Josephus, lib. 
 iv. cap. 9, § 10, uses 'AeEMI'TOYS i)l6- 
 ■ vac for unnatural pleasures. See more in 
 Wetstein. 
 
 ^g* "AOcoc, «, 0, ?/, from a neg. and 
 . Gfoc, God. Without God, i. e. the true God, 
 an Atheist in this sense, occ. Eph. ii. 12. 
 So udeoL is used by Ignatius for heathen 
 and heretics, Epist. ad Trallian. § 3 and 
 10. See also Wolfius on Eph. Suicer's 
 Thesaurus in ^Adeog I. 2, and Olivet's 
 Theologia Gra?can. at the end of the 3d 
 tome of his edition of Cicero's Works, 
 Genev. p. 659, &c. [In the same way the 
 Christians were called "AQtoi by the hea- 
 then.] 
 
 "Adeafjiog, «, 6, >/, from a neg. and S^effpog 
 a law, which from Tidrifxi or ^iio to fix, 
 appoint, constitute. — Lawless, disregard- 
 ing law, and right, occ. 2 Pet. ii. 7. iii. 1 7. 
 [Oftener used of things than of vien. See 
 Kypke and Loesner, 3 Mace. vi. 26.] 
 
 'AQiTtio, u), from a neg. and ^irog placed^ 
 from TidrjfiL or ^iat to place. 
 
 [I. To abolish, annul, Gal. iii. 15. 1 Mace, 
 xi. 36. 
 
 II. To make vain^ or of no effect. Luke 
 vii. 30. 1 Cor. i, 19, Prov. i. 25. 
 
 III, To despise or reject. Gal. ii. 21. 
 Jud, V, 8. comp. 2 Pet. ii. 10. Luke x. 16. 
 John xii, 48. Mark vii. 9. 1 Thess. iv. 8. 
 In Heb. x. 28. the sense is rather to vio- 
 late. In the sense of despising or making 
 light of, it occurs in LXX. 1 Sam. ii. 19. 
 Isaiah xlviii. 8. Jerem. ix. 2. xii. 1. 
 1 Chron. v. 25. Dan. ix. 7. See Polyb. 
 XV. 1. iii. 29. and Schweigh. Lex. Polyb. 
 p. 1 2. where the sense is perhaps to vio- 
 late. I should refer also to this head the 
 phrase aQiTeiv tijv iriariv, 1 Tim. v. 12. 
 which means to make light of or forsake 
 the promise or faith. See Polyb. viii. 2. 
 
 • xiv. 1. 1 Mace. XV. 27. Parkhurst thinks 
 there is a reference to the widows' break- 
 ing their former engagement to the Church 
 that they would not abuse its alms. In 
 Mark vi. 26. there is difficulty — Park- 
 hurst says, To violate one's engagement 
 
 to, to disappoint or fail one, referring to 
 Polyb. ix. c. 30. and also to Isa. i. 2. 
 xxxiii. 1. Ps. cxxxii. 11. We may add 
 Exod. xxi. 8. Judg. ix. 24. Prov. xi. 3. 
 Schl. translates Ei repulsam dare noluit, 
 and gives the Vulg. Noluit earn con- 
 tristare ; the Syriac frustrare, privare 
 earn ; the Arabic, prohibere earn, or re- 
 cusare. He cites Joseph. Ant. J. xv. 2, 6. 
 w'^evoc ader^](Teiv <5y 6.t,io~i, and translates it, 
 Fore ut nihil corum, quae peteret, ei de- 
 neget. 1 should rather say, would not 
 reject the petitioner, with respect to any 
 of his requests. But in St. Mark we have 
 an accus. alone, and I should certainly 
 translate, as in our version, reject, as 
 in many of the above passages. To dis- 
 appoint would not be a bad version, and 
 we find this in Ps. xiv. 6. See 1 Mace. 
 XV. 27.] 
 
 ^g^ *AdiTT]crig, log, att. eb)g, i}, from 
 aderiu). 
 
 I. A putting away, an abolishing, occ. 
 Heb. ix. 26. [^Expiation, Sch. and Br.] 
 
 II. An abrogation, annulling, occ. Heb. 
 vii. 18. 
 
 ^g° 'AOXe'w, w, contracted from aedXiio, 
 which is derived from asdXog strfe, con- 
 test ; and this may be either from a in- 
 tens. or aei always, and ^Xaw to shake or 
 dash together, or against each other. 
 Thus the Heb. pntl^, which generally sig- 
 nifies to sport, play, or the like, is also 
 used, 2 Sam. ii. 14, for cojijlictitig, skir- 
 mishing, plainly because the actions are of 
 a similar kind. — To strive, contend, be a 
 champion, in any of the Grecian games. 
 occ. 2 Tim. ii. 5. From this verb these 
 ancient champions were called ad\r]rai, in 
 Latin athletce, whence our English word 
 athletic. 
 
 "AdXrjffig, log, att. sug, y, from &d\eo). — 
 Afight, contest, struggle, conjiict. occ. Heb. 
 X. 32. [See in Latin, Hor. i. Ep. v. 8.] 
 
 'Advpeoj, w, from a neg. and ^vpog the 
 mind. — To despond, lose courage, be dis- 
 couraged, occ. Col. iii. 21 *. 
 
 'AOoJog, », 6, yj, from a neg. and S^wi/ a 
 mulct or punishment imposed on any one, 
 which Eustathius derives from ^e'w, ^oi 
 to put, impose, as C^ri life, from ^w to 
 live. 
 
 I. Not mulcted, not punished. It occurs 
 not in this sense in the N. T. but fre- 
 quently in the profane writers. [Aristoph, 
 Nub. 1415.] 
 
 • [Schleusner gives this version, and also io he 
 angry with, as 1 Sam. xv. 11. 2 Sam. vi. 8. 1 Chron, 
 xiii. 11. Xen. Anal), vi, 2. 8. HeUen. v, 2. 21.] 
 
 C 
 
AI0 
 
 18 
 
 AIM 
 
 II. Innocent^ freefrwn guilt, occ. Mat. 
 xxvii. 4, 24. "^Aijia aOwoy^ is a phrase 
 often occurring in the LXX for the Heb. 
 »p3 Q1 *. See 1 Sam. xix. 5. 2 K. xxi. 16. 
 XXIV. 4. So adwoQ ei^t— oLTTO T(ov aifxarojy 
 —is used by the LXX 2 Sam. iii. 28, for 
 the Heb. ^dID — »D3« — »pj. 
 
 "Aiyeiog, «, 6, r/, Kai to — ov, from ai^, 
 uiyoQ a goat, which seems a derivative 
 from the Heb. ]i> a goat. — Qf or belonging 
 to a goat, a goat's, occ. Heb. xi. 37. 
 [Exod. XXV. 4. XXXV. 6. Numb. xxxi. 20.] 
 
 'AtytaXoc, H, 6, from ayw /o ire^A: 
 (which, in this sense, seems derived from 
 Heb. pi) to squeeze J, and aXg the sea ; or 
 from aiffffu) to rush, and aXc, because i/te 
 *e« rusheth against it. — The sea-shore. 
 Mat. xiii. 2, & al. Acts xxvii. 39. e'xovra 
 aiyiaXoy, with a shore, []say our trans-^ 
 lators.] But '* have not all creeks shores ? 
 It should have been translated with a 
 smooth shore, convenient for landing ; that 
 is aiyLokoQ, Hesychius, ^AiyiaXog, o xapa- 
 QaXaacTioQ tottoq, ipcifXfJLwSrjg, i] xprjcpt^ag 
 tywv. The Latin Poets call them boiia 
 littora et mollia." Markland in Bowyer's 
 Conject. [Schleusner approves this.] Xe- 
 nophon, Cyri Exped. lib. 6, p. 452. edit. 
 Hutchinson, 8vo., has Aifiiiv 'AIFIAAO'N 
 'EXaN. 
 
 'At^ioQ, «, 6, 7/, from ah ever, always. 
 
 I. £/erw«/, absolutely, without beginning 
 or end. occ. Rom. i. 20. [Wisd. vii. 26.] 
 
 II. Eternal, in a restrained sense, or a 
 parte post, perpetual, without end. occ. 
 Jude, ver. 6. [See Wisd. ii. 23. Le Clerc. 
 Ars Crit. vol. ii. p. 130.] 
 
 'Ai^we, 6oQ, 5q, //, from a neg. and lletv 
 to see, look at, for modest persons are apt 
 to turn away their eyes, and not look at 
 others. 
 
 I. Modesty, decency, occ. 1 Tim. ii. 9. 
 [3 Mace. i. 19.] 
 
 II. Reverence, veneration, occ. Heb. 
 xii. 28. [and so Pudor in Latin. Terent. 
 And. i. 5. 28.] 
 
 'Aidlo-l', oTTOQ, 6, from aldu) to scorch 
 
 ^ and il)-^ the aspect or countenance. — An 
 
 Ethiopian, so called from his scorched and 
 
 black countenance and skin. occ. Acts viii, 
 
 27. comp. Jer. xiii. 23 f. 
 
 • \jAifi(t. «5&5ov is an innocent man. Deut. xxvii. 
 25. 1 Sam. xix. 5. innocent Hood. 1 Kings ii. 5. 
 ^Zos ^^^' ^^^^' ^^' «9(iuof is innocent. Ps. xv. o. xxiv, 
 4. xxvi. 6. Ixxiii. 13. Frec^ Gen. xxiv. 41. Numb, 
 xxvii. 22. Josh. ii. 20. Unpunished, Ex. xxi. 28.] 
 f [Pliny (N. H. vi. 29-) mentions Queen Can- 
 dace as having reigned in Mcroe. By ^Ethiopia, 
 in Scripture, is meant Upper ^Ethiopia, i. e. the 
 country between the NUe and the Arabic Gulf.] 
 
 ''Atjwa, aroQ, to, perhaps from ctiOw to be 
 hot, or from aa> to breathe, because it re- 
 quires constant refrigeration from the ex- 
 ternal air, (comp. Heb. and Eng. Lexicon 
 in u^q; hi.) 
 
 I. The blood, properly so called, that 
 warm red liquor which circulates in the 
 bodies of men and animals, and in which 
 their natural life eminently consists (see 
 Gen. ix. 4, 5. Lev. xvii. 11, 14. Deut. xii. 
 23.) Luke xiii. 1. Heb. ii. 14. John xix- 
 34. Acts XV. 20, 29. xx. 28. Heb. ix. 7, 
 12, 13. In Col. i. 14. very many MSS, 
 six of which ancient, and several old ver- 
 sions, have not the words ^m ts cufjiaTOQ 
 avTSy which are accordingly rejected by 
 Wetstein and Griesbach. 
 
 II. Blood, killing a 7nan, murder. Mat, 
 xxiii. 30. xxvii. 6, 8, 24. [Acts i. 19. In 
 Acts ii. 1 9. aipa Kal nvp may be murders 
 and Jires. In Coloss. i. 20. we must 
 translate by his bloody death on the cross, 
 literally, by the blood of his cross, i. e. 
 shed on his cross. Heb. x. 29. The blood 
 of the covenant, i. e. that blood which was 
 shed to make the new covenant between 
 God and man. It is alhiost needless to 
 observe, that Schleusner gives his own 
 view of all those passages in which the 
 blood of Christ is mentioned. In all of 
 these the plain sense is the true one. 
 Acts XX. 28. Rom. iii. 25. v. 9. Eph. i. 7. 
 ii. 13. Heb. ix. 14. 1 John i. 7. Rev. i. 5. 
 V. 9. We find aip.a in the sense of mur^ 
 der, Ezek. xxiv. 6. 9. Ecclesiast. viii. 16.] 
 
 III. Guilt or punishme?it of shedding 
 human blood, or of killing a man. Mat. 
 xxiii. 35. (comp. ch. xxvii. 25.) Luke xi. 
 50, 51. Acts V. 28. comp. Acts xviii. 6, 
 XX. 26, where it is applied spiritually. 
 [Judg. ix. 24. 2 Sam. i. 16. 1 Kings ii. 
 37. Ezek. xxxiii. 4.] — The profane wri- 
 ters, as Sophocles, Euripides [Elect. 136.] 
 and Demosthenes, use hlfxa for murder. 
 See Scapula [and Schwarz. Comm. L. G. 
 p. 24.] 
 
 IV. Blood, seed, or nat2iral descoit. 
 Acts xvii. 26. comp. Johni. 13, where see 
 Wetstein; and comp. Sap^ VI. Homer 
 uses aipa in this sense. II. vi. line 211. 
 
 I boast to be of such descent and hlood. 
 
 And so, Odyss. iv. line 6 It, Menelaus 
 says to Telemachus, 
 
 Thou art of good («. e. noble or generous) Hood. 
 [See Schol. Horn. Iliad, xix. 105. Eur. 
 
A I N 
 
 19 
 
 A I P 
 
 Phcen. 25.5. Ovid. Met. xiii. 705. Virg. 
 ^n. i. 19. So 2 Sam. xxi. 2.] 
 
 V. Sajo^ KOI at^a, Flesh and blood. See 
 under Sap^ IX. 
 
 'AificiTeK')(y(Tia^ ag, //, from at/xa, aroe, 
 blood, and f-Ky^yu) to pour out, which see. 
 A pouring out, or shedding, of bloody blood- 
 shedding, occ. Hcb. ix. 22. 
 
 ^ Aifioppoiio, 0), from alp.a blood, and poog 
 ajiux, ifrom pew to flow. — To have, or /a- 
 ^o?/r under a flux of blood*, occ. Mat. ix. 
 20. comp. Lev. xv. 33, in LXX and Heb. 
 [Bartholin, de morbis Bibl. c. 7. & Wedel. 
 Exc. Med. Phil. Cent. ii. Dec. v. p. 45.] 
 
 " AivEffiQ, IOC, att. £wc? Vi fi*oni aipico. — 
 Praise, occ. Heb. xiii. 15. [See Lev. vii. 
 13.] In the LXX it frequently answers 
 to the Heb. miM confession^ and to nbnn 
 praise. [See Ezra x. II. Neh. ix. 5. 
 2 Chron. xxix.31.1 
 
 *ALviit), w, from cllvoq, if it sliould not be 
 rather deduced immediately from the Heb. 
 n:ii> in the sense of alternately singing 
 praises to God, as that Hebrew word is 
 used, Exod. xv. 21. 1 Sam. xxi. 11. Isa. 
 xxvii. 2. comp. Exod. xxxii. 18. To praise. 
 In the N. T. it only refers to praising 
 God. Luke ii. 13, 20, & al.— This word 
 in the LXX most commonly answers to 
 the Heb. hbn to praise, and to irnn to 
 confess, attribute poiver to. [Judg. xvi. 
 24. & Ps. xcix. 4.] 
 
 " Aiviyiia, arog, ro, from ^piyfiaL perf. 
 pass, of diyiTTU) to hint, intimate, signify 
 with some degree of obscurity, which per- 
 haps from the Heb. nii? infinitive of the 
 V. nii^ to answer, correspond. — A?i enig- 
 ma, in which one thing answers or stands 
 in correspondence to, or as the represent- 
 ative of, another, which is in some respects 
 similar to it. occ. 1 Cor. xiii. 12. Now 
 (in this life) we see by means of a mirror, 
 reflecting the images of heavenly and spi- 
 ritual things, kv diriypari, in an enig- 
 matical manner, invisible things being re- 
 presented by visible, spiritual by natural, 
 eternal by temporal, but then face to 
 face. The apostle here seems to allude 
 to Num. xii. 8, which is thus rendered in 
 the LXX, STOMA KATA^ STOMA Xa- 
 \i](Tio dvT(o tv 'ii^ti, KoX 8 II 'AINIFMA'- 
 TilN (nITlQ Heb.) Kai r^v U^av Y^vpia 
 E^IAE f. 
 
 * [On the absurd story of the statue erected to 
 \ Christ by the woman here spoken of (mentioned by 
 Euseb. H. E. vii. 18.) See Suicer, i. p. 116.] 
 
 t [This is also Bretchn.'s interpretation. Perhaps 
 all this was not in the Apostle's mind. \v ixniy/j.oiTi, 
 Not clearly, Parkhurst's derivation and conespond- 
 
 ^AINO'S, «, o, praise -f \jitvog is pro- 
 perly a fabulous oration. (See Suidas 
 and Hesiod. Op. 202.) then assent, and 
 thence, encomiuniy or praise. See Ezra 
 iii. 11. Ps. viii. 3. (on which see Merfe) 
 and Herod, vii. 107.] occ. Mat. xxi. 16. 
 Luke xviii. 43. 
 
 "Aipsffig *, log, att, ctMCj h^ from aipiw to 
 choose. 
 
 I. A choice. It occurs not in the N. T. 
 simply in this sense, but is thus used in 
 the profane t and ecclesiastical writers, in 
 the LXX version of Lev. xxii. 11, 21, and 
 in 1 Mac. viii. 30. 
 
 IL A sect of heathen philosophers. 
 Thus used by Arrian, Epictet. lib. ii. cap. 
 19. " Why do you call yourself a Stoic ? 
 Confine yourself to what you do, ical 
 EvpiiffETE TLvog E(T& 'AIPE'SEiiS, and you 
 will discover of what sect you are ; most 
 of you Epicureans, &c." So Lucian, in 
 Hermotim. tom. i. p. 580, 'Et ^Ua povag 
 ^ElpEv Tag 'AIPE'SEIS kv (pCKoaoi^iq. — If we 
 suppose only ten sects in philosophy — " 
 Id. Demonax, p. 1004. " One asked De- 
 monax, riva 'AI'PESIN dffTra^Erai pdWov 
 kv (pi\ocro<l>i<}. What sect in philosophy 
 he chiefly embraced V And Plutarch, de 
 Plac. Philos. lib. i. cap. 3. says, that from 
 Thales, // 'Iojvlkti "AIPESIS TcpocrayopEvQr}, 
 the Ionic sect was denominated." 
 
 III. A sect, secta, that is, a form or 
 mode of religious discipli?ie or opinion 
 which any one chooses, follows, and pro- 
 fesses, or the persons ?vho follow such 
 form or mode. occ. Acts v. 17. xv. 5. xxiv. 
 5, 14. xxvi. 5. xxviii. 22. — Josephus, Ant. 
 lib. xiii. cap. 5. § 9. Vit. § 2, and | 38, 
 calls the several sects of the Pharisees and 
 Sadducees, ^'C among the Jews, 'AipicrEig, 
 in the same manner as St. Luke does in 
 the Acts. Hence a sect among Chris- 
 tians, in some measure resembling those 
 among the Jews and Heathen, a religious 
 party or faction among Christians, under 
 some human leader, occ. 1 Cor. xi. 19. 
 Gal. V. 20. 2 Pet. ii. 1 %. 
 
 ing explanation of the word itself are utterly absurd. 
 ''Ktytjaay.oit is, to hint ohscurely.^ 
 
 * On this much controverted word, and the 
 several texts wherein it occurs, see Dr. George 
 Campbell's 9th Preliminary Dissertation to his 
 Translation of the Four Gospels. Part iv. page 
 424, &c. 
 
 t See Herodotus, lib. 1. cap. 11. [Soph. Aj. 2C5. 
 See D'Orvill. ad Charit. ii. c. 4. p. 30G. ed. Lips.] 
 
 X [Theodoret on 1 Cor. xi. Ifl. and Chrysost, 
 (Homil. xxvii. in Ep. i. ad Cor.) both say thaj the 
 word means rather (^tXovstxfai than any opinions. 
 Schl. in the place of St. Peter gives the sense per-, 
 verse opinims.} 
 ' C2 
 
A IP 
 
 20 
 
 A IS 
 
 "^AipsTii^M, from aipioj to choose. — To 
 choose, occ. Mat. xii. 18. — In the LXX it 
 most commonly ansvrers to the Heb. nns 
 to choose. Comp. especially 1 Chron. xxix. 
 1, in Heb. and LXX. 
 
 'AipETLKug, H, o, from aipeni^io. Comp. 
 "AipEfTLQ. — A Joufider, leader, or promoter 
 of a religious faction or sect among Chris- 
 tians, a man factious in Christianity *. 
 occ. Tit. iii. 10. comp. Rom. xvi. 17. 
 
 "Aipibj, w, Mid. 'Aipiofjiai, Sfxai, from 
 aipu) to take up. 
 
 I. To take, take hold on. It occurs not 
 in this sense in the N. T. but frequently 
 in the profane writers. 
 
 I I. [In the middle voice] To choose. 
 occ. Phil. i. 22. 2 Thess. ii. 13. Heb. xi. 
 25. [Xen. Cyrop. iv. 5. § 2.] 
 
 "AIPI2, from the Heb. 1i>, or in Hiph. 
 'i^i^rr to raise up. The general meaning 
 of the word is to lift, raise, or take up. 
 
 I. To lift up, as the hands [to hea- 
 ven] t_, Rev. X. 5. — the eyes, John xi. 41. 
 [Ps. cxxi. 1. cxxiii. 1.] 
 
 II. To lift or take up, Mark vi. 29, 43. 
 Acts XX. 9. Mat. xvif. 27. On Luke xix. 
 21. comp. under TWrjiii II. 
 
 HI. Applied to the mind. To suspend, 
 keep in suspense. John x. 24. See Suicer's 
 Thesaurus on the word, who cites from 
 Philostratus II. 4, K^>£ -k^vv "AIPEI b 
 \6yoQ ov eipr)ic£y. And the discourse which 
 he sj)ake keeps me quite in suspense." 
 The learned Eisner, Obserr. Sacr. (whom 
 see) interprets the phrase ^'v^w o-ipeiy, 
 John X. 24. by taking away life, as it 
 plainly signifies, ver. 18. (comp. LXX in 
 Isa. liii. 8.) q. d. How long dost thou kill 
 us, i. e. with doubt and delay } [Schleusner 
 approves Parkhurst's explanation.] 
 
 IV^ To take up on one, as a yoke. Mat. 
 xi.29. 
 
 V. To take up, as a cross. Mat. xvi. 24. 
 
 VI. To bear or carry, as a burden. 
 Mat. iv. 6. xxvii. 32. [Comp. Psalm xii. 
 12.] Mark [ii. 3. vi. 8.] xv. 21. John v. 
 8, 9. comp. Luke xxiii. 26. [Gen. xliv. 1. 
 Valck, ad Theoc. Adon. p. 326.] 
 
 VII. To remove, take away. Mat. [xiv. 
 12.] xxii. 13. John xi. 39, 41. comp. Mat. 
 xxiv. 39 ; particularly to execution, Luke 
 xxiii, 18. So Philo in Wetstein, comp. 
 ver. 21, and John xix. 15. Acts xxi. 36. 
 [Schleusner adds many examples which 
 
 * See Campbell's Preliminary Dissertations to 
 Gospels, p. 434, &c. [Suicer. i. p. 126.] 
 
 -|- [Tills was the Jewish form of swearing. See 
 also Aristot. iii. ;»olit. c. 10. & Exod. vi. 8. Numb. 
 ?tiii. 3.J 
 
 have no difficulty, and then derives from 
 this sense that of killing, to which he refers 
 Mat. xxiv. 39. Luke xxiii. 18. John xix. 
 15. Acts xxi. 36. 1 Mace. v. 2. somewhat 
 unnecessarily. He adds examples of the 
 same sense with the addition of eic th Kotrpa 
 or aVo rm 7>?e, Acts xxii. 22. Phil, in 
 Flacc. p. 538, 20. ed. Mangey, and hence 
 in any sense to destroy. John xi. 48. 2 Sara. 
 V. 21.] 
 
 VIII. To hear, and so take away or 
 remove. Thus Christ is said to hear, 
 ixiptiv, the sins of the world *. John i. 29. 
 1 John iii. 5. comp. 1 Pet. ii. 24. 
 
 IX. To receive, take. Mat. xx. 14. Mark 
 vi. 8. 
 
 X. To loose, a ship namely from shore. 
 Acts xxvii. 13, where it is generally 
 thought that the expression is elliptical, 
 and that vavv the ship, or ayKvpav the 
 anchor, ought to be supplied. So Thu- 
 cydides, lib. 1. has 6i U TA^S pev NA^YS 
 "APANTES uTTu TTJQ yrjc, they loosing the 
 ships from the land ;" and Plutarch and 
 Polybius use the phrase 'AIPE'IN 'AF- 
 KY'PAN or 'ArKY'PAS. See Bos Ellips. 
 Wolf, and Wetstein. [Thuc. i. 52,] 
 
 XI. To lift up or raise the voice. 
 Luke xvii. 13. Acts iv. 24. [Schwarz. 
 Coram, p. 29.]— In the LXX this word 
 most commonly answers to the Heb. «U^Ji, 
 which is applied in nearly the same 
 senses. 
 
 *AtadavopaL or dicrd(opat, from dtadio to 
 perceive. 
 
 I. To perceive, properly by means of 
 the external senses, as the feeling, ^c. It 
 is often thus applied by the Greek writers, 
 but not by the inspired penmen. 
 
 II. To perceive with the mind, under" 
 stand, occ. Luke ix. 45. [Tob. xxiii. 5.] Joi? 
 
 "AiarOijiriQ, tog, att. etog, rj, frora diadiopai. 
 See the last word. — Perception, properly 
 external, but in the N. T. it is used 
 only for internal, occ. Phil. i. 9. — ["Atc- 
 Qfjaig here (says Schl.) raeans quick 
 perception of truth and falsehood, all the 
 intelligence obtained by use and practice. 
 See ^lian. V. H. i. 12. Arrian. Diss. 
 Epict. ii. 18. 8. Phavor. aKrdriffig eotl 
 Bvyaptg di(Tdj]TLKrjJ2 
 
 'AtcdrjTr]pioy, «, to, frora di(rdeopai. — 
 An organ or instrument of sensation or 
 perception; so the diaOrjTrjpiop of seeing 
 is the eye — of hearing, the ear ; but in 
 
 * [The reference to the Jewish sacrifices need 
 hardly be pointed out, on which thg sins of the people 
 were laid. Lev. xvi. 21, 22.] 
 
A 1 
 
 21 
 
 A 1 r 
 
 the N. T. it is used only for tlic in- 
 ternal senses, or senses of the soul, cor- 
 responding to those outvrard ones of the 
 body- In the Definitions ascribed to 
 Galen, diadrfriipLoy is defined, ro aia-dijaip 
 Tiva TTETTi'^evnEPoy opyavov — i'itol o<l)0aXfJO£, 
 ij pig, i'l yXutrra; the organ to M'hich any 
 ^e?ise is intrusted — either the e3^e, or the 
 nose, or the tongue." See Wetstein, who 
 also cites from Galen the very phrase, TO' 
 'AIHeHTirPION "EXEI TEfYMN ASME- 
 NON; and in Josephus, Dc Maccab. §3, 
 we have TflTN "ENAON 'AISGHTIIPmN, 
 The internal senses, occ Heb. v, 14. [See 
 Jer. iv. 1 9.] 
 
 }^^^ Aia")(poKep^iiQ^ ioQ,5g, o, j%from dia- 
 "Xpog base, vile, and Kip^oQ gain. — Greech/ 
 or desirous of base or vile gain. occ. 
 1 Tim. iii. 3, 8. Tit. i. 7. See Wetstein, 
 Kypte, and Doddridge on 1 Tim. and 
 co'mp. under TpoTroe IL [[Aristoph. Pac. 
 622. Herod, i. 187.] 
 
 ^ Aiff-)(poKEplu)Q, Adv. from dLa-yjpoKzp^riQ. 
 — For the sake or love of vile gain. occ. 
 1 Pet. V. 2. 
 
 ^g^ 'AffTXpoXoym, ac, >/, from dtaypoQ 
 vile, ^filthy, and Xoyoc speech^ talk. — Vile, 
 Jillhy, obscene talk. occ. Col. iii. 8. — This 
 word is used in like manner for obscene or 
 indecent discourse in Epictetus, Enchirid. 
 cap. 55. [Xen. de Rep. Lac. c. v. § 6, 
 See Schwarz. Lex. PolybJ 
 
 ^AiayjpoQ, a, ov, from di(TXpQ, baseness, 
 vileness ; which some derive from a ncg. 
 and to-x« to have, as denoting what one 
 mould not have, but reject. — Base, vile, 
 ifidecefit, shameful, occ. 1 Cor. xi. 6. xiv. 
 35. Eph. V. 12. Tit. i. 11. 
 
 ^^ 'Atorxporrjc, TrjTog, rj^ from diffxpog. 
 '•^Filthiness, obscenity, occ. Eph. v. 4. 
 
 'Aio-x^/vrj, r/c, I?, fi'om aiax^Q vileness. 
 
 L Shame, the passion of shame, arising 
 from some notion of one's own vileness. 
 occ. Luke xiv. 9. [Ecclus. xx. 28. In 
 a good sense, Ecclus. iv. 25. Thuc. i. 
 
 84.] 
 
 II. Ignominy, disgrace, occ. Heb. xu. 
 2. [Isa. liii. 3.] 
 
 III. Cause 0/ shame, somewhat to be 
 ashamed of. occ. 2 Cor. iv. 2. Phil. iii. 19. 
 Jude ver.'l3. Rev. iii. 18. 
 
 QAto-xyvo/zai. Passive from diffx^y^ to 
 make ashamed. — I am confounded^ or, / 
 am put to shame. Phil. i. 20. (from dis- 
 appointment of hope). And see Ps. XXV. 
 2, 3. xxxi. 1.) 2 Cor. x. 8. (from my 
 office.) See Ecclesiastic, xxiv. 22. 1 .Tohn 
 ii. 28. (from blame cast on you.) — In the 
 middle, / am ashamed^ or / am affected 
 
 with the passion of shame. Luke xvi. 3. 
 1 Pet. iv. G.] 
 
 'AITE'ii, w, and Mid. dniopai, npai. 
 
 I. {To ask, request, or beg. Mat. v. 42. 
 Luke vi. 30. Where Krebsius (Obss. 
 Flav. p. lie. after Casaub. ad Theoph. p* 
 292.) says that dnelv is to ask as a fa- 
 vour ^ d-Kavrliv to demand as a debt. Mat. 
 vii. 9. (with 2 accus.as JEsch. c. Ctesiph. 
 p. 291. Aristoph, Acharn. 475.) xiv. 7. xx. 
 20. Mark vi. 22—25. Eph. iii. 13. See 
 Josh. XV. 18. 1 Sam. i. \1 . for ^«U^. Dan. 
 ii. 49. vi. 7. for the Chaldee v<)ii. Also 
 especially to ask in prayer. Mat. vi. 8. 
 vii. 1,^3 W. xviii. 19. (here alone with a 
 genitive of the thing.) Col. i. 9. James i. 
 5. iv. 2, 3. as in Hebrew V«a\ 1 Sam. 
 i. 20.] 
 
 II. To ask, require. Luke i. C3. Acts 
 xiii. 21. xvi. 29. xxv. 3. 1 Pet. iii. 15. 
 [1 Cor. i. 21. 2 Mace. vii. 10.] 
 
 " Kirr\]xa, arog, to, from atricj to ask. — 
 A petition, a requcH, a ihitig required or 
 asked, occ. Luke xxiii. 24. 1 John v. 15. 
 
 'AITl'A, ag, //. 
 
 I. A cause, reaso7i, incitement. Mat. 
 xix. 3. Luke viii. 47. Acts x. 21, & al. 
 
 II. An accusation, crime, ov fault. Mat. 
 xix. 3. xix. 4. xxvii. 37. Mark xv. 26. 
 John xviii. 38. & al. In this sense the 
 word seems an immediate derivative from 
 the verb dirtu), to ask, require; because 
 an accusation or crime is that for M'hich 
 any one is required to ap})car before the 
 judges and questioned. On Mat. xxvii. 37, 
 see Wetstein and Suicer Thesaur. in 'Airm. 
 [^Schleusner says, crime. Matt. xix. 3. 
 John xviii. 38. xix. 4, C Acts xxii. 24. 
 xxv. 18. 2 Mace, xii, 40. Poll. viii. 7. 
 ^lian. V. H. iii. c. 14. See Tit. i. 13. 
 (This is quite fanciful ; it is here cause.) 
 Accusation, Acts xxv. 27. Xen. Cyrop. V. 
 5, 8. He thinks that air/a in Matt, xxvii. 
 37. is title, or letters signifying the cause 
 of Christ's death, written on a white tablet 
 [Xeviciopa) on the authority of Theophy- 
 lact on St. Matt, xxvii. p. 175. & Zonar. 
 Canon, xxxvi. Concil. Carthag. He fan- 
 cies again that airla in Luke viii. 47. 
 (simply cause) is disease, as in the Greek 
 medical writers, and refers to Casaub, and 
 Salmas. and Spart. Adrian, p. 80.] 
 
 III. A condition, a case. occ. Matt, xix. 
 10*. 
 
 'Atna/ia, arog, re, from atrtciw to ac- 
 
 * fSo in Latin cavsa. Cic. Agr. iii. 2. Famil. vii, 
 4. Martial, vii. 92, 5. See Brisson. Verb. Signif. 
 iii. p. 101. Philost. Vit. ApoU. vi. 10. Sdiwarz. atl 
 OLar. (Ic Stylo N. T. p. 37f»'] 
 
A IX 
 
 22 
 
 A I a 
 
 cuse, which from atr/a. — An accusation, 
 occ. Acts XXV. 7. Thuc. v. 72. 
 " Altiov, to, from atria, which see. 
 
 I. A cause, reason, occ. Acts xix. 40. 
 
 II. A crime, fault, occ. Luke xxiii. 4, 
 14. comp. ver. 22. 
 
 "Altioq, a, 6, ?/, from atria. — An author, 
 causer, occ. Heb. v. 9. [See Carpzov. 
 Obs. Philoii. on this passage, and Euna- 
 pius in ^des. p. 37. Herodian. ii. 2. 12* 
 Joseph. A. J. viii. 1. ffiorrjpiag atrtog ye- 
 yevrjfjihoc. 2 Macc, iv. 47. 1 Ezra xxix. 
 22.] i^^araS 
 
 *'Ai(f)vihoc, «, o, r], from atc^vqQ unex- 
 2)ectedly, suddenly, which from ci^vw the 
 same, a derivative from a neg. and ^aivts) 
 to appear, q.d, quicker than sight. — Sud- 
 den^ unexpected^ uriforeseen. occ. Luke 
 xxi. 34. 1 Thess. v. 3. [Wisd. xvii. 15. 
 Thuc. ii. Gl.] 
 
 'AixfJLaXojfftd, ac, t], from the same as 
 ctix^tiXwroc, which see. 
 
 I. Captivity^ state of being captive. Occ. 
 Rev. xiii. 10. [Deut. xxviii. 41. Ezek. 
 
 '• ' •] . . 
 
 \\. A captive multitude, occ. Eph. iv. 8. 
 wliicli is a citation from Psal. Ixviii. 18. 
 nearly according to the LXX version, 
 wherein ai^aXMaiav answers to the Heb. 
 *J3ll^, Mdiich, as Rivetusliath well observed, 
 always denotes the captives themselves, so 
 ^aiy nnti^ signifies * to carry away captive, 
 and the expression ij^aXwrevaEy dty^pa- 
 \o)oriav must be interpreted accordingly. 
 [By atxpaXuiffia here, says Schl., we must 
 understand all the adversaries of Chris- 
 tianity. '^ Men," says Br. '^ in the ser- 
 vice of sin and the devil." He refers to 
 the Test. xii. Patr. apud. Fabr. Pseud. 
 V. T. i. p. 654, where we have (of the 
 Messiah's war on Belial), rrjv aixpaXiixriav 
 Xaprj ctTTo rS BfXictp, \pvy(cic ayiojp Kat kivir- 
 pixj^EL Kapciag aireideic Trpug i:vptoy.~\ 
 
 'At^/xaXwreyw, from atxpciXojrog. To 
 lead or carry away captive, occ. Eph. iv. 
 8. 2 Tim. iii. 6, Mhere sixteen MSS, of 
 which six ancient, the old commentators, 
 and several printed editions, read aixpa- 
 Xojri^oyreg. See Wetstein and Griesbach. 
 [1 Sam. XXX. 3, 5. Amos i. 5, & al.] 
 
 'At^f aXwr/<fw, from atxpaXtorog. 
 
 I. To carry away captive, or into cap- 
 tivity, occ. Luke xxi. 24. Q Macc. x. 35* 
 Ezelc xii. 3.] 
 
 II. Figuratively, To bring into Cap- 
 tivity, or subjection, occ. Rom. vii. 23. 2 
 Cor. X. 5. 
 
 * Sac Heb. and Eng. Lexicon under nnir. 
 
 'AixjjLaXbjrog^ «, o, >/, from ai^pv ^ spear 
 (from afCjuj), which see), andaXwroc taken, 
 (from the obsol. V. aXoio to take, which 
 see.) — A captive^ a prisoner taken in war^ 
 applied to spiritzial captives, occ. Luke iv. 
 18. [Isa. Hi. 2.] 
 
 *Aia»v, wvoe, 6, q. aii wv, always being. 
 — It denotes duration^ or co?itinuance of 
 time, but with great variety. Comp. Suicer 
 Thesaur. in *Aiuiv. 
 
 I. Both in the singular and plural it 
 signifies eternity^ whether past or to come. 
 See Luke i. 55. Acts xv. 18. Mat. vi. 13. 
 Mark iii. 29. Luke i. 33. John iv. 14. vi. 
 51. Eph. iii. 11. 1 Tim. i. 17.— 'Ete rwV 
 atiovag rojp aiwvwv. For ages of ages ^ for 
 ever and ever. Gal. i. 5. Rev. i. 6, 18. v. 14. 
 X. 6. xiv. 1 1 . XV. 7i XX. 1 0. — 'Ete f]pipay 
 dttSvog, 2 Pet. iii. 18, '* literally, Uiitilthe 
 day of eternity. Bengelius on this ex- 
 pression remarks, that it teaches us that 
 eternity is a day without any night, a real 
 and perpetual day." Macknight. 
 
 II. The duration of this world. Mat. 
 xxviii. 20. Comp. Mat. xiii. 39. — 'Att' 
 dtwvoe, Since the duration, i. e. the be- 
 ginning, of the world, Luke i. 70. Acts 
 iii. 21. So U r5 atwrog, John ix. 32. 
 
 III. 'Atwveg, 01, The ages of the world. 
 1 Cor. ii. 7. Eph. iii. 9. Col. i.26. 1 Tim. 
 i. 17. Lleb. ix. 26. 
 
 IV. 'O 'Atwv aroc, This present Zj/e, this 
 world, as we say, Luke xvi. 8. xx. 34. 
 Comp. Mat. xiii. 22. Luke xvi. 8. Gal. i. 
 4. 1 Tim. vi. 17. 2 Tim. iv. 10. Tit. ii. 
 12. 1 Cor. i. 20. ii. 6. viii. 13. 2 Cor. iv. 
 4. Eph. i. 21. ii. 2, Kara roy atiova r5 ko- 
 (Tpa riiTs, According to the course or man- 
 ner, of this world. Comp. Rom. xii. 2. 
 Gal. i. 4. [Schl. says, that after consider- 
 ing all the passages in which atiov Srog 
 and atibv 6 peXXwy occur, he believes the 
 first to mean This present life, and the 
 secondjthe general state of all after the 
 resurrection, or that of true Christians in 
 particular. Mat. xiii. 40. Luke xx. 34. 1 
 Cor. iii. 18. Eph. i. 21. Tit. ii. 12. Mat. 
 xii. 32. (See Leusdcn de Dial. N. T. p. 94, 
 for a similar Rabbinical expression.) Mark 
 X. 30. Luke xviii. 30. xx. S5. Eph. i. 21. 
 Heb. vi. 5. These passages, he says, 
 clearly show that the old explanation re- 
 ferring aiojp «roc to the time under the 
 O. T. and aiiby peXXtop to the time of the 
 Messiah, are wrong. The works of Wit- 
 sius and Rhenferdius contain discussions 
 of these phrases, and^'^Kapp in Exc. i. 
 ad Epist. ad Eph. T. i. N. T. p. 381. 
 Schleusncr marks out some expressions 
 
Aia 
 
 23 
 
 AK A 
 
 vvlicre aiwy means not this life, but this 
 sijslcm of things or universe, as Heb. i. 2, 
 where he gives, not the absurd Socinian 
 explanation, but** whose ministry lie used 
 in creating the universe/' xi. 3. 1 Tim. i. 
 1 7 J and he hence explains, 1 Cor. ii. 7, 
 comparing 2 Tim. i. 9. Tit. i. 2. On the 
 use of aLU)v for this life, the life of man, 
 seeHom. Iliad, iv. 478. Eur. Phoen. 1545. 
 Abresch. ad iEschyl. p. 436. Foes. CEcon. 
 Hipp. p. 10. Suid. & Hesych. in voce.- 
 Etym. M. 41, 9. 2GG, 10.] 
 
 V. 'O 'Aiwj/ 6 epxofievog, The world to 
 come^ the next life. Mark x. 30. Luke xviii. 
 30. Comp. Luke xx. 35. So 'O 'Alwv 6 
 ^eWwv. Eph. i. 21. 
 
 VI. An age, period, or periodical dis- 
 pensation of Divine Providence. In Mat. 
 xxiv. 3, it evidently refers to the Jewish 
 age, or age binder the Mosaic law. (See 
 Whitby, Doddridge, and Macknight on 
 that Text.) But in Mat. xxviii. 20, it 
 seems plainly to denote the age under the 
 Messiah, for Christ had just before de- 
 clared, that all power was given binder 
 him both in heaven and in earth. Comp. 
 Acts ii.33 — 36 ; and for this use of 'Atwr 
 see Mat. xii. 32. 1 Cor. x. 1 1 (where con- 
 sult Bp. Pearce), Heb. vi. 5. ix. 26, and 
 LXX in Isa. ix. 6. liVvreKEiaq t5 'Aiwvog, 
 then, in Mat. xxviii. 20, though it does 
 not precisely signify the end of the world, 
 is equivalent to it. See 1 Cor. xv. 24. 
 
 VII. 'Atwj^cc, 6l, seems, in Heb. xi. 3, 
 to denote the various revolutions and 
 grand occurrences which have happened 
 to this created system, including also the 
 system or world itself. Comp. Heb. i. 2, 
 and Macknight on both texts. — ^Aiu)v in 
 the LXX generally answers to the Heb. 
 tD!5U^ which denotes time hidden from 
 man, whether indefinite or definite, whe- 
 ther past or future. [On the word atwv 
 see Fessel. Adv. Sacr. iii. c. 2. Vorst. 
 Philol. Sac. c. ii. and Titman de Vestigiis 
 Gnostic, p. 210. Parkhurst does not no- 
 tice, as he should have done, the inde- 
 
 Jinitencss of the word in some cases, like 
 that of the words ever, never, always, in 
 English. Thus Mat. xxi. 19. Shall 
 never grow, John viii. 35. Doth not al- 
 ways abide, xiv. 1 6. Abode with you al- 
 ways here all your lives, as in Ps. civ. 5. 
 Baruch iii. 20. So diwvioQ.~\ 
 
 'Aiutviog, a, 6, r/, SLud aicjyioc^ a? oy, from 
 ciiwy. 
 
 I. Eternal, having neither beginning 
 nor end, Rom. xvi. 26. (comp. 1 Tim. i. 
 17.) Heb. ix. H. 
 
 II. Eternal, without end. Mat. xxv. 
 41, 46. 2 Thess. i. 9. & al. frcq. Philem. 
 ver. 15. 'Atwj'fov (Adj.) For ever, not 
 only during the term of his natural life 
 (comp. tD^Pi^'p Exod. xxi. 6.) but through 
 endless ages of eternal life and blesfeedness. 
 [I think aLU)VLOQ in this place ha$ the same 
 sort of signification as I have noticed at the 
 end of dLU)y. So in Latin cBter7ius. Cic. 
 Catil. iv. c. 5. Ovid. Trist. v. 2, 15. 
 Pont. i. 2, 126. Herat. 1 Ep. x. 42. 
 Schleusner without hesitation (and this 
 deserves remark) gives to the word, in all 
 passages referring to the future lot of the 
 wicked and the good, the sense of without 
 end. That the Jews believed in the eternity 
 of punishments and rewards, says Bretsch, 
 appears from the Testam. Aser. apud 
 Fabr. Pseud. V. T. i. p. 693. and Psalter. 
 Salom. Ps. iii. 13, 15, 16.] 
 
 III. It is spoken, Jude ver. 7, of the 
 miraculous fire from heaven, which de- 
 stroyed the cities of Sodom and Gomorrha, 
 not only because the efiect thereof shall be 
 oi equal duration with the world (comp. 
 'Atwj/ II.), but also because the burning 
 of those cities is a dreadful emblem of 
 that everlasiing Jife {to Trvp to diwvLoy, 
 Mat. xxv. 41.) which awaits the ungodly 
 and imclean. Comp. Jude ver. 15. 2 Pet. 
 ii. 6 ; and see Whitby's note on Jude ver. 
 7, and comp. Heb. vi. 2. 
 
 IV. Xjoovot uLwvioL, The ages of the 
 world, the times since the beginning of its 
 existence, occ. Rom. xvi. 25. 2 Tim. i. 9. 
 Tit. i. 2. Comp. Eph. i. 4. 1 Pet. i. 20. 
 and 'Aiwj/ II. [Ps. xxiv. 7. Ixxvi. 4.] — The 
 LXX frequently use this Adj. for the 
 Heb. XDh^V. 
 
 'A^cadapola, ag, ij, from a neg. and kekcl* 
 dapffai, 2d person sing, pret^ pass, of tea* 
 daipo) to cleanse. 
 
 I. Uncleanness, filth, in a natural or 
 physical sense, occ. Matt, xxiii. 27. [Lev\ 
 V. 3, 5. Numb. xix. 13.] 
 
 II. Moral uncleanness. Rom. vi. 19. 1 
 Thess. ii. 3. iv. 7. [Lev. xvi. 34.] 
 
 III. Any kind of uncleanness difi*erent 
 from whoredom, as 2 Cor. xii. 2 1 ; any 
 unnatural pollution^ whether acted by one- 
 self, as Gal. V. 1 9. Col. iii. 5 ; or with any 
 other, Rom.i. 24. comp. ver. 26, 27. This 
 word in the LXX usually answers to the 
 Heb. n^Dto or «DtD pollution. 
 
 ^Aicadaprrjg, TrjToc, fj, by Syncope for 
 uKadapoTTig, from « neg. and KadapoTrfC 
 cleanness. — Uncleanness, flthiness. occ. 
 Rev. xvii. 4. according to the common 
 editions: but observe, that the Alexan* 
 
A K A 
 
 24 
 
 A K A 
 
 drian and twenty-one later MSS. and 
 some printed editions, for di:adapTi]TOQ read 
 TO. aKcidapra rf/e, which reading is em- 
 braced by Mill, Woluus, Wetstein, and 
 other learned men, and by Griesbach re- 
 ceived into the text; and indeed aKaOap- 
 TTjTog doe3 not seem to be a Greek word. 
 
 ^AKcidapTOQ^ «, o, r/, Kill TO — or J from a 
 neg. and Kadaipto to cleanse. 
 
 I. Unclean by legal or ceremonial un- 
 cleanness. Acts x. 14, 28. xi. 8. Comp. 
 Lev. V. 2. xi. 25. xiii. 45, SfC. where the 
 LXX aKciQapTOQ. Comp. 2 Cor. vi. 17, in 
 w^hich passage aKaOaprs seems ultimately 
 to refer to all idolatrous worship ^ and 
 heathen impurity. See ch. vii. 1 . 
 
 II. Unclean^ unfd to he admitted to the 
 peculiar rights and privileges of the 
 churchy and jmrticularli/ to baptism, occ. 
 
 1 Cor. vii. 1 4 ; where see Doddridge's 
 note. [To this head 8chl. and Br. refer 
 
 2 Cor. vi. 17. See Esdr. viii. 69. 1 Mace, 
 xiii. 47.] £%vk 
 
 III. Unclean hy unnatural pollution, 
 Eph. V. 5. \_Evily impure from vice. Schl. 
 refers to this head all the passages re- 
 lating to unclean spirits. Mat. x. 1, &c. 
 as he thinks the plirase intended to ex- 
 press their evil and ungodly nature. See 
 Job iii. 8. xvii. 6, 7. Luke vii. 22. Others 
 suppose the epithet given from the Jews' 
 believing them to inhabit sepulchres and 
 unclean places. See Baruch iv. 35. Tob. 
 viii. 3. Isa. xxxiv. 14<. and Fabr. Cod. 
 Pseud, i. p. 191. Others from the de- 
 mons favouring idolatry. Bar. iv. 7. Ps. 
 xcvi. 5. 2 Cor. iv. 4. Fabr. ubi supra, p. 97, 
 
 3 67, 195. Others from their lewdness, 
 Gen. vi. 2. Tob. iii. 8, 6, 14. See Zach. 
 xiii. 2. Fabr. ubi supra, p. 732.] 
 
 'AKcuplopai, spai^ from o neg. and Kai- 
 poQ opportunity. — To want, or he destitute 
 of opportunity, occ. Phil. iv. 10. 
 
 'AK'cttpwc, Adv. from uKaipog^ tinseason- 
 ahle, Mdiicli from a neg. and KaipoQ ojjpor- 
 tunity. Inopportunely^ unseasonably , out 
 of season, occ. 2 Tim. iv. 2. 
 
 "Akcikoc^ from a neg. and KaKog eviL 
 
 I. Free from evil, or sin. occ. Heb. vii. 
 26. 
 
 II. Simple^ undesigning, artless, occ. 
 Rom. xvi. 18. Demosthenes and Polybius, 
 cited by Wetstein, apply the word in this 
 latter sense. — In the LXX u/ca«:oc answers 
 to on perfect, upright, Job viii. 20, and 
 to »nti simplcy Prov. i. 4. viii. 5, & al. 
 
 "A^ar(ia, rjc, ?/, from aV/ a point or 
 prickle, and dviUio, to flourish, abound. — 
 
 4 thorn or brier, which abounds with 
 
 prickles. Mat. vii. 16. xiii. 7. xxvii. 29, 
 & al. Galen, De Curat, has a passage very 
 similar to Mat. vii. 16, 'O yiojpyog ovk 
 ay TTOTE cvvr'iffaiTO 7roif](raL tov (3aT0V e.K(j>i^ 
 pEiv poTpvy. " The husbandman would 
 never be able to make the thorn produce 
 grapes *." See Wetstein. '' The Naba or 
 Nabka of the Arabians, says Hasselquist, 
 Travels, p. 288, is in all probability the 
 tree which atForded the crown of thorns 
 put on the head of Christ ; it grows very 
 common in the East. This plant was very 
 fit for the purpose, for it has many small 
 and sharp spines, which are well adapted 
 to give pain ; the crown might b6 easily 
 made of these soft, round, and pliant 
 branches : and what, in my opinion, seems 
 to be the greatest proof, is, that the leaves 
 much resemble those of ivy, as they are 
 of a very deep green* Perhaps the ene- 
 mies of Christ would have a plant some- 
 what resembling that with which the em- 
 perors and generals were used to be 
 crowned, that there might be calumny 
 even in the punishment." 
 
 ^AnayQiyoc, -q, oy, from aK:av0a.— 
 Thorny, made of thorns, occ. Mark xv. 17. 
 John xix. 5 ; so LXX in Isa. xxxiv. 13, 
 "AKuydtj^a IvXa, Thorny shrubs. [See 
 Wolf. T. i. p. 403.] 
 
 " AKapTTOQ, 8, o, r], KoX TO — oj', from a neg* 
 and KapiroQ fruit. 
 
 I. Unfruitful, bearing no fruit, Jude 
 ver. 12. Comp. Matt. xiii. 22. Mark iv. 
 19. Tit. iii. 14. 2Pet. i. 8. 
 
 II. Unprofitable, 1 Cor. xiv. 14. Eph. 
 V. 11; on M^iich last text comp. 'AXvfft- 
 7-eXr/c. QSchl. divides these passages thus : 
 
 I. Unprofitable. 1 Cor. xiv. 14. Mat. 
 xiii. 22. xMark iv. 9. 
 
 II. Not acting in compliance with the 
 precepts of Christianity, and so losing its 
 fruit or advantage. Tit. iii. 14. 2 Pet. i. 
 
 8. Wisd. XV. 4. Plutarch, Philop. c. 4. 
 
 III. Noxious. Eph. v. 11, as neg. adj. 
 sometimes are strong affirmatives of the 
 oj)posite qualities.] 
 
 'Afcaray^'WToc, «, o, >/, Kat to — oy, from 
 a neg. and Karay vwtoc blamed, which from 
 KaTayLyu)(TK(o to condemn. — Irreprehensi- 
 ble, not to be condemned or blamed, occ. 
 Tit. ii. 8. [2 Mace. iv. 47, in a forensic 
 sense.] 
 
 ^ AKaTaKaXvTTTOc, «, b, >/, Kal, to — oy, from 
 a neg. and KaTaKaXvTTTog veiled, which 
 from KnTaKoXvTrTix) to cover, hide, veil.—^ 
 
 * [See nearly the same proverb in I\Ieiclan. Adag. 
 a Rosenniull. N. ii. ]). 26, and Prov. Arab. Cent, 
 ii. N. 99. p. 123. ed. Erpen.] 
 
AK A 
 
 Sir 
 
 A KM 
 
 Uncovered, unveiled, occ. 1 Cor. xi. 5, 13. 
 Tlie LXX use this word, Lev. xiii. 4.5, for 
 the Hob. )^1"iQ stript of covering. [Polyb. 
 XV. 25. D/v Aavarjv tKKvaavT£Q aKctraKaXv- 
 TTToy, and see Wetst. T. ii. p. 145. Schl. 
 cites aVaXvTrroc, as the word in the LXX, 
 but that is only the reading of the Vatican 
 MS. See Dieterich. Lexic. Philol. N. T. 
 p, G8.] ^ 
 
 ^^^ 'AKarcLKpiTOQ, «, o, r/, koi to — ov, 
 from a neg. and Krarafcpiroc condemned^ 
 "vvhich from icaraKpivut to condemn^ which 
 see. — Uncondemned. occ. Acts xvi. 37. 
 xxii. 25. [[Rather, says Schleusner, One 
 w-ho is punished without his cause being 
 hcArd ; aKpirojg occurs in the same sense 
 1 Mace. ii. 37. xv. 33.] 
 
 'AicaruXvTOQ., 8, 6, % koi to — or, from a 
 neg. and fcaraXyTog dissolved^ which from 
 icaraXvoj to dissolve. — Not to be dissolved, 
 indissoluble, occ. Heb. vii. 16. [Dion. Hal. 
 X. c. 31. 2 Mace. x. II.] 
 
 ^^^ 'AK'araTravTOc, «, o, >/, icai to — ov, 
 from a neg. and KaraTavio to oause to 
 cease., to restrain. — That does not cease., 
 unceasing., as the M'ord is used in the 
 Greek writers cited by WetsteinandKypke. 
 occ. 2 Pet. ii. 14. [The sense seems rather 
 Jiere, according to the present reading, 
 })assive, who cannot be restrained^ (aVo) 
 <4^apTiaQ. Some MSS. read dKaraxavaTu^ 
 in which case either sense is admissible. 
 See Polyb. iv. 7. Heliodor. i. 13. Diod. 
 Sic. xi. \7.'] 
 
 'AKUTU'^ama, ae, r/, from a neg. and »:a- 
 ru'^aenc a setting in its place^ from Kadi- 
 ^rifii to place, set in its place. — [Hence 
 Instability, or constant change of place, 
 and thence in the N. T. it signifies (as also 
 in Prov. xxvi. 28.)] Commotion, tumult. 
 occ. Luke xxi. 9. 1 Cor. xiv. 33. 2 Cor. 
 vi. 5. xii. 20. James iii. 16. Clement uses 
 the word in the same sense, 1 Ep. to Co- 
 rinthians, § 3 ; and so does Dionysius 
 .Halicarn. cited by Kypke, whom see on 
 Luke xxi. 9. , 
 
 * AKarcL'^aTOQ, «, o, >/, koX to — ov, from a 
 neg. and KraOtVr/jui to settle. — Unsettled, 
 unsteady, unstable, occ. James i. 8. [Isa. 
 liv. 11. Hippoc. de Hum. § ii. p. 18. 
 Poll. vi. 121.] 
 
 'Ak-aracr^^eT-oc, h, 6, >/, koX ro-^—ov, from a 
 nog. and Karixt^ or K-ara<rxw (2d Aorist. 
 Karerr-^ov) to restraiji. — Not to be re- 
 strained, unruly, occ. James iii. 8 ; where 
 . se« Alberti and Wetstein. [See 3 Mace. 
 " vi. \7. .loscph. de Bell. J. ii. 11. p. 1/3. 
 ed. Haycrc. Diod. Sic. xvii. 38, where see 
 ' Wesseling.] 
 
 'aKEAAAMA', llQh.—Aheldama, Heb. 
 nm bpn afield of blood. It is compounded 
 of the Heb. or Syriac bj?n afield^ and HdI 
 blood. p;n is used both in Chaldee and 
 Syriac for afield (seeCastell's Hept.Lex.), 
 probably by transposition, from the Heb. 
 pbn a portion; but it occurs not in the 
 O. T. in this sense, any more than noT 
 from Heb. tzr\ doth for blood. This word 
 uKeX^afia therefore must, I think, be ac- 
 knowledged an instance wherein the He- 
 brew spoken in our Saviour's time had de- 
 viated from its ancient purity. Comp. 
 'E€pa'iQ. occ. Acts i. 19, where dtcEXcapa 
 cannot be considered as Syriac, i. e. as a 
 name in that language m herein the an- 
 cient Syriac version is written : because 
 that version, after saying. Acts i. 19, that 
 the field in the language, 'nl'dhl, of the 
 country was called «o1 hpn, adds, whose 
 interpretation (in Syriac, namely,) is n^T)}? 
 m. So in Matt, xxvii. 8, the same version 
 renders dypoq aipaTOQ not by bpU «D"f, 
 but by «Dni v^n^^p. 
 
 'Aw'joatoc, «, 6, >/, Koi TO — or, [from a and 
 KEpdu) to mix (see Dioscor. v. 129. vii. 77.), 
 or Kepa'i^M to hurt (see Eustath. ad Iliad, 
 ii. 855.) The last is Schleusner's opinion. 
 — Unhurt. (Vales. Exc. ex Diod. p. 273. 
 Joseph. A. J. r. 1, 15.) or actively, Hurt- 
 ing no ojie, free from deceit ; o pij Tiva 
 Kepa'ii^ior, as Eustathius says, or cnrXSg 
 (Schol. Eur. Orest. 920.) Mat. x. 16. Rom. 
 xvi. 19. (Addit. Esth. xvi. 4-. Jos. A. J. 
 i. 2, 2. Arrian. Epict. iii. 23.), and so 
 Philipp. ii. 15. Hurting no one, harmless, 
 for, as Br. observes, the Apostle is advising 
 them to avoid quarrels, though Schleusner 
 translates it one of pure life.'] 
 
 ^AkXivi]q, eoQ, Gg, o, »/, kol to — eg, from a 
 neg. and kXipu) to incline. — Without in^ 
 dining or giving way, steady, occ. Heb. x. 
 23.— [Luc. Enc. Dem. p. 913. Poll. viii. 
 10.] — Symmachus uses this word, Jobxli. 
 14, or 23, for the Heb. tOlo»-VQ cannot slip 
 asunder. 
 
 'Aicpa^M, from a\ju//, properly, the point 
 or edge of a sharp instrument; thence the 
 flower, vigour, or maturity, of age, as it is 
 often used in the profane writers. Comp. 
 'YTTtpaKpoQ. — To be come to maturity, to 
 be ripe. occ. Rev. xiv. 18. — Thucydides, 
 ii. 1 9. and Xenophon apply this V. in the 
 same sense to corn, Dioscorides to apples. 
 See Wetstein, [and Schweigh. Lex. Polyb. 
 p. 18.] 
 
 Wicpj), ijc, 7/, from a\-)/ the same. 
 
 I. The point or edge of a sharp instru- 
 ment. It occurs not, however, in the 
 
AKO 
 
 26 
 
 AKO 
 
 N. T. in this sense, but is thus used 2 
 Mace. xii. 22. 
 
 II. A point of time. Thus applied by 
 the profane writers ; and hence, 
 
 III. 'A/c^x/j/, the accus. case used ad- 
 verbially for KciT aKjxiiv^ at this point of 
 time, Yet^ still, occ. Matt. xv. 16. On 
 which passage Raphelius cites Polybius 
 applying diCfxijv in the same manner. See 
 also Wetstein and Kypke. [This is the ex- 
 planation of the Syriac version. It must 
 mean, Yet^ stilly after so many miracles 
 nreye ivithout understanding. Others say, 
 Very much^ or altogether., for which see 
 Bos. Ell. p. 445. The first is the com- 
 monest sense. Xen. Anab. iv. 319.] 
 
 'Ak'o//, ?7c, ^5 from 2d Aorist. i\Koov of 
 aV«w to hear. 
 
 I. The act of hearing. Rom. x. 17. 
 comp. Mat. xiii. 14. Acts xxviii. 26. 
 
 II. The sense of hearing. 1 Cor. xii. 
 17. Heb. V. II. [2Pet. ii. 8.] 
 
 III. The organ or instrument of hear- 
 ings the ear. Mark vii. 35. Acts xvii. 20. 
 2 Tim. iv. 4. 
 
 IV. Somewhat which is^ or may be, 
 heard; a rumour, report, relation. Mat. 
 iv. 24. xiv. 1, John xii. 38. Rom. x. 16. 
 1 Thess. ii. 13. Heb. iv. 2; in which two 
 last texts AoyoQ aKofjg denotes the word 
 of the gospel preached or published. See 
 Mackniglit. This IVth sense is by some, 
 as Krebsius, supposed to be merely he- 
 braical or hellenistical, taken from the like 
 application of the Heb. nplDU; (see 2 K. 
 xix. 7. Isa. liii. 1, in Heb. andLXX.) In 
 Euripides, however, Phoeniss. line 826, we 
 have (oapt>apov we 'AKOA'N l^ar/v, where 
 the Scholiast explains duoav by to clkho- 
 fiEvov, what is heard*. 
 
 V. A hearing effectually so as to obey, 
 obedience. Gal. iii. 2, 5. So LXX in 1 
 Sam. XV. 22. Thus Macknight. Comp. 
 
 'AKtiOJ V. 
 
 'AicoXovdeio, w, from a together, and ke- 
 Xevdog a way, which from keXXo) to move 
 quick, (from Heb. bp light, quick,) and 
 IvdvQ straight. 
 
 I. To follow, attend. Matt. iv. 25. viii. 
 10, 19. xxi. 9, & al. freq. On Luke ix. 
 49, Kypke shows that the phrase aKoXadeiy 
 fiera tivoq, which occurs also Rev. xiv. 13, 
 is common in the Attic writers. [Park- 
 liurst should have observed that the at- 
 tendance expressed by this verb is often 
 that of a disciple. Mat. iv. 20, 22. ix. 9. 
 
 * [See Horn. Iliad, xvi. 634. Thucyd. i. 20. 
 PolLiv. 17. Musgr. ad Eur. Iph. Taur. 818,] 
 
 in mind, affection, and demeanour. Mat. 
 xix. 27. Mark i. 18. viii. 34. ix.38. John 
 i. 41. viii. 12.] 
 
 II. To follow, imitate, be conformed to^^^hl^^ 
 £iv. 20. ix. 9.] x. 38. xvi. 24. Mark viii. 
 
 34. Luke ix. 23. John viii. 12. xii. 26. 
 [See 1 Kings xix. 20, 21.] 
 
 III. To reach in a continued train. 
 occ. Rev. xviii. 5, Her sins, riKoXnOrjaay, 
 have followed one after another till they 
 reach eve?i to Heaven. But in this text the 
 Alexandrian MS. and eighteen later ones, 
 with several printed editions, read eKoX- 
 Xijdrjffav; which reading is embraced by 
 Grotius, Mills, and Wetstein, and by 
 Griesbach received into the text 3 but 
 comp, Wolfius. 
 
 'AK0'Yi2, derived^ according to some, 
 from ciK}) a sharp point, on account of the 
 acuteness of this sense ; but rather from 
 the Heb. np'' to hearken, obey ; so Onkelos 
 explains nilp*. Gen. xlix. 10^, by pi?anu;» 
 shall hearken, obey. — It governs either a 
 genitive both of the person and thing, 
 or more usually an accusative of the 
 thing. 
 
 I. To hear, in general. Mat. xi. 5. xii. 
 1 9. XV. 24. Mark xiv. 64, & al. freq. Acts 
 i. 4. ^v fimaari fxs, which ye have heard 
 from 7ne. This phraseology is not uncom- 
 mon in the best Greek writers. Raphelius 
 has produced an instance of it from Xeno- 
 phon. I add from Herodotus, lib. ii. cap. 
 104,"AKOY2AS "AAAi2N, Hearing from 
 others; and from Plato, Apol. ISocrat. 
 §29. p. 114, edit. Forster, "^Ota ^e koL 
 eidiffde hfxE'iQ 'AKOY'EIN Ti2N "AAAON, 
 Such things as ye have been used to hear 
 
 from others. Phsedo, § 1, "H "AAAOY 
 TO~Y "AKOYSAS, Or having heard (it) 
 
 from any one else. § 2. "AAAOY 'AKO'Y- 
 ONTA, Hearing (of him) from another. 
 See other instances in Kypke. 
 
 II. To hear, hearken, or listen to. Mat, 
 xii. 42. xviii. 15. Luke v. 1.x. 39. xi. 31. 
 xvii. 3. Acts XV. 12. 
 
 III. To understand, hear with the ear 
 of the mind. Mat. ii. 9. xi. 15. [Rom. xi. 8.] 
 1 Cor. xiv. 2. John viii. 43 ; where ob- 
 serve, that Arrian uses 'AKCY^AI AY- 
 NASAI, Epictet. lib. ii. cap. 24. On 
 1 Cor. xiv. 2, Kypke shows that the Greek 
 writers likewise use clk^elv for understand^ 
 ing *. 
 
 IV. To hear effectually, or so as toper- 
 form or grant what is spoken. Mat. xviii. 
 
 * [Schleusner attributes this meaning also to Acts 
 xxii. 9.] 
 
AKP 
 
 27 
 
 AKP 
 
 Ekt. 
 
 mce 
 
 15. John ix. 31. xi. 41. [Acts vii. 24.] 
 1 John V. 14, 15*. 
 
 V. To obey. Luke x. 16. xvi. 29. 31. 
 Comp. John viii. 47. 1 John iv. 6. On 
 Acts iv. 19, see Wetstein. 
 
 [VI. To know hy heari?ig. Mat. ii. 3. 
 iv. 12. xiv. 3. Gal. i. 23. Philem. v. 15 & 
 al. and hence generally to know. James v. 
 1 1. Mat. V. 4i3 (by tradition). 2 Cor. xii. 
 4 (by Revelation).] 
 
 [VII. Passively. To be published, or 
 spread (i. e. to be much heard of) Mat. 
 xxviii. 14. Mark ii. 1. Luke xii. 3. Acts 
 xi. 22. 1 Cor. v. 1. 2 Chron. xxvi. 15.]— 
 This word in the LXX commonly answers 
 to the Heb. i>Diy, which is used in the same 
 senses. 
 
 }^^ 'A/CjOao-ta, ag, 7/, from a neg. and 
 KpcLTOQ strength. — Want of power to regu- 
 late one's appetites^ intemperance^ inconti- 
 nence, occ. Mat. xxiii. 25, (where, how- 
 ever, the true reading seems to be ali.KiaQ. 
 See Wetstein and Campbell.) 1 Cor. vii. 5. 
 [Pint. Gorg. 80.] 
 
 l^^* 'A/cparz/C; ^oc^ hq, 6, r/, koI to — £?, 
 from a neg. and Kparog strength. — Unable 
 to govern his appetites^ intemperate^ in- 
 continent, occ. 2 Tim. iii. 3. [Prov. xxvii. 
 20. Polyb. viii. 11.] 
 
 "Afcparoj/, «, to^ from a neg. and Kspau) 
 to mix. — Pure wine unmixt with water^ in 
 a figurative sense, occ. Rev. xiv. 10, where 
 see Wetstein. — [In LXX thrice , Jer. xxv. 
 \b. Ps. Ixxv. 8. 3 Mace. v. 2.] It denotes 
 in Revelations the unmixed severity of 
 Divine Vengeance. 
 
 'AfcptSfta, ac, >;, from aKQLt>riQ. — Accu- 
 racy^ exactness, occ. Acts xxii. 3. Comp. 
 under 'A/cpiStVaroc. 
 
 'Afcpi€£7aroe5 ^7, ov-) Superlative of clk^l- 
 t>i}Q. Most accurate, or exact, occ. Acts 
 xxvi. 5. Josephus, in his Life, § 38, speaks 
 in a very similar manner of the Pharisees, 
 TirS •^APISAION 'AIPE'SEOS, 6t Trepl 
 TO. Trarpia vopipa ^oicSffi Tutv ctWwv'AKPI- 
 BE'IAi AIA$E'PEIN. The sect of the 
 Pharisees, M'hoare thought to e^^ceZ others 
 in their exactness about their national in- 
 stitutions. Comp. De Bel. lib. i. cap. 5. 
 § 2. & lib. ii. cap. 8. § 14. 
 
 'A/cpt^fTepoc, a, ov, Comparative of a/cpi- 
 ^r]Q. More accurate or exact. Hence 
 cLKpi^i^epovj Neut. used adverbially. More 
 accurately or exactly, occ. Acts xviii. 26. 
 xxiii. 15,20. xxiv. 22. 
 
 'AKPIBH'S, £oc, ac? O) V» '^'"t to — ec, de- 
 rived, according to some, from hg aKpov 
 
 * [Glassius (Philol. Sacr. p. 964, ed. Datli.) cites 
 Gen. xvi. 11. Ex. ii. 24. Ps. iv. 4-1 
 
 /3^i/(u, going up to the top, or summit, 
 which requires great pains and diligence. 
 — Accurate, exact. It occurs not in the 
 positive form in the N. T. 
 
 A/cptSow, w, from a/cpt€//c. — To learn, 
 or knoiv, by accurate, or diligent inquiry. 
 So Vulg. diligenter didicit, and exquisie- 
 rat; and Syriac. ^\ occ. Mat. ii. 7, 16. 
 See Campbell. [Xen. (Ec. xx. 10.] 
 
 'Aicpi€wc, Adv. from aKpitrig. — Dili- 
 gently, accurately, exactly, occ. Mat. ii. 8. 
 Luke i. 3. Acts xviii. 25. 1 Thess. v. 2. 
 Eph. v. 15. [Dan. vii. 19.] 
 
 'A/cpt'c, i^og, i], from iiKpa the top or sum- 
 mit, because it adheres to the top of herbs 
 and plants, and^^eec?^ upon them. — The 
 locust, which the learned Bochart hath 
 shown, by a cloud of witnesses, was com- 
 monly eaten by many nations of Asia and 
 Africa, both in ancient and modern times, 
 and the eating of several species of which 
 was permitted by the divine law. Lev. xi. 
 21, 22; whence we maybe certain they 
 were an usual food in Judea also. See 
 Bochart, vol. iii. 488, & seq. Wolfii Cur. 
 Phil. Dr. Shaw's travels, p. 188, ^c. 2d 
 edit, and Heb. and Eng. Lexicon, under 
 nnn IV. [On the locust eaters, a people 
 of ^Ethiopia, see Phot. Bibl. p. 736. See 
 also Ludolf. Hist, ^thiop. i. c. 13. and 
 the Comment, on it, p. 1 68 and Casaubon. 
 Ex. Antibar. xiii. 7. Some persons have 
 however understood aicpig of a vegetable. 
 See Olaus Cels. Hierobot. T. i. p. 229. 
 ii. p. 72. & Suicer. i. p. 169. 199.] The 
 LXX generally render the Heb. nQn« a 
 locust, by 'Acplg. 
 
 ^g^ 'AKpoari]pLov, a, to, from atcpodofiat. 
 to hear, which from clkovoj to hear, p being 
 inserted, as in uKpog (which see) from aV)}. 
 — A place of hearing, or audience, an au- 
 dience-chamber, occ. Acts. xxv. 23. — [On 
 this passage Krebsius (on Schoetg. Lex. 
 N. T.) says that the Roman provincial 
 governors summoned always as their as- 
 sessors (not the tribunes of the soldiers, 
 who were necessarily part of the council, 
 but) all persons of any consequence from 
 their office or situation. See Cic. Verr. 
 i. c. 29.] 
 
 'A/cpoarr/c, t» 6, from ciKpodopai to hear. 
 See the preceding word. — A hearer, occ. 
 Rom. ii. 13. James i. 22, 23, 25. One who 
 knows. 
 
 'AfcpoSvTi'a, ag, >/, from aKpov the extre" 
 mity, and /3va> to cover, which perhaps 
 from Heb. ^i:! to come, come upon, or over, 
 
 * So Etymol. Mag. 'AKPl'2, Tra^a t^t "AKPAS Twi» 
 
AKP 
 
 28 
 
 A A A 
 
 I. The foreskin, or prepuce, covering 
 Ihe extremity of the glans. Acts xi. 3. 
 
 II. Uncircumcisio?ij either the state of 
 being uncirciimcised, occ. Rom. iv, 10. 
 1 Cor. vii. \^. [Gal. v. 6. Col. i. 1 1.] or an 
 uncircumcised man or men, Rom. ii. 26, 
 27. iii. 30. Gal. ii. 7. Eph. ii. 11. Thus 
 also the Heb. n^i:? is applied, Jer. ix. 25, 
 the abstract for the concrete. — In the LXX 
 this word answers to the Heb. nbli^ the 
 superjluous foreskin. See James i. 12.* 
 The Adj. 'AKrpo^vToe. Uncircumcised, is 
 used by Ignatius, Epist. ad Philadelph. 
 § 6. edit. Russell. 
 
 ^AKpoyiovLoioQ, a, or, from aKpoc extreme 
 (here the lower extreme, or bottom), and 
 ywrm a corner. — The foundation-corner 
 stone, applied figuratively to Christ, who 
 not only sustains the whole structure of 
 the church, but also unites the Jews and 
 Gentiles intof one mystical building, occ. 
 Eph. ii. 20. 1 Pet. ii. 6. The LXX once 
 use this word for the Heb. HiS a corner- 
 stonCj in Isa. xxviii. 16, the passage cited 
 by St. Peter; and in the version of Sym- 
 machus, aKpoyiavialoc, answers to the Heb. 
 njQ tl^t^lV at the head of the corner. Psal. 
 ex vii i. 22. ; but comp. under Twria I. 
 
 ^^^ *AKpodtrtor, n, to, from aicpog the 
 top, and ^\q or ^Xv, Gen. ^Ivoq, which 
 seems properly to mean a heap of sand on 
 the sea-shore J or in general the sea-shore, 
 from ^Eivu) to strike or smite, because it is 
 continually smitten or beaten upon by the 
 waves. (Comp. 'AiyiaXoc.) In this sense 
 the word is used by Homer, and is thence 
 applied to denote a heap of any thing, 
 particularly of corn. 
 
 I. The top of a heap of corn : hence 
 the first fruits of corn ; because these were 
 usually taken from the top of the heap. 
 It occurs not in the N. T. in this sense. 
 But see Wetstein. 
 
 II. The top of the heap of warlike spoils, 
 the chief and best of those spoils, occ. Heb. 
 vii. 4 ; where Dr. Hammond remarks, that 
 the sense is not, that Abraham gave Mel- 
 chisedec a tenth of the chief spoils only 
 (for he gave him tithes o/*all, ver. 2. Gen. 
 xiv. 20.) but that what he gave for a tenth 
 of all was of the chief diudi best of the spoils. 
 The Apostle doth not say, ctKaTijy tCov 
 aKpodiviiov, a tenth of the chief spoils, but 
 CEKctTrjv 'EK rior uKpodirUov a tenth (namely 
 of all, taken) from the chief spoils. Thus 
 tjie Doctor. — Raplielius on this passage 
 
 * [I do not understand this reference.] 
 -|- [This is the interpretation of Epiphiiniusj de 
 Hares, p. 324.] 
 
 observes, that the profane writers Hero- 
 dotus, Thucydides, and Xenophon call that 
 part of the spoil which was dedicated to 
 the gods aKpodivia, but that the Apostle by 
 this word means all the spoils universally. 
 So Kypke ; and thus Chrysostom and Theo- 
 phylact explain aKpoQivia by Xa^vpa spoils, 
 CEcumenius by Xa^vpa Kal oKvXa spoils 
 and plunder, Theodoret by Xela prey. On 
 this latter interpretation ^sKarrjp Ik tuiv 
 aKpodiviiov will mean just the same as 
 ^EKarrjv cltto ttclvtiov ver. 2, and h in one 
 expression will answer to oltto in the other. 
 And if it be considered that the Apostle is 
 here arguing from the history in the O. T. 
 which says indeed that Abraham gave 
 Melchisedec tithes of all (Vdd 1W))D, Gen. 
 xiv. 20.), but mentions nothing of his doing 
 this from the best or chief spoils ; this, 
 together with the authority of the Greek 
 commentators, may incline one to Raphe- 
 lius's opinion. But let the reader judge 
 for himself. [See Xen. Cyrop. vii. 5, 13.] 
 
 "A/cpoc, «j «5 >/5 '^(^'. TO — oy, from aKrj 
 (which see under aKprj) a sharp point, 
 which is the top, extremity, or termination 
 of many things. 
 
 l."AKpoy, TO, used as a substantive. The 
 top, or tip. occ. Luke xiv. 24. HeK xi. 21. 
 
 II. Extreme, extremity, end. occ. Mat. 
 xxiv. 31. Mark xiii. 27.— In the LXX this 
 word is frequently used for Heb. nvp the 
 end, and DQi^ the termination, extremity ; 
 and what is remarkable, that version, for 
 the Heb. pi the thumb or great toe, al- 
 ways uses uKpov, as in Exod. xxix. 20. 
 Judg. i. 6, 7. 
 
 'AKvpoii), It), from a neg. and Kvpou) to 
 confirm; so Appian in Wetstein on Mat. 
 'E/cvp8 Toy vopov. He raiifed the law. To 
 make of no effect or authority, to abrogate 
 or annul, occ. Mat. xv. 6. Mark vii. \o. 
 Gal. iii. 17. This verb occurs not in the 
 LXX ; but in that version, uKvpsg iroulv, 
 to make of none effect, answers to the Heb. 
 r"l£) to reject. Pro v. i. 25. 
 
 'AicioXvTh)£, Adv. from clkojXvtoq not hin- 
 dered, which from a neg. and kCjXvtoq hin- 
 dered, which from kwXvo) to hinder. — 
 Without hinderance, prohibition, or impe- 
 diment, occ. Acts xxviii. 31. [See Wisd. 
 vii. 23.] 
 
 "Akiov, tiffa, ov, for atKidv; which latter 
 is used by the Poets, particularly by Ho- 
 mer, from a neg. and hiav willing. — Un- 
 willing, occ. 1 Cor. ix. 17. 
 
 'A AA'BASTPON, e, to.^A vessel to hold 
 ointment, or perfume ; so called, I think, 
 with Jerome and the ancients, from its 
 
AAA 
 
 29 
 
 AAA 
 
 being made of the alabaster stone, which 
 is a kind of valuable marble, concerning 
 which Pliny, Nat. Hist. lib. 33. cap. 8. 
 treating of the onyx, writes thus : " This 
 some call the alabaster */owe(alabastriten), 
 of which they make vessels to hold oint- 
 ments, which it is said to preserve freest 
 from corruption*. It is found about 
 Thebes in Egypt, and Damascus in Syria. 
 The latter is the whiter of the two. But 
 the best of all used to be met with in Car- 
 mania, afterwards in Italy, and formerly 
 Syria and Asia ; but the worst, and that 
 which has no lustre, comes from Cappa- 
 docia." The Greek name a\a€a<rpov is 
 by some derived from a neg. and Xa/x€a- 
 vELv or Xa€eTj/ to hold, because it is diffi- 
 cult to lay hold on this stone by reason of 
 its smoothness: but may it not rather 
 have an oriental derivation from the He- 
 brew or Arabic article b^ the, and "I'li'l, or 
 mii'n, which in Arabic signifies some kind 
 of whitish stones ? See Castell. Lex. Hep- 
 taglott. However this be, I apprehend 
 oXa€a<rpov was used as a name for an oitit- 
 ment-vessel'dt first, because such were com- 
 monly made of the alabaster stone, though 
 it is afterwards sometimes applied to oint- 
 ment vessels, made of other matter. Thus 
 Kypke on Mark xiv. 3. cites from Plutarch 
 in Alexandro, p. '6/6, a variety of vessels, 
 KoX 'AAABA'STPOYS, iravTa xpvaa r/arKt)' 
 fieva TTcpiVrwc, and alabasters, ail curiously 
 wrought of goWy and in Theocritus, Idyll. 
 15. line 1)4, we have 2vp/a> ^e MY'Pi2t 
 Xpvo-et' 'AAA'BASTPA, golden alabasters 
 full of Syrian ointment, (See Alberti on 
 Mat. and Suicer. Thesaur.) So we call a 
 vessel for holding ink an ink-^orw, though 
 made of glass or leather. Raphelius on 
 Mat. xxvi. 7. remarks, that Herodotus, 
 lib. iii. cap. 20, among the presents sent 
 by Cambyses to the king of Ethiopia, 
 mentions MY'POY 'AAA'BASTPON ; and 
 Cicero, Academ. lib. ii. (as cited by Non- 
 nius), speaks of fl/a^a^^er plenus unguenti. 
 occ. Mat. xxvi. 7. Mark xiv. 3. Luke vii. 
 37. See Wetstein on Mat.— The LXX 
 once use aXa^a'^pog for the Heb. Dn^^ a 
 dish or platter. 2 Kings xxi. 1 3. 
 
 ^g^ 'AXa govern, as, rj, from the follow- 
 ing aXa^ojy, 
 
 I. A boast or boasting, occ. James iv. 1 6. 
 
 II. 'AXatlovEia ra /3t8, The pride or 
 pomp of life, the ambitious or vai7i- glorious 
 pursuit of the honours, glories, and splen- 
 dour of this life. occ. 1 John ii. 16. On 
 
 * See Athen. vi. 19. xv. 13. Plin. N. H. xiii. 
 2. Martial, xi. 9. 
 
 which passage the learned Raphelius ob- 
 serves, that Polybius uses the phrase ^ 
 Trept rac /3t«e dXa^ovtm for all kind of 
 luxury in one's manner of living, whether 
 in dresS) houses, furniture, servants, eat- 
 ing, &c. St. John's expression seems to 
 imply all this, and moreover to include all 
 those other pursuits, whether of ambition 
 or vain-glory, by which men aim at making 
 a figure in the eyes of their fellow-mortals. 
 See Doddridge. [Theod. Prov. xiv. 13. 
 Hos. V. 5.] 
 
 'AXa<^wj/, ovoQ^ 0, //, from a intens. and 
 Xai^ofiat to take, assume. — Self assuming, 
 insolent, vain-glorious , arrogant, boasting. 
 occ. Rom. i. 30. 2 Tim. iii. 2. Job xxviii. 8. 
 
 'AXaXa^fw, from 'AXaXa. — To cryAlala, 
 This word Alala seems to be formed from 
 the Heb. names of God, nb« rrb^, or ^« 
 n!?«. Hence 'AXaXa, the military shout of 
 the Greeks before a battle, was originally 
 an invocation of their gods to assist them. 
 So the Turks, when entering upon action, 
 still cry out, Allah ! Allah ! Hence also 
 the acclamation of the chorus in the hymns 
 to Apollo mentioned by Suidas, 'AAAAAI; 
 and hence the French and English par- 
 ticles of grief, Helas ! Alas! are, I ap- 
 prehend, to be ultimately deduced. 
 
 I. To shout as soldiers beginning a bat- 
 tle *. — It occurs not in this sense in the 
 N. T.jbut frequently in the profane writers 
 and in the LXX, 1 Sam. xvii. 20, 52, &al. 
 
 II. To utter a loud, but mournful sound, 
 to wail, yell. occ. Mark v. 38. Not only 
 the LXX use the word in this sense, Jer. 
 iv. 8. xxv. 34. xlvii. 2, for the Heb. hh^ to 
 wail; but Eisner and Kypke on Mark 
 have shown, that the profane writers ap- 
 ply the v. aXaXa'Cii) and the N. dXaXay- 
 poQ to the same meaning. 
 
 III. To make a disagreeable, inharmo- 
 nious noise ; spoken of a cymbal, to tinkle, 
 clank, occ. 1 Cor. xiii. 1. [Psell. de Op. 
 D£em. p. 101.]— This word in the LXX 
 answers to the Heb. i?nn to break out into 
 a loud sound [Josh. vi. 10.], V^» to yell 
 [Is. xxv. 34.], and once to i?^DU^n io cause 
 to be heard [Ez. xxvii. 30.] 
 
 ^^^ 'AXaXrjTog, a, 6, >/, koi to — oy, from 
 a neg. and XaXeio to speak, utter. — Un- 
 speakable, unutterable, occ. Rom. viii. 26. 
 — [Schl. says that this word is not what 
 cannot be, but (according to analogy, as 
 advr]TOQ) what is not expressed ; and that 
 in the passage of Romans the meaning is, 
 
 * See Hu~:hinson's Note 1, on Xenophon's Cy- 
 rop3ed.p. 151. 8vo. [Xen. Ages. ii. 10. Hist. Gr. iv. 
 c. 3. 10. Polyaen. i. 20. 1. p. 48. viii. 23. 2. p. 735.] 
 
A A E 
 
 30 
 
 A AE 
 
 in secret and unexpressed desires or aspi' 
 rations. Br. says, ' intercessions not ut- 
 tered in words like those of human beings, 
 nor speakable by man.'] 
 
 ' AXaXoQ, s, 6, if, from a neg. and XaX(5e 
 speaking, wliich from XaXeio to speak. 
 
 I. Not speaking, unable to speak, dumb. 
 occ. Mark vii. 37- [Ps. xxxviii. 13.] 
 
 II. Making dumb, making unable to 
 speak, occ. Mark ix. 17, 25. ISo Plutarch, 
 De Orac. Defect, p. 438, B, cited by Wet- 
 stein^ speaks of the Pythian priestess be- 
 ing on a certain occasion 'AAA'AOY koX 
 KciKH HNE'TMATOS— 7rX>)p77e, Full of a 
 dumb and malignant spirit. Comp. Kw^oc 
 
 "AAac, arog, to, from aXc the same. 
 
 I. Salt natural, wh ich eminently purifies, 
 cleanses, and preserves from corruption, 
 Luke xiv. 34. Hence, 
 
 II. Applied spiritually. 1st, to the dis- 
 ciples of Christ, who were to mix with and 
 purify the corrupted mass of mankind, by 
 their heavenly doctrines and holy exam pies. 
 Mat. V. 13. Mark ix. ,50. 2dly, to purify- 
 ing faith and hope. Mark ix. 50. comp. 
 Col. iv. 6. Acts XV. 9. 2 Pet. i. 4. 1 John 
 iii. 3. I Cor. xiii. 12, and see Heb. and 
 Eng. Lexicon in n^D II. The above cited 
 are all the passages of the N. T. wherein 
 aXae occurs. — This word in the LXX is 
 used only for the Heb. n^D. [Lev. ii. 13. 
 Deut, xxix. 23.] 
 
 'AAE'I^il, either from the Heb. ^)i to 
 cover over, or from a collect, and XiTrogfat, 
 which see under AiTrapog. — To anoint with 
 oil or oini?nent. Luke vii. 46. & al. On 
 Mat. vi. 17, Doddridge justly observes, 
 that it Mas usual among the Jews to anoint 
 their heads, not only at feasts, but at other 
 imes *. This he proves from Kuth iii. 3. 
 2 Sam. xiv. 2. Judith xvi. 8, which see, 
 ind comp. 2 Sam. xii. 7. Eccles. ix. 8. Dan. 
 S. 3 ; and on Luke vii. 38, Wetstein and 
 iKypke cite passages from the Greek and 
 Latin writers, to show that anointing the 
 feet with perfumed ointment was some- 
 times, though rarely, practised by the 
 ancients. In the LXX this word answers 
 to the Heb. nu?a to anoint, mto or nto to 
 cover or daub over, and to "^D to anoint. 
 
 ^§^ 'AXcfcropo^w vm, ag, r\, from aXiKrtop 
 a cock, and <])U)pr) a voice. — Cock-crowing, 
 the time of cock-crowing, " that is, the 
 time from twelve at night till three in the 
 morning, which last hour was usually called 
 
 * [In sickness; see Lightfoot, HvH. & T. on 
 Mat. vii. 17 : and death ; see Geler. de Luct. Hebr. 
 c. 21. Gen. xxxi. 13. 2 Sam. xii. 20-] 
 
 the second cock-crowing, as is observed hj 
 Bochart and others." Dr. Clarke's note 
 on Mat. xxvi. 34. occ. Mark xiii. 35. See 
 Bochart, vol. iii. ] 1 9, and comp. under 
 'AXt'/crwp. [Buxt. Lex. Talm. p. 384.] 
 
 'AAE'KTilP, opoQ, 6, from a neg. and 
 XeKTpoy a bed, according to some, because 
 by crowing cocks rouse men from their 
 beds. But may not this name be as pro- 
 bably deduced from the Heb. Il^ HD^yn the 
 coming of' the light, of which this bird of 
 dawning (as Shakspeare calls him) gives 
 such remarkable notice, and for doing 
 which he was, among the heathen, sacred 
 to the Sun^ who, in Homer, II. vi. line 5 13> 
 and II. xix. line 398, is himself called 
 'HAE'KTilP ? Comp. Heb. and Eng. Lexi- 
 con under Vsil. The male of a sjjecies of 
 birds, the house-cock. Mat. xxvi. 34. & al. 
 freq. In Mat. xxvi. 34, our Lord is repre- 
 sented as saying, that, before the cock 
 crew, Peter should deny him thrice; so 
 Luke xxii. 34. John xiii. 39. But ac- 
 cording to Mark xiv. 30, he says. Before 
 the cock crow twice, thou shall deny me 
 thrice. How are these texts to be recon- 
 ciled } Very satisfactorily, I think, by ob- 
 serving, after many learned Christians, 
 that ancient authors, both Greek and 
 Latin, mention two cock-crowings ; the 
 one of which was soon after midnight, the 
 other about three o'clock in the morning ; 
 and this latter, being most noticed by men 
 as the signal of their approaching labours, 
 was called, by way of eminence, THE 
 Cock-crowing {com\i.* AXeKTopocpiovia); and 
 to this alone Matthew, giving the general 
 sense of our Saviour's warning to Peter, 
 refers; but Mark, more accurately re- 
 cording his very words, mentions the two 
 cock-crowings. See Wetstein on Mark xiv. 
 30 ; Scheuchzer Phys. Sacr. on Mark xiii. 
 35 ; and Whitby's note on Mat. xxvi. 34. 
 
 "AXevpov, a, to, from aXeco to grind, which 
 perhaps from Heb. ^b)) a pestle, with which 
 things are brayed or ground in a mortar, 
 '* For the first instruments used (for 
 bruising or grinding corn) were only 
 pestles and mortars of wood or stone. The 
 Greeks, Romans, and almost ail nations 
 were a long time before they discovered 
 any other method of making corn into 
 meal. Many nations even in our days have 
 no other machine for this purpose*." — 
 Meal of corn. occ. Luke xiii. 21. 
 
 * Thus says the learned Goguet, in his admirable 
 work intitled The Origin of Laws, Arts, and Sci- 
 ences, vol. i. page 09. Edinburgh edit. These ob- 
 servations he confirms from Hesiod, Op. ver. 443. 
 
I 
 
 A AH 
 
 31 
 
 AMI 
 
 'AXr/0£ta, ac, //, from dXrjOrjg true. 
 
 I. [Objectively truths either according 
 to experience, as Mark v. 33*. (Joseph. 
 B. J. vii. 2.) John v. 33. Acts x. 34. or 
 logical truth according to reason. Hence 
 often in the N. T. it is a right knowledge 
 of absolute truth, i. e. of God, Rom. i. 18. 
 or of religion, as shown by revelation 
 from him, and therefore, logically true. 
 John viii. 40. 45, 46. xviii. 37, 38. Acts 
 xxvi. 25. Rom. ii. 20. 2 Cor. xiii. 8. Gal. 
 V. 7. Eph. i. 13. Col. i. 5. 2 Thess. ii. 10. 
 13. 1 Tim. ii. 4. iii. 15. iv. 3. vi. 5. 2 Tim. 
 ii. 15, 1 8, 25. iii. 7, 8. iv. 4. Tit. i. 1. & 14. 
 1 Pet. i. 22. 2 Pet.i. 12. ii.2.Jamesi. 18. 
 John i. 14. viii.32. xiv. 17. teaching truth, 
 XV. 2(5. xvi. 13. xvii. 17, 19. 1 John i. 6. 
 / do not act according to divine truth. 
 ib. 8. iii. 19. true Christians, iv. 6. 2 John 
 1,2, 4. same as v. 6. to walk according to 
 the command of God. 3 John i. according 
 to the precepts of true Christianity. So 
 1 John. ii. 4. Such a man has no real re- 
 ligion, Heb. X. 26. James iii. 14. 1 John ii. 
 21.3 John 8. In John xiv. 6. Christ is 
 called the Truth perhaps as the teacher 
 of this truth.] 
 
 [II. Subjectively truth, i, e. (1.) the 
 agreement of words with thoughts. Mark 
 xii. 31. 1 Tim. ii. 7. of performances with 
 threats, Rom. iii. 7. with promises, Rom, 
 XV. 8. John viii. 44. i. e. he kept not the 
 promises hy which in the beginning he de- 
 ceived our first parents. Such is Br.'s. idea. 
 Parkhurst translates the word as integrity, 
 and soSchleusner comparing 1 John iii. 8. 
 The reader must judge. 2 Cor. vi. 7. by 
 speaking the truth. 1 John v. 6. The spirit 
 is entirely true, i. e. veracious. Eph. iv. 25. 
 to be veracious. Or (2.) the agreement of 
 our words, thoughts, &c. with the precepts 
 of truth, i. e. sincerity. Mark xii. 14. Luke 
 iv. 25. XX. 21. Mat. xxii. 16. John xvi. 7. 
 Rom. ix. 1. xi. 2. 2 Cor. vii. 14. Eph. 
 V. 9. Phil. i. 18. Coloss. i. 6. 'AyaTrav iu 
 dXrjOiig. to love sincerely. 1 Cor. v. 8. 
 1 John iii. 18. 2 John 3. comp. Ecclus. vii. 
 20. So John iv. 23, 24, it is opposed to 
 pretended piety, Eph. iv. 24. vi. 14. comp. 
 1 Sam. xii. 24. 1 Kings ii. 4. iii. 6. Br, 
 refers to this also the form of asseveration 
 in 2 Cor. xi. 10. Then (3.) Virtue, hite- 
 grity, John iii. 21. Rom. ii. 8. Eph. v. 9. 
 
 Pliny ^ lib. 18. § 3. and 23. Serv. ad ^Eneid. ix. 
 ver. 4. Hist. Gener. des Voyages, torn. iii. 81. & 
 431. To whom add Niebtdir, Description de 
 r Arabic, p. 45, and note. 
 
 [* The expression iiaa-av aX^Qsiixv inruv is quite 
 classical. See Horn. II. xxiv. 407. Herod, viii. 82.] 
 
 1 Cor. xiii. 6. 2 Cor. iv. 4. James v. 19. 
 3 .John 2. & 1 2. Tob. iv. 6. See Prov. xiv. 8. 
 xxviii. 6. Fabr. Pseud. V. T. i. p. 604.] 
 
 'A\?;0fuw, from dXr^dyg true. — To speak, 
 or maintain, the truth, occ. Gal. iv. 16*. 
 Eph. iv. 15. [Gen. xiii. 16. Xen. An. iv. 
 4. 10.] 
 
 'AX?/0>/f, ioQ, «C) Oj Kcu ?/, KoX TO dXridig, 
 from a neg. and Xr]du) to lie hid, because 
 truth cannot be fnally suppressed and 
 hidden. 
 
 [I. True, according to experience, or to 
 the fact or event. Thus .Tohn iv. 18. x. 
 41. xix. 35. xxi. 24. 1 John ii. 8. Tit. i. 
 13. 2 Pet. ii. 22. — opposed to visionary. 
 Acts xii. 9.] 
 
 [II. True, logically, i. e. what is of itself 
 true and genuine. I Pet. v. 1 2. comp. Wisd. 
 i. 6. — of God as the author and teacher, 
 and great origin of truth. John iii. 33. 
 viii. 26.] 
 
 [III. Veracious, acting and judging ac- 
 cording to a knowledge of the truth of 
 God. Rom. iii. 4. — of a divine teacher. 
 Mat. xxii. 16. Mark xii. 14. comp. Luke 
 XX. 21. John vii. 18. 2 Cor. vi. 8. 1 John 
 ii. 27. comp. Wisd. vi. I7. — of testimony 
 as credible, John v. 31, 32, viii. 13, 14, 
 16, 17. 3 John 12. 
 
 IV. Honest, sincere. Phil. iv. 8. So in 
 Latin verum, Hor. Epist. i. 1, 11, but 
 Schleusner translates it upright, virtuous, 
 I should be inclined to refer John viii. 1 6, 
 to a meaning somewhat like this, just, in 
 agreement with justice, as Joseph. A. J, 
 vi. 5, 2. vii. 5, 4. Thucyd. iii. 56.] 
 
 'AX-qQivoQ, r), 6v, from dXrjdtjg true. 
 
 I. True, as opposed to false. John iv, 
 37. xix. 35. Rev. iii. 14. xix. 9, & al. — to 
 pretended or reputed. John xvii. 3. 1 Thes, 
 i, 9. John V.20. — todeceitful. Luke xvi. 11. 
 
 II. True, real, essential, as opposed to 
 types or emblems t. John i. 9. vi. 32. xv. 
 
 1. Heb. viii. 2. ix. 24. [Jer. ii. 21. Zach. 
 viii. 3.] 
 
 III. True,' sincere, as opposed to hypo- 
 critical or insincere. Heb. x. 22. [Isa. 
 xxxviii. 3. John ii. 3.] 
 
 [IV. Veracious, worthy of credit. John 
 vii. 28. Rev. iii. 14. xix. 9, U. xxi. 5 
 xxii. 6. 
 
 V. Just, Rev. vi. 10. XV. 3. xvi. 7. xix. 
 
 2. Song of 3 Child, iv. 7. Isa. xxv. 1.] 
 'AXr/0a;, from dXiu) to grind, which see 
 
 * [The sense here is to teach the truth, i. e. Chris- 
 tianity.] 
 
 f [The heavenly temple of which that at Jerusa- 
 lem was the type. Wisd. ix. & See Fabr. Cod. 
 Pseud. V. T. i. p. 650.] 
 
AM 
 
 52 
 
 AAA 
 
 under "AXevpov. — To irrifid. occ.Mat.Xxiv. 
 41. Luke xvii. 35. — The ancient custom 
 of women s being employed in grinding 
 corn, is not only mentioned in the O. T. 
 Exod. xi. 5. (comp. Isa. xlvii. 2.), but we 
 find the same in Homer, Odyss. vii. line 
 104, where speaking of Alcinous's fifty 
 maid-servants, he says, 
 
 'AI fx\v *AAETPE'rOT2I MT'AHS \ic\ fo^XoTra y.ipTro)>, 
 
 Some at the mill grind the well-favour'd grain. 
 
 Comp. Odyss. xx. line 105, and Heb. and 
 Eng. Lexicon, under tDtt) I. — 'AXrjdu) in 
 the LXX answers to the Heb. pD of the 
 same import. [Numb. xi. 8.] 
 
 'AXrjOwg, Adv. from dXrjOiig. 
 
 I. Trull/, really, as opposed to pretend- 
 edly. Mat. xiv. 33. xxvi. I'i, 
 
 IT. Truly, of a truth, certainly. Mat. 
 xxvi. 73. John vii. 26. xvii. 8. Acts xii. 
 11. Observe, that the second dX-qOwg, 
 John vii. 26, is not found in nineteen MSS, 
 three of which are ancient, nor in several 
 ancient versions, nor in three old printed 
 editions, and is accordingly rejected from 
 the text by Griesbach. See also Wetstein, 
 Bp. Pearce, and Campbell, on the text. 
 
 III. Truly, veraciously, as opposed to 
 falsely. Luke ix. 27. xii. 44. xxi. 3. 
 
 IV. Truly, spiritually, as opposed to 
 naturally or externally. John i. 47. vi. 55. 
 
 'AXifvcj eoc, o, ^, from oXq the sea. — A 
 Jisher. occ. Mat. iv. 18, 19. (comp. Mat. 
 xvi. 18.) Mark i. 16, 17. Luke v. 2. [In 
 Mat. iv. 19. Mark i. 17, the sense is me- 
 taphorical. So drjp^v is used Xen. Mem. 
 ii. 6, 8. Plat. Sophist, c. 8, 9, and in Latin 
 venari. Hor. Ep. i. xix. 37.] 
 
 'AXuvb), from aXievg. — To fish, catch 
 Jish. occ. John xxi. 3. 
 
 'AX/<^w, from aXc, salt. — To salt. 'A\t- 
 ^o/jiai, pass. To be salted, seasoned, or 
 sprinkled with salt, occ. Mat. v. 13. 
 Mark ix, 49, JIolq yap nvpi aXiadrjaerai. 
 " The proper translation of this passage 
 is. Every one shall be salted for the fire, 
 namely, by you my apostles : for izvpi 
 here is the dative, not the ablative j as 
 it is likewise 2 Pet. iii. 7, where the same 
 construction is found, Trupt rr^pSfiEPoi re- 
 served for the fire. Every one shall be 
 salted /or the fire of God*s altar, i. e. shall 
 be prepared to be offered a sacrifice to 
 God, holy and acceptable. For though 
 the proposition be general, it must be 
 limited by the nature of the subject thus : 
 Every one who is offered a sacrifice unto 
 God shall be salted for the fire, as every 
 sacrifice is salted with salt." Note in 
 
 Macknight's Harmony on the place, where 
 see more. In Mat. v. 13, aXKrdiiaerat. 
 refers to the salt itself, as seems evident 
 from comparing Mark ix. 50, — Ho7v shall 
 its saltness be restored? Campbell. 
 [Campbell's interpretation is that also of 
 Schl. and in Mark ix. 49, he says that, as 
 every victim was salted before being sa- 
 crificed on account of the supposed puri- 
 fying qualities of salt, the verb signifies to 
 destine to death, or to jmt to death, and 
 hence the passage means. Every wicked 
 7nan must perish by fire, as the victim 
 when salted is slain. Other interpreta- 
 tions are, Every one consecrated to God 
 must be prepared for future happiness by 
 the salt of true wisdom. Every disciple 
 must be amended and prepared by afflic- 
 tions, as all sacrifices are by salt before 
 they are accepted by God. Every one 
 condemned will be imbued with fire, the 
 salt of hell, or will learn by punishment to 
 repent. Br. says. All the condemned are 
 by the fire of hell consecrated to God, as 
 the victim, ^c. The word occurs Lev. ii. 
 13. Ezek. xvi. 4.] 
 
 ^^ 'AXiayr)fxa, utoq, to, from dXiffyiio 
 to pollute. — Pollution by unclean, i.e. for- 
 bidden, food, occ. Acts XV. 20 3 where ob- 
 serve, that what is in this verse expressed 
 by dXioryrjiJLarojv riov ei^u)Xioi/ pollutions of 
 idols, is, at ver. 29, called h^wXodvriov 
 meats offered to idols*. See Grotius and 
 Wetstein on ver. 20.— The verb aXicryiu) is 
 used by the LXX, Mai. i. 7, 12 ; by Theo- 
 dotion, Dan. i. 8 ; and in Ecclus. xl. 29. 
 In the three former texts it answers to the 
 Heb. or Chald. b«J, and in all refers parti- 
 cularly to pollution by meats or drinks. 
 
 'AXXa, Neut. plur. of oXXoq, diverse, 
 other, used as a particle implying in dis- 
 course some diversity, or superaddition to 
 what preceded. 
 
 1. But. 1 Cor. XV. 39. & al. freq. 1 Cor. 
 X. 20 ; where '^ the obscurity of the place 
 is owing to an ellipsis of the word h'^J. be-» 
 fore aX\'. This is usual in the best wri- 
 ters, but I do not know that it has been 
 yet observed." Markland in Bowyer's 
 Conjectures. 
 
 2. After et in the former member of 
 the sentence. Yet. Mark xiv. 22. 2 Cor. 
 iv. 16. xi. 6. Col. ii. 5. & al. Comp. 1 Cor. 
 viii. 6. 
 
 * [The parts of the victim not offered to the gods, 
 were sold, or used at entertainments. These are the 
 h^wy.oQv'Tci. The Jews thought those who eat them 
 polluted by the guilt of idolatry. Wahl thinks mXkt- 
 yrj/AftTa are these polhitcd meats.'] 
 
AAA 
 
 3S 
 
 AAA 
 
 3. But, ea:cept, unless. Mark ix. 8. 
 (comp. Mat. xvii. 8.) So Mat. xx. 23. — »»: 
 e^tv kjiov ^ovvai, dW oIq >/ro/yua<rai vtto rw 
 iraTpoQ fis, — is not mine to give, except, or 
 unless, to those for whom it is prepared 
 by my fother* . 
 
 4. Nevertheless, notwithstafiding. Mark 
 XIV. 36. John xi. 15. 1 Cor. ix. 12. Gal. 
 iv. 30. Rom. v. 14. comp. Phil. ii. 7. and 
 Doddridge's note on Phil. ii. 6. 
 
 5. After popog, either expressed or un- 
 derstood in the former member of the sen- 
 tence, it is used for 'AWd kol, But also, 
 Mat. iv. 4. Mark ix. 37; or for 'AXAa 
 paXKov, But rather. John vi. 27. vii. 16. 
 
 6. Yea. John xvi. 2. Rom. vii. 7. 2 Cor. 
 vii. 1 1, six times. Yea more, yea further. 
 Acts xix, 2, where there is an ellipsis of 
 the particle a or «'*: no before a'XXa. So 
 we may, with Doddridge and Worsley, 
 render it, Nay. — 'AXXa tcai, Yea also, yea 
 moreover. Luke xxiv. comp. Luke xvi. 21. 
 [xii. 7.] — 'AXXa Kal, after el in the pre- 
 ceding member of the sentence. Then 
 also, or then surely also ; ergo etiam, ni- 
 mirum etiam. Rom. vi. 5 j where see 
 Raphelius. It is evident that dXXa, in 
 these last applications, implies a super- 
 addition to what was before affirmed or 
 intimated. 
 
 7. It is used in supplication, and de- 
 notes a peculiar earnestness of desire. 
 Mark ix. 22. On which passages Raphe- 
 lius and Eisner have shown, that it is ap- 
 plied by the best Greek writers in the 
 same manner. To their citations may be 
 added Homer, II. i. lin. 393. II. xvii. 
 lin. 645. [See Krebs. Obs. Flav. i. 90. 
 Greg, de Dial. p. 36.]— The British 
 Critic for December 1795, p. 613, ac- 
 counts for the use of dXXa by an ellipsis, 
 as in the last citation from Homer, Zeu 
 Jldrepy 'A A A A' erv pvcraL vtt y]ipog xnag 
 'A^aiwy. " Jupiter, (we ask not to live 
 if thou deniest it) but deliver the Greeks 
 from this darkness." (See the next sense.) 
 
 Persons in earnestness are apt to speak 
 elliptically. QRender, at least. See Soph. 
 El. V. 413.] 
 
 8. It is rendered therefore. Acts x. 
 20. comp. Acts xxvi. 1 6. But in such in- 
 stances, both in the profane (see Eisner 
 and Wolfius on Acts x.) and sacred, there 
 
 * [See Bishop Horsley's admirable Sermon, in his 
 Nine Sermons, p. 281, " I cannot arbitrarily give 
 happiness, but must bestow it on those alone for 
 whom, in reward of holiness and obedience, it is 
 prepared, according to God's just decrees." These 
 are not Horsley's words, but his meaning.] 
 
 seems an ellipsis of something understood, 
 ex. gr. in the former text. Three men seek 
 thee; (Do not therefore hesitate) but 
 arise, &c. So Acts xxvi. 16, (Do not 
 delay in speaking to me) but arise, &c. 
 
 9. 'AXXa ye, But indeed. Luke xxiv. 
 21. Yet indeed, yet at least. 1 Cor. 
 ix. 2. 
 
 10. 'AXX' ii. But only. Luke xii. 5). 
 (where see Wetstein) 1 Cor. iii. 5. 2 Cor. 
 i. 13. [In the passage of St. Luke, Sch?. 
 translates, and rightly, with our version, 
 hut rather. See Deverius de Gr. Part. p. 
 25. and Zeun. ad Vig. p. 461. and for tht^ 
 sense but only, Diog. Laert. Proaem. p.. 
 12. Est. V. 12.] 
 
 11. For. 1 Cor, iv. 3. 1 Thess. ii. 2. 
 So ^n« in Dan. x. 7. — [^Schleusner very 
 properly declines giving all the places 
 where the word occurs. Not from the 
 labour, but from the difficulty of fixing 
 dogmatically the fugitive senses of a par- 
 ticle.] 
 
 'AXXa(r<TW, Attic. — rrw,from aWog other, 
 different. [^To change, alter. Either for 
 the better, as 1 Cor. xv. 51. Gen. xxxi. 7. 
 Levit. xxvii. 33. Symm. Ps. liv. 20. or 
 for the worse, Rom. i. 23. Ps. cvi. 20. 
 Jerem. ii. 11. and so Heb. i. 12. with a 
 sense of entire corruption or destruction. 
 comp. Isa. ii. 18. Hence in Acts vi. 1 4. Ta 
 destroy, make void. — Simply, To change^, 
 or vary. Gal. iv. 20, though Bretschn. 
 says, to change for the better, s^peak more 
 mildly; but it seems only to express change 
 of speech according to circumstances. See 
 Artem. ii. 20. Br. also gives the sense of 
 change of one thing for another, to Rom., 
 i. 23. citing 'AXX* ev from Lev. xx. 10., 
 See Gen. xii. 14.] 
 
 'AXKayoQev, Adv. from a\\ax» else^ 
 where (which from aXXoe other), and — 
 Bev denoting yro7« a place. — From else^ 
 where, occ. ,Tohn x. i. [Est. iv. 14. ^lian. 
 V. H. vi. 2.] 
 
 ^g^ *AX\rjyopei), w, from ciXKog other, 
 and ayopiio to speak. — To allegorise, or 
 speak allegoricaUy J where one thing is 
 spoken, and somewhat differeiit is meant, 
 of which the thing spoken is the emblem 
 or representative, occ. Gal. iv. 24. See 
 Eisner and Kypke, the latter of whom 
 shows that this Verb is not so uncommon 
 in the Greek writers as Eisner thought it. 
 
 'AAAHAOrVA, Heb. Alleluia, Heb. ^^hn 
 re Praise ye J ah, or Jehovah, occ. Rev, 
 xix. 1, 3;i 4, 6. — No doubt this sacred 
 form of praise was well known among tha 
 heathen. Hence the Greeks plainly had 
 
 D 
 
AAA 
 
 34 
 
 AAA 
 
 their 'EAEAEY III*, that solemn acclama- 
 tion with which they both began and 
 ended their pceans or hymns in honour of 
 Apollo. — Where the Hebrew IT' iV^n oc- 
 curs, as it very frequently does in the 
 Psalms, the LXX, when they do not omit, 
 give it untranslated, 'AWtjXti'ia. 
 
 'A\X>/Xwv, r(oy ; Dat. a\\j]\oiQ,aiQ, otg ; 
 Accus. aXXr/Xac, ag, a. A defective N. 
 which occurs in the N. T. only in the Ge- 
 nitive, Dative, and Accusative plural. It 
 seems to be formed from aWog repeated, 
 ciXXoc — liWoy one — another. — One — aw- 
 otheTj each other mutually or reciprocally. 
 Luke xiii. 12. Mark ix. 50. Mat. xxiv. 10. 
 & al. freq. 
 
 'AWoysvrjQj eog, 5g, 6, ?/, from aXXoc 
 other, and yevog a nation, race. — One qf 
 another nation, a stranger, foreigner, occ. 
 Luke xvii. 1 8. [Ex. xxix. 33.] 
 
 "AAAOMAI, perhaps from the Heb. 
 n^^ to ascend, or oVi^ to sport, juve- 
 nari. 
 
 I. To leap, leap up, as a man. occ. Acts 
 iii. 8. xiv. 1 0. 
 
 II. To spring, bubble up, as water from 
 a spring, occ. John iv. 14. I^Virg. Eel. v. 
 47' and see Pearson on Ign. ad Rom. 
 p. 56.-] 
 
 "AAAOS, dXXt], axxo, 
 
 I. Another, or in the plur. other; and 
 that whether in an inclusive sense, as Mat. 
 iv. 21. Mark vii. 4. & al. freq.; or in an 
 exclusive one, as Mat. ii. 12, x. 23. & al. 
 freq. 
 
 II. With the prepositive article 6, //, ro, 
 prefixed. The other of two. Mat. v. 39. 
 xii. 13. John xix. 32. 
 
 TlI. 'Oi aXXoL, The others, the rest. 
 John XX. 2.5. xxi. 8. 1 Cor. xiv. 29. 
 
 IV. "AXXoe and aXXog repeated in dif- 
 ferent members of a sentence. Owe, and 
 another. John iv. 37; and in the plur. 
 "AXXot and aXXot, Some, and some; or 
 Some, and others, Mark vi. 15. So nht^ 
 and nb« in Heb. are used for these and 
 these, or these and those. Psal. xx. 8. 
 And the like application of aXXoc repeated 
 
 * We are told in Lord Oxford's collection of 
 Travels, vol. ii. page 861, that the Virginians (in 
 North America) used the word Allehijah in their 
 sacred hymns. " I attentively hearkened (says my 
 author) upon this word Allehijah repeated sundry 
 times, and could never hear any other thing." He 
 adds, " All the other nations of these countries do 
 the like." See also Jenkin on the Christian Reli- 
 gion, vol. i. p. 101, 3d. edit. ; Gale's Court of the 
 Gentiles, part 1. book 2. chap. 4. § 3. and book 3. 
 chap. 1. § 11 ; and Dickenson's Delphi Phcenicis- 
 santcs, page 50 — 52. 
 
 in the plur. may incline one to derive it 
 from the Heb. pronoun b«, or n^«. 
 
 V. Belonging to aiiother, another's. 
 occ. 1 Cor. X. 29. 
 
 1^^" 'AXXorjOtoeTr/ck-oTToC) Hj> o, from aX- 
 X(')Tpiog another's, and eTriaKOTrico to inspect, 
 observe. — A curious inspector, or rneddler, 
 in other people's affairs *, a busy body in 
 other men's matters, occ. 1 Pet. iv. 15, 
 where it seems particularly to refer to the 
 public affairs of other people, a busy and 
 insolent meddling with which was a vice 
 whereto the Jews of this time were re- 
 markably addicted f. — |^Schl. thinks the 
 word means one given to the commission 
 of every crime, because oKXoT^iog itself 
 has this signification. Ecclus. xiv. 22. and 
 in Ps. 1. 1. in Theod. Ed. v. and vi. Br. 
 thinks it is, A superintendent of affairs, 
 not Christian^ because he chooses to un- 
 derstand ETrhKOTTog after the words wg Xpt- 
 Tiavogr^ 
 
 'AXXorpiog, a, ov, from aXXoc other.—' 
 Belonging to other, foreign, or strange to 
 onesef. 
 
 I. Another's, belonging to another. 
 [John x. 5. Rather, Not one's own.'] Heb. 
 ix. 25. Rom. iv. 14. xiv. 4. comp. Luke 
 xvi. 12. — [On the passage of St. John 
 which I have added, Schl. says that the 
 word may also be taken for ignotus, un- 
 known, and so Bretschn. referring to Ec- 
 clus. viii. 18. Ps. xlix. 10.] 
 
 II. Spoken of a country. Strange, fo- 
 reign, belonging to other people. Acts vii. 
 6. Heb. xi. 9. 
 
 III. Spoken of men or nations, A 
 stranger, foreigner, alien, occ. Heb. xi. 
 34.— [See Gen. xvii. 12. 1 Sam. vii. 3. 
 Deut. xvii. \^. Others, as S. and B., trans- 
 late the word here an enemy, as 1 Mace, 
 i. 38. Ecclus. xxix. 21. Ps. xix. 13. Xen. 
 Anab. iii. 5. 4.] 
 
 [IV. Of another family. Mat. xvii. 25. 
 Ps. xlix. 10.] — This word is often used 
 in the LXX, and answers to the Heb. ^XXA, 
 ■ir, IDi, and »1d:i. 
 
 'AXXo^vXoe, «, 6, 1], from aXXo? other, 
 different, and (J)vXrl a tribe or race. — A 
 
 * *' Tantumne est ahs re tua ocii ttbi, 
 
 Aliena ut cures, eaque nihil quae ad te atti- 
 nent ? 
 Have you so much leisure from your own husiness 
 that you can take care of other people' s, ivhich docs 
 not at all belong to yon .^" says the old man in 
 Terence, Heautont. Act i. Scene I. line 23. What 
 an excellent hint, by the way, may this afford to 
 Christians ! 
 
 f See Lardner's Credibility of the Gospel Hi- 
 story, vol. i. p. 425, 
 
A A O 
 
 35 
 
 A AY 
 
 foreigner, one of another race or nation. 
 occ. Acts X. 28. [I Sam. vi. 10. xiii. 2". Isa. 
 ii. 6.] 
 
 "AWwc, Adv. from aXXoc other. — Other- 
 wise, occ. 1 Tim. V. 25. — [*^ Things which 
 are otherwise, i. e. not yet manifest^^will 
 become so." Schl. " Things done otherwise, 
 i. e. badly." Br. But Schl. seems right.] 
 
 'AXoaw, bii from aXwe a threshing-jloor. 
 See akuiv below. — To tread out corn, to 
 force corn from the husks by treading. 
 occ. 1 Tim. V. 18. 1 Cor. ix. 9, 10, in 
 which passages it is transferred from the 
 ox ; who, according to the* custom of the 
 East, trode out the corn from the husks, 
 to the christian minister, who from the 
 involving letter brings forth and dispenses 
 the spirit of the divine law. Comp. 2 Cor. 
 iii. f). Rom. ii. 27, 29.— This word in the 
 LXX generally answers to the Heb. U^l ; 
 and in Deut. xxv. 4, the passage referred 
 to by the Apostle, the N. ty>l occurs. 
 
 "A\oyoQ, B, 6, 7/, KoX TO — 0V3 from a neg. 
 and \6yoQ reason. 
 
 I. Unendued with reason, irrational, 
 brute, occ. 2 Pet. ii. 12. Jude ver. 10. 
 The word is applied in the same sense, 
 Wisd. xi. 15. So ^ojtov and aXoyiop are 
 in like manner joined together by Jose- 
 phus, De Bel. lib. iv. cap. 3. § 10. & Cont. 
 Apion. lib. i. § 25. & lib. ii. § 29. 
 
 II. Unreasonablcj absurd, occ. Acts 
 xxr. 27. 
 
 'AAO'H, rjg, fj, from the Heb. tD»bn« or 
 nibriH, which Aquila renders by ciXwrj, 
 Cant. iv. 14. — The aloe, that is, the xylo- 
 aloes, lignum-aloes, or aloe-wood. The 
 finest sort of " this t is the most resirious 
 of all the woods we are acquainted with — 
 Its scent, while in the mass, is very fra- 
 grant and agreeable — The smell of the 
 
 * See Deut. xxv. 4. Hos. x. 11. Bochart, vol. ii. 
 31 1, and Wetstein on 1 Cor. ix. 9. Homer draws 
 a comparison from this method of threshing com by 
 the feet of oxen, as practised in his time and coun- 
 try. II. 20. line 495, &c. 
 
 'ilf 8* oTt TtQ ^£t/^») BO'AS aperiya; IvfVfxtTWTrus 
 TPIBE'MENAI KPI~Xii/xov iVTpoy(Ji'Ku< Iv aXwri. 
 Piy.(f)a rs Xlrrr* iymyro /S63v Jwo ttoatr l^ifjiviiwy. 
 
 As with autumnal harvests covered o'er. 
 And thick bestrown lies Ceres' sacred floor. 
 When round and round, with never- wearied pain, 
 The trampling steers beat out th^ unnumbered grain. 
 
 Pope. 
 Dr. Shaw (Travels, page 138-9, 2d edit.) informs 
 us, that the Arabs and Moors still tread out their 
 com after the primitive custom of the East. Comp. 
 Heb. and Eng. Lexicon, in tri and y^n. 
 
 t New and Complete Dictionary of Arts, in Xylo- 
 aloes, where see more. 
 
 common aloe-wood is also veiy agreeable, 
 but not so strongly perfumed as the for- 
 mer." occ. John XIX. 39. comp. Psal. xlv. 
 8. Prov. vii. 17. Cant. iv. 14. It is evi- 
 dent that the resinous and aromatic qua- 
 lities of this wood rendered it very proper 
 in embalming dead bodies. 
 
 "A\g, aXoc, 6, from ciXg, //, the sea, which 
 may be derived either from the Greek V. 
 aXXofxai to leap, on account of the imjJe- 
 tuous motion of its waters, or rather from 
 the Heb. y'j^ to urge, molest, because con- 
 tinually U7'ged by winds and tides. So its 
 Heb. name t:» implies tumultuous motion. 
 — Salt. occ. Mark ix. 49. [Ezek. xliii. 24.] 
 
 'AXvKoc, Vi ^^t from aXg salt. — Impreg- 
 nated with salt, brackish, salt. occ. James 
 iii. 12. This word is used in the same 
 sense by Aristotle, Theophrastus, and An- 
 tigonus Carystius. See Wolfius and Wet- 
 stein, to whom, concerning the true read- 
 ing of the latter part of the verse, add 
 Griesbach and Macknight. [|Numb. xxxiv. 
 3, 12.] 
 
 'AXvTTorfpoc, a, ov, Comparat. of oXvitoq 
 free from grief, which from a neg. and 
 Xvirt} grief sorrow. — More free from grief 
 or sorrojv. occ. Phil. ii. 28. [Xen. CEc. 
 viii. 2.] 
 
 "AXvartc, lOQ. Att. ewC) ^, from a neg. and 
 Xvu) to loose. — A chain. Mark v. 3, 4, & 
 al. Eph. vi. 20, Upea^Evio kv aXvtrei I dis- 
 charge my embassy in a chain. The Apostle 
 in these words alludes to the custom of the 
 Romans, among whom it was usual, as we 
 learn from Josephus, Seneca, and Athe- 
 naeus, to confine prisoners not only by 
 shutting them up in prison, but also by 
 chaining their right arm to the left arm 
 of a soldier who guarded them. Comp. 
 Acts xxviii. 1 6, 20. xii. 6, and see Grotius 
 on those passages, and Lardner's Cred. of 
 Gosp. Hist. vol. i. book i. chap. x. § 9. amj 
 Macknight's note on Eph. [2 Tim. i. 10. 
 Rev. XX. 1. Polyb. iii. 82. 8.] 
 
 ' AXvmTiXijQ., Eog, Sg, d, //, ical to aXvffi- 
 reXig, from a neg. and XvffiTeXrjg profitable. 
 See under AvaiTeXeio. — Unprofitable, q. d. 
 that will not quit the cost. occ. Heb. xiii. 
 1 7, where however the word is used by a 
 Litotes, and imports exceedingly hurtful, 
 or dangerous. So in Homer, II. ii. line 
 269, a^^pELov l^u)v looking unprofitably , 
 means looking most miserably ; and Dr. 
 Clarke, in his note on that passage, shows 
 that the best Roman writers in like man- 
 ner use inutilis unprofitablcy in the sense 
 of extremely wicked, hurtful.^ or pernicious. 
 Comp. Philem. ver. 11. Eph. v. 1 1. See 
 
 D2 
 
AM A 
 
 36 
 
 AM A 
 
 Blackwall's Sacred Classics^ vol. i. pago 
 1 72 ^^ 
 
 "AXwv, ojvog, ?/, from oXwq the same. 
 — A thresJmig-Jloor , where corn is threshed 
 and winno7ved. occ. Mat. iii. 12. Luke iii. 
 17. — [The meaning is /Ac cor7^ on the 
 floor, as often in the LXX. Exod. xxii. 6. 
 Ruth iii. 2. Jud. xv. 5. Schl. thinks the 
 derivation is from liKO^u) to collect (the corn 
 on the floor).] 
 
 'AXwTTT/^, £KOG, //. The Greek etymolo- 
 gists derive it from dXcj-rrog cunning, or 
 from aXdv toTrag deceiving or escaping the 
 eyes, because it is a solitary animal t wan- 
 dering about by itself, and hiding itself in 
 holes ; but, like the Latin name vulpes, 
 it may be derived from the Heb. ^)) to 
 cover. Our English namejTo^, and the 
 German fuchs, from the V. foxa, which 
 in the Islandic signifies to deceive, will 
 correspond to either of the above deriva- 
 tions of the Greek aXwTrr]^. 
 
 I. A fox, a well-known animal, occ. 
 Mat. viii. 20. Luke ix. 58. 
 
 II. A fox, a crafty, cunnings malicious 
 person. Ti yap ctij/ aWo Xoi^opog Kat 
 kaKQijdriQ a,v6p(i)7roQ y 'AAil'IIH^: For 
 what is an opprobrious and malicious man, 
 but a fox ? says Epictetus in Arrian, lib. 
 j. cap. 3. So Shakespeare, 
 
 Or wolf, or both- 
 
 This holy fox. 
 
 Henry VIII. Act i. Scene L 
 
 Hog in sloth, /o.r in stealth.. 
 
 K. Lear, Act iii. Scene 4. 
 
 Comp. Suicer Thesaur. in 'AXwttt;!, and 
 Tivvr)pa II. occ. Luke xiii. 32.^ The name 
 'AXwTTi?^ in Greek is only feminine, and is 
 therefore applied even to Herod the Te- 
 trarcli in that gender. See Wetstein [and 
 Schotg. H. H. on this passage.] 
 
 "AXiocTLQ, lOQj Att. ecoQ, r/, from the obso- 
 lete aXooj to take, which see. — A taking, 
 catching, occ. 2 Pet. ii. 12. 
 
 "AMA, an Adv. from the Heb. tDi^ 7vith, 
 together with. 
 
 J . With a Dative following. With, to- 
 gether with. occ. Mat. xiii. 29. Hitherto 
 should be referred ajua irpwi together with 
 the morning, i. e. early in the morning. 
 occ. Mat. XX. 1 . In the profane writers J 
 ajia often occurs in this sense with a Da- 
 
 * [The adverb occurs in the same sense. Theoph. 
 Char. viii. 4.] 
 
 f Whence Euttathius and Bochart deduce the 
 name clxwirt^ from uKavQai to rvander. 
 
 X See Viger Idiotism. cap. 7- § 2. reg. 4. [Theoph. 
 Char. xxiv. Diod. Sic. i. p. 615. Polyb. i. 12. 2. 
 Horn, II. H. 331.] 
 
 tive following it, as t'lfxa T^i irpiai early 
 in the morning, ajxh TWl effircpq. at the 
 begifining of the evening, apa TtTt nalp^ 
 as soon as opportunity serves. So 1 Mac. 
 iv. 6, apa TH't r//i£jo^ as soon as it was 
 day. Comp. Neh. vii. 3, in the LXX, 
 and see Kypke on Mat. It is evident that 
 apa in this first sense should be considered 
 rather as a preposition than an adverb. 
 
 2. Together. Rom. iii. 12. followed by 
 the preposition avv with. 1 Thess. iv. 17. 
 V. 10. 
 
 3. Moreover, also, withal, at the same 
 tijne. Acts xxiv. 20. xxvii. 40. Col. iv. 3. 
 1 Tim. V. 13. Philem. ver. 22. — The above 
 cited are all the passages of the N. T. 
 wherein apa occurs. 
 
 'Apadrjg, iog, 5g, 6, rj, from a neg. and 
 pavdayo), or obsol. paQeu) to learn. — Un- 
 learned, occ. 2 Pet. iii. 1 6. [Schleus. says 
 hnpious, remarking that words expressing 
 ignorance or knowledge generally express 
 their effects. See Glas. Phil. S. p. 828. 
 ed. Dath.] 
 
 ^KpapdvTivog, s, 6, //, from a neg. and 
 papaivopcu, to fade, wither, which see. 
 That cannot fade away, not capable of 
 fading. So Hesychius explains apapavn- 
 vov by uarjTTToy incorruptible, occ. 1 Pet. 
 V. 4, where the Apostle seems to allude to 
 those fading garlands of leaves, which 
 crowned the victors in the heathen games, 
 and were consequently in high esteem 
 among them. Comp. 1 Cor. ix. 2.5. 1 Pet. 
 i, 4. But observe, that tlie learned Henry 
 Stevens, in his Greek Thesaurus, thinks 
 it improbable that Peter, in 1 Ep. v. 4, 
 should use apapavrivog for apapavrog, 
 since apapavrivog is not formed from the 
 Adj. apapavrog as signifying unfading, 
 but from the Subst. apapavrog the proper 
 name of a flower. Amaranth, so called 
 from its not s>\^ee(\.\\y fading. 'Apapavrivog^ 
 therefore, will properly signify Amarati" 
 thine, but will be equivalent to unfading. 
 See Wolf, and Wetstein on 1 Pet. v. 4. 
 
 "Apapavrog, «, 6, rj, from a neg. and fxa- 
 paivopai to fade. — Thatfadeth not away, 
 unfading, occ. 1 Pet. i. 4. Wisd. vi. 13. 
 
 'Apapravii), from obsolete apapriio, from 
 which also it borrows most of its tenses. 
 
 I. To miss a mark; so Homer fre- 
 quently, as 
 
 Ta /xh "AMAP©' 
 Him he mist. 
 
 II. iv. line 491. 
 
 ■ -Tk /x\v poLTTo tut9(;v"AMAPTEN. 
 Him he scarcely mist. II. xvii. line G09. 
 
 "Opv/Jof /U£v''aMAPTE 
 
 The bird he mlit. II. xxiii. line 865. 
 
A MA 
 
 3/ 
 
 A ]\1 A 
 
 The LXX use l^aiiapTavtiv, or according 
 to some copies, hafxapTdx^uy, in this sense. 
 Jiidg. XX. 16.. 
 
 II. To mis s^ deviate fi'om a way. So 
 Isocrates ufiapruyeiv Tfjg o^a to miss the 
 way. 
 
 III. In the N. T. it is used only in a 
 ^figurative or spiritual sense, To sin in 
 
 general, to deviate from the Mill or law of 
 God, as 1 John iii. 8. 2 Pet. ii. 4. J John 
 ii. 1 . V. 1 6. & al. freq. ; by apostasy, Heb. 
 X. 26, comp. ver. 28, 29. and see Dod- 
 dridge and Macknight j — or of man, as 
 Acts XXV. 8. 
 
 IV. With etc following. To si?i in re- 
 spect of or against, as heaven (God.) 
 Luke XV. 18, 21. — or man. Mat. xviii. lo, 
 21. Luke xvii. 3. 4. Wetstein on Mat. 
 shows that the Greek writers use the 
 phrase in the same sense. [1 Sam. xix. 4. 
 Jer. xxxvii. 17.] — In the LXX this word 
 most usually answers to the Heb. «tDn, to 
 M'hich it very exactly coiTesponds both in 
 a natural and spiritual sense. See Heb. 
 and Eng. Lexicon, under ^lon. 
 
 'Ajuapr?;/ia, aror, to, from ap,apTeu) to 
 deviate, sin. — A deviation., from the divine 
 law, a sin. occ. Mark iii. 28. iv^ 12. Rom. 
 iii. 25. 1 Cor. vi. 18. Gen. xxxi. 36. Isa. 
 Iviii. I. 
 
 'AjiapTia, ag, r}, from afiaprioj lo de- 
 viate, sin. 
 
 I. Sin, or deviation from the divine law 
 in general. See 1 John iii. 4. comp. Rom. 
 iv. 15. 
 
 II. Original sin, with" which all man- 
 kind, descended from fallen Adam by na- 
 tural generation, are universally infected 
 from their conception and birth, Rom. v. 
 12. vi. 12. vii. 8, 9. comp. Gen. v. 3. Eph. 
 iv. 22. 1 Cor. xv. 49. Gen. viii. 21. Psal. 
 Iviii. 3, 4. Prov. xxii. 15. Job xi. 12. 
 xiv. 4. 
 
 III. Actual sin. James i. 15. v. 15. I 
 John iii. 8. & al. freq.— [It seems to be 
 obstinate ijicredulity. John viii. 21 & 24. 
 XV. 22. xvi. 8. Heb. iii. 13. Defection 
 
 from true religion. Heb. xi. 25. 2 Thess. 
 ii. 4. Ubidinousness. 2 Pet. ii. 14. and so 
 Appian, Alex. p. 594. ed. Paris. &o pecca- 
 tum in Latin. Ovid. Amor. ii. Eleg. vii. 
 1 1. & r^^)nr[. 2 Sam.xii. 13. Schl. thinks 
 that the word in John viii. 46. means 
 fraud, and others refer 2 Thess. ii. 4. to 
 that sense. In Rom. vii. 7- it seems to be 
 I'ather a motive to sin, and in Heb. xii. 4. 
 Schl. thinks it means the calamities which 
 Blight be the motives to the sin of defec- 
 tion,] 
 
 IV. Original and actual sin considel^d 
 together. 2 Cor. v. 21. John i. ^9. comp. 
 Rom. V. 16. On Rom. vii. 13. comp. Hos. 
 x. 15, in Heb. and Eng. Marg. 
 
 V. A sacrifice for sin, a sin-offering, 
 on which the sin was put, or to which it 
 was imputed. (See Lev. iv. 4, 15. comp. 
 Lev. i. 4. xvi. 2l.) occ. 2 Cor. v. 21. comj). 
 Heb. ix. 28. Isa. liii. 6, 10, 12. 1 Pet. ii. 
 24. 'ApapTia is used in the same sense 
 by the LXX. Lev. iv. 21, 25, 34. (comp. 
 ver. 8, 20, 29.) Lev. v. 9, 12. vi. 25, as 
 apapTTfjia likewise is. Lev. iv. 29. And 
 this manner of expression exactly corre- 
 sponds to the Heb. where both the sin and 
 the sin-offering is denoted by the same 
 word nt^ton or n^ton. On Rom. viii. 3. 
 comp. Heb. x. 6, 8, and LXX in Psal. xl. 
 6; and see Whitby's note on Rom.— [On 
 
 I 2 Cor. vi. 21. Schl. thinks that apapria 
 \ is for apaprojXoc, he has punished him as 
 a sinner, but says he does not object to 
 the explanation here given by Parkhurst. 
 The expression irepl apaoriag, Rom. viii. 
 3. Heb. X. 7' is elliptical, Qvrriaa sacrijice, 
 being understood. See Levit. vi. 23- 
 Numb. viii. 8.] 
 
 VI. Punishment of sin. Rev. xviii. 4, 
 where see Vitringa s Comment, and comp. 
 Zech. xiv. 19. Gen. xix. \b. — [To this 
 head Schl. refers John ix. 41. xv. 22, 24. 
 1 Cor. XV. 17. 1 Pet. ii.24. as well as John 
 i. 29. " Who takes away the punishment 
 of sin." See Gen. iv. 13. Ps. vii. 17.] 
 
 VII. A deviatifig from truth, falsehood. 
 John viii. 46 ; where see Campbell. — The 
 LXX generally use apapna for tlie Heb. 
 
 n«ton. 
 
 'ApaprvpoQ, «, 6, ?/, from a neg, and 
 paprvp a witness. — Without witness, ecc. 
 Acts xiv. \7 ; where see Wetstein. [Jos. 
 A. J. xiv. 7, 2. Schwarz. p. 70.] 
 
 'ApaprwXoc, a, o, r/, from apcipriio to de- 
 viate, sin. 
 
 I. A sinner in general. Mat. ix. 13. 
 Heb. vii. 26. 1 Tim. i. 15; but it fre- 
 quently denotes a heinous and habitual 
 sinner, Mat. xi. 19. Mark ii. 15. Luke vii. 
 37. & al. Comp. Macknight, on Gal. ii. 15. 
 —[This word, like ajxapTia, is applied to 
 various sins. An impostor, John ix. 1 0, 24, 
 25. a libidinous person, Luke vii. 37. 
 oil obstinate unbeliever, Mark viii. 39. 
 Where poixoXiQ, says Schleus. means sinful 
 in general, apapTioXdg obstinate. As the 
 Jews thought that none out of their law 
 cared for holiness of life, they called all 
 Gentiles sinners. Mat. xxvi. 43. Luke 
 vi. 32. Mat. v. 47. Mark xiv. 41. Luke 
 
A ME 
 
 38 
 
 AMH 
 
 xxiv. /. Gal. ii. 15. Exod. xxxii. 31. 1 
 Kings xiv. 1 6.] 
 
 II. Sinful, occ. Rom. vii. 13. 
 "AjxayoQ, «, h, >;, from a neg. and /taj^o- 
 /uat to yghtj contend. — Not contentious^ 
 not quarrelsome, occ. 1 Tim. iii. 3. Tit. iii. 
 2. — [See Ecclus. xix. C] 
 
 'Ajuaw, u), either from- the Greek a^ia 
 together, or immediately from the Heb. 
 CDi> to collect; because corn^ &c. when 
 reaped or mown, is collected together. — 
 To reap, mow, or cut down. occ. Jam. v. 
 4. In the LXX it constantly answers to 
 the Heb. n'Ji'p to cut off, cut down. 
 
 'Apidv^oQ, «, 6, from a neg. and pidv 
 wine. The amethyst, a species oi precious 
 stones, occ. Rev. xxi. 20. Pliny* says, 
 *^ the reason assigned for its name is be- 
 cause, though it approaches to the colour 
 of wine, it falls short of it, and stops at a 
 violet colour." — t Others think it is called 
 Amethyst, because its colour resembles 
 wine mixed with water, and in this view also 
 derives its name from a neg. and piQv wine, 
 \vhich see under MeOwo-icw. — In the LXX 
 it answers to the Heb. nD^n«. — [Ex. 
 xxviii. 19. Jos. A. J. iii. 6.] 
 
 'ApeXib), w, from a neg. and piXEi to be 
 cared for by a?iy one, curas esse. — With a 
 Genit. or Infinit. following. Not to care 
 for, to neglect, occ. Mat. xxii. 5. 1 Tim. 
 iv. 14. Heb. ii. 3. viii. 9. 2 Pet. i. 12, 
 [Jer.xxxi. 32. Wisd. iii. 10.] 
 
 "ApepTTToc, s, u, r/, from a neg. and pep- 
 nzTOQ blameable, which from pepepTTTai 3d 
 person perfect of pip^opai to blame. — 
 Blameless y imblameable. occ. Luke i. 6. 
 Phil. ii. 15. iii. 6. ] Thess. iii. 13. Heb. 
 viii. 7. [Gen. xvii. 1. Job i. 1, 8. ix. 20. 
 Xen. Cyr. v. 5, 10.] 
 
 'A/z£/x7rrwc, Adv. from apefXTTTOQ, — Un- 
 hlameably. occ. 1 Thess. ii. 10. v. 23. 
 [See Add. Esth. xiii. 3. Xen. Cyrop. iv. 
 2, 37.] 
 
 ^g'^ 'ApiptpvoQ, «, 6, //, from a neg. and 
 pepipvd care. Free from care, careful- 
 ness, or solicitude; secure, easy. occ. Mat. 
 xxviii. 14. I Cor. vii. 32. [Herodian. i. 
 6, 26. Wisd. Vi. 16.] 
 
 'Aperaderos.) «, Oj rj, Kal to — ov, from a 
 neg. and peraTidrjiJi to change, which see. 
 — Ufichangeable, immutable, occ. Heb. vi. 
 18. 'AyufmQfrov, rb., Neut. is used as a 
 Substantive, Unchangeableness, immuta' 
 
 * Nat. Hist. lib. xxxiii. ca]p. D. [See Casaub. 
 on A then. p. TiA 
 
 t See New and Complete Dictionary of Arts, in 
 Atmlhyat. 
 
 bility. occ. Heb. vi. 17; where see W^et- 
 stein. [3 Mace. v. 1. Polyb. ii. c. 32. 
 
 5.] 
 
 ^^^ 'ApeTadyr^TOQ, a, 6, ?/, from a neg. 
 and fxeraKiviu) to move away, which see. — 
 Unmoveable, or rather " unmoved, because 
 immoveable is a quality not competent to 
 men in this present life." Macknight. 
 Comp. djjeTavorjToy, Rom.ii. 5. occ. 1 Cor. 
 XV. 58. [SoSch.] 
 
 1^^ 'ApETapeXrjroc, «, 6, r/, from a neg. 
 and perapiXopaL to repent, which see. 
 
 I. Not to be repented of or regretted, 
 occ. 2 Cor. vii. 10. 
 
 II. Not subject to repentance, or change 
 of mind, irrevocable, occ. Rom, xi. 29. 
 See Campbell's Prelim. Dissertat. to Gos- 
 pels, p. 248. This word is used also by 
 the profane writers, as may be seen by 
 Eisner and Wetstein. [Glass. Phil. S. p. 
 944.] 
 
 ^^° ^AfxeravoriTOQ, «, o, r/, from a neg. 
 and fierapoioj to repent, change one's mind,^ 
 which see. — Unrepenting, impenitent, ir^ 
 reclaimable. occ. Rom. ii. 5 *. 
 
 "ApErpog, a, 6, //, koI to — op, from a neg. 
 and jxtTpop measure. — Beyond one's mea- 
 sure or appointed bounds, occ. 2 Cor. x. 
 13, 15. 
 
 'AMITN, a Heb. word, p«, signifying 
 truth, firmness, stability. Hence in the 
 N. T. as in the Old, it denotes, 
 
 I. Affirmation, In truth, verily, it is so. 
 Mat. V. 18, 26. vi. 2, & al. freq. comp. 2 
 Cor. i. 20. By comparing Mat. xvi. 28. 
 with Luke ix.27,* and Mark xii.43, with 
 Luke xxi. 3, it is evident that 'Ap)v is 
 equivalent to aXrjdioQ truly, in truth, and 
 so the LXX render the Heb. JDN by uXtj- 
 0WC, Jer. xxviii. 6. — It is remarkable that 
 in the N. T. no one but our blessed Lord 
 himself uses 'Apr]v at the beginning of a 
 sentence, as a word o^ affirmation. It seems 
 however in this sense to conclude all the 
 four Gospels. Throughout St. John's Gos- 
 pel, and in that only, our Lord uses the 
 word 'A/xr)j/ doubled, as being more em- 
 phatical, after the Hebrew manner. Comp. 
 Num. V. 22. Neh. viii. 6. Psal. xli. 14. 
 Ixxii. 19. Ixxxix. 53. [Lightfoot on John 
 i. 51.] 
 
 II. Consent or desire. So be it; and in 
 this sense it concludes prayers. Mat. vi. 13. 
 Rom. XV. 33. 2 Cor. xiii. 13, & al. freq.— 
 and thanksgivings. Rom. xi. 36. xvi. 27. 
 comp. 1 Cor. xiv. 16. In some passages it 
 
 ♦ [The word occurs in the Test, xii, Pat. in Fab. 
 Cod. Pseud, i. p. 685.] 
 
AM N 
 
 39 
 
 A M Y 
 
 seems both affirmative and eucharislical, 
 as Rom. i. 25. ix. 5 ; and in others, both 
 affirmative and supplicatory, as Rev. i. 7. 
 xxii. 20. 
 
 III. A})plied as a N. to our blessed Lord, 
 *0 'Ayui/v The Ameiif the faithful and true 
 witness, occ. Rev. iii. 14. comp. Isa. Ixv. 
 16*. 
 
 'ApijTupf opoQ, 6, from a neg. and urj- 
 rrjp a jnother. Without mother, occ. Heb. 
 vii. 3. [Here uprjrtop is not having a mother 
 noticed in the genealogy of the priests, or, 
 as Philo says (2. de^ Monarch, p. 827), 
 liTj e'xwv fxrjrepa lepeiav e'E, lepeioy f . Such at 
 least is the common explanation, in which 
 tliere are difficulties, especially the words 
 f.'//re apyjiv t'^iov. Some therefore say. 
 Not horn of father and mother in the or- 
 dinary way. See Deyling. Obs. S. P. ii. 
 p. 71. Fabr. Cod. Ps.i. p.311.] 
 
 'AjLiiavTOQ^ a, o, r/, from a neg. and fiiaivit) 
 to defile. — Ujidefiled, unpolhited. occ. Heb. 
 vii. 26. xiii. 4. James i. 27. [See 2 Mace, 
 xiv. 36. Wisd. iii. 13. Plutarch. Peficl. 
 .1 p. 173, D. In 1 Pet. i. 4, it seems to be 
 unmixed, or undefled with grief.'] 
 
 "AMM02, «, 7/, perhaps from the Heb. 
 tDir to collect, gather together. — Sand^ 
 which is usually collected together in par- 
 ticles innumerable. 
 
 HoBiER, IL ix. line 385. 
 
 Rom. ix. 27. Heb. xi. 12, & al. See 
 Wetstein on Rom. [Gen. xxxii. 15. Josh. 
 xi. 4.] 
 
 'AMNO'S, e, 6, perhaps from a neg. and 
 fxivoQ anger, on account of its mild dis- 
 position. If this as well as the feminine 
 'AMNH' be not rather derived from the 
 Heb. MiDi^ truth, either on account of the 
 truth or simplicity of the animal itself, or 
 of its being anciently the usual % truth — 
 ory^i/^-otfering (as the Heb. n3Q« seems 
 
 * [See on this word Glass. Phil. S. p. 396. The 
 use of this word in the Church was derived, it 
 would seem, from the Jews, Deut. xxvii. 15. Neh. 
 viii. 7. See Wetst, ii. p. 1C2. Euseb. H. Ju. vii. 9. 
 Suicer. i. p. 229.1 
 
 t [See also Phil, de Temulentia, p. 248 and 
 p. 490-1 
 
 X Thus likewise the Etruscan xaTrpa, and Latin 
 caper, a goat, may not improbably be derived from 
 the Heb. *isd to make atonement, expiate ; because 
 this animal was in ancient times a usual expiatory 
 victim, as in Lev. iv. 26, 31. v. xvi. 10; in all 
 which passages the word -iE)3 is used, and in tlie 
 last particularly applied to the scape-goat. Comp. 
 Homer, II. i. line 66 ; and see Vossii Etymolog. 
 Latin in CAPEa. 
 
 I used, Neh. ix. 38.) among botli believers 
 and heathen. So in the treaty between 
 the Greeks and Trojans, in Homer, II. iii. 
 line 245^6. 
 
 Ki7pX£; 5' fty« ag-v ^tulv ^/^ov''OPKlA IllSTA*, 
 'APNE^t/w, xal olvcy — &C. 
 
 " The heralds carried through the city the 
 faithful oath-offerings of the gods, two 
 lambs and wine," &c. ; and thus Virgil 
 makes one of the sacrifices at the treaty 
 between Latinus and iEneas to be inton- 
 sam bidentem, a young sheep unshorn, 
 ^n. xii. line 170. — A lamb, which English 
 name seems a derivative from the Heb. 
 czDnb to he mild, gentle, occ. John i. 29, 36. 
 Acts viii. 32. 1 Pet. i. 19. 
 
 'A/iOt^//, rJQ^ ?/, from ijjxoL^a perf. mid. of 
 up.£tt(i) to requite. — Requital, retribution, 
 recompense, occ. 1 Tim. v. 4. Josephus ap- 
 plies apei€ecrdai iu the same sense as the 
 Apostle does afioL^ag aizoci^ovaL, Cout. 
 Apion. lib. ii. § 27, where he speaks of 
 one rov ^k 'AMEIBO'MENON tclq Trap' 
 clvtCjv {yovi())v scil.) yapiTaq, "who does 
 not requite the favours he has received 
 from his parents." 
 
 "AMIlEAOi:, «, r/.— -^ vine-tree. Mark 
 xiv. 25. John xv. 1, & al. [In Rev. xiv. 
 19, Schl. says it is the fruit, and Bretsch. 
 says, *' The enemies of Christ ready for 
 destruction, and to be cut off by the angel 
 of the Lord, as the grapes are cut oiFfor 
 the wine-press, are called ufxirikoQ TiiQ 
 yTjQ." On John xv. 1. See Ecclus. xxiv. 
 
 17;] . , . , 
 
 'A/zTTeXwpyoc, «j o, from afi-n-EXog a vine, 
 and tpyov work. — A vine-dresser, a dresser, 
 of a vineyard, occ. Luke xiii. 7. 
 
 'A^TreXwv, ibvoc^ 6, from apireXog a vine. 
 
 I. A vineyard, a place plajited with 
 vines. See Mat. xx. 1 , 2. Kypke on Mark 
 xii. 1, produces a number of instances of 
 the Greek writers using this word, because 
 its purity has been doubted *. 
 
 II. Figuratively, The vineyard of God's 
 church. Why so called, see Mat. xxi. '63^ 
 &c. Mark xii. I, &c. Isa. v. 1^ &c. 
 
 pll. A vine. I Cor. ix. 7. 1 Mace. iii. 
 56. Jer. V. 17.] 
 
 'ApvvofjLai, mid. from apvyio to assist, 
 defend, which from Heb. Jd« to support. — 
 To defend, occ. Acts vii. 24. f The proper 
 force of apifvo/jiai is, / defend myself; but 
 here it has the force of the active. See 
 Dion. Hal. i. 12. Isa. lix. 16.] 
 
 * [Sec Wolf. Anccd. Gr. iv. p. 184.] 
 
AM* 
 
 40 
 
 ANA 
 
 'AM$r, a Preposition, which perhaps 
 from the Heb. P)5« to surround, compass, 
 (fx being inserted before another labial, as 
 usual in the Chaldee and Greek derivatives 
 from the Hebrew;) or from a/x0w both 
 (which see under d^^oTepoq), q. d. onhoth 
 sides. — About, round about. It occurs 
 not separately in the N. T. but frequently 
 in the profane writers. 
 
 'AiJL(j)i€Xr)^por, «, ro, q. * ajjiipi^Xrjrpov, 
 from afi(pLtl€XrjTai, 3d pers. perf. pass, of 
 a^0i€a\Xw, to cast round, surround, which 
 from afxcpi round about, and PaXKio to cast. 
 — A large kind of Jishing-net, whose ex- 
 tremities sinking equally in the water, in- 
 close whatever is within its compass, per- 
 haps not unlike a casting net, but of a 
 larger dimension, occ. Mat. iv. 18. Mark 
 i. 16. Menander in 'AXiEvc (page 12, edit. 
 Cleric.) has 'AM^lBAH'STPile HEPI- 
 BA'AAETAI, is surrounded by an W^^i- 
 '^Xrj'rpoy ; and in the LXX this word an- 
 SAvers to tD-\n, Hab. i. 15,, 1 7, and to niiva, 
 Eccles. ix. 12. See Wetstein on Mat. 
 I^Isa. xix. 8.] 
 
 'Afi^dvwfxi, from ajKfl about, and evvvfii 
 to put on, which from eio the same. — To 
 clothe, invest. [Mat. vi. 30. Luke xii. 
 28, though here Schl. says it is rather to 
 ornament, and he refers for instances of 
 the word applied to fruit Rnd Jlowers to 
 Schwarz. Comm. Crit. and Phil. p. 73, 
 and Wolf. T. i. p. 142. In Mat. vi. 39, 
 the future of the verb is understood. In 
 tlie middle to clothe one's self, to put on. 
 Mat. xi. 8. Luke vii. 25.] 
 
 "AjjL^ocor, «, TO, from a//0w both, the two, 
 and oloQ a way. — A place where two ways 
 meet, say our translators j but Hesychius 
 and Suidas explain it by pvfxriv, ^io^ov, a 
 street, a thoroughfare. Pollux likewise 
 observes, that ap6o^a are used, in the 
 Greek writers, for streets. See more in 
 Wetstein. occ. Mark xi. 4. [Prov. i. 20. 
 .ler. xi. 13.] 
 
 'Ap(j)CTepoc, a,ov, from aji^iaboth. — Both, 
 of two. In the N. T. it is used only in the 
 plural. Mat. ix. \7. xv. 14, & al. [Gen. 
 xxi. 27.] On Acts xxiii. 8, Chrysostom 
 (see Wetstein and Gregory's Gr. Test.) 
 remarks, " Llere are three things men- 
 tioned : Why then does the historian say 
 auAoTEpa ? Either as reckoning aneel and 
 
 * Seethe learned Duport on Theophrastus, Ethic. 
 Char, p^e 280, who gives several other instances of 
 the names of instruments ending in t^ov, which are 
 ilcrived in like manner from the 3d pers. perf. pass. 
 hy inserting'; a p. 
 
 spirit for one, or because that word is cata- 
 chrestically and improperly used, not only 
 for two, but for three." QTheophylact. (on 
 this place) says expressly, that the word 
 is applied to three. See Horn. Od. xv. 78. 
 Aristot. Rhet. v. 36.] 
 
 'AfjLojfjirjTog, n, 6, yj, Kai rb — ov, from a 
 neg. and jjiMfxriTOQ blameable, which from 
 pCjpoQ a blemishf i??famy, which see.— 
 Spotless, unblameable, blameless, occ. Phil, 
 ii. 15. 2 Pet. iii. 14. 
 
 "Aputjioc:, «, 6, ri, from a neg. and p,S)iioQ 
 a blemish, spot. 
 
 I. Without blemish. 1 Pet. i. 19. [In 
 this sense it is used of victims, which were 
 to be without defect. Numb. vi. 1 4. xix. 2. 
 Levit. xxii. 22 ; and this is the reference 
 here.] 
 
 II. Blameless. Eph. i. 4. v. 27. [Col. 
 i. 22. Jude i. 24. Rev. xiv. 5. In Heb. 
 ix. 14, Schl. thinks that Christ is called 
 UpMfxog on account of his perfect expiation 
 of the sins of the world.] 
 
 "AN. 
 
 1. A conjunction conditional, If. In 
 this sense it is used in the profane writers 
 for eav ; but not, as I can find, in the N. T. 
 See John xx. 23. 1 Thes. ii. 7. 
 
 2. Indefinite, answering to the Latin 
 cunque, and English soever. See inter al. 
 Mat. V. 19. x. 33. xii. 32. Mark iii. 29. 
 Rev. xiv. 4. 
 
 3. Potential. Thus it is added to verbs 
 of the Indicative, and sometimes of the 
 Optative moods, which must then in En- 
 glish have the Potential signs may, might, 
 would, coidd, or should, put before them. 
 See Mat. xi. 21, 23. xxiii. 30. xxv. 27. 
 John xi. 21. xviii. 30. Acts ii. 12. v. 24. 
 
 4. "Ewe av. Until. Mat. ii. 13. v. 18, 
 19. xvi. 28, &al. 
 
 5. "Ottwq av, That, to the end that. 
 Mat. vi. 5. Rom. iii. 4. Comp. Acte iii, 
 19. 
 
 6. "Oc av, Even as. 1 Thes. ii. 7. Comp. 
 under 'i2g I. 1. [See on av Devar. de L. 
 G. Partic. p. 44. Viger and Hoogeveen.] 
 
 'ANA'. 
 
 1. A Preposition governing an Accusa- 
 tive case. 
 
 \. In, through. Mat. xiii. 25. Mark vii. 
 3 1 . Rev. vii. 1 7. 'Am pipog, In course, 
 in turn. 1 Cor. xiv. 27. 'Am peaov. Be~ 
 tween, q. d. in the midst, 1 Cor. vi. 5; 
 Among, Mat. xiii. 25. 
 
 2. In the Greek poets, joined with a 
 dative or an accus. it signifies iipon, super 
 (see Scapula) ; but is not thus used in the 
 N. T. In both the above senses it may per- 
 
ANA 
 
 41 
 
 A N A 
 
 haps be best derived from the Heb. HJii, 
 which denotes the presence of an object^ 
 also kit her. Comp. 'Ey. 
 
 II. An adverb importing distribution. 
 It may be rendered a-jnece. Mat. xx. 9, 10. 
 Luke ix. 3. — or bi/, i. e. distributed into. 
 Mark vi. 40. Lukeix. 14. x. 1. [Xen. An. 
 iii. 4.] In this sense I would deduce it 
 from the Heb. n3)^ to answer, correspond. 
 -—'Am, with a nominative, seems redun- 
 dant. Rev. xxi. 21. See Wolfius and 
 Scajmla's Lexicon. 
 
 III. In composition it denotes, 
 
 1. Ascent, as in aVa€atVw to go tip. 
 
 2. Back again. i?i return, as in a va€a\- 
 X(o to cast back, reject; dvayyiXXdJ to 
 bring word back again ; aVa^wptw to go 
 back or arvay, depart. 
 
 3. Ilepetition, Mdiich implies correspond- 
 ency, as in dva'Cdh) to revive, live again, 
 dva^avpod) to crucify again or afresh. 
 Hence, 
 
 4. It adds an emphasis to the simple 
 word, as in dvei^y'iTuv, Luke ii. 44, they 
 sought diligently, i. e. again and again. 
 
 'Ara^ad pug, «, 6, from dra up, and 
 Padpog a step, which from (3aivio to go. — 
 A stair, occ. Acts xxi. 35, 40. Josephus, 
 De Bel. lib. v. cap. .5. § 8. (whom see), 
 particularly mentions the Kard^daeiQ, or 
 stair-cases, by which the castle, Antonia, 
 communicated with the porticoes of the 
 temple. [2 Kings ix. 13. 2 Chron. ix. 18, 
 19.] 
 
 ^Avat>aLvis), from aVa up, and /3atVw to 
 go. 
 
 I. To go, or come up, to ascend, in what- 
 ever manner. Mat. iii. 16. v. I. xiv. 23. 
 Luke V. 19. xviii. 10. xix. 4. Acts i. 13. 
 ii. 34. viii. 31, & al. freq. [On the phrase 
 to ascend to heaven, see Deut. xxx. 12. 
 Prov. xxx. 4. Is. xiv. 13, 14. Jer. Ii. 53. 
 Ps. cxxxix. 8. Comp. Job xxxviii. 19, 38. 
 I need hardly add, that Schl. gives the 
 usual explanation of his party, viz. that 
 to ascend into heaven means generally to 
 understand the plans and thoughts of 
 God. In Rom. x. 6. he says, " Do not 
 think that the doctrine of Christ's heavenly 
 origin is beset with insuperable difficul- 
 ties." In John i. 52, " You shall see God 
 present' with me by my working miracles."] 
 On INfat. XX. 1 7, Wetstein shows that Jo- 
 sephus often uses the phrase 'ANABAI'- 
 NEIN 'EPS 'IEP020'AYMA; and on Acts 
 viii. 31, it may perhaps be worth remark- 
 ing, that in like manner Ptolemy Ever- 
 getes, king of Egypt, invited the icw Jo- 
 sephus, the sou of Tobias, to come up into 
 
 his chariot to him, 'ANABirNAI tVi ro 
 o')(r]fia napEKaXeaey. Joseph. Ant. lib. xii. 
 cap. 4. § 3 *. 
 
 II. To go on board, a ship namely j the 
 word for ship being either expressed or 
 understood. See Mark vi. 5 1 . John xxi. 
 11. 
 
 III. To spring or grow up, as vegeta- 
 bles. Mat. xiii. 7. Mark iv. 7, 8, 32. 
 [Isa. liii. 2. Iv. 13.] 
 
 IV. *Ayataiy£iy ettI rrjy Kap^iay, or iy 
 TTJ Kap^i<}, To come into, or arise in, one's 
 heart. Spoken of thoughts. Acts vii. 23. 
 1 Cor. ii. 9. Luke xxiv. 38. These phrases 
 answer to the Heb. n!? byi n^^, which the 
 LXX accordingly render by dvataiyEiv 
 ettI Kap^lay. 2 K. xii. 4. Jer. iii. 16. Ezek. 
 xxxviii. 10. 
 
 'Aya€dXX(i), from aVa back, and paXXia 
 to cast. — To cast back. 'Aya€dXXopaiy 
 Mid. To put off, defer, occ. Acts xxiv. 22, 
 where Wetstein shows that this V. Mid. is 
 thus used by the best Greek writers. [See 
 Philost. Vit. Apoll. iv. 10. Xen. Mem. iii. 
 6, 6. Cicero ad Luce. lib. v. ep. 12. Bu- 
 daeus, Comm. Ling. Gr. p. 542. Dresig. 
 de Verb. Med. iii. 3.] 
 
 'Aya€i€d^io, from aVa up, and pitd^ta 
 to make to come. — To draw or bring up. 
 occ. Mat. xiii. 48. [Xen. Hist. Gr. 1. c. i. 
 2. Herod, iii. 75. Gen. xxxvii. 28. Exod. 
 xvii. 5.] 
 
 *Ai/a€\£7r6>, from aVa up or again, and 
 (dXetto) to see or look. 
 
 I. To look tip or upwards. Mat. xiv. 1 9. 
 Mark vii. 34. viii. 24. (where see Camp- 
 bell.) Comp. Acts xxii. 13. [2 Mace. vii. 
 28. 1 Sam. xiv. 17.] 
 
 II. To see again, to receive sight again. 
 Mat. xi. 5. XX. 34-. Luke xviii. 41, 42, 43. 
 [So in good Greek writers, Aristoph. Plut. 
 95, 117. Philost. Vit. Sophist, ii. c. i. p. 
 547. Foes. CEcon. Hipp. p. 28.] 
 
 III. To see or receive sight, which one 
 never had before. John ix. II, 15, 18. 
 comp. ver. 1, 2. [See De Dieu Crit. S. p. 
 512.'] 
 
 IV. To look again or attentively. Mark 
 xvi. 4. Comp. Mark viii. 25. [Gen. xv. 5.] 
 So in the LXX dvaViXiirui several times 
 answers to the Heb. toon. 
 
 ' AydQ^vdjLQ, log, Att. Ewg, >/, from dya- 
 ^Xettu), to receive sight. — Recovery of sight. 
 occ. Luke iv. 18 f. 
 
 * [On this phrase, which Schl. explains as re- 
 ferring to the high mountainous situation of .Tudca, 
 see JMore on the first words of Xen. Anab. iEL V. 
 H. viii. 17.] 
 
 t [Schl. says tliut this word docs not occur in the 
 
ANA 
 
 4^ 
 
 A N A 
 
 ^Ava^oau), w, from am emphatic, and 
 flouM io cry out. — To cry^out aloud, to ex- 
 claim, otc. Mat. xxvii. 46. Mark xv. 8. 
 Luke ix. 38. [See Num. xx. 15. 1 Sam. 
 iv. 13.] 
 
 'Ava^oXrjy jjc> v, from dpatE^oXa perf. 
 mid. of aVa€a'/\Xw to defer. — Delay, occ. 
 Acts XXV. 17; where Wetstein shows that 
 the phrase dpatoXijv TroelardaL is used iu 
 like manner for making delay, by Thucy- 
 dides, [ii. 42.] Plutarch and JDionysius 
 Halicarn. [A. xi. 33.] 
 
 'AyayyiXXo), from aVa in return, or em- 
 phatic, and dyyiXXb) to tell, declare. 
 
 I. To tell in return, bring back word. 
 John V. 15. comp. Acts xiv. 27. xvi. 38. 
 2 Cor. vii. 7. 
 
 II. And most generally. To tell, declare 
 freely, openly, or eminently. Mark v. 14, 
 
 19. John iv. 25. xvi. 13, 14, 15. Actsxx. 
 
 20, 27. 
 
 'Avaytwona, w, from dvh again, and 
 yevydb) to beget. — To beget again, rege^ 
 7ierate. occ. 1 Pet. i. 3. Pass. 'Avayevvdo- 
 fiai, To be begotten again, regenerated. 
 occ. 1 Pet. i. 23. [We find that the Jewish 
 Rabbis used the expression a new creature 
 of those who by any change, as from vice 
 to virtue, from idolatry, &c. were in an 
 altered and improved religious state. See 
 Schotg. H. H. on John iii. 3. and 2 Cor. 
 V. 17.] 
 
 'Ayaytvu)crKO), from aVa again, or em- 
 phatic, and yivwaKO) to know, take kno7v- 
 ledge of. 
 
 I. To recognise, know, understand, ag- 
 noscere, nosse, intelligere. Thus used in 
 the profane writers, and in this sense 
 Kypke [Obs. S. i. p. 1 19.] understands it, 
 Mat. xxiv. 15, taking away the paren- 
 thesis, and considering the words 6 dva- 
 yivwcTKMP voELTb) uot as the evangelist's 
 but as Christ's, He who recognises this, 
 i. e. the completion of Daniel's prophecy 
 by the desolating abomination standing on 
 holy ground, let him take notice and re- 
 fect : but in opposition to this interpreta- 
 tion, see Campbell's Note, who considers 
 the words in question as an admonition of 
 the evangelist to the reader, seriously to 
 attend to what he was then writing. 
 [Schl. approves of Kypke's explanation. 
 The word cognosco is used in the same 
 
 versions of the O. T. In this place it is a quotation 
 from Isa. Ixi. 1, and it occurs in Symm. Ps. Ixxvi. 
 4. In Isaiah it may be taken either spiritually, or 
 with a reference to the miracles of Jesus. In the 
 Hebrew it is an 0£C7iing of (he prison. ] 
 
 Vay in Latih. See Corn. Nep. Lys. 
 &c.] 
 
 II. To read, as a book, letter, inscrip- 
 tion, q. d. to know by reading. Mat. xii. 3. 
 John xix. 20. Col. iv. 16, & al. freq. In 
 which sense also it is used by the profane 
 writers. On Acts viii. 30, see Albert! and 
 Wetstein, for instances of similar Parono- 
 masias in the Greek and Latin writers. 
 [In Luke iv. 16, we have a notice of the 
 regular method of reading and then inter- 
 preting a small portion of the O. T. in the 
 Jewish synagogues, whence the part read 
 was called dydyvuxriQ and dvdyybjafJLa. 
 See also Acts xiii. 27. xv. 21. 2 Cor. iii. 
 15. 1 Thess. V. 27. Rev. i. 3.] 
 
 'AvayKai^b), from dvdyKr] necessity. 
 
 I. To force, compel, by external vio- 
 lence. Acts xxvi. 11. 
 
 II. To force, compel, in a moral sense, 
 as by authoritative command, Mat. xiv. 
 22. Mark vi. 45. — by importunate per- 
 suasion, Luke xiv. 23. Gal. ii. 14. vi. 12. 
 —by injustice. Acts xxviii. 19. See Eis- 
 ner, Kypke, Macknight on Gal. ii. 14. and 
 Bp. Pearce on Luke xiv. 23, and comp. 
 Xlapa^Lai^ofxai. [For this sense see Joseph. 
 A. J. vii. 1, 6. Aristoph. Eq. 505. Hero- 
 dian. iv. 9. 6. Valck. ad Eur. Hipp. 921.] 
 
 'AyayKoioQ, a, oy, from dyuyKr) neces- 
 sity. 
 
 I. Necessary, by a physical necessity. 
 1 Cor. xii. 22. comp. Tit. iii. 1 4. 
 
 II. Necessary, by a moral or spiritual 
 necessity. 2 Cor. ix. 5. Phil. ii. 25*. 
 Acts xiii. 46. Heb. viii. 3. [2 Mace. iv. 
 23.] 
 
 III. Near, intimate, closely connected. 
 Acts X. 24. The best Greek writers apply 
 the word in this sense, as may be seen 
 in Wetstein, who cites from Euripides 
 [Androra. 651.] and Dio Chrys. the very 
 phrase 'ANAPKAIOYi: *I'AOYS. Comp. 
 also Kypke. — The above are all the texts 
 wherein the word occurs. 
 
 ^ Ay ay KaioTEpoQ, a, oy, Comparat. of aVa- 
 yKoloQ. More necessary, more needful, occ. 
 Phil. i. 24. Comp. 'AyayKoiog II. 
 
 ^^^ 'Aj/ayfca<ra)c, Adv. from dvayKa'^OQ 
 
 forced, which from dyayicdi^o). — By con- 
 
 straint, or compulsion, occ. I Pet. v. 2. 
 
 [The adj. occurs in Joseph. A. J. xviii, 3, 
 
 5. p. 873.] 
 
 'AydyKrj, rjc, fj, from dyd emphatic, 
 and dyxoj to constringe, bind hard, com- 
 press. 
 
 * [In these two passages Sclil. prefers the sense 
 oi useful, advantageous.!^ 
 
A N A 
 
 43 
 
 A N A 
 
 I. Necessity^ compelling forcc^ as op- 
 posed to willingness. 2 Cor. ix. 7- Philem. 
 ver. l^. [See Irmisch. on Herodian. i. 4. 
 12.] 
 
 II. Moral necessity. Mat. xviii. 7. q. d. 
 Considering the depravity and wickedness 
 of men, there is a moral necessity that 
 offences should come. [Schl. thinks also 
 that this is the necessity arising from the 
 condition of human nature, or in technical 
 phrase, a necessity of consequence. This 
 necessity of consequence is the obvious 
 sense in Heb. vii. 12. ix. 23 5 the last of 
 which Parkhurst had improperly referred 
 to head III.] — ^E^w dvdyKriv, I have 
 need, I must needs. Luke xiv. 18. xxiii. 
 
 17, & al. That this is a good Greek 
 phrase, used by approved writers, Wet- 
 stein has abundantly shown on Luke xiv. 
 
 18, where see also Kypke and Schwartz 
 Lex. N. T. [Schl. refers the passage 1 Cor. 
 vii. 37, to compelUng force j and Luke 
 xxiii. 1 7, to a necessity arising from cus- 
 tom, a sense to which he likewise, and I 
 think rightly, refers Heb. ix. 16. On the 
 other passages where this phrase occurs 
 he refers to Olearius de Stylo N. T. p. 
 22, in Schwartz's edition.] 
 
 III. Spiritual or religious necessity, 
 Rom. xiii. 5. 1 Cor. ix. 16. Jude ver. 3. 
 comp. Heb. vii. 27. 
 
 IV. Distress, affliction. Luke xxi. 23. 
 1 Cor. vii. 26. 2 Cor. vi. 4. xii. 10. 1 
 Thess. iii. 7. where see Macknight; also 
 Wetstein on Luke xxi. 23, and Eisner and 
 Wetstein on 2 Cor. vi. 4, for proof that 
 the Greek writers apply both the sing. 
 'AvayicTif and the plur. 'Avayicai, in this 
 sense, in which the word is likewise often 
 used by the LXX, and generally answers to 
 the Heb. pIVO, nplYD, nif, r]l)i, all which 
 signify distress, oppression. See Heb. and 
 Eng. Lexicon on these words. [1 Sam. 
 xxii. 2. Job xxxvii. 9. See Xen. Mem. iii. 
 12, 2. Diod. Sic. iii. 13. ^schyl. Prom. v. 
 107. .^lian. V. H. xiv. 24.] 
 
 ^Avayviopil^ii)^ from avd again, and yvw- 
 pil^ia to know. — To know again, whence in 
 the pass. ayayviopli^ofiaL to be, or be made, 
 know7i again, occ. Acta vii. 13. []Gen. 
 xiv. 1.] 
 
 'Am-yvwciCi toe, Att. ewcj >/) from aVayt- 
 vcjaKO) to read. — A reading, occ. Acts xiii. 
 15. 2 Cor. iii. 14. 1 Tim. iv. 13.— In the 
 LXX it is once used for the Heb. «"ipD, 
 Nell. viii. 8. []See dvayivwcKio II.] 
 
 'Aj/ayw, from ctj^a up, again, or away, 
 and ciyw to bring, or lead. 
 
 I. To bring, had, carry, or take tip. 
 
 Acts ix. 39. Luke iv. 5. xxii. 66. 8c al. 
 Comp. Mat. iv. I. Luke xxii. 66. Acts 
 xii. 4. [^Especially to bring up from the 
 dead. Horn. x. 7. Heb. xiii. 20. Ps. xxx. 
 4. Ixxi. 20. Comp. Wisd. xvi. 13. Ps. 
 xxix. 3.] 
 
 II. To bring, or offer up, as a sacrifice. 
 Acts vii. 41. On which passage Eisner 
 remarks, that Herodotus, [iii. 60.] Helio- 
 dorus, and Philo, use the same phrase 
 'ANATEIN eYSI'AS for offering sacri^ 
 fees. [Schleusner thinks that this phrase 
 
 arose from the victim's being led up the 
 steps of the altar. See Abresch. ad ^schyl. 
 p. 212.] 
 
 III. 'Avayofiai, Pass, literally. To be 
 carried up, i. e. as a ship appears to be> 
 that puts out to sea ; so to put out to sea, 
 to set sail. Luke viii. 22. Acts xiii. 13. 
 xviii. 21. & al. Wetstein on Luke viii. 22, 
 and Alberti on Acts xxvii. 2, 3, show that 
 the Greek writers use avayetrdaL in the 
 same sense. Comp. under Kardyw 11. 
 
 IV. To bring back. Rom. x. 7. Heb. 
 xiii. 20. 
 
 V. [_To bring forward, or produce^ 
 Acts xii. 4. Comp. 2 Mace. vi. 1 0. Luke 
 xxii. 66. Br, explains the use of the word 
 with regard to sacrifices in this way.] 
 
 ^AvahiKvvfXL, or obsol. ava^eUoi}, from 
 avd, up, and deitcvvpt or hiKo) to show, [to 
 show on high, so that all see publicly.'] 
 
 I. To show plainly or openly, occ. Acts 
 i. 24. [Xen. Hell. iii. 516.] 
 
 II. To mark out, appoint, to an office 
 by some outward sign. occ. Luke x. 1 . In 
 this latter sense, as well as in the former, 
 the word is often used by the profane 
 •writers, and in the apocryphal books. 
 
 'Ava^£i^iC, WQ^ Att. fwc, ^5 from aj^a^f/c- 
 vvpL to show forth. — A showing forth, or 
 openly, a being made manifest, occ. Luke 
 i. 80, where it is applied with peculiar 
 propriety to John the Baptist's being ma- 
 nifested, in his prophetical office, as the 
 forerunner of the Messiah. See Eisner 
 and Wetstein. [See Polyb. xv. 24. Ecclus. 
 xliii. 7. Schl. and Br. refer this place of 
 St. Luke to the sense of inauguration, and 
 the verb certainly occurs in this sense fre- 
 quently. 2 Mace. ix. 23. x. 1 1 . xiv. 1 2. 
 Diodor. i. 66. Polyb. xiii. 4.] 
 
 ^g^ 'AvaUxopcLi, from dm emphatic, 
 and H^opaL to receive. 
 
 I. To receive hospitably and kindly, occ. 
 Acts xxviii. 7. [/Elian. V. H. iv. 9.] 
 
 II. To receive, occ. Heb. xi. 17. [In 
 the Apocrypha, this word has always a 
 dilfurcnt sense. 2 Mace. vi. 9. to choose. 
 
Al^ A 
 
 44 
 
 ANA 
 
 vlii. 36. to promise, take on ones self, 
 which is the proper force of the verb.] 
 
 ^^^ 'Avali^iojxi, from am emphatic, 
 and Si^wfu to give, present. — To present, 
 deliver, occ. Acts xxiii. 33. [Polyb. xxix. 
 10, 7. XV. 31, 8. In Ecclus. i. 21. to bud 
 d,gai?i.^ 
 
 ^g^ 'Aj'a^aw, w, from apa again, and 
 4'aw to lite. — To line again, to revi've. occ. 
 Luke XV. 24, 32. Rom. vii. 9. xiv. 9. Rev. 
 XX. 5. But in Rom. xiv. 9, the Alex- 
 alidrian, ahd another alicient MS, with 
 very mahf latei- ones, atld some printed 
 editions, read e'Cr]atv ; atid this reading is 
 approved by Mill, Wetstein, and Gries- 
 bach. 
 
 'Apa^r]tE(o, w, fronl avci etnphatic, and 
 ^rjriit) to seek. — To seek, or seek diligently. 
 occ. Acts xi. 25. Luke ii. 44. [Job iii. 4. 
 2 Mace. xiii. 2 1 . Polyb. iv. 35, 6.] 
 
 ^Ava^Myvvfii^ from apa Up, and ^ojppVfii 
 to gird. — To gird up. occ. I Pet. i. 13; 
 where it is applied to the mind by a figure 
 taken from the custom of the eastern na- 
 tions, who, M'hen they had occasion to 
 exert themselves, as in journeying, run- 
 ning, &c. used to bind up their longjiowing 
 garments by a girdle about their loins. Thus 
 in Herodotus, lib. i. cap. 72. & al. we have 
 evi^wp<p dplpi a well-girded man, for a 
 nimble, expeditious, active one. Comp. 
 Scapula's Lexicon, in "^v^(j)poq. So Ho- 
 race, Sat. V. lib. i. lines ^, 6, since the 
 Roman toga also was a loose flowing gar- 
 7nent, uses altius praecinctis, literally, 
 girded up higher, or more expeditious or 
 active. Comp. Exod. xii. 11.2 Kin. iv. 29. 
 ix. 1. 1 Kings xviii. 46, and Hepi^djppvpi. 
 This verb is once used by the LXX, Prov. 
 xxxi. 17, for the Heb. ^yn to gird. 
 
 ^Apai^toTTvpeu), w, from dva again, and 
 ^lOTTvpeio to revive a flre which is almost 
 dead, and hidden under the ashes, and this 
 from 'Caio to live, and rcvp afire. — To re- 
 vive, stir up, as afire, occ. 2 Tim. i. 6. 
 Clemens Romanus has this verb in his 1 
 Ep. to the Corinthians, § 27, edit. Russel, 
 'ANAZOnYPHSA'TI2 ovp 7/ ttL^iq dvrS ep 
 7ip1v, Let the faith of God revive or be 
 stirred up, in us. So Ignatius to the 
 Ephesians, § l,'ANAZanYPH'SANTE2e,/ 
 aipuTL Qeh, stirring up yourselves by the 
 blood of God. Josephus, speaking of He- 
 rod's affection for Mariamne, De Bel. lib. 
 i. cap. 22, § 5, uses the V. in the passive. 
 'O ipi^Q TTciXip 'ANEZanYPEFTO, His 
 love M^as revived. Wetstein on 2 Tim. i. 
 6, shows that this V. both act. and pass, 
 is likewise applied figuratively by others 
 
 of the best Greek writers. Comp. under 
 ^Uppvpi II. [Xen. de Re Eq. x. 8. 16. 
 Dion. Halic. Marc. Anton, vii. 2.] — The 
 LXX have once used this verb in the 
 active. Gen. xiv. 27, for n»n to live, revive. 
 See Heb. and Eng. Lexicon, in n>n. It 
 occurs also in 1 Mace. xiii. 7. 
 
 'ApaddXkio^ from dpd again, and ^aXXw 
 to thrive, flourish, which may be either 
 from the Heb. Verb b\D to send forth, or 
 from the N. hia dew, which is frequently 
 mentioned in S. S. as a principal instru- 
 ment in vegetation, and is well known to 
 be so, especially in Judea and the neigh- 
 bouring countries. So Homer, Odyss. 
 xiii. line 245, mentions TE9AAT~IA epffr], 
 the vegetative dew. Comp. Heb. and Eng. 
 Lexicon in h'iD II. — To thrive, or flourish 
 again, to reflourish, as trees or plants, 
 which, though they seem dead in the 
 winter, revive and flourish again at the 
 return of spring, occ. Phil. iv. 10; where 
 however the V. is used transitively, Yc 
 have caused your care of me to thrive, or 
 flourish again; as it is also in the LXX, 
 Ezek. xvii. 24, for the Heb. n^Sn to make 
 to flourish. Comp. Ecclus. i. 15. xi. 22. I. 
 1 1. Suicer says the V. is thus used ac- 
 tively in imitation of the Heb. conjugation 
 (Hiphil he means), but I would not be 
 too positive of this. We have just seen 
 that Homer uses rtOaXma the particip. 
 mid. of the simple V. ^dXKio for causing 
 to vegetate. Comp. also under 'ApareXXio. 
 And so Pindar applies the simple Verb 
 ^dWio transitively, Olymp. iii. line 40. 
 A€V^jO£"E9AAAE x^pg. " The place ^jro- 
 duced trees." 
 
 'Apddepa, arog, to, from dparidrjjiL to 
 separate. 
 
 I. An anathema, a person or thing ac- 
 cursed, or separated to destruction, occ. 
 1 Cor. xii. 3. xvi. 22. Gal. i. 8, 9. Rom. 
 ix. 3, for I could wish myself dpddepa 
 Eipai "A.nO"' tS Xpi<^5 to be devoted BY 
 Christ, namely to temporal destruction, 
 as the Jews then were. See Mat. xxiii. 
 37, 38. Luke xiii. 34, 35. Mat. xxiv. 21. 
 Luke xxi. 21, 23. xix. 42, 44, and Wet- 
 stein, in Rom. The preposition aVo is 
 used in like manner to denote the efllcient 
 cause. Mat. xii. 38. xvi. 21. Comp. 'Atto 
 I. 8. — It is observable, that in the old 
 Greek writers, dpddepa is used for a per- 
 son who, on occasion of a plague or some 
 public calamity, devoted hirnself as an ex- 
 piatory sacrifice to the infernal gods*. 
 
 * See Scapula's Lexicon, and Wolfius in Rom. 
 ix. 3, page I7I. 
 
ANA 
 
 45 
 
 ANA 
 
 [Schleiisner after observing the cLange in 
 MSS. between this word and dvdQr)^a (as 
 Levit. xxvii. 29. & al.) remarks, and I 
 think truly, that without doubt the words 
 were at first promiscuously used (see Dey- 
 ling. Obs. S. ii. 42.). The meaning was, 
 (I.) any thing offered to God, and sepa- 
 rated from human use, (Levit. ubi supra) 
 as gold and silver. Numb. xvi. 37 — 39. & 
 al. and then especially any animal devoted 
 as a sacrifice; hence (2.) any thing de- 
 voted to death was so called ; and as the 
 Greeks applied the word to those devoted 
 to death to avert any calamity, it (3.) 
 meant any ojie devoted to curses, one to 
 be removed out of the sight of mankind 
 (see Alberti Gloss. N. S. p. 105.). In the 
 passage in Romans, then, says Schl., the 
 meaning is, / could wish myself to be de- 
 voted to death for the Jews, or / could 
 wish to be deprived of all society with 
 Christ. I confess that the last explana- 
 tion (which is also Wahl's) is to me quite 
 unsatisfactory, and the first takes no notice 
 of the difficult words aVo XptVa. Br. says, 
 " I could wish to be destined by Christ to 
 death as an expiation." Waterland, in 
 his 20th sermon (vol. ix. p. 253. Oxford 
 ed.), says, I could wish myself exposed to 
 temporal destruction after the manner of 
 Christ, as in 2 Tim. i. 3.] 
 
 11. A curse or execration, by which one 
 is bound to certain conditions, occ. Acts 
 xxiii. 14. [See Deut. xx. 17.]— This 
 word in the LXX always answers to the 
 Heb. dn, which in like manner denotes, 
 in general, total separation from a former 
 state or condition, and particularly either 
 things or persons devoted to destruction, as 
 Deut. vii. 25, 26. Josh. vi. 17, 18. vii. 12. 
 
 'ApadejxaTi^M, from dvddspa a curse. 
 
 I. To bind by a curse or execration. 
 occ. Acts xxiii. 12, 14, 21. 
 
 II. To curse, occ. Mark xiv. 71. — In 
 the LXX it answers to the Heb. verb 
 tD»inn to devote. [The LXX put both 
 uyadeiiarii^io and dyaTidrjjjii for to consecrate 
 to God, the first Numb, xviii. 14. the se- 
 cond Lev. xxvii. 28. Where it signifies, 
 according to Parkhurst, to devote, it is 
 often entirely to destroy or make desolate. 
 The way in which it gained this sense is 
 explained under dpddefia. See Numb, 
 xxi. 2. Judg. i. 1 7. Zach. xiv. 1 1 . Dan. 
 xi. 44. Deut. xiii. 15. 1 Mace. v. 5. In 
 Deut. XX. 1 7. it is simply to devote, and so 
 Numb, xviii. 14.] 
 
 ^g^ 'Avadeiopiio, Cj, from dm empliatic, 
 and ^eojpeu) to view. 
 
 I. To view, behold attentively, occ. Acts 
 xvii. 23. 
 
 II. To consider attentively, contemplate. 
 occ. Heb. xiii. 7. 
 
 'AvaQrip.a, aroc, to, from dvarlBrjfjii to 
 separate, lay 7cp. — A consecrated gift, 
 hung or laid up in a temple, occ. Luke 
 xxi. 5 *. Josephus expressly tells us, 
 Ant. lib. XV. cap. 11. § 3. page 702, that 
 after the reparation of the temple by Herod 
 the Great, r« ^ tepti ttuvtoq i}y tv icvk\(o 
 Treirrjyfxlva rricvXa (^ap^dpiKa, Kai ravTO, 
 Travra ^aaCKevQ 'Hjow^ee 'ANE'0nKE,7rpoo-- 
 0£t<,' oaa KoX Twv^Apatiov tXa^sv. "Barbaric 
 spoils were fixed up all round the temple. 
 All these King Herod dedicated, adding 
 moreover those he had taken from the 
 Arabians." Comp. Wetstein and Kypke 
 on Luke, — The LXX, according to some 
 copies, use this word. Lev. xxvii. 28, 29, 
 for the Heb. Cznn sortiewhat devoted; but 
 in 2 Mac. ix. 1 6, it signifies, as in Luke, 
 a consecrated gift. Comp. Wolf. Cur. 
 Phil, on Rom. ix. 3. page 170, edit. 2d. 
 
 'Avai^Eia, ag, >/, from avai^rjg impudent^ 
 which from a neg. and al^u)Q sJiame. 
 
 I. Shamelessness, impudence. In this 
 sense it is used by the profane writers. 
 
 II. In the N. T. Urgent, and, as it 
 were, shameless importunity, which will 
 take no denial, occ. Luke xi. 8. [Impro- 
 bitas, Vulg.] 
 
 'AvaipEffLQ, toe, Att. £(i)Q, ij, from the fol- 
 lowing 'Avatpeu). — Murder, occ. Acts viii. 
 1. xxii. 20. [Numb. xi. 15.] 
 
 'Avatjoew, w, from aVa emphatic or up, 
 and aipiu) to take. 
 
 I. \_To take up, (as from the ground) 
 ^lian. V. H.r. 16. xiii. 40. Xen. Cyrop. 
 ii. 3. 7. Josh. iv. 3. Dan. i. 16. Used in 
 the middle. To take up to one's self, used 
 of children in opposition to the verb 
 £KTtdr]fiL to expose, or abandon. Acts vii. 
 21. Arrian, Diss. Epict. i. 25. 7. Eurip. 
 Phoen. 25. Aristoph. Nub. 531. See 
 D'Orvill. ad Charit. p. 329. Turneb. 
 Adv. ii. 6.] 
 
 II. [_To takeoff, or kill. Luke xxii. 2. 
 xxiii. 32. Acts xxii. 26. xii. 2. Exod. xxi. 
 29. Jer. xli. 8. 2 Sara. x. 18. The verb 
 is used in the same sense of things, to take 
 off, or put an end to. Heb. x. 9. Test xii. 
 Pat. apud Fabr. C. Pseud, i. 681. Xen, 
 
 * [This passage shows that the Jews had the 
 same custom as the Gentiles, of making offerings of 
 all sorts. See 2 Mace. v. 16. ix. 16. 3 Mace. iii. 
 17. On Gentile offerings, see PolL Onom. i. 25, 
 and the Notes on Callim. H. in Ven. 219.] 
 
ANA 
 
 46 
 
 ANA 
 
 Cyrop. i. 1. 1. In tlic sense of killing, it 
 occurs Exod. xv. 9. Dan. ii. J3. v. 21. vii. 
 
 'AvaiTioe, s, b, 7/, from a neg. and alTia 
 a crime. Not crimiiial, guiltless, inno- 
 cent, occ. Mat. xii. 5, 7. [Deut, xxi. 8. 
 ^I. V. H. V. 18.] 
 
 ^AvaKadi^it)^ from ava up, and icadi^o) to 
 sit. To sit up. occ. Luke vii. 1 5. Acts ix. 
 40. 
 
 *Ayaicaivi^b), from dj'a again, and Kat- 
 vi^dj to renew, which from Kaivog new. — 
 To renew again, occ. Heb. vi. 6. [Ps. ciii. 
 5. civ. 30.] 
 
 ^g° ^AvaKaivoio, w, from aya again, and 
 fcaivdc new.—- To renew, [refresh,! occ. 
 2Cor. iv. 16. Col.iii. 10. 
 
 j^g** 'AvaicaipwfftQ, tog, Att. euyg, y, from 
 ayaicaivou) to renew. — A renewing, reno- 
 vation, occ. Rom. xii. 2. Tit. iii. 5. 
 
 ^AvatcaXvTrTO), from dva back again, and 
 KoXvTrru) to hide, veil. — To u?iveil, to take 
 away a veil or covering, occ. 2 Cor. iii. 14. 
 18. [Job xii. 22. Isa. iii. 1 7.] 
 
 *AvaKafjL7rT(i), from dm back again, and 
 Kajinrrii) to bend. 
 
 I. To bend back. But in this sense it 
 is not used in the N. T. 
 
 II. To bend back one's course, to return. 
 occ. Mat. ii. 12. Luke x. 6. Acts xviii, 
 21. Heb. xi. 15. [Exod. xxxii. 2/. Job 
 xxxix. 4.] 
 
 'ArdKEifiai, from apa emphatic, and 
 KEip,ai to lie. 
 
 I. To lie, as a person dead. Mark v. 40. 
 
 II. To lie, lie down, recline, which was 
 the posture used in eating at table by the * 
 latter Jews, Persians (Esth. i. 6. vii. 8.), 
 Greeks, and Romans. Mat. xxvi. 7, 20. 
 John xiii. 23, 28. & al. freq. So when 
 our Saviour avaKeiTai is reclining at meat 
 in the Pharisee's house, with his face to- 
 wards the table, and his feet towards the 
 outside of the couch, the penitent woman 
 stands Trapa r«c ffo^ae avrS oTriaio at his 
 
 feet behind him. Luke vii. Z7y 38. On 
 which passage see Campbell's Prelim. Dis- 
 sertat. page 36.5, &c. And at his last 
 supper one of his disciples 7iv apaKeifievog 
 was reclining in Jesus' bosom, John xiii. 
 23, where see Wetstein. Hence ayaKslfiE" 
 VOL, which properly denotes persons re- 
 clining at table (see Luke xxii. 26.), is 
 
 * See Bochart, vol. ii. 598. Campbell's Prelim. 
 Dissertat. to Gospels, page .3G1, &c. and Note in 
 VirgiL Delph. Mn. i. lin. 702. [The earlier Jews 
 sat upright. See Gen. xxvil 19. 1 Sam. xx. 25. 4. 
 Ezek. xliv. 3.1 
 
 by our translators very happily rendered 
 guests, Mat. xxii. 10, II. 
 
 'AvafCf^aXatoo/zat, Sjnai, from ava em- 
 phatic or again, and KSibaXawu) to reduce 
 to a sum, from KecpaXaloy a head or sum 
 total, which see. 
 
 I. In mid. To gather together again 
 in one, to reunite under one head. occ. 
 Eph. i. 10. comp. ver. 22; and see Wol- 
 fius and Macknight. \Miav Kec^aXriv aTra- 
 (TLV €Tridr}KE. Chrys.]] 
 
 II. In pass. To be summed up, to be 
 comprised, occ. Rom. xiii. 9; where see 
 Wetstein. [See Polyb. v. 32.] 
 
 'AvaKkivM, from dj^a emphatic, and fcX/rw 
 to lay down. 
 
 I. To lay down. occ. Luke ii. 7. [Horn. 
 II. iv. 113.] 
 
 II. To make to recline, ptit in a posture 
 of recumbency , which the Jews in our Sa- 
 viour's time used in eating. (Comp. under 
 'AvuK-etpai II.) occ. Mark vi. 39 *. Luke 
 ix. 15. xii. 37. In the pass. To lean side- 
 ways, recline, or be reclined, occ. Mat. 
 xiv. 19. Luke vii. 36. comp. Mat. viii. 11. 
 Luke xiii. 29. [Judith xii. 15.]— The 
 above cited are all the texts of the N. T. 
 wherein the word occurs. 
 
 l^g^ 'AvaicoTrrw, from dj^d back, and 
 jcoTrrw to strike, impel. — To beat or drive 
 back, to hinder, occ. Gal. v. 7. " It hath 
 been observed, says Doddridge, that avi- 
 Koxpe is an Olympic expression, answerable 
 to £rpex£Te; and it properly signifies 
 coming across the course while a person 
 is running in it, in such a manner as to 
 jostle and throw him out of the way." I 
 cannot, however, find that this V. is ever 
 used as an Olympic term, though Theo- 
 phrastus, Eth. Char. cap. 25, speaks of ra 
 KvtepvfiTH 'ANAKO'nXONTOS, a steers- 
 man interrupting the course of a ship; 
 and in Plutarch, Crass, page 5Q3, Tov 
 'iTTov 'ANAKO'ITTEIN denotes stopping a 
 horse, i. e, by laying hold on his bridle. 
 See more in Eisner and Alberti. But in 
 Gal. V. 7, very many MSS, among which 
 six ancient, read him-^E ; which reading 
 is approved by Wetstein, and admitted 
 into the text by Griesbach. [Wisd. xviii. 
 23.] 
 
 'Ava/c/od^w, from ava emphatic, and 
 Kpa^o) to cry. — To cry out, exclaim, occ. 
 Mark i. 23. vi. 49. Luke iv. 33. viii. 28. 
 xxiii. 18. In the LXX it commonly an- 
 swers to the Heb. K"ip to cry out, and i^nn 
 
 * [Schl. says, that in this place nvn's refers to 
 the Apostles, 'jinnas to the multitude.] 
 
ANA 
 
 47 
 
 ANA 
 
 to shout. [See 1 Sam. iv. 5. Judg. vii. 
 20. Josh. VI. 5. Zach. i. 17.] 
 
 WvaKpivoj, from d»/a emphatic, and Kplvu) 
 to judge. 
 
 I. To examine or question, in order to 
 pass a judicial sentence, occ. Luke xxiii. 
 
 14. Actsiv. 9. xii. 19. xxviii. 18. 
 
 II. To discern, judge, occ. 1 Cor. ii. 14, 
 
 15. iv.3, 4. xiv. 24. 
 
 III. To examine accurately y or care- 
 fully, occ. Acts xvii. 11. [1 Sam. xx. 12. 
 
 Xen. Cyr.i. 6. 12.] 
 
 IV. To inquire, ask questions, in ge- 
 neral, occ. 1 Cor. X. 25, 27. [Schleusn. 
 suggests that in these passages the sense 
 of rejecting, or condemning, is possibly 
 true, though he allows that the words 
 ^tct T7/V ffvrei^rjffiv are in favour of the 
 other ; but he thinks that the sense of 
 condejnning must be given to 1 Cor. 
 xiv. 24.] — The LXX have once used it 
 for the Heb. '^)pT^ to search out, explore. 
 [I Sam. XX, 12.] 
 
 'AvdKptffLQ, log, Att. fwc, 7/, from avo- 
 Kpiro), A judicial examination, occ. Acts 
 XXV. 26. [^See Budaeus on this word and 
 Taylor on Demosth. t. iii. p. 555. Polyb. 
 viii. 1 9. 8. 3 Mace. vii. 4. Susann. 48, 51.] 
 
 ^AvaKvTTTh), from dva hack again, or tip, 
 and Kvirrto to bend. 
 
 I. To lift, or raise up, oneself from a 
 bending posture, occ. Luke xiii. 11. John 
 viii. 7, 10. Thus used by Theophrastus, 
 Eth. Char. cap. 11. 
 
 II. To lift up oneself, or look up, as 
 persons in hope. occ. Luke xxi. 28. Jo- 
 sephus, De Bel. lib. vi. cap. 8. § 5, uses 
 the phrase oXiyov 'ANAKY'^ANTES ek r« 
 Zehq, recovering a little from their terror. 
 Raphelius, on Luke xxi. 28, shows, that 
 this V. is used likewise by Herodotus, 
 Xenophon, [CEc. xi. 5.] and Polybius, [i. 
 55.] for recovering from a state of dejec- 
 tion and sorrow, resuming hope or courage, 
 recovering 07ie's spirits. See also Wet- 
 stein, and Kypke on Luke, and Duport 
 on Theophrast. page 377. [^D'Orvill. on 
 Charit. p. 301.ed. Lips.] 
 
 *Ava\aiit>avu), from dva up, and Xa/x- 
 €avw to take. 
 
 I. To take up. 'AvaXajjL^avopai, pass. 
 To be taken up, as Christ into heaven, occ. 
 Mark xvi. 19. Acts i. 2, 11, 22. 1 Tim. 
 iii. 16. comp. Acts x. 16. [2 Kings ii. 11. 
 Ecclus. xlviii. 9. 1 Mace. ii. 58.] 
 
 II. To take up, and carry, occ. Acts 
 vii. 43; where the correspondent Heb. 
 word to dveXd^ETE of St. Luke, and of the 
 LXX, .is Qn«U^J. [Amos v. 26. See 
 
 Spencer deL. Heb. Rit. iii. 10. Exod.xix. 
 4. Numb. i. 50.] 
 
 III. To take up, as on hoard a ship. 
 occ. Acts XX. 13, 14. The V. is repeat- 
 edly thus applied in the Life of Homer 
 ascribed to Herodotus, namely, in cap. vii. 
 viii. xix. cited by Wetstein. 
 
 IV. To take up, or set, as upon a beast, 
 occ. Acts xxiii. 31, comp. ver. 24 ; or else 
 it may signify no more than to take with 
 one, or in one's company, as it does 2 Tim. 
 iv. 11. [Gen. xlv. 18. Xen. Hell. i. 1. 3. 
 Cyrop. i. 5. 7.] 
 
 V. To take up, take, as armour, occ. 
 Eph. vi. 13, 16. On the former of these 
 verses, Wetstein (whom see) cites from 
 Josephus and Herodian, ii. 23. 'ANAAA'- 
 BONTES TA^S nANOnAI'AS ; from Lu- 
 cian, TA^S HANOnAl'AS— 'ANAAH'^E- 
 SeE ; and from Philostratus, TH^N "AS- 
 niAA— 'ANAAA'BQMEN, Let us take the 
 shield. (The above-cited are all the pass- 
 ages of the N. T. where the V. occurs.) 
 [See Jer. xlvi. 3. Deut. i. 41. 2 Mace. x. 
 27. Diod. Sic. xx. 33. Xen. Hell. ii. 4. 
 12.] 
 
 J^^'AvdXriylLQ, loe, Att. fwc,// from dva-^ 
 Xap€dv(o. — A being taken up ; or rather, 
 according to Campbell (whom see), " a 
 removal ;" but perhaps best of all, accord- 
 ing to Bishop Pearce (whom also see), 
 " a retiring," i. e. of Jesus from Judea, 
 and the parts about Jerusalem, where he 
 was born. The days of his thus retiring, 
 for he had lived in Galilee, were now com^ 
 pleted. occ. Luke ix. 51. [Schleusner 
 and Br. both say, " Christ's ascension 
 into heaven," and Br. cites the same ex- 
 pression from the Test, xii. Pat. Fab. Cod. 
 Ps. i. p. bS5. Heinsius thinks that oVa- 
 Xri\hiQ has some reference to death, as dva- 
 Xafitdvo) in Antonin. Imp. iv. 8. 14. See 
 Suicer, i. p. 281.] 
 
 'AvaXtWw, from ava away, and oKiaKia 
 to take. — To take away, destroy, consume. 
 occ. Luke ix. 54. Gal. v. 15. 2 Thess. ii. 
 8. As in the first of these texts the word 
 is applied to the action oifre, so the LXX 
 often use it for the same, answering to the 
 Heb. V;:« to eat, consume. [See Gen. xii. 
 30. Numb. ix. 33. Jerem. 1. 7. Ezek. v. 
 12.] 
 
 ^g^ 'AvaXoyia, ac. Vf from avct de- 
 noting distribution, and Xoyog account^ 
 proportion. — Proportion, occ. Rom. xii. 6. 
 " The measure oj faith, ver. 3, and pro^ 
 portion of faith in this verse, signifies the 
 same thing, viz. so much of that particular 
 gift which God was pleased to bestow on 
 
ANA 
 
 48 
 
 ANA 
 
 any one." LocVe. See also Raplieliiis and 
 Wolfius ; the latter of whom embraces the 
 too common interpretation of avaXoyiav 
 T^Q xi^ewQ by the analogy of faith, or the 
 general and consistent scheme or plan of 
 doctrines delivered in the Scriptures. But 
 in opposition to this interpretation, see 
 Campbell's Prelim. Dissert, to Gospels, p. 
 109 — 114, and comp. Macknight on Rom. 
 [Sclil. agrees with Parkhurst.] 
 
 'AvaXoyi'CoiiaL, from am denoting distri- 
 bution, distinction, or rejyctition, and Xo- 
 yii^opai to reckon, think, which see. — To 
 consider accurately and distinctly, or 
 again and again, occ. Heb. xii. 3, where 
 Kypke cites Xenophon, Lucian, and Dio- 
 dorus Sic. using the V. in the like sense. 
 — [Br. says consider and compare, (i. e. 
 Christ's sufferings and yours). The verb 
 occurs in the sense to consider in Xen. 
 Memor. ii. 1. 5. Plut. Vit. Mar. c. 46. 
 3 Mace. vii. 7.] 
 
 I^g^ "AvaXoc, 6, ri, Kal to — ov, from a 
 neg. and uXq salt. — Without saltness, not 
 having the taste of salt. occ. Mark ix. 50. 
 [again Ezek. xiii. 10. xxii. 28.] 
 
 'AvaXvGiQ, lOQ, Att. ewr, i], from avaXvio. 
 — Departure [or death.'] Comp. "AvaXvio 
 III. occ. 2 Tim. iv. 6. [Schl. explains this 
 sense as meaning dissolution, separation 
 of soul and body. See Krebs. Obs. Flav. 
 page 366. Albert. Peric. Crit. page 102. 
 Schotgen. H. H. on Phil. i. 23. Philo. 
 in Flacc. p. 991. There is no doubt that 
 the Greeks frequently expressed death by 
 words referring to 3, journey, -a feast, &c. 
 and it is therefore more probable that this 
 word derived its sense from the second 
 meaning of avaXvio. See Gataker. Opp. 
 Critt. p. 319. D'Orvill. ad Charit. p. 317. 
 Barth. Advers. lii. c. 3. xliii. c. 3. On 
 the other side, seeDuker. ad Flor. iv. II.] 
 
 'AvaXv(t), from aj/a back again, or de- 
 noting separation, and Xvio to loose. 
 
 I. To loose. It is particularly applied, 
 by Homer, to loosing the cables of a ship, 
 in order to sail from a port. See Odyss. ix. 
 line 178. xi. line 636. xii. line 145. xv. 
 line 547. Hence 
 
 II. In the N. T. To return, or depart. 
 occ. Luke xii. 36 ; where Wetstein shows, 
 that this V. followed by airo tCov dsiTrpojy, 
 Ik avpTTotris, is in the Greek writers like- 
 wise used for returning or departing from 
 supper— from a banquet f &c. Comp. Judith 
 xiii. 1. [See Polyb. iii. 69. Philost. Vit. 
 Apoll.ii. 7. iv. 86. Jobii. 2. Wisd. ii. 1.] 
 
 III. To depart, i. e. out of this life. occ. 
 Phil, i, 23. The V. is used for departing, 
 
 not only 2 Mac. xii. 7, but by Polybius 
 and Philostratus, cited by Eisner; so 
 Chrysostom explains avaXvaai by evrevQev 
 TTpoQ iipavov peOhacrOcu, removing from 
 hence to heaven; and Theodoret by 7>/k 
 'ivTEvQev aTraXXdyrjv, a departing hence. 
 Comp. Suicer Thesaur. in 'AvaXvio. See 
 also Bowyer's Conject. and Kypke in Phil. 
 
 'Avapaprrjrog, «, 6, »/, from a neg. and 
 dpapreii) to sin, which see. — Without sin, 
 sinless, guiltless, occ. John. viii. 7. — 
 [(From a well known sense of apapria, 
 Schl. thinks that in this passage avapap- 
 rrjTOc means free from the guilt of forni- 
 cation and adultery. See Deut. xxix. 9. 
 Kypke Obs. Sacr. i. p. 319. In its com- 
 mon sense it occurs Xen. Mem. iv. c. 2. 26. 
 Diog. Laert. vii. 122. 2 Mace. viii. 4.} 
 
 'Avapivio^ from aVa emphatic, and pivia 
 to remain, wait. — To wait for, await, ex- 
 pect, occ. 1 Thess. i. 10. [Job vii. 2. Isa. 
 lix. 11.] 
 
 ^Avapipvrjcricii), from aVa again, and pip- 
 pijffKU) to put in mind. 
 
 I. Active, To put in mind again, to re- 
 mind, occ. 1 Cor. iv. 17. 2 Tim. i. 6. [Xen. 
 Mem. iii. 5. 9.] 
 
 II. Pass. To be put in mind again, to 
 recollect^ remember, occ. Mark xi. 21. xiv. 
 72. 2 Cor. vii. 15. Heb. x. 32. [Gen. viii. 
 I.] In the LXX this verb answers to 
 the Heb. IDi to remember, and ^Oin to 
 remind. 
 
 'Avapvaoj, from aVci again, and obsolete 
 pvdu) to remind, put in rnind or remem- 
 brance. Comp. under Mvaopai. To re- 
 mind, occ. 1 Cor. iv. 17. — 'Avapvaopai, 
 pass, or depon. To call in mind again, to 
 remember, occ. Mark xi. 21. xiv. 72. 
 Comp. 'AyaptpvijcTKii). 
 
 'AvapvrfffiQ^ log^ Att. ewcj V, from aVa/x- 
 vaii), 
 
 I. A commemoration, occ. Heb. x. 3. 
 
 II. A memorial, occ. Luke xxii. 19. 
 1 Cor. xi. 24, 25. In all which passages 
 it is applied to the celebration of the Lord's 
 Supper ; and Christ saith. Do this eig rt)y 
 kpriv dvapvq(TLv for a 7nemorial or remem- 
 brance of me. In which expression he 
 seems to allude to the correspondent in- 
 stitution of the Passover. Comp. Exod. 
 xii. 14, 17, 25—27. Deut. xvi. i. 3, and 
 see Dr. Bell, on the Lord's Supper, espe- 
 cially § vi, and Appendix, No. II. [Schl. 
 seems to interpret this word always as 
 memorial. The word occurs Lev. xxvii. 7. 
 Numb. X. 10. Wisd. xvi. 6.] 
 
 'Avaveoojuai, npai, from aVa again, and 
 vioQ new. — To be renewed, occ Eph, iv. 
 
ANA 
 
 49 
 
 ANA 
 
 23. [Jobxxxiii. 14. Ps.li. 12. Est. iii. 13.] 
 Thus frequently used io the Apocrypha. 
 
 ^^^ 'Avaj/»;0w, from aVa agai/iy and 
 vri<p(o to be sober. — To awake out of a 
 drunken sleep, and become sober, occ. 
 2 Tim. ii. 2G. " This word," says Dod- 
 dridge, ** refers to an artifice of fo?vlerSf 
 to scatter seeds impregnated with some 
 drugs, intended to lay birds asleep, that 
 they might draw the net over them with 
 the greater security." But the Doctor 
 jr does not cite any ancient writer who men- 
 tions this artifice, nor do I know of any 
 such. Dr. Sliaw, however. Travels, page 
 236, takes notice of a method practised by 
 the modern eastern foM'lers, of carrying 
 before them a piece of painted canvas of 
 the size of a door, by means of which they 
 .stupify or astonish their game, and thus 
 easily destroy them. This V. is applied 
 by Cebes in his Picture (p. 1 8. edit. Simp- 
 son) to one who awakes from the intoxi- 
 cations of intemperance, luxury, avarice, 
 or flattery. For other instances of similar 
 applications, see Eisner and Wetstein. 
 [See Porphyr. de Abst. iv. 20. Lucian. 
 m Harm. 83. De Salt. 48. Joseph. A. I. vi. 
 11. 10.] 
 
 ^§^ 'AvavrippriTOQ, 8, 6, ?/, from a neg. 
 dvTL against, and piio to speak. — Not to be 
 spoken against or contradicted, indisput- 
 able, occ. Acts xix. 36. [Sym. Job xi. 2. 
 xxxiii, 12.] 
 
 ^g° 'AvavTippiiTioQ, Adv. from dvav- 
 TipprjTOc. — Without gainsaying^ or dis- 
 puting, occ. Acts X. 29. [|Polyb. xxiii. 8.] 
 
 'Aj/a^toe, H) o, ?/, from a neg. and a^toc 
 worthy. — Unworthy, occ. 1 Cor. vi. 2. 
 [^Ecclus. XXV, ii.] 
 
 'Ava^iwe, Adv. from dva^iog. — Unwor- 
 thily, irreverently, in an unbecoming man- 
 ner. 1 Cor. xi. 27, 29. 
 
 'AvaTravcic, ioq^ att. ewcj h^ from aVa- 
 Travw. 
 
 I. Refreshment^ rest. occ. Mat. xi. 29. 
 xii. 43. & al. On Mat. xi. 29, we may re- 
 mark, that though the expressions in the 
 latter part of the verse are certainly agree- 
 able to the Hebraical and Hellenistical 
 style (see Jer.vi. 16. Psal.cxvi. 7. Ecclus. 
 li. 26, 27.) yet we meet with the like in 
 Xenophon, Cyropaed. lib, vii. (page 413, 
 edit. Hutchinson, 8vo.) where Cyrus says, 
 " Now since a most laborious war is at an 
 end, ^oKEi fjLoi kui i) kpij ^rXH 'ANAIIAY'- 
 SEii'S nvoQ dh»v TYFXA'NEIN, my soul 
 also seems to think that she ought to obtain 
 some rest." [^The sense in this passage 
 appears to be rather comfort aud tranquiU 
 
 lity of mind, as in Ecclus. vi. 29. See also 
 li. 35. In the sense of rest it occurs, Rev. 
 iv. 8. xiv. 1 1 .] 
 
 QII. A place of rest, or habitation. Mat. 
 xii. 45. Luke xi. 24. SoGen. viii. 9. Ruth 
 iii. 1 . Jer. xxxiv. 1 4. See also Numb. x. 33. 
 In the LXX it is tranquillity, Isa. xxxii. 
 17. 1 Chron. xxii. 9. Ps. cxxxi. 8.] 
 
 'AraTrauw, from aVa again, and ttclvio to 
 give rest. 
 
 I. To give rest again, to quiet, recreate, 
 refresh, occ. Mat. xi. 28. 1 Cor. xvi. 1 8. 
 Philem. ver. 20. In pass. To be refreshed. 
 2 Cor. vii. 13. Philem. ver. 7. [Prov. xxix. 
 7. Isa. xiv. 3.] 
 
 II. 'Ava7rauo/zat, mid. To rest, rest 
 oneself, to take one's rest. occ. Mat. xxvi. 
 45. Mark vi. 31. xiv. 41. Luke xii. 19. 
 Rev. vi. 11. xiv. 13. 1 Pet. iv. H. On this 
 last passage comp. Isa. xi. 2, in the LXX, 
 where dvaTravofxai is in like manner ap- 
 plied to the Holy Spirit's resting u}M)n 
 Christ. So kTvavaTvavop-ai is used in the 
 LXX of Num. xi. 25, 26, for the Spirit's 
 resting upon the seventy elders; and 
 2 Kings ii. 16, for his resting on Elisha. 
 The correspondent Heb. word in all which 
 passages is nj or mi to rest, remain. [See 
 Deut. xxviii. 65. xxxiii. 20. Isa. xxxiv. 
 14.] 
 
 'AvaTTEidiaf from am back again, and 
 TTEidu) to persuade. — To dissuade from a 
 former, or persuade to a different, opinion, 
 " Primam persuasionem novis rationibus 
 labefactatam evellere." Wetstein. " Per- 
 suadeo, — impello (in aliam opinionem 
 nempe)." Scapula, occ. Acts xviii. 13. — • 
 [This word is generally (as in this place) 
 used in a bad sense. See Jerem. xxix. 8. 
 1 Mace. i. 12. Xen. Mem. iii. 11. 10. 
 CEc. iii. 7. Polyb. xxix. 3. 3. Plat. Phaed. 
 c. 26. Abresch. Auctar. Dil. Thuc. page 
 258.] 
 
 ^g^ 'AvaTze^Tii)^ from dva again, back 
 again, and Tripirio to send. 
 
 I. To send again, or back again, occ. 
 Luke xxiii. 11. Philem. ver. 12. 
 
 II. To send, remit, occ. Luke xxiii. 7, 
 15. [Pol. 1. 7. 12.] 
 
 ^^ 'Avairrjpoc^ a, 6, from dva emphat. 
 and TTTipoQ maimed. — Maimed, having lost 
 a limb or some part of the body. occ. Luke 
 xiv. 13. 21. [2 Mace. viii. 24. See 
 Fischer, on Plat. Crit. c. 14. p. 208. and 
 Wetst. i. p. 754. Relaud. ad Joseph. A. J. 
 iii. 12. 2.] 
 
 'AvaTTtTrrw, from dva emphat. and TriVrw 
 to fall. 
 
 I. To fall down. In this sense it is 
 
A N A 
 
 50 
 
 ANA 
 
 sometimes used in tlie profane writers, but 
 not in the N. T. [Susan. 37.] 
 
 II. To lie down in order to eat, either 
 upon the ground, as Mat. X7. 35. (where 
 see Wetstein.) Mark vi. 40. viii. 6 ; or on 
 beds, as Luke xi. 37. John xxi. 20. & al. 
 Comp. 'AvaKEifiaL II. [See Plin. ix. Ep. 
 23. Athen. i. p. 23. Schwarz. in Comm. 
 L. Gr. p. 98. Schleusner refers Mat. xv\ 
 35. Mark vi. 40. viii, 6. to the sense to lie 
 downr\ The LXX have once used it. Gen. 
 xlix. 9, for Heb. i^"i3 to bend down, crouch. 
 
 'AyaTrXtjpoio, w, from dva up, or em- 
 phatic, and 7rXr]p6io to Jill, which see. 
 
 I. To Jill, as a seat or place, occ. 1 Cor. 
 xiv. 16; where see Eisner and Wolfius. 
 [This is a mere Hebraism. See Hottinger. 
 de usu Scrij)tor. Hebr. apud Rhenferd. 
 p. 399. Buxtorf. Lex. Talmud. & Rabb. 
 p. 2001.] 
 
 II. To Jill up, complete, occ. 1 Thess, 
 ii. 16. [Gen. xv. 16.] 
 
 III. To Jill up, or supply, a deficiency, 
 occ. 1 Cor. xvi. 17. Phil. ii. 30. On which 
 texts we may observe, that Clement, in his 
 1st Epistle to the Corinthians, § 38, has 
 the like expression, '^ Let the poor man 
 praise God, because he has given him one. 
 It « 'ANAHAHPa'eHt avr5 7-0 'YSTE'PH- 
 MA, by whom his want may he supplied'' 
 So Lucian, Harmon, tom. i, p. 643, edit. 
 Bened. has ANAnAHPO~Y to evhop, sup- 
 ply what is wanting." [[See Zosim. i. c. 
 
 17. Polyb. vii. 7. 7. Plat. Conviv. p. 321. 
 and Schwarz. Comm. Ling. Gr. p. 98. Br. 
 observes that from this sense arose sense I. 
 and I think this remark just] 
 
 IV. To fulfil a prophecy, occ. Mat. xiii. 
 14. 
 
 [V. To fuljil or observe a \a,w. Gal.vi. 2. 
 So the simple verb 7r\r}p5y, which see.] 
 
 ^^ 'AvaTToXoypTOQ, «, o, r/, from a neg. 
 and aTTokoyeopaL to apologize.^ excuse. — 
 Without apology^ or excuse, inexcusable. 
 occ. Rom. i. 20. ii. 1 . Wolfius observes, 
 that this uncommon word is used by Poly- 
 bius, and Cicero ad Attic, xvi. 7. [In 
 Polyb. xii. 12. Exc.Legat. 86. Dion. Hal. 
 vii. 46. Plut. Brut. c. 46.] 
 
 'AvaTTTvacru), from aVa back again, and 
 TtTvnaio to roll up. — To roll back, unrol, 
 a« a volume or roll of a book. The word 
 refers to the/orm of the books then used 
 among the Jews, which did not, as among 
 us, consist of distinct leaves bound up to- 
 gether, but '^ were, as * the copies of the 
 
 * Several of these are to be seen in the British 
 JMusejim. 
 
 Old Testament used in the Jewish Syna^ 
 gogues now are, long scrolls of parchment^ 
 that were rolled upon [one or] two sticks," 
 and distinguished into columns, occ. Luke 
 iv. 17. See Whitby and Doddridge on the 
 place, and Leigh's Crit. Sacr. Raphelius 
 on the above texts cites from Herodotus, 
 lib. i. cap. 125, the very same phrase 'ANA'- 
 HTY^AS TO^ BIBAI'ON unrolling the 
 book." Comp. Eisner. [Wagenseil. ad 
 Sota, p. Q77.'] In the LXX this word is 
 several times used for the Heb. U^'ySi to 
 spread out, and applied, 2 K. xix. 14, to 
 Hezekiah's spreading out Rabshakeh's 
 letter before the Lord. Comp. 1 Mace. iii. 
 48. [Herod, i. 125.] 
 
 *Ava7r7-w, from dm intens. and aTrrco to 
 kindle. To kindle, light, set on Jire. occ. 
 Luke xii. 49. Acts xxviii. 2. James iii. 5. 
 On which last text Wetstein cites from 
 Plutarch, Sympos. viii. page 730, E. To 
 nY-p riiv 'YAIIN ti, ^q 'ANH$0H, priTspa 
 KoX Traripa naav ija-Oie, The Jire eats up the 
 wood from which it was kindled, and which 
 is both its father and mother." [On Luke 
 xii. 49, Schleusner says, " But what do I 
 say, when it is already kindled," or " lo ! 
 it is already kindled," for the word k in 
 the LXX (Gen. iv. 14, and Ezek. iv. 14.) 
 answers often to n&n, as Krebsius remarks 
 here. Of course the phrase means to 
 cause or spread quarrels. See Jerem. ix. 
 12. 2 Chron. xiii. 11.] 
 
 'AvapldprjTog, a, 6, ?% from a neg. and 
 dpiQfiihi to number.- — iVo^ to he numbered, 
 innumerable, occ. Heb. xi. 12. [Job xxi. 
 33. Prov. vii. 26. Wisd. vii. 11.] 
 
 'Avaoraw, from ava emphatic, and (raw 
 to move. — To move or stir up. In the N. 
 T. it is used only for stirring up the mul- 
 titude or people; and Eisner on Luke 
 xxiii. 5, shows that Dionysius Halicarn. 
 I^viii. 3 1 .] and Diodorus Siculus [Eclog. 
 i. 5. 32.] apply it in the same manner, occ. 
 Mark xv. 1 1. Luke xxiii. 5.] 
 
 ^^^^ 'Avtto-fCfvd^w, (from dm hack, and 
 aKEvai^to to prepare, which from (tkevo^ a 
 vessel, furniture. \To move furniture, logo 
 away or leavc^-r^To subvert, destroy, occ. 
 Acts XV. 24, where Kypke cites Plutarch 
 and Thucydides [iv. 1 1 6.] using it for the 
 demolishing of buildings, and Polybius, 
 Demosthenes, and Euripides applying it 
 to oaths, covenants, common report and 
 men. It seems very nearly to agree in 
 sense with ava<^arSvTeQ, which is spoken 
 of the same sort of false teachers. Gal, v, 
 12. See 'Ava^arow. 
 
 'Arao-Trdwj u), from dm up or back again, 
 
ANA 
 
 51 
 
 ANA 
 
 and <nraw to draw, — To draw up or back 
 again, occ. Luke xiv. 5. Acts xi. 10. 
 I ^Joseph. A. J. II. 1 1. 2.] In the LXX of 
 Hab. i. 15, it answers to the Heb. 'nh))T\ to 
 cause to ascend, bring up. 
 
 'AmTtto-tc, LOQ, att. ewe, V? from avi<?r]fXL 
 la rise. 
 
 I. A standing on the feet again, or 
 rising, as opposed to falling. It occurs, 
 though figuratively, in this view, Luke 
 ii. 34. comp. Isa. viii. 14, 15. 
 
 II. ^ rising or resurrection of a dead 
 bodv to life. Heb. xi. 35. Comp. I K. xvii. 
 21. 2 K. iv. 34. 
 
 III. A rising or resurrection of the body 
 from the grave. Applied both to Christ, 
 and to men in general, whether good or bad. 
 Acts i. 22. iL 31. John v. 29. (comp. ver. 
 28.) Acts xxiv. 15. & al. freq. [In John 
 xi. 25, hy a common metonymy, Christ is 
 called The resurrection^ as the author of 
 our resurrection. See Deut. xxx. 20, He 
 is thy life. 
 
 IV. The state consequent on the resur- 
 rectiony the future life. Mat. xxii. 28, 30. 
 Mark xii. 23.]— In the LXX it is twice 
 used. Lam. iii. 62. Zeph. iii. 8; in both 
 which texts it answers to the Heb. tZ)1p 
 to stand up, rise, and in the former is 
 opposed to Sty> sitting. It also occurs 2 
 Mac. vii. 14. xii. 43. and in both these 
 places denotes the resurrection of the body 
 from the dead. 
 
 'Ava'rarow, w, from avct-raroc disturbed, 
 overthrown, which is from avi'^-qfii in the 
 sense of disturbing, overthrowing. 
 
 I. To overthrow, subvert, destroy. So 
 Hesychius explains ava«rar«vr£e by dva- 
 TpeTTovTeg, and ava<?arfctc by Kare'^pafifjivtig. 
 occ. Acts xvii. 6. (where see Wetstein), 
 Gal. V. 12, where see Kypke, and comp. 
 *Ava(TK£va^w. ['AvciTaroc is used in Greek 
 of any one who is driven from his own 
 place and wanders. See Isocr. Paneg. c. 
 31. M. V. H. iii. 43, Then ava<rarow 
 means to drive any one from his place, and 
 then to subvert or destroy. It occurs in 
 Symmachus Isa. xxii. 3. 2 Kings xviii. 34.] 
 
 II. To excite, stir up, to sedition, occ. 
 Acts xxi. 38. 
 
 ^^ 'Aj/a<ravpow, u, from ava again, or 
 up, and ^avpoo) to crucify, which see. — 
 To crucify again or afresh, or rather, 
 according to Lambert Bos, Alberti, and 
 Raphelius, simply to crucify, hang up 
 on a cross; for these learned Critics ob- 
 serve that the V. is never used by the 
 Greek writers in the former sense, but al- 
 ways in the latter, occ, Heb. vi. 6 -, wliere 
 
 see Wetstein and Wolfius. But comp. 
 Macknight. [Schl. says simply to crucify, 
 and observes from Fischer (de Vit. Lex. 
 N. T. Prol. i. p. 20,) that ava in Greek 
 and re in Latin are very often idle. On 
 the use of the word in the simple sense by 
 the Greeks see Schwarz. Comm. p. 101, 
 Br. gives Parkhurst's explanation.] 
 
 'Avw^eya^b), from ava emphatic, and 
 «r£va<^w to groaUy which see. — To groan 
 deeply, occ. Mark viii. 12. [Schl. says. To 
 be angry. The word occurs Ecclus. xxv. 
 18. Siisann. 22. 2 Mace. vi. 30.]— The 
 LXX use it, Lam, i. 4, for the Heb. n:« 
 to sigh, groan. 
 
 'Ava-rpe'^w, from am again, and Tpiijxit 
 to turn. 
 
 I. To oreWwrre. occ. John.ii. 15. [Polyb. 
 V. 9. Isoc. Philip. 2. 13.] 
 
 II. To turn back, return; in which 
 sense it is used both by Polybius, [IV. ii, 
 2.] and Xenophon, as may be seen in 
 Wetstein. occ. Acts v. 22. xv. 16. [Gen, 
 viii. 7, 9. 1 Sam. iii. 5.] 
 
 III. 'Ava?p£0o/Liai, To be conversant, 
 have one's conversation, in this sense ta 
 live. Mat. xvii. 22. 2 Cor. i. 12. Eph. ii. 
 3. Heb. xiii. 18. x. 33, Twv »rwg ava-rpc-? 
 (j>opiv(t)y. Of tliose who were thus con- 
 versant, I. e. in reproaches and afflic^ 
 tions *. On Mat. xvii. 22, Wetstein shows 
 that this V. is joined with a N. of place, 
 in the sense of being, or abiding, by Poly- 
 bius, [iii. 33.] Xenophon, Plutarch, and 
 JoGephus; and on Heb. xiii. 18, he cites 
 from Arrian, Epictet. lib. iv. cap. 4. 'On 
 KAA12"S 'ANESTPA'^HS 'EN rw^e Til't 
 "EPrilt, Because you have behaved well in 
 this affair. [Josh. v. 5. Ezek. xix. 6.] 
 
 ^^" 'Ava<r|oo0)7, T)Q, >/, from dvfVpo^a, 
 perf. mid. of ava<rpf^w. — Behaviour, man- 
 ner of life. Gal. i. 13. Eph. iv. 22, & al. 
 freq. Polyb. [iv. 22.] and Arrian, [Epict. 
 1. 9. iv. 1.] cited by Wetstein, use the N. 
 in the same sense. [In Heb. xiii. 7, Schl. 
 says that from that passage it appears that 
 this word has the sense of calamities ew- 
 dured, evil destiny. The word occurs in 
 Tob. iv. 19. 2Mac. V. 8.] 
 
 'Avaro<r<Tw, from ava emphat. and TUffrrdt 
 to put in order. — ^ Avaraaaopsu, mid. To 
 compose, occ. Luke i. 1. 
 
 'AvareXXw, from ava up, and re'XXw, ob- 
 solete, to arise. 
 
 • [In Greek authors it signifies even to practitc tt 
 traie. See Polyb. i. 14. Arrian. Epist. iv. 4, It 
 occurs as in the N. T. Prov. xx. 8. Ecclus. xxxviii. 
 28.] 
 
 E2 
 
^#- 
 
 ANA 
 
 52 
 
 AN A 
 
 I. Intransitively, To rise^ spring, spring 
 7ip, as the sun or solar light. Mat. iv. 16. 
 xiii. 6. & al. Comp. 2 Pet. i. 19. [Numb, 
 xxiv. 17. Polyb. ix. 1.5.] 
 
 II. Transitively, To cause to rise. occ. 
 Mat. V. 45. Dr. Hammond on Mark xiv. 
 b4, Leigh in the preface to liis Supplement, 
 page 2, and Masclef in his Heb. Grammar, 
 page 107, give this as an instance of a 
 Greek verb being applied in a transitive 
 sense, in imitation of the Hebrew Conju- 
 gation Hiphil; yet Homer uses the 1st 
 aor. transitively, II. v. line 777, where, 
 speaking of Juno's horses^ he says, 
 
 ToieriV ^' afxSpoatnv Sjjocohj 'ANE'TEIAE li^taQai. 
 -Simois caused to sprivg 
 
 Ambrosia from his bank, wliereon they browsed. 
 
 COWPER. 
 
 So Anacreon, Ode liii. line 40, where he 
 says the assembly of the gods caused the 
 rose to spring ('ANE'TEIAEN ) from the 
 thorn-bush that bears it. Pindar also and 
 Philo, quoted by Kypke, use the V. in the 
 like transitive sense. Comp. 'E^avareA-Xw. 
 [Gen. iii. 18. Isa.lxi. 11.1 Sam. viii. 22. 
 & al. See Pricseus on Mat. v. 4.5.] 
 
 III. To rise, spring., as our Blessed Lord 
 did, like a shoot, from the tribe of Judah. 
 occ. Heb. vii. 14. Comp. Isa. xi. 1. 
 
 IV. To rise, as a cloud, occ. Luke xii. 
 54. This verb is very frequently used in 
 the LXX version, where it most commonly 
 answers to the Heb. mt to spring forth, 
 or spread upon, as the light ; m^J to bud, 
 germinate ; or to hDlT to sprout 2ip. [See 
 Lev. xiv. 43. 2 Sam. x. 5. Judg. xiv. 18. 
 & al. Parkhurst's divisions 1, 3, and 4, 
 might be well reduced to one.] 
 
 'Aj^ariOrj/jLi, from aVa emphatic, and riQ-qpi 
 to propose. — 'Aparidepai, mid. To relate, 
 communicate, declare, occ. Gal. ii, 2. Acts 
 XXV. 14, where see Kypke. [See 2 Mac. 
 iii. 9. Heliodor. ii. 21. It occurs in the 
 LXX in the active, to suspend as a gift in 
 a temple, or consecrate. 1 Sam. xxxi. 10. 
 Lev. xxvii. 28.] 
 
 'AvaroXri, yg, r/, from dvaTEToXa, perf. 
 mid. of the V. aVareXXw. 
 
 I. The day-spring, or darvn. It is used 
 only in a spiritual sense, but applied with 
 the most striking propriety to the dawni?ig 
 of the gospel-day from on high, i. e. from 
 heaven, by the birth of John the Baptist, 
 previous to the rising of the SUN OF 
 RIGHTEOUSNESS, occ. Luke i. 78. 
 [It may be doubted whether dvaTokij is 
 not here that which springs, a race, or off" 
 
 spring. For the Hebrews compare their 
 children with plants, Isa. Ix. 21. Jer. 
 xxiii. 5. See Plat. Symp. p. 1197. Ovid, | 
 Met. ix. 280. AndaVaroX?) signifies a shoot 
 in Zach. vi. 12. The Hebrew word in 
 this place and in Jer. xxiii. 5, & al. is nn^, 
 which is certainly used in the O. T. of 
 Christ, Isa. iv. 2. Zach. iii. 8, and in this 
 place of Zachariah. So Schleusner, who 
 does not give any positive opinion.] 
 
 II. ^Avarokri, and plur. 'Avarokai, ai, 
 That region, or those parts of the heaven 
 or earth, where the solar light first springs 
 up, and appears, the east. Mat. ii. 1, 2. 
 (where see Campbell.) ii. 9. viii. 11. & al. 
 Comp. Kev. vii. 2. — This word in the 
 LXX very frequently answers to the Heb. 
 m^D the rising of the sun, and thence the 
 east. 
 
 'Avarpiitix), from aVa emphatic, or again, 
 and TpeTTO) to turn. — To subvert, overturn. 
 occ. 2 Tim. ii. 18. Tit. i. 11. [Diod. Sic. 
 1. 77. See Wetstein, ii. p. 359.] 
 
 'AvaTpe(j)(o, from aVa emphat. and Tpi(p(o 
 to nourish, nurse. — To nurse, bring up, 
 educate, occ. Acts vii. 20, 21. xxii. 3. 
 [Wisd. vii. 14. Herodian. 1. 2.] 
 
 'Ara(j)aipb), from dva emphatic, and 
 ^aivo) to show. 
 
 I. To show openly ; but it occurs not in 
 the active voice in the N. T. [Pol. v. 22. 
 10.] 
 
 II. 'Ava^aivopai, pass. To be shown, or 
 appear, openly, occ. Luke xix. 11. Acts 
 xxi. 3, ^AvaipavkvTEQ Ze. rrjv KvTrpoy we ap- 
 pearing as to Cyprtis, for dvaipavelariQ 
 riplv Tfj£ KvTTpov Cyprus appearing to us. 
 An accusative case is often thus joined with 
 a verb or participle pass, both in the pro- 
 fane and sacred M'riters. See Rom. iii. 2. 
 1 Cor. ix. 1 7. Gal. ii. 7, and Grammar, § 
 xxi. 44. iv. 2. And as to Acts xxi. 3, 
 Wetstein cites from Theophanes (a Chris- 
 tian writer, however, of a late age) the 
 similar expression, 'ANA4>ANE'NTI2N a'v- 
 Tiov TH^N rH~N ; and from Virgil, ^n. iii. 
 line 291, Aerias Phaeacum abscondimus 
 arces, literally. We hide the lofty towers 
 of the Phseacians, i. e. They are hidden 
 
 from us, or get out of our sight*, as we 
 sail past them. So the English seaman 
 says, We opened such a bay, meaning. It 
 appeared to open to us. See Kypke, and 
 comp. Hjoocrayw II. 
 
 'Avacbipw, from am up, and (pepio to 
 carry, bring, bear. 
 
 * [So Luc. Ver. Hist. ii. hU ie aviK^ti^-^y-tv 
 
ANA 
 
 55 
 
 ANA 
 
 t 
 
 I. To carry, or bring up. occ. Mat. xvii. 
 1 . Mark ix. 2. Luke xxiv. 5 1 . [Polyb. 
 Tiii. 31. 1.] 
 
 II. To offer sacrifices, i. e. to bring them 
 up * on the altar, occ. Heb. vii. 27. comp. 
 James ii. 2 1 , where see Macknight. Hence 
 applied to Christ's offerijig himself as a 
 propitiatory sacrifice, occ. Heb. vii. 27; 
 and to the spiritual sacrifices which Chris- 
 
 ^;tians are to offer in and through him. occ. 
 Heb. xiii. 15. 
 
 III. To bear sins by imputation really, 
 as the ancient sacrifices did typically, occ. 
 Heb. ix. 28. I Pet. 'ii. 24-. Comp. LeV. xvi. 
 21,22. Exod.xxix.lO. Lev. i. 4. Tsa. liii. 
 6. In the LXX, when used in the first 
 sense, it commonly answers to the Heb. 
 «*nn to cause to come; in the 2d, to nlpi^n 
 to cause to ascend, i. e. in flame and smoke 
 as a burnt-offering ; and in the last sense, 
 
 , ^to «ti^3 to bear, and bllD to bear as a bur- 
 den, bajulare, as in Isa. liii. 11, 12, which 
 see. 
 
 Wvacjxjjveto, to, from dva emphatic, and 
 ^wvew to cry out. — To cry out aloud, occ. 
 Luke i. 42. [1 Chron. xv. 28. 2 Chron. 
 V. 13.] 
 
 ^ 1^^ 'AvaxvariQ, log, att. eioQ, rj, from 
 avaxvb) to pour forth, dm emphatic, and 
 ■)(yio to pour out. 
 
 I. A profusion, or pool of water, col- 
 luvies, palus. Thus Eisner shows it is 
 applied by Strabo [iii. p. 206.] and Philo. 
 Comp. Wetstein and Kypke. Hence 
 
 II. In a figurative sense, A sink or gulf 
 of vice or debauchery, occ. 1 Pet. iv. 4, 
 where see Macknight. 
 
 'Ava^topiu), G), from dvd back again, or 
 emphatic, and x'^P^^ ^^ 5"^? depart. 
 
 I. To go, or return back again. Mat. ii. 
 12, 13. 
 
 II. To depart. Mat. ix. 24. xxvii. 5. 
 Comp. Mat. xv. 21. [Polyb. i. 11, 15.] 
 
 III. To rvithdraiv, retire. Mat. ii. 14, 
 22. John vi. 15. Acts xxiii. t 19. [Exod! 
 ii. 15. Hos. xii. 12. Herodian. i. 3. 13.] 
 
 ^Avcl-^vUq-) lOQ, att. ewe, >/, from aya\pvx(o 
 to refresh. — A refrigeration, refreshing, 
 or rather a being refreshed; for I appre- 
 hend with Wolfius that the times ava^^v- 
 ^E(i}g of refrcshijig, and the times of the 
 restitution of all things, are to be distin- 
 guished from each other ; that the former 
 relate to Christ's first coming, and the 
 
 • [So the Jews called the victun nbiy (from nby 
 to ascend^) avacfopa in Ps. 1. 20.] 
 
 -f- [Schl. says that here it is to lead aicay^ as 
 LiayyjfiXw in Xen. Cyrop. vii. 1. 20. Anab. v. 2. 1). 
 but Br. is of a tliffcrent opinion. 1 
 
 comforts of his kingdom of grace {pom\i% 
 Mat. xi. 29.) ; and the latter to his second 
 and last coming, and the commencement 
 of his kingdom o^ glory, occ. Acts iii. 19. 
 The LXX use the word for a breathing 
 or breathing time, a respite, Exod. viii. 15, 
 where it ansvvers to the Heb. nmi of the 
 same import. 
 
 'Aj/ai//y;(w, from ava again, and \pvxoC 
 cold. 
 
 I. To cool again, refrigerate, refresh 
 with cool air, as the body when over-heated. 
 (Comp. KaTa-^vx(0') It occurs not in the 
 N. T. in this sense ; but 
 
 II. Figuratively, To refresh, relieve, 
 when iHider distress, occ. 2 Tim, i. 16. — 
 In the LXX it is used only in the intran- 
 sitive sense of taking breath, beitig re- 
 freshed, and answers (inter al.) to the Heb. 
 
 tl?i3j to take breath, and to mi refreshment. 
 [Ex. xxiii. 12. 2 Sam. xvi. 14.] 
 
 ^^^ 'AvdpaTTo^i'^tjg, «, 6, from ay^pa- 
 ■KoUi^ii) to reduce to slavery, carry away 
 for a slave, which from av^pcnro^oy * a 
 captive taken in war and enslaved, and 
 this from avr]p Gen. uv^poc a man's, and 
 TT^Q, Gen. TTocoQ, afoot, because he follows 
 or waits at his master s foot. — A man- 
 stealer, a kidnapper, one who steals men to 
 make them slaves, or sell them into slavery. 
 The Scholiast on Aristophanes, Plut. liu. 
 521, says, " An av^paTro^i'^rjg is not only 
 he who by deceit reduces free me7i to 
 slavery, but also he who seduces slaves 
 from their masters, in order to convey them 
 elsewhere, and sell them. So likewise 
 Pollux, and the Etymologist in Wetstein. 
 No doubt both these enormities are pro- 
 hibited to Christians, occ. 1 Tim. i. 10. 
 [See Ex. xxi. 1 6. Deut. xxiv. 7.] 
 
 ^ AvcpiCopaL, from avrjp. Gen. avcpog, a j^ 
 man. To behave or acquit oneself with 
 the wisdom and courage of a 7na?i, perhaps 
 as opposed to a babe or child in Christ, 
 occ. 1 Cor. xvi. 13. So Josepbus De Bel. 
 lib. V. cap. 7. § 3. uses uv^piZsaQaL for be- 
 having courageously, and Homer, livipeg 
 f<r£ be men, that is, courageous, II. v. line , 
 529, & al. Comp. Wetstein. — This word 
 is often used by the LXX, tiud most ge- 
 nerally answers to the Heb. prn to be 
 strong, or to fDb^ to be robust, valiant. 
 [Deut. xxxi. 6. Jos. x. 25.] 
 
 ^§^ 'Av^po(p6vog, », 6, from av^p. Gen. 
 avcpog a man, and iric^ova, perf. mid. of 
 ^cVw to slay, M'hich see under ^ovog. — A 
 man-slayer, a juurderer. occ. 1 Tim.J. 9. 
 [2 Mace. ix. 28.] 
 
 * [This word occurs 3 Mace. viL 5.J 
 

 AN E 
 
 54 
 
 A NE. 
 
 'AviyKXrjrog, «, o, ^, from a neg. 
 and eyicaXeu) to accuse, blame, which see. 
 •i — Not to be blamed, blameless^ irreproach- 
 able, occ. 1 Cor. i. 8. Col. i. 22. 1 Tim. iii. 
 10. Tit. i. 6, 7* [3Macc. V. 31. Xen. 
 Hell. vi. 1.4.J 
 
 1^^ ' hveK^L7]yrfroQ, «, 6, ^, from a neg. 
 and tK^Lriyio^ai, to relate particularly. — 
 Not to be fully or adequately expressed or 
 uttered, inexpressible, unutterable, ineffa- 
 ble, occ. 2 Cor. ix. \5. So Arrian, see 
 Wetstein. 
 
 ^g° 'Ai/f/cXaXr^roc, «, 6, r/, from a neg. 
 and EKXaXia) to utter. — Unutterable, inex- 
 pressible, occ. 1 Pet. i. 8. 
 
 ^g^ 'AyeKXeiTTTOQ, «, 6, rj, from a neg. 
 and EKXeiTTU} to fail, which see *. — Which 
 faileth not, never failing, unfailing, occ. 
 Luke xii. 33. [Diod. Sic. iv. 84. Munth. 
 Obs.e. Diod. Sic. p. 162.] 
 
 ^g^ ' AvEKTOTEpoQ, a, ov, comparat. of 
 uvEKTOQ tolerable, which from ave'xw to bear, 
 which see. — More tolerable, more easy to 
 he borne. Mat. x. 15. & al. 
 
 'AveXeyjfxiov, ovog, 6, r/, from a neg. and 
 iXerifiwv merciful, compassionate, which 
 S3e. — Unmerciful, incompassionate. occ. 
 Rom. i. 31. [Frov. v. 9. xi. 7.] 
 
 ^^^ 'Avepli^ofiai, from avepog the wind. 
 ^ — To be impelled or driven by the wind. 
 occ. James i. 6. [See Heisen. Nov. Hyp. 
 ad Ep. Jac. p. 438.] 
 
 "AvepoQ, a, 6, from arjfii to blow, or ra- 
 ther from avtifiai perf. pass, of avirjpi to 
 loose, set loose, which see. 
 
 I. Wi?id. Mat. vii. 25. xi. 7. John vi. 18. 
 Acts xxvii. 14, 15. & al. freq. Comp. Eph. 
 iv. 14. [^Schleusner says that HTl is taken 
 in the same way for any thing light or in* 
 co?istant in Job vi. 26. xv. 2. See Glass. 
 Phil. S. p. 1066. in Dathe'sed. andEcclus. 
 V. II.] 
 
 II. The four winds are used for the four 
 cardinal points, or the east, west, north, 
 and south. Mat. xxiv. 31. Mark xiii. 27. 
 Comp. Isa. xliii. 5, 6. Dan. vii. 2. Rev. 
 vii. 1. tD»»U?n mm") X^a^^ the four winds 
 or spirits of the heavens, is a Heb. phrase, 
 used Dan. viii. 8. xi. 4. Zech. ii. 6, or 1 0. 
 & al. 2inAAenote^i\\e four cardinal points, 
 because th e^brce or aetion of the spirit or 
 
 ^1 gross air is in strict philosophical truth 
 principally exerted at the f western and 
 
 * [The word aytxXiTrri; in the same sense occurs 
 Wisd. vii. 14. viii. 18.] 
 
 t See Catcott's Veteris & Vera* Philosophise 
 Principia, page 6—10; and Catcott, the Son's, 
 Jiemarks on Creation, page 55 57* 
 
 eastern edges of tire earth in stippOTtiti g" 
 its diurnal motion, and from the northern 
 and southern pole in regulating its dc" 
 clination. [^Joseph. B. J. vii. 13. 12^]— In 
 the LXX, this word, except in two pas- 
 sages, always answers to the Heb. nn* 
 
 ^^^ 'Avev^eicToy, », ro, neut. from a 
 neg. and Iv^ix^rai it is possible, which see 
 under 'Evhixopai. — Impossible, occ. Luke 
 xvii. 1. Comp. Mat. xviii* 7, and a'*: ty^i- ^^^ 
 X^'To.t, Luke xiii. 33. 
 
 ' Avt^tpEvvriTog, B, 6, 7], Kdl TO — oy, from 
 a neg. and E^EpEvyaa) to search out, which 
 see, and comp. LXX in 1 Chron. xix. 3. 
 Amos. ix. 3. Obad. ver. 6. Joel i. 9. — Noi 
 to be searched out, inscrutable, occ.^ Rom. 
 xi. 33. 
 
 1^^^ 'AyE'^KUKOQ, «, 6, T], from ayixppac 
 to bear, and kukoq evil. — Enduring evil^ 
 either men or things, patient, forbearing. 
 occ. 2 Tim. ii. 24. [The substantive avE- 
 ^iKada occurs Wisd. ii. 19. and the verb 
 cLVE^LKaKEw oftcu lu eccl. writers. See 
 Suicer, i. p. 336, and Poll. Onom. v. 138, 
 the interpreters on Plesychius voce aVe^t- 
 KUKta, and D'Orvill. ad Charit. viii. 4. p. 
 616.] 
 
 'A»/£$t^v/a<roe, e, d, y, koI to — oy, from a 
 neg. and i^ixvui^id to trace out, which from 
 E^ out, and "ixvoq the footstep, which from 
 tVw to come, and this from the Chald. ']n 
 to come or go. — Not to be traced out, un- 
 traceable, occ. Rom. xi. 33. Eph. iii. 8. 
 [Job V. 9. ix. 10.]— The LXX several 
 times use the V. E^ixytai^u} for the Heb. 
 Ipn to search out minutely, and the N. 
 aVc^t^v/ttToc for Ipn p« there is no search- 
 ing out. 
 
 ^g° 'AvETrdiffxyyTOQ, n, 6, rf, from a 
 neg. and ETraKTxvvopai tobe ashamed, — Not 
 ashamed, i. e. of plainly preaching the 
 gospel of Christ. Comp. 2 Tim. i. 8. Rom. 
 i. 16. Or, Not to be ashamed, that need- 
 eth not to be ashamed. Comp. Tit. ii. 8. 
 The latter interpretation seems most agree- 
 able to the form of the Greek word. occ. 2 
 Tim. ii. 15, where see Kypke. [Schleus. 
 concurs in the second explanation. The 
 adverb dyEiraiaxvvTOiQ occurs commonly. 
 See Wetstein.] 
 
 ^^^ 'AyETrlXrjTTTOQ, h, b, r/, from a neg. and 
 ETriXr)irTOQ blameable, which from E-mXap,- 
 t>dyopat to be caught, [This word is taken 
 from the ancient wrestling, and was used 
 of a man who was defended in all parts of 
 the body, and could not be caught any 
 where by his antagonist. See Krebs. 
 Obss. Flav. p. 351. Hence it signified, 
 one in whom there was no place for blame.^ 
 
A N E 
 
 55 
 
 A N II 
 
 — Unhlameahle, blameless, irreprekensi- 
 ble. occ. 1 Tim. iii. 2. v. 7- vi. 14. 
 
 'Apip^ofxai, from am up, and i()'^oiiai 
 to go, come. — To go up. [John vi. 3. 
 conip. Judg. xxi. 8. I Kings xiii. 1^. Fab. 
 Cod. Pseud, i. p. 546. Like ayafiaivw it 
 is used of persons going to Jerusalem. In 
 Gal. i. 17. " Nor did I return." Hesych. 
 dy£p-)(OfjLiv(p ; v7rogpi(f)oyTL.2 
 
 " AvEffiQ, log, att. ecog, ^, from dvirip.L to 
 loose, relax. 
 
 I. Liberty, some degree of relaxation 
 from bonds or confinement, occ. Acts xxiv. 
 
 23. [Hence St. Paul is called by Euse- 
 bins (H. E. ii. 22.) aveKTog. See 2 Chron. 
 xxiii. 15. Plat. Rep. i. Polyb. i. ()Q, 3.] 
 
 II. Remission or relaxation from un- 
 easiness, expense or trouble, ease, rest. 
 occ. 2 Cor. ii. 12. vii. 5. viii. 13. 2 Thess. 
 i. 7. 
 
 'AvETui^o), from aVa emphatic, and era^w 
 to examine, which the Etymologist de- 
 duces from ereoy, to, the truth, reality, as 
 if it were eredi^io to search out the truth; 
 l)Ut ETEog, a, ov, is from ew or eifil to be. — 
 To examine strictly, occ. Acts xxii. 24, 29. 
 [Schl. says that the verb, like the simple 
 one Ira^io (Wisd. ii. 10.) has often the 
 same force as (oaaavi^o) to examine by tor- 
 ture, eraa/xog is used of torments : 2 Mace, 
 vii. 37. See Susan. 14. Judg. vi. 29. 
 Where it means to inquire or examine 
 into.'] 
 
 "ANEY, an Adv. governing a Genitive. 
 
 — Without, not with. occ. Mat. x. 29. 
 1 Pet. iii. 1. iv. 9. Wetstein on Mat. 
 shows that ANEY eEO~Y is an expression 
 used by Homer [Od. ii. 372.] and Lucian. 
 —-In the LXX it twice answers to the 
 Heb. p«. QEx, xxi. 11. Amos iii. 5. See 
 Jobxxxi. 39. Isa. Iv. 1.] 
 
 ^§^ 'AvEvderog, «, 6, >/, from a neg. and 
 EvdETog fit. Unfit, inconvenient, not com- 
 modious, occ. Acts xxvii. 12. QHesych. 
 dvEvOtTH. a'xp^ea.] 
 
 'AvEvpiffKio, from dva emphatic, and 
 kvpiaKM to find. — To find, find out by di- 
 ligent seeking, occ. Luke ii. 16. Acts xxi. 
 4. Raphelius, in his Annotation on Luke 
 ii. 16, remarks, that dvEvpiaKEiv in the 
 present tense is to seek diligently, dvEvplLv 
 in the 2 aor. to find out by diligent seek- 
 ing. This he confirms by a passage from 
 Arrian, Epictet. lib. ii. cap. 1 1 , Kat ^mVt 
 B UriTspEv dvTOV, Kai 'ANEYPI'SKOMEN, 
 Kat^ 'ANEYPO'NTES XmTzhv aVapa€aVwe 
 "XpojfiEda ? Wherefore then do we not in- 
 quire and diligently seek after this (rule); 
 and when by diUgent inquiry we have 
 
 found it, why do we not use it without 
 deviation }" [This observation is also made 
 by Wolf. i. p. 1316. but Schl. doubts if it 
 is ever true, and denies entirely its general 
 truth. The passage of Arrian, he thinks 
 inapplicable, and Xen. Mem. ii. 9, 3. proves 
 the contrary, dva has no force in this verb. 
 Suidas has a gloss on Luke ii. 16. which 
 has escaped Ernesti ; he says^ am irpoQE'^ JL- 
 crig x<*P^^ Koapn Kslrai.^ 
 
 'AvExopai, Mid. from aVa up, and cxw 
 to hold, bear. — To bear, bear with, suffer. 
 It is used either without a N. following, 
 as 1 Cor. iv. 12. 2 Cor. xi. 4, 20 ; or much 
 more frequently with a N. following in 
 the Genitive, as Mat. xvii. 17. Actsxviii. 
 14. On 2 Cor. xi. 1. see Wolfius Cur. 
 Philol. and Wetstein. [It has even a 
 Dative in 2 Thess. i. 4. With Acts xviii. 
 14. {to bear patiently) compare Symm. 
 Job xxi. 3. Polyb. ix. 30. Herodian. i. 17, 
 10. It often signifies to contain one's self. 
 Herod, viii. 26. Gen. xlv. 1. Isa. xlii. 
 14, It has an accus. as well as a genitive 
 in Greek writers. Herod, i. 196. See 
 Schweigh. Lex. Polyb. p. 47.] 
 
 'AvEyhioQ, H, 6, probably from dvfjcpOai td 
 be connected, perf, pass, infin. of dydrrrtd 
 to connect, which from aVa emphatic, and 
 awTio to tie, which see under ATrropai. — 
 A cousin-german, or nephew, occ. Col. iv. 
 10. [_At first, any relation, a brother- 
 See Gen. xiv. 15. sec. Oxon. See for the 
 word Tobit. vii. 2.] 
 
 ^^^"Av-qBov, 8, 7-0. — Dill, a species of 
 herb, so called perhaps from aVa up,7iXidL^E~tv 
 to run, for * its stalk runs uj) to the height 
 of a cubit and half If it should not Far- 
 ther be derived from the Heb. tDin to ern^ 
 balm, on account of its fragrant smell, of 
 which Virgil, Eclog. ii. line 48, has taken 
 particular notice, 
 
 ctjlorcmjungit bene olentis Bfiethf. 
 
 And adds the flower of the fragrant dilL 
 
 occ. Mat. xxiii. 23. [It is here used for 
 any common food. On its use i/i that way 
 see Spanhera. ad Aristoph. Nub. 978. It 
 was used for pickling. See Colum. xii. 8.] 
 Comij^.'' AvBog. 
 
 *Avr)Ku), from aVa up, and >//cw to come, 
 
 I. To come up, come to. 
 
 II. To appertain, belo?ig to^ [1 Mace, 
 x. 40. xi. 35.] Hence 
 
 III. WviiKEL, Impers. it appertaineth, 
 it becometh, it is fit. occ. Col. iii. 18. Par- 
 
 ♦ See Brookck's Njvt, Hist. vol. vi. p. 106. 
 
AN II 
 
 56 
 
 ANA 
 
 ticip. neut. 'Ayrjicov, oyrog, to, What is Jit, 
 becoming, occ. Eph. v. 4. Philem. ver. 8. 
 In Eph. V. 4, the expression. To, sk avi]- 
 Kovraj Which are not convenient, is a li- 
 totes, for. Which are highly inconvenient 
 and improper. So to. firj KaQiiKovra, Rom. 
 i. 28. On which last cited text, Dodd- 
 ridge remarks that Homer, in like manner, 
 uses deiKEa epya ungentle deeds, for all the 
 barbarous indig?iities which Achilles prac- 
 tised on the corpse of Hector, II. xxii. 
 line 395. Comp. 'AXvffireXris. [On the 
 ellipse of this word, as Luke xiv. 28. Acts 
 xxviii. 10, see Palairet Obss.Phil. p. 
 348.] 
 
 1^^ 'AvvjiiepoQ, 8, o, ?/, from a neg. 
 and ijixepoQ mild, which see under "HpEfios. 
 — Not mild, uhgentle, fierce, occ. 2 Tim, 
 iii. 3. [Arrian. Epict. 1. 3. Dion. Hal. 
 Ant. i. 41.] 
 
 'ANHT, dvEpbc, and dv^poQj 6, either 
 from ctj/w upwards (see under"Av0jOW7roc), 
 or perhaps from the Heb. 1i a lamp, with 
 T\ emphatic prefixed, according to that of 
 Prov. XX. 27, The spirit of man is 1i * a 
 lamp of Jehovah. In which view it is re- 
 
 * And from this revealed truth, which, no doubt, 
 was well known to the ancient believers long before 
 the time of Solomon (see Gen. ii. 7), the heathens 
 seemed to have borrowed their accounts of the hu- 
 man soul^ impiously attributing to their arch-idol, 
 the heavens^ the supporting of its spiritual life, and 
 even making the human spirit or soul a part of 
 their god, the heavens^ air^ or ether. Thus Pytha- 
 goras, as we are informed by Diogenes Laertius (in 
 Pythag.), held that the human soul is a portion of 
 the ether (cSnocmacr^a, aiSsooj), and therefore immor- 
 tal, because the ether is so : and Cicero (in the cha- 
 racter of Cato) declares that Pythagoras and the 
 Pythagoreans never doubted " but our souls were 
 poi-tions of the universal mind or god^ quin ex uni- 
 versa mente divina delibatos animos haleremusy 
 De Senect. cap. 21. So Horace, lib. ii. Sat. 2. Ime 
 79, calls the human soul — 
 
 -Divinae particulam Aurae. 
 
 A particle of Breath divine. 
 
 Virgil, ^n. vi. line 746. 
 
 iEthereum sensum, atque aurai simplicis ignem. 
 
 A sentient Ether, pure atrial fire. 
 
 And Pliny the naturalist speaks thus of Hipparchus, 
 giving us thereby his own opinion. " The never 
 enough commended Hipparchus, as being one than 
 whom no man more fully approved the relation of 
 the stars to man, and the opinion of our souls being 
 a part of the heaven, Animasque nostras partem esse 
 cceli." Nat. Hist. lib. ii. cap. 26. The same doc- 
 trine is maintained by the Infidel, in Wisd. ii. 2. 
 
 See also Leland's Advantage and Necessity of Chri- 
 stian Revelation, Part I. ch. xii. p. 261, &c. 8vo, 
 Of Pythagoras; and ch. xiii. p. 293, Note {g)^ 
 and IMrs. Carter's Introduction to her Translation 
 of EpictetuB, § 19, and 31. 
 
 markahle that the ancient Greek poets, 
 particularly Homer, frequently use * ^wc> 
 whose primary sense is light (from ^ow to 
 shine), for a man. [I need hardly ob- 
 serve that this is entirely visionary, not 
 to say absurd.] 
 
 I. Man, a name of the species. Luke 
 xi. 31, 32. & al. [In many places where 
 so used, it is pleonastic, as Rom. iv. 8. 
 and seems an imitation of the Hebrew, 
 Ps. i. 1 . Or it may be rendered by some 
 one, any one, &c. See Luke ix. 38. Acts 
 iii. 14. So the Greek writers used the 
 word. See Eur. Hec. 644. & Munker. ad 
 Antonin. Metam. p. 284.] 
 
 II. A man, as distinguished from a wo- 
 man or child. Mat. xiv. 21 . xv. 38. [From 
 a child, i Cor. xiii. 11. 1 Sam. xvii. 33.] 
 
 III. A man, as related to a woman, a 
 husband. Mat. i. 16. (comp. Deut. xxii. 
 23, 24.) Mark x. 2. John iv. 16, 17, 18. 
 & al. freq. [So U^>N, Jer. iii. 1. Hos. ii. 
 7. See Theoph. Char. xiii. 5. Xen. Mem. 
 ii. 2, 5. Terent. Hecyr. act v. sc. i. In Mat. 
 i. 16. it is 07ie betrothed (comp. Luke i. 
 27. Rev. xxii. 2.) for the rights of be- 
 trothal and marriage were little different. 
 See Surenhus. /3t/3Xoc tcaraXkayriQ, p. 137. 
 Gen. xxix. 21. and Liban. Ep. 658. 
 Zonar. Lex. c. 170.] 
 
 IV. The vocative plur. 'Av^pec is used 
 in addressing the discourse to men, and is 
 equivalent to sirs or gentlemen in English. 
 See Acts vii. 26. xiv. 15. xix. 25. xxvi. 10. 
 
 V. It is used, as it were, pleonastically. 
 'Avrip '7rpo(f>riTr]Q a prophet, Luke xxiv. 
 
 19. 
 
 "Av^peg a^fX^ot brethren, Acts i. 16. 
 vii. 2. This manner of expression, it 
 must be confessed, is very agreeable to 
 the Hebrew idiom, and thence to the style 
 of the LXX. (See Jud. vi. 8. xix. 1,16, 
 22. in Heb. and LXX.) But then it is no 
 less true that the purest Greek writers use 
 dvi]p in the same manner. Thus Black- 
 wall (Sacred Classics, vol. i. p. 29. 8vo.) 
 produces from Homer, II. 3. line 170, 
 BA2IAin 'ANAPF; from Thucydides, 
 lib. i. 41, 'ANAPA STPATHrO'N 5 and 
 from Demosthenes, "ANAPFS AIKAS- 
 TAP. To which we may add from Hero- 
 dotus, lib. i. cap. 90, edit. Gale, 'ANA- 
 P0^2 BASIAE'OS; and cap. 141 , 'ANAPA 
 'AYAH'THN; and from Plato's Pheedon, 
 § 9, *IAOSO'*OY 'ANAPO'S, so § 34. 
 
 • Others deduce (fw;, when used in this sense, 
 from 1^53 a living or breathing creature (see Gen. 
 ii. 7-)^ or from f aw to speak. 
 
A N O 
 
 i>> 
 
 A N0 
 
 [Sclil. considers the word as used in many 
 places as an honourable title, as in the 
 common address to the Athenians, and in 
 Lucian (Jup. Tragced. c. 15.) w dv^peg 
 Oeoi. See Schwarz. Comm. p. 113. In 
 James ii. 2. the word means a rich and 
 I powerful man, and is illustrated by Ecclus. 
 X. 26. To show that in Acts viii. 27. it 
 means a man of dignity^ see 1 Mace. ii. 
 25. vi. 57. 
 
 VI. An inhabitant. Mat. xiv. 35. Luke 
 xi. 32. an imitation of the Hebrew. See 
 -#Gen. xix. 4. xxvi. 7. 1 Sam. v. 7. — Schl. 
 adds the signification a soldier., referring 
 to Luke xxii. 63. compared with John 
 xviii. 3. and Hom. II. i. 7- Polyb. ii. 64, 6. 
 but this is clearly fanciful.] 
 
 'AvdhrjjjLi, from dyrl against, and IrrifjiL 
 
 i^io stand. — To stand against, to resist, 
 
 ^ 'whether in deed or word. Mat. y. 39. Eph. 
 
 vi, 13. James If. 7. Luke xxi. 15. Acts vi, 
 
 10. &al. 
 
 'ArdonoXoyeofiaif Sfxai, Midd, from dyrl 
 in return, and b^dkoyio) to confess, ac- 
 knowledge. With a Dat. of the person. 
 To confess, return thanks, to. occ. Luke 
 ii, 38 J where Wetstein explains this word 
 by giving thanks to God dvT ivzpyeaiaQ 
 for the benefit bestowed, and cites from 
 Plutarch jEmil. (misprinted Timol,) p. 
 260, B. 'ANeOMOAOrEI'SeAI Tiva 
 xdpiv, to return thanks for a favour. — In 
 the LXX the V. is used, Ps. Ixxix. 13, 
 for Heb. rnin to confess. Comp, Ezra iii, 
 
 1 1, where LXX render minll hhr^l 1ii?»l 
 mn^^ and they answered (each other) in 
 praising and confessing to Jehovah, by 
 Kai direKpidfjaav ev cup(o kcil dvdo^ioXoyiiaei 
 rw Kvplti). [Schl. expressly denies that 
 the word ever means to confess, in return, 
 and says it means both in this single place 
 in the N. T. and in those cited by Park- 
 hurst to praise simply.] 
 
 "ANeOS, EOQ, sc, TO. The Greek Ety- 
 mologists derive it from avoj up, and ^tiv 
 to run, because while growing it generally 
 tends upwards : But may it not be more 
 probably deduced from the Heb. tD^n to 
 embalm, make sweet? See Cant. ii. 13, 
 — A flower of an herb. occ. James i. 10, 
 11. 1 Pet. i. 24. Comp. Isa. xl. 6, 7. So 
 Juvenal, Sat. ix. lin. 126-— 8, 
 
 -Festinat enim decurrere velox 
 
 Flosculus angustae miseraeque brevissima vitae 
 Portio ; 
 
 I^See Numb. xvii. 8. Isa. xl. 6. Jobxv. 33,] 
 
 ^§^ 'XvBpada, ag, ij, from fii^dpa^, a^og. 
 
 '^A heap orjirc of live coals, occ. John 
 
 xviii. 18. xxi. 9. On the former text 
 Wetstein shows that this word is used by ll»r 
 Homer, [II. ix. 213.] Athenaeus, Aristo- 
 phanes, [Eq. 777. ']^ and Plutarch. Comp. 
 Ecclus. xi. 32. [2 Mace. ix. 20.] 
 
 "ANGPA^, at:og, 6. A buriiing, or 
 live, coal. occ. Rom. xii. 20. [Schleusner 
 translates or paraphrases this, You will 
 create great uneasiness in your enemy, or, 
 make him blush and grieve for his malice ; 
 and he adds, that St. Paul does not advise 
 us to confer benefits on our enemies on pur- 
 pose to cause them uneasiness, but speaks of ^ 
 the natural effect of such conduct. St. Paul ^ 
 certainly refers to Prov. xxv. 22, On 
 which see Schultens, Comm. p. 335.] ^^ 
 
 'Avdpo)7rape(TKog, «, 6, //, from avOpcj-rrog 
 a ma?i, and aptVicoi to please. — One that is 
 desirous of pleasing men, a man-pleaser. 
 occ. Eph. vi, 6. Col. iii. 22. The V. avdpio- 
 irapEaKEd) is used by Ignatius in the same 
 view, Epist. ad Rom. § 2. [The word, 
 like apeffKog, is always used in a bad sense. 
 Ps. liii. 5. See Psalt. Salom. apud Fabr. 
 Cod. Pseud, ii. p. 929.] 
 
 'AvdpwTriroc, rj, ov, from avOpojirog man. 
 Human, belo7iging to man, his manners, 
 customs, nature, or condition, occ. Rom. 
 vi. 19. 1 Cor. ii. 4, 13. iv. 3. x. 13. James 
 iii. 7. 1 Pet. ii. 13. The word is used in 
 like manner by the profane writers. See 
 Wetstein. j^Numb. v. 6. Ezek. iv. 12.] 
 
 ^^^'Av0pw7rofwTOvoc, «,6,from avdpiaTrog 
 a man, and eKTova perf. mid. of tcriivo) to 
 slay. — A man-slayer, a murderer, occ. 
 John viii. 44. (where comp, Wisd. ii. 24, 
 and see Campbell.) I John iii. 15. [Sch. 
 says, he who hates another, and makes him 
 unhappy, like a murderer.] 
 
 " AvQpiOTvog, », 6, from avM aOpelv rrj 
 wm looking upwards with his counte?ia?ice, 
 or from cij^w Tpe-Ketv W7ra turning his vieiv 
 upwards. Ovid. Metamorph. lib. i. hav- 
 ing observed that * Prometheus, i. e. the 
 divine Counsel (comp. Gen. i. 20.) formed 
 man in the image of the all-ruling Gods, 
 adds in those well-known lines, lin. 85, &c. 
 
 Pronaque cum spectent animalia ccetera tcrram, 
 Os Homini sublime dedit : ccelumque tueri 
 Jussit, et erectos ad sidera tollere vultus. 
 
 Whilst other creatures tow'rds the earth look 
 
 down, 
 He gave to Man a front sublime., and raised 
 His nobler view to ken the starry Heavn. 
 
 Nor is this of Ovid to be regarded as a 
 mere poetical flight. The most serious 
 
 * n;o/u>i5ryf from wjo/u^Siuo/xre* to provide, take 
 thought before-hand. 
 
A N 
 
 bS 
 
 A N e 
 
 ttud sensible of the philosophical writers 
 among the Heathen urge the same senti- 
 ments. Thus Cicero, in the character of 
 a Stoic, observes, " God raised Men aloft 
 Jrom the ground, and made them upright, 
 that, bi/ viewing the Heavens, they might 
 receive the knowledge of the Gods. For 
 men (says he) are upon the earth not 
 merely as inhabitants, but as spectators of 
 things above them in the Heavens (super- 
 arum rerum at que ccelestium), the view of 
 which belongs to no other animals." De 
 Nat. Deor. lib. ii. cap. bQ. edit. Olivet. 
 And again, De Leg. lib. i. cap. 2. " Cum 
 casteras animantes ad pastum abjecisset, 
 solum honiinem erexit, ad coelique quasi 
 cogJiationis domiciliique pristini conspec- 
 tum excitavit. When God had made other 
 animals prone to feed on the ground, he 
 made Man alone upright, and raised him 
 to a view of Heaven, as of his native and 
 original habitation." So Agrippa in Dio. 
 Hist. lib. Hi. p. 315, To avdphjinvov -rrav^ 
 4&r£ EK re ^eSv yiyovoc Kal eg S^et^g d(pfj^op^ 
 "ANO BAEHEI : The whole human race, 
 as being sprung from the Gods, and de- 
 stined to return to them, looks upward." 
 
 I. Man *, a name of the species without 
 respect to sex. Mat. v. 13, 16. vi. I. 1 Cor. 
 vii. 26. & al. — or to age, John xvi. 21. 
 [Phil. ii. 7. Comp. Plat. Phsed. ix. p. 929. 
 ed. Bip.] 
 
 II. A man, as distinguished from a wo- 
 man. [1 Cor. vii. 1. more especially a hus- 
 band. Mat. xix. 3, 5, 10. Mark x. 7. Job 
 vi. 9. Test. xii. Pat. apud Fab. Cod. i. p. 
 529. Schleus. says, that in Rom. vii. 1. 
 it means the woman or wfe in opposition 
 to the husband, but Br. observes that the 
 proposition is universal, and that the spe- 
 cial one (with respect to the wife) is fre- 
 quently omitted by St. Paul. Schleusner 
 farther thinks that in the expression the 
 son of man, the word always means woman, 
 when Christ is spoken of Some have 
 thought that our Saviour, in using this 
 phrase (for none of the Apostles use it in 
 writing of him), meant to represent him- 
 self as coming with great humility, as the 
 lowest and most despised of men. But 
 Schl. says that our Saviour meant to show 
 by it, that he was the promised Messiah, 
 born of a virgin, who had taken on him 
 our nature, and come to fulfil that great 
 decree of God, that mankind should be 
 saved by one in their ownfor7n.'] 
 
 in. Every man, every one, any one. 1 
 
 • [Sec Valck. ad Theoc. Adoniar. p. 305.] 
 
 Cor. iv. 1. xi. 28. Gal. iii. 12. [Gen. xiii. 
 12. 1 Sam. viii. 22.] 
 
 IV. In the N. T. uvdpioTrog is frequently 
 joined, as it were pleonastically, with an* 
 other N. See Mat. xi. 19. xiii. 28, 45^ 
 52. Luke ii. L5. & al. Comp. Gen. ix. 5, 
 20. xiii. 8. xlii. 30, 33, in Heb. and LXX, 
 and 'Avrjp V. — So Raphelius on Luke ii.l5, 
 cites from Arrian, AOY^AOIS "ANOPfl- 
 nOI2 for slaves, NOMA'AES "ANePil- 
 nOI for shepherds*. See Campbell's 
 Preliminary Dissert, to Gospels, p. 613. 
 [I may mention here that Schl. ascribes 
 many meanings to avdpcoTrog which it 
 never possessed, except when placed in a 
 particular relation to other words. Thus, 
 *' I came to set a man against his father" 
 occurs Mat. x. 35, and therefore Schleus. 
 ascribes the sense of son to avQpioirog, and 
 in the same way that of master (from 
 Mat. X. 36.), slave (from Luke xii. 36.), 
 soldier simply from Mat. viii. 9.] 
 
 [V. A vile person (as perhaps in John 
 xi. 47. and according to Mains Obs. Sac. ii. 
 p. 63. in Phil. ii. 8 ; see also Luke v. 
 20. xxii. 58. and Mounteney on Demosth. 
 Phil. i. p. 221. and Petit. Obs. Misc. p. 
 181.) and hence it is applied to the Gen- 
 tiles, Mat. xxvii. 22. (comp. Mark x. ^^.) 
 and Mark ix. 3 1 . Luke xviii. 32.] 
 
 [VI. The nature of man. Thus in the 
 phrases so often occurring, 6 TvaXawg a. and 
 6 Kciivog a. we understand respectively, 
 man's old and sinful nature, and his new 
 and regenerate one, and so of the phrase 
 6 eVw a. Rom. vii. 22. Eph. iii. 16.j| 
 
 QVII. Hujnan, used for avOpojicivoQ, 1 
 Cor. i. 25. iii. 21. and always in an unfa- 
 vourable sense. The phrase Kara avSpioirov 
 after the manner of mankind, has relation 
 to this sense. It occurs 1 Cor. iii. 3. Rom. 
 iii. 5. I Cor. ix. 8. Gal. iii. 15. with some 
 sense in general of the weakness of man. 
 It often occurs in good writers. See Kara.] 
 
 [VIII. The phrase avQpioTroi Gea de- 
 serves notice. In the O. T. it is used 
 of the prophets and preachers. See 1 Kings 
 xiii. 1. 2 Kings iv. 40. Deut. xxiii. 1.] 
 
 1^^^ 'Avdvirarevo), from avdvirarog.—- 
 To be proconsul, to have proconsular aU' 
 thority. occ. Acts xviii. 12. 
 
 1^^ 'AvQviraTog, », o, from avrifor, in- 
 stead of and viraTog superlat. of vizep q. vTrip- 
 rarog, the supreme, highest ; also, a consul, 
 
 * [So in LXX. Gen. ix. 20. xlvi. 32. Lev. xxi. 
 9. and the word is often found in the LXX where 
 there is nothing in the Hebrew. Sec Lev. xx. 10. 
 xxi. 20. & al.] 
 
A N I 
 
 .51) 
 
 A N O 
 
 so called by the Greek writers, because, 
 after the expulsion of the kings, the con- 
 suls had the supreme or highest authority 
 in the Roman government. — A proconsul^ 
 a person sent as governor into a Roman 
 province with consular power. In the 
 time of the commonwealth, the authority, 
 both civil and military, of the proconsuls 
 was very extensive. But Augustus, at 
 the beginning of his reign, divided the 
 provinces into two parts ; one of which he 
 gave wholly over to the senate and people, 
 and reserved the other for himself. After 
 ^vhich time, those governors only who were 
 sent into the former division bore the name 
 of i^foconsuls; though they were denied 
 the whole military power, and so fell short 
 of the old proconsuls*. That this title of 
 j}roconsul is with great accuracy given by 
 St. Luke to Sergius Paulus, Acts xiii. and 
 to Gallio, Acts xviii. 12, may be seen in 
 "• ' Doddridge's notes on those texts, and in 
 the authors there quoted by him. occ. 
 Acts xiii. 7, 8, 12. xix. 38. The latter 
 Greek writers use the N. 'AvQviraTOQ, and 
 the V. civdvirarevio in the same sense as 
 St. Luke. See Wetstein on Acts xiii. 7. 
 
 'Avajfii, from dm back^ and 177/it to send. 
 
 I. To send back; but it occurs not 
 strictly in this sense in the N. T. 
 
 n. To loosen^ unloose, occ. Acts xvi. 26. 
 xxvii. 40; where comp. under Jlr]M\Lov. 
 
 in. To lessen, moderate, occ. Eph. vi. 
 9. So Epictetus, Enchirid. cap. 54, cited 
 by Alberti and Wetstein, rriv aidoj — ^"AN- 
 lE'NAI, to lessen the respect. [Deut. 
 xxxi. 6.] 
 
 IV. To dismiss, leave, occ. Heb. xiii. 
 5. [Mai. iv. 2.] 
 
 ^g** 'Av/Xcwc, ojj o, rj, att. for dvtXaoc, 
 from a neg. and IXeiag (att. for t\aoe) mer- 
 ciful. Without mercy, occ. James ii. 13. 
 
 "ApiTTTog, 8, 6, ri, from a neg. and viTTTO) 
 to wash. — Not washed, unwashen. occ. 
 Mat. XV. 20. Mark vii. 2, 5. [See Surenh. 
 Misch. vi. p. 480.] 
 
 'Avi<7r}iu.t^ from ava again, and Urjpi to 
 place, stand. See the remark under "Urjfj-i. 
 
 I. In the 2d aor. active, intransitively. 
 To stand again, to rise from a sitting or 
 recumbent posture. Mat. ix. 9. Mark i. 35. 
 ii. 14. xiv. 60. & al. freq. Acts xii. 7. 
 *Avd«ra rise up, 2d aor. imperat. 2d pers. 
 active^ for dvd<rr/9t. So Eph. v. 14. [Schl. 
 
 * See Kennet's Antiquities of Rome, p. 125, 6. 
 Lardner's Credibility of Gospel Hist. Vol. I. Book 
 1. ch. 1. § 11. and Crevicr, Hist, des Empercurs, 
 Tom. I. p. 2o, 26, 49, 12mo. 
 
 observes, and very justly, that in all the 
 passages where the participle of this verb 
 is added to another verb, of this verb i» 
 joined with another, it is almost pleon-* 
 astic, and is a Hebraism ; for in the He-*- 
 brew, a verb of action has often a verb 
 preceding it which expresses an action 
 necessarily preceding the action of th^ 
 verb, as ava<rac k^ijXde. See Deut. xvii, 
 
 18. xxxii. 38.] 
 
 II. In the 2d aor. act. and 1st fut. mid, 
 intransitively. To rise, or arise from the 
 dead, applied to Christ, Mat. xvii. 9. xx. 
 
 19. & al. freq. — and to men in general, 
 Mark xii. 23, 25. Luke xvi. 31. John xi, 
 23, 24. 1 Thess. iv. 16. See 2 Mac. vii. 
 14. Homer, II. 21. line 56. But in the 
 1st fut. and 1st aor. active, transitively. 
 To raise, cause to rise from the dead. 
 Acts ii. 24, 32. John vi. 39, 40. See 2 
 Mac. vii. 9. Homer, U. 24. line 551. 
 
 III. To rise from the spiritual death of 
 sin. occ. Eph. v. 14. comp. John v. 25. 
 Eph. ii. 5, 6. Col. iii. 1. 
 
 IV. In the 2d aor. act. intransitively. 
 To rise, arise, appear, begin to act. Acts 
 V. ZQ, 37. vii. 18. 'Aj/<Va/iat pass. The 
 same. Rom. xv. 12. Heb. vii. 11,12. In 
 the 1st fut. act. transitively, To raise up, 
 cause to appear. Mat. xxii. 24. Acts iii. 
 22, 26. [vii. 3/.] xiii. 32. & al. On Acts 
 ii. 30, observe that the words to Kara 
 aapKa avaTrjffety tov Xpi^ov are omitted in 
 the Alexandrian and Ephrem MSS., and 
 in the Cambridge one by correction, as 
 also in the V^ulg. Syriac, and other ancient 
 versions, and that Griesbach accordingly 
 rejects them from the text. 
 
 V. In the 2d aor. act. intransitively, it 
 imports hostility or opposition : To rise 
 up, commence hostilities or opposition. 
 Mark iii. 26. Acts vi. 9. [2 Chron. xiii. 
 7. Thucyd. viii. 45.] 
 
 VL To depart. Mark vii. 24. x. 1. 
 comp. Mat. xix. I. On Mark x. 1, Kypke 
 cites the best Greek writers using the V. 
 in this sense. — In the LXX it most fre- 
 quently answers to the Heb. tz:p to stand 
 up, arise. 
 
 'Ai/oi;roc, a, 6, ij, from a neg. and voiut 
 to consider . 
 
 I. Inconsiderate, thoughtless, foolish. 
 occ. Luke xxiv. 25. Gal. iii. 1, 3. 
 
 [II. Ignorant. Rom. i. 14. Tit. iii. 3. 
 In 1 Tim. vi. 9. it seems to be "that 
 which makes men foolish or mad." See 
 Etym. M. v. cuj/h^oc. — The word occurs, 
 Prov. xvii. '28. XV. 21.] 
 
 "Avoia, ac, ?/, from druor, viad, foolish, 
 
A NO 
 
 GO 
 
 ANT 
 
 which from a neg. and voog, mind, under- 
 standing. — Madness, folly, want of under- 
 standing, occ. Luke vi. 11. 2 Tim. iii. 9. 
 Qfn 2 Tim. iii. 9. it is rather impiety, as 
 2 Mace. \v. 6. xiv. 5. et al.] 
 
 'Avo/yw, from am, and oLyio to open. 
 From dvoiyio we have in the N. T. 
 not only several tenses formed regularly, 
 but also several after tl^ Attic dialect, 
 as the 1st aor. aVew^a, John ix. 14. 
 perf. pass, particip. avEwyp-ivog, Acts xvi. 
 27. Sz al. freq. 1st aor. pass. dvetoxQrjVj 
 Luke i. 64. & al. and (with a triple aug- 
 ment) r}veip')(dr) and i^ve^j(drj(rav. Rev. xx. 
 12. infin. dre^^dijvai. Luke iii. 21. perf. 
 mid. dvsi^ya. 1 Cor. xvi. 9. 2 Cor. vi. 
 \\. 
 
 I. To open, as a door or gate, &c. Mat. 
 ii. 11. Acts V. 19, 23. xii. 14. Comp. Acts 
 xiv. 27. 
 
 n. To open, as the mouth or eyes. See 
 Mat. V. 2. 2 Cor. vi. 11. Mat. ix. 30. 
 John ix. 14, 17- comp. Num. xxii. 28. 
 Psal. Ixxviii. 2. Gen. xxi. 19. 2 K. vi. 20. 
 Isa. xlii. 7. in the LXX and Heb. Eisner 
 in like manner cites from iEschylus 
 OITEIN STO'MA. To which we may 
 add from Lucian, Rhet. Praec. tom. ii. p. 
 4AS. edit. Bened. "ANOI^AS 2T0'MA, 
 and Ad Indoct. p. 537. 'ANEQITME'- 
 NOIS— .TOI"!: "0$eAAMOIS, On Luke 
 i. 64. comp. Luke xii. 54, 55. I Cor. iii. 
 2, and Heb. and Eng. Lexicon, under 
 
 III. In the mid. and passive, To he 
 opened, as the heavens at the descent of 
 the Holy Spirit on Christ. Mat. iii. 16. 
 Luke iii. 21. comp. Ezek. i. 1. Acts vii. 
 56. Rev. xix. 11. and under 2x''^^ ^' ^^^ 
 Kypke on 1 Cor. xvi. 9. [This word is 
 often metaphorically used ; the phrase, a 
 door is opened, often means, an oppor- 
 tunity is given. See 1 Cor. xvi. 9. (on the 
 passive use of avet^ya here see Thom. 
 M. in voce, and Graev. ad Lucian. T. iii. 
 p. 575). 2 Cor. ii. 12. See also Acts 
 xiy. 17.] 
 
 'AvoiKo^opew, w, from ava again, and 
 oiKo^opeu) to build a house, which see. — 
 To build up again, occ. Acts xv. 1 6. — 
 The Heb. words answering to this in the 
 LXX of Amos ix. 11, are ^il to fence, 
 wall up, and nin to build. 
 
 j^g^ " Avoi^tCj toe, Att. cwc, y]j from 
 dvoiyu) to open. An opening, as of the 
 mouth, occ. Eph. vi. 19. 
 
 'Avopia, ag, fi, from avopog lawless. 
 
 \\. A state of lawlessness or vice. Mat. 
 xxiii. 28. Rom. vi. 19. Tit. ii. 14. 1 John 
 
 iii. 4. Wisd. v. 7. Ecclus. xlii. 24. Gen. 
 xix. 5. 
 
 II. Any sin. Mat. vii. 23. xiii. 41. 
 Rom. iv. 7. vi. 19. Heb. viii. 12. x. 17. 
 Ecclus. xxi. 4. Exod. xxxiv. 9. & al. and 
 especially sins of violence or cruelty. 
 Mat. xxiv. 1 2. Heb. i. 9. Ezek. vii. 23. 
 viii. \7. — Schleusner thinks, that in 2 
 Thess. ii. 7, it has the meaning of apos- 
 tasy, (referring to Job vii. 21. viii. 4. 
 and especially to Isa. i. 5.) and in 2 Cor. 
 vi. 14. absolutely, the false religion of 
 Paganism.] 
 
 "Avopog, a, 6, r/, from a neg. and vopog 
 law. 
 
 I. Lawless, not having, knofving, or ac- 
 knowledging a [revealed] law. occ 1 Cor. 
 ix. 21. where observe the paronomasia, 
 p Mace. ii. 44. Wisd. xvii. 2.] 
 
 II. Lawless, transgressing the law, a 
 transgressor, wicked. Mark xv. 28. Acts 
 
 ii. 23. 2 Pet. ii. 8. & al. [In Luke xxii. 1 
 37. comp. Isa. liii. 12. and Mark xv. 28. ' 
 
 1 Tim. i. 9. it seems to be, a transgressor 
 under punishment."] 
 
 'Avupiog, adv. from avopog. — Without 
 having the law. occ. Rom. ii. 12; where 
 Alberti observes, that Isocrates likewise 
 applies avopcag in this unusual sense, 
 Paneg. p. m. 94. T»c "YXkr^vag 'ANO'- 
 MOS i^iovrag, koI cr7ropci^7]v oiKHvrag ; The 
 Greeks living without laws, and in scat- 
 tered dwellings." [^Parkhurst is quite 
 wrong in citing this passage. The word 
 in the N. T. means '^ without a revealed 
 law," i. e. '' the law of Moses."J 
 
 'Avopdou), u), from am again, and opdooj 
 to erect. 
 
 I. To make straight, or upright, again. 
 occ. Luke xiii. 13. comp. Heb. xii. 12. 
 [Ecclus. xi. 12.] 
 
 H. To erect again, occ. Acts xv. 16. 
 [Herod, i. 1 9.] 
 
 ^AvocTLog, «, 6, f), from a neg. and otriog 
 holy. — Unholy, irnpious. occ. 1 Tim. i. 9. 
 
 2 Tim. iii. 2. Comp. Ezek. xxii. 9, in 
 LXX and Wisd. xii. 4. 2 Mac. vii. 34. 
 viii. 32. 
 
 1^^ 'A vo)(j), i/Cj v, from avexopai to bear. 
 — Forbearance, occ. Rom. ii. 4. iii. 26. [In 
 this sense it is not found elsewhere. In 
 1 Mac. xii. 25. it means, ti?ne of delay. 
 In Joseph. A. J. vi. 5. 1. and B. J. i. 8. 6. 
 it is delay, or truce.'] 
 
 ^^^ *AvTay(i)vii^opai, from avrt against, 
 andayu)vi^opaitostrive. — To strive against. 
 occ. Heb. xii. 4. Lucian uses this com- 
 pound V. De Mort. Pereg. tom. ii. p. 759. 
 edit. Bened. Tov 'ANTArONl'ZESGAI 
 
ANT 
 
 61 
 
 ANT 
 
 jtai avrJ r^ 'OXv/utt/^ dvyanevov, Who 
 was able to contend or engage with even 
 the Olynipian Jove Iiimself. So Josephus, 
 p. 1335, edit. Hudson. 
 
 'AvraXXoy/Lta, aroc, to, from iivrr]\\ay- 
 fiai pe'rf. pass, of avraWaaauf to exchange, 
 which from avrl instead of, and aWacab) 
 to change. 
 
 I. A thing given in exchange for afi- 
 other, a compensation, price. In this 
 sense the word is used by the LXX, 1 K. 
 xxi. 2. (Alex.) Job xxviii. 15. So in Jo- 
 sephus, []Ant. lib. 14. cap. 16. § 3, edit. 
 Hudson, cited by Kypke,] Herod, having 
 taken Jerusalem, prevented the massacre 
 of the inhabitants, saying, Cjq etcX tocthti^ 
 m-oXirojy ^6v<o, /3pa)^v koI r^y rrjg oiKup-ivi^Q 
 iiyepoviav 'ANTA'AAAFMA, that " he j 
 should esteem even the empire of the 
 world but a small compensatio7i for such 
 a slaughter of the citizens." 
 
 II. A ransom, a price paid to redeem 
 Jrom punishment or evil, occ Mat. xvi. 
 
 26. Mark viii. 37. comp. Psal. xlix. 8. 
 £See Ecclus. vi. 15. xxvi. 18. Job xxviii. 
 18. Ruth iv. 7. Jerem. xv. 13.] — This 
 word in the LXX answers to the Heb. 
 "l^nD a price, H£'!?n change or exchange, 
 nil on exchange, commutation, &c. 
 
 ^^^ ^ AvravanX-qpod), m, from clvtI in 
 turn or correspondency, and avaTrXrjpoio to 
 fulfiL — To fill up, or complete in turn, or 
 in correspondency, occ. Col. i. 24. 'Av- 
 TavaTrXiypw ret v'^epijfiaTa twv QXiyhziav r« 
 Xfji-a kv rri arapKi pov, I in my turn fill up 
 tvhat is wanting of the afflictions of Christ 
 (in his members, comp. Acts ix. 4, 5.) in 
 my own flesh, i. e, as Christ once suffered 
 for believers, and for myself in particular; 
 and declared, that in this world his dis- 
 ciples or members should have tribulation, 
 so / in my turn fill up, &c. Or rather, as 
 Christ once suffered in the flesh many af- 
 flictions, so /, in conformity to his ex- 
 ample (JtvTi), am filling uj) in my own 
 Jiesh what is wanting of such-like suffer- 
 ings as he endured. See Wolfius and 
 Macknight on the text, and comp. 2 Cor. 
 i. 5. This decompounded V. is used by 
 Onosander, Dio, and Demosthenes, cited 
 by Wetstein. [^Schleusner says, that avri 
 has very often no force in composition, and 
 this remark is applicable here; and he 
 farther construes this passage rightly, " I 
 bear whatever sufferings are left for me 
 to endure on account of the Christian re- 
 ligion." But he neglects to justify their 
 meaning of the phrase 0Xt;//tc r« Xpt«?« by- 
 examples. See Rev. i. 9.] 
 
 'AvTairohiltafxij from avrX in turn, and 
 
 &7roBidcjpi to render. — To recompense, re- 
 pay, return, whether good or evil. occ. 
 Luke xiv. 14. Rom. xi. 35. xii. 19. 
 1 Thess. iii. 9. 2 Thess. i. 6. Heb. x. 30. 
 Comp. Ecclus. iii. 31. This verb in the 
 LXX most commonly answers to the Heb. 
 1?DJ to requite, I'U^rt to return, CdVu^ to 
 repay. [Isa. iii. 9. Prov. xx. 22.] 
 'AvraTTO^opa, arog, ro, from an-aTro^t^w/xt, 
 
 I. Recompense, retribution, of good, 
 occ. Luke xiv. 12. [Ecclus. xii. 2.] 
 
 II. Recompense, retaliation, oievW. occ. 
 Rom. xi. 9. [2 Chron. xxxii. 25. Ecclus. 
 xiv. 6.] 
 
 ^ AvTaiTohocriQ^ loc, Att. ewq, t], from av- 
 raTTohidojiiL. — Recompense, reward, occ. 
 Col. iii. 24. [Is. xxxiv. 8.] 
 
 'AyrairoKpirofiai, from avrl against, and 
 aTTOKpivofxaL to answer. — To answer in 
 opposition, to reply against, occ. Luke 
 xiv. 6. Rom. ix. 20. [Job xvi. 8.] This 
 word in the LXX is used for the Heb. 
 :i^wn to return, and n::^ to answer. 
 
 'AvreVw, from ayrl against, and 'iirbi to 
 say. — To gainsay, contradict, occ. Luke 
 xxi. 15. Acts iv. 14. [Job ix. 3. 1 Mac. 
 xiv. 44.] 
 
 'Avrixopai, Mid. from avA against, and 
 e'xw to hold, adhere. — It is construed with 
 a genitive. 
 
 I. To hold any thing against some re- 
 sisting force. 
 
 II. To holdfast, adhere to, notwith- 
 standing resistance or opposite force, occ 
 Mat. vi. 24. (where see Wetstein) Luke 
 xvi. 13. Tit. i. 9. Thus Josephus, de- 
 scribing the miseries of the famine during 
 the siege of Jerusalem, and how the se- 
 ditious forced from the people whatever 
 food they found, says, 'Ekotttovto de ye- 
 povr£c'ANTEXO'MENOIrwvfftr/wv,''01d 
 men were beaten while they held fast 
 their victuals." De Bel. lib. v. cap. 10. §3. 
 
 III. To succour, support, as an infirm 
 body by the hand from falling. [Rather 
 to attend to, to direct one's attention and 
 endeavours to. See Tit. i. 9.] occ. 1 Thess. 
 V. 1 4. And in the same view the LXX 
 appear to have used the word. Job xxxiii. 
 24, 'ANGE'^ETAI r5 prj Tre<jE~iv eIq ^a- 
 varov. He shall sustain him from falling 
 to death. Comp. Acts xx. 35. 
 
 'ANTr, a preposition which denotes an- 
 swering, correlation, or correspondency 
 to, or return for somewhat else. 
 
 I. Governing a Genitive. 
 
 1. For, in return for, for the sake of. 
 Rom. xii. 17. Heb. xii. 16. & al. 
 
 2. For, upon account of , answerable to. 
 Mat. V. 38. xvii. 27. John i. 16. x"P**' 
 
ANT 
 
 62 
 
 ANT 
 
 hvTi ^api TOQ grace, for, answerable to 
 (his) grace : for the pronoun avr«, which 
 occurs after TrXrjpcjfxarogj must be under- 
 stood as repeated after x^piroQ. — The 
 Word incarnate, says the Apostle, resided 
 among us, full of grace and truth; and 
 of his fulness we all have received, even 
 grace for his grace; " that is, of every 
 grace or celestial gift conferred above 
 measure upon him/ his disciples have re- 
 ceived a portion according to their mea- 
 sure." Campbell's Note, where see more ; 
 and comp. Jortin's Tracts, vol. i. p. 402. 
 edit. 1790. — [Schoetgen and Schleusner 
 say, from the Hebrew, grace upon (or in 
 addition to) grace. !See Theogn. 344. avr 
 aviuiy uvuiQ ; and Gataker, Op. Posth. 27. 
 So Bengel ad 1. quoting ^schyl. Agam., 
 Chrysostom, and many moderns. Deyling 
 (Part iii. Obs. 33.) says, The favour ^ 
 the Gospel instead of that of the law.'] 
 
 'AvB' wp, an elliptical Attic expression 
 for avTi rsTuyv (5v, literally. On account 
 of these things that, i. e. On this account 
 that, because that, because. Luke i. 20. 
 xix. A4. Acts xii. 23. 
 
 3. In the stead, or place, of Mat. ii. 
 22. XX. 28. Mark x. 45. Luke xi. 11. 
 comp. 1 Cor. xi. 15. James iv. ]d. Heb. 
 xii. 2; where see Wolfius and Wetstein. 
 
 n. In Composition it denotes, 
 
 1. Contrariety, ojyposition, as in avQi- 
 '^rjjjLi to stand against, oppose. 
 
 2. Acting in turn, return, or recipro- 
 cally, as in avTifi£TpioiJ.ai to measure back 
 again, avTiXoi^opiw to revile in return, or 
 again. 
 
 3. Answerableness, or correspondency , 
 as avTiKvTpov a correspondent ransom. 
 
 4. In the place or stead of, as in avdv- 
 TraTOQ a proconsul. 
 
 ^g^'Av7t€aXX<u,from avrc reciprocally, 
 and €aX\u) to cast. — To cast, or toss from 
 one to the other by turns, as a ball, or &:c. 
 Hence it is applied to discourse or mutual 
 discussion of a subject by speech, occ. 
 Luke xxiv. 17. Comp. 2 Mac. xi. 13. 
 [where it is applied to thought.] 
 
 1^^ ^AvTidiaTidripi, from avrl against, 
 and diaTidrjiJiL to dispose. — To oppose, or 
 indispose, occ. 2 Tim. ii. 25, where avn^ia- 
 TidepivovQ means either those who directly 
 oppose the Gospel, or those who are in- 
 disposed or disaffected towards it; the 
 latter sense seems preferable, because the 
 Apostle directs Timothy to treat the av- 
 Tidiaridepivovg in a very different maaner 
 from the avdi'^apivovc opposers, mentioned 
 ch. iii. 8, from whom he was to turn away, 
 ver. 5. 
 
 'AvTidiKog, B, 6, ?/, from avrl against, and 
 ^Uri a cause or suit at law. 
 
 I. An adversary, or opponent in a law- 
 suit. So Herodian, lib. vii. cap. 1 7, has 
 'ANTI AIK0Y2 kv irpayp^aaLV ayopaioig, 
 adversaries in law-suits, occ. Mat. v. 25. 
 Luke xii. 58. xviii, 3. |^Jer. I. 4. Isa. xii. 
 11. It is a7iy enemy in Luke xviii. 3. 
 according to Schl.] 
 
 II. It is applied to the Devil, the great 
 adversary of man, and the accuser of our 
 brethren, occ. 1 Pet. v. 8. comp. Rev. xii. 
 JO. Job i. 9. ii. 5. Zech. iii. 1. and Heb. 
 and Eng. Lexicon in |E)U^. 
 
 ^^ 'Avrideaig, log, Att. ecog, yj, from 
 avriridrjpL to oppose, which from avri 
 against, and riOrjpL to place.-^-Opposition. 
 occ. 1 Tim. vi. 20. 
 
 'AvTiKadhript, from avrl against, and 
 Kadhrjpi to place. — To place against, or 
 in opposition to; but in 2d aor. to starid 
 against, resist, occ. Heb. xii. 4. QJosh. v. 
 7. Mic. ii. 8. in the Alex. MS.] 
 
 j^^^'AvrtK-aXew, w, from avrl, iti return, 
 and KoXeo) to call. — To call, or invite in 
 return, occ. Luke xiv. 12. Thus applied 
 by Xenophon. [Sympos. i. 15. *] 
 
 'ArriKEipai, from avrl against, and ke7- 
 pat to be placed, to lie. — To be placed 
 against, or iji opposition ; to be opposite, 
 to oppose, be an adversary to. Luke xiii. 
 17. f(comp. 1 Tim. v. 14.) xxi. 15. 1 
 Cor. xvi. 9. Phil. i. 28. 2 Thess. ii. 4.] 
 Gal. V. 17. I Tim. i, 10. [In the two 
 last places it does not imply active oppo- 
 sition. Zach. iii. 2. Job xiii. 25.] 
 
 [^g^ 'AvTiicpv, an Adv. governing a Ge- 
 nitive, from avTi against, compounded with 
 KCLpa the head, or Heb. STlp to meet. — Op- 
 posite to, over against, occ. Acts xx. 1 5 . 
 [^See notes on Thorn. M. v. air avr iKpv.~^ 
 
 'AvTiXap^avopui, Mid. from avrl mutu- 
 ally or against, and Xap€ai'o> to take hold. 
 
 I. With a Genitive following, 2b take 
 hold on another mut2ially, as by the hand : 
 hence figurativel}^, to support, as by the 
 hand, from falling; to support, help, assist. 
 occ. Luke i. 54. Acts xx. 35. comp. Lev. 
 XXV. 35, LXX, and Heb. and Ecclus. ii. 6. 
 
 II. To take hold, as it were, on the op- 
 posite side. occ. 1 Tim. vi. 2. 6l rfjg ivep- 
 yealag avTiXap^avopevoL taking hold on 
 the glorious benefit of Christ's redemption 
 on the other side; fur avriXap^dveadai, 
 says Piscator, properly denotes, to support 
 a burden with another person, and, as it 
 were, on the other side. In this view the 
 expression beautifully represents the 7nas- 
 
 * [So revcco in Latin. See Cic. pro Rose. Amer. 
 c. 19.1 
 
ANT 
 
 C3 
 
 ANT 
 
 trcrs as laying hold on the benefit of the 
 Gospel on one side, while their slaves also, 
 who are now the Lord's freemen, have 
 hold on it, in like manner, on the other. 
 Eisner however observes, that apTiXau- 
 taveaddt often signifies, in the Greek writ- 
 ers, to partake of, receive, enjoy, and 
 would explain the passage, but rather let 
 them do service, because 6t rrjg evepyefflac 
 avTikafx^avofxevoL they who receive the 
 benefit (of their service) are believers, and 
 beloved. The structure of the Greek words 
 seems greatly to favour this latter inter- 
 pretation ; and I do not think Doddridge's 
 objection to it (" that ivepyema signifies a 
 befiejit freely conferred, and therefore is 
 hardly fit to express even the cheerful 
 and exact obedience of slaves") sufficient 
 to overturn it. Such a way of speaking 
 seems to me highly agreeable to the 7nild 
 and e(/M27«6/e genius of Christianity. Comp. 
 Eph. vi. 8. Philem. ver. 16. and Mac- 
 knight on 1 Tim. vi. 2. [^Schleusner says, 
 the word decidedly means, to be partaker 
 of, to enjoy, and mentions two interpreta- 
 tions, approving the first, in which avr. 
 is referred to the slaves, " Who enjoy 
 many benefits abounding from their mas- 
 ters to them." The second refers the 
 verb to the masters, *' Who by Chris- 
 tianity are made partakers of all the be- 
 nefits obtained by Christ." Br. gives 
 Eisner's interpretation. Wahl says, " Ac- 
 tive in performing acts of duty to their 
 master." For the sense to enjoy, perceive, 
 see Thucyd. vii. QQ. ^schin. Dial. iii. 1 6. 
 The word occurs Ecclus. ii. 6. xii. 4? — In 
 the LXX, where this verb very frequently 
 occurs, it answers inter al. to Heb. p^^t^'n 
 to lay fast hold on, "^na to support^ liTD to 
 prop, and to *iti) to help. 
 
 'AvTiXeyio, from avrl against, and Xiyio 
 to speak. 
 
 I. To speak against. John xix. 12. Acts 
 ^^ xxviii. 22. Comp. Rom. x. 21. Luke ii. 
 34, and under KoXa^w. fXen. Hell. vi. 5. 
 37.] 
 
 IL To contradict, gainsay. Luke xx. 
 27. Acts xiii. 45. xxviii. 19. Tit. i. 9. ii. 
 9 ; in which last passage our translation 
 renders it in the text not answering again, 
 which includes the sense of gainsaying, 
 which they have given in the margin, and 
 seems the more spirited and comprehen- 
 sive version. Comp. 1 Pet. ii. 18. The 
 above cited are all the passages of the 
 N. T, j^In Luke xx, 27, there is a nega- 
 tive after this verb, which is pleonastic, as 
 after U^pro^, (see EapheL Obs. Herod. ox\ 
 
 this place). See Kuinwl's note. In Luke 
 ii. 34. John xix. 12. Rom. x. 21. Tit. ii. 
 9. Isa. xxii. 22. Ixv. 2. Sch. gives the 
 sense, to rebel.'] 
 
 'AvTi\r]\pig, log, Att. eiog, y, from clpti- 
 Xap^dvopai to support, help. — A help. 
 occ. 1 Cor. xii. 28. After examining va- 
 rious opinions concerning the sense of the 
 word in this passage (of which see Suicer, 
 Thesaur. and Wolfius), I find myself 
 obliged to acquiesce in that of Theo- 
 phylact, who explains avrLXr)\peig by avre- 
 yjEaQat riov acrdeywy helping, or supporting 
 the infirm. So Gennadius in CEcumenius 
 interprets ayTiXri\peic hy to avriyEfrdaL tCjv 
 arrdevsvTDv Kat Trpcrareiv avrwv helping 
 the infirm, and taking care of them ; for 
 which difficult and self-denying office, it 
 is probable, persons were, in the Apostolic 
 times, extraordinarily qualified by the 
 Holy Spirit. Comp. Acts xx. 35. 1 Thess. 
 V. 14. Vitringa, De Synagog. Vet. lib. ii. 
 p. 509, from a comparison of the 28th and 
 29th verses of 1 Cor. xii. thinks that aV- 
 TiXr]\peig denote them who had the gift of 
 interpreting foreign languages. But to 
 express these, the word seems strangely 
 obscure. Macknight, whom see, explains 
 it by " Helpers, who, speaking by in- 
 spiration to the edification of the Church, 
 are fitted to assist the superior teachers, 
 and to help the faith and joy of others." 
 []Schl. says, "Deacons, who had the 
 care of the sick," and so Br. In their 
 opinion, as in WahFs, it therefore means 
 " helpers." In the sense help, it occurs 
 Ecclus. xi. 12. 2 Mace. xi. 26. Ps. xxii. 
 19. etal.] 
 
 'Ai/nXoy/a, ag, rj, from dyriXiyu) to COU" 
 tradict. 
 
 [I. Contradiction. Heb. vii. 7.] 
 
 [II. Opposition of any kind. Heb. xii. 
 3. In Jud. ii. it is rebellion, and see Prov. 
 xvii. 11. It occurs also Heb. vi. 1 6. where 
 it is opposition at law. See Deut. i. 1 2. 
 2 Sam. XV. 4 & al.] 
 
 ^g^ 'AvTiXoilopid), w, from avrl in 
 return, and Xoilopiia to revile. — To revile 
 agaiUi or in return, occ. 1 Pet. ii. 23. 
 [Lucian, Conviv. c. 40.] 
 
 1^^* 'AvTiXyrpov, «, ro, from dvri in re- 
 turn, or correspondency, and Xvrpoy a ran^ 
 som. — A ransom, price of redemption, or 
 rather a correspondent ransom, '* It pro- 
 perly signifies ,a price by which captives 
 are redeemed from the enemy, and that 
 kind of exchange in which the life of one 
 is redeemed by the life of another *. So 
 • Hyperjijis, in Leigh'^ Crit, Sacra» 
 
ANT 
 
 €4 
 
 ANT 
 
 Aristotle uses the verb dvrtXvTpou) for re- 
 ■ deeming life by life. See Scapula, occ. 
 "*» 2 Tim. ii. 6. comp. Mat. xx. 28. Gal. iii. 
 13. Caesar informs us, that the ancient 
 Gauls practised human sacrifices on this 
 very remarkable principle, that " * the 
 anger of the immortal Gods could be no 
 , , otherwise appeased than by payi?ig the 
 
 % If e of one 7?ia?i for that of another." What 
 is this but a corruption of the true tra- 
 dition, that the Seed of the Woman tvas 
 to give himself or his Ife, a ransom for 
 all ? And was it not principally from a 
 "%> like perversion of the same blessed truth, 
 that the heathen world in general offered 
 human victims, and that the Canaanites, 
 Moabites, &c. had that horrid rite of sa- 
 crificing their own c^z7c?rew, especially their 
 Jirst born ? See 2 K. iii. 27. Mic. vi. 7. 
 and comp. under MoXox and Heb. and 
 Eng. Lexicon under iDl 1. 
 
 ^g^ 'AyTifXETpio), w, from urrl in return, 
 and fxsTpEU) to measure. — To measure, or 
 mete, back again, or in return, occ. Mat. vii. 
 2. Luke vi. 38. But in Mat. very many 
 MSS. four of which ancient, read /^erpr]- 
 drjffETai, which reading is adopted by Wet- 
 stein and Griesbach. [[See Targam. on 
 Isa. vii. 8. for this proverb.] 
 
 ^^^ 'AvTLfiKTdia, a£, yj, from dvrl in re- 
 turn, and fxtadoQ a reward. — Arecompense, 
 either in a good or bad sense, occ. Rom. 
 L27. 2Cor. vi. 13. 
 
 ^AvTiirapep-^oiiai, from avrl on the op- 
 posite side, and irapkpyopai to pass by."] 
 To pass by on the opposite side, to turn 
 out of the way, and so pass by. occ. Luke 
 X. 31, 32 5 where the Priest and Levite 
 are represented by our blessed Saviour as 
 turning out of the way at the sight of the 
 poor wounded and half-dead man, and *o 
 passing by, for fear, it should seem, of 
 being legally polluted by touching a dead 
 carcase. See instances of similar hypo- 
 crisy among the Jews, Mat. xxvii. 6. John 
 xviii. 28. 
 
 'AvTLiripav, Adv. joined with a Genitive 
 Case, from dvA against and Tzepav beyond, 
 on the further side. — Over against, on the 
 opposite shore, occ. Luke viii. 26. 
 
 'ApTnriTrTto, from aVri against, and TrtTrrw 
 
 to fall.~To rush against, to assault, to 
 
 resist, as it were, by force and violence; 
 
 ^ literally, to fall against, occ. Acts vii. 5 1 . 
 
 ^ [Numb, xxvii. 1 4. Pol. xxv. 9-] 
 
 * Quod pro vita hominis, nisi vita hominis red- 
 datur, non posse aliter deorum immortalium numcn 
 placari arUtrantur. Caesar, Comment, lib. vi. 
 § 15. 
 
 AvTirparevopai, from aVri against, 
 and '^parevo) to war. — To war, to make 
 war, against, occ. Rom. vii. 23. [Aris- 
 taen. ii. Ep. 1. See Alberti Gloss. N. T. 
 p. 101.] 
 
 'AvTiraaaopai, from dvrl against, and 
 raarfTio to set in array. Mid. To set one- 
 self in opposition to, and, as it were, in 
 array against, occ. Acts xviii. 6. Rom. 
 xiii. 2. James iv. 6. v. 6. 1 Pet. v. 5. 
 QSchleusner thinks, that in James iv. 6. 
 it is to punish, as in 1 Pet. v. 5. comp. 
 Prov. iii. 34. and in James v. 6. to revenge. 
 The word occurs in the sense of resisting. 
 Est. iii. 4. Arrian. de Exp. ii. 7- of military 
 matters. Demosth. Ol. iii. See Eisner. 
 Obss. S. L p. 452.] 
 
 'AvTirvrroQ, r], ov, from aVrt denoting 
 correspondency, and tvttoq, a form, or 
 figure. 
 
 I. Corresponding inform, like, sifnilar, > 
 So Hesychius, avriTviroQ, 'iaoc, opoioq, and 
 in Nonnus avrirvTra ijdr] similar manners. 
 Hence in the N. T. 
 
 IL Figurative, typical, correspondent 
 to and representing a higher reality, occ. 
 Heb. ix. 24. On which passage Chryso- 
 stom, Ov yap elq j^eipOTroirjra ayia eiariXdey 
 6 Xpi'^og, avTLTVTra rStv aXrjdiywv. ^Apa 
 eiceiva E'^lp aXrjdiya, ravra ^e TY IIOI. ' For 
 Christ is not entered into the holy places 
 made wdth hands, which are the avrirvxa 
 of the true. These latter, then, are the 
 true, the former are types' So the * an- 
 cient Christians used to call the bread and 
 wine in the communion, the avrlrvTra of 
 Christ's body and blood. But they who 
 speak thus plainly reject the novel and 
 monstrous doctrine of Transubstantiation. 
 in. 'AvTLTVKov, TO, Afititypical, or an 
 atititype, somewhat answering to, and re- 
 presented by, a type, or emblem, occ. 1 Pet. 
 iii. 21. 
 
 'AvTi'xpi'^oQ, e, 6, from avA against, and 
 XjOiToc Christ. — An opposer of Christ, an 
 antichrist; and with 'O prefixed, the an- 
 tichrist, occ. 1 John ii. 18, 22. iv. 3. 2 John 
 ver. 7. On all which texts see Macknight. 
 [See Titmann Vestig. Gnost. frustra petit, 
 p. 179.] 
 
 'AvtXeo), w, from avrXog, », 6, a sink, 
 which may be from the Heb. ni)>. infin. of 
 Tlli) t to return, compounded perhaps with 
 b\D to cast down, because it returns the 
 moisture, &c. downwards to the earth 
 whence it came. 
 
 * See Suicer's Thesaurus in 'A'M^vnov I. 
 f It seems worth remarking on this occasion, that 
 the sea is called, both by Homer and Eujripides, 
 «vtXo;. Comp. Eccles, i. 7- 
 
ANY 
 
 65 
 
 A Nn 
 
 T. Properly, To empty a sink. In this 
 sense the word is used in the profane 
 writers, as for instance by Lucian, Cata- 
 plus, tora. i. p. 444, but not in the N. T. 
 
 II. To draw out, as water out of a well, 
 occ. John ii. 9. iv. 7, 15. — as liquor from 
 a vessel, occ. John ii. 8. See Heb. and 
 Eng. Lexic. under iNtZ^. — This verb in 
 the LXX answers thrice to the Heb. a«U^ 
 to draw water, once to n^T to draw out. 
 [Gen. xxiv. 13, 20, 45. Ex. ii. 76.'] 
 
 *'AvT\rjfJLa, arog, to, from rjpTXrjiJiai perf. 
 pass, of drrXc'w. — Something to draw water 
 with, a pitcher. See Gen. xxiv. 15 — 29, 
 and Heb. and Eng. Lexicon in D«tl^. occ. 
 John iv. 11. 
 
 l^^'AvTO(j>da\fjii<aj w, from avrl against, 
 and 6(j>da\/j.og the eye, 
 
 I. To direct the eye against another 
 who looks at one, to look a person in the 
 
 face. In this sense it occurs not in the 
 N. T. but is thus used by Clement in his 
 1st Epist. to the Corinthians, § 34. edit. 
 Russell. Comp. Wisd. xii. 14. and Wet- 
 stein on Acts xxvii. 1 5. 
 
 II. Applied to a ship, To bear, (or, in 
 the sailor's phrase, to loof) up against the 
 wind, to look the storm in the face, as it 
 were. occ. Acts xxvii. 15. It is a very 
 accurate term, the propriety of which is 
 strongly illustrated by remarking, that 
 " * on the prow of the ancient ships was 
 placed a round piece of woodj called some- 
 times o<j>daX^Qs the eye of the ship, because 
 fixed in its jhre-deck." 
 
 "ApvSpoQ, «, 6, fi, from a neg. and v^wp 
 water. — Without water, dry. occ. 2 Pet. 
 ii. 17. Jude, ver. 12. [In Mat. xii. 43. 
 Luke xi. 24. (and see Isa. xii. 19. xliii. 
 1 9, 20.) it describes the eifect of drought 
 on a country. Desert,"] 
 
 ^^* 'AvvTTOKpiTog, », 6, rj, from a neg. 
 and vnoKpivofiaL to pretend, feign, which 
 see. — Without hypocrisy or simulation, 
 unfeigned. Rom. xii. 9. James iii. 17. — 
 [2 Cor. vi. 6. Where see Theodoret. 1 Tim. 
 i. 5. 2 Tim. i. 5. 1 Pet. i. 22. Wisd. v. 19.] 
 
 ^g*' 'AvvTroraKTog, », 6, ^, from a neg. 
 and vTroraKTOQ subject, which from vtto- 
 Taffcru) to subject. 
 
 I. Not subject, not put in subjection. 
 occ. Heb. ii. 8. [Phil. i. p. 473.] 
 
 II. Not subject, disobedient to authority j 
 refractory, disorderly, occ. 1 Tim. i. 9. 
 Tit. i. 6, 10. [Symm. 1 Kings, ii. 21.] 
 
 ♦ See Potter's Antiquities of Greece, vol. ii. p. 
 140, 1st edition, and Beza on Acts xxviL 15. [and 
 Poll. Onom. 1. 9.] 
 
 Avb), An Adv. from the Prep, am, in 
 the sense of ascent, upwards. 
 
 1. Up, upwards. John xi. 41. Heb. xii. 
 15. 
 
 2. Above. Actsii. 19. [Deut. xxviii. 48.] 
 
 3. With the article 6, it is used as a N. 
 denoting what is above, high, exalted, 
 John viii. 23. Gal. iv. 26. Phil. iii. 14. 
 Col. iii. 2. It is once applied in this sense 
 without the article, John ii. 7, And they 
 
 filled them eiog dvio up to the higher part, 
 
 or brim. Comp. Karw II. 
 
 'Avwyeov, «, to, so called because ayut 
 
 rfjg yrjg above the ground. — An upper 
 
 room, or chamber, occ. Mark xiv. 15. 
 
 Luke xxii. 12. [In Xen. Anab. v. 4. 16. 
 
 it is a granary in the upper part of the 
 
 house.] 
 "Aywdey, An Adv. of place or time, from 
 
 avb) above, and the syllable ^ey denoting 
 from. 
 
 1. From above. John iii. 31. James i. 
 17. & al. [^Gen. xxvii. 39. Exod. xxviii. 
 27. In several of these places, John xiii. 
 31. xix. 11. James i. 17- iii. 15. Job iii. 
 4. Arrian. Diss. Epict. i. 13. 3. Dio Or. 
 xxxii. 365, it is the same as spavodep.] 
 
 2. From the beginning, or frst rise. 
 occ. Luke i. 3. Acts xxvi. 5. So Josephus, 
 Ant. lib. XV. cap. 7. § 8. fiXoi yof)''ANi2- 
 GEN ijarav, for they were his old friends. 
 See Wetstein in Luke. [Schleusner says 
 raiher formerly than from the beginning. 
 It occurs Herodian. iv. 13. 5. viii. 6, 13. 
 Just. Mart. Tryph. § 124.] 
 
 3. Again, anew, as before, occ. Gal. iv. 
 9. John iii. 3, 7. It is plain that again, 
 and not from above, is nearly the true 
 meaning of avwOev in the two last-cited 
 texts, because it appears from ver. 4, that 
 Nicodemus understood our Saviour in this 
 sense ; and though there is an ambiguity 
 in the Greek word ayudev, there is no 
 reason to think there was the same ambi- 
 guity in the language wherein our Lord 
 spake to Nicodemus. But Kypke, whom 
 see, remarks that aviodev is a much more 
 emphatical word than Bevrspov, ver. 4, and 
 signifies " Denuo, inde a primis initiis, a 
 primo veluti stamine," anew, from the very 
 
 frst beginning, from the frst rudiments 
 of being; and in Gal, iv. 9, where it is 
 joined with iraXty again, Macknight, whom 
 also see, renders aviodey from the frst, of 
 their conversion namely. So Galen, cited 
 by Wetstein, ^^t;— HA'AIN "ANilGEN 
 ap^a/i£voe, now beginning again from the 
 very frst;" and, ypaypag IIA'AIN "ANft- 
 eEN Wp tUp avTioy, writing again from 
 
 F 
 
A ^ I 
 
 66 
 
 A S I 
 
 the begimii?ig on the same things. Comp. 
 Wisd. xix. 6, in the Greek. The Syriac 
 version in all the three texts has u;'>'n p 
 anew, from the heginning. 
 
 4. With a preposition it is used in the 
 sense of a N. The top, or upper part. 
 Mat. xxvii. 51. Mark xv. 38. Comp. 
 " AvM 3. 
 
 ^^^ 'Avwrepiicoe, 17, ov, from arwrepoc 
 upper, higher ; Comparative from (iva) up, 
 upivards. — Upper, higher, occ. Acts xix. 1 , 
 M'here it means higher up the country, 
 further or more distant from the sea, as 
 the districts of Phrygia and Galatia here 
 intended (comp. Acts xviii. 23.) were. So 
 JosephuSj Contr. Apion. lib. i. § 12. 'Ot 
 ^£ Tavrr]Q {^aXa ffarfc; namely) 'AN12TE'Pa 
 TCLQ oiicricreiQ ex'^vregj Those who had their 
 habitationsywr^/zer up from sea. And De 
 Bel. lib. i. Prooem. § 1, he uses roTc "AN£2 
 j3ap€apoLQ, for the inland barbarians. See 
 more instances of the like expression in 
 the learned Hudson's Note on this place. 
 To what he has adduced I add, that in 
 Herodotus, lib. i. cap. 95, we have likewise 
 Ti']Q"ANQi 'Affir)Q the higher Asia, for that 
 part of it which wasftirtherfrom the sea. 
 Comp. Wetstein on Acts. 
 
 'ApcjrEpoc, a, ov. Comparat. of ctvw above. 
 — The higher, the upper; hence a vwrepovj 
 Neut. used adverbially. 
 
 I. Higher, to a higher place, occ. Luke 
 xiv. 10. [Ezek. xxi. 7.] 
 
 II. Above, before, occ. Heb. x. 8. 
 "Avio^eKtiq, iog, Sg, 6, Koi ?/, kol to — eg, 
 
 from a neg. and w^eXsw to pro/it. — Un- 
 profitable, occ. Tit. iii. 9. 'AviocpeXeg, to, 
 Unprofitableness, the Neut. being used 
 for a Substantive, as usual, occ. Heb. vii. 
 18. [Prov. xxviii. 3. Jer. ii. 8.] In the 
 LXX it answers to the Heb. V'iUn ^, and 
 h'^v^T\ ''t^h1 it doth not profit. 
 
 W^ivr), Tjg, r/, from ayw or iiypvpi, 1st 
 fut. ii^b), to break, say the Greek Etymo- 
 logists. — An axe. occ. Mat. iii. 10. Luke 
 iii. 9. 
 
 "A^tog, a, or, from ayio, either as it sig- 
 nifies to estimate, value, or rather as it 
 refers to a pair of scales, in which, when 
 the weights on each side are equal, they 
 <iyn(TL bring or draw down the beam to a 
 level or horizontal position. Comp. under 
 Sense IV. 
 
 I. Worthy y deserving, meriting, whether 
 absolutely, as Mat. x. 11 (see Albert! and 
 Eisner) , or with a genitive or infin. fol- 
 lowing, Mat. x. 10. Luke xii. 48. John i. 
 27. 1 Tim. i. 15. Rev. iv. 11. & al. freq. 
 So it should be rendered, Luke xxiii. 15, 
 
 And lo ! nothing worthy of, or deserving 
 death, has (in Herod's opinion) been done 
 by him, 'ESTI nEnPAPME'NON 'AYTill. 
 Raphelius, in his Notes on this place, has 
 produced so many instances of a similar 
 construction from the Greek writers, that 
 I think he has set this interpretation of 
 the text beyond dispute. Comp. Wetstein. 
 
 II. In a passive sense, Deserved, due. 
 Luke xxiii. 4 1 . 
 
 III. Worthy, ft, suitable. Mat. iii. 8. 
 X. 37. Luke iii. 8. Acts xxvi. 20. comp. 
 1 Cor. xvi. 4. 2 Thess. i. 3. [2 Mac. vi. 
 24. Polyb. iii. 44.] 
 
 IV. Worthy to be compared, comparable, 
 such as being put in the opposite scale, as 
 it were, rnay draw down {f ayeiv) the 
 beam. Thus Homer, II. viii. line 234, 5. 
 
 N'"v 8' ojy iyag "aSIOI ii^i)t 
 
 ExTop 
 
 But now we 're not a poise 
 To Hector single. 
 
 Comp. Ecclus. xxvi. 15. — 'Ovtz alia — ttjooc, 
 Not comparable to, not to be compared with. 
 occ. Rom. viii. 18. Raphelius shows, that 
 in Herodotus the phrase ovk a^tog, joined 
 with a genitive,, or with the verb avp^Xr]- 
 drjvaL to be compared, followed by a dative, 
 signifies not comptarable to, not worthy to 
 be compared fvith, or sometimes, with a 
 genitive, Jiot worth ; and that both Hero- 
 dotus and Polybius use the preposition 
 Ttpog in comparisons. But I have not yet 
 met with an instance, in any Greek writer, 
 of al^iog being construed with irpog in the 
 same sense as in this text of St. Paul. Wet- 
 stein, however, cites from Plato's Protag. 
 the similar phrase 'ANA'/2?IA y]l6vr\ IIPO'S 
 XvTTTjv, pleasure not comparable to sorrow, 
 — The modern Greek version in Rom. viii. 
 18, has ^hv «mt"A^IA HPO^S.— The 
 LXX use apyvpiov a^Lov (answering to 
 the Heb. NPD ^Wz full money) for the 
 money any thing is worth. Gen. xxiii. 9. 
 1 Chron. xxi. 22, 24 ; and ai,Log followed 
 by a genitive, in that version, denotes 
 comparable to, Prov. iii. 15. viii. 11. [See 
 Ecclus. xxvi. 20. iEschin. Socr. ii. 3. Xen. 
 Cyrop. viii. 5. 11.] 
 
 'A^tow, w, from a^iog worthy. 
 
 I. To esteem, count, or reckon worthy 
 
 * " "Altov enim iiao^ to ayav est autem aym vox 
 Tn", g-aQfj.in'ns, ^^ ^^^f^ "^^^^^ S^^^ s'Xxtiv pendere ; d'yw, 
 a|w, oi^io;. Illud igitur est ol^tov, quod Slyii, h' e. 
 }c«0£X>c£/, Tov ^yov, lancem, in qua ponitur, trahit ac 
 deprimit." Duport in Theophrast. Char. Ethic, 
 cap. iii. p. 242, 3. 
 
AHA 
 
 67 
 
 ADA 
 
 or deserving, occ. Luke vii. 7. 1 Tim. v. 1 7- 
 Heb. iii. 3. x. 29. [^I. V. H. iii. 24.] 
 
 II. To think Jit or proper, occ. Acts xv. 
 38. Comp. Acts xxviii. 22. 
 
 III. To count worthy or Jit, to account, 
 or accept, as worthy, occ. 2 Tliess. i. 1 1 . 
 
 'A^i(t)Q, Adv. from a^iog worthy. — Wor- 
 thily, suitably, as it becometh. Rom. xvi. 2. 
 Col. i. 10. & al. [Always with a genitive.] 
 
 'Aoparoc, «, o, ?/, koX to — ov, from a neg. 
 and bparoQ visible. — Invisible, that cafinot 
 be seen. occ. Rom. i. 20. Col. i. 16. 1 Tim. 
 i. 17. Heb. xi. 27. [Diod. Sic. ii. 21.] 
 
 'ATrayyeWw, from aTro Jrom, and ay- 
 yeXXw ^0 /e//. 
 
 I. To declare, tell Jrom some one else, 
 occ. Mat. xii. 18. Heb. ii. 12. 1 John i. 
 2,3. 
 
 II. To bring or ca7'ry word back, re- 
 nunciare. Mat. ii. 8. xi. 4. Luke vii. 22. 
 Comp. Mat. viii. 33. Mark vi. 30. Luke 
 IX. 36. xiv. 21. [It is construed either with 
 etg, or with a dative. Gen. xiv. 13. Neh. 
 vi. 7. Xenoph. Ages. viii. 3.] 
 
 III. To tell, declare. Luke viii. 47. xiii. 
 1. & al. — This word in the LXX generally 
 answers to the Heb. non to declare. 
 
 'Axay^w, from cnrd intens. and ay^w to 
 strangle, which from Heb. p^n to strangle. 
 To strangle, kill by strangling, or hanging. 
 Hence 'A7ray)^o/xai, Mid. To strangle, 
 hang oneself, occ. Mat. xxvii. 5. The verb 
 cnrrjY^aTo is used in this sense by the LXX, 
 2 Sam. xvii. 23, where it answers to the 
 Heb. pUTi ; and so it is by the profane 
 writers, particularly by Theophrastus, 
 Eth. Char. 12. UoIq — TrXrjyag \a€wj/ 
 'AHHTiS^ATO, a servant having been 
 beaten hanged himself; on which passage 
 the learned Duport declares his assent to 
 the common exposition of Mat. xxvii. 5, 
 notwithstanding the cart-loads of notes 
 which, he says, certain modern interpret- 
 ers had, in his time, heaped together con- 
 cerning that text. And Raphelius cites 
 from Arrian, Epictet. lib. i. cap. 2, towards 
 the beginning, the very expression of the 
 Evangelist, 'AHEAeWN 'AHHTfifATO, 
 where it can have no other sense than, as 
 Mrs. Carter translates it, " he goes and 
 hangs himself." Comp. Wolfius, Le Clerc, 
 Scott, and Wetstein on Mat. [As there 
 are two accounts of the death of Judas, 
 one of which relates that he hanged him- 
 self, the other that his intestines burst 
 out, Krebsius supposes that he might have 
 attempted to hang himself, and that the 
 noose might break, so that by a violent fall 
 he might undergo the terrible fate alluded 
 
 to. This method of reconciling the dif- 
 ferent accounts is approved by Schleusner. 
 'ATrayxofxai is used for *' the suffocation of 
 grief" Aristot. Polit. vii. 7- Andoc. Orat. 
 i. p. 235.] 
 
 'ATrayw, from utto Jrom, and ciyw to 
 carry, lead. 
 
 I. To lead, carry, or take away. Mat. 
 xxvi. 57. Acts xxiv. 7. & al. comp. Acts 
 xxiii. 17. 1 Cor. xii. 2 *. [Deut. xxviii. 
 37.] 
 
 II. Passive, To be led or carried away 
 to prison, punishment, or death. So Hesy- 
 chius, aTrdyeadai, elg Bavarov eXKeadai. 
 occ. Mat. xxvii. 31. Luke xxiii. 26. John 
 xix. 16. Acts xii. 19. On Mat. xxvii. 31, 
 Wetstein shows that this verb is in like 
 manner applied by the Greek writers to 
 those who are led to death or execution. 
 Thus from Galen he cites, 'EKeXevaev 
 avrop 'AHAXeH^NAI TEdvrj^ofievov, He 
 ordered him to be led away to die ; and 
 from Achilles Tatius, Ha toIvw 6 ^rjjjuoG ? 
 'AIIArE'Tli tStov Xatiov : Where now is 
 the executioner ? Let him take this man 
 away, i. e. to despatch him. But on Acts 
 xii. 19, Kypke proves that the Greek 
 writers sometimes apply the word to milder 
 punishments; and such a one he thinks 
 was inflicted on the soldiers there men- 
 tioned. [Est. ii. 23. Gen. xxxix. 22. In 
 this sense the word occurs also, ^^Elian. Var. 
 Hist. xiii. 34. Philost. Vit. Apoll. iv. 39. 
 See Athen. vi. 2. Salmas. de Modo Usur. 
 c. 17. Schweigh. Lex. Polyb. 61.] 
 
 III. To lead, or tend, as a way. occ. Mat, 
 vii. 13, 14 3 where Wetstein produces from 
 Stephanus, TH^N "OAON TITN ek Geo-Trtwv 
 'EIS nXaraiae 'AHATOYSAN, The way 
 leading from Thespiaj to Plataeae. 
 
 'A-Trai^vTog, «, 6, if, from a neg. and 
 Traihvii) to instruct. — Unlearned, occ. 2 
 Tim. ii. 23. [Plut. t. vi. 143.] 
 
 'ATra/jOw, from aTro Jrom, and atpw to 
 take away, — To take away. occ. Mat. ix. 
 15. Mark ii. 20. Luke v. 35. [Schl. says 
 these passages also may bear the sense of 
 going away, in which sense the word occurs 
 in good authors. See Palaeph. de Incred. 
 vi. 6. Schweigh. Lex. Polyb. p. 62.] 
 
 'ATratrew, w, from airb again, or intens. 
 and aiTtio to ask. 
 
 I. To require, ask again, occ. Luke vi. 
 30. 
 
 II. To require, demand. " ^AiteIv, says 
 Casaubon on Theophrast. Eth. Char. xi. 
 
 * [In this place, it seems rather, as Schl. says, to 
 mean, To excite or inftuenceA 
 
 F2 
 
AHA 
 
 6S 
 
 AHA 
 
 is to asic as a favour. dircHTiiv to demand 
 as a debt. So the orator Andocides, Taura 
 vjiag, kt fiEV (oh\e(tQe^ 'AITii"* h Se fir/ fis- 
 \e<rdE, 'AUAlTUr. " These things, if you 
 are willing, I ask of you j if not, I demand 
 them." occ. Luke xii. 20. But God said 
 unto him, Thou fool, this night airaiTtiaiv 
 do THEY require (Eng. Marg.) thi/ soul 
 of thee. Of whom must we understand 
 this? Who are THEY that can require 
 
 the yp^x^^ *^^^ ^^ W^ ^^ ^^y ^^^f but l^^ 
 ever-blessed Trinity only ? of whom it is 
 written, Deut. xxxii. 39, See now that /, 
 even /, am «»rT HE, (the very Essence) 
 nDi> Q»nbw pwi, and there are no ALEIM 
 7vith me ; I kill, and I make alive. Comp. 
 
 1 Sam. ii. 6. 2 K. v. 7. Jonah iv. 3. Wisd. 
 xvi. 13. Is not Aleirn then the noun, 
 though not expressed, with which the V. 
 plur. airairSaiv agrees } As the V. dioaaaiy 
 THEY shall give, may likewise, Luke vi. 
 38. (comp. Prov. xix. 17.) and perhaps 
 TrapadEyTO THEY committed, and ciLTrias- 
 (TLv THEY will ask, Luke xii. 48. So the 
 Heb. tZ3»n^«, when denoting the true God, 
 is sometimes joined with j9/z^ra/ verbs in the 
 O. T. as Gen. xx. 13. xxxi. 7, 53. xxxv. 7. 
 
 2 Sam. vii. 23. Comp. Heb. and Eng. Lex. 
 under Tb^ H. 1. [Schl. says, that in the 
 two places of the N. T. the verb has the 
 force of asking back ; and in Wisd. xv. 8. 
 there occurs to tyjq "^u^j^c aTrair/^Qete XP^^C* 
 In Ecclus. xx. 15. aiiixEpov laviEl Kal av 
 piov cLTrairriffEi. So Br.] 
 
 1^^ 'ATraXyew, w, from otTro denoting 
 privation, and dXyf w to fcel pain, which 
 from aXyocpain, and this perhaps from Heb. 
 nb* to putrefy. — To grow or become in- 
 sensible, void of, or past, foeling. occ. Eph. 
 iv. 19. So Phavorinus has 'AnAArOY~N- 
 TA2 — d-Tro ttoWS piysQ losing their foeling 
 through intense cold. But Raphelius on 
 this word cites several passages from Poly- 
 bius, wherein it signifies the utmost pitch 
 of despair ; and remarks that Hesychius 
 explains it by firjKETL QeKovteq ttoveIv being 
 no longer willing to work. These several 
 meanings of insensibility, despair, and in- 
 dolence, Raphelius is of opinion, were in- 
 tended by the Apostle to be included in 
 this dreadfullyemphatic word aTrrjXyrjKorEg. 
 See also Eisner, Wolfius, and Wetstein. 
 [Schl. says the sense is metaphorical, and 
 that it means in this place of Ephesians, 
 To lose all feeling of shame, or morality, 
 and so Br. The word occalesco in Latin 
 (Cic. ad Att. ii. Ep. 18) answers to 
 this.] 
 
 'ATraXXaoro-w, Att. — rrd), from awofromj 
 
 and aWaffffb) to change. It denotes in 
 general change of place or condition. 
 
 [I. To dismiss, and hence, in the middle, 
 to dismiss oneself or go away. Acts xix. 
 12. and so iEsch. Socrat. ii. 21. Herod, 
 viii. 44. The active occurs in this sense, 
 Xen. Mem. i. 7. 3. Ages. ii. 26. Theoph. 
 Char. 4. It occurs in its own sense, ^sch. 
 Socr. ii. 26. See Job ix. 34. Jer. xxxii. 
 31. 
 
 H. To free. Heb. ii. 15. Xen. Cyrop. 
 V. 1 . 6. ^sch. Socr. Dial. ii. 27. Wisd. 
 xii. 2. 20. Carpzovius (Exerc. Philon. ad 
 Ep. ad Heb. p. 110) shows that the word 
 is used of freedom from slavery. 
 
 HL To free, in a judicial sense, as a 
 debtor, or adversary ; and thus in the pas- 
 sive, to be freed from a legal adversary, or 
 to make iip a quarrel with him. Luke xii. 
 58. Comp. Mat. v. 24. Xen. Mem. ii. 9. 6. 
 Demost. Or. in Med. p. 406. 412.] 
 
 'ATraXXorptow, w, from cnrb from, and 
 dXXorptow to alienate, which from ciXXo- 
 rpioQ alieii, strange, foreign. — To estrange, 
 alienate entirely, abalienare. occ. Eph. ii. 
 12. iv. 18. Col. i. 21. See Wolfius on Eph. 
 ii. and Kypke on Eph. iv. In the LXX 
 it most frequently answers to the Heb. 
 nit to disperse (whence the N. ^^ foreign, 
 a stranger), and to in to be separated. 
 [See Job xxi. 29. Jer. xix. 4. Ecclus. xi. 
 35. Polyb. Hist. iii. 77.'] 
 
 'ATraXoc, v-) ov, according to the Ety- 
 mologist and Eustathius, from acftr), the 
 touch, which from aTrrofiai to touch, which 
 see. Yielding to the touch, soft, tender. 
 occ. Mat. xxiv. 32. Mark xiii. 28. [See 
 Ezek. xvii. 4.] In the LXX it constantly 
 answers to the Heb. X^ soft. [Gen. xviii. 7.] 
 
 ^AiravTait}, w, from cnrofrom, and ayTato 
 to meet. — To come (i. e.from some other 
 place) into the presence of, to meet. Mat. 
 xxviii. 9. Lukexiv. 31.&al. Wetstein on 
 Luke cites Appian, Polybius and Arrian, 
 applying this verb in like manner to meet" 
 ing in hostility. [1 Sam.xx. I7. 2 Sam. i. 
 
 15;] 
 
 'ATTCLVTrjffLQ, LOS, Att. EioQ, fj, from airav- 
 raw. A meeting. 'Etc aTravrrfffiv to the 
 meeting, to meet. occ. Mat.xxv. 1, 6. Acts 
 xxviii. 15.1 Thess. iv. 1 7. On Mat. Wol- 
 fius cites from Polybius, 'E^STH/ESAN 'EHr 
 TH^N 'AHA'NTHSIN. [1 Sam. ix. 14. Jer. 
 xii. 16.] 
 
 "ATTtt^, Adv. from a collective, and tcolq 
 all. 
 
 I. Once, once for all. See Heb. vi. 4. 
 ix. 7, 26, 27, 28. x. 2. xii. 26,27. 1 Pet. 
 iii. 18. comp. ver. 20. Jude ver. 3. On 
 
A 11 A 
 
 C9 
 
 AHA 
 
 Heb. ix. 7, comp. 3 Mace. i. 11; and ob- 
 serve that Wolfius cites Herodotus using 
 the very phrase "AHA^ TCY 'ENIAY- 
 TO'Y. In 1 Pet. iii. 20, for Hrra^ ki,eU- 
 \ero the Alexandrian and another ancient 
 MS. with many later ones, and several 
 printed editions, have aire^eMxeTo, which 
 reading is embraced by Mill and Wet- 
 stein, and received into the text by 
 Griesbach. 
 
 II. Once, one time. See 2 Cor. xi. 25, 
 Phil. iv. \6. 1 Thess. ii. 18. [*' In Phil, 
 iv. 16, several times ; in 1 Thess. ii. 18, not 
 only once, but a second time.'* Schl. The 
 phrase occurs 1 Sam. xvii. 39. 1 Mace. iii. 
 30, for several times r\ 
 
 III. Entirely, thoroughly. Jude, ver. 5 ; 
 where join a-n-a^ with h^orag ; and see 
 this interpretation embraced and defended 
 by Alberti and Wolfius. Comp. 2 Pet. i. 
 ] 2. The above-cited are all the passages 
 of the N. T. wherein the word occurs. 
 
 ^^^ 'Airapd^aTOQ, «, 6, //, from a neg. 
 and 7rapa€atVw to pass. — Which passeth 
 not from one to another. (Eng. Marg.), as 
 the Jewish high-priesthood did from the 
 father to his son and successor ; so Theo- 
 phylact explains arcapa^aTov by aoia^o^or 
 not successive, occ. Heb. vii. 24, where see 
 Wolfius. 
 
 ^^^ 'ATrapa(TKEva<=;oQ, a, 6, ^, from a 
 neg. and TrapacrKeva^oj to prepare. — Un- 
 prepared, not ready, occ. 2 Cor. ix. 4. 
 [^Herodian. iii. 10. 19. Dion. Hal, Ant. v. 
 49. Xeo. Mem. iii, 4. II. Poll. Onom. vi. 
 143.] 
 
 'Airapveopai, Spai, from dirofrom, and 
 dpidofiai to deny. 
 
 I. To deny or renounce another, to deny 
 one has any connexion or acquaintance 
 with him, as Peter did Christ. Mat. xxvi. 
 34, 35. (comp. ver. 72, 75.) Luke xii. 9. 
 
 II. Joined with eavTov oneself, To deny 
 oneself, renounce one's own natural in- 
 clinations and desires, occ. Mat. xvi. 24. 
 Mark viii. 34'. Luke ix. 23. Qlsa. xxxi. 7.] 
 
 I^g^ 'ATTopri, Adv. from dirofrom, and 
 apTL now. — From this time, from hence- 
 forth, occ. Rev. xiv. 13. Comp. "A/an 5. 
 [Schl. says that sometimes dirapTL means 
 exactly, precisely, truly. See Phavorinus, 
 and Foes. CEcon. Hippoc. p. 44. There 
 dirapTL ixatcapvov is perfectly hapj^.'} 
 
 'ATvapTLa^oQ, 5, 6, from dirrjpTKTfxat perf. 
 pass, of dirapTii^u) to perfect, which from 
 aVo intensive, and dpni^u) to perfect, fnish, 
 from ixpTLoq perfect, complete, which see. 
 A completion, finishing, perfecting, occ. 
 Luke xiv. 28. 
 
 'Airap-^ti, f]Q, Ij, from diro from, and 
 dpxv the beginning. 
 
 I. Thefrst-fruits, i. e. the first of the 
 first-ripe fruits, niSl n'ty«1, as it is ex- 
 pressed, Exod. xxiii. 19, which (besides 
 the sheaf of n"'U?«'l first-fruits offered at 
 the Passover for the whole people of Israel, 
 Lev. xxiii. 10, and the X:2'*'y\^1 first-ripe 
 fruits of wheat, which were offered at 
 Pentecost, Exod. xxiii. 16. xxxiv. 22. 
 Lev. xxiii. 17.) every Israelite was bound 
 by the law to bring to the house of God, 
 and offer with those remarkable words 
 ordered by Moses, Deut. xxvi. 4. It oc- 
 curs not, "however, in this its primary and 
 proper sense, in the N. T. but frequently 
 in the LXX version of the Old, where it 
 often answers to the Heb. D»u;«n, never to 
 
 II. The first-fruits in a figurative sense. 
 It is applied, 
 
 1. To Christ risen from the dead, as 
 the first-fruits of them that slept, and 
 whom the full harvest of those who are 
 Christ's shall follow*, occ. 1. Cor. xv. 20, 
 23. The resurrection of Christ in this 
 respect was i typified by the sheaf of 
 
 first-fruits which was waved before the. 
 Lord on the morrow after the sabbath of 
 the paschal solemnity. Lev. xxiii. 10, 
 which was the very day on which Christ 
 rose from the dead. comp. MeyaXri 'Rjiepa 
 under Miyag IV. 
 
 2. To the gifts of the Holy Spirit, wliich 
 believers obtain in this life as a X foretaste 
 and earnest of their eternal inheritance. 
 occ. Rom. viii. 23. comp. Eph. i. 34. Heb. 
 vi. 5. [In Rom. viii. 23, They that have 
 the first-fruits of the spirit are the apostles, 
 say Deyling. Obss. Sacr. i. p. 311. and 
 Schl. These gifts, says Deyling, are said 
 to be typified by the first-fruits offered 
 at Pentecost. Levit. xxiii. 17.] 
 
 3. To the Jewish believers, to whom 
 the Gospel was first preached, and who 
 consequently were the first converts to 
 Christianity, occ. James i. 18. 
 
 4. To believers, first converted in any- 
 particular place or country, occ. Rom. xvi. 
 5. I Cor. xvi. 15. 
 
 5. To the true believers during the per- 
 secuted state of Christ's Church ; because 
 they were more excellent than others, pe- 
 
 * Tti l\ uiTa^y^n wa^Tw; dxakuSncrti to ^voa^xtt, says 
 Theodoret. 
 
 •j- See Bishop Pearson on the Creed, A ilV. 
 
 + TtfTir* tSv ,ueXX3V7wv n^n yivo-onxtnt, wjtChry- 
 sostom. 
 
AHA 
 
 70 
 
 A n A 
 
 cuHarly consecrated 7o God and the Lamb, 
 an earnest and assurance of more plentiful 
 harvest that should follow. See Rev. xiv. 
 4, where see Vitringa, Bp. Newton, and 
 Johnston. 
 
 6. It intimates the patriarchs and an- 
 cestors of the Jewish people, Rom. xi. 1 6 ; 
 and implies, that as they were eminently 
 separated and consecrated to God, so this 
 prerogative should not cease in their 
 posterity. The above cited are all the 
 passages of the N. T. wherein the word 
 occurs. 
 
 "Airag, &7raffa, axav, from a collect, or 
 a/Act together, and ttcLq all, 
 
 I. All, the whole, imiversally. Mat. vi. 
 32. xxiv. 39. Luke ix. 15. xxi. 4. xxiii. 
 J. Acts ii. 1, 4. & al. freq. 
 
 II. All, the whole in general, but not 
 universally. Mark xi. 31. Luke iii. 21. 
 viii. 37. xix. 48. 
 
 'AIIATA'il, 10, from a neg. and Trarog, 
 a highway, according to some, but rather 
 from the Heb. nnsn, Hiph. of nnQ to 
 seduce, for which the LXX have fre- 
 quently used ditarau). — To deceive, bring 
 or seduce into error, occ. Eph. v. 6. 1 Tim. 
 ii. 14. James i. 26. [[Isa. xxxvi. 24.] 
 
 "ATrarr], tjg, rj, from aVaraw. — Deceit, 
 deceitfulness. Mat. xiii. 22. Eph. iv. 22. 
 & al. 
 
 ^g^ 'ATrarwp, opoQj h, from a neg. and 
 irarrip a father. — Without father, i.e. of 
 a priestly family, occ. Heb. vii. 3. See 
 Eisner. 
 
 |^^° 'ATravyaajuLa, arog, to, from dvav- 
 yd^io to emit, or eradiate, light or splendor, 
 *' lucem edo, splendorem reddo." Hederic; 
 and this is compounded of dirofrom, and 
 dvyai^b) to shine. — Light or splendor 
 emitted or eradiated, eradiation, efful- 
 gence, " Effulgentia, splendor," Hederic. 
 So Hesychius explains aTravyaafia by r]\ia 
 (fiiyyog the light or splendor of' the sun ; 
 Suidas, by diravyt) rj eKXanxpig emitted 
 splendor or effidgence ; the Vulgate ren- 
 ders it by splendor, and the Syriac version 
 by \mty^, which is a derivative from the 
 y . riD^ to spring forth, (see the Syriac ver- 
 sion of Isa, xlii. 9.) oec. Heb. i. 3 ; where 
 the Son is styled 'ATravyac-^a Trjg ^o^tjg — 
 ovra, the effulgence of his ('God's J glory ; 
 and that, I humbly apprehend, in respect 
 of his divine nature and glorious appear- 
 ances previous to his taking human nature 
 upon him. <* The whole structure of the 
 words, i. e. in the three first verses of Heb. i. 
 says the learned Eisner (Observat. Sacr. 
 o!i the place) — the whole structure of the 
 
 words shows that Christ was the 'Attov- 
 yaarfia and XapaKTr)p of the Father, before 
 that, being made man, he expiated our 
 sins; for thus run the words: "Og uy 
 aTravyaarpa, k. t. X. Who when he was 
 (cum esset) the effulgence of his glory, &c. 
 having by himself purged our sins, sat 
 down on the right hand,*' &c. The same 
 order is observed in the parallel place, 
 Phil. ii. 6, 7, 9, 'Og h ^6p(^ri k. t. \. Who 
 being in the form of God, — emptied him- 
 self, &c. — wherefore God hath very highly 
 exalted him. — Thus Eisner. I add, that 
 both in the Old and New Testament the 
 Logos or Divine Word, and his offices and 
 acts, are described to us by the light, and 
 its salutary and benign operations in the 
 natural world. (See inter al. 2 Sam. 
 xxiii. 4. Isa. ix. 2. xlix. 6. Ix. 1, 3. Mai. 
 iv. 2, or iii. 20. Luke i. 7S. ii. 32. John 
 i. 4—9. viii. 12. xii. 35, 'dQ, 46.) And 
 under both dispensations the peculiar 
 presence of the same Divine Person was 
 occasionally demonstrated to men by the 
 attendance of his emblem, a preternatural 
 light or glory. See Exod. iii. * 2. (com p. 
 Acts vii. 30, 35.) Exod. xl. 34, 35. IK. 
 viii. 11. Acts xxii. 6. xxvi. 13. comp. Mat. 
 xvii. 2, 5. Rev. i. 13 — 15. And besides 
 these occasional manifestations of the 
 glory of the Lord, the appearance of the 
 God-Man over the Cherubim in the Holy 
 of Holies of the tabernacle and temple, 
 was constantly accompanied with the like 
 preternatural splendor or brightness. This 
 is evident from St. Paul's calling those 
 sacred emblems the cherubim o/" GLORY, 
 Heb. ix. 5, and from the description of 
 the Man over the Cherubim in Ezek. i. 
 26, 27. The same prophet, ch. x. 4, de- 
 scribes the glory of Jehovah, i. e. the ap- 
 pearance of the God-Man in Glory, as 
 going up from the Cherub (whereon he 
 was, ch. ix. 3,) and standing over the 
 threshold of the house ; and then he adds. 
 And the house was filled with the cloud, 
 and the court wasfull of THE BRIGHT- 
 NESS OF THE GLORY OF JEHO- 
 VAH, mn^ linD mi n«, which Hebrew 
 words it seems impossible to render into 
 Greek more literally than by 'AHA'TPAS- 
 MA (or— ATOS) TIl-2 AO'^IIS TQ-Y 
 GECY or KYPI'OY. It is probable, there- 
 
 * Observe, that the fre mentioned in this text 
 was ajire which consumed not ; and it is justly ob- 
 served by one who well knew what he was writing 
 about, "- Indeed light together (without the mixture 
 of spirit) could not apjxar otherwise hut likejirc.^* 
 Hutchmson's Works, vol. vi. p. 39. 
 
AHE 
 
 71 
 
 AHE 
 
 fore, that when St. Paul, writing to the 
 Hebrews or converted Jews^ gave tlie Son 
 of God this title, he alluded to this very 
 text of Ezekiel, and thus referred to his 
 divine character and glorious appearances 
 before his incarnation. We need not then 
 be surprised that the Jewish author of the 
 apocryphal book of Wisdom (who most 
 probably was Philo Judaeus*) should, 
 among other pei-sonal attributes of Wis- 
 dom, entitle her, ch. vii. 25, 26, 'AIIO'F- 
 'POIA TH"!! 7-« -jravTOKpctTopoQ AO'ia^HS 
 eiXiKpivijc, a bright efflux, emanation or 
 stream (Eng. Marg.) from or of the glory 
 of the Almighty, and also, 'AIIArrASMA 
 ^lOTOQ a'l^is, the effulgence of the eternal 
 eight. Much less ought we to wonder that 
 Clement, the companion and fellow-la- 
 bourer of St. Paul, (Phil. iv. 2.) should in 
 his first Epistle to the Corinthians (which 
 has often by learned men been remarked 
 to resemble that to the Hebrews both in 
 sentiments and style) call Jesus Christ 
 'AIIAY'rASMA rf]£ p-eyaXtacrvvriQ avrS, the 
 ieffulgence of his ('God's J majesty, §36'; 
 and that the succeeding Christian writers 
 should largely insist (though sometimes, 
 I think, with a mixture of error) on the 
 glorious title given to the Son by the 
 Apostle to the Hebrews. See Suicer's 
 Thesaurus in 'ATrauyaer/ta. [See also Phil. 
 T. i. p. 35, and p. 337. ed. Mang.] 
 
 'ATTEt^w, from airo intensive, and ei^w to 
 see. — To see or perceive. [See Jonah, iv. 
 5. It seems rather to be used of seeing 
 with the mind or understanding, in Phil. 
 ii. 23. It does not occur again.] 
 
 ^g^ 'ATre'tOeia, ac, ?/, from airEiQriQ.. 
 
 I. Unbelief, want of true faith, occ. 
 Rom. xi. 30, 32. Heb.'iv. 11. 
 
 II. Resistance of persuasion^ contuma- 
 cy, obstinacy, disobedietice. occ. Eph. ii. 2. 
 V, 6. Col. iii. 6. But in these latter pass- 
 ages the notion of unbelief \s evidently in- 
 cluded, and in the former texts airiiQEia 
 does also imply disobedience ; so that it 
 might perhaps be best to reduce this word 
 to the one general meaning of disbelief, 
 or of disobedience accompanying unbelief 
 " It signifies," says the judicious Leigh, 
 " the want of obedience of faith.'* It is 
 more than cnriTia, and implies obstinacy 
 in unbelief, and the rejection of the true 
 
 faith when proposed. 
 
 • I know not of any- writer who has proved this 
 point so convincingly as the learned Whitaker, in 
 liis Origin of Arianism disclosed, p. 121, &C. 
 
 rai, &c. 160, &c. 
 
 'ATTfiOcw, w, from a neg. and TreiOu) to 
 persuade. 
 
 I. Not to believe, to disbelieve, as im- 
 plying also disobedience. John iii. 36. 
 Acts xiv. 2. Rom. x. 21. Heb. iii. 18. 
 [Schl. says, and I think justly, that in this 
 last place, want of confidence in the divine 
 assistance is meant, as in Ecclus. xli. 3, 
 4, and Deut. xxviii. 65.] 
 
 II. To disobey, as through unbelief, 
 Rom. ii. 8. 1 Pet. iii. 20. ii. 8. where join 
 Tu \6y^ with aTretd^vreQ, as ch. iii. 1. iv. 
 1 7. See Bowyer. These two senses seem 
 almost to coincide, (comp. airiideia) ; 
 only the word sometimes refers more to 
 the inward, sometimes more to the out- 
 ward act. [Deut. xxi. 20. Ex. xxiii. 21.] 
 
 'ATreid^g, tog, Sg, o, rj, from a neg. and 
 irddfj) to persuade, or TreiOofiai to obey. 
 
 I. Unbelieving, occ. Luke i. 1 7. 
 
 II. Disobedient. Acts xxvi. 19. Rom. 
 i. 30. & al. In the LXX it several times 
 answers to the Pleb. niD rebellious. [See 
 Numb. XX. 10. Jer. v. 23. Isa. xxx. 9. 
 Deut. xxi. 18.] 
 
 'ATTftXew, w. — To threaten, menace, occ. 
 Acts iv. 17. 1 Pet. ii. 23. [In Acts iv. 17* 
 aTTEiXr] is redundant, and this is a common 
 Hebraism. See Vorst. de Hebraism, p. 
 625, c. 34.] — It is by some deduced 
 from cnro from, and the obsolete eXtw to 
 withdraw, because threats are used to 
 withdraiv men from their purpose. I 
 know not however whether the primary 
 sense of cnretXiu) be not to boast, vaunt, 
 " av^E~iv, Kav)(a(TQai," Scapula, as the V. 
 is used by Homer, II. viii. line 150, 
 
 Thus will he vaunt. 
 
 ^AwEikri, rjg, ^, from ctTrftXew to threaten. 
 — A threat, threatening, menace, occ. Acts 
 iv. 17, 24. ix. 1. Eph. vi. 9. 
 
 "ATTEifii, from ttTTo from, and eipi to be. 
 —To be absent. 1 Cor. v. 3. Col. ii. 5. & 
 al. 
 
 "A-KELfii, from a-wofrom, and Itpi to go. 
 — To go, go away. occ. Acts xvii. 10, 
 where observe that air^Eaav is the 3d pers. 
 plur. imperf. 
 
 ^g° 'AiTEiparog, «, 6, from a neg. and 
 TTEipa'Cit) to tempt. — Not to be tempted, in- 
 capable of being tempted, occ. James i. 13. 
 
 " Air Eipog, 8, 6, >/, from a neg. and irElpa 
 
 experience. Unexperienced, unskilful. 
 
 occ. Heb. V. 13. [It is rather here ?/w- 
 equal to, " unable to widerstand the doc-- 
 trincs of Christianity*" It occurs in its 
 
AHE 
 
 72 
 
 ARE 
 
 primary sense, Xen. Mem. ii. 1. 23. 
 Thucyd. i. 141.] 
 
 'AirsKUxoiJ-ah ^^^^ aVo intens. and ekU- 
 Xofxai to expect. — To wait for with earnest 
 expectation and desire, to expect earnestly. 
 occ. Rom. vii. 19, viii. 23. 1 Cor. i. 7. 
 Gal. V. 5. Phil. iii. 20. Heb. ix. 28. [It 
 is doubtful whether diro has this intensi- 
 live force here. Schl. says simply to ex- 
 pect, though he says the other interpreta- 
 tion may be true.] 
 
 ^g"' 'ATTEK^vofxai, Mid. from airofromj 
 and tK^vot to put off. 
 
 I. To put or strip off, as clothes. 
 Hence it is in the N.T. applied figuratively 
 to the old man, or that corrupt nature 
 we derive from fallen Adam. occ. Col. iii. 
 9. [The verb is used in this sense, Joseph. 
 A. J. xiii. 7. 1. (as exuere in Latin, Tac. 
 Annal. xiv. 52.); but Schleusner says it 
 is rather derived from the Hebrew use of 
 the word whu in such phrases as, he puts 
 off his heart (dispositions) . See Schot- 
 gen. Hor. Heb. i. p. 820. Krebsius (Obs. 
 Flav. p. 34-2) says that the phrase is per- 
 haps borrowed from actors, who put oflF the 
 dress of one character to assume another.] 
 
 II. To strip, divest, of power or autho- 
 rity, occ. Col. ii. \5. [Schl. says that the 
 verb means to strip^ as, to strip the van- 
 quished of their clothes, and hence to van- 
 quish, or break the strength of in this 
 place of the Colossians. Dresig. (i. 17.) 
 denies this sense, but see Perizon. ad 
 ^lian. V. H. ii. 13. Wakefield (Silv. 
 Crit. pt. iii. p. 120.) says that a comma 
 must be put after the verb, which means 
 to strip off clothes, as if to go less encum- 
 bered to a contest.] 
 
 ^^^ ' At: UlvaLQ, log, att. Eb)c, rj, from 
 dTTSK^vofiat, A putting, or stripping, off, 
 occ. Col. ii. 11. See Suicer, Thesaur. in 
 ^ATriK^vaiQ. 
 
 ^Airekavvb), or aVfXaw, w, from aVo 
 from, and eXavyio or tXaw to drive. — To 
 drive away. occ. Acts xviii. 16. [See Plu- 
 tarch. Mar. p. 410. and D'Orvill. ad 
 Charit.vi. 1. p. 512.] 
 
 j^g^ 'ATreXey/ioe, », o, from aVj^Xfy/xat 
 perf. pass, of aVeXeyx*^ '^ refute, confute ; 
 which from airo intensive, and iXcyx^ l^ 
 refute. 
 
 I. Refutation, confutation, in which 
 sense it is used in the profane writers. 
 
 n. Disgrace, disrepute, occ. Acts xix. 
 27. C'EXfy/ioc occurs 2 Kings xix. 3. Isa. 
 xxxvii. 3. as upbraidings.'] 
 
 'ATreXevdepog, h, 6, >/, from aTro from, 
 Jir.d eXtvdepor free. — A man freed from 
 
 slavery, a f reed-man ; a man not born, 
 but made, free. It is the Greek word for 
 the Latin libertus : so Scapula cites from 
 Arrian on Epictetus, 'AHEAE'VeEPOS 
 t5 Ne'pwvoe, Nero's freed-man ; and Jo- 
 sephus De Bel. lib. vi. cap. 9. § 2. men- 
 tions Iva. rSiv 'AnEAEYGE'PaN one of 
 (Titus's) f reed-men, unum ex libertis. 
 Hudson, occ. 1 Cor. vii. 22, where it is 
 used figuratively and spiritually. So Ig- 
 natius, in his Epist. to the Romans, § 4, 
 edit. Russell, applies this word to himself, 
 but if I siiffer I shall be aVeXevflcpoc 
 'Ii^cfai, Jesus' freed-man. 
 
 'A7r£X7rt<^a>,from otTro Aenotmg privation, 
 and eXTTt'^w to hope. — To despair, occ. 
 Luke vi. 35, MriUv aTreXTrii^orrEe, Nothing, 
 or nowise, despairing. It does not appear 
 that airtXTri^h) ever signifies to hope from 
 or again, as our translators, after the 
 printed copies of the Vulgate (inde spe- 
 rantes) render it ; but the constant clas- 
 sical meaning of this verb lilu be hopeless, 
 despair, of which Wetstein has produced 
 many instances ; and the LXX have once, 
 Isa. xxix. 19, used the participle oiTri^XTrt- 
 apivoQ hopeless, for the Heb. p»n« indi' 
 gent. The verb or participle occurs like- 
 wise in the sense of despairing, Judith ix. 
 
 11. Ecclus. xxii. 21. xxvii. 21. 2 Mac. ix. 
 18. For further satisfaction, see Camp- 
 bell's Note on Luke vi. 35. [Schl. sides 
 with our translators, and says from Kreb- 
 sius (Obs. Flav. p. 117.) that often a 
 notice of a word omitted is given by a 
 preposition, as iadiEiy drru tivoq, shortly, 
 dTTEordleiv, according to Athenaeus, xiv. p. 
 649, and d-KaiTElv in Theophrastus in the 
 same way. See Casaub. ad Theoph. Char. 
 
 12. Br. sides with Parkhurst.] 
 'AivEvavTiy Adv. from dirofrom, at, and 
 
 Evavrl before. 
 
 1. Over against, occ. Mat. xxi. 2. xxvii. 
 61. 
 
 2. Before, in the presence of. occ. Mat. 
 xxvii. 24. Acts iii. 16. Rom. iii. 18. [Gen. 
 xxv. 9. xlix. 30.] 
 
 3. In opposition to, against, occ. Acts 
 xvii. 7. [Ecclus. xxxvii. 4.] 
 
 'AtteVw, from aVo from, and tVw to 
 speak. — To renounce, disclaim, occ. 2 Cor. 
 iv. 2. On which passage Raphelius shows 
 that Herodotus often uses the same form 
 of the V. i. e. the 1st aor. mid. dirEnrafiriv, 
 in the same sense. [[The verb signifies to 
 forbid. Joseph. A. J. iii. 12. 1. Xen. Mem. 
 i. 2. 33. To fail. Xen. de re Eq. viii. 5 ; 
 and so in the middle, to forbid^ myself 
 any thing, to give it up. Herod, vi. 10. i 
 
A n E 
 
 73 
 
 A ni 
 
 Kings xi. 2, to forbid. See Zech. xi. 1 2. 
 Job X. 3.] 
 
 ^AiripavTOQy «, o, //, from a neg. and 
 irepaivto to Jinish^ which from nipag a 
 bounds end. — Endless, injinite^ or useless^ 
 ending in nothing, occ. 1 Tim. i. 4, where 
 see Eisner, Wetstein, Kypke, and Mac- 
 knight. [Job xxxFi. 26. Schl. says, as ttc- 
 paivw signifies also to profit, diripavTog is 
 here useless, according to Kypke, Obs. Sacr. 
 i p. 347, who giv es instances from CEcume- 
 nius and Theophyl. See Strab. ii. p. 167.]] 
 
 ^^ 'A7r£jOt<77raTwe, Ad\^. from dizepia- 
 Tra'iOe ivithout distraction, M'hich from a 
 neg. and TrepKnzaio to distract, which see. 
 — Without distraction, or distracting care. 
 That this is the true sense of the word, 
 Raphelius has confirmed by citations from 
 * Arrian and Polybius ; agreeably to which 
 Hesychius explains it by d/jLepi/jLPOjg with- 
 out carefulness, dippovTirujg without an- 
 xiety (so (Ecumenius), and fitrvxf^Q quietly. 
 occ. 1 Cor. vii. 3.5. The Adj. aTrepicnra^oe 
 occurs Ecclus. xli. 1 , which see, and comp. 
 ver. 2. [Polyb. ii. 20. 12.] 
 
 'ATTEplTlJLTJTOQ, «, 6, l), KUL TO OV, from O 
 
 neg. and TrepirfjirjTog circumcised, which 
 from Trepirifxvo) to circumcise, which see.— 
 Uncircumcised. occ. Acts vii. 51. comp. 
 Lev. xxvi. 4 1 . Ezek. xliv. 7, 9. Jer. vi. 
 10. ix. 25. in LXX, and see Heb. and 
 Eng. Lexicon in V^)i. — In the LXX it 
 always answers to the Heb. V)rt having 
 the super jiuous foresJcin uncircumcised ; 
 except in Josh. v. 7, where d-n-epirfjiJirsg 
 occurs for the Heb. cz)m« •l!?D «b they had 
 not circumcised them. 
 
 ^Airip^ofiai, from dirbfrom, and epxofJLai 
 logo. 
 
 I. To go, go away, depart. Mat. ii. 22. 
 viii. 18, 1 9. ix. 7. x. 5. xxv. 46. & al. freq. 
 
 IL To go forth. Mat. iv. 24. 
 
 HL To pass away. Rev. ix. 12. xi. 14. 
 xviii. 1 4. xxi. 4. [Song of S. ii. 11. Arr. 
 Diss. Ep. iv. c. 3.] 
 
 [IV. Togo. Mat. viii. 19. x. 5. xiv. 15, 
 25. xvi. 21. xxviii. 10. Mark v. 24. John 
 iv. 47. Rom. xv. 28. Gal. i. 1 7. Gen. xxiv. 
 .56. xix. 2. Isa. xxxvii. 37; and this is 
 its sense where it is used m ith ott/cw and 
 a genitive, to go after any o?ie, i. e. to be 
 his disciple. Mark i. 20. John xii. 19, and 
 M'ithout the addition, Luke xvii. 23. 
 
 V. To come. Mark iii. 13. vii. 30. 
 Luke xxiii. 33. Mat. viii. 33, where see 
 IBois. Collat. Vet. Intp. Gen. xlii. 21. 
 
 * Sec I\Irs. Carter's Note (r) on her Translation 
 of Arrian's Epictetus, book iii. cap. 22. § 8. 
 
 VI. To return. Mat. ii. 22. riii. 21. 
 ix. 7. xiii. 46. Luke i. 23. Gen. iii. 19. 
 xxxi. 13. See Suidas, v. dniXdr}. Schl. 
 adds a variety of other meanings which are 
 reducible to one or other of the above 
 heads.] 
 
 'ATrt'xwj from dirofrom, and t^w to have, 
 be. 
 
 I. To receive, obtain from another, so 
 to have. Mat. vi. 2, 5. Luke vi. 24. Phil, 
 iv. 18. Philem. ver. 15. Josephus applies 
 this V. as in Mat. vi. 'AW cyw fiev 'AIIE'- 
 Xa Tfig dffE^eiag TO^ 'EHITIMION, But I 
 indeed receive or have the reward of my 
 wickedness. De Bel. lib. i. cap. 30. § 6. 
 And Wetstein on Mat. cites from Plutarch, 
 Solon, p. 90. F. the very phrase TO^N— 
 MISeO^N 'AHE'XEI; and on Phil.iv. 18, 
 from Arrian, Epictetus, lib. iii. cap. 2. 
 'AHE'XEIS ^TvavTu. [See Gen. xliii. 23. 
 Numb. xxxi. 19. Athen. xiv. p. 649. 
 Gataker. ad Mark Anton, iv. 49. p. 135. 
 Fischer, de Vit. Lex. N.T. Prol. xxvii. p. 
 12. 59.] 
 
 II. To be distant, or at a distance. 
 Luke vii. 6. xv. 20. xxiv. 13. It is thus 
 applied figuratively to the heart. Mat. xv. 
 8. Mark vii. 6. [Polyb. H. vi. 25. Xen. 
 de Vect. iv. 43.] 
 
 III. 'ATrix^i, impersonally, It is enough, 
 sufficient, occ. Mark xiv. 41. q. d. I have 
 exhorted you enough to watchfulness ; I 
 need not noiv give you any further direc- 
 tions on this subject. 'ATrix^t is used in 
 the same sense (though an unusual one) 
 by Anacreon, Ode xxviii. line 33, 
 
 'ATTE'xEI* jSxIirw yelp avTvi 
 *Tis now enough; herself I see. 
 
 Comp. Wetstein. [Schl. says that the 
 meaning is, Ye have slept enough. Schw. 
 (Comm. p. 147.) says dTrixei (woa). The 
 time is absent, or the proper hour (for 
 sleep) is absent."] 
 
 IV. 'ATrixopai, Mid. To keep oneself 
 from, to abstain or refrain from. Acts xv. 
 
 20, 29. 
 
 'AttiWoi, to, from a neg. and iriTig faith, 
 belief 
 
 I. Not to believe, to disbelieve, occ. 
 Mark xvi. II, 16. Luke xxiv. 11, 41. 
 Acts xxviii. 24. Rom. iii. 3. [Sometimes 
 it is to disobey, as in the three last places, 
 and in Xen. Symp. iv. 49. Apol. Soc. E. 
 14. Polyb. iii. 98. 1.] 
 
 II. To be unfaithful, occ. 2 Tim. ii. 13. 
 where it is opposed to •ni'^og faithful. See 
 Doddridge on the place, but comp. Rom. 
 
Ano 
 
 74 
 
 Ano 
 
 iii. 3. [^So Aq. Synrni. and Theod. in Ps. 
 xxiv. 3. J 
 
 'ATTtTta, ar, rj, from a neg. and Trhig 
 faith. Want ofjaith, unbelief. Mat. xiii. 
 58. Mark xvi. 14. Rom. iv. 20. 1 Tim. i. 
 13. Heb. iii. 12, 19. comp. Mark ix. 24. 
 [In Mat. xiii. 58. Mark vi. 6. xvi. 14. 
 Horn. iii. 3. xi. 20. Heb. iii. 12, 19, it 
 seems to be rvilful disbelief In 1 Tim. i. 
 13. ignorance from disbelief] 
 
 "ATTL'^og, e, o, ^, kcii to — ov, from a neg. 
 and TTtToc credible, believing. 
 
 I. In a passive sense, spoken of a thing, 
 Not to be believed, incredible, occ. Acts 
 xxvi. 8. QPolyb. xviii. 18, 7. Xen. Symp. 
 iv. 50.] 
 
 II. Not to be trusted f unfaithful, as a 
 servant, Luke xii. 46. Unfaithful, as 
 Christians, Tit. i. 15. See Macknight. 
 [Schl. says, Hesitating, in Tit. i. 15.] 
 
 III. In an active sense. Not believing. 
 Mat. xvii. 1 7- John xx. 27. Hence, 
 
 IV. It denotes one who disbelieveth the 
 Gospel of Christ, an unbeliever, an in- 
 fidel. 1 Cor. vi. 6. vii. 12, 13, 14, 15. 2 
 
 Cor. vi. 15. 
 
 'AttXooc, «c; ori, fj; 6ov, 5v ; from a de- 
 noting uniti/, or together, and TriXoj to be. 
 Comj). AlttXooc. 
 
 I. Simple, uncompounded. In this sense 
 it is used in the profane writers. 
 
 II. Applied to the eye. Clear. " It is 
 opposed to an eye overgrown with flm, 
 which would obstruct the sight." Dod- 
 dridge. — " Sound. Both Chrysostom and 
 Theophylact represent the Greek word 
 as synonymous here with vytriQ, sanus." 
 Campbell, occ. Mat. vi. 22. Luke xi. 34. 
 
 * AirXoTT^Q, T)roc, y, from cnrXoog. 
 
 I. Simplicity/, sincerity, purity qf mind, 
 freedom from sinister designs or views. 
 
 occ. Rom. xii. 8. 2 Cor. i. 12. xi. 3. Eph. 
 vi. 5. Col. iii. 22. [1 Chron. xxix. ]7. 
 Wisd. i. 1.*] 
 
 II. Bount fulness, liberality, springing 
 from simplicity or sincerity of mind. occ. 
 2 Cor. viii. 2. ix. 11, 13. comp. Rom. xii. 
 8, where see Kvpke. [See Krebs. Obs. 
 Flav. p. 302.]— In the LXX this N. an- 
 swers to the Heb. *^w'' uprightness, and to 
 tun integrity. 
 
 'AttXwc, Adv. from aTrXooc. — Bounti- 
 fully, liberally, occ. James i. 5. 
 
 'AnO' (by apostrophe, before a vowel 
 with smooth breathing, air ; with an 
 aspirate one, a^' ; Lat. ab ; Germ, ab, af ; 
 Sax. oj: J Eng. of, off), perhaps from the 
 
 ♦ [Sec altio Tc6t. xii Pat. in Fab. i. p. 024.] 
 
 Heb. n« denoting ihe first author, or ori- 
 ginal. But, when aTro implies motion, 
 may it not be best derived from the Heb. 
 K]i? to fly away? 
 
 I. A preposition governing a genitive 
 case. 
 
 1 . [^From, denoting the efficient cause. 
 Mat. xi. 19. xii. 38. xvi. 21. Mark viii. 
 31. Luke xvii. 25. Rom. i. 7. Peace /row 
 God. xiii. 1 . 1 Cor. i. 3, 30. iv. 5. 2 Cor. 
 i. 2. Phil. i. 28. James i. 17. Rev. xii. 6. 
 1 Mace. viii. 6. See Duk. ad Thuc. i. 25.] 
 
 2. [From,^tnoiingthe place froiii which. 
 Mat. iv. 25. from Galilee, xxvii. 5 1 . Mark 
 XV. 38. Rom\ xv. 18. Heb. viii. 11.] 
 
 3. [From or away from, denoting local 
 removal or distance from. Mat. xxviii. 2. 
 rolled the stone away from the door. Luke 
 xxiv. 2. John xxi. 8'. Mat. vii. 23. xxvii. 
 41. Hence it is sometimes prefixed to 
 the description of the distance, and must 
 be rendered. At the distance of. John xi. 
 18. xxi. 8. Rev. xiv. 20. So Joseph. De 
 Bell. iii. 8, 7, 9, 7. V. 2, 1. See Kypk. i. 
 p. 390.] 
 
 4. [From, denoting an object from which 
 one is freed, or of which one is deprived. 
 Mat. i. 2 1 . Save the people/rom their sins, 
 vi. 1 3. Mark v. 34. Luke iii. 7. vii. 2 1 . Rom. 
 V. 9. 1 Cor. X. 1 4. 2 Cor. vii. 1 . 1 John i. 7.] 
 
 5. \_From, denoting the person so freed, 
 &:c. Luke vii. 2. from whom seven devils 
 had gone out, 33, 35. xii. 20. Rom. xi. 26. 
 Mark xiv. 35.] 
 
 6. lOut qf, as out qf a place. Mat. iii. 
 16. vii. 4, xiv. 29. xxiv. 31. Mark vii. 4. 
 Luke xxiii. 26.] 
 
 7. From. See Mat. i. 17, 24. iii. 7, 13. 
 viii. 1,11. Mark vii. 4, where observe that 
 ttTTo ayopag is an expression very agree- 
 able to the style of the Greek writers, and 
 may be rendered either being come from 
 the market, or after market. Thus 'AIIO' 
 AEI'IINOY after supper. Theophrast. 
 Char. Eth. cap. 24. Comp. Sense 3, Homer 
 II. viii. line .^3. and see Raphelius, Eisner, 
 Wolfius and Kypke. Acts xvi. 33. " washed 
 from the stripes, i. e. the blood from them.'* 
 Bp. Pearce. 
 
 8. From, after, of time. Mat. ii. 16. 
 Luke ii. 36. John xi. 53. 
 
 9. From^ since, of time. Rom. i. 20. 
 (Comp. Ecclus. xvi. 26.) Acts xxiv. 11 ; 
 where observe a0' rjg agrees with ^vo^em- 
 Tr}g vpefyag understood. 
 
 10. From, f or f by reason qf. Luke xix. 
 3. xxi. 26. Mat. xiii. 44. xviii. 7. John 
 xxi. 6, where Kypke shows that this sense 
 of ctTTo is common in the Greek writers. 
 
A no 
 
 /o 
 
 AHO 
 
 11. From, ofy denoting the matter. 
 Mat. iii. 4. 
 
 1 2. From^ by, by means of. Mat. vii. 1 6. 
 
 13. Of time. At the distance of at, on. 
 Acts X. 30. ttTTo reTapTTjQ yfilpaQ at the di- 
 stance of, or on, the fourth day, reckoning 
 backwards. Comp. Acts xxiii. 23. 
 
 1 4. Of, some of. as if n were understood. 
 Luke xxiv. 42. Acts v. 2, 3. 
 
 15. Before, in presence of. coram, an- 
 swering to the Heb. ♦:Qd. 1 John ii. 28. 
 So repeatedly, Ecclus. xli. 17, 18. 
 
 16. Of, belonging to, a place. John xi. 
 1. Acts xvii. 13. Heb. xiii. 24. Comp. 
 Mat. XV. 1. 
 
 17. Redundant, 'Atto fiaKpoBcv, Mat. 
 xxvi. 58, where see Wetstein. 'Atto aviodev, 
 Mat. xxvii. 51. Mark xw. 38. 
 
 II. In composition it denotes, 
 
 1 . Removal or passing, as aVoTrXe w to 
 sail from or away. 
 
 2. Separation or privation^ as dnoKOTrrio 
 to cut off, cnroK£(j)aXi^M to behead, dTrodEorie 
 a putting off. 
 
 3. Back again, as cnrodidiofii to give 
 back, render, cnroKaQi'^rjpL to restore. 
 
 4. Intenseness, as cnreK^ixofxaL to expect 
 earnestly. 
 
 ^Airo^aivb), from otto from, out, and 
 ftaivu) to go, come. 
 
 I. To go or come out of a ship. occ. 
 Luke V. 2, John xxi. 9. Thus also fre- 
 quently used in the Greek writers. See 
 
 ■ Wetstein on Luke. FThuc. i. 116. ir. 
 
 9-] 
 
 II. To happen, to come, or turn out, as 
 we say; so the Latin evenio to happen 
 (whence our English event, &c.) is in like 
 manner from e out, and venio to come. occ. 
 Luke xxi. 13. Phil. i. 19. The Greek 
 writers often apply the V. in this sense. 
 See Wetstein on Luke. [Job xiii. 5. xv. 3 J . 
 and especially Exod. ii. 4. Job xi. 6. xiii. 
 16. See Thuc. iii. 93. iv. 39. Xen. Symp. 
 iv. 49. Artemid. iii. Q7> Arrian. Epict. 
 
 ■: > iv. 10.] 
 
 'ATTo^aWw, from aTrbfrom, and j3aX\b) 
 to cast. 1 . To cast off, or aivajj. occ. Mark 
 X. 50. [2. Metaphorically, to lose. Heb. 
 r_ X. 35. So Isa. 1. 30. Xen. Mc. xii. 2. Heliod. 
 ^^ V. 22. and often in Greek authors.] 
 
 'ATToSXtTTw, from cnrb intensive, and 
 pXeTTio to look.— To behold, or look ear- 
 nestly or attentively; respicio, suspicio. 
 occ. Heb. xi. 26. So in Xenophon, Hist. 
 Grffic. lib vi. we have 'II (n~j -rrarplg "EIS 
 ffe 'AnOBAE'nEI, Thy country looks ear- 
 nestly at thee. See Wetstein and Kypke. 
 [Schleus. says, Ralionem habeo, I take 
 
 into account, and quotes Arrian. Epict. ii. 
 16, 46. Polyb. ii.39, 10. See Krebs. Obs. 
 Flav. p. 386, and Bishop Bull's Sermon 
 on the text. In Parkhurst's sense it oc- 
 curs, Ps. xi. 4. Song vi. 1. In the Test, 
 xii. Pat. apud Fabr. i. p. 694, it is. To 
 look to, or have respect to."] 
 
 'ATTo^Xr/roc, o, r/, Kai rb — ov, from otTro- 
 ^i^Xrirai 3d pers. perf. pass, of oTro^aXXw. 
 That is to be rejected, occ. 1 Tim. iv. 4. 
 [Jer. xxii. 28.] 
 
 'Atto^oX)), rjg, r/, from airoti^oXa perf. 
 mid. of d7ro€aXXw. 
 
 I. A casting off, rejection, occ. Rom. 
 xi. 15. 
 
 II. A loss. occ. Acts xxvii. 22. [Jos. 
 Ant. ii. 6, 9.] 
 
 ^^^ ' Airoyivofxai from axb from, and 
 yivofxai to become. — To die; in which 
 sense it is frequently used by the Greek 
 writers, particularly * Herodotus. See 
 Raphelius and Wetstein. occ. 1 Pet. ii. 24. 
 Comp. Rom. vi. 2. 
 
 'A7roYpa(j)r}, rjg, rj, from cnroypa^u), which 
 see. An enrolment or register of persons 
 and estates, occ. Acts v. 37- Luke ii. 2. 
 ' AvTTl 7] dTToypa^?) irpwrr} kyevEro y]yepovtv- 
 ovTOQ Tffg Hivplag Kvprjyia. In the first 
 edition, I embraced the explanation of this 
 difficult passage which is given, and at 
 large illustrated, by Lardner in his Cre- 
 dibility of Gospel Hist. pt. i. book 2. ch. 
 1 . namely, " This was tlie first enrolment 
 of Cy renins, governor of Syria, i. e. who 
 was afterwards governor of Syria, and 
 best known among the Jews by that title." 
 But I am since convinced, by Dr. George 
 Campbell's Notes on Luke ii. 2, that this 
 exposition, though very plausible, will not 
 stand the test of accurate criticism (comp. 
 Luke iii. 1. Actsxviii. 12, in the Greek) j 
 and on the whole I concur with the inter- 
 pretation of the last-mentioned learned 
 writer (whom see). " This first register 
 took effect {kyiveTo, comp. Mat. v. 1 8. vi. 
 10. xxvi. 42. Luke ii. 2. xxii. 42. Mat. 
 xviii. 19. 1 Cor. XV. 54.) ivhen Cyrenius 
 was president of Syria." And this effect 
 is what Acts v. 37 refers to; on which 
 text, as also on Luke ii. 2, see Wetstein 
 and Josephus, Ant. lib. xviii. cap. 1. § 1. 
 [yir. Benson, in his Essay on the Chrono- 
 logy of the Life of Christ, (p. 129.) sug- 
 gests the following reading, eyeVcro trpMrrj 
 ri riye/xovevoyrog, and translates. This tax- 
 ing took place before that which took place 
 when Cyrenius, &c. The transposition 
 
 ♦ [See Thuc. u. 31. Htrod. u. 85-1 
 
A no 
 
 A no 
 
 is justified by MSS. and his conjecture 
 that one of the three Etas was omitted 
 by the transcriber is certainly happy. 
 But it need not be added that correc- 
 tions of the SS. can hardly ever be ad- 
 missible.] 
 
 'ATToypa^w, from otto intens. and ypaifxo 
 to write. 
 
 I. To enrol, register, occ. Luke ii. 1 , 3, 
 5. This is a term referring to the Roman 
 polity, and particularly to their Census ; 
 for what the epitome of Livy expresses by 
 census actus, a census was taken, Dio de- 
 notes by airoypafag erroirjffaTO, he made 
 enrolments. And we learn from Florus> 
 the Roman historian, that * the business 
 of the Census was " to make a distinct re- 
 gister of every one's estate, dignity, age, 
 employment and office." Such was the 
 'ATToypa^r/ or Census now made by Au- 
 gustus Caesar. See more in Grotius on Luke 
 ii. 1 . in Lardner, as cited under 'ATroypa^v, 
 in Prideaux Connect, pt. ii. book 9. anno 
 5. and in Bp. Chandler's Vindication of 
 Defence of Christianity, vol. ii. p. 437. 
 []The first census (Luke ii. 1.) in He- 
 rod's time, was from the mere ambition or 
 curiosity of Augustus, and was merely a 
 list of namesj and, as it seems, not confined 
 to Judea; the second (Acts v. 37.) ten 
 years after, and after Herod's death, was 
 an account of property. See Joseph. Ant. 
 xvii. 13, 1. xviii. 1, 1.] 
 
 IL To be registered, enrolled, in a 
 figurative and spiritual sense, occ. Heb. 
 xii. 23. Comp. Num. iii. 40, 42, 43. 
 
 'ATTodeiKvvu), cnro^eiKwiJii, and obs. axo- 
 hUw, from uto intensive, and htKvvio or 
 ^eiKU) to show. 
 
 I. To show openly or publicly, occ. 2 
 Thess. ii. 4. On which text Wetstein 
 shows that the Greek writers apply the 
 V. in like manner to a declaration of dig- 
 nity. Thus, among other passages, he 
 cites from Strabo, 'AHE'AEIifl^EN avrbv 
 fiaaiXia, He declared him king; and from 
 Diodorus Siculus, I^vvOpovov 'EAYTO'N 
 'AnOAEI'KNYNTOSrS ^amXeiog toIq Ecj- 
 ceica dsois, The king showing or declaring 
 himself of equal dignity with the twelve 
 gods. [Diod. Sic. xvi. 92.] 
 
 IL f To show or set forth publicly, or 
 prove. Acts ii. 22. xxv. 7. Xen. de Rep. i. 
 L Mem. iii. 6, 8. See Krebs. Obs. Flav. 
 p. 168. 1 Mace. X. 34. xiv. 23. 
 
 • *' Omnia patrimonii, dignitatis, aetatis, artium 
 officiorumque discrimina in tabulas referre." Flor. 
 lib. i. cap. 6. Comp. Cicero, De Leg. lib. iii. cap. 3. 
 
 HL To exhibit as appointed, or to 
 appoint, makCf or constitute. 1 Cor. iv. 9. 
 Xen. de Re Eq. i. 5. Isoc. Paneg. c. 23. 
 Hemsterh. ad Lucian. i. p. 460. and Ir- 
 misch. ad Herodian. i. p. 121.] 
 
 'Arro^et^te, loc, Att. ewq, t}, from airohEi- 
 Kvvb). Proof, demonstration, occ. 1 Cor. ii. 
 4. [Pol. V. 10. 3.] 
 
 ' AiroleKarow, w, from cnro from, and ^c- 
 Kar6(t) to tithe. 
 
 I. To pay the tithe or tenth, occ. Mat. 
 xxiii. 23. Luke xi. 42. xviii. 1 2. [Test, 
 xii. Pat. Fab. i. 569.] 
 
 H. To take, or receive, tithe from, to 
 tithe. In this sense, occ. Heb. vii. 5. — 
 So in the LXX axodeKaroio answers to 
 the Heb. ^Wj} in the senses both of paying 
 tithe, Gen. xxviii. 22. Deut. xiv. 22. xxvi. 
 12; — and of receiving it, 1 Sam. viii. 
 15, 17. 
 
 'ATTo^SKroQ, 6, rj, Koi to — ov, from aTro- 
 ^i^opai, — Acceptable, pleasing, grateful. 
 occ. 1 Tim. ii. 3. v. 4. [Plut. 0pp. x. 
 p. 380.] 
 
 'ATToUxopai, from aTro intensive, and 
 ^iypfiai to receive. 
 
 I. Of persons, To receive kindly or hoS' 
 pit ably. occ. Luke viii. 40. Acts xv. 4. 
 xviii. 27. [xxviii. 30. 2 Mace. iii. 9.] 
 
 H. Of God's word, To receive or ew- 
 brace heartily, occ. Acts ii. 41. [Xen. 
 Mem. i. 2. B.] 
 
 HL Of benefits. To receive or accept 
 gratefully, occ. Acts xxiv. 3. [Schl. and 
 Br. say. To celebrate or praise. See Jos. 
 Ant. vii. 12. Phil. Legat. ad Caium, p. 
 1014. in Place, p. 979. Krebs. Obs. Flav. 
 p. 253.] 
 
 ^^^ 'ATTo^rjjuew, w, from aTro^rjfios. 
 
 I. To go from one's own people, to go 
 or travel abroad, or ifito a foreign country. 
 Mat. xxi.33. [xxv. 14. Mark xii. 1. Luke 
 XV. 13. 
 
 H. To be, or lix^e abroad. Luke xx. 9. 
 iElian. V. H. xiii. 14. Lys. Orat. iii. p. 73.] 
 
 ^^^ ' ATr6hr]}xoQ, «, 6, >/, from aTro from, 
 and ^rjpog a people. — Goi?tg from one's 
 people, going abroad, or i?ito a strange 
 country, occ. Mark xiii. 34. 
 
 'ATTo^i^iopi, from arrofrom or back again, 
 and Si^(opi to give. 
 
 I. To give, bestow. 2 Tim. iv. 8. comp. 
 Rom. ii. 6, 7. 
 
 IL Of testimony or witness. To give, 
 bear. Acts iv. 33. [See D'Orvill. ad 
 Charit. p. 597. ed. Lips.] 
 
 III. 'ATTo^icofiai, Mid. To sell, give 
 from oneself, as it were,ybr a price. Act^ 
 V. 8. vii. 9. Heb. xii. 16. [See Gen. xxv. 
 
AHO 
 
 AHO 
 
 33. Deut. ii. 28. Xen. de Vect. c. 5. 
 § 4. Hell. i. 6, 9. ii. 3, 18. Polyb. iii. 
 22. 9.] 
 
 IV. To reward, recompense^ render, 
 whether in a good or bad sense, as Mat. 
 vi. 4, 6. xvi. 27. Rom. ii. 6. xii. 17. 1 
 Tim. V. 4. 2 Tim. iv. 14. [Schl. adds, 
 1 Pet. iii. 9. Rev. xviii. 6. xxii. 12. Ec- 
 clus. xi. 26. xii. 6. xvii. 19. Isa. Ixv. 6. 
 Job xxxiv. 21.] 
 
 V. To repay, restore, return. Luke iv. 
 
 20. ix. 42. x. 35. xix. 8. [1 Mace. xii. 
 46.] 
 
 VI. To pay, as a debt. Mat. v. 26. 
 xviii. 25, 26. [Luke vii. 42.]— tribute, 
 &c. Rom. xiii. 7. Mat. xxii. 21. — hire. 
 Mat. XX. 8. [See also 1 Cor. vii. 22.] 
 
 VII. 'ATTo^t^w/ii Xoyov, To give or ren- 
 der an account. Mat. xii. 36. Luke xvi. 2. 
 Acts xix. 40. Heb. xiii. 17. 1 Pet. iv. 5. 
 So Plato in Phaedon, 'Y/xTv toIq SiKa^^alg 
 PtiXofxat Tov AOTON 'AnOAOY~NAI, To 
 you, the judges, I will give an account. 
 Comp. Aoyoq IX. 
 
 VIII. With a Dat. of the Person 'Atto- 
 ^i^cjfxi vpKng, To render or perform one's 
 oaths to. Mat. v. 33. Comp. Deut. xxiii. 
 
 21, 23. [Job xxii. 27. Ecclus. xviii. 22. 
 Xen. Mem. B. ii. 10.] 
 
 IX. 'ATTO^t^w/ii Kaprrov, To return; i.e. 
 to produce, or yield, fruit, as a tree. Rev. 
 xxii. 2. This is a pure Greek phrase 
 used by Herodotus (lib. i. cap. 193.) and 
 Pausanias, but by them applied to the 
 earth. See Wetstein, and comp. Heb. 
 xii. 11. 
 
 [^^ 'ATTo^top/^w, from airo from, and 
 ^iopl^(o to divide, separate, which from 
 ^la denoting separation, and opi^ut to limit, 
 which see. — To separatefrom, other Chri- 
 stians namely, occ. Jude ver. 1 9. 
 
 *ATro^oKifia^(o, from airofrom, and ^oki' 
 /itt^w to prove. — To reject, disallow. Mat. 
 * xxi. 42. Mark viii. 31. Heb. xii. 17. See 
 LXX in Jer. vi. 30. Isocrates ad Demon, 
 cap. xxi. — T«'e xptv^fxivug 'AIIOAOKI- 
 MA'ZOMEN, We disapprove liars. [The 
 word properly is used of metals which could 
 not bear the ^oKipog.^ 
 
 }^^ 'Atto^oxV-) VQf ^1 from airo^i^oxa 
 
 perf. mid. of diro^ixofJLai.— -Acceptation, 
 
 acceptance, reception, occ. 1 Tim. i. 15. 
 
 iv. 9. comp. 'ATro^ixofJio.t, II. Eisner on 1 
 
 f Tim. i. 15, shows that the phrase aVo^o- 
 
 r X^^ a^iov, in the Greek writers, means 
 
 worthy to be received with approbation, 
 
 I praise, and veneration, Comp. also Wets. 
 
 [See Diod. Sic. iv. p. 239. v. p. 292. 
 
 Diog. Laert. v. 37. Polyb. Hist. u. 55. 
 
 Joseph. Ant. vi. 14, 4. Kypke Obs. Sac. 
 ii. p. 351. Krebs. Obss. Flav. p. 254, 
 349.] 
 
 ^^^ 'AttoOco-ic, toe, Att. ewQ, ?/, from 
 cnroTidrjui. to put away. — A putting away 
 or off. occ. 1 Pet. iii. 21.2 Pet. i. 14. 
 
 'ATTodrjKT}, rjc, t}, from aTrorid-qfxi to lay 
 up. — A repository, particularly J^r corn, 
 a granary. Mat. iii. 12. vi. 26. [xiii. 30. 
 Luke iii. 17- xii. 10.] 
 
 'ATTodrjffavpii^co, from utto intensive, and 
 ^ritravpi^io to treasure. — To treasure up 
 in safety and security, occ. 1 Tim. vi. 19. 
 comp. Mat. vi. 19, 20. — This verb is used 
 by Arrian, Epictet. lib. iii. cap. 22. p. 314. 
 edit. Cantab. 1655 ; and by Lucian, Pseu- 
 domant. tom. i. p. 877, edit. Bened. [Ar- 
 temid. i. T^."} 
 
 'AirodXi^w, from airo intensive, and 
 
 ^\i€(a to press. To press closely, to 
 
 squeeze, occ. Luke viii. 45. [Numb. xxii. 
 25. Aq. Exod. iii. 9-] 
 
 'ATTodvrfffKU), from arro from, or intens. 
 and ^vrioKia to die, 
 
 I. To die a natural death, applied both 
 to men and animals. Mat. viii. 32. xxii. 
 24, 27. xxvi. 35. & al. freq. 'A-rridrriffKey, 
 3d pers. sing, imperf. was a-dying, Luke 
 viii. 42, where Wetstein shows that the 
 Greek writers use this form of the V. in 
 the same sense. Thus Arrian, Epictet. 
 lib. ii. cap. 23. p. 249. edit. Cantab. "Ore 
 'AHE'eNHSKEN, When it was a-dying; 
 and Maximus Tyrius, xxiv. 9, Mi/x^rae 
 rfj iSlavdiTTTrri o^vpofxivy oTi (read ore) 
 "AnEGNHSKE, He blames Xanthippe for 
 bewailing when he was a-dying. 
 
 II. ^AiroQaveiv ry anapn^, To be dead 
 to sin, as the truly regenerate are, by 
 having renounced and abandoned it, in 
 consequence of their baptismal engage- 
 ments to a conformity with Christ in his 
 death, Rom. vi. 2. comp. Col. iii. 3 : But 
 when the expression is applied to Christ, 
 it means to die for, or on account of, sin, 
 i. e. in order to make an atonement and 
 satisfaction for it. Rom. vi. 10. comp. Heb. 
 ix. 26, 28. Thus I wrote in the former 
 editions ; but must now observe, that in 
 Rom. vi. 2, 10, 1 1, Macknight, whom see, 
 understands rrj afxapriqi as the dative of 
 the instrument or cause, dead by sin, so 
 !^yv T^ 0£^ living by God; and this in- 
 terpretation is certainly recommended by 
 its simplicity in assigning the same force 
 of the dative both to afxapri^ and 0£w, in 
 all the three texts. 
 
 III. Ty v6u^ aTTodaveiy, To be dead to 
 the law, i. e. To have no more dependence 
 
ADO 
 
 78 
 
 A no 
 
 on mere legal righteousness for justifica- 
 tion and salvation, tlian a dead man would 
 have, as being oneself crucified and dead 
 together with Christ. Gal. ii. 19. comp. 
 Rom. vi. 4. Col. ii. 20. Or rather we 
 should with Macknight, whom see, render 
 Gal. ii. 19, I through the law have died 
 by the law, so that I must live by God. 
 Comp. under Sense II. 
 
 IV. To die, or undergo a dissolution, 
 with reigard to what it was before, as a 
 grain of corn that is sown in the earth. 
 John xii. 24. 1 Cor. xv. 36. See Clement's 
 1 st Epist. to the Corinthians, § 24. Cud- 
 worth's Intellectual System, vol. ii. p. 795. 
 edit. Birch, and Scheuchzer, Phys. Sacr. 
 on both texts. 
 
 'AiroKadhrjixi, or 'A7roK:a0i<rava), from aTro 
 back again, and nadhrjiJiL or Kadi'^avtj to 
 constitute. 
 
 I. To restore, as to health or soundness, 
 occ. Mat. xii. 13. Mark iii. 5. viii. 2.5. 
 Luke vi. 10. See Wetstein on Mat. and 
 Eisner on Mark. [Lev. xiii. 16. Job v. 18. 
 Polyb. ii. 28.] 
 
 II. To restore, reform, applied to the 
 reformation wrought by the preaching and 
 ministry of John the Baptist, occ. Mat. 
 xvii. 11. Mark ix. 12. Comp. Luke i. 16^, 
 17, and Mai. iv. 6, in LXX. 
 
 III. To restore lost dominion or au- 
 thority, occ. Acts i. 6, where Kypke shows 
 that the Greek writers use the V. in the 
 same sense with a Dat. of the Person and 
 an Accus. of the Thing. [Schl. refers this 
 to sense II. Wilt thou reform the king^ 
 dom of Israel .''] 
 
 IV. In Pass. To be restored, brought, 
 or sent back again, occ. Heb. xiii. 19; 
 where see Wetstein. [Jer. xvi. 14. Polyb. 
 iii. 5.] 
 
 'ATTOfcaXvTrrw, from aTro Jrom, and Ka* 
 XvTTTU) to hide, conceal. 
 
 I. Properly, To remove a veil or cover- 
 ing, and so to expose to open view what 
 was before hidden. 
 
 II. To make manifest, or reveal a thing 
 befoyre secret or unknown. IVfat. x. 26. 
 Luke ii. 35. 1 Cor. iii. 13. It is particu- 
 larly applied to supernatural revelation. 
 Mat. xi. 25, 27. xvi. 17. 1 Cor. ii. 10. & 
 al. [See Dan. ii. 22. Amos iii. 7. It seems 
 to mean simply to display. Rom. i. 17.] — 
 This word in the LXX generally answers 
 to the Heb. nba to remove, or turn back a 
 garment or covering; so to uncover, reveal, 
 
 ^ATTOKoKvy^iQ, loQf Att. e<t)g, fj, from oltto- 
 
 KoXvTrTd), 
 
 I. A revelation or manifestation of a 
 
 thing hidden or secret. Rom. ii.5. viii. 19. 
 xvi. 25. Gal. i. 12. Luke ii. 32, <^mq eig 
 a-nroKaXvxliiv edvwi\ If this last passage be 
 compared with the LXX version of Isa. 
 xlix. 6, / have given thee eig (j)u>q eQvu)- ^ 
 for a light of the Gentiles, and with that 
 of Ps. xcviii. 2, Before the Gentiles cnrey. 
 KaXvxbE Tr]v diKaiocrvvqv avrS he hath re- 
 vealed or manifested his righteousness, it 
 may seem that the words ^wc eiq aTrotca- 
 Xvij/tv eQvGjv are put by transposition, 
 which St. Luke frequently uses, for ^wc -^ 
 eQvCjv Eig cnroKoXvipLy a light of the Gentiles 
 for revelation or manifestation, namely of 
 the righteousness of God. Comp. Rom. i. 
 17, and see Grotius in Pole Synops. on 
 Luke ; or else the vvords may be cleared 
 by pointing them, 0wc, elq aTroKci\v\piv, 
 eQv&v. See Bowyer's Conjectures. 
 
 II. It denotes the glorious appearing, 
 manifestation, or corning of our Lord to 
 judgment. 1 Cor. i. 7. 2 Thess. i. 7. 1 Pet. 
 i. 7, 13. Comp. 1 Pet. iv. 13. 
 
 ^^^ ^AiroKapa^oKLa, ag, rj, from &7ro 
 from, and Kapa the head (which from Heb. 
 XiI'D to bend) and ^okuio to expect. — Atten- 
 tive or earnest expectation, or looking for, 
 as with the neck stretched out, and the 
 head thrust forward, occ. Rom. viii. 19. 
 Phil. i. 20. Polybius, cited by Wetstein, 
 uses the V. airoKapaloKib) for earnestly 
 and solicitously observing or attending to ; 
 as Josephus likewise does. De Bel. lib. iii. 
 cap. 7. § 26, and Kapa^oKEio, for earnestly 
 expecting or waiting for, lib. iv. cap. 5. 
 § 1. and cap. 9. § 2. and lib. v. cap. 1. § 5. 
 Xenophon and Herodotus also apply the 
 latter verb in the same sense as Josephus. 
 See Blackwall's Sacred Classics, vol. i. 
 p. 236, and more in Wetstein on Rom. 
 QSchl. thinks that in Josephus, as well as 
 in Polybius and other Greek authors, the 
 verb signifies simply to hope or expect. 
 See Aq. Ps. xxxvii. 7. xxxix. 8. cxxx. 5. 
 Prov. X. 28. Hesychius makes the simple 
 yeYhsigmiy to watch the head or principal 
 part of the matter. Deyling, i. p. 304, says 
 that the phrase here a-rroK. TtjQ KritrEug is 
 for r/ KTiaig cnroKapa^oKScra in the Hebrew 
 manner, and he understands Krlatg of all 
 the converted, because in Hebrew the 
 phrase creatures, creation, or nations, 
 means the Gentiles. See Lightf. Hor. 
 Heb. ad Mark xvi. 15.] 
 
 ^g^ 'ATTOKaraWdffacj, from aTro from, 
 and KaraXkaaffio to change, reconcile. — 
 To change from a state of enmity to one 
 of friendship, to reconcile, occ. Eph. ii. 16. 
 Col. i. 20, 21. 
 
A no 
 
 79 
 
 A no 
 
 'A'TroKara.'^affigfioQy Att. eioc, v, froni 
 uTTOKadi'^TjiJLi. — Restoration, restitutio?!, re- 
 gulation, occ Acts iii. 21, " where, by the 
 times of the restitution of all things, is 
 understood the day of judgment, and of 
 the end of the world (comp. Acts i. 11.) 
 which is so called by the Apostle: 1st, 
 Because then life shall be restored to the 
 bodies of the dead, and the image of God, 
 defaced (deperdita) by Adam's fall, shall 
 be perfectly renewed in the blessed. 2dly, 
 Because to God shall then be restored his 
 glory, the glory namely of his most wise 
 government, not thoroughly discoverable 
 \non agniti) in this world, and oi his power 
 which the wicked seemed for some time to 
 have eluded or escaped, and of his justice, 
 in virtue of which he will then render to 
 every one according to his works. 3dly, 
 Because the truth of the divine predictions^ 
 promises, and threatenings, shall be then, 
 as it were, restored to them, by their exact 
 completion, however scoffers and other 
 wicked men may have called their veracity 
 into question, 2 Pet. iii. 3, 4." Thus 
 Stockius. But Raphelius, comparing Acts 
 iii. 21, with 1 Cor. xv. 25, thinks that 
 cnroKUTaTaaiy properly signifies a settling 
 of all things, or a restoring of them to a 
 state of tranquillity after wars and tu- 
 mults. This learned and accurate critic 
 shows that Polybius applies the word in 
 this view. Comp. 1 Cor. xv. 24, 25. 
 — []Schl. prefers the opinion of Lightfoot 
 and Knatchbull, who think that the word 
 means (as Hesychius shows it sometimes 
 did) perfection, consummation, and trans- 
 lates, U7itil every thing is completed which 
 was foretold by the prophets.^ 
 
 ' ATcoKELfxaL, from airo from, and neipai 
 to lie, be laid. 
 
 I. To be laid up, locally, occ Luke xix. 
 20. 
 
 II. To be laid up, reserved, appointed. 
 occ. Col. 1. 5. 2 Tim. iv. 8. Heb. ix. 27. 
 Eisner on Col. i. 5. shows that this verb 
 is applied, in the profane as well as in the 
 sacred writers *, to such things as are not 
 only certain, but of great value. Comp. 
 Kypke. 
 
 ATvoKEf^aXi^hi, from oiTro from, and Kt- 
 (paXij the head. — To cut off the head, be- 
 head, occ. Mat. xiv. 10. Mark vi. 16, 28. 
 Luke ix. 9. The LXX use this word, 
 1 Sam. xxxi. 9. and (according to the 
 Complutensian edition) for ti;«1 nID they 
 
 * [See 2 Mac xu. 45. Hos. vi. 1 1. Pausan. riL 2. 
 D'OrvUL ad Chant, p. 466.] 
 
 cut off his head, and in the apocryphal 
 psalm cli. 6. And Raphelius and Alberti 
 cite several passages from Arrian, [Disc. 
 Epict. iii. 26.] where that author applies 
 it in the same sense. Comp. Wetstein 
 and Kypke on Mat. 
 
 'ATTOk-Xetw, from oiTro back again, and 
 kXeioj to shut. — To shut to, as a door. occ. 
 Luke xiii. 25. The LXX use it in the 
 same sense for the Heb. njD, Gen. xix. 10. 
 &al. 
 
 'A-rroKorrTOj, from oltto from, off, and 
 KOTTTU) to smite. 
 
 I. To smite, or cut off. occ. John xviii. 
 10, 26. Acts xxvii. 32. comp. Mark ix. 
 43, 45. 
 
 IL It occurs figuratively. Gal. v. 12; 
 where it denotes either being cut off by 
 excommunication (see Kypke and Mac- 
 knight), or rather, according to Eisner 
 and Wolfius, being cut off from all oppor- 
 tunity, hope, and power of disturbing the 
 Galatian Christians. Eisner shows that 
 aTroKOTTTEcrdaL is in this view applied by 
 Polybius to hopes, and Wolfius, that Xe- 
 nophon uses it for cutting off, or dislodging 
 enemy's troops from an elevated post. But 
 comp. under "0(^£\ov. [Schl. thinks that 
 perhaps the following (which is the opinion 
 of Chrysostom, Theodoret, Theophylact, 
 and Augustine) may be the real meaning: 
 " Let them if they please not only cir- 
 cumcise but make themselves eunuchs." 
 See aTroKOTTTio and its derivatives in this 
 sense. Arrian. Epict. ii. 20, 19. Hesych. 
 V. aTTOKOTTog and the Schol. of Lucian. 
 Cronos. 12. So Grotius and Raphe- 
 lius.] 
 
 j^g^ 'AiroKpipa, aroQ, to, from airoKEKpi- 
 pai, perf. of airoKplvopaL. — A sentence, de- 
 cision, occ. 2 Cor. i. 9. So Hesychius ex- 
 plains a-rroKpipa by Karaicpi^a condemna- 
 tion, \j/r}(f)oy sentence. See Wolfius. 
 
 'ATTOKpivopai, Mid. and Pass, from aTro 
 from, and Kplvio to separate, discern, 
 judge. 
 
 I. Pass. To be separated, selected, in 
 the profane writers. 
 
 II. Mid. and Pass. To answer, return 
 answer, which ought to be done with dis- 
 cretion, Mat. iii. 15. iv. 4. xxvi. 23, 33. & 
 al.freq. Wetstein on Mat. iii. 15, remarks, 
 that, according to the (old) grammarians, 
 anoKpLdEig does not denote answering, but 
 disjoitied, or separated. Lucian however 
 uses it in the former sense, and that too 
 in a remarkable passage which is levelled 
 against over-nicety in speaking. " To a 
 person of whom Demonax h^ asked a 
 
Ano 
 
 80 
 
 A no 
 
 question, ml wrEparriKSig 'AlIOKPIGE'N- 
 TI, and who had answered him too Atti- 
 cally, he said, Friend, I asked you Now, 
 but you answer me (aVo/cptVij) as in the 
 days of Agamemnon." Demonax, tom. i. 
 p. 1008. [This word signifies to answer 
 accusation, Mat. xxvi. 62. xxvii. 12. John 
 V. 17. Plat. Apol. Socr. § 2. On the usual 
 phrases diroKpiQeiQ tnre, &c. (Exod. iv. 1. 
 Deut. xxvii. 7.) see Vorst. de Hebr. xxxiii. 
 p. 606, and on the other side Vitringa, 
 c. vi.] 
 
 III. To take occasion to speak or sa^, 
 not strictly in answering, but in relation 
 or reference to some preceding circum- 
 stance. See Mat. xi. 25. xii. 38. xvii. 4. 
 xxii. 1. xxvi. 25, 63. Mark ix. 5, 17. 
 Luke iii. 16. vii. 40. xxii. 51. Rev. vii. 13. 
 The Heb. n:i^ to answer, to which the V. 
 dTTOKpivofjiaL most commonly corresponds, 
 is sometimes used in the O. T. in this latter 
 sense, as Job iii. 2. 1 K. xiii. 6. 
 
 ^ATTOKpiorig, tog, Att. eiog, rj, from dwoKE' 
 Kpiaai 2d pers. perf. pass, of diroKpivo' 
 fiai. An answer, occ. Luke ii. 47. xx. 
 26. John i. 22. xix. 9. [Job xv. 2. Prov. 
 XV. 1.] 
 
 'ATroKrjOUTrrw, from dTroJrom, and Kpvirru) 
 to hide. — To hide, conceal, occ. Mat. xxv. 
 18. Col. i. 26. Eph.iii. 9. comp. ver. 5, 6, 
 &c. & al. 
 
 ^AiroKpixpoQ, », 6, 7], KaX to — ov, from 
 diroKiKpvi^a perf. act. of diroKpyTTTb). 
 
 I. Hidden, concealed, occ. Mark iv. 22. 
 Luke viii. 17. [Herod, ii. 35. Xen. Symp. 
 8.11.] 
 
 II. Laid up, as treasure in a cofiTer. occ. 
 Col. ii. 3. So in Theodotion's version of 
 Dan. xi. 43, this word answers to the N. 
 ♦JDDD hidden treasures ; and in LXX of 
 Isa. xlv. 3, to ''iotOD, which likewise denotes 
 hidden treasures ; so in 1 Mac. i. 23 or 24, 
 we meet with the phrase TOTS eHSAY- 
 
 pors Tors 'AnoKPr^oYs. 
 
 'ATTOKrt/vw, from aVo intens. and Krdvia 
 to kill, which from the obsolete ktcho the 
 same (whence in the profane writers, im- 
 perf. cfcra, tKraQ, ektu, fut. Krijau), &C.) 
 
 I. To kill, murder, butcher. It gene- 
 rally implies cruelty and barbarity, truci- 
 dare. Mat. x. 28. xiv. 5. xxi. 35, 38, 39. 
 xxii. 6. xxiii. 37. In Mat. x. 28. Luke 
 xii. 4, Wetstein and Griesbach, agreeably 
 to many MSS. and some editions, read 
 airoKTEvovTiov. The former observes, after 
 Mill (Proleg. p. 109), that aTroKTEivovriov 
 is a poetical word, or rather no word at all, 
 but which, in the printed editions, has 
 been received into tne text without any 
 
 authority whatever from the MSS. or 
 (ancient) writers, 
 
 II. 7b kill, slay, figuratively, as Christ 
 did the enmity between the Jews and 
 Gentiles by his cross, Eph. ii. 1 6. comp. 
 ver. 15. — as sin doth by bringing into a 
 state of eternal death, Rom. vii. 11. — as 
 the letter of the divine law doth by con- 
 demning to death and destruction, 2 Cor. 
 iii. 6. 
 
 *A7roKVEii), w, from dTzofrom, and Kvui to 
 be pregnant, which see. 
 
 I. Properly, To bring forth young, as 
 females do. In this sense it is used by 
 the profane writers, but not in the N. T. 
 See Wetstein on James i. 15. [4 Mace. 
 XV. 17.] 
 
 II. To bring forth, as sin doth death, 
 occ. James i. 15. 
 
 III. To beget, occ. James i. 18. (comp. 
 
 1 Cor. iv. 15. 1 Pet. i. 3, 23). So rkrELVy 
 which properly denotes to bring forth as 
 the female, is * often spoken of the male, 
 and St. Paul applies dlivu) to be in labour^ 
 to himself. Gal. iv. 1 9. Lucian, Philopatr. 
 tom. ii. p. 1009, applies this V. to the 
 planet Mercury as well as to Venus. 
 
 'AttojcvX/w, from dirofrom, and KvXito to 
 roll. — To roll away. occ. Mat. xxvii i. 2. 
 Mark xvi. 3, 4. Luke xxiv. 2. — It is used 
 thrice in the LXX, namely Gen. xxix. 3, 
 8, 1 0, in which passages it answers to the 
 Heb. h^, or hh^ to roll, and is in all these, 
 as in the texts above cited from the N. T. 
 applied to a stone, 
 
 'A7ro\a/i€ai/(i>, from dirbfrom, and Xafx- 
 t,avio to take. 
 
 I. Act. and Mid. To receive, get, ob" 
 tain. [Rom. i. 27. iv. 5. Coloss. iii. 24. 
 
 2 John ver. 8. 2 Mace. viii. 6. Numb, 
 xxxiv. 14. 
 
 II. To get or receive back. Luke vi. 
 34. XV. 27. xviii. 30. Chariton, i. 13. 
 Polyb. ii. 61, 10.] 
 
 III. To receive, as a guest, to enter^ 
 tain. 3 John, ver. 8. 
 
 IV. Mid. To take aside, occ. Mark vii. 
 33 ; where see Wetstein and Kypke, and 
 comp. 2 Mace. vi. 21. [Joseph. Bell. ii. 7. 
 Philot. Vit. Apell. vii. c. 18.] 
 
 'AiroKavrnQ, tog, Att. Etog, rj, from avO" 
 \av(t> to enjoy, from aVo intens. and obso- 
 lete Xavw to enjoy. — Enjoyment, fruition, 
 occ. Heb. xi. 25. 1 Tim. vi. 17; where see 
 Wetstein. — The LXX have once used the 
 V. aVoXavw, for the Heb. Itl'l to be sa- 
 tiated, drunken; Eng. translat. to take 
 
 * See Vigerus, De Idiotism. cap, v. § 5, 
 
A no 
 
 81 
 
 A no 
 
 mes^/iU. Prov. vii. 18. [Hemst. ad Luc. i. 
 p. 101.] 
 
 'AiroXd-Kit), from cmofrom, and Xe/xw to 
 leave,, 
 
 I. To leave, leave behind, occ. 2 Tim. 
 iv. 13,20. 
 
 II. To leave, for sake. occ. Jude ver. 6. 
 
 III. Pass. To 6e left, remain, occ. Heb. 
 iv. 6, 9. X. 26. 
 
 I^g^ 'ATToXe/j^w, from aVo front^ and 
 Xctx*^ ^o ^^^^> which may be either from 
 the Heb. ^h> (for which the LXX have 
 thrice used the simple V. Xe/^w, and as 
 often the compound eicXft^w), or rather 
 from p? to lick, lap, as a dog, which in 
 like manner the LXX rendered twice by 
 Xeixo), and once by £A:Xe/;(w. [See Judges 
 vii. 5.] — To lick, as a dog. occ. Luke 
 xvi. 21. 
 
 'AttoXXuw or aVdXXv/zt, from aVo intens. 
 and SWviD to destroy. 
 
 I. [To lose. Mat. v. 29. x. 39, 42. Mark 
 ix. 4. Luke xv. 4, 6, 8. James i. 1 1 . Hence 
 it is in the passive, what is lost or fades. 
 John vi. 27. Deut. xxxii. 28. Ecclus. xxix. 
 19. viii. 15. In the middle it is frequently 
 applied to animals which are lost or have 
 wandered. Mat. x. 6. 1 Pet. ii. 25. Mat. 
 XV. 24, as in« in Hebrew. 1 Sam. ix. 20. 
 Prov. xxxi. 6. See also Jer. xxxi. 2. It 
 is used in the passive also metaphorically. 
 See John xvii. 12. 1 Cor. ii. 18.] 
 
 II. [_To destroy or inake vain. I Cor. i. 
 19. and perhaps Mark i. 24. to destroy our 
 power, and then to destroy or spoil in any 
 way. Mat. ix. 17. and perhaps John vi. 
 12.J 
 
 IIL ITokill. Mat. ii. 13. xii. 14. xxi. 
 41. xxvi. 52. XX vii. 20. Luke xi. 51. John 
 X. 1 1. Acts V. 37. 2 Cor. iv. 9. Gen. xx. 4. 
 Esth. ix. 1 1, 1 6. 1 Mace. ii. 37. and hence 
 in the passive to be perishing or in danger 
 of life. Mat. viii. 25. Mark iv. 38.'^ 
 
 IV. I^The word is used of the destruction 
 or punishment of sinners in another life. 
 Mat. X. 28. xviii. 14. John iii. 15. Rom. 
 ii. 12. and from this sense of punishment 
 it gets that of inflicting great pain or evil, 
 Rom. xiv. 15. (where perhaps it is rather, 
 '"' to expose one to future punishment by 
 setting him a bad example.") 1 Cor. viii. 
 11, 13. XV. 18. Ecclus. X. 3.— Lastly, d 
 *A7roWv(t)v is used for the Destroyer or 
 King of Hell. See Vitringa's Comm. and 
 B. Newton on the Prophecies, iii. 96,] 
 
 'ATToXoyfo/Littt, a^at, Depon. from awo 
 from, and Xoyog a speech. 
 
 I. To defend oneself by speech from 
 some accusation, to speak in defence, or 
 
 plead in favour of oneself , to apologise. It 
 is used either transitively with an accusa- 
 tive of the thing, as Luke xii. 1 1 ; or in- 
 transitively, as Acts xix. 33. xxi v. 10. 
 &al. 
 
 II. Applied metaphorically to thoughts 
 or reasonings. To apologize, excuse, occ. 
 Rom. ii. 15, 
 
 'ATToXoym, ac, r/, from airoXoyiopai. — 
 An apology, a defence, or excuse. Acts 
 xxii. 1. XXV. 16. 2 Cor. vii. 11. 
 
 'AttoXsw, from otTro from, and Xw'w to 
 wash. To wash, wash away, abluo. In 
 the N. T. it is used only in the middle 
 voice, and in a figurative and spiritual 
 sense, alluding to the baptismal washing 
 or ablution, occ. Acts xxii. 16. 1 Cor. vi. 
 11. 
 
 'ATToXvrpojffig, log, Att. ewc> V, from uTro- 
 Xvrpob) to redeem as a captive, which from 
 cnrbfrom, and Xvrpow to redeem. 
 
 I. Redemption, as of a captive from 
 captivity. . 
 
 II. In the N. T. it denotes figuratively 
 the spiritual redemption of men by the blood 
 of Christ from the bondage of sin and 
 death. See Rom. iii. 24. viii. 23. 1 Cor. 
 i. 30. Eph. i. 7. iv. 30. Heb. ix. 15. 
 
 III. Deliverance from temporal perse^ 
 cution or death, occ. Luke xxi. 28. Heb. 
 xi. 35. The LXX have used the V. aTro- 
 XvTpoio for Heb. n"ia to redeem, Exod. xxi. 
 
 8. [Job V. 20.] which see; and for ^«j to 
 vindicate. Zeph. iii. 1. [See Dan. iv. 32. 
 Sec. Chis.] 
 
 'AttoXvu), from aTro from, and Xvio to 
 loose, 
 
 I. To loose, set loose, release, as from a 
 bond. It is spoken of a disease, Luke xiii. 
 
 12. comp. ver. 16. — of bonds or imprison- 
 ment. Mat. xxvii. 15, 17, 21, 26. & al. — 
 of punishment, Mat. xviii. 27. [[xxvii. 15, 
 17, 21. Mark xv. 26. Luke vi. 37. xxii. 
 68. xxiii. \Q, 17. John xviii. 39. Acts iii. 
 
 13. iv. 21. Heb. xiii. 23. Susann. v. 52. 
 1 Mace. x. 43. Xen. Mem. iv. 8, 6. Ar- 
 temid. iv. 35. Hemsterh. ad Poll. viii. 2, 
 
 9. Valck. ad Herod, iv. 68.] 
 
 II. To disrniss, suffer to depart. Mat. 
 xiv. 15. XV. 39. & al. comp. Mat. xv. 23*. 
 — 'ATToXvofiat., Mid. and Pass. To depart. 
 Acts xxviii. 25. Polybius, as Raphelius has 
 shown, uses the verb in the sapne sense. 
 Comp. Heb. xiii. 23, where see Macknight. 
 
 HI. To dismiss, suffer to depart, from 
 the body, or out of this life. So Eisner cites 
 
 * [See Gataker. ad M. Anton, xi. 3. p. 319« 
 Raphel, Annot. Polyb. p. 408.] 
 
 G 
 
A no 
 
 82 
 
 A no 
 
 from Porphyry, dxoXveiv t5 (TMfxarog — 
 from JElmn, aTroXveiy r5 '(^v, and diroXvuv 
 e/c TO)v tS (TuyfiaroQ ^ifffiojv, to dismiss from 
 the bonds of the hody. occ. Luke ii. 29. 
 comp. Num. xx. 29, in LXX, Tobit iii. 
 1 3, and Whitby, Wetstein and Kypke on 
 Luke. [See Gen. xv. 2. Numb. xx. 29. 
 Job iii. 6. and Alex. Mor. Nott. ad quse- 
 dam loca N. T. p. 63.] 
 
 IV. To divorce a wife, discharge or dis- 
 miss her hy loosing the bond of marriage. 
 Mat. i. 19. V. 31, 32. xix. 3. & al. freq» 
 So Mark x. 1 2, To put away a husband ; 
 an instance of which we have in Salome, 
 Herod the Great's sister, of whom Jose- 
 phus, Ant. lib. xv. cap. 7. § 10, says, that 
 having quarrelled with her husband Cos- 
 tobarus, TrifATrei fxzv evdvg dvrS ypafjifxa- 
 riov, 'AII-OAYOME'NH rov yajioy, she im- 
 mediately sends him a bill of divorcement 
 to dissolve the marriage. Comp. Bi€Xiov 
 1 1. and Joseph. Ant. lib. xviii. c. 6. § 4, 
 and lib. xx. c. 6. § 3. Doddridge's note 
 fgj on Mark x. 12, and Calmet's Dic- 
 tionary in Divorce. 
 
 ^g° 'A7ro/ia<T<TOjuai, Mid. from aVo /rom, 
 and fxaaau) to wipe off. — To wipe off, occ. 
 Luke X. 1 1. [Athen. iv. 149. C*.] 
 
 'Airoviixb), from aVo from^ and vifxw to 
 give, attribute. — To allot, give. occ. 1 Pet. 
 iii. 7. comp. TZ/ut? 1. [See Deut. iv. 19. 
 3 Mace. i. 7. iii. 16. Lucian. Caucas. 17- 
 Herodian. i. 8.] 
 
 ^AtoviTTTOfiai, Mid, from aTrbfrom, and 
 vl-KTO) to wash. — To wash, as the hands, 
 occ. Mat. xxvii. 24; where it has been 
 supposed by some, that Pilate, in washing 
 his hands, had respect to the Mosaic or- 
 dinance, Deut. xxi. 1 — 8. But it should 
 be considered, that the case there men- 
 tioned and that in Mat. are widely differ- 
 ent j and that even if they were similar, 
 it is by no means probable that a heathen 
 governor, and especially one of Pilate's 
 character, should show any regard to what 
 he would most probably esteem an instance 
 of Jewish superstition. It seems, there- 
 fore, much more likely, that what he did 
 was in conformity to the notions and cus- 
 toms of the Gentiles, who held that the 
 hands were polluted by human blood (comp. 
 under KaOapi^io IV.) and were to be 
 cleansed by washing with water. Thus 
 in Homer, II. vi. line 266, Hector, when 
 returned from battle, tells his mother that 
 he feared to offer libations to Jupiter with 
 iinwashen hands, for that it was not law- 
 
 * [See Spanh. ad Callim. H. in Del. 14.] . 
 
 ful for one polluted with blood to perform 
 religious services to that god. 
 
 XEPSI J' 'ANl'llTOlSI A/i Xs(6'£(V aiQo'na. o;vov 
 
 "AlMATl xal xJ^fw nEnAAAFME'NON Ivyjta' 
 aa9a,t. 
 
 So iEneas, in Virgil, ^n. ii. line 719, 
 speaking of the Penates or household 
 gods, &c. 
 
 Me hello e tanto digressum et caede recenti 
 Attrectare nefas ; donee me flumine vivo 
 Abluero. 
 
 In me ^tis impious holy things to hear^ 
 Red as I am from slaughter., new from war ; 
 ' Till in some living stream I cleanse the guilt 
 Of dire debate, and Hood in battle spilt. 
 
 DRYDElSr. 
 
 And the Scholiast on Sophocles' Ajax 
 Flagel. line 065, says, "EOoq rjy TraXaioic, 
 OTav ii $0'NON 'ANGPli'nOY >) aXXac 
 (T<^ayaQ kiroinv, "YAATI 'AnONI'nXEIN 
 TAS XE~IPAS 'EIS KAGAPSIN TO^Y 
 MIA'SMATOU. It was customary with 
 the ancients, after having killed a man, or 
 other animal, to wash their hands in 
 water, in order to cleanse themselves from 
 the pollution. See also Eisner and Wol- 
 fius on Mat. xxvii. 24. [Prov. xxx. 12, 
 20.] 
 
 'ATroTriTTTio, from dirbfrom, and TrtVrfa) to 
 fall. — To fall off. occ. Acts ix. 18. [Job 
 xxix. 25 .j 
 
 'ATTovrXavaw, w, from arrbfrom, and TrXa- 
 vd(o to seduce. — To seduce. In the N. T. 
 spiritually applied only. occ. Mark xiii. 
 22. 1 Tim. vi. 10. [Ecclus. iv. 22. xiii. 7, 
 10. Prov. vii. 21. Polyb. iii. 57, 4.] 
 
 ^g^ 'AttottXew, w, from aTro from, and 
 TrXew to sail. — To sail away. occ. Acts 
 xiii. 4. xiv. 26. xxvii. 16. [Polyb. v. 70, 3.] 
 
 'ATTOTrXvvio, from cnrb from, and ttXvvu} 
 to wash. — To wash, as nets. occ. Luke v. 
 2. [Jer. ii. 22. Ezek. xvi. 1 9.] 
 
 j^g^ 'ATTOTTvtywjfrom otTro intensive, and 
 TTvlyu) to choke. — To choke, suffocate, " to 
 choke by exclusion or interception of air." 
 Johnson, occ. Mat. xiii. 7. Luke viii. 7, 
 33. In the two former passages it is ap- 
 plied to corn choked by thorns. For 
 " not only animals" says the learned Dr. 
 Derham *, " but even trees and plants, 
 and the whole vegetable race, owe their 
 
 * Physico-Theology, book i. ch. 1. comp. book 
 10, at the beginning ; and Nature Displayed, vol. 
 iii. p. 181. English edit. 12mo. 
 
A no 
 
 83 
 
 A no 
 
 vegetation and life to this useful element * 
 (the air) — as is manifest from their glory 
 and verdure in a free air, and their be- 
 coming pale and sickly, languishing and 
 dying, when by any means excluded from 
 it." What a proper emblem, therefore, is 
 this wonderful element of that blessed 
 Spirit, who, in conjunction with the Di- 
 vine Light, is the Lord and Giver o/" spi- 
 ritual Itfe! How cautious sliould we be, 
 lest the cares or pleasures of this life, or 
 the deceitfulness of riches, or the lust after 
 other things, intei^cept his gracious influ- 
 ences from the good seed of the word sown 
 in our hearts, and make it unfruitful! 
 See Mat. xiii. 22. Mark \v. 18, 19. Luke 
 viii. 14. When we behold a plant in a 
 pale or sickly, a languishing or dying 
 state, because deprived of a free communi- 
 cation with the vivifying air, we behold 
 a striking emblem of many among Chris- 
 tians, — perhaps of ourselves ! Raphelius, 
 on Mat. xiii. 22, cites a similar passage 
 from Xenophon's (Economics, where he 
 applies the simple verb Trviyu) in the same 
 manner, ijy vXr/ nNlTHi avvelopfiibaa rto 
 aiT^., If wood springing up with corn cAo^e^ 
 it. See also Wetstein on Mat. xiii. 7. 
 [It occurs in Tob. iii. 9.] 
 
 'ATTopiofiai, spai, from airopoQ perplexed, 
 not knowing which way to go, and this 
 from a neg. and Trdpoc a way, passage, 
 from Treipu) to pass through, which see. 
 
 I. To hesitate, he at a stand, as not 
 knowing ones way, or which way to go. 
 [Xen. Hell. v. A, 44.] 
 
 II. To doubt, hesitate, be perplexed, not 
 knowing how to proceed, determifie, speak, 
 or act. occ. John xiii. 22. Acts xxv. 20. 
 Gal. iv. 20. [See Ecclus. xviii. 6, 11. 
 Mace. viii. 20. Herod, iv. 179. In 2 Cor. 
 iv. 8. it means to be vexed and distressed, 
 
 as Gen. xxxii. 8. 1 Mace. iii. 31 It may 
 
 be added, that the original meaning is, to 
 he in want of the means of living, as from 
 TTopoc vectigal. Xen. CEc. iii. 5. Levit. 
 xxv. 47.] 
 
 'AjTopia, ag, ij, from aTropog, which see 
 under 'ATropiopai. — Perplexity, occ. Luke 
 xxi. 25 ; where see Wetstein. [Properly 
 want of money. Deut. xxviii. 22. Ecclus. 
 iv. 2.— See Lev. xxvi. 16. Isa. viii. 22.] 
 
 • How strongly does the Orphic Hymn tD''Hpa, 
 Juno, or the Air, express this physical truth ! 
 
 •TlavroyiViOXk' 
 
 Xwp<f yap S'iQii J Jsy b'Xwf Z^'Hl (poV<v tyvw. 
 
 Mother of All ! without whom nought e*er knew 
 The breath of Life. ■. 
 
 'ATToppiTTTu), from uTro from, and pi~ru) 
 to cast. — To cast from or otity to cast. occ. 
 Acts xxvii. 43 ; on which text Bos Ellips. 
 in 'Eavr«, remarks that eavrhg is under- 
 stood, and produces a parallel ellipsis from 
 Lucian, V^er. Hist. lib. i. tom. i. p. 732. 
 'AnOP'PI'^ANTES hvxopeda, casting 
 eavrsg ourselves namely, into the sea, we 
 swam. [See also Thucyd. iv. 108. and 
 D'Orvill. ad Charit. iii. 5. The word 
 occurs Exod. xxii. 31. 2 Kings xiii. 23. 
 &al.] 
 
 ^g^ 'ATTopipavii^u), from cnrofrom, and 
 6p(l>avii^it) to bereave, properly of parents, 
 from 6p<f)avdg an orphan, one bereaved of 
 pare?its, or of somewhat else near and 
 dear. — To bereave, properly of parents. 
 occ. 1 Thess. ii. 17. *' 'AnopcpavKjOevTeg 
 may perhaps mean, saith Chrysostom, be- 
 reaved, deprived, as a father bereaved of 
 his children *. But this word u7rop(payt- 
 aQivTEg is applied properly to children 
 wanting their parents ; and the Apostle 
 hereby expresses his love to them, which 
 he had before represented by that of a fa- 
 ther to liis children (ver. 11.) or of a 
 nurse to her infants (ver. 7.) Not they, 
 saith the Apostle, were made orphans 
 {a7rop(j)avi(Tdr)(Tav) , but as helpless young 
 children, who have been untimely reduced 
 to an orphan state, greatly desire their 
 parents, so do we long after you. Thus 
 he showeth his concern at being separated 
 from them." Theodoret and Theophylact 
 concur in the same interpretation. 
 
 ' ATvoGKEva'Copai, Mid. from utto from., 
 and cKtvog furniture , baggage. — To pack 
 up one's baggage, occ. Acts xxi. 15, 
 aTTorTKevacrapeyoi, taking what was ne- 
 cessary for the journey," saith CEcume- 
 nius. Raphelius, however, explains this 
 word by sarcinas deponere ut expeditiores 
 si?nus, laying down or leaving ones bag- 
 gage for the sake of greater expedition ; 
 and cites Polybius using it in this latter 
 sense. But, from the MSS. and ancient 
 quotations, it is probable that in Acts xxi. 
 15, the true reading is kmaKivaffapevoL 
 having laden our baggage, as the word is 
 frequently used in the Greek writers. See 
 Mill, Wetstein, and Griesbach. [Schleus- 
 ner cites Dion. Halic. ix. 23, where it is 
 said, that certain fugitives had not power 
 a7ro<7»c£vaffaor0at, but were contented with 
 
 * Thus Eisner on John i. 18, cites from Diony- 
 sius Halicam. lib. i. p. 69, 'OPOAN'ON TE'kn^N 
 iBy\%t. He made him childless. Comp. Kypke on 
 1 Thess. 
 
 G2 
 
Ano 
 
 84 
 
 Alio 
 
 S5aving their persons. And tliis seems 
 strong, though Br. thinks that this passage 
 is no authority for ours. Chrysostom says, 
 TCI TrpoQ rt)u o^oiiropiav \aft6vTeQr\ 
 
 ^^^ 'AirocTKiaafxa, aroq^ to, from cnreff- 
 Kiaafxai, perf. pass, of dTroffKta^io to sha- 
 dow, overshadow ; which from aVo from, 
 and (TKiai^o) to shade, overshadow ; from 
 oKia a shade, shadow, which see. — A sha- 
 dowing, overshadowing, or else a shadow, 
 adumbration, slight appeara?ice.occ.J'dmes 
 i. 17; where I am well aware that* se- 
 veral learned men understand the ex- 
 pression dTroiTfciatTfia Tpoirfjg, as an allusion 
 to the various shadows cast hy the Sun, 
 as he approaches to one or the other tropic 
 or solstice. And true indeed it is, that 
 Tpo-KYi is used in the Greek writers for the 
 solstice; but I can find no proof that 
 uTTOfTKiaarpa ever signifies the casting of a 
 shadow, as the Sun does, by shilling on 
 on opaque object. Raphelius, therefore, 
 explains aTroaKuiapa of the shado7V which 
 the earth casts when the Sun is under it, 
 and Tpoirrj of the Sun's turning not from 
 north to south, or vice versa^ but from 
 east to west, by which, when it setS; night 
 is caused. So Arrian, Epictet. lib. i. cap. 
 14. speaks of that small part of the uni- 
 verse offov olov T £7r£^£cr0at viru SKI'A^ 
 fjv ?/ yf] TToiei, which may be covered by 
 the shadow which the earth makes. 
 And Budaeus, Comm. p. 1180, teaches us 
 that the very word airoaKutapa is used for 
 the earth's shadow by which the moon is 
 eclipsed: To rjjc y^c 'AnoSKI'ASMA, J 
 ^ri epxEaiaa r/ treXijvri enXeiTrei. Thus Ra- 
 phelius. Wolfius, however, is not satis- 
 fied with this exposition, but interprets 
 rpoTTj) to mean not a turning, but, as he 
 shows it is used by Antoninus, a change, 
 and so would interpret uTrocrKiaajjia TpoTrrJQ 
 a shado7v, adumbration, or appearance of 
 change, such as the natural Sun is subject 
 to from clouds, mists, and eclipses. He 
 adds from Henry Stephens, that Gregory 
 Nazianzen has applied (nroaKLacrpa in this 
 sense, where he mentions to Tr\Q dXrideiac 
 'iv^aXpa ical 'AnOSKI'ASMA, the appear- 
 ance and adumbration of the truth." 
 []Schl. says, that it means a?iy slight im- 
 pression, as 'ix^oQ. Lex. MS. and Etymol. 
 rpOTrfiQ diroaKLarrpa dvTt th dXXoiijtreiOQ 
 Kcd peTa^oXtJQ 'ixt'OQ.'] Comp. 1 John i. 
 
 * See Hammond, Lambert, Boss, and Wetstein 
 on the place, Stanhope on the Epist. for the 4th 
 Sunday after Easter, vol. iii. Univ. Hist. vol. x. p. 
 470. Bp. Bull's Harmon. Apostol. Dissert. Poster, 
 cap. XV. § 20. 
 
 5, and see more in Wolfius on James 
 i. 17. 
 
 'ATToo-Trciw, w, from aTro fro?n, and ffTraw 
 to draw. 
 
 I. To draw forth, or out, as a sword 
 from its sheath, occ. Mat. xxvi. 5 1 . [1 Sam. 
 xvii. 51.] 
 
 n. Pass. To be withdrawn, retire, occ. 
 Acts xxi. 1. Luke xxii. 41. where see 
 Wetstein and Kypke, the latter of whom 
 remarks and proves that in the Greek 
 writers it often imports hurrying, and 
 putting a kind of force on oneself. 
 
 in. To draiv away, withdraiv, seduce. 
 occ. Acts XX. 30. On which passage 
 Eisner shows that both Lucian and jElian 
 use this V. for drawing away disciples 
 from their master. [Luc. Lapith. 26. 
 m. V. H. xiii. 32.] 
 
 'ATTOTacta, ag, i], from dfphijpi to de^ 
 part. 
 
 I. A local departing, or departure. In 
 this sense it is used by the profane writers. 
 
 II. A falling off, or defection in mat- 
 ters of religion, an apostasy, occ. Acts 
 xxi. 21. 2 Thess. ii. 3, where see Mac- 
 knight, and comp. 1 Tim. iv. 1. [occ. Jer. 
 xxix. 32. 1 Mac. iv. 15.] 
 
 'AttotcWioj/, H, roj from a0tV77/xi to de- 
 part. 
 
 I. Properly, A departure. 
 
 II. A divorce, or dismission of a woman 
 from her husband, or the deed or instru^ 
 ment of such divorce, occ. Mat. v. 3 1 . xix. 
 7. Mark x. 4. In the LXX it is constantly 
 used in this latter sense, and answers to 
 
 the Heb. nirT'lQ divorce. « 
 
 'ATroTEycif^w, from dirbfrom, and <reya^a» > jj 
 to cover f which from '^iyri a roof. — To un- ^ 
 cover .^ remove a covering, occ. Mark ii. 4. 
 dizE'^eyaaav tyjv '^tyrjv. Eng. Trans, they 
 uncovered the roof, i. e. according to Bp. 
 Pearce *, they opened the trap-door, which 
 used to be on the top of the flat-roofed 
 house in Judea, (comp. 2 K. i. 2. Deut. 
 xxii. 8.) and which lying even with the 
 roof was a part of it when it was let 
 down and shut; or, according to Dr. 
 Shaw's explanation, they removed the veil, 
 which, agreeably to the custom still pre- 
 served in the East, was spread over that 
 part of the cowr^ where Christ M^as sitting, 
 and which being expanded upon ropes from 
 one side of the parapet wall to the other, 
 might be folded and unfolded at pleasure t. 
 
 * See his IMiracles of Jesus vindicated, part iv. p. 
 
 77 79, small 8vo, and his Note on Mark ii. 4, in 
 
 his Comment on N. T. 
 
 f See Shaw's Travels, p. 208—212. 
 
Alio 
 
 85 
 
 A II O 
 
 But with regard to Bp. Pearce's exposi- 
 tion, it should be observed, that the most 
 natural interpretation of a.Tzo'^eya^ELv is to 
 unro&f\ break up the roof; and that the 
 verb is twice used by Strabo, cited by 
 Eisner and Wetstein, in this sense, which 
 also best agrees with the following word 
 klopv^avTEQ in Mark. As to Dr. Shaw's 
 explanation, there is no proof that '^iyr] 
 ever signifies a veil^ for which the sacred 
 writers, in particular, employ other words, 
 as KaKvfXjia^ Kara7r€Va<r//a ; but its usual 
 meaning is the roof or fiat terrace of a 
 ' house *y and thence the house itself The 
 history, as recorded by St. Mark and St. 
 Luke, ch. v. 18 — 20, seems to be this, 
 Jesus, after some days' absence, returned 
 to Capernaum, and to the house where he 
 used to dwell. And when it was reported 
 that he was there, the people crowded to 
 the square-court, about which the house 
 was built, in such numbers that there was 
 no room for them, even though they filled 
 the porch. The men who carried the pa- 
 ralytic endeavoured to bring him into the 
 court among the crowd ; but finding this 
 impossible, they went up the staircase 
 which led from the porch (or possibly 
 came from the terrace of a neighbouring 
 house) to the fiat roof oi the house over 
 the upper room f in which Jesus was, 
 Kctt e^opu^avTEQ, and having forced up as 
 much both of the tiles or plaster, and of 
 the boards on which they were laid J, as 
 was necessary for the purpose, they let 
 down the paralytic's mattress, Eia twv 
 KepapHjy through the tiles or roof, into the 
 midst of the room, before Jesus. 
 
 'AttoWXAw, from aVo from, and tcXAw 
 to send. 
 
 I. To send from one place to another, 
 to send upon some business, employment, 
 or office. Mat. ii. 16. x. 5. xx. 2. John x. 
 36. xvii. 18. «& al. freq. It is a more so- 
 lemn term than Trt/xTrw. See Dr. Geo. 
 Campbell's Note on John x. 36, and on 
 Matt. ii. 16, comp. Josephus, Ant. lib. 
 xvii. cap. 7, at the end, and De Bel. lib. 
 1. cap. 33. § 7, at the end, and see Wet- 
 stein. 
 
 IT. To send away, dismiss. [Mark v. 
 10. viii. 26. Luke iv. 18. rvith violence. 
 
 • See Maximus, cited by Wetstein. 
 
 f See Whitby's Note on Mark ii. 4. 
 
 X Si, quod mihi placet, tegulae fuerunt asserculis 
 impositsB, detegi facile poterat tectum, & per aper- 
 turam factam lectulus una cum aegro demitti." 
 Scheuchzer Phys. Sacr. in I\Iat. ix. 2, whom see, and 
 his Plate, iNo. G74. 
 
 Mark xii. 3, A. to let go. Mat. xxi. 3. Mark 
 xi. 1, 3.] 
 
 III. To send, or thrust forth, as a sickle 
 among corn. Mark iv. 20. This last use 
 of the word seems hellenistical ; theLXX, 
 in like manner, apply the decompounded 
 verb e^airo'^eXkut to a sickle, Joel iii. 13. 
 
 [IV. Used of doctrine. To deliver. Acts 
 X. 36. xiii. 26. Rev. i. 1. Judg. xi. 28. 
 Jer. ix. 7.] — In the LXX, this word most 
 commonly answers to the Heb. T]bw to 
 send, which is likewise a very general 
 word. 
 
 'ATTOTfjoew, tD, from aVo from, and <r£p£w 
 to deprive. 
 
 I. To deprive, wrong, or defraud an- 
 other of what belongs to him. occ. Mark 
 X. 19. 1 Cor. vi. 8. vii. 5. 'ATro^epfo/xat, 
 a/tai, pass, of persons. To be defrauded. 
 occ. 1 Cor. vi. 7 *. — of a thing. To be kept 
 back by fraud, occ. James v. 4. 
 
 II. ' A'KO'^epeopai, Pass, joined with a 
 genitive. To be destitute, devoid of. occ. 
 
 1 Tim. vi. 5. — In the LXX it answers to 
 the Heb. )i^A to diminish, Exod. xxi. 10; 
 (comp. 1 Cor. vii. 5.) and to pty;i^ to op- 
 press. Deut. xxiv. l^. Mai. iii. 5. comp. 
 James v. 4. 
 
 'Atto^oX?), i]Q, )/, from aVf^oXa, perf. 
 mid. of aVo-eXXw to send. — The office of 
 an apostle of Christ, apostleship. occ. Acts 
 i. 25. Rom. i. 5. 1 Cor. ix. 2. Gal. ii. 8. 
 comp. 'ATTOToXoe. [Its proper sense is a 
 mission, and then the thing sent. Sec 
 Deut. xxii. 7. 3 Esdr. ix. 52. 1 Mace. ii. 
 18. 2 Mace. iii. 2.] 
 
 'AttotoXoc, », o, from aVeVoXa, perf. mid. 
 of aVoTeXXw to send. 
 
 I. A messenger, a person sent by an- 
 other upon some business. John xiii. 16. 
 
 2 Cor. viii. 23. comp. Rom. xvi. 7- Phil. ii. 
 25. and Macknight on both texts. [1 Kings 
 xiv. 4.] 
 
 II. It is applied to Christ, who was by 
 the Father se7it into the world, not to con- 
 demn, but to save it. occ. Heb. iii. I. comp. 
 John iii. 17. x. 36. xvii. 3, 8, 21, 23. xx. 
 21. & al. 
 
 III. And most frequently, An apostle, 
 a person sent by Christ to propagate his 
 gospel among men. Mat. x. 2. Luke vi. 13. 
 (comp. Mark iii. 14.) Acts i. 26. Gal. i. 1. 
 & al. freq. Herodotus, lib. i. cap. 21. uses 
 this word for a public herald or atw- 
 bassador. [See Vales, ad Euseb. H. E. 
 
 [* Schl, and Br. consider thi%and I think rightly, 
 as middk., and say. To bear fraud patiently. Sec 
 Dresig. de verb. Med. N. I. ii. o. p. b\\.\ 
 
A no 
 
 86 
 
 Alio 
 
 1 
 
 p. 1 9. It need not be observed, that the 
 word is applied frequently to the com- 
 panions and chosen assistants of the first 
 apostles, as being sent also on similar er- 
 rands, and they are called cltto^oXol eKKXr]- 
 aiwv, because they collected churches. See 
 2 Cor. viii. 23. Koni. xvi. 7.] 
 
 ^§* 'ATTOTO/iar/i^w, from dirofrom^ and 
 ^-o/ACf, aroc, the mouth, — To draw or force 
 9vords,a.sitwerejfrom the mouth of another, 
 to incite or provoke to speak ; otherwise. 
 To question magisterially/, as a master does 
 Lis scholars. The word is capable of both 
 these interpretations, which however do 
 not greatly differ, occ. Luke xi. 53, where 
 -see Pole Synops. Wolfius, Doddridge, 
 Wetstein and Kypke, and Suicer Thesaur. 
 in 'Awo'^ofxaTi^io. [^Its first sense was, To 
 repeat from memory, (See Tim. Lex. 
 Plat, and Ruhnken. p. 31.) and then, to 
 command one to do so. See Plat. Eu- 
 thydem. p. 14. tom. iii. opp. ed. Bipont.] 
 
 'A/roTjoe^w, from aVo from, or back 
 again, and '^pi(^io to turn. 
 
 I. To turn away. occ. Acts iii. 26. Rom. 
 xi. 26. 2 Tim. iv. 4. [Ecclus. iv. 4. 
 ix.8.] 
 
 IL To pervert, incite to revolt, occ. 
 Luke xxiii. H.cornp. ver. 2. [[Ecclus. xlvi. 
 
 III. [To put, or bring back. Mat. xxvi. 
 52. (of a sword, and see 1 Chron. xxi. 27.) 
 Mat. xxvii. 3. Gen. xxiii. 12. xviii. 21. 
 xxviii. 5. Exod. xxiii. 4.] 
 
 IV. 'A7ro<rp£0o/xat, Midd. pass, with an 
 accusativ^e following, which seems go- 
 verned of the preposition Kara understood. 
 (Comp. under 'ArrorpeTroj.) To turn my- 
 self away, or be turned away from, to 
 slight, aversari. occ. Mat. v. 42. 2 Tim. i. 
 15. Tit. i. 14. Heb. xii. 25. Josephus 
 uses it in the same manner, De Bel. lib. 
 ii.cap. 19. § 6. 'AnESTPAMME'NOS 6 
 Qeoq ijBtj Kai TA' "APIA, God being now 
 averse to, or turned away from, even his 
 own holy temple j and lib. vi. cap. 3. § 4. 
 Kai TIPN efxriv 'AnOSTPE'4>ESeE GY- 
 SI'AN, And ye turn away from my sa- 
 crifice. For other instances of a similar 
 construction in the Greek writers see 
 Eisner, Alberti, and Wetstein. [So to 
 slight. Ecclus. xviii. 25. Wisd. xvi. 3. and 
 then to refuse a request, (see Psalt. Sal. 
 5. 7. in Fabr. Cod. Ps. i. p. 933.) which 
 is the meaning in Mat. v. 42.] 
 
 ^g^ 'A7ro=rvy£w, at, from aVo from, or 
 intens. and Tvyew to shudder with horror, 
 to hate, which is from the N. ^rv^. -^vyoQ, 
 h', (I shuddering or shivering, from intense 
 
 cold. And is not this derived from the 
 Heb. * ptW to be still, properly as the sea 
 after a storm, and thence applied (in the 
 Greek I mean) to that convulsive motion 
 we call shuddering, which is evidently 
 occasioned by some stop or check given to 
 the perspiration, or to the circulation of 
 the blood, or of the nervous fluid by cold, 
 or &c. ? To abhor, reject with horror, occ. 
 Rom. xii. 9, where see Kypke. 
 
 ^^ 'ATToavvayojyog, », 6, from aTrofrom, 
 and crvvaycjyrj an assembly, a synagogue. 
 — Expelled from or put out of the congre- 
 gation, assembly or society, and so de- 
 prived of all civil intercourse or commu- 
 nication with the Jews, and by conser 
 quence of the liberty of entering their sy- 
 nagogues of worship also. occ. John ix. 22. 
 xii. 42. xvi. 2 f . Thus the man men- 
 tioned John ix. became aVoo-vmywyoe, by 
 the oflicers of the Jewish Sanhedrim taking 
 and thrusting him out of the assembly of 
 the Jews there gathered together to attend 
 his examination. Comp. ver. 34, 35. So 
 Christ tells his disciples, Luke vi. 22, that 
 men dcpophsaL shall separate them, that 
 is, from their society, both civil and re- 
 ligious. Comp. Ezra x. 8. And thus 
 Theophylact explains aVocvvaywyag ttoi- 
 y]aH(nvy Luke vi. 22, by twv avvehpitav koX 
 
 kv^oiwv, KoX oXlOQ TTJQ dvTUJP KOLV(i)viaq d<f>0'' 
 
 pianaLv : They shall separate you both from 
 their honourable assemblies^ and even en- 
 tirely from their society. 
 
 'An-oTaaaopai, Mid. from dTvofrom, and 
 Tciaaio to order. 
 
 I. With a Dative of the Person, To 
 take leave, bid adieu to, bid farewell, va- 
 ledicere. occ. Luke ix. 61. Acts xviii. 18, 
 21. 2 Cor. ii. 13. comp. Mark vi. 46. Sal- 
 masius pretends that the word in this 
 sense is barbarous and vulgar. The X 
 elegant Josephus, however, uses it exactly 
 in this sense concerning Elisha, who, after 
 Elijah had cast his mantle upon him, de- 
 sired leave to go and salute his parents ; 
 which when Elijah had permitted, 'AIIO- 
 
 * "Whence also the name of the river ird^ Styx, 
 feigned to be in the infernal regions ; but there 
 really was one so called in Arcadia, whose waters 
 are said to have been of so cold a nature as to be 
 deadly^ and with some of this water, it is reported, 
 that Alexander the Great was poisoned in Babylon. 
 See Prideaux Connect, pt. i. book 8. an. 323, and 
 the authors there quoted. 
 
 -|- See Hammond on John ix. 22, and Vitringa de 
 Synagog. Vet. lib. iii. pars 1. p. 739, »&c. [Seld. 
 de Syn. 1. 7-] 
 
 X See Josephus, Ant. lib. xx. cap. 10. § 2, and 
 Contr. Apion, lib. i. § 9. 
 
A no 
 
 87 
 
 A n o 
 
 TA;s;A'MENOS 'AVXaiS tnveTO having 
 taken leave of them, he followed him." 
 Ant. lib. viii. cap. 13. § 7. See also Wet- 
 stein on Markj who cites Callisthenes and 
 Libanius using the V. in the same sense, 
 with a Dat. of the Person. Comp. also 
 Kypke on Luke. , 
 
 'II. With a Dat. of the Thing, To re- 
 nounce, bid adieu to. Luke xiv. 33. Thus 
 applied also by Plutarch, lamblichus, Philo 
 and Josephus, cited by Kypke. 
 
 ^g^ 'ATToreXew, w, from aTro intensive, 
 and T-eXt'w to complete. — To perfect^ ac- 
 complish, occ. James i. 15. 2 Mace. xv. 
 40. 
 
 'ATTOTidrifii, Mid. 'A7rort0£/xa£, from utto 
 from, and ridrj/jLL to lay. 
 
 I. To lay offoT down. occ. Acts vii. 58. 
 [Schl. thinks the meaning here is. To lay 
 up or lay hy^ to commit to some one's care. 
 See Suid. and Hesych. Xen. Cyrop. vi. I. 
 11. Lev. xxii. 23.] 
 
 II. To lay aside, put off, in a figurative 
 sense, occ. Rom. xiii. 12, (where see Mac- 
 knight) Eph. iv. 22, 25. Col. iii. 8. Heb. 
 xii. 1. James i. 21. 1 Pet. ii. 1. [^It is 
 jcouimon in Greek writers for To put off, 
 as clothes, &c. Herodian. iv. 7. 5. and so 
 Ezek. xxi. 25. 1 Kings xvii. 22. and in 
 the fig. sense, Eurip. Iph. A. 556. Dion. 
 Halic. ix. 33.] 
 
 'ATTOTipaaffb), from airb from, and tl- 
 vaacro) to shake, which seems a derivative 
 by transposition from the Heb. U^toi to set 
 loose or free, which word the LXX have 
 rendered by airoTLvdaffw, 1 Sam. x. 2 — 
 To shake off. occ. Luke iv. 5. Acts 
 XX viii. 5. 
 
 'ATTortw, from oltto again, and tuo to pay, 
 which see. — To pay, repay, occ. Philem. 
 ver. 19. Q Sam. xxiv. 19. Ex. xxi. 19.] 
 
 ^g^ 'ATToroX/iaw, w, from aTro inten- 
 sive, and roXfjiau) to dare. — To dare very 
 much, be very bold. occ. Rom. x. 20. 
 Josephus uses this V. transitively in the 
 same view. Ant. lib. 15. cap. 10. § 3, 
 TavTU Be 'AHETOAMirN, they had such 
 great boldness." See also Wetstein. 
 
 ^g° 'Avrorojuta, ae, rj, from arroTOfiOQ 
 severe (used by Polycarp. Epist. ad Philip. 
 § 7.), which from airoriTOfjia, perf. mid. of 
 dTTorifivio to cut off, which from dirofrom, 
 and rifjipu) to cut. 
 
 I. A cutting off] so used in the profane 
 writers. 
 
 II. Severity, as of a man cutting off 
 dead or useless boughs from a fruit-tree, 
 occ. Rom. xi. 22, twice, comp. ver. 19, 20, 
 24, &c. Plutarch, Dc Lib. Educ p. 13. 
 
 D. Aet CE TiiQ TzaripaQ ttjv tCjv tirtTipr)fxa.- 
 Tiov 'AnOTOMI'AN rfj TrpaorriTL piyvvvai, 
 Fathers ought to temper the severity of 
 reproofs with mildness. See more in 
 Wetstein and Kypke. [Diod. Sic. xii. 
 
 16;] 
 
 'Attotojjuoq, Adv. from d-Koro^oQ. — Se- 
 verely, with severity, cutting off, or cutting, 
 as it were, to the quick, occ. 2 Cor. xiii. 
 10. comp. 1 Cor. v. 1—5. Tit. i. 13. On 
 2 Cor. xiii. 10, observe, that vfxiv is un- 
 derstood. That, being present, / may not 
 use or treat (you) with severity. Comp. 
 under Xpaw IV. On Tit. i. 13. comp. 
 Plutarch cited under 'ATroro/ii'a II. [Polyb. 
 xvii. 11.2.] 
 
 'A7rorjO£7rw, from aVo from, and rpETru) 
 to turn. — 'ATroTpeTrojJLai, Mid. followed by 
 an accus. probably governed by the pre- 
 position Kara understood. To turn away 
 from. occ. 2 Tim. iii. 5. Comp. under 
 'ATTorpicpu) V. [Plut. Fab. p. 183. A.] 
 
 ^g* 'ATTworta, ac, >/, from dirojv — ucra 
 — 6v, particip. of aTreLfii to be absent. — 
 Absence, occ. Phil. ii. 12. 
 
 'A7ro0£|ow, from aVo from^ and 0epw to 
 carry. To carry away. occ. Mark xv. 1. 
 Luke xvi. 22. 1 Cor. xvi. 3. Rev. xvii. 3. 
 xxi. 10. [Hos. x. 6.] 
 
 ^g^ 'ATTo^tvyw, from di^o from, and 
 (jiEvyu) to flee. Governing either a gen. or 
 an accus. To flee away from, escape, occ. 
 2 Pet. i. 4. ii. 18, 20. [Ecclus. xxii. 
 24.] 
 
 'A7ro(j)diyyofiat, from oltto from, and 
 (f>dEyyoiJ.ai to utter. — To utter, declare, 
 speak, particularly pithy and remarkable 
 sayings, as Eisner on Acts ii. 4, shows 
 that the V. is used by Diogenes Laertius, 
 and lamblichusj and Kypke shows that 
 it is applied particularly to oracles or 
 prophetic responses, by Plutarch, Strabo, 
 Josephus and Philo, [De Vita Mos. ii. p. 
 139. 32.] occ. Acts ii. 4, 14. xxvi. 25. [1 
 Chron. xxv. 1. Ezek. xiii. 9.] 
 
 ^^^ 'Atto^ojoW^w, from airo from, and 
 (popTii^io to lade, which fromJtopTiov a bur- 
 den, from (j)Epii) to carry. — To unlade, as a 
 ship. occ. Acts xxi. 3 ; where see Wet- 
 stein, [Dion. Hal. Ant. iii. 44.] 
 
 ^^^ 'ATTOXjOI/OrtC, LOQ, Att. ElOQ, ?/, frOHl 
 
 aTToxpaofiat to abuse, consuine by use, or 
 simply to use, (see Suicer Thesaur. ) which 
 from a-Kofrom, or intens. and y^paopai to 
 use. — An using, or use. occ. Col. ii. 22, 
 a £Ti Tvavra lig (f)dopav ry cnroxptjarEi — quae 
 omnia sunt in interitum ipso usu, Vulg. 
 So our translation. All which things are 
 to perish in the using. And this, Ldoubt , 
 
ATIP 
 
 8S 
 
 A riT 
 
 Hot, is the true sense of the words, (which 
 I consider as parenthetical) though a dif- 
 ferent one is proposed by Hammond, Dod- 
 dridge, and Kypke. But see Wolfius on 
 the place, and comp. Mat. xv. 1 7. Mark 
 vii. 18, 19. 1 Cor. vi. 13.— The new in- 
 terpretation, which Macknight has given 
 of the words in Col. ii. 22, appears to me 
 not only quite unsuitable to St. Paul's 
 nervous lively style, but also inconsistent 
 with the plain meaning of the Greek — 
 'i £<?i Travra. But let the reader consult 
 t 'lat very able and respectable commenta- 
 toi, and judge for himself. [Schl. says, 
 TTse, consumption hy use. And in this 
 ense probably it occ. Col. ii. 22. " The 
 use of which things brings mischief and 
 severe punishments." The writer speaks 
 of things forbidden by the Mosaical law. 
 Br. says, '^ all which things if we use 
 them are reckoned pernicious according to 
 the doctrine of these men." Neither de- 
 fends his opinion.] 
 
 'ATTO^wpew, w, from airofrom, and yh)- 
 pib) to go. — To depart, go from. occ. Mat. 
 vii. 23. Luke vii. 39. Acts xiii. 13. 
 
 ^ATcoywpiCojxai^ from cnrbfrom^ and ^w- 
 p/(^w to separate, which from xiopig apart., 
 which see. — To depart, occ. Acts xv. 39. 
 Rev. V. 14. [Gen. xiii. 14.] 
 
 ^g^ 'AttoU/vxw, from aTro denoting pri- 
 vation, and -^/vyj] breath., life, or soul. — To 
 expire, die. occ. Luke xxi. 26. Eisner shows 
 that Arrian uses the V. in the same sense, 
 Epictet. lib. iii. cap. 26. p. 369, and Ap- 
 pian De Bel. Civ. lib. iv. p. 973, and cites 
 from Sophocles Ajax Flagell. lin. 1656, 
 the full phrase, 'AHE'^Y^H/EN (iiov he 
 breathed out his life. Comp. Wetstein and 
 Kypke. [Schl. and Br. say that in St. Luke 
 it means to faint from fear, to become not 
 dead, but as if dead. So Horn. Od. xxi v. 
 347. See Eust. ad Iliad, x. 2. Arr. Diss. 
 Epict. iv. 1 . 1 42. So expirare in Seneca, 
 Nat. QutEst. ii. c. 59, and exanimor., Ter. 
 Andr. i. 5. \7. The word occurs 4 Mace. 
 XV. 1 8, but nowhere else.] 
 
 1^^ 'ATTpOCTLTOg, «, 6, T], Kttl TO— OV, 
 
 from a neg. and irpoatTOQ accessible, which 
 from TTpoaeifXL to approach, and this from 
 TTpoQ untOf and slpL to go or come. — That 
 cannot be approached, inaccessible [or in- 
 comprehensible'], occ. 1 Tim. vi. 16. [[Hes. 
 axu)priTog.] 
 
 'ATrpoarKOTTOQ, «, 6, //, from a neg. and 
 TrpoaKoirri ^'^ occasion of stumbling., which 
 see. 
 
 I. .Intransitively, 'Not stumbling or fall- 
 ing, i. e. figuratively, in the path of duty 
 
 and religion, occ. Phil. i. 10. But Chry- 
 sostom seems to have understood it in this 
 text transitively, as in the Hid sense be- 
 low; and thus Macknight, whom see, un- 
 derstands it. [Ecclus. xxxii. 22.] 
 
 II. Applied to the conscience. Not 
 'Stumbling or impinging, as it were, against 
 
 any thing, for which, as St. John speaks, 
 our hearts condemn us. occ. Acts xxiv. 1 6. 
 comp. Acts xxiii. 1 . 1 Cor. iv. 4. 2 Cor. i. 
 12. 2 Tim. i.3. 1 Sam.xxv.31. andHeb. 
 and Eng. Lexic. Vu^D V. 
 
 III. Transitively, Not occasioning., or 
 causing others to stumble., giving them no 
 occasion to fall into sin. occ. 1 Cor. x. 32. 
 comp. 2 Cor. vi. 3. In Ecclus. xxxii. 21, 
 or 22, b^(o aTTpoffKOTTTM, or (as some copies 
 read) cnrpotTKOTro), is used for a plain way, 
 where there are no stumbling stones. 
 
 ^^^ 'A7rpoff(07roXri7rriog, Adv. from a neg. 
 and 7rpo(T(07roXr]7rTrjg, a respecter of persons, 
 which see. — Without accepting or respect 
 of persons, impartially, occ. 1 Pet. i. 17. 
 This word is used in the same sense by 
 Clement, in his 1st Epist. to the Corin- 
 thians, § 1. 
 
 "ATrratToc, «, 6, rj, from a neg. and Trraiot 
 to stumble. — Freefrojn stumbling ovfalU 
 ing. occ. Jude ver. 24 ; where Wetstein 
 cites from Xenophon, [De re Eq. i. 6.] 
 "AHTAISTOI: "iTTTTog, A horse that does 
 not stumble; and from Plutarch the same 
 word applied to the successful Pericles. 
 [3 Mace. vi. 39.] 
 
 "AHTOMAI, Mid. or Deponent, from 
 otTrrw to connect, bind. 
 
 I. To touch. Mat. viii. 3. ix. 20. 
 
 II. To lay hold on, embrace. John xx. 
 17, Lay not hold on me (now), as the W 
 is applied by the LXX, Job xxxi. 7. Mary 
 Magdalene was probably going to pro- 
 strate herself at his feet, and embrace 
 them, as the other women did. []So Schl.] 
 Mat. xxviii. 9. See Kypke on Jolin, and 
 comp. Mark x. 13, and Wolfius there. [[Job 
 xxxi. 7.] 
 
 III. To touch, have to do with. occ. 1 
 Cor. vii. 1. The word is used in this 
 sense by the Greek writers, as by Aristotle, 
 Epictetus, Plutarch. See Gataker [Op. 
 Crit. p. 79. Ox.] in Pole Synops. Wetstein 
 and Kypke on the text. [^Ml. H. An. i. 13. 
 Valck. ad Phoen. p. 349.] 
 
 IV. To take, as food. occ. Col. ii. 21 ; on 
 which text Raphelius cites Xenophon ap- 
 plying this V. to food. Thus Memor. 
 Socrat. lib. ii. cap. 1. § 2. 2/r«"AnTE- 
 S9AI is to take £ood ; and in Cyropaed. lib. 
 i. p. 17, edit. Hutchinson, 8vo. "APTOY 
 
Ana 
 
 89 
 
 APT 
 
 '^AlITESeAI is used for taking bread, as 
 ^ijELv also is for taking other sorts of food. 
 It seems, therefore, that in Col. ii. both 
 /I?) a-^rj and fxri ^iyriQ may be best referred 
 to food. See Wollius, Wetstein, and 
 • Kypke. [Some refer 2 Cor. vi. \1, to food 
 also; but Schl. and Br. translate, Form 
 110 connection or intimacy with the Gen- 
 tiles ; and Schl. thinks that Col. ii. 21, 
 may be explained in the same way.] 
 
 V. To touch, hurt. 1 John v. 18. Comp. 
 2 Sam, xiv. 10. 1 Chron. xvi. 22, in LXX. 
 It is used thus also by the Greek writers, 
 «s Raphelius and Eisner have shown. — In 
 the LXX this word generally answers to 
 tbe Heb. i?J3 to touch, and that in all the 
 above senses. 
 
 "AHTO, from Heb. risx to heat through. 
 — To light or kindle, as a lamp or fire. occ. 
 Luke viii. 16. xi. 33. xv. 8. xxii. 55. 
 I^See Perizon. ad ^1. Var. H. ii. c. 13.] 
 
 'A7rw0£w and 'AttwQw, from air b from, 
 and CjQiio to thrust, drive. []It occurs 
 only in the Midd. in the N. T.]— To 
 thrust away, repel, reject, occ. Acts vii. 
 27, 39. xiii. 46. Rom. xi. 1, 2. xiii. 12. 
 I Tim. i. 19*. [1 Kings xii. 22. Ezek. 
 xliii. 9.] 
 
 'ATTwXeta, ag, r/, from uTroAAv/it to de- 
 stroy. 
 
 I. Destruction, either temporal, as Acts 
 XXV. 1 6. comp. Acts viii. 20 ; or eternal. 
 Mat. vii. 13. Phil. i. 28. iii. 19. 2 Pet. ii. 
 1. & al. — In 2 Pet. ii. 2, for aTrioXelaig of 
 the common printed editions, very many 
 MSS. three of which ancient, have aceX- 
 yeiaiQ -, which reading is confirmed by the 
 Vulg. luxurias, and other ancient versions, 
 ' and has accordingly been given in several 
 editions, is approved by Wetstein, arid re- 
 ceived into the text by Griesbach. " But 
 the common reading (says Macknight) 
 should be retained, because any transcriber, 
 who did not know that by destructions 
 the Apostle meant the destructive heresies 
 mentioned ver. 1, might easily write, 
 aaeXyeiaig for cnrbAEiaig. But no tran- 
 scriber would substitute cnrioXeiaig, or a 
 word whose meaning he did not know, in 
 place ofaaeXyeiaig, a word well understood 
 by him. [[Schleusner agrees that ao-fXy. is 
 only a gloss. He gives us the folloM'ing 
 places from the O. T. The word occurs 
 
 * [On this text Br. says, that he would refer ^'y 
 to ?-^aT£t«v (not as some do to 'nlg-iv, or awitlyj^iy, re- 
 ferring to Prov. xxiii. 23. Hos. iv. G.), and con- 
 strues, " which battle for the true faith declining," 
 &c.] 
 
 Deut. xxxii. 35. Job xxxi. 3, for 1»«, and 
 Isa. xlvii. 11, for np"), and in (Theod.) 
 Job xxvi. 5, where it means hell, for blikUf. 
 It occurs in Bel and the Dragon, v. 41, 
 where it is severe or capital punishment, 
 and Schl. gives this meaning to Acts viii. 
 20.] 
 
 II. Destruction, waste, occ. Mat. xxvi. 
 8. Mark xiv. 4. [Theoph. Char, xv.] 
 
 'Airioy, 5(Ta, ov, Particip. Pres. of aTTEific, 
 which see. — JBeing absent, absent. 1 Cor. 
 V. 3. 2 Cor. X. ll.&al. 
 
 'APA\ ae, //, from Heb. ^1« or i« to 
 curse, for which the LXX have used the 
 verb apa.op.ai, Num. xxii. 6. xxiii. 7 j and 
 the compound KaTapaojiai, Gen. v. 29. xii. 
 3. & al. freq. and the decompounds iiriKa' 
 rapaofxai and i-n-tKaTapaTog, Num. v. 19. 
 Gen. iii. 14. & al. freq. 
 
 A curse, cursing, occ. Rom. iii. 14. 
 [|Gen. xxiv. 41. Prov. xxvi. 2.] 
 
 "APA, Adv. denotes affirmation or as- 
 severation. — Indeed, in truth. It gene- 
 rally implies an inference from some- 
 what preceding, and may frequently be 
 rendered Then indeed, therefore. See 
 Mat. xix. 25, 27. Heb. iv. 9. Gal. ii. 21. 
 iii. 29. V. 1 1 . It is also sometimes used 
 where a question is asked, as Mat. xviii. 
 1. Mark iv. 41. Luke xviii. 8. Acts 
 viii. 30. Gal. ii. 17. I cannot think that 
 this particle (or indeed any other used by 
 the inspired writers) is ever merely ex- 
 pletive, I. e. totally insignificant. This 
 seems to be always affirmative, emphatic, 
 or illative. [It means perhaps in the sense 
 oi hope, Mark xi. 13. Acts viii. 22. Num. 
 xxii. 6, 11. In good truth (asseveration), 
 Luke xi. 20. Gal. ii. 21. 1 Cor. v. 10. 
 vii. 14. XV. 14, 18. Heb. xii. 8. Ps. Iviii. 
 
 'Ajoaye, from ^pa denoting an inference, 
 and ye truly. — Therefore, indeed, the?i 
 indeed, occ. Mat. vii. 20. xvii. 26. Acts 
 xi. 18. 
 
 'Apyiu), G), from apyog idle. — To linger, 
 loiter, occ. 2 Pet. ii. 3, where Kypke shows 
 that Polybius and Plutarch in like man- 
 ner apply to things this V^. which properly 
 relates to persons. 
 
 'Ajoyoe, 7), bv, contracted of aepybg, 
 which from a neg. and epyov work. 
 
 I. A^o^ at work, idle, not employed, in- 
 active, occ. Mat. XX. 3, 6. 1 Tim. v. 13, 
 15. Tit. i. 12. 2Pet. i. 8. 
 
 II. Idle, unprojltable. occ. Mat. xii. 36. 
 comp. 2 Pet. i. 8, and Kypke. In the 
 latter text the Vulg. rendering apy»g by 
 vacuos preserves the ambiguity of the ori- 
 
APT 
 
 90 
 
 A P E 
 
 ginal. Comp. Epii. v. 11. Symmachus 
 uses the word apyov for the Heb. bUQ 
 'polluted. Lev. xix. 7. {Iw Mat. xii. 36, it 
 is rather evil or mischievous. See Chry- 
 sostom, Horn, xliii. in Mat. p. 480. torn. i. 
 ed. Inf. So dpyia is used 2 Kings ii. 
 24, and the Chaldee word h'iD'2, and Heb. 
 Vton. See Targum. Exod. v. 9, and Eccl. 
 V. 2. Wetst. N.T. i. p. 394. Palairet (Obss. 
 Phil. Crit. p. 40) and others, think this is 
 Greek ; but Fischer (de Vet. p. 8.) after 
 Vorst and others, says it is Hebrew. See 
 Cren. Anal. Phil. Hist. Crit. p. 142. 
 Symni. Lev. xix. 7.] 
 
 'Apyvpiog, Sq ; g'a, a, iov, Sv; from ap- 
 yvpoQ silver. — Made of' silver, silver, occ. 
 Acts xix. 24. 2 Tim. ii. 20. Rev. ix. 20. 
 
 'Apyvpiov, a, ro, from apyvpog. 
 
 I. Silver, as distinct from gold or other 
 metal. 1 Pet. i. 18. comp. Acts iii. 6. xx. 
 33. 
 
 II. A piece of silver money, q. d. a siU 
 verling, a shekel of silver, equal, accord- 
 ing to Bp. Cumberland, to 2*. 4^c?. of our 
 money, but according to Michaelis, to no 
 more than 1 It/. * Mat. xxvi. 1.5. xxvii. 3, 
 5, & al. Comp. Exod. xxi. 32. Zech. xi. 
 12, 13. 
 
 III. Money in general, because silver 
 money seems to have been the most an- 
 cient, as Isidorus also affirms. So the 
 French argent, which properly signifies 
 silver, is most commonly used for mo?iey 
 in general. Mat. xxv. 18, 27. Luke ix. 3. 
 & al. On Mat. xxv. 1 8, Wetstein cites 
 from Diogenes Laert. the same phrase, 
 'APrrPIA 'IKANA\ Acts xix. ]9, ^ffty 
 thousand (pieces) of silver, probably Attic 
 drachms, which, at 7f^. each, would 
 amount to 1.562/. 10*. of our money. [On 
 the money here mentioned, see Fisch. de 
 Vit. iii. 11. and xxiv. 12. Petav. ad 
 Epiphan. de Mens. T. ii. p. 428. Casaub. 
 Exerc. Antib. xvi. 8, 9. We may simply 
 remark here, that the shekel (n: Attic te- 
 tradrachm, or Alexand.didrachm,) though 
 translated by Symmachus and Aquila by 
 TttT-r/p, is always by the LXX called c/kXoc 
 or ^t^(oa)(jua, because the '^arrip at Alexan- 
 dria was valued at 8 Attic or 4 Alexandrian 
 drachmae.] 
 
 ^ApyvpoKOTTOQ, 8, o, ft'om (ipyvpoQ silver, 
 and KEKorra, perf. raid, of kotttio to beat. — 
 A silversmith. Observe that ourEng. word 
 smith f, Saxon ymi^, is from the V. 
 
 IV. 
 
 See Heb. and Eng. Lexic. 3d edit, under bptt' 
 
 -f- Sec Junius, lityniol. Anglican. 
 
 ymiZSiU, or j^mi^an to strike, smite, which 
 from the Heb. nDli" to cut off, destroy, or 
 from ^dU^ to destroy, demolish, occ. Acts 
 xix. 24. [The Vulgate has argentarius. 
 Erasmus after Theophylact, faber argen- 
 tarius. Beza, signator argenti, and see • 
 Jer. vi. 29. Pint. Opp. T. ix. p. 301, and 
 4-73, ed. Reisk. with Hesych. and Harpoc. 
 whence it will be seen that the word sig- 
 nified any worker in silver or money7\ 
 "Apyvpog, a, 6, from dpyog white. 
 
 I. The metal called silver, occ. Rev. 
 xviii. 12. comp. Acts xvii. 29. 
 
 II. Silver money, occ. Mat. x. 9. Jam. 
 V. 3. 
 
 III. Figuratively, such sincere and holy 
 believers, as being built into Christ's 
 church, will abide the fire of persecution. 
 occ. 1 Cor. iii. 1 2. Comp. under IIvjO V. — 
 As * silver is called in Heb. rjDD, on ac- 
 count of its pale colour ; so there is little 
 doubt but the Etymologists are right in 
 deducing its Greek name apyvpog from 
 apyog white, which seems a corrupt deriva- 
 tive from the Heb. Jli^ the moon or lunar 
 light, which is of this colour. Thus in the 
 Heb. the moon or lunar orb is called HilV, 
 from jnV white, and Virgil, iEn. vii. lin. 
 8,9, 
 
 Nee Candida cursum 
 
 Luna negat, splendet tremulo sub lumine pontiis. 
 
 -The moon was bright, 
 
 And the sea trembled with her silver light. 
 
 Dryden. 
 
 From which circumstance of colour, I sup- 
 pose it is that the chemists have imagined 
 silver to have some peculiar relation to the 
 moon, calling it by her name Luna, and 
 representing it in writing by the character 
 of that planet. So the poets frequently 
 compare the Light of the moon to silver. 
 Thus Milton : 
 
 -The 
 
 Rising in clouded majesty, at length 
 Apparent queen unveil'd her peerless lights 
 And o'er the dark her silver mantle threw. 
 
 Paradise Lost, b. iv. lin. GOG, &c. 
 
 "Apeiog, 6, from "Aprjg Mars, the sup- 
 posed God of War. — Of or belonging to 
 Mars, Mars', occ. Acts xvii. 19, 22. 
 comp. Jlayog, [and Potter's Grecian An- 
 tiq. i. p. 201.] 
 
 'ApiaKEia, ag, rj, from dpiaKio to please. 
 — A pleasing, occ. Col. i. 10. " It de- 
 notes not so much the event, as the desire 
 
 * So the Eng. name silver seems of the same 
 root as the Greek s-iA^'u; io shine. 
 
APE 
 
 91 
 
 AV I 
 
 and intention, of pleasing *." Comp. Rom. 
 XV. 2. Gal. i. 10.— The LXX use it in the 
 plur. Prov. xxxi. 30, for Heb. ]n grace or 
 gracefulness, by which one pleases others. 
 
 'APE'2KO, 1st fut. dpitTio, from r^:lJ'^n 
 (the Hiph.of the Heb. ni?l) which would 
 signify to conciliate or gain the affections. 
 So the LXX several times render the N. 
 ]^)i'^ will, pleasure, by dpe'^oy pleasing, 
 irom this V. cipiffKOj. — To please. Mat. 
 xiv. 6. Rom. xv. 1, 2, 3. 1 Cor. vii. 32. & 
 al. On 2 Tim. ii. 4, observe, that in like 
 manner Xenophon, Cyropaed. lib. iii. p. 
 172. edit. Hutchinson, 8vo, applies this 
 V. to soldiers behaving so as to gain the 
 approbation of their commanders. C^pf- 
 <TKU) is used sometimes in a bad sense, 
 almost like KoXaKeveiv. See Theoph. Char. 
 V. Athen. vi. 15. Whence, perhaps, we 
 may explain Rom. xv. 1, and 3.] 
 
 'AjOCTOc, 57, ov, from dpiaKio. — Pleasing, 
 agreeable, grateful, occ. John viii. 29. 
 Acts vi. 2. xii. 3. 1 John iii. 22. Comp. 
 LXX in [Gen. xvi. 6.] Exod. xv. 26. 
 [Is. xxxviii. 3.] 
 
 'Aperrj, f}£, //, q f. ape<^rj pleasing, from 
 apiffKio to please, or rather from "AprjQ 
 Mars, the supposed God of War (see un- 
 der "Aptiog); for in Homer Aperr) generally 
 denotes military virtue, strength, or bra- 
 very ; and if, as Monsieur Goguet (Ori- 
 gin of Laws, &c. vol. ii. 392.) observes, 
 the word dpETri be afterwards used to sig- 
 nify virtue ifi general, it is because the 
 Greeks, for a long time, knew no other 
 virtue than valour. — Virtue, It is applied 
 both to God and man. 
 
 L Virtue, excellency, perfection, occ. 
 
 1 Pet. ii. 9. Arrian, Epictet. lib. iii. cap. 
 24. p. 343. Tac i/xae 'APETA^S e^tiysv 
 rai — i^al kfie vfj-pSai, They recount my 
 virtues, and celebrate me. 
 
 H. The virtue, force, or energy of the 
 Holy Spirit, accompanying the preaching 
 of the glorious Gospel, here called glory. 
 occ. 2. Pet. i. 3. Comp. Avpajjug, and see 
 Alberti, Wolfius, and Wetstein. [Schleus- 
 ner considers it as often denoting espe- 
 cially the benignity of God. 1 Pet. ii. 9. 
 
 2 Pet. i. 3. Habbak. iii. 3. Isa. xlii. 8, 
 especially Ixiii. 7. See Krebs. Obs. Flav. 
 p. 398, 403.] 
 
 HL Human virtue in general, occ. Phil, 
 iv. 8. 
 
 IV. Courage, fortitude, resolution, occ. 
 2 Pet. i. 5. In this sense the word is 
 
 * Davenant in Pole Synops. 
 t See Note 3 in init. lib. v. Xenophon Cyropaxl. 
 edit, lluicluniion. 
 
 often used in the Greek writers, and so 
 the dperjj of St. Peter Mill correspond with 
 the drdpi^etrdai of St. Paul. 1 Cor. xvi. 
 13. See Hammond. 'Aperri in the LXX 
 answers twice to 11 n glory, thrice to tihrtn 
 j)raise, as our translators render ap£rac, 
 1 Pet. ii. 9. 
 
 'Apidfiew, uj, from dpidfjiog. — To num- 
 ber, recko?i by number, occ. Mat. x. 30. 
 Luke xii. 7. Rev. vii. 9. QJob xxxi. 4.] 
 
 'Apidfxog, a, 6, from dpdfjiog coaptation, 
 conjunction; from Upoj to adapt. Join to^ 
 gether, compose; which see. — A number^ 
 according to that of Euclid, 'Apidpog, to 
 eic pova^(jiv ffvyKsifxevov TrXrjdog, Number 
 is a multitude composed of units. Luke 
 xxii. 3. John vi. 1 0, tov dpiBpov wcft 
 TrsvraKLffxiXioi in number (fcarci being un- 
 derstood) about Jive thousand." So in 
 Herodotus, lib. i. cap. 14. Kprirfjpeg 'API0- 
 MO'N f'l goblets in number six;" and Jo- 
 sephus, in his Life, § 66, TeTpaKW')(i\iot 
 TO'N 'APIGMO'N, four thousand in num- 
 ber," and § 75, irepl sKarov koX evvevrjKOvra 
 ovrag TO'N 'APieMO'N, being about one 
 hundred and ninety i?i number," and in 
 many other places. 
 
 'Api'^aio, w, from api'^ov, which see. — 
 To dine. occ. Luke xi. 37. John xxi. 12, 
 15. See Kypke on ver. 12, and comp. 
 under "AptTov. 
 
 'Apt«r£poc, a, ov. — The left, as opposed 
 to the right, occ. 2 Cor. vi. 7. So ^ 
 dpiTEpa is the left-hand, x^ip being under- 
 stood, as hi,iTepri in Homer is the right- 
 hand. occ. Mat. vi. 3. 'ApiTcpa, ra. The 
 left-hand side, peprj parts being under- 
 stood, occ. Luke xxiii. 33. The left-hand 
 side, according to the superstition of the 
 Grecian * heathen, was accounted unlucky, 
 
 * The omens that appeared to the east, says 
 Abp. Potter, were accounted fortunate by the Gre- 
 cians, Romans, and all other nations, because the 
 great principle of all light and heat, motion, and 
 life, diffuses his first influences from that part of 
 the world. On the contrary, the western omens 
 were unlucky, because the sun declines in that 
 quarter. 
 
 The Grecian augurs, when they made observa- 
 tions, kept their faces towards the north, and then 
 the cast must needs be upon their right-hand, and 
 the west upon their hft : and that they did so, ap- 
 pears from a passage of Homer, who brings in Hec- 
 tor telling Polydamus that he regarded not the 
 birds : 
 
 EiT ItTi 0:'^i' lUutXt TT^J; nw t' fltXlO'J T(, 
 
 Ejt' ITT ttgiffga Tolyi ttot* ^o^oy nf^oitra. 
 
 II. xii. ver. 239. 
 Ye vagrants of the sky ! your wings extend, 
 Or where the suns arise, or where descend ; 
 To right or left unheeded take your way — 
 
 POPJE. 
 
APK 
 
 92 
 
 A PM 
 
 and of evil omen, and * it was a part of 
 the same superstition to call such things 
 by more auspicious names. Thus, ac- 
 cording to Eustathius, they called the left 
 dpi<^epdgj from api^oe the best, kut ev(pr}- 
 ixiffjiov. Comp. 'Eywvv/ioe, and see Wet- 
 stein in Mat. 
 
 "AptTOj/, s, TO, q. dopf^oy indefinite^ be- 
 cause taken at no certain time, or rather 
 from Jpt early (which from the Heb. ^1« 
 the light) ; because this meal was taken 
 early in the morning (comp. John xxi. 4, 
 21.) ; so the Latin prandeo to dine, and 
 prandium dinner, is derived from irpav 
 (Doric for Tzpm) early, and t^w to eat. 
 
 I. A meal eaten in the morning. So 
 Xenophon, Cyropsed. lib. vi. p. 353. edit. 
 Hutchinson, 8vo. " AvpLov Se nPi2~V — 
 •KpwTov fiEv yjpr] 'APISTH~SAI koX dp- 
 ^pag Kai ittttsc — To-morrow morning early 
 the men and horses ought first to take 
 some food. 
 
 II. [In progress of time it came to sig- 
 nify, The mid-day meal or dinner. In 
 Luke xiv. 12. it is distinguished from 
 ^eiTvov, and is a feast to which others are 
 invited. See Luke xi. 38. ; thence it is put 
 for any great feast, as a marriage feast. 
 Mat. xxii. 4.]— The LXX have used the N. 
 api^oy, 2 Sam. xxiv. 15. for the Heb. IWD, 
 but I think erroneously; [for tonh food, 
 I Kings iv. 22.] 
 
 ^^^ 'ApKETog, r), oj/, from dpKeo). — Sif- 
 Jicient, enough, occ. Mat. vi. 34. x. 25. 
 1 Pet. iv. 3. As to the construction of 
 Mat. vi. 34, (comp. ver. 25.) where the 
 N. fern. Kada is construed with the neut. 
 dpKETov, Raphelius observes, that it is a 
 pure and elegant Greek phrase. He re- 
 fers to 2 Cor. ii. 6. for a similar expression. 
 [See also II. B. 204. Herod, iii. 36. Plat. 
 Rep. iv. p. 328. Wetstein on Mat. vi. 34. 
 and Matth. Gr. Gram. § 437. On the 
 Proverb in Mat. vi. 34, see Vorst. de 
 Adag. c. 9.] 
 
 'APKE'£2, w, from Heb. T)i> to dispose, 
 order, adjust. 
 
 For this reason, the signs which were presented to 
 them (the Grecians) on the right-hand were ac- 
 counted fortunate^ and those on the left unlucky. 
 Antiquities of Greece, vol. i. book ii. cap. 15. 
 
 * " Ill-boding words they had always a super- 
 stitious care to avoid; insomuch that instead of 
 cccrjX'xThfioy, i. e. a prison, they would often say 
 oixfj/^a a house, for 7r/9»i-/to; (an ape) xaXXj'a? (a 
 beauty), for fjivaog (an abominable crime) ayo; (a 
 sacred thing), for liyinvzg (the furies) Ivfxhi^is or 
 c-'/utva* ^irc'i (the good-natured or venerable god- 
 desses), and such like." Potter's Antiq. of Greece, 
 vol. i. book ii.cap. 17. 
 
 I. To suffice, be sufficiejit, satiify. occ. 
 Mat. XXV. 9. John vi. 7. xiv. 8. 2 Cor. 
 xii. 9, where Kypke shows that both Eu- 
 ripides [Hec. 1 1 64.] and Sophocles [Trach. 
 711.] use dpKEiv for giving assistance, 
 helping, and Josephus (p. 1292, ad fin. 
 edit. Hudson) for helping sufficiently. 
 
 II. 'ApKeofxat, Qjuiat, Pass, governing a 
 dative. — To be satisfied, content with. occ. 
 Luke iii. 14. 1 Tim. vi. 8. Heb. xiii. 5. — 
 followed by the prepos. Ixt. occ. 3 John 
 ver. 10. [2 Mac. v. 15. ^sch. Socr.Dial. 
 iii. 15.] 
 
 "AptcTOQ, «, 6, r/, from dpybg idle, sluggish, 
 or from dpKeai to suffice. — The bear, a 
 well-known animal, occ. Rev. xiii. 2. So 
 called either from his sluggishness, and 
 particularly from his remaining in his den 
 for several of the winter months in an un~ 
 active sleepy state * ; which fact is una- 
 nimously affirmed by many of the ancient 
 naturalists, as may be seen in Bochart, 
 vol. ii. 810. Or else his Greek name 
 apKTog may be derived from apKelv, q. 
 apKEToc, because he is, as it were, self" 
 sufficient while he continues so long with- 
 out external nourishment. 
 
 "Apjua, arog, to, from 7}pfiai, perf. pass, 
 of apu) to ft, joinftly together. — A cha- 
 riot or vehicle^ from its ingenious struc' 
 ture, or being j^^^ec? or joined to the horses 
 with harness, occ. Acts viii. 28, 29, 38. 
 Rev. ix. 9. [It is a war-chariot in the 
 last passage. See Joel ii. 4.] 
 
 'APMAPEAAil^N, Heb. from in a moun- 
 tain, and in:D or (Zech. xii. 11.) piiD Me- 
 giddo. — Armageddon, or the mountain of 
 Megiddo. occ. Rev. xvi. 16. It was a 
 place famous in the history of the O. T. 
 for destructio7i and slaughter. See Judges 
 V. 19. 2 K. ix. 27. xxiii. 29. 2 Chron. 
 xxxv. 22, and V'itringa in Rev. [Schleus- 
 ner thinks it means a dry and sterile 
 mountain country, such as the Jews be- 
 lieved to be inhabited by evil spirits. See 
 Castell. Lex. Hept. fol. 507. Olear. de 
 Stil. N. T. p. 349 and 359. Glass. Philol. 
 S. p. 809.] 
 
 'Apfxoi^u), from appog a compages or join- 
 ing ftly together. 
 
 I. To adjust, join fitly together. In 
 this sense it occurs in the profane writers 
 (see Scapula's Lexic.) but not strictly in 
 the N. T. [Prov. viii. 30. Xen. Anat. 
 iii. bid.'] 
 
 * Pontoppidan's Nat. Hist, of Norway in Modem 
 Travels, vol. i. p. 221, 2. Comp. Ur. Brooke's Nat. 
 Hist. vol. i. p. 1U5. 
 
A PN 
 
 93 
 
 Apn 
 
 II. 'Ap/io^^o/iof, Mid. To contract^ 
 espouse, or betroth ; or rather. To Jit, 
 prepare, occ. 2 Cor. xi. 2, 'Hpnoffajj-rfy 
 yap vpoLQ K. T. \. For I have prepared you, 
 to present (you as) a chaste virgin to 
 Christ*. So LXX in Prov. xix. 14. 
 ITapa U Kvp/« 'APMO'ZETAI yvvri av^pi, 
 But by the Lord a wife is fitted to a hus- 
 band. In the Greek writers the active 
 V. appoi^io is used for a father betrothing 
 his daughter to a man, and the middle 
 appo^o/xai for a man's betrothing a woman 
 to himself (see the passages cited in Wet- 
 stein) ; but it does not appear that in this 
 latter form the V. is ever applied to a 
 mails betrothing a woman to another. It 
 seems, therefore, best to exclude the nup- 
 tial sense from 2 Cor. xi. 2 f. 
 
 'Ap^oc, «, o, from ^jppai perf. pass, of 
 apio to ft, Join f til/ together. 
 
 I. \^A Joint. Ecclus. xxvii. 2. and so 
 appovia Ezek. xxxvii. 7. See Etym. M. 
 in voce, and Poll. Onom. ii. 141 .] 
 
 II. A joint or articulation of the bones 
 in the humaa body. occ. Heb. iv. 1 2. 
 
 'Apvtojuat, spat. 
 
 I. To deny, [often used of facts laid to 
 one's charge. Mat. xxvi. 70. 72. Mark 
 xiv. 68. 70. Luke viii. 45. John i. 20. 
 
 * [SchL would include fip{j.. y. i>. /• a. in a paren- 
 thesis, and join jrao. ay. x. t. X. with ^tjXw y/waf, 
 which would obviate Krebs's objections (Obs. Flav. 
 p. 311) to interpret the word in the sense, to espouse. 
 Krebs. says, To prepare.'] 
 
 f For the above observations I am indebted to an 
 excellent MS. Lexicon to the Greek Testament, de- 
 posited in the library of St John's College, Cam- 
 bridge, the work of the Rev. John 31 all, formerly 
 Schoolmaster at Bishop Stortford, Hertfordshire. 
 The reader will not be displeased at seeing the 
 learned writer's own words : 
 
 " 'ApfjLo^oixai Apto, adapto, accommodo, apte 
 compono. Plutarch, Solon, tu; vofjuis 'apmo'zETAi 
 coiV TToXtTaif, leges aptat, accommodat, civibus. Et 
 in Themist 'apmOTTO'IVIENOS Tr/roj ^oKaaaut ci- 
 vitatis animos ad res navales disponens ; ^ ita sim- 
 plicius interpretari possumus^ 2 Cor. xi. 2, r\pt/.o- 
 <7aixvy &c. adaptavi enim vos (christianis doctrinis 
 4" virtutibus imbui, institui, paravi, composui, or- 
 navi) ut uni viro tanquam virginem puram sistam^ 
 nempe Christo. Omncs interpretes :^.-|aoc-aju»jv sensu 
 nuptiali accipiunt. Mihi verb parum soUciti vi- 
 dentur de different'cL inter apixo^uv & ap^xo^tcrOai. 
 Pater enim dicittir ap/oi6^£;v, Euripid. Elect, ver. 24. 
 Dotni Electravi tenehat Mgisthus^ aS" "HFMOzE 
 yiifj-piu Tiv<, nee sponso alicui despondebat ; sponsus 
 verb if/ji6^ia9a.t sibi depondere, sponsam sibi ma- 
 trimonio jungere. ^Elian H. A. lib. xii. c. 31, 
 Eurysthenes & Prodeas 'hpmC'SANTO t*? Qnaciyipu 
 i5 yiktwflrj-Ku ^-jyaTifng. Hinc putare liceat sen' 
 sum hunc minus convenire htiic loco. Praterea 
 Jnjinitivus nafag'naat huic verhi signijicaiioni minus 
 accommodntur, quoniam Accusativiis alias cum Da- 
 tivo reperitur,^^ 
 
 (compare for the phrase Dion. Halic. viii. 
 8. Hesiod. Thcog. 511. Soph. Ant. 453. 
 Mains Obs. SS. lib. ii. p. 77.) Acts iv. 16. 
 1 John ii. 22.] 
 
 II. QTo deny or disown, of Christ dis- 
 owning the wicked. Mat. x. 33. apvrjcropai 
 avTHQ. 2 Tim. ii. 12. of men professedly 
 Christians, but leading unchristian lives. 
 Tit. i. 16. 1 Tim. v. 8. of open deserters 
 of Christ, or apostates. Luke xii. 57. Mat. 
 X. 33. oVtc ^' a;/ apvr](Tr]Tat pe. 2 Tim. ii. 
 12. Rev. ii. 13. iii. 8. of those who refuse 
 to believe at all. Acts iii. 13. 2 Pet. ii. 1. 
 Jud. V. 4. In Acts vii. 35, Not to acknow- 
 ledge the power of It is once used for 
 to renounce in Tit. ii. 12. and perhaps the 
 phrase a'jOveTo-Sai eavrov, is of somewhat the 
 same force in 2 Tim. ii. 13. To renounce 
 or change ones character.~\ 
 
 'Apviov^ «, 70, a diminutive of ape » 
 lamb. 
 
 I. A lamb, a young lamb, a lambkin^ 
 [Poll. vii. 33. 184.] 
 
 II. In the N. T. it signifies figuratively 
 the weakest or feeblest of Christ's Jlock. 
 occ. John xxi. 15. Comp. Isa. xl. 1 1. 
 
 III. It is applied to Christ himself, the 
 spotless antitype of the paschal and other 
 sacrificial lambs, which were oflfered by 
 the law. Rev. v. 6, 8. & al. freq. 
 
 'Aporpmw, w, from aporpov. — To plough^ 
 cultivate the earth by ploughing, occ. Luke 
 xvii. 7. 1 Cor. ix. 10. [Deut. xxii. 10. 
 Isa. Ixxxviii. 24.] 
 
 "ApoTpov, «, TO, from apoM to plough., 
 — A plough, occ. Luke ix. 62. In this 
 passage there seems a kind of proverbial 
 expression for a careless, irresolute person, 
 which may be much illustrated by a pas- 
 sage of * Hesiod, where he is directing 
 the ploughman, 
 
 MrtKtTi •naitTo/awy (jliQ o|OniX;)trtr, aXX' Itti ffyw 
 ©u/xov tyi^-i. — 'E;y. xal 'H^. lin. 441 — 3. , 
 
 Let him attend his charge, and careful trace 
 The right-lin'd furrow, gaze no more about. 
 But have his mind intent upon the work. 
 
 [See Schott. Adagialia Sacr. N. T. p. 75.^ 
 In three passages out of four, wherein the 
 LXX use the word aporpov, it answers to 
 the Heb. n«, and cannot signify the whole 
 plough, but only a part of the iron work 
 thereof, and most probably the coulter. 
 See Isa. ii. 4. Joel iii. 10. Mic. iv. 3. 
 
 'ApTrayrj, fJQ, ?/, from ijpTrayov, 2d aor^ 
 of apira^(t>. 
 
 * See Whitby's Note on Luke ix. 62^ 
 
APn 
 
 94 
 
 A P 11 
 
 I. Actively* The act of plundering ov 
 pillage, occ. Heb. x. 34. [Polyb. xvi. 5. 
 Xen. Cyr. iv. 2, 12.] 
 
 II. Passively, Rapine, plunder^ the thing 
 unjustly seized, occ. Mat. xxiii. 25. Luke 
 xi. 39. [SchJ. says that the word in Heb. 
 X. 34. is loss without viole?ice, and that in 
 Luke xi. 39, the sense is active. I do not 
 see the distinction between that passage 
 and Mat. xxiii. 25. but think that both 
 may perhaps be better translated in the 
 active sense. The other, however, is known 
 in good Greek, as Xen. Hell. iii. 2, 19. 
 (See Scliwarz. Comm. Ling. Gr. p. 190.) 
 and so Isa. iii. 14.] 
 
 ^^^ 'ApTrayyuo^, 5, 6, from i7|07ray/iat, 
 perf. pass, of ap-KaCi)). — Rapine^ robbery, 
 an act of rapine or robbery. So Hederic, 
 <* Ipsa rapiendi actio, raptus." occ. Phil. 
 ii. 6 ; where it is said of Christ, that when 
 he was in the form of God, namely in his 
 glorious appearances under the Patri- 
 archal and Mosaic dispensations, ov)( oijO- 
 'KayjjLhv rjyrjffaro, he thought it not rob- 
 bery (as our translators, rightly, I think, 
 render the expression) to be equal with, or 
 as, God. (For proof of this, see inter al. 
 Gen. xvi. 11, 13. xxii. 11, 12. xxxii. 28, 
 29. Exod. iii. 2—6. Josh. v. 13—15. 
 Judg. vi. 1 1 — 23.) Many great and good 
 men, as well as others inclined to degrade 
 the Son of God, have, however, dissented 
 from this plain interpretation, and have 
 translated the Greek words by ''he did 
 not arrogate to himself to be equal with 
 God, i. e. he made no ostefitation of his di- 
 vinity j" (so Archbishop Tillotson, in his 
 second Sermon on the Divinity of our 
 Blessed Saviour, vol. i. p. 452. fol. edit.*) 
 or, " he did not eagerly covet to be (as he 
 was of old) equal, in all his appearances, 
 with the Deity 3" (thus the learned Mr. 
 Catcott, Serm. 5. p. 96.) But I must 
 confess that, after diligent search, I can- 
 not find the phrase 'APnAPMO^N 'HPEI-'- 
 26 AI ever applied in either of these senses 
 by any ancient Greek writer; though 
 Archbishop Tillotson, trusting, I suppose, 
 to the authority of Grotius, says it is so 
 used, i. e. in the former sense, by Plutarch. 
 Heliodorus, bishop of Tricca, in Thessaly, 
 who flourished towards the end of the 
 fowth century, and in his youth wrote a 
 romance entitled The Ethiopics, has in- 
 deed an expression which greatly resembles 
 it; for speaking of a young man who re- 
 
 * [This is Schleusner's opinion, but he offers little 
 or no argument for adopting it.] 
 
 jected the amorous advances of a queen, 
 he says 6vx "APnAPMA, «'^£ "Epfxaior 
 'HrE~IT AI ro Trpay/xa, he does not regard 
 the offer as a prey (prize) or treasure- 
 trove, which is as near as I can translate 
 the Greek. (See Whitby and Wetstein.) 
 But observe, that the original word here 
 is not 'APnAFMO^N, but "APnAFMA, 
 which latter signifies not the act of robbing 
 or plundering, but the plunder, spoil, or 
 prey itself, " Quod raptum est, rapina, 
 prseda." Hederic. And applied in this 
 sense, we meet with "Apiray^a in the 
 Greek writers * ; but in them 'ApTrayjuoc 
 is a word of very rare occurrence. Plu- 
 tarch however uses it, De Lib. Educ. tom. 
 ii. p. 11, 12. Tov EK KpiirrjQ KaXiijjievoy'AP' 
 IIArMO'N, where it certainly denotes the 
 action. [See M. Casaubon. Diatr. de Verb. 
 Usu, p. 110, in Cren. Anah Philol. Crit. 
 Historicorum, and Magee, i. 71. ii. 479.] 
 •APHA'Zil, from the Heb. JqlH to strijy, 
 spoil. 
 
 I. To snatch, take away with haste and 
 violence. Mat. xiii. 19. John x. 28, 29. 
 Acts viii. 39. xxiii. 10. 2 Cor. xii. 2. 
 Comp. Jude ver. 23. [Schleus. observing 
 that tlie original sense is to steal or take 
 with violence, says, that it is never so used 
 in the N. T. Parkhurst's first instance 
 does not certainly imply violence, but in 
 all the other passages it appears to me 
 that the verb is not as Schl. says, to take, 
 or take away, but to do so either with 
 haste or violence. Indeed in Jud. 23, 
 where he translates it rnature eripere, I 
 feel surprise at his avoiding so clear a 
 sense, comp. Zech. iii. 3. Amos iv. 17.] 
 
 II. To seize, take by force or violence. 
 Mat. xi. 12. John vi. 15. [In Mat. xi. 
 12, the sense is to receive the happiness 
 offered with greediness, as in Xen. Anab. 
 vi. 5, 1 1. Plat. Ep. viii. p. 716. ed. Lugd. 
 D'Orvill. ad Charit. 1. 9. p. 263, ed. Lips.] 
 
 III. To seize, as a wild beast doth its 
 prey, and so to tear and devour, occ. John 
 x. 12. Eustathius on Homer asserts this 
 last to be the primary and proper meaning 
 of the word j and in this sense it is very 
 frequently used by the LXX, answering 
 either to the Heb. hj to ravage, or ^Ito to 
 tear in pieces. [See Gen. xxxvii. 33. 
 Amos i. 11. Xen. Mem. ii. 7, 14.] 
 
 "ApTTtt^, ayoc, o, r], to, from apiraiib). 
 I. Rapacious, ravening, as wolves, occ. 
 
 * See inter al. Plutarch, torn. ii. p. 330, D. JO' 
 sephus, Ant. lib. xi. cap. 5. § 6. So Ecclus. xvi. 
 13 or 15. 
 
A PP 
 
 95 
 
 APT 
 
 Mat. vii. 15. "Ajo;ra^ in the Greek, and 
 rapax in the Latin writers, are the usual 
 epithets of wolves. [[liycoph. 1309. Hor. 
 Carm. iv. 4.] 
 
 II. Rapacious, given to rapacity or eX' 
 tortion, an extortioner, occ. Luke xviii. 11. 
 1 Cor. V. 10, 11. vi. 10. 
 
 'A'P'PABii^N, wvoQ, 6. This is plainly 
 in Greek letters the Heb. word pni^ a 
 pledge (from the root nnV to he surety)^ 
 which Grotius ingeniously supposes the 
 Greeks learned from the Phoenicians in the 
 course of their commerce with that people ; 
 though very possibly this, like many other 
 Oriental words which are found in Greek, 
 might have a far more ancient origin, and 
 even be coeval with that language. — A 
 pledge or earnest, which stands for part of 
 the price, and is paid before-hand to con- 
 firm the bargain. So Hesychius explains 
 it by Trpo^ofia somewhat given before-hand. 
 {It also signifies a pledge to assure the 
 fulfilment of a promise or contract, see 
 Gen. xxxviii. 17. See Le Moyne, Not. ad 
 Var. Sacr. p. 460 — 480.] It is used in 
 the N. T. only in a figurative sense, and 
 spoken of the Holy Spirit, which God 
 hath given to the apostles and believers in 
 this present life, to assure them of their 
 future and eternal inheritance, occ. 2 Cor. 
 i. 22 (where see Kypke and Macknight), 
 V. 5. Eph. i. 14, where see Macknight. — 
 In the LXX it is thrice used, namely. 
 Gen. xxxviii, 17, 18, 20. and always an- 
 swers to the Heb. ]\T\)i. 
 
 ^g^ " Apjoa^oe, «5 0, r], from a ueg. and 
 paipT) a seam, which from eppa<pa, perf. act. 
 of paTTTb) to sew. — Without seam, having 
 no seam. occ. John xix. 23. [On the gar- 
 ment here spoken of (proper to Palestine. 
 Chryst. Hom. 84, on St. John), see Ernest. 
 Inst. Interp. N. T. p. 258. and Braun. de 
 Vest. Sac. Heb. i. c. 16. p. 259.] 
 
 "Apprjv, evoQ, 6, the same as "Apffrjy, of 
 which it seems a corruption. — A male. 
 occ. Rom. i. 27. Rev. xii. 5. comp. Jer. 
 XX. 15. 
 
 ^g^ "ApprjTOQ, «, 6, rj, Kol to — ov, from 
 a neg. and pT/roc utterable, from piio to 
 speak, utter. — Either, Not before spoken ; 
 or, not utterable, not to be uttered, not pos- 
 sible, or lawful, to be uttered. Vitringa, 
 Obs. Sacr. lib. iii. cap. 20. § 8, whom see, 
 shows that the Greek writers use the word 
 in both these senses. Comp. also Wolfius 
 and Wetstein. occ. 2 Cor. xii. 4. 
 
 'Appw<roe, «, 6, rj, from a neg. and (aa- 
 roQ strong, from ptovvvu) to strengthen. — 
 Infirm, sick^ an invalid, occ. Mat. xiv. 14. 
 
 Mark vi. 5, 13. xvi. 18. I Cor. xi. 30. 
 [Mai. i. 8. 1 Kings xiv. 5.] 
 
 "APS, apvog, o, i}. — A lamb. occ. Luke 
 X. 3. 
 
 ^^° 'ApffevoKoiTrjQ, «, 6, from apo-r/v a 
 male, and Koirrf a bed. — One that lietk 
 carnally, or abuseth himself, with a male, 
 a sodomite, occ. Cor. vi. 9. 1 Tim. i. 10. 
 comp. Lev. xviii. 22. 
 
 "APSHN, evoQ, 6, i], Kal TO — ey. It oc- 
 curs in the masc. plur. thrice in Rom. 1. 
 27 ; and in the neut. sing, aptrev, yevog, 
 sex being understood, Mat. xix. 4. Mark 
 x. 6. Luke ii. 23. Gal. iii. 28. 
 
 ^^"APTEMIS, iZoc, >'/. — Artemis, Di- 
 ana. occ. Acts xix. 24, 27, 28, 34, 35. A 
 heathen goddess said to be the daughter 
 of Jupiter and Latona, and twin-sister to 
 Apollo. This enigmatical genealogy is 
 easily explained : it is well known that 
 the latter Greeks and Romans, by "ApTEfxtg 
 or Diana*, generally meant the Moon ; and 
 even among the ancient Orphic hymns we 
 find one addressed to "ApTSfxig under this 
 character. And indeed the word "Apre/itc 
 itself may import as much, for it may be 
 derived from t "n« light, and ton to per- 
 fect, because, according to the observa- 
 tions of the Son of Sirach, Ecclus. xliii. 
 7, 8. she 7iot only decreaseth in her per- 
 fection, but also increaseth wonderfully in 
 her changing — shining in the firmament 
 of heaven. When therefore the Heathen 
 say that Apollo or the Sun and"Ap7£^tc 
 were the twin-children of Jupiter and La- 
 tona, what is this but a poetical disguise 
 or corruption of the Mosaic account of 
 their formation (Gen. i. 14, 16), accord- 
 ing to which the Sun and Moon were in- 
 deed formed or brought forth at a birth, 
 as it were, after that the Expansion (Ju- 
 piter) had begun to act on Latona, i. e. the 
 heiore-hidden matter of their orbs } For 
 Latona, or, as the Greeks call her, A//rw, 
 is a plain derivative from the Heb. to«!? or 
 
 * See Vossius de Orig. et Prog. IdoL lib. ii. cap. 
 25, 26. 
 
 -f- However, when by "k^nyt.ig the ancient Hea- 
 then meant, as they sometimes did, the whole ex- 
 panse of the heavens, this name may perhaps be best 
 deduced from -ik toJlo'-iV, and am to bind ; and to 
 show that the celestial fluid in its several conditions 
 " acts only by means of mechanical impulses, and a 
 connection with even the most extreme or lowest 
 parts of nature, a chain was carried down from each 
 hand of the image (of the Ephesian Diana) and cov- 
 nected with its feei,^^ as Mr. Jones has ingeniously 
 and judiciously observed in his excellent Essay on 
 the First Principles of Natural Philosophy, p. 199, 
 which I gladly embrace this opportunity of recom- 
 mending to every truly candid reader. 
 
APT 
 
 96 
 
 APT 
 
 toV to hide, involve. — I cannot forbear add- 
 ing on this occasion, that in the Orphic 
 hymn above mentioned is clearly preserved 
 a remarkable point of true philosophy, 
 namely the effect of 'Apre/xtc or the Moon 
 in vegetation, where he says, 
 
 — ^^ArOYXA KAA0T2 KA'PHOTS ct,7tl yaj»,f. 
 Thou hringest from the earth the goodly fruits. 
 
 Does not this exactly agree with the pre- 
 cious things put forth by the Moo7i, or 
 streams of light from the Moon, Heb. 
 lZ)»n*l>, of which Moses speaks, Deut. 
 xxxiii. 14 ? Comp. Heb. and Eng. Lexic. 
 under 1^13 V.—" The Temple of Diana, 
 at Ephesus, has been always admired as 
 one pf the noblest pieces of architecture 
 that the world has ever produced : It was* 
 four hundred and twenty-five ([Roman]] 
 feet long, two hundred [and twenty] 
 broad, and supported by a hundred and 
 twenty-seven columns of marble, sixty [or, 
 as some say, seventy] feet high, twenty- 
 seven of which were beautifully carved. 
 This temple, which was [at least] two 
 hundred years in building, was burnt by 
 one Erostratus, with no other view than 
 to perpetuate his memory: however, it 
 was rebuilt, and the last temple was not 
 inferior either in riches or beauty to the 
 former, being adorned with the works of 
 the most famous statuaries of Greece." 
 Appendix to Boyse's Pantheon, 2d edit. 
 p. 241. Comp. Complete System of Geo- 
 graphy^ vol. ii. p. 77. This latter temple 
 was (according to Trebellius Pollio in 
 Gallien. cap. 6.) plundered and burnt by 
 the Scythians, when they broke into Asia 
 Minor, in the reign of Galienus, about the 
 middle of the third century. — As to the 
 cry of the Ephesian populace, mentioned 
 Acts xix. 28, MEFA'AH 'H "APTEMIS 
 tG)v 'E^£<r/wv, Eisner and Wolfius observe, 
 that this was a usual form of praise 
 among the Gentiles when they magnified 
 their Gods for their beneficent and illus- 
 trious deeds j and cite a very similar pas- 
 sage from Aristides, p. 520. ^Hv koX jSorj 
 
 TToWr] TiOP TE TrapOVTlOV KoX eTTLOVTCJV, TO 
 TTOXVVJJLPTJTOV ^E t5tO I^00)VTWV' MEPA'S 'O 
 
 'A2KAH'niOS! And there was a great 
 cry, both of those who were present and 
 
 * See Pliny Nat. Hist. lib. xxxvi. cap. 24. The 
 length of St, Paul's Cathedral, from east to west, 
 between the walls, is 4G3 English feet, and including 
 the portico 500 feet, the breadth of the west front 
 180, and in the centre, where it is widest, including 
 the north and south porticoes, 311. Cornplcte 
 System of Geography, vol. i, p. 94. 
 
 of those who were coming, shouting in 
 that well known form of praise, " Great 
 is iEsculapius !" 
 
 ^^^ 'Apri/jLUPj ovoQy o, from dpraw to> 
 suspeiid, hang up, which perha})s from 
 ^prai, 3d pers. perf. pass, of at^w to lift 
 up. — The meaning of this word is dubious,, 
 but it seems to denote either a sail in (he 
 fore-part of the ship, or the top-sail which* 
 hung towards the head of the mast., occ^ 
 Acts xxvii. 40. [Luther makes- it the 
 mast, Grotius the sail next the profv. The' 
 largest sail of the ship is still called Ar- 
 timon by the Venetians, according to-- 
 Schleusner.] 
 
 1 . "APTI, Adv. Now, at present Mat. 
 iii. 15. xxvi. 53. John ix. 19. 1 Cor. iv. 
 11, used with the prepositive article as 
 an adj. comp. ^vv I. 1. [^Used only with. 
 the present.] 
 
 2. Now, already. Mat. ix. 18; where 
 see Wetstein. [Schleusner says that it 
 here means prope, fere, brevi, both from 
 the parallel passage, Mark v. 23. and from 
 Phavorinus, who says that apri signifies- 
 ^hat is about to happen directly.] 
 
 3. Now, lately. 1 Thess. iii. 6. [Poll, i.~ 
 7. iEsch. Soc. Dial. iii. 15.] 
 
 4. "Ewe o.pTi, Until now, to this pre.*- 
 sent time. Mat. xi. 12. John v. 17. 
 
 5. 'Att' apTL, From this present tiine^. 
 henceforward. Mat. xxiii. 39. xxvi. 29. 
 John i. 5 1 . 
 
 'ApTiyivvrjTOQ, «, 6, ?/, from ctprt now 
 lately, and yEvvrjTug borji, which from 
 yEvvau) to bring forth. — Lately born, new 
 born. occ. 1 Pet. ii. 2; where Wetstein 
 cites BPE'^OS 'APTIPE'NNHTON from 
 Lucian, who also uses the adj. apriyivvri- 
 Tov twice in his Pseudomantis. [On the 
 phrase see Schoetgen. Hor. Heb. and 
 Talm. i. p. 1036.] 
 
 ^g^ "AprioQ, «, o, //, from apu) to fit. 
 [or rather from aprl^d) to perfect.] — Com- 
 plete, sufficient, completely qualified, occ. 
 2 Tim. iii. 17 ; where see Wolfius and 
 Wetstein. 
 
 "Aj07-o£, «, 6 J from aipcj to raise, Uft up, 
 either because it renews, and alpEi raises 
 man's exhausted strength (see Ps. civ. 
 15.); or because ^prai it is itself raised 
 or puffed up with leaven, in French levain, 
 which is in like manner from the V. lever 
 to raise up. 
 
 I. Bread, properly so called. Mat. xvi. 
 11, 12. Also, A loaf or rather, according 
 to the Jewish method of making their 
 bread, which still prevails in the Eastern 
 countries, A thin fiat cake of breads not 
 
A P X 
 
 or 
 
 A P X 
 
 1^ 
 
 nnVike OUT xea-bixcifif .9 ; wiiicli form sliows 
 the propriety of that common expression, 
 breaking of bread. Mat. vii. C. xli. 4. xiv. 
 17 '& al. freq. comp. Mat. xxvi. 26. 1 Cor. 
 X. 16. Luke xxiv. 50, 35. 
 
 II. Food in general, of which bread is 
 a principal part, especially among the * 
 Eastern people. (See Lev. xxvi. 26. Ps. 
 cv. 1 6. Ezek. iv. 1 6.) Mat. [iv. 4.] xv. 2, 
 26. Luke xiv. 1, 15. xv. 17, [The phrases 
 Etrdieiy aprov, &c. for fo be at a meal or 
 
 feast, is Hebrew. See Gen. xliii. 24. Prov. 
 xxiii. 6. 1 Sam. xx. 24.] — It may be worth 
 observing, that we liave our English word 
 bread from the Danish brod, or German 
 brot, both of which are probably of the 
 same root as the Greek (jpioroyfood. See 
 imder Epwo-^cw. 
 
 III. It is applied to Christ the living 
 bread, or bread of life^ who was typified 
 by the manna which fell from heaven in 
 the wilderness, and who sustains the spi- 
 ritual life of believers here unto eternal 
 life hereafter. See John vi. 33, db^ 41, 
 48,50,51,58. 
 
 IV. All things necessary, both for our 
 temporal (comp. Prov. xxx. 8.) and spi- 
 ritual support. Mat. vi. 11. Luke xi. 3. 
 
 ^g^ 'Ajoruw, from ixoio toft. 
 
 I. Toft^ prejmre. In this sense it is 
 generally used in the profane writers. 
 [Athen.'ii. p. f}7r\ 
 
 II. To prepare ?viih seasoning, to sea- 
 son, as with salt. occ. Mark ix. 50. Luke 
 xiv. 34. Col. iv. 6. [In this last passage 
 there is allusion to the wholesomeness of 
 salt. Let your conversation be advan- 
 tageous to others. The word occurs in 
 Symm. Song of Solomon viii. 2.] 
 
 'Ap)^ayy£\oc, *^i o, from ap^i] head, and 
 uyyeXoc an angel. — An archangel, a chief 
 angel, occ. 1 Thess. iv. 16. Jude ver. 9. 
 comp. Zech. iii. 1, 2. 2 Pet. ii. 11. [The 
 Jews thought there were four, to each of 
 whom God had given a certain charge -, 
 see Syncell. Chron. p. 33. Michael was 
 thought the patron of the Jews. See 
 Targum on Song of Solomon viii. 9.] 
 
 'Ajo^atoe, ata, aiov, from ap^ii the be- 
 ginning. Old, ajicient. Mat. v. 21. Acts 
 XV. 7. 2 Pet. ii. 5, the old, i. e. the original 
 (so Vulg. originali) antediluvian world. 
 &al. 
 
 'APXH\^c,> 
 
 I. A beginning, in order of time, an en- 
 
 * See Heb. and Eng. Lexicon in snb II. and 
 Shaw's Travels, p. 230. 
 
 trance into being or act. Mat. xix. 4. xxiV. 
 8. .lohn i. 1, 2. Aafxt^av^iv np-^rfv, to re- 
 ceive its beginning, i. e. to begin, in a 
 neuter sense, occ. Heb. ii. 3. On which 
 texts Raphelius cites several instances of 
 the same phrase from Polybius, and \Vet- 
 stein from iElian. [Parkhurst has here 
 entirely neglected to notice numerous pas- 
 sages where the sense of apxh^ (i. e. what 
 beginning is alluded to) must be judged 
 from the context. The beginning of 
 Christ's ministry on earth occurs Luke i. 1 . 
 and perhaps John xv. 27 ; of that of the 
 Apostles after his death. Acts xi. 15; of 
 acquaintance with Christianity, 1 John ii. 
 7, 24 ; of the life of the being spoken of, 
 Acts xxvi. 4. 1 John iii. 8 ; and frequently 
 what was before the creation. See espe- 
 cially 2 Thess. ii. 13.] 
 
 II. A begifming, extremity, outermost 
 point, occ. Acts x. 11. xi. 5. The LXX 
 use the word for the Heb. mifp, Exod. 
 xxviii. 23. xxxix. 16. [for ?]ia 2 Chron. 
 XX. 16.] 
 
 III. A first or original state, occ. Jude 
 ver. 6, [and so Schl.& Cyril. Alex. c. Jul. 
 iv. p. 121.] where some would interpret 
 r//v eavTbJv apf)(i}v by their own head or 
 chief I. e. Christ; and in support of this 
 latter exposition it may be observed, that 
 ap^^v is used in this sense by the LXX, 
 Hos. i. 1 1 : But on this interpretation a 
 very unusual, and ])erhaps unparalleled, 
 meaning must be assigned to rTjprjffarTeQ, 
 namely that of adhering to, or obeying, a 
 person. Macknight, whom see, renders 
 n)v kavTwv fipyj]v in Jude by their own 
 ojfce, and refers to Luke xx. 20. for this 
 meaning of apxH' Comp. sense V. 
 
 IV. Christ is called 'Ap^?), The begin- 
 ning, or head. Rev. i. 8 *. xxi. 6. xxii. 13. 
 comp. Rev. iii. 14. 'Ap-yri ttjq Kriaeojg, The 
 beginning, head, or f efficient cause of the 
 creation; because HE IS before all 
 things, and all things Qvere created by 
 him and for him. comp. John i. 1, 2, 3. 
 Col. i. 16, 17. Heb. i. 10. 'Apx^ in this 
 application answers to the Heb. n»U^«"i, by 
 which name Wisdom, i. e. the Messiah, is 
 called, Prov. viii. 22, Jehovah possessed 
 
 • But observe, that in Rev. i. 8, 'Afvri x«t t/xo? 
 are wanting in many MSS. (three of which ancient), 
 in several ancient versions, and in some printed edi- 
 tions ; and these words are accordingly rejected by 
 Mill, Wetstein, and Griesbach. 
 
 •j- It may not be amiss to observe, that Ovid uses 
 the abstract term, Origo, in like manner for an 
 agent, or efficient cause. IMetamorph. lib. 1. lin. 7!^ 
 lUe Opifex rerum, mundi mellori s Or'v^o 
 
 ^^ H 
 
A P X 
 
 98 
 
 A P X 
 
 me l^ln M'Uri^'i the beginnings head, or 
 principle of his way^ i. e. of his work of 
 creation, as the context plainly shows. 
 And the first word in Genesis, D^U^^i:!, be- 
 sides its respect to time, has been thought 
 by some to refer to Christ, by and for 
 whom the world was created. Accord- 
 ingly the Jerusalem Targum very remark- 
 ably renders n»U^«1!i in Gen. i. 1, i^arJinn, 
 By Wisdom, i. e. the Messiah. — In Col. i. 
 18, " as the Apostle is speaking of Christ, 
 as the head of the body, the Churchy Mac- 
 knight, whom see, explains 'Apx*/, the 
 first cause or beginning, in respect of the 
 Church, which began immediately after 
 the fall, in the view of Christ's coming into 
 the world to perform that one great act of 
 obedience, by which the evil consequences 
 of Adam's one act of disobedience Mere to 
 be remedied. 
 
 V. Autho7^ity, rule, dominion, power. 
 whether human, Luke xx, 20 ; or angelic, 
 whether good or evil ( see 1 Cor. xv. 24, 
 and Bp. Pearce there) ; but it is generally 
 used in the concrete sense for the persons 
 or beings in whom the dominion or power 
 is lodged. See Luke xii. 1 1. Tit. iii, 1. 
 Rom. viii. 38. Eph. i. 21. iii. 10. vi. 12. 
 Col.i. 16. ii. 10, 15, where see Macknight. 
 Wetstein on Luke xii- 11. produces a 
 number of instances of this N. being ap- 
 plied by the Greek writers, particularly 
 m the plural, to human rulers. [[See 
 Neh. ix. 17. Amos vi. 1. Dan. vi. 26. vii. 
 27. Eur. Phoen. 990. Philost. Vit. Apoll. 
 ii. c. 30] 
 
 VI. Tjjj/ 'Ap^>/v, for Kara tyjv up^^y. 
 occ. John viii. 25 ; where it may either 
 signify Verily, absolutely, as often used in 
 the Greek writers (verily 7vhat, or the 
 same as, I am now telling you, namely one 
 
 from above, ver. 23.); or At first, for- 
 merly, as also applied by the Greek writers, 
 and by the LXX, Gen. xiii. 4. xii. 21. 
 xliii. 18, 20, and by Theodotion, Dan. 
 viii. 1 . For further satisfaction see Eisner, 
 Wolfius, Wetstein, Bp. Pearce, and Camp- 
 bell, on John. — In the LXX, 'Apx?) [has 
 many other meanings, as office. Gen. xl. 
 Jl. cohort. Judg. vii. 16. Job i. 17. and 
 sum or jirincipal part. Ecclus. i. 14. x. 12. 
 xi. 3.] 
 
 'ApxnyoQ', 5, 6, from ap-^ri the beginning, 
 head, chief, and ayio to lead. — A leader, 
 [properly of soldiers] author, prince, occ. 
 Acts iii. 15. V. 31. Heb. ii. 10. xii. 2. Ra- 
 phelius, on Acts iii. 1 5, and Heb. xii. 2, 
 shows that Polybius has several times used 
 op^j^yoc for a first leader or author. Corap. 
 
 Wolfius in Heb. xii. Kypke in Acts iii. 
 and Macknight in Heb. ii. [See Micah 
 i. 13. 1 Mace. ix. 61. Isoc. Paneg. c. 16. 
 Herodian. vii. 1, 2, 3. See Wessel. ad 
 Diod. Sic. V. c. 65.] 
 
 ^^^ 'Ap^iEjOan/coe, r\, ov, from ap^^iepevc- 
 — Belonging to the chief priest, the chief 
 priest's, occ. Acts iv. 6. Josephus, Ant. 
 lib. XV. cap. 15. § I . uses the same phrase 
 'APXIEPATIKO~Y PE'NOYS. 
 
 'Ap-^iepevQ, log, Att. ewe, 6, from apj^tj a 
 head or chief, and lepevg a priest. 
 
 I. A high or chief priest, applied by 
 way of eminence, and according to its spi- 
 ritual and real import, to Christ. See 
 Heb. ii. 17. iii. I. v. 10. vi. 20. ix. 11. 
 
 II. The Jewish high or chief priest 
 (styled in Heb. u;«nn pD *. 2 Kings xxv^ 
 18), properly so called, who was the insti- 
 tuted type of Christ in offering gfts and 
 sacrifices for sins, and in entering into 
 the Holy of Holies, not without blood, there 
 to apjjear* in the presence of God, and to 
 make intercession for us. (See Epistle to 
 Heb, particularly ch. ix.) Mat. xxvi. ^7, 
 58, 62, 63, Qb. & al. freq. 
 
 HI. ^ Apj(j.epiLQ, 01, Chief priests, i. e* 
 not only the high priest for the time being, 
 and his deputy (called njtl^o p!: the second 
 priest, 2 Kings xxv. 18.), with those who 
 had formerly borne the high priest's office, 
 but also the chiefs or heads of the ttventy^ 
 four sacerdotal families, which David dis- 
 tributed into as many courses, 1 Chron. 
 xxiv. These latter are styled in Heb. 
 tD^jn^n >"1U? chiefs of the priests, 2 Chron. 
 xxxvi. 14. Ezra viii. 24. x. 5, and ^VDW^ 
 tZ)^jn^n heads of the priests, Neh. xii. 7. 
 Josephus calls them by the same name as 
 the writers of the N. T. 'ApyitpEiQ, Ant. 
 lib. XX. cap. 7. § 8. and De Bel. lib. ii. 
 cap. 15. § 2, 3, 4. and lib. iv. cap. 3. § 6. 
 And in his Life, § 38, mentions IIOA- 
 AOTS— T^-N 'APXIEPE'ON many of the 
 chief priests. Mat. ii. 4. xxvii. 1, 3, 41* 
 Mark xi. 27. Luke xxii. 52. Acts v. 24. 
 & al. freq. Comp. Wetstein on Mat. ii. 4. 
 — The word is once used in the singular, 
 in this last sense, for a chief of the priests. 
 Acts xix. 14. 
 
 ^^° 'ApyiTToipriv, epoq, 6, from apx^^' 
 chief, and Troiprjv a shepherd. — A chief 
 shepherd, occ. 1 Pet. v. 4, where the word 
 is applied spiritually to Christ, (comp. 
 
 • [This word jna is used in several Oriental lan- 
 guages, and means one ■who approaches to the king; 
 whence it was applied to the high priest, because he 
 entered the Holy of Holies.] 
 
A P X 
 
 99 
 
 A P X 
 
 Heb. xiii. 20.); but in I Sam. xxi. /, or 
 8, such an officer is mentioned in a natural 
 sense, under the title of tzj^i^in 1»lt^ the 
 chief of the shepherds^ or herdsmen. And 
 in some curious remarks on the sheep-walks 
 of Spain, published in the Gentleman's 
 Magazine for May 1764, we find, that in 
 this country (where it is not at all sur- 
 prising to meet with Eastern customs, 
 still preserved from the Moors), they have, 
 to this day, over each flock of sheep a chief 
 shepherd. " Ten thousand," says my au- 
 thor, '' compose a flock, which is divided 
 into ten tribes. One man has the conduct 
 of all : he must be the owner of four or 
 five hundred sheep, strong, active, vigilant, 
 intelligent in pasture, in the weather, and 
 in the diseases of sheep. He has absolute 
 dominion over fifty shepherds and fifty 
 dogs, five of each to a tribe. He chooses 
 them, he chastises them, or discharges 
 them at will. He is the pra^positus, or 
 chief shepherd of the whole flock." One 
 of the Hexaplar Versions uses 'Apx^TroZ/zT/v 
 for the Heb. np, 2 Kings iii. 4. 
 
 E^P^ ' Ap^i(Tvvay(oyoQ., a, o, froni ap^og 
 head, and crvyaywyi) a synagogue. — A 
 ruler or rector of a synagogue, " who go- 
 verned all the afl'airs of it, and directed 
 all the duties of religion therein to be per- 
 formed. Hovv many of these were in every 
 synagogue is nowhere said. But this is 
 certain, they were more than one; for 
 they are mentioned in Scripture in the 
 plural number, in respect of the same sy- 
 nagogue. Mark v. 22. (comp. Luke viii. 
 41.) Acts xiii. 15. Comp. Acts xviii. 8, 
 \7 *." Mention is made of this officer of 
 the Jewish synagogue in an Epistle of the 
 emperor Adrian, cited by Vopiscus in Sa- 
 turnin. cap. 8. Nemo illic {in JEgypto, 
 scilicet) Archi-synagogus Judaeorum. 
 
 ^Ap-^LTEKTijJv, ovoQ, 6, from apj(oc a head, 
 and TEicTiov a workman^ which see. — A 
 head — or master-workman, or builder, an 
 architect, occ. 1 Cor. iii. 10. []Isa. iii. 2.] 
 
 ^g^ 'Ap^LTekujvqc, «, 6, from ap^h a 
 head, chief, and te\u)vyiq a publican. — A 
 chief publican, or head-farmer or — col- 
 lector of the public revenues, comp. reXw- 
 vriQ. occ. Luke xix. 2. 
 
 ^g" ^Ap-^LTpLKkivoQ, «, 6, from ap-^bg a 
 head, 7-?//e,and rpiKKiviov adining-roomjtri- 
 elinium, so called from rpeJg //^ree,and KXivr) 
 a couch, because, among the Romans at 
 
 * See Prideaux Connect, pt. i. book 6. p. 385. 
 1st edit. 8vo. Vitringa, De Synagoga Vetexe, lib. ii. 
 cap. 10 and 11. and lib. iii. cap. 1. 
 
 least *, three couches were in their dining^ 
 rooms usually set to one square table, the 
 remaining fourth side of which was always 
 left free for the access of the servants. A 
 ruler, governor, or president of a feast. 
 occ. John ii. 8, 9, where see Wetstein. 
 Theophylact's remark on the 8th ver. 
 seems well worth our attention, and will 
 explain what was the business of the dp- 
 XiTpiKXivoc. " That no one," saith he, 
 "might suspect that their taste was so 
 vitiated by excess as to imagine water to 
 be wine, our Saviour directs it to be tasted 
 by the governor of the feast, who certainly 
 was sober; fox- those who on such occa- 
 sions are intrusted with this office observe 
 the strictest sobriety, that every thing may, 
 by their orders, be conducted with regu- 
 larity and decency." Comp. Ecclus. xxxii. 
 1 , and Arnald's note there ; and see Suicer, 
 Thesaur. on the word. 
 "Ap^d), from cLp-^^y rule, beginning. 
 
 I. To rule, govern, occ. Mark x. 42. 
 Rom. XV. 12. Particip. pass. 'Ap^oiJ-evog, 
 " Ruled, governed, in subjection," to his 
 parents namely, occ. Luke iii. 23. comp. 
 ch. ii. 51, and see Campbell's note on 
 Luke iii. 23. 
 
 II. In the profane writers, "Ap^w act. 
 and"Ap)(o/iai mid. To begin. But in the 
 N. T. ap)(pixaL only is used in this sense, 
 as Mat. iv. 17. xi. 7. xii. 1. & al. freq. 
 Luke xxiv. 47, 'Ap^aj^EPov airb — Raphelius 
 observes that ap'^ap.Evoy is here an imper- 
 sonal participle, and may be rendered ini- 
 tio facto, a begimiifig being made, initium 
 faciendo, i?i making a beginning, ita ut 
 initium fiat, so that a beginning be made, 
 and produces a passage from Herodotus, 
 lib. 2, where aplafXEvov airb is used in the 
 same manner. He also remarks from 
 Weller, that ^eov, e^ov, rrapor, EvZEy6p.ei'0v 
 (to which, from Vigerus De Idiotism. cap. 
 vi. § 1 . reg. 2, and Not. we may add cVov, 
 ZoKBv, Zo^av, ^La.(J)£poy, Ey)(iop5p, Trdpacj^ov, 
 irapaTvxov), are used by the Greek writers 
 in the same impersonal sense. So also 
 ke\ev(tQev it being ordered, a7i order being 
 given, is applied by Josephus, De Bel. lib. 
 1. cap. 11. § 2, and fxr}vvQEv it being told. 
 lb. cap. 24. § 7. It is evident that 'Ap^- 
 a^Evov, when thus applied, is in the neuter 
 gender; and from Bos, Ellips. in Mt'ra, 
 p. 359, we may remark, that such parti- 
 ciples are governed by that preposition 
 
 * See D'Arnay's very sensible and ingenious Es- 
 say on the Private Life of the Romans, and Caipp- 
 bell's Preliminary Dissertations to the Gospels, 
 p. 365, &c. 
 
 H2 
 
100 
 
 Hiiderstood. [[The verb is frequently al- 
 most pleonastic when joined with the in- 
 finitive of another verb, i'lp^aro airo^iWEiv 
 he sent. Mark vi. 7, see also x. 32. xiv. 65. 
 liuke iii. 8. xiii. 25. xiv. 18, 24. So in 
 the LXX, Gen. ii. 3. Deut. iii. 24. Judg. 
 X. 18. xiii. 5.] 
 
 "Ap^wv, ovrog, 6, from ctpj^w lo rule. — A 
 ruler^ chief, prince., magistrale. iSee Mat. 
 ix. 23. XX. 25. Luke xii. 58. John xiv. 30. 
 Acts vii. 27. xvi. 19. Rev. i. 5. It should 
 seem from a comparison of John iii. 1, 
 with John vii. 50, that ap^^v tC!)v ^laZaitov 
 in the former passage means a member Cif 
 the Jewish Sanhedrim; (comp. Luke xxiii. 
 13. xxiv. 20. John xii. 42. Acts iv. 5, 8.) 
 But it is plain from comparing Mat. ix. 
 18, 23, with Mark v. 22, and Luke viii. 
 41, that apxisJv in those texts of Mat. 
 means only a ruler of a synagogue^. Jo- 
 sephus, in like manner, mentions the cip- 
 ypvreQ rulers and counsellors as distinct, 
 JJe Bel. lib. ii. cap. 17. § 1 . comp. J^aXivrriQ. 
 Wolfius on Eph. ii. 2, observes that there 
 is no solecism in this text, if we consider 
 TTvevj-iaTOQ as put in opposition with e^tioriag 
 tS aepoQ the aerial rulers, and understand 
 it in a collective sense, as denoting a band 
 or ar7ni/ of evil spirits. Compare the use 
 of TTVEvixa in Acts xxiii. 8, and see John 
 xii. 31. xiv. 30. On Acts xvi. 20, see 
 Bowyer. [Acts xvii. 9. the magistrates 
 or senators, who in ver. 20. are called ■rpa- 
 rriyol, as in good Greek occasionally. In 
 
 1 Cor. ii. 6 and 8, the term is general, and 
 may comprehend the heads of the Jews 
 and Gentiles, the chiefs of the philoso- 
 phers, &c. The devil is often in the N. 
 T. called the ap^wi^ of this world. See 
 
 2 Cor. iv. 4. John xii. 31. xiv. SO. xvi. 11. 
 In Luke xii. 58, we are to understand one 
 of the magistrates appointed in each town 
 to decide minor cases. See Miscell. Duis- 
 burg. i. p. 222. and Wesseling Diatr. de 
 Archont. Jud. in Maifei's Antiq. Gall. 
 Ep. 1 and 8.] 
 
 "Apiofia, uTog, to, from ap or dpi veri/ 
 much, and o^u) to smell. — An aromatic, a 
 spice, " a vegetable production, fragrant 
 to the smell, and pungent to the taste." 
 Johnson, occ. Mark xvi. 1. Luke xxiii. 56. 
 xxiv. 1 . John xix. 40. In the LXX it an- 
 swers to the Heb. CDti;!, which as a V. in 
 the Oriental dialectical languages signifies, 
 in like manner, to be sweet. [2 Kings xx. 
 13. Esth. ii. 12.] 
 
 'AcraXevroc, «, o, ^, koX to — or, from a 
 
 * [?ee however Ernest. Inst. Int. N. T. p. 242.] 
 
 neg. and aaKevu) to agitate, which see. — 
 Not to be shaken, unshaken, immoveable. 
 occ. Acts xxvii. 41. Heb. xii. 28; where 
 see Wetstein and Macknight. [Diod. Sic. 
 ii. 48. iii. 4/.] 
 
 1^^ "A(r€e<roe, a, 6, i], koX to — ov, from 
 a neg. and (r^evvvio to quench. Not to be 
 quenched, unquenchable, inextinguishable. 
 occ. Mat. iii. 12. Mark ix. 43, 45. Luke 
 iii. 17. 
 
 'Aait.Eta, ag, rj, from ao-eSiyc impious. 
 
 I. I7npiety towards God, ungodliness. 
 occ. Rom. i. 18. 
 
 II. Wickedness in general, neglect or 
 violation of duty towards God, our neighs 
 bour, or ourselves, joined with and spring- 
 ing from impiety towards God. occ. Rom. 
 xi. 26. 2 Tim. ii. 16. Titus ii. 12. Jude 
 ver. 15, 18. 
 
 'Aat^iu), G), from aae^rig. — To act im- 
 piously or 7vickedly. occ. 2 Pet. ii. 6. Jude 
 ver. \o. 
 
 'Aae^rig, log, Sg, 6, >/, from a neg. and 
 (ritiojto worship, venerate. 
 
 I. Impious, ungodly, not observing the 
 true religion and worship of God. occ. 
 
 1 Tim. i. 9. 1 Pet. iv. 18. 
 
 II. Wicked from impiety. Rom. iv. 5. 
 
 2 Pet. ii. 5. & al. 
 
 ^AaiXyeia, ag, r;, from acreXyrig lascivi- 
 ous ; which, according to some, is derived 
 from a intens. and HiXyrj, the name of a 
 city in Asia Minor, whose inhabitants, 
 say some, were remarkably addicted to 
 luxury, wantonness, and lascivious ness. 
 Strabo, however, infol-ms us (lib. xii. p. 
 854. edit. x'Mmelou.) that SeXyr/, a City of 
 Pisidia, was a colony -of the Lacedaemo- 
 nians, and that the inhabitants M'ere ct^to- 
 XoywTaTOL twv Hkti^icoi^ the most consider- 
 able of the Pisidiaris, and that they were 
 (Tu)(j)poveg sober, and even ffucjipove^aTot most 
 sober; and Libanius Schol. in Demosth. 
 Orat. in mid. 'Er ^iXyr) Travreg ^ikoIol 
 ^(rav, KOL apsTfjg avape'^oi. All in Selga 
 were just, and full of virtue. If the Sel- 
 gians deserved this character, and aaeXyrig 
 be derived from the name of their city, it 
 is plain that the a must be negative. But 
 may not affsXyrig ,be better deduced from 
 a intens. and Heb. b^U^ to know carnally, 
 whence also the Greek V. aaXayeiv to 
 ravish, defower, and SeXy?/ the name of 
 the city just mentioned.'' See Bochart, 
 vol. i. p. 364. 
 
 I. Lasciviousness, lewdness, letchery, 
 lustfulness. Rom. xiii. 13. Gal. v. 19. 
 Eph. iv. 19. & al. 
 
 II. An enormous or insoknt injury, or 
 
AS0 
 
 101 
 
 A S£ 
 
 injustice. Mark vii. 22. On which place 
 Raphelhis justly observes, that if aaiXyeia 
 were in this passage designed to denote 
 lewdfiess, or lasciviousness, it would have 
 *been added to fioixeiai and Tropvemt, vices 
 of a like kind, in the preceding verse. 
 But as it is joined with ^oXog deceit, he 
 interprets it in general as injury of a more 
 remarkable and enormous kind., and shows 
 that Polybius has in several passages used 
 the word in this sense, fv. 28. viii. 9. And 
 so Poll. (vi. 30. 126.) has used tlte ad- 
 jective.] 
 
 "Atr^z/noc, «, o, ?/, from a neg. and aY\iJ.a 
 a mark or signal^ which see. — Not re- 
 markable,^ mean, inconsiderable, occ. Acts 
 xxi. 39 ; where Wetstein, among other 
 passages, cites from Achilles Tatius"i2v — 
 nO'AEOS 'OYK 'ASH'MOY; and from 
 Euripides, "E^t yap 'OYK "ASHMOS 'E\- 
 Xrivojv nCAIU. See more in his note on 
 this text, and on Acts ix. 11. [The 
 proper meaning of the word is not marked, 
 used of money, Kerod. ix. 40. See Olym- 
 piad. Caten. in Job xxxiii. p. 607;, and 
 LXX. .Tobxiii. 11.] 
 
 'Aadiyeia, ag, >/, from cKrOevtjg. j^Ge- 
 nerally weakness, and imperfection; and 
 thence 
 
 [I. Weakness of body, disease. Mat. 
 viii. 17. Luke v. 15. viii. 2. xiii. II, 12. 
 John V. 5. xi. 4. Acts xxviii. 9. 1 Tim. 
 V. 23. 2 Mace. ix. 22.] 
 
 [II. The frailty of our human nature. 
 1 Cor. XV. 43. 2 Cor. xiii. 4. Even with 
 respect to mind. Rom. vi. 19. 1 Cor. ii, 
 3. Used of our inclination to sin, Heb. v. 
 
 []III. The afflictions incident to huma- 
 nity. Rom. viii. 26. 2 Cor. xi. 30. xii. 5, 
 9. Gal. iv. 13. Heb. iv. 15.] 
 
 ^ KaQtviii), u), from a(rdein)Q. 
 
 I. To be weak. It occurs not in the N. 
 T. strictly in this sense. 
 
 II. To be infirm, sick. Mat. x. 8. xxv. 
 36. Luke iv. 40. & al. freq. Xenophon 
 and Demosthenes use the V. in this sense, 
 as may be seen in Eisner on Mat. xxv. 36. 
 [See Judg. xvi. 7. ii. 17. Ezek. xxxiv. 4.] 
 
 III. To be weak spiritually, as in faith, 
 Rom. iv. 19. xiv. 1,2. 1 Cor. viii. 9.& al. 
 Comp. 2 Cor. xi. 29.— Comp. Heb. vii. 18. 
 [See I Mace. xi. 49.] 
 
 I V^ To be weak in riches, to be poor, 
 indigent. Acts xx. 35. Raphelius, in his 
 note on this place, produces several pas- 
 sages from Herodotus, where he uses arr- 
 dtreta j]iri fiir poverty of condition, and 
 shows that Dejuosthenes uses the superla- 
 
 tive do^£>^fVarof for very poor, or low in 
 the world. [[See also Judg. vi. 15. 2 Sam. 
 iii. 1.] 
 
 [V. To be weak, destitute of authority, 
 dignity or power, contemptible. See Rom. 
 viii. 3. Of the law being unable to justify. Oi 
 2 Cor. x'ir21. xiii. 3, 9. on which two last 
 texts see Wolf, and Doddridge. Schleus. 
 thinks that in I, Cor. xi. 21, weakness ^ 
 and folly of conduct is implied, as in Isa. 
 xxxii. 4. aadevavreQ means the foolish. 
 He interprets the last text, as also v. 4. of 
 the same chapter, and 2 Cor. xii. 10, o/' 
 calamities suffered for Christianity.] 
 
 'Affdivrjpa, arog, to, from affdeviu). — 
 Weakness, infirmity, [from want of know- 
 ledge.] occ. Rom. XV. 1. 
 
 'AaQEvrig, eoc, ag, 6, rj, kcu to — eg, from 
 a neg. and adevog strength. 
 
 I. Weak, without strength. [Of females, 
 as inferior in strength to males, 1 Pet. iii. 
 7 , where see Wetstein. Parkhurst inter- 
 prets 1 Cor. xii. 22, qf the weaker parts 
 of the body J but I think Schl. is right in 
 construing it the viler (i. e. the pudenda), 
 from V. 23. So in 1 Cor. i. 25, What is 
 vile or valueless in divine things.'] 
 
 II. Infirm, sick, sickly. Mat. xxv. 39, 
 Actsiv.'y. V. 15, 16. 
 
 III. Without strength or weak'in a.spi- 
 ritual sense, weak with regard to spiritual 
 things. Mat. xxvi. 41. Mark xiv. 38. 
 Rom. V. 6. 1 Cor. ix. 22. comp. Rom. 
 xiv. 1. 
 
 ^Aa^Evlg, TO, Neut. used substantively. 
 Weakness, as of the law for the justifica- 
 tion of a sinner. Heb. vii. 1 8. comp. Gal, 
 iv. 9. Heb. ix. 9. x. 1. Rom. viii. 3. 
 
 IV. Weak, destitute of authority or dig- 
 nity, contemptible. 1 Cor. i. 27. 2 Cor. x. 
 10*. 
 
 'Afftap^at, u)v, 6i, from 'Atria Asia^ and 
 apxog a head, chief — Asiarchs. occ. Acts 
 xix. 3 1 . These were officers of a religious 
 nature, who presided over the public 
 games instituted in honour of the gods. 
 Thus in the Martyrdom of Polycarp bishop 
 of Smyrna in Asia, § 12. (edit. Russel) 
 they ask tov t 'Aaiapj^T/v <^i\nn:ov Philip 
 the Asiarch (who is afterwards, § 21. 
 called 'Ap^UpEvg the High-priest), to let 
 out a lion upon Polycarp, which he de- 
 clares he could not do, because that kind 
 of spectacle was now over. All the Eastern 
 
 / 
 * [Schl. interprets this, easy^ good natnred, but 
 without any other proof than the existence of a 
 sunilar German idiom. Sec Bishop Conybcart's 
 Scmionon 2 Cor. xii. 7.] 
 
 t Sec Usher's Note in Kusscl'* edit. 
 
ASM 
 
 102 
 
 Ai:fi 
 
 provinces had such officers as the 'Aaiap- 
 yjai^ who, from their respective districts, 
 were called Svjomo^ai, ^otvLKiapxai^ Bt0v- 
 vapyai, ,&c. See more in Grotiiis, Ham- 
 mond, Pole Synops. and Wetstein. 
 
 ^^ 'Acrtr/a, uq, y, from d&iroQ. — Absti- 
 nence from, or neglect of, food. occ. Acts 
 XXVil. 21, IToXXrje ^e acnriaQ VTrap^iicrrjg, 
 " The meaning is^ B?it when almost every 
 body neglected their food : having little or 
 no regard to meats, as expecting every 
 moment would be their last. The natural 
 consequence of this must be lowness of 
 spirits, and dejection of mind, against 
 which Paul exhorts them in the following 
 speech, knowing that their appetite for 
 food would soon return after they were as- 
 sured of their lives" Markland in Bow- 
 yer's Conject. [and so Schl. citing I Mace, 
 iii. 17.] 
 
 ^^"Affiroc, «, 6, //, from a neg. and oTirog 
 corn, food. — Without food, fasting, occ. 
 Acts xxvii. 33 ; where see Wetstein, and 
 comp. Jlpocr^onao). [Schl. says that this is 
 the proper meaning of the word ; but he 
 thinks that in this place it means, One 
 who has only eaten a little, as in Soph. Aj. 
 315. Eur. Hipp. 275. Joseph. Ant. vi. 
 14. 8. vii. 7. 4.] 
 
 'ASKE'^, w, either from the Heb. pin to 
 act with strength, or from the Chald. pDi> 
 to strive, endeavour ; *' studuit, operam 
 dedit." Castell. — To ezcrcise one's self 
 to exert all ofie's diligence, study, and in- 
 dustry, occ. Acts xxiv. ]6. Raphelius 
 observes that this V. is used intransitively 
 by the most elegant Greek writers, of 
 which he produces several instances from 
 Xenophon. Comp. also Wetstein. [See 
 Soph. El. 1030. Athen. v. p. 259. D.] 
 
 'A2K0'S, a, 6, from a collect, and o-^^'w 
 to contain, according to some. — A bladder 
 or skin sewed like a bladder to hold liquids, 
 in the N. T. A bottle of skin, a skin-bottle ; 
 such as were * anciently used to hold 
 wine, and are so still in many countries to 
 this day. occ. Mat. ix. 1 7. Mark ii. 22. 
 Luke V. 37, 38. Comp. Josh. ix. 4, 13. 
 Job xxxii. 19, in Avhich three texts the 
 LXX use the word acKOQ, and see Wet- 
 stein on Mat. 
 
 ^^ 'A<r/i£Vwe> Adv. from aa-jjievoQ glad, 
 rejoicing, q. d. rierfiivog delighted, particip. 
 perf. pass, of fjEio to delight, which see 
 
 * So Homer makes mention of wine's being 
 brought ua-KM h cuytiuj, in a bottle made of goatskin. 
 Jl. iii. line 247. Odyss. vi. line 78. Odyss. ix. line 
 l^r;. [See Herod, ii. r. 121,1 
 
 under 'HHojq, [^rather from ^do) to sing.^ 
 — Gladly, joyfully, occ. Acts ii. 41. xxi. 
 17. On Acts ii. 41, Wetstein cites from 
 Dionysius Hal. Diodorus Siculus [xii. 54], 
 and Josephus, the similar phrases, 'AS- 
 ME'NiiS 'YnOAE'^AHeAI TO^N AO'- 
 rON, and 'ASME'NilS nP02AE';arAS- 
 eAI,and 'ASME'N^S AE'jSTASGAI TOTS 
 AOTOYS. Comp. Kypke. [^lian. V. H. 
 xii. 18.] — Three ancient MSS., however* 
 and one later, together with the Vulg. 
 and two other ancient versions, omit 
 cLfffxivioQ from the text in Acts, and Ories- 
 bach marks it as a word probably to be 
 omitted. {2 Mac. iv. 12. 3 Mac. iii. 15. 
 V. 21.] 
 
 ^^° "Affo^oc, «, o, from a neg. afld 
 cr6(poQ wise. — Unwise, foolish, [or, igno- 
 rant of religion. ~\ occ. Eph. v. 15. [Prov* 
 ix. 8.] 
 
 'AffTta'Cofiai, Mid. or Depon. from a col- 
 lect, or intens. and o-Traw to draw. So 
 Eustathius on II. p. 82. and p. 1249, says 
 it signifies kig, or irpoQ kavTOv (Tirdadai to 
 draw to one's self; and to the same pur- 
 pose the Scholiast on Aristophanes, Plut. 
 Kvpiojg (KTTrcwacr^aL e<rt to TrepnrkEKecrdcu 
 TLva, ^Lci TO "AFAN SHA'SGAI ug tavTov 
 TOP krepoy, tcai Trepi^aXKetp Tag ytipag kv 
 rJ (l)i\ofpoveicrQat. ' A(T7ra ffacrdai properly 
 denotes to embrace any one, because when 
 benevolently affected towards another, one 
 is apt to throw one's arms over him, and 
 to draw him strongly to one's self. But, 
 after all, the Greek acnraCofiai may per- 
 haps be best derived from the Heb. F^D« 
 to collect, gather together. 
 
 I. To embrace, [kiss, and thence to 
 receive with joy. Luke x. 4. (comp. 2 
 Kings iv. 29.) Rom. xvi. 16. Mark ix. 
 15.] 
 
 II. To salute, hail, show some outward 
 token of love or respect to a person or thing 
 present. Mat. v. 47. x. 12. Mark ix. 15. 
 Luke i. 40. Rom. xvi. 16. & al. freq. 
 Comp. Mark xv. 18. 
 
 III. To salute or greet a person absent. 
 Rom. xvi. 21, 22, 23. & al. freq. 
 
 IV. To embrace menially, to lay hold 
 on with desire and affection, occ. Heb. xi. 
 13 ; where Kypke cit^s the Greek writers 
 applying the Verb to things as well as 
 persons in this sense. Pareus, after Chry- 
 sostom and Theophylact, says, that this 
 word is used by a metaphor taken from 
 persons sailing, who, when they see at a 
 distance their wished-for port, with joyful 
 shouts salute it. Thus W\»tstein cites from 
 Virgil, ^n. iii. line 522 — 4, 
 
ASH 
 
 103 
 
 A 2 
 
 Cumprocul obscuros colles, hurnikmque videmus 
 Italiam. Itslizxa primus conclatnat Achates; 
 Italian! laeto socii clamore salutant. 
 
 [Schleusner gives the following peculiar 
 meanings, which merit attention. To 
 congratulate, Acts xxv. 13, where Festus 
 takes possession. To love, in Mat. v. 47. 
 Comp. Herod, i. 122. Plat, in Lyside, t. 
 ii. p. 217. .Elian. V. H. ix. 4. Aristoph. 
 Plut. 743. To visit. Acts xviii. 22. xxi. 
 7. To be glad, Heb. xi. 13. Comp. Max. 
 Tyr. Diss. xxi. 1 . D'Orv. Charit. 1. 5. p. 
 224. He remarks also justly, that do-7ra^- 
 o/zat is to salute either in approaching. 
 Matt. X. 12, or leaving any one. Acts xx. 
 1 . See on the word Jensius, Fere. Litt. 
 p. 13.] ^ 
 
 ^g^ 'Ao-TTao-yuoc, », o, from ijcnruffnai 
 perf. of acnral'ofxai. — A salutatioji, [made 
 in any way.] Mat. xxiii. 7. 1 Cor. xvi. 21. 
 Col. iv. 18. & al. On 2 Thess. iii. 17, see 
 Wolfius. 
 
 "Ao-TTtXoe, », 6, 7/, from a neg. and o-tt/Xoc 
 a spot. — Without spoty free from spot, 
 spotless, occ. 1 Tim. vi. 14. James i. 27. 
 1 Pet. i. 19. 2 Pet. iii. 14. [See Symm. 
 Job XY. 15,] 
 
 'A2nr2, iSoQ, >/. — A7i asp, a species of 
 serpent remarkable for rolling itself up in 
 a spiral form, as Bochart hath proved, vol. 
 iii. 379, 380. Hence the Greek Etymo- 
 logists derive it from a neg. and crTrZ/fw to 
 extend; but it may, in this view, be better 
 deduced from the Heb. P]d« to collect, ga- 
 ther together, if indeed aamg be not a 
 name formed from the sound of the rep- 
 tile's hissifig. occ. Rom. iii. 13, which is a 
 citation of Ps. cxl. 4, where the Heb. wor4 
 answering to acrTziciov of the LXX, and of 
 the Apostle, is I^W'DI), which seems in like 
 manner derived from ^r (Arab.) to bend, 
 or W'D)) (Arab.) to bend bach, and y\m to 
 return. Comp. Heb. and Eng. Lexicon in 
 
 ^^^ *' AairovZoQ, e, o, ?/, from a neg. and 
 (TTZEvci] a libatio?i, which from airivlio to 
 offer libations. Implacable, irreconcile- 
 able. occ. Rom. i. 31. 2 Tim. iii. 3. This 
 meaning of the word is taken from a re- 
 ligious ceremony, common to all the an- 
 cient nations, of offering sacrifices and 
 libations to their gods in their solemn 
 treaties. So in the treaty between the 
 Greeks and Trojans, iu Homer, 11. iii. we 
 find that they not only offered two lambs 
 for a sacrifice, but, line 295, (i, 
 
 "EKXEON, no' iuyvtirt ^I'n^ cuiynn^'naiy. 
 
 Into the cups they draw the sacretl whie^ 
 And pour libations to the powers divine. 
 
 See the prayer following. 
 
 And thus, in the treaty between the Latins 
 and the Trojans, in Virgil, JEn. xii. line 
 1 74, they in like manner sacrificed a swioe 
 and a sheep : 
 
 Patcrisquc altaria libant 
 
 And on their altars the libations pour'd. 
 
 Comp. Isa. xxx. 1. and Bishop Lowth 
 there. — And this custom was so univer- 
 sally and constantly observed among all 
 the Grecian states, that (nrivob> or (nrivco^ 
 pat, which properly denote to offer liba- 
 tions, are with them the usual words for 
 making a treaty^ as the N. awovh), pro- 
 perly a libation^ is for the treaty itself j 
 hence aa-Troy^og ToXepog is a deadly irre- 
 concileable war. — We can be at no loss to 
 account for the original meaning of the 
 ceremony just mentioned. The heathen 
 nations certainly derived it from the an- 
 cient believers. And what could it denote 
 among these^ but the staking of their 
 hopes of salvation and happiness, temporal 
 and eternal, by the blood of the iiedeemer, 
 thus typically poured out, on the per- 
 formance of their respective parts of the 
 treaty or covenant ? 
 
 ^"'ASSA'PION,«,ro. A word formed 
 from the Latin assarius, the same as As. — 
 An As, a Roman com, equal to the tenth 
 part of the denarius, \_ov drachm"] and con- 
 sequently to about three farthings of our 
 money, occ. Mat. x. 29. Luke xii. 6. 
 This word is used likewise by Plutarch, 
 Dionysius Halicarn. and Athena^us, as may 
 be seen in Wetstein on Mat. Comp. also 
 Kypke. [This is Schl.'s opinion also on 
 the whole ; but some say that the aaaapior 
 is the half only of the Roman As. Plin. 
 N. H. xxxiii. 5. The value of the coins 
 is as follows : 
 
 1 Drachm = 6 Oboli, 
 
 I Obolus=6 Chalci, 
 
 1 Chalcus=7 Lepti, 
 and thus 1 As according to Schl.= a Ger- 
 man kreutzer, which is about five-sixths 
 of an English halfpenny. See Gronov. de 
 Pecun. Vet. p. 439, anil Eudaeus de Asse, 
 p. 200.] 
 
 ^g^ 'ASSON, Adv. comparative neut. 
 eyyiiQ nigh, whence iyycMr and ta- 
 <TO)v, and neut. la(Tov and atrtrov (see 
 Wolf.) ; so from ica^vc, compar. ttctx'^*' 
 
A 2T 
 
 104 
 
 A >:t 
 
 and 'Kuoffoiv, from ra^y^, to.'^iCjv and 
 ^aafTiov — Near, very nigh, close, occ. 
 Acts xxvii. 13. The word is thus used 
 not only in tlie poets, as may be seen in 
 Alberti and Eisner, but Raphelius shows 
 that Herodotus [ii. 52. iv. 3.] has several 
 times applied aaaov in this sense, and so 
 has Josephus, Ant. lib. i. cap. 20. § 1. 
 Th'c he XetTTo/KeVac ^ASSON eKeXevey clko- 
 XhOeIv And he ordered those that were 
 behind to follow 7iear, or at a small di- 
 stance. Comp. also Wetstein. 
 
 ^^ 'A^areio, u>, from a neg. and -raroc 
 ^fixedj settledy which from i<r77jui to stand, 
 befvxed. To he unsettled^ have no certain 
 OY fixed abode, occ. I Cor. iv. 11. [a-raro^, 
 3 Mace. V. 39.] 
 
 'A'T£7oe, a, ov, from a<rv a city. 
 
 I. One that dwelleth in a city. 
 
 II. Well-bred, polite, elegant, as the in- 
 habitants of cities usually are in compari- 
 son with those of the country. [Joseph. 
 Ant. ix. 2. 1.] 
 
 III. Beautiful, handsome, elegant in 
 form. In this sense only it is used in the 
 
 N. T. occ. Acts vii. 20. lieb. xi. 23. In 
 the former of these passages, Moses is 
 said to have been cWeToc; r« Qem * beauti- 
 ful through God, \. e. through his extra- 
 ordinary and peculiar favour or blessing, 
 comp. 2 Cor. x 4, and 1 Sam. xvi. 12, in 
 the LXX cited below. I am well aware 
 that there is another more common^, but I 
 apprehend erroneous, interpretation of this 
 phrase a^eioQ rw 0£^, which, as it seems 
 to be clearly stated by Doddridge on the 
 place, I shall express in his words : 
 " Grotius and others," says he, " have 
 observed it as a common Hebraism ; being 
 no more than an emphatical exjpression to 
 denote his extraordinary beauty, which 
 might perhaps be not unfitly rendered 
 divinely beautiful; the name of God being 
 olYen introduced to express such things 
 as were extraordinary in their kind, tio 
 in the Hebrew, what we translate great 
 
 * Josephus mentions the beauty of Moses when 
 found in the ark of bulrushes, and relates, that when 
 he was but three years old, no one wlio saw him 
 could help being struck with his beauty, and that as 
 he was carried about, people v/ould leave their 
 business to gaze at him ; and he introduces Pharaoh's 
 daughter calling him naUn MO P'i'H 0E~ION a child 
 (liviuc inform. Ant. lib. ii. cap. 9. § 5, 6, 7- Philo 
 (in Vita Mosis, towards the beginni^ig) says, that 
 *"' at his birth he had a more elegant and Icaut'iful 
 ('asteIO'iEPAn) appearance than denoted an ordi- 
 nary person." — And it appears from Justin, lib. 
 xxxvi. cap. 2, that the fame of Moses' uncommon 
 icuuty had spread among the Heathen. 
 
 wrestlings, is wrestlings of God (Gen, 
 xxx. 8.), goodly cedars are cedars of God 
 (Ps. Ixxx. 10.), great mountains are inoun- 
 tains of God (Ps. xxxvi. C), and an ex- 
 ceeding great city is a great city of God 
 (Jon. iii. 3.) 'koKlq fxeyaXr) rw Gew.Septuag. 
 And in like manner in the N. T. 2 Cor. 
 x. 4, iVeapons mighty through God, oVXa 
 EvyciTu TM Bew, might not improperly be 
 rendered very strong weapons." Thus 
 the Doctor. Let us now review the texts. 
 — Gen. xxx. 8, Rachel, on the birth of a 
 son to Jacob by her maid Bilhah, saith 
 ^n^naa, CD»n"^t^ »^lnQi By the agency (Heb. 
 twistings) of God, / am intwisted with my 
 sister, i. e. my family is now through 
 God's blessing interwoven with my sister's, 
 and has a chance of producing the pro- 
 mised seed ; thus she acknowledged the 
 favour of God in Bilhah's bearing this se- 
 cond son, as she had already done when 
 she bore theibrmer. comp. ver. C. And 
 to this purpose the LXX, Aquila, and 
 Vulg. explain ver. 8. * Cedars of God, 
 Ps. Ixxx. 10, are plainly parallel to cedars 
 of Lebanon, which Jehovah hath planted.^ 
 Ps. civ. 1 6, and which are therefore called 
 His. Ps. xxxvi. 6, Thy righteousness is 
 like the mountains cf God, i. e. not high 
 or great, but steadfast and itmnoveable, 
 like the mountains which God hath esta- 
 blished by his almighty power, (comp, Ps. 
 lxv\ 6. Prov. viii. 2,5. Amos iv. 13.) and 
 which therefore are claimed as His. In 
 Jon. iii. 3, Nineveh is styled n^Ti:i 1^^; 
 tD'nbj^V a great city f, ^' for, or belonging 
 to, thc^ Aleiin, the true God ; and accord- 
 ingly the inhabitants of it repented upon 
 
 * See Heb. arid Eng. Lexicon, under "jna. 
 
 -|- See Calcott's excellent Remarks on the Second 
 Part of the Bishoj) of Clogher''s Vindication of the 
 History of the Gld and New Test amen t^ part i. p. 
 40, and the learned Parker's Bibliotheca Biblica, vol. 
 ii. p. 167, 8- And since writing the above in the 
 first edition, I am glad to find that able critic Glas- 
 sius concurring in a similar explanation of the texts, 
 Philolog. Sacr. lib. iii. tract 1. canon 17. 3. " If the 
 whole nation of the Assyrians (says Dr. Watcrland, 
 Charge, May 19, 1731, p. 'oj.) were the posterity of 
 Abraliam, so called from Ashurim, Gen. xxv. l\, 
 descended from Abraham by Keturah (as an ancient 
 writer in Josephus, Ant. lib. i. cap. 15. p. 44. edit. 
 Havercamp. asserts, and as a learned modern, Joh. 
 Prider. Schroeerus, Imperium Babylonis et Nini, 
 sect. ii. p. 105, &c. now lately has undertaken to 
 maintain,) we may then the more easily account for 
 the quick repentance of the Ninevites upon the 
 warning given them by a single prophet of Israel, as 
 well as for their manner of expressing their repent- 
 ance ; not like idolaters, but true worshippers : (see 
 Jon. iii. 3, 8, 9. Mat. xii. 41.) They had not alto- 
 gether forgot the religion of their fatlicrs.'* 
 
105 
 
 the preaching of Jonah, and performed such 
 services as showed that they knew what 
 the true religion was, though, in general, 
 they had not practised it." Lastly, do not 
 oVXa ^vpara r^ Oew, 2 Cor. x. 4, plainly 
 mean not only very strong iveapofis, but 
 weapons properly divine^ weapons mighty 
 through God, namely, through the mira- 
 culous gifts of the Holy Spirit bestowed 
 on the Apostles, which St. Paul elsewhere 
 calls the demonstratioJi of the Spirit and 
 of power {^vvapeojc), and with which he 
 declares he was assisted in preaching the 
 Gosj>el, that their faith might not stand in 
 (or depend upon) the wisdom of man, hut 
 in the power {^wdfjei) of God? See 1 
 Cor. ii. 4, 5. The LXX use the word 
 otTfloj/ for the Heb. nito goodly, beautiful^ 
 agreeable, in the account of Moses' beauty, 
 Exod. ii. 2; and iu the description of 
 David's, 1 Sam. xvi. 12, for ♦^sl niQ they 
 put ayadoQ opacrei Kvpio), fair in aspect 
 through the Lord, an expression very 
 similar to otTeloc t-w 6£w. 
 
 'ASTHT, ipoQ, L 
 
 L A Mar. " one of the luminous bodies 
 that appear in the noctur?ial sky," (John- 
 son), yxhtiher fxed star, planet, or comet, 
 \ Cor. XV. 41. comp. Mat. xxiv. 29. Mark 
 xiii. 25. Rev. xxii. 16. 
 
 IL A luminous body, somewhat resem- 
 bling a Stat. So Homer plainly uses 
 dT£|oa for the meteor commonly called the 
 shooting of a star, II. iv. line 75. 
 
 'Otov V 'ASTEPA >7>cs K^~6voy Tra?," dyxv\oy.yi7iM. 
 
 And Lucian, Navig. tom. ii. p. 671, ex- 
 plains his own expression riva Xapirpov 
 "ASTEPA, a certain shining star^ by Atoo-- 
 KHpwv Tov erepov, i. e. one of those lumin- 
 ous appearances called by the ancient 
 sailors Castor or Pollux. Mat. ii. 2, 7, 9, 
 & al. comp. Jude ver. 13. ^ It is evident 
 that the motion of that luminous body 
 which appeared to the Magi was quite 
 different from the apparent motion of any 
 of the stars, and that it differed from them 
 also by appearing in the day-time, and so, 
 no doubt, its light was much more t in- 
 tense than theirs, though inferior to that 
 light above the brightness of the sun, 
 which shone round Paul and those that 
 journeyed with him. Acts xxvi. 13. 
 
 * See Bishop ChantUer's Vindication of the Do- 
 fence of Christianity, p. 413. 
 
 t See Ignat. Epist. ad Ephes. § 19. ccUt. Russel. 
 
 S^e too 
 
 III. The angels or bishops of churche$ 
 are figuratively denoted by stars, who, 
 " having gained light from the Sun of 
 Righteousness themselves, ought, by their 
 example, both in purity of doctrine and 
 integrity of life, to give light (pr aelucere) 
 to others." Stocl<ius. Rev. i. 16, 20. 
 [So in the O. T. illustrious persons, espe- 
 cially teachers of the divine word, are 
 called stars. Numb, xxiv. 1 7. Dan. viii. 
 10, 24. xii. 3.^ 1 Mace. i. 25, and so the 
 Greeks. See Plut. Marath. c. 30. and 
 Palairet. Obs. Phil. Crit. p. 521.] 
 
 IV. JcvSus calls himself, Rev. xxii. 16, 
 the bright and morni?ig Star, as ushering 
 in the Gospel-day of Knowledge, Grace, 
 and Glory ; the last of which is especially 
 alluded to under the same image in Rev. 
 ii. 28. 
 
 ^g^ 'A(TTT}piKrog, H, 6, >/, from a neg. and 
 '^ripLKTos confirmed, established, which from 
 '^rjpi^b) to confirm, establish. — Unsettled, 
 unstable, unsteady. 2 Pet. ii. 14. iii. 16. 
 QLongin. de Subl. ii. 2.] 
 
 ' ATopyoc, », o, r], from a neg. and <ropyj) 
 natural affection, which from «?£pycu to 
 love with such aff^ection; and this may be 
 from the Heb. T)Vt^ to be wreathed or knit 
 together. — Void of natural affection, par- 
 ticularly of that love and affection which 
 parents ought to bear to their children, 
 and children to their parents, and which 
 animals in general have by natural in- 
 stinct, and some of them in a most remark- 
 able degree, particularly the stork, whose 
 English name seems to be of the same 
 origin as the Greek <^opyv], and to have 
 been given it on account of the reciprocal 
 TOjoy?) between the parents and offspring 
 of this species ; of which see Bochart, vol. 
 iii. 327, &c. and Heb. and Eug. Lexicon, 
 under "iDn II. occ. 2 Tim. iii. 3. Rom. i. 
 31 ; where see Doddridge's Note, and 
 Leland's Advantage and Necessity of 
 Christian Revelation, vol. ii, p. 48, 59, 
 8vo. 
 
 ^A^oyiu), u), from u'^oyoQ one who misseih 
 his aim, which from a neg. and ^ox'^^opai 
 to aim and tcmd to the mark, and this from 
 <r£/)^w to go in order or regularly. — To 
 err, deviate. In a figurative and spiritual 
 sense, occ. 1 Tim. i. 6. vi. 21. 2 Tim. ii. 
 18. [Polvb. Exc. Leg. 89. Ecclus. vii. 21. 
 viii. 11. Plut. Galb. p. 10(). ue Def. Or. p. 
 414.] — This V. is several times used by 
 Plutarch in the sense of erring, and con« 
 strued with a genitive, as in 1 Tim. i. 6. 
 See Wetstein. 
 
 'ASTPAIIIT, m, ii. 
 
AS* 
 
 106 
 
 A 212 
 
 I. Lightning. Mat. xxiv. 27. xxviii. 3. 
 &al. 
 
 II. Vivid brightness, sprightly lustre, 
 as of a lamp. occ. Luke xi. 36 *. 
 
 'ATjOttTTT-w, from aVpaTr/). — To lighten, 
 Jlashy or ^^zwe «* lightning, occ. Luke 
 xvii. 24. xxiv. 4. 
 
 "A^TjOov, «, 7-0, from aVjyp flj ^(^«7'. — Pro- 
 perly, A constellation f cojisisting of se- 
 veral stars, as Orion, Pleiades, &c. Also, 
 A star. occ. Luke xxi. 25. Acts vii. 43. 
 xxvii. 20. Heb. xi. 12. 
 
 ^AavfX(pii)voQ, «, 6, r/, from a iieg. and 
 tjvfKpiovoQ agreeing in speech. — Disagree- 
 ing in speech, discordant, occ. Acts xxviii. 
 25 ', where Wetstein cites from Diodorus 
 Sic. [iv. 1.] 'A2YM$12'NOYS 'EINAI 
 nPO^S 'AAAH'AOYS. [Wisd. xviii. 10.] 
 
 ^AffvvETOQ, «, 6, ry, from a neg. and 
 trvverog understanding, knowing. — With- 
 out understanding, unijitelligent, foolish. 
 occ. Mat. XV. 16. Mark vii. 18. Rom. i. 
 21, 31. X. 19. [Schl. says, Rom. i. 21. 
 and X. 30. ignorant of the true religion. 
 Rom. i. 31. wicked or without religion. 
 'Ao-vj/freV occurs Ps. cxix. 157. for to act 
 perfidiously, and kavvtroQ in Wisd. i. 5. 
 (comp. Ecclus. XV. 7. 8.) for impious or 
 <}iinful.'\ 
 
 'Aavvderoc, «, 6, r;, from a neg. and 
 (jvyriQripi to make an agreement or cove- 
 nant. — A covenant-breaker, one who doth 
 not stand to, or joerform, his covenant or 
 agreemefit. So Hesychius, davrOeTsg. pr^ 
 Ipfiivov-aQ TOiQ crvvSffKaig ; and Theophy- 
 lact, TOig tTvvTrecpvqpevoig prj Ippivovrag. 
 occ. Rom. i.31. [Jer. iii. 8. 11.] 
 
 ^ A(T(pa\ELa, ag, rj, from aV^aXr)?. 
 
 I. Firmness, security, sajety. occ. Acts 
 V. 23. 1 Thess. v. 3. [In Acts v. 23. 
 the firmness or diligence in guarding is 
 meant, but in 1 Thess. v. 3. the security 
 arising from such or similar precautions. 
 In this sense it occurs. Lev. xxvi. 5. Deut. 
 xii. 10. Polyb. Hist. iii. 27. 2 Mac. iii. 22. 
 iv. 21,ix. 21.] 
 
 IL Firmness, certainty, occ. Luke i. 4. 
 [Xen. Mem. iv. 6, 15.] 
 
 * [The Hebrew word for lightning '?'nn (Ex. 
 xix. 15.) is used in the same way in Deut. xxxii. 
 41. Nahum iii. 3.] 
 
 -|- "Ag-fov and dg-r,^ differ, says the Greek gram- 
 marian Ammonius; for aVcov is a celestial sign 
 formed of several stars, as Orion, the Bear, but 
 t'ch a single star. [See Macrob. Somn. Sc. i. 14. 
 Suidas & Ammonius. Schol. Pind. Ol. i. 'J. ; but 
 this is not always observed, as may be seen above, 
 and nlso in Find. ()I. i. I). M»d\. Socr. Dial, 
 
 'A«T0aX)7y, foc, «C, 6, >7, Ka\ to — tg, from 
 a neg. and o-^aXXw to supplant, trip up 
 the heels, throw down. 
 
 I. Firm, that cannot be thrown down. 
 In this sense strictly it occurs not in the 
 N. T. but in the profane writers. 
 
 II. Firm, sure, steady, that cannot be 
 moved, occ. Heb. vi. 19. [Wisd. iv. 3. xiv. 
 3.] 
 
 III. Safe. occ. Phil. iii. I. 
 
 IV. Certain, occ. Acts xxv. 26. 'Ao-0a- 
 \kg, TO, Certainty, truth, the adj. neuter 
 being, as usual, employed as a substantive, 
 occ. Acts xxi. 34. xxii. 30. [Wisd. vii. 
 23.] 
 
 'Ao-0aX/(^w, from a(T<pa\y]g. — To make 
 fast, safe, secure, occ. Mat. xxvii. 64, 65, 
 m. Acts xvi. 24. [Wisd. xv. 15. Pol. i. 
 42.] 
 
 'Ao-^aXwg, Adv. from atr^aXrig. 
 
 I. Safely, occ. Acts xvi. 23. Mark xiv. 
 44, where see Wolfius and Kypke. [This 
 place is by the Vulgate, rendered caute ; 
 and by the Syriac, by a word implying 
 circumspection. Schl. says, * Lead him 
 away safely, that he may not escape,' or 
 ^without danger or fear of error/ or 
 ' without fear of danger from those who 
 might be on his side.' In Greek, this 
 word signifies, without danger or fear, in 
 Pol. i. 19. iii. 110. Herodian. ii. g. Ba- 
 ruch V. 7. and diligently, Herodian iv. 
 12.3.] 
 
 II. Certainly, <tssuredly. occ. Acts ii. 
 36. [Wisd. xviii. 6.] 
 
 'Aff'^rjpoyih), lo, from aG^^pov. — To be- 
 have indecently, unseemly, or unbecom- 
 ingly, occ. 1 Cor. vii. 36. xiii. 5. [Schl. 
 says, that in the first passage, it is to fall 
 into disgrace {' on account of his virgin 
 daughter'), and cites Deut. xxv. 3. Ez. 
 xvi. 9. Eur. Hec. 407. In the other sense, 
 it is of common occurrence. See Xen. dc 
 Re Eq. ii. 6.] 
 
 'A(T-^rjpo(Tvvri, rjg, ?/, from aayi^piav. 
 
 I. Indecency, obscenity, occ. Rom. i. 27« 
 [and Ecclus. xxvi. 41. xxx. 13-'] 
 
 II. Nakedness, shame, shameful parts. 
 occ. Rev. xvi. \i). — In the LXX it is fre- 
 quently used in the latter sense, answer- 
 ing to the Heb. m"^^. See Lev. xviii. [6. 
 7. Hos. ii. il.] 
 
 ^Aa^Tiptoy, oyog, 6, r/, Kal to — oy, from a 
 neg. and (r-^^i^pa fgure, mien. — Uncomely, 
 indecent, occ 1 Cor. xii. 23. comp. Rev. 
 xvi. 15. — In the LXX it answers in one 
 passage. Dent. xxiv. 1, to the Heb. mii> 
 nakedness. 
 
 'AffUTia, ug, //, from aaotrog abandoned^ 
 
ATI 
 
 107 
 
 A YT 
 
 profligate^ riotously luxurious^ from a neg. 
 and <Ta>w or o-wi^w to save, reserve; be- 
 cause such persons usually wasteiheiv sub- 
 stance, yea themselves, in riotous living, 
 reserving nothing. See Wetstein on Luke 
 XT. 13. []Prov. xxviii. /.] — Profligacy, 
 debauchery, abandoned Iriot. occ. Eph. v. 
 18. Tit. i. 6. 1 Pet. iv. 4. 
 
 f^^ 'Ao-wrwc, Adv. from ao-wroe, which 
 see under ao-wrm. — Profligately, riotously. 
 occ. Luke XV. 13. Josephus uses the same 
 phrase acwrwc 4f/V, to live riotously, Ant. 
 lib. xii. cap. 4. § 8. 
 
 ^g^ 'AraKrib), w, from aruKTOQ. — To be- 
 have irregularly or disorderly. occ. 2 Thess. 
 iii. 7, where see Kypke. [ Properly to leave 
 ones post, or rciste to desert^ and then not 
 to discharge one's duty. See Olear. de 
 Stilo N. T. p. 3. Xen.' Cyrop. viii. 6. 8. 
 QEcon. V. 15.] 
 
 " AraKTOQ, a, 6, >/, from a neg. and TETaKrat 
 .Sd pers. perf. pass, of raaam to set in order. 
 [See liTaKrih).'] —Disorderly, irregular.^ i. ^. 
 violating the order prescribed by God. occ. 
 1 Thess. V. 14, where see Wolf, and Wet- 
 stein, and comp. 2 Thess. iii. 6, &c. 
 
 'Ani/vTwc;, Adv. from araKTOQ. — Irre- 
 gularly, disorderly, occ. 2 Thess. iii. 6, 1 1. 
 "AriicvoQ, «, 6, >/, from a neg. and Hicvov 
 a child, which see. — Having no child, 
 childless, occ. Luke xx. 28, 29, 30. [Jer. 
 xviii. 21. Ecclus. xvi. 4.] 
 
 'Atevl'Cw, from a-EP))g intent^ viewing 
 attentively, which from a intensive or aug- 
 ment, and TELvu) to tend, fix, which see. 
 To fix the eyes^ behold or look stedfastly 
 or attentively. So Gr. Gloss. Albert, ex- 
 plains avEvi^ovTEQ, by clteveq (dXettovteq ; 
 and Hesychius, citevH^el' irpoaiyEi.^ (^Xettel. 
 Lucian. Coutemp. torn. i. p. 338. A. ev ^ 
 'ATENI'^HtS if you look attentively ; & 
 De Merc. Cond. p. 468. E. irpo^ to ekeivh 
 Trp'Sfftdirov 'ATENI'ZONTA- having your 
 eyes fixed on his countenance. Luke iv. 
 20. Acts [i. 10.] iii. 4. [vi. 15. vii. 55.] 
 & al. freq. See Eisner and Kypke on 
 Acts. . 
 
 "ATEP, Adv. — Without, not with, either 
 not having, occ. Luke xxii. 35 ; or in the 
 absence of. occ. Luke xxii. 6. 
 
 'Art/ia4fw, fi'om a neg. and Tip,ait} to ho- 
 nour. — To dishonour, treat with contumely 
 or indignity. Luke xx. 1 1 . .Tohn viii. 49. 
 Rom. i. 24. & al. [Ecclus. viii. 5. x. 32.] 
 
 'Art/^ta, aq, rj, from arifxog* — Dishonour, 
 disgrace, ignGviiny. 1 Cor. xi. 14. xv. 43. 
 2 Cor. vi. 8. [xi. 21.] & al. [In 2 Cor. xi. 
 *2,\. Schl. says tbat aVt/jm is thc' same as 
 
 d(^po(Tvvrf in v. 1 . and means boasting, vn- 
 worthy of a dignified man. He translates 
 K. a. \. thus : * Let me now speak boastingly 
 a little.'] 
 
 "Arifiog, u, 6, ?/, from a neg. and rifirj 
 honour. — Dishonoured, without honour. 
 occ. Mat. xiii. 57. Mark vi. 4. 1 Cor. iv. 
 10. [Is. liii. 3. Ixii. 4.] 
 
 'Art/iow, w, from ari/xog. — To dishonour^ 
 treat with indignity, occ. Mark xii. 4. 
 
 'ATMPS, iZoc, i], from aw to breathe, 
 according to some. Vapour, particularly of 
 smoke, occ. Acts ii. 19. James iv. 14, 
 where see Wolfius and Wetstein, and comp. 
 Heb. and Eng. Lexicon in hlT\ I. — In the 
 LXX this word answers to pi) a cloudy 
 namely of incense, Lev. xvi. 13. Ezek. 
 viii. 11. — to TtD'p smoke, vapour, as of a 
 furnace, Gen. xix. 28, (so drplg, Kairvuh- 
 Sr]Q smoky vapour, to JU^)? smoke, Hos. 
 xiii. 3.) — to t\)'''iDt\ pillars, namely of smoke^ 
 Joel ii. 30. or iii. 3. 
 
 ^^^ "ATOfiOQ, H, 6, r/, Kal to — ay, from a 
 neg. and TETop.a perf. mid. of TEp.vb) to cut, 
 divide ; which see. — Indivisible, " Arofiov, 
 TO, An indivisible point of time, an instant^ 
 a moment, occ. 1 Cor. xv. 52. 
 
 "AroTTOc, 8, 6, }], Kal, to — ov, from a neg. 
 and TOTToc place. — Literally, Without place, 
 or having no place. 
 
 I. Of things. Inconvenient, unsuitable, 
 improper, amiss, wrong, occ. Luke xxiii. 
 41. Polybius, as cited by Raphelius on 
 the place, uses aTowov in the same sense ; 
 and in the LXX it several times answers 
 to the Heb. p« iniquity. Comp. also Wet- 
 stein. Observe, that in Acts xxv. 5. 
 eight MSS. two of which ancient, for r«V^ 
 read aro-ov, and the Vulg. renders ac- 
 cordingly — in viro crimen. Another MS. 
 and the Complutensian editwn, add aroitov 
 after raVw ; and this reading, which is also 
 approved by Bp. Pearce, appears to have 
 been followed by our translators. [See 
 Job iv. 8. xi. 11.. and xxxiv. 12. for 
 
 i^^a^in.] 
 
 II. Inconvenient, prejudicial, hurtful, 
 evil. occ. Acts xxviii. 6 ; where Wetstein 
 cites the Greek writers using it in the 
 like sense, and Galen in j)articular apply- 
 ing 'OYAKN "ATOnON to escaping the 
 usual consequences of venomous bites, 
 [2 Mac. xiv. 23. Jos. A. xi. 52.] 
 
 in. Of persons. Absurd, unreasonable. 
 occ. 2 Thess. iii. 2. [Sch. says, wicked, 
 impious.'] 
 
 *Auya4w, from ai;y>). — To irradiate^ 
 bcarn, or shine forth, occ. 2 Cor. iv. 4. 
 
AY A 
 
 108 
 
 A Y A 
 
 'AYrH\^e, /,.q. 
 
 I. Light, splendour. In this sense it is 
 sometimes used in the profane writers, and 
 2 Mac. xii. 9. 
 
 II. The day-spri?igf day-hreak, Jlrst 
 appearance of day-light, occ. Acts xx, 1 J ; 
 where Wetstein cites from Polyaenus, Kara 
 •jvpwTtiv 'AYFirN tTjq rijxEpaQt at the first 
 dawning of the day. — In the LXX this 
 word answers to the Heb. n:3, in the only 
 passage wherein it occurs, Isa. lix. 9. 
 
 "AYrOYSTOS, «, 6.— The Latin name 
 or title, Augustus, in Greek letters, occ. 
 Luke ii, 1 . See under Se^a-Toc. 
 
 'AvQacriQ^ eoQ, hq, 6, r/, from avrbg him- 
 self, and aSeoj to please. Oomp. rjMiog. — 
 Self-willed, self-pleased, or rdther pleasing 
 himself and despising others, supercilious, 
 haughty, insolent, surly. This vice in our 
 ordinary conversation is directly opposed 
 to courtesy or affability. See Theophrast. 
 Eth. Char. cap. xv. and Duport's Lectures 
 thereon, and Raphelius and Wetstein on 
 Tit. i. 7. occ. Tit. i. 7. 2 Pet. ii. 10. [Gen. 
 xlix. 3. Prov. xxi. 24.] 
 
 ^g^ 'AvdaipETOQ, e, 6, rj, from dvrug 
 hijnself, and aipsoj to choose. — Choosing 
 or willing of himself, or of his own accord. 
 occ. 2 Cor. viii. 3, 1 7. See Wolfius, Wet- 
 stein and Kypke. []Sym. Ex. xxxv. 5.] 
 
 ^^^ ^AvhevTEU), Q, from dvdiyrrjQ * one 
 actingby his own authority ov power. Joined 
 with a genitive. To use or exercise au- 
 thority or power over. So Hesychius, 
 dvdevTEiv, eiaffiai^Eiv, to exercise authority, 
 to domineer, occ. 1 Tim. ii. 12, where see 
 Kypke and Wetstein. 
 
 'Avkiio, u), from avXoc a pipe ov flute. — 
 To pipe, play on a pipe or flute, occ. Mat. 
 xi. 1 7. Luke vii. 32. [where see Vorst. de 
 Adag. N. T. c. xi. p. 815.] 1 Cor. xiv. 7- 
 
 'AYAH' i]£, rj, either from dio to blow, as 
 the wind -, or ratlier, as Mintert observes, 
 from the Heb. ^n« a tejit, tabernacle. 
 
 I. Anciently and. properly. An open 
 court inclosed by buildings, a court-yard 
 exposed to the open air. So the Etymo- 
 logist, 'AvX)), 6 TrEpLTeij^iafxivoQ kol vrrai- 
 dpoQ TuiroQ. occ. Mat. xxvi. 69. Mark xiv. 
 CG. XV. IG. Luke xxii. ^5. Rev. xi. 2. 
 Comp. Mat. xxvi. 3. Mark xiv. 54. John 
 xviii. 15 ; in which three last texts it may 
 denote in general a large house or palace, 
 including the open court, about which, ac- 
 
 * [Sec Eur. Supp. 442. The cojnmon meaning, 
 however, in old Greek, is a sclf-vun-derer. See 
 Vales, ad Ilarpcc. in Voc;i. \risd. xii. C.j 
 
 cording to the Eastern mode of building 
 practised to this day, it was built. See 
 Shaw's Travels, p. 207. Hence 
 
 II. ^ large house or palace, occ. Luke 
 xi. 21. See Wetstein on Mat. xxvi. 3. 
 
 III. A sheep-fold^ a place where sheep 
 are housed. Thus used also in the Greek 
 writers; see Wetstein. occ. John x. 1, 16. 
 [It acquired this sense from the sheep- 
 fold being anciently the open court before 
 the house. — The word occurs 1 Chron. ix. 
 22. 2 Chron. iv. 9. xxxiii. 5. Jer. xxxv. 2. 
 Ex. xlii. 2.] 
 
 "AvX-qrriQ'i a, 6, from avXiio to pipe. — A 
 player on a.jnpe or flute, a piper or flute- 
 player, occ. Rev. xviii. 22. Mat. ix. 23. 
 Comp. Jer. xlviii. 36, by which passage it 
 should seem that the Jewish funerals, so 
 early as the time of Jeremiah, were ac- 
 companied with the music of pipes or 
 flutes, even as it is certain from Jer. ix. 
 1 7. 2 Chron. xxxv. 25, that in those days 
 the Jews used to employ on such occasions 
 women, who made it their business to 
 mourn and sing at funerals. Josephus 
 expressly mentions these 'AYAHTA'S as 
 being hired in the lamentations of the 
 Jews for the death of their friends, in his 
 time. De Bel. lib. iii. cap. 8. § 5. See 
 Wetstein on Mat. ix. 23, and Harmer's 
 Observations, vol. iii. p. 392, &c. * 
 
 ^AvXi'Copai, from ctvXr) a sheep-fold. 
 
 I. To be 2^ut or remain in a fold or 
 stable, as sheep or other cattle. In this 
 sense it is used in the profane writers. 
 And because sheep were usually ^/b/^edf or 
 housed at night, (see Bochart, vol. ii. 452. 
 & seq.) hence, 
 
 II. Spoken of men, To lodge at night, 
 take up one's night's lodging, occ. Mat. 
 xxi. 17. Luke xxi. 37. The word is 
 frequently used in this sense both by 
 Thucydides and Xenophon, and also in 
 the LXX, vi'here it answers to the Heb. 
 pb above thirty times. [Judg. xix. 15, 20. 
 and so pli^ in Job xi. 14. xv. 28.] In the 
 Greek writers, however, it is by no means 
 confined to the night; for in Xenophon 
 Cyr. Exped. lib. iv. p. 2/0, edit. Hut- 
 chinson, 8vo. we have Tavrr^v h' av rrjv 
 'HME'PAN 'HYAISGirSAN iv tolq /cw- 
 fxaLQ — That day they lodged in the vil- 
 lages, — and p. 451, Taurj?v ptv tty rriv 
 'HME'PAN avrS 'HYAI'ZONTO.— See also 
 
 * [Schl. thinks the custom of late date in Judaea. 
 He refers to Buxtorf. Lex. Tahii. p. 1524. Gcicr 
 de ritbr. Luct. c. 5. §. 10. p. 75-1 
 
A Y^ 
 
 109 
 
 A YT 
 
 Hutchinson's Note 6. p. 253, and Wetsteiu 
 on Mat. xxi. 17. 
 
 'AYAO'S, 5, 6.— A pipe or Jlute. The 
 Greek Lexicographers derive this word 
 from the V. * avw or aw to breathe, blow (so 
 the ^ng. Jlute seems related to the Latin 
 flatus, blowhig) ; but it may perhaps be 
 better deduced from the Heb. hPH to per- 
 forate, ^fistulate ; whence h^ht^ a pipe or 
 fiute, to which word the Greek avkoq ge- 
 nerally answers in the LXX. occ. 1 Cor. 
 xi7. 7. [1 Sam. x. 5. Is. v. 12 f.] 
 'Av^avw, from av^w the same. 
 
 I. To growy increase in bulk, as vege- 
 tables or animals. Mat, vi. 28. xiii. 32. 
 Mark iv. 8. Luke i. 80. comp. Luke ii. 40. 
 
 II. To increase in number or multitude. 
 Acts vii. 17. 
 
 III. To grow, increase, in a figurative 
 sense, as the word of God by extending its 
 influence over greater numbers. Acts vi. 
 7. xii. 24. xix. 20. comp. Mat. xiii. 32. 
 To grow, spiritually. Eph. iv. 15. Col. i. 
 10. 1 Pet. ii. 2. 2 Pet. iii. 18. In Col. i. 
 6. after Kapwocpoptiiievov, Griesbach, on the 
 authority of twelve or thirteen MSS. (six 
 of which ancient), of both the Syriac, 
 Vulgate, and other old versions, admits 
 
 ' into the text the words kul av'^avofxevor, 
 as a probable addition. [It would be better 
 to say. To increase in honour. John iii. 
 30. To be propagated. Acts vi. 7. xii. 24. xix. 
 
 20. To become more perfect. 2 Cor. x. 15. 
 Eph. iv. 15. Col. i. 10. 2 Pet. iii. 18. Br. 
 says in 1 Pet. ii. 2. ' In an improper sense, 
 "That ye may grow up to salvation, i. e. 
 become perfect Christians. Eph. iv. 15. 
 that we may grow up into one body with 
 Christ, i. e. be joined by love into one fel- 
 lowship under Christ.'] 
 
 IV. In a transitive sense. To make to 
 grow or increase. 1 Cor. iii. 6, 7. [Gen. 
 xviii. 6. Job xiii. 10.] 
 
 "AvijiaiQ, log, Att. etog, from av^aj/w. — 
 Growth, increase. It is only applied spi- 
 ritually, occ. Eph. iv. 16. Col. ii. 19. 
 
 "AY^^, from ae^u) to increase. — To 
 grow, increase, spiritually, occ. Eph. ii. 
 
 21. Col. ii. 19. [In this place, Schl. 
 thinks that Qe5 may be merely put to in- 
 crease the force, * The Church of Christ 
 receives very great increase,' or if not, 
 ' increases, so that God gives the in- 
 crease.'] I 
 
 * See Note on this word under 'Avcrnfog. 
 
 f [The pipe was originally of reed, but after- 
 wards of metal or horn. See Poll. iv. 9. It was 
 usetl either on joyful or on sorrowful occasions.] 
 
 "AYPION, Adv. It denotes time iimne^ 
 diately after, or succeeding soon after ; 
 To-morrow, within a short time. Mat» vi. 
 30. Luke xii. 28. Acts xxiii. 15, 20. xxv. 
 22. With the prepositive article fem. 'II 
 (the N. i)jiipa day being understood) it 
 signifies The morrow, the immediately 
 succeeding day. Mat. vi. 34. Acts iv. 3, 
 
 5. James iv. 14. comp. Iirjfxepov. On 
 1 Cor. XV. 32, Wetstein cites from Dio- 
 genes Laer. Tpvfiocn wg "AYPION 'AHO- 
 OANO'YMENOI, They indulge in luxuiy 
 as if they were to die to-morrow. 
 
 'Av^rjpog, a, ov. 
 
 I. Austere, rough. It properly denotes 
 a taste or savour, as of unripe fruits, and 
 is deduced by the Etymologists from the 
 V. * avu) to dry, because things of an 
 austere taste make the mouth and palate 
 feel dry and harsh. So in Dioscorides 
 'AYSTHPO^S ~OINOS is rough wine. See 
 Scapula. 
 
 II. Austere, harsh, severe in temper or 
 disposition, occ. Luke xix. 21, 22. [^2 Mac. 
 xiv. 30.] 
 
 ^^^ ^ AvTcipKELa, ag, //, from avrapKrig. 
 
 I. Sufficiency, competetice. occ. 2 Cor. 
 ix. 8. 
 
 II. Cojitent, contentment, occ. 1 Tim. vi. 
 
 6. See Wetstein on both texts. |[Dion. 
 Hal. ii. 74.] 
 
 ^AvTapKrjg, eog, «e, 6, i], Kal to — eg, from 
 avTog himself, and apKiio to suffice. 
 
 I. Self-sufficient, sufficiefit. In this 
 sense it is used by the profane writers. 
 [Xen. Cyr. iv. 3, 5. Mem. iv. 7. 1. Pol. 
 V. 55. 8. Ecclus. V. 1. xi. 24.] 
 
 II. Content, satisfied with ones lot. 
 occ. Phil. iv. 11. [Ecclus. xl. 18. Diog. 
 1. 11, 24.] 
 
 ^ AvTOKarciKpiTog, 8, 6, rj, from avrog, him- 
 self, and KaraKpivM to condemn. Self- 
 condemned, condemned by his own con- 
 scie7ice, as knowing that he acts in vio- 
 lation of such plain and important pre- 
 cepts of our Lord as those contained in 
 Mat. xxiii. 8, 10. Comp. *AtpeTtK6g, and 
 see Campbell's Prelim. Dissertations to 
 the Gospels, p. 436, &c. occ. Tit. iii. 11, 
 [See CEcumen. ad loc] 
 
 * Which is by some not improbably deduced from 
 aw to blorv, as the air, of which dryness is the effect ; 
 and the V. olw seems a derivative of Kin the Essence, 
 which as in Heb. it is one of the names of the true 
 God, Jehovah, so the idolatrous Arabs, and, with 
 little variation, the Syrians and Chaldeans also, ap- 
 plied it to their God, the Airy which they adored as 
 an eternal and self-existent Essence, See Hutchin- 
 son's Moses sine Princip. page 31, &c. 
 
A YT 
 
 110 
 
 A Y T 
 
 'Avro/iaroc, ??, ov, from uvroc, oneself^ 
 and /iaw /o he excited, desirous, which 
 may be from the oriental 1MD or »i^D to 
 dilate.^ extend, excite. See Castell. — Sjjon- 
 taneous, of its own accord, occ. Mark iv. 
 28. Actsxii. 10. It is evident that avro- 
 fiarrj in the former passage is opposed not 
 to the concurrent natural causes of vege- 
 tation, heat and moisture (see Job xiv. 8, 
 9. 2 Sam. xxiii. 4), but to the assistance 
 and cultivation of man. Hesiod applies 
 the word in a similar sense to the earth, 
 where, describing the golden age, he says^ 
 "Epy. Kai 'llf-i. line 1 1 7, 1 1 8, 
 
 'ATTO'mATH, tJ0>vX6v T£ x«i u(p9avov. 
 
 The fertile earth yielded her copious fnxit 
 
 Spontaneous 
 
 So Ovid of the same happy period, Metam. 
 lib. i. line 101, 2, 
 
 Ipsa quoque immunis^ rastroqne iniacta^ nee ullis 
 Saucla vomeribiis, per se dabat omnia tellus. 
 
 The ground untill'd, nor wounded by the share, 
 Did of herself her copious produce yield. 
 
 Where ipsa and per se, of herself, are evi- 
 dently opposed to beifig cultivated hy man. 
 Comp. Lucretius, lib. v. Iin6 93.5, 6. and 
 Virgil. Georg. i. line 127, 8. — In the 
 same view Josephus applies the adverb 
 dvro/xarwe tothe earth. Ant. lib. i. cap. i. 
 § 4. where he says, that, after Adam's 
 transgression, God inflicted a punishment 
 upon our first parents, n)v yT]v hK en fiev 
 avToig tSjv iav Tr]c avac^aetv 'AYTOMA'- 
 Ti2S eiTTWv, TTOpSffi ^£ Kol rolg kpyoig rpi- 
 €6fX£voiQ TO. jikv Trapi^eiv, rojy ^e sic utfiwaeir, 
 * by saying that the earth should no longer 
 yield its fruits to them spontaneously, but, 
 though they laboured and toiled in cul- 
 tivating it, should produce some fruits, 
 but not others.' * Comp. Josephus in Life, 
 § 2, and Wetstein on Mark. In the 
 LXX, avrufiara or avrofiara ayaTeXXovra 
 answers to the Heb. nȣD corn which 
 springs up the second year without cul- 
 tivation. Lev. XXV. 5, 11. 2 K. xix. 29. 
 As to Acts xii. 10, Josephus says of 
 the eastern gate of the inner court of the 
 temple, ^(^9//— 'AYTOMA'TllS 'HNEOtP- 
 ME'NH it was seen to open of its own 
 accord. De Bel. lib. vi. cap. 5. § 3 3 and 
 in Wetstein the reader may find other 
 
 • [See also Herod. 11. 94. Died. Sic. i. 8. Arr. de 
 Exp. Alex. vii. 4. 8.] 
 
 Greek writers applying the adjective to 
 doors and gates in like manner. 
 
 'AvroTrrT^c, «, 6, from clvtoq himself and 
 oTTTOjiaL to see. — One who has seen with 
 his own eyes, an eye-witness, occ. Luke i. 
 2. The Greek writers use the word in 
 the same sense. See Wetstein. []Pol. iii. 
 4. Xen. Cyr. v. 4. 9.] 
 
 'AYTO'2, avTi], avro. 
 
 I. A pronoun relative, referring* gene-, 
 rally to some preceding word. He, she, it. 
 Mat. i. 18, 19, 20, 21. & al. freq. In the 
 style of the N. T. avrdg is frequently re- 
 dundant, as Mat. I^iv. 10. vi. 4.] viii. 5, 
 23, 28. Mark v. 2. vii. 2r). ix. 28. [Rev. 
 ii. 7, 15;] but this manner of expression, 
 though agreeable to the Hebrew idiom, 
 yet is not a 7nere Hebraism ; since it is 
 sometimes used in the most approved and 
 purest Greek writers. [See Soph. CEd. 
 T. 287.] Xenophon Cyropa^d. lib. i. p. 23, 
 edit. Hutchinson, 8vo. and Note there, 
 Blackwall's Sacred Classics, vol. i. p. 82, 
 and Wolfius on Mark v. 2. [See Viger. p. 
 168.] — In John i. 6. ovo^a avr^ has been 
 supposed a mere Hebraism, for w ovo\ia ; 
 but Kypke there cites the same phrase 
 from the eloquent orator and philosopher, 
 Themistius, and from Dionysius Halicarn, 
 speaking of one of the Vestal Virgins, 
 'O^rtpa "ONOMA 'AYTIFt. [John x v. 5. 
 Rev. ii. 18. xv. 10. Xen. Mem. i. 3. 7.] — 
 In Luke ii. 22, the Cambridge and four 
 later MSS. for avriop have avrS, so Vulg. 
 ejus, whence has flowed avTijg, the reading 
 of the Complutensian edition, and of those 
 derived from it. Griesbach marks avrS 
 a reading equal or perhaps preferable to 
 avTior, which is, however, that of the 
 far greater number of MSS. is embraced 
 by Mill and Wetstein, and defended by 
 Campbell in his Note on Luke ii. 22. — 
 In Acts xiv. 13, dvTuJv is omitted after 
 TToXewc in nine MSS. three of which an- 
 cient, and in the Syriac, Vulg. and several 
 other ancient versions, and is rejected from 
 the text by Griesbach. 
 
 II. Joined with a N. Himself, herself 
 itself. John xxi. 25. Rom. viii. 16, 21. 
 2 Cor. xi. 14. — 'E^ dvTfjg (wpag) From, 
 or at, this very time, immediately, occ. 
 Mark vi. 25. Comp. 'E^avri??- [The word 
 is used also for I myself, I, Thou, thyself, 
 thou, &c. t'^w efiavroQ, av, &c. Mat. xxiii. 
 37. Sent to thee. Luke i. 45. See Vorst. 
 Phil. S. E. xxvi. p. 536. John xiii., 11. 
 Heb. xi. 21. Rev. v. 10. uvthq us, (see 
 Storr. Obs. ad Syntax, et Anal. Heb. p. 
 391.) xviii,24. Gen.xlii.4, 9. See Georg, 
 
A YT 
 
 111 
 
 A $ A 
 
 Hieroc. N. T. P. i. p. 1 62. and Viger. Idiot. 
 I. 9. p. 1 62.] 
 
 III. With the prepositive article, 6, ?/, 
 TO, The same. Mat. v. 46. Mark xiv. 40. 
 Luke ii. 8. Acts xv. 27. Heb. [i. 12] 
 xiii. 8. So, when joined to a noun. This, 
 the same. Mat. iii. 4. xxvi. 44. & al. [In 
 this sense it sometimes governs a dative; 
 see 1 Cor. xi. 5. This is common in good 
 Greek ; and the Latins have adopted the 
 idiom, as in Horace, Invitum qui servat, 
 idem facit occidenti.] — ^'Etti to avro (x^- 
 piov namely), Upon^ or to, the *a7we (place) , 
 together. Mat. xxii. 34. Acts i. 15. 1 Cor. 
 vii. 5. xiv. 23. Comp. Acts iii. 1, where it 
 seems to signify together, simul, as in the 
 LXX, 2 Sam. 'ii. 13, for' Heb. -nn^. See 
 Wolfius and Kypke. So /cam to avro, 
 Acts xiv. 1, where it may otherwise sig- 
 nify at the same time, as it is sometimes 
 used in the Greek writers. See Wetstein 
 and Kypke. 
 
 Taura, for ret aura. The same things. 
 occ. 1 Thess. ii. 14. 
 
 IV. But rarely. Of himself , of his own 
 accord, spontaneous, John xvi. 27. And 
 thus this pronoun is used by Homer, II. 
 viii. line 293, 4. [where see Ernesti,] 
 
 ■ t/ fxt o-TTeu^ovra xa< 'ATTORN 
 'OrpVEff- 
 
 Why dost thou me excite, 
 M'^ho of myself Qxn eager for the fight ? 
 
 and by Callimachus, Hymn, in Apol. lin. 
 6,7, 
 
 * 'ATTO'l wv KCToyr^ig avaxXni^ffOt nuKiwv^ 
 
 * 'ATTAr §£ x/.V5/5ej. 
 
 Ye bars, and bohs, that close the sacred gates, 
 Fall back spontaneous. 
 
 V. Being connected with a primitive 
 pronoun of whatever person, it adds an 
 emphasis, as Luke ii. 35, Kal o-» Ee avrrJQ 
 Trjy ^^X*?'^ hie\ev(TETat pupxbaia, And a 
 sword shall pierce through thine own soul 
 also. So 1 Cor. ix. 27. 2 Cor. x. 1. xii. 
 13. John iii. 28. 
 
 VI. 'Avro raro, governed by KaTO. or 
 dia understood, 2 Pet. i. 5, which I take 
 to be the airo^ocriQ, or correspondent mem- 
 ber of the sentence, to ver. 3, '^c, As or 
 since his divine power hath given us all 
 things that (pertain) to life and godli^ 
 ness, &c. Kal (kut') avro t5to ^e — So also 
 agreeably, or according, to this very thing, 
 or to all that 1 have just said, giving all 
 diligetice, add, &c. See Wolfius. 
 
 [VH. Alone. Mark vi. 31. 2 Cor. xii. 
 13. See Kuster. ad Aristoph. Ach. 506.] 
 
 VIII. 'AvrS, &c. by contraction for 
 kavTii, &c. which see. 
 
 * " 'Avroi xaro^Jiig^ iurat xXrj/Ssc — Id est — auTO- 
 fxxToi, ut Schol. sine cUvigeri opere," Bentley. 
 
 IX. 'AvrS, Adv. by syncope for avTodi. 
 In this or that place, here, there, occ. Mat. 
 xxvi. 36. Acts XV. 34. xviii. 19. xxi. 4. 
 [In LXX, Ex. xxiv. 14. Num. xxii. 19. 
 2 Sam. XX. 4, we may add as peculiarities, 
 that uvTog is sometimes inserted to in- 
 crease the force, and point out a j)erson or 
 thing of great dignity. Thus in Rom. x. 
 12. Heb. xiii. 5. it is used of God, (see 
 Carpzov. ad Heb. i. 12.) and in Mat. i. 21. 
 XXV. 31. Mark i. 35. & al. of Christ. 
 'AvTOQ and ipse were used by servants or 
 disciples of their master. See Casaub. ad 
 Theoph. Char. Trepl KoXaicEiaQ. Heins. ad 
 Hesiod. Op. et D. p. 226. Hence the 
 avTOQ e(pa of the Pythagoreans.] 
 
 ^^° ^AvToyeip, poQ, 6, ?/, from civtoq 
 himself and ^etp a hand. [Properly, Kill^ 
 ing with one's own hands*, and hence, 
 generally,] — Acting [or doing any thing'] 
 with one's own hands, occ. Acts xxvii. 19. 
 [Arist. Av. 1135. Herodian. vii. 2. 17- 
 and see Hoogeveen on Viger. p. 166.] 
 
 ^^" 'Avxpr)p6Q, a, ov, from avxpog 
 drought by too much heat ; and this from 
 avui to dry, which see under ' k.v^r]poQ. — 
 T)ry, desert, occ. 2 Pet. i. 19, where Kypke 
 shows that it is by the Greek writers ap- 
 plied to the earth and to places in this 
 sense, but doubts whether it can, by the like 
 authority, be proved to signify dark, ob- 
 scure, [in which sense Schl. takes it] ; yet 
 Wetstein cites Aristotle De Color, op- 
 posing '^i\t>ov Kal XapTTpov shilling and 
 bright, to 'AYXMHP^'t and aXajjiTrei ob- 
 scure. [See Poll. V. 5. 110.] 
 
 *A(f)atpE(o, w, and Mid. a^aipiopai, spai, 
 from cLTTo from, and aipeio to take. 
 
 I. To take off or away. Luke i. 25. x. 
 42. xvi. 3. [Rev. xxii. 19. Deut. xii. 32.— 
 In Rom. xi. 27. Heb. x. 4. Ecclus. xlvii. 4. 
 we have the phrase cKpaipelv Tag apap-iagy 
 to take away (ike punishment of) sins.'] 
 
 [II. Specially, To cut off. Mat. xxvi. 
 51. Mark xiv. 17. and in LXX, 1 Sam. 
 V. 4. xvii. 51. 1 Mac. vii. 47. xii. 17.] 
 
 ^A<^avrig, iog, ac, 6 Kal r/, Kal to — €c, 
 from a neg. and (pdivopai to appear. — Not 
 appearing, not manifest, occ. Heb. iv. 13. 
 [Ecclus. XX. 32. Xen. Eq. i. 18.1 
 
 'A^aj't'c w, from a neg. and (paiyo) to show, 
 bring to sight. 
 
 I. To remove out of sight. Hence in 
 Pass. To be removed out of sight, dis-> 
 appear, vanish away. occ. James iv. 14. 
 [iEl. V. H. xii. 1.] 
 
 II. In Pass. To be destroyed, perish, 
 
 * [Whether killing one's self or another. So 
 Hesychius and Phavorinus. See Morus ad Isoc, 
 Pan. c. 32. Xen. HeU. vu. 3. 7-] 
 
A <!> E 
 
 112 
 
 A#I 
 
 occ. Acts xiii. 41. [Sclil. refers tliis to 
 another meaning, To be astonished or ter- 
 rified. So in LXX, Ezek. xxx. 9. Hab. 
 i.'n.l 
 
 III. To destroy^ corrupt, spoils as the 
 moth or canker, occ. Mat. vi. 19, 20; 
 where Raphelius cites from Polybius, 
 ^Avrbv T aveiXoy, koi to yivoq avrS irav 
 'HftA'NISAN, They both killed him and 
 destroyed his \vhole family. [See Abresch. 
 ad ^schyl. p. 538. Auct. Vet. iii. p. 41 1. 
 Songof S. ii. 13. Jer. iv. 26.] 
 
 IV. To deform., disfigure, as the hj^po- 
 critical Pharisees did their countenances 
 when they fasted, occ. Mat. vi. 16, where 
 Wolfius, whom see, seems right in under- 
 standing it as a general expression for 
 disfiguring the countenance, or making it 
 look dismal, by whatever means. Comp. 
 Wetstein and Kypke ; and observe the Pa- 
 ronomasia 'A^ANrZOYSl — OTTOjQ $A- 
 
 NO'i:!. [See Fab. Cod. Pseud, i. p. 184, 
 192,545.] 
 
 ^A(pavL(T}xoQ.f a, 6, from r/^artV/iat, perf 
 pass. 01 a(f>avii^(i). — A disappearing, or va- 
 iiishing away. occ. Heb. viii. 13. [In 
 LXX it is generally desolation. Ez. iv. 
 16. xii. 19.] 
 
 ^g° "A^avroQ., a, 6, //, from a neg. and 
 (paivofxaL to appear. — Not appyearing, in- 
 visible, occ. Luke xxiv. 31, where see 
 Wetstein and Bp. Pearce; and to the 
 passages produced by them Me add, that 
 Anacreon, ode 33, line 4, applies a<pavTOQ 
 to the swallow's disappearing., by mi- 
 grating, at the approach of winter, to the 
 southern countries. [Diod. S. iv. 65.] 
 
 ^^^ 'A0€O()u>v, wvoQ, Of from otTro de- 
 noting separation, and edpa a seat ; which 
 see. — A separate or retired place, where 
 men sit to ease nature, a privy, a house of 
 office, occ. Mat. xv. 17. Mark vii. 19. 
 
 ^g^ 'A^£i3ia, ae, >/, from d^et^^/g not 
 sparing., which from a neg. and il)ii^ojxai 
 to spare ; which see. — A not sparing, se- 
 verity, occ. Col. ii. 23 ; [used of the body, 
 severely treated in fasting, &c.] where 
 Wetstein cites several of the Greek writers, 
 using the phrase, 'A^EIAEI~N SIl'MA- 
 TOS not to spare the body. [Thuc. ii. 51 .] 
 
 l^^^ ^AcpeXoTrjg, Tr]T0Q, r/, from a^t\i]Q 
 simple. — Simplicity, si?icerity, purity of 
 intention, occ. Acts ii. 46. 
 
 "Acpeaic^ lOQ, Att. ewg, rjy from cKpirifxt to 
 dismiss. [Properly, Emission (as of a dart), 
 Pol. xxxvii. 916.] 
 
 1. Dismission, deliverance, liberty, as of 
 captives, occ. Lukeiv. 18. [twice. On the 
 latter see Ooavu). Lev. xxv. 10. Pol, i. 79. 
 72.] 
 
 IL Remission, forgiveness, of sins. Mat. 
 xxvi. 28. Mark i. 4. iii. 29. [Luke i. 77. 
 iii. 3. xxiv. 47. Acts ii. 38. v. 31. x. 43. 
 xiii. 38. xxvi, 18. Eph. i. 7. Col. i. 14. 
 It is put absolutely in this sense in Heb. 
 ix. 22. x. 18. Comp. Deut. xv. 3.] 
 
 ^^^ 'A 017, T]Q, y, from airru) to connect, 
 whence Homer calls the limbs a\pea, Odyss. 
 iv. line 794, cnrd r5 crvpfj(l)daL from being 
 connected, says Didymus's note. — A joint 
 or articulation, where the bones ^rejoined 
 or connected together, occ. [in a metapho- 
 rical sense.] Eph. iv. 16. Col.ii. 19. [Plut. 
 Anton, c. 27.] 
 
 ^g^ 'A(pdapcria, ag, ?;, from a neg. and 
 (pdaparig corruption, which from e(f)dap(rai 
 2d pers. perf pass, of ^Qeipta to corrupt. 
 
 I. Incorruptiofi, incorrujjtibility, inca- 
 pacity of [death, or corruption, used as 
 to the body. 1 Cor. xv. 42, bo, 54. & al.] 
 
 II. Incorruptness in a moral or spiritual 
 sense, freedom from corrupt doctrines or 
 designs, occ. Eph. vi. 24. Tit. ii. 7; but 
 in this latter text d^Bapcrmv is not found 
 in very many MSS., five of which ancient, 
 nor in most of the ancient versions, nor in 
 some printed editions, and is accordingly 
 rejected by Griesbach. 
 
 [III. Immortal life in a future world. 
 Rom. ii. 7. I Cor. xv. 50, where the sense 
 is *^ the body, as it is now, cannot be par- 
 taker of immortal happiness.' In 2 Tim. 
 i. 10. it is ' the doctrine as to immortal 
 life.' See Wisd. vi. 19,20.] 
 
 "AcpQaprog, a, 6, >/, from a neg. and (pQap- 
 Tog corruptible. — Immortal, incorruptible, 
 not capable of corruption. See Rom. i. 23. 
 1 Cor. [ix.25.] xv. 52. 1 Pet. i. 4, 23; 
 where comp. John i. 13. 1 John iii. 9. 
 [Wisd. xii. 1. Diog. Laert. x. c. 123. 
 Bretschneider thinks it is rather of uncon- 
 taminate purity. In 1 Pet. i. 4. and iii. 4. 
 it is rather eternal, perpetual.'] 
 
 'A(l)trjpiy from airofrom, and 'Irjpi to se?id. 
 
 I. To send away, dismiss. Mat. xiii, 36. 
 Mark iv. 36. [fheoph. Char. v. 1. ^I. 
 V. H. xii, 9.] 
 
 II. To emit, send forth, as a voice. 
 Mark xv. 37- [Gen. xlv. 2. Eur. Phoen. 
 1461.] 
 
 III. To yield, give up, as the ghost or 
 spirit. Mat. xxvii. 50, where Doddridge 
 supposes a peculiar emphasis in the ex- 
 pression 'A4>H~KE TO TTVEvpa, as import- 
 ing Christ's voluntary dismission of his 
 spirit, see John x. 18 ; but in the LXX of 
 Gen. xxxv. 18, Rachel is said 'A^IE'NAI 
 Tiiv \pv')(^r)v ; and Plutarch and Longus, 
 cited by Alberti, apply the phrase 'A$H~- 
 KE T))'y \pvx^^ to the death of a mere 
 
A4>I 
 
 113 
 
 A 0) (> 
 
 man ; antl so doth Joseplms, De Bel. lib. 
 vi. cap. 5. § 33. (Conip. Ant. lib. vii. cap. 
 13. § 3. and lib. viii. c. 13. § 3.) And 
 Wetstein, whom see, cites from Euripides, 
 Hecuba, line 571, the very phrase 'A^IF- 
 KE HNE-YMA. Comp. also Kypke. [Gen. 
 XXX. 17. Herod, iv. 190.] 
 
 JV. To dismiss, or put away^ a wife. 
 1 Cor. vii. 11, 12, 13. 
 
 V. To forsake, leave. Mat. iv. 20, 22. 
 V. 24, 40. XX vi. 56. John xvi. 28, 32. & 
 al. freq. 
 
 QVI. To leave remaining. Mat. xxiii. 38. 
 xxiv. 2. Mark xiii. 2. Luke xiii. 8. (Dan. 
 iv. 12. and 23.) Luke xix. 44. xxi. 6. to 
 one's posterity or heirs, Mark xii. 19. 
 John xiv. 27.] 
 
 VII. To leave, or let alone. Mark xiv. 
 6. Luke xii. 8. 
 
 VIII. To omit, neglect. Mat. xxiii. 23. 
 Luke xi. 42. [Mark vii. 9. Heb. vi. 1. Eur. 
 And. 392. & freq.] 
 
 IX. To permit, suffer, let. Mat. iii. 15. 
 vii. 4. viii. 22. xiii. 30. xix. 14. & al. freq. 
 In Mark i. 34, 7;0ie in the 3d pers. sing. 
 2d aor. indie, active, as if from a^tew *. 
 [John xi. 4, 8. * If we suffer him to act 
 so.' See Ex. xxxii. 10. 2 Sam. xvi. 11. 
 Mat. xxxi. 1. 13. Do not permit them to 
 enter, and Mark v. 19. 37. vii. 12. Ecclus. 
 xxiii. 1 . In Mat. v. 40, and Mark xi. 6, 
 the sense is ^ to allow a person to take.'] 
 
 X. To remit, forgive, as debts, sins, or 
 offences. Mat. vi. 12, 14, 15. ix. 2, 5. 
 [xii. 31. xviii. 21. Luke xxiii. 34. John 
 XX. 23.] 'A(])iMvraL is the 3d pers. plur. 
 perf. pass, indie, according to the Attic 
 dialect for a^elvTui. In this last sei)se, 
 the verb a(pi-qp.L is sometimes used by the 
 profane writers (see Wetstein and Wolfius 
 on Mat. vi. 12.), and frequently by the 
 LXX for the Heb. npo to pardon, ^"01 to 
 take away, &c. See Vitringa, Observ. 
 Sacr. lib. iv. cap. 3. [Isa. xxii. 14. Deut. 
 XV. 2. Gen. xviii. 26. The following are 
 single phrases, but all partaking of the 
 general meaning of the word. * Not to 
 care for,' Mat. xv. 14. 'To leave' or ' let 
 alone,' Mat. iv. 11. Perhaps John xii. 7. 
 and Mat. xxii. 22. may be best explained 
 in the same way, * To remit* or ' grow 
 slack in.' Rev. ii. 4.] 
 
 ^A(j)iKriofiat, Sfiai, (2d aor. at^iKopriv, 
 from obsol. a^ko/zai) from aTro from, and 
 '}.Kvio\iai to come, which from uw to come. 
 
 * [This aorist occurs Mark xi. 16. and in Phil. 
 Ijeg. ad Caium, p. 1021. Lucian. Tiinon. p. CC. 
 Pau5, ii, 5. See Kypke i, p. 151.] 
 
 — To co7nefrom one place to another, to 
 come, arrive, reach, occ. Rom. xvi. 19. 
 [Ecclus. xlvii. 17.] 
 
 'A0tXaya0oe, «, o, ^, from a neg. <^i\oq 
 a friend, and uyadoQ good. — Not a lover 
 oj good men, or of goodness, occ. 2 Tim. 
 iii. 3. [sx'^pot TravTOQ ayaOw, see Theophyl. 
 and CEcum.] 
 
 *A^L\apyvpoQ, «, 6, ?*/, from a neg. (piXog 
 loving, and apyvpov money. — Not fond of 
 money, not covetous, 7vithout covetousness. 
 occ. 1 Tim. iii. 3. Heb. xiii. 5. 
 
 "A0i^ie, IOC, Att. EiOQ, ij, from cKpiKylopai. 
 — A going away, departure, occ. Acts xx. 
 29. [Herod, ix. 17, 1^. Dion. Hal. x. 8. 
 See Albert! ad Hesych. in voce.] 
 
 'A^/T7//xt, from ctTTo from, and IV1//11 to 
 place *. 
 
 I. Intransitively, To depart, withdraw. 
 Luke ii. 37. iv. 13. xiii. 27. Acts xii. 10. 
 XV. 38. [xix. 9.] 1 Tim. vi. 5. 2 Tim. ii. 
 19, &al. [Gen. xii. 8.] 
 
 II. To refrain from, let alone, ?iot to 
 meddle with, or punish, occ. [Luke iv. 
 13.] Acts V. 38. Comp. Acts xxii. 29. 
 [add 2 Cor. xii. 8. Job vii. 16. Ecclus. 
 xxiii. 12. In 2 Tim. ii. 19. it is ' to re- 
 nounce.' In 1 Tim. vi. 5. ' to avoid the 
 society of, as in Ecclus. vii. 2.] 
 
 III. To fall off, fall away, apostatize, 
 in respect of religion. Luke viii. 13. 1 Tim. 
 iv. 1. Heb. iii. 12. [Ezek. xx. 3. Wisd. 
 iii. 10. Ecclus. x. 14.] 
 
 IV. Transitively, To draw off or away, 
 to withdraw, occ. Acts v. 37. Raphelius 
 remarks that Herodotus, lib. i. cap. 154, 
 in like manner uses the verb in an active 
 or transitive sense. Ttig Av^sq 'AIIE'- 
 STHSEN (XTTo Kvpa, He drew off the Ly- 
 dians from Cyrus. [See Deut. xiii, 10. 
 Ecclus. xix. 2. Isa. Evag. p. 47G. He- lso<j. 
 rodian. vii. 7, 9, 13.] 
 
 "Aipvo), Adv. q. d. a^avCJQ, from a neg. x 
 and ^aivopai to appear. — Sudde?ily, on a 
 sudden ; it strictly imports something so 
 quick and sudden as to elude the sight. 
 occ. Acts ii, 2. xvi. 26. xxviii. 6. [See Josh. 
 X. 9. Ecclesiast. ix. 1 2.] 
 
 'A(j)6€(Ds, Adv. from acpotog fearless, 
 which from a neg. and (p6€ogfear. — Fear^ 
 lessly, without fear. occ. Luke i. 74. 1 Cor. 
 xvi. 10. Phil, i. 14. Jude ver. 12. [Prov. 
 ii. 33. Wisd. xvii. 4.] 
 
 'A(popoi6io,u), from otto denoting iw/ew^e- 
 ness^ and opoLooj to make like, liken. — To 
 
 * See Duport's Remarks under 'ig-nfjn I. [and the 
 distinctions between the senses of various parts of 
 the verb in the Grammar.] 
 
 I 
 
A*P 
 
 114 
 
 A * ti 
 
 make very like. occ. Ileb. vii. 3. Qlt occurs 
 only in the Ep. Jereni. 5, G3, 70.] 
 
 'A(popaw, w, from clttu intensive, and 
 ojoaw to look. [[The obvious meaning is, 
 * To look away from,' (as Xen. Cyr. vii. 
 1, 8.) and thence, ^ to look away from 
 other objects to one especially.' It occurs 
 Diod. Sic. xix. 23. See Jos. A. iv. 4. 7. 
 Arnan. Dissert. Epict. iv. c. 1. Heliod. vii. 
 p. 330.] — To look stedfastly or intently. 
 occ. Heb. xii. 2, where see Kypke. 
 
 'A0op/i^w, from aitofrom^ and opi^o), to 
 define. 
 
 I. To separate locally. Mat. xiii. 49. 
 XXV. 32. Comp. Acts xix. 9. 2 Cor. vi. 17- 
 Gal. ii. 12. 
 
 II. To separate from^ or cast out of, 
 the society^ as wicked and abominable, occ. 
 Luke vi. 22. Comp. ' AiroavvaycjyoQ. 
 
 III. To separate, select, to some office 
 ©r work. occ. Acts xiii. 2. Rom. i. 1. Gal. 
 i. 15. The Pharisees, of which sect St. 
 Paul was before his conversion, (see Acts 
 xxiii. 6. xxvi. 5. Phil. iii. 5.) had their 
 name from l2^'^a to separate, q. d. a(j)iopL(T- 
 fjLepot, separated ones ; and to this import 
 of their name the Apostle is by some 
 learned men thought to allude, Rom. i. 1. 
 where he, who, as a Pharisee, was be- 
 fore a^wptc/itVoc £tQ Tov vofxov separated 
 to the law of Moses, now says of himself 
 that he was cKpoypiai^ivog separated to the 
 gospel of God. See Wolfius on Rom. i. 1, 
 and compare ^^apiaaioQ. 
 
 'A0op/Lt37, r/c, 1], compounded of cnrofroyn^ 
 and opfir) an impetus^ violent tcjidency *. 
 — An occasion, an opportunity or casual 
 circumstance producing a tendency to 
 .somewhat else. occ. Rom. vii. 8, 1 1 . 2 Cor. 
 V. 12. xi. 12. Gal. V. 13. 1 Tim. v. 14. 
 'A(J)opiJrjv Xa^eiy, Totake occasion. Rom. vii. 
 11. So Polybius and Dionvsius Halicarn. 
 cited by Kypke, 'A$0PMH'2, and 'A*OP- 
 MR'N, AABWm.—'Aipoppw ^t^ovai, To 
 give occasion. 1 Tim. v. 14. where Wetstein 
 cites Polybius, Appian, and Diodorus Sic. 
 using the phrase in the same sense. 
 
 ^g^ 'A0pt<^o), from atppog. — To foam or 
 froth, as a man at the mouth, occ. Mark 
 'ix. 18, 20. [See Foes. CEc. Hipp. p. 71.] 
 
 ^g^ 'A^PO'S, «, 6, deduced by some from 
 the Greek adverb a(j)ap quickly, suddenly, 
 because it is suddenly formed, and suddenly 
 dispersed. — Foam, froth, i. e. a white light 
 
 * [The proper meaning is ' Whatever is neces- 
 sary for any undertaking.' See Xen. de Vect. iii. 
 fi, ,0, 12. Mem. iii. 12. 4. Viger. p. 30. Schwarz. 
 p. 225.] , . 
 
 substance, formed from certain fluids by 
 violent agitation, and consisting of sphe- 
 rules or globules of the fluid expanded 
 with air. In the N. T. it is used only for 
 the human foam. occ. Luke ix. 39. [Eur. 
 Iph. T. 307.] 
 
 ^Ai^poovvr], r]i2, >/, from a(f)pii)y. 
 
 I. Folly, foolishness, want of wisdom. 
 occ. 2 Cor. xi. 1, 17, 21. \_Boasting. 
 SchL] 
 
 II. Folly, foolishness, as opposed to 
 spiritual wisdom and sobriety, " Foolish 
 ungovernahle passion, in opposition to 
 Ino(f)pocrvrr]." Macknight's Harmony. "Le- 
 vity." Campbell, occ. Mark vii. 22. [The 
 sense is not certain.] — In the LXX it ge- 
 nerally answers to the Heb. words n'p!i3 
 vileness, nho^ perverseness, n!?1« foolish- 
 ness, &c. [Prov. xiv. 18. Deut. xxii. 21. 
 Job iv. 6.] 
 
 "A({)pii)r, ovoQ, 6, r], from a neg. and (j)pr)v 
 7nind, wisdom. 
 
 [I. Foolish. Luke xi. 40. xii. 20. 1 Cor. 
 XV. 36.] 
 
 [II. Ig7iorant of the truth of Chri- 
 stianity. Rom. ii. 20. Eph. v. 17. 1 Pet. 
 ii. 15.] 
 
 [III. Boasting. 1 Cor. xi. 16. xii. 6, 
 
 'Ai^vTtvou), w, from otTro intensive, and 
 uTTvoQ sleep. — To fall asleep, to be asleep. 
 occ. Luke viii. 23. — " 'A0y7r»'wo-£) How 
 this word comes to signify, he fell asleep, 
 I do not know : a^vTrvi^io is of a contrary 
 signification. It may be observed, that 
 St. Luke often uses words compounded 
 with ttTTo in a very unusual signification, 
 which perhaps may be provinciality and 
 an Antiochism." Markland in Bowyer's 
 Conjectures. There is, however, but very 
 slender proof that St. Luke w^as of'^' 
 Antioch. But in the Martyrdom of Ig- 
 natius, § 7. we have piKpov 'A4>YnNi2'- 
 SANTES, having slept a little. [Judg. v. 
 27. in same sense.] 
 
 "A(pu)voQ, «, 6, //, from a neg. and <^u)vri a 
 voice. 
 
 I. Dmnb, having no voice, occ. 1 Cor. 
 xii. 2. [Comp. Hab. ii. 18. 2 Mac. iii. 
 29.] 
 
 II. Dumb, mute, littering no voice, occ. 
 Acts viii. 32. The LXX have once used 
 this w^ord, namely in the correspondent 
 text of Isa. liii. 7, for the Heb. na^«j mute, 
 silent. 
 
 * See Lardner's Hist, of Apost. and Evang. ch. 
 vii. ii. 3. p. 86. edit. M^atson. 
 
A P X 
 
 115 
 
 A^I 
 
 • 
 
 III. Dumb^ having no articulate voice. 
 occ. 2 Pet. ii. \Q. 
 
 IV. Inarticulate, having no articulate 
 signijication. occ. I Cor. xiv. 10. 
 
 'A^apt<roe, «5 o, ^, fi'om a neg. and 
 XaQLQ thanks. — UnthanJcful^ ungrateful. 
 occ. Luke vi. 3.5. 2 Tim. iii. 2. See Wet- 
 stein on Luke. [Wisd. xvi. 29. Herodian. 
 vi. 9. 1.] 
 
 'Ax£tpo7roii;roc, a, h, ^, from a neg. and 
 X^tpoTToi-qrog made with hands. — Not tnade 
 with lhu7nati] hands or art. occ. Mark 
 xiv. 58. 2 Cor. v. 1. Col. ii. 11, where 
 comp. Rom. ii. 29. 
 
 'AX ATS, voQ, y. — A mist, a thick mist, 
 a fog. Galen, as cited by Scapula, says, 
 " that it properly denotes a distemperature 
 (perturbationem) of the air, the grossness 
 of which is somewhat between a cloud and 
 a mist, more dense than the latter, but less 
 so than the former. Whence a certain 
 disorder of the eye is called a^Xvc, and 
 those that are afflicted with it Zia tlvoq 
 a^kvoQ oLovrai /SXeVftv, seem to see through 
 a sort of thick mist or fog." Elymas, the 
 sorcerer, was miraculously punished by 
 St, Paul, with a disorder of this kind, 
 previous to his total blindness, occ. Acts 
 xiii. 11. Comp. Homer, II. xx. lin. 321, 
 341, 2, and see Wetstein. [Plut. Alex. M. 
 c. 45.'] 
 
 'Axp£WQ, a, ov, from a neg. and xpda 
 utility., usefulness. 
 
 I. Unprojitable, useless, occ. Mat. xxv. 30. 
 
 II. IJnmeritorious, of no value. Luke 
 xvii. 10. See Campbell's Prelim. Disser- 
 tations to Gospels, p. 604. — In the LXX 
 it is once, 2 Sam. vi. 22, used in the sense 
 of mean., despicable., answering to the 
 Heb. h^m low, humble. 
 
 ^Axp^tou), w, from a^pttoc. — To make 
 unprofitable. Pass. 'A^pcioo/iat, To become 
 unprofitable., vile, occ, Rom. iii. 12, which 
 is a citation of the LXX of Ps. xiv. 3, 
 where the correspondent Heb. word to 
 i]Xp£f-(^^n(Tav is '\Th)^1 they are become 
 stinking , filthy. 
 
 "Ap^rjToe, H> o, r/, from a neg. and xp^- 
 %oc, profitable. — Unprofitable^ useless, occ. 
 Philem. ver. 1 1, M^here St. Paul seems to 
 allude to the name of Onesimus, which 
 signifies useful. He also uses a)(pr?<roc, 
 by a litotes, for hurtful, injurious. See 
 Wolfius and Eisner, and comp. under 
 *A\vairi\r]Q *. 
 
 * [Examples may be found in Xen. C3nr. i. 3, 8. 
 theoph. Char. viii. 4. and see Ernest. Clav. Cic. 
 Toce inutilis, Fisch,. de Vit. Lex. N. T. Prol. xxv. 
 P-7.1 
 
 "AXPI, and sometimes before a vowel 
 "AXPIS, an adv. construed with a genitive 
 or with a verb subjunct. 
 
 I. Of time. Until, either excluding the 
 subsequent time, as Mat. xxiv. 38. Luke 
 i. 20. xxi. 24. & al. freq. — or not excluding 
 it, Rom. V. 13. viii. 22. [On Rom. v. 
 13. Schl. says, " Before the promulgation 
 of the law."] — ^'A^ptc '«, used elliptically 
 for"Axpt rS xpo'^« ^v 'w. Till the time in 
 which — 1. Until, till. Acts vii. 18. 1 Cor. 
 xi. 26. x\r. 25. Gal. iii. 19.— 2. Whiky 
 whilst. Acts xxvii. 33. Heb. iii. 13. 
 
 IL Of time, /w, within. Acts xx. 6. 
 
 III. Of place. Unto.) even unto. Acts 
 [xiii. 6.] XX. 4. xxviii. 15. [Rev. xviii. 5.] 
 
 IV. In general. Unto, even unto. Acts 
 xxii. 4, 22. Heb. iv. 12. 
 
 "Axupo^', e, to., from a neg. and e^^- 
 pov firm., steady. — Chaff, '•'• * the husks 
 (and refuse) of corn separated by thresh- 
 ing and winnowing," which have no stea- 
 dijiess, but are easily disturbed or put in 
 jnotion by every blast of air ; so the Latin 
 palea, chaff, is derived from the Greek 
 TraXXw to toss. Comp. Job xxi. 1 8. Ps. i. 
 4. occ. Mat. iii. 12. Luke iii. 17. In both 
 which texts a^vpov denotes not only chaff\ 
 properly so called, but also the stalks or 
 straw, and in short whatever, though it 
 grew with the grain, is separated from it 
 and thrown away. In Xenophon, a^vpa, 
 in like manner, includes the stalks of corn. 
 See Raphelius, Wetstein, and Kypke. 
 [The Jews used the stubble to burn, (Ex. 
 V. 7.) to heat their ovens and to cook with 
 (Gen. xxiv. 25. Judg. xix. 19.), whence 
 Christ compares the wicked with the stub- 
 ble which is to be burned.] 
 
 'A\^fvcr/c, e'oc, «c, o, r/, from a neg. and 
 \pev^rjQ false, a liar. — That cannot lie or 
 (deceive, occ. Tit. i. 2, where see Wetstein. 
 [Wisd. vii. 18. Sym. Job xxxvi. 4.] 
 
 "Ai^^ivQoQ, », 6, q. d. ixTnvQoQ not to be 
 drunk, on account of its extreme bitter- 
 ness, from a neg. and tt/vw to drink. So 
 in Heb. it is called n3)>b from ph to reject, 
 because animals reject or refuse to eat it. 
 — Wormwood, occ. Rev. viii. 1 1, where it 
 is used figuratively, and, according to the 
 opinion of f Pp. Newton, denotes Genseric 
 king of the Vandals, who not only bitterly 
 aflflicted the Romans in the year 455, but 
 also espoused the bitter and poisonous doc- 
 trines of Arius, and during his whole reign 
 
 • Johnson. 
 
 t See his Dissertations on the Propheries, vol. Iii. 
 p. 90-^92. '2d edit. 8vo. 
 
 I 2 
 
A^I 
 
 IG 
 
 A ^ Y 
 
 most cruelly persecuted the orthodox Chri- 
 stia?is. — But V^itringa on Rev. whom see^ 
 by this fallen star, whose name was 
 Wormwood, understands, and as it seems 
 with greater probability, tlie heresiarch 
 Arius himself. [The herb is mentioned, 
 Theoph. Hist. PJant. ix. 18. Xen. Anab. 
 i. 5. 1. Ol. Cels. Hierobot. P. i. p. 480. 
 See ProF. v. 4. Schl. on this place in Rev. 
 refers to Jonathan's Chald. Paraph, on 
 
 Deut. xxix. 1 7. Br. says, that in Rev. it 
 is the name of a star which descending into 
 the waters corrupts them with bitterness. 
 The image, he thinks, may be taken from 
 Ex. XV. 23. comp. Ecclesiast. vii. 27. Ec- 
 clus. xxviii. 25.] 
 
 "A\pv)(OQ, «, o, r/, Koi, TO — ovy from a 
 neg. and -J^vxn 'jA- — Without life, inani- 
 7nate. occ. 1 Cor. xiv. 7- [^Wisd. xiv. 29. 
 Poiyb. vi. 47, 10. x. 24, 4.] 
 
 B. 
 
 BAA 
 
 BAG 
 
 B/3, e. Beta. The second letter of 
 9 the Greek alphabet, corresponding 
 in name, order, and power to S Beth, of 
 the Hebrews, but in form more nearly 
 resembling the Samaritan or Phenician 
 Beth. 
 
 BA'AA, Heb. Vi?S. — [^ ruler ^ probably 
 preserved in the termination Bal of Car- 
 thaginian names, as Asdrubal, &c. See 
 Fuller's Miscel. Sac. book ii. ch. 7- and 
 Jer. ii. 8. Numb, xxiii. 4 ; used in LXX 
 with masc. art. Numb. xxii. 41. 1 Sam. 
 xvi. 31.1 Kings vi. 3 1 . It is the name of a 
 place in 1 Chron. v. 33. of a man. I Chron. 
 vii. 5. ix. 30. x. 56. See 2 Kings xi. 18. 
 Others supply ott/Xt/, from 2 Kings x. 26, 
 27. The Bel of Isaiah xlvi. 1. Jer. I. 2. 
 Ii. 44. is hi contr. from ^)?n.] — Baal, An 
 idol. The word denotes a ruler, and by this 
 name, when singular, the idolaters of se- 
 veral nations worshipped the sun or solar 
 fire, as the great independent ruler of 
 nature. Thus Sanchoniathon (or whoever 
 was the author of the Phenician Theology, 
 published in Greek by Philo Byblius, and 
 preserved by Eusebius, Prseparat. Evangel, 
 lib. i. cap. 1 0.), in his account of the an- 
 cient heathen, says expressly of the Sun 
 ('HXiov), Taroj^ 0£ov kvopiCov fiovov fipapu 
 Kvpioy, * BEEASAMHN KaXSyreg, b hi 
 TTcipa ^oipi^L Kvptoc spavS. ' This God 
 they esteemed the only Lord of Heaven, 
 calling him Beelsamen (i. e. tZ3»Dtl/ ^)?a, or 
 pDU^ ^i>l), which, in the Phenician lan- 
 guage, is Lord of Heaven.* occ. Rom. xi. 
 4 ; where it is observable, that BaoX has 
 the feminine article T^Hi prefixed ; T^Ht 
 BaaX being either put elliptically for rfj 
 
 * Plautus, in the Punic language, writes it Bal' 
 samen. Paenul, uct. v, seen, 2. 
 
 eiKovi tS BaaX the image of Baal; or rather 
 /^/taX being thus used feminine, because the 
 idol itself, which was of the beeve kind, was 
 sometimes a female. So good old Tobit, 
 who probably was an eye-witness of what 
 he relates, tells us that all the revolting 
 tribes of Israel sacrificed TIFt BA'AA TIFt 
 AAMA'AEl to the heifer Baal, Tobit i. 5, 
 and the LXX frequently use not only 
 BaaX singular with a feminine article, as 
 Jer. ii. 8, 28. xi. 13. xix. 5. xxxii. 35. 
 Hos. ii. 8. Zeph. i. 4; but sometimes 
 /3aaX//x plural also, as TA'S /3aaX//z, 1 
 Sam. vii. 4 *. It is certain that the Pagan 
 East Indians still retain the most religious 
 veneration for a cow. Comp. Heb. and 
 Eng. Lexicon in hv'2. III. 
 
 Badiidg, 5, b, from j^aivu) to go, which 
 see. In. iti3p«tfar 
 
 I. A step. But it occurs not in this 
 sense strictly in the N. T. [pbx^D a step, 
 2 Kings XX. 9, 10, 11. ]h^n^a threshold, 
 
 1 Sam. V. 5. Wisd. vi. 38. joaOfiovg rpitofywtu 
 " the traces of paths" or "the thresholds." 
 Hescyh. (iaOfxol' 'ix^V tto^cc.] 
 
 II. ^ degree, rank. occ. 1 Tim. iii. 13 ; 
 where see Wolfius. [" Prepare a way for 
 themselves to greater honours." Theo- 
 doret and others refer this to the rewards 
 in a future life. It occurs in the sense of 
 dig7iity and height of honour in Eus. H. E. 
 iii. 21. Plut. Ale. ch. 17. so e7rava(3aiP(a 
 of soldiers rising. Xen. Cyrop. ii. 1, 10. 
 See Amm. Marc. xv. 13. See Suicer. 
 Thes. Eccles. i. p. 614.] 
 
 BA'eOS,^ eog, t>g, rb. 
 
 I. DejJth, a deep. occ. Mat. xiii. 5. 
 
 * See Selden, De Diis Syris, syntag. ii. p. 
 166, &c. [and Additam. Beyeri, p. 137 and 
 264.] 
 
B A I 
 
 117 
 
 BAA 
 
 [Badoc and/3a0i/, sif^nifyjertiliti/of^ ground 
 in Eurip. Androm. 637. and see Lucian. 
 Abdicat. p. 183. Prov. xxv. 3.] Mark iv. 
 5. Luke V. 4. 
 
 H. Deptkf in a figurative sense, as of 
 poverty, comp. Rom. viii. 39. [Referring 
 to Ps. cxxx. 1 ; but Chrysostom explains 
 this passage as denoting things in heaven 
 and things on earth ; and Schleusner says, 
 neither heaven nor earthy nothing in the 
 universe^ 
 
 III. Greatness^ immensity, as of riches, 
 occ. Rom. xi. 33. So Plutarch has BA'- 
 0OS riyefxoviag for a vast empire ; ^lian, 
 nAO'YTiit BAGE"! ; and Euripides, cited 
 by Polybius, compounds the two words 
 fiadug and irXsrog, when he calls peace 
 BAernAOYTE, abundant in riches. See 
 more in Raphelius, Wolfius, and Wetstein. 
 To M'hat they have produced I add from 
 Josephus, Ant. vii. cap. xv. § 1. HACY- 
 TON TToirjaai BAGY'TATON, to acquire 
 immense riches. []Again, (3adog KaKiov^ 
 Prov. xxiii. 3. signifies immense evils, and 
 in 2 Cor. viii. 2. r/ tcara (iadog 7rrwx"«? 
 excessive poverty. So in Latin profunda 
 avaritia. Sallust. Jug. c. 81.] 
 
 IV. Depth, profoundness, inscrutabi- 
 lity, abstruseness. occ. 1 Cor. ii. 10. Eph. 
 iii. 18. Rev. ii. 24. where see Vitringa. 
 [This sense occurs Judith viii. 14. and 
 Hesychius has ra (^adr}, ra a/caraXi^Trra.] 
 
 Badvyo), from j^advg. — To deepen, as in 
 digging, occ. Luke vi. 48. [and Judg. xiii. 
 JO. See Ps. xci. 5. Jer. xlix. 8. referring 
 to Badog IV.] 
 
 BaQvg, Eia, v. See Ba0oc. ' 
 
 I. Deep. occ. John iv. 11. 
 
 II. {Great, immense, excessive,'] as 
 sleep, occ. Acts xx. 9. So Theocritus, 
 Idyl. viii. line 65, BAG'YS^YnNOS deep 
 sleep, Lucian, Timon. tom. i. p. 61, Tbv 
 BAG'YN r5ro»/ "YHNON ; and Plutarch, 
 tom. i. p. 793. D. edit. Xylandr. "YH- 
 NON BAGY'N. [And in the' same way it 
 is] spoken of the morning, very early, occ. 
 
 \ Luke xxiv. 1 . On which passage Eisner, 
 ,; Wolfius, and Wetstein show that opQpog 
 padvg, and opdps f^adeog, are phrases used 
 by the best Greek writers, 
 
 [III. Profound or inscrutable. This 
 sense occurs in the LXX. Isa. xxix. 14. 
 xxxi. 6.] 
 
 Baivio, from /3aw, the same, which is 
 I plainly from the Heb. «l, to go, come. — 
 To go, proceed. The simple V. occurs 
 not in the N. T. 
 
 BAiGN, », TO. — A branch of the palm- 
 
 tree, as the gen. plur. (id'Ciov is used simply 
 without (poiviKOJv, 1 Mace. xiii. 51. So 
 Hesychius, Bdig, pd^^og (poivtKog, KaiPaioy. 
 Baig, a branch of the palm-tree, also/3atov. 
 And the Etymologist, (idioy — (rrjfxdivEL tov 
 KKd^ov T» (jiotpiKog, (3ai'op signifies the 
 branch of the palm-tree. But as this tree 
 was not indigenous to Greece, the Greeks 
 seem to have formed the word from the 
 Egyptian /3at of the same import. Thus 
 Porphyry, De Abstin. lib. iv. § 7, speak- 
 ing of the Egyptian priest, says Ko/ri/ ce 
 avTolg SIC rtoy airahiKioy r» (])oipiKog, ag Ka- 
 \5ai B'AtS, e-n-eirXeKTo, Their bed was a 
 mat made of jmlm leaves, which they call 
 Ba'is. And Salmasius informs us, that 
 the Egyptian gospel in John xii. 13, trans- 
 lates Ta'l3dia tCjv (hoiviKiav simply by ZAN 
 BAI, that is ra pata, for i^av is only a 
 mark of the plural number, occ. John xii. 
 13, where see Wetstein and Suicer, Thc- 
 saur. in Baiov. [Du Cange, Gloss, p. 1 Q7. 
 Salmas. ad Achill. Tat. p. 621. Fischer de 
 Vitiis Lex. N. T. Prol. i. p. 16.] 
 
 BaXkdvTiov, or BaXdvriov, «, to, from 
 BaWeij/ to cast, or ftaWsLv evTog to cast 
 in. — A bag or purse into which money or 
 other valuables are put or cast, a money- 
 bag, occ. Luke X. 4. xii. 33. xxii. 35, 36. 
 — In the LXX, Prov. i. 14, it answers to 
 D'!) « bag or purse. 
 
 BA'AAil. 
 
 I. To cast, throw. Mat. iii. 10. iv. 6, 
 18. V. 13, 25, 30. xxvii. 35. John viii. 7, 
 59. & al. freq. 
 
 II. To cast, as a tree its fruit. Rev. vi, 
 13. [So in Mat. v. 29, 30. xviii. 8, 9. 
 Rev. iv. 10. the sense of casting away is 
 found.] 
 
 HI. To put. See Mat. ix. 17. [xxvii. 
 6.] Mark ii. 22. vii. 33. John v. 7. [xii. 
 6.] xviii. 11. xiii. 2. [xx.35.] On the last 
 text but one, Eisner cites from Plutarch 
 the phrase 'EIS NO~YN EMBA'AAEIN 
 to put into the mind, in the same sense of 
 suggesting, persuading. I add from Lu- 
 cian, De Syr. Dea, tom. ii. p. 897. 'H 
 "IIp/7 (Juno) 'EHT NO'ON"EBAAAE. See 
 also Wetstein. But Kypke, whom also 
 see, produces from Pindar, Olvmp. I3.1in. 
 21, &c. noXXa a' 'EN KAPAI'AIS hvlpiiJv 
 "EBAAON "Q,paL TroXvdydejjiaL dp'^dta ao- 
 (pi(TpaQ\ But the flowery Hours (i. e. the 
 daughters of Jupiter) have put in the 
 hearts of men many ancient arts. [From 
 this general sense of putting, or rather 
 putting in, many particular explanations 
 are given of this word. To put a liquor 
 
B An 
 
 118 
 
 BAH 
 
 into a vessel, is to pour. Mat. ix. 7. Mark 
 ii. 22. Luke v. 37. John xiii. 5. So Mat. 
 Xxvi. 7. Again, to ptit seed into the 
 ground is to sow. Luke xiii. 1 9. Ps. cxxv. 
 7. In Mat. xxv. 27- /3aX\eiv to apyvpiov 
 is a Greek phrase, ^o pwif money out to in- 
 terest. See Salm. de Usuris, p. 632.] 
 
 IV. To thrust. Rev. xiv. 16, 19. 
 
 V. To strike. Mark xiv. 65. 
 
 VI. In a neuter sense, To rush, as a 
 wind. occ. Acts xxvii. 14. 
 
 VIL In the pass. perf. and pluperf. 
 To he cast dow7i, to lie, as upon a bed, the 
 ground. Mat. viii.^6, 14. ix. 2. Luke xvi. 
 20. & al 
 
 Ba7rr/<fw *, from /BaTrrtu to dip. 
 
 I. To dip, immerse, or plunge in water. 
 But in the N. T. it occurs not strictly in 
 this sense, unless so far as this is included 
 in Sense II. and III. below. 
 
 II. BaTTTii^o'iiai, Mid. and Pass. To 
 wash oneself, be washed, wash, i. e. the 
 hands by immersion or dipping in water. 
 Mark vii. 4. Luke xi. 38. Comp. Mark 
 vii. 3. Mat. xv. 2. and under Iluyp/. — 
 The LXX use l^aTTTi^ofjiai, Mid. for wash- 
 ing oneself hy immersion, answering to the 
 Heb. VilO, 2 Kings v. 14. Comp. ver. 10. 
 Thus also it is applied in the apocry- 
 phal books, Judith xii. 7. Ecclus. xxxiv. 
 25. 
 
 III. To baptize, to immerse in, or wash 
 with, water in token of purif cation from 
 sin, and from spiritual pollution. BaTrn- 
 i^opai, Pass, denotes the voluntary recep- 
 tion of baptism. To be baptized, receive 
 baptism, to be initiated by the rite of bap- 
 tism. It is applied to the baptism both of 
 John and of Christ. Mat. iii. 6. (where see 
 Wetstein) 11. Mark i. 8. Luke iii. 16. 
 Acts ii. 38. xxii. 16. [In the Middle it 
 signifies to procure ones own baptism, as 
 in Acts xxii. 16.] — In Mark vi. 14. the 
 participle 6 /^aTrr/^wr is used, according 
 to the Heb. and Greek idiom, for 6 /3a7r- 
 rtTjyc the baptizcr. — BaTrrtXto-Oai vizEp ve- 
 tipCJy, 1 Cor. xv. 29, see under 'Yttep I. 3. 
 [Deyling has collected all the opinions on 
 this difficult passage (ii. p. 509.) His own 
 is, that vwep is used for civtI. instead of — 
 and he would explain the passage thus, 
 who are baptized so as to take the place 
 of the martyi's. Schleusner explains it 
 by reference to sense VI., and says, Those 
 who have offered themselves to the most 
 
 * See Gentleman's Magazine, vol. vii. p. 10, 152. 
 \q1. viii. p. 182, 285. and vol. ix. p. 10, 113. 
 
 serious evils on account of their hope of 
 the resurrection of the dead. He refers 
 also to the Biblioth. Brem. Clas. vii. 
 p. 667, 89.] 
 
 IV. To baptize, as the Israelites were 
 into Moses in the cloud and in the sea, 
 occ. 1 Cor. X. 2 ; where probably the true 
 reading is i^aTrrto-flrjcav, as almost all the 
 ancient, and some of the later MSS. read. 
 See Wetstein's Var. Lect. and Griesbach. 
 " They were baptized (not unto, as our 
 Eng. version has it, but) into Moses, i. e. 
 into that covenant, and into obedience to 
 those laws which Moses delivered to them 
 from God; so PaTrrli^eaBaL elg XpiffTov is 
 rendered to be baptized into Christ, and 
 signifies to be baptized into the profession 
 of Christ's laws and doctrine, in Rom. vi. 
 3, and Gal. iii. 27." Bp. Pearce. [Schl. 
 agrees with Bp. Pearce's explanation.] 
 
 V. In a figurative sense. To baptize 
 with the Holy Ghost. " It denotes the 
 miraculous effusion of the Holy Ghost 
 upon the apostles and other believers, as 
 well on account of the abundance of his 
 gifts (for anciently the water was copi' 
 ously poured on those who were baptized, 
 or they themselves were plunged therein) 
 as of the virtue and efficacy of the Holy 
 Spirit, who like living water refresheth, 
 washeth away pollutions, cleanseth, &c." 
 Stockius. Mat. iii. 1 1 . Mark i. 8. Luke m. 
 16. John i. 33. Acts i. 5. xi. 16. 1 Cor. 
 xii. 13. 
 
 VI. Figuratively, To be immersed or 
 plunged in a flood, or sea, as it were, of 
 grievous afflictions and sufferings. Mat. 
 XX. 22, 23. Mark x. 38, 39. Luke xii. 50. 
 The LXX use it in a like view for the 
 Heb. DVl to terrify, affright, Isa. xxi. 4*. 
 'H 'Avopia pe BAnXIZEI, Iniquity plung- 
 eth me, i. e. into terror or distress. So 
 Josephus, De Bel. lib. iv. cap. 3. § 3, says 
 of the robbers who crowded into Jerusa- 
 lem, that 'EBA'nXISAN n/v iroXiv, They 
 plunged the city, namely into calamities. 
 [So also Diodor. Sic. i. c. 73. i^twrac /3a7r- 
 ri<T£iv rdiQ eia^opaiQ. and Justin. Mart. Dial, 
 c. Tryph. p. 313. ed. Par. f^ejiaiTTLaixivoQ 
 apapTiaig, full of vice. Schleusner cites 
 these places on the last sense with his 
 usual inclination to weaken the force of 
 such meanings.] 
 
 BcLTTTiapa, ar&c, to, from (^e^aTrricrpaiy 
 perf. pass, of /3a7rr/<ifw. 
 
 I. An immersion or washing with water, 
 hence used in the N. T. for the baptism 
 both of John the Baptist and of Christ. 
 
BAP 
 
 119 
 
 BAP 
 
 Mat. iii. 7. xxi. 15. Ptom. vi. 4. Eph. iv. 5. 
 Col. ii. 12. 1 Pet. iii. 21. 
 
 II. Baptism or imviersion in grievous 
 and overwhelming afflictions and suffer- 
 ings. Mat. XX. 22, 23. Comp. BaTrrt'Cw VI. 
 
 ^g^ Ba7rrt<r/xoc, 5, 6, from ftE^.a-KTifffiai, 
 perf. pass, of JDaTrTti^u). — A71 immersion or 
 mashing in water, occ. Mark vii. 4, 8. 
 Heb. ix. 10. vi. 2 ; in which last cited text 
 it includes also the Christian baptism. 
 
 ^^^ Ba7m<Tr)c, 5, o, from /SaTrn'^w. — 
 A baptizer, " a title from John's office, not 
 a proper name." Campbell, whom see. An 
 agnomen or surname of John, the fore- 
 runner of our B. Lord, taken from the 
 office committed to him by God. Mat. iii. 
 1. xi. II. & al. Comp. John i. 33; and 
 see Josephus, Ant. lib. xviii. cap. 6. § 2, 
 and Lardner's Collection of Testimonies, 
 vol. i. cap. 4. 
 
 B'AIITil. — To dip, plunge J immerse^ 
 occ. John xiii. 26. Rev. xix. 13. Luke 
 xvi. 24; where observe, that f^airreiv — 
 i/^aroe is a good Greek phrase for dip- 
 ping in water. Thus Homer, II. vi. line 
 608, and xv. line 265. AsetrOai IIO- 
 TA'MOIO (Ionic for nOTA'MOY) is to 
 bathe in a river. Comp. II. xxi. line 560, 
 AHEaffcifiEvoQ nOTA'MOIO. And Wet- 
 stein cites from Aratus, BA'IITilN 'ilKE- 
 ANOIO, Dipping in the ocean. In these 
 expressions the preposition eirl in, or ek 
 with, is understood before the noun. See 
 Pasor's Lexicon, Bos Ellips. in 'Etti, and 
 Dammi Lexic. col. 1433, 4. |^We find 
 that (Exod. xii. 22) this verb is construed 
 with ttTTo, ftaTTTEiy axo rs aipuTog, stain- 
 ing with blood, i. e. dipping so as to stain. 
 So Lev. xiv. 16. Hence perhaps the ex- 
 pression in Luke xvi. 24. may be ex- 
 plained. The verb is construed with en 
 in Lev. iv. 6. ix. 9. xiv. 6, and with iv in 
 Deut, xxxiii. 24. Ruth ii. 14.] 
 
 BAP. Heb.— Bar. Heb. Chald. and Sy- 
 riac In, a son. So Bap''l(i)va. Mat. xvi. 
 1 7. is son of Jonas. Comp. John i. 42. 
 xxi. 15, 16, 17. and Bapripaiog, son of 
 Timaeus, Mark x. 46. comp. Bapirivtig, 
 Acts xiii. 6. 
 
 BA'PBAP02, «, 6. — A man who speaks 
 a foreign or strange language, a foreigner. 
 [So Ovid of himself in Pontus, Trist. v. 
 10. 37. 
 
 Barbarus hie ^0 sum, quia non intelligor ulll. 
 
 See also Eurip. Hec. 328, and Herod, 
 ii. 158.] See 1 Cor. xiv. II. " Some," 
 says Mintert, " derive this word from 
 
 the Arabic barbar, which signifies t6 
 murmur. Strabo, lib. xiv.* thinks it is 
 formed by an onomatopoeia from the 
 sound, as denoting a man who speaks 
 with difficulty and harshness. Others 
 deduce it from the Heb. \p2. to con- 
 found f." — " The Greeks and Romans 
 reckoned all other nations but their own 
 Barbarians, as differing from them in 
 their customs and language ; and all man- 
 kind are therefore comprehended by the 
 Apostle Paul under the distinction of 
 Greeks and Barbarians, Rom. i. 14." 
 Doddridge (comp. Kypke). And hence 
 St. Luke, in conformity with the usual 
 style, calls the inhabitants of Melita, or 
 Malta, paptapoi. Acts xxviii. 2, 4 ; and 
 no doubt their language was barbarous in 
 respect to the Greeks and Romans ; for as 
 the island had anciently a Phenician colony 
 settled in it (see under McX/r??), so it was 
 afterwards, for a considerable time, sub- 
 ject to the Carthaginians, who established 
 the Punic tongue therein ; and hence the 
 vulgar language of Malta, even to this 
 day, contains a great deal of the Phenician 
 and old Punic, as the curious reader may 
 see very satisfactorily proved in the An- 
 cient Universal History, vol. xvii. p. 297, 
 &c. 8vo. Besides the texts above cited, the 
 word occurs Col. iii. 11. 
 
 ^g^ Bap£w, w, from jiapoQ weighty 
 burden. 
 
 I. To burden, load, weigh down. In 
 Pass. (iapEopai, ^pai, To be oppressed, 
 weighed down, heavy, as the eyes or body 
 with sleep, occ. Mat. xxvi. 43, (where see 
 Kypke) Mark xiv. 40. Luke ix. 32. So 
 in the Anthologia (see Wetstein) REBA- 
 PHME'NOS "YHNiii j and Anacreon, Ode 
 52, line 18, speaks of a young woman, 
 BEBAPHME'NHN eg "YHNON, Weighed 
 down to sleep. Thus likewise Ovid. Met. 
 lib. 1. line 224, — gravem somno — heavy 
 with sleep. And Virgil, Mn. vi. line 520, 
 — somnoque gravatum. 
 
 I I. To be oppressed, burdened, weighed 
 down, with affliction or calamity, occ. 2 
 Cor. i. 8. V. 4. 
 
 III. To be burdened or charged with 
 expense, occ. I Tim. v. 16. comp. Bapog V. 
 
 ^^ BapEiog, Adv. from jiapvg. — Hea- 
 vily, dully, occ. Mat. xiii. 15. Acts xxviii. 
 
 * "^Otfiat Ss TO BA'PBAPON xar ^A^^ag \x<ri^uv'ii- 
 tr6a,i vrui xar 'ONOMATOnOI/AN i-x) ray lu(nx(popus 
 xtti axXn^a/s xai T^a^ius kakovvruv, ug to /3aTra^/?s<«' 
 xai T^avXi^uv xat ■v/'sAX/^wv, p. 977, C^iu Amstel. 
 
 t See Vitringa, Observ. Sacr. lib. i, cap. 9. 
 §16. 
 
B AF 
 
 120 
 
 B A S 
 
 27. [Bapc'we aKifiiv rolg (Scri. Properly, to 
 hear with difficulty, but metaphorically 
 said of those who, though taught, are un- 
 willing to receive the better doctrine de- 
 livered to them. See Isaiah vi. 10. Xen. 
 Cyrop. ii. 2. 1. Anab. ii. 1. 7.] 
 Bapoc, €oe, HQ, TO, from f^apvg. 
 
 I. Weight, burden. It occurs not in the 
 N. T. strictly in this sense : but hence, 
 
 II. It is applied to that eternal weight 
 of glory J which will follow the temporal 
 afflictions of believers, occ. 2 Cor. iv. 1 7. 
 St. Paul, in this expression, fiapog ^6^t}s 
 weight of glory, elegantly joins together 
 the two senses of the Heb. ina, which de- 
 notes both weight and glory, i. e. shining 
 or being irradiated with light; for the na- 
 tural connexion between which two senses 
 see Heb. and Eng. Lexicon, under "ina VI. 
 and the authors there quoted. [See Soph. 
 Ajax ver. 130. Eur. Hipp. 626. Claudian. 
 de Laud. Stilic. iii. 72. Suidas, /3apoc 
 avTL Ts TO TrXfjdoi;, Ttjy tcr^v^-.] 
 
 III. Burdensome labour, laborious em- 
 ployment, occ. Mat. XX. 12. 
 
 IV. A burden, burdefisome injunction. 
 occ. Acts XV. 28. comp. Rev. ii. 24. [See 
 in sense HI. and IV. 2 Mace. ix. 10. 
 Eccles. xiii. 2. Dionys. Hal. Ant. iv. 10.] 
 
 V. Burden, charge. Hence 'Ev fiapei 
 elvai, To be burdensome, chargeable, occ 
 
 1 Thess. ii. G. comp. Neh. v. 15. 1 Tim. 
 V. 16, at>aprjQ, and E7n€api(o. Wolfius, 
 however, refers the phrase ev (3ap£i livai 
 to making use of the apostolic authority 
 and dignity in general. This interpreta 
 tion he confirms from the use of jSapelai, 
 
 2 Cor. x. 10; from an expression in Pha- 
 laris's Epist. (iapia tlvl elvac ; and from 
 the opposition between h jSapei elvm, ver. 
 6, and that fjTTLOTTjTa, mildness, or gentle- 
 ness, which the Apostle professes to have 
 observed, ver. 7. French translat. of ver. 6. 
 — quoique nous eussions jju montrer de 
 Tautorite comme les Apotres de Christ. 
 So Macknight. 
 
 VI. Bapea, rj, ra, Injirmities, faults^, 
 which in Christians are burdensome or 
 grievous, not only to others but to them- 
 selves, occ. Gal. vi. 2. comp. Rom. xv. 1. 
 1 Thess. v. 1 4. [So Schleusner, and refers 
 to Wessel. on Diod. Sic. iv. c. 61. and to 
 Salm. on Trebell. Poll. Trig. Tyran. c. 4. 
 for pondus in same sense in Latin.] 
 
 Bapvvw, from (iapyg. 
 
 I. To oppress, overload, overcharge. 
 occ. Luke xxi. 34. So Homer, Odyss. 
 iii. line 139, 'OI'Nilt BEBAPHKO'TES, 
 O'ercharged with wine; and Odyss. xix. 
 
 lin.l22.BEBAPHKO'TAyu£«/>p£mc'OrNOc, 
 My mind o'ercharged with wine. And 
 Xenophon, cited by Raphelius on the place, 
 says that Lycurgus thought that men 
 should take so much food, mq vtto TrXrjrriJovfjg 
 Ix^TTOTE BAPY'NESeAI, as never to be 
 oppressed with repletion. Comp. under 
 Tpiipio III. and see Wetstein and Kypke 
 on Luke. 
 
 pi. Metaphorically, To harden (the 
 heart), Exod. viii. 15. 32. ix. 7. 31. 
 x. 1. Make dull (the eyes or ears), 
 Isaiah xxxiii. 15. lix. 7. Make heavy 
 (of chains, &c.) Judg. i. 37. Lam. 
 iii. 7. Zach. vii. 11. Ecclus. xxxiii. 
 33. Multiply (as words, &c.), Job xxxv. 
 16.] 
 
 BAPY'2, e7a, v. 
 
 I. Heavy, occ. Mat. xxiii. 4. 
 
 II. Weighty, important, occ. Mat. xxiir; 
 23. [Others explain Bapvg here by dif- 
 
 Jiciilt. So Schleusner, giving, however, 
 our interpretation, and justifying it by 
 reference to Polyb. i. 38. iii. 13. 06. He- 
 rodian. ii. 14, 7.] Comp. Acts xxv. 7. 
 
 III. Weighty, authoritative, severe, occ. 
 2 Cor. X. 10. [^Hesychius, BapvQj kukocj 
 ur}h)g, (TKXtjpog.'] 
 
 W. Grievous, afflictive, oppressive, oqc^ 
 Acts XX. 2[]. comp. 1 John v. 3. [Wisd. 
 ii. 15. Exod. xxix. 31. xxx. 42. 1 Mace. i. 
 19.] — This word, in the LXX, generally 
 answers to the Heb. ^IID. 
 
 [V. In the LXX, the word signifies 
 great. In Gen. i. 9, 11. Ex. ix. 3, the 
 word usually rendered by (Dapvg is ren- 
 dered by piyag (nnD). And Hesychius 
 says, (^apv — Br)Xo~i de /cat peya.^ 
 
 ^g^ BapvTipog, 6, »/, from ftapvg 
 heavy, and Tiprj price. [So in Latin 
 grave pretium. Sail. Hist, iii.] — Of great 
 price, very precious or valuable, occ. Mat. 
 xxvi. 7. 
 
 'Qacravi'Cio, from (iaaavog. 
 
 I. To examine, try. 
 
 II. 2b Ccramine by torture. Hence, 
 
 III. To torture, torment. See Mat. viii. 
 6, 29. 2 Pet. ii. 8. Rev. ix. 5. comp. Rev. 
 xii. 2. [1 Sam. v. 3. 2 Mace. vii. 13.] 
 
 IV. Bacrapi^opai, To be tossed, as a 
 ship or persons sailing, by the waves of the 
 sea. Mat. xiv. 24. Mark vi. 48. Comp. 
 Longin. De Sublim. sect. x. towards the 
 end. Qlt is also used in a somewhat milder 
 sense, i. e. to afflict, vex, or annoy. Thus, 
 in Mat, viii. 29. Mark v. 7. Luke viii. 28, 
 the word refers to the annoyance and 
 vexation experienced by the devils at 
 being deprived of their power over man- 
 
B AS 
 
 121 
 
 B AS 
 
 >oer 
 
 liind, not to any actual torments then in- 
 flicted. Again, in Rev. xi. 10, Eichhorn 
 explains the (yaaavifffjioc as referring to the 
 restraint put on the zealots.] 
 
 Ba(ravi(Tix6c;, «, 6, from fte€,aaaytafxat, 
 perf. pass, of (iaaavci^u). — Torment, tor- 
 ture. Rev. ix. 5. xiv. 11. & al. [Schleus. 
 says, that in Rev. ix. 5, the word denotes 
 pain; in xviii. 7, 10, pujiishment, and 
 perhaps, in xiv. II, the place of punish- 
 ment.'] 
 
 BaaavL'^riQ, «, 6, from paoravt^io. — A 
 tormentor, or jailor. The word /3ao'a>/t<rr;e 
 properly denotes examiner, particularly 
 one who has it in charge to examine hy 
 torture. Hence it came to signify J^fzVory 
 for on such, in those days, was this charge 
 devolved. Campbell, whom see. occ. Mat. 
 xviii. 34. [We may observe from Grotius's 
 Notes on this passage, that among the 
 jurisconsults the prison is called cruciatus 
 corporjs. See Fischer, De Vit. p. 20. 
 Hesychius, /3ao'avtorr>)c, 6 ^rjpoKoivog, ttoX- 
 XaKiQ ^e 6 ^taLTTjriig, kcu Trapa riov ar^pa- 
 TTO^wv Tt]v aXijdeiav Trvvdavofxevog.] 
 
 BA'SANOS, 8, fj. 
 
 I. An examination. [Properly an exa- 
 mination of metals. Bao-avoc was a Ly- 
 <Jian stone by which gold was tried. 
 BacravoQ' XlOoq utco KoXelrai ij to ypvaiov 
 ^apaTptjjoixeyoy ^oicifxd'^eTai. Harpoer, and 
 
 'the Etym. Magn. call it'~^j(pvaoxoiKi) 
 Xidogj adding the same explanation as 
 Harpocration ; andHesychius says of /3ao-a- 
 rlrrjg, Xidog iiTd) Xeyerai, Av^aw Xids yi- 
 vogj KOL Xidog fiacravog, ^ TrapaTpl(^ovTeg 
 TO ')^vaioy ihoKiixa'Cov. See Pindar. Pyth. 
 X. 105.] 
 
 II. An examination hy torture. In both 
 these senses it is used by the profane 
 writers. [iEl. V. H. vii. 18.] 
 
 III. Torture, torment, occ. Luke xvi. 
 23, 28. Mat. iv. 24, where Wetstein cites 
 Dio Chrys. applying it to torments arising 
 from distempers. [In 1 Sam, vi. 3, 4, 8, 
 17, TO Trjg (jaaava means the trespass of- 
 fering ; the word et,iXacrpa, or a similar 
 <yne, being understood, i. e. offering for 
 guilt to escape punishment or torture. See 
 Wisd. xix. 4. 1 Mace. ix. 56.] 
 
 Ba<ri\em, ag, >/, from (oaffiXEvg. 
 
 I. A kingdom, or dominion of a king. 
 Mark vi. 23. [Rev. xvi. 10. In Mat. iv. 
 8. and Luke iv. 5, Schleusner explains it 
 a province: Tag l^aaiXetag t5 Kocrpa the 
 provinces ofjudcea, and so many others. 
 In the LXX it is often so used, Esth. i. 
 22. ii. 18. iii. 13. It is also used for a 
 state generally, not the dominion of a king 
 
 in particular. Mat. xii. 25. Mark iii. 24. 
 Luke xi. 17, 18, and perhaps Acts ii 6. 
 And for the people of the state. Mat. xxiv. 
 7. Mark xiii. 8. Luke xxi. 1 0. Heb. xv. 
 33.] 
 
 II. *' Royalty, royal power, or dignity. 
 For that it was not a different kingdom 
 from that wherein the nobleman lived, is 
 evident from ver. 14. It is equally so that 
 there is in this circumstance an allusion 
 to what was well known to our Lord's 
 hearers, the way in which Archelaus, and 
 even Herod himself, had obtained their 
 rank and authority in Judea, by favour of 
 the Romans." Campbell, whom see. occ» 
 Luke xiv. 12, 1.5. [It may be here ex- 
 plained of a crorviiy and see Diodor. Sic. 
 i. 47. Rev. xvii. 12. It also in this sense 
 is used for reign, or government, or autho- 
 rity. Mat. vi. 13. Luke i. 33. John xviii. 
 36. Heb. i. 8, and Rev. xii. 10, for 
 power.~] 
 
 III. BactXc/a tCov npavStv, The king- 
 dom of heaven, or of the heavens, a phrase 
 peculiar to St. Matthew, for which the 
 other Evangelists use ftaaCXeia t5 Qe5, the 
 kingdom of God. Comp. Mat. iv. 17, with 
 Mark i. 14 ; Mat. xix. 14, with Mark x. 
 14 ; Mat. xi. II, with Luke vii. 28 ; Mat. 
 xiii. 1 1, with Mark iv. 1 1, and with Luke 
 viii. 10. Both these expressions refer to 
 the prophecies of Daniel, chap. ii. 44. vii. 
 13, 14; and denote thsit everlasting king' 
 dom of the God of heaven, ivhich he 
 would set up and give to the Son of God, 
 or, in other words, the * spiritual and 
 eternal kingdom of Christ, God-Man, 
 " which was to subsist first in more im- 
 perfect circumstances on earth, but after- 
 wards was to appear complete in the world 
 of glory. In some places of Scripture, the 
 kingdom of heaven more particularly sig- 
 nifies the former of these, and denotes 
 the state of it on earth : (See Mat. ch. 
 xiii. throughout, especially ver. 41, 47. 
 Mat. XX. 1.) and sometimes the kingdom 
 of God sis:nifies only the state of glory, 1 
 Cor. vi. 9; 10. XV. 50. Gal. v. 21. But 
 generally both the one and the other ex- 
 pression includes both." See Doddridge on 
 Mat. iii. 2, Suicer, Thesaur. in fiaaiXda, 
 and Jos. Mede's Works, folio, p. 103, 4. 
 Campbell observes, that (^aoriXeia signifies 
 not only kingdom, but reign, and that in 
 both the above-mentioned expressions it 
 should, when it relates to the place, be 
 rendered by the former word ; when to the 
 
 * Sec John xviii. 36. Luke i. 33. 
 
B AS 
 
 122 
 
 B AS 
 
 otit 
 
 time or duration of the sovereignty, by the 
 latter. See more in Preliminary Disserta- 
 tions to the Gospels, p. 136, &c. [Much 
 lias been written on tliis formula. Kopj) 
 (Exc. i. on the Epist. to the Thess.) and 
 Keill in his Hist. Dogmatis de Regno 
 Messise, &c. (Lips. 1781,) think it al- 
 ways denotes Christ's future kingdom 
 after the Resurrection; but Doederlein 
 especially (Institut. Theol. Christ, p. m. 
 713), and Schleusner differ. All agree in 
 thinking that the formula was a Jewish 
 one, and was used with reference to that 
 kingdom of the Messiah which they ex- 
 pected. See Schoetgen. Hor. Heb. i. p. 
 1 147, on this subject. And it appears to me 
 that Campbell's remark as to both states 
 being at least in some degree almost always 
 implied is correct. Nevertheless, some- 
 times one, sometimes the other, is more 
 strongly alluded to, and Schleusner gives 
 seven distinct shades of difference in the 
 LXX. We find (^aaiXda t5 QeS used in 
 Wisd. vi. 4, simply for God's kingdom^ or 
 rule over the earth ; and in Wisd. x. 1 0, 
 for the congregation of saints who sur- 
 round and worship God as their King in 
 heaven. We may observe that (1.) the 
 future happiness of Christ's followers in 
 his heavenly ki?igdom is implied Mat. v. 
 3, 10*, 19, 20. vii. 21. viii. 1 j, 12. xviii. 
 3, 4. XX. I. Mark ix. 47. (comp. v. 46.) 
 Luke vi. 20. xiii. 28, 29. xiv. \5. xxii. 16, 
 18, 30. xxiii. 42. Acts xiv. 22. 1 Cor. vi. 
 9, 10. XV. 50. Galat. v. 21. Ephes. v. 5. 
 1 Thess. ii. 12. 2 Thess. i. 5. 2 Tim. iv. 
 18. James ii. 5. 2 Peter i. 11. That (2.) 
 the blessings of his earthly ki?igdo7n, or 
 the Christiaji religion with all its present 
 gifts and blessings, is more especially al- 
 luded to. Mat. X. 7, 33. xiii. 11, 24, 31, 
 33, &c. xix. 12, (though this may be re- 
 ferred to the first head,) 43. xxii. 2. xxiii. 
 13. Mark i. 15. iv. 11, 26, 30. x. J 5. xii. 
 31. Luke viii. 10. ix. 62. xii. 31. xiii. 18, 
 20. xvi. 16. xviii. 17,29. Acts viii. 12. 
 Rom. xiv. ir. 1 Cor.iv. 20. Rev. i. 9. In 
 the following places the professors of this 
 religion, or the Christian body, seem to 
 be pointed. Mat. xi. 11, 12. xiii. 41. xxi. 
 31. (and so Luke vii. 28.); but there is 
 little necessity for separating these passages 
 
 * [Schleusner strangely refers v. 10. to the hea- 
 venly, and V. 3. with Luke vi. 20, to the earthly 
 state of Christians. The expressions are entirely 
 the same, used on the same subject, and in the same 
 way ; nor can any reason be offered why humility 
 is not as much entitled to reward in a future state as 
 patience under sufiering for conscience sake.] 
 
 from the last. Again (3.) the Messiah's 
 kingdom in the Jewish sense is meant, 
 Mat. xviii. 1. xx. 21. Mark xv. 43. Luke 
 xvii. 20. xix. 11. xxiii. .51.; and (4.) 
 Christ's kingdom generally. Mat. iii. 2. 
 iv. 17. Luke xi. 2. Acts i. 3. xix. 8. 
 xxviii. 23, 31. Coloss. iv. 11, and else- 
 where. (In 1 Cor. XV. 24, it denotes that 
 invincible kingdom of Christ by which he 
 reigns over and assists his followers till 
 the end of the world.) The following pas- 
 sages are of doubtful, disputed, or difficult 
 meaning. Mat. xvi. 19, and Mat. xvi. 28. 
 Luke ix. 27. Mark ix. 1. The similar 
 
 passages, 
 
 Mat. xix. 24. Mark x. 23, 24, 
 
 25. Luke xviii. 24, 25, are referred by 
 Schleusner to the lid sense.] 
 
 []IV. It is used for fiaffiXevQ king. 
 Mark xi. 10. (comp. Luke xix. 38.) In 
 Rev. i. 6, Eichhorn says paaiXEiav tepetc, 
 which is the reading of many MSS., is 
 for lEpitov, i. e. a body ivith the privileges 
 of priests, i. e. of Christians who have 
 free access to the Throne of Grace. See 
 1 Pet. ii. 9.] 
 
 [V. Happiness, happy state, especially 
 in the world to come. Mat. xxv. 34. Luke 
 xii. 32. xxii. 29 (perhaps.).] 
 
 ^aaiXeiOQj h, b, yj, from (iaaCX(.vQ. 
 
 I. Royal, kingly, occ. 1 Pet. ii. 9. 
 []Comp. Exod. X. 7. xix. 6.] 
 
 II. 'QaaiXeiov, a, to, (namely ^(opa, a 
 house, being understood), aroyal house, a 
 palace, occ. Luke vii. 25 : where Wetsteiii 
 shows that the word is used in the same 
 sense by the Greek writers. [[See Xen. 
 Anab. iii. 4. 15. In the LXX the same 
 word is often to be understood, Prov. xviii. 
 1 9. Dan. vi. 1 8, and sometimes -re/x/za or 
 cta^r^pa, as 1 Kings xiv. 8. 2 Sam. i. 10.]] 
 
 BaaiXevg, log, Att. iiOQ, 6. A king, mo- 
 narch. It is applied as well to God and 
 his Christ, Mat. v. 35. 1 Tim. i. 17. M«t. 
 xxv. 34, 40. John xviii. 37; as to men. 
 Mat. i. 6. ii. 1 . X. 1 8. xiv. 9. 1 Pet. ii. 13, 
 1 7. In the two last passages it particu- 
 larly signifies the Roman emperor, whom, 
 though the Romans themselves abhorred 
 the title of rex, or king, yet the Greek 
 writers, both ecclesiastical and profane, 
 commonly called fiaaiXevg or king. Thus 
 Josephus De Bel. lib. iii. cap. 7. § 3. Ta 
 irepl rsQ 'Fiopaiojy BASIAE~I2 laopeva. 
 " What would happen concerning the 
 Roman emperors." So Cellarius, in his 
 Herodum Historia vindicata, printed at 
 the end of the 2d vol. of Hudson's Jose- 
 phus, shows that not only Herodian, but 
 Pausa^ias, Dionysius Perieg©t. and Dio- 
 
B AS 
 
 123 
 
 B AS 
 
 dorus Sic. apply the name (iaaCKivQ to the 
 Roman emperors. See also Wolfius on 
 John xix. 15. On Rev. xix. IG, seeVi- 
 tringa^ Eisner, and Alberti. [[The word is 
 used of any ruler, as of Herod, Mat. xiv. 
 9, and elsewhere, who was only a Tetrarch 
 —and, generally, Acts iv. 26. xxv. 13, 
 and probably Heb. vii. 1 . So Rev. ii. 11. 
 There is the same free use of the word in 
 good writers. See iEsch. Pers, 24. and 
 Fischer, ad ^schin. Socrat. Dial. iii. 2.] 
 
 Bao-tXf'i/w, from ftamXivQ a king. — To 
 he a kiiig^ reign as a king, whether in a 
 proper or figurative sense. See Mat. ii. 
 22. Luke i. 33. xix. 14, 27. Rom. v. 14, 
 17, 21. 1 Cor. iv. S. xv. 25. Rev. ix. 15, 
 17. xix. 6, where see Vitringa. On Mat. 
 ii. 22, Wetsteiu shows that the phrase 
 BASIAE'YEIN 'ANTI' TINOS is used 
 not only by the LXX, 2 Kings xv. 7, and 
 in 1 Mace. xiii. 32, but likewise by Hero- 
 dotus, Aristophanes, Xenophon, and Ap- 
 pian, for reigning in the stead or place of 
 another. 
 
 BacrtXiKoQj 17, oy, from fiaffiXevg. 
 
 I. Royal, kingly, of or belonging to a 
 king. occ. Acts xii. 20, 2 1 . James ii. 8. 
 
 II. Bao-iXtK'oc, 6, {^icLKovoQ an attend- 
 ant, or the like, being understood). A 
 courtier, i. e. an attendayit, serva?it, or 
 minister of a king, as the Syriac version 
 renders it i^D^D "Fll)?, i. e. oaXoc paariXiog, 
 or paffiXtKog, " qui vices regis gerebat, et 
 regius erat minister." Tremellius. occ. 
 John iv. 46, 49. Comp. Wetstein, Kypke, 
 and Campbell. |[This explanation is con- 
 firmed byPolyb.iv. 76, 2. Joseph. A. J. xv. 
 8, 4. B. J. vii. 5. 2. But others, as Bos, 
 supply avrjp, i. e. one of the royal family ; 
 others «?pariwr?/c. See Casaub. Exerc. 
 Antibaron. p. 356. The Vulgate has re- 
 gulus."] 
 
 [III. Greatest, best. James ii. 8. Comp. 
 Mat. xxii. 39. The word denotes nobility, 
 or excellence in classical authors. Xen. 
 Symp. i. 8. Polyb. viii. 24. p. 60.] 
 
 BaaiXiffffa, tiq, r/, from (^aaiXevg. — A 
 queen, occ. Mat. xii. 42. Luke xi. 31. 
 Acts viii. 27. Rev. xviii. 7. This vi^ord is 
 used by Theocritus, Idyll, xv. line 24, and 
 by others of the Greek writers, whom see 
 in Wetstein. QSee Sturz. de Dial. Maced. 
 p. 154.] 
 
 BaffLQ, Log, Att. e(og, r/, from /Baw or 
 fiaivu) to go, tread, which in the perf. 
 tense, /Bt^ij/ca (Ionic /^eSaa], imports in the 
 Greek writers, frmness, steadiness. [^Sch. 
 traces out the meaning of the word more 
 correctly, (jaaig a going, from (Saivu to go, 
 
 (as in Soph." Aj. 8, and see Hesych. aftd 
 Suidas,)« Thence that with which the step 
 is made, or afoot (Herodian. vi. 5, 12. 
 Apollod. Bibl. i. 5.) and thence again the 
 lower part, base, or foundation r\ 
 
 I. A basis, base, or foundation, {^pave- 
 ment,~\ from its steadiness. [Lev. i. 9.] 
 
 II. The sole of the foot, or, in a more 
 lax signification, the foot of a man, which 
 is, as it were, the basis on which he stands 
 or goes. occ. Acts iii. 7. Eisner and Al- 
 berti show that the profane writers use 
 the word in this sense. The former of these 
 authors intimates that it may also denote 
 the footstep or tread. Comp. Heb. xii. 
 13 ; and see Wetstein and Kypke on Acts. 
 [Wisdom, xiii. 19. Ecclus. xxvi. 20.] 
 
 BacFKa'tvM. — To bewitch, properly rvitJi 
 the eye. So the Greek Scholiast on Theo- 
 critus, Idyll. 5. lin. 13, observes, that 
 BacFKavog properly signifies 6 rolg d^0aX« 
 fxdig Kaiviop Kot (bdeipojv to opadip vtt uvtS, 
 one who with his eyes kills or destroys 
 what he looks at j and the Etymologist, 
 and the Schol. on Arist. Plut. 5, say, 
 that l^aoKCLvog is for ^ac/cavof, 6 toIq 
 (patari Kaivwv, he who kills with his looks 
 or eyes^: and this derivation is confirmed 
 by the initial jT being found instead of the 
 b in the Latin fascino, to fascinate or 6e- 
 ivitch with the eye. The superstitious 
 Heathen believed that great mischief 
 might ensue from an evil eye, or from 
 being regarded with envious and malicious 
 looks. Hence (iaaKaivu) and its derivatives 
 are frequently used in the profane authors 
 for envy, and the LXX and apocryphal 
 writers apply such words in the same 
 sense. See LXX in Deut. xxviii. 54, 56. 
 Prov. xxiii. 6. xxviii. 22. and Ecclus. xiv. 
 3, 6, 8. xviii. 18. xxxvii. 11, or 13. Pliny 
 relates from Isigonus, that " among the 
 Triballians and Illyrians there were certain 
 enchanters, qui visu quoque effascinent in- 
 terimantque quosdiutius intueantur, iratis 
 prcesertim oculisj who with their looks 
 could bewitch and kill those whom they 
 beheld for a considerable time, especially 
 if they did so with angry eyes.'* Nat. 
 Hist. lib. vii. cap. 2. 
 
 'ilf [jjn BA2KA'N©il \\, Tfi? Itf i|utoy {"iTTUo-a xoXttcv* 
 
 To guard against the harm of evil eyes. 
 Thrice on my breast I spat, 
 
 says a shepherd in Theocritus, Idyl. vi. 
 1. 39. And another in Virgil, Eclog. iii. 
 1. 103, 
 
 ♦ [See also Aul. Gel. N. A. xiii. 6.] 
 
B AS 
 
 124 
 
 BAT 
 
 Nesclo quis teneros oculus mthi fascinat agnos. 
 Some evil eyes lewitch my tender lambs. 
 
 These passages, to which many more might 
 be added (see Wetstein on Gal. iii. I.) are 
 sufficient to show the Jiotions of the an- 
 cient Heathen on this subject; and we 
 may add, that the same superstitious fan- 
 cies still prevail in Pagan and * Maho- 
 metan countries, and among the vulgar in 
 most of those that call themselves Chris- 
 tian. But when St. Paul says, foolish 
 Galatians, tlq vfidg e€>a(TKave, who hath 
 bewitched i/ou ? it is not to be imagined 
 that the Apostle favoured the popular 
 error; this is only such a strong expres- 
 sion of his surprise at their departure from 
 the purity of the gospel, as any man 
 might no\v^ use, who, notwithstanding, did 
 not give the least credit to the pretended 
 foscination of an evil eye. occ. Gal. iii. 1. 
 [The passage of Galatians Schleusner ex- 
 plains. Who has seduced you with folse 
 doctrine'? See Irmisch. on Herodian. i. 
 p. 397.] — The LXX have jiaaKavei rw 
 CfdaXfxo) avr«, shall envy with his eye^ for 
 "JJ*^ i'ln his eye shall be evil, Deut. xxviii. 
 54; and ver. bQ. ^aaKavu tm 6(j)da\fX(S 
 avrrJQ, for nj'i> i^lH. So Ecclus, xiv. 8, 
 UovtjpoQ 6 j3a(TKaipo}y 6(f)da\ii^. He is 
 wicked who envieth with his eye, [and 
 Wisdom iv. 12.] Comp. under 'OibdaXnug 
 III. 
 
 Ba<ra<^w. Martinius and Mintert derive 
 it from Bciw to go, and '^acj to stand, i. e. 
 tirm. 
 
 I. To bear, carry, properly, a heavy 
 burden, bajulare, as Luke vii. 14. John 
 xix. 17. Acts iii. 2. comp. Mark xiv. 13. 
 
 II. To bear, carry, in general. Luke x. 
 4. xi. 27. Comp. Acts ix. 15. []xxi. 35.] 
 
 * " No nation in the world (says Dr. Shaw, Tra- 
 vels, p. 243, 2d edit.) is so much given to super- 
 stition as the Arabs, or even the Mahometans in ge- 
 neral. They hang about their children's necks the 
 figure of an open hand, usually the right ; which 
 the Turks and Moors paint likewise upon their ships 
 and houses, as a counter-charm to an evil eye : for Jive 
 is with them an unlucky number, axidjive (mean- 
 ing their fingers) m your eyes, is their proverb of 
 cursing and defiance. Those of riper years carry 
 with them some paragraphs of their Koran, which 
 (as the Jews did their Phylacteries, Exodus xiii. 10. 
 Numb. XV. *J8.) they place upon their breasts, or 
 sew under their caps, to prevent fascination and 
 witchcraft^ and to secure themselves from sickness, 
 and misfortunes. The virtue of these scrolls and 
 charms is supposed to be so far universal, that 
 they suspend them even upon the necks of their cat- 
 tle, horses, and other beasts of burden." [The same 
 superstition prevails at this day in many parts of 
 Italy, and esi;)orially at Naples among all classes, and 
 to a degree barclly credible to any but eye-witnesses.] 
 
 III. To carry off or take away, John 
 XX. 15, where see Wetstein, Wolfius, and 
 Kypke; Mat. iii. 11, whose shoes I am 
 not worthy *' /3a<rcWai to take away (Diog. 
 Laert. p. 373. edit. Meibom.), after having 
 pulled them off; that is, whose slave I am 
 not worthy to be ; this being the office of 
 slaves among the ancients." Markland, in 
 Append, to Bowyer's Conject. where see 
 more ; also Wetstein on Mat. John xii. 6, 
 g^cWa^f V, carried off, i. e. stole. Thus Bp. 
 Pearce and Kypke, who confirm this sense 
 from the Greek writers. 
 
 IV. To take up. occ. John x. 31 ; where 
 this V, implies the largeness of the stones 
 employed. So Homer, Odyss. xi. line 598, 
 
 Aaav BASTA'zONTA TitT.ujftov a^'^onpnTif. 
 Heaving with both his hands a pond'rous stone. 
 
 [Comp. John viii. 59. Joseph. A. Ivii. II, 
 7. viii. 22, and Homer, II. X. 593, ^. 
 405.] 
 
 V. To bear, support, sustain, suffer^ 
 whether corporally. Mat. xx. 12. Rom.xi. 
 18: or mentally, John xvi. 12. Rom. xv. 
 1 ; or both. Mat. viii. 1 7 *. Luke xiv. 27- 
 Acts XV. 10. Rev. ii. 2. & al. On John 
 xvi. 12, observe, that the same expression 
 is used in Epictetus's Enchirid. chap, 
 xxxvi. — Tifv aeavTs (j)v(ny icarapade, II 
 AY'NASAI BASTA'SAI. Consider your 
 ovvn nature, whether you are able to bear 
 it. So Arrian, Epictet. lib. iii. cap. 15, 
 Tt AY'NASAI BASTA'SAI. 
 
 B A'T02, 8, r/, perhaps {m being changed 
 into r as usual) from the Heb. rrti^^l, a 
 noisome plant, which is rendered jjdrog by 
 the LXX, Job xxxi. 40. — A bush or bram- 
 ble, occ. Mark xii. 26. Luke vi. 44. xx. 37. 
 Acts vii. 30, 35. But observe, that in 
 Mark almost all the ancient, and many 
 later MSS, with several printed editions, 
 have TH before (jclth ; and this reading is 
 adopted by Wetstein and Griesbach, whom 
 see. [The LXX use ftaroQ for the Heb. 
 nDD in Exod. iii. 2, 3, 4. Deut. xxxiii. 16. 
 It occurs in Plutarch. T. vi. 0pp. p. 355. 
 ed. Reisk. Polyb. ii. 71. 1. See on this 
 word Dioscond. iv. c. 37- Suicer. i. p. 672. j)^^, 
 01. Cels. Hierobot. ii. p. 53.] 
 
 BA'TOi:, a, 6, from the Heb. t\:i,—A 
 
 * [Schleusner gives the orthodox explanation 
 without hesitation, and most candidly, adding of 
 course that the other sense, i. e. ^ag-a^iti to curc^ 
 may be thought of, and, quoting Galen, de Compos. 
 Med. per Genera II. •\,w^ag ^iiccTtvjn %a\ v-nanrla 
 (iciFcl^it, and in I^atin, Ovid. Pont. i. 3. This pafi- f 
 sage is fully discussed in Abp. Magcc's work on 
 the Atonement, i. 410 — 432.] 
 
BAT 
 
 125 
 
 B AE 
 
 Bath^ the largest Jewish measure of ca- 
 pacity next to the Horner^ of which it was 
 the tenth part. See Ezek. xlv. 11, 14. It 
 is equal to the Epkah, i, e. to seven gallons 
 and a half English, and is always men- 
 tioned in Scripture as a measure of liquids, 
 occ. Luke xvi. 6. [Josephus, A. J. viii. 2, 
 says the jjcitoq holds seventy-two sextarii, 
 but Epiphanius de Mens. p. 540, says 
 only sixty. See Theodoret. Op. T. i. (ed. 
 Hal.) p. 466, and the Schol. on Hexapl. 
 Origen. Montfauc. 3 Kings v. 11. The 
 Hebrew word occurs also in Ezra vii. 22, 
 and the Greek is written, according to 
 Theodoret, either jGaroy or /Gci^oc, and 
 some MSS. have this variety in Luke xvi. 
 6, and others kuCuq and fca/3«e. The LXX 
 in 2 Chron. iv. 5, render the Heb. word 
 by perprjryg, and the Syriac, in St. Luke, 
 has a word corresponding.] 
 
 Bcirpa^oc, «, 6, q. (^oarpayoQ^ Trapa t5 
 TYiv (jojjy rpayeiav Eyeiv^ from its harsh 
 croaking. [See Bochart. Hieroz. p. ii. 4. 
 V. c. i. p. 651.] — A frog. occ. Rev. xvi. 
 \3. Is not our English n2imQ frog like- 
 wise formed from the sound of its croak- 
 ing ? [Artemidorus ii. 1 5, says that /3a- 
 rpa-^OL^ av^pag yorjrag kol l3w/jLo\6-)(hC 
 Trpoffrjjjiahsffi^ and Eichhorn on this pas- 
 sage of the Revel, explains the word in 
 this sense rightly.] 
 
 Ba7-roXoy£w, w, from (jaTvog, a stutterer, 
 properly one who cannot speak plain,) but 
 begins a syllable several times before he 
 can finish it*, and \6yog speech. And 
 fiuTTog seems a derivative from Heb.f «tDl 
 to speak foolishly , prate^^ babble, effutire. 
 — To use vain repetitions, as the Heathen 
 did in their prayers. Of these we have 
 examples, 1 Kings xviii. 26. Acts xix. 34. 
 Comp. Homer, II. i. lin. 472, 3. occ. Mat. 
 vi. 7. Comp. Ecclus. vii. 1 4. — Simplicius 
 on Epictet. p. 2 1 2, uses this very uncom- 
 mon verb. See Wetstein on Mat. [Mi- 
 chaelis has a dissertation on Battologia in 
 his Syntagm. Comm. P. ii. p. 57. and on 
 
 * Salmasius in Pole's Synops. 
 
 -|" Whence also may be derived the name of that 
 Battus, the son of Polymnestus the Theraean ; who, 
 Herodotus says, was TfayXo?, a stammerer. Lib. iv. 
 cap. 155. of Battus, a silly tautological poet men- 
 tioned by Suidas, and to whom Ovid is thought to 
 allude in the answer of that babbling Battus to Mer- 
 cury, Metam. lib. ii. line 703, 
 
 sub ilHs 
 
 Montibus, higuitf erunt, et erant sub rnontibus illis, 
 
 they should 
 
 Be near those hills, and near those hills they were. 
 
 See Suicer, Thesaur. in $cc77o\oyiw. 
 
 the place of St. Matthew, see Schwarz. 
 Comm. Ling. Gr. p. 246. and on the word, 
 Casaubon. Exerc. Antibaron. xiv. 8. Stol- 
 berg. Exerc. Ling. Gr. ix. p. 364.] 
 
 BdeXvypa, arog^ to, from it^iXvyfiai, 
 perf. of /G^fXvo-rrojuai. 
 
 I. An abomination, an abominable thing. 
 Mat. xxiv. 15. Luke xvi. 15. & al. By a 
 comparison of Mat. xxiv. 15, 1 6. Mark xiii. 
 14, with Luke xxi. 20, 21, it is plain that 
 by the abomination of desolation, i. e. 
 which maketh desolate, are meant the Ro- 
 man armies with their ensigns. *' As the 
 Roman ensigns, especially the eagle, which 
 was carried at the head of every legion, 
 were objects of worship ; they are, accord- 
 ing to the usual style of Scripture, called 
 an abomination." Lardner's Collection of 
 Testimonies, vol. i. p. 49, &:c. See also 
 Josephus, Ant. lib. xviii. cap. 3. § 1. and 
 cap. vi. § 3. and De Bel. lib. vi. cap. 6. § 1, 
 and Bp. Newton on Proph. vol. ii. p. 263, 
 &c. 8vo. and Randolph's View of our Lord's 
 Ministry, p. 29 1 , Note. [This interpreta- 
 tion is rejected by Schleusner with con- 
 tempt as well as another (see Possin. 
 Spicil. Evang. § 3.) which refers this ex- 
 pression to the statue of Caligula, when 
 placed in the temple of Jerusalem. He 
 says, that as phXvffffopai signifies to feel 
 disgust at an object for its filthy smell 
 (for, says the Etym. M. 192, 29, piXvy- 
 pa, ijhmffojua) or other odious quality, so « §^^ 
 ^hiXvypa is an object of exceeding dis- 
 gust ; and hence j3^eXvypa rijg kpripuyaeiOQ 
 means either a great and abominable de^ 
 vastation, or (from Dan. ix. 29. xii. 1 1.) 
 a devastating army which causes such a 
 devastation.'] — In the LXX, (i^iXvypa 
 most frequently answers to the Heb. 
 nni^in, ypm, or ppm; (which is the Heb. 
 word in Dan. ix. 27.) all of which de- 
 note somewhat very nauseous or abomin- 
 able. 
 
 [II. An idol or idolatry, as a thing most 
 disgusting. 1 Kings xi. 5, 33. Isa. ii. 8, 
 20. xvii. 8. 1 Sam. xv. 2. Deut. xxix. 17. 
 Exod. viii. 26. 2 Kings xxiii. 13. (Comp. 
 Wisd. xii. 25.) Jer. xiii. 27- and perhaps 
 Rev. xvii. 4, 5. The Lex. Cyrell. MS. i 
 Brem. says, pUXvypa'Trdv ei^ioXov w'rw eku- 
 Xeiro Trapa Ta^atotc- As idolatry was one 
 of the foulest sins, the word describing 
 it is not improperly used for any great sin. 
 Rev. xxi. 27. Eccl. xv. 14. xvii. 26. Jer. 
 xi. 15. 1 Mace. i. 54.] 
 
 BhXvKTog, ?), ov, from k^UXvKTat, 3d 
 pers. perf. of /S^eXvco-o/xat. — Abomijiable, 
 extremely hateful [and so Hesychius.] 
 
B EB 
 
 126 
 
 BEB 
 
 occ. Tit. i. IC. [Prov. xvii. 15. Eccl. xli. 
 
 BAEA'YSSOMAI. 
 
 I. To turn away through loathing or 
 disgust, [properly * from an ill smell, see 
 Aristoph. Plut. 700.] to ahhor^ abominate, 
 aversari, abominari. occ. Rom. ii. 22. Rev. 
 xxi. 8; where e^SeXvyiievot, according to 
 Vitringa, means those who are polluted 
 with unnatural lusts, the apnevoKOLraL and 
 fiaXuKot, whose wickedness is called in 
 Heb. Jlii^in abomination, Lev. xviii. 22; 
 and the persons guilty of it et^iXvyfievoi 
 by the LXX, Hos. ix. JO. [Schieusner 
 (referring also to Hosea) explains this 
 rather of idol-worship. Isa, Ixvi. 5. Eccl. 
 XX. 8. (In xi. 2. it rather implies con- 
 tempt.) Lev. xviii. 30. Prov. viii. 7.] 
 
 [IL To declare a thing detestable. Rom. 
 ii. 22. That this is the sense in this pas- 
 sage appears from the words o Xiywv firj 
 fxoLx^vELv. The active is used in somewhat 
 a similar way in Exod. v. 2 1 . ef^^eXv^are 
 T^v offfji^v tjfxbjv, ye made our smell offen- 
 sive, or made us hated.'] 
 
 Bi^aiog, a, ov. from fii^aa, Ionic, for 
 j3e€r)ica, perf. of /3aw or (3aiyit) to go, and 
 which in this time imports^^r^wwe**, stea- 
 diness. — Firjn, sure, stedfast. occ. Rom. 
 iv. 16. 2 Cor. i. 6. 2 Pet. i. 10. Heb. ii. 2. 
 iii. 6, 14. vi. 19t. ix. 17- This last verse, 
 and the immediately preceding one, Dod- 
 dridge paraphrases thus : " For where a 
 covenant is, — it necessarily imports the 
 death of that by which the covenant is con- 
 Jirmed (or, according to Pierce, of the 
 pacifier^ th hadejjierii, comp. under Aiarl- 
 ^TjfiL II.) for you know that sacrificial 
 rites have ever attended the most cele- 
 brated covenants which God hath made 
 with man, so that I may say, a covenant 
 is confirmed over the dead (" dead sacri- 
 fices," Macknight) e-rrl vEKpoiQ pi^aia, so 
 that it does not avail while that by which 
 it is confirmed, liveth." Here it is evi- 
 dent, I St, That, according to either Dod- 
 dridge's or Pearce's interpretation ^ta0£- 
 pEvog is but another name for the Heb. 
 n»1!i a purifier, or purif cation sacrifice, 
 which always accompanied the solemn dis- 
 pensations of God to man. See Gen. xv. 
 1 8. Exod. xxiv. 5, 8. Mat. xxvi. 28 ; and 
 
 • Hesychjus jSSsAuVo-fo-Sa* xevsaSai Triv xoafav. 
 Td void the stomach. 
 
 "f In this passage, ao-^ax?} xal jS/jSa/av may refer 
 either to nv (sc. ixiri^a) or to ayxyprev. In the second- 
 case the interpreters refer to Hesychius, who ex- 
 plains this word by acy.KivTo;, not shaken ly the 
 tide ox waves. 
 
 2dly, that, according to St. Paul's reason- 
 ing in this passage, the Heb. phrase n"i3 
 tV\l, when referring to covenants, must 
 strictly and properly import the cutting 
 off, namely in sacrifice, such a purifier. 
 (Comp. Heb. and Eng. Lexicon in m:: V.) 
 But, 3dly, I must observe, that ^ladrjKri 
 (which see) should be rendered, when re- 
 ferring to God's transactions with man, 
 not a covenant, but an institidion or dis- 
 pensation. [Schieusner translates this 
 passage, A testament is ratified by the 
 death of the testator, as in our Ver- 
 sion.] 
 
 Be€aioTe(joQ, a, ov, Comparat. of Be- 
 taioQ. — More firm, more confirmed, occ. 
 2 Pet. i. 1 9, Kai Eyp\xEv (jEt,ai6rspoy rbi^ 
 ■7rpo(f)i]TiKoy Xoyor, And we (apostles) 
 have the prophetic word (of the Old 
 Testament, comp. ver. 20, 21.) more con- 
 firmed, i. e. in consequence of what we 
 saw and heard on the Mount. " He does 
 not oppose," says Wetstein, " the pro- 
 phetic word to fables, or to the trans- 
 figuration seen by himself. For (be- 
 sides that what we ourselves have seen, 
 we, know more certainly than what we 
 have heard that others have seen,) if 
 Peter had intended such an opposition, he 
 would have written f'x^jufj/ ^e or e'x^rf. 
 But the prophetic word is more firm now, 
 after it has been confirmed by the event, 
 than it was before the event. So the Greek 
 interpreters understood the passage, Schol. 
 [Cod.] 16. "EXa^'e Trapa Gee I6i,av, kol 
 'iypfXEv EK THTS (^E^aiOTEpav Trdaay rriv vtto 
 Tb)V 7rpo0//rwv Trepi avT5 TTpoKarayyEXiar- 
 
 7rpO(TEJ(OVTEC TtiTOlQ CtaCKJiOJg VTTO tHjV TTpO- 
 
 (priTior EiprijXEVOLQ, bk a<^oxi]aETe Trjg EXTri^og, 
 Tibv Trpayjuarwv Kara ruv l^tov Kalpov Trapa- 
 yivo^EvwVf a i:a\ ijjiEpav (xo^iog EKoXeaE, rrj 
 TQOirri EjxfjiEivag. " He (Christ) received 
 from God glory, and hence we have all the 
 predictions of the prophets concerning him 
 more firm — taking heed therefore to what 
 hath been obscurely spoken by the pro- 
 phets, ye will not miss your hope, the 
 things coming to pass in their own time, 
 which things he also judiciously calls day, 
 continuing the figure *." Comp. Mac- 
 knight. — As to the sense here assigned to 
 the expression "EXEIN BEBAIO'TEPON, 
 Bowyer in his Conjectures on the Text 
 (which see) cites from Isocrates, r^g ^e 
 romrov tivat p.E vofxi^ovrag I tog irep kifxi 
 
 • Comp. 1 Pet. i. 10, 11. Luke xxiv. 25—27, 
 
 and see Jortin's Tracts, vol. i. p. 412 — 414, edit. 
 1700. 
 
BEB 
 
 127 
 
 B EE 
 
 BEBAIO'TEPAN ravr); v''E;SrEIN rriy ^m- 
 voiay ; (but I hope) " that those who know 
 nie to be really what I am, ivill be more 
 confirmed in this opinion ;" and from Jo- 
 sephus. Ant. lib. v. cap. 10. § 4. Tdvra 
 fiiaaafXEvoQ opKotg eiireiv avrw roy 7rpo(f)r]Ti]v 
 "IlXsL-tTi yaaXXoj/ BEBAIO'TEPAN 'EIXE 
 rrjv Trpoa^oKiav rfjQ tekpiov aTrwXeioc, 
 " When Eli had extorted these things by 
 oath from the prophet, he had the expecta- 
 tion of his sons' destruction more fully 
 confirmed^ 
 
 BeCaiow, w, from l^e€aio£. 
 
 I. To confirm, establish^ ^strengthen.'^ 
 Mark xvi. 20. 1 Cor. i. 8. Col. ii. 7. & 
 al. 
 
 II. To keep, 'verify j of promises, occ. 
 Rom. XV. 8. Polybius and Aristides use 
 the same phrase, ftetatioaat tclq lirayye- 
 Xlolq, or 7-j/v k-nayyeXiav. See Raphelius 
 and Wetstein. [Lysias, p. 325.] 
 
 Bf^atwctc, i-OQ, Att. ewe. hy from /3e- 
 €aiow. Confrjnation, corroboration, occ. 
 Phil. i. 7. Heb. vi. 16. [Wisd. v. 20. 
 There is difficulty in Lev. xxv. 23.] 
 
 'Qet>r]\oQ, «, 6, fj. — Profane, void of re- 
 ligion or -piety. Applied both to persons, 
 occ. 1 Tim. i. 9. Heb. xii. 16; and to 
 things, occ. 1 Tim. iv. 7. vi. 20. 2 Tim. 
 ii. 16. — Bc^^Xoe may be derived either 
 from the * Heb. hl^l in confusion, from h^ 
 to confoundy " because profane persons 
 confomid the differences of things," or 
 from the particle /3e, denoting privation 
 or separation (perhaps from the Heb, »a 
 to go, go away), and PrjXoc t a threshold 
 or pavement, particularly of a temple, so 
 that l3i€r)\oQ will properly denote one who 
 either is or ought to be debarred from the 
 threshold or entrance of a temple, as the 
 Latin profanus likewise is strictly one who 
 stands procul a or pro fano, at a distance 
 from, or before the temple or consecrated 
 inclosure. Both the Greek and Latin 
 words Correspond to those solemn pro- 
 clamations which sometimes preceded their 
 sacred rites : Thus in Callimachus, Hymn, 
 in Apoll. line 2, 
 
 ^xaf, ixctf, 05-'; oixtTPo;, 
 
 * See Gale's Court of the Gentiles, vol. i. book i. 
 p. 82. 
 
 -|- Which seems a derivative from the Heb. bn3 
 to agitate, disturb^ because continually disturbed by 
 the feet of those who go in and out So the English 
 threshold from the Saxon ^jiercjjal^ is plauily 
 compounded of ^peyean to smite^ strike, thresh^ 
 . ^ and \)ah} wood; because the threshold is continually 
 " struck and worn by the feet of those who go in and 
 out. See Heb. and Eng. Lex. in ina II. 
 
 And in Virgil, JEn. vi. line 258, 
 
 Procul ! o procul ! este profani* 
 Far! ye profane ! O far I 
 
 So that well-known fragment of Orpheus 
 begins, 
 
 I'll speak to whom 'tis lawful, hd these doort 
 O ! shut 'gainst the profane, 
 
 Comp. Numb. v. 1—4. xix. 13, 20. 2 
 Chron. xxiii. 19. [Lev. x. 10. 1 Sam, 
 xxi. 45.] 
 
 Be^T^Xow, w, from jMt>r]KoQ. — To pro^ 
 fane, pollute, treat what is consecrated to 
 God as if it rvere common, occ. Mat. xii, 
 5. Acts xxir. 6. Comp. Neh. xiii. 18- 
 Ezek. xxii. 26. in the LXX. [The verb 
 is used of human beings in the LXX. 
 Thus in Lev. xx. 29. xxi. 9, 17. (comp. 
 V. 14. Judith ix. 2. Eccl. xlii. 14. and 
 Fessel. Advers. SS. lib. ii. c. 18. p. 146.) 
 it refers to the violation and prostitution 
 of women. In Lam. ii. 2. it is simply to 
 dishonour.] 
 
 BEEAZEBOTA. Ueh.-^Beelzebul, as 
 all the Greek MSS. constantly read it 
 with the final A, or as the Vulg. and mo- 
 dern versions give it, Beelzebub, Heb. 
 nnt-!3i>n from hV2 the Lord, and llit 
 gushing out. Baalzebub is mentioned 2 K. 
 i. 2, 3, 6, 1 6, as the Aleim or God of the 
 Philistines of Ekron. He appears by that 
 history to have been one of their medical 
 idols ; and as Vri denotes the sun, so the 
 attribute nint seems to import his power 
 in causing water to gush out of the earth, 
 and in promoting the fluidity and due dis- 
 charge of the juices and blood in vege- 
 tables, animals, and men, and thereby con- 
 tinuing or restoring their health and vi- 
 gour. — And as flies, from the manner of 
 their issuing from their holes, Mere no 
 improper emblems of fluids gushing forth, 
 hence the epithet miT makes it probable 
 that difly * was part of the imagery of the 
 Baal at Ekron, or that a fly accompanied 
 the bull or other image, as we see in many 
 instances produced by Montfaucon ; espe- 
 cially since the LXX translators, who 
 certainly knew much better, than we at 
 this distance of time can pretend to do, 
 
 * [It would seem rather that the idol of the Ecron- 
 ites (2 Kings i. 2.) was worshipped as the driver 
 away of flies with which their country was infested, 
 like the Jupiter a'noixviog or fxrimypoi of the Greeks. 
 See Selden de Diis Syris, ii. c. 6. Possm. Spic 
 Evang. § 13. Plin. Nat. H. x. 28.] 
 
BEE 
 
 128 
 
 BE A 
 
 what were the emblematic gods of the 
 Heathen, have constantly rendered b^:i 
 nUT by BAAA MTtAN, Baal the fly '^. 
 And however strange the worship of such 
 a deity may appear to us, yet a most re- 
 markable instance of a similar idolatry is 
 said to be practised among the Hottentots 
 even to our days. For (if Kolben is to be 
 believed) this people " adores, as a be?iign 
 deity, a certain insect, peculiar, it is said, 
 to the Hottentot countries. This animal 
 is of the dimension of a child's little fin- 
 ger ; the back is green, and the belly 
 speckled with white and red. It is pro- 
 vided with two wings, and on its head 
 with t two horns. To this little winged 
 deity, whenever they set eyes on it, they 
 render the highest tokens of veneration ; 
 and, if it honours a Kraal (a village) with 
 a visit, the inhabitants assemble about it 
 in transports oi devotion, as if the Lord 
 OF THE UNIVERSE was comc among them. 
 They sing and dance round it while it 
 stays, troop after troop, throwing to it 
 the powder of Bachu, with which they 
 cover at the same time the whole area of 
 the Kraal, the tops of their cottages, and 
 every thing without doors. They like- 
 wise kill two fat sheep as a thank-offer- 
 ing for this high honour. It is impossible 
 to drive out of a Hottentot's head, that 
 the arrival of this insect to a Kraal brings 
 favour and prosperity to the inhabit- 
 ants J." — Baal-zebub's being represented 
 under the form of a fly, might be one 
 reason why the Jews in our Saviour's time 
 
 * And in this they are followed by Josephus, 
 who, Ant. lib. ix. cap. 2. § 1, says that Ahaziah 
 sent TTpf Tov'Axxajjan-BEO'N MT^'/AN; tSto yap ^v 
 ovofxa ru 0£w to the God-Fly (for that was the deity's 
 name) of Ekron." And an old writer, cited by 
 Suidas under the word 'aXiag, says concerning 
 Ahaziah, 'Ky^fno-uTO MTIa/ tov h Akxcc^uj 'Ei^cvXw, 
 he applied to the Fly the Idol of those of Ekron." 
 Not to mention the correspondent testimonies of 
 Nazianzen, Theodoret, Philastrius, and Procopius, 
 which are cited by Bochart, vol. iii. p. 499. 
 
 ■f- See Heb. and Eng. Lex. under tj; IV. and 3*ip, 
 and comp. below under Kepag. 
 
 X The above account is transcribed from the 
 Complete System of Geography, vol. ii. p. 492, the 
 authors of which have very faithfully extracted it 
 from Kolben's Present State of the Cape of Good 
 Hope, in the first volume of which work, p. 99, &c. 
 of the English edit, the reader may be entertained 
 with a full detail of the worship of (I had almost 
 said) Baal-zebub among the Hottentots. But find- 
 ing that the authenticity of Kolben's account of this 
 people has been of late years severely arraigned by 
 succeeding travellers, I must leave it to the reader 
 himself to determine what degree of credit is due to 
 him. 
 
 had changed the name into Beel-zehul, 
 i. e. *binr h^2, the Lord of dung, which 
 I need not stay to prove these winged 
 deities show a particular regard to. But 
 the Jews then used this name for the 
 Prince of the Devils, Mat. xii. 24. Luke 
 xi. 15; and our Lord himself applies it. 
 Mat. xii. 2(), 27. Luke xi. 18, 19, as sy- 
 nonymous with Satan, who, according to 
 St. Paul, Eph. ii. 2, is the Prince of the 
 Power of the Air, and therefore might 
 properly be called Beel-zebub, as being 
 the Lord of this fluid : And he might also 
 be denominated Beel-zebul from his de- 
 lighting in all abomination and unclean- 
 ness. (Comp. under 'AmOaproc IV.) occ. 
 Mat. X. 25. xii. 24, 27. Mark iii. 22. 
 Lukexi. 15, 18, 19. 
 
 BEAIAA, Heb. bv'h^.— Belial. It oc- 
 curs once, 2 Cor. vi. 15, according to 
 most of the printed editions, but I know 
 not that any Greek MS. has this reading. 
 Seven of those cited by Wetstein, two of 
 which ancient, have fieXiav, and two /3f- 
 Xia€, but the greater number have ftekiap ; 
 and this last seems the true reading, p 
 being substituted for the Heb. h in b^)b2, 
 because the termination X is unknown to 
 the Greek language. The Heb. b^^hl 
 may most probably be derived from '>b:i 
 tiot, and bi)» profit, and so signify worth' 
 less, wicked ; and hence joeXlap, in 2 Cor. 
 vi. 15, being opposed to Christ, seems to 
 denote 6 irovripoc the wicked one, the Devil, 
 or Satan. 
 
 {^eXovt], a needle. This word is the 
 reading of some MSS, instead of patpi^og 
 in Luke xviii. 25. Phrynichus (p. 32.) 
 says j3eX6vr{ Kal jJEXoyoTrioXtg ap')(oua:i] ^e 
 pa(plg Ti E'^LV, «V av rig yfo/r/.^ yyoif 
 
 BE'A02, Eog, sg, to, either from /3aX\w 
 (anciently ftXioo) to cast, or rather imme- 
 diately from the Heb. bnl to agitate, 
 hasten. — [[This M^ord, like the Hebrew 
 uhw and Latin telmn, implies any weapon 
 
 * bn2 signifies dung, not only in the Rabbinical 
 writings, but in the Chaldee Targums, and in the 
 Syriac language (see Castell's Lexic. Heptaglot.) 
 and there is no reason to doubt but it was applied 
 in the same sense by the Jews, with whom our Lord 
 conversed. And among the Jews, says Lightfoot, 
 Hor. Heb. Mat. xii. 24, it was almost reckoned a 
 duty of religion to reproach idols and idolatry, and 
 call them by contemptuous names, of which bin 
 was a common and general one, as he proves from 
 a passage in the Thalmudical Tract Beracoth. 
 Symmachus, in like manner as the Evangelists, uses 
 Bf£x|'£/3»x for mi3 byn, 2 K. i. 2. See more in 
 Wctstein's Var. Lect. on Mat. x. 25. [Buxtorf. 
 Lex. Talmud, p. 333.] 
 
BHO 
 
 120 
 
 BH P 
 
 which is discharged either from the hand, 
 a boTV, or other instrument. The Lexi- 
 cographers say peXog, irav to ftaWofievov. 
 It is used for a thunderbolt in 2 Sam. xxii. 
 
 15. and see Ps. xvii. 6. cxliii. 7, and so in 
 a Greek Epig. apud Laert. Prooem. p. 4.] 
 — A dart, arrow. In the N. T. it is only 
 used figuratively for Satanical tempta- 
 tions, or severe persecutions, occ. Eph. vi. 
 
 16, where the expression rh (3e\r) — ra ttc- 
 TTvpiofiiva, the jiery ov Jlred darts, seems 
 an allusion to those javelins or arrows 
 which were sometimes used by the an- 
 cients in sieges and battles. Thus Ar- 
 rian, De Exped. Alex. lib. ii., mentions 
 irvpcpopa fieXr}, ^re-bearing darts, Appian, 
 De Bel. Mithrid., 7ri/p^opa to'E,ev /xara, and 
 Thucydides, lib. ii. 75, Trvpc^opoi oiroi, 
 
 Jire-bearing arrows*. Livy, lib. xxi. cap. 
 8, calls a weapon of this kind a Falarica, 
 which he describes as 2i javelin surrounded 
 at the upper part with combustible mat- 
 ter, which when set on Jire, the weapon 
 was darted against the enemy. I shall 
 only add further,, that the learned Eisner 
 has produced the very phrase of St. Paul 
 from Apollodorus, who says, Biblioth. lib. 
 ii. \_Q..A. § 2.], that Hercules plagued the 
 Lernean Hydra BE'AESI DEnYPOME'- 
 NOIS. See Raphelius, ^Eisner, Wolfius, 
 Wetsteitt, and Kypke. 
 
 BfXr/wv, ovoq, o, r], Koi to — ov. An ir- 
 regular comparative, according to the 
 grammarians, of ayadog good, but really 
 derived from jSaXojuat to be willing, de- 
 sirous; or, according to Damm. Lexic. 
 Graec. from PiXog a dart, q, d. " qiiod 
 magis scopum attingit, what better hits 
 the mark." — Better. Whence BeXrtov, 
 neut. used adverbially, Well enough, very 
 well. occ. 2 Tim. i. 18. So l^aXXiov, Very 
 well. Acts XXV. 10. 
 
 BH0ESAA\ Ueh.^Bethesda, Heb. 
 tllDVi no, the house of mercy. So the 
 Syriac version «lDn MO. The name of a 
 pool, or rather bath, of water, having five 
 porticoes; and so called from the mira- 
 culous cures there mercifully vouchsafed 
 by God to persons labouring under the 
 most desperate diseases, occ. John v. 2, 
 where see Wolfiusf. They still show you 
 '' the pool of Bethesda contiguous on one 
 side to St. Stephen's gate, on the other to 
 
 * [See also Zosim. Hi. 25. Casaub. ad ^Eneae 
 Tactica, p. 103. and Veget. de Re Milit. iv. c. 
 18.] ^ 
 
 f [Sonic MSS. read B>}9o-a;8a,on which sec Wessel. 
 ad Antonin. liin. p. 5Sy.] 
 
 the area of the temple." Maundrell's 
 Journey, April 9. Comp. Hasselquist's 
 Voyages, &c. p. 134. 
 BII'MA, aTog, to. 
 
 I. A judgment-seat, a tribunal, a throne, 
 a raised, or elevated seat for a judge or 
 king. Mat. xxvii. 19. John xix. 13. Acts 
 xii. 21. XXV. 6, 17- Thus Josephus, De 
 Bel. lib. ii. cap. 9. § 3. T^ U e^fjg 6 Bt- 
 XaTog KAei'SAS 'EBP BH'MATOS— and 
 lib. iii. cap. 9. § 10. 'Overnraffiavog — 
 
 KAerzEi 'Enr to^y bh'matos. So 
 
 Ant. lib. XX. cap. 5. § 2. Comp. Rom. 
 xiv. 10. 2 Cor. v. 10. In this sense the 
 word may be derived either from Paivio or 
 prjfiL to ascend. QWe may observe, that in 
 the provinces, justice was administered in 
 the open air, the presiding officer sitting 
 on a tribunal on a raised ground covered 
 with marble planks. In Acts xxv. 10, 
 the phrase may signify either the tribunal 
 of Ccesar, or, according to some, the ma- 
 gistrate appointed by Ccesar. The N. T. 
 use of the word is found in Greek authors; 
 as Dionys. Halic. xii. c. 30. See Irmisch. 
 on Ilerodian. T. i. p. 142. In Acts xii. 21. 
 Krebsius (Obs. Flav, p. 216.) says, we are 
 to understand a sort of throne erected by 
 Herod in the theatre to see the games and 
 harangue the people from. Hence, among 
 the Greeks, /3^/za is sometimes simply an 
 orator's tribune. Xen. Mem. iii. 6. 1. 
 i^sch. Socr. Dial. iii. 13. Comp. Nehem. 
 viii. 4, where it signifies a place to which 
 you mount by a step. See Wisd. xlv. 11. 
 2 Mac. xiii. 2G.] 
 
 II. Bfjfxa TToEog, A space or room to set 
 the foot on, q. d. a foot's tread, occ. Acts 
 vii. 5. [In this simple sense it is to be 
 found in Ecclesiasticus xix. 26, and in 
 Aquila and Symm. 1 Sam. xx. 5.] In 
 this sense it is a derivative from pi^rjpai, 
 1st perf. pass, of /3cuVw, /3/'w, or I3rj pi, to 
 step, tread. — In the LXX, Deut. ii. 5, 
 l3)~]pa TTo^og answers to the Heb. T1*1D h^") 
 r|D, a foot's tread, Eng. trans, a foot- 
 breadth. 
 
 BH'PYAAOS, 8, 6, or r/. It may be 
 very naturally derived from Heb. nn, 
 pure, bright, and bhn to shine ; whence, 
 by the way, may also be deduced the 
 French briller, to shine, and thence the 
 English brilliant, brilliancy. — A beryl. 
 A kind o^ precious stone oi 2i green colour, 
 and the best sort of which are of a fine 
 sea-green. They are found in India, but 
 rarely any where else. So Pliny, Nat. 
 Hist. lib. xxxvii. cap. 5, " Probatissimi 
 sunt ex lis qui viriditatem puri maris imi- 
 
B I A 
 
 130 
 
 B IB 
 
 iantur. In India originem habentes, 
 
 raro alibi reperti." occ Rev. xxi. 20, 
 where see Wetstein. [^On the beryl, see 
 Solin. p. 567, 1 105. Epiphan. de Gemm. 
 c. xi. p. 109. M. Hiller. de XII. Gemm. 
 in Pect. Pont. p. 35. See Exod. xxviii. 
 20. xxxix. 11, where it answers to the 
 Heb. DTim : on which see Braun. de Vestit. 
 Sacerd. Hebr. lib. ii. c. 18.] 
 
 BI'A, ac, r/. — Force, violence, occ. Acts 
 xxi. 35. xxiv. 7. xxvii. 41. v. 26, where 
 observe that Polybius, [p. 782.] cited by 
 Wetstein, uses the same phrase META' 
 BI'AS. [The passage may be under- 
 stood as implying any instruments of 
 violence, as in Symmachus's version of 
 Isaiah ix. 5. Bmt is used for vires, or 
 focultaies, powers, in Wisd. vii. 20. See 
 Exod. xiv. 25.] 
 
 B{a<^w, from Bia. — To force, urge. 
 Hence Bta<^o/xat, mid. To force oneself, to 
 press, occ. Luke xvi. 16. — Bia<^o//at, pass. 
 To be forced, or invaded by force, occ. 
 Mat. xi. 12. See Wetstein on both texts. 
 [There can be little doubt that the mean- 
 ing is thesamein the two passages. Schleus- 
 ner explains them thus : Men burn with 
 the most ardent desire to receive the Chris- 
 tian doctrine, or to become Christians. 
 So vElian. V. H. xiii. 32. 'Evrt tiiv apeTr)v 
 rJKeip jSiai^ofxai, and Xen. Cyrop. iii. 3, 69. 
 fliai^ecrdai eg rrfv apxW' See Krebs. Obs. 
 Flav. p. 30. Schaef. ad Bos Ellips. p. 612. 
 Appian Bell. Syr. p. 178. and Bell. Civil, 
 p. 691. Schwarz (Monum. Ingen. i. p. 
 171. and iii. pp. 39 and 59.) quotes Plato 
 (Sophist, p. 158. 160. and de Leg. viii. p. 
 647') to show that /3ia^w is used of teach- 
 ers who propose a thing so clearly as to 
 force their hearers to receive it ; and 
 hence he explains this passage thus, " The 
 reasons of Christianity are so clearly set 
 forth, that they who use that sort of force 
 alluded to, and imitate it, become truly 
 partakers of divine grace."] 
 
 Btaioc, aia, atov, from /3ta. — Violent^ 
 vehement, occ. Acts ii. 2, where Wet- 
 stein cites from Philo, BI'AIA HNEY'- 
 MATA, and from Arrian, nNEY~MA 
 Bl'AION. [(Exped. Alex. ii. 63.) Exod. 
 xiv. 2i. Isaiah lix. 19.] 
 
 ^g^Bm<?7)c, «, 6,from/3td(^w. — One who 
 invades, or forcibly crowds or presses, occ. 
 Mat. xi. 1 2, where Eng. Marg. they that 
 thrust men. See Bp. Pearce. |[The word 
 occurs in Fhilo de Agricult. p. 314. ed. 
 Mang. vol. iii. p. 42. ed. Pfaefer. in the 
 sense of violent, and is so explained in 
 glossaries. Biarrjg occurs in Pindar. Nem. 
 
 ix. 130. In Mat. xi. 12. its sense depends 
 of course on that of (^lai^opai. They who 
 interpret the first word of violence offered 
 to Christianity, must construe this word 
 as the violent, or oppressors. But Schleus- 
 ner's sense seems the best ; and Chryso- 
 stom says, 6i pera ffTra^fJQ Trpoffiovreg.'l 
 
 Bi€a2fw, from /3aw, to go or come, with 
 the reduplication (3l. Comp. Ai^aor/cw. — 
 To cause or maJce to come or go. This V^. 
 occurs not uncompounded in the N. T. 
 
 I^g^ BitXapi^Lov, 8, TO, a diminutive 
 of Pi€Xog. A little book. occ. Rev. x. 2, 8, 
 9, 10. [See Montfauc. Palseog. p. 25 and 
 78.-] 
 
 Bt€Xtov, 8, TO, from (^LtXog. 
 
 I. A book, a roll or volume, as of the 
 prophet Isaiah, of St. John's Gospel, of 
 the Law. See Luke iv. 17, 20. John xx. 
 30. Gal. iii. 10. Comp. 'A»/a7rrvo-o-w ; and 
 on 2 Tim. iv. 13, see MipPpava II., and 
 Macknight. [Comp. Heb. x. 7. and Ps. 
 xl. 8.] — BitXlou is by no means neces- 
 sarily a dimi?iutive ; for though toy be 
 frequently a diminutive termination, yet 
 there are very many Greek nouns in lov, 
 which differ not at all in sense from the 
 more simple nouns whence they are de- 
 rived : thus olKioy from oUog, bpKiov from 
 opKog, (j)6prior from <p6pTog, ^ripioy from 
 ^{]p, have a diminutive termination in- 
 deed, but no such signification; ^rjpioy, 
 for instance, is not a little wild beast, but 
 simply a wild beast, as ^y]p, whence Ho- 
 mer has piya %pLoy, Odyss. x. lines 171, 
 180, 
 
 fxaKa. yap ME'FA 0H'PION niv. 
 
 So l3i€\ioy is not necessarily a little book, 
 but simply a book, according to that of 
 Callimachus, ME'FA BIBAI'ON piya kcl- 
 Kov, A great book is a great evil. See 
 Duport, in Theophrast. Ethic. Char. p. 
 385, 386. ed. Needham. 
 
 II. A scroll, a. bill or billet, as of di- 
 vorcement, which, if we may believe the 
 Thalmudists, was always to consist of 
 twelve lines, neither more nor less. Light- 
 foot gives us the form of such an instru- 
 ment, Hor. Heb. &c, on Mat. v. 31. occ. 
 Mat. xix. 7. Markx. 4. Comp. Deut. xxiv. 
 1 . Jer. iii. 8, where the LXX apply the 
 word in the same sense for the Heb, ^^D. So 
 Herodotus uses /3i€\tov for a letter of no 
 great length. Lib. i. cap. 124, 125. comp. 
 lib. vi. cap. 4. \_A letter, 2 Sam. xi. 14. 
 2 Kings xix. 14. xx. 12. Baruch, i. 14 ; an 
 edict, 1 Mace. i. 46. On the phrase 
 Pij^Xioy ^ijjrjg (Rev. xvii. 8. xxi. 27.) it is 
 
B IB 
 
 ISI 
 
 B A A- 
 
 sufficient to refer to Rev. xx. 12. and to 
 the common notion in Scripture, that God 
 has a book in which are written all human 
 actions and thoughts. Glassius has much 
 on this point in his Philol. Sacr. p. 981. ed. 
 Dath. ; and see Buxtorf. de Synag. Vet. v. 
 c. 25. and Joh. a Leut. Theol. Jud. c. 20. 
 Suidas voce Zeus, and Lucian. Philop. p. 
 2.1 1. vol. ix. ed. Bipont. The /St/BXoc ^taijg 
 of the O. T. seems to imj)Iy only the ca- 
 talogue of the living. Exod.'xxxii. 32, 33. 
 Numb. xi. 15.] 
 
 Bi^Xog, H, o, from /3vS\o? ike Egyptian 
 papyrus. " Of the many travellers into 
 Egypt, says the Abbe Winckelman, Al- 
 pinus is the only one who has given us an 
 exact description of this plant. It grows 
 on the banks of the Nile, and in marshy 
 grounds. The stalk, according to Alpinus, 
 rises to the height of six or seven cubits, 
 besides about two under water. This stalk 
 is triangular. — This reed, commonly call- 
 ed tlie Egyptian reed, was of the greatest 
 use to the inhabitants. — But the most 
 useful part of this plant was its delicate 
 rind or bark, which they used to write 
 upon. — The leaves of the papyrus were 
 drawn from the stalk, which niay be easily 
 separated into thin layers. — This is con- 
 firmed by the inspection cf the ^ISS. of 
 Herculaneum. They are composed of 
 leaves four fingers in breadth, M'hich, to 
 the best of my judgment, shows the cir- 
 cumference of the plant." Thus the Abbe, 
 in his Critical Account of Herculaneum, 
 p. 82 — SQ., where see more. 
 
 I. As a N. the Egyptian papyrus; in 
 which sense it is used by Herodotus, lib. 
 V. cap. 58. And thus the adjective Pi€- 
 \ivoQ is applied for the Heb. «dJ by the 
 LXX, Isa. xviii. 2. And because an- 
 ciently books were frequently written on 
 the rind of this plant, hence 
 
 II. A written volume^ a book. Mark xii. 
 26". Luke iii. 4. & al. And though these 
 Jewish books were generally written on 
 jyrepared skins or parchment, yet they 
 were by the writers of tlie N. T. called 
 Pl^Xoi; just as Herodotus informs us, in 
 tiie passage above referred to, that the 
 lonians called the ^t^Otpac or skitis, on 
 which they m rote, ev (nravei BI'BA^N in 
 a scarcity q{ papyrus^ BI'BAOYS. 
 
 III. A catalogue, an account. Mat. i. 1. 
 comp. Tiveaiq. It seems a good remark 
 of Doddridge, on Rev. iii. 5, '' that the 
 Book of Life does not signify the cata- 
 logue of those whom God has absolutely 
 purposed to save ; but rather the cata- 
 
 logue of those who were to be considered 
 as heirs of the kingdoin of Heaven, in con- 
 sequence of their Christian profession, un- 
 til by apostasy from it, they throw them- 
 selves out of that society to which they 
 before belonged." Comp. Phil. iv. 3, 
 where see Macknight. Vitringa remarks, 
 that the expression in Rev. iii. 5, alludes 
 to the Genealogical Tables of the Jewish 
 priests (see Ezra ii. C2. Neh. vii. 64.), as 
 the white raiment mentioned in the same 
 verse does to the priestly dress. 
 
 Bloc, «, b. from /3ia, strength., force. 
 
 I. Natural life. Luke viii. 14. I Tim. 
 ii. 2. 1 Pet. iv. 3. comp. 1 John ii. Ifi. 
 
 II. M&ans of supporting life, living, 
 substance., goods. Mark xii. 44. Luke viii. 
 43. XV, 12, & al. comp. 1 John iii. 17. 
 See Rapheliiis, Eisner, and Wetstein on 
 Mark xii. 44, M'ho sliuv/ that /3/oc is fre- 
 quently used in this sense by the best 
 Greek writers. [Eur. Pliccn. 415. Supp. 
 863. Herod, ii. 121. Aristoph. Plut. 751. 
 See for more, Perizon. on ^lian. V. H. 
 xiv. 32. It occurs in the same sense in 
 the LXX also. Solomon's Song, viii. 7- 
 2 Mace, xiv. 25 . Prov. xxxi. 14. In Wisd. 
 X. 8. Bretschneider translates rw /7tw by 
 viventibus, to the living, i. e. to mankind. 
 Schleusner translates it, by their life or 
 way of living, as in Wisd. xiv. 21. Ecclus. 
 xix. 8.] 
 
 Blow, w, from /3/ot;. — To live. occ. [Prov. 
 vii. 2. Wisd. xii. 23.] I Pet. iv. 2. 
 
 B/wtTte, Loc, Att. £wc, h, from jiwM. — . 
 Lj/e, manner of life or living, occ. Acts 
 XX vi. 4. 
 
 Bkothcoq, i], ov, from /3tow. — Of or be- 
 longing to [the support of] natural life, 
 occ. Luke xxi. 34. 1 Cor. vi. 3, 4. [The 
 (^LUiTLKCL KpiTr]pia HTC Hkc the controversies 
 privatce of the Latins, i. e. strifes about 
 things of this world, food., dress, &c. &c. 
 See Plutarch. T. vi. Opp. p. 557. viii. p. 
 704. (ed. Reisk.) Etym. M. 604, \d. 
 Vales, ad Euseb. H. E. vi. 3. p. 100. Wess. 
 ad D. Sicul. Excerpt. T. ii. p. 611.] 
 
 BXa^tpuQ, a, ov, from t^\c£,oy, 2 aor. 
 of ftXciTTTO). — Hurtful, occ. 1 Tim. vi. l>. 
 [Prov. X. 26.] 
 
 BXa-KTU). It may be derived from the 
 obsol. /SXai^w, which in Homer signifies 
 to impede, hinder, and which Eustathius 
 accordingly explains by kp-KoU'Ceiv. See 
 inter al. II. xix. lines 82, 166. xxii. line 
 15.xxiii. lines 387, 571, 774. And /3/\dSa> 
 may be derived from obsol. X?/€w or Xa^u) 
 to take hold on, prefixing /3. Sec Dammi 
 Lexicon, col. 1422. 
 
 K2 
 
B A A 
 
 132 
 
 B AE 
 
 I. To impede^ hinder; l)ut not thus 
 used in the N. T. 
 
 II. To hurt or hai-m. occ. Mark xvi. 
 18. Luke iv. 35. [with the ace. Job xii. 
 7. Wisd. X. 8.] 
 
 BXttTco'cj or /3/\a<rtt(>. 
 
 I. Intransitively, To shoot, spring, 
 sprout, as a plant or seed. occ. Mat. xiii. 
 26. Mark iv. 27. Heb. ix. 4. [So Judg. 
 xvi. 23. 2 Sam. xxiii. 5. Xen. (Ec. xix. 1 0.] 
 
 II. Transitively, To spring, cause to 
 shoot, as the earth, occ. Jam. v. 18. The 
 word is used in this latter sense by the 
 LXX, Gen. i. 11, answering to the Heb. 
 Htl^'l to hud or ceiuse to hud. [Numb, 
 xvii. 8.] 
 
 BXaaiprjpeh), lo, either from f^Xairreiv 
 rr)v (prip-i]y, hurting (or as we say, Mast- 
 ing) the reputation or credit; or from 
 fjaXXeiy tolq (pripaig, Slutting with revorts 
 or words. This latter derivation is given 
 by Eustathius, and preferred to the for- 
 mer by the learned Duport on Theophrast. 
 Ethic. Charact. cap. vi. [See Sch^varz. 
 Comm. Ling, Gr. p. 234.] 
 
 I. To hurt or ivound a person s reputa- 
 tion hy evil reports, to speah ill of, to rail, 
 revile, calurnniate. [Mat. xxvii. 39. Luke 
 xxiii. 39. Acts xviii. 6.] Tit. iii. 2, where 
 see Wetstein & al. Pass. ^Xao-^j^/its^at, to 
 he reviled. Rom. [ii. 24.3 ^^'- ^- ^ ^or. iv. 
 13. x. 30. [Perhaps this is the sense also 
 in 1 Tim. i. 20. and in Acts xxvi. 11. 
 where it may well be explained to renounce 
 Christ, as they who renounced Christian- 
 ity Avere compelled to curse and revile 
 their master's name. See Euseb. H. E. 
 iv. 15. vi. 41. Suicer. i. p. 698. See 2 
 Kings xix. 4, 6, 22.] 
 
 II. To speak with impious irreverence 
 concerjiing God himself, or what stands 
 in some peculiar relation to him, to hlas- 
 pheme. See Mat. ix. 3. xxvi. 25. xxvii. 
 39. Mark iii. 29. Luke xxii. 65. [John x. 
 36.] Acts xiii. 45. Tit. ii. 5. And on this 
 V. and its conjugates consult Campbell's 
 Preliminary Dissertations to the Gospels, 
 p. 394, &c.— In Mark iii. 29. Luke xii. 
 1 0, it is construed with eig. So Plato, De 
 Repub. II. 'EIS eEOrS BAAS<^HM- 
 K~IN. See Wetstein. 
 
 BXaar^rjfjia, ac, tj, from l3Xaff<l)rjpoQ. 
 
 I. IVounding another's reputation hy 
 evil reports, evil speaking, calumny, rail- 
 ing. Eph. iv. 31. Col. iii. 8. & al. Comp. 
 Jude ver. 9, and Wolfius there. [Polyb. 
 xi. 4. Demost. Or. de Rhod. p. 78.] 
 
 i 1 . Speaking impiously concerning God, 
 or irjidt peculiarly relates to Jiim^ hlns- 
 
 plieniy. Mat. xii. 31. xxvi. 65. Mark if. 7. 
 .lohn'x. 33. & al. [Dan. iii. 29. 1 Mace, 
 ii. 5.] 
 
 BXa(T(t>i^poQ, H, 0, 1], Koi TO — ov, from the 
 same as joXaai^ripEit) , which see. 
 
 I. Speaking evil, railing, occ. 2 Pet. ii. 
 II. comp. 1 Tim. i. 13. 2 Tim. iii. 2. 
 [Herodian. vii. 8, 27.] 
 
 I I. Blasphemous, a hlasphemer. occ. 
 Acts vi. 11, ]3. 
 
 ^^"^ BXeppu, aroQ, to, from fti&Xeppai 
 perf. pass, of /3/\67ra;. — Look, cast of the coun- 
 tenance. In this sense Wetstein shows that 
 it is frequently used in the Greek writers ; 
 but I cannot tind that it ever signifies the 
 act of seeing, occ. 2 Pet. ii. 8, where Wet- 
 stein says " BXeppart and aKorj are those 
 of the Sodomites; Lot, beholding their 
 lascivious looks, and hearing the report of 
 their lewdness, was vexed with their un- 
 lawful deeds. — BXippa are not the eyes 
 which see, but which are seen, and which 
 betray the alfectious of the mind." Comp. 
 Isa. iii. 9. And indeed (jXippa, as being 
 immediately derived from the perfect jias- 
 sive, should likewise have a passive signi- 
 fication. [Schleusner explains the pass- 
 age hy sight and hearing, i. e. wherever 
 he directed his eyes and ears. The word 
 occurs, ^lian. V. H. vi. 14. viii. 12. xiv. 
 22. Herodian. iv. 5, 17.] 
 
 BAE'mi. 
 
 L To see, hehold. Mat. xi. 4. Mark v. 
 31. viii. 23. & al. freq. comp. Mat. vi. 6, 
 18. On Mat. xviii. 10. comp. 2 Kings 
 XXV. 19. Esth. i. 14, and see Stanhope on 
 the Epistles and Gospels, vol. iv. p. 495. 
 [Hence the participle of ptXiireoBui some- 
 times signifies things present (as being 
 seen, oculis suhjecta) as in Rom. viii. 24. 
 eXtiXq ijXeTzopivr),i^ov pXexoperio)^ may sig- ,^ 
 nify hope (f present good. 2 Cor. iv. 18. 
 In Pleb. xi. 1 . « j^Xnzopeva future things. 
 Ibid. ver. 7 ; in ver. 3, the visible world 
 is intended.] 
 
 I I. To look, look at, hehold attentively. 
 Mat. V. 28. John xiii. 22. Acts iii. 4. 
 [fn the place of St. Matthew, to look lasci^ 
 viously is meant, which is often expressed 
 by eTTO^daXpLdp, and ETrif^XeTreiv by the 
 LXX. Cien. xxxix. 7. in the Oxford MS. 
 See Eisner on the passage. Luke vii. 44. 
 Soph. Trach. 406. The simple meaning. 
 To look attentively, is expressed by the 
 LXX by kpftXUtiv. Isa. v. 12, 30. xl. 
 
 III. To perceive by the outward senses. 
 Mat. xiv. 30. [So'Appian. Alex. Bell. 
 Arnob, p, 571.] 
 
B A E 
 
 J 33 
 
 B A ri 
 
 IV. To perceive btf the etfe of the mitui, 
 to understand. See Mat. xiii. 13, 14, 16*. 
 Mark viii. 18. [John ix. 39.] Rom. vii. 
 23. [xi. 8.] James ii. 22. [I should refer 
 to this meaning many places for which 
 Schleusner gives other subdivisions. Thus 
 2 Cor. vii. 8. I perceive. Coloss. ii. 2. Un- 
 derstanding or being iJiformed of. In 
 Rev. i. 12. jjXiireiv ti)v (pwvyy is a some- 
 what strong expression ; but this cliange 
 of verbs of sense, or rather the attributing 
 the general meaning of perception to all, 
 is common in the Greek writers, ^ilsch. 
 Prom.v.21 . (where see Abresch.) Aristoph. 
 Pac. 1064. Schol. ad Soph. Trach. 396. 
 and see Schroeder. ad Musa^um de Her. et 
 Leand. p. 5. Virg. ^^n. ii. 705. Fisch. ad 
 Well. Spec. iii. p. 2. p. 6C). So again. 
 Mat. vi. 4, 18. Who knoivs or understands 
 even the most secret things. John v. 19. 
 Heb. iii. 19. Rom. vii. 23. As in all lan- 
 guages, so in Greek, the verb is often used 
 in metaphors, as in 1 Cor. xiii. 1 2. we 
 understand imperfectly (the future state.) 
 In John ix. 39. the j3\ETroyrtg are those 
 who (imagine they) understand what true 
 religion is, the /mjj pXexovrec the ig- 
 norant., and in Mat. xiii. 13, the sense 
 is. Though thcxj really understand.^ they 
 will not 2inderstand^ but shut their senses 
 against truth. The same opposition oc- 
 curs in Demosth. i. in Aristog. p. 797. 
 ed. Lips, (where sec Taylor), Terence, 
 .Prol. Andr. and Aul. Gell*. xv. 24.] 
 
 V. To look about, be circumspect., to 
 take heed, beware. Mat. xxiv. 4. Mark viii. 
 15. xiii. 9. Acts xiii. 40. {\ Cor. viii. 9. 
 X. 12. Gal. V. 15. Phil, iii. 2. Heb. iii. 12. 
 Connected with this is the meaning, To 
 consider. 1 Cor. i. 26. iii. 10. x. 18. xvi. 
 10. Eph. V. 15. Col. iv. 17. and to attend 
 diligently. Mark iv. 24. Luke viii. 18.] 
 
 VI. BXeVftv etc Tr^ocruTroy, To look at, 
 regard, respect^ the jjerson or outward 
 appearance of a man. occ. Mat. xxii. 16. 
 Mark xii. 14. It is the same as Xafxta- 
 VELV TrpocTM-Kov ( wliicli scc undcr Aa/x^aj'w 
 XIX.), as appears from comparing the 
 passages j ust cited with Luke xx. 21. 
 
 VII. isXi-KELv Kara, spoken of a haven 
 or harbour, To look towards, occ. Acts 
 xxvii. 12. Xcnophon in like manner ap- 
 plies ftXiireiv TTpov to a tent, asid Herodian, 
 to a iwdy of soldiers, p. 214, edit. Oxon. 
 See Blackwall's Sacr. Classics, vol. i. p. 
 205, Alberti and Kypke. [So Ezek. xl, 
 
 * [^^clilcnsncr i|iy*;s to Mat. ::iii. 10, the sinlplc 
 vjiwc ol' sec ii)^'.] 
 
 24. Verbs of seeing in Hebrew have often 
 a sense of direction, and even road nud 
 journey. In Gen. xix. 16. (corap. Luke 
 xvii. 32.) and Luke ix. 62. we have 
 /3\£V^at eig to oTviait). The lirst must, and 
 the second may, be rendered to return. 
 For the sense of /BXfVw, see Xen. Mem. ^j^j^ 
 iii. 8, 9. Diog. iv. I, 2. Herodian. vi. 5. 2. 
 A preposition, as kig^ Kara, irpog, is added. 
 See Irmlsch. ad Herodian. II. c. 11. § 16. 
 p. 357. vol. 2.] 
 
 VIII. \_To have the facility of seeing. 
 Luke vii. 21. (see Palairet. Obss. Phil. 
 Crit.p. 175.) Mat. xv.31. Johnix. 7—15. 
 So in Aristoph. Plut. 126. We may ob- 
 serve that the Heb. n«!l has almost as 
 many meanings as this verb. Thus 2 Sam. 
 xii. 19. and Jer, xx. 12, the LXX ren- 
 der it by (Tvvirjixt: in Judg. ii. 7. Jer. xii. 
 3, 1 1 . by yLvufffKoj.^ 
 
 BXijreos, a, ov, from (ie^Xrjrat, 3d pers. 
 perf. pass, of /3aXXw to cast, put. — To be 
 cast or put. occ. Mark ii. 22. Luke v. 38. 
 In which texts observe, that pXyreoy is a 
 verbal N. in the neuter gender, governing 
 the accusative case oivov ; for this sort of 
 verbal nouns govern the same cases as the 
 verbs whence they are derived. Thus 
 Demosthenes, Contra Lept. TOI'S fxey 
 'YnA'PX0Y2I NO'MOIS XPirSTEON, 
 KAI'N0Y2 ^' eiKtj pfj GE'TEON, Use must 
 be made of the laws in being, but new 
 ones must not be rashly enacted. And to 
 accustom the learner to this idiom of the 
 Greek language, I sliall transcribe, from 
 Prodicus's Hercules, p. 9, edit. Simpson, 
 a passage which may on other accounts 
 also deserve his attention. TcDv yap uyTiov 
 ayadwy Kal KaXwv «^€v, avev iroyu Ka\ etti- 
 fxeXiiag, Qeol ^i^oaaLV aydpioiroig' c'lXX' eire 
 Tf^Q Qesq iXeutQ elyai ffoi (jtiXei, GEPATIEY- 
 TE'ON TOTS OEOTX- eire vtto ^iXwy edi- 
 Xelq ^yaxaoSai, TOTS ^I'AOYS ^EYEP- 
 rETHTE'ON* ei-e vttq tivoq ttoXewc ettlGv- 
 ptiq TipaaQai, TIFN HO'AIN 'il^EAlI TE - 
 
 ON' EITE VTTO Tr\Q 'EXXttOOC TTCKTrjQ Cl^tolr l~' 
 
 (t-psTJ] S-avpa^Endai, Trjv 'EXXa'^a TreipaTtoy 
 Ev TToleiy EiTE Tt)y yfjy (f)ipEiy aoi j]»Xei 
 Kdpx»Q a(pQ6ysc^, TirN FirN BEPAIIEY- 
 TE'ON* EiTE ano j^fTKrjpariop oiei ceIv ttXou- 
 ri'CetrQai, Til'N BOSKHMA'TiiN 'EHiMl::- 
 AHTE'ON* ELTE ^la TroXifiti opp^c avsewOat, 
 KciL pa'Xei dvyaffdai t^q te ^iXsq EXEvaEpHv, 
 Kal rae «X^P*^C XEipsrrdai, TA'S TTOAEMI- 
 KA'S TE'XNAS avrar te Trapa tCjv i-rt-H- 
 pivit)v MAOHTE'ON, koI o-kmq avratQ irti 
 X/JJ/o-Qnt, aaKr]Ti.oy' el ce Kcti rrwjuari [jtiXei 
 cvvaTor fivai Ttj yywi^ir] vTniftETtiy 'EOl- 
 STE'ON TO^ Sa'\MA Ka' 1 Y^MNASTE'ON 
 
B A 
 
 134 
 
 BOH 
 
 avy -novoLQ koX i^^xurf, The Gods give to 
 inen none of those things which are really 
 good and honourable^ without the concur- 
 rence of their own labour and care. But 
 whether you would have the Gods propi- 
 tious to you, the gods must be worship- 
 ped ; or you aie desirous of being loved 
 by your friends, your friends must be 
 served ; or you want to be honoured by 
 any particular city, that city must be be- 
 nefited by you ; or you wish to be honoured 
 by all Greece on account of your virtue, 
 you must endeavour to do somewhat for 
 the service of all Greece ; or if you desire 
 that your laud should yield plentiful crops, 
 your lands must be cultivated; or if you 
 would get rich by feeding cattle, the cattle 
 must be carefully tended; or if you are 
 eager to raise yourself by war, and are de- 
 sirous of giving liberty to your friends, 
 and of vanquishing your enemies, the arts 
 of war must be learned from those who 
 know them, and must be practised to ren- 
 der you expert ; or, lastly, if you would 
 be strong in body, your body must be ac- 
 customed to obey your mind, and must be 
 exercised with labour and fatigue. It may 
 not be amiss to add, that the Latins have 
 imitated this manner of expression, by 
 using the neuter of their participle in dus^ 
 as the Greeks do their verbal in teov. Thus 
 Lucretius, lib. i. line 1 1 2, 
 
 jlLtcrnas — pcenas in morte timendum. 
 Eternal torraenis must in death befear\I. 
 
 Line 139, 
 
 Multa ncvis verbis prccsertim cum sit agendum. 
 For in new terms must many things he coiicWd. 
 
 Line 382, 
 
 — Moiu privandum 'st corpora quccque. 
 All bodies must of motion be dejpriv'^d. 
 
 Comp. lib. iii. line G26.-— Thus also Virgil, 
 -^n. xi. line 230, 
 
 Aut pacem Trojuno ah rcge petendum. 
 
 Or peace must from the Trojan king be begged. 
 
 And even Cicero, Tuscul. lib. ii. cap. 19. 
 Iterandum eadem ista mihi. Those same 
 things must be repeated by me. 
 
 BOANEPrE'S, n^h.—Boanerges. A 
 Hebrew name, denoting Sons of Thunder^ 
 o i^iv viol ftpoj'Tfjg, says St. Mark. It 
 seems to be the * Galilean pronunciation 
 
 * iScc under rccKthaio;. [Schlcusncr approves 
 t'.iis dtrivation, and refers to Stock. Clav. p. 2];}. 
 
 of the lleb. Wj)"! »in, expressed in Greek 
 letters. Now WHl properly signifies a 
 violent trembling or commotion, and may 
 therefore be v.ell rendered by iSpoprfjc 
 thunder, which is a violent commotion in 
 the air ; so, vice versa, any violent commo- 
 tion is figuratively, and not unusually, in 
 all languages called thunder. When our 
 Saviour surriamed the sons of Zebedee 
 U^Pl ^in, he seems plainly to have had an 
 eye to that prophecy of Haggai, ch. ii. 6, 
 Yet once^ and I will shake, U?»)?'/!3, the 
 heavens and the earthy which is by the 
 Apostle to the Hebrews, ch. xii. 26, ap- 
 plied to the great alteration made in the 
 economy of religion by the publication of 
 the gospel. The name Boanerges, there- 
 fore, given to James and John, imports that 
 they should be eminent instruments in ac- 
 complishing this wondrous change; and 
 should, like thunder or an earthquake, 
 mightily bear down all opposition by their 
 insjnred preaching and 7?iiraculous pow- 
 ers''', occ. Mark iii. 17. It may be worth 
 adding, that, as our Saviour here calls the 
 two sons of Zebedee Sons of' Thunder^ so 
 Virgil, Mn. vi. line 842, by a like figure, 
 calls the two Scipios, 
 
 Duo Fulmina Belli. 
 
 Two Thunderbolts of War. 
 
 BOA'il, lo. A word formed from the 
 sound, like bellow, moo, in Eng. — To cry^ 
 cry aloud. Mat. iii. 3. Mark xv. 34. Luke 
 xviii. 7. & al. 
 
 Bojy, ^e, »/, from /3oaa>. — A cry. occ. Jam. 
 V. 4. 
 
 Bo)/0sta, ac, ^, from l3or)dt(o. 
 
 I. Help, assistance, occ. Heb. iv. 16. 
 
 II. " It is used to signify such helps as 
 would strengthen a ship, and prevent its 
 being beaten to pieces, when exposed to 
 the violence of the waves, such as hooks, 
 chains, ropes, and other naval instru- 
 ments." Stockius. occ. (Acts xvii. 17. 
 and Heb. iv. 16.) Aristotle applies it in 
 like manner to some things used aboard a 
 ship in a storm. See Wetstein. [In Acts 
 xviii. 17. some only explain the passage of 
 the exertion of strength and such means 
 as ofitered themselves. In the LXX, the 
 word is used for the person who gives 
 help. Ps. xlviii. 15. Jerem. xlviii. 4. and 
 
 Vorst. de Hebr. p. 478. Cren. Anal. Pliilol. Crit. 
 Historicoium Ileins. Aristarch. Sacr. p. 277-1 
 
 * Sec Lardncr's Hist, of the Apostles and iJv;,n- 
 gelists, chap. ix. § 1. : and Suictr Tiicsnur. in 
 IV-OTr;, IV. 
 
BO P 
 
 135 
 
 BOY 
 
 often for strength, defence, or shield. See 
 Ps. vii. 1 J . xxi. 20. Ixxxviii. 42. 1 Chron. 
 xii. l(j.] 
 
 BoTjdioj^ w, q. £7rt /3o/)v, ^cw, to run on 
 occasion of a cry, namely to give assistance. 
 
 I. To run or come to the help or assist- 
 ance of another. Acts xvi. 9. xxi. 28. See 
 Wetstein on both texts. [Polvb. ii. p. 
 1403. Aristoph. Vesp. 421.] 
 
 II. To help, assist. Mat. xv. 25. Mark 
 ix. 22, 24, & al. [It seems in these places 
 to refer to the giving assistance in disease. 
 See Dioscor.i. 28. and 106. Arrian. Epict. 
 ii. 15. See also, 2 Cor. vi. 2. Heb. ii. 18. 
 Kev. xii. 16.] 
 
 BorfQoQ, 5, 6, from jSoTjdeio.—A helper. 
 occ. Heb. xiii. G. [Psalm cxviii. /.] 
 
 'BoQvvoQ, «, 6, from jSadvyu) to deepen. — 
 A cavity, a ditch, a pit in the earth, occ. 
 Mat. xii. 11. XV. 14. Luke vi. 39. 
 
 [BodvvoQ seems in the first of these 
 places to mean the cistern ov pool dug for 
 water, 6 Xcikkoq (Etymol. M. 204. 1 7.) as 
 the cattle were led to water. See in LXX 
 2 Sam. xviii. 17. Isaiah xxiv. 17, 18.]' 
 
 BoX?/, ijg, ?% from fte^oXa, perf. mid. of 
 PaWu) to cast. — A cast, a throw, occ. Luke 
 xxii. 41. [The same phrase, a stone's 
 throw^ occurs Hom. II. v. 12. Thucyd. 
 v. 65. The phrase T6t,u jSoXij a bow- 
 shot occurs Gen. xxi. 16. See^Mac. v. 
 13.] "" 
 
 ^g* BoXci^io, from poXlg. — To cast or let 
 dotvti a line and plummet to try the depth 
 of water,' to plumb, sound, fathom, occ. 
 Acts xxvii. 28. [Eust. ad II. E. p. 427.] 
 
 BoXtc, t'^oc, //, from (M^oXa. 
 
 I. A dart, a javelin, a missive weapon. 
 occ. Heb. xii. 20. But observe, that the 
 words i'l (3oXiSi KaTaTo'^Ev6)icr€rai are want- 
 ing in very many MSS., three of which 
 ancient, in several of the ancient versions, 
 and commentators, and are accordingly 
 rejected by Mill, Wetstein, and Gries- 
 bach. 
 
 II. A sounding-line furnished with a 
 plummet, and cast or let down to try the 
 depth of water. Thus sometimes used by 
 the profane writers. 
 
 BO'PBOPOS, «, o, from /3opa (which 
 from Heb. ^))1 to feed), food, provender, 
 according to the Greek Etymologists, as if 
 (i6pt>opoQ properly denoted dung, ordure. 
 But may it not be rather formed from a 
 reduplication of the Heb. "lis a pit ? 
 Comp. Jer. xxxviii. 6, in Heb. — Mud, 
 mire. ore. 2 I'et. ii. 22. [See V^orst. de 
 Adagiis Nov. Test. c. iv. p. 77(i.'} 
 
 Bo/jjoui;, a, b. 
 
 I. The north wind, which usually flows 
 with violence and noise. So Ovid. Metam. 
 i. line Qb, Horrifer Boreas, The boisterous 
 north wind. [See Prov. xxvii. 16. Ecclc- 
 siasticus xliii. 24. Job xxxvii. 22. Jer. i. 
 14.] 
 
 I I. The north country or side. occ. Luke 
 xiii. 29. Piev. xxi. 13. 
 
 BoaKU), from the obsolete ftoia to feed, 
 eat, which perhaps from ,(3«e an ox, wlio 
 feeds OT licks up the grass in a remarkable 
 manner. See Num. xxii. 4. — To tend in 
 feeding. Luke xv. 15. John xxi. 15, 17. 
 [And in the middle, ftoanopai to feed, as 
 Mat. viii. 30.] 
 
 BoTavrj, rje, rj, from fioTog food, v.'hich 
 from /3ow to feed. — Herb, herbage, which 
 affords the usuaiyboc? of cattle, and makes 
 a considerable part in that of man. occ. 
 Heb. yi. 7. [and in the LXX, Gen. i. 1 1 . 
 Jer. xiv. 6.] 
 
 BO'TPYS, vog, 6. — A bunch or cluster 
 of grapes, occ. Rev. xiv. 18. [Parkhurst's 
 derivation I have struck out, as likely to 
 mislead. B6rpvg is not merely a bunch 
 of grapes, but generally, autiunn fruit. 
 See Suidas and Etym. M. 206. i. 1 1. It 
 occurs Gen. xl. 10. Numb. xiii. 24, 25. 
 Cant. i. 17.1 
 
 BovXevT}jg, «, 6, from (jaXivu). — A coun~ 
 sellor or senator, occ. Mark xv. 43. Luke 
 xxiii. 50 : in which text it plainly means 
 a member of the Jewish Sanhedrim. 
 Comp. Luke xxiii. 51, and ^vyi^pwv. Jo- 
 sephus uses paXevr^g in the same sense, 
 De Bel. lib. ii. cap. 17. § 1. [The Vul- 
 gate has Decurio, the name given to Se- 
 nators in municipal towns.] 
 
 BovXivb), from (^sXi]. 
 
 L [_To ^ive cozmsel to another, advise. 
 Isaiah xxiii. 8 ;] whence 
 
 II. BovXevopai, Mid. To consult, deli- 
 berate, take counsel in order to a deter- 
 mination. Luke xiv. 31. John xii. 10. 
 Acts V. 33. 
 
 III. To determine, purpose, occ. /\cts 
 XV. 37. xxvii. 39. 2 Cor. i. 17. [Schleus- 
 ner, and I think rightly, gives this sense 
 to John xii. 1 0. He doubts whether in Acts 
 XV. 37. this is the right sense, or to advise 
 (as 2 Sam. xvi. 23). In this sense it occurs 
 Isaiah iii. 8. vii. 5. xlvi. 10.] 
 
 BOYAir, r\g, ?;. — Design, purpose, de- 
 cree, counsel. Luke vii. 30. xxiii. 5 1 . Acts 
 ii. 23. xxvii. [12.] 42. Heb. vi. 17. *.^ a!, 
 frcq. 
 
 B«X77/.ca, aroc, to, from ftaXi) or ftt^Xofim. 
 — Purpose, will. occ. Acts xxvii. 43. Kom. 
 ix. 19. 
 
BOV- 
 
 136 
 
 BPA 
 
 I)«/\oytiai, either from /SaXj). 
 
 i. To will, design, he determined. Mat. 
 i. 19. xi. 27. Acts xii. 4. 1 Cor. xii. 11. 
 Jam. i. 18, wliere see Wolfius and Wet- 
 stein. []To tlie passage of James, Sclileus- 
 ner ascribes the sense / am delighted^ I 
 favour any one. puXrjdeig (sc. h ?//xt»') 
 From his kindnefis towards us. So i Sam. 
 xviii. 2 J. 2 Sam. xx. 11. xxiv. 3. and 
 OeXetv among the other Greeks. See 
 Markl. ad Lys. p. 3S2. The difference 
 between OiXio and [DsXafjiat, which consists 
 in the latter expressing a more determined 
 and decided Mill, is mentioned by Eus- 
 tath. ad Iliad, i. v. 112. p. 45. 51.] 
 
 II. To will with authority, to decree, 
 ordain. 1 Tim.ii. 8. v. 14. Tit. iii. 8. 
 
 III. To ivil^ he jvilli?ig, or dcsii'ous. 
 Mark xv. 15. John xviii. 39. Acts xvii. 20. 
 XXV. 20, 22. xxvii. 43. 
 
 Bfctj^c, «, o. — A hill, hillock, rising 
 ground, occ. Luke iii. 5. xxiii. 30. — The 
 Greek Etymologists deduce pavog from 
 the V. fmivu) to ascend. But Eustathius 
 on Odyss. xix. cited by Wetstein (whom 
 see), says that/3«vocj though used by He- 
 rodotus, is a barbarous, namely a Lybian 
 or African, Avord. And if so,' may it not 
 be rather derived from II eb. nji to build, 
 huild up ? for hills generally are huilt np, 
 vis it were, of various * strata lying regu- 
 larly, one above another. — The LXX have 
 frequently used this N. twice for Heb. 
 nD2 a high place, thrice for Heb. b^ a 
 heap, but mo:?t generally for ni?i: a hill, 
 as in Isa. xl. 4, cited Luke iii. 5. [On 
 this word see Schwarz. Comm. Crit. Ling. 
 Gr. p. 261. Valck. ad Herod, iv. c. 158. 
 Georg. Hieroc. P. i. p. 113. Hesychius, 
 noting the word as used by the Cyprians^ 
 explains (odyur, '^ifyctg. fttivot, ftiopai. See 
 also Salmas. de Ling. I|ellen. p. 112. 
 Turneb. Ail vers. xx. 15. Barth. Advers. 
 xl. 19.] 
 
 Bag, fioog^ o, if, from ftouu), w, to hellow, 
 which see. — A heece, a hull or com. Luke 
 xiii. 15. xiv. 5. 1 Cor. ix. 9. To illus- 
 trate the last passage, we may remark 
 from Dr. Shaw, that the inhabitants of 
 Barbary still "cc^utinue to tread out their 
 corn after the j)riinitive custom of the 
 East. Instead of beeves, they frequently 
 make use of mules or h<irses. by tying, in 
 like manner by the neck, three or four of 
 them together, and whipping them after- 
 wards round about the nedders (as they 
 
 * Sec Catcott, on the Deluge, p. ICO of the 1st 
 
 call the *ireadingJloors) where the sheaves 
 lie open and expanded in the same man- 
 ner as they are placed and prepared with 
 us for threshing." Shaw's Travels, p. 138, 
 9. Comp. under 'AXoaw. 
 
 Boo;. See under Bocfco;. 
 
 E^g^ Bpa^etov, e, to, from (jpa^evg the 
 judge of a public game who assigns the 
 prize. 
 
 I. A prize in the Grecian games, which 
 consisted of a crotvn or garland made of 
 some kind of leaves: according to that 
 well-known epigram, 
 
 Tiaa-vpts han "Xywvi;, &,C. 
 
 which Addison gives us thus in f English, 
 from the Latin of Ausonius, 
 
 Greece, in four games thy martial youth were 
 
 train'd, 
 For Heroes two, and two for Gods ordainM : 
 .Jove bade the Olive round his Victor wave ; 
 Phcebus to his an y//>;7/r-garland gave ; 
 The Pine., Palemon ; nor with less renown, 
 Archemorus conferral the Parsley-cxovm. 
 
 So the Etymologist cited by Wetstein 
 (whom see) explains Ppa^elov by 6 irapa 
 rwv (jpa^EVTtov ^tcopsvog ';i<pai'OQ tm vi- 
 kCjvti, the croivn or wreath given by the 
 judges to the victor, occ. 1 Cor. ix. 24. 
 comp. V. 25. 
 
 II. Applied figuratively to the prize of 
 the Christian Calling, the Crown of Glory, 
 that fadeth not away. occ. Phil. iii. 14. 
 comp. 1 Pet. y.^X' 
 
 Bpa^ivh>, from jipativg, which see under 
 (ipa^Eiov. 
 
 I. To assign the prize in a public game, 
 to be the judge or president on such an 
 occasion. In this its proper sense it is 
 sometimes used in the profane authors. 
 [Wisd. x. 12.] 
 
 II. To preside, rule, direct, wc. Col. 
 iii. 15. Thus applied in the best Greek 
 writers. See Wolfius, Wetstein, andKypkc, 
 [Aristot. Rhet. i. c. bQ. Polyb. v. 2. 
 D'Orvill. ad Charit. vi. 4. p. 445.] 
 
 BpacvvM, from ftpacvg slow. — To delay, 
 make deleiy, he sloiv. occ. 1 Tim. iii. 15. 
 2 Pet. iii.' 9. [Gen. xxxv. 19. Deut. vii. 
 
 * So called perhaps ultimately from the Heb. iryy 
 to sever, separate., since the corn is in these places 
 severed from tlic husk. 
 
 -j- Dialogue II. on Ancient IMcdals. 
 
 + [The word is omitted in Phil. iii. 12. twice 
 (comp. 1 Cor. ix. 2i. and sec Chrysost.), and in 
 
B P A 
 
 J37 
 
 B PE 
 
 1t>. Ecclesiastic, xxxv. 22. In 2 Pet. iii. 
 y% Schlcusner says, that the verb is tran- 
 sitive, and he translates it " The Lord 
 does not defer the execution of his pro- 
 mise.'' Gfotius thouglit that the reading 
 should be tclq kiray because (ipa^vvw as a 
 transitive governs the ace. as Isaiah xlvi. 
 13. See Fessel. Adv. Sacr. lib. i. c. 2. p. 
 23.] 
 
 Bjoa^vTrXofw, w, from fipa^vg slow, and 
 TrXdg tiavigation, sailing. — To sail slowly. 
 occ. Acts xxvii. 7. [Artemid. iv. 32.] 
 
 E^^ BPA Ars, cla, V, perhaps from /3a- 
 poQ a weight or burden, and ^veiv or hvvai to 
 go under ; or rather from the oriental "n::, 
 which in Heb. is only used for hail, but 
 in Arabic moreover denotes cold, parti- 
 cularly in an intense degree, and hence 
 p*ll to he heavy ^ slow. — Slow, as opposed 
 to TayvQ swift, or quick, occ. Jam. i. 19. 
 It is used also in a spiritual sense, occ. 
 Luke xxiv. 25, where see Wetstein and 
 Kypke. So in Latin, bardus signifies slow, 
 dull, heavy, immediately perhaps from 
 the Greek jjpa^vg, but ultimately from 
 the oriental "ill to congeal. QAristoph. 
 Nub. 129.] 
 
 ^g^ Bpa^yr?7e, titoq, »/, from ftpa^vg. — 
 Slowness, occ. 2 Pet. iii. 9. See Wetstein. 
 [This passage Schleusner explains. As 
 some rashly think that he defers the com- 
 pletion of his promises . See Isoc. Paneg. 
 39. Xenoph. Hist. Gr. iv. 6, 5. Plut. de 
 Sera Num. Vind. p. 549. Appian. Bell. 
 Civil, iv. p. 1052.] 
 
 Bjoaxi'wj', ovoQ, 6, from jSpa^vQ short, in 
 the comparative form. 
 
 I. Properly, The shorter jmrt of the 
 arm from the shoulder to the elbow. 
 
 il. The arm in general. And because 
 the arm of man is the principal organ or 
 instrument by which he exerts his strength; 
 hence 
 
 III. Figuratively, llie strength or 
 power of God. occ. Luke i. 51. .lohn xii. 
 38. Acts xiii. 1 /, Thus the word is often 
 used in the LXX for the Heb. i?nK See 
 Exod. vi. 6. XV. 1 6. Deut. iv. 34. Job 
 xxvi. 2. Ps. [xxxvi. 18.] Ixxxix. 10, 13. 
 [See also 2 Kings xvii. 36. Psalm cxxxv. 
 J 2. Dan. xi. 31. Ecclesiasticus, xxxvi. 17- 
 2 Mac. XV. 24.] 
 
 [^Bpaxvc, £ta, V. — Small, as (1.) of time. 
 Luke xxii. 58. /usra (^pa^v (sc. hia^r^iia 
 r« xP^*'**)- After a short time. Acts v. 
 34. for a short time. Plut. Gall. p. 1055. 
 Heb. ii. 7, 9. Prov. v. 14. Ps. xciii. 17. 
 Wisd. xii. 10. (2.) Of space. Acts xxvii. 
 28. 2 Sum. xvi, 1. xix. 36. In several of 
 
 these places there is u peculiar idiuAi^ vi// 
 an ellipse of the word ixipog, part, (860 
 Bos. Ellips. p. 103.) and tlie same use \9 
 extended to other things. Thus in John- 
 vi. 7. and 2 Sam. xiv. 29, we have ftpa^if 
 Tt a little, referring to food only. (3.) Of 
 number. Ps. civ. 12. Few in number, and 
 so Hesychius, (ipa-^tiQ, oKiyoi. Heb. viii^ 
 22. Aia j^pa'^itov in a few words, a; 
 phrase used by the best Greek writers, 
 of which Wetstein gives many instances^ 
 and Parkhurst adds iEschin. de Coron. §^ 
 5. The word is used in its simple sense 
 of small, very frequently. Gen. xxxiv, 
 30. Deut. xxvi. 5. xxviii. C2. Exod. xviii. 
 22. {small, trifling.) See on the word 
 Zeun. ad Xenoph. de Re Equest. ix. 3. 
 See also Lexic. Xenoph. and Sch weigh. 
 Lex, Polyb. Wq may add of the passage 
 in Psalm viii. 7, 5, that Schleusner rather 
 avoids giving any opinion on it, and that 
 Bretschneider, though rejecting the in- 
 terpretation " for a short time," explains 
 the passage to the same eflfect. Whom 
 thou madest a little lower than the angels, 
 viz. while he lived on earth.~\ 
 
 Bpe(j>0£, eog, «c, Tb,.q. (f>£p€oQ (by trans- 
 position), from (f)Ept(M} to feed, nourish 
 (which from (pipsLv (iiov, bringing or af- 
 fording sustenance) ; for babes are wom- 
 rished in the Avomb, and when born re- 
 quire frequent Jiourishment. 
 
 I. A babe in its mother's womb. occ. 
 Luke i. 41, 44. [Hom. Iliad, xxiii. & ibi 
 Schol. Apollod. Bibl. 4.] 
 
 II. A new-born babe. occ. Luke ii. 1 2, 
 16. Acts vii. 19. 1 Pet. i. 2. [1 Mac. i. 
 61. ii. vi. 10. Eur. Phoen. 821.] 
 
 III. An infant, a child, occ. Luke xviii. 
 15. 2 Tim. iii. 15. [[See Gruter. Inscr. p. 
 679, for such an use of infatits.'] 
 
 IV. [We may observe, that in Greek 
 writers (ipi(poQ is used of animals. See 
 iElian, V. H. 1. 6. Bretschneider says, 
 l3p(.(pog is for rpi<po£,'] 
 
 BPE'xa. The most probable deriva- 
 tion seems to be from the Heb. "[12 to 
 bless, which word is in the O. T. often 
 applied to rain, dew, or moisture, as Gen. 
 xlix. 25. Deut. xxviii. 12. xxxiii. 13. Isa. 
 xliv. 3. Ezek. xxxiv. 26, and the N. n^ns 
 signifies a pool of water. 
 
 I. To wet, make wet, as with a shower 
 of tears, occ. Luke vii. SS, 44. So Kypke 
 cites from Pausanias in Phor. lib. x. p. 
 628, Kai "EBPEXE *aXaj>e« r»/r K€(t)a\i]y, 
 And wetted Phalanthus's head, with the 
 fears, namely, just before mentioned. 
 [Sec Psalm vi. 6. Isuiah xxxiv. 3. Xenoph. 
 
B P Y 
 
 138 
 
 B P il 
 
 de Re Eq. v. 6. Plut. T. i. Opp. p. 125. ed. 
 Reisk.] 
 
 II. Torain^ send rain. occ. Mat. v. 45. 
 Jam. V. 17. This seems an Hellenistical 
 use of the word, thus applied by the 
 LXX, Gen. ii. 5. Amos iv. 7, for the 
 Heb. *^tDr2, instead of the pure Greek 
 veiy. See Wetstein. In Jam. Qsog is 
 understood. So Raphelius and Wetstein 
 on Mat. V. 45, cite from Xenophon, orau 
 NI'^Ht 'O GEO'S, when God sends snow ; 
 and from Herodotus, "YEI — ^'O GEO'S, 
 Gpd sends rain. Comp. Kypke, and Jo- 
 sephus, Ant. lib. viii. cap. 13. § 2, and § 
 6. [In Rev. xi. 6, we have a fuller ex- 
 pression, 'iva fjirj Ppixv vetoq, though 
 Bretschneider, and perhaps rightly, re- 
 fers this passage to meaning I., and supposes 
 TTjv yrjv to be understood. See Psalm 
 (lxxvii.31.) Ixxviii. 27. Exod. ix. 23. It 
 is curious that Phavorinus and Phrynichus 
 say fipex<>^ was not used in ancient writers 
 in this sense. The commentators on Thorn. 
 Mag. in Ppix^i, p- 171, contradict them. 
 See Xen. CEcon. xvii. 2. Arrian. Ep. i. 6.] 
 
 III. Intransitively, To rain, fall from 
 heaven, as fire and brimstone, occ. Luke 
 xvii. 29. Comp. LXX in Gen. xix. 24. 
 Ezek. xxxviii. 22. 
 
 IV. To wet or fall as rain. occ. Rev. 
 xi. 6. 
 
 BpovTi]^ ijg, r/, q. Ppofirrj, from perf. mid. 
 fte^pofia of /3p£juw to roar. — Thmder. occ. 
 Mark iii. 17. John xii. 29. Rev. iv. 5. 
 & al. This word in the LXX constantly 
 answers to the Heb. Cd^;-), which as a V. 
 they likewise render by f^povrato to thun- 
 der. [[Schleusner interprets fSpoprr] in 
 Mark iii. 17. of the thunder of eloquence, 
 as in Aristoph, Ach. 530. Sec Cicer, Orat. 
 c. 9. Colum. de R. R. Prajf. lib. i. § 30. 
 See Boovepyf'c'3 
 
 Bpo^j)? VQ-j Vi Bp£j(M' — Violent rain. occ. 
 Mat. vii. 25, 27- 
 
 BPO'XOS, «, o. 
 
 I. A cord. In which sense it is often 
 used by the profane writers. 
 
 II. Figuratively, A snare, a gin. occ. 
 1 Cor. vii. 35. So in the LXX version of 
 Prov. xxii. 25, it answers to the Heb. 
 U^plD a snare. 
 
 Bjouy/Ltoc, », o, from (^i^pvy^ai perf. 
 pass, ^i (ipvyM. — A gnashing; or crashing, 
 as of the teeth in violent pain or agony. 
 Mat. viii. 12. & al. freq. So Homer ap- 
 plies the participle /GeSpv^^wc to a \vounded 
 hero crashing his teeth in the agonies of 
 death, II. xiii. Jinc 392. II. xvi. line I8(j. 
 
 BPY'Xli. — To grind, gnash, or crash 
 
 the teeth together, as men in violent rage 
 or anger, occ. Acts vii. 54. It is said to 
 be properly spoken of mad dogs or lions, 
 and seems to be a word formed from the 
 sound, as the Eng crash, gnash, and the 
 Heb. pyn of the same import. j^We have 
 in Prov. xix. 12. (SpvyfxoQ of the roaring 
 of a lion.'2 
 i^ BFYa. 
 
 I. To abound, as a tree with blossoms ; 
 or the earth with plants, animals, foun- 
 tains, &c. 
 
 II. To send forth or issue as a spring 
 its waters, scaturio. occ. Jam. iii. 1 1 . See 
 Wetstein. [On this sense of f^pvoj see 
 Eustath. ad Iliad. P. p. 1126, 42. Hesy- 
 chius says (^pvet, piet, Tnrjya'Cei.'] 
 
 Bpwfxa, aroQ, to, from jSi^pofiai, perf. 
 pass, of /3pow or /3pwo-/cw. 
 
 I. Meat, solid food. 1 Cor. iii. 2. & al. 
 freq. — In Heb. xiii. 9. the Apostle " had 
 in his eye the Levitical burnt-offerings 
 and peace-offerings, which were made of 
 animals fit for meat, and on [the latter of] 
 which the offerers feasted in the court of 
 the tabernacle* Lev. vii. 11 — 15. Deut. 
 xii. 6, 11, 12, in token of their being par- 
 doned, and at peace with God." Macknight, 
 whom see. 
 
 [II. A?!^ food whatever. Mat. xiv. 15. 
 Mark vii. 19. 1 Cor. vi. 13. x. 3.] 
 
 [^11 1. Forbidden food, with a reference 
 to the Jewish Law. 1 Tim. iv. 3. Heb. 
 ix. 10. xiii. 9. In the Epist. Jerem. v. 
 9. fypibfia is used, as is also (ipUfng for that 
 which eats or consumes, viz. rust, though 
 Scultetus and Casaubon doubt whether 
 arjQ KoX (ipojffig mean any thing more than 
 (TrJQ ftpojOTKaora.'] 
 
 Bpojaifjiog, r}, ov, from /3pow or fipojaKio 
 to eat. — Eatable, ft to eat. occ, Luke xxiv. 
 41. [In the LXX, Levit. xix. 23. '^vXov 
 (jpojaifJiov is a tree bearing eatable fruit.] 
 
 BpuxTic, log, Att. siog, ?/, from [3p6(o or 
 IjpwffKU) to eat. 
 
 I. Eating, the action of eating. 1 Cor. 
 viii. 4. Comp. Heb. xii. IC, where see 
 Doddridge and Macknight, " A meal." 
 [2 Cor. ix. 10.] 
 
 II. Meat, food. John iv. 32. vi. 27. 
 Rom. xiv. 17, where Wetstein" shoMS that 
 ftpwffiQ and TTuaiQ are in like manner men- 
 tioned together by the profane writers. 
 [Schleusner says of Rom. xiv. 17- "I" 
 Christ's dispensation it is not a matter of 
 consequence, whether you make adiflercnce 
 in foods or no," and in Col. ii. Ifl, he re- 
 fers the passage to the prohibitions of the 
 Mosaic law.] 
 
BYS 
 
 139 
 
 BftM 
 
 III. A canker, anything that eats into 
 and spoils metals or corn. occ. Mat. vi. 
 19^ 20. [Aq. in Isaiah 1. 9. See Scultet. 
 Exc. Ev. ii. c. 35.] 
 
 BpbtaKb), from the obsolete /3pow to eat 
 (which see), whence also it borrows its 
 tenses. — To eat. occ. John vi. i3. [2 Mac. 
 ii. 12.] 
 
 BvOi'^w, from jSvdog. 
 
 I. To immerse, drown. Thus it occurs 
 2 Mac. xii. 4, but not strictly in this 
 sense, as a V. active, in the N. T. Bv- 
 Oii^ofxat, pass. To be immersed, sink. occ. 
 Luke V. 7 J j3vdi^e<Tdai were sinking ; so 
 Eng. translat. rightly " began to sink." 
 See Glassii Philol. Sacr. lib. iii. tract. 3. 
 can. 3. [2 Mac. xii. 4. Polyb. ii. 10. 5.] 
 
 II. To drown, in perdition, occ. 1 Tim. 
 vi. 9. So Merrick, Annot. on Ps. xviii. 5, 
 cites from an Epistle of Hippocrates, 
 BYOO'S 'AHO'AEIAS. See also Wet- 
 stein's Note on 'BXatepaQ. [Ps. Ixix. 
 23.] 
 
 BYeO'2, «, o, from /3a0oc deep.— The 
 deep, the sea. occ. 2 Cor. xi. 25, where 
 see Wolfius and Wetstein. St. Paul " says 
 he had even been a night and a day in 
 the deep; meaning (1 suppose) that he 
 had been for so long a time floating in 
 the sea upon some broken piece of the 
 ship." Bp. Pearce, Note (E) on Acts 
 xxvii. 9 [after Theodoret]. So Josephus, 
 in his Life, § 3, tells us, that himself and 
 eighty of his fellow- voyagers, who had 
 been shipwrecked in the Adriatic, were 
 providentially taken up by a ship of Gy- 
 rene, after swimming all night, ^C oXrjg 
 Ttjc vvKTOQ ivrjiaaiQa. [Theoc. Idyll, xi. 
 62.] 
 
 ^^ BvpaevQ, iog, Att. iiog, from fivpaa 
 a skin or hide of a beast, when separated 
 or flayed off from its body. — A tanner, 
 one who tans the hides of beasts, cori- 
 arius. occ. Acts ix. 43. x. 6, 32.— The 
 LXX, in one place. Job xvi. 15, use 
 i^vQcra for the Heb. ^bJ a skin or hide. 
 
 Bvcrarivog, -q, ov, from (ivacrog. — Made 
 of byss or cotton, occ. Rev. xviii. 16. xix. 
 8, 14. [1 Chron. xv. 27. Esth. i. 6. vi. 8. 
 Isa. iii. 22. It is curious that ftvamvog, 
 which appears sometimes to express a very 
 white garme7it, as made of the finest and 
 
 whitest byss, is also explained by Hesy- 
 chius and Phavorinus as meaning purple; 
 probably, because such expensive garments 
 were often dyed with that esteemed colour. 
 This is also the opinion of Schleusner.] 
 
 BmsOS, «, ij, plainly from the Heb. 
 yin, the same. 
 
 I. Byss, the cotton plant, of which 
 Pausanias, in his Eliacs, vol. v. observes, 
 that in his days it grew in the country ©f 
 Elis, but no where else in Greece. See 
 Wetstein. 
 
 II. Cotton, cloth J calico. But Pollux, 
 in his Onomasticon, says that the ftvcraoQ 
 of Egypt was in his time, i. e. in the se- 
 cond century, composed oifiax and cotton, 
 cotton threads being the warp, and flaxen 
 ones the woof of the cloth, occ. Luke xvi. 
 19. Rev. xviii. 12. Theocritus mentions 
 byss as a clothing worn by women on 
 festive occasions, Idyll, ii. line 73, 
 
 BT'220I0 xaXoK ffCpoi0-» ylrut)va. 
 
 Trailing a beauteous robe ot Byss. 
 
 [See Salmas. Ex. Plinian. p. 701. Plin. 
 xix. i. Reland. Diss. Misc. P. i. p. 212. 
 and a pamphlet published in London, 
 1 776, by Forster, on the Hebrew Byssus.] 
 BQMO'S, e, 6. — An altar. It seems a 
 derivative from the Heb. MDQ high, ele- 
 vated; * either because altars were usually 
 built on mD& hills or rising grounds, 
 which are often in the O. T. mentioned 
 as places of religious worship (see Heb. 
 and Eng. Lexicon, under rTin I.) ; or be- 
 cause the altars themselves were struc- 
 tures elevated or raised to some height 
 above the ground. This derivation is 
 confirmed by Eustathius on Homer, II. 
 viii. line 441, who observes, that j^io^oi 
 signify not only what they sacrificed upon, 
 aXXci KoX — a-rkCJg ava<Tr//xa, £0' « £<rt ftrjyai 
 Ti KoX redrji^i, but also simply an eleva- 
 tion, upon which a thing may go, or be 
 put. occ. Acts xvii. 23. — This word in 
 the LXX several times answers to the 
 Heb. na& or mnQ, though more frequently 
 to nniD a7i altar. 
 
 * [So Vitringa on Isaiah, T. I. p. 491.] 
 
140 
 
 r. 
 
 r Az 
 
 TA A 
 
 ry, /, Gamma. The third letter of 
 ^ the Greek Alphabet^ so called as if 
 Gamla, by a corruption from the Heb. j, 
 Gimel, to which it corresponds also in form, 
 order, and power ; and in the forms T, /, is 
 evidently no other than the Samaritan or 
 Phenician Gimcl turned to the right hand. 
 
 TABBAOA", Heb. — Gabbatha, A raised 
 or elevated place, from the Heb. V. ni:i 
 to be high, elevated^ eminent, occ. John 
 xix. 1 3 ; where observe, that the Evan- 
 gelist does not say that Aido^pojtop is an 
 interpretation or translation of the Heb. 
 Gabbatha, but that the same place, which 
 was called (in Greek, namely) At0o<?pw- 
 Tov, or the stone-pavement, was in Heb. 
 denominated Gabbatha, or the elevated 
 2)lace. 
 
 1^^ Tdyypaipa^ riQ, ?/, fl*om ypctw or 
 yptuvu) to eat, consume — A gangrene or 
 mortijlcation, which unless prevented by 
 timely remedies, spreads from the place 
 affected, eats arvat/ or consumes by putre- 
 Jxiction the neighbouring parts, and at 
 length destroys the whole frame, occ. 
 2 Tim. ii. 17, where see Wetstein. 
 
 FA'ZA, r}Q, 7}. — Treasure, occ. Acts viii. 
 27. Jerome on Isa. xxxix. informs us 
 that Gaza is not an Hebrew but a Persic 
 word j and from Curtius, lib. iii. cap. 13. 
 eiiit. var. we learn that the Persians called 
 the royal treasure Gaza — " pecuniam re- 
 giam, quam Gazam Persae vacant *." \^'e 
 also find the nouns »UJ, «'ti:i, used for 
 treasures or treasuries , in the books of 
 Ezra, Esther, and Ezekiel ; and in the 
 compound word 'inu a treasurer (Ezra i. 
 8. viii. 21.), the : is dropt as in the 
 Persic Gaza, and no doubt this latter is 
 from the same root ^iJ (omitting the i), 
 M'hich, not only in Chaldee, but in Syriac 
 and Arabic, likewise signifies to hide, 
 treasure, lay up. It may not be improper 
 to add, that the M^ord Gaza was received 
 both into the Greek and Latin languages. 
 !:^ee Wetstein on Acts viii. 27. 
 
 Va'Co<l>v\aKiov, a, tOj from ya'(a a trea' 
 
 * [So Pomp. ]Mel. i. 11. The word then be- 
 came gtncral. Sec Arist. II. PI. viii. 1 1. Cic. OIF. 
 ii. 22. Kclar.d. Diss. 31isc. P. ii. p. UhL] 
 
 sure, and <pv\aaaia to keep. — A treasury. 
 occ. Mark xii. 41, 43. Luke xxi. ]. John 
 viii. 20. This N. is often used in the 
 books of the Maccabees. [Properly ' The 
 sacred treasury, where the gifts and money 
 of the temple were kept.' In the court of 
 the women there were 13 chests for the 
 latter purposes (see Rel. de Spol. Tempi, 
 c. xii.) all called by this name. See Mark 
 xii. 41, 43. Luke xxi. 1. The court of 
 the women is thence called by the same 
 name, as there also the silver and gold 
 vases, &c. of the temple were kept, .lohn 
 viii. 20, where see Lampe. vol. ii. p. 398.] 
 PA'AA, aKToc, TO, rather perhaps abbre- 
 viated from the old M'ord yXayog, used by 
 Homer, II. ii. line 471, and II. xvi. line 
 643, for 7nilk. 
 
 I. Milk. occ. 1 Cor. ix. 7. 
 
 II. It denotes, figuratively, the sincere 
 and sweet word of Christ, by w^hicli be- 
 lievers grow in grace, and are nourished 
 to life eternal, occ. 1 Pet. ii. 2. Comp. 
 Isa. Iv. 1. 
 
 III. — The rudiments of Christiajiity, 
 which are proper to nourish those Avho 
 are, as it were, babes in Christ, occ. 1 Cor. 
 iii. 2. Heb. v. 12, 13. See Kypke. [This 
 was a common Jewish form of expression. 
 See Schoetg. Hor. Heb. 1 Pet. ii. 2.] 
 
 TaXyvrj, rjQ, //, q. yeXuvrj from yeXcuo to 
 laugh, smile. — A calm, tranquillity, or 
 stillness of the sea, when, according to 
 Ovid's expression, 
 
 — trident ccqitora Pcntl, 
 
 or in Dryden's language. 
 
 The storm is hush'd, and dimpled ocean smiles. 
 
 occ. Mat. viii. 2(). Mark iv.39. Luke viii. 
 24. See Jortin's Remarks on Kcclesiastical 
 Hist. vol. i. p. 272, iM edit. 
 
 YaXiXaloc, «, o, from YaXiXnia Galilee, 
 a country to the north of Jiide;!, so called 
 after its Heb. name ^^'?J, Isa. ix. 1. & al. 
 A Galilean, a native of Galilee. Luke 
 xiii. 1, 2, & al. And such, it is well 
 known, our Lord was j.^('!ic{'ally rc})uted, 
 from liib having been brought up at Na- 
 
r A A 
 
 141 
 
 TAP 
 
 zaretli, and employing a great part of his 
 public ministry in that country. And as 
 the apostles and first disciples of Christ 
 were chieHy Galileans (see Acts ii. 7.)^ 
 and these were generally a despised peo- 
 ple, and particularly obnoxious to the 
 Romans, on account of their seditious 
 disposition, which had been fomented by 
 Judas the Galilean (see Acts v. 37, and 
 Josephus Ant. lib. xviii. cap. 1. § 1, and 
 § 6. lib. XX. cap. 4. § 2. and cap. 5, § 1, 
 and De Bel. lib. ii. cap. 8. § J.), hence 
 the Heathen called the Christians Gali- 
 leans, in hatred and contemj)t. Thus 
 doth Epictetus in Arrian, lib. iv. cap. 7. 
 So Lucian, or whoever was the author of 
 the Philopatris, satirizes St. Paul under 
 the denomination of 6 TaXiXalog, the Ga- 
 lilean (Lucian, tom. ii. p. 99y.) And we 
 are informed by Socrates, the ecclesiasti- 
 cal historian, lib. iii. cap. 12, that the 
 emperor Julian usually called Christ Ga- 
 lilean, and the Christians Galileans, Fa- 
 XiXaloy elu)d£L 6 laXiaroq KaXe7v rbv 
 XpiTOv, Kal THQ Xpi<riaj'«c TaXiXaiac ; and 
 by Gregory Nazianz. Orat. iii. p. 81, that 
 he even made a law that the Christians 
 should be called Galileans. TaXiXaiss 
 ayri Xpt=riavwv — KoXelcrdaL vofiodtrrjarag. 
 Comp. Suicer's Thesaurus in Xpf^iavog 
 ii. 2. — Mark xiv. 70, Thou art a Galilean, 
 a?id thy speech agreeth thereto. Comp. 
 Mat. xxvi. 7'6. The dialect of the Gali- 
 leans seems to have been unpolished and 
 corrupt, which probably proceeded from 
 their great communication and mixture 
 with the neighbouring Heathen ; of which 
 Strabo, lib. xvi. p. 1 103, edit. Amstel. 
 takes notice, Tavra ^kv TrpotrapkTia (i. e. 
 of Judea), to. ttoXXo. ^' wg «K:a<ra elarip airo 
 (f>vXuiy ot/c«yLi£va fXLKrCjv, tK te * AiyvKritav 
 'iQvutpy Kal 'Apa€twv Koi ^oivtcwj/ ; whence 
 their country is called Galilee of the Gen- 
 tiles, Isa. ix. I. Mat. iv. 15. 1 Mac. v. 15. 
 The Thalmudists, in the Tract pni1% tell 
 us, *' As for the men of Judea, because 
 they were accurate in their language 
 (Q3^t:i^!3 br ITpQnu^), the law was con- 
 firmed in their hands ; but as for the men 
 of Galilee, because they were not accurate 
 in their language, the law was not con- 
 firmed in their hands ;" and to prove their 
 inaccuracy, they assert in the same place, 
 that the Galileans did not in speaking 
 distingui^ ID^ a lamb^ Id); wool^ IIDH 
 a he-asi, and "inn wine. See more on 
 this subject in Buxtorf s Lexicon Thai- 
 mud, &c. under W:, and in Wetstein's 
 Note on Mat. xxvi. 7^. 
 
 Vafxib), w, from yufiog. — To marry. In 
 the active, it is proi)erly spoken of the 
 man. Mat. v. 32. xix. 9. xxii. 25, 30. & 
 al. as ya/i£o/zai, pass, to be married., is of 
 the woman. Mark x. 12, (where see Wet- 
 stein) 1 Cor. vii. 39; but yafxely in the 
 active is also sometimes applied to the 
 woman. 1 Cor. vii. 28, 34. 1 Tim. v. 11, 
 14. [Xen. Hier. i. 28.]— In Mark vi. 17, 
 it is applied to an unlawful marriage. On 
 Mat. xxiv. 38, comp. Gen. vi. 2. [Schl. 
 sensibly observes, that it is absurd to ex- 
 plain Mat. xxiv. 38. by stuprum commit to 
 (although in Greek writers such notions 
 obtain : see Spanh. ad Callim. H. in Del. 
 38. and 240. and Barnes, ad Anac. 411.), 
 as from eicyapii^io, which precedes, the 
 meaning is clearly, marrying in ease and 
 security. He shows, too, by referring to 
 1 Cor. vii. 9. 10, it is used of both parties, 
 i. e. generally of marrying.'] 
 
 ^^ TapioKit), from yapog. — To give in 
 marriage, as a father doth his daughter, 
 whence in pass. yapiaKopai to be given in 
 marriage, as a daughter by her father, 
 occ. Mark xii. xxv. [Sch. contends that 
 the word ya^l^ia in the same sense occurs 
 1 Cor. vii. 38, but others read tK-ya- 
 
 /it'^W.] 
 
 TA'MOS, «, 6. 
 
 I. The matrimonial union, marriage. 
 Heb. xiii. 4, where, as Wolfius (whom see) 
 has justly remarked, the imperatives pre- 
 ceding and following show that we should 
 rather understand eVw than £«rt. See also 
 Hammond and Macknight; and observe 
 that the Alexandrian and two other MSS. 
 for ^e in the following sentence read yap, 
 and the Vulg. translates by enim for. 
 [Wisd. xiv. 26. Arrian. Ind. viii. 6.] 
 
 II, ^ nuptial or marriage feast*. Mat. 
 xxii. 8, 10. comp. ver. 4. John ii. 1, 2. 
 Plur. Tdpoi, 01. The same. Mat. xxii. 2, 
 3, 9. & al. Raphelius on Mat. xxii. 2, 
 cites Arrian using nOIE^IN TA'MOYS 
 for making a marriage feast j as Eisner 
 doth others of the Greek writers. See 
 also Wetstein on ver. 1. QSchl. thinks 
 that the word hence came to signify any 
 great feast, and to this he refers Mat. 
 xxii. 2. (where the Syriac renders it by a 
 
 feast; and where with yapoi, compare 
 Theoph. Char. xii. 1. xxii. I.) Luke xii. 
 36. xiv. 8. Est. ii. 18. ix. 22. and in Mat, 
 xxii. 10. it appears that ya/itoc means the 
 place of the feast.] 
 FAT. A conjunction. 
 
 • [Tifo; is A funeral frast in Horn. Od. a. 54?.] 
 
TAP 
 
 142 
 
 TEE 
 
 1. Causal, For. It denotes the cmtse 
 or reason of something going before. Mat. 
 i. 20, 2 1. ii. 2. But it must be remarked, 
 that it does not always, nor particularly 
 in St. Paul's Epistles, refer to what m- 
 7nediately preceded, but to what went be- 
 fore at a considerable distance (comp. 
 Mark xi. 13. xii. 12. xvi. 3, 4.); yea, that 
 sometimes in St. Paul's rapid style^ it re- 
 lates to somewhat understood, and which 
 is to be supplied from the tenor of the 
 discourse. Numerous instances of both 
 these usages of yap might be produced j 
 but I dare not assert, with some learned 
 men, that this particle is in the N, T. 
 sometimes adversative, and even some- 
 times expletive. I'he attentive reader of 
 the N. T. will, I trust, after this hint, 
 confute such assertions on any particular 
 passage for himself. 
 
 2. It denotes connexion or continuation 
 of the same discourse, as nam often does 
 in Latin, and^r in English. Mat. i. 18. 
 Luke ix. 44. See Raphelius and Wetstein 
 on Mat. and Hutchinson's Note 1, on 
 Xenophon Cyropaed. p. 171, 8vo. 
 
 3. It is used interrogatively or in ask" 
 ing a question, though even in such in- 
 stances the question asked implies the * 
 reason of somewhat which preceded, either 
 explicitly or implicitly. See Mat. ix. 5. 
 xxvii. 23. Mark xv. 1 4, But Pilate said 
 unto them, Tt yap kclkov ETroirjae; q. d. 
 C Why should I crucify him ? or, / will 
 not crucify him; J for Tvhat evil hath he 
 done? Comp. Acts xix. 35. See Black- 
 wall's Sacred Classics, vol. i. p. 137. [See 
 Diog. L. vi. 1. Arist. Ach. v. 594. and 
 Krebs. Obs. Flav. p. 71. Vigor, p. 478.] 
 
 4. Illative, Wheref&re, therefore. Rom. 
 vi. 19. XV. 2. 1 Cor. i. 26. 
 
 5. Affirmative, Verily , truly . John ix. 
 30. Acts Kvi. 37. 1 Cor. ix. 10. 1 Thess. 
 ii. 20, where see Macknight, Jam. iv. 14. 
 Rom. XV. 27, where we may observe it is 
 thus used after the V. evBoKrj/rav repeated ; 
 and in this manner the learned Hooge- 
 veen's note on Vigerus De Wiotism. ch. 
 vii. sect. 11. reg. 6, remarks, that yap is 
 frequently applied in the Greek writers. 
 [The following usages are noted by 
 Schleusner. Although. John iv. 44. Rom. 
 ix. 15, 17. But. Acts viii. 39. (where 
 some say wherefore.) Rom. iv. J 3, 15. 
 V. 7. ix. 6.] 
 
 ♦ " Vix ausini ajirmare (says the l^aoied 
 Hoogeveen on Vigerus De Idiotism. cap. viii. sect. 
 6. reg. 3, whom see), soli servire interrogationi citra 
 ullam causae redditionem." 
 
 FASTirP, ya^f'poe, and by contraction 
 ya-rpoc, fj. 
 
 I. The belly. Hence used by a figure 
 for a person givefi to his belly, or glut- 
 tony ^. occ. Tit. i. 12. So Hesiod, speak- 
 ing of some shepherds, Theogon. line 26, 
 calls them kclk' iXiyxea, TASTE'PES otov. 
 See Suicer Thesaur. in Twrtjp, and Wet- 
 stein on Tit. i, 12. [Donat. ad Ter. Piior. 
 V. 7, 15.] 
 
 II. The womb, whence the phrase eu 
 ya^pi e'xeiv to have in the womb, i. e. to be 
 with child. Met. i. 18. & al. It implies all 
 the time from the conception to the birth ; 
 but avXKa^it>aveiv kv ya<rpt, Luke i. 31, is 
 to conceive in the womb, to become with 
 child. But these phrases are elliptical, 
 yovov or tfxt^pvov a foetus or embryo being 
 understood. 'Ev ya<rpt e'x^tv, and kv ya-rpt 
 Xatelv, are used by the Greek writers. 
 See Wetstein on Mat. i. 18, and Bos El- 
 lips. [See Gen. xxxviii. 24. Judg. xiii. 5. 
 Athen. x. p. 45. Pausan. Mess. c. 33. Ar- 
 temid. Oneir. ii. 18. iii. 32.] 
 
 TK, an Adv. 
 
 1. Indeed, truly, surely, at least. Acts 
 ii. 18. Rom. viii. 32. 1 Cor. iv. 8. ix. 2. 
 &al. 
 
 2. Yet truly. Luke xi. 8. xviii. 5. 
 
 3. It is postlixed to several other par- 
 ticles, but seems always to preserve some- 
 what of its affirmative meaning. 
 
 FEE'NNA, ac, rj. — Gehenna. Taievva 
 is used by the LXX for the Heb. ain»:. 
 Josh, xviii. 16. So Vievva of the N. T. is 
 in like manner a corruption of the two 
 Heb. words, «:i a valley, and CDljn Hin- 
 nom, the name of a person who was once 
 the possessor of it. This valley of Hin- 
 nom lay near Jerusalem, and had been the 
 place of those abominable sacrifices in 
 which the idolatrous Jews burned their 
 children alive to Molech, Baal, or the Sun. 
 A particular place in this valley was called 
 Tophet, and the valley itself the valley of 
 Tophet, from the f re-stove, Heb. nSD, in 
 which they burned their children to Mo- 
 lech. See 2 Kings xxiii. 10. 2 Chron. 
 xxviii. 3. Jer. vii. 31, 32. xix. 5, 6. xxxii. 
 35, and comp. Heb. and Eng. Lexicon, in 
 nnQ I. and ^'?d, and MOAOX below. — 
 From this valley's having been the scene 
 of those iifernal sacrifices, and probably 
 too from its continuing after the time of 
 kiug Josiah's reformation (2 Kings xxiii. 
 
 * [It is used al^o for food in Xen. Cyr. i. 28. 
 Mem. 1. 2. 1. Ecclus. xxxvii. 5. and then iox plea- 
 sure in calhig. Xen. de Rep. L. ii. 1. Sec Fisch. 
 Prol. xii. p. 7.] 
 
TEA 
 
 143 
 
 TEH 
 
 10.) a place of abominable j^//Aiwe** and 
 pollution (see Sense II. below); the Je\ys, 
 in our Saviour's time, used the conipouid 
 word CDjnJ for /^e//, the place of the 
 damned. This appears from that word's 
 being thus applied by the Chaldee Tar- 
 gums on Ruth ii. 12. Ps. cxl. 12. Isa. xxvi. 
 15. xxxiii. 14. & al. and by the Jerusalem 
 Targum, and that of Jonathan Ben Uziel, 
 on Gen. iii. 24. xv. 1/. comp. 2 Esdras, 
 Apocryph. ii. 29. 
 
 I. In the N. T. Veivva rS Trvpoc? A 
 Gehenna ofjire^ Mat. v. 22, does, 1 appre- 
 hend, in its outward and primary sense, 
 relate to that dreadful doom of being 
 burnt alive in the valley of Hinnom (as 
 the innocent victims above mentioned, see 
 Grotius on Mat. or as those executed on 
 the statutes. Lev. 20, 1 4. xxi. 9, see Dod- 
 dridge) ; though this, as well as the other 
 degrees of punishment mentioned in the 
 context, must, as Doddridge has remark- 
 ed, be ultimately referred to the invisible 
 world, and to the future vengeance of an 
 offended God. 
 
 II. It commonly denotes immediately 
 hell^ the place or state of the damned, as 
 Mat. v. 29, 30. x. 28. comp. Mat. xxiii. 
 15. Jam. iii. 6. And in Mark ix. 43, 44, 
 &c. our Lord seems to allude to the 
 worms which continually preyed on the 
 dead carcases that were cast out into the 
 valley of Hinnom, Teivvav' and to the 
 perpetual fire there kept up to consume 
 them. Comp. Ecclus. vii. 17. Judith xvi. 
 17, and see the learned Joseph Mede's 
 works, fol. p. 31. 
 
 TEeSHMANH", or, as the best MSS. 
 read, rEeSHMANET. Undeclined, Heb. 
 — Gethsemane. A word compounded either 
 of the Heb. «^J a valley, and ]rim fatness, 
 as being a \ery fruitful valley, or rather, 
 according to Capellus and Lightfoot, of 
 r)^ a press, and \DVt^ oil, as denoting a 
 place of oil-presses. This latter deriva- 
 tion is confirmed by observing that it ap- 
 pears from Luke xxii. 39, that this place 
 lay near the Mount of Olives, occ. Mat. 
 xxvi. 36. Mark xiv. 32. See Capellus in 
 Pole Synops. and Lightfoot, Hor. Heb. in 
 Mat. xxvi. 36. 
 
 Ff/rwi/, ovoq, 6, >;, q. yeiriov or yi?tVw»^, 
 from yia or yrj a land, country. — A neigh' 
 bour, q. d. one of the same country, a 
 countryman, occ. Luke xiv. 12. xv. 6, 9. 
 John ix. 8.— In the LXX it generally 
 answers to the Heb. pti; an inhabitant. 
 [Jer. vi. 21. Job xxvi. 5.] 
 
 FEAA'fl, w, from the Heb. h or Vo to 
 
 exult, or from ))b^ to deride. — To laugh y 
 be merry, occ. Luke vi. 21, 25. 
 
 TiXwg, wroc, 6, from yeXuw. — Laugh- 
 ter, mirth, occ. Jam. iv. 9. 
 
 Tefxii^oj, from yipio. — Tofll. Mark iv. 
 37- [xv. 36.] Luke xiv. 23. xv. 16. [John 
 ii. 7. vi. 13. Rev. viii. 5. xv. 9.* Gen. xiv. 
 
 17.] 
 
 FE'MO, from the Heb. Cd:i to increase., 
 fill; or Arabic tZDJ to abound, be full; or 
 Syriac tz>D:i to be full. Comp. Heb. and 
 Eng. Lex. in CziJ.~ To be full. Mat. xxiii. 
 25, 27 (where see Wets'tein), Luke xi. 
 39. Rev. iv. 6. [Gen. xxxvii. 24. 2 Mace, 
 iv. 6. Soph. Phil. 872.] 
 
 Tevca, etc, V? from yevoQ. 
 
 I. A generation, a descent, or single 
 succession of men from father to son. Mat. 
 i. 17. So Homer, speaking of Nestor, 
 II. i. line 250, 
 
 T^) 8' )jSr) Suo fxh TENEAI^ [xep^Tcwj avOfivirwv 
 
 Two generations now had pass'd away. Pope. 
 
 Herodotus also often uses the M^ord in the 
 same sense, as lib. i. cap. 3. Aevripy — 
 TENEH^t, in the second generation ; and 
 
 cap. 7. "Ap^aVTEQ STTt ^VO KQl eiKOGL PE- 
 
 NEA'S Mptov, — Tralc Trapa irarpog EKh- 
 XOfievoQ TTiv apxriy' " Ruling for two-and- 
 twenty generations — the son succeeding 
 the father in the government." See more 
 in Raphelius and Wetstein. 
 
 II. ^ generation or race of men, living 
 at the same time. Mat. xi. 16. xii. 39, 41. 
 [xvi. 4. xvii. 17.] xxiii. 36. Comp. Mat. 
 xxiv. 34. Luke xi. 29, 30. & seq. xvii. 25. 
 Acts viii. 33, and see Doddridge's note on 
 this last text. So Luke xvi. 8, The cMU 
 dren of this world are wiser kg rriv yEviav 
 rijv eavTutv in their generation, i. e. in the 
 generation of men, wherein they live. 
 Comp. Acts xiii. 36. [Schleusner adds, 
 Mark viii. 12, 38. ix. 19. xiii. 30. Luke 
 i. 48. ix. 41. xi. 29, 30, 31, 50, 51. xvii. 
 25. xxi. 32. Acts ii. 40. Phil. ii. 15. Heb. 
 iii. 10. Eccl. i. 4. He gives also, I think 
 rightly, another meaning.] 
 
 III. [^The time in which such a race 
 lives, and thence generally an age or pe- 
 riod. Thus Luke vii. 31. Acts xiv. 16. 
 XV. 21. Eph. iii. 5. Col. i. 26. To this 
 head Schl. refers Acts viii. 33, " Who 
 can speak (fitly) of his time, of the time 
 in which he lived }" He says also that the 
 
 * [It is construed with an accusative of the sub- 
 ject, and genitive of the filling matter. See Ppll. 
 Onom. i. 99. Xen. Hell. vi. 2, 14. and vii. 2, 23.] 
 
FEN 
 
 144 
 
 TEN 
 
 xrord sometimes signifies, metaphorically, 
 disposition ■; and that this is its meaning 
 in Luke xvi. 8, " Wiser in their disposi- 
 tion, or nature." Br. says, that in this 
 place it means ^weVy, " Have more re- 
 gard to their family." This is absurd; 
 ^ut the word has this meanini^ in a wider 
 or narrower sense frequently. See Jo- 
 seph. A. V. 1, 5. Gen. xxxi. 3. Lev. xxv. 
 41. Jer. viii, 3. To this meaning Schleus- 
 Tier refers, Mat. i. 1 7. but without reason. 
 It means posterity in Esth. ix. 28. Num. 
 x:iii. 23- Joseph. A. i. 10. 3. It is the 
 same as yiveaig Xen. Cyr. i. 2, li.'] 
 
 TeueaXoyiio, w, from yevea a generation^ 
 and \6yoQ mi account. — To reckon a ge- 
 nealogy, descent, or pedigree, occ. Hcb. 
 vii. 6', [1 Chron. v. 1. Xen. Svmp. iv. 
 
 rtveaXoy/tt, aq, rj, from the same. — A 
 :genealogy. occ. 1 Tim. i. 4. Tit. iii. 9. 
 ^ee Wolfius and Wetstein on 1 Tim. and 
 Doddridge and Macknight on both texts. 
 [Grotius thinks the Apostle refers to the 
 <Eones of the Gnostics, and nl'lQD of the 
 Jews; but Schleusner says rightly, that 
 it is far more probable that he refers to 
 the foolish passion of the Jews for reckon- 
 ing their ancestors, and making new pe- 
 digrees from the fragments in private 
 liands. Some perhaps abused these, to 
 show that Jesus did not descend from Da- 
 vid ; or, on the other hand, the Jewish 
 Christians by means of these asserted their 
 superiority to the Gentile converts.] 
 
 ^g^ Teyearia, loy, ra, from yivecriQ. It is 
 properly a N. adj. neut. plur. agreeing 
 with ItvpTvoffiaf eastings understood. See 
 Bos Ellips. p. 184. — A birth-day or rather 
 the /eastings and other tokens of mirth 
 observed on the birth-day. To this pur- 
 pose Suidas explains it by // ^C hiavrS 
 £'m(f>oirwaa t5 Te')(QivTO£ pviifxr}^ the annual 
 commemoration of ones birth, occ. Mat. 
 xiv. 6. Mark vi. 21. We find from Gen. 
 xl. 20, that so anciently as the time of 
 Joseph, Pharaoh king of Egypt did in like 
 manner make a feast unto all his servants 
 on his birth-day (Heb. mhTl CDV, LXX 
 ijpipa yeviffeug) ', and from Herodotus, 
 lib. ix. cap. 1 09, we learn that the Persian 
 kings observed the same custom. Taro to 
 CeXttvov -TTCipaffKeva^erai a-rra^ r« eviavrS^ 
 iipipri rrj 'EPE'NETO BaaiXevg. This 
 supper is prepared once a year on the day 
 in which the king was born. For the 
 sense here assigned to kyive-o, comp. lib. i. 
 cap. 133. [See Schwarz. ad Olear. de St. 
 p. 282.] 
 
 VevEtTiQ^ log, Att. €b)g, //, from yEivofxnL 
 to be born. 
 
 I. Scott, on Mat. i. 1, shows that 
 in the Greek writers it signifies ori- 
 ginal extract, descent, birth. Hence in 
 N. T. 
 
 II. Birth, occ. Jam. i. 23, to TrpocrioTrov 
 Trie yeveaeiog dirw, the face of his birth, i. e. 
 his native or natural face. [So Sch. and 
 Br.] 
 
 III. Successive generation, descent, occ. 
 Mat. i. 1, fii^Xog yiviaeiog the book of the 
 generation., i. e. the genealogy*. It seems 
 an Hebraical expression answering to the 
 Heb. m'pin "ISO, as it does in the LXX of 
 Gen. V. 1. See Wolfius on Mat. i, Wet- 
 stein cites from Herodotus, lib. ii. yevea- 
 XoyisffL ^£ avriov t^v FE'NESIN, they 
 reckon their genealogy or descent. 
 
 IV. Tpo^og Tijg yevitTEiog, the wheel, 
 course, of (our) existence seems to denote 
 oiir life; so Qicumenius explains the 
 phrase by r?)v 'C^r]v rjpMv. occ. James iii. 
 6. comp. Tpoxog- [See Wisd. vii. 5. Judith 
 xii. 18t.] 
 
 Vepet)), fjg, ^, from yEivofim to be born. 
 
 — A birth, a being born. occ. John ix. 1, 
 
 where Wetstein shows that ek yEVETiiQ, 
 from the birth, is a common expression in 
 
 the Greek writers. [Lev. xxv. 47. Pol. 
 
 iii. 20. 4. Diod. S. v. 32.] 
 
 TENNA'^, w, from n^p to get, obtain 
 
 (which Heb. verb the LXX render by 
 
 yEvvcLb), Zech. xiii. 5.) j see Gen. iv. 1. 
 
 Or is it not rather from the Heb. p5 to 
 form, machinate % ? 
 
 I. To get, beget, generate. Mat. i. 2. & 
 al. freq. comp. Acts xiii. 33. Heb. i. 5. 
 1 Cor. iv. 15. [Gal. iv. 23.] Mat. i. 20, 
 that which is, ep avTrj yEvvqQiv, begotten 
 in her. '^ Tf vmw, when applied to females,, 
 does not signify to conceive, (that is o-vX- 
 Xaptavu), Luke i. 24, 31, 36.) but to 
 bring forth." Scott. See next Sense, and 
 Bp. Pearson on the Creed, Art. ii. p. 
 117. edit. fol. 1662. Notet. 
 
 II. To beget spiritually, i, e. convert 
 to the Christian faith. 1 Cor. iv. 15. 
 Philem. ver. 10, where see Macknight. 
 
 III. To bring forth as the female. 
 Luke i. 13, ^7, John xvi. 21. The pro- 
 
 * [This word in Mat. i. 18. is referred by Sch. 
 and Br. to Sense II. Comp. Luke i. 14. and Gen. 
 xl. 20.] 
 
 -|- [Sch. now thhiks that rp. y. means the cari/i 
 or world] 
 
 ^ Whence also may be derived the Saxon cennan 
 io bcffet^and htnce, by the way, the Eng. Ichi, Jx'nid. 
 k'nidlr (ijiing forth), &c. f lomp. under Tfuw. 
 
r£N 
 
 ' 145 
 
 r£Y 
 
 lianfe writers apply it in the same sense. 
 See Wetstein on Mat. i. 16*. 
 
 IV. In Pass. Tevvaofiaiy To be born. 
 Mat. i. 16. ii. 1. & al. comp. John iii. 3, 
 4, 5, 6, 7. 
 
 V. To produce, generate, occasion. 
 2 Tim. ii. 23. So Plato Ep. BXag,),/ fj^ovii 
 Kal XvTTTjv FE'NNAt, Pleasure generates 
 hurt and grief. [Long. vii. 2. See Palairet. 
 Obs. Ph. p. 471.] 
 
 Teyvrjfia, arog, to, from yeyivvrjiJiaif 
 perf. pass, of yej/vaw. 
 
 I. Offspring, brood, of animals. Mat. 
 iii. 7. xii. 34. & al. comp. 'Exi^m II. 
 [Luke iii. 7. Josh. xv. 14. Ecclus. x. 19. 
 1 Mac. i. 40.] 
 
 II. Fruit, produce, of vegetables. Mat. 
 xxvi. 29. Luke xii. 18. Raphelius shows 
 that Polybius [i. 71. 1.] several times 
 uses yevyrjfxaTa for the fruits of ike 
 ground; and Anacreon calls wine yovov 
 afXTriXu, the Jruit or offspring of the vine. 
 Ode 1. line 7. See also Wetstein and 
 Campbell on Mat. and LXX in [Ex. 
 xxiii. 10.] Hab. iii. 17. 
 
 III. Fruit, produce, effect, occ. 2 Cor. 
 ix. 10. [Hos. X. 13.] 
 
 TivyrjaLQ, ioq, Att. €0)q, y, from yevvau). 
 A birth, occ. Mat. i. 18. Lukei. 14. [Hos. 
 ii. 3.] 
 
 Tevvrirog, ij, 6y, from yevvdio. — Born, 
 produced, occ. Mat. xi. 11. Luke vii. 28. 
 Comp. LXX in Job xi. 2 and 12. xiv. 1. 
 XV. 14. XXV. 4. 
 
 Tivog, eoQ, «c, to, from obsol. yevio to 
 form, or yivofiai to become, be born. 
 
 I. A kind, species. Mat. xiii. 47. xvii. 
 21. Mark ix. 29. 1 Cor. xiv. 10. [Gen. 
 i. U. Hes. Opp. 11.] 
 
 II. Offspring. Acts xvii. 28. Rev. xxii. 
 16. Observe, that in Acts St. Paul re- 
 fers to several (rlveg) of the heathen poets, 
 and accordingly the words he cites are 
 found not only in Aratus, but Cleanthes 
 also, in a hymn to Jupiter, says, "EK SOY 
 PAT FE'NOS "ESMEN. See Wolfius, 
 Wetstein, and Cudworth's Intellect. Syst. 
 vol. i. book 4. p. 475, 433. edit. Birch. 
 
 III. A family, kindred. Acts iv. 6. vii. 
 13. [xiii. 26. Judith xvi. 14.] 
 
 IV. A stock or race of men descended 
 from a common parent. Acts [iv. 36.] vii. 
 
 19. [xviii. 2.] 2 Cor. xi. 26. Gal. i. 14. 
 Phil. iii. 5. [Gen. xi. 6. Est. ii. 10. Is. 
 xliii. 20.] 
 
 V. A nation, country. Mark vii. 26. 
 Acts iv. 36. See Wetstein, who shows 
 
 * [See also Barnes ad Eur. Iph. A. 474, C30. 
 and Pfochen. de Purit. Ling. N. T. § 43.] 
 
 that the profane writers apply nZ yivei iri 
 the same sense. [Sch. says, that in Acts 
 iv. 6. and Gal. i. 14, the meaning is order 
 or sect. See Etym.] 
 
 TepHffia, ag, ?/, from yipiav. — An as- 
 sembly of elders or old men, a senate, in 
 Latin, senatus, which is derived in like 
 manner from senex, an old man. occ. Acts 
 V. 21, where see Wolfius and Wetstein. 
 The LXX frequently use the same phrase 
 yepaaiav Tu>y vlwv 'Icrjoar/X, for the Heb. 
 7VC,W^ ♦:! »jpT, as Exod. iii. 16. iv. 29. 
 (comp. 1 Mac. xii. 6. 2 Mac i. 10. iv. 44. 
 xi. 27. 3 Mac. i. 8) ; and Josephus, Ant. 
 lib. xii. cap. 3. § 3. cites a letter of An- 
 tiochus the Great, wherein that prince, in 
 like manner, twice calls the Jewish sejiate 
 yepaaria -, and he himself applies the same 
 term to the assembly of Jewish elders at 
 Alexandria in Egypt, De Bel. lib. vii. cap. 
 10. § 1. Comp. under ^wi^pLov. 
 
 Tipojy, ovTog, 6. — An old man. occ. John 
 iii. 4. So called, say the Greek Ety- 
 mologists, q. yiav bpStv looking on the 
 earth, for 
 
 " With downcast looks he views his place of birth, 
 And bows his bended trunk to mother Earth.''* 
 
 So the Latin silicernium signifies a stoop' 
 ing old man, from silex the pavementy and 
 cerno to behold, 
 rivofiai, Mid. 
 
 I. To taste meat or drink with the 
 tongue or palate. Mat. xxvii. 34. Luke 
 xiv. 24. John ii. 9. Col. ii. 21. 
 
 II. To eat. Acts x. 10. xx. II. xxiii. 
 14. comp. ver. 13. and see Raphelius, 
 Eisner, Wolfius, and Kypke on Acts x. 
 10. and Hutchinson's Note 4, on Xeno- 
 phon Cyri Expedit. p. 98. 8vo. 1 Sam. 
 xiv. 24. 
 
 III. To taste, experience, M^hether good, 
 Heb. vi. 4, 5. 1 Pet. ii. 3 -, or evil. Mat. 
 xvi. 28. John viii. 52. Heb. ii. 9. [It ap- 
 pears to be rather used in the sense of 
 being a partaker of. Luke xiv, 24. Heb. 
 vi. 4. 1 Pet. ii. 3. Comp. Ps. xxiii. 8. 
 Prov. xxxi. 18. Herod, vi. 5. Soph. Trach. 
 1108.] — The word is often used in the 
 sense of experiencing by the profane 
 writers (see Scott on Mat. xvi. 2S, and 
 Alberti on Heb. vi. 4.), and several times 
 in the LXX answering to the Heb. CDlftD, 
 as Ps. xxxiv. 8. Prov. xxxi. 18. It does 
 not however appear that to taste of death 
 is an Hebraism, or that this expression is 
 ever used in the Old Testament ; though 
 nto m«1, to see death, is, Ps. Ixxxix. 48, 
 or 49. But wril'O &)>», to taste death, 
 
 L 
 
rn 
 
 14G 
 
 riN 
 
 occurs not only in the Syriac version of 
 Mat. xvi. 28. John vili. 52. Heb. ii. 9. 
 but also in the works of Ephraem *. See 
 Marsh's Note on Michaelis's Introduction 
 to N. T. vol. i. p. 403. 
 
 FewpyiiOfio, from yeojpyoQ. — To cultivate 
 or till Ike earth, whence pass. Tewioyeojaaf, 
 hftat To be cultivated, tilled as the earth, 
 occ. Heb. vi. 7. [1 Chron. xxvii. 26.] 
 
 Tecjpyioy, », ro, from yewpyog. — Hus- 
 bandry/^ or ratlier Cultivated ground, Ar- 
 vura. In the N. T. it is used only in a 
 figurative sense, occ. 1 Cor. iii. 9. comp. 
 John XV. 1. Isaiah xxviii. 23 — 29, and 
 see Bp. Lowth's Note on ver. 23. In the 
 LXX yewpyiov several times answers to 
 the Heb. n-^m afeld. See Prov. xxiv. 30. 
 xxxi. 16. [Poll. ii. 221.] 
 
 Pewjoyoe, a, o, from yia or yy\ the earth, 
 and 'iopya perf. mid. of obsol. 'ipyio to work. 
 See under "'Epyov. 
 
 I. One who tilleth the earth or ground, 
 a husbandman. 2 Tim. ii. 6. Jam. v. 7. 
 
 II. Particularly, A husbandman who 
 cultivates vines, a vine-dresser. Mat. xxi. 
 dZ. John XV. I. &al. freq. [Palair. Obss. 
 p. 358.] 
 
 I. The earth, latid, or ground, considered 
 as fit or unfit for producing fruit. Mat. 
 xiii. 5j 8, 23. Mark iv. 28. comp. Heb. 
 vi. 7. [John xii. 25. Gen. ii. 12. Joel i. 
 
 ] I. The dry land or ground, as distin- 
 guished from the waters. Luke v. 11. 
 John xxi. 8, 9, 1 1. & al. [Jonah i. 13.] 
 
 III. A particular land, tract, or coun- 
 try. Mat. ii. 6, 20, 21. iv. 15. ix. 26. & 
 al. On Mat. xxvii. 45, where Trdaav Tr]v 
 yfjv denotes all the Land of Judea, comp. 
 Luke iv. 25, and see Doddridge's Note. 
 [It is used for an island. Acts xxvii. 39. 
 comp. xxviii. 1. and see Gen. xii. 10. xlii. 
 30. Ex. vii. 19. for similar uses of VlW. 
 'H yy] TivoQ is used for one's country. Acts 
 vii. 31. comp. Gen. xii. 2.] 
 
 IV. The land, of Canaan namely, but 
 figuratively and spiritually denoting hea- 
 ven. Mat. V. 5. comp. Ps. xxxvii. 11, 29, 
 and see Campbell's Note on Mat. [Schl. 
 adds very absurdly Mat. xxiv. SO, and 
 very doubtfully. Acts iv. 26. See Eph. 
 vi. 3. It would appear that yrj is used 
 ali.o for city. See Mat. x. 15. xi. 24, and 
 perhaps ii. 6. yrj "lada city of Judea. 
 See Schol. ad ^sch. Sept. Theb. 105. 
 
 ♦ [It is also a Rabbinical phrase. See Eeresch. 
 Rab. H. 9.] 
 
 Eur. Hec. 16. Coluth. 271. The LXX 
 have yi) for n»i> in Jer. xxix. 7. xxxiv. 
 22. & al. but the Heb. word may stand 
 for region^ 
 
 V. The terraqueous globe, or globe of 
 earth and water, as distinguished either 
 from the material or from the holy hea- 
 vens. See Mat. v. 18, 35. vi. 10. xvi. 
 19. 
 
 VI. The earth or ground in general. 
 Mat. X. 29. [XV. 35.] xxv. 18. & al. 
 
 rrrPA2, arog, aog, wg, to, from yipiav 
 an old man. — Old age. occ. Luke 1. 36. 
 [Gen. xxi. 7. Ecclus, iii. 23. viii. 7.] 
 
 TripaaKis), or yi^pctw, from yr]pag. — To 
 grow or be old. occ. John xxi. IS. [Gen. 
 xviii. 13. Ruth i. 12. of things Heb. viii. 
 13. Xen. de Vect. i. 4.] 
 
 TivojJiai, yiyvofiai, or yeivofiai, from 
 yeivu) or ycVw to form. 
 
 I. To be made or fanned, to become. 
 Mat. iv. 3. John i. 12, 14. ii. 9. Acts 
 xxvi. 28. & al. Comp. Rom. i. 3.— Acts 
 xii. 18, TP &pa 6 UsTpog 'EFE'NETO, 
 What was become of Peter. That this 
 phraseology is used in the same sense by 
 the Greek writers, is proved by Raphelius, 
 Eisner, Wolfius, and Wetstein. — Tiveffdai 
 eig, To become or be turned into. Luke 
 xiii. 19. John xvi. 20. 1 Cor. xv. 45. 
 This is a Hellenistical phrase, answering 
 to the Heb. 'h mn, for which it is often 
 used by the LXX, as Gen. ii. 7. & al. 
 freq. [In the same sense as in Acts xii. 
 18, we find the word in Mat. x. 25. i. e. 
 to become, or be in any condition, and so 
 (though with a sense of progress in time) 
 Mat. V. 45. xii. 45. Rom. vii. 13. 1 Cor. iii. 
 18. iv. 9. 2 Cor. vii. 14. From this sense of 
 progress, comes another, where gradual 
 change is implied, as Mat. iv. the stones 
 may become or be changed into bread. John 
 ii. 9. xvi. 20. 1 Pet. ii. 7. I am inclined 
 to think that this too is the origin of the 
 phrases, ' It became daylight' or ' It be- 
 came dark.* Mat. viii. 16. xiv. 15, 23. 
 xvi. 2. xxvii. 1, 57. Mark vi. 47. Herod, 
 i. 198. ii. 121. iii. 85. Exod. x. 13.] 
 
 II. To be created, made, or produced 
 from nothing. John i. 3, 10. Heb. xi. 3. 
 
 [Add James iii. 9. Gen. ii. 4. Is. xlviii. 
 7. From this sense of actual creation, 
 came others connected with it, as to in- 
 stitute, of the sabbath. Mark ii. 27, where 
 the Syriac has to create, and of the law 
 of Moses, Gal. iii. 17- The completion 
 of creation is implied, Heb. iv. 3.] 
 
 III. To be eventually, that is, to hap^ 
 pen, occur, come to pass. Mat. i. 22. xxi. 
 
riN 
 
 147 
 
 ri N 
 
 4. xxiv. 6. [Mark v. 14.] & al. Mr) 
 yivoLTo, May it not he! God forbid! 
 Luke XX. 16. Rom. iii. 4, 6, 31. & al. 
 It is an elegant and emphatic form of 
 deprecating or denying^ in which latter 
 view it is frequently applied by Arrian, 
 Epictet. as Raphelius hath shown on 
 Rom. iii. 4*. [Add Mat. xxvi. 56. 
 xxvii. 54. xxviii. 1 1. Mark v. 14. ix. 21. 
 xi. 23. xiii. 19. Luke i. 20. Gen. xlvi. 
 33. To this head we must also refer 
 such phrases as '^ there arose a storm/' 
 that is where the occurrence of any fact is 
 expressed. Mat. viii. 24. ix. 16. xiii. 21. 
 XXF. 6. xxvii. 5. xxviii. 2. Mark i. 11. ii. 
 21. iv. \7y 37, 39. ix. 7. Luke iii. 22. 
 iv. 25, 36. vi. 48, 49. ix. 34. xxii. 21. 
 Not very remote from this is the sense. 
 To hefdll. Gal. iii. 14. Luke xix. 9.] — 
 Followed by another verb with koi before 
 it, it means To come topass^ to happen that 
 — '^yevETo KoX, It came to pass that — Mat. 
 ix. 10. Mark ii. 15. Comp. under Kat 14. 
 'EyeVero is very frequently thus used 
 without KoX intervening between the two 
 verbs, as Mat. xi. 1. xiii. 53. xix. 1. 
 Mark i. 9. Luke i. 22. ii. 1. xi. 14. 
 Both these last seem Hellenistical forms 
 of expression corresponding to the similar 
 use of the Heb. T\'>'n. [see Vorst. de Hebr. 
 p. 6. c. 1.] 
 
 IV. To he or hecome in general. Mat. 
 V. 45. vi. 16. viii. 26. Luke xii. 40. 
 [The verb has really the simple force of 
 eijut in many cases. Mat. xi. 26. This 
 is thy good pleasure^ xxiv. 44. xix. 8. 
 Luke ii. 42. x. 36. John xiii. 2. xx. 27. 
 Acts V. 24. XX. 16. 2 Pet. i. 21. It is 
 then often used with participles. Mark i. 
 4. 2 Cor. vi. 14.] — Those things are said 
 yerecrdai tlvl to he to any owe, which he 
 hath. Mat. xviii. 12. Comp. "Eip VII. 
 [In Luke xx. 33. the sense is the same, 
 but we have a genitive. From this dative, 
 comes the phrase yevsffdai tlvl, used of a 
 woman's marrying or having cojinection 
 with a man ; and also the phrase to he- 
 long to or he under the command of. Rom. 
 vii. 24.] — In 1 Cor. xv. 20, kyivEro is 
 wanting in seven MSS. five of which an- 
 cient, in the Vulg. and Coptic versions, 
 and is rejected from the text by Gries- 
 bach. 
 
 V. To he done, performed. Mat. vi. 10. 
 Acts iv. 16. xxi. 30. So with a dative 
 following. To be done to. Mat. viii. 13, 
 ix. 29. xviii. 19. On which last text 
 
 • [See Kuinod on St. Luke xx. 16.] 
 
 Eisner shows tliat the purest Greek wri- 
 ters use the phrase in the same sense. 
 [See sense VII.] 
 
 VI. To he celehraied, as a feast or 
 public solemnity. Mat. xxvi. 2. J(»hn [ii. 
 1.] x. 22. So Xenophon, Hist. Graec. lib. 
 iv. "Icrdjuia riTNETAI, The Isthmian 
 games are celebrated, lib. vii. Ta 'OXu/z- 
 TTta riTNETAI, The Olympian games 
 are celebrated. [2 Kings xxiii. 22.] 
 
 VII. To he fulfilled^ accomplished, [as 
 a prophecy. 1 Cor. xv. 54. as a wish or 
 command. Mat. vi. 10. xxvi. 42. Luke 
 xi. 2. xxii. 42. xxiii. 34. as a law. Mat. 
 V. 18. (comp. 17.) This sense is closely 
 connected with sense V.] 
 
 VIII. Of place, followed by h or etc, 
 To be in or at. Mat. xxvi. 6. Mark ix. 
 33. [Lulie i. 44. John vi. 21.] 2Tim. i. 
 17. Acts XX. 16. xxi. 17. [xxv. 15.] In 
 the 2d aor. with Kara or kizl following. To 
 he come to. Luke x. 32. xxii. 40. [xxiv.; 
 22. John vi. 25.] On the former text 
 Kypke shows that Herodian, [i. 7. 3.] 
 Josephus, and Plutarch use the phrase 
 PE'NE^eAI RATA' with an accus. in the 
 same sense. [See Krebs. Obss. Flav. p. 
 145.] 
 
 IX. To he horn. Rom. i. 3. Gal. iv. 4, 
 where see Alberti and Raphelius, who 
 show that the profane Greek writers ap- 
 ply the V. to the same meaning. Comp. 
 John viii, and see Macknight on Rom. 
 and Gal. [Gen. iv. 25. xxi. 3. Jer. vi. 2.] 
 
 X. To grow or he formed, as fruit. 
 Mat. xxi. 19. [Xen. de Vect. i. 3.] 
 
 XI. TivecrSaL kv kavrCo^ To he come to 
 himself i. e. to have recovered his senses 
 or understanding, occ. Acts xii. 1 1 , where 
 Raphelius shows that Xenophon and Po- 
 lybius use the phrase in the like view of 
 recovering from rage, or terror. See also 
 Wolfius, Wetstein, and Kypke. [Polyb. 
 i. 49. Xen. An. 1. 5. 15.] 
 
 XII. ViveaBaL kLQ ahv, To come to no- . 
 thing. Acts v. 36, where Raphelius cites 
 from Polybius the similar phrase, kig to 
 fxrj^ey KOTavT^v. Comp. Kypke. [The 
 following phrases are peculiar. TiyecrOai 
 fjLETu Tivog, To he a man's partner. Mark 
 xvi. 10. To conduct one's self towards 
 another. Acts xx. 18. VivEcrdaL kv tlv\^ 
 To make use of 1 Thess. ii. 5, and in 
 Phil. ii. 7. we may say, Having used 
 the likeness of man. TivEffdai airo tlvoq, 
 To depart from, Luke xxiv. 31.] 
 
 riNQ'SKii, or riFNil'SKa. It is 
 formed from the obsolete V. yvooj to 
 knojv, by prefixing the reduplication, 
 
 L2 
 
r IN 
 
 148 
 
 r Aa 
 
 and ihsei'tino^ o-k before w, as in m^viirrKit) 
 from fxvaio, TrnrpaaKdt from ttjouw, &C. 
 
 I. 7o /?/oj?\ Mark [v. 43.] vii. 24. 
 ix. 30. [xv. 45.] Luke ii. 43. [ix. 11. 
 xix. 15. xxiv. 18. John iv. 1. v. 6. Acts 
 i. 7. xvii, 13. So I Sam. iv. 6. 1 Mac. 
 iii. 11. In the Passive, Mat. x. 26. Luke 
 viii. 17. xii. 2. Acts ix. 24. Xen. de Ve- 
 nat. xiii. 10.] 
 
 II. To perceive J feel. Mark v. 29. Luke 
 viii.- 46, 
 
 III. To know, he acquainted with, a 
 person. Mat. xxv. 24. Acts xix. Id. 2 Cor. 
 V. 16. Comp. .John i. 10. [48, ii. 24. 
 Gen. xxix. 4. To be acquainted 7vith a 
 science or language, &c. Acts xxi. 37. 
 John vii. A^. 1 Cor. viii. 2. xiii. 9. In 
 the two last, knowledge of Christianity is 
 implied.] 
 
 IV. To JcnouK understand. Mat, xii. 7. 
 xiii. 11. xvi. 3. [xxii. 45.] Mark iv. 13. 
 [viii. 17. xii. 12. xv. 26. Luke i. 18.] 
 Acts viii. 30. [John iii, 10. vi. 69. vii. 
 17. viii. Ad. xiii. 12. I add to these, 
 passages which Schl, gives under a fresh 
 
 # head. To consider, but without reason. 
 Mat. vi. 7. xxiv. 39. Luke xix. 42. John 
 XV. 18. 2 Cor. viii. 9. Heb. iii. 10.] 
 
 V. To know, be conscious of. 2 Cor. 
 V. 21. 
 
 VI. To know, discern, distinguish. 
 Mat. xii. 33. Luke vi. 44. John xiii. 35. 
 [1 Cor. xiv. 7.] 1 John iv. 2, where ob- 
 serve, that eighteen MSS. read yivdoffKe- 
 Ttti ; and this reading is followed by the 
 ancient Syriac and Vulg. versions. 
 
 YIl. After the Hebraical and Helle- 
 nistical use, 7'o approve, acknowledge 
 with approbation [or /owe.] Mat. vii. 23. 
 Rom. vii. 15. 2 Tim. ii. 19. Comp. John 
 x. 14, \d. So we say in English, I don't 
 understand, instead of I don't approve. 
 Comp. Heb. and Eng. Lexicon in )?n» IV. 
 [Add John viii. 55. xvii. 3. 1 Cor. viii. 3. 
 (Sch. gives this meaning, and yet strangely 
 explains this passage differently, is taught 
 hij God.) Heb. xiii. 23.] 
 
 VIII. To know carnalh). It is used 
 hv the Greek writers in the same sense. 
 Mat. i. 2,^. Luke i. ^A. See Eisner, 
 Wetstein, Kypke, [Fessel. Adv. Sacr. ii. 
 \A. See Gen. iv. 1. xxiv. 16.] 
 
 IX. To think, beware. Mat. xxiv. 50. 
 Luke xii. 46. 
 
 X. VivijaKiov, particip. Thi^iking, re- 
 jiccting upon, being mindful of. Rom. vi. 
 
 6. 2 Pet. i. 20. Raphelius has shown that 
 the profane writers use this participle in 
 tlie same manner. 
 
 [XI. To know how, or (to be able) to 
 do any thing. Mat xvi. 3. The words 
 scio and nescio, are so used in Latin, as 
 Nescit vox missa reverti.'] 
 
 [XII. To investigate, especially judi" 
 daily. John vii. 51. Acts xvii. 19, 20. 
 xxii. 30. xxiii. 28. xxiv. 11. I Cor. iv. 
 19. 1 Thess. iii. 5. — The following are 
 peculiar expressions. To resolve. Luke 
 xvi. 4. This is a common phrase in 
 Greek. Schl. quotes Diod. S. iv. 57. Plu- 
 tarch. Lycurg. c. 3. See Bergl. ad Al- 
 ciph. Ep. i. 25. Barnes ad Eur. Dan. 43. 
 To think or expect. Mat. xxiv. 50. Luke 
 xii. 46. Schl. gives the sense to teach, 
 as found in John v. 42. Rom. ii. 18. and 
 in the Passive, in 1 Cor. viii. 3. Gal. iv. 
 9, adding, that the word is so used m 
 Pind. Ol. vi. 148. xiii. 3, but it does not 
 appear to me that this unusual sense is 
 admissible in the two first passages. The 
 last I should refer with little hesitation 
 to sense VII.. as Sch. himself does 1 Cor. 
 viii. 3.] 
 
 TXevkoq, eoQ, HQ, TO, from yXvKvg sweet- 
 — Sweet wine. occ. Acts ii. 1 3. The Ety- 
 mologist explains yXevKog by to cltto t^q 
 \7]y5 airo'^aypa avTOfiaTiog icaTappeov cltto 
 TJiQ ^a(j>v\rJQ, e^L ^e t^to FAYKY'TATON 
 Kal XnrapojTaToy, which distils of its own 
 accord from the grapes, which is the 
 sweetest and smoothest : and to the same 
 purpose Hesychius, ro arro'^aypa riJQ 
 ta(l)v\fig, TtpXv irarridr}^ the juice of the 
 grape, before it is trodden. If it be 
 asked, how there could be any yXevKog 
 or S7veet wine at Pentecost? it may be 
 sufficient to reply, that it appears both 
 from the Heathen and Jewish writers, 
 cited by Wetstein on Acts ii. 13, (whom 
 see,) that the ancients had a method of 
 preserving the sweetness, and, by conse- 
 quence, the ^strongly inebriating quality 
 of the yXtvKOQ for a long time *. 
 
 lAYKTS, ela, v. 
 
 I. Sweet, as honey, occ. Rev. x. 9, 10. 
 
 II. Sweet, agreeable to the taste, occ. 
 Jam. iii. !1, 12. So in Lucian, Dial. 
 Alph. and Nept. FAYKr pe~idpoy a sweet 
 stream is opposed to what is mixed with 
 the sea-water. 
 
 TAQHII^A, riQ, //. 
 
 I. The tongue, of a man. Mark vii. 33, 
 .35. Luke xvi. 24. 1 Pet. iii. 10. & al. 
 
 II. It is used for the Jiery tongues, or 
 flames resembling tongues, whicli ap- 
 
 * [In Job xxxii. 19. we have (Za-mp airxof y/.fi;- 
 
TN A 
 
 149 
 
 I'Nil 
 
 peared over the Apostles on the clay of 
 Pentecost. Acts ii. 3. Conip. Isa. v. 24, 
 where we read of tl^« ^wb a tongue (jiamej 
 of fire devouring the stubble. See Wol- 
 fius on Acts, and Bp. Lewth on Isa. 
 
 III. A tongue^ language. [Mark xvi. 
 17.] Actsii. 4, 11. [Est. i. 22.] 
 
 Vsf. A foreign or strange language. 
 [Acts X, 46. xix. 6.] 1 Cor. xii. 30. xiv. 2, 
 4, 5, 6, & a). [Wq find yXCJnaa for a 
 language in Wisd. i, 6. Horn. II. iv. 438. 
 Xen. (Ec. xiii. 8; for a dialect.^ Xen. 
 Mera. iii. 14. 7, a sense noted by the 
 Etym. M. It seems to be ike gift of 
 sjieaking witk tongues in 1 Cor. xiii. 8. 
 as in ver. 1 , of the same chapter, it is for 
 the gift of eloquence. On its being put 
 for a strange la?iguage, see Stosch. Ar- 
 chceol. (Ec. N. T. p. 93. Gataker. ad 
 Marc. Anton, p, 120, and Ernesti Lex. 
 Techn. Gr. Rhet. p. 62.] 
 
 V. A people speaking a particular Ian- 
 gfiage. [Phil. ii. 12.] Rev. v. 9. xiv. 6. 
 ^50 r\w(To-at, dt, Men of different lan- 
 guages. Rev. vii. 9. Theodotion uses the 
 word in the same sense for the Chald. 
 ^W^, Dan. iii. 29, and plur. emphat. «>:a;^, 
 Dan. iii. 4, 7, 31. v. 19. 
 
 rXwo-ffofvO/xov, «, ro^ from yXtuo-ca a 
 tongue, and Kopico to keep, preserve. 
 
 I. Properly, A case to keep the tongues 
 cf wind instruments in. Theee tongues 
 y\cJ(T(Tai, did, I suppose, nearly resemble 
 the reeds which are used in playing on 
 several sorts of wind-instruments among 
 im. See VVetstein on John xii. 6, and 
 Pearce^s Note on Longiuus, sect. xliv. 
 p. 244, edit. 3d. [Krebs. Obs. Flav. p. 
 452. and Etym. M.] 
 
 II. A purse, or rather perhaps a little 
 -case or box to put money in. occ. John xii. 
 6. xiii. 29. Josephus, Ant. lib. vi. cap. i. 
 § 2, uses it for the little chest or coffer in 
 >which the Philistines put the golden mice 
 and emerods, and which is called in Heb. 
 jm. 1 Sam. vi. 1 1. The LXX also have 
 this word, 2 Chron. xxiv. 8, for the Heb. 
 p'li^ a chesty coffer. See also Kypke on 
 John xii. [Henist. ad Aristoph. Plut. 71 1. 
 Helladius, in his Chrestomathia, p. 11. 
 (ed. Meurs.), says that the word was first 
 })ut for a case for the tongues of wind 
 instruments, and then for any case. It 
 is curioTis that the word was adopted by 
 the Rabbis afterwards. See Tarjr, Jon. 
 and Hieros. on Gen. 1. 26. and Buxtorf. 
 Lex. Talm. p. 443.] 
 
 Pvo^ti/t, ioQ. o, from yraVrw or yvd^w 
 to clear or smooth a cloth by carding or 
 
 IhislUng, which V. is from the Greek ktum 
 to scrape, rub. — A fuller, part of whoi^e 
 business it was to comb the clotii rote yvd- 
 <f)oig * with cards or thistles, and so clear 
 it of its superfluous extremities, i. e. of its 
 nap, hairs, &c. occ. Mark ix, 3. — The 
 LXX have several times used this word 
 for the Heb. oil!}, which also signifies a 
 fuller of cloth, from Dl!) to wash, rinse, be- 
 cause another part of the fuller s business 
 was to rinse and scour cloths from their 
 filth, grease, &c. — [2 Kings xviii. 17. Isa. 
 vii. 3. xxxvi. 2. The word is written also 
 jcva0£j)e, especially, says Harpocratio, in 
 Attic. On this change, see Hemst. ad 
 Luc. Dial. Voc. p. 86. On the general 
 subject, see Theoph. Char. x. Plut. 0pp. 
 T. viii. J). 108. Schcetg. Antiquit. 'in- 
 turee et Fulloniae. Lips. 171.S.] 
 Tpr]orioQ^ », 6 KOI ^. 
 
 I. Lawfully born, legitimate, as oj)- 
 posed to vodoQ spurious, or a bastard. 
 Thus used in Herodotus, lib. iii. Sec 
 Raphelius, and Wolfius on 1 Tim. i. 2. 
 [Jos. A. iii. 2. 1. and often t.] 
 
 II. ijenuitie, true, not degenerate from Jk 
 his parents. Thus it is applied, but in a W 
 spiritual sense, by St. Paul. occ. Phil. iv> 
 
 3. 1 Tim. i. 2. Tit. i. 4. — Tvi^aiov, ro., 
 used as a substantive. Genuineness, sinn 
 cerity. occ, 2 Cor. viii. 8. [In 3 Mace, 
 iii. 13, it is love, and so Schl. translates 
 Tit. i. 4.] 
 
 rvrjaiojg. Adv. from yvtiffioQ. — Genuine- 
 ly, naturally, sincerely, occ. Phil. ii. 20. 
 [Pol. iv. 30, 2. comp. 2 Mace. xiv. 8.] 
 
 Tp6(f)oc, w, O) from vc^oc a cloud e being 
 changed into o, and y assumed after the 
 ^olic manner according to Eustathius 
 [on Iliad, M. p. 489. 16.']— A thick dark 
 cloud, occ. Heb. xii. 18. Comp. Deuf. iv. 
 11. V. 22, in both which passages the 
 Heb. word ansAvering to yy6(f)0Q in the 
 LXX is pi> a cloud; and in Exod. xx. 
 21, and in other places, the LXX un* 
 yv(')(j>0Q for b^^ijf thick darkness. \^Juh 
 xxiii. 17. Isa. xliv. 22.] 
 
 Tvwprj, r)(;, //, from yivaxrKU) or yt'ua), to 
 know, think, determine. 
 
 I. A?i opinion, sentence, judgment, occ. 
 I Cor. i. 10. vii. 25, 40. 2 Cor. viii. 10. 
 On 1 Cor. vii. 25, Wetstein cites Dio re- 
 peatedly using the phrase PNllMH N AI ,- 
 AONAI, for giving an opinion, or advice, 
 
 * As to the modern method o( f idling., see Na- 
 ture Displayed, vol. vi. Dial. 11. English edition, 
 rimo. and Encyclopaedia Britannica, in fulling. 
 
 t [Strab. vii. p. 414. A. says yv^o-<o/, o< ysp/^xvo) 
 
TNO 
 
 150 
 
 TNfl 
 
 wliicli Kypke also produces from Diodoriis 
 Sic. and Dionysius Halicarn. On ver. 
 40, Wetstein quotes KATA^ TNO'MHN 
 TirN"EMHN from Herodotus, and KATA' 
 ye TirN "EMHN FNO'MHN from Poly- 
 bius and ^liau. [Sclil. says, that in 
 J Cor. vii. 25. and 2 Cor. viii. 10. it is 
 rather to advise ; and Hesychius certainly 
 has yvMjxriv clBiojuf o-v/xCeXtuw. See Xen. 
 de Vect. iv. 22. and Symm. Job xxxviii. 
 
 II. A design, purpose, occ. Acts xx. 3. 
 
 III. Mind, will, consent, occ. Philem. 
 ver. 14. Comp. Kev. xvii. 13, 17. On 
 which latter texts Wetstein quotes many 
 instances of the Greek writers using the 
 phrases TNll'MHN "EXEIN, and TNO'- 
 MHN I10IEr2:eAI; and on ver. 17, 
 
 ^comp. Kypke. [Hgr. i. 207. ii. 7. Thuc. 
 
 ii. 86. In Rev. xvii. 7. Schl. says Decree. 
 
 See Tayl. ad Demosth. ii, p. 604. and 
 
 Theod. Dan. ii. 15. Ezra iv. \9. v. 3.] 
 
 Tvojpi'Cu), from yivwcr/vw or yvoit) to knojv. 
 
 I. [_To make known, declare. John xv. 
 15. xvii. 26. Rom. ix. 23. 2 Cor. viii. 1. 
 Gal. i. 1 L Eph. i. 9. vi. 19, 21. Col. i. 27. 
 iv, 7. 2 Pet. i. ]Q.; in the Passive, Rom. 
 xvi. 26. Eph. iii. o. In Luke ii. 15. and 
 
 1 Cor. xii. 3, it is rather To signify 
 clearly, as in Ezek. xliv. 23. See" Ste- 
 phens's Thes. and Jens. Fere. Litt. p. 36. 
 In 1 Cor. XV. 1 , it is perhaps To admonish 
 or jmt in mind; for we find what had 
 been said before, repeated, and Zonaras. 
 Lex. col. 4-16, so explains that passage. 
 Again in Acts ii. 28, it is To show, where 
 the sense is. Thou restorest me to life, 
 and Glassius (Phil. S. p. 223.) gives 
 many examples of a notification of a thing 
 being put for tlie actual performance of it.] 
 
 II. To know. occ. Phil. i. 22. In this 
 latter sense, as well as the former, it is 
 used in the profane writers. See Wolfius, 
 Whitby, [[Hesychius, Phavorinus,] and 
 Scapula's Lexicon. QJob xxxiv. 25. Prov. 
 iii. 6.] 
 
 TvGjaiQ, lOQ, Att. e(i)y, r/, from yiyMaKCJ 
 or yvoo) to know. — Knowledge. See Luke 
 }. 77. xi. 52. 1 Cor. [i. 5. xiv. 6.] xiii. 2. 
 
 2 Pet. i. 5, 6. [iii. 18.] Rom. xi. 33. [xv. 
 14.] Col.ii.3. lSam.ii.3. On 1 Cor. viii. 1, 
 Raphelius and Wolfius (whom see) think 
 that the beginningoftheparenthesisshould 
 be placed after oicufxep in the first verse, 
 and the end of it after avrS the last word 
 of the third. But Bp. Pearce says, " These 
 words [[namely, ive know that we all have 
 knoivledgc, as also those in ver, 4, we know, 
 SfC, to the end of ver. 6, and likewise the 
 
 8th verse. But meat, &c.] seem plainly 
 enough to be the M'ords of the Corinthians 
 in their Epistle to St. Paul, to which he 
 answers in this and the two following 
 chapters. In this view of them this chap- 
 ter will appear much more intelligible 
 than in our English translation. See 
 Tillotson, vol. iii. fol. p. 366." [Schleus. 
 says, " We have all that knowledge of the 
 Christian religion which shows us the 
 vanity of idols ; but that knowledge alone 
 leads to pride." In 2 Cor. vi. 6. viii. 7, 
 yvioatg is put for practical knowledge of 
 religioii, and in 2 Cor. ii. 14. iv. 6. x. 5. 
 Phil, iii, 8. 1 Tim. vi. 20, it signifies reli- ^.^ 
 gion itself, and for j udgment or prudence 
 in 1 Pet. iii. 7.] ju^^e^me^rCt p^uMMch 
 
 Tvw'^rjg, «, 6, from yLVUJCTKio or yvoio. — 
 Knowing, skilful, occ. Acts xxvi. 3, where 
 see Wolfius, Kypke, and Bowyer's Con- 
 ject. who remark, that yvu)-r)v ovra txe are 
 here put in the accusative case absolute, 
 which is likewise used by the Attic Greek 
 writers. But observe, that ten MSS. 
 among which the Alexandrian, do, in one- 
 place or another of the sentence, add cTrt- 
 '^afjLEPOQ or eiEibg knowing. And to this 
 purpose our English translators, because 
 I knoiv. See Wetstein and Griesbach. 
 'ETTtTajueroc and h^wQ, however, seem spu- 
 rious additions to the text, made by copy- 
 ists who did not understand the construc- 
 tion. See Michaelis, Introduct. to N. T, 
 vol. i. p. 306. edit. Marsh. [The word 
 occurs in 1 Sam. xxviii. 3. 2 Kings xxi. 6. 
 and answers to a diviner, and so Theodoret. 
 In Susannah, v. 42. simply a knower.'] 
 
 TvLO';og, r), or, from yivojarKio. 
 
 I. Known. [Used either of persons or 
 things, as John xviii. 15, 16. Acts i. 19. 
 ii. 14. iv. 10. ix. 42. xiii. 38. xix. 17. 
 xxviii. 22, 28. Ezek. xxxvi. 32.] 
 
 II. rvwTOi, m. Persons knoivn to one, 
 acquaintaiice. Luke ii. 44. xxiii, 49. John 
 xviii. 15, 16. [See Ps. Ixxxviii, 8. Neh, 
 y. 10.] 
 
 III. Tviiy^ov, TO, Neut. Knowable, which 
 may be known, occ. Rom. i. 19. So Arrian, 
 Epictet. lib. ii. cap. 20. towards the be- 
 ginning. TivioaKe, ori «^£v hi FNOSTO'N, 
 aXKa TravTCL ariufxapTa, Know that nothing 
 is to be known or knowable, but that all 
 things are uncertain. [Schl. translates 
 Rom. i. 19. " Although they have a know- 
 ledge of God given by himself;" as in 
 ii. 4. 70 xPW'^ov is put for ■)(pr]ffTOTr}Qi and 
 sec Gen. ii. 9. in which opinion Bretsch. 
 agrees ; or to yi^waToy tS OeS may be 
 " Whatever can be known of God," In 
 
roH 
 
 151 
 
 ION 
 
 Acts XV. 8. Schl. traD slates Bear unto 
 God, &c. (see yiyvojaKio, sense VII.) and 
 so Br. who however adds, or " God hath 
 decreed all things from eternit)^," but 
 wishes to adopt Griesbach's reading, 6 
 -KOLdJv ravra yvioaTO. an aiwyog. In Acts 
 iv. 16. the word means either notable, as 
 TOur translation has it, and Bretsch. thinks 
 right, citing 2 Kings x. 12. and Ps. Ixxvi. 
 1 . (and Symm. Prov. xxxi. 23. where the 
 LXX have TrepL^XeTrrdg) or tmdouhied, 
 which Schl. suggests.] 
 
 rorrrZll. it seems to be a word 
 
 rm formed from the sound, like murmuro, 
 m mussito, in Latin, and murmur, mutter, 
 grumble, growl, in English. [It is pro- 
 perly used, says Phavorinus, of the noise 
 of doves.] 
 
 I. To murmur, mutter, speak in a low 
 and indistinct voice, occ. John vii. 32. 
 
 II. To murmur from dislike or discon- 
 te7it, to grumble, occ. Mat. xx. II. [see 
 Ex. xvi. 7.] Luke v. 30. John vi. 41, 43, 
 61. [see Numb. xiv. 27.] I Cor. x. 10. 
 [see Numb. xiv. 1 .] In this latter sense 
 it is always used by the LXX (unless 
 perhaps in Judg. i. 14.)*, and most com- 
 monly answers to the Heb. pb to murmur, 
 
 , growl. [N^ Antonin. ii. 21. Arr. Diss, in 
 'Epict. iii. 20.] 
 
 Toyyva^xoQ, «, 6, from yeyoyyvv^ai, 
 perf. pass, of yoyyv^io. 
 
 I. A murmuring or muttering in gene- 
 .ral. occ. John vii. 12. 
 
 II. A murmuring from discontent, a 
 grumbling, occ. Acts vi. 1. Phil, ii. 14. 
 i Pet. iv. 9. [Ex. xvi. 7, 8, 9, 12, Numb, 
 xvii. 10.] 
 
 ^^^ Yoyyv^^Q, h, 6, from yoyyv'C*^. — A 
 murmurer, grumbler, occ. Jude ver. 16. 
 [The word is applied to the Hebrew doc- 
 tors, probably from their contentious and 
 argumentative turn. See Prov. xxvi. 21, 
 , where Theod. has this word, and the 
 ' LXX uaopoc. comp. Wisd. i. 10, 11.] 
 T6r]Q, r]TOQ, 6, from yoaoj, ijau), to moan, 
 which may be either a word formed from 
 the sound, or deduced from the Heb. niU 
 to low as an ox. So Eustathius derives 
 yorjg from yoog moan, mournful sound, 
 saying that y6r]Q means tov fiera FO'OY 
 Eira^ovra, one who utters his incantations 
 or spells in a mournful tone. Gomp. Isa. 
 viii. 1 9. xxix. 4. 
 
 I. A conjtirer^ an enchanter. In this 
 sense y6r]q is used in the profane writers ; 
 
 * [ In tliis place the use of the word is, I think, 
 inexplicable. Schl. iliinks it a iricrc conjectural 
 (junslation.] 
 
 thus iEschines in Ctesiph, joins yoi;c and 
 fxayog a magician together, as Plutarch 
 and Lucian do yurjrac and UTrareutvac 
 cheats; and Plato mentions yoijg in com- 
 pany with <})apfxaKevQ an enchanter with 
 drugs, and ao<pi^fiQ a cheat. See Wetsteia 
 on 2 Tim. 
 
 II. In the N. T. An impostor, a cheat. 
 occ. 2 Tim. iii. 13. So Josephus, Ant. 
 lib. XX. cap. 7. § 5. (comp. § 6.) mentions 
 rOH'XaN "ANePiinON 01 rov o^ov ^tto- 
 rwv, the impostors (meaning the false 
 prophets a.nd false Christs) who deceived 
 the people, during the government of Fe- 
 lix ; andj under that of Fadus, he parti- 
 cularly specifies one of them, bv name 
 Theudas, whom he calls FO^HS rig "ANHP, 
 ibid. cap. 4. § 1. Lucian also has the 
 phrase rO'HTAS "ANAPAS, Reviv. torn, 
 i. p. 396. [See Gottleb. ad Plat. Menex. 
 c. 2. p. 18. Fisch. ad Phoed. § 30.] 
 
 rOAroeA". Heh.-— Golgotha, as the 
 Evangelists interpret it, the place of a 
 skull. So it is a plain derivative from the 
 Heb. nl^j^i a skull, and the Jews in our 
 Saviour's time called the place Golgotha ; 
 for Golgoltha, dropping the latter b (I), 
 as in the Samaritan version of Num. i. 22. 
 riJibi, without the second h, is used for a 
 skull. " No doubt, saith Stockius, [and 
 so Schl.] the place where Christ was cru- 
 cified was called by this name, because 
 many skulls of those who had suffered 
 crucifixion and other capital punishments 
 were there scattered up and down." occ. 
 Mat. xxvii. 33. Mark xv. 22. John xix. 
 \7, 
 
 Topog, 8, 6, from yiyofia, perf. mid. of 
 yip.h) to be full. 
 
 I. The burden or lading of a ship, occ. 
 Acts xxi. 3. Herodotus [i. 194.] and De- 
 mosthenes use the N. in the same sense. 
 See Wetstein. [Eustath. ad II. O. p. 104, 
 139. any burden. Ex. xxiii. 5. 2 Kings v. 
 
 II. Mercha?idize. occ. Rev. xviu. 11, 12. 
 Tovevg, eoc, 6, from yiyova, perf. mid. 
 
 of the old v.. yetVw to generate, which see. 
 — A parent. In the N. T. it is used only 
 in the plural number, denoting both pa- 
 rents, father and mother, as it also fre- 
 quently does in the profane writers*. See 
 Wetstein on Mat. x. 21. Comp. Luke ii. 
 27, 41. John ix. 18, 20. Eph. vi. 1, and 
 under IIott^p II. 
 
 rO'NY, vog, and arog, to, from the Heb. 
 ))^:3 to be?id down, depress, humble; whence 
 
 * [See Hesiod. Opp. 233. Ai stoph. Nub. 990.] 
 
I^ F A 
 
 152 
 
 rp A 
 
 also the Lat. genu^ Goth, hiu, Saxon, 
 cneop, Danish and Eng. knee. — The knee, 
 which is capable of incurvation or being 
 hent itself, and so of humbling or depress- 
 ing the whole man ; and to this property 
 and use of the human knee^ there is a ma- 
 }iifest reference in every passage of the N. 
 T. (except Luke v. 8, and perhaps Heb. 
 xii. 12.) wherein the word occurs. See 
 Acts ix. 40. Rom. xi. 4. Eph. iii. 14. Phil, 
 ii. 10. and on Luke v. 8, see Wetstein. 
 [[See Isa. xlv. 23. The phrase ra yavara 
 TiOtvui, is to bend the knee. Mark xv. 19. 
 Luke xxii. 41. Acts vii. C)Q. ix. 42. x. 36. 
 xxi. 5.] 
 
 TovvTCETEio, w, from yovv the knee, and 
 the obsol. V. Trtrw to fall. — To fall down 
 on the knees or kneel to one. occ. Mat. 
 xvii. 14. xxvii. 29. Mark i. 40. x. 17. 
 The particip. fern. yoyvTrerticra, is used by 
 Polybius, lib. xv. cap. 27. 
 
 Tpufina, arog, t6^ from yeypajjifxat^ perf. 
 pass, of ypa(j)M to write. 
 
 I. A letter or character of literal writ- 
 ing, occ. Luke xxiii. 38. (where see Wet- 
 stcin's note, and comp. under MeffoToixov) 
 2 Cor. iii. 7. Gal. vi. 11; on which last 
 text, see Whitby, Doddridge, and Wet- 
 stein, to whose observations, I think, vjq 
 may add, that it is very natural to sup- 
 pose that a person who had been chiefly 
 accustomed to write Hebrew (which was 
 probably St. Paul's case, comp. Phil. iii. 5. 
 Acts xxii. 3.), would, when he attempted 
 to write Greek, form the characters strong 
 and large. But compare Lardner's His- 
 tory of Evangelists and Apostles, ch. xii. 
 sect. 3. towards the end, who, with many 
 other learned men, prefers the interpreta- 
 tion given in our English translation, 
 [Schl. and Br. say " How long a letter." 
 See Jenkin on the Reasonableness, &c. 
 y^,l. tom. i. p. 100. The word occurs in this 
 Sense I, in Isa. xxix. 1 1. Lev. xix. 28.] 
 
 n. \_Any thing committed to 7vriting, 
 as a bond or caution. Luke xvi. where the 
 Vulg. has cautio. Joseph. Ant. xviii. 1. 3. 
 a letter. Acts xxviii. 21. Xen. Hist. Or. i. 
 1, 15. See Jos. Life, § AQ, 49. Herod, i. 
 124. The written law, as John v. 47. 
 where, however, it may be simply the 
 writings of Moses. In vii. 15. Schl. and 
 Br. give the same meaning: others say 
 simply, letters or learning, meaning '^ How 
 should he have any knowledge;" and I 
 should doubt if ypaju/zara, without the 
 article, could be used of the Scriptures, 
 though in the singular it is so. See Rom. 
 ii. 29. vii. 6. where the letter of the law is 
 
 meant. In Rom. ii. 27- I should give the 
 same interpretation with Br., who says, 
 " They condemn (by their piety) you 
 who transgress the law, though you pro- 
 fess to adhere to its letter and to circum- 
 cision." Schleusner says it there means 
 " Knowledge of the Jewish religion." In 
 2 Cor. iii. 6, the same meaning occurs. 
 In 2 Tim. iii. 15. ra lepa ypajjifxara are 
 the Scriptures of the O. T. So Joseph. 
 Ant. iii. 7- 6. and Philo de Vit. Mos. ii. 
 p. 179. 21. (ed. Marg.) Josephus also 
 uses lepal (3i€\oL. Ant. i. 6*. 2. iii. 6. 1.] 
 
 III. [^The learning acquired from let- 
 ters or books. Acts xxvi. 24, and John vii. 
 15. See Wetstein and Kypke on St. John 
 and Xen. Mem. iv. 2, 20.j 
 
 TpafifiaTEvc, log, 6, from ypayujua, — A 
 scribe. 
 
 I. In the LXX this word is frequently 
 used for a political officer, whose business 
 it was to assist kings or magistrates, and 
 to keep an account in writing of public 
 acts and occurrences, or of the royal re- 
 venues. Such an officer is called in Heb. 
 ']bDrr 15D. LXX, 6 ypapfMarevg r« j^ciffi- 
 Xewg, the king's scribe or secretary^ 2 
 Kings xii. 10. 
 
 II. The LXX use it for a man of learn- 
 ings especially for one skilled in the Mosaic 
 law. See Jer. xxxvi. 26. Ezra vii. 6, 11, 
 12, 21. Comp. 1 Mac. vii. 12. 2 Mac. vi. 
 1 8. Ecclus. xxxviii. 24 or 25 ; and thus 
 in the N. T. it denotes either a man of 
 learning in general. Mat. xiii. 52. xxiii. 
 34. 1 Cor. i. 20 ; or particularly one 
 learned in the law of Moses, and who sat 
 in Moses' seat. Mat. xxiii. 2,3, [examined 
 the accuracy of the copies of the law] and 
 explained the law to the people in the 
 schools and synagogues; hence perhaps 
 called scribes, i. e. public instructors of 
 the people, Mat. ii. 4, where see Wetstein, 
 and comp, Neh. viii. 4, and seq. Whence 
 also we find a scribe who was likewise a 
 lawyer s i. e. a doctor or teacher of the law. 
 Comp. Mat. xxii, 35, with Mark xii. 28. 
 The scribes are frequently in the N. T. 
 joined with the Pharisees, and probably 
 most of them were of that sect. See espe- 
 cially Acts xxiii. 9. 
 
 III. A civil magistrate of Ephesus, a 
 townclerk, or rather a recorder or chan- 
 cellor ; for he appears by the history to 
 be an officer of considerable influence and 
 authority, occ. Acts xix. 35 *. See Wet- 
 stein. 
 
 * [Br, thinks, that in Ezr. vii. 25, it is a magis. 
 
rp A 
 
 153 
 
 rp A 
 
 FpaTrroc, i}, ov, from ypu^w. — Written, 
 inscribed, occ. Rom. ii. 15. QFor the 
 phrase . comp. JEsch. Prom. 267. and 
 Koppe's note.] 
 
 Fjoa^)), 7/c, >/, from ypa<p(a. — A writi?ig^ 
 as the word is used by the Greek authors ; 
 but in the N. T. it always refers to the 
 Holy Scriptures, and almost constantly to 
 those of the O. T. and that both in the 
 singular and plural number ; but in the 
 singular it generally denotes a particular 
 part or portion of Scripture. See 2 Tim. 
 iii. 1 6. Acts viii. 32. Mat. xxi. 42. xxii. 
 29. Luke xxiv. 27, 32, 45. Mark xii. 10. 
 XV. 28. Luke iv. 2 1 . Observe that in 2 
 Pet. iii. 16, St. Paul's Epistles are reck- 
 oned a part of the Scriptures. — ^[It is put 
 for a prophecy/ in Scripture. Luke iv. 2 1 . 
 John xvii. 12. Acts i. 16. and for those 
 that refer to the Messiah especially Mat. 
 xxvi. 54. Mark xiv. 49. Luke xxiv. 32. 
 John xix. 24. xx. 9. Acts xvii. 2. xviii. 
 28. 1 Cor. XV. 3, 4. It seems put for the 
 author of Scripture in Gal. iii. 8, 12.] 
 
 Tpd(f)io, from ypaw to eat, also to efi- 
 grave, to diminish. 
 
 L To cut in, make an i?icision. Thus 
 used in Homer, II. xvii. line 599, 
 
 'Atx/ih 
 
 rPA'^EN 8s 01 ortev ot^pii 
 
 And the spear ras'^d him to the bone. 
 
 Comp. also the use of linypcKpoj, II. iv. 
 139. II. xi. 388. II. xiii. 553. and II. vii. 
 187, where see Eustathius's and Pope's 
 Note. 
 
 II. To GRAVE, engrave. Thus Ho- 
 mer, II. vi. line 1(;9, 
 
 Tlipev V oys 2H'MATA Xuypa, 
 
 rPA'^AS Iv -n-tvaxi TrriiitTH) ^v/A6(p^opx ttoKKx. 
 
 ————— The fatal marks he sent, 
 And on a tablet grav'd his dire intent. 
 
 Here Eustathius explains ypa<peiv by ^eip 
 to carve, and observes that the expression 
 is agreeable to the custom of the ancients ; 
 that the use of alphabetical letters, as well 
 as the invention of paper, was of later date 
 than the times of which the poet is here 
 speaking; that the ancients used to en- 
 grave on wooden tablets Yurious Jigures * 
 to denote what they desired ; that letters 
 were afterwards invented, kuI to to. a^era 
 
 trate. 1 Mace. v. 42. The Syriac translates the 
 word in Acts xix. as The first person in the city, 
 and so we find in Ezra iv. 8. See Ecclus. x. 6. 
 Seld. Mam. Ox. p. 110. or Van Dale Diss. p. 423. 
 Fcssel. Advers. 1. c. 1.] 
 * Comp. Hcb. and Eng. Lexicon, in nsra IV. I. 
 
 cv/icTa ^la ypujjiarojv inrvrrav, and the 
 method of delineating characters, not by 
 sculpture, but by colour. To explain the 
 expression TrlvaKi tztvkt(^, a doubled tablet, 
 it may be necessary further to observe, 
 that the engraved tablet was covered with 
 another, and that both being tied together 
 and sealed, constituted the form of an an- 
 cient epistle, or letter. — The LXX several 
 times apply the word in this sense of en- 
 graving, carving, or cutting out, as I 
 Kings vi. 29. Isa. xxii. 16. comp. Job xix. 
 23, 24. And it appears from Exod. xxxi. 
 
 1 8. xxxii. 1 6. 2 Cor. iii. 7, that the first 
 literal writing of which we have any * 
 precise account was of this kind. Hence 
 
 III. To write, i. e. to delineate literal 
 characters on a tablet, parchment, paper, 
 or, &c. See Luke i. 63. (where, with re- 
 gard to the expression, typa-^/e Xiytov, 
 comp. 2 Kings x. 1,6, in LXX and Heb. 
 and see Wolfius) Luke xvi. 6, 7. John 
 viii. 6, 8. xix. 19. Acts xxiii. 25. 3 John 
 ver. 13. If I were obliged to add my 
 conjecture to those of others concerning 
 what our Lord wrote on the ground, John 
 viii. 6, 8, I should mention Jer. xvii. 13, 
 or part of that verse. But let the reader 
 consult Heb. and Eng. Lexicon under 
 2nD, and judge. [Schl. thinks, that as 
 the word is of course often applied to 
 letters, it means sometimes to write and 
 send a letter. Acts xv. 23. (See Abresch. 
 ad iEsch. p. 18. 5.) Rom. xvi. 24. 1 Cor. 
 xvi. 24. 1 Pet. V. 12. and so in Pol. v. 38. 
 Isoc. Ep. iv. p. 988. Aristsen. ii. Ep. 13.] 
 
 IV. To describe in writing. John i. 45. 
 Rom. X. 5. 
 
 V. To write a law, command or enact 
 in writing, as a legislator. Mark x. 5. xii. 
 
 19. [Luke ii. 23. x. 26. 1 John ii. 1 1, 12.] 
 This is a classical and elegant use of the 
 V. and thus it is applied by Plutarch, 
 Diogenes Laertius, and others of the 
 Greek writers, as may be seen in Eisner 
 and Kypke on Mark xii, 19. [This sense 
 occurs in Job i. 6. 3 Esd. vi. 17. iElian. 
 V. H. xiii. 24. vi. 10. See S. Petit. Leg. 
 Att. ii. Tit. i. p. 174 and 183. Schl. adds, 
 that the word means sometimes To pro- 
 phecy. Luke xxii. 37. xxix. 46. John i. 46. 
 xii. 16. Heb. x. 7. Rom. x. 5.] 
 
 ^^ Tpaoj^r]Q, eoQ, hq, 6, ij, Koi rb — eq, 
 from ypavQ, ypdog, rj, an old woman.— 'Of 
 or belonging to old women, old women's. 
 occ. 1 Tim. iv. 7. So Cicero, De Nat. 
 Deor. lib. iii. cap. 5. and Horace, lib. ii. 
 
 * But comp. Exod. xxiv. 1, 7, 12. xxviii. 21, 36. 
 
TYM 
 
 154 
 
 TYM 
 
 sat. 6. line IT , mention fabellas aniles, old 
 women s stories. See Wetstein, M^ho cites 
 from Strabo, [I. p. 32. A.] TPAil'AH 
 MYeOAOriA'N, and from Galen MY"- 
 eON rPA'02. 
 
 Tpriyopeio, w, for iyprjyopiu), which is 
 used by the profane writers, and which * 
 Duport forms from eyr'iyopa, the Attic 
 perf. mid. of eyiipio to rouse, by insert- 
 ing p. 
 
 I. To watch in a natural sense, i. e. to 
 abstain from sleep. Mat. xxvi. 40. Mark 
 xi7. 37. 
 
 II. To walce^ be awake^ i. e. alive, as 
 opposed to the sleep of our bodies in death, 
 occ. 1 Thess. V. 10. comp. chap. \v. 15. 
 Rom. xiv. 8, 9. 
 
 III. To rvatch^ be watchful, or vigilant^ 
 in a spiritual sense. Mat. xxv. 13. Mark 
 xiii. 37. Acts xx. 31. 1 Cor. xvi. 13, & al. 
 [Xen. Cyr. i. 4, 20. Anab. v. 7. 6.] 
 
 Tvfxvai^is)^ from yvfivog. 
 
 I. Properly, To exercise one's self 
 naked, as those who purposed to be cham- 
 pions in the Grecian games did. So yv/x- 
 vdfftov is a place of exercising, or even of 
 striving naked, tottoq h J ayiopi^erai, 
 says Hesychius; and though this noun 
 occurs not in the N. T. yet in 1 Mac. i. 
 1 4, we read of certain apostate Jews, who 
 oyKo^ofxrjtray yvfivacnov built a place of ex- 
 ercise in Jerusalem, after the manner of 
 the Heathen. Comp. 2 Mac. \v. 9, 12. 
 
 II. To exercise in a mental and spi- 
 ritual, and that whether in a good or bad 
 sense, occ. Heb. v. 14. xii. 11. 2 Pet. ii. 
 14. 1 Tim. iv. 7, where see Wetstein, who 
 shows that the expressions, yvjjiya^eir, or 
 yvfjLvd^effdai, Trpog, are used by the Greek 
 writers, particularly Arrian. \l.t is used 
 by Philostratus (Heroic, c. xix. s. 2.) and 
 Arrian. (Diss. Ep. i. 26. 3.) in this sense.] 
 
 ^^^ Tvfxvaaia, ag, ?/, from yvfxvog. — 
 {The exercise of wrestler s,ioYt\\Q\^\iY^osQoi 
 gaining strength and preparing themselves 
 for public contests. In these preparations 
 they abstained from every thing likely to 
 hurt their strength, and this sort of trial 
 of the body was also called yvixvaaia. 
 Schleusner thinks that in 1 Tim. iv. 8, 
 which is the only place the word occurs, 
 it refers to the first or active exercises, and 
 says, " Bodily exercise is of little use, and 
 only for a short time ;" but Br. and Park- 
 hurst refer it to the second or ascetic ex- 
 ercises. Br. refers to verse 3, and says 
 
 * On Thcophrast. Ethic. Charact. p. 285, edit 
 Needham. 
 
 that it means especially abstinentia a 
 Venere (I Cor. vii. 5.) and Parkhurst re- 
 fers to Col. ii. 23. Rom. xiv. 17- 1 Cor. 
 viii. 8.] 
 
 ^^° VvjxvriTivh),h'ovci yvfivd'Cio. — To be 
 naked or ill-clad. occ. 1 Cor. iv. 1 1 . [Br. 
 says, it means To be deprived of the ne- 
 cessaries of Ife, or To live in contempt. 
 He refers to Sam, i. 8. Hos. ii. ll!^'where 
 the Hebrew word nakedness is put for 
 necessity, or a low condition^ 
 
 Tvfxvog, J7, vp, q. yvla jiova eyjov having 
 his limbs alo?ie, i. e. uncovered. 
 
 I. Naked, stark-naked, occ. Mark xiv. 
 51, 52. Comp. Rev. xvii. 16, and see 
 Harmer's Observations, vol. ii. p. 421. 
 [Jobxxxi. 19.] 
 
 II. Comparatively naked, i. e. meanly, 
 or ill clothed, occ. Mat. xxv. 36, 38, 43, 
 44. James ii. 15. comp. 2 Cor. v. 3, and 
 Job xxii. 6, in LXX. So in Homer, 
 yvfxvoQ often means not absolutely naked, 
 but naked or stript of armour ; thus, II. 
 xvi. line 815, he calls Patroclus, PYM- 
 NO'N Ev Zri'ioTriTL naked in the battle, be- 
 cause stript, not of his clothes, but of his 
 arms. Comp. Iliad xvii. lines 122, 693, 
 711 f. [Job xxiv, 10. Isa. Iviii. /.] 
 
 HI. Naked, or stript of the upper gar- 
 ment. John xxi. 7. Acts xix. 16. In this 
 sense the word is several times used by 
 the LXX, answering to the Heb. o^i)^. 
 See 1 Sam. xix. 24. (where Saul is said to 
 have stript off iniil his + upper garments, 
 and to have lain down naked). Isa. xx. 2. 
 Mic. i. 8 ||. 
 
 IV. Naked, open, uncovered, manifest. 
 occ. Heb. iv. 13. comp. Job xxvi. 6, in the 
 LXX. Eisner hath shown that the pro- 
 fane writers use the word in the same 
 view. 
 
 V. Naked, bare, mere. occ. 1 Cor. xv. 
 37. [Clem. i. ad Cor. p. 34.] 
 
 VI. Naked of spiritual clothing, i.e. of 
 the imputed righteousness of faith, occ. 
 Rev. iii. 17. xvi. \o. [It is said by Schl. 
 to be used in this sense of naked or desti- 
 tute, with respect to the body. In Plat. 
 Crat. 20. we find The soul ivithout 
 
 t See Dr. S. Chandler's Life of King David, 
 voL i. p. 93. 
 
 X See Gen. xxxix. 12 — 15, and Dr. Samuel 
 Chandler's Remarks on this subject, in his excel- 
 lent Review of the History of the Man after God's 
 own Heart, p. G8, &c. 
 
 II [Cuper (Obs. i. 7. p. 36.) observes, that in the 
 profane authors, they arc said in war to be naked 
 who have not sufficient arms, or none. See iElian 
 V. H. vi. 11. Xen. de Rep. Lac. xi. 9.] 
 
FYN 
 
 155 
 
 TflN 
 
 {yvfxy^) the body. ^lian V. H. An. ix. 
 3!J. Turg. on Job xxxviii. 14. So he ex- 
 l)lains 2 Cor. v. 3. We shall not he with- 
 out a body. So yvfxvov ^(f)og, a sword 
 'Without a sheath^ In iElian V. H. ii. 14. 
 ayvfxvoQ tCjv ottXwv without arms, xiii. 
 37. In Rev. x\ni. 16, it is To prostittite. 
 Comp. Hos. ii, 12. Jer. xiii. 26.] 
 Tvfxvorrjg, rrjrog, ^, from yvfxvog. 
 
 I. Nakedness, that is, a being destitute 
 of convenient or decent clothing, occ. Rom. 
 viii. 35. 2 Cor. xi. 27. Comp. TvfxvoQ II. 
 and Tviiv{]Tev(t). [Deut. xxviii. 48.] 
 
 II. Spiritual nakedness, being destitute 
 of the spiritual clothing of the righteous- 
 ness which is by faith, occ. Rev. iii. 18. 
 [Comp. Gen. ix. 22.] 
 
 ^g^ TvvaiKcLpLoy, 8, to, a diminutive of 
 yvv)), yvvaiKOQ. — Atrifling, weak, silly wo- 
 man ; Lat. muliercula ; French, femmelette. 
 occ. 2 Tim. iii. 6. Arrian in Epictet. several 
 times uses this diminutive as a term of 
 contempt. [^Marc. Anton, de reb. Sacr. 
 V. H.] ^«i5 
 
 VvvaiKEiog, eia, eiov, from yvvri, yvvai- 
 KBQ. — Female, womanish, occ. 1 Pet. iii. 
 7. [It is, Of or belonging to the woman, 
 in Est. ii. 11. Tob. ii. 11.] 
 
 VvvYi, yvvaiKOQ, >*/. 
 
 I. A woman, as distinguished from a 
 man. Mat. xiv. 21. Acts v. 14. viii. 3, 
 12. ix. 2. 1 Tim. ii. 11, 12, 14. iii. 11, 
 where see Macknight, & al. [It is used 
 Of females of any age ; of girls, Luke 
 xxii. 57. Rev. ix. 8. Est. ii. 4. grown 
 women. Mat. v. 28. ix. 29. & al. be- 
 trothed women. Mat. i. 20, 24. Luke ii. 
 5. Xen. de Rep. Lac. i. 5. Hom. II. i. 
 348.^as conjux and mulier in Latin. See 
 Broukh. ad Tibull. iii. 2, 4. Serv. ad 
 Virg. JEn. ii. ^'^7^^ wives, Mat. v. 31. & 
 al. widows. Mat. xxii. 24. Mark xii. 19. 
 Luke XX. 28, 29, 30. mothers, John ii. 4.] 
 
 W. A woman considered as related to a 
 man, a wife, and that whether espoused 
 only. Mat. i. 20, 24^. Luke ii. 5 ; or who 
 hath cohabited with her husband, Luke i. 
 5, 13, 18. &al. freq. 
 
 III. Vvvai, Voc. when addressed to a 
 woman, does not of itself imply any rude- 
 ness or disrespect, any more than av^peg 
 when applied to men (comp. "Avr}p IV.) 
 
 but is generally equivalent to madam in 
 English, and is thus frequently used in 
 the best Greek writers, occ. John ii. 4. 
 xix. 26. XX. 15. See Miracles of Jesus 
 vindicated by Bishop Pearce, part iii. p. 
 5Q, 7. 12mo; and his Note on John ii, 4. 
 rilNI'A, ag, rj, from yow the knee. 
 
 I. An outward corner, as of a street, 
 occ. Mat. vi. 5. — of a building; in which 
 latter view it is applied only to the spirit 
 tual building of God, namely to the church 
 consisting of Jews and Gentiles, of which 
 Christ is said, in reference to Ps. cxviii. 2. 
 to become elg »c€^aXr/v ytovlag the head- 
 stone of the corner (Heb. n33 U^Kl!?), that 
 is, the upper corner-stone, which doth not 
 only unite and strengthen the whole build- 
 ing, but is exalted to the summit of it, so 
 that upon whomsoever it shall fall from 
 this elevation, it must grind him to pow- 
 der. (Comp. Zech. iv. 7.) For it seems 
 a just observation of Doddridge, that the 
 stone tig K£({>a\riv yojviag does not appear 
 exactly to answer to aKpoyuviaiog, Eph. ii. 
 20. 1 Pet. ii. 6, which latter is the found- 
 ation corner-stone, occ. Mat. xxi. 42. 
 Luke XX. 17. Acts iv. 1 1. 1 Pet. ii. 7. 
 
 II. An inner corner, so by a very na- 
 tural figure, a secret or private place. So 
 Grotius cites from the Adelphi of Terence, 
 " Interea in angulum aliquo abeam. In 
 the mean time I may go somewhere into 
 a corner." See also Wetstein. occ. Acts 
 xxvi. 26. [Themist. xxii. p. 265. B.] 
 
 III. An extremity, occ. Rev. vii. 1. xx. 
 8. The LXX have frequently used the 
 word in this sense, as 2 Chron. iv. 10, for 
 the Heb. f]n3 a side, Exod. xxvii. 14. & 
 al. for X^)ipD an end, extremity, Exod. xxvi, 
 24. Neh. iii. 19. As to the phrase t-eV- 
 crapag yojviag Trig yrjg, the four corners 
 or extremities of the earth, mentioned to- 
 gether with the four winds, it evidently 
 denotes those four cardinal extremities 
 thereof, where the four winds or spirits of 
 the earth exert their actions in producing 
 its diurnal and annual motion. Comp. 
 under "Avepog II. So these four extre- 
 mities are with philosophical propriety 
 called in Heb. p«n m&JD i^n'lX the four 
 WINGS of the earth, Isa. xi. 12. Ezek. 
 vii. 2, 
 
156 
 
 A. 
 
 A AI 
 
 A^, Delta. The fourth letter of the 
 5 Greek alphabet, corresponding in 
 name, order, and power, to the Heb. 1, 
 Daleth, and in the form A very nearly 
 resembling the Phenician Daleth. 
 
 ^aifxoviCojxai^ from Eaifiopioy or dai- 
 jjujiv. — To be possessed by a demon or 
 devil. Mat. viii. 28, 33. & al. freq. It 
 is the same as haifxovLov 'i'^eiv to have a 
 demon or devil, John vii. 20, for which 
 the Heathen writers most commonly use 
 daifiovq.v and icaKoSaiiJ.org.p, as may be seen 
 in Lambert Bos Exercitat. p. 6*1. & seq. 
 and in Wolfius on John vii. 20. Euri- 
 pides Phoeniss. line 895, has daLfxovCjyrag, 
 jor persons possessed with demons; in 
 which sense I find the Scriptural word 
 AAIMONIZOME'NOYS once applied by 
 Plutarch Sympos. lib. 7. quest. 5. p. 706. 
 D. edit. Xylandri. And see Alberti Praef. 
 ad Observ. Phil, ad fin. and Kypke on 
 Mat. iv. 24. Those who were possessed 
 with prophesying demons (see Acts xvi. 
 16.) were called by the Greeks Aat/xo- 
 voXrjTTTOi. See Archbp. Potter's Antiqui- 
 ties of Greece, book i. chap. 12. p. 208. 1st 
 edit. 
 
 /^aifiovLor, «, TO, from ^aifnor, which 
 see. 
 
 I. A deity y a god, or more accurately 
 some power or supposed intelligence in 
 that grand object of heathen idolatry, the 
 onaterial heavens or air. Thus the word 
 is generally applied by the LXX, who 
 use it, Isa. Ixv. 1 1, fonJl, the destructive 
 troop, or powers of the heavens in thun- 
 der, lightning, storm, &c. ; in Deut. 
 xxxii. 17. Ps. cv. 35, for tD^u; the 
 pourers forth or genial powers of nature ; 
 and as by ^aifiovis iiEfTr]fxt>pivti the mid- 
 day demon, Ps. xci. 6, (answering to the 
 Hebrew tD^'imf ^W> ntopn), we may be 
 certain they intended not a devil, but a 
 pernicious blast of air (comp. Isa. xxviii. 
 2. in the Hebrew), so from this and the 
 fore-cited passages we can be at no loss to 
 know what they meant, when^ in their 
 translation of Ps. xcvi. 5, they say. All 
 the gods of the Gentiles are caijiovia, i. e. 
 
 A A I 
 
 not devils, but 
 
 powers or una' 
 
 ginary intelligence of material nature. 
 But it must be observed that, according 
 to the highly probable opinion of that 
 learned Jew Maimonides f, the error of 
 the first idolaters consisted in maintain- 
 ing, that, as the stars and 2;/«we/.y 
 (tD'l'Jl^:'! S»nDO) (to which I think we 
 should add the circulatijig fluid of the 
 heavens) were created by God to govern 
 the world, so it was his pleasure that 
 they should be honoured aud worshipped 
 as his ministers, and that accordingly men 
 proceeded to adore them, in order to pro- 
 cure the good will of him who created 
 them, thus making them mediators be- 
 tween man and God ; a7id this, says he, 
 was the foundation of idolatry. Which 
 assertion is amply confirmed by the plain 
 traces of this doctrine being found among 
 the heathen, even down to the time of 
 Christ and his Apostles, and indeed long 
 after. Most express are the words of 
 Plato in Sympos. nA~N to ^aifxoyioy M1^- 
 TA,£?r ht eeS T£ Kal ^vijth. EVERY 
 demon is a middle being betvreen God 
 and mortal. If you ask what he means 
 " by a middle being ?" he will tell you, 
 Qeoe avOpijjTro) « fxiyvvTai, aXXa Cict cai- 
 fxovihiv irdaa k'^iv i] optXia Kal ?*/ ^icikeKTOQ 
 Beoig TrpoQ apdpu)7rnQ. God is not ap- 
 proached immediately by man, but all the 
 
 * And that this is true the reader may find 
 abundantly proved by testimonies divine and hu- 
 man, and by a profusion of entertaining and useful 
 learning, in the 2d and 4th volume of Hutchinson's 
 Works, and in Bote's Answer to Berrington, p. .*?, 
 & seq. See also Prideaux Connect, p. i. book iii. 
 anno 222, p. 177, 8, 1st edit. 8vo, and Heb. and 
 Eng. Lexicon in tt''D^ under nir XI. 
 
 f Though I must profess in general the utmost 
 dislike to the Rabbinical writings, and the greatest 
 abhorrence of the blasphemous and abominable 
 fictions and reveries they contain, yet, since truth is 
 truth tvhcrever it he founds I cannot forbear recom- 
 mending Maimonides De Idololatria, as affording 
 one of the best and truest accounts of the Origin 
 and Progress of Idolatry to be met with in any hu- 
 man writer. This treatise is printed, with a Latin 
 translation, at the end of Voscius Dc Originc & 
 Progrcssu IdoIolatricC. 
 
A AI 
 
 157 
 
 A AI 
 
 commerce and intercourse between Gods 
 and men is performed by the mediation of 
 demons. Would you see the particulars ? 
 To Aaifxoviov £<rtr epfjLrjvevoy Kal ^imropd- 
 fxevov ^eoiQ to. Trap' avOpwTrwv, Kal apdpd)- 
 irois TO. irapa ^(.Gtv^ rtHy fiev rag ^eiiffeig Koi 
 Bvaiag, twv ^e rag eiriTa^eig kol afxoi^ag 
 Ttop ^vffL&v. Demons are reporters and 
 carriers from men to the gods, and again 
 from the gods to men, of the supplications 
 and prayers of the one, and of the injunc- 
 tions and rewards of devotion from the 
 other. The philosopher Plutarch, who 
 flourished at the beginning, and Apuleius, 
 who lived after the middle of the second 
 century, teach the same doctrine *. And 
 " this," says the learned Mede, " was the 
 cecumenical philosophy of the Apostles' 
 times, and of the times long before them. 
 Thales and Pythagoras, all the Academics 
 and Stoics, and not many to be excepted, 
 unless the Epicures, taught this divi- 
 nity f ." Now when St. Paul affirms, 
 1 Cor. X. 20, that what the Gentiles sa- 
 crifice, they sacrifice /^aifiovioLg not to 
 God, we may understand Lai^Svia to 
 mean either some powers or supposed in- 
 telligences of material nature in general, 
 or in a more confined sense, according to 
 the common opinion of the Gentiles in his 
 times, such powers or intelligences con- 
 sidered as mediators between the supreme 
 Gods and mortal men. " For this," says 
 Mr. Mede %, " was (then) the very tenet 
 
 * As may be seen in the learned Jos. Mede's 
 Works, page 627, and in Bp. Newton's Disserta- 
 tions on the Prophecies, vol. ii. p. 437, &c. 2d edit. 
 8vo. 
 
 •f- And to these reputedly learned. Heathen, many 
 more might be added from the less civilized parts of 
 the world : for instance, the Pagan inhabitants of 
 the Caribice islands in the West Indies are said to 
 have regarded their Chcmens or Chemim (i. e. 
 plainly, according to the French pronunciation of 
 Morinus, who gives them this latter name, Tytyw 
 SHEMIM, or Hcavens\ as the messengers^ agents^ 
 ox mediators of a supreme, sole, eternal, infinite, al- 
 mighty, invisible Being, called by them Jocanna, 
 ( n:3 mn- Jehovah the Machinator, Q ?) See Pi- 
 cart's Ceremonies and religious Customs, &c. vol. 
 ill. p. 142, &c. and Heb. and Eng. Lexicon, under 
 mD V. I. 
 
 :{: P. G36, from Porphyr. in Euseb. Praep. Evang. 
 Herm. Trismeg. in Asclepio, Apulei. DeDasmonio 
 Socrat Porphyry's words, lib. iii. § 58. De Ab- 
 stinentia, are remarkable to this purpose. 'Ov^l 
 To7f ©so7f, aKXa. ^ai/jLoa-i, Totf S-ua/af, raj 5ia t<5» at- 
 ftdrwv npoc-riyoiyo^ o< rxg iv TOTi nANTI* 8uva,«£«j 
 xarafidQovTif^ xcu twto nsirl^wra.i Ttoip' avTuiv runf 
 ^£o>.(Jvtov. " Nor did those who were thoroughly 
 acquainted with the powers of the Universe (the TO' 
 riA~N, N.B.) offer bloody sacrifice to the gods, but 
 to demons ; and this is affirmed by the Theologians 
 
 of the Gentiles, that the sovereign and 
 celestial Gods were to be worshipped only 
 pura mente, with the pure mind, and with 
 hymns and praises ; and that sacrifices 
 were only for demons." I M'ill not, how- 
 ever, take upon me positively to affirm, 
 that St. Paul had in view this latter tenet 
 of heathenism in the above passage. It is 
 sufficient to prove his assertion, that the 
 general objects to which the Gentile sa- 
 crifices were offered, were nothing higher 
 than some powers of material nature, or 
 some intelligences supposed to reside 
 therein; and than this, nothing can be 
 more certain, from all accounts sacred and 
 profane. And thus Aai/xoj/iov is used, 
 1 Cor. X. 20, 21. 
 
 II. Besides those original Aaipovia, 
 those material mediators, or the * intelli' 
 gences residing in them, whom t Apuleius 
 calls " a higher kind of demons, who were 
 always free from the incumbrances of the 
 body, and out of which higher order Plato 
 supposes that guardians were appointed 
 unto men, — " Besides these, the heathen 
 acknowledged another sort, namely { " the 
 souls of men deified or canonized after 
 death." So Hesiod, one of the most an- 
 cient heathen writers, describing that 
 happy race of men who lived in the first 
 and golden age of the world, saith, " that 
 after this generation were dead, they were 
 by the will of great Jupiter promoted to 
 be DEMONS, keepers of mortal men, 
 observers of their good and evils works, 
 clothed in air, always walking about the 
 earth, givers of riches; and this, saith 
 he, is the royal honour that they enjoy." 
 Plato concurs with Hesiod, and asserts, 
 that " he and many other poets speak ex- 
 cellently, who affirm, that when good men 
 die, they attain great honour and dignity, 
 and become demons." The same Plato in 
 another place maintains, that " all those 
 who die valiantly in war are of Hesiod's 
 golden generation, and are made demons, 
 
 themselves." Comp. Leland's Advantage and Ne- 
 cessity of Revelation, part L chap. 5. pp. 138 — 
 142, 8vo. 
 
 * This notion of Intelligences in the heavens is, 
 according to Maimonides, very ancient ; for he makes 
 the third stage of the Antediluvian idolatry to be, 
 " when certain impostors arose, who pretended that 
 the Star or Planet (babj) itself or an angel had 
 spoken to them and coumianded that they should 
 worship the Star, or, &c in such a particular man- 
 ner, and directed what in their worship was to be 
 done, what avoided." Maimon. De IdoL § 4. 
 
 -j- In Mede's Works, and Bp. Newton's Disset* 
 tations, vol. ii. p. 440. 
 
 ij: Sei! Bp. Newton, ut sup. p. 439. 
 
A AI 
 
 158 
 
 A A I 
 
 and that we ought for ever after to serve 
 and adore their sepulchres as the sepul- 
 chres of demons. The same also, says he, 
 we decree whenever any of those who were 
 excelUiitly good in life, die either of old 
 age, or in any other manner." And ac- 
 cording to this notion of Aat/xoviov, the 
 word appears to be applied in several pass- 
 ages of the N. T. * Thus Acts xvii. 18, 
 some of the Athenians said of St. Paul, 
 he seemeth to he a proclaimer liviov Bcu- 
 fiovi(jJv of strange \ demon-gods, because 
 he preached unto them Jesus and the re- 
 surrection. In the similar sense oi demon- 
 gods^ or souls of dead men deified or ca- 
 nonized^ the word is used Rev. ix. 20, 
 (where see Vitringa, p. 417, 2d edit.) and 
 in that expression ^iSaffKaXtai ^aijioviiiiv, 
 doctrines concerning demo)is, 1 Tim. iv. 1, 
 as l3a7rricrjj.(ov ^ica^fjg, doctrine concerning 
 baptisms, Heb. vi. 2 ; rjjf ^idaxij rS Kvpia, 
 the doctrine concerning the Lord, Acts 
 xiii. 12. For proof I refer to Mr. Mede 
 and Bishop Newton, and to what they 
 have adduced on this subject shall only 
 add, that Ignatius, who, according to 
 Chrysostom, had conversed familiarly with 
 the Apostles, plainly uses caifxovioy for a 
 human spirit or ghost, and the adjective 
 ^aip.6viKog for one disembodied, and in the 
 state of spirits. Epist. ad Smyrn. § 2, 3. 
 edit. Russel. 
 
 III. And most generally. An evil spi- 
 rit, a Devilf one of those angels rvho kept 
 not their first estate, and are called hy the 
 collective name Satan, and Ata€o\oc the 
 Devil; and who, at the time of our Sa- 
 viour's appearance in the world, were per- 
 mitted to possess, and in various and 
 dreadful manners to torment the bodies 
 of men, by which means was manifestly 
 displayed their malice to mankind, as our 
 Saviour's divine power and benevolence 
 to human nature were demonstrated by 
 
 ♦ See Mede, p. 635. 
 
 •\ Where there is no necessity from the use of the 
 plural word A«;^ov/wv to suppose, as some learned 
 men have done, that the Athenians took Jesus and 
 'Ai-aracr/f for two distinct Aaifx6vt(x. (see Bowyer on 
 Acts); for Socrates had in like manner been accused 
 KAINA' AAlMO'NIA ua<pspsiv of introducing new 
 demons in the plural, because he said that the AAI- 
 IMO'NION singular used to forewarn him. Thus 
 Xenophon, Memorab. Socrat. lib. i. cap. 1. § 2. 
 AtSTt^pvWriTO yap vjf (buiri Swxpi^T*)? TO' aAIMO'- 
 NION eauTtp* (Tr^[x&tviiv' o^tv 8>7 fxii.Kis-(x /xot Soxbc/v 
 auT«v atTK)ia-d<T$(x.t KAINA^ AAIMO'NIA [ia(pspetv. 
 For it was notorious, that Socrates used to say that 
 the demon warned him ; whence principally indeed 
 they seem to me to have accused him of introducing 
 netv demons. 
 
 his casting them out. See Mat. xii. 22 — 
 
 28. Mark iii. 22—26. Luke x. 17—20. 
 xi. 14—26. xiii. 11— 16. Acts x. 38. Jam. 
 ii. 1 9. From the three first cited passages 
 it appears evident, notwithstanding the 
 objections of Dr. Campbell (Prelim. Dis- 
 sert, to Gospels, p. 190), that Satan is 
 equivalent to the Demons and to the 
 Prince of the Demons (comp. also 1 Cor. 
 V. 5. 1 Tim. i. 20); and I submit it to 
 the consideration of the intelligent reader, 
 whether, in opposition to what the Doctor 
 asserts (p. 189), possessions are not plainly 
 ascribed to 6 Llo^oXoq the Devil, in Acts 
 x. 38. — It may be worth observing that 
 laifxovLov is used in this third sense in the 
 Apocryphal Book of Tobit, ch. iii. 8. vi. 
 ]7' viii. 3; and that, according to Plu- 
 tarch, tom. i. p. 958, E. edit. Xylandr. it 
 was a very ancient opinion, that there are 
 certain wicked and malig?ia?it demons 
 (0av\a ^atpovia Kai (iacrKava) who envy 
 good men, and endeavour to disturb and 
 hinder them in the pursuit of virtue, lest 
 remaining firm (ciTrrwrec unfallen) in good- 
 ness and uncorrupt, they should after 
 death obtain a better lot than they them- 
 selves enjoy." See also Porphyry, De 
 Abstin. lib. ii. sect. 39, 40, 42. p. 83, 84. 
 edit. Cantab. 1 655. [Schleusner gives for 
 this word the following senses :] 
 
 I. \^Genius or spirit, being between he-- 
 roes and gods, the authors of good or mi- 
 sery, and commonly held as the authors 
 also of all events, the causes of which 
 were not understood. See Jamblich. Vit. 
 Pyth. c. 21. Cudworth's Intell. System, 
 iv. 14.] 
 
 II. [A7iy divine being (Jul. Poll. Onom. 
 i. 1.) as Acts xvii. 18. See iElian V. H. 
 ii. 13. Diog. Laert. ii. 14.] 
 
 III. \_A God of the Gentiles. 1 Cor. x. 
 20. (comp. 19. 21.) So in LXX. Deut. 
 xxxii. 17.] 
 
 IV. [The rebel angels. (See Luke viif. 
 
 29. Eph. vi. 12.) So 1 Tim. iv. 1. which 
 he translates false and impious doctrines, 
 James ii. 19.] 
 
 ^^^ AaifjLoviuj^rjQ, eoQf «C) o, y, koI to 
 — Eg, from ^aipoviov. — Demonian, devilish. 
 occ. James iii. 15. 
 
 AA'IM£2N, ovog, 6, q. ^arjixtov knowing, 
 according to Plato in Cratylus [23.] , which 
 from ^aio) to learn, know. 
 
 I. A Demon, an Intelligence. Its 
 senses in the heathen writers may be seen 
 under Aat/^oviov I. II. besides which it 
 sometimes signifiesybr/w«e, sometimes «?t 
 attendant genius. The LXX, according 
 
A AK 
 
 159 
 
 A AH 
 
 to the Complutensian edition, have once 
 used it for the Heb. i:, Isa. Ixv. 11. 
 Comp. under Aaifiovioy 1. The learned* 
 Duport has remarked, that in no (pro- 
 fane) Greek writer till the time of Christ 
 does this word occur in a bad sense. This, 
 however, may be doubted; since Plutarch, 
 De Vit. iEre Al. torn. ii. p. 830, F. men- 
 tions 6l QeiiXarOL Kai tipavoTrirsic skeIvoi r« 
 'EfXTTECoKXeHQ AAlMONES. Those De- 
 mons of Empedocles who were cast out by 
 the gods, and fell from heaven. But it is 
 not certain whether Aali^iove^ was the 
 word used by Empedocles, or whether it 
 is Plutarch's. 
 
 II. In the N. T. it is used only for a7i 
 evil spirit, a fallen angel, a devil, unless 
 perhaps in Rev. xviii. 2, which passage 
 seems an allusion to the LXX version of 
 Isa. xiii. 21, where the Heb. tD^'ru^, 
 rough, hairy creatures (so Aquila Tpi^iCbv- 
 rai and Vulg. pilosi sunt) is rendered by 
 cainovia demons, agreeably to the heathen 
 notions, that their demons, such as Pan, 
 the Fauns, Satyrs, &c. appeared in the 
 shape of rough, shaggy animals. Comp. 
 LXX, Aquila and Symmachus, in Isa. 
 xxxiv. 14, and Baruch iv. 35. It occurs 
 also Mat. viii. 31. Mark v. 12. Luke viii. 
 29. Rev. xvi. 14. 
 
 AcLKvio, from the obsolete ^cikw or ^iiK(o 
 the same. To bite. |~Properly used of 
 venomous animals^ as Deut. viii. 15. Num. 
 xxi. 6, 8, 9.] In the N. T. it is used 
 only in a figurative sense. {To injure or 
 annoy, especially by abuse or calumny, as 
 in Gal. v. 15. if you annoy one another 
 with abuse and calumny. So Xen. Cyr. 
 i. 4, 13. iv. 3, 2. and in Latin mordeo is 
 so used. See Ter. Eun. iii. 1. verse 21.] 
 " Plato (Resp. ix. 274. ad fin. edit. Mas- 
 sey) uses expressions very similar to those 
 of the Apostle, AA'KNE'SGA'I te koX fia- 
 Xo^ieva 'Ei:erEIN"AAAHAA to bite, and 
 fighting to devour one another." See 
 Blackwall's Sacred Classics, vol. i. p. 207. 
 Wetstein and Kypke. 
 
 AA'KPY, voQ, TO, from obsolete ^aKd) to 
 bite (see ^cuvw) and pvw tofow. — A tear, 
 which flows from the eyes, and is of a 
 briny, biting, or pungent taste. Luke vii. 
 
 t38, 44. Heb. v. 7. 
 AcLKpvov, «, TO, from ZaKpv. — A tear, 
 occ. Rev. vii. 17. xxi. 4. 
 Aatcpvu), from caKpv. — To weep, shed 
 tears, occ. John xi. 35. 
 AaKTvXiog, n, 6, from ^a/crvXoc — A ring 
 
 * On Theophrast. Ethic, chap. xvi. p. 451, edit. 
 Ncedham. 
 
 for the finger, occ. Luke xv. 22. Comp. 
 James ii. 2. []Xen. Anab. iv. 7. 19 *•] 
 
 AaicTvXoQ, », 6, q. ceLktvKoq, from ^EiKti) 
 to shoiv, point out, whence also the Latin 
 name digitus, q. ce'lketoq. 
 
 I. The finger, with which men show 
 or point out objects. (Comp. Isa. Iviii. 
 9.) Mark vii. 33. Luke xvi. 24. & al. In 
 Mat. xxiii. 4, [we have a proverb used of 
 those who do not themselves make the 
 slightest effort to accomplish a purpose 
 they desire. It occurs in Lucian De- 
 monact. p. 999. Julian. Orat. vi. p. 200. 
 See Luke xi. 46. Mark vii. 33. John viii. 
 6. XX. 25, 27.] 
 
 II. The finger of God is used for his 
 power, and as synonymous w ith the spirit 
 of God. Luke xi. 20. Comp. Mat. xii. 18, 
 and see Exod. viii. 19. xxxi. 18. Ps.viii.3. 
 
 Aafia^io, from ^afiaoj the same, which 
 from Heb. TlDI or tDDI to reduce to still- 
 ness or quietness, whence also the Latin 
 domo, and Eng. tame. — To subdue, tame. 
 occ. Mark v. 4. James iii. 7, 8. 
 
 AaixaXig, toe, Att. ecjq, ?/, from ^ajuuoi 
 to tame. — A heifer of fit age to be tamed 
 to the yoke. occ. Heb. ix. 1 3. [The word 
 occurs Is. vii. 21. xv. 5. Hosea iv. 6, 16. 
 In Heb. ix. 13. of course. The red heifery 
 (see Numb, xix.) must be understood.] 
 
 AavEi^oj, from ZavEiov. 
 
 I. [Properly, To give or bestow, see 
 Hesychius.] 
 
 II. \_To lend without interest. Luke vi. 
 34. Deut. XV. 8. xxviii. 12, 44. Prov. 
 xix. 17. xxii. 7. Xen. Cyrop. iii. 7, 19. 
 Sympos. 4, 44. Rarely, to lend at usury, 
 as M\. V. H. iv. 1 , unless the words kirl 
 TOKifi are added. See Salmas. de Usuris. 
 The passive is to borrow without usury. 
 Mat. V. 42. Wisd. xv. 16. Prov. xx. 4. 
 Lys. or. xi. p. 168.] 
 
 AavEiov, «, TO, from lavoQ a gift, also a 
 loan, somewhat lent. — A loan, a debt. occ. 
 .Mat. xviii. 27. [Deut. xxiv. 1 1 .] 
 
 AavEi'^rjQ, 5, 6, from dayEii^ia. — A lender, 
 a creditor, occ. Luke vii. 41. 
 
 Aairavaw, w. 
 
 I. To spend, in general, occ. Mark v. 
 26. 2 Cor. xii. 15. Acts xxi. 24, where 
 see Wolfius, Wetstein, and Doddridge. 
 [In these three instances it is taken in a 
 good sense ; rather, to expend, and so in 
 m. Var. H. ix. 9. See Markl. ad dys. I^S. 
 p. 605. But it is also used in a bad sense, 
 to consume by spending, as Judith xii. 4. 
 2 Mac. i. 23, and hence,] 
 
 * [In the LXX, it is usually a seal-ring, as Gen. 
 xii. 42. Dan. vi. 17- & al. freq.] 
 
AE 
 
 160 
 
 AEI 
 
 11. To spe7id, properly in eaiing and 
 luxury, occ. Luke xv. 14. James iv. 3. 
 So Hesychius, lla/x^ayoe, T^avra laTvavdv^ 
 and Suidas explains AaTravrli^, by « to 
 otTrXwC civaXiaKeiy^ aWa ro XafXTrpiog ^rjy 
 Kal aizad^v nui dairava.v Trjv wVmr, Not 
 simply to spends but to live splendidly, 
 and be prodigal and devour one's sub- 
 stance. See Wetstein on Luke. [^lian. 
 V. H. ix. 9.] 
 
 AaTTcivrj, rjg, ^, from haTravau). — Ex- 
 pense, cost, occ. Luke xiv. 28. f Esdr . vi. 
 4, 1 Mac. iii.30.] ^2,^. 
 
 Ae, a conjunction, perhaps from hiw to 
 bind^ connect. 
 
 1 . Copulative, And also. Mat. xxv. 1 9, 
 38, 39. Mark iv. 37. Rom. vi. 18. Jude 
 ver. 8. After Kal in the same member of 
 the sentence, but separated from it by one 
 or more words. Also, likewise, mo?-eover, 
 yea. John viii. 17. xv. 27. Acts iii. 24. 
 V. 32. And thus these two particles are 
 often used in the Greek writers. See Ra- 
 phelius on Acts iii. 24, and Alberti on 
 2 Pet. i. 5. 
 
 2. Even^ et quidem. Rom. iii. 22. Phil. 
 ii. 8, where Raphelius shows that Hero- 
 dotus applies It in the same sense. 
 
 3. Moreover., farther. Mat. v. 31. Luke 
 XV. 11. 1 Cor. XV. 1. 
 
 4. Or. 2 Cor. vi. 14, 15. 
 
 5. In some passages it seems almost 
 illative, and may be rendered, Then^ 
 therefore.^ so. Luke vii. 6. xiii. 7. Rom. 
 viii. 8. xii. 6. 
 
 6. Causal, For. Mark xvi. 8. Luke iv. 
 38. xii. 2. & al. freq. And thus it is 
 often applied in the best Greek writers. 
 See Raphelius on Mark xvi. 8, and Eisner 
 on Luke iv. 38. [Hesiod. Scut. Here. 25 1 . 
 Aristoph. An. 585.] 
 
 7. In the sacred as in the profane wri- 
 ters, it connects historical facts or cir- 
 cumstances, as Mark i. 6. Luke xxiii. 2. 
 Mat. i. 18, where see Raphelius. 
 
 8. It connects the latter part of a sen- 
 tence with the former, giving it a pecu- 
 liar emphasis or confirmation, and may 
 be rendered then. Acts xi. 1 7, where see 
 Raphelius, who shows that Herodotus and 
 Arrian use II in the same manner, as the 
 Latin writers do at and ver6. 
 
 9. It is used in resuming a subject, 
 and may be rendered, / say^ however. 
 2 Cor. x. 2. Heb. vii. 4. 
 
 10. It denotes that somewhat is to be 
 supplied in a discourse, so may be ren- 
 dered. And that. Gal. ii. 4. 
 
 11. Adversative, But, sed. Mat. xxiii. 
 
 11. xxv. 9. Acts xii. 9. 1 Cor. vii. 2. 
 1 Tim. vi. 11. et al. freq. In this sense 
 it is very frequently preceded by fiiv in 
 the former member of the sentence, as 
 Mat, iii. 11. Comp. under MtV. 
 
 1 2. It is used after a negative particle 
 for aXXct hut^ Heb. iv. 15, where Raphe- 
 lius shows that both Xenophon and PoJy- 
 bius apply it in the same manner. 
 
 13. Although, though. 1 Pet. i. 7. 
 Afjyo-ic, iOQ, Att. Eit)Q, 7/, from Uofxai. 
 [I. Properly, Want. M^oh. Dial. ii. 39, 
 
 40. Perhaps this, or affliction in Ps. 
 xxii. 24.] 
 
 [II. The petition of the needy, supplica- 
 tion. Luke i. 13. Rom. x. 1. 2 Cor. i. 11. 
 ix. 14. Phil. i. 19. iv. 6. 1 Tim. ii. I. 
 1 Pet. iii. 12. 1 Kings viii. 28. Job xl. 
 22.] 
 
 [III. Deprecation of evil. Heb. v. 7. 
 James v. 6.] 
 
 [IV. Generally, Prayer. Luke ii. 37. 
 V.33. Acts i. 14. Eph. vi. 18. Phil. i. 4. 
 1 Tim. V. 5. 2 Tim. i. 8. Dan. ix. 3.] 
 
 Ast, Imperson. See under AeV. 
 
 ^g^ AeTyjua, aroc, ro^ from ^ehiyfjiai, 
 perf. pass, of hiKu) or hiicvvp.t. — An en- 
 sample^ a specimen^ (properly * say Har- 
 pocration and the Etymologist, what is 
 shown of things sold, i. e. a samj^lej [and 
 so used in Isoc. ad Demon, p. 4. and often 
 elsewhere. But in the N. T. it is used 
 as an example, proposed to deter from 
 crime. Jud. 7. ' An example of the fu- 
 ture torment in eternal fire.' 2 Pet. ii. 6. 
 3 Mac. ii. 5.] 
 
 ^g^ Aety/xart'i^w, from hlypa, To ex- 
 hibit a specimen, or to make a public show 
 or spectacle. The ancients, particularly the 
 Romans, exposed their captives, and the 
 spoil of their conquered enemies to public 
 view, in their triumphal processions ; 
 |[and hence, the verb means to exhibit as 
 conquered, or triumph over. Col. ii. \b. 
 He openly triumphed over the powers. 
 Bretsch.puts a stop after t^ovc/ac, and then 
 says, e^Eiypan^e (sc aeavruv) ev Tcapprjaiq., 
 he showed himself as an example of con- 
 fidence and intrepidity of mind to us : 
 but Trapprjcria is usually, con/idence in, 
 not generally the quality, confidence or in- 
 trepidity.'^ 
 
 AeiKPvpi, or Aeitcvvio, from the obsolete 
 V. ^eiKu), which see. 
 
 I. To show, exhibit, cause to be seen, 
 
 * [Harpocr. says there was a place in the forum 
 at Athens, called AeTy^tx, because the samples were 
 shown there. See Schol. ad Aristoph. Eq. 075. & 
 Casaub. ad Athen.i. 22. vi. 4.] 
 
AIBI 
 
 161 
 
 Ai- t 
 
 whether naturally. Mat. viii. 4-. Mark xiv. 
 15. John XX. 20. — or in a divine vision, 
 Heb. viii. 5. Rev. xvii. 1. xxi. 9. & al. — 
 or by a deceitful representation, Mat. iv. 
 8. Luke iv. 5, Avhere, from the circum- 
 stances of the story, it appears that the 
 Devil really showed our Saviour as great 
 an extent of country * as was visible from 
 the high mountain, supplying, in a mo- 
 ment of time, an illusive view of the other 
 great and glorious kingdoms of the world. 
 See Dr. Hammond's Pharaphrase. 
 
 II. To show, teach, declare. Mat. xvi. 
 21. 1 Cor. xii. 31. Comp. Acts x. 28. 
 [Deut. iv. 5. Ex. xv. 25. 1 Sam. xii. 23. 
 Job xxxiv. 32.] 
 
 III. To sho?v, prove, demonstrate. Jam. 
 ii. 18. iii. 13. [iElian V. H. ix. 35.] 
 
 IV. \To predict. Rev. i. 1. iv. 1. 
 xxii. 6.] 
 
 V. [To perform, show forth. John ii. 
 18. X. 32. 1 Tim. vi. 15. Ps. Ix. 3. Ixxi. 
 20. Gen. xii. 21. Xen. Cyrop. vi. 4, 5. 
 -^lian V. H. xiv. 37. Schl. says, that in 
 John V. 20, it is to give power; Br. ex- 
 plains it, to teach."] 
 
 AetXm, ag, ^, from ^eiXoc, which see. — 
 Fea?fulness, timidity, shrinking for fear. 
 So Theophrastus, Ethic, char. xxv. de- 
 fines heiKia to be "YIIEI/^IS r^c '"^^^XVQ '^p- 
 <l)otoc, a yielding or shrinking of the soul 
 through fear. And Andronicus, AEIAI'A 
 Uiv 'AnOXO'PHSIS ttTTO <j>atvopeva Kadrj^ 
 KovTOQ hia (pavraaiav EelvS. AeiXia is the 
 withdrawing from some object coming 
 upon us, because it appears terrible, occ. 
 2 Tim. i. 7. [^Levit. xxvi. 36. Ps. liv. 5.1 
 
 AetXiaw, w, from hiXla. — To shrink fir 
 fear., as the heart, occ. John xiv. 27. 
 [Deut. i. 31. xxxi. 6. 2 Mace. xv. 5. Isa. 
 xiii. 7.] 
 
 AEIAO'S, ?), ov. — Shrinking for fear, 
 fearful^ timid, occ. Mat. viii. 26. Mark iv. 
 
 * The Abbe iMariti (Travels through Cyprus, 
 &c cited in the English Review for Nov. 1792, p. 
 346) in his description of the mountain mentioned 
 in Mat. iv. 8, says, " Here we enjoyed the most 
 'beautiful prospect imaginable.''^ This part of the 
 mountain of Forty Days overlooks the mountains 
 of Avabia, the country of Gilead, the country of the 
 Ammonites, the plains of Moab, the plain of Jeri- 
 cho, the river Jordan, and the whole extent of the 
 Dead Sea. It was here that the Devil said to the 
 Son of God, All these kingdoms •will I give thee, if 
 thou wilt fall down and worship me. [Some Com- 
 mentators make Beixn/xi here signify to describe, as 
 oxtendo in Latin. See Graev. Lectt. Hesiod. c. 12. 
 Alberti Peric Crit. c. 13. p. 47. and Olearius and 
 Palairet here. Wahl, Schl. and Br. say, absolutely to 
 show, place before the eyes ; and Schl. says, that 
 nifffxfii is Palaestine, or that the show was illusive.] 
 
 40. Rev. xxi. 8; where see Wetstein. 
 [Schl. says, that in Rev. xxi. 8. it is an 
 apostate or deserter from fear, a had per^ 
 son. See Schol. Soph. Antic^. 366. Valck* /^jj^iS' 
 ad Eur. Phoen. 10, 11. Alberti Obss. on 
 N. T. p. 498.] 
 
 AErNA, 6, ^, TO. [Gen. ^elvoc, Dat. 
 ^cTj/t, Acc. heiva. An indefinite pronoun. 
 A certain one, any one. It is generally 
 used when the speaker cannot, or will not 
 name the person or thing he speaks of. 
 It only occurs in Mat. xxvi. 1 8, but often 
 in good Greek. See Viger and his com- 
 mentators.] 
 
 Afivwe, Adv. from Ielvoq, [signifies not 
 only terrible, but arty thing great or ex- 
 cessive. See Perizon. ad iElian V. H. i. 1 . 
 Hence the two sen$es of this Adverb.] 
 
 I. Dreadfully, grievously, occ. Slat, 
 viii. 6. 
 
 II. Vehemently, occ. Luke xi. 53. 
 Aenrveo), w, from Zeiirvov. — To sup, eat 
 
 a supper, \_an evening meaF] *. occ. Luke 
 xxii. 8. 1 Cor. xi. 25. Rev. iii. 20. Also 
 transitively with an accusative. To eat for 
 supper. Luke xvii. 8. [In 1 Cor. xi, 25. 
 Schl. and others translate. After the first 
 service, i. e. the Paschal Lamb was re- 
 moved ; because the wine was served with 
 that, and a cup drunk after eating it, be- 
 fore touching the second service, the bitter 
 herbs and unleavened bread. See Beau- 
 sobre's Introduction in the chapter on the 
 Holy Seasons. In Rev. iii. 20. it implies 
 to he intimate with.'] 
 
 Ae'nrvoy, s, to, so called from ceiadai Ilq 
 TTovov, men's wanting it for labour, or to 
 enable them to labour. See Suicer's The- 
 saurus on this word. 
 
 I. In Homer it generally denotes the 
 breakfast, or morning-meal, as II. ii. lines 
 381, 399, and II. viii. line 53 ^ (comp. 
 lines 1 and 66), but sometimes /ooJ in 
 general, [as the mid-day meal. (See He- 
 sych. and Athen. I. 9, 10. Poll. vi. 1.) 
 and] even that which is taken towards 
 evening, as II. xviii. line 560. Hence 
 
 II. In the latter Greek writers, as in 
 the N. T. a supper, an evening meal, or 
 
 feast.' Mdit. xxiii. 6. Mark vi. 21. Luke 
 xiv. 12. [It is generally an evening feast, 
 especially in the last passage, and Luke 
 xiv. 1 7. Perhaps in John xiii. 2, an even- 
 ing meal. The phrase ttoieIv SelTrvov, 
 which occurs Mark vi. 21. Luke xiv. 16. 
 John xii. 2, is to give a feast. It is a 
 feast in Messiah's kingdom. Rev. xix. 9, 
 
 * [See Xen. Mem. ii. 7, 12. 
 
 k 
 
AE I 
 
 162 
 
 AEK 
 
 ]7. Comp. Dan. v. 1. 4. Esdr. iii. 38. 
 vi. 49.] 
 
 III. KvpLUKov AeIttvov^ The Lord's Slip- 
 per, occ. 1 Cor. xi. 20. It appears, how- 
 ever, from this and the following verses, 
 that the appellation does not strictly mean 
 the Eucharist, but a supper in imitation 
 of that of which our Lord partook when 
 he instituted the Eucharist. For this re- 
 mark I am indebted to Dr. Bell, On the 
 Lord's Supper, p. 151. 2d edit, where see 
 more. 
 
 ^g^ Aet(n^aliib)v from hi^M, 1st Fut. 
 hlaio to fear ^ and ^alfiov a demon. [[Either 
 religious^ pious, as in Xen. Cyr. iii. 3, 26. 
 & al. or superstitious. See Theoph. Char, 
 xvi. and Plutarch's book on hLaL^aifiovla 
 (Works, vol. ii. p. 460.)] — Comp. Aat/xo;v 
 I. " The word AeKndaljiov/' says Mede 
 (Works in folio, p. 635), " by etymology 
 signifies a worshipper of demon-gods, and 
 was anciently used in this sense ; and so 
 you shall find it often in Clemens Alex- 
 drinus his Protrepticon ^, not to speak of 
 others." And thus the Etymologist ex- 
 plains it by evXd^rlQ /cat ^eiXog Trepl Behq 
 pious and fearing the gods^ and Suidas by 
 ^EOcre^riQ a worshipper of God, or of the 
 gods. occ. Acts xvii. 22 j where St. Paul 
 begins his speech in the Areopagus in a 
 much less f offensive manner than it 
 sounds in our translation. Ye men of 
 Athens, I perceive that in all things ye 
 are we ^eLaLhaifiovE'^ipiiQ, somewhat, or, as 
 it were, too much addicted to the worship 
 of demon-gods. [[Schleusner, and I think 
 rightly, says, / see that you are especially, 
 and more than others^ attentive to reli- 
 gious matters ; adding, that Paul would, 
 of course, use a word which could not ir- 
 ritate the Athenian mindj and that so 
 he judged this fittest for that purpose, 
 and yet to convey a tacit reproof to their 
 superstition.] — In this exordium, he also 
 insinuates an answer to the charge brought 
 against him, ver. 18, that he seemed to be 
 a proclaimer of new demon-gods ; namely, 
 that since he saw them so much addicted 
 to the worship of demons already, he would 
 not introduce any new demons among 
 them ; but, as he goes on to declare, he 
 would wish to recall them to the worship 
 of that Goc?, whom, out of their great ^et- 
 cidatnovia, they worshipped without par- 
 
 * Et Strom, lib. vii. p. 504, Aeicrilii/xwv, 6 SeS/wf 
 
 TOt Z(xt/u6via. 
 
 -f See Lardner's Credibility of Gospel History, 
 vol. i. book i. ch. 8. § 7, 3. p. 412, 413, and note, 
 1st edition. 
 
 ticularly knowing him, but who, though 
 to them unknown, made the world and all 
 things therein, and is the Lord of heaven 
 and earth. 
 
 ^^^ AeKTidaipovia, ag, r], from ^cict- 
 daifiiov. — Superstition, or religion, or re- 
 ligious worship, occ. Acts xxv. 19. "As 
 Agrippa was a Jew, and now came to pay 
 a visit of respect to Festus on his arrival 
 in his province, it is improbable that he 
 would use so rude a word as superstition ; 
 so that this text affords a further argU' 
 ment, (comp. AeiaL^ai^ovi^epoq) that the 
 word AeKn^aijiovia will admit a milder 
 interpretation." — Doddridge. And thus 
 Suidas explains ^eicrL^aijjLovia by evXa^eia 
 Trepl rb Getov, reverence towards the Deity, 
 and Hesychius by ^o€o0£ia, fear of God^ 
 in which good sense it is several times 
 used by Diodorus Siculus* [I. 70. Polyb. 
 vi. 56. 7.] So Heraclitus says of Orpheus, 
 he led men eig ^eLai^aifioviav^ and exhorted 
 them £7rt TO evae^eiv, to be pious, where it 
 is manifest hicrt^aipovla must mean reli- 
 gion, not superstition. But, what is more 
 to our present purpose, the word is used 
 in the like good sense in Josephus, not 
 only where a Heathen calls the Pagan re- 
 ligion ^eiffi^aijuoviag, (Ant. lib. xix. cap. 
 5. § 3.) or where the Jewish religion is 
 spoken of by this name in several edicts 
 that were made in its favour by the Ro- 
 mans (as in Ant. lib. xiv. cap. 10. § 13, 
 14, 16, 18, 19.) but also where the histo- 
 rian is expressing his own thoughts in 
 his own words. Thus of king Manasseh 
 after his repentance and restoration he 
 says, kaiThla'CEV — Traci? TTfpi avTOV {Qeov) 
 TTJ AEISIAAIMONI'At xp^<^0«^ ^^^^\ ^^ 
 strove to behave in the most religious 
 manner towards God, Ant. lib. x. cap. 3. 
 § 2 ; and speaking of a riot that happened 
 among the Jews on occasion of a Roman 
 soldier's burning the book of the law, he 
 observes that the Jews were drawn to- 
 gether on this occasion ry AEISIAAl- 
 MONI'At, by their religion, as if it had 
 been by an engine, opyavw rivi. De Bel. 
 lib. ii. cap. 12. § 2. Comp. cap. ix. § 3. 
 [Schleus. takes it in a good sense in this 
 passage of the Acts. Bretsch. in the sense 
 of superstition ; but Schleus. is assuredly 
 right, for the reasons given by Doddridge.] 
 At'm, 6t, at, ret. Indeclinable. — The 
 number Ten, from Sixeffdai (Ionic ^tjceo-- 
 dai) to receive, contain, because it con- 
 
 • See Hammond on Acts xvii. 22, and Pole 
 Synops. 
 
AEN 
 
 163 
 
 A E5? 
 
 tains all the units under it. Mat. xx. 24. 
 
 XXV. 1. 
 
 AeKuSvo, 01, at, tcl, from HKa tefi, and 
 ^vo two. — Twelve, occ. Acts xix. 7. xxiv. 
 11. [See Ex. xxviii. 21. Esth. ii. 12.] 
 
 AeicaTTcVre, 6i, ai, tu. Indeclinable, 
 from ^£/ca ten, and TreVre ^ye. — Fifteen, 
 occ. John xi. 18. Acts xxvii. 28. Gal. i. 
 IS. [Ex. xxvii. 1.5. Judg. viii. 10.] 
 
 AEKariaraapeQ, 6i, at, /cat ra ^EKariffaapa, 
 from ^£ica ^ew, and riffcrapeg four. — Four- 
 teen, occ. Mat. i. ]7' Gal. ii. 1. [Gen. 
 xxxi. 41. Numb. xxix. 13,] 
 Aekutoq, t], oy, from ^e'fca. 
 
 I. The tenth, occ. John i. 39. Rev. xi. 
 13. xxi. 20. 
 
 II. AEKarrj, r}c, j/t (juotpa, part, being 
 understood.) The tenth part^ tithe, occ. 
 Heb. vii. 2, 4, 8, 9. See Wetstein on 
 verse 4, for instances of the Heathen dedi- 
 cating to their gods the tenth of spoils 
 taken in war. [It is tithe of spoil. Heb. 
 vii. 2. Gen. xiv. 20. Xen. Ages. i. 34. Of 
 the fruits of the earth. Heb. vii. 8. Lev. 
 xxvii. 30. On the Jewish Tithes, see Het- 
 tinger's Treatise; on the Heathen Tithes, 
 see my Inscriptiones Graecse, p. 215.] 
 
 Aeicarow, w, from ^EKaroc, ^EKctrrj, the 
 tenth.-— 'To tithe, receive tithes of. occ. 
 Heb. vii. 6, Af/caroo/xai, Qfjiai, pass. To 
 be tithed, pay tithes, occ. Heb. vii. 9. 
 [Neh. X. 37.] 
 
 Aektoq, rj, ov, from ^ihKrai, 3d pers. 
 perf. of Eixo/JLai to receive. 
 
 I. Accepted^ acceptable, agreeable, occ. 
 Luke iv. 24. Acts x. 35. Phil. iv. 18. [See 
 Prov. xxii. 1 1 . Lev. i. 4. Isa. Ivi. 7- Mai. 
 ii. 13. Ecclus. ii. 5.] 
 
 II. [Fortunate., propitious. Luke i v. 19. 
 and 2 Cor. vi. 2. The word does not oc- 
 cur in good Greek.] 
 
 ^^^ AeXeai^w, from MXEap, arog, to, a 
 bait. — To take or catch, properly with a 
 bait, as birds or fishes are caught, occ. 2 
 Pet. ii. 14, 18. James i. 14, e^eXkopepoq 
 Kal h\£ai^6pEvo£, " These words," says 
 Doddridge, " have a singular beauty and 
 elegance, containing an allusion to the 
 method of drawing Jishes out of the water 
 with a hook concealed under the bait, 
 which they greedily devour." Thus also 
 Xenophon, Memor. Socrat. lib. ii. cap. 1. 
 §4, where, disputing with Aristippus about 
 pleasure, he says some animals are ya^joi 
 AEAEAZO'MENA, caught by their belly 
 or appetite. See Raphelius, Wetstein, 
 and Kypke. [So Herodian, i. 12. jElian 
 V. H. xiv. 17.] 
 
 Aii'^poy, e, to. — A tree. Mat. iii. 10. 
 
 vii. 17, 18, 19. xiii. 32. & al. freq. In 
 Mark viii. 24, many MSS., five of which 
 ancient, and some editions read, BXeVtu 
 
 TfiQ avdpdoTTdQ OTL U)Q Mv^pU OpCj TTEpiTra" 
 
 ravrac, / see meiiy because I see them as 
 trees (confusedly, like the trees which the 
 man knew were growing in the fields near 
 Bethsaida, and which he also knew could 
 not naturally move from the place where 
 they grew, whereas what he took to be 
 men he saw) walking. See Wetstein Var. 
 Lect. Wolfius, and Griesbach. \J.t is a 
 shrub in Mat. xiii. 32. Mark iv. 32. Luke 
 xiii. 19. See Salmas. Exerc. de Homo- 
 nymis Hyles Intr. p. 15.] 
 
 ^^ Ae^toXaSoc, «, 6, from h rrj h^lcL 
 \at£~iy, taking in the right hand. — A sol- 
 dier who takes and carries a spear or ja- 
 velin in his right hand, a spearman, occ. 
 Acts xxiii. 23. [This word occurs in no 
 good Greek author; but in Theophylact. 
 Simocatta, iv. 1. and Constantin. Porphyr. 
 Themat. i. 1. Meursius, in his Lexicon 
 Grseco-barbarum, says the ^£^tdXa€ot were 
 the constables or police, who seized the 
 guilty and took them to prison or to pun- 
 ishment. Schleusner thinks they were 
 royal guards, who carried a lance in their 
 right hand, who not only guarded the 
 king, but the captives whose right hand 
 was chained.] The Alexandrian MS. 
 reads ZE^Lot^oXaQ ; but since all the other 
 MSS. (except one mentioned by Eras- 
 mus) have hE^oXattiQ, Mill's opinion seems 
 highly probable, that ^Ei^iotoXag is no 
 more than a gloss, which was originally 
 placed in the margin, and thence crept 
 into the text. This gloss, however, which 
 signifies those who cast darts or javelins 
 with the right hand, confirms the inter- 
 pretation of ^£^<6Xa€oc just given. 
 
 AeIioq, a, ov. — Right, as opposed to 
 left, so applied to the eye. Mat. v. 29. — 
 to the cheek, Mat. v. 39. — to the ear, 
 Luke xxii. 50. — to the foot, Rev. x. 2. 
 But properly and most generally Ze^lo. de- 
 notes the right hand, and that whether 
 joined with ^£7jO, Mat. v. 30 3 or not, Mat. 
 vi. 3. xxvii. 29. Gal. ii. 9. [The phrase 
 hlicLQ Bi^ovai TLvi, like the Latin dextram 
 dare (Tac. Ann. xv. 29. Virg. iEnead. iii. 
 610.) means to make a covenant, or agree- 
 ment, the right hand being a sign (A faith 
 as well as of charity and love. So Gal. ii. 
 9. 1 Mace. xi. 62. xiii. 50. Xen. Anab. i. 
 6, 6. Joseph. A. J. xviii. 9, 3. — Ae^ioq is 
 used for that which is on the right, in 2 
 Cor. vi. 7.] 
 
 Ae^icij ra, Neut. plur. {fiiprj parts^ being 
 M2 
 
AEP 
 
 164 
 
 AE2 
 
 timlerstood) The parts towards the right 
 hand, i. e. the right hand side. Mat. xx. 
 21, where see Wetstein. Mat. xxii. 44. 
 XXV. 33. & al. Mfjor/ is expressed, John 
 xxi. 6. On the expressions of Christ sit- 
 ting on the right hand of God, being ex- 
 alted to his right hand, and the like, 
 Mark xvi. 19. Acts ii. 33, &c. see Yitrin- 
 ga's Observ. Sacr. lib. ii. cap. 4. and 5. 
 edit. Stiae. [Vitringa's decision is that, as 
 to sit, in Scripture, frequently means to 
 reign ; and to sit with a king even more 
 strongly implies to be joined in his power ; 
 and finally, to sit on his right hand, in 
 which the sceptre is placed, even yet more 
 decidedly shows participation in his au- 
 thority, the phrase, as applied to our 
 Lord, expresses that communion of power 
 and glory which exists between Him and 
 the Father. See Bishop Pearson and his 
 Notes on this article of the Creed.] 
 
 Aeo/iai. See under Ae'w. 
 
 Aepjiia, aroQ, ro, from ^epu) tojlay, strip 
 off the skin. — A skin of a beast jiayed off 
 the body. occ. Heb. xi. 37. Comp. under 
 Mr/Xwrr;. [It is rather a garment made 
 of a skin, such as was used by the pro- 
 phets. See Zach, xiii. 4. 2 Kings i. 8.] 
 
 Aepfianvog, ?), 6y, from ^epfxa. — Made 
 of skin, leathern, occ. Mat. iii. 4. Mark i. 
 6". [^Comp. Gen. iii. 21. Lev. xiii. 58.] 
 
 AE'P12. 
 
 I. Tojlay, strip off the skin. In this 
 its proper sense the word occurs not in 
 the N. T. but in the LXX version of 
 '2 Chron. xxix. 34, for the Heb. to^U^an 
 to flay. It is also thus used by Homer, 
 speaking of sacrificial victims^ II. i. line 
 459, 
 
 ^Ao spvaav fj.iv Trpoira^ Kal'ecrfa^av, >ta<"EAEIPAN* 
 
 First they drew back their necks, then kill'd and 
 Jlay'd. 
 
 So II. vii. line 316, 
 
 Tiv AE'PON . 
 
 The steer they Jlay^d. 
 
 II. To flay by beating with rods or the 
 like, to beat or scourge severely, occ. Mat. 
 xxi. 35. Mark xii. 3, 5. xiii. 9. Luke xii. 
 47, 48. XX. 10, 11. xxii. 63. Acts v. 40. 
 xvi. 37. xxii. 19. Though this is a very 
 uncommon sense of the V. yet the diligent 
 Kypke, on Mat. xxi. 35, produces Aristo- 
 phanes in Vesp. applying the simple V. 
 ^epEiv and ^ipeardai, and the compound 
 cnro^epeardai, to this meaning; and like- 
 wise Arrian Epictet. lib. ii. cap. 20. p. 
 
 236, k^epeffdai. [Aristoph. Ran. 632. 
 Diog. Laert. vii. 23. In Luke xii, 47, 
 48, the Verb is followed by TroXXac, 6\i- 
 yag -, TrXrjyaQ is understood, as in Aris- 
 toph. Nubb. 968. Vesp. 1277. Soph. El. 
 1438. See Bos, p. 385. ed. Schcef. The-, 
 word ^apriffETttL occurs in Ag. Prov. x. 8.^ 
 for he shall suffer punishment.'] * 
 
 III. To beat, strike in general, as a 
 person, occ. John xviii. 23. 2 Cor. xi. 20.* 
 — the air. occ. 1 Cor. ix. 26; where it 
 seems to refer to the S/cia^a^^ia of the an- 
 cient athletae, or their exercising them- 
 selves in imaginary combats, in which 
 th^y would of course strike nothing but 
 the air. So Virgil of a boxer preparing 
 for the combat, — verberat ictibus aiu'as, 
 JEn. V. line 377. See Wetstein on J Cor. 
 ix. 26. 
 
 Aeff^evit). 
 
 I. [To tie together, or bind as sheaves. 
 Gen. xxxvii. 7- Job xxvi. 8. Xen. Anab. 
 V. 8.] 
 
 II. [To enchain. Acts xxii. 4. Xenoph. 
 Hier. vi. 14. vii. 12.] 
 
 III. [To bind upon any thing. Mat. 
 xxiii. 4. The metaphor is obviously from 
 beasts of burden.] 
 
 AeafiEU), w, from ^ifffiog. — To bind. occ. 
 Luke viii. 29. 
 
 Aeaprj, rjg, rj, from ^eha/iai, perf. pass. 
 Attic of CEO) to bind. — A bundle; which 
 English word is derived in like manner 
 from the V. to bind. occ. Mat, xiii. 30. — 
 The LXX use ^eV//?;. Exod. xii. 22, for 
 the Heb. niJi^ a bunch, of hyssop namely. 
 
 AiffnioQ, «, 6, from ^ifffiog. — One bound, 
 a prisoner. Mat. xx vii. 15, 16. Acts xvi. 
 25, 27. & al. freq. On Philem. verse 1, 
 see Macknight. [^The expressions 6 ^eV- 
 jjLiog Kvpts, &c. mean one who is in prison 
 forChrisf s sake. hdim.m.^^. Zach, ix. 11.] 
 
 Aifffiog, H, 6, plur. hifffxa, ra,t (but rvQ 
 Uaiisg, Phil. i. 13.), from hSiap-aL perf. 
 pass. Attic of ^Eb) to bind. 
 
 I. A bond or chain, such as prisoners 
 or others were bound with. Acts xvi. 26. 
 xxvi. 29. Luke viii. 29. & al. freq. In 
 Heb. X. 34, the Alexandrian, Clermont, 
 and three later MSS., together with the 
 Vulgate, both the Syriac, and several other 
 ancient versions, read deffploig prisoners, 
 which reading is embraced by Wetstein, 
 and by Griesbach received into the text. 
 
 * fit here implies contumely.] 
 
 + [This is Attic. See Maris in Voce, and Eus- -j^ 
 tath. ad Horn. Od. ix. p. 1598. 17- Rom. The ^'^ 
 other declension is found in the LXX. Jer. ii. 20. 
 V. 6. Habbak. iii. 13.] 
 
AES 
 
 165 
 
 AE2 
 
 I 
 
 II. The string or ligament of the 
 tongue, occ. Mark vii. 35. Theognis, 
 Tvjb^. line 178, VXioaaa H oi AE'AETAI, 
 His tongue is tied. 
 
 III. It is spoken of an injirmity owing 
 to a satanical agency, occ. Luke xiii. 16, 
 where see Wolfius and Kypke. 
 
 ^^ Ae(Tfxo(pv\a^, aKoc, 6, from Un^oQ^ 
 and (pvXacrau) to keep. — A keeper of pri- 
 soners, a Jailer, occ. Acts xvi. 23, 27, 
 26. 
 
 AtcTfKOTijpiop, «, ro, from hfffioo) to bind, 
 "which from Uffjiog. — A place where per- 
 sons are bound and confined, a prison. 
 occ. Mat. xi. 2. Acts v. 21, 23. xvi. 26.- 
 
 A(.(Tp.u)Tr}g, 8, 6, from ceafio'o to bind, 
 which from ^ifffxoQ. — A person bound, a 
 prisoner, occ. Acts xxvii. 1, 42. [Gen. 
 xxxix. 21.] 
 
 AEairorriQ, a, b. 
 
 [I. Generally, One who commands, or 
 is at the head of any thing.~\ 
 
 II. A sovereign lord, a sovereign. Ap- 
 plied to Christ and the Holy Spirit, occ. 
 Luke ii. 29. Acts iv. 24. 2 Tim. ii. 21. 
 2 Pet. ii. 1. Jude ver. 4. Rev. vi. 10.— 
 Dr. Clarke, in his Scripture Doctrine of 
 the Trinity, No. 407*, asserts, that 
 " Christ is no where in the New Testa- 
 ment styled AeffTTo-jyc (but God the Fa- 
 ther only, as Luke ii. 29. Acts iv. 24. 
 2 Tim. ii. 21. Jude 4. and Rev. vi. 10)." 
 Let us then examine these texts. — Luke 
 ii. 26, It was revealed to him (Simeon) 
 vTzo (not lia) by the Holy Ghost, that he 
 should not see death before he had seen 
 the Lord's Christ ; and on seeing him, he 
 says, ver. 29, AE'SnOTA, LORD, now 
 lettest thou thy servant depart in peace, 
 according to thy word; for mine eyes 
 have seen thy salvation. Is not then the 
 Holy Ghost here styled Aicrwora. — Acts 
 iv. 24, 25, They lift up their voice to 
 God with one accord, and said AE'SHO- 
 Ta, lord, thou art God, which hast 
 made heaven and earth, and the sea, and 
 all that in them is ; who by the month of 
 thy servant David hast said — But by 
 Acts i. 16, it was the Holy Ghost who 
 spake by the mouth of David. It is He, 
 therefore, who in Acts iv. 24, is styled 
 AiaTTora.—In 2 Tim. ij. 21, Til^i AES- 
 HO'THi the Master (of the house) there 
 spoken of, may most naturally be referred 
 to Christ, who is named ver. 19. comp. 
 Heb. iii. 6. If in Jude ver. 4, we follow 
 
 * Comp. No. 15, and Clarke's Comment on 40 
 Texts, No. 15. 
 
 the common reading, the want of the ar- 
 ticle rov before Kvpiov shows that Jesus 
 Christ is there styled roy povov AESTIO- 
 THN Qebv, the only LORD God, as well as 
 our Lord. But if, with the Alexandrian, 
 and another ancient MS., and eleven later 
 ones, and the Vulg. version (see Mill, 
 Wetstein, and Griesbach), we omit the 
 word 0£ov, this application oi povov AES- 
 nO'THN to Jesus Christ will be still 
 more evident. And the same sort of per- 
 sons, who in Jude ver. 4, are said to deny 
 the only AESHO'THN, LORD, are in the 
 parallel text of St. Peter, 2 Ep. ii. 1, de- 
 scribed as denying the LORD, AESITO- 
 THN, ovho bought them. Who he is, we 
 may learn from Gall. iii. 13, and the 
 hymning elders in Rev. v. 9. will also in- 
 form us, for the person there addressed 
 bought them to God with HIS OWN 
 BLOOD *.— Lastly, that the title of 
 AESnO'TH2, in Rev. vi. 10, belongs to 
 Christ, will be manifest by comparing 
 Rev. iii. 7. Mat. xxviii. 18. John v. 22. 
 — Grotius therefore was not mistaken, as 
 Dr. Clarke asserts he was, in saying that 
 Christ is sometimes called AtcTrorT^e in 
 the New Testament. I add further with 
 regard to the Holy Spirit, that Luke ii. 
 29. Acts iv. 24. furnish us with clear in- 
 stances of His being religiously invoked 
 by holy men, and of His having divine 
 attributes expressly ascribed to him. 
 [Parkhurst's argument here is very ill 
 brought forward, and some of his reason- 
 ings are very imperfect. The argument 
 for the divinity of Christ, from the ap- 
 plication of the word Ato-Trdrr/c to him, is, 
 that (as Dr. J. P. Smith, on the Person 
 of Christ, vol. ii. p. 602, has well observed) 
 the title of dominion, elsewhere ap- 
 plied in a very marked manner to the 
 Father, is given also to Christ. But 
 Parkhurst takes away its use from the 
 Father, to whom it appears to me, beyond 
 all doubt, to be applied in Acts iv. 24. 
 for creation is qftener predicated of the 
 Father, and the very terms here used, 
 lead one to think of the God of Israel. I 
 should also so judge of Luke ii. 26, atid 
 this is the general opinion of the critics. 
 In 2 Pet. ii. 1, and Jude v. 4, it is beyond 
 a doubt to be applied to Christ. Even 
 Bretsch. allows these, and Schl. the first 
 of them. It is curious, that, in order to 
 take away the second from Christ with 
 
 * See the reverend and learned William Jones's 
 Catholic Doctrine of the Trinity, chap. i. No. 40, 
 
AEY 
 
 166 
 
 AEX 
 
 more show of reason, he persists In a 
 reading rejected by Griesbach, and with 
 sufficient ground in most persons' opinion. 
 Mr. Sharp has^ however, shown that, even 
 with this rejected reading, the place must 
 still be referred to Christ. See Nares's 
 Remarks on the Improved Version, p. 
 239. I ought to cite some passages in the 
 LXX, where AscTrorT/c is used of the 
 Father. Job v. 8. Prov. xxix. 26. Jer. 
 XV. 1 1 . See again in the Apoc. Wisdom 
 vi. 7. viii. 3. In the following it is used 
 for »jns or pi«, Gen. xv. 2, 8. Josh. v. 14. 
 Prov. XXX. 1. Jer. i. 6. iv. 12. For its 
 use as to Heathen gods, see Palairet. Obss. 
 Crit. p. 283.] 
 
 III. A human lord or master^ as of 
 servants, occ. 1 Tim. vi. 1. 2 Tit. ii. 9. 
 1 Pet. ii. 18. — In the LXX Aeo-TrdrT/c six 
 times answers to the Heb. p« or [n«, as 
 applied either to man or God, and par- 
 ticularly to the divine Captain of Jeho- 
 vah's host. Josh. V. 14. Comp. v. 15. 
 
 [IV. A possessor. To this head Schl. 
 and Br. refer 2 Tim. ii. 21. This mean- 
 ing is found elsewhere. Theophyl. Ep. 
 19. Schl. gives the sense, A husband, and 
 quotes 1 Pet. iii. 6, referring to Gen. 
 xviii. 12; but the word in each case is 
 Kvpiog. The sense occurs, Eur. Med. 223. 
 Hel. 578.] 
 
 Asvpo. An adv. both of place and time, 
 signifying hither, perhaps from Svu) to 
 come, enter, as levre below. 
 
 I, Of place. Here, hither. In the N. T. 
 when implying place, it is used only in 
 calling or encouraging, and may be ren- 
 dered. Come, come hither. Mat. xix. 21. 
 Luke xviii. 22. John xi. 43. & al. See 
 Wetstein on Mat. and observe that Homer 
 frequently uses this word. See Dammi 
 Lexic. col. 1061. [|ii Acts vii. 3, and 
 34. and in 2 Kings iii. 13. v. 19. it seems 
 to have the opposite signification, go."] 
 
 II. Of time, with the neuter article, 
 "A-yjpi r» ^£vpo, Till this time, hitherto, 
 occ. Rom. i. 13, where see Wetstein. 
 
 AftJre. An adv. of compellation or call- 
 ing. — Come, come hither, addressed to se- 
 veral. Mat. iv. 1 9. xi. 28. xxv. 34. Luke 
 XX. 14. This word doth in form resem- 
 ble a verb 2d pers. plur. imperative ; and 
 since both in the sacred and profane wri- 
 ters it is applied in no other manner than 
 as a V. in that form would be, the most 
 natural derivation of it seems to be from 
 ^vit) to come, E being inserted, as if from 
 the V. ^Evo). Comp. Avw. See Wetstein 
 on Mat. and Dammi Lexic. col. 1062, 
 
 who shows that Homer often uses 
 Aevrf. 
 
 |^^° AfvrcpaToc, a, ov^ from ^evTEpog. 
 — Doing so7newhat on the second day ; 
 for these nouns in alog denote the day, 
 Comp. Tfrapraloc, occ. Acts xxviii. 13; 
 on which text Raphelius observes that 
 Xenophon []Cyr. v. 2. 1.] uses hvTEpalog 
 in the same sense.* 
 
 I^p^ AEVTEpoTrptoTog, a, 6, from ^fvrepoc 
 the second, and irpGiTog the jirst. — The 
 first sabbath after the second day of urt- 
 leavened bread, from which day the seven 
 weeks (called mnnu^ sabbaths. Lev. xxiii. 
 15. comp. Lev. xxiii. 8. Luke xviii. 12. 
 Acts XX. 7. 1 Cor. xvi. 2.) were to be 
 reckoned. Lev. xxiii. 15, 16. Deut. xvi. 
 9. "On this sabbath the barley was nearly 
 ripe in Judea. occ. Luke vi. 1. This ap- 
 pears the most probable interpretation of 
 this difficult word, and is that which 
 Stockius and Doddridge have embraced. 
 [So Scaliger, Casaubon, Kuinoel, and 
 Schleusner.] 
 
 Aevrepoc, a, ov. The learned Damm, 
 Lexic. col. 461, derives it from Ievh) to 
 fail, fall short, and says it is properly 
 spoken of those who are second in a trial 
 of skill or activity. Homer certainly ap- 
 plies it in this sense, II. x. line 368. II. 
 xxiii. lin. 265, 498. But what properly 
 confirms this derivation is, that Homer 
 uses not only the comparative AivTEpog, 
 but also the superlative Aivrarog the last, 
 II. xix. line 51. Odyss. i. line 286. Odyss. 
 xxiii. line 342. 
 
 Second. Mat. xxi. 30. xxii. 26, 39. 
 & al. AevTepov neut. is used as an adverb. 
 Secondly, a, or the, second time. John iii. 
 4. xxi. \Q. 1 Cor. xii. 28. 2 Cor. xiii. 2. 
 Rev. xix. 3. 'E/c ^Evrips (/ca/pa timCj 
 namely, being understood) A, or the, se- 
 cond time. Mat. xxvi. 42. John ix. 24. & 
 al. Comp. under 'Efc 4. 
 
 Ae^o^at. 
 
 I. To receive, contain within itself, as 
 a place doth what is put therein, occ. Acts 
 iii. 21. [^Luther translates this place, 
 who must occupy heaven. So Bengel and 
 Wolf. See Eur. Alcest. 817.] 
 
 II. To take, receive within or between 
 the arms. Luke ii. 28. [into the hands, 
 xxii. 17.] 
 
 III. To receive, entertain, as a person. 
 Mat. X. 40, 41. [xviii. 5. Luke ix. 11. 
 
 * [See also Diod. Sic. xvi. G8. Polyb. ii. 70- 
 Perizon. ad ^lian. V. H. iii. 14. and Viger. de 
 Idiot, iii. 2, 15.] 
 
A Ea 
 
 167 
 
 A£A 
 
 xvi.4.] Actsxxi. 17. [2 Cor. vii. 15. Col. 
 iv. 10.] Gal. iv. 14. [Heb. xi. 31.] 
 Comp. Acts vii. 59. [Xen. Anab. vii. 7, 
 26.] 
 
 IV. To receive, embrace, as a doctrine. 
 [Mat. xi. 14. Luke viii. 13.] Acts viii. 
 14. xi. 1. xvii. 11. 1 Thess. i. 6. & al. 
 Comp. 2 Thess. ii. 10. I Cor. ii. 14. 
 [Aristot. Rhet. iii. 17. Thucyd. iv. 16. 
 Schl. makes 6v Uxofiai in 2 Thess. ii. 10. 
 (as in Thucyd. v. 32.) / refuse or reject, 
 but it seems to me, simply, the negative 
 of this 4th meaning. He also refers Mat. 
 X. 40. to this head.] 
 
 V. To receive, bear with, bear patiently, 
 as a person. 2 Cor. xi. 16. So Demetrius 
 in Plutarch De Defect. Orac. p. 412. F. 
 AE'^ASGE fifxaq — koX ottojq ^ avpdt,£rf: 
 TciQ 6(})pvg — (TKOTTEiTE, Bcar With US, and 
 take heed not to frown. See Eisner and 
 Wolfius. [iElian. V. H. iii. 26. Schwartz, 
 ad Olear. de Styl. N. T. p. 348.] 
 
 VI. To receive, somewhat given, or 
 communicated. Acts xxii. 5. xxviii. 21. 
 Phil. iv. 18. Comp. 2 Cor. viii. 4. [Xen. 
 Cyr. i. 4, 10. and 5. 5. Arrian Diss. Ep. 
 ii. 7, 11.] 
 
 VII. To look for, expect. Ac'xo/iai is 
 often thus applied in Homer, as in II. 
 xviii. line 524, 
 
 AE'FMENOI 6;r7r(^T£ /*^A« I^okxtq hk) kKntdf i^af* 
 
 Two spies at distance lurk, and watchful seem 
 If sheep or oxen seek the winding stream. 
 
 Pope. 
 
 So II. ii. line 794, and II. ix. line 191. 
 The simple V. however, is not in the 
 N. T. nor scarcely by any prose writer, 
 used in this sense, which is here inserted 
 on account of the derivates eK^i^ofxai, 
 'jrpocr^iXOfJLai, which see. 
 
 Aeoj. 
 
 I. To bitid, ticy as with a chain, cord, 
 or the like. Mat. xxii. 13. xxvii. 2. Mark 
 v. 3, 4. & al. freq. Comp. Mat. xxi. 2. 
 xiii. 30. And on Luke xiii. 16, see 
 Wolfius. [In the following places, it 
 means, To throw into chains, make a 
 prisoner. Mat. xxvii. 2. Mark. xv. 1, 7. 
 Actsix. 2, 14, 21. xxi. 13. xxii. 5, 29. 
 xxiv. 27. Col. iv. 3. In 2 Tim. ii. 19, 
 the meaning is, to restrain or hinder. In 
 Acts XX. 22, there are various explana- 
 tions of ^E^efXEvoQ rw xve'vjuaT-i. Some, as 
 Erasmus Schmidt, interpret ttv. of a reve- 
 lation by the Holy Ghost, that Paul 
 should be thrown into chains at Jeru- 
 
 salem ; and refer to v. 23. and xxi. 4^ 
 Beza, Vitringa, and others say, it means, 
 bound or compelled by the Holy Ghost to 
 go to Jerusalem. Erasmus has, corpore 
 liber, sed spiritu alligatus. Alberti thinks 
 it is here for strengthened (bound round J 
 by the Spirit. Wolf and others think that 
 TTj/. is here the mind of Paul illuminated 
 by revelation, by which he foresaw his 
 future imprisonment. Schl. thinks it is 
 compelled by my mind or inclination. In 
 Luke xiii. 16. the binding means the ac- 
 tual contraction or binding together of 
 the woman's limbs, see verse 11. She 
 was, says Wolf, what the Greek physi- 
 cians call ipTTpoadoroviK}], drawn forward. 
 See Hippoc. v. Epidem. § xii. and xv. for 
 the same use of ^eoj. The Tetanus Em- 
 prosthotonus is often a chronic disease in 
 hot countries.] 
 
 I I. To bind up, swathe. John xix. 40. 
 
 III. To bind or oblige by a moral or 
 religious obligation. Rom. vii. 2. 1 Cor. 
 vii. 27, 39. 
 
 IV. To bind, pronounce or determi?ie 
 to be binding or obligatory, i. e. of duties 
 to performance, of transgression to punish- 
 ment. Mat. xvi. 19. xviii. 18. Comp. 
 John XX. 23. 
 
 AE'Q. 
 
 I. To have need, to want, lack. Thus 
 the V. active is sometimes, though rarely, 
 used in the profane writers, as in Homer, 
 II. xviii. line 100.— 'E^eTo ^e Air2EN, 
 He wanted me. So Plato in Apol. Socr. 
 § 18 & 27. edit. Forster, 7roXX« AE'il, 
 I want much, i. e. I am far from. And 
 Lucian, Rev. iv. torn. i. p. 406. B. "Eyw 
 hk ToaruTs AE'Qi, I am so far from. 
 
 II. [As a verb impersonal. AeT. (I.) It 
 is necessary, it behoves. Mat. xvi. 21. 
 xvii. 10. John x. 16. & al. freq. (2.) It 
 is becoming, proper, or one's duty. Mat. 
 xviii. 13. xxiii. 23. xxv. 27. Mark xiii. 
 
 14. Luke iv. 43. xxii. 7. 1 Tim. iii. 2, 7, 
 
 15. Tit. i.7, 11. Heb. ii. 1. xi. 6. 2 Pet. 
 iii. 11. Schl. translates it in Luke xiii. 
 14. by, it is lawful, and in Luke xix. 5. 
 by, it pleases me, but quite unnecessarily. 
 Both fall under the first head, without, 
 however, any marked expression of ne- 
 cessity in the first place, / am to work. 
 In the second, the necessity is stronger. 
 It is arranged or decreed that I am to be 
 in your house. In 1 Cor. xi. 19. Schl. 
 says, It is advantageous, and so, per- 
 haps, Hammond; but I think it is, It 
 cannot be but that there will be divisions, 
 i. e. from the propensities of human na- 
 
AHM 
 
 168 
 
 AI A 
 
 tlire ; and so Rosenmiiller.]— Aeov, to. 
 Need, needfulf becorning. See [Acts xix. 
 19.] I Tim.v. 13. IPet. i. 6*. 
 
 III. Aiofiaij pass. To be in want or 
 Qieed, to want. In this sense it is not 
 used by the writers of the N. T. in the 
 simple form, though the compound irpoc 
 Ziofxai is, [Xen. de Rep. Ath. ii. 3.] 
 
 IV. To pray ^ beseech^ supplicate, used 
 absolutely, Acts iv. 31. Rom. i. 10. — with 
 a genitive of the person. Mat. ix. 38. 
 Luke V. 12. Acts xxi. 39. & al. freq.— 
 with a genitive of the person and an ac- 
 cus. of the thing. 2 Cor. viii. 4, With 
 much intreaty requesting of us this favour 
 and the communication of this ministra- 
 tion to the saints. For the words U^aa- 
 Oai rj/idg at the end of the verse seem a 
 spurious addition, being wanting in thirty- 
 four MSS., four of which ancient, unno- 
 ticed in the Vulg. in both the Syriac and 
 other ancient versions, and accordingly re- 
 jected by Wetstein, and thrown out of the 
 text by Griesbach. [With virep or irepl, 
 
 1 pray for any one, as Luke xxii. 32. 
 Acts viii. 24. Ps. xxix. 8. Job ix. 15.] 
 
 AH\ An adv. 
 
 1. Of affirming, Truly ^ in truth, occ. 
 
 2 Cor. xii. 1. Comp. Mat. xiii. 23. [Jer. 
 xxxvii. 20.] 
 
 2. Of exhorting, ]J^ome.^ by all means, 
 or the like. occ. Luke ii. 15. Acts xv. 36. 
 Comp. Acts xiii. 2. 
 
 3. Of inferring. Therefore, occ. I Cor. 
 vi. 20. Blackwall, Sacred Classics, vol. i. 
 p. 145, observes, that Plato applies this 
 particle in the same manner. But in this 
 use of ^r), its affirmative or hortative sense 
 seems also to be included, q. d. Therefore 
 truly, or therefore by all means*, [So 
 in the Song of the Three Children, and 
 Xen. Mem. iii. 4, 7.] 
 
 AH^AOU, n, ov. — Manifest^ evident. 
 occ. Mat. xxvi. 73. 1 Cor. xv. 27. Gal. 
 iii, 1 . 1 Tim. vi. 7. 
 
 Ar/Xow, w, from EfjXog. 
 
 I. To make manifest or evident, occ. 
 1 Cor. iii. 13. Heb.ix.8. 
 
 II. To make manifest., declare, show, 
 signify by words, Iteach.] occ. 1 Cor. i. 
 11. Col. i. 8. Heb. xii. 27. 2 Pet. i. 14. 
 Comp. 1 Pet.i. 11. 
 
 ATjjirjyopeoj, io, from cfjjjiog the people, 
 
 • [In the plural it generally signifies, what is 
 necessary for support of life, as Ex. xxL 10. 1 Kings 
 iv. 22. Prov. xxx. 8. 2 Mac. xiii. 20.] 
 
 * [It seems sometimes to be redundant, as Acts 
 »iii. 2. J 
 
 and ayopitt) to speak to or harajigue . 
 
 To speak to or harangue the people^, 
 to make a public oration, [used generally 
 of great men's speeches.] occ, [^Prov. xxx. 
 31.] Acts xii. 21. 
 
 Arjuiapyog, 5, 6, from IrjpioQ public 
 (which from lyjixog a people), and ipyov 
 work. 
 
 I. One who worketh for the public, or 
 performeth public works, also an archie 
 tect. So Suidas from the Schol. on Aris- 
 toph. Koivwg ^£ fXeyov ^r^fiiapyHQ, t^q ra 
 ^rifx6(TLa IpyaCojxevsQ' ttote Se Koi t5c dp- 
 XiTEKTovag. [It is the name of the Achaean 
 magistrates. See Pol. Exc. Leg. 47- Aris- 
 tot. Polit. ii. 10.] 
 
 II. It is applied to God, the architect 
 of that continuing and glorious city which 
 Abraham looked for. occ. Heb. xi. 10, 
 where see Wetstein. [God is so called by 
 Josephus, A. J. vii. 14, 11. Xen. Mem. i. 
 4. 2.] 
 
 Afjfxog, 8, 6. — A people, occ. Acts xii. 
 22. xvii. 5. xix. 30,33. [Schl. makes it 
 the forum, in Acts xvii. 5. xix. 30. but 
 Br. properly says, the people in their 
 public assembly. So jlElian. V. H. ii. \7\ 
 
 ArjfxocFLO^, a, oy, from ^ij/mog. 
 
 I. Public, common, occ. Acts v. 1 8. 
 
 II. Arjfjioffiif, Publicly. It is the f 
 dative case used adverbially by an ellipsis, 
 for EP Zrifioaia x^P^'> ^^ ^ public place, or 
 &c. occ. Acts xvi. 37. xviii. 28. xx. 20. 
 [So 2 Mac. vi. 20. Xen. Mem. iv. 8. 
 2.] 
 
 ^" AHNA'PION, 8, TO. Lat.— A word 
 formed from the Latin denarius, which 
 denotes the Roman penny, so called be- 
 cause in ancient times it consisted, denis 
 assibus, often asses. It was a silver coin, 
 and equal to about sevenpence half-penny 
 of our money. See Mat. xx. 2, 9, 10. 
 xxii. 19. The former passages show, that 
 the price of labour was in our Saviour's 
 time nearly the same in Judea, as it was 
 not very many years ago in some parts of 
 England. 
 
 Ai]TroTE. Adv. from ^») truly, and Trore 
 ever. — Soever, occ. John v. 4. 
 
 A//7r«. Adv. from ^^ truly, and 7r« 
 where. — Truly, [^altogether.] occ. Heb. ii. 
 16. 
 
 AIA\ A preposition. 
 
 * [See Taylor on Lys. Orat. p. 171. and Spanh, 
 on Julian. Or. p. 208. Xen. Mem. iii. 6. 1.] 
 
 •]• This elliptical use of the dative is very common. 
 See Hoogeven's Note on Vigerus De Idiotism. cap, 
 iii. sect. 1. reg. 9, 
 
A I A 
 
 169 
 
 A I A 
 
 I. Governing a genitive case, 
 
 1. It denotes a cause of almost any 
 land. By. See John i. 3. Luke i. 70. 
 John i. 7. Rom, v. 11. iii. 24. Acts viii. 
 1 8. QCritics differ in their explanations 
 of this preposition according to their 
 views of Theology. As for instance, Schl. 
 refers it in John i. 3. to the efficient 
 cause, Bretsch. to the instrumental. We 
 may first observe, with Archbishop Ma- 
 gee, (vol. i. p. 73.) that with the ge- 
 nitive it never signifies the Jinal cause. 
 In Rom. vi. 4. Schl. says decidedly and 
 rightly, that it is through (the glory or J 
 power of the Father; he, however, with 
 Beza, gives 2 Pet. i. 3. as an instance of 
 the final cause, but even Rosenmiiller 
 translates that place, by his glorious kind- 
 ness ; and Vitriuga has a long and satis- 
 factory dissertation against this interpre- 
 tation. Diss. III. lib. i. c. vii. p. 224. ed. 4. 
 See also Suicer i. p. 706. Alberti, p. 460, 
 and Wolf, in loco. We will now give in- 
 stances and other senses belonging to this 
 head.] 
 
 (1.) \^Efficient and principal cause. 
 John i. 3. Rom. i. 5. I Cor. i. 9. So 
 Rom. V. 1, 2, 11, where Schleusner calls 
 it the meritorious cause.^ 
 
 (2.) ^Efficient and ministerial, or in- 
 strumental cause. Mat. i. 22. ii. 5, 15. 
 Mark xvi. 20. Luke i. 70. viii. 4. John i. 
 17. Acts xviii. 9. xix. 26. xxi. 19. Rom. 
 iii. 20. iv. 13. 1 Cor. iii. 5. perhaps iv. 15. 
 Heb. ii. 10. (where Schleusner translates 
 it after.) In many passages we are said 
 to be justified, &c. through the redemp- 
 tion made by Christ, or through faith in 
 his blood, as Rom. iii. 22, 23, 24, 30. Gal. 
 ii. 16. These must be referred to this 
 bead, the death of Christ being the effi- 
 cient^ faith tllej^cause of our salvation. The 
 expressions ha x^'^P"^ nvog, &;c. Mark 
 vi. 2. Acts V. 12. XV. 23. xix. 26, must 
 be referred hither also.] 
 
 2. Of place. By, through. Mat. ii. 12. 
 [Mark x. 1. xi. 16.2 Luke vi. 1. [Acts 
 ix. 25.] 1 Cor. iii. 15, Am irvpog, through 
 ajlre, [& al.] Corap. Ps. Ixvi. 11, or 12. 
 Isa. xliii. 2, in LXX. Euripides, Electr. 
 line 1182, has a similar expression, AIA' 
 HYPO'S tfjoXov, I came through a Jire. 
 So Aristophanes, Lysist. line 133, 
 
 Ka'v /xe ^pif, ALV T0T~ nTPO'2 
 
 Though I were to pass through fire, I'd go. 
 Jut see by all means Eisner's excellent 
 
 Note on 1 Cor. iii. 15, to whom I am in- 
 debted for the above citations ; and comp. 
 Wetstein and Macknight. 
 
 3. Of time, Through, throughout. IjvikQ 
 V. 5. [Heb. ii. 15. Acts i. 3. xxiv. 17.] 
 
 4. ^After. Mat. xxvi. 61. Mark ii. 1. 
 Gal. ii. 1. See Wetstein on Mat. and 
 Mark, and observe that this use of ha is 
 common in the Greek writers. Comp. 
 Kypke on Mark. [Our translators, on 
 Mat. xxvi. 6 1 , say, in three days. Schl. 
 says within, and cites Mark xiv. 58. Acts 
 (the two places cited by Parkh. in No. 6, 
 and) xvi. 9. xxiii. 31. Bretsch. says in, 
 citing the same places ; and this, as Ra- 
 phelius observes, must be correct, if we 
 refer to Mat. xxvii. 40. The preposition 
 is used in the sense after in Aristoph. Pax. 
 V.569 and 709. ^lian. V. H. xiii. 42. & al. 
 Blomf. ad ^sch. Pers. 1006, indicates 
 Thucyd. iv. 8.} 
 
 5. Denoting the state, In. Rom. iv. 11. 
 Comp. ch. ii. 27- 2 Cor. v. 10. 2 Pet. iii. 
 5. 1 Tim. ii. 15, where comp. Sense II. 
 
 6. — The time, In, by. Acts v. 19. xvii. 
 10. So Herodotus, lib. i. cap. 62. AIA' 
 EvhicaTii 'ireog, In the eleventh year. Lu- 
 cian, Demonax, torn. i. p. 1010, AIA' ^e't- 
 fjLiovog, In winter. 
 
 7. —The adjunct, With. Rom. xiv. 20. 
 
 8. Before, in the presence of. 2 Tim. 
 ii. 2. So Plutarch, cited bv Wetstein, 
 AIA^ 0f wv MAPTrPON, Before the Gods 
 (as) witnesses. [It is used in adjurations, 
 Rom. xii. 1. xv. 30. 1 Cor. i. 10. 2 Cor. 
 X. 1. Bretsch. says the speaker means in 
 these cases to set the object by which he 
 adjures, as it were, in the presence of the 
 person whom he addresses. It is used 
 adverbially, as is often the case in good 
 Greek, as Heb. xii. 1. ha virofxovrjg pa- 
 tiently. Perhaps in all these cases the 
 genitive expresses the instrument in some 
 degree through or by means of patience^ 
 See Luke viii. 4. Acts xv. 27. Rom. viii. 
 25. 1 Pet. V. 11. and Heb. xiii. 22.] 
 
 II. Governing an accusative, 
 1. It denotes the final or impulsive 
 cause. For, on account of, by reason of. 
 1 Cor. ix. 23. Rom. i. 26. [It denotes, 
 strictly, the impulsive cause in Mat. xxvii. 
 18. Mark xv. 10. Luke i. 78. John x. 32. 
 the final cause in Mat. xv. 6. xix. 12. 
 Mark ii. 27. John xi. 42. xii. 9, 30. Rom. 
 iv. 23, 24. xi. 28. (where Br. explains it 
 thus : with respect to the gospel, they are 
 reckoned enemies for your sakes, i. e. that 
 the gospel may come to you ; with respect 
 to the promises, they arc agreeable to God 
 
AI A 
 
 170 
 
 AI A 
 
 for their ancestors' sakes.J xili. 5. 1 Cor. 
 xi. 23. (for the sake of' spreading the 
 gospel. )~] 
 
 2. Through, by means of. Luke i. 78. 
 John vi. 57, where see Alberti. Comp. 
 Heb. ii. 9. 1 Cor. vii. 5. Rev. xii. 1 1 . [Schl. 
 calls it the efficient cause in John vi. ^7. 
 Rev. xii. 11. and 1 John ii. 12. In John 
 vi. 57. Alberti, Wolf and Palairet coin- 
 cide with Schleusner. It is an Atticism, 
 (see Budseus Comm. L. Gr. p. m. 523.) 
 See Longin. Sect. III. and Faber's Note, 
 p. 265. Aristoph. Plut. Socrat. ad Philip, 
 p.m. 168.] 
 
 3. In. Gal. iv. 13. comp. 1 Cor. ii. 3. 
 
 4. For, in respect of or to. Heb. v. 12. 
 So Rom. iii. 25, Aia tyiv Trdptaiv^ As to, 
 with regard to, (quod attinet ad) the re- 
 mission; where Raphelius clearly shows 
 that Polybius uses the preposition ^la with 
 an accusative in this sense. Other expo- 
 sitors, however, here render it by (as in 
 John vi. 57.) J or for, denoting the final 
 cause (as in Rom. iv. 25.) See Wolfius, 
 and comp. under Uapeffig. [[Bret, refers 
 Mat. xiv. 9. to this head.] 
 
 5. With a Verb, infinitive, having the 
 neuter article prefixed. Because. Mat. 
 xxiv. 12. Phil. i. 7. [We must not omit 
 the phrase Am t5to wherefore. Mat. vi. 
 
 for this cause. Mat. xiv. 2. Mark xii. 24. 
 Luke xiv. 20. John i. 31 . therefore (a par- 
 ticle of transition and conclusion.) Mat. 
 xii. 27, 31. xiii. 52. Luke xii. 22. Rom. 
 V. 12. xiii. 6. &al.] 
 III. In composition, 
 
 1. It is emphatical, or heightens the 
 signification of the simple word, as in 
 ^laKadapii^o) to cleanse thoroughly. 
 
 2. It denotes separation or dispersion, 
 as in ^lamraojxaL to be pulled in two. Mark 
 V. 4. Ziay viopi'Cio to publish abroad. Luke 
 ii. 17. 
 
 3. — Pervasion or transition, as in hia" 
 €oivco to pass through, ^ta^e^ojuat to re- 
 ceive by transition. Acts vii. 45. 
 
 Aiataivio, from ha through, and /Batvw 
 to go. — To pass through, pass over. occ. 
 Luke xvi. 26. Acts xvi. 9. Heb. xi. 29. 
 
 Aia€aXXw, from ^ta through, and fiaXkcj 
 to cast. 
 
 I. To dart or strike through, whence 
 
 II. In a * figurative sense. To strike 
 or stab with an accusation or evil report. 
 
 * Aia^t^KKuv semper metaphorice, quasi verUs 
 trajicerc, columniis transfgcre, transfodere, calum- 
 niari. Duport in Theophrast. Char. Ethic, cap. 
 xvi. p. 462. But see Scapula's Lexicon, 
 
 to accuse. So /^Xac^ry/xetj/ may be from 
 fjoXXetv Tolg (j)rjiJiai<: smiting with reports. 
 See 'Ska(T(^r]}xiis}. occ. Luke xvi. 1 , where 
 the V. is applied to a true accusation, as 
 Kypke shows it is likewise in the Greek 
 Avriters. [[Aristoph. Rhet. iii. 15. Schl.^ 
 says, (1.), Properly to transfer, transmit, 
 make to pass through, (as Diog. L. i. 1 1 8.) 
 and especially used of wrestlers, who try 
 to deceive one another. See Salmas. ad 
 Solin. p. 663. Hence, in the middle it is, 
 (2.), to deceive, as Herod, v. 107, and 
 elsewhere. (3.) To transfer a fault to 
 others, to accuse. So Theodotion's version 
 of Dan. iii. 8. Herod, vi. 25. (4.) To de- 
 nounce, attack, but with a true accusa- 
 tion, as Philost. Vit. Apoll. iii. 38. See 
 Numb. xxii. 22. 2 Mace. iii. 11.] 
 
 ^g^ Aid^E^aiofxai, 8//at, from ha em- 
 phat. and pe^awoj to confrm. — To affirm 
 or assert, strongly or constantly, occ. 1 
 Tim. i. 7. Tit. iii. 8. [Polyb. Vir. p. 
 1396.] 
 
 ^g^ Ata€X€7rw, from ha emphat. and 
 pXeTfU) to see. [Not found in other Greek.] 
 — To see plainly or clearly, occ. Mat. vii. 
 5. Luke vi. 42. 
 
 AiatoXoc, 8, 6, f], from ha^itoXa, perf. 
 mid. of ha€>aXX(t). 
 
 I. An accuser, a slanderer, occ. 1 Tim. 
 iii. 11.2 Tim. iii. 3. Tit. ii. 3. [Schleus. 
 and Bret, refer, Eph. iv. 27, to this sense, 
 and Schleus. says, it is either do not give 
 ready heed to the slanderer, or do not act 
 so that the adversary of Christianity may 
 be able to fnd any ground of accusation. 
 See Xen. Ages. xi. 5. Demost. de Cor. 
 c. 8.] 
 
 II. The Devil, so called because he ori- 
 ginally accused or slandered God in Para- 
 dise, as averse to the increase of man's 
 knowledge and happiness (see Gen. iii. 5. 
 John viii. 44.), and still slanders him by 
 false and blasphemous suggestions; and 
 because on the other hand he is the ac- 
 cuser of our brethren, which accuseth them 
 before our God day and night, Rev. xii. 9, 
 10. (Comp. Job i. 6.*); whence also he is 
 called our adversary, 1 Pet. v. 8. See 
 'AvnhKog. Further, Aia€oXoQ is used 
 either for the Prince of the Devils, as 
 Mat. iv. 1. Rev. xii. 9. xx. 2 ; or for those 
 evil spirits in general, Acts x. 38. And 
 Christ calls Judas Aia^oXog, John vi. 70, 
 
 * [See Zach. iii. 1. Suidas voce ^aravSg. Grot, 
 ad Mat. iv. 1. It occurs in the O. T. Job i. Zach. 
 iii. 1. 1 Chron. xxi. 1. Wisd. ii. 24. In the Apo- 
 cryphal O. T. vol. i. pp. 534, 536, 612, 691.1 
 
^ I A 
 
 171 
 
 A I A 
 
 because " under the influence of that ma- 
 lignant spirit he would turn his accuser 
 and betrayer" saj's Doddridge in para- 
 phrase, i5ut as it does not appear that 
 Judas did, strictly speaking, accuse our 
 Lord, it might be more proper to render 
 Aiai^oXoc in this text by spy or informer^ 
 as Judas truly proved. See Campbell's 
 Prelim. Dissertat. to Gospels, pp. 185, 
 188. [Schleusner refers John vi. 70. to 
 the sense of an adversary^ and quotes 1 
 Mace. i. 38. Lampe there quotes Est. vii. 
 4. viii. 1. Bretsch. says, it is for vu>q hia- 
 t>6\H, one led by the devil, and quotes xiii. 
 2 ; but this is without any reason.] By 
 this word Atci^oXoc, the LXX constantly 
 render the Heb. ^tOU?, when meaning Satan 
 or the Devil (see Job, ch. i. ii.), and from 
 them no doubt it is that the writers of the 
 N. T. have so commonly used it in that 
 sense, in which it likewise occurs, Wisd. 
 ii. 24. 
 
 AiayyeXXw, from dia denoting disper- 
 sion or emphasis^ and ayyiXSM to tell, de- 
 clare. 
 
 I. To tell, declare, or publish abroad, 
 to divulge, occ. Luke ix. 60. Rom. ix. 17. 
 IL To declare, or signify plainly, occ. 
 Acts xxi. 26. " To give notice to the 
 priests that he obliged himself by vow for 
 seven days (during which time he devoted 
 himself to prayer and fasting in the tem- 
 ple) ; after which they were to offer " 
 
 Mr. Clark's note. Comp. under 'Ayvt^w 
 II. and Numb. vi. 13, &c. 
 
 AiaytVojLtat, from Ita through^ and yiv- 
 ofjLai to 5e.— Of time. To pass, pass oyer. 
 occ. Mark xvi. 1. Acts xxv. 13. xxvii. 9. 
 Thus used also in the Greek writers. See 
 Wetstein on Mark. [^Elian V. H. iii. 19.] 
 Aiayiva)(TK(x), from ^la denoting separa- 
 tion or emphasis, and ytvwo-icw to know, 
 discern. — To discuss, examine thoroughly, 
 {take cognizance o/.] occ. Acts xxiii. 15. 
 xxiv. 22. See Wetstein on both texts. 
 [It appears to be taken in a low sense in 
 both places. See Dion. Hal. Ant. ii. 14.] 
 ^g° Aiayj/wptXw, from ^ih denoting di- 
 spersion, and yviopli^to to make known. — 
 To make known, or publish abroad, occ. 
 Luke ii. 17. [See Jensii Fere. Lit. p. 37.] 
 ^g^ Aiayvioaig, log, Att. cwc, r], from 
 ciayivMaKd). Discussion, examination, cog- 
 nizance, occ. Acts xxv. 21. [Wisd. iii. 18. 
 Joseph. A. J. XV. 3, 8.] 
 
 Aiayoyyv^io, from dia emphat. and yoy- 
 yvi^u) to nmrmur. — To murmur \_from in- 
 dignation.~\ occ. Luke xv. 2. xix. 7. [Exod. 
 xvi. 3. xvii. 3. Ecclus. xxxiv. 24.] 
 
 Aiayp-qyopih), w, from ^(ct emphat. 
 and yprjyopeio to awake. — To awake tha- 
 roughly, occ. Luke ix. 32. [Herodian iii. 
 4, 8.] 
 
 Amyw, from cih through, and ayw to 
 lead. ' " 
 
 I. To lead [or make to pass. 2 Sam. 
 xii. 31.2 Kings xvi. 5. Job xii. 7.] 
 
 II. [To pass (of time). 1 Tim. ii. 2. 2 
 Mace. xii. ,58. Soph. CEd. C. 1614.^ It is 
 sometimes used elliptically, for to live, as 
 it is in] Tit. iii. 3. [Ecclus. xxxviii. 30. 
 Xen. Mem. i. 3, 5.] See Wetstein on 
 both texts for similar expressions in the 
 Greek writers, and comp. Kypke on Tit. 
 
 AiaUxofJiai, from ha denoting transi- 
 tion, and Uxopai to receive. — With an 
 accusative of the thing *. To receive by 
 succession, or by passing frojn o?ie to an- 
 other, occ. Acts vii. 45, where Kypke pro- 
 duces the Greek writers using it in the 
 same manner. [[^Elian V. H. xiii. 1 .] 
 
 Ata^77jua, aroc, to, from hadiu) to bind 
 round, which from ha about, and ^i(o to 
 bind. — A diadem, a tiara, i. e. not a crown 
 properly so called, but a swathe, ovjillet 
 of white linen bound about the heads of 
 the ancient eastern kings, and so the en- 
 sign of royal authority, occ. Rev. xii. 3. 
 xiii. 1. xix. 12. [Est. i'. 11. ii. 17. Isaiah 
 Ixii. 3. See Casaub. ad Suet. Cas. c. 79.] 
 
 ALuh^ojpi, from dia denoting transition 
 or dispersion, and h^(opi to give. 
 
 I. To distribute, divide, occ. Luke xi. 
 22 +. xviii. 22. John vi. 11. Acts iv. 35. 
 
 II. To give from hand to hand, i. e. 
 from oneself to another, to deliver, occ. 
 
 Rev. xvii. 13, where the verb fut. hah- 
 ^MtTHffL is formed with the reduplication 
 hi, as the Infin. hhojaeiy is in Homer 
 Odyss. xxiv. line 3 1 3, and fut. h^wtropey, 
 Odyss. xiii. line 358: but observe, that 
 in Rev. xvii. 13, the Alexandrian and 
 fourteen later MSS. read hhoaffiv. See 
 Wetstein and Griesbach :}:. 
 
 Aia^oxoc? «5 o, 7], from hah^ppctt. — A 
 successor, occ. Acts xxiv. 27. [See note 
 on Aiah^ppai.'] 
 
 Aia^wyyvpt, from ^ict emphat. and ^wv- 
 
 * [With an accus. of the person, it is to succeed. 
 Diog. L. iv. 1. and even absolutely, 2 Mace. iv. 
 31. ix. 23. though in these texts Schl. thinks it im- 
 plies not a successor, but lieutenant.] 
 
 •f [Schleus. translates here to plunder, from the 
 phrase, Mat. xiL 29. and so Sjavj^sffSa/. SeeJVorst. 
 Philol. S. p. 79, in Fischer's edition; but Bretsch. 
 agrees with Parkhurst.] 
 
 X [It is to disseminate., Ecclus. xxiv. 17. 2 Mac. 
 iv. 39. 3 M/ic. iL 2?. 4 Mac. iv. 22.] 
 
A I A 
 
 172 
 
 AI A 
 
 yvjXL to gird. — To gird, gird about, occ. 
 John xiii. 4, 5. xxi. 7. 
 
 AiadifKr], r]Q, ^, from ^udrjKa 1st aor. of 
 ^larldtjiji. — A disposition, institution, ap- 
 pointment. " * It signifies/' saith Junius, 
 " neither a testament, nor a covenant, nor 
 an agreement, but, as the import of the 
 word simply requires, a disposition or in- 
 stitution of God." The Heb. word in the 
 Old Testament, which almost constantly 
 answers to SiaOrjKr] in the LXX, is n^^ll, 
 which properly denotes a jiurijication or 
 purification - sacrifice^ never, strictl y speak- 
 ing, a covenant, though nni mD cutting 
 off, or in pieces, a purification-sacrifice^ 
 be indeed sometimes equivalent to making 
 a covenant, because that was the usual 
 sacrificial rite on such occasions, and was 
 originally, no doubt, an emblematical ex- 
 pression of the parties staking their hopes 
 of purification and salvation by the great 
 sacrifice on their performing their respec- 
 tive conditions of the covenant on which 
 the n'")!: or sacrifice was offered f. Comp. 
 under"Aff7rov^oe. 
 
 I. A disposition, dispensation, institu- 
 tion, or appointment of God to man. In 
 this view our English word dispensation 
 seems very happily to answer it. Thus it 
 denotes, 
 
 1. The religious dispensation or insti- 
 tution which God appointed to {^lidero 
 TTpog) Abraham and the Patriarchs, Acts 
 iii. 23. Comp. Luke i. 72. Acts vii. 8. 
 
 2. The dispensation from Sinai. Heb. 
 viii. 9. Comp. Gal. iv. 24. 
 
 3. The dispensation of faith, and free 
 justification, of which Christ is the Me- 
 diator, Heb. vii. 22. viii. 6, and which is 
 called New, in respect of the Old, or Si- 
 naitical one. 2 Cor. iii. 6. Heb. viii. 8, 13. 
 ix. 15. [xii. 24.] And hence 'H Kaivii 
 Aiad^KT) became the title of the books in 
 which this nen) dispensation is contained : 
 but by whom this title was first imposed 
 appears not; but it was probably given 
 because 
 
 4. 'H liaXaia AuidriKr), The old dispen^ 
 sation, is used for the Books of Moses, 
 containing that dispensation, by St. Paul, 
 2 Cor. iii. 14. — I am well aware that in 
 most of the preceding passages our trans- 
 lators have rendered the word AiadyKrj 
 by Covenant^ and a very erroneous and 
 
 * " Neque testamentum, neque foedus, neque 
 pactionem significat, sed prout simpliciter notatio 
 vocis postulat, dispositionem vel insHtutionem Dei." 
 Junii Loc. parall. apud Leigh, Crit Sacra. 
 
 •f See Heb. and Eng. Lexicon under mD V. 
 
 dangerous opinion has been built on that 
 exposition, as \^ polluted guilty man could 
 * covenant or contract with God for his 
 salvation, or had any thing else to do in 
 this matter, but humbly to submit, and 
 accept o/* God's dispensation of purifica- 
 tion and salvation through the all-atoning 
 sacrifice of the real nOn, or Purifier, 
 Christ Jesus. QWitsius says (de GEc. 
 Nov. Feed. i. 1, 13.) that the covenant 
 being between two very unequal parties, 
 was of the nature of those called 7rpo<rd- 
 yfiara, or avvQi^tcaL ek rCiv ett it ay fxciTiav, on 
 which see Grot, de J. B. et P. H. c. xv. 
 s. 6. In short, the superior party oflTers 
 certain conditions, and binds the inferior 
 to the performance of them. So Wahl 
 says, that SiaOijKrj, in its sense of foedus, 
 may be either mutual promises or pro- 
 mises annexed to certain conditions.'] 
 
 II. As nni in the Old Testament (Isa. 
 xlii. 6. xlix. 8.), so AiadijKr) in the N. T. 
 may be understood as t a personal title of 
 Christ. Both St. Mat. ch. xxvi. 28. and 
 St. Mark ch. xiv. 24, render the Hebrew 
 words spoken by our Saviour at the insti- 
 tution of the Eucharist by the Greek Taro 
 £Ti 70 dipa MO~Y, TO^ rijg Kuivijg AIA- 
 GH'KHS, and the most natural construc- 
 tion of these is to refer AiadrjKrjg to p5, 
 This is the blood of me, (namely J that 
 of the new AiadriKt) or n>"i:i J. These ex- 
 pressions plainly allude to the dedication of 
 the old dispensation, Exod. xxiv. 8, where 
 the blood of the sacrifices is in like man- 
 ner called the blood of nm, LXX Ata- 
 drjKTjg: so Heb. ix. 20. (Comp. Zech. ix. 
 11.) And thus, Heh. xiil 20, The blood 
 of Christ is called the blood Aia0///cr/c 
 aiiovia of the eternal Aiadrjicr], in Heb. 
 nnn. Comp. Heb. x. 29. Gen. xvii. 7, in 
 
 * Grotius judiciously remarks, that what Moses 
 and the other sacred writers call n"'11 (which word 
 he had just observed that the LXX and the inspired 
 writers of the N. T. interpret by S^aO^Jx*?) is gene- 
 rally of that sort as to require no consent from one 
 of the parties ; since its obligatory force arises soMy 
 from the command and authority of the sujjerior, 
 as of God suppose, who doth however sometimes 
 oblige himself of his own accord by promise. Pole 
 Synops. vol. iv. p. 1. 
 
 •f Thus also the abstract words 'Avxs-cxcrts resur- 
 rection, Zmv life, John xi. 25 ; 'Eiprjvri peace, Eph. 
 ii. 14. ; 2o^/a itisdom, ^i-nainavvri righteousness, 
 'Ayticr/xog sanctif cation, 'ATroKuTpwiri! redemption, 
 1 Cor. i. 30, are used as personal titles of Christ 
 Jesus. AU of which, let it be observed, except 
 'AyKi.a-/j.og, axe feminine nouns. 
 
 :}: No doubt, says Grotius, our Lord did, on this 
 occasion, use the word nnn, for which the Greek 
 writers, in imitation of the LXX, have put A(x6^x»5f» 
 Pole Synops. vol. i. p. 1. on Aiy.OrjHri(, 
 
AI A 
 
 173 
 
 Al A 
 
 Heb. [I can find nothing whatever to 
 countenance Parkhurst's construction of 
 the passages in Matthew and Mark, nor 
 his assigning ciaByKr) as a personal title to 
 Christ. What he says as to the blood 
 shed at the dedication of the old Covenant 
 is true, and applies to these passages, but 
 not in a literal sense. To talk of the 
 blood of the old Covenant, as if by that 
 phrase was implied that the old Covenant 
 itself possessed blood which was shed^ and 
 thence to argue that in the words, the 
 blood of the new Covenant, the new Cove- 
 nant's blood is meant; and that, there- 
 fore, the new Covenant is Christ, because 
 it was Christ's blood which was shed to 
 ratify it, is quite unworthy a serious wri- 
 ter. It is, as Kuinoel says, " sanguis qui 
 pertinet ad novum foedus," i. e. the blood 
 of Christ shed to establish the new Cove- 
 nant, and such an use of the Greek geni- 
 tive is too common to need remark.] 
 
 III. A solemn dispensation or appoint- 
 ment of man. occ. Gal. iii. \b, where, saith 
 Grotius, hadrjKT} denotes a promise. 
 
 [IV. A testamentary disposition^ in par- 
 ticular. Heb. ix. 16, 17. These passages, 
 Parkhurst puts under head I. as a dispo- 
 sition, &c. or appointment of God to man^ 
 where if not palpably wrong, he is at least 
 very obscure. That Aiadiiicrj has often 
 the meaning I have assigned to it, is 
 shown by Suicer from the various Lexi- 
 cographers, and so Theodoret p. 436, and 
 Theophylact p. 469, understood it here. 
 In the Classics this sense is common. 
 See Budaeus Comm. L. G. p. m. 265. and 
 Alberti Observ. Phil. p. 199. Among 
 many others they give Lucian Dial. Mort. 
 p. 272. Arrian. Epictet. 1. 11. c. 13. p. 
 180. Isoc. ^ginet. p. 14. 758, 759, 760, 
 & al. Demosth. i. in Aphob. p. 549, and 
 very frequently. Witsius (De CEc. Nov. 
 Feed. i. 1,3.) says that in Heb. ix. 15. 
 hadr]Kr] is testament, but that when ap- 
 plied to the dealings of God with man, it 
 signifies. Rule of life, and also, an agree- 
 ment a?id engagement. I am inclined to 
 think VVahl's division right, of the senses 
 of this word. He divides them thus :] 
 
 [I. Testament. Heb. ix. 16, 17.] 
 
 [II. Covenant, or promises annexed to 
 certain conditions, used (a) Of the earlier 
 covenants made through Abraham, Isaac, 
 Jacob, and Moses, with the Israelites. 
 The sense. The old dispensatioti, occurs 
 Rom. ix. 4. Eph. ii. 10. Heb. ix. 15, 20. 
 viii. 7, 9. ix. 5. (b) Of the new law 
 and promises given to mankind through 
 
 Christ. The sense. The new dispensa" 
 tion, occurs Mat. xxvi. 28. Mark xiv. 24. 
 Luke xxii. 20. 1 Cor. xi. 25. 2 Cor. iii. 6. 
 Heb. vii. 22. viii. 6, 8, 10. xii. 24. xiii. 
 20. In Heb. viii. 7- x. 16, 29. it h, the 
 second covenant."] 
 
 [III. By Metonymy. (1.) Whole for 
 part, (a) Laws and commandments to 
 which promises are annexed. Heb. ix. 4. 
 Acts vii. 8. (the precept about circum- 
 cision.) See Exod. xix. 5. Numb. x. 35. 
 Deut. ix. 9, 10. (b) Promises annexed 
 to laws. Luke i. 72. Acts iii. 25. Rom. 
 xi. 27. Gal. iii. 15, 17. camp. v. 16. 
 See Ps. XXV. 14. Ixxiv. 20. (2.) Con- 
 tents for container. The books in which 
 the laws and promises are contained.] 
 
 Aiaipe(TiCf log, Att. ewg, »/, from hiaipiit). 
 — A distinction, diversity, difference, occ. 
 1 Cor. xii. 4, 5, 6. [It is always in these 
 cases joined with a substantive, so as to 
 make a periphrasis for the adjective dif- 
 ferent, as V. 4. differ e fit gifts.] 
 
 Atatpe'w, w, from ^la, denoting separa- 
 tion, and aipeio to take. 
 
 I. To divide, occ. Luke xv. 12. [Diod. 
 Sic. 42. Polyb. v.] 
 
 II. To distribute. 1 Cor. xii. 1 1 . [Xen. 
 Cyr. iv. 5. 51.] 
 
 AiaKadapii^b), from cih emphat. and ku- 
 dapii^u) to cleanse. — To cleanse thoroughly. 
 occ. Mat. iii. 12. Luke iii. 17. In which 
 texts haKadapiei is the 3d pers. sing. I 
 fut. indicat. of the verb haKadapii^to, Attic 
 for ^laKadaplffEi. QComp. Jer. iv. 11. Al- 
 ciph. iii. 20.] 
 
 ^^^ ALaKaTe\ey')(opai, from ^la em- 
 phat. and K'areXe'yx^ l^ confute, which 
 from Kara against^ and iXeyj^w to argue. 
 — To confute strenuously, or thoroughly, 
 occ. Acts xviii. 28 *. 
 
 ^^^ [Atafcov£W, w.] 
 
 [I. To minister, or give service, to 
 any one; used (1.) Of any service, and 
 often of kindness in affliction. Mat. xx. 
 28. XXV. 44. Mark x.45. John xii. 26. Acts 
 xix. 22. Rom. xv. 26. 2 Cor. iii. 3. {a 
 letter written by the service, i. e. the as- 
 sistance of any one. 2 Tim. i. 18. Philem. 
 13. 1 Pet. iv. 10. Assisting one another 
 by means of that gift. In 1 Pet. i. 12. it 
 is perhaps, to supply. (2.) Of those who 
 wait at table. Mat. viii. 15. Mark i. 31. 
 Luke iv. 30. x. 40. xii. 37. xvii. 8. xxii. 
 27. John xii. 2. Xen. Anab. iv. 5. 33.] 
 
 • [The Vulg. has revincere. The Syr. and 
 Arab, disputare. Valck. Schol. p. 559, says that 
 hd often gives the idea of contention.] 
 
A I A 
 
 174 
 
 AI A 
 
 [II. To supply food. Mat. iv. 1 1. Mark 
 i. 13. xv. 41. Luke viii. 3.] 
 
 [III. To act as J)eacon. I Tim. iii. 
 10, 13. 1 Pet. iv. 11. especially in col- 
 lecting alms. 2 Cor. viii. 19, 20.' Heb. ti. 
 10. Acts vi. 2.] 
 
 AtttKona. ac, r/, from the same as lia- 
 
 KOVSiO. 
 
 I. A ministering, [generally.] Luke x. 
 40. Heb. i. 14. [2 Cor. xi. 8. 2 Tim. iv. 
 
 11.] ^ 
 
 II. A ministration, or ministering to the 
 necessities of others. Acts vi. 1. 2 Cor. 
 ix. 1, 12, 13. Rev. ii. 19. — Relief given. 
 Acts xi. 29, where observe that the da- 
 tive aS£\(j)ol£ is governed by the N. sub- 
 stantive ^laKovLciy. Com p. under Tarrw 
 V. 
 
 [III. Ministry in the church; either 
 generally, as Rom. xii. 5. 1 Cor. xii. 6. 
 Eph. iv' 12. Col. iv. 17- 2 Tim. iv. 5.; 
 or of particular offices, as Acts vi. 4. 
 ^LttKovia \6yn, office of teaching ; 2 Cor. 
 iii. 7. r« davaTii, office of announcing the 
 law, which threatened death, &c. ibid. 
 8. r« TTvevjaaTOQ, office of announcing the 
 dispensation which promised the Spirit; 
 ibid. 9. icaraKpicrewQ, office of teaching 
 the law, which condemned, ibid. SiKaiuav- 
 v^Qi office of teachifig the system of 
 grace. So 2 Cor. v. 18: and in ix. 12. 
 XEtTspyiag, office of attending to public 
 collection and distribution of' alms; or 
 again, more especially the Apostolic office. 
 Acts i. 17, 25. XX. 24. xxi. 19. Rom. xi. 
 13. 2Cor. iv. 1. vi. 3.] 
 
 AiaicovoQ, 8, 6. See AiaKoveio. 
 
 [I, A minister in general. Mat. xx. 26. 
 xxii. 43. xxiii. 11. Mark ix. 35. x. 43. 
 Rom. xiii. 4. An assistant. Gal. ii. 17. 
 It is used especially of servants at table, 
 John ii. 5, 9.] 
 
 II. A minister, or servant of God or 
 Christ in his church, by preaching the 
 Gospel, &c. 1 Cor. iii. 5. 2 Cor. vi. 4. xi. 
 23. Col. i. 7. Comp. 2 Cor. xi. 15. Eph. 
 iii. 7. Thus Christ himself is called Rom. 
 XV. 8, ^iciKovov TreptrofxfJQ a minister of the 
 circumcision, " as he was a Jew by birth, 
 and received circumcision himself, in token 
 of his obligation to observe the law, and 
 confined his personal ministry, according 
 to what he himself declared concerning 
 the limitation of his embassy (Mat. xv. 
 24.) to the lost sheep of the house of 
 Israel *, 
 
 III. A particular sort of minister in 
 
 * Doddridge's Paraphrase. 
 
 Christ's church, a deacon, whose especial 
 business it was to take care of, and ?«z- 
 nister to the poor. (See Acts vi.) Phil. i. 
 1. 1 Tim. iii. 8, 12. 
 
 IV. AtaKToj^oG, 8, J/, A deaconess, a stated 
 female servant of the church. Rom. xvi. 
 I. Comp. 1 Tim. iii. 11. v. 9. Pliny in 
 his 97th Epist, to Trajan, styles the dea- 
 conesses of the Bythynian Christians, 
 '' Ancillis quce ministrae dicebantur. Fe- 
 male attendants, who were called ministers 
 or servants." See more in Suicer's The- 
 saurus under Ata/coj^toro-a, and in Lardner's 
 Collection of Testimonies, vol. ii. p. 42, 
 and Macknight on Rom. xvi. 1 *. 
 
 AiaKoffLoi, at, a, from cig twice, and 
 EKUTov a hundred. — Tivo hundred. Mark 
 vi. 37. & al. Acts xxvii. 37, We ?vere in 
 all in the ship two hundred threescore 
 and sixteen souls. This to some not suf- 
 ficiently acquainted with the state of the 
 ancient shipping about this time, may ap- 
 pear an extraordinary number, but it is 
 not. Joseph us, who a very years before, 
 namely, in the procuratorship of Felix, 
 was sent from Judea to Rome, tells us in 
 his Life, § 3, that the ship in which he 
 sailed, and which was shipwrecked in the 
 Adriatic, had on board about six hundred 
 men, Trspl e^aKocriuQ tov apidjiov ovteq. 
 
 AiaKtioj, from ^m emphat. and a/caw to 
 hear. — Am/cb/^ai, Mid. To hear tho- 
 roughly, occ. Acts xxiii. 35. [It is there 
 used in a forensic sense. And so in the 
 LXX, for J?au; Deut. i. 16. See also Job 
 ix. 53. In Xen. Hiero. vii. 11. CEc. xi. 1 . 
 and Cyr. iv. 4. 1., it is to hear diligently 
 and plainly. Polyb. i. 32. Plutarch Cic. 
 p. 862.] 
 
 Aiaicpiyb), from ^la denoting separation, 
 and Kpivb) to judge. 
 
 I. To discern, distinguish. Mat. xvi. 3. 
 
 II. To make a distinction or difference. 
 Acts xiv. 9. So ^lafcptVojuat, mid. or pass. 
 Rom. xiv. 23, (where see Whitby), Jude 
 ver. 22. Jam. ii. 4, Kai a ^lEKpLdfjre kv 
 eavToig ; Do ye then not make a partial 
 distinction (comp. ver. 1.) among, or 
 " within" (Macknight) yourselves ? See 
 
 * [From Bingham (ii. ch. 22.) it appears, that, 
 by some laws, they were to be widows of one hus- 
 band, with children, and sixty years of age. In 
 Epiphanius's time, virgins were allowed, and the 
 age always varied. They seem to have been conse- 
 crated by laying on of hands. Their offices were, 
 however, not priestly, but merely to assist at the 
 baptism of women, to instruct female catechumens, 
 attend the female sick, the mart)rrs in prison, and 
 to govern the women at church. The order lasted 
 nowhere longer than the elevonth century.] 
 
 
A I A 
 
 175 
 
 AI A 
 
 Wolfius, and observe that if this 4th verse 
 were, according to Wetstein and Bowyer, 
 to be read without an interrogation, ^i£- 
 KpidiiTE and eyeviade should have been in 
 the subjunctive mood. 
 
 III. To distinguish, make to differ. 
 1 Cor. iv. 7. xi. 29. 
 
 IV. To judge, determine. 1 Cor. vi. 5. 
 Comp. 1 Cor. xiv. 29. 
 
 V. AiaKpipofiai, pass. To contend, dis- 
 pute with another, q. d. to be distinguished 
 or divided from him in discourse. Acts xi. 
 2. Jude ver. 9. 
 
 VI. ^LOKpivofiai, pass. To hesitate, 
 doubt, to be distinguished (as it were) or 
 divided in one's own mind, Mat. xxi. 2 1 . 
 Mark xi. 23. Acts x. 20. Rom. iv. 20. 
 Jam. i. 6. [II I can have no hesitation in 
 thinking Parkhurst wrong in referring 
 Rom. xiv. 23, to II. instead of VI. The 
 Vulgate, indeed, has discerno, and Eras- 
 mus, dijudico; but all the fathers (see 
 Suicer i. p. 867.)^ ^^^ translators. Wolf, 
 Schleusner, Wahl, Bretschneider, Rosen- 
 miiller, and indeed most commentators, 
 are against him, as is the context. In 
 sense III. I should rather say, to distin- 
 guish with a preference, and so Rosen- 
 miiller explains the two passages alleged 
 by Parkhurst. The second of them, 1 Cor. 
 xi. 29, is by Schl. Br. and Wahl, as well 
 as our translators, referred to sense II. 
 Not distinguishing the body of Christ from 
 common food.'] 
 
 ^laKpiaig, log, Att. ewq, >/, from ^ta- 
 k-piVw. — A discerning, distinguishing^ di- 
 judication, occ. I Cor. xii. 10. Heb. v. 14. 
 So Rom. xiv. 1, — not to dijudication of 
 (his J thoughts, i. e. without presuming 
 to judge his private thoughts. See the 
 following context, Wolfius, Wetstein, and 
 Bowyer. But comp. Macknight. [In 
 1 Cor. xii. 10, it is the power discerning. 
 In Rom. xiv. I . there are great differences 
 of opinion. Wolf and Rosenmiiller, with 
 many others, agree with Parkhurst ; but 
 Schl. Bretschn. and Wahl, construe it, 
 hesitation or doubt, as do our translators. 
 Schl. says, lest new doubts arise ; Bretschn. 
 T>o not so act with the weak as that 
 they should be overwhelmed with doubts of 
 thoughts, i. e. scruples of conscience.'] 
 
 AiaK(o\v(o, from ha emphat. and ko)Xvo) 
 to hinder. — To hinder, earnestly, occ. 
 Mat. iii. 14. [^There seems to be no rea- 
 son for making ha emphatic here ; it is 
 not always so, as Schl. remarks, for ex- 
 ample, in duyeipb), &c. It occurs Judith 
 xii. 6.] 
 
 AmXaXeo;, t5, from ^m denoting disper" 
 sion, or transition, and XaXt'w to speak. 
 
 I. To speak abroad, publish, divulge. 
 occ. Luke i. 65. [Eur. Cyclop. 174. Sym. 
 Ps. 41.16.] 
 
 II. To speak one with another, to com- 
 mune, occ. Luke vi. 11. [Polyb. xxiii. 9. 
 
 AiaXiyopai, from 3ta denoting separa- 
 tion, and Xiyoj to speak. 
 
 I. To discourse, reason. Acts [xvii. 
 2. xviii. 4, 19. xix. 8, 9.] xx. 7, 9. xxiv. 
 25. [Exod. vi. 27. Is. Ixiii. 1. Xen. Mem. 
 iv. 5. 2.] 
 
 II. To dispute. Mark ix. 34. Acts xxiv. 
 12. Jude ver. 9. [Judg. viii. 1. The two 
 first of these passages are rather, to dis- 
 cuss. Parkh. has omitted Heb. xii. 5. 
 where the sense is, to address, as Hero- 
 dian. i.52. ii. 7. 10.] 
 
 AiaXeiTTU), from ha denoting separa- 
 tion, and XeiTTU) to leave. — With a parti- 
 ciple. To leave off, cease, intermit, namely 
 the action expressed by the participle. 
 This phraseology is purely Greek, and 
 common in the best writers, occ. Luke vii. 
 45, where see Wetstein. [There is, in 
 fact, an ellipse of xp^^ov, for haXEiTrw is 
 to leave between, or put between. See 
 jElian. V. H. XV. 27. Lucian. Prometh. 
 17. Xen. Apol. Socr. § 16. See 1 Sam. 
 X. 8. Diod. Sic. i. p. 73. We have an ex- 
 pression exactly similar to ours in Jerem. 
 ix. 5.] ' 
 
 AiaXeKrroc, e, ht from haXiyopai to 
 speak, discourse. — Speech, manner of 
 speakijig peculiar to a particular people 
 or nation, a language. Acts ii. 6, 8 ; in 
 which passages haXeKrio is plainly used as 
 synonymous with yXdoffiraigy ver. 1 l,(comp. 
 ver. 4.) ; and, as Stockius hath justly re- 
 marked, denotes not a different dialect 
 (as we call it) of the same language, but 
 a different language; and in this sense 
 only, I apprehend, with the same learned 
 writer, haXsKTog is applied in all the 
 other passages of the N. T. wherein it 
 occurs, namely. Acts i. 19. xxi. 40. xxii. 
 2. xxvi. 14, as it likewise is in the LXX 
 of Esth. ix. 26. We may further observe, 
 that as St. Luke has Tfj 'E^path AIA- 
 AE'KTflt for the Hebrew language, so 
 Josephus uses rrjv 'Etpaiwp AIA'AEKTON 
 in the same sense, as synonymous with 
 PAO^TTAN TW rCJv ' 'Etpaicjv. See 
 Ant. lib. i. cap. 1, § 1, 2. So Cont. 
 Apion. lib. i. § 22. p. 1345, where speak- 
 ing ©f the word Koptav, he says ^rjXdi ^ 
 0)5 &v eIttoi TiQ £K Ttjg 'l£s€pai(i)v fxe^eppri- 
 
A I A 
 
 176 
 
 AlA 
 
 vEvofXsvoQ AIAAE'KTOY, Awpoj' OeS. This 
 means, if one would translate it out of 
 the language of the Hebrews, the gift of 
 God. And in the same section Clearchus, 
 the disciple of Aristotle, introduces that 
 philosopher speaking of one who v^as 'E\- 
 XrfViKog — rfj AIAAE'KTiit, a Grecian in 
 language, as opposed to a Jew *. Comp. 
 Cont. Apion. lib. ii. § 2. To all which 
 we may add, that in the N. T. another 
 word, namely XaXla, is evidently used for 
 a different dialect of the same language. 
 See Mat. xxvi. 7^> Mark xiv. 70. 
 
 AtaXXacro-w, from Zlcl denoting transi- 
 tion, and aWaaacj to change. 
 
 I. To change, exchange. |[Xen, Hist, 
 i. 6. 4.] 
 
 II. AmXXao-orojuat, pass. To be recon- 
 ciled to another, i. e. to be changed from 
 a state of enmity to one of good-will. occ. 
 Mat. V. 24. [See 1 Sam xxix. 4. Thucyd. 
 viii. 70. Diog. Laert. ii. p. 127. Schwarz, 
 Comm. Ling. Gr. p. 334. and Hemster- 
 hus. ad Thom. Mag. p. 235.] The best 
 Greek writers use the V. active for recon- 
 ciling. See Wetstein. 
 
 AiaXoyi^ofjiai, from ^la emphat. or de- 
 noting separation, and Xoyl^ofxai to rec- 
 kon, reason. 
 
 I. To reason, discourse, and that whe- 
 ther in silence with oneself^ as Mark ii. 6. 
 Lukei. 29. iii. 15. v. 22. xii. 17; or by 
 speech with others, Mat. xvi. 7, 8. Luke 
 XX. 14. See Kypke on Mat. 
 
 II. To consider, occ. John xi. 50. 
 
 III. To dispute. Mark ix. 33. [iElian. 
 V. H. xiv. 43. See 2 Mac. xii. 4.] 
 
 AtaXoyto-/uoe, «, 6, from ^laXeXoytc/iat, 
 perf. of ^laXoyi^o/jLai. 
 
 I. Reasoning, ratiocination, thought. 
 Mat. XV. 19. Mark vii. 2L [ix. 47.] Luke 
 
 * Since writing the above. I am glad to find the 
 interpretation here given ofBidkexTo?, confirmed by 
 Wolfius on Acts ii. 6, and by Raphelius, who, on 
 Acts ii. 8, observes, that not only St. Luke uses, 
 8«aAfXT0f, for a language, but that Polybius does 
 the same, lib. i. cap. G7, where that historian, 
 speaking of the mercenary troops in the Carthagi- 
 nian army, some of whom were Spaniards, others 
 Gauls, others of Liguria or the Balearic Islands, 
 not a few Greeks, but the greatest part Africans, 
 says tIv fxh yap s-pcnriyov stSs'va/ raf Jxara AlA- 
 AE'KTOTS aSJi/aroi/, for it was impossible for the 
 General to know the languages of each. So Plu- 
 tarch in Apophthegm, (says he) speaks of Uepa-tx>,v 
 ^^lAAL'KTON, the Persian language; to which I 
 add, that Strabo, likewise, lib. xiv. p. 997, plainly 
 uses i^/uL£Tepoc AlAAE'KTi2<, for our, i. e. the Greek 
 language, and Dionysius Halicam. Ant. Rom. lib. 
 i. p. 6. edit. Sylburg. has 'EhKrjvix^ AIAAE'KTil/ 
 the Greek language. 
 
 ii. 35. 1 Cor. iii. 20.— On Luke ix. 4^. 
 Kypke, whom see, observes that the word 
 should be rendered thought, which is ex- 
 pressed in the next verse by ^laXoyLanhv 
 Trig Kap^iag. — Jam. ii. 4. Kpirai haXoyirr- 
 jjLcJv TTOvripioy, Judges of evil thoughts, i. e. 
 who think or reason ill. So Luke xviii. 
 6, KpiTYiQ a^idag, A judge of injustice, is 
 an unjust judge ; 'AKooarijg kTnXtiafiovrig, 
 A hearer of forgetfulness, a forgetful 
 hearer, James i. 25. It is well known 
 that this kind of expressions are very 
 agreeable to the Hebrew idiom ; but it is 
 also true, that many of the same sort oc- 
 cur in the ancient Greek writers. See 
 Ecclus. ix. 20. xxvii, 6. 
 
 II. Doubtful reasoning, doubt, occ. 
 Luke xxiv. 38. 1 Tim. ii. 8; but comp. 
 Sense III. 
 
 III. Discourse, dispute, disputation. 
 Phil. ii. 14. [I am inclined to think this 
 passage should be referred to Sense II. 
 Wolf says that it means without hesitation 
 or distrust of God's protection; and so 
 Martianay. Rosenmiiller, without hesita- 
 tion: so Wahl. And Schleusner says, 
 with a ready mind."] 
 
 . AiaXvw, from ^ih denoting separation. 
 and Xv(t) to loose. — To dissolve, dissipate, 
 disperse, occ. Acts v. 36, where see Wet- 
 stein. [Polyb. iv. 12, 1.] 
 
 AtapapTvpofxai, Mid. from ha emphat. 
 and papTvpopai to witness, bear witness ; 
 or from ha in the presence of, and pdprvp 
 a witness. 
 
 I. To bear earnest witness, testify/ ear- 
 nestly or repeatedly. It is used either 
 absolutely, Luke xvi. 28. Acts x. 42. xx. 
 23. Heb. ii. 6; or with an accusative of 
 the thing, Acts xx. 24. xxiii. 11. xxviii. 
 23. — and with a dative of the person to 
 whom. Acts xviii. 5. xx. 21. 
 
 II. To charge, as it were, before wit- 
 nesses, obtestor. Acts ii. 40. 1 Tim. v. 21. 
 2 Tim. ii. 14. iv. 1. See Raphelius on I 
 Tim, V. 21, and Hutchinson's Note 2, on 
 Xenophon's Cyropaed. p. 369, 8vo. edit. 
 [1 prefer Schleusner's arrangement.] 
 
 [\. To prove or show by sufficient ar-^ 
 guments, to prove like a witness, publish 
 or teach. Acts viii. 25. xi. 42. xviii. 5. xx. 
 23. xxiii. 11. Heb. ii. 6. Exod. xviii. 20.] 
 
 [II. To call to witness, or charge ear- 
 nestly. Luke xvi. 28. Acts ii. 40. 1 Tim. 
 V. 21. 2 Tim. ii. 14. iv. 1. 1 Sam. xxi. 2. 
 Nehem. ix. 26. Polyb. i. 37. iii. 15.] 
 
 Aiapa^ofiai, from ha emphat. and pd- 
 XOfJLai to contend. — To contend, or dispute 
 earnestly, occ. Acts xxiii. 9. It is thua 
 
At A 
 
 m 
 
 At A 
 
 Used also in the best Greek writers. See 
 Wetstein. [Ecclus. viii. 1. Thuc. iii. 
 42.] 
 
 AtajucVw, from ^la emphat. and fiivuf to 
 remain. — To remain, continue, [not to 
 change.^ occ. Luke i. 22. xxii. 28. Gal. ii. 
 5. Heb. i. 11. 2 Pet. iii. 4. [In Luke 
 xxii. 28. hafxeyeiv fjLera is, not to desert. 
 The dative without the preposition is 
 commoner, as Ecclus. xxii. 23. Diod, Sic. 
 xiF. 48. Xen. H. G. vii. 3. 1.] 
 
 Ata/iept^w, from ^la^ denoting separa* 
 tion, and fiEpi^oj to divide. — To divide, 
 part. See Mat* xxvii. 35. Luke xi. 17. 
 xxii. 1 7. Acts ii. 3. But observe that, in 
 Mat. xxvii. 35, almost all the ancient and 
 later MSS. omit all the words from JcXiy- 
 pov to KXrjpou, which therefore, agreeably 
 to the opinion of Wetstein, seem an addi- 
 tion to Mat. from John xix. 24. Gries- 
 bach accordingly omits them in his edi- 
 tion ; and Campbell, in his Translation, 
 marks them as spurious. See his Note. 
 [Judg. V. 30. Nehem. ix. 22.] 
 
 AtajLtepiff/xdc, 5, 6, from hajntfiepiafiai, 
 perf. pass, of ha/xepi^ia. — Division, dis- 
 sension, occ. Luke xii. 51. Comp. ver. 
 52, 53. 
 
 Atav£/iw, from ^ta, denoting dispersion, 
 and ve/j-dt to give. — To distribute, [Deut. 
 xxix.26.] disperse, divulge j spread abroad. 
 occ. Acts iv. 17. 
 
 Aiav£v(jj, from ^la, emphat. and pevia to 
 nod, beckon.' — To intimate or signify by 
 nodding, or beckoning, occ. Luke i. 22. 
 So in mid. Lucian, Bis Accusat. tom. ii« 
 p. 320, Tt aiy^Q Kttl AIANEY'Ht; why are 
 you silent, and beckoning? [Ps. xxxv. 
 
 19-] 
 
 Aiav6T)paf arog, rb, from ^lavoiio to 
 agitate in the mind, which from ha em- 
 phat. or denoting separation, and voe<o to 
 think, — A thought, reflection, occ. Luke 
 xi. 17. [Is. Iv. 9. and Ecclus* xxii. 17. 
 Xen. H. G. vii. 5. 19.] 
 
 Aiavota, aq, rj, from Biavoeia. 
 
 I. Understanding, intellect, intellectual 
 faculty. Mat. xxii. 37. [Mark xii. 30. 
 
 Luke X. 27.] Eph. i. 18, iv. 18* Heb. viii. 
 10. [x. 16.] Comp. Col. i. 21. 1 Pet. i. 
 13. 1 John V. 20. 
 
 II. An operation of the understanding, 
 thought, imagination. Luke i. 5 1 . £Wahl 
 calls this a method of thinking or per- 
 ceiving, and refers Col. i. 21. and Eph. ii. 
 3. to the same (citing also Xen. CEc. x. 
 1.) The two last passages Schl. translates 
 by, 9, perverse method of thinking. Wahl 
 says, it is intelligence or insight^ in 1 John 
 
 V. 20. and so Schl. adding, or the potvef 
 of understanding, and citing Xen. Mem. 
 iii. 12. 6.] 
 
 Aiavoiyti), from ^ta through, and ayolyta 
 to open. 
 
 I. [^Toopen, in the proper sense. Luke 
 ii. 23. Of the first-born opening the 
 womb, see Exod. xiii. 2. Num. iii. 1 2.] 
 
 II. [To open, metaphorically, the eyes, 
 ears, &c. closed by disease ; i. e. to restore 
 the faculty of sight, S^c. Mark vii. 34, 35. 
 (comp. Is. xxxv. .5i) Luke xxiii. 31. 
 2 Kings vi. 1 7. Hence, it is applied ( 1 .) ^o 
 the mind, in the sense of giving a power 
 of understanding. Luke xxiv. 45. he 
 taught them the way or gave them the 
 power of understanding the Scriptures; 
 and (2.) to the heart, in the sense of, giving 
 power of receiving and attending to what 
 is taught. Acts xiv. 14. comp. 2 Mac. i. 
 4. From the two last expressions, the 
 verb gets the sense of, to explain or teach 
 simply, as Luke xxiv. 32. Acts xvii. 3.] 
 
 AiavvKTEpEvb), from ha through, and 
 vvKTtpEvia to j)ass the night, which from 
 vvKTspoQ, nightly, acting in the night, and 
 this from vv^, vvktoq, the night. — To pass 
 the whole night, occ. Luke vi. 12. — So 
 Hesychius explains havvKTepivovreg by 
 aypvTTVtiVTeg Traaav Tyv vvKTa,watching the 
 whole night. See also Wetstein. 
 
 Atavvh), from Zia emphat. and avvat to 
 perform. — To Complete, finish entirely. 
 occ. Acts xxi. 7, where Wetstein cites 
 from Xenophon, AIANrSANTES TO^N 
 HAO^YN dg Sa/iov KATHNTH'SAMEN. 
 See also Bowyer's Conject. on the text. 
 [Xen Cyr. i. 4. 28. iv. 2. 15.] 
 
 AiairavTog, Adv. fot ha iravrog through 
 all, xpoJ^** ^^^^^ namely. — Always, conti-i 
 nually. Mark v. 5. Luke xxiv. 53. & al. 
 [It is used of daily service, Heb. ix. 6 ; 
 and fov frequently. Luk^ xxiv. 53. Acts 
 X.2.] ^ 
 
 \_Aia'!:aparpijir), rjg, rf. A foolish dispute, 
 or violent dispute about trifles. This is 
 the reading of many MSS. in 1 Tim. vi. 
 5.1 
 
 Atairepab), to, from ha denotmg tran- 
 sition, and TTtpaw to pass, from Tre/pw the 
 same, which see. — To pass, pass through, 
 pass over. Mat. ix. 1. Luke xvi. 26. & al. 
 See Wetstein on both texts. [Except in 
 Luke xvi. 26. it is used of those passing 
 a sea or lake. See Deut. xxx. 1 3. Polyb. 
 xi. 18. 4. Xen. Ven. ix. 18.]— The LXX 
 have twice used this verb for the Heb. 
 13J7 to pass over. 
 
 A(a7rXew, Co, from ^m through^ and 
 
 N 
 
AI A 
 
 17$ 
 
 Al A 
 
 irXeo) to sail. — To sail through^ or over. 
 occ. Acts xxvii. 5. Xen. An. vii. 8. 1.] 
 
 AiaTTovito, w, from Sia empliat. and 
 TToviio to labour. 
 
 I. To labour^ elaboratCy [^Aristoph. 
 Poet. XXV. 5.] whence f 
 
 II. AiaTToveojuai, wyuat, Pass. To be ex- 
 ercised, or fatigued by labour, also to be 
 wearied., or grieved at the continuance of 
 any thing, occ. Acts iv. 2. xvi. 18. In 
 the LXX of Eccles. x. 9, this word in 
 the pass, answers to nlfi? to labour^ grieve. 
 
 AiaTropivofxai, from Ilo. through., and 
 fropevofxat to go. — To go, or pass through. 
 Luke vi. 1. Rom. xv. 24*. & al. [Gen. 
 xxiv. 62. Polyb. xii. 17.2.] 
 
 ^^^ AiaTTopito, w, from ^la emphat. 
 and aTTopiii) to be in perplexity and doubt. 
 See under 'ATropeo/iat. — To doubt exceed- 
 itigly^ to be in great doubt or perplexity. 
 occ. Luke ix. 7. xxiv. 4. Acts ii. 12. v. 
 24. x. 17. [Symm. Dan. ii. 3. Polyb. 1. 
 60.] 
 
 ^^ AiaTvpaypaTEvopai, Mid. from ^la 
 emphat. and Trpayparevopai to negotiate, 
 trade, gain by trading, from Tcpaypa, 
 arog, business; which see. — To gain by 
 negociating, or business, occ. Luke xix. 
 15. [In a different sense, Plat. Phoed. § 
 24. and 65.] £hA£^' 
 
 Aiairpicj, from ^m through, and Trpiio to 
 saw, cut with a saw. 
 
 I. To saw through or asunder, to di- 
 vide by a saw. In this sense it is used 
 by the LXX, 1 Chron. xx. 3, for the 
 Heb. Ity, which see in Heb. and Eng. 
 Lexicon, under "W^ I f. 
 
 II. AmTTp/ojuai, Pass. Figurately, To 
 he cut or sawn, as it were, to the heart. 
 ]Occ. Acts V. 33. vii. 54. See Suicer The- 
 saur. in AmTrptw. [Schleusner says, that 
 ^LairpiopaL expresses the gesture of those 
 who from rage gnash with their teeth, as 
 if any one drew a saw along, and to whom 
 the phrase ZLaitpieiv t^q ohovTug applies. 
 In Aristophanes, the word, however, oc- 
 curs twice (Equit. 768. & Pac. 1262.)' in 
 the sense of. To be sawn asunder.'] 
 
 ALapiza'Co), from lik emphat. or de- 
 noting separation^ and ap7ra<fw to snatch, 
 seize. — To plunder, spoil, occ. Mat. xii. 
 29. Mark iii. 27. [Gen. xxxiv. 27, 29. 
 Is. xlii. 22. Diod. Sic. iv. QQ.'] 
 
 • * It here answers to the Latin obiter, en pas- 
 sant. 
 
 f [See Oasaub. ad Sueton. Calig. p. 427- Suicer. 
 ii. p. 831. Schcetgen. Hor. Heb. p. 987. and others 
 cited by- Wolf, on Heb. xi. 37.] 
 
 \^Aiaf)pi]yvvpi, ^ iappi](r a u), irom cia and 
 prjypvpL or prjcxcrM to break. — To, break, or 
 rend; used of rending garments in in- 
 dignation, or grief. Mat. xxvi. 65. Mark 
 xiv. 63. Actsxiv. 14 5 of a net, bursting 
 from too great weight, Luke v. 6. where 
 Parkhurst construes ^Leppriywro was 
 breaking ; and Schl. thinks we must take 
 the expression as hyperbolical, like pv- 
 dii^eadai in the next verse; of chains 
 burst asunder, Luke viii. 29 ; on the tearing 
 of garments both among the Greeks and 
 Jews in anger, mourning, or violent grief, 
 see Schol. ^Eschyl. Pers. 166. Gen. xxxvii. 
 29. xliv, 13. 2 Kings xix. I. The word 
 occurs Josh. vii. 6. Joel. ii. 13. 2 Sam. 
 xxiii. 1 6. & al.] 
 
 Ataara(j)ELo, G>, from ^m emphat. and 
 cra(})E(i) to mafiifest, declare, from aa(^iK 
 manifest. — To declare plainly, or fully. 
 occ. Mat. xviii. 31. [1 Mac. xii. 8. Deut. 
 i.5. Polyb. iii. 89.] 
 
 AiacTEiio, from ^ta emphat. and aeiia to 
 shake. — To use violence to, to treat with 
 insolcfit violence, or, according to Grotius, 
 To extort money, or goods, by force, or 
 violence, which was expressed by the cor- 
 respondent Latin word concutere, here 
 used by the Vulg. and was a crime to 
 which the Roman soldiers of this time 
 were much addicted, as their own authors 
 testify, occ. Luke iii. 14. In 3 Mac. vii. 
 19, we have the full phrase AlASEIS- 
 GE'NTES Ti2~N 'YHAPXO'NTilN, vio- 
 lently deprived of their goods. See Eisner, 
 Wolfius, and Wetstein on Luke, and Sui- 
 cer Thesaur. in Amaeiu). 
 
 AiaffKopTTi^co, from ^lcl emphat. or de- 
 noting separation, and (TKopirl^u) to scat- 
 ter. 
 
 I. To scatter abroad, sirom, as seed in 
 sowing, occ. Mat. xxv. 24, 26. [Is. xxxviii. 
 24.] 
 
 II. To scatter, disperse, occ. Mat. xxvi. 
 31. Mark xiv. 27. Luke i. 51. John xi. 
 52. Acts V. 37. [Zech. xiii. 7. iElian. 
 V. H. xiii. 46.'} 
 
 III. To dissipate, waste, occ. Luke xV. 
 13. xvi. 1. 
 
 AiacrTTciw, w, from ^m denoting separa- 
 tion, and (TTTcuo to draw, pull. — To draw, 
 jmll, or p>luck asunder, or in pieces, occ. 
 Mark v. 4 *. Acts xxiii. 10. 
 
 AiatTTreipio, from ha denoting separa- 
 tion, and (TTreipu) to sow, scatter seed. — 
 
 * [In the parallel passage in Luke viii. 29, we 
 have dtoLppjeraeivTa 8sD-,«a, as in Ps. ii. 3. for which 
 in Jer. ii, 20. there is hxa-Trav.]. 
 
A I A 
 
 179 
 
 AI A 
 
 To disperse, scatter, occ. Acts viii. 1, 
 4..xi. 19. [Tob. xiii. 3. Polvb. iii, 19. 
 
 Aiacnropa, etc, fh from ^lianropa perf. 
 mid. of ^laffTreipcj. [It is used periphras- 
 ticalJy for a participle or adjective in 
 general. John vii. 35. ciaffiropa riby 'E\- 
 Xi]VMv, I. e. for ol "EXXj/vfc ol ^Laairapiv- 
 TEQy i. e. the Jews scattered among the 
 Greeks. See Gesenius Lehrgebaude p. 
 644. 2, Fischer, ad Well. T. iii. P. i. p. 
 ^9^. James i. 1. di ^w^cku (jyvXal kv rrj 
 ^laanopa, The twelve tribes dispersed out 
 of their country; of course, meaning those 
 Jews who had become Christians. So 
 1 Pet. i. I . TrapeTricTjfioL ^tao-Tropae, i. e. 
 The dispersed, comp. I Pet. i. 14, 18. and 
 iii. ^. with ii. 10. iv. 3. v. 14. That 
 there were Jews in almost every country 
 in the world after the Babylonish cap- 
 tivity, especially in Egypt and Asia Mi- 
 nor, where they had synagogues. Sec. is 
 well known. See Joseph, de B. J. vii. 
 
 3. 1 . See also Deut. xxviii. 25, 65. xxx. 
 
 4. Nehem. i. 9. Ps. cxlvii. 2. 2 Mac. i. 
 27.] 
 
 AtttTeXXw. 
 
 I. From ha denoting separation, and 
 zeXXu) to send* To separate., distinguish. 
 In this sense the verb occurs not in 
 the N. T. but generally in the LXX. 
 Comp. Aia<roX>/. [Deut. x. 8. xix. 2. Ruth 
 
 II. From ha denoting transition, and 
 WXXw to send, AtaWXXojuat, mid. To give 
 in charge., to command, charge. [^Mat. 
 xvi. 20.] Mark v. 43. [vii. 36. ix. 9.] 
 Acts XV. 24. In pass. To he given in 
 charge, commanded, occ. Heb. xii. 20. 
 [Exod. xviii. 28.] 
 
 Aia^rifia, arog, to, from Id'^r^pL to part, 
 separate ; which see. — Intervention, dis- 
 tance, space [of time.'] occ. Acts v. 7. 
 Polyb. ix. 1. 1. 
 
 Aia^oX)), fiQ, i], from ^leVoXa perf. mid. 
 of hariXko). — Distinction, difference, occ. 
 Rom. iii. 22. x. 12. 1 Cor. 7. [Polyb. xvi. 
 28. 4 *.] 
 
 AiaTp£0w, from ha denoting separation, 
 and <?pi<p(o to turn. 
 
 . \. To turn out of the way, pervert, 
 \corruptr\ See Mat. xvii. 17. Luke 
 xxiii. 2. Acts xiii. 8, and Kypke On Mat. 
 and Luke. 
 . II. To pervert or make crooked the way 
 
 * [It is decree in Numb. xix. 2. xxx. 7. differ- 
 ence or division in Exod. viii. 23. price ofredemjt- 
 iion in 1 JMacc. viii. 7*] 
 
 itself. Acts xiii. 10. But in this view it 
 is in the N. T. applied figuratively only. 
 [Exod. V. 4.] 
 
 Aiao-W(^w, from ha through or emphat. 
 and <Ta>;w to save. 
 
 I. To save, preserve, occ. Acts xxvii. 
 43. 1 Pet. iii. 20, where see Wolfiusi 
 Doddridge, Wetstein, and Macknight. 
 
 II. To carry or convey safe. occ. Acts 
 xxiii. 24. Aiaaui^opat, Pass. To be car- 
 ried, or conveyed safe, i. e. To escape 
 safe, occ. Acts xxvii. 44. xxviii. 1,4. In 
 this sense the LXX have often used it for 
 the Heb. toVoi to be delivered, escape. 
 And, as in Acts xxiii. 24, we have 
 JiavXov AIA20'SI2SI irpoq ^ijXiKa, Might 
 bring Paul safe to Felix; so Raphelius 
 and Wetstein cite from Diogenes Laert. 
 AIE'202EN 'EIS " Adnvag, He brought 
 him safe to Athens ; and from Polybius, 
 AIESii'ZONTO nPO^S t^v iroXiv, They 
 escaped to the city. To the passages they 
 have produced I add what Josephus, De 
 Bel. lib. i. cap. 6. § 2, says of one Anti- 
 pater, 'Eie Ti]v KaXHpkvr\v Hhpav AlA- 
 2tl'ZETAI, He escapes to a place called 
 Petra j so of Herod, cap. xiii. § 8, 'Etc 
 TO (pptiptoy AIASil'ZETAI, He escapes to 
 the castle ; and of Titus, lib. v. cap. 2. § 
 2. TlroQ 'Enr TO ^TparoTTshy AIASii'- 
 ZETAI, Titus escapes to the camp; where 
 observe the V. is constructed with the 
 preposition IttI and an accusative, as in 
 Acts xxvii. 44,' where see Wetstein. [Add 
 Gen. xix. 19. Is. xxxvii. 38. 2 Mac. xi. 
 12. Diod. Sic. xi. 44. Xen. Anab. v. 415. 
 Polyb. viii. 11. Joseph. A.J. ix. 4. 6. and 
 see Krebs. Obss. Flav. p. 250. Wahl and 
 Schleusner refer Acts xxvii. 43. to this? 
 2d head, instead of the 1st, with Park J 
 hurst.] 
 
 III. To save, or deliver from some 
 present bodily disorder, to heal, cure. occ. 
 Mat. xiv. 36. Luke vii. 3. 
 
 Aiarayr/, rjg, rj, from hareTaycL perf. 
 mid. of haTaffffu). — A disposition, ordi- 
 nance, appointment, occ. Rom. xiii. 2: 
 Acts vii. 53, who have received the latvj 
 elg harayac ayyfXwv, by, or through, 
 the dispositions of angels. We read of no 
 other angels being present at the giving 
 of the law but the material ones, in the 
 form oi fire, light, darkness, cloud, and 
 thick darkness. See Exod. xix. 18. Deut. 
 iv. 11. V. 22. Hab. iii. 3. Agreeably to 
 which passage it is said, Deut. xxxiii. 2, 
 Jehovah came ♦i'DD from, or at, Sinaiy 
 and his light arose 1»)>U;d at Seir ; he 
 
 \shined out pi^Q ino at mount Paran ; 
 
 ' N2 
 
AI A 
 
 180 
 
 AI A 
 
 U^'ip n^n'lO nr!«1 and came forth * at 
 Rabbath Kadesh; ID^ m U?« li^D'D «^ 
 >^z> rzg/z/ A«w^ (comp. Hab. iii. 4.) the 
 Jire (accompanied with the cloud and 
 thick darkness, comp. Deut. v. 26, with 
 ver. 22.) was placed, ^lerayq, or stood, by 
 him, as a servant ready to execute his 
 pleasure, comp. Ps. ciii. 20. civ. 4. So 
 these, and particularly the ^re, as being 
 the immediate instruments of his agency, 
 see Deut. v. 25, were properly his ay- 
 yeXoi, agents or tninisters ; and it is well 
 worth our observation, that the LXX 
 accordingly render the Heb. words last 
 cited from Deut. xxxiii. 2, U^« U^D^O 
 fD^ m by 'E/c h^Liov avrS "ArrEAOI 
 fiET iivt5, On his right hand the angels, 
 or agents, with him. Through the dis- 
 positions or ranges, ^larayhg, of these 
 terrible agents (see Exod. xix. 16. Deut. 
 v.^ 24, 25. Heb. xii. 18, 21.) f on the 
 right hand, and on the left of Jehovah 
 (for he spake unto them out of the midst 
 of the fire of the cloud, and of the thick 
 darkness, Deut. v. 22.) it was that the 
 Israelites received the law, which was in 
 this sense only harayeiQ ordained, Gal. 
 iii. or 19, or XaXrjdetg spoken, Heb. ii. 2, ^l 
 iiyyeXwv, among, by, or with the ministry 
 of angels : for it was the Aleim, or Je- 
 hovah himself, though attended indeed by 
 his material agents, who ordained or 
 spake the law. See Exod. xx. 1 9. Deut. 
 iv. 32, 33, 36. And the tremendous ma- 
 nifestation of Jehovah's power and ma- 
 jesty on that occasion was indeed a most 
 awful enforcement of obedience to his law, 
 as intimated by St. Stephen in the text, 
 though they kept it not. See Deut. 
 iv. 9—12. V. 22—26. [This subject is 
 somewhat difficult. That it was God 
 who gave the law is clear from Exod. xx. 
 19. And with respect to the particular 
 person of the Trinity, Allix has shown 
 clearly, that the universal tradition of the 
 older Jewish church has represented it as 
 the Word. (See Allix's Judgment, ch.xiii, 
 and xiv.) But then it is also true, that, 
 in many of those instances where the Word 
 appeared to the Patriarchs and Moses, he 
 is called an angel, as in Exod. iii. 2. And 
 
 • Comp. Heb. and Eng. Lexicon, in 2a*i, under 
 nm ; and see the learned Bate^s Integrity of the 
 printed Heb. Text, p. 74, 5, and his Enquiry into 
 the Similitudes, p. 62, 3. 
 
 -f- So the Targum of Jonath. Ben Uziel on Exod. 
 XX. 2, describing the awful delivery of the law, 
 says, larab a blaze of fire flamed at his right hand, 
 and a blaze of fire at his left. 
 
 so St. Stephen calls him on Mount Sinai, 
 Acts vii, 38. And there can be no doubt 
 that the Jewish tradition was, that God, 
 on Mount Sinai, was attended by legions 
 of angels ; for in Ps. Ixviii. 8, the words 
 Sifiai is in the sanctuary, (for that is the 
 true translation, see Wits, de Qicon. 
 Feed. p. 612. and Ho.-sley's Translation) 
 follow the description of God being in the 
 midst of the thousands of angels ; and the 
 meaning is, that as God formerly gave the 
 law on Mount Sinai in the midst of thou- 
 sands of angels, so now the same may be 
 seen in the sanctuary, where he gives 
 oracles from the midst of the cherubim. 
 Then, as the angels were present at the 
 giving the law, (Deut. xxiii. 2.) and as 
 the author to the Hebrews ii. 2, says,. that 
 the law was spoken by angels, we may 
 suppose, that as God, properly speaking, 
 uses no voice, the ministry or disposition 
 of the angels produced the sound heard, 
 or the thunder in which that sound was 
 conveyed. See De Dieu on Acts vii, 53. 
 Witsius ubi supra. Horsley's Note on 
 Ps. Ixviii. 17. Bretschneider cites an 
 important passage of Josephus, A. J. 
 XV. 5. 3. But he and Schleusner un- 
 derstand this place differently, and, sup- 
 posing, as I have said, that the choirs 
 of angels were present at the giving the 
 law, make ^tarayai the ranks, or orders 
 of angels. Wahl says, etc ^tar* is for kv 
 harayalQ, and translates, by the promuU 
 gation of angels. I do not see why Schl. 
 and Bretsch. do not agree in this, for 
 they both translate Gal. iii. 19. as pro- 
 mulgated in the presence of the angels.~\ 
 
 Auirayfia, arog, to, from BiarEr ay fiat, 
 perf. pass, of ^mrcWo-w. — An order, com- 
 mandment, occ. Heb. xi. 23, where see 
 Wetstein. [Ezra vii. 11. 2 Wisd. xi. 7.] 
 
 Ataraparrio, from ^la emphat. and ra^ 
 pcLTTU) to disturb. — To disturb, or trouble, 
 exceedingly, occ. Luke i. 29, where Wet- 
 stein cites Dionysius Halicarn. [Ant. vii. 
 35.] using the participle ^Laraparofievoc 
 in this sense. So Josephus, Ant. lib. xiii. 
 cap. 11. § 2, ad fin. AIETA'PAXEN 
 greatly disturbed. [Xen. Mem. iv. 2. 40.] 
 
 Aiaraaffo), or — tto), from ^lu emphat. 
 and racrffio to appoint, order. 
 
 I. To dispose, regulate, set in order. 
 occ. 1 Cor. xi. 34 *. 
 
 II. To order, ordain, appoint, com- 
 
 * [It is used especially, of putting soldiers in 
 array. 2 Mac. xii. 20. 1 Kings xi. 18. Xen. (Re. 
 iv. 21.] 
 
AI A 
 
 181 
 
 A I A 
 
 7na?id. Mat. xi. 1. Luke iii. 13. viii. 55. 
 Qxvii. 9.] Acts xviii. 2. & al. Ou Acts 
 see Suetonius, in Claudio, cap. xxv. and 
 Lardner's Collection of Testimonies, vol. 
 i. chap. 8. p. 364. — AiaTaaaofiai, Pass, 
 and Mid. The same Acts vii. 44. xx. 13. 
 xxiv. 23. 1 Cor. vii. 17. On Acts xx. IS, 
 Wetstein cites Strabo using the verb ^£- 
 riruKTo in an active sense, had appointed. 
 And thus IvTEToXTaL is applied. Acts xiii. 
 47. [I have already given in ^mrayj), 
 the explanations of the three German Lex- 
 icogr. of the passage, Gal. iii. 19; and it 
 M'ill be seen also from the note there, 
 that, in conformity with Witsius, Wahl, 
 and others, I translate, promulgated hy or 
 through the i?itervention of the angels.^ 
 
 AiareXeoj, to, from ^la emphat. or 
 through, and reXew to Jlnish. — To con- 
 tinue, persevere, occ. Acts xxvii. 33, where 
 see Wetstein. QDeut. ix. 7. Jer. xx. 7. 
 Xen. Mem. i. 2. 28. See Irmisch on He- 
 rodian, i. 4. 12. p. 843.] 
 
 Aiarr}pt(t), w, from ^ta emphat. and 
 Ttjpeio to keep. — To keep, or preserve 
 carefully, or exactly, occ. Luke ii. 51. 
 Acts XV. 29. To the expression in Luke, 
 that in Theodotion's version of Daniel, 
 chap. vii. 28, to p^fia iv ttj <cap^t^ /x« 
 BirjT)]pr}(Ta (Chald. «n^D nlD2 »a^l) is 
 plainly parallel. Comp. LXX in Gen. 
 xxxvii. 1 1. [In Acts xv. 29. it is rather, 
 to abstain from or be on ones guard 
 against, as the simple verb in 1 John v. 
 28. Is. Ivi. 2. Aristot. Hist. An. ix. 7.] 
 
 Aiari, Adv. from ha for, and ri what ? 
 — For what, why ? Mat. ix. 14. xv. 2. & 
 al. freq. [Exod. ii. 18. Numb. xi. 1 1.] 
 
 Aiar/Ory/xi, from Zih emphat. and TidrjiJii 
 to place. 
 
 I. AiaHQefiai, Mid. To dispose, ap- 
 2)oi?it. occ. Luke xxii. 29. Acts iii. 25. 
 Heb. viii. 10. x. 16. Comp. Aiadi'iKrj. 
 Gen. XV. 18. Deut. v. 3.] 
 
 II. AiadifjLEvoQ, Particip. 2 Aor. Mid. 
 occ. Heb. ix. 16, 17. " Mr. Pierce would 
 render it, of that sacrifice which is ap- 
 pointed by God to pacify ; and he brings 
 a remarkable instance from Appian, where 
 ^taOg/icj^oc signifies* pacifier. He saith 
 the scope of the writer requires it should 
 be so translated here (ver. 16.), and ac- 
 cordingly in the next verse he renders it, 
 the pacijier can do nothing as long as he 
 liveth. But I think if hadipevog be ren- 
 dered, that by which it is confirmed, the 
 
 Doddridge. 
 
 argument will be clearer.' 
 
 * See Scapula Lexic. in A<«T/Si//cM. 
 
 Comp. under Be'^atoc. [Parkhurst's se- 
 paration of Itabifxevoc, as if a participle 
 received a different sense, is quite un- 
 reasonable. The meaning of the verb in 
 this place has been matter of much con- 
 troversy. Our translators make it, to 
 make a testament, rendering the parti- 
 ciple, the testator. So Wolf, Alberti, 
 Bengel, Schleusner, Wahl, Erasmus, &c. 
 &c. Indeed, from v. 17, it would aj^pear, 
 that this translation is necessarily true. 
 The whole passage, however, is one of 
 great difficulty. It would appear, that as 
 ciadrjKT}, like the Hebrew word n>nn, means 
 both covenant and testament, (each being 
 a solemn disposition) and as covenants in 
 general anciently (and especially that on 
 Mount Sinai) were ratified with blood, 
 the apostle, in comparing the new hadijKri 
 with the old, represents it in a double light, 
 a covenant ratified by blood, of which the 
 former sacrifices were the types, and a 
 testament ratified and brought into action 
 by the death of the testator. The points 
 of comparison are the name, and the death 
 in each case. Bengel says, " These two 
 words denote ati agreement, or disposition 
 ratified by blood. When this is ratified 
 by the blood of animals which cannot 
 agree, much less act as testators, diadrjKti 
 is not properly a will, yet it is tV\Zi a co- 
 venant, which has no remote relation to a 
 testament from the death of the victims ; 
 but vvhen the disposition is ratified by the 
 blood (i. e. the death) of him who makes 
 it, it is properly a testament, which is 
 also called Vi^l'2, by extending the signifi- 
 cation of the word. "OQ^v must not be 
 translated too strictly, as if the Old Test. 
 was ratified by the death of the testator; 
 but yet it intimates that both New and 
 Old were ratified by blood." So Gusset. 
 Commentar. Ling. Hebr. p. 149. and Eras- 
 mus's Paraphrase.] 
 
 Atarpt^w, from ^lo. emphat. or through, 
 and Tpi^iti to wear, spend, which see. 
 
 I. To consume, wear out. Thus some- 
 times used in the profane writers, but not 
 in the N. T. [Aristot. Hist. An. vi. J 7. 
 Tob. xi. 8.] 
 
 II. Both in the sacred and profane 
 writers it denotes, to spend time, and is 
 either joined with words expressive oi 
 time, as Acts xiv. 3, 28. xvi. 12. xx. 6, 
 or, such words being understood, it may 
 be rendered to tarry, continue, or the 
 like, as John iii. 22. (where see Wetstein) 
 xi. 54. & al. [Xen. Cyr. i. 2. 12. Mem. 
 ii. 1. 15.] 
 
AI A 
 
 182 
 
 AI A 
 
 ^^ Aiarpoiprf, rjc^ //, from ^lareTpoc^a, 
 perf. mid. of ^mrpe^w to nourish^ which 
 from ^la emphat. and Tpecjxo to nourish. 
 • — Food nourishment, occ. 1 Tim. vi. 8. 
 1 Mac. vi. 49. Ag. I Kings v. 1 J .] 
 
 ^^^ Amvya^w, from ^m through, and 
 avya'Cijj to shine. — To dawn, q. d. to 
 shine through the darkness, occ. 2 Pet. i. 
 1.9. [Polyb. iii. 104, 5. Atauyao-yua, Inc. 
 Hab. iii. 304 ] 
 
 AiafavriQ, eog, 5c, 6, r/, kol to — f'c, from 
 eta through, and 0aiVw to show. — Trans- 
 parent, pellucid, diaphanous, occ. Rev. 
 xxi. 21, where the Alexandrian and six- 
 teen later MSS. ZiavyijQy which reading 
 is accordingly embraced by Wetstein, and 
 by Griesbacli received into the text, but 
 the sense is the same. []Exod. xxx. 34.] 
 
 Aia(j)ep(o, from ^ta denoting transition 
 or separation, and 0epo> to carry. 
 
 I. To carry through. Oiic. Mark xi. 16. 
 [3 Esdr. V. 78.] 
 
 II. To carry through, or abroad, to 
 publish throughout, occ. Acts xiii. 49. 
 [Wisd.xviii. 10.] 
 
 III. Aia^epojiai, Pass, to be carried, 
 driven, or tost different ways, or hither 
 and thither^ or up and down. occ. Acts 
 xxvii. 27. So in Lucian's Hermotimus, 
 tom. i. p. 558, we have, 'EN rw TriXaysL 
 AIA<[)E'PE2eAI, To be tost up 'and down 
 in the sea. Comp. Kypke *. 
 
 IV. Governing a genitive, To differ. 
 occ. Rom. ii. 18. (where see Eisner and 
 Wollius), 1 Cor. XV. 41. Gal. iv. 1. Phil, 
 i. 10. [Dan. vii. 3. Wisd. xviii. 9.] Im- 
 personally, Aia<l)Epet, It maketh a differ- 
 ence, it is of consequence, it importeth. occ. 
 Gal. ii. 6; where see Wetstein. [Polyb. 
 iii. 1 1 . & freq.] 
 
 V. Governing a genitive, To" excel, be 
 of more importance, or value than. occ. 
 Mat. vi. 26. x. 31. xii. 12. Luke xii. 7, 
 24. Thus likewise in the profane writers, 
 as may be seen in Wetstein on Mat. vi. 
 26. [Thucyd. ii. 39. ^sch. Dial. iii. 6. 
 Xen. An. iii. 1.37.] 
 
 AicKpevyu), from ^la emphat. and (pevyio 
 to fly. — To escape, occ. Acts xxvii. 42. 
 [Prov.xix. 5. Pol. i. 21. 11.] 
 
 ^g^ Aia^r^jMt^fw, from lih denoting 
 dispersion, and (f)7]fxii^io to report, which 
 from (p-qfxi to speak. — To report, or pub- 
 
 * [This is the proper force" of the word. It occurs 
 so in the active, Xen. GEc. ix. 18, 8<a denoting se- 
 paration. For further examples of the verb ap- 
 .jtlied to ios.sing at sea, sec Philo dc Migrat. i. p. 
 45!). 0. (ed. Mang.)Gatakcr ad Antonin. ix. 27. See 
 Jlorat. Kpod. x. (>.] 
 
 lish abroad, to divulge, occ. Mat. ix. 31. 
 xxvili. 15. Mark i. 45. [Dion. Hal. xi. 
 46.] 
 
 Aia(f)dEipio, from ^m emphat. and ^Oapw 
 to corrupt. 
 
 I. To corrupt, spoil entirely, destroy, 
 in a natural sense, occ. Luke xii. 33. Rev. 
 viii. 9. xi. 18. — Aiacpdeipofxai, To be dc^ 
 stroyed, decay, perish, occ. 2 Cor. iv. 16. 
 where see Wolfius. 
 
 II. Aia</>0etpo/iat, To be corrupted, or 
 corrupt, in a spiritual sense, occ. 1 Tim. 
 vi. 5. For similar expressions in the 
 Greek writers see Wolfius, Wetstein, and 
 Kypke. 
 
 'Ata00opa, OLQ, rj, from ^i£^0opa perf. 
 mid. of ^lacpOiipio, which see. 
 
 I. Corruption, dissolution, as of the 
 flesh in the grave. Acts ii. 27, 31. & al. 
 [Ps. xvi. 10.] 
 
 II. The grave, the seat of corruption, 
 as the correspondent Heb. word nnu; like- 
 wise signifies. Acts xiii. 34, where see 
 Doddridge. [Comp. Job xxxiii. 28.] 
 
 Aia(l)Op()Q, «, 6, ri, from ^lacpepu). 
 
 I. Different, diverse, occ. Rom. xii. 6. 
 Heb. ix. 10. [*Deut. xxii. 9.] 
 
 II. Excellent. In this sense, however, 
 the positive form occurs not in the N. T. ; 
 but Wetstein on Heb. i. 4, cites from 
 Plutarch, AIA$OPO\S irpoQ cro)rripiap, ex- 
 cellent for saving. [It occurs in the] 
 comparative. — More exoellejit. occ. Heb. 
 i. 4. viii. 6. [So Ezra viii. 20. See 
 Duker. ad Thucyd. vi. 54.] 
 
 Aia^vXao-o-w, or — ttm, from ^la em- 
 phat. and (pvXaffffb) to keep. — To keep or 
 preserve carefully, occ. Luke iv. 1 0. QPs. 
 xci. 1 1. Xen. Mem. i. 5. 2.] 
 
 ^g^ Aiaxeipii^ofjiaL, Mid. from ^la em- 
 phat. and x^'-P'-^^ '^ handle, which from 
 X^lp the hand. [See Dreysig. de Verb. 
 Med. Sect. II. § 8. The proper sense of 
 the active is the same as the simple verb, 
 and it so occurs in Xen. An. i. 9, 10.] — 
 To kill or dispatch, properly with the 
 hand. occ. Acts v. 30. xxvi. 21. For in- 
 stances of the like use of the Verb in the 
 Greek writers, see Wetstein and Kypke 
 on Acts V. [Polyb. viii. 18. Strab. vi. 
 263.] 
 
 [^AiayXeva'Cw, from ^la and ')(\Eva'Cio to 
 laugh at, or deride. — To laugh at, or de- 
 
 * [Schleusner says S(a(popo? is here that which 
 marks a difference. Bretsch. reads hia<pipois., ftocrr-^ 
 najuLolg xa< (with some MSS.), and says it is ojivr 
 ings., washings, and disciplines, Si.c. For this 
 meaning ef ota(tiopx, he refers to Polyb. iv. 18. 8. 
 3 Esdr. iv. 38. 2 Mace. iU. (J. J 
 
AI A 
 
 183 
 
 AI A 
 
 ride. This is Griesbach's reading iii Acts 
 ii. \3. instead of x^^vui^ovreg. See Poll. 
 Onom. iv. 32. Polyb. xvii. 4. 4.] 
 
 Aiaxiopi^w, from ^m denoting separa- 
 tion, and x^pi^b) to part. — To separate. 
 occ. Luke ix. 33. [Gen. xiii. 9.] 
 
 ^g° AiSaKTiKog, ?), 6v, from ^i^dtrKU) to 
 teach. — Apt to teach, well qualified, and 
 - willing to teach, occ. 1 Tim. iii. 2. 2 Tim. 
 ii. 24. 
 
 At^afcroc, ?), ov, from ^t^dtrKb) to teach. 
 — Taught, occ. John vi. 45. 1 Cor. ii. 13. 
 Grotiiis remarks, that in this latter pass- 
 age we have St^aKToiQ twice joined with a 
 genitive case signifying the catise, as in 
 John vi. 45, where in like manner we read 
 li^aKTol OeS taught by God; an expres- 
 sion used by the LXX in Isa. liv. 13, the 
 text referred to, for the Heb. mn^ *1lab. 
 Not that these phrases are merely hellen- 
 istical, as is evident from the following 
 passage of Pindar, Olymp. ix. towards 
 the end, cited by AVetstein on 1 Cor. 
 
 Ta Se <pvai, i^piTis-ov airav. 
 no?.Xo} t\ AIAAKTA^IS 
 
 "ANepn^naN 'AperaT? HKlog 
 
 All that is natural, is l)est. 
 
 Many, howe'er, by virtues taught by men 
 
 Have aim'd 4:0 purchase glory — 
 
 Ai^afffcaXia, ac, >/, from ^i^uaKoXog. 
 
 I. A teaching, the art or office of teach- 
 ing. Rom. xii. 7. 1 Tim. iv. 13. v. 17. 
 
 II. Instruction, information, conveyed 
 hy teaching. Rom. xv. 4. 2 Tim. iii. 16. 
 
 III. The subject of teaching, doctrine, 
 precepts, delivered or taught. Mat. xv. 9. 
 Eph. iv. 14. 1 Tim. i. 10. Tit. ii. 1. 
 
 AlZcktkoXoq, a, 6, from Si^d/TKU) to teach. 
 — A teacher, master, instructer. See Mat. 
 ix. 11.x. 24. Luke ii. 46. iii. 12. John iii. 
 10. Acts xiii. 1. 1 Tim.ii. 7. 2 Tim. i. 11, 
 and Campbell's Preliminary Dissertations 
 to the Gospels, p. 321. & seq. [In James 
 iii. 1 . Schleusner explains the meaning to 
 be. Do not take upon you the teaching 
 others or censuriiig them too much. The 
 word is used of teachers in the JeAvish 
 synagogue. Luke ii. 46. John iii. 10. 
 Rom. ii. 20,] 
 
 Ai^cW^-w, either from ^atw or Zdia to 
 know or teach, whence Ionic IdaKM, and, 
 with the reduplicate syllable li, ZiZdoKoi ; 
 or else it may be from * IdKia to show, 
 with the reduplication hi. 
 
 * This derivation may be confirmed by observing 
 
 I. To teach, instruct hy word of month. 
 Mat. iv. 23. xxviii. 20. Tit. i. 1 1. Col. iii- 
 16. & al. — By internal and spiritual illu- 
 mination. John xiv. 26. Comp. 1 John ii. 
 27. — By facts, as Nature, i. e. the con- 
 stitution of God in the natural worldj 
 teaches us, that if a man have long hair, 
 it is a shame to him ; hut if a woman have 
 long hair, it is a glory to her; because 
 the hair of the man naturally grows to a 
 less length than that of the woman, to 
 whom her hair is given for a covering. 
 This Milton has remarked in his compa- 
 rative description of Adam and Eve, Pa- 
 radise Lost, book iv. line 301, &c. 
 
 — His hyacinthin locks 
 Round from his parted fore-lock manly hung 
 Clust'ring, but not beneath his shoulders broad : 
 She, as a veil down to the slender "waist. 
 Her unadorned golden tresses wore 
 Dishevell'd. — 
 
 1 Cor. xi. 14, 15. Comp. Rev. ix. 8, and 
 see Wolfius on 1 Cor. xi. 14. [In 1 Tim. 
 ii. 12, the word is used of jmhlic teaching. 
 In Rom. ii. 21, the meaning is. Dost thou 
 not require of thyself what thou rcquircst 
 of others f] 
 
 AihaxVj VQi Vi from ^e^/^a^a, perf. act. 
 
 of hlhdfTKlO. 
 
 I. A teaching, the art of teaching. See 
 Acts ii. 42. 2 Tim. iv. 2. 
 
 II. Doctrine, taught or delivered. Mat. 
 xvi. 12. John vii. 16. Acts v. 28. & al. 
 freq. 
 
 III. Any truth of the Gospel concerur. 
 ing faith or manners. Locke, occ. 1 Cor. 
 xiv. 6. comp. ver. 26. See Macknight, 
 and on Eph. iv. 11. {Wahl and Schl. 
 say, that in Mark i. 27, the abstract is 
 put for the concrete, and that htdaxn is _ 
 teacher. There seems little reason for 
 this.] ... 
 
 AihpaxfJiov, », TO, from dig twice, and 
 Spaxprj a drachm, Avhich see. — A didrach- 
 jnon, or double drachm, equal to two Ro- 
 man denarii, or about fifteen pence Eng- 
 lish. * Josephus has informed us, that 
 
 with the learned Junius (EtymoL Anglic, in teach), 
 that the Lacedaemonians for liliaxsiv used ZMnxeiy, 
 as appears from a decree of their senate preserved 
 by Boeth, lib. i. cap. 1. Artis Musicae. To which 
 we may add, that the Fut. S/Safw, Aor. 1. l8/§afa, 
 and die derivatives 8<8ax^5 S/Saxri?, &c. point to the 
 same theme 8«8axKa>, or S/Sa^^^ai. Comp. Maittaire's 
 Dialects, p. 209. From the V. ZiUw may also, with 
 great probability, be deduced the Latin doceo, the 
 Saxon raecan, and Eng. teacJi, all of which are of 
 similar import. Comp. Ae/xvu^u/. 
 .* Ant; Ub, xviii. cap. 10. § 1. T<f,Ts ilZp»yj*tiv 
 
Al A 
 
 184 
 
 ^I A 
 
 every Jew used to pay yearly to God a 
 didrachnon into the temple at Jerusalem. 
 Now Jehovah, in Exod. xxx. 12 — 16, 
 commanded, by Moses, that whenever the 
 people were mustered, every Israelite from 
 )twenty years old and upwards should give, 
 for the service of the tabernacle, half a 
 shekel. And we find the same tax re- 
 quired for the repair of the temple in the 
 reign of Joash, 2 Chron. xxiv. 6, 9. But 
 after the return from the Babylonish cap- 
 tivity this tax in the days of Nehemiah 
 ■was reduced to one-third of a shekel, Neh. 
 X. 32. If, according to Josephus's asser- 
 tion. Ant. lib. iii. cap. 8. § 2, the Hebrew 
 shekel be reckoned equal to four Attic 
 drachms^ two such drachms, or one di- 
 drachmon, will be equal to half a shekel, 
 the tribute enjoined by Moses. But the 
 same historian, in another place. Ant. lib. 
 ix. cap. 11. § I, compared with 2 Kings 
 XV. 20, makes the shekel equal only to one 
 drachm^ or seven pence three farthings 
 English ; and it may be doubted whether 
 the shekel was much more in value than 
 eleven pence *. And if it was not, every 
 Jew's paying of a didrachmon for the sa- 
 cred tribute in our Saviour's time must 
 be deemed an increase of the sum ordered 
 by Moses and king Joash, even as that 
 ordained in Nehemiah's days was a dimi- 
 nution of it. occ. Mat. xvii. 24, where ob- 
 serve, that the collectors of the didrach- 
 mons^ ret didpaxfia, ask. Does not your 
 master pay ra ^thpa^jxa ? By which they 
 do not mean that Christ should pay more 
 than one didrachmon for himself j but 
 either the expression is indefinite, or ra^ 
 ther it intimates a question, whether he 
 would not pay for his disciples also, as we 
 find he in fact did for Peter ; for he paid 
 ^ariipa a stater, a coin equal to two di- 
 drachmons, or four Roman denarii, for 
 
 Tt? ©St? M«T«€a7A£<v & Ixaroif varpiov, The didrach 
 mon which it was the custom (among the Jews) for 
 each person to pay to God. (Comp. Cicero, Orat. 
 pro L. Flacco, § 28, and Middleton's Life of Cicero, 
 vol. i. p. 303, 4to.) And De Bel. lib. vii. cap. 6. 
 § 6. (I>o'(30i' 8e ToigSira IfinOT Sffiv'la^OLioig IneSaKe, 8yo 
 ipay^fxag txarov xsKsvaag ava Trciu erog hg tI xawsTcyi. 
 X<ov (pspsiVj ojo'irep 7rp6Tspov hg tIk iv'lfpoa'6\vfJioig vbidv 
 a-jMiTi>^v. Vespasian (after the destruction of Je- 
 rusalem) imposed a tribute on the Jews wheresoever 
 residing, ordering each of them to pay two drachms 
 annually into the capitol, as they formerly used to 
 pay them into the temple at Jerusalem. Comp. 
 Suetonius in Domitian, cap. xii. and Lardner's Col- 
 lection of Testimonies, &c. vol. i. p. 370. 
 
 * See Michaelis Supplem. and Lex. Heb. under 
 rn3, p. 367, Heb. and Eng. Lexicon, in bpv IV. 
 
 himself and the Apostle together, ver. 27. 
 — The LXX frequently render the Heb. 
 ^pti; a shekel by h^paxfJ-ov ; the reason of 
 which, according to Grotius, is that the 
 Alexandrian drachm, by which those 
 translators constantly reckon, was double 
 of the Attic or common drachm. See 
 Prideaux, Preface to bis Connections, p, 
 21. 1st edit. 8vo. 
 
 AiEvfioc, a, 6, from ^vo * two, by re- 
 duplication of the first syllable, and change 
 ing V into i. — Didymus, or The Twin, 
 It has the same signification in Greek as 
 Thomas, from o^n or tZ3l«n a twin, hath 
 in Hebrew. Perhaps, says Lightfoot on 
 John XX, 24, Thomas was a native of 
 some place inhabited both by the Jews 
 and Greeks, such as was the region of 
 Decapolis, and so the Jews called him by 
 his Hebrew, and the Greeks by his Greek 
 name. occ. John xi. 16. xx. 24. xxi. 2. 
 
 Ai^bj/iL and ^iSooj (whence eU^u, t^iSav, 
 and imperat. ^t^», Luke xi. 3.), formed 
 by reduplication from the obsolete ^6(o, 
 In Mark xiv. 44, the 3d person singular 
 pluperf. ^e^oifcet without the e is used for 
 eh^wKEt, after the Ionic manner; so John 
 xi. 57 i C£^u)Kei(Tav for E^E^wKeiffav ; and in 
 Rom. XV. 5. Eph. i. 17. 2 Thess. iii. 16, 
 we have the Attic d^r) for Soirj 3d person 
 sing. 2 Aor, optat. in John xvii. 2, ^warf 
 3d person 1 fut. subjunct. Doric, used 
 likewise by Theocritus, Idyll, xxvii. line 
 21. 
 
 I. To givey " bestow, confer without 
 price or reward." Johnson. Mat. vii. 7, 
 11. Luke xi. 13. John iii. 16. vi. 51. & 
 al. freq. 
 
 II. To give, deliver into the hands of 
 another. Mat. xiv. 19. xv. 36. xix. 7. 
 xxvi. 26, 27. Luke vii. 15. John xiii. 26. 
 &al. 
 
 III. To give up, deliver. Rev. xx. 13. 
 2 Cor. viii. 5, where see Kypke for similar 
 expressions in the Greek writers. [N. B, 
 Schleusner makes the verb, in 2 Cor. viii. 
 5, signify to be very liberal and beneficent 
 to others ; while the other passage, Rev. 
 XX. 1 3, with Rev. xviii. 7. and Luke vii, 
 15, he, with Wahl, classes under the 
 meaning to restore or give back. Rev. ii, 
 23, it is to pay back. He refers Rev. iii. 9, 
 to this head of Parkhurst's ; and adds, that 
 in the following it is to deliver up to death, 
 Luke xxii. 19. Gal. i. 4. 1 Tim. i. 6. Tit. 
 ii. 14. J Mace. iv. 44. Some refer John 
 iii. 16. to this last meaning; but Schleus* 
 
 * So the English tmn is related to two. 
 
 I 
 
AOY 
 
 185 
 
 AIE 
 
 ner thinks, from 1 John iv. 9, it means 
 here to send i?ito the world.'] 
 
 IV. To commit y intrust. Mat. xxv. 15. 
 Mark xii. 9. Luke xix. 23, where Kypke 
 shows that Demosthenes likewise uses it 
 for lendifig. QThese passages, with Luke 
 XX. 1 6, Schleusner translates to place out 
 at interest. Luke xii. 48. xvi. 12. xix. 15. 
 John xvii. 6. Col. i. 25, he translates by 
 to intrust any thing to any one, Wahl 
 ])uts all these, with some others, under 
 this fourth head.] 
 
 V. ^Hvai iavTov eig — To venture oneself 
 into a place. Acts xix. 31. Polybius, Dio- 
 dorus Sic. and Josephus cited by Wet- 
 stein, use the same phraseology. 
 
 VI. To give, inflict. John xix. 3. 2 
 Thess. i. 8. 
 
 VII. To give, injoin, appoint. John 
 [v. 36.] vii. 22. xvii. 8. — Aidovai ipyov, 
 Mark xiii. 34, To appoint a work, assign 
 a task, as a master to his servants. Xe- 
 iiophon, in CEcon. uses the phrase in the 
 same sense, where a mistress of a family 
 is said, "EPFA raXacrta QepairaivaiQ AI- 
 AO'NAI, to assign a task of spinning, 
 carding, &c. to her maid-servants. See 
 Raphelius. 
 
 VIII. To give, attribute, ascribe. John 
 ix. 24. Rev. xi. 13. 
 
 IX. To give, grant, permit. Mat. xiii. 
 1 1 . Mark ix. 1 1 . (where see Wetstein) x. 
 .37. John xix. 1 1 . Acts ii. 27. Comp. Ps. 
 xvi. 1 0, in the LXX. Herod applies the 
 verb in the same sense. See Raphelius 
 on Acts xiii. 35. [Schleus. adds to the 
 examples here given. Mat. xix. 11. xx. 
 
 23. John iii. 27- vi. 65. Acts xiii. 35. Rev. 
 vi. 4. vii. 2. ix. 5. xiii. 7, 14, 15. xvi. 8. 
 xix. 8. So ^schyl. Agam. 1344. Eur. 
 Phoen. 1374. Dion. Hal. i. 51. & freq.] 
 
 X. To give, yield fruit, as vegetables. 
 Mat. xiii. 8. Mark. iv. 7, 8. Thus the 
 LXX use it for the Heb. ini, Ezek. xxxiv. 
 27. Zech. viii. 12. & al. 
 
 XI. Aidoyat (pujvnv. To yield, utter a 
 sound, occ. 1 Cor. xiv. 7, 8, where Wet- 
 stein cites Pindar applying the same phrase 
 to a person, Nem. v. line 192. 
 
 XII. To propose, promise. Mat. xxiv. 
 
 24. Mark xiii, 22. Our Lord does not in- 
 tend to say, that any of those false pro- 
 phets would exhibit or perform great 
 wonders. The original word is ^uKTinn, 
 they 7vill give : the same word that is in 
 the Septuagint version of Deut. xiii. 1, 
 If there arise among you a prophet, or a 
 dreamer of dreams, and he giveth thee a 
 »ign, or a wonder, koX ^"i aoi arjfjkeiop ij 
 
 rtpac, that is, shall propose, or promise 
 some sign or wonder, as the sequel shows. 
 Lardner's Large Collection of Testimo- 
 nies, &c. vol. i. p. 67, where see more, and 
 comp. 1 Kings xiii. 3, 5, in LXX, and see 
 Kypke in Mat. QSchleusner adds, Mark 
 X. 37, (where our translation, with Park- 
 hurst, says grant ; but Schleus. so trans- 
 lates from Mat. xx. 21.^ John xiv. 27. 
 (In the last cited place of St. John, I think 
 the best Commentators (especially Lampe) 
 refer the peace spoken of to the peace 
 of justification ; and as that could not 
 be given, as Lampe says, till the sacrifice 
 necessary to ensure it was made, per- 
 haps Schleusner is right in translating 
 the verb to promise. John xvii. 22. (This 
 place Schleusner understands of the fu- 
 ture glory and happiness of Christ and 
 the apostles in heaven. But I would refer 
 here to what I have said on Zo^a, as the 
 meaning of li^iapi. in this place must 
 depend on the meaning of ^6la.) 2 Thess. 
 ii. 16. (This interpretation is, I think, 
 unnecessary ; the verb may be simply to 
 give. 2 Tim. i. 9.) See Diod. Sic. xx. 
 15. Xen. Ages. iv. 6.] 
 
 XIII. To place, appoint, constitute. 
 Eph. i. 22. iv. 11. Comp. 1 Cor. xii. 28. 
 The LXX use it in the same sense, 2 
 Chron. ii. 11. Isa. Iv. 4. Jer. xxix. 26, 
 answering to the Heb. \Tt^. Comp. also 
 Gen. xii. 41. Deut. xvii. 15. Jer. i. 5, in 
 the Heb. and see Gusset. Comment. Ling. 
 Heb. p. 544. 
 
 XIV. To place, put. Luke xv. 22. Heb. 
 viii. 10. X. 16. Thus it is frequently ap- 
 plied in the LXX for the Heb. JnJ, as 
 Jer. xxxi. 33. xxxv. 5. xxxvii. 4, 17- 
 xxxviii. 7. & al. 
 
 XV. {To suggest or supply. Mat. i£. 
 19. Mark xiii. 1 1. Eph. vi. 19. Deut. xi, 
 32.] 
 
 XVI. [To place or send. Luke xii. 51. 
 2 Cor. xii. 7. Heb. viii. 10. Rev. xvii. 
 
 XVII. [To teach or deliver. John xvii. 
 7 and 8. Acts vii. 38. Prov. ix. 9. ^sch. 
 Dial. ii. 20. So in Latin dare is used for 
 dicer e.] 
 
 At^ovat iK^iKTiffiy, To inflict punishm 
 ment. 2 Thess. i. 8. 
 
 L.i^6vai pcLTTiapa, To give a slap on the 
 face. occ. John xviii. 22. xix. 3. So Sca- 
 pula cites from Plato, UXiiyag ArAQMI, 
 I give strokes. [On the phrase ^lUvai 
 kpyuaiau. See Markland ad Lys. p. 545.] 
 
 AieyEtpto, from Bia emphat. and lyeipia 
 to raise, rouse. 
 
A IE 
 
 186 
 
 AIE 
 
 I. To raise, excite, as the sea by a vio- 
 lent wind. occ. Johu vi. 1 8. 
 
 II. To raise, or rouse frorn sleep, to 
 mvake. occ. Mat. i. 24. Mark iv. 38, 39. 
 Luke viii. 24. 
 
 III. To stir up, to rouse, in a spiritual 
 sense. 2 Pet. i. 13. iii. 1. 
 
 Aii^o^oc, n, //, from Slo. through, and 
 i^o^oQ a way out. — An outlet, a passage 
 outwards. Thus applied by Thucydides 
 and Dionysius Halicarn. [v. 47.] occ. 
 Mat. xxii. 9. See Scott's Note. [De 
 Dieu understands by this phrase the ends 
 of the streets, where there were frequently, 
 in the East, gates separating the street 
 from the next. Kypke, after Beza, thinks 
 it means those squares or open places 
 whei-e many streets met ; because in such 
 places the people assembled. But Fischer 
 (de Vit. Lex. N. T. p. 637.) observes, that 
 from St. Luke (xiv. 21 , 23.), it is clear 
 our Lord speaks of the country, and not a 
 city; for the cU'^o^ol are distinguished from 
 the TrXaTEiat and pi/fiai j and that if ^te^* 
 had signified these open places, kg and not 
 eiri would have been used. It appears 
 that Hesychius has this gloss on ^ulo^oi, 
 odsy -EKTropevovTaL. This cannot apply to 
 ^le^o^oL v^drwv, Ps. i. 3. and cxix. 36. as 
 <jX^roL or channels of water are there 
 meant; and hardly to the same words in 
 Ps. cvii. 33 and 35, as it seems to require 
 the addition of some word showing its 
 application to streams of water. The gloss 
 therefore, probably, refers to this place. 
 The phrase Eie'^' o^wr does not occur either 
 in the LXX, or in any Greek author. Fis- 
 cher explains it with the Latin version, 
 as exitus viarum or loca unde exitur, 
 and says that our Lord, under these 
 country roads, signifies the foreign and 
 barbarous people who were to receive the 
 call to which the Jews would not listen. It 
 might be well to look to the meaning of the 
 word in Ps. cxliii. 14. and Joshua xv. 4.] 
 
 ^§^ AiepfxrivevTrig, », 6, from oitpfir}- 
 vEVio. — An interpreter, occ. I Cor. xiv. 28. 
 [The miraculous gift of interpreting un- 
 known languages is meant here, says 
 Schleusner rightly, as in the v«rb in I 
 Cor. xii. 30. xiv. 27. The word occurs 
 2 Mace. i. 2G. Polyb. iii. 22. 3.] 
 
 ^^* AiEpfirjvevijj, from ^m emphat. and 
 ipjiirjvevo) to explain, interpret. 
 
 I. To explain clearly and exactly, occ. 
 Luke xxiv. 27. 
 
 II. 2o interpret, translate, explain, out 
 of one language into another, occ. Acts ix. 
 36. 1 Cor. xii. 30. xiv. 5, 13. 27. < 
 
 Aiipxofjiai, from Sia through, and tp^O' 
 fiuL to come, go. 
 
 I. To go or pass through. See Mat. 
 xix. 24. Luke ii. 35. ix. 6. xix. 1,4. John 
 iv. 4^. viii. 59. Heb. iv. 14. Comp. Luke 
 ii. 15. Acts x. 38. [In Luke xix. 4, the 
 sense is to pass by. See Krebs. Obss. 
 Flav. p. 128. Abresch. Annot. ad loca 
 quaedam N. T. p. 553. It is hence used 
 of time in good Greek. Xen. Mem. iv. 3, 
 8. Irmisch. ad Herodian. i. 5, 21. Again, 
 in some other passages it is to go or travel. 
 Luke ii. 15. xvii. 11. John iv. 4. Acts ix. 
 32, 38. xi. 1 9. ; and with aTro, to go away, 
 Acts xiii. 14. xviii. 27. Again, it is to go 
 or travel over, or about, in Mat. xii. 43. 
 Luke ix. 6. xi. 24. Acts viii. 4. x. 38. xiii. 
 6. Josh, xviii. 4. Gen. xii. 47-] 
 
 II. To pass over. Mark iv. 35. 
 
 III. To go or be spread abroad. Luke 
 V. 15, AiripyjETo — 6 \6yoQ, The report or 
 rumour was spread abroad. Raphelius 
 shows that Xenophon applies the verb 
 ^lepxcp-ai in like manner. QAnab. i. 4, 7. 
 Thuc. vi. 46.] 
 
 ^^^ AiepcjTau), G), from ^la emphat. 
 and epcjTau) to ask, enquire. — To enqiiire 
 diligently or repeatedly, occ. Acts x. 17. 
 
 ^g^ Aierrjc, tog, Sg, b, r), hal ro — eg, 
 from ^ig twice, and erog a year. — Of two 
 years' continuance or ttvo years old. Hence 
 — At£r£c, TO, The age of two years, occ. 
 Mat. ii. 16, where airu hurng means, I 
 thinkj^row the beginning or entrance into 
 their second year. Aristotle uses the 
 word in this sense, when he says. Hist. 
 Anim. lib. ix. 5, stags ^isTelg of the second 
 year begiti first to produce horns. But it 
 is certain, that stags do this at the begin-^ 
 ning of their second year. Further, He- 
 rod is said, Mat. ii. 7, to have accurately 
 learned of the Magi the time of the star's 
 (first) appearance, tov yp^vov t5 (paivo- 
 pivu (f^ipog, and verse 16, to have slain 
 all the children arro curSg and under, ac- 
 cording to the time which he had of them 
 learned by accurate enquiry. But it is 
 improbable that the Magi, whether they 
 were of Arabia or Persia (comp. under 
 Mdyog), should spend more than a year 
 in coming to Jerusalem, and thence to 
 Bethlehem, which confirms the interpre- 
 tation of ttTTo SisTiig here given *. f Mr, 
 Benson, in his admirable Essay on the 
 Chronology of our Saviour's Life, says, 
 that although the passages in Aristotle 
 
 * See Sir Norton KnatchbuU's and Campbeira 
 Notes on Mat. ii. 16. 
 
A I II 
 
 187 
 
 All 
 
 and Hesy ch'nis jtisiift/ the attribution of 
 tills meaning to AterZ/f, yet that, both in 
 sacred and profane authors, and, as far 
 as he knows, in every one of the Fathers, 
 it is almost universally used in the sense 
 which our version gives. He observes, 
 that the time about which Herod en- 
 <juired, was probably the time when the 
 star appeared, which rm^hi probably have 
 been a considerable time before the birth 
 of Christ; this time might have been 
 spent in deliberation, as to the course to 
 be pursued. Herod, as St. Matthew says, 
 enquired diligently; and the Magi pro- 
 bably answered accurately. The infer- 
 ence, of course, is not that Christ was 
 born, but that perhaps the star had ap- 
 peared more than a year before the mas- 
 sacre. Besides Herod, when he found 
 that the Magi did not return, might 
 fancy they had deceived him, and there- 
 fore to make assurance doubly sure, and 
 from the wanton cruelty which certainly 
 (see Jos. de B. J. i. 19. p. 7QQ.) was a 
 part of his disposition, he might, very 
 probably, extend the slaughter unneces- 
 sarily in time, as he obviously did in 
 space. Schleusner, Wahl, and Bretsch- 
 neider, all agree in this, observing that 
 ttTTO ^LETHQ is for ttTTo ^UTujy, ttll the child- 
 ren of two years old, and disapproving of 
 the supposition that ■xpoi^s is to be under- 
 stood. We have a-n-d rpierSg in 2 Chron. 
 xxxi. 16. and eiKoarasT^g kol ko-tu} in 1 
 €hron. xxvii. 23. See Ezra iii. 8. and 3 
 Esdr. V. 58. dTro eiK' Kat eTravio. Numb. i. 
 45. The word occurs 2 Mace. x. 3.] 
 
 Aicria, ae, //, from ^ig trvice^ and etoq a 
 year. — The space of two years, occ. Acts 
 xxiv. 27. xxviii. 30. 
 
 Airjyioixai^ e/iat, from Bia through, and 
 i]yiojjLaL to tell, declare ; (though I do not 
 find that the simple verb ^yio/xai is used 
 by the Greek writers in the sense here 
 assigned j but comp. 'E^rfyiofiai.) — To de- 
 clare thoroughly or particularly, to re- 
 count, relate. Mark v. 16. Luke viii. 39. 
 ix. 1 0. & al. [It is properly used of hi- 
 storical narration. See Thucyd. vi. 54. 
 But it has sometimes the sense of encomi- 
 astic narration, as Luke viii. 39. See Ps. 
 xlvii. 13. Luke ix. 10. Acts viii. 33. ix. 
 27. xii. 17. Heb. xi. 32. It is construed 
 fvitb-Acc. of the thing, and Dat. of person ; with 
 or with TTwc, 6(Toy, Trept.] 
 
 AaiyrjfTLQ, log, Att. ecjg, ?/, from di-qyi- 
 ofiai.—A narration, history, occ. Luke 
 
 \uiviKi]g, iog, »g, b koX //, KoX to — tf. 
 
 from lia emphat. or through, and rjyeKrtc 
 extensive, prolonged, which from hix<^ '« 
 extend, from kv in, and £)(w to have. — 
 Continual, perpetual. Hence — AiriveKeg, 
 TO, used as a substantive, 'Etc to ^iTjyeKeg, 
 For a continuance, continually, occ. Heb. 
 x. 1. During life. Heb. vii. 3. Thus used 
 likewise by the Greek writers. See Al- 
 berti, Wolfius, Wetstein, and Macknight. 
 Also, For perpetuity, for ever. occ. Heb. 
 X. 12, 14. In verse 12, " connect lig to 
 ^irjvEKeg with what precedes: After he 
 had offered one sacrifice for ever, not, sat 
 down for ever, for then it would have been 
 siTTETH DOWN for cvcr." Bowyer. But 
 Qu } and see Macknight. [^Nothing caa 
 be harsher than Bowyer's and Macknight's 
 version. Bowyer's objection is frivolous, 
 for the aorist has perpetually the sense 
 of the present. See Mathise's Gr. Gram. 
 § 505, 3, or rather § 506.] 
 
 ^^^ AidaXaaaoc, », 6, from ^ig twice, 
 and ^aXaffcra a sea. — Where two seas 
 meet, or rather, Washed on each side by 
 the sea, bimaris. occ. Acts xxvii. 41. Bo- 
 chart, vol. i. p. 502, says. This Isthmus is 
 shown to this day on the north-eastern 
 part of the island of Malta, and is called 
 by the inhabitants La Cala * di S. Paolo^ 
 The landing-place of St. Paul. 
 
 AiiKviofiat, S/j.aL, from ^la through, and 
 iKviopai to come. See under 'AcpiKveopat. 
 To go through, pierce, penetrate, occ. 
 Heb. iv. 12. [Exod. xxvi. 28.] 
 
 Ad'^r]pi, from ^la denoting separation, 
 and t<r?7/it to stand. [It is properly to 
 part or separate, in an active sense. See 
 Isa. lix. 2. Prov. xvii. 9.] 
 
 I. To part, be separated, occ. Luke 
 xxiv. 5 1 . 
 
 II. To part, depart, remove, proceed. 
 occ. Acts xxvii. 28. 
 
 III. It denotes distance or interval of 
 time. occ. Luke xxii. 59, Kal ^ici<?aorrig wffft 
 upag pLug, and about the space of one hour 
 after ; literally, and about one hour separ- 
 ating or intervening. So Montanus, in- 
 terstante. Comp. Aia.'^Tjpa. 
 
 ^g^ Au(r')(ypi^opai, from ^ui emphat. 
 and l(r')(ypi^opat to corroborate, confirm, 
 affirm, which from layypog firm, strong. 
 — To affirm, or assert strongly or vehe- 
 mently, occ. Acts xii. 15. Luke xxii. 59, 
 where Wetstein and Kypke show that the 
 Greek writers use the Verb in the same 
 sense, f See ^El. H. An. vii. 1 1 .] 
 
 * [Sclil. and Brctsch. say it is rather a projcctvig 
 rock than an isthmus, here spoken of.] 
 
A IK 
 
 188 
 
 AIK 
 
 AtKaioKpLcria, ag, fj, from diKatoQ just, 
 and Kplaig judgment. — Just or righteous 
 judgment, occ. Rom. ii. 5. |[Hos. vi. b. a 
 just cause,'] 
 
 Akatos, aia, aiov, from Bikt] right, 
 justice. 
 
 I. Of persons. Just, acting conformably 
 to justice and right, without any dejiciency 
 or failure. Thus it is applied to God, 
 John xvii. 25. Rom. iii. 26. — to Christ 
 God-man, Acts iii. 14. vii. 52. xxii. 14. 
 1 Pet. iii. 18. James v. 6. 1 John ii. 1. — to 
 mere men, of whom in this sense it is said 
 there is not one just, Rom. iii. 10. In 
 Mat. xxvii. 24, Pilate seems to have 
 meant no more than that our Lord, to 
 whose character he was probably a stran- 
 ger, was diKaiog in the forensic sense, i. e. 
 innocent, or not guilty, of the crime 
 whereof he was accused. Comp. Luke 
 xxiii. 14. and see Campbell's Note on 
 Matthew. 
 
 II. The Pharisees trusted that they 
 were ^iKaiot (see Luke xviii. 9. Mat. ix. 
 13.) not absolutely without sin, but righ- 
 teous of themselves by the works of the 
 law, i. e, they thought themselves righte- 
 ous or just in the sight of God, by their 
 own external, or at best partial observation 
 of what is called the moral law, and by 
 great scrupulosity and zeal with respect 
 to the ceremonial ; the outward expiations 
 enjoined, by which latter they trusted 
 would procure them forgiveness of such 
 breaches of duty as they might incur. 
 Comp. Rom. x. 3, and Doddridge there. 
 See also Luke xv. 7, and Bp. Pearce on 
 that text. 
 
 III. Just, upright, righteous, though 
 not in the strictest sense, nor without a 
 mixture of human infirmities and failures. 
 See Mat. i. 19. v. 45. x. 41. Mark vi. 20. 
 Luke i. 6, 17. 1 Tim. i. 8. 1 John iii. 7. 
 & al. [^The word is used, according to 
 the German Lexicographers, not only to 
 express righteousness or virtue in general, 
 but also particular virtues, especially 
 that of clemency or mercy, and they 
 quote Mat. i. 19. John xvii. 25. Rom. 
 iii. 26. 1 John i. 9. as instances. Schleus- 
 ner quotes Longin. de Sublim. xliv. 1. 
 Eurip. Med. 724. On the two pas- 
 sages. Mat. i. 19. and Rom. iii. 26, there 
 is a valuable note by Archbishop Magee, 
 vol. i. p. 477, and following. Whitby 
 says, the word occurs eighty times in the 
 N. T., and he thinks not once in the sense 
 of merciful. The right interpretation of 
 Mat. i. 19, is, according to Archbishop 
 
 Magee, Joseph being a just man, i. e. ac- 
 tuated by a sense of right, in obedience to 
 the law (Deut. xxiv. 1.), resolved to put 
 Mary away j and yet not willing to make 
 her a public example, &c. That koX has 
 this sense of tamen, may be seen in Ra- 
 phel. ii. p. 519. Palairet, pp. 41, 96, 221, 
 236. Eisner, i. p. 293. Krebs. p. 1 47. An- 
 other sense ascribed to ^iKcuogy is true or 
 attached to truth, John vii. 24 *.]«Stockius 
 remarks, that ^iKawg is never thus applied 
 by any of the heathen Greek writers, who, 
 to express this meaning (saith he), would 
 use ')(pri^OQ, ayadoQ, KoXog k ayaOog ; and 
 therefore he is of opinion, that we must 
 say with Vorstius (Philol. cap. ii.) that in 
 the N. T. ^tKaiog answers to the Heb. 
 word p>1^r, which, according to him, sig- 
 nifies not only a just, bat also a good, up- 
 right man, as Gen. vi. 9. xviii. 23. For 
 my own part, I much doubt, whether p»n^ 
 ever hath this latter sense in the Old 
 Testament. In the two passages referred 
 to by Stockius, and indeed in all others 
 where it is applied to men, it seems to 
 denote, not a just hut a justified person, 
 one who hath obtained justificatioii in the 
 sight of God through faith in the promised 
 Redeemer. See Hab. ii. 4. Gal. iii. 11. 
 Comp. Gen. vi. 9, with Heb. xi. 7. And 
 I would wish the reader to consult a Greek 
 Concordance, and attentively consider 
 whether in all the passages of the N. T. 
 where ^iKaiog has been supposed to be 
 used for what we commonly call a just, 
 upright, or good man, it does not more 
 properly import a man justified by faith, 
 and showing forth his faith by his works, 
 except perhaps in those where a heathen 
 is the speaker, as Mat. xxvii. 19, 24. 
 Luke xxiii. 47 ; and if so, then this third 
 sense of UKaiog here mentioned, but by no 
 means insisted on, will coincide with* the 
 following one. 
 
 IV. Just or righteous with the righte- 
 ousness which is through the faith of 
 Christ, the righteousness which is of God 
 by faith; (Phil. iii. 9.) or justified through 
 
 faith, (Rom. v. 19.) and bringing forth the 
 fruits of righteousness or justification. 
 (Phil. i. 11.) Mat. xiii. 43. xxv. 46. Luke 
 xiv. 14. Heb. xi. 4. (Comp. Mat. xxiii. 
 35. 1 John iii. 12.) Heb. xii. 23. 
 
 V. Of things. Just, right, righteous, 
 
 * [This meaning is found in Plat. Phaed. 34. 
 Theoph. Char. v. 2. Hence some commentators 
 interpret a3<x/oe in Luke xvi. 8 and 9, hy false, fal-> 
 lacious, citing Eur. Phcen. 484. Lev. v. 22. Jab 
 xxvii. 4. Jer. v. 31. al.J 
 
AIK 
 
 189 
 
 AIK 
 
 conformable to justice or righteousness. 
 John [v. 30.] vii. 24. Rom. vii. 12.— A/- 
 Kaioy, TO, What is just or right, justice. 
 Mat. XX. 4, 7. Acts iv. 19. Eph. vi. 1. 
 Col. iv. 1. 2 Thess. i. 6. — This word in 
 the LXX most commonly answers to the 
 Heb. p'ly or pl)t, which primarily denotes 
 the equipoise of a balance, or the equality 
 of weights and measures. Comp. Lev. xix. 
 36. Deut. XXV. 15. Ezek. xlv. 10, and see 
 Heb. and Eng. Lex. in pTi. 
 
 AiKciiotrvvT], 7/c, T/, from ^iKaiog. [The 
 reader will observe that Parkhurst has 
 adopted a division which appears to me 
 to be fanciful. The word expresses, un- 
 doubtedly, virtue in general, and perhaps 
 
 some particular virtues. In Sense 
 
 Tnaps 
 II. he 
 makes it express natural virtue ; in Sense 
 IV. Christian virtue acquired through 
 the assistance of the spirit. All that can 
 be properly said is, that the word, like any 
 other expressive of good qualities, may 
 be and is used of man in a state of nature 
 and a state of grace : but it does not of 
 itself point out any difference in the qua- 
 lities ascribed to him in those states, 
 either in kind or in origin. Sense III. is 
 clearly established. Bretschneider gives 
 it as justijicatio ; Schleusner and Wahl, 
 apparently with some reluctance, 2J& favor 
 divinus, and immtmitas a peccatorum 
 pcenis. There is difficulty in some parti- 
 cular passages, a few of which I have no- 
 ticed at the end of the article.] 
 
 I, Justice, righteousness, as of God, in 
 judging the world. Acts xvii. 31. Comp. 
 Eev. xix. 1 1 . — in remitting or passing by 
 sins, Rom. iii. 25, 26. 
 
 II. Righteousness of man, inherent and 
 proper, which consists in performing the 
 commands and works of the law of God. 
 Phil. iii. 6, 9. Tit. iii. 5. Comp. Rom. vi. 
 13, 18, 19, 20. x. 5. In a similar view, 
 Christ says to John the Baptist, Mat. iii. 
 15, Thus it behaveth us tofulfl all righ- 
 teousness, i. e. to perform all the works, 
 and submit to all the ordiiiances, ap- 
 pointed by God. Macknight, on the 
 Apostolical Epistles, vol. i. Essay i. to- 
 wards the beginning, remarks that " The 
 Son of God, in prosecution of the purpose 
 for which he took on him the human na- 
 ture, came to John at Jordan, and was 
 baptized. To this rite he submitted, not 
 as it was the baptism of repentance, for 
 he was perfectly free from sin ; but as it 
 prefigured his dying and rising again 
 from the dead, and because he was on that 
 
 occasion to be declared God's beloved Son 
 
 by a voice from heaven, and by the de- 
 scent of the Holy Ghost upon him, in the 
 view of the multitudes who were assem- 
 bled to John's baptism." Comp. Rom. vi. 
 4. Col. ii. 12. 1 John v. 6, and Macknight 
 on those texts. — Mat. xxi. 32, John came 
 in the way of righteousness. He was a 
 Nazarite even from his mother's womb 
 (Luke i. 15. comp. Num. vi. 3. Jude xiii, 
 4, 5.), a strict observer of legal righteouS" 
 ness, and a zealous preacher of repentance 
 and righteousness to others. [The word 
 means not only virtue in general, but 
 seems to designate some particular virtues; 
 as ( 1 . ) liberality or beneficence. See 
 Mat. vi. 1 . rriv liKaioavvriv irouiv, to exert 
 your benefcence, or perhaps to do your 
 alms. See Lightf. Hor. Hebr. on this text. 
 See also Ps. Ixxxv. 11. Isa. xlv. 8. li. 5, 6. 
 Prov. X. 2. Tobit. ii. 14. xii. 9. xiv. 9, 1 1. ; 
 and (2.) veracity, Rom. ix. 28. On this 
 point, Fischer de Vit. Lex. N. T. p. 576. 
 (Prol.xxv.4.), observes, that/rw/Aandyw*- 
 tice are so nearly allied, that in both Greek 
 and Latin, words expressing them are 
 perpetually interchanged. See Abresch. 
 Diluc. Thuc. p. 334. Biel. ad Hesych. i. 
 p. 227. and many instances in Fischer's 
 Note. Schleusner thinks, that in 2 Cor. 
 ix. 9, the word means the reward of be- 
 nefcence ; and in Heb. xi. 7, that of inte- 
 grity. Piety is supposed by some to be 
 expressed in various passages, as Acts x. 
 35.Mat. V. 20*] 
 
 III. Righteousness imputed to sinful 
 man through faith in Christ, by which 
 his imst sins are forgiven or covered, or 
 he is cleared, acquitted, or absolved from 
 his past sins, and is himself accepted, as 
 righteous, to life eternal. See Rom. iv» 
 6, 7, 8, 11. V. 18, 21. x. 10. Phil. iii. 9. 
 This Evangelical or Gospel righteousness 
 is opposed to that last mentioned, Rom. 
 ix. 30, 31. X. 3. & al. It is several times 
 called Aitcaioffvyr) Gca, The righteousness 
 of God, Rom.f i. 17. iii. 21, 22. x. 3. 
 (comp. Mat. vi. 33.) as being that method 
 
 * [It is truth in Isa. xxxviii. 19. See Gen. 
 xxiv. 49.] 
 
 f See Clark and Doddridge on this text. I add 
 from (Ecumenius on Rom. iiL p. 269. Aixo"oo-o»j 
 Q(H, rj Trapa. Qib S/8oyue»>)* ij, r, (xtto ©t« Btttxiwaic, xal 
 oAdiwais xa< a.-7raKKoi.yr\ Tft>» a/iapT^wv. The righte- 
 ousness of God, that which is given by God, or 
 justification from God, acquitted, and absolution 
 from sins ; and from Theodoret on Rom. x, 3. p. 
 82, ©£8 8/xa<ocru»>iv 7rpoa-iriy6pi\jaB Tr,v xara X^f* ^'* 
 TJjf TTts-iw; y/y»o/xs»)v. He calls that the rigfdeous- 
 ness of God, which i« according to grace through 
 fam. 
 
AIK 
 
 190 
 
 AIK 
 
 wBich'God hath exhibited in the Gospel, 
 €f mail's justification, or being made righ- 
 teous through the merits and death oj 
 Christ, whence it is once termed the righ- 
 teousness of our God atid Saviour Jesus 
 Christ, 2 Pet. i. 1. * ; and Christ is styled 
 our righteousness, as being the procurer 
 of righteousness to us through his merits 
 nnd sufferings^ 1 Cor. i. 30. ; for he is je- 
 iiovAii OUR RIGHTEOUSNESS, Jer. xxiii. 
 f), 6, (comp. Isa. xlv. 24.) : He clothes the 
 church with the garments of salvation, 
 and covers her with the rohe of righteous- 
 ness, Isa. Ixi, 10.; and of Him, we must 
 huy white raiment, that we may be clothed, 
 and that the shame of our nakedness do 
 not appear, Rev. iii. 18. For, further, 
 He is the Sun or Light of righteousness, 
 npi^ ^m, Mai. iv. 2, (comp. Wisd. v. 6.) 
 with which the church is represented as 
 clothed, TTEpi^etXriixhr] clothed all over. 
 Rev. xii. 1. Comp. Mat. xiii. 43. In a 
 word, God made Him, who hiew no sin, 
 to become sin (or a sin-offering, to which 
 the sin was imputed, or on which it was 
 laid, see Lev. i. 4. iv. 4, 15. xvi. 21. Isa. 
 liii. 6, 10, 12. 1 Pet. ii. 24.) for us, that 
 we might be made the righteousness of 
 God in Him. 2 Cor. v. 21, i. e. righteous 
 in that manner which God hath ordained 
 through faith in him. (See Whitby on 
 this text.) For as by one jnan's disobe- 
 dience, THE many (or multitude of man- 
 kind '01 TToXXol) were made or constituted 
 {Kara^adriaav) sinners, so by the obedience 
 of one shall the many ('01 ttoXXoi) be 
 made or constituted (Kara^adwovrai) righ- 
 teous. Rom. V. 19. Comp. Isa. liii. 11.1 
 Cor. i. 30, 3 1 ; and on this whole subject 
 see Whitby's Discourse on the imputation 
 of Christ's perfect righteousness, at the 
 end of his Comment on the 1st Epistle to 
 the Corinthians. — In James i. 20, putting 
 the eifect for the cause, the righteousness 
 of God, seems to be used for " the faith 
 which God counts to men for righteous- 
 ness." Macknight. 
 
 IV. Righteousness^ good works wrought 
 in faith, and proceeding from it through 
 sanctifcation of the Spirit. Luke i. 75. 
 Acts X. 35. Eph. V. 9. 1 John ii. 29. iii. 
 7. Comp. Mat. v. 20. 2 Cor. vi. 7. In 
 2 Cor. ix. 10. '' Honest industry is fitly 
 termed righteousness, because it is a righ- 
 teous thing in the sight of God, to labour 
 for our own maintenance, and for the 
 
 * ni'2TlN 'EN — Faith in — Comp. Rom. iii. 25. 
 1 Tim. iii. 13. 2 Tim. i. 13. iii. 15. 
 
 maintenance of those who cannot labour 
 for themselves." Macknight. Comp. ver. 
 9, where righteousness signifies benefi- 
 cence. This word in the LXX answers 
 most usually to the Heb. p'lt or npiv. 
 [In addition to these senses, the last of 
 which may be referred to the 2d, the 
 word appears to signify, truth or true doc- 
 trine in religion. See 2 Cor. xi. 15. In 
 the passage John xvi. 8, 10, there is 
 much difficulty. Schl. says. He shall 
 teach men what is the duty incumbent on 
 me, viz. to die according to the divine 
 decree. Wahl, ' He shall teach concern- 
 ing that which is just, viz. regard being 
 had to Jesus. For it was just that one 
 who had done so much for mankind shoukl 
 receive the highest reward.' Bretsch. 
 ' He shall teach you concerning my in- 
 nocence, which Mali be manifested by my 
 resurrection and return to heaven.' In 
 2 Cor. iii. 9. o Xdyoc rjyc ^tt" is for o X- 
 Treplrfig^K' — Again, there is aphrase which 
 often occurs, Xoyi^eadai n elg ^Kawavrrir, 
 and by which it is signified that the qua- 
 lity mentioned, as, for example, faith, is 
 so attributed to a person, that on that 
 account his sins are pardoned, and he is 
 considered as justified. See Rom. iv. 3. 
 Gal. iii. 6. The word occurs in Gen. xv.; 
 6. P3.cvi.31.] 
 
 ALKaiois), uj, from EiKaioc. 
 
 I. To justify, acknoivledge, or declare 
 to be just or righteous. Mat. xi. 19, 
 (where see Bowyer and Wolfius) Luke 
 vii. 29, :^i). xviii. 14. Rom. iii. 4. 1 Tinr. 
 iii. 1 6, where it is said of God incarnatey 
 'E^tfcatw0'f/ kv livivpaTL, He was justified 
 by the Spirit, i. e. his high claims of being 
 the Son of God, the Messiah, the King 
 of Israel, and the Redeemer of mankind, 
 were justified, or proved to be true, by 
 the descent of the Holy Spirit upon him 
 at his baptism ; by those miracles which 
 he wrought by the Spirit of God ; by his 
 being declared or marked out as the Son 
 of God with power, according to the 
 operation of the Spirit of Holiness, or 
 Holy Spirit ; by the resurrection from the 
 dead, Rom. i. 4, (comp. 1 Pet. iii. 18.); 
 and lastly, by the Holy Spirit shed forth 
 on his disciples in miraculous gifts and 
 sanctifying graces. [This interpretation 
 of 1 Tim. iii. 16. is in substance, that of 
 Schl. and Wahl. With respect to the 
 other passages which Parkhurst has passed 
 over in silence, some explanation is re- 
 quired. In Mat. xi. 19. Schl. says, Wis- 
 dom can be rightly appreciated by its 
 
AIK 
 
 191 
 
 AIK 
 
 » 
 
 cuUivalors. Walil gives nearly tlie same, 
 adding, ' The sense is, only a wise man 
 can judge who is a wise man.' Fischer 
 (De Vit. Lex. N. T. p. 574 seq. Prol. xxv. 
 No. 4.) defends at great length an ex- 
 planation offered by Munster and Perizo- 
 nius, not differing, perhaps, in foundation 
 from these; The divine doctrines which 
 
 1 teach, and^ which are recited by the 
 heads of the Jews^ are approved and 
 reckoned true by the people. They, as 
 receiving it, would be properly called reKva 
 TfJQ (TO(f)iaQ, children^ disciples of wisdom. 
 We know that the Jews called their 
 teachers fathers from Mat. xxiii. 9. That 
 ^iKcuoio will bear the sense to reckon good 
 or right is clear enough ; and the gloss 
 on hifjirjdr] was found substituted for this 
 word in a MS., and is used by Theo- 
 phylact on St. Luke p. 246. Rom. in 
 explaining the passage in this way. 
 Elsewhere Theophylact on St. Mat. p. 
 44. and also St. Jerome on the place, 
 make ao({>ia to be Christ himself. It 
 may be added, that /cat has often the 
 ^.dversative sense, which this explana- 
 tion of the passage makes necessary. 
 See my note on SiKatog, Sense II. In 
 Luke vii. 29, the verb seems also to sig- 
 nify, to approve, to praise, to reckon righ- 
 teous, and so Fischer, Wahl, Schleusner, 
 Kosenmiiller, and others. In Rom. iii. 4. 
 Wahl says. That thou mayest, in thy pro- 
 mises be, or be declared, such as thou 
 oughtest to be, i. e. true and faithful. 
 Schl. That thou mayest be reckoned true 
 in all thy decrees, and conquer or be pro- 
 nounced victorious, (over thy adversaries) 
 when thou art judged. These words are 
 taken from Ps. li. 4.] — At/caiSj/ kavTov, 
 To justify oneself, to show, pretend, or 
 
 feign oneself to be just or righteous. 
 Luke x. 29. xvi. 15. Comp. Mat. xxiii. 
 28. 
 
 II. It is most usually applied to evan- 
 gelical justification. To justify, to esteem, 
 pronounce, or declare just or righteous, 
 i. e. to acquit or absolve from past of- 
 fences *, and accept as just to the reward 
 of righteousness. In this view it is 
 plainly 2i forensic term, answering to the 
 Heb. pnvn, for which the LXX have 
 used it, Deut. xxv. 1. 1 Kings viii. 32. 
 
 2 Chron. vi. 23. Isa. v. 23. & al. Comp. 
 Prov. xvii. 15. It is in the N. T. applied 
 either to present justification in this life, 
 Acts xiii. 39. Rom. [iii. 20.] v. 1,9. viii. 
 
 • [So used Inike xviii. 14.] 
 
 33. 1 Cor. vi. II. Tit. iii. 7. Jam. li.^I, 
 24, 25, & al. or to fnal justification at 
 the last day. Mat. xii. 37. Comp. Rom. 
 ii. 13. See Suicer Thesaur. on this word. 
 — AiKawonai, Sfxai, To be or contijiue in-" 
 herently just or righteous, or perhaps in 
 a justified state, occ. Rev. xxii. IL If 
 indeed hKaiiodriTio be the true reading in 
 this text J for the Alexandrian, and six- 
 teen later MSS., with several printed 
 editions, instead of hKaiiodiino have 6i- 
 KULoavy-qv Troirjffaru), let him do righteous- 
 ness still, an expression very agreeable to 
 St. John's style elsewhere, 1 Ep. ii. 29. 
 iii. 7 J and this reading is confirmed by 
 the Syriac in Walton's Polyg. "iai?J b^mpnt 
 let him do righteousness, and is accord- 
 ingly embraced by Mill and Wetstein, and 
 received into the text by Griesbach. It 
 should, however, be observed, on the other 
 hand, that the V. active ^iKaioo) is used 
 by*«the LXX in the sense of making just, 
 righteous, pure, holy, for the Heb. n2T to 
 cleanse, purify. Ps. Ixxiii. 13. Comp. 
 Rom. vi. 7, where Basil, cited by Suicer, 
 Thesaur. under AiKawu) I. explains hh- 
 Kai(t)TaL cLTTo rrjc afxapriaQ by aTrriKKatcrai, 
 ■^XEvdipojraL^iceKaddpi'^ai TvaffrjQ apapridg, 
 is released, is freed, is cleansed from all 
 sin. Comp. 1 Pet. iv. 1 . 
 
 AiKaiwpa, aTog, to, from ^ehKalwpaiy 
 perf. pass, of ^iKatout. 
 
 I. \^Law, precept, or statute. (In good 
 Greek, it means, the sentence pronounced 
 by the judges to do justice to the injured, 
 and punish the oppressor, and so Rev, xv. 
 4. Hence it comes to signify any thing 
 pronounced or decreed.) Used of God's 
 laws. Luke i, 6. Rom. i. 32. ii, 26. viii. 
 4. Heb. ix. 1,10. Perhaps in Rom. i. 32. 
 it is rather, threats of punishment. The 
 LXX use it for pn, Exod. xv. 25. Ti^^ti 
 Levit. xxv. 18. ni^^'D, Deut. xxx. 16. See 
 also Ex. xxi. 31. Ps. xix. 9.] 
 
 II. [Justification, remission of the pu- 
 nishment due to sin. Rom. v. 16.] 
 
 III. \_Righteousness, or freedom from 
 sin. Rom. v. 18. Rev. xix. 8. In the last 
 place, it answers, says Parkhurst, to the 
 Hebrew mpl^ in Is. xlv. 24.] 
 
 AiKaiioQ, Adv. from ^iKaiog. 
 
 I. Justly, conformably to justice, occ. 
 1 Pet. ii. 23. [Xen. Mem. iii. 5. 20.] 
 
 II. Justly, honestly, without injuring 
 any one. occ. 1 Thess. ii. 10. Tit. ii. 12. 
 
 III. Justly, deservedly, jure, merito. 
 occ. Luke xxiii. 41. [Polyb, iv. 19. 3. 
 Xen. Symp. iv. 60.] 
 
 IV. As it is fit, proper, or right, rite. 
 
AI A 
 
 192 
 
 AI O 
 
 debite. occ. 1 Cor. xv. 34, 'EKv{]\par£ St- 
 KaitoQj Awake Jrom your drunken sleep, 
 as it is fit you should. So Castalio, ut 
 aequum est. Arrian and Menander use 
 ^iKaibjQ in this sense, as may be seen in 
 Alberti on the text. 
 
 AiKaiioaiQ, tog, Att. £wc, ^, from diKaioio. 
 Justi/lcatioTi, a being esteemed, or ad- 
 Judged Just or righteous, occ. Rom. iv. 25. 
 V. \8, in which latter passage it is op- 
 posed to KaTciKpifxa condemnation. — The 
 LXX have once used this word for the 
 tOSU^D law^ judgment, Lev. xxiv. 22. [In 
 good Greek, it is generally used for sen- 
 tence of condemnation, or punishment ac- 
 cording to sentence.'] 
 
 AiKU'^^Q, 5, o, from ^iKa^w to Judge, 
 which from ^Urf. — A judge, occ. Luke xii. 
 14. Acts vii. 27, 35. [Exod. ii. 14. ^lian. 
 V. H.i. 34. Xen. Cyr. i. 3. 17.] 
 
 AI'KH, rjg, »/, from the Heb. plH or p>nV 
 just, or the fern, npl"^ justice, the )i being 
 dropt by the Greeks, because they had 
 not the sound of that letter in their lan- 
 guage, though we may observe it is re- 
 sumed in the Latin, judex, judico, and 
 in the Eng. judge, judicial, judicature, 
 &c. which may be from the same root 
 
 I. A judgment, a judicial sentence, occ. 
 Acts XXV. 1 5. 
 
 IL Judicial punishment, vengeance. 
 occ. 2 Thess. i. 9. Jude ver. 7. [The 
 phrase dUriv v^rex^iy here, is the same as 
 ^iKTjp ^L^oraL (i. e. to suffer punishment 
 injlicted,) and occurs in yElian. V. H. ii. 4. 
 See Perizon. ad ^lian. V. H. iii. 38. and 
 Wetstein, N. T. ii. p. 734, Wisd. xviii. 
 11, 2Mac. viii. 11, 13. j 
 
 in. Vindictive justice, of which the 
 heathen made a * goddess. In this sense 
 it is used by the pagan inhabitants of 
 Melita or Malta, Acts xxviii. 4. [Arrian 
 Exp. AI. iv. 9. 9.] 
 y AiKToov, H, TO, Eustathius deduces it 
 from ^iKia to cast, cast down. — A net for 
 fishing. Luke v. 4, 5. John xxi. 6. & al. 
 [Herodian. iv. 9. 12.] 
 
 j^g^ A/Xoyoe, «, 6, 7/, from lis twice, 
 and \6yoQ speech. — Double-tongued, vary- 
 ing, or deceitful in one's words, occ. 
 1 Tim. iii. 8. So Chrysostom explains 
 liXoyac by vTraXag, BoXeptig, deceitful, 
 
 • See Pole Synops. Alberti, Wetstein, and Bow- 
 yer on Acts, Bochart. Opera, vol. iii. 371. 2. the 
 Orphic Hymn to AI'kh, and Hesiod Op. et Dies, 
 lin. 218, &c 254, &c. [Proclus in Theol. Platon. 
 iv. 6. p. 205. Pliny N. H. xi. 45. Pollux Onom. 
 viii, 1.] 
 
 fraudulent; and Theodoret, by 'irepa fiet^ 
 THTU), erepa Bt sKeifo) Xeyovrag, saying one 
 thing to this man, and another to that. 
 [Theophylact, on this place of Timothy, 
 uses nearly the same words, and so Zo- 
 neras Lex. col. 510. AiXoyeco and liXofyia 
 are used by Xenophon and Diodorus. See 
 Xen. de Re Eq. viii. 2. Diodor. xx. 37.] 
 
 Aio, a Conjunction, from lia for, and o 
 (neut. of 8g) which. — For which, where- 
 fore, therefore. See 2 Cor. iv. 13. Rom. 
 i. 24. iv. 22. Mat. xxvii. 8. Heb. xiii. 
 12. 
 
 Aiodevb), from ^la throughj and oofvor 
 to journey. — To journey, travel, or pass 
 through, occ. Luke viii. 1 . Acts xvii. 1 . 
 [Gen. xiii. 1 7. Isa. lix. 8.] 
 
 AioTTfp, a Conjunction, from ^lo and xtp 
 an emphatic particle. — Wherefore truly y 
 wherefore by all means, or especially. 
 occ. 1 Cor. viii. 13. x. 14. xiv. 13. [Wah[ 
 says, for that same cause. It occurs 
 Diod. Sic. i. Qd. Xen. Mem. N. 8. 7.] 
 
 ^^^ ALo-KETiig, eog, ag, 6, r], from Aiog 
 (gen. of Aig or Zevg) Jupiter, and iriritt 
 (obsol.) to fall. [Which fell from Ju- 
 piter, or heaven. It occurs Acts xix. 35. 
 where ayaX^ia an image, is understood.] 
 So Numa persuaded the Romans, that a 
 certain shield fell from heaven, to which 
 Plutarch, in Numa, p. 68, E, applies the 
 same word AIOIIETH'S, as he also doth 
 (Parall. p. 309, F.) to the famous Trojan 
 Palladium, or image of Pallas which pro- 
 tected Troy, and was supposed to have 
 fallen from heaven ; and Euripides, speak- 
 ing of the image of Diana Taurica, says^ 
 Ijiig. in Taur. line 86 *, 
 
 A<x§t7v T ayaXfxa ©eSf o (pxaiv ev9aS« 
 *Eis TaS 8e »«»? vgavy Tzsffuv una. 
 
 And th' image of the Goddess take, Hfhxchfctt, 
 They say, from heav'n into this holy fane. 
 
 And afterwards calls it AIOnETE':^ 
 "AFAAMA, the image which fell from 
 Jupiter. So Herodian, lib. i. cap. 35. 
 edit. Oxon. calls the image of the mother 
 of the gods, "AFAAMA AIOnETE'S. 
 Comp. also Wetstein on Acts. — In the 
 apology which the town-clerk makes for 
 the Apostle and his followers. Acts xix. 
 35, &c. there is an artfulness beyond what 
 has been commonly observed. Demetrius 
 had accused Paul, ver. 26, of teaching 
 that they were no gods which were made 
 
 * [See Bames on this place, and Irmisch. on 
 Herodian. i. 11.2.1 
 
M O 
 
 193 
 
 AI S 
 
 with hcmds ; and he had thence inferred, 
 that there was danger that the Great 
 Dia?ia of the Ephesians, and her temple, 
 should come to be despised. In answer 
 to this the town-clerk intimates, that 
 Paul's doctrines could not apply to the 
 Ephesian Diana^ and to the image which 
 fell down from Jupiter, and consequently 
 was not made with hands; and that 
 therefore Paul and his companions were 
 not blasphemers of the goddess. 
 
 \j^L6pQijjpa, roQ, to. Amendment. This 
 is the reading of the Alex, and three 
 other ancient MSS. in Acts xxir. 3. The 
 common reading is KUTopO. The word 
 occurs in Polyb. iii. 118. 3.] 
 
 ^^^ Awpdojffig, log, Att. twe, Vi from 
 SiopBou) to correct, amend, which from hia 
 eniphat. and opBoio to make right, which 
 from opQoQ right. — An amendment, re- 
 formation, occurs Heb. ix. 10. [The 
 phrase is. The titnes of reforynation, and 
 the time of the Messiah, when a better 
 state of worship and religion would be in- 
 troduced, is signified. So Theophylact ex- 
 plains the passage. The word occurs Polyb. 
 V. 88. 2. vi. 38. 4. Dind. i. 75, Ai6pdo(o 
 occurs in Jer. vii. 2. Is. xvi. .5. Ixii. 7. 
 See Sallier ad Thorn. Mag. p. 241.] 
 
 Aiopvaa-M, from ha through, and opvcrcru) 
 to dig. — To dig, or break through, as the 
 walls of a house, occ. Mat. vi. 19, 20. 
 xxiv. 43. Luke xii. 39. Thucydides uses 
 the word in the same sense, lib. ii. cap. 3, 
 AI0PY'2S0NTES rove koivovq T0t')(0VQ, 
 digging through the party walls. Xeno- 
 ])hon in Conviv. 'E(potspr]v prj rig ps 
 T})y oldav AIO'PYS^xAS — I was afraid that 
 some one digging through (i. e. breaking 
 into) my house — And Aristophanes, Plut. 
 5C:3. KAE'nTEIN koX r^g Toix»g AIO- 
 PTTTEIN. Comp. Kypke on Mat. 6.— 
 In the LXX it answers to the Heb. inh 
 to dig through, Job xxiv. 16. Ezek. xii. 
 5, 7, 12, which see; as the N. dwpvypa 
 does to the Pleb. n'HMna a digging 
 through, Exod. xxii. 2. Jer. ii. 34. — 
 Harmer, in his Observations, vol. i. p. 
 1 75 — 8, remarks a peculiar propriety in 
 the expression of digging through houses, 
 Job xxiv. 16, by observing, that the 
 Arabians, Egyptians, and inhabitants of 
 Damascus, still build of mud and slime, or 
 of unburnt brick, and that their walls are 
 of a great thickness. 
 
 Aioauspoi, (i)v, 01, from Aioo (gen. of 
 Af'c, or Zfwf) Jupiter s, and K^pog a young 
 man. — Castor and Pollux, Jupiter's sons 
 by Leda, according to the fabulous my- 
 
 thology of the heathen. They were 
 usually represented under the form of 
 two young men armed with helmets and 
 pikes, with a star above each of their 
 heads, and sometimes standing each by a 
 horse, or seated on horseback *, and were 
 regarded as the tutelar deities of mari- 
 ners, occ. Acts xxviii. 11. See Wetstein. 
 [They are called Auxricovpot (TWTtjpeg in 
 ^lian. V. H. i. 30. See Xen. Symp. viii. 
 29. and Cyrop. iii. 3. 26. Spanh. ad Cal- 
 lim. Lav. Pall. v. 24. and de Usu Numism. 
 i. p. 295. This word is also written 
 AioaKopoi, on which point see Lobeck on 
 Phrynichus p. 235.] 
 
 Awrt, A Conjunction, from ha for, and 
 on ivhat, which. 
 
 1. Illative, Wherefore, therefore. Rora. 
 iii. 20. 
 
 2. Causal. For, because, Luke i. 13. 
 ii. 7. xxi. 28. Acts x. 23. & al. [Schl. 
 says that in Rom. i. 20. it is although, but 
 this does not seem necessary.] 
 
 AniKoog, 5g ; or}, fj; oov, av j from hg 
 twice, and TzXoog a termination denoting, 
 like TrXaatov, times or —fold. — Double. 
 occ. 1 Tim. V. 1 7. Rev. xviii. 6, where see 
 Wetstein, and on 1 Tim. Macknight. 
 [In both places it means, great or in- 
 creased, and not definitely double. So in 
 Soph. (Ed. T. 1328. See Is. xl. 2. Jer. 
 xvi. 18. Ecclus. XX. 10. It is put for 
 n:5U;D in Gen. xliii. 15. CD^itr in Deut. 
 xxi. 17. and ^QD in Job xi. 6. xl. 2.] 
 
 Ai-rrXoTEpov, », to, Comparat. Neut. of 
 hirXng, used adverbially. — Twofold more, 
 twice as much again, occ. Mat. xxiii. 15. 
 [Schleusner, Rosenmiiller, and Kypke, 
 make hirXorepog here an adj. from dnrXoog 
 signifying crafty, deceitful, ^s in Xen. 
 Hellen. iv. i. Ecclus. ii. 13. and so hirXoi] 
 is deceit in Suidas.] 
 
 AnrXolo, w, from hirXoog. — To double, 
 occ. Rev. xviii. 6, where see Daubuz. 
 Comp. Jer. xvi. 18, and Lowth there. 
 
 Alg, Adv. from Bvio two. — Twice, two 
 times. Mark xiv. 30. & al. On Luke 
 xviii. 12, we may observe, that Herodotus, 
 lib. ii. cap. 37, uses a similar phraseology. 
 ASvrai— AI'S TH'S 'HME'PHS £/ctWr;g— 
 Kal AI'S sKaTijg NYKTO'S. 
 
 Ai^ai^o), from hg twice (two ways), 
 and '^ata to stand. — To doubt, waver. It 
 is a figurative word, taken either from a 
 person standing where two ways meet, 
 not knowing which to choose, but in- 
 
 * See IMontfaucon Antiquite Expliquee, torn. i. 
 part 2. p. 295. pi. 194. 
 
A I Y 
 
 194 
 
 AI X 
 
 dining sometimes to one^ sometimes to 
 the other; or from the tremulous motion 
 of a balance, when the weights on both 
 sides are nearly equal, and consequently 
 now the one, and now the other scale 
 seems to preponderate and Jix the beam. 
 The French word balancer very exactly 
 answers to CL'^aCeiv in this latter view, 
 occ. Mat. xiv. 3 1 . xxviii. 1 7, where see 
 Bowyer's Conject. [The word occurs 
 Cleni. Ep. ii. ad Corinth, p. 175, and Ep. 
 i. p. 82. Plutarch, tom. v. p. 620. 
 (Reiske's ed.) Diod. Sic. iv. 62.] 
 
 /^ho/jLOQ, «, 6, r/, either from ciq twice, 
 and '^ofj-a (in the Hellenistical style) an 
 edge, (comp. 2ro//a V.) -, or rather from 
 ^[g twice (two ways) and Ti)\ioo, cutting, 
 sharp^ from TtTo^ia perf. mid. of re/xro; to 
 cut; for Eisner on Heb. iv. 12, cites from 
 Euripides Orest. line 1303. AI'STOMA 
 ^ao-yaj/a, swords cutting on both sides, or 
 two-edged; and from his Helena, line 
 98.9, AI'STOMON ^t>oe a two-edged 
 sword. — [If derived from rofioc we must 
 write harofioQ. See Barnes, ad Eur. Hel. 
 989. But Schleusner and Wahl derive it 
 from <ro/ia, which may figuratively be 
 used of aji edger\ — Having two edges, 
 two-edged, or cutting on both sides, occ. 
 Heb. iv. 12. Rev. i. 16. ii. 12. So Ecclus. 
 xxi. 3.— The LXX use the word in the 
 same sense for the Heb. nVS edges ; Prov. 
 V. 4 ; for nvS'SD several edges. Ps. cxlix. 
 6 ; and for nva Uti^ two edges, Jud. iii. 
 16. 
 
 Atffx^'Xioi, ai, a, from ^Ig twice, and 
 ')(^[\ioL a thousand. — Two thousand, occ. 
 Mai-kv. 13. 
 
 AtvXi^io, from ^m denoting separation, 
 and vXiliio to filter, percolate, strain, 
 which from vXi? matter, also dregs. — To 
 separatefrom liquor by Jlltering, to strain 
 off. So Vulg. excolantes, occ. Mat. xxiii. 
 24, where see Bowyer's Conject. and 
 Gentleman's Magazine for January 1779, 
 p. 26. The text alludes to a custom the 
 Jews had o^ filtering their wine, for fear 
 of swallowing any insect forbidden by the 
 aw as unclean*. Maimonides, in his 
 Treatise of forbidden meats, cap. i. art. 
 20, affords a remarkable illustration of 
 our Saviour's proverbial expression : " He 
 who strains wine, or vinegar, or strong 
 drink," says he, " and eats the gnats, or 
 fiies, or worms, which he hath strained 
 off, is whipped." That the Jews used to 
 strain their wine appears also from the 
 
 * See Bochart, vol. iii. 565. 
 
 LXX version of Amos vi. 6, where we 
 read of AIYAIEME'NON otror, strained 
 or filtered nmie. [From Aristot. H. A. 
 V. 19. and Buxtorf. Lex. p, 516. we find 
 there is a wine-gnat which breeds in the 
 wine.] 
 
 AL')(a^oj, from ^/^a zw two parts, which 
 from ^iQ twice. 
 
 \1l. The primary meaning is. To divide 
 into two parts. Inc. Interp. (who is said 
 to be Aquila) Lev. i. ]7- Deut. xiv. 6. 
 for rDU/. Plat. Polit. 8. The sharp teeth 
 are called cixci'^vpEg, because, says Pollux, 
 ii. 91. ^t)(a4«o't TO TrpoarTrecruv. See Xen. 
 Anab. iv. 8. 15. Eustath. ad Odyss. H. 
 p. 1582. 11. Rom. The above is from 
 Fischer de Vit. Lex. N. T. p. 334.] 
 
 II. To divide, set at variance, occ. 
 Mat. x. 35. [The word :iba, which, like 
 this, is properly, to divide into two parts, 
 is also metaphorically used in this sense. 
 See Buxtorf. Lex. Talmud, p. 1730. and 
 Schaef. I.ex. Syr. N. T. p. 450.] 
 
 ^^^ Atj(0<7a(ria, ag, r/, from ^t'xa in 
 two parts, and "rao-t^ a faction, sedition. — 
 A separate faction, division, separation, 
 occ. Rom. xvi. 17. 1 Cor. iii. 3. Gal. v. 
 20. [I Mac. iii. 29. Dion. Hal. viii. 72.] 
 At')(OTopiu), G), from ^t'x" separately, in 
 two, and riropa perf. mid. of Tepvio to 
 cut. 
 
 I. To cut in two or asunder. If this 
 word be understood in its primary and 
 literal sense, it must denote that most 
 horrible punishment of being cut in sun- 
 der whilst alive, by which there is a tra- 
 dition that the prophet Isaiah suffered ; 
 and to this the Apostle is thought to al- 
 lude, Heb. xi. 37, e-rrpladrjcray they were 
 sa7vn asunder. There are many instances 
 in ancient writers *, of this manner of ex- 
 ecuting criminals (see Wetstein on Mat. 
 xxiv. 51. and comp. 1 Chron. xx. 3.), and 
 it is still practised by some nations, par- 
 ticularly by the western Moors in Bar- 
 bary, as we are assured by Dr. Shaw f. 
 QThe verb is used simply to express, 
 cutting in two, in Lucian. Dial. Mer . p.^^ 
 7 Ad. Polyb. vi. 28. 2, and thence in the 
 sense of dissecting into many parts, Exod. 
 xxix. 17. Polyb. x. 15. 5.] But in the 
 N. T. Ai-^oTopib) seems rather to denote, 
 
 * [See .Judg. xix. 29. Daii. ii. 5. iii. 29. 1 Sam. 
 XV. 38. 2 Sam. xii. 31. Herod, iii. 13. Diod. Sic. 
 i. 2. Sueton. Calig. 27. Liv. i. 28. viii. 24. Gell. 
 XX. 1. Joseph. Ant. J. viii. 2. Poll. On. viii. 32. 
 
 -f Travels, p. 254, 2d edit. Comp. Harmer s 
 Observations, vol. iv. p. 400. 
 
A I ^^ 
 
 195 
 
 A la 
 
 II. Figuratively, To scourge with the 
 utmost severity^ to cut asunder, as it were, 
 by scourging, occ. Mat. xxiv. 5 1 . Luke 
 xii. 46 *. Tliis seems the true sense of 
 the word in these passages ; for scourging 
 WRS usually inflicted upon idle and negli- 
 gent servants among the Jews (see Ec- 
 clus. xlii. 5.) and in Matthew the servant 
 is represented as surviving his punish- 
 ment; and in the' verse ^following the 
 text of Luke, express mention is made of 
 the many stripes with which the wicked 
 servant should be beaten^ ^apyffETai ttoX- 
 Xac- Comp. Aip(o. [SchI, thinks that 
 the sense is, generally. To punish cruelty. 
 Hesychius has Sixorojielv' avaipelv, and 
 Schl. refers to Krumbholz in the Bibl. 
 Bremens. Class, vii. p. 234. Bonnet (Bibl. 
 Hagana, Class, iv. p. 471.) thinks it is, 
 to remove from his office, dis?niss, like 
 nU in 2 Chron. xxvi. 21, and other words 
 in Hebrew. On the other hand, scindo 
 and descindo are used for scourging. See 
 Plaut. Mil. Glor. v. 1. 2. Sueton. Calig. 
 39. Martial, iii. 93. Wahl gives both 
 senses.] 
 
 At;//aw, w, from c/\//a thirst. 
 
 I. To be dry or at hirst, to thirst. Mat. 
 XXV. 35,37,42, 44. i&al. 
 
 II. To thirst in a Jigurative sense, to 
 desire ardently. Mat. v. 6. John vii. 37. 
 Rev. xxi. 6. xxii. 1 7. Comp. Isa. xli. 1 7. 
 ]v. 1. Ps. xlii. 2. Ixiii. 1, in the LXX, 
 and see Campbell's Note on Mat. v. 6, 
 and Wolfius on John vii. 7. The Greek 
 writers likewise use ^(i//w for vehement 
 desire. Thus Xenophon, "Ov-wc lyia v/mv 
 Al^Qi" ')(apii^e(Tdai, So much do I thirst 
 to oblige you. Cyropsed. lib. iv. 6. 7. 
 In Josephus De Bel. lib. i. cap. 32. § 2. 
 Aia^ev^erat ^' e^£tc AI''^HSAS Tovfxov 
 alfia, No one (says Herod) shall escape 
 who thirsts for my blood ; where observe 
 the V. is followed by an accusative, as in 
 Mat. But in lib. iv. cap. 11. § 4, he 
 says, the emperor Vitellius was AI^Ii^N 
 alfiaTOQ evyivHc, thirsting for Jioh\Q\i\oodi; 
 thus joining hcdjCjv with a genitive, ac- 
 cording to the more usual Greek con- 
 struction. Comp. under IXctmw. In Ho- 
 mer, II. iv. line 171, 7ro\vEi\ptovj from 
 TToXvij mnch, and ci-\\joQ thirst, means much 
 desired or longed for. [In John iv. 14. 
 vi. 35. the meaning of the phrase He shall 
 not thirst again, is. He shall have nothing 
 7nore to desire. So in Rev. vii. 16. On 
 this meaning of h\laio, see Abresch. Di- 
 
 * See \Fhitby and Doddridge on these texts- 
 
 luc. Thucyd. pp. 382, and 837. and Gat- 
 aker. Opera Critica, p. 1 1 8.— See Suicer 
 Thesaur. on this word. The forms ^i^p^ 
 in John vii. 37. cid'civ Rom xii. 20, which 
 are found also in JEschin. Dial. Socrat. 
 iii. 38. Atheu. iii. 474. are not ancient 
 Greek forms. See Lobeck. ad Phrynicli. 
 
 Aixliog, for, eC) to, See Ai\ba(o. — Thirst. 
 occ. 2 Cor. xi. 27. [Xen. Cyr. viii. 1.12.] 
 
 1^§^ Al^v^oQ, «, o, //, from clg twice, 
 and \l>vxf] the mind. — Double-minded, 
 having the mind divided, or having, as it 
 vrere, two 7ninds tending opposite ways. 
 occ. Jam. i. 8. iv. 8. [Schl. observes, and 
 I think rightly, that in James i. 8, no 
 want of sincerity, but doubt or uncer- 
 tainty is indicated, and so CEcumenius in- 
 terprets the place. The word occurs in 
 the same sense in the Constitutt. Apostol. 
 vii. \\, and 1 Ep. Clem, ad Corinth, p. 
 82. and so BLxpy^iio in Eustath. Erot. 286. 
 (356.) See Dougtaei Anal. Sacr. p. 146. 
 In James iv. 8. on the contrary, want of 
 sincerity is clearly meant.] 
 
 AliirMO'S, 5,' 6, fi-om ^thiay}.iat, perf. 
 pass, of ^twATw. — Persecution, hostile pirose- 
 cution. Mat. xiii. 21. Acts viii. 1. 2 Tim. 
 iii. 11. [&al. Pol. i. 87. 7.] 
 
 AitoKTTjg, B, 6, from ^twKrw.— -4 peYsC" 
 cutor. occ. 1 Tim. i. 13. 
 
 Am'K^. 
 
 I. [Properly, To run or fly quicUy, 
 used of fugitives. Thucyd. viii. 120. Xen. 
 Anab. vii.2. 11. Then] 
 
 II. \To pursue a fugitive hostihly. See 
 Thuc. i. 137. and Mat. xxiii. 34. and ge^ 
 nerally, To prosecute, persecute, pursue 
 with enmity, used especially of the per- 
 secutions of the Christians. See Mat. v. 
 10, 11, 12, 44. Luke xxi. 12. John xv. 
 20. Acts vii. 52. ix. 4, 5. xxii. 4, 7, 8. 
 xxvi. 11, 14, 15. 1 Cor.iv. 12.xv.9. 2 Cor. 
 iv. 9. Gal.i. 13, 23. iv. 29. v. 11. vi. 12. 
 Hence in Mat. x. 23. it is, to pursue or 
 drive into exile (see Polyaen. viii.) and 
 from this sense, perhaps, it comes to sig- 
 nify, to accuse. (See Jul. Poll. Onom. 
 viii. 6. 30. and 7. 67.) as in John v. 16.] 
 
 IH. [_To follow as ones master or 
 g2iide. Luke xvii. 23. and so in Xen. 
 Mem. ii. 8. 5. Appian. Bell. Civ. ii. p. 
 741. V. p. 1 1 13. See Warton. ad Theoc. 
 xi. 75. and Abresch. ad ^scbyl. p. 88. 
 Horat. Serm. i. 9. 16.] 
 
 IV. To follow or press hard after, to 
 pursue with earnestness and diligence in 
 order to obtain, to prosecute with desire 
 of obtaining. R^om. ix. 30, 3L Phil. iii. 
 
 02 
 
AO K 
 
 196 
 
 AOK 
 
 12, 14. [^011 which last place we may ob- 
 serve, tliat ^LiijKio is used, in Greek, of the 
 racers who were left behind and followed 
 after the others. Add 1 Thess. v. 15. 1 
 Tim. vi. 11.2 Tim. ii. 22. Heb. xii. 14. 
 Plat, de Rep. t. vi. p. 210. Eurip. Jon. 
 440. Ecclus. xxvii. 8. In Rom. xii. 13. 
 xiv. 19. and 1 Cor. xiv. 1. the meaning is 
 nearly the same, to he studious of.~\ 
 
 Aoyyua, oroc, to, from Mloyfiai perf. 
 pass, of the verb ^oKtio, to think good, de- 
 termine, decree. — A decree, or-dinance, 
 whether divine, occ. Eph. ii. 15. Col. ii. 
 14, where see Whitby and Macknight, 
 and comp. Acts xvi. 4 ; — or human, occ. 
 Luke ii. 1. Acts xvii. 7. [Dan. vi. 9. Xen. 
 An. viii. 1.209.] 
 
 AoyixaTii^oj, from loy^ia, aroQ. — To de- 
 cree, irnpose a decree or ordinance ; [[as in 
 Diog. Laert. iii. 575. See 2 Mac. x. 8.] 
 whence in the pass, ^oyixarl^ofxai, To 
 have decrees or ordinajices imposed upon 
 one, to he suhject, or suhmit, to ordinances. 
 occ. Col. ii. 20, where see Wetstein and 
 Kvpke. [Dan. ii. 13, 15. Sec. Chish.] 
 
 A0KE'12. 
 
 I. To think, imagine. Judge. Mat. vi. 
 7. Luke xvii. 9. John v. 39. [1 Cor. ii. 
 9.] & al. freq. On 1 Cor. vii. 40, Wolfius 
 remarks, that the V. ^okeo imports not an 
 uncertain opinion, but conviction and 
 knowledge, as John v. 39. [and perhaps 
 1 Cor. iv. 9.] So in Xenophon Cy- 
 ropaed. at the end of the prooem. '11a- 
 eriffOai AOKO~YMEN, expresses assur- 
 ance, not doubt. See Hutchinson's Note, 
 and Macknight on 1 Cor. vii. 40. [He- 
 rodian. v. 8. 5.] 
 
 II. [To judge, or pass an opinion. 
 Luke xvii. 9. John v. 39. 1 Cor. xii. 23. 
 Hebr. x. 29.} and hence, ^okCl pot means, 
 it appears to me, it is my opinion. Mat. 
 xvii. 25. xviii. 12. xxii. 2. Luke x. 36. 
 Acts XXV. 27.] 
 
 III. [To decree or determine, used ge- 
 nerally impersonally, ^oKei pot, it seems 
 good to me, I determine. Luke i. 3. Acts 
 XV. 22, 25, 28, 34. Hence, ro ^ofcS^, 
 what seems good, Heb. xii. 1 0. Kara ro 
 ^oKbfV avTolg, according to their own plea- 
 sure, where Chrysostom says. Often ful- 
 filling their pleasure, and not every- 
 where seeing 7vhat is advantageous. 
 Thucyd. i. 84. Simplic. in Epictet, p. 
 115. Symm. I Sam. xx. 9. Theod. Dan. 
 iv. 14. 3 Esdr. viii. 12. Xen. Anab. iv. 
 1. 10. Parkhurst, without sufficient 
 grounds, in my opinion, refers 1 Cor. xi. 
 16. to this sense. See, however, Wolf.] 
 
 IV. [To seem or appear. Acts xvii. 18. 
 1 Cor.' xii. 22. 2 Cor. x. 9. ra ^o»c5vra 
 piXtf, the limhs which seem, &c.] 
 
 V. It imports dignity or eminence. 
 Thus AoKTai/rfc, 01, Persons of eminence, 
 note, or reputation. Gal. ii. 2, 6. Euri- 
 pides, Heraclid. line 897, and Troad. i. 
 608. Herodian, lib. vi. cap. 1. and Xe- 
 nophon in Hiero use this particle in the 
 same sense (see Grottus, Eisner, and 
 Kypke, on Gal. ii. 2.) ; and the Apostle 
 explains his meaning, ver. 6, by ^ok'«j twv 
 elvai Ti, those who appeared to be some- 
 what, i. e. who really were eminent, con- 
 siderahle. Comp. ver. 9, and under Ti'c 
 III. Theophylact explains ToTe ^oktS^i, Gal. 
 ii. 2, by toIq pEyaXolg, toIq tv^o^oig, the 
 great, the emine7it ; adding «/c uvaipei 
 TO elycu avr«e, aXXa ttjv Kolvqv cnravTiov 
 \pi](l)oi/ Tidrjai, he does not deny their 
 being (i. e. what they seemed), but de- 
 clares the common suffrage of all. — And 
 in the like view I think, and not as a 
 mere expletive, it is joined with the V. 
 apxetv to rule, Mark x. 42, as it often is 
 in the Greek writers with other words 
 expressive of dignity or authority. So 
 Epictetus Enchirid. cap. 5 1 , speaks, rwv 
 'EN 'YnEPO'XHi AOKO'YNTON, of those 
 who are elevated in rank or dignity. 
 Herodian, lib. vii. cap. 15, rwv — irpox- 
 TEveiv AOKO'YNTilN, who were the prin- 
 cipal persons. Josephus, De Bel. lib. i. 
 cap. 5. § 3. & al. hi nPOY'XEIN AO- 
 K0~YNTE2, those who were most emi- 
 nent. And lib. iv. cap. 3. § 12, he has 
 the very phrase Tfl^N "APXEIN AO- 
 KOY'NTilN. Comp. Kypke in Mark. 
 [Some, with Beza, translate this place of 
 St. Mark, Who are thought to rule ; for 
 ZoKEio has this sense in Thucyd. viii. 90. 
 Plut. Rom. p. 11. Pyrrh. p. 406. But 
 there are many passages, where ^okcw is 
 nearly or wholly an expletive. See Luke 
 xxii. 24. 1 Cor. iii. 18. iv. 9. vii. 40. x. 
 12. xiv. 37. Heb. iv. 1. Schl. even refers 
 Mat. iii. 9. pij ^o^rjre Xeyeip to this head. 
 Bretschn. says, it there implies arrogance, 
 Do not arrogantly say. Gataker makes 
 it, Do not think within yourselves. Ad- 
 vers. Miscell. i. 3. p. 191. See Hist. Su- 
 sann. v. 5. Soph. Aj. 1114. Eur. Heracl. 
 865.] 
 
 AoKipa^o), from ^oKiptj. 
 
 I. To try, prove, assay, as refiners do 
 metals hyjire, in order to know how pure 
 they are from heterogeneous mixture, 
 occ. 1 Pet. i. 7. So Isocratcs to Demoni- 
 cus, cap. 12, Topeu yap XPYSI'ON h rf 
 
AO K 
 
 197 
 
 AO K 
 
 i 
 
 HYPr AOKIMA'ZOMEN, r^g ^i 0/\«c 
 iy ToiQ arvyiaiQ ^layivwcrKOfiev. For we 
 try gold in the Jire^ and distinguish our 
 friends in adversity. Ovid has expressed 
 the same thought, Trist. lib. i. eleg. 4. 
 "" e 25, 6, 
 
 Scilicet ut fulvum spectatur in ignibus aurum, 
 Temj)ore sic duro est impiciciida fides. 
 
 See Wolfius. Comp. Ps. Ixvi. 10. Prov. 
 xvii. 3. Zech. xiii. 9} in the two former 
 of which texts the LXX use ZoKi^ai^Eiv 
 for the Heb. jrri to try, prove, and in 
 the last, for the Heb. P]^VD. See also 
 Wisd. iii. 6. and Ecclus. ii. 5. QJer. ix. 
 3.] 
 
 II. [Hence, generally. To try, prove, 
 examine, try the Jitfiess or goodness of. 
 Used of oxen. Luke xiv. 19; of men try- 
 ing themselves or others. Rom. xii. 2. 
 1 Cor. xi. 28, where comp. Simp], ad 
 Epict. p. 90. 2 Cor. viii. 8. xiii. 5. Gal. 
 yi. 4. Eph. v. 10. 1 Thess. v. 21. 1 Tim. 
 iii. 10. 1 John iv. 1. So the Hebrews 
 use ^niz, Job xxxiv. 5. Ps. xvii. 3. xxvi. 2. 
 Jer. ix. 7. Xen. de Rep. iii. 4. In two 
 or three passages, it seems to be rather, 
 to discern or distinguish by trying. Luke 
 xii. 5Q. (in the parallel place of St. Mat. 
 xvi. 3, there is ^LaKplretv) Rom. ii. 18. 
 You can distinguish betwee?i good and 
 evil. 1 Cor. iii. 13. Phil. i. 10. In Heb. 
 it is used in the same sense of trying or 
 tempting God, according to Wahl, but 
 Schleusner and Rosenm. say it means To 
 doubt of God's power and goodness ; the 
 Hebrew is |ii3, which appears to be To 
 try God, to see what he would do. See 
 Schulz. in Voc] 
 
 III. \^To have experience of by 
 trial. 2 Cor. viii. 22. fVhom we have 
 
 found by experience to be diligent; and 
 hence, to approve. 1 Cor. xvi. 3. whom if 
 ye approve. (Joseph. Ant. iii. 4. 1. xiii. 2, 
 3. Lucian. Scyth. 8.) 1 Thess. ii. 4. We 
 are approved by God, so as to have the 
 gospel trusted to us. And so 2 Mace, 
 iv. 3. Xen. Mem. iii. 5, 20. Parkhurst 
 Bretsch. and Wahl add Rom. i. 28, and I 
 think rightly. They did not approve of 
 God, so as to know him, did not think 
 him worthy of being known. Schleusner 
 says it is to wish ; ihey did not wish to 
 know God, which is merely putting the 
 effect for the cause. He cites Joseph. 
 Ant. ii. 7. 4. Again, in Rom. xiv. 22, 
 Schleusner refers the verb to this mean- 
 ing, and translates. If he judges any 
 
 thing agreeable to God's will; Parkhurst 
 says it is To allow, to choose. Bretsch. 
 has, Ifi that which he approves.'] The 
 profane writers use the V. in this sense, 
 as may be seen in Wetsteiu on Rom. i. 
 28, and on I Cor. xvi. 3. I add from 
 Xenophon's Memorab. lib. i. cap. 2. § 4, 
 To pey Sy vireptaQiovra virEp-Kovtiy a-KeZu- 
 Kifia^e, TO ^e oaa ?/ \pv^ii ^i^eraL, tuvtu 
 k-ayaJQ eWoi/Etv 'EAOKl'MAZE. He (So- 
 crates) disapproved of a person's, mIio 
 had eaten immoderately, labouring ex- 
 cessively, but approved of digesting mo- 
 derate food by labour. 
 
 AoKifxr], r^g, ?/, from ^oiciu) to approve, 
 
 I. Proof, trial, properly of metals by 
 fire, to examine their purity. [^Hence, 
 generally T^roo/' or trial, as of faith by af- 
 fliction. 2 Cor. viii. 2.] 
 
 II. [That which is made clear by proof, 
 the approved and excellent nature of any 
 thing. Rora. v. 4. And patience, experi^ 
 e?ice, and experience, hope, i. e. our pa- 
 tience makes us approved, and thus gives 
 us a hope of future reivard. 2 Cor. ii. 9. 
 That I might know your praiseworthy 
 disposition towards me. ix. 1 3. ^oKijirj rfj(j 
 ^laKoyiag, i. e. ^laKoyia ^oKifxatrdelaa. (Sec 
 Gesen. 641. 2. Fischer ad Well. T. iii. 
 P. i. p. 293.) By means of this approved 
 or excellent ministration. So Phil. ii. 22. 
 TYiy ^oKifx{]y avT& yiyMaKere, you knotv his 
 excellent or approved nature. And Sym- 
 machus in Ps. Ixvii. or Ixviii. 31, has co- 
 KifjLij iipyvpis for tried silver. In 2 Cor. 
 xiii. 3, the word is rather a criterion, ar- 
 gument, or proof] 
 
 Aodfiwyy H, TO, from ^oKifiog. 
 
 I. A proof criterion, test, that by which 
 any thing is proved or tried, as faith by 
 afflictions, occ James i. 3. See Wolfius 
 and Wetstein, and comp. 1 Pet. iv. 12. — 
 The LXX use this word, Prov. xxvii. 2 1 , 
 for the Heb. f^lYD a refiner s crucible. 
 \So Longin. § 32. yXioaaa yevccwg ^o- 
 Kifjuoy. Dion. Hal. t. ii. p. 65. Herodiaii. 
 ii. 10, 12.] 
 
 II. QThe sam€ as conp;. The approved 
 nxiture of any thing. So 1 Pet. i. 7, it is 
 our tried and approved faith.] 
 
 AoKifxog, 8, o, »7, from Bokeu) to ap- 
 prove. 
 
 I. Proved, tried, as metals hy fire. In 
 this sense it is used by the LXX for the 
 Heb. pp^m refined, 1 Chron. xxviii. 18. 
 xxix. 4 ; for 'linio |;wre, purified, 2 Chron. 
 ix. 17; for tS^D solid, 1 Kings x. 18. 
 
 II. Proved, approved, as acceptable 
 men in the furnace of adversity. (Sec- 
 
AO A 
 
 198 
 
 AO iS 
 
 Ecclus. ii. 5.) occ. James i. 12. Comp. 
 Rom. xvi. 10. 
 
 III. Approved, accepted, occ. Rom. xiv. 
 IS. 2 Cor. X. 18. xiii. /. 2 Tim. ii. 15. 
 Comp. 1 Cor. xi. 19*. 
 
 AoicoQ, 5j 7/, from ^eKeffdai, Ionic, for 
 ^ex^ardai to receive^ because in building 
 heains are received at their ends into other 
 pieces of timber. So the Heb. name 'n'\p 
 or nnp, to which Iokoq several times an- 
 swers in the LXX, is from the V. nip to 
 meet. — A beam, or rafter in building. But 
 in the N. T. it is only used figuratively, 
 for a great fault or vice t, according to 
 the Jewish proverb applied by our Sa- 
 viour, Mat. vii. 3, 4, 5. Luke vi. 41, 42. 
 
 A6\ioQ, La, loy^ from ^oXog. — Deceitful. 
 occ. 2 Cor. xi. 13. [Xen. An. i. 4. 7.] 
 
 AoXioto, u), from ^oXiog. — To use deceit. 
 occ. Rom. iii. 13, where observe eEoXiatrav, 
 which the Apostle seems to have taken 
 from the LXX version of Ps. v. 9, is the 
 Sd pers. plur. imperf., according to the 
 Boeotic or Doric dialect, for i^oXluy. Verbs 
 of a similar form in the imperfect and 2d 
 Aorist are very common in the LXX. 
 Thus Exod. xiv. 9, we have evpoaav for 
 kvpor ; Deut. i. 24. ijXdoaav for 7]Xdov ; 
 verse 25. eXa^orrav for tXatov. This pe- 
 culiarity may, I think, be easily accounted 
 for, by remarking that the LXX version 
 was made in Egypt, where the Greek 
 language was introduced by the Macedo- 
 nians under Alexander, and gained ground 
 imder his successors ; and that it is pro- 
 bable the Macedonian dialect did in many 
 respects agree with the Doric. And it 
 may not be amiss, for the sake of the 
 younger reader, to add from Maittaire's 
 Dialects some other instances of the 3d 
 person, plural imperf. oi contracted Ytvh^ 
 being formed m—arav, like IhXtSaav. — 
 ist, then, of Verbs in u(o, we have in the 
 LXX kyevvixXTav^ Gen. vi. 4 ; ICoacip^ Jer. 
 
 xxxiv, 10. 2dly, In £w, KciTevotiaay, 
 
 Exod. xxxiii. 8 ; eirrj^ovSaray, Num. i. 18; 
 wKOcojuscar, Neh. iv. 18; eTroLsaay^ Job i. 
 
 4. odly. In ow, rjvoijLHffav, Ezek. xxii. 
 
 1 1. [See Sturz. de Dial. Maced. p. 58. 
 Fisch. ad Well. i. p. 192. The word oc- 
 curs. Num. XXV. 17. Ps. cv. 25.] 
 
 AoXoc, 8, o, from ^tXw to take with a 
 
 bait, which see under AcXeni^io. — Deceit, 
 
 fraud, guile, whether in actions or words. 
 
 * [Wahl and Schlcusner refer all these passages, 
 except Rom. xiv. 18, to Sense II.] 
 i* See Stockii Clavis on the word, and Pole Sy- 
 
 no]is, hikI "Nrctsffin on ]Mat, vii. 
 
 See Mat. xxvi. 4. Acts xiii. 10. 1 Thess. 
 ii. 3. 1 Pet. ii. 23. In the N. T. it is 
 used only in a bad sense ; for, 2 Cor. xii. 
 
 1 6, aXX V7raf)yjd)v Trav^pyoQ (^6Xo) vfidg 
 eXa^oy, but being crafty I caught you by 
 guile, seems plainly an objection or insi- 
 nuation put by the Apostle into the mouth 
 of his opposers. [This last remark is 
 confirmed by Wolf and Rosenm. But 
 Schleusner does not agree in the opinion, 
 and says that the word is used for pru^ 
 dence. He cites the Schol. on Apoll. 
 Rhod. iii. 89. iEschyl. Prom. 476. Suicer 
 i. p. 93 9 J and others. Parkhurst is surely 
 right.] 
 
 AoXow, w, from ^oXoq. — To corrupt, 
 falsify, falsare. occ. 2 Cor. iv. 2, where 
 observe, that Wetstein cites Lucian, in 
 Hermotim. applying the Verb to vintners 
 adulterating wine ; and comp. 2 Cor. ii. 
 
 1 7, and under KaTrj/Xevw. [So Wolf and 
 Rosenmiiller, and the Commentators in 
 general. But Schleusner mentions that 
 some translate ^oXuco like hXiooj here; 
 JVe do not deal craftily with the word of 
 God, either suppressing the truth, or mix- 
 ing up falsehood. This seems very nearly 
 the same. See Suicer in Voce.] 
 
 Aofia, aroe, to, from ^iciopai, perf. pass, 
 of ^idiofjiL to give. — A gift. occ. Mat. vii. 
 11. Luke xi. 13. Eph. iv. 8. Phil. iv. 
 17. 
 
 A6'E,a, 7]c, i), from ^okeo) to seem, think, 
 esteem. 
 
 I. \_Glory, honour, esteem, praise. It is 
 used, (1.), of honour given to men.] Luke 
 xiv. 10. John v. 44. 1 Pet. i. 24. In this 
 sense it is frequently used in the Greek 
 writers. — Ao'^ai, at, Dignities, an abstract 
 term is used for the concrete, occ. 2 Pet. 
 ii. 1 0. Jude verse 8. In which both texts 
 Vitringa, Obs. Sacr. lib. iv. c. 9. ^36, ex- 
 plains Ao^ag of the Gentile, i. e. the Ro- 
 man magistrates, but Whitby, on 2 Pet. 
 ii. 1 (whom see), of the angelical powers 
 or angels, [as in Philo de Mon. tom. ii. 
 p. 216. It is sometimes put for, that 
 from which glory is got, as in 2 Cor. viii. 
 23, where it is used of Christian teachers, 
 who are said to be a source of glory to 
 Christ ; and so 1 Thess. ii. 20. A similar 
 use of Kv^og occurs in Hom. Iliad ix. 669 ; 
 and of gloria in Macrob. Somn. Scip. i. 
 c. i. and Valer. Flacc. i. 1 62. — Ao£a is in 
 this sense used, (2.), of the glory, honour, 
 and praise given to God.] Luke ii. 14. 
 xvii. 18. Acts xii. 23. Rom. [iv. 20.] xi. 
 36. XV. 7. & al. freq. John ix. 24. give 
 glory to God, i. c. glo?ify God by confess- 
 
SOS 
 
 199 
 
 AO^ 
 
 iug ingenuously the tiiith. Comp. Josh, 
 vii. 18, 19, 20, and see Doddridge and 
 Campbell on John. [See Ps. xxix. 1. 
 cxiii. 4. 1 Sam. vi. 5.] In 1 Pet. iv. 14, 
 there " is an allusion to Isa. xi. 2. The 
 spirit of glory, which rested on the perse- 
 cuted disciples of Christ in the first age, 
 was a spirit of fortitude enabling them to 
 suffer the greatest evils, without shrink- 
 ing, a virtue which the heathens greatly 
 admired." INIacknight, in whom see more. 
 
 II. {^Excellence of any kind, either of 
 mind or body. It is used of the beauty of 
 the body. 1 Cor. xv. 43 : and so Phil. iii. 
 22. of Christ's glorified body. In 2 Cor. 
 iii. 7. tyeviiQr) h ^o^rj, it means had an 
 external excellence, and also verse 8. It 
 expresses glorious attributes of God very 
 frequently. In John xi. 4. Rom. vi. 4. and 
 40, it is (power) ix. 23, (mercy) xiv. 1, 
 (jwwerj Eph. i. 12. iii. 16*, (mercy). 
 Vitringa Obss. Sacr. p. 227. (Diss. iii. 
 lib. i. c. 7), says, that in both the Old and 
 New Testament it denotes the strength 
 and majesty of God, as in St. Mark xiii. 
 2G. and Rom. vi. 4. See Exod. xxxiii. 
 19. Isa. xii. 2. xl. 26. xlv. 24.] 
 
 III. Visible glory, splendour, bright- 
 ness, irradiation of light, whether natural, 
 i Cor. XV. 41. comp.^Mat. vi. 29. — or su- 
 pernatural, Luke ii. 9. ix.31,32. 2 Pet. i. 
 17. Acts vii. 55. xxii. 11. 2 Cor. iii. 7. 
 Comp. John xii. 41. In Rom. ix. 4. 'H 
 Ao^a seems to denote that supernatural 
 light, splendour, or glory, constantly ac- 
 companying the ark of tlie covenant, 
 (which is therefore called the Glory, Ps. 
 Ixxviii. 61, 1 Sam. iv. 21, 22.) and the 
 Cherubim, which are therefore styled by 
 St. Paul Cherubim of Glory, Heb. ix. 5. 
 Comp. 1 Kings viii. 10, 11. [See Lampe 
 on John i. 14. The word especially de- 
 notes the majesty or splendid glory of 
 God's state or appearance, of which bril- 
 liant light conveys the best image to us ; 
 see Mat. xvi. 27., several of the passages 
 quoted by Parkhurst at the beginning of 
 this sense, and 2 Thess. i. 9. ; and so of the 
 glory of Christ in his heavenly kingdom, 
 on which I shall speak at the end of the 
 word. It would seem, says Schleusner, 
 that Av'^a, when used about the Ark, de- 
 noted especially the cloud, which was a 
 symbol of God's glorious presence. Exod. 
 xl. 34, 35. Levit. ix. 6. Ezek. x. 4. Rom. 
 ix. 4. St. Paul tells us especially, 2 Tim. 
 vi. 16, that God dwells in light inaccessi- 
 ble. So any thing which denotes, or is a 
 symbol of God's glory, is called ^o^a 0£« ; 
 
 see 1 Cor. xi. 7. In Rom. i. 29, the word 
 means the glorious form of God. I think 
 that the phrases, " the God or Lord of 
 Glory," in Acts vii. 2. and 1 Cor. ii. 8., 
 and which mean the glorious God or Lord, 
 may be referred to this sense, or to that 
 which I have noticed, at the end of the 
 preceding head.] — I do not find that A6t,a 
 is ever used for light or splendour by the 
 profane Greek writers (though Plutarch, 
 in Nicias, tom. i. p. 538. F. speaks of 'H 
 nXuTioroQ 'EKAA'M^ASA AO'^A, The 
 glory of Plato shining forth) ; but very 
 frequently by the LXX, answering to the 
 Heb. nuD. See, inter al., Exod. xxiv. 1 7. 
 xl. 34, 35. Deut. v. 24. Isa. Ix. 1 , 2. This 
 Hid Sense of the word, therefore, I ap- 
 prehend to be Hellenistical. 
 
 IV. As the divine nature in Christ is 
 in the O. T. styled mn» 'lUD The Glory- 
 Jehovah, or — of Jehovah (see Hab. ii. 14. 
 Isa. xl. 5. Ix. 1,2), so in the N. T. this 
 is expressed, Rom. vi. 4, by ri^c Ao^ryc r« 
 ITarpoc, the Glory of the Father (i. e. of 
 the Essence, for Christ raised himself 
 from the dead, John ii. 19—21. x. 18.), 
 and by tyiq Ao'^rjQ, James ii. 1. Comp. 
 Rev. xxi. 11, 23. QParklmrst has here 
 entirely neglected some very important 
 passages in which the word occurs in a 
 peculiar sense, namely, the especial glory 
 given to Christ in his mediatorial capa- 
 city, i. e. in his twofold nature, as differ- 
 ing from his glory as God, and his glory 
 as man. See John i. 14. xvii. 5 and 22. 
 Lampe, on John i. 1 2, says that the glory 
 consisted in the prophecies and types of 
 the O. T., the manifestation in the flesh, 
 the effusion of the sj>irit after the exalta- 
 tion to the right hand of God, the preach- 
 ing of the gospel, and the authority over 
 the church. The very attentive consi- 
 deration of the xviith chapter of St. John 
 will, I think, confirm this opinion. But 
 many of the fathers, Hilary, Chrysostom, 
 Augustine, Theophylact, and others, 
 as well as most Lutheran writers, think 
 that the glory spoken of in verse 5, is 
 Christ's glory as a man. Lampe answers, 
 that it is the same glory as is spoken of 
 in verse 1, that that is the glory promised 
 to the person of Christ in the eternal co- 
 venant for man's salvation, that the glory 
 possessed by Christ as God before the 
 world began, can never be shown to be 
 the same as that which he possessed in 
 his human character ; for they who thus 
 argue, must either say that Christ pos- 
 sessed this glory by predestination, or. 
 
AO 
 
 200 
 
 A O S 
 
 with Glass, must confound the divine es- 
 sence with the economy of grace, by say- 
 ing that Christ possessed the glory, which 
 he seeks in his human character here, in 
 his divine character, not by predestina- 
 tion, but by real communication through 
 the eternal generation, inasmuch as, being 
 the only begotten Son of God, he partakes 
 fully of the Father's nature. If it be said 
 that Christ says. Now glorify me^ it is to 
 be remembered that the full manifestation 
 of the glory of the Mediator could only 
 be made when the sacrifice was accom- 
 plished. If it be urged that God could 
 not be glorified, it may be replied, (1.), 
 that all which is meant here is a mani- 
 J'estation of his glory, and that it may be 
 shown that there was to be such a mani- 
 festation in heaven; and (2.), that it is 
 not as God, but as the Mediator, that the 
 Son is here to be glorified. These seem 
 the most material objections and answers 
 to this view of the subject. Some minor 
 ones may be found in Lampe iii. p. 382. 
 I must add, that in John xvii. 22. Gre- 
 gory Nyssene (i. p. 710. ii. p. 17.) Am- 
 monius (Caten. in Johan. p. 415.) and 
 Theophylact on this place (p. 803.) ex- 
 plain the glory to be the Holy Ghost. 
 But Suicer, as well as Lampe, explains it 
 of the viodearia (see John i. 12.) the pri- 
 vilege of becoming sons of God, heirs of 
 God, and coheirs of Christ. See Lampe, 
 vol. i. p. 352. and Suicer, vol. i. p. 944. 
 Comp. Rom. viii. 17. 1 John iii. 2.] 
 
 V. The glory i or state of glory and 
 blessedness^ reserved for true believers. 
 See Rom. viii. 18. Col. iii. 4. 2 Tim. ii. 
 10. 1 Pet. V. J, 4. This is called, Rom. 
 V. 2, A6i,r)Q t5 Gew, 'The glory of God. 
 Rom. iii. 23, All have sinned, Kai v'^epHy- 
 rai rrlQ ^6^r]g ra 6£«, and fall short of or 
 fail of attaining, the glory of God, i. e. 
 " that glory which God hath appointed 
 for the righteous," Locke ; or " tho^ frui- 
 tion of God in glory without a free act of 
 justification by grace." Whitby. " But 
 since John v. 44, ^olav Trap aXkr]}<oJy 
 praise from one another^ is opposed to 
 h6i,av Tr]v irapa t5 Oea the praise which 
 Cometh from God; and the loving of tyiv 
 ^6i,av the praise of inen more tiian rriv 
 ^u^av ra Gea the jwaise of God, is men- 
 tioned John xii. 43, the words ^6^r]e t5 
 Gfa in this passage QRom. iii. 23.] may 
 very well be translated, the praise or ap- 
 probation of God." Macknight. QWe 
 must add, 1 Cor. ii. 7. Hcb. ii. 10. 2 Cor. 
 iv, 17. 2 Thess. ii. 14. Ao-^a denotes a 
 
 state of happiness in the Apocryphal 
 books, Ecclus. iv. 16. 2 Mace. xiv. (j. 
 And so Luke ii. 32.] 
 Ao^aZfw, from ^o^a. 
 
 I. To glorify, make glorious or honour.' 
 able, or to cause to appear so. John xi. 
 4. xii. 28. xiii. 31, 32. xv. 8. xvii. 4. xxi. 
 19. Acts iii. 13. 1 Cor. xii. 26. In this 
 view it particularly refers to the glorious 
 resurrection of Christ, and his ascension 
 to the right of God. John vii. 39. xii. 16. 
 [^Exod. XV. 6. Ecclus. iii. 3.] 
 
 II. To glorify, honour, magnify, praise. 
 Mat. V. 16. vi. 2. ix. 8. & al. freq. Comp. 
 Rom. xi. 13. QWhen used of one's self, 
 it means to claim glory or praise for, as 
 John V. 54. Heb. v. 5. Rev. xviii. 7. In 
 Rom. xi. 1 3. it is / think my office glori- 
 ous. Schleusner says, I get glory from 
 my qffice.2 
 
 III. To glorify, admit to the eternal 
 state of glory and blessedness. Rom. viii. 
 30. Comp. under Sense I. and Ao^a V. 
 and 1 Cor. xv. 40 — 43. Qlt signifies 
 sometimes To judge of, from co^a an opi- 
 nion, as Ecclus. X. 31.] 
 
 AopKcig, d^oQ, 71, from ^op| the same, 
 which from ^i^opKu, perf, mid. of ^ipKw to 
 see, behold, of which see under ApaKojv. — 
 A gazelle, or antelope, which is very com- 
 mon in Greece, Syria, and Palestine, and 
 seems to have its Greek name from its 
 fine eyes, which in those countries are 
 even proverbial. 'O^vBepKeg yap ro i^iLov 
 Kal Evofxparov, '^ For it is a sharp-sighled 
 and fine-eyed animal,'' says t!ie Etymolo- 
 gist in AopKug. See Shaw's Travels, p. 
 414, and Heb. and Eng. Lexicon, under 
 ti2'^ IV. occ. Acts ix. 36, 39. — This word 
 in the LXX constantly answers to the 
 Heb. »nv, or fem. nO'i'' an antelope. [[See 
 ^lian. H. A. xiv. 14. Bochart. Hieroz. P. 
 i. L. iii. c. 25. p. 925. But in Acts ix. 
 36, 39, it is a proper name, as it was at 
 Rome also. See Gruter. Inscrip. N. 
 
 DCCCXCI. 4.] 
 
 AoutC) Log, Att. eiog, f], from ^i^oam 2d 
 pers. perf. pass, of ^iSiopi to give. 
 
 I. A giving, occ. Phil. iv. 15. [The 
 phrase is ^oaig Kal Xyxbig, which occurs 
 also Ecclus. xii. 24. xlii. 7. Wahl and 
 Schleusner translate tlie phrase Xoyoe coa' 
 K' Xrixp' ati account of what has been given 
 and received, i. e. says Schleusner, the 
 church has sent me money which it might 
 charge as ptaid, and I acknowledge as re- 
 ceived.'^ 
 
 II, A gift. occ. James i. 17. [Comp. 
 Ecclus. xxxviii. 8. Prov. xxi. 14. xxv. 14. 
 
AO Y 
 
 201 
 
 AOY 
 
 Heisen (Nov. Hyp. ad Ep. Jacob, p. 541.) 
 says '^ufftg means « smaller gift, and ^w- 
 prj/j-a a larger. Wolf thinks not.] 
 
 AoTTjg, «, 6, from Si^oTai 3d pers. perf. 
 pass, of ^l^Mfii to give. — A giver, occ. 2 
 Cor. ix. 7. [Comp. Prov. xxii. 8.] 
 
 AovXay(oyi(M), io, from ^ovXog a servant 
 or slave, and ayw to lead, carry. — To 
 bring or carry into servitude or subjec- 
 tion, occ. I Cor. ix. 27, where Deyliugiiis 
 in Wolfius observes, that this is a word 
 taken from the boxers, who dragged off 
 their conquered antagonists, like slaves. 
 Longinus uses this uncommon verb, De 
 Sublim. sect. xliv. towards the middle, p. 
 246, edit. 3tia3, Pearce. QTo treat like a 
 slave, say Wahl and Schleusner.] 
 
 AovXeia, ac, //, from dovXog a servant 
 or slave. Servitude, slavery, bondage, as 
 opposed to liberty. In the N. T. it is 
 used only figuratively, occ. Rom. viii. 15, 
 21 . Gal.'iv. 24. v. 1. In Heb. ii. 15, [it 
 is misery.'^ 
 
 AovXevo), from ^ovXog a servant or slave. 
 It is construed with a dative. 
 
 I. 7b sei've, in a civil sense, as a ser- 
 vant, or slave. 1 Tim. vi. 2. Comp. Mat. 
 vi. 24. [Eph. vi. 7.] 
 
 II. To serve, be in subjection, in a po- 
 litical sense, as a conquered nation. John 
 viii. 33. Comp, Acts vii. 7. Rom. ix. 12. 
 
 III. To serve, be serviceable to one an- 
 other, [Luke XV. 29. Rom.xiv. 18;] even 
 by the reputedly meanest or most servile 
 acts of charity. Gal. v. 13. 
 
 IV. To serve, or be in bondage to, in 
 a religious or spiritual sense, as to God, 
 Mammon, sin, the law, idols, legal cere- 
 monies, lusts. See iVlat. vi. 24. Rom. vi. 
 (). vii. 25. Gal. iv. 8, 9. Tit. iii. 3. So in 
 Xenophon Apol. Socrat. § 16, we have 
 AOYAErONTA raig rs trt^j^arog 'EHI- 
 0YMI'AI2, servi?ig, or enslaved to, the 
 lusts of the body ; and in Lucian's Her- 
 motimus, tom. i'. p. 537, 'EnieYMI'AIS 
 — AOYAEY'IIi. See more in Wetstein 
 and Kypke on Tit. iii. 3. — " Several 
 MSS. bave rw Kaipo) ^aXevovTEg, for rw 
 Kvpio) ^aXevuvreg, Rom. xii. 11 ; where, 
 setting aside other arguments alleged by 
 V/etstein in favour of the latter reading, 
 we may be convinced that it is genuine, 
 by the very circumstance that gave rise 
 to the former. The MSS. in general, 
 and that of Gottingen in particular, ab- 
 breviate very frequently Kvpltf) into Kw, 
 which might be mistaken by a later tran- 
 scriber for an abbreviation of tcalpu), which 
 he would therefore write in the copy that 
 
 he was taking; icatpw, on the contrary, 
 was written at length in the ancient 
 MSS., which a transcriber would hardly 
 mistake for Kvpio). Hence we may con- 
 clude that Kaiptp is the false reading, be- 
 cause this might arise through error from 
 Kvpitp, not Kvpi<p from Kaipo)." Michaelis, 
 Introduction to N. T. vol. i. p. 284, edit. 
 Marsh. 
 
 AovXr}, rjg, ij. See AovXog. — A female 
 servant, a handmaid, occ. Luke i. 38, 48. 
 Acts ii. 18. Comp. AovXog IV. [In both 
 cases it is used figuratively.] 
 
 AO'YAOSj ovj 6, and neut. plur. lovXa, 
 ra. 
 
 I. One in a servile state, a servant, or 
 slave. Mat. x. 24. xxi. 34, 35, 36. xxv. 
 51.1 Cor. vii. 22. xii. 13. Eph. vi. 5. Phil, 
 verse 16. & al. — Of the wretched condi- 
 tion of slaves, according to the laws and 
 customs of the Romans, a late * learned 
 writer gives us the following delineation. 
 — " The common lot of slaves in general," 
 says he, " was, with the ancients, in many 
 circumstances, very deplorable. Of their 
 situation take the following instances : 
 They were held pro nullis, pro mortuis, 
 pro quadrupedibus, for no men, for dead 
 men, for beasts ; nay, were in a much 
 worse state than any cattle whatsoever — 
 They had no head in the state, no name, 
 tribe, or register — They were not capable 
 of being injured; nor could they take by 
 purchase or descent; had no heirs, and 
 therefore could make no will of course. 
 Exclusive of what was called their pecu- 
 Hum, whatever they acquired was their 
 master's: they could not plead, nor be 
 pleaded, but were excluded from all civil 
 concerns rvhaisoever ; — were not entitled 
 to the rights and considerations of matri- 
 mony, and therefore had no relief in case 
 of adultery ; nor were the proper objects 
 of cognation nor affinity ; — they could be 
 sold, transferred, or pawned as goods, or 
 personal estate ; for goods they were, and 
 such were they esteemed ; might be tor- 
 tured for evidence ; punished at the dis- 
 cretion of their lord, and even ptit to death 
 by his authority; together with many 
 other civil incapacities, which I have not 
 room to enumerate." So truly deplorable 
 was the legal state of these unhappy per- 
 
 * Dr. John Taylor, Elements of Civil Law, p. 
 428, 9. See also Potter's Antiquities of Greece, 
 book i. eh. 13. p. 56. 1st edit. Le Clerc's Note on 
 Exotl. xxi. 20. LelancVs Advantage, &c. of Chris- 
 tian Revelation, part ii. ch. 3, 4. vol. 2. pp. 44, 
 60, «vo. 
 
AOY 
 
 202 
 
 A PA 
 
 sons under the Roman government, far 
 different from that of Hebre\y servants 
 among the Jews, as the reader may he 
 easily convinced by perusing the Mosaic 
 oi-dinances respecting their treatment, 
 Exod. xxi. l— 11, 20, 21, 26, 27. Levit. 
 XXV. 39—55. Deut. xv. 12—18, which 
 will afford a striking contrast to the hea- 
 then institutions in this respect. And I 
 have the rather transcribed the above af- 
 fecting account of slavery according to 
 the Roman law, because by it we shall be 
 the better enabled to enter into the full 
 jfieaning and spirit of several passages of 
 the N. T, particularly in the epistles of 
 St. Paul. See 1 Cor. vii. 21, 22, 23. 
 Eph. vi. 5. 2 Pet. ii. 19. Comp. Rom. 
 vi. 16. 1 Cor. ix. 19. 
 
 II. Christ is said, Phil. ii. 7. fiopcpriv 
 ^hXb Xtt€wj/, to have taken the form of a 
 servant, because he truly served his Fa- 
 ther (comp. Isa. xlii. 1. xlix. 3, 6. lii. 13. 
 liii. 1 1.), not only in declaring his will to 
 men (see Mat. xv. 24. Rom. xv. 8.), but 
 in submitting to the most servile offices 
 for their sakes. See Mat. xx. 26 — 28. 
 Luke xxii. 27. John xiii. 13, 14. 
 
 III. A servafit of God, whose ministry 
 he uses in declaring his will to men, as 
 Moses and the Prophets, Rev. xv. 3. x. 7, 
 and Apostles, Acts xvi. 17. (where see 
 Eisner) Tit. i, 1, who also call themselves, 
 in the same view, the servants of Christ. 
 See Rom. i. 1. Gal. i. 10. Phil. i. 1. 2 Pet. 
 i. 1. .James i. 1. Jude verse 1. Rev. i. I. 
 [In the O. T. mn» ^12^ is similarly used, 
 of Moses, Joshua, David, the Prophets, 
 Exod. xiv. 31. Numb. xii. 7. Joshua i. I. 
 xxiv. 29. Judges ii. 8. Ps. xxxvi. 1. Jer. 
 vii. 25. In 2 Cor. iv. 5. csXac vfiiov ^la 
 'Irjauv administering to you for Christ's 
 sake, i. e. occupied in teaching you Christ's 
 religion.] 
 
 IV. A servant of God, or Christ, i. e. 
 one who worships, serves, and obeys him. 
 See Luke ii. 29. 1 Cor. vii. 22. Eph. vi. 
 6. 1 Pet. ii. 16. — of righteousness, who 
 earnestly conforms himself to it. Rom. vi. 
 19. — of sin, who is enslaved to the prac- 
 tice of it. John viii. 34. Rom. vi. 16, 17, 
 19. 2 Pet. ii. 19. [Comp. ^lian. V. H. 
 ii. 41. Xen. Mem. i. S, 11. Again, the 
 word is used of one rvho gives himself up 
 entirely to and depends on another, as in 
 1 Cor. vii. 23. Do not depend entirely , or 
 7nake yourselves blind followers of men. 
 iElian. V. H. ix. 19.] 
 
 AovXow, u), from ^5Xoc. 
 
 I. To reduce to servitude or slavery ^ 
 
 to enslave fin a civil or political sense, occ. 
 2 Pet. ii. 19. Acts vii. 6. [In 1 Cor. ix. 
 19. where we have Trdcnv kpavrbv i^wXwo-a, 
 the sense is figurative. / made myself 
 every ones serva?it ; I served or obliged 
 every bodyr\ 
 
 II. In pass. To be enslaved or in bond' 
 
 age, in a figurative sense, [i. e. to obey, 
 
 follow. Rom. vi. 18, 22.] occ. 1 Cor. vii. 
 
 15. Gal. iv. 3. Tit. ii. 3. [Herodian, i. 
 
 13, 15.] 
 
 Aoxt)} VGi V') fro»i lix^adai receiving, 
 namely, the guests. — An entertainment, a 
 feast, occ. Luke v. 29. xiv. 13. [Gen. xxi. 
 8. xxvi. 30. Est. i. 3 *.] 
 
 ApttKwj/, ovTOQ, 6, from e^paKov (Homer 
 Odyss. x. line 197.) 2 Aor. of EepKsiv to 
 see, which perhaps from the Heb. Tin to 
 proceed, go forwards ; for the sight, or, 
 more philosophically speaking, the rays 
 of light y by which we see any object, pro- 
 ceed only in straight lines. — A dragon, 
 i. e. a large kind of serpent, so called from 
 his sight, which is very acute, (comp. 
 "O^ie) ; but in the N. T. it is used only 
 in a figurative sense for the devil, that 
 old serpent. Rev. xii. 9. xx. 2. & al. Comp. 
 Gen. iii. 1 . 
 
 [Apao-flTw or Aparrw, and in the middle 
 ApuTTo/jLai, from ^pa't, the fist. See Levit. 
 ii. 2 and 12. Numb. v. 26. See Eustath. 
 ad Odyss. T. p. 707. 44. Diod. Sic. xviii. 
 17. Dionys. Hal. ix. 21. It is properly 
 to enclose in the fist, and then] to take 
 fast hold on. occ. 1 Cor. iii. 19, where 
 it answers to the Heb. 1:3V to take, catch, 
 in Job V. 13, for which the LXX use K-a- 
 raXaju€a»/a> to take hold of. 
 
 APAXMH', riQ, r/, from ^edpayjjLcu, perf. 
 pass, of the preceding Zpaaaio to hold, 
 clutch in the hand. — A drachm, so called 
 according to Eustathius in II. iii. (whom 
 see in Dammi Lexic. col. 261.) because 
 anciently equal in value to six o^oXot or 
 bars of iron, of such a size that six of 
 them were as many as a man could clutch 
 in his hand, oaiov 'EniAEAPA'XeAI e^v- 
 varo x^^P' ^"^ hence the name being 
 retained after the use of iron money 
 ceased, the Attic drachm of silver was 
 equal to the Roman denarius, or about 
 seven-pence three farthings of our money, 
 occ. Luke XV. 8, 9. [The ^paxprj of the 
 Old Testament was a golden corn equal ^ 
 to one-eightieth of an ounce. Hesychius 
 says, that in brass and iron the drachm 
 
 * [See Athen. viii. p. 348. F. And uttoSox^ oc- 
 curs in Diod. Sic. xvii, 105.1 
 
AYN 
 
 203 
 
 AYN 
 
 was one-eighth, in gold one-eightieth of 
 the ounce. See Poll. Ononi. ix. CO.] 
 
 [^Ape ij.il) To run. See rpt^^w.] 
 
 Apeiravov, a, to^ fi'om ^pfVw to crop, cut 
 off; or else ^piiravov may be derived im- 
 mediately from the Heb. pin a sharp in- 
 strument, which the LXX render by hpi- 
 Tzavov, I Sam, xiii. 21. — A sickle^ a reap- 
 ing or pruning- hook. Mark iv. 29. Rev. xiv. 
 14. & al. [Joel iii. 15. Artemid. ii. 24.] 
 
 ApopoQ, «, 6, from ci^popa perf. mid. of 
 Bpifjiu). — A course. It properly denotes 
 the act of running; and so the LXX ap- 
 ply it, 2 Sam. xviii. 27. & al. for the Heb. 
 n^llo * ; but in the N. T. it is only used 
 figuratively for a course of actioii or mi- 
 nistration. occ. Acts xiii. 25. xx. 24. 2 
 Tim. iv. 7. In which last passage, as in 
 many others, the Apostle alludes to the 
 Grecian games, and particularly to that 
 of rimning in a race. See Alberti. 
 
 AY'NAMAI. 
 
 I. To be able, to have power. Mat. iii. 
 9. ix. 28. xvii. 19. & al. freq.~Auvaff9at 
 a<.«€ti/ to be able to hear, Mark iv. 33. 
 This phrase, Raphelius has justly ob- 
 served, means the same as ^vvatrdai /3a- 
 «ra^£ij/ to be able to bear, John xvi. 12; 
 and he confirms this interpretation by a 
 passage of Arrian, Epictet. lib. i. cap. 29. 
 at the end, who uses it in the same sense. 
 Comp. Wetstein on Mark. 
 
 II. To be capable, have a capacity. 
 Mat. xix. 25. John xiv. 17. 1 Cor. xv. 50. 
 — Our English word can comprehends 
 both the above senses. [The word is used 
 also to express capacity from knowledge, 
 skill ; ZvvapivHQ KoXvp^dv, who kjiew how 
 to swim. Acts xxvii. 43. and perhaps Mat. 
 xvi. 3. though ^laKpivELv may be under- 
 stood, and the verb referred to Sense I. 
 Xen. Symp. iv. 64. Hell. v. 4, 8. But it 
 also expresses natural capability, as Mat. 
 V. 14. A city on a hill camiot (from its 
 nature as to position) be hid. Mark iv. 33. 
 ix. 39. (perhaps John v. 19.) vii. 7. xii. 
 39. 1 Cor. iii. 2. Heb. iv. 15. 1 John iii. 
 9. Rev. ii. 2. (where Zvvi;i is for Ivvatrai. 
 Ion. Cuveai, and bycrasis ^vrrj, as in Soph. 
 Phil. 798. Eur. Hec. 257, '& al.) See 
 Xen. QLq. xi. 11. and Ages. xi. 10. Georg. 
 Hierocrit. N. T. P. i. y^ix 118 and 184, 
 and Wetstein N. T. t. ii. p. 753.] 
 
 III. To be able, or capable, justly, 
 reasonably, or lawfully. Acts x. 47. xxv. 
 11. 1 Cor. iii. U. x. 21. 1 Thess. ii. 6. 
 
 * [It is also uscil for the course ox place of run- 
 nhi^iC' St;e Xen. Equit. iii. 6. Aristoph. Nub. 28. 
 and Thona, JJfag. in Voce.] 
 
 IV. It imy)\ics propriety, or fitness, as 
 Luke xvi. 2,»0v yap ^wrjary ^rt oiKoyopely, 
 For you cannot (i. e. with propriety) be 
 any longer steward, [^and so in Mat. ix. 
 15. ScTileusner and Wahl refer, Mark ii. 
 7, to this sense, but I think it belongs to 
 Sense I. John iii. 27. (See Erasmus C)pp. 
 t. ix. p. 1509. C.) Acts iv. 20. (See 
 Glass. Philol. S. p. 413. ed. Dathe) v. 39. 
 X. 47. xxv. 11. ICor. x.21. 2 Cor. xiii. 8. 
 So Gen. xliii. 32. Numb. ix. 6. Deut. 
 xii. 17. See Palairet Obss. Phil. p. 315.] 
 
 V. \_To wish or will. Hesychius has 
 Ivvaadai, QeXuv^ and another gloss to the 
 same purpose. Alberti cites Theophr. 
 Char. c. vi. and Schleusner refers to notes 
 of Valckenaer on two passages of Herodo- 
 tus (vii. 133. and ix. 44.) in neither of 
 which does the word occur. He may 
 mean vii. 163, though there is no note of 
 Valckenaer's. I confess I cannot find any 
 decisive authority in good Greek for this 
 sense. But it is found in the LXX, Job 
 vi. 7 ; and in Mark vi. 5. He could do no 
 mighty works there, the Greek fathers, 
 Episcopius (Lect. Sacr. ad Apoc. xi. 2.) 
 Grotius (in loc), Heinsius, Saubert, (Op. 
 Posth. p. 72.) Deyling, (Obss. Sacr. I. 
 Diss. xlvi. p. 226. ed. 3.) Beutley, (Ser- 
 mons on Atheism, Serm. vi. p. 180. edit. 
 1809), and many others, decide that the 
 verb has this sense. Bentley observes, 
 with great justice, the frequent change, 
 in all * languages, between words expres- 
 sive of will and power. Deyling thinks 
 that the word has the same sense in Acts 
 iv. 20. John vii. 7. 2 Cor. xiii. 8. Rev. ii. 
 2, which are referred above to another 
 head. Bentley also refers the two first to 
 this sense. Witsius (Meletem. Sacr. p. 
 342.) has the following interpretation: 
 Christ did not do miracles usually, except 
 at the request of others, and where they 
 had faith in his power of doing them. 
 Hence, as the people were not believers, 
 he could not do any miracles there. This, 
 however, as Wolf says, comes to the same 
 meaning as he would not. Olearius (on 
 Matthew, p. 422.) proposes the same in- 
 terpretation in substance, by saying that, as 
 from the disbelief of the people, no sick, 
 &c. were brought to Christ, he had no oo- 
 casion of doing any miracles. So Rosen- 
 miiller. Kuinoel, with others, translates. 
 He did no mighty works ; and observes, 
 that SvvajjiaL is often redundant, as Dcut. 
 
 * [See Virg. ^n. xii. 177- Ovid Met. iii. 436. 
 Schcefter. ad Phaxlr. iii. 7, 8.] 
 
A YN 
 
 204 
 
 A YN 
 
 Xii. 17. Gen. xviii. 17. xliii. 32. John xii. 
 39. See Gregor. de Dial. p. 56. Fischer 
 ad Plat. Phoed. 49, 42. Krebs. ad Decret. 
 Athen. p. 76. — Kidder says (Demonst. P. 
 ii. p. .59) that the Arabic version is. He 
 did not, and that this is agreeable to the 
 Hebrew, which says, That cannot be which 
 ought not, or shall not be. So he explains 
 Deut. xii. 17. xvi. 15. Josh. ix. 19. & al. 
 He therefore says this place means. It 
 was not Jit that Christ shoidd do miracles 
 there, as the people had notfaith.~\ 
 AvyajdLQ, log, Att. €(»}£, from hvyafxaL. 
 
 I. Power, energy, strength, ability to 
 act, as of God, Mat. xxii. 29. Rom. i. 20. 
 & al.— of Christ, Luke iv. 36. Heb. i. 3. 
 & al.— of angels, 2 Pet. ii. 1 1 .—of the 
 heavens, Mat. xxiv. 29. Mark xiii. 25.— 
 of man, Mat. xxv. 15. Acts iii. 12. [When 
 used of speech, doctrine, &c. it expresses 
 their efficacy, po?ver of persuading, ex- 
 citing, &c. as Rom. i. 4. h ^vvajiEi, so as 
 to succeed in persuading, and verse 16, 
 1 Cor. i. 18, is, by Schleusner, and per- 
 haps rightly, referred to this head, 2 Cor. 
 iv. 7. Phil. iii. 10. the efficacy of his re- 
 surrection in amending men's lives, (or, 
 according to Macknight, its power in 
 conjirming my faith and hope of salva- 
 tion.) 2 Tim. iii. 5. the power of jnety, 
 which shows itself in works, Heb. vi. 5. the 
 powers of the life to come, where, as Wolf 
 says, " the goods of heaven are called hv- 
 vcifxtig, from their efficacy on the minds 
 of believers." We may also refer, 1 Cor, 
 iv. 1 9 (what effect they produced) and 20, 
 to the same head. Wahl refers Acts iv. 
 33, and 2 Tim. i. 7, to this sense ; Schl. 
 translates it there, liberty or freedom!] 
 On 2 Cor. viii. 3, W^etstein cites from 
 Polybius fcara Zvvap,iv, and from Plutarch 
 vTTtp ^vvafiLv, used in the same senses as 
 by the Apostle. 
 
 II. It is used as a title, 
 
 1. Of Christ, 1 Cor. i. 24. Comp. Acts 
 viii. 10*. 
 
 2. Of the Holy Ghost. Luke i. 35. 
 (Comp. Mat. i. 18, 20.) Luke xxiv. 49. 
 (Comp. Acts i. 8. x. 38.) Grotius re- 
 marks on Luke i. 1 7, that as often as the 
 word ^vrafjLiQ is mentioned together with 
 iryevfjLa spirit, a power of the Spirit 
 greater than usual is intended. He in- 
 stances in Luke i. 35. Acts x. 38. 1 Cor. 
 ii. 4. I Thess. i. 5, where see Macknight. 
 — In 1 Pet. iv. 14, the Alexandrian and 
 
 • See Allix's Judgment, p. 133, 4. and Enfield's 
 Hist, of Philos. vol. ii. p. IKl— 163. 
 
 eleven or twelve later MSS. after Zohic add 
 KoX dvrapEOjQ, and this reading is favoured 
 by several ancient versions, and received 
 into the text by Griesbach. 
 
 3. Of the divine essence in general. 
 Mat. xxvi. 64. Mark xiv. 62. Luke xxii. 
 69, in which passages the expressions of 
 sitting at the right hand of power, or of 
 the power of God, denote the communi- 
 cation of divine power and rule to Jesus 
 Christ, represented in such a posture as 
 to appear a partaker of that royal sceptre, 
 which was in the right hand of God, 
 seated as a king, on his throne. The ex- 
 pression immediately refers to that solemn 
 declaration, Ps. ex. 1, 2. And the reader 
 may find this subject excellently and at 
 large illustrated by Vitringa, Observ. 
 Sacr. lib. ii. cap. 4, 5. QThe Jews called 
 God n-n:i:i. See Buxtorf. Lex. Talmud, 
 p. 385. and Carpzov. Exerc. ad Heb. i. 3. 
 In Tobit. i. 5, the word is used of Baal.] 
 
 III. Abundance, as vis, power, is used 
 in Latin, and ^^n in Pleb. Job xxxi. 25. 
 Ezek. xxviii. 4, and power vulgarly in 
 English, occ. Rev. xviii. 3. 
 
 IV. Force, import, of a language. 1 
 Cor. xiv. 1 1 . [See ^Elian. V. H. ix. 1 6.] 
 
 V. Avvapeig, eiov, at, Attic, for dvyn- 
 fiieg, liov, CLL, Angelical powers, angels, 
 whether good or bad. Rom. viii. 38. I Pet. 
 iii. 22. Comp. 1 Cor. xv. 24. Eph. i. 21. 
 [It is a disputed point, whether, in 
 Rom. viii. 38, angelical powers, or per- 
 sons 171 power on earth be referred to. 
 Angels are directly mentioned just before, 
 and this seems to militate against a repe- 
 tition of the mention of them. Limborch 
 ad loc. and Eisner (Obss. Sacr. p. 43.) are 
 doubtful, Olearius (see Wolf), Ham- 
 mond, Schleusner, Wahl, and Rosenmiiller, 
 refer the phrase to earthly rulers, but Wolf 
 and others are against them, referring ciy- 
 yeXoL, ctjO^ai, and dvvafxeic to angels, and 
 saying, that the Jews called angels pow- 
 ers or virtues (See Jalkut Chadasch, fol. 
 89. col. 4.) as Valesius ad Euseb. p. 254. 
 (and see Prsep. Evang. iv. 6.) shows that 
 the Greeks did. And 1 Pet. iii. 22, 
 where the same words occur, is from the 
 context in favour of this opinion. In the 
 two other places angels are certainly 
 meant.] 
 
 VI. Avvapeie, at. Mighty, i. e. miracu- 
 lous, powers. Mat. [xiii. 54.] xiv. 2. Mark 
 vi. 14, 'Al ^vvapeig kvEpynaiv iv avTW, 
 The or these mighty, or miraculous, pow- 
 ers operate in hitn. [Acts vi. 8.] 
 
 VII AvvdjjiEtc, at, mighty, i. c. Twira- 
 
A YN 
 
 205 
 
 AYS 
 
 culousy works, or miracles^ effected by a 
 supernatural and divine power. Mat. vii. 
 22. xi. 20, 21. xiii. .58. Acts xix. 11. 
 
 1 Cor. xii. 28. Gal. iii. 5. Heb. ii. 4. 
 Comp. Heb. vi. 5. [In 1 Cor. xii. 28. it 
 seems rather, one endued with the power 
 of ivorking miracles. So Schl. and 
 Wahl.] 
 
 [^VIII. The powers or hosts of heaven, 
 i. e. the stars. AvvajjuQ and vis in Latin 
 often denote the armies or forces of a 
 kingdom. See Thucyd. iv. 26. Isoc. Pa- 
 neg. 26. Polyb. v. 33. Flor. iv. 2. And 
 hence, ^vvafieigrutv wpavwv (like D'DU^M WlTf 
 in Heb. Gen. ii. 1. which the LXX render 
 by <^pnria in 2 Chron. xxxiii. 5. Jer. 
 xxxiii. 22. and by ^ym/iit,' in Ps. xxxiii. 6. 
 
 ^ Is. xxxiv. 4. Dan. viii. 10. 2 Kings xvii. 
 
 » 16.) denote the stars^ or splendid bodies 
 with which the heavens are adorned. Mat. 
 xxiv. 29. But in 2 Chron. xviii. 18. 
 (Comp. Neh. ix. 6.) and 1 Kings xxii. 9. 
 the phrase denotes the angels, whence 
 Schl. explains ayyeXoi ^vpajjieojc avrs in 
 
 2 Thess. i. 7. But others take this to be 
 only His powerful angels, and so I judge 
 from Ruth iii. 11. Judg. iii. 29. xviii. 2. 
 XX. 46. 1 Sam. x. 26. In Acts iv. 2. and 
 1 Cor. V. 4. the word is perhaps, au- 
 thority, right, and so Schl. makes it in 
 Rev. iii. 8.] 
 
 Avyafioio, Co, from Ivvajxai. — To make 
 stro?ig or powerful^ to strengthen. Pass. 
 Avyapoofiai, ajuat, To be strengthened. 
 occ. Col. i. 11. [Ps. Ixviii. 28. Ban. ix. 
 27. Synes.de Provid. p. 100. B.] 
 
 Avva'^r)g, 8, 6, from dvvapai. — A mighty, 
 or powerful one. 
 
 I. A potentate, a sovereign, spoken of 
 men. occ. Luke i. 52. — of God. occ. 1 Tim. 
 vi. 15. Comp. 2 Mac. xii. 15. xv. 23, 29. 
 Ecclus. xlvi. 5. 
 
 II. A man of power, though not sove- 
 reign, a great man, a grandee, occ. Acts 
 viii. 27. QLev. xix. 15. Jer. xxxiv. 19.] 
 
 , ^^ i^vvaTi(s), w, from ^vvaroQ. — To be 
 powerful, occ. 2 Cor. xiii. 3. [and perhaps 
 Rom. xiv. 4.] 
 
 AvvaroQ, rj, 6v, from hvvap.ai. 
 I. In an active, or neuter sense. Power- 
 ful, mighty, able, strong. Luke i. 49. 
 ^ xxiv. 19. Acts vii. 22. Rom. iv. 21. xv. 
 IP 1. & al. [It seems to be properly, able 
 ^^ to do any thing. See Luke xiv. 21. 2 
 Cor. xii. 10. James iii. 2. and hence, to 
 get the sense of powerful, &c. In 2 Cor. 
 X. 4. it is effectual. It frequently sig- 
 nifies, one who is powerful by situation or 
 office, chief men. Acts xxv. 5 . (though others 
 
 understand (cari/yopetv and translate, they 
 who are able to discharge the office of «c- 
 cusers.) 1 Cor. i. 26. Rev. x. 15. So Xen. 
 de Rep. Lac. i. 1. See his Hell. vii. 4. 34. 
 Thucyd. ii. 25. and Ecclus. xxix. 25. It 
 also frequently signifies, one able by skill 
 or knowledge to do any thing. See Acts 
 xviii. 24. Schl. understands Luke xxiv. 
 19, and Acts vii. 22. in the same way.] 
 
 II. Avvarov, to, used as a substantive, 
 Power. Rom. ix. 22. 
 
 III. In a passive sense, Possible, capa- 
 ble of being done. Mat. xix. 26. [xxiv. 24. 
 xxvi. 39.] Mark ix. 23. Acts ii. 24. xx. 
 16. &al. 
 
 Auvw, from dvio, which see. — To go off, 
 or set, as the sun. occ. Luke iv. 40. 
 
 AY'O, Att. AY'a, 01, at, Tct, from the 
 Chald. M two. — A noun of number, Two. 
 Mat. iv. .18. xviii. 16. xxi. 31. xxiv. 40, 
 41. xxv. 22. & al. freq. In the N. T. hvo 
 is used for the nom. gen. and accus. of all 
 genders ,* and the inspired penmen, rather 
 (as it should seem) than express a word 
 in the dual form (of which there are none 
 either in the N. T. or in the LXX version 
 of the Old), employ the poetic ^va\ or 
 Zvalv for the dative of ^uo. Mat. vi. 24. 
 xxii. 40. & al. Aval, however, is used by 
 Thucydides*, as well as by the LXX, 
 Jud. XV. 13. See Wetstein on Mat. vi. 
 24. Luke xvi. 13. 
 
 AY'S. — A particle used only in compo- 
 sition. It is the opposite to kv well, and 
 denotes badly, grievously, hardly, diffi- 
 culty. 
 
 Avor^cWa/cToc, «, o, r/, from ^vq hardly^ 
 and pa'TUKTog borne, carried, which from 
 Paara^o) to bear, carry. — Hardly borne 
 or carried, grievous to be borne, occ. Mat. 
 xxiii. 4. Luke xi. 46. The LXX have 
 once used this word for the Heb. ^toi bur- 
 densome. Prov. xxvii. 3. 
 
 gg^ AvaevTEpia, ag, rj, from Bvg de- 
 noting illness or sickness, and evrepoy a 
 bowel, intestine, which from 'ivrog within. 
 — A dysentery, a diarrhoea, or fiux, 
 wherein the stools are mixed with blood, 
 and the bowels miserably tormented with 
 gripes \," a bloody flux. occ. Acts xxviii. 
 8. [This, says Maeris, is the Attic form, 
 the Hellenic is ZvaEVTepiov. It occurs 
 Polyb. xxxii. 25. 14. and the Adjective 
 hvffEVTEpiKog, Plutarch t. vi. p. 384. x. p. 
 483. Reisk.j 
 
 Av(TEpiJLr]VEVTog, u, V, y, from dvg 
 
 * See Maittaire's Dialects, p. 34. B. 
 
 *f- New and Complete Dictionary of Arts. 
 
AYS 
 
 206' 
 
 ACIU 
 
 hardly^ and epfirjyevToq explained, which 
 from epfjirjyEVM to explain. — Hardly, or 
 ivith difficulty, explained, hard to be ex- 
 plained, occ. Heb. V. 11. [Artem. iii. Q7. 
 Phil, de Somn. t. ii. p. 649-3 
 
 Avff/coXoe, a, 6, y, from Svg importing 
 difficulty, and KoKovfood. 
 
 I. Properly, Difficult in talcing food. 
 
 II. It is applied to any thing that is 
 difficult or disagreeable, occ. Mark x. 24, 
 where it seems plainly to imply the Jas- 
 tidiousness with which the rich are but 
 too apt to receive, or in effect to reject, 
 the hwnbling and mortifying doctrines of 
 the Gospel, which are indeed far from 
 being suited to the taste of a proud, a 
 covetous, or a luxurious worldling. [Xen. 
 CEc. XX. 10. Arrian. de Venat. xviii. 4.] 
 
 I^g^ Avo-KToXwc, Adv. from ^ixtkoXog, 
 which see. — Hardly, with difficulty, occ. 
 Mat. xix. 23. Mark x. 23. Luke xviii. 24. 
 [Poll. Onom. iii. 32.] 
 
 Avajjn), fjs, f], from ^voj or ^vvio to go off, 
 set, as the sun, or solar light. 
 
 I. The going off, or setting of the sun, 
 though I do not find that the N. in the 
 singular is used in this sense ; but hence 
 
 II. Avfffiai, wv, CLL, The setting of the 
 sun. Thus the profane writers apply it, 
 and the LXX in Gen. xv. 12, 17. Exod. 
 xvii. 12. &al. [Is.ix. II.] 
 
 III. The western parts of the earth or 
 heavens where the sun sets, the west. occ. 
 Mat. viii. 11. xxiv. 27. Luke xiii. 29. 
 Rev. xxi. 1 3. Luke xii, 54, on which text 
 comp. 1 Kings xviii. 43 — 46, and Shaw's 
 Travels, p. 329, to which I add from 
 Mons. Volney's Voyage en Syrie, tom. i. 
 p. 297, *' L'ouest & le soud-ouest, qui reg- 
 nent (en Syrie & Palestine) de Novembre 
 en Fevrier, sont, pour me servir de I'ex- 
 pression des Arabes, les peres des pluies. 
 The west and south-west winds, which in 
 Syria and Palestine prevail from No- 
 vember to February, are, to borrow an 
 expression of the Arabs, the fathers of 
 showers." [Josh. i. 4. Xen. Anab. vii. 3. 
 34.] 
 
 J^^ Ava-poTjTOQ, 8, 6, //, from ^vg hardly, 
 and vorjroc understood. — Hardly tinder- 
 stood, hard to be understood, occ. 2 Pet. 
 iii. 16. [Diog.4. ix. 13.] 
 
 \_Avff(j)r)ixiti), b). To abuse, or properly, 
 to speak words of ill omen. This is the 
 reading of some MSS. in 1 Cor. iv. 13. 
 See 1 Mac. vii. 41.] 
 
 Avff^rjfjiia, ac, ?/, from ^vq badly, and 
 <l>r)nri fame, report. 
 
 I. IJVm-ds of ill (men. Pint. ii. p. 341. 
 and viii. 323. Reisk: and hence, abuse, 
 and sometimes, wickedness, crimes, either 
 as things of ill omen, or objects of abuse.'\ 
 
 II. Evil report, infamy, occ. 2 Cor. vi. 
 8. [1 Mac. vii. 38. iii. Eccl. i. 43. Dion. 
 Hal. vi. 42. Aristid. ii. p. 482:] 
 
 AY'^, ^vvd), or ^i/jUt. — It seems properly 
 to denote, in general, to go in, or under. 
 So Scapula, subeo, ingredior. 
 
 I. To go under, i. e. the enlightened 
 hemisphere, to go off, set, (subeo, ingre- 
 dior, occido, Mintert.),as the yXvoc or 
 solar light doth, of which Homer II. i. 
 line 605, 
 
 The sun's resplendent liffht was set. 
 
 occ. Mark i. 32. Luke iv. 40. [Gen. 
 xxviii. II. Micahiii. 6. Xen. An. ii. 2.2. 
 iElian. V. H. iv. 1.]— In the LXX the 
 verb is frequently used in this sense for 
 the Heb. * «i to go off\ 
 
 II. To invest, put on clothes, i. e. to go 
 into, or under them, as it were. Thus 
 Homer says not only ^vvai Tevx^ci) but 
 ^vvai kv TEvxecri, literally to go into, i. e. 
 to put on, armour. The simple V. occurs 
 not in this latter sense in the N. T. but 
 hence evZvo), ekcvoj, &c. 
 
 Aw^gKra, 01, at, ra. Undeclined, from 
 dv(o tivo, and ZiKa ten. — Twelve, Mat. ix. 
 20. X. 1 . & al. freq. As the Greek name 
 is derived from ^vio two, and ^EKa ten, so 
 the Eng. ttvelve, Saxon tpelp, is from 
 rpa two, and belijzan to leave, i. e. two left, 
 or remaining above the first ten. Comp. 
 under "^v^Ka. 
 
 AioEiKaros, t], or, from Su>hKa. — The 
 twelfth, occ. Rev. xxi. 20. 
 
 ^g^ A(i)hKa(()vXor, a, to, from twelve, 
 and 0vX^ tribe. — Twelve tribes, occ. Acts 
 xxvi. 7. Comp. under Ts^atoc. 
 
 Awfia, arog, to, q. ^oprffia, which from 
 ^opiio to build, and this from difxio tlie 
 same, which see. 
 
 I. A house. Thus generally used in the 
 ancient Greek writers, but not in the N. T. 
 
 I I. The roof of a house, which, it is 
 well known, in Judea and the neighbour- 
 ing countries was commonly flat, as it is 
 in that part of the world to this day. See 
 Mat. X. 27. xxiv. 1 7. Acts x. 9. Whe- 
 ther this import of the word be merely 
 Hellenistical, or not, has been doubted. 
 
 Comp. Heb. and Eng. Lexicon in tt2 and 
 
 Wiv. 
 
AfiP 
 
 207 
 
 AOP 
 
 The LXX indeed (unless in Mai. i. 3.) 
 use it in this sense, and generally for the 
 Heb. j:i a flat roof; [^as for ex. Josh. ii. 
 C, 8. 1 Sam. ix. 25, 26. Ps. cxxix. 6.] 
 but the most usual meaning of ow^a in 
 the Greek classics, on the other hand, is 
 a house or chamber. (See Wolfius on Mat. 
 X. 27.) Eustathius however (and, I think, 
 justly) explains ^lOfiaaL in Homer's Odyss. 
 X. line 554, to mean a flat roof, and Al- 
 berti, p. 504, shows that Herodian [ii. 
 6. 19. vii. 11, 12.] applies the N. in the 
 same sense *. It may be worth adding, 
 that Josephus likewise uses it for a flat 
 roof. Ant. lib. xiii. cap. 5. § 3. Twr '^e 
 'I«^a/wv avo All'MATOS ettl AO^MA 
 SiaTTTj^eSyrm', But the Jews leaping from 
 roof to roqf-^So De Bel. lib. iv\ cap. 1 . 
 § 4. cnroTrlTTToyreg — twv AilMA'TUN, fall- 
 ing from the roofs. And to illustrate 
 what our Saviour says. Mat. x. 27, we 
 observe, that Josephus, De Bel. lib. ii. 
 cap. 21. § 5, tells us, that he himself 
 harangued the Jews at TarichaeaB, avatag 
 sTTi TO Tsyog, having got upon the roof; 
 and that the modern eastern houses are 
 commonly low, not more than two stories 
 high f . — On Luke v. 1 9, see under 'Atto- 
 Tcya^w. [^Schleusner says, that in Acts 
 X. 9. it means an upper chamber, and he 
 quotes Jerome, Ep. ad Sunniam, and on 
 Dan. vi. lO. In the Ep. ad Sunniam, Je- 
 rome says distinctly, that Icjjxa means a 
 flat roof See Irmisch on Herodian. i. 
 12. 16.] 
 
 ^(jjpea, ag, »/, from hwpov. — A gift, a 
 free gift. See Acts ii. 38. Rom. v. 15, 
 17. John iv. 10, where Campbell, whom 
 see, renders it bounty, as the N. is used 
 Wisd. xvi. 25. Qln Eph. iv. 7. it seems 
 to be the benignity^ kindness. Awpea and 
 
 • [Add ^Esop. Fab. xi. and see Gataker de Styl, 
 N. T. c. 23. Schwarz. Comm. p. 385.] 
 
 -|- See Shaw's Travels, p. 207. Busbequii Epist. 
 Turc. iii. p. 150, 1. " The houses (says Dr. 
 Russel) consist of a ground floor, which is gene- 
 rally arched, and an upper story which is flat on 
 the top, and either terrassed with hard plaster, or 
 paved with stone." Nat, Hist, of Aleppo, p. 2, 
 
 X^ing are often joined. See Rom. v. 15, 
 17. Diodor. Sic. iii. 37 and 72. Joseph. 
 Ant.V. i. IG.] 
 
 ^(jjpeav. Adv. It is properly the accu- 
 sative case of ^(jjpea, used adverbially, q. d. 
 Kara ^lopeav for a gift. 
 
 I. Freely, gratis, as a free gift. Mat- 
 X. 8. Rom. iii. 24. 2 Cor. xi. 7- 
 
 II. Undeservedly, without cause, occ. 
 John XV. 25. This seems an Hellenistical 
 sense of the word, in which it is used by 
 the LXX, Ps. XXXV. 19. Ixix. 5. cix. 3. 
 Lam. iii. 52, for the Heb. tDiH. [Aq. Tob. 
 ii. 3.] 
 
 III. In vain, without cause, occ. Gal. 
 ii. 21. [Jobi. 9. Ezek. xiii. 10.] 
 
 Aiopiio, Q, from ^dpoy. — Awpeo/iat, 5/Ltat, 
 mid. and pass. To give freely, occ. Mark 
 XV. 45. 2 Pet. i. 3, 4, in which last verse 
 it may be translated either actively or 
 passively, but I rather prefer the active 
 sense; for thus it is used in the imme- 
 diately preceding verse, and so the LXX 
 apply the perf. pass, of this verb. Gen. 
 XXX. 20. [Est. viii. 1.] 
 
 Abiprjiia, arog, to, from Be^ojprjfjiaL perf. 
 pass, of ^lopiofiai. A gift, a free gift. occ. 
 Rom. V. 16. James i. 17. 
 
 Awpov, », TO, from the obsolete V. ^ow 
 to give, which see under A/^w/it. 
 
 I. A gift, of God to man. occ. Eph. 
 ii. 8. 
 
 II. A gift, present, of man to man, occ. 
 Rev. xi. 10. 
 
 III. Most usually, A gift, or offering, 
 of man to God. Mat. v. 23. xv. 5. Mark 
 vii. 11. Heb. v. 1. xi. 4. Comp. Mat. ii. 
 1 1 . where see Suicer Thesaur. in Ai€,avog. 
 On Mat. xxiii. 1 8, we may observe that 
 Josephus, in his 1st book against Apion, 
 § 22, expressly mentions the oath by the 
 Corban or Awpov, as peculiar to the Jews, 
 and observes from Theophrastus, that their 
 Tyrian neighbours were by their own laws 
 prohibited from using it. Comp. Kop€ai/ 
 below. [It especially meant, the money 
 put into the treasury. Luke xxi. 1. and 
 thence, was put for the treasury itself. 
 Luke xxi. 4. comp. Mark xii. 43.] 
 
208 
 
 E. 
 
 E AN 
 
 E AY 
 
 1^ E. The fifth letter of the Greek 
 -^9 alphabet, corresponding in order and 
 power to the Heb. n He, but its form is 
 that of the Samaritan or Phenician He 
 turned to the right-hand; and there is 
 little doubt but its ancient name in Greek 
 was nearly the same as in Hebrew or 
 Phenician, though the latter Greeks call 
 it E psilon, (E xblXov) i. e. E slender, or 
 short, to distinguish it from their H Eta 
 or E lotig, just as they called their O 
 O fiLKpov^ or small, in contradistinction to 
 their long O named 12 \xiya, or great. 
 See Thomasinus's Preface to his Glossa- 
 rium Heb. p. 87. 
 
 "EA, Interj. — It may be understood as 
 a natural exclamation of indignation or 
 grief, like Ah I Hah ! as it is often used 
 by the Greek writers (see Wetstein and 
 Raphelius)*; and thus Grotius makes it 
 parallel to the Heb. particles UTi, nn^ ; 
 or else it may be taken as the 2d pers. 
 sing, imperative of the V. taw to suffer, 
 let alone. So the Vulg. renders it in 
 Luke sine, and our own translation in 
 both the following passages let alone, occ. 
 Mark i. 24. Luke iv. 34. The former in- 
 terpretation seems preferable. 
 
 'Ectj/, A Conjunction^ from av, or imme- 
 diately from the Heb. i=!«, if, to which 
 this word, when used in the LXX, ge- 
 nerally answers ; or else tav may be from 
 the Chald. p if, for which the LXX use 
 it, Ezra iv. 13. v. 17. Dan. ii. 5, 6; or 
 from the Heb. \r\ behold, to which it cor- 
 responds in the LXX of Job xl. 23, or 18. 
 
 1. Conditional, If on condition that, 
 supposing that. Mat. iv. 9. vii. 10. viii. 2. 
 & al. freq. 
 
 2. Concessive, Though, although. 1 Cor. 
 iv. 15. 2 Cor. x. 8. Comp. Mark viii. 36. 
 
 3. Repeated, 'Eav — 'Eav Whether — or, 
 Rom. xiv. 8. 
 
 4. When. 2 Cor. v. 1. 1 John iii. 2. 
 John [vi. 62.] xii. 32, (where see Whitby 
 and Doddridge) Qxiii. 20. xiv. 3. xvi. 7. 
 & al.] So Clement, 1 Cor. § 44, 'EA^N 
 KoifirjOioffiy, When they were dead. 
 
 5. Indefinite, answering to the Eng. 
 '-^soever, and Lat. — cunque. [It is so 
 
 • See Polyaen. ii. 30. Achill. Tat. vi. p. 339. 
 
 used, when it follows 6'^, i}, 6, or oaoQj 
 oaaKiQ, and otth.] See Mat. v. 19. viii. 
 19. X. 14. 42. xviii. 19. 1 Cor. vi. 18. 
 Comp. "Av 2. That this use of kav is 
 not peculiar to the LXX, and the sacred 
 penmen of the N. T. but frequent also in 
 the purest Greek writers, may be seen in 
 Zeunius's edition of Vigerus, De Idio- 
 tismis, cap. viii. sect. 6. reg. 14. p. 516. 
 [It must be observed, that, kav and av are 
 so little different, that Herman on Viger, 
 proposes in the Classics to correct always av 
 for kav. Herm. ad Vig. p. 855. No. 313.] 
 
 6. 'Eav /ur;, If not, unless, except. Mat. 
 V. 20. [John iii. 22.] Rom. x. 15. But, 
 in an adversative sense. Gal. ii. 1 6. Comp. 
 'Et pi\ under 'Et 8. 
 
 'Eav7r£jo, A Conjunction, from kav if and 
 7r£jO emphat. — If indeed, if truly, occ. 
 Heb. iii. 6, 14. vi. 3. 
 
 'EavTov, fjg, 5, A Pronoun wanting 
 the nominative case, and compounded of 
 the Ionic eo, for a, of his own, and avra 
 him. 
 
 I. Himself, herself, or itself. See Mat. 
 xli. 26. ix. 21. — This pronoun is pro- 
 perly of the third person, but is sometimes 
 used for the second, as Rom. xiii. 9. Mat. 
 iii. 9. xvi. 8. xxiii. 31. 2 Cor. vi. 4. 
 Comp. 1 Thess. v. 13, and Wolfius there ; 
 and for the frst. Acts xxiii. 14. Rom. 
 viii. 23. XV. 1. These uses of the word 
 are not peculiar to the sacred penmen ; 
 the classical Greek writers apply it in like 
 manner, as Schmidius hath shown on Mat. 
 iii. 9, (see Pole Synops.) ; and as might 
 easily be proved from numerous other in- 
 stances. But observe, that in Rom. xiii. 
 9, eleven MSS, three of which ancient, 
 read aeavrov. See Mill and Wetstein. 
 [Take as examples of the 1st person,^ 
 Polyb. ii. 37. 2. ^lian. V. H. i. 32. Thu- 
 cyd. i. 82. See Buttman. § 114. not 5. 
 Matth. § 489. Fisch. ad Well. t. ii. p. 
 239.; of the 2d sing. ^lian. V. H. i. 21. 
 iEschyl. Agam. v. 1308., of the 2d Plur. 
 Polyb. xviii. 6. 4.] 
 
 II. Plur. One another. See Eph. iv. 
 32. Col. iii. 16. Jude ver. 20. [Add 
 Mark x. 26. xi. 31. John xii. 19. Rom. i. 
 24, 27. 1 Thess. V. 13. Xen. Mem. iii. 5. 
 2. and 16. Thuc. iii. 81. Soph. Antiq. 
 
E A Y 
 
 209 
 
 EB A 
 
 1 53. See Perizon. ad ^lian. V. H. i. 2 1 . 
 Reitz. ad Lucian. ii. p. 98. Matthiae § 489. 
 Fisch. ad Well. ii. p. 241.] 
 
 III. It sometimes denotes a person's 
 home. Thus John xx. ]0, Trpoc kavr^Q to 
 their o?vn home. So Luke xxiv. 12, 
 airijXde Trpog kavrov^ he went to his own 
 home. See Griesbach. Thus the French 
 say, chez eiix. Comp. under Upoc III. 
 J. [See Numb. xxiv. 28. Prov. xv. 27. 
 Gen. xliii. 31. 1 Sam. xxvi. 12. Joseph. 
 Ant. x. 10. 3. Polyb. v. 93. 1. So ad 
 sese redire in Plautus Menoechm.v. 2. 12. 
 IIa|d eavruf is, hi his own house. 1 Cor. xvi. 
 2. Xen. Mem. ii. 13. 3.] 
 
 [IV' 'Ev eavrM jEviaQai. To come to 
 one's self, as after fainting or stupefac- 
 tion. Acts xii. 11. See D'Orvill. ad 
 Charit. \\. l.p. 510. ed. Lips, and Locell. 
 ad Xen. Eph. p. 228. Polyb. i. 49. 8. Xen. 
 Anab. i. .5. 1 /.] 
 
 [[V. 'Etc tavTov epj^effduL. Originally this 
 had the same meaning as IV. ; but thence 
 it came to signify. To return to a better 
 mind after being vicious. Luke xv. 17. 
 ^ee Schwarz. Comm. Ling. Gr. p. 388.] 
 
 [VI. 'A^' eavTSf Of one's self, of one's 
 own accord, of one's own power, or at 
 ones own bidding. John vii. 18. xi. 51. 
 V. 19. 2 Cor. iii. 5. (In the two last it 
 is power.) Luke xii. 57' 2 Cor. x. 7. See 
 Markl. ad Lys. Orat. xxxi. p. 603.] 
 
 QVII. 'Ev savTio. In one's mind, within. 
 Mat. iii. 9. ix. 3/2 1. John v. 26. vi. 53. 
 Mark v. 30. John vi. 61. xi. 88. Acts x. 
 3- Other phrases are ^o'ia^Eiv kv kavroJ. 
 i John xiii. 32, which is difficult. Kuinoel 
 after Heuman says, that the words kv 
 kavTM are redundant, and added only be- 
 cause ky dv-J stood in the former part of 
 the verse. Rosenmiiller avoids a clear ex- 
 planation, saying, *' God will glorify him 
 by himself i. e. by raising him from the 
 dead, taking him to heaven, <Src. — 'Ej/ 
 eavrJ either by himself or M'ith himself." 
 Lampe doubts whether tavrw here relates 
 to God or Christ. If to the first, God 
 glorifies Christ in himself hecviuse by him- 
 self by his own divine glory (See Rom. 
 vi. 4.), his perfections all shining in the 
 Son — because he will himself be glorified 
 by the glorification of the Son — because 
 he glorifies his Son with himself, giving 
 him a communion and equality of glory, 
 &c. If to the Son (and to this sense 
 Larape inclines) he is glorified in himself, 
 because the glory, though given by the 
 Father, is his own, and because by the 
 glorification, he possesses an eternal fount 
 
 from which the glory of all the elect to 
 the end of world will be derived. Again, 
 in Eph. ii. 15. kv kavro) is by his inter- 
 vention. Rosenmiiller seems to think it 
 is the same as kv rrj crapici kavru by the 
 sufferings endured in his person. In Acts 
 xxviii. 16. James ii. 17. Ka6' kavrov is, 
 Alone, by one's self, (and so irpbg kavrov 
 in Luke xviii. 11.) See Polyb. i. 24. 1. 
 Xen. Mem. iii. 54.] 
 'Edo>. 
 
 I. To permit, suffer. Mat. xxiv\ 43. 
 Luke iv. 41. & al. Luke xxii. 51, 'Eare 
 e(i)Q T^m, ** Let this suffice — Let pass 
 what is done — Enough of this — No more 
 of this." Campbell, whom see, and comp. 
 Mat. xxvi. 52, 53. John xviii. 11. Dio- 
 dati renders Luke xxii. 51, as if there was 
 a comma aftercare, *' Lasciate, non piij j 
 Have do?ie, no more." But Kypke, whom 
 see, '' thinks that the words, kdre ewg 
 TiiTu were spoken to the men who were 
 about to carry ofif Christ as a prisoner, 
 and translates them, desist so far, i. e. 
 leave me at liberty until I shall have 
 healed the man, whose ear is cut off, and 
 afterwards I will make no resistance to 
 your carrying me away bound. After kdre 
 is to be understood pi, leave me at liberty. 
 comp. Acts v. 38, and LXX in Exfjd. 
 xxxii. 9. Jud. xi. 37. Job vii. 16; after 
 r^Tn supply j(p6vii. Polybius likewise uses 
 'iojg rsTH elliptically for so long." Comp. 
 Doddridge. [Schl. says the meaning is, 
 Be content, acquiesce, do not go far- 
 ther, do not offer violence. Wahl trans- 
 lates. Desist (from revenging me) ; so 
 
 far f i. e. what is done is enough, and 
 supposes the words directed to the disci- 
 ples. So Rosenm. Kuinoel and Bretschn.] 
 
 II. To let go, let fall. occ. Acts xxvii. 
 40. Comp. under Ilfpiatpfw II. 
 
 '^t>Zopi]KovTa, 61, a, TO., Indeclinable, 
 from e^hopoQ the seventh. — Seventy, i. e. 
 seven tens. occ. Luke x. 1, 17. Acts vii. 
 14. xxiii. 23. 
 
 'E^^op/jcovraf^, from k^^opi\KovTa, and 
 ki, six. — Seventy-six. occ. Acts xxvii. 37. 
 
 '^^^opriKovTaKLQ , Adv. from k^^opi]KOv- 
 ra, and klq, the numeral termination, 
 which see. — Seventy times, occ. Mat. xviii. 
 22, '^%^opr]K6vTaKiQ ETzra, seventy times 
 seven. It is an Hebraical or Hellenistical 
 phrase for a mimber of times however 
 great. Seven itself is in Hebrew the 
 number of sufficiency, and seven times is 
 used for often (see Prov. xxiv. 16.); 
 seventy times seven therefore is an infinite, 
 or indefinitely great, number of limes. 
 
 P 
 
EBP 
 
 210 
 
 EBP 
 
 Comp. Gen. ix. 24^ in the LXX, where 
 et^o/irjKovTaiciQ eirra occurs in this sense. 
 
 "E€EofxoQ^ r/, oy, from eVra seven, the 
 tenues tt and t being changed into their 
 respective mediae /3 and ^. Comp. "Oy- 
 ^ooQ. — Seventh. John iv. 52. Jude ver. 14. 
 &a]. 
 
 I^g^ 'ESpatVoc* y]', ov, from 'E^patoe. 
 Hebrew, occ. Luke xxiii. 38. 
 
 '^tpaloQ, ata, alov^ from Heb. ^^1)^, of 
 which presently. — Aii Hebrew^ a native 
 Jew, in opposition to 'EXXr/viTT??, or one 
 who had been converted from Heathenism 
 to Judaism. (Comp. 'EXXr/vi'?//?.) occ. 
 Acts vi. 1. 2 Cor. xi. 22. Phil. iii. 5, 
 'Ei^paToc £^ 'E€patwv, a/^ Hebrew of^ or 
 Jrowz Hebrews, i. e. descended from i/e- 
 brewSj or native Jews, both by the fa- 
 ther's and mother's side. Josephus, the 
 Jewish historian^ who himself tells us in 
 his Life, § 1. that he was of a sacerdotal 
 family, and by his mother related to the 
 Asamonean race, is by Eusebius (Demons. 
 Evang. lib. vi. cap. 18. p. 291. edit. Co- 
 lon.) styled '^tpaioQ k^ 'EjSpaiiov. Comp. 
 Kypke. [In Acts vi. 1 . the native Jew 
 is certainly distinguished from the Hel- 
 lenist; but in 2 Cor. xi. 22. Phil. iii. 5. 
 the Hebrew is distinguished from the 
 Israelite, and the Jew, whence CarpzofF. 
 (Proleg. ad Exerc. Philon. in Ep. ad 
 Hebr. p. 3.) thinks that Hebrew pointed 
 out the religion, Israelite and Jew, the 
 nation. Eretschneider entirely denies 
 this.] — 'EtpaioQ is in the LXX constantly 
 used for, and is plainly derived from, nni^ 
 an Hebrew, which word may need some 
 explanation. The V. Ini) then signifies 
 to pass, pass through, remove from one 
 place to another j and * Shem the pro- 
 genitor of the holy line is called. Gen. x. 
 21, "ini? ♦il !?:: ^:3« the father of all the 
 children (not of Eber his great grandson ; 
 for how was he more the father of them 
 than of his other descendants.^ but) of 
 passage or pilgrimage — The father of all 
 those who were passengers, pilgrims, iti- 
 nerants, passing from one place to an- 
 other, as the holy line were till their set- 
 tlement in Canaan, and also confessed 
 themselves to be strangers and pilgrims 
 upon earth, plainly declaring thereby that 
 they sought a better country, that is to 
 say, an heavenly. See Gen. xxiii. 4. xlvii. 
 9. Heb. xi 8—10, 13—16. Of Abra- 
 ham, in particular, it is written. Gen. xii. 
 
 * See the learned Bate's Appendix to his En- 
 quiry into the Slmilittidefl, p. 327. 
 
 6, that lax^ he passed through the land, 
 and during his pilgrimage from one place 
 to another in the land of promise,'7v herein 
 he sojourned, as in a strange country, the 
 epithet >i:il>, that is, the pilgrim or so- . 
 journer (LXX Treparfj j)assenger), formed 
 as »1!]J a stranger, is applied first to him, 
 Gen. xiv. 13 ; and afterwards became the 
 name of the holy family and nation de- 
 scended from him. See Gen. xxxix. 14. 
 xl. 15. xliii. 32. Exod. ii. 6, 11. iii. 18. 
 
 ^g^ 'E^paiCj i^oQ, y, from the same 
 as 'Etpaiog Hebrew. It is applied only 
 to the Hebrew language. Comp. Aia- 
 Xektoq. occ. Acts xxi. 40. xxii. 2. xxvi. 14. 
 A strange notion, originally derived from 
 the * Jewish Rabbins, the descendants of 
 those who crucified the Lord of Life, 
 hath prevailed, and is but too generally 
 received, that, during the Babylonish cap- 
 tivity, the Hebrew language ceased to be 
 vernacular among the Jews; and it is 
 pretended that they brought back the 
 Chaldee, or Babylonish, instead of it, and, 
 in consequence, that the language com- 
 monly spoken in Judea in our Saviour's 
 time was not Hebrew, but Syriac, or 
 Syro-Chaldaic. But, — I st. Prejudice apart, 
 Is it probable that any people should lose 
 their native language in a captivity of no 
 longer than seventy years' continuance f ? 
 (Comp. Ezra iii. 12. Hag. ii. 3.) And is 
 it not still less probable that a people so 
 tenacious of their law as the Jews, should 
 yet be so negligent of their language, 
 wherein the institutes of that law both 
 religious and civil were contained, as to 
 suffer such a loss, and exchange their 
 mother tongue for that of their detested 
 and idolatrous enemies; especially since 
 they had been assured by the prophet 
 Jeremiah, ch. xxv. 11, J 2. xxvii. 22. 
 xxix. 10. (comp. Dan. ix. 2), that after a 
 captivity of no more than seventy years 
 they should be restored to their own 
 land? But, — 2dly, + It appears from 
 Scripture, that imder the captivity the 
 Jews actually retained not only their lan- 
 guage, but their manner of writing it, or 
 the form and fashion of their letters. Else, 
 
 * See Walton Prolegom. III. § 24. 
 
 + [CarpzofF also supposes that the Jews lived to- 
 gether very much in Chaldasa like a colony, and 
 refers to Ezek. i. 1. but that does not seem very clear. 
 Prideaux (Connect. B. iii. at the beginning) says 
 they lived in different parts, though he does not give 
 any proof.] 
 
 X See Jenkin on the Christian Religion, voL i. 
 page 197, 3d edit. 
 
EBP 
 
 211 
 
 EBP 
 
 what meaneth Esth. viii. 9, where we read 
 that the decree of Ahasuerus, or Artax- 
 erxes Longimanus, was written unto every 
 province according to the writing thereof, 
 and unto every people after their lan- 
 guage, and to the Jews according to their 
 writings and according to their lan- 
 guage ? (Comp. Esth. i. 22. Ezra i^. 7.) 
 And let it be remarked, that this decree 
 was issued, according to Prideaux (Con- 
 nect, pt. i. book 5.), Jive years after Ezra 
 had obtained his commission for his re- 
 turn to Jerusalem with those of his nation, 
 of which see Ezra vii. — 3dly. " Ezekiel, 
 who prophesied during the captivity to the 
 Jews in Chaldea, wrote and published his 
 prophecies in Hebrew." Leland's Reflec- 
 tions on Lord Bolingbroke's Letters, p. 
 229, 3d edit, where see more. — 4thly. 
 ** The prophets who flourished soon after 
 the return of the Jews to their own 
 country, namely Haggai and Zechariah, 
 prophesied to them in Hebrew, and so did 
 Malachi, who seems to have delivered his 
 prophecy * about an hundred years after 
 that event. Now if Chaldee was the ver- 
 nacular language of the Jews after the 
 captivity, what tolerable reason can be 
 assigned, why those inspired men ad- 
 dressed not only the priests and great 
 men, but also the body of the people, in 
 Hebrew, and did not, as Daniel and Ezra 
 have sometimes done, use the Chaldee 
 language } It is, I think, by no means 
 suflicient to answer, with Bishop Walton, 
 that they did this because the rest of the 
 sacred books were written in Hebrew; 
 for if there were any force in this reason, 
 it would prove that Daniel also and Ezra 
 ought to have written in Hebrew only. — 
 5thly. Nehemiah, who was governor of 
 the Jews about a hundred years after 
 their return from Babylon, not only wrote 
 his book in Hebrew, but in ch. xiii. 23, 
 24, complains that some of the Jews, 
 during his absence, had married wives of 
 Ashdod, of Ammon, and of Moab, and 
 that their children could not speak n»mn^ 
 the Jews' language, but spake a mixed 
 tongue. Now t t\^1^Tf* is Hebrew, as ap- 
 
 * See Prideaux Connect, pt i. book 6. an. A. C. 
 428. 
 
 f If any one should be so unreasonable as to 
 contend, that n-mn* in this text of Nehemiah means 
 not Hebrew but Chaldee, the language pretended to 
 be then spoken by the Jews; I answer, that the 
 Chaldee language is in Scripture not only always 
 called by other names, once anu'D y\Mh the Ian- 
 gnage of the Chahlces, Dan. i. 4 ; and usually 
 
 pears from all tlie otlter passages wherein 
 it occurs, namely 2 Kings xviii. 26, 28. 
 2 Chron. xxxii. 18. Isa. xxxvi. II, 13. 
 But how impertinent is the remark, and 
 how foolish the complaint of Nehemiah, 
 that the children of some Jews, who had 
 taken foreigners for wives, could not 
 speak pure Hebrew, if that tongue had 
 ceased to be vernacular among the people 
 in general a hundred years before that 
 period.^ " So that (to use the words of a 
 learned writer*, to whom I am greatly 
 indebted in the above observations) this 
 very text of Nehemiah, I think, refutes 
 the received supposition of the Hebrew 
 being lost in the Babylonish captivity." — 
 6thly. It is highly absurd and unreason- 
 able to suppose that the writers of the 
 New Testament used the term Hebrew 
 to signify a difi^erent language from that 
 which the Grecizing Jews denoted by 
 that name ; but the language which those 
 Jews called Hebrew after the Babylonish 
 captivity, was not Syriac, or Chaldee, but 
 the same in which the law and the pro- 
 phets were written. This appears from 
 the prologue to Ecclus. which, according 
 to Prideaux, was penned by the grandson 
 of Jesus about f 132 years before Christ ; 
 for he there observes, that " the same 
 things uttered in Hebrew ('EBPAVSTr 
 Xeyopeva) and translated into another 
 tongue, have not the same force in them : 
 and not only these things (this book of 
 Ecclesiasticus) , but the law itself, and 
 the prophets, and the rest of the books 
 have no small difference, when they are 
 spoken in their own language." — Lastly. 
 It may be worth adding, that Josephus, 
 who frequently uses the expressions Tr\v 
 'EBPAI'ilN hioXeKTOVy yXutrrav rrjv *E- 
 BPA'ION, 'EBPAVSTI', for the language 
 in which Moses wrote (see inter al. Ant. 
 lib. i. cap 1. § 1,2. comp. lib. x. cap. 1. 
 § 2.) tells us, De Bel. lib. vi. cap. 2. § 1, 
 that towards the conclusion of the siege of 
 Jerusalem he addressed not only John, 
 the commander of the Zealots, but roic 
 TToWolg the f Jewish J multitude who were 
 with him, 'EBPAtZON in the Hebrew 
 
 n*D"iK Aramitish (see inter al. Ezra iv. 7* Dan. ii, 
 4.) but that under the latter appellation it is also ex- 
 pressly contradistingnhhed from jT'Tin*, or Jewish^ 
 in 2 Kings, xviiL 26. Isa. xxxvi. 11. 
 
 ♦ Spearman, On the LXX, &c. letter v. where 
 the reader may find several of the above arguments 
 enforced, and objections answered. 
 
 f See Prideaux Connect, pt. ii. book v. an. A. C 
 132. 
 
 P2 
 
EBP 
 
 21 
 
 tongue, which was therefore the common 
 language of the Jews at that time, i. e. 
 about forty years after our Saviour's 
 tleath. Comp. Ant. lib. xviii. cap. 7. § 
 10. — On the whole, I conclude that the 
 Jews did not exchange the Hebrew for 
 the Chaldee language at the captivity, 
 and that the terms 'E^paig, 'EtpdiKog, 
 'E€pai'Ti, in the N. T. denote* not the 
 Syriac, or Syro-Chaldaic, but the Hebrew 
 language, commonly so called; though I 
 readily grant that this language, espe- 
 cially as spoken by the Galileans (see 
 Mark xiv. 70. Mat. xxvi. 73, and under 
 Ta\iXa7og), had in our Saviour's time 
 deflected from its ancient purity, as par- 
 ticularly appears, I think, from the words 
 "A€€a, ' AKeX^afxa, Bodvepyegf ToXyoda, 
 which see in their proper places. As to 
 tlie language in which the ancient Syriac 
 version is written, that sometimes coin- 
 cides with the language which our Sa- 
 viour spoke, and sometimes not. Thus 
 Raka, Mat. v. 22, Talitka kumi, Mark 
 V. 41, and Corban, Mark vii. 1 1, are pre- 
 served in that version. But the three 
 first words of our Saviour's dolorous cry. 
 Mat. xxvii. 46. Mark xv. 34, are there 
 represented hj Ail, Ail, lemena — ; Boan- 
 erges, Mark iii. 17, is explained by Beiii 
 Roma; Golgotha, Mat. xxvii. 33. Mark 
 XV. 22. John xix. 17, is expressed by 
 Gegultha; Gabbatha, John xix. 13, by 
 Gepiptka; and Akeldama, Acts i. 19, is 
 interpreted by Quiriih dem. [The pass- 
 age in Neh. viii. 7, 8, where the Levites 
 are said ' to make the people understand 
 the law, and to give the sense,' is the one 
 cited by those in opposition to Parkhurst, 
 but Carpzoif (Crit. Sacr. Vet. Test. p. 
 214.) observes very justly, that there is no 
 need to understand translation there, but 
 only exposition. See on one side, Epho- 
 doeus the grammarian, book vii 3 Elias 
 Levita Pre£ to the book Methurgeman -, 
 Kimchi Pref. to book Michtol ; Hottinger. 
 Smegm. Orient, p. 33; Walton Proleg. 
 iii. § 24 ; Buxtorf Dissert. Philol. iii. § 
 S8. seqq. On the other, Mayer Philol. 
 Sacr. p. ii. c. 2; Alting Dissert. Acad. 
 Hept. vii. Diss. i. Opp. T. V. p. 195; 
 Morinus Exercit. xi. p. 77 ; Pfeifter Crit. 
 Sacr. ch. iii. qu. 4 ; Loescher De Caus. 
 Ling. Hebr. lib. i. cap. v. p. 49 seq.] 
 'ECpatVt, Adv. See 'E^paig. — In He- 
 
 * See this point more particularly proved by the 
 learned Spearman, On the LXX, letter v, and 
 cotiip. Walton's Prolcgom. xiii. 5. 
 
 2 Err 
 
 Titfu- v\^ must co-n^tva^ 
 brew, in the Hebrew language, occ. John 
 V. 2. xix. 13, 17, 20. Rev. ix. 1 1. (N. B.) 
 xvi. 16. So Josephus, Ant. lib. x. cap. i. 
 § 2, relating the history in 2 K. xviii. 26, 
 28, says, that Rabshakeh spake to the 
 Jews 'E€ptti<T/, In Hebrew. 
 
 'Eyy/^w from kyyvg. [This verb is pro- 
 perly active (Gen. xlviii. 10. Is. y. 8. 
 xlvi. 13.) but like (3a^ii^o), eXTrli^io, is used 
 generally as Neuter or Middle. It has a 
 dative, or elg, or ettl with it.] — To ap- 
 proach, come, or draw near. It is spoken 
 of persons, and that whether in a proper, 
 as Mat. xxi. 1. Luke xix. 29. xxiv. 28; 
 or in a figurative sense, as Phil. ii. 30. 
 Heb. vii. 19. Mat. xv. 8. James iv. 8. — 
 of things, or events. Mat. iii. 2. Mark i. 
 15. Luke X. 9, 11. — of time. Mat. xxvi. 
 45. Acts vii. 17- Heb. x. 25. [Deut. xxxi. 
 14. Is. xxvi. 17. In Mat. xv. 8. Heb. vii. 
 19. James iv. 8. To draw near to God is 
 to worship him. See Exod. xix. 22. Is. 
 xxxix. 13. Ez. xlii. 13. In the last place, 
 by God's drawing near to men, is meant 
 his conferring benejlts on them. In the 
 O. T. it is to offer gifts or sacrifice.'] — In 
 Luke xviii. 35, "a distinction (or comma) 
 should have been placed after avTov, thus: 
 But it came to pass, as he drew near 
 (viz. to Jerusalem), at Jericho, a blind 
 man, &c." Markland in Bowyer's Con- 
 ject., where see more ; and with this great 
 critic I agree, notwithstanding the un- 
 usually confdent remarks in Campbell's 
 Note. Comp. 'Eic L 14. [Schl. says on 
 this place, that the verb does not always 
 denote motion to, but distance from a 
 place. When he was not far from Je- 
 richo.] ^ 
 
 'Eyypa(f)(o, from ey in or on, and ypa(f>u) 
 to write. [To inscribe. 1 Mac. xiii. 40. 
 Xen. Cyr. viii. 2. 17.]— To EN GRAVE, 
 or write in or on. occ. 2 Cor. iii. 2, 3. [It 
 obviously means to fix deep.] 
 
 ^^^ "Eyyvog, a, 6, from eyyvrj Ct 
 pledge, or paivn, so called from being 
 lodged * ky yvoig in the hands of the cre- 
 ditor. — A sponsor, surety, occ. Heb. vii. 
 22. See VVolfius. This word occurs not 
 in the LXX, but they use the N. 'Eyyvx) 
 for the Heb. Tllli) stiretyship, joining 
 with another hi contract^ Pro v. xvii. 18; 
 and the V. mid. eyyvaopai, to make one- 
 self a surety, for the V. 2,li), Prov\ vi. 1. 
 xvii. 18; and in Ecclus. xxix. 15, 16. 
 2 Mac. x. 28, we have the N. tyyvog. 
 
 * Duport from Eustathius in Theophrast. Charac 
 Eth. p. 400, and Dammi Ivcxiccn, col. G2, 05. 
 
ETE 
 
 213 
 
 ETK 
 
 [Deyling (Obss, Sacr. i. p. 373.) says 
 with great truth, that it is not, in this 
 place of the Hebrews, simply Fidcjusso?-, 
 or one who leaves the old debtor still 
 U7ider the burden of his debt, but Expro- 
 missor^ or one who takes it on himself; 
 ava^oxoQi as Hesychius explains it.] 
 
 'Errys, Adv. — Governing a genitive. 
 Near, 7«^A, of place. John iii. 23. vi. 19. 
 — of time. Mat. xxiv. 32. xxvi. 18. [where 
 time is meant, the word is used in the 
 N. T. without a case after it] — of state. 
 Eph. ii.l3, 17. Heb. vi. 8. 
 
 'Eyyurfjooe, a, ov, Comparat. from ky- 
 yvQ. — More near J nearer, occ. Rom. xiii. 
 11. 
 
 'ErEI'Pii, from Heb. 1»i^n Hiph. of ^i> 
 to raise, raise up, )i being, as usual, 
 changed into y. The LXX have in se- 
 veral passages used eydpio for the Heb. 
 T:?n, as in Cant. ii. 7. iii. 5. & al. 
 
 I. Transitively, To raise tip, [one sit- 
 ting. Mat. ii. 20, 21.] from the ground. 
 Acts [ix. 16.] X. 26. \_From a pit. Mat. 
 xii. 11.] 'Ey«po/Ltat, Mid. To raise up 
 oneself rise up, from a sitting or recum- 
 bent posture. Mark x. 49. xiv. 42. John 
 xi. 29. Acts iii. 6. 'Eyelpofiai, Pass. The 
 same. Mat. xvii. 7. Acts ix. 8. 
 
 II. To raise up^ [to bid to arise, ~\ as 
 children to Abraham, a prophet, &c. See 
 Mat. iii. 9. Luke [iii. 8.] vii. 16. Mat. 
 xxiv. 1 1, 24. [In this metaphorical sense, 
 see Luke i. 69, to which, perhaps, refer- 
 ring, Hesychius has ijyeipev, avihi^ev, 
 avirrjarev. Acts xiii. 22. And in the Pass. 
 Mat. xi. 11. There hath not arisen. John 
 vii. 52.] 
 
 III. 'Eyeipvfiai, Pass. To rise up, in 
 hostility. Mat. xxiv. 7. [So eireyiipo), Isa. 
 xix. 2.] 
 
 IV. To rouse or raise from sleep. Mat. 
 viii. 25. Pass. To be roused, awake, or 
 rise from sleep, and that whether natural, 
 Mat. ii. 13, 14. viii. 26; or spiritual*, 
 Rom. xiii. 1 1 . 'Eyeipofiai, Mid. The same. 
 Eph. V. 14. [Acts xii. 7. Mark iv. 27. 
 Prov. vi. 9.] 
 
 V. To raise tip, as a person lying sick. 
 Mark i. 31, 'EyeipojjLai, Pass, and Mid. 
 To be raised, or rise tip, as one who lay 
 sick. Mat. ix. 5, 6, 7. Mark ii. 9, 11, 12. 
 [James v. 15.] 
 
 VI. To rouse, or raise up, the dead. 
 See John xii. 1,9, 17. Acts iii. 15. iv. 10. 
 xxvi. 8. 2 Cor. i. 9. Comp. John ii. 1 9, 
 where Kypke shows that Lucian fre- 
 
 * [See Glass. Philol. Sacr. p. 1174. cd. Datli.] 
 
 quently uses the phrase vaop iyeipeiv for 
 building a temple, and that Joseph us ap- 
 plies the V. to restoring, rebuilding, as it 
 signifies in John. Pass. To be raised tip, 
 from the dead, Mat. xvii. 23. xxvi. 32. 
 xxvii. 52. xxviii. 7. & al. freq. The word 
 is applied in the same sense by the LXX, 
 2 Kings iv. 31, for the Heb. y^pn is 
 awakened. 
 
 VII. [To build tip again. John ii. 20. 
 So Herodian. viii. 2, 12. ^lian. H.'A. xi. 
 10. — Sometimes the word is redundant, 
 and according to Schleusner, in Mat. viii. 
 26. ix. 6, 7, 19. Luke xiii. 15.] 
 
 " Ey epaiQ, log, Att. cwc, v> from tytipw. 
 Resurrection, resuscitation^ being awak- 
 ened, as it were, from the sleep of death, 
 occ. Mat. xxvii. 53. [Rising tip. Psalm 
 cxxxiv. 2. 3 Esdr. v. 83.] 
 
 'EyKuderog, a, 6, ff, from ey in, and fca- 
 dirjpi to let down, set in ambush. — A Her 
 in wait, one who lets himself down, as it 
 were, or crouches in some secret place to 
 spy, listen, catch, or hurt. So Hesychius 
 explains kyKaBtToi by evedpevovTEg persons 
 lying in wait or ambush ; and Suidas, ey- 
 KaQiTOQ by }}okioq deceitful, KardaicoTrog a 
 spy. Josephus, however, plainly uses this 
 word for a person suborned for a particu- 
 lar purpose, De Bel. lib. ii. cap. 2. § 5, 
 where Antipater accuses Archelaus as 
 ptTO. riiv 'Hpwas teXevtyiv 'ErKAGE'TOYS 
 vTTOTTSfxxpag (mittendos subornavit, Hud- 
 son) r«e TTEpidijaovrag avru to Bid^rjpa, 
 after Herod's death suborning persons to 
 put the diadem on his own head. And 
 speaking of the false prophets, who pro- 
 mised the Jews divine assistance, even 
 when the Romans were burning their 
 temple, De Bel. lib. vi. cap. 5. § 2, he 
 says, JioXkol h' 7]aav 'EPKA'GETOI Trapa 
 rG)V TvpdvvhiV tote Trpbg tov ^fjfxov Trpo6rj- 
 rai. Many prophets were then suborned 
 by the tyrants (and sent) to the people. 
 So the learned Hudson, " Multi aulem 
 tunc a tyrannis subornati sunt ad popii- 
 lum prophetcB." occ. Luke xx. 20, which 
 text Wolfius remarks that Jos. Scaliger 
 has not improperly rendered " Observato 
 eo, subornarunt qui se justos simtilareiit, 
 Having watched them they suborned some 
 who should feign themselves just men." 
 Comp. Kypke. — The LXX use the phrase 
 syKaderog yivofjiai for the Heb. ilW to lie 
 in wait. Job xxxi. 9, [and xix. 12. Polvb. 
 xiii. 5. 1. iEsch. S. Dial. iii. 12.] 
 
 'ErKAI'NIA, a)y, rci, from h in or at, 
 and Kcuvog new.--The feast of dedication, 
 festal solemnities in memory of the dcdi- 
 
ETK 
 
 214 
 
 ETK 
 
 cation of the temple at Jerusalem, or of 
 its purification and renovation, as it were, 
 after it had been polluted by heathen ido- 
 latries and impurities [by Antiochus Epi- 
 phanes]. Of the institution of this feast 
 by Judas Maccabeus, we have a particu- 
 lar account, 1 Mace. iv. 36 — 59. Comp. 
 2 Mace. X. 5 — 8, and Josephus, Ant. lib. 
 xii. cap. 7. § 6, 7. occ. John x. 22, where 
 see Whitby, Doddridge, and Campbell. 
 I^It ^v^s celebrated in the month Astev, 
 which answered to our December, and 
 lasted for eight days. It was kept all 
 through Judea, and one custom was to 
 keep lights burning in the houses through 
 the eight nights of the feast.] — In the 
 LXX this N. answers to the Heb. nnjn 
 a religious dedication. Ezra vi, 16, 17. 
 Comp. Neh. xii. 27- Dan. iii. 2. 
 
 'EyjcaiWi^w, from kv in or a/, and kuivoq 
 new. To handsel, in a religious sense, to 
 dedicate.! consecrate, occ. Heb. ix. 18. x. 
 20. In the LXX it denotes the dedica- 
 tion of the temple by Solomon, 1 Kings 
 viii. 64. 2 Chron. vii. 5, answering to the 
 Heb. I^n. Comp, Deut. xx. 5. 1 Mace. 
 \v. 36. £Witsius on Heb. ix. 18. (in 
 his CEcon. Feed. iii. 3, 29. p. 292.) says 
 that it does not necessarily mean that 
 that of which it is predicated is 7iew and 
 recent. For in 1 Mace, vi, it is used 
 of the temple when dedicated afresh : and 
 Grotius, on John x. 22, says, that the 
 Hebrew word to which this answers, ^in, 
 is used of either a first or second dedica- 
 tion.] 
 
 'EyKaXftu, u), from Iv i?ito, and jcaXe'w to 
 call. 
 
 I. With a dative of the person, To 
 summon into a court of judicature, to call 
 to a judicial account, in jus vocare, to in- 
 dite, implead, occ. Acts xix. 38. 'Eyjca- 
 Xeo/iat, Spai, Pass. To be called to a judi- 
 cial accou7it. occ. Acts xix. 40. [[See 
 Exod. xxii. 9.] 
 
 II. With a dative of the person, To 
 'accuse, lodge an accusation against, ob- 
 ject a crime to. occ. Acts xxiii. 28. 'Fjy- 
 
 KaXiofxai, sp.ai, Pass. To be accused, occ. 
 Acts xxiii. 29. xxvi. 2, 7. Followed by 
 mrct, and a genitive of the persons accused, 
 occ. Rom. viii. 33. [See Mathise § 346. 
 Fisch. ad Well. iii. p. 382.] 
 
 'Ey/caraXc/TTw, from kv i?i, and Kara- 
 XctTTw to forsake, desert. — *' This word," 
 says Leigh, "is particularly emphatical. 
 KaraXetVw is to leave, forsake ; but this 
 is more ; it is to Jorsake a person in the 
 utmost distress, to leave him plunged in 
 
 the deep mire." Josephus uses it in this 
 emphatical sense for forsaking in time of 
 danger or distress. Vit. § 4. De Bel. lib. 
 iii. cap. 7. § 15. and lib. iv. cap. 1. § 5. 
 
 I. To forsake, or desert a person in 
 distress, persecution, calamity, or the like, 
 occ. Mat. xxvii. 46. Mark xv. 34. Acts ii. 
 27. 2 Cor. iv. 9. 2 Tim. iv. 10, 16. Heb. 
 xiii. 5. The LXX have frequently used 
 this verb, and particularly in Ps. xxii. 1, 
 have kyKariXiTTEQ for the Heb. Diti^ hast 
 thou forsaken? Comp. 2a€a^0avt. See 
 also Ecclus. xxiii. 1 . 
 
 II. To forsake, or desert, as the chris- 
 tian assemblies, in persecution, occ. Heb. 
 x. 25. 
 
 III. To leave remaining, to reserve 
 some faithful in the midst of apostacy. occ. 
 Rom. ix. 29. The LXX have used the 
 same word in the correspondent passage, 
 Isa. i. 9, for the Heb. Tmn to leave re- 
 maining. 
 
 'EytcaToiKsu), w, from kv in, among ^ and 
 KaroLiciio to dwell. — To dwell among, occ. 
 2 Pet. ii. 8. [Bar. IL 17.] 
 
 ^g^ *Ey Kerr pi ^(s), from kv in, and kev 
 rpi^io to prick, make a puncture, which 
 from Ksvrpov. — To insert by making a 
 puncture or small opening, to ingraff. occ. 
 Rom. xi. 17, 19, 23, 24, where, as the 
 Apostle observes at the 24th verse, it is 
 contrary to nature, i. e. what is not usually 
 done in the natural world, that a branch 
 of a wild olive tree should be grafted into 
 a good olive tree, though a branch of 
 the good be sometimes grafted into the 
 wild *. This latter, t Pliny says, was for- 
 merly practised in Africa ; and Kolben, in 
 his Natural History of the Cape of Good 
 Hope, vol. ii. p. 278, tells us, that " long 
 ago some garden olive slips were cari'ied 
 to the Cape from Holland, and grafted 
 on the stocks of the wild olives at Con- 
 stantia, a seat so called in the Capian co- 
 lony." Theophrastus [Hist. Plant, ii. 13.] 
 cited by Wetstein (whom see), takes no- 
 tice of both the abovementioned modes of 
 grafting olives. [It is used in this place 
 of the Gentiles engrafted into the body 
 of Christians. It is also used in Wisd. 
 xvi. II. and usually translated to graft. 
 Schleus. prefers to prick or sting in that 
 place.] 
 
 ^^^ "EyfiX7]fia, aroQ, ro, from kyKsKXi]- 
 fiaL perf. pass, of kyKaXiio to accuse. — An 
 
 * See Pole Synops. in Rom. vi. 17, and Burkitt 
 on Rom. xi. 22—24. 
 
 + Nat. Hist. lib. xvii. cap. 18. " Africce pectiliarc 
 quldan in olcastro csl insercre (olcam)." 
 
ETK 
 
 215 
 
 ETK 
 
 accusation, occ Acts xxr. 16. xxiii. 29. 
 where Kypke cites Demosthenes, Appian, 
 and Lucian using the phrase^'EFKAHMA 
 "EXEIN for eyKokEicrdat to be accused. So 
 in the text eyKXrjfxa t^ovra is equivalent 
 to the preceding eyKakHiiivov. [Thucyd. 
 I 26.] 
 
 ^g*" 'EyKontoofxai^ Hfxai, Mid. from iv 
 in, and Kojxtou) to gather^ or tie in a knot; 
 and hence in 1 st Aor> mid. to clothe, which 
 V. is derived from the N. k6^€>oq a knot. 
 — To clothe^ properly with an outer orna- 
 mental garment tied closely upon one with 
 knots, occ. 1 Pet. v. 5. I shall endeavour 
 to justify each part of this interpretation : 
 1st, then, CEcumenius explains cyfco/iSw- 
 cacrde by iyeiXriffaffde, TTEpi^aXeffde, invest, 
 clothe yourselves. 2dly, 'EyK6iJ,€,(ofjia de- 
 notes an outer or upper garment. Thus 
 Longus, Pastor, lib. ii. speaks of a shep- 
 herd, who, to use the greater expedition, 
 casting away to iy/cd/z^wjua his outer gar- 
 ment, ran away naked (i. e. as 1 Sam. xix. 
 24. Isa. XX. 2.) 2dly, The word imports 
 ornament. So Suidas interprets ko/jl^cj- 
 fxara by KaWcoTria/iara ornaments. Theo- 
 dotion uses £yico/x€w/xara for some female 
 ornaments (Heb. CDOti^p Jillets or rib- 
 bands), Isa. iii. 20. And in this view 
 Epicharmus applies the V. KOfx^Sadai, 'Ei 
 ye /jLEv on icaXiog KEKoiJL^ioTai, But if be- 
 cause he is well dressed. So ToXtVaffQat, 
 by which Hesychius expounds kyKofitu)- 
 aaadai, signifies not only to clothe but to 
 adorn. 4thly, 'EyKofx^Sadai imports being 
 tied closely with knots. So in Hesychius 
 £yKoix€(t)deig is the same as deOsig bound, 
 tied with knots; and * Gloss. Albert in- 
 terprets kyKoyi^uxTaaQe riot only by kveiKri- 
 araade, Trepit-aXeade (as (Ecumenius above), 
 but also by ava'^fiKaaQe draw tight, con- 
 trahite. Apollodorus likewise says, tyiv 
 CTTwp'^a — avioQtv kvEKOfxt>(t)<Tanr]v , I tied 
 my cloak at the top f. On -the whole then 
 this beautiful and expressive word kyKop.- 
 ttoaaffQe used by St. Peter implies, that 
 the humility of Christians, which is one 
 
 • In Appendix cited by Stockius. 
 
 t See the Commentators in Pole's Sjmops. to 
 whom, and particularly to the learned Gataker, I 
 am principally indebted for the above exposition of 
 the word. See also Suicer and Wetstein ; but Si- 
 branda in Wolfius, whom see, contends that xii/xgof, 
 x6fjLiwfX(x^ and iyK6y.Sfjj/j.x in the Greek writers pro- 
 perly refer to the dress of girls, shepherds, and 
 slaves, which is fastened with a knot ; and so inter- 
 prets lyxo/iowo-ao-Ss in St. Peter, as in if se//" imply- 
 ing not ornament but humility. The French trans- 
 lation has, " Soies pares par dedans d'humiliti. Be 
 yc inwardly adorned wUh humiUt'j.'''' 
 
 of the most ornamental graces of their 
 profession, should constantly appear in 
 all their conversation, so as to strike the 
 eye of every beholder ; and that this ami- 
 able grace should be so closely connected 
 with their persons, that no occurrence, 
 temptation, or calamity should be able to 
 strip them of it. Faxit Deus ! [Fischer 
 (Prol. de Vit. Lex. N. T. p. 140.) also 
 gives this explanation of the word. He 
 thinks that K6pt>iopa was especially used 
 of a short cloak, put over other garments 
 and hanging by a knot from the shoulder. 
 Gataker Advers. Misc. i. 8, 227. and 
 Dresig. de Verb. Med. N. T. i. p. 42. 
 Sibrandas (Bibl. Brem. Class vii. Fasc. 
 vi. No. 1.) and Suicer i. p. 996. have 
 written much on the word.] 
 
 ^g^ 'EyKOTTTf, ijg, ^, from kvkmirov, 2 
 Aor. of kyKOTTTti). — A hindrance, occ. 1 
 Cor. ix. 12. [Diod. S. i. 32.] 
 
 'Ey/co7rrw, from kv in, and kotztm to 
 strike. — To interrupt, hinder, occ. Acts 
 xxiv. 4. Rom. xv. 22. 1 Thess. ii. 18 : and, 
 according to the reading of almost all the 
 ancient, and many modern MSS., Gal. v. 
 7. Comp. under 'Am<co7rrw. And in 1 
 Pet. iii. 7, the Alexandrian, and many 
 later MSS., and several printed editions, 
 have kyicoTrreadai, which reading is em- 
 braced by Mill and Wetstein, and received 
 into the text by Griesbach. The compli- 
 ment intimated by Tertullus to Felix, in 
 Acts xxiv. 4, is of the same cast with 
 that of Horace to Augustus, Epist. i. lib. 
 2. lines 3, 4. 
 
 .In publica coxnmodsi peccem, 
 
 Si longo sermone morer tua tempora- 
 
 To make a long discourse, and waste your time, 
 Against the piMic good would be a crime. 
 
 Creech. 
 
 [Dan. ix. 26. to cut off or destroy."] 
 
 j^g^ 'EyKpaTELU, ag, f], from eyKparyg. 
 — Self-government or moderation with re- 
 gard to sensual pleasures, temperance, 
 continence, occ. Acts xxiv. 25. Gal. v. 23. 
 2 Pet. i. 6. [Ecclus. xviii. 30. Andron. 
 Rhod. TT- TraQibv, p. 12. Act. Soc. Lit. 
 Jenens. ii. p. 24.] 
 
 'EyKparevopat, Mid. from iyKparijg. — 
 To contain or restrain one's self, with re- 
 gard to sensual pleasures, to be temper- 
 ate, occ. 1 Cor. vii. 9. ix. 25. I cannot 
 forbear observing, with the learned Ra- 
 phelius and others, how beautifully this 
 latter text may be illustrated by a passage 
 of Epictetus, Enchirid. ch. xxxv. which 
 may afford an excellent lesson to Chris- 
 
ETK 
 
 216 
 
 Era 
 
 tians. " Would you, says that philosopher, 
 be a victor in the Olympic games ? sOj in 
 good truth, would I, for it is a glorious 
 thing; but pray consider what must go 
 before, and what may follow, and so pro- 
 ceed to the attempt : you must then live 
 by rule, eat what will be disagreeable 
 (* avayicoTpo6eiy), refrain from delicacies ; 
 you must oblige yourself to constant exer- 
 cise, at the appointed hour, in heat and 
 cold; you must abstain from wine and 
 cold liquors; in a word you must be as 
 submissive to all the directions of your 
 master as to those of a physician." f See 
 Notes on iEIian. V. H. x. 2. xi. 3.] 
 
 'Ey/cpan/c, iog, uc;, o, rj, from iy in, and 
 Kparoe, power, government. 
 
 I. Having something in one's power, a 
 master of it. In this general sense it is 
 used by the profane writers ; as by De- 
 mosthenes, eiTEiSr) 'ErKPATH'S eyivETO 
 Ts apyvpis, vvhen he became master oi ih^ 
 money; and by Hecatseus in Josephus 
 contr. Apion. lib, i. § 22. " After the battle 
 of Gaza, Ptolemy, eyivero twp Trepl Htvpiuq 
 roTTOjy 'EFRPATH'S, became master of 
 the places in Syria." So Josephus him- 
 self, speaking of Simon the son of Gioras, 
 De Bel. lib. iv. cap. 9. § 12, says, 'Upoffo- 
 Xvfjuov 'ErKPATIl'S eyivETo, He became 
 master of Jerusalem. And of Eleazer, 
 lib. vii. cap. 8. § 4. r« (^p«pt« — 'EPKPA- 
 TH'S ^o\w yEvofiEvoQ making himself mas- 
 ter of the castle by fraud. 
 
 II. In the N. T. Having power over 
 one's own appetites and inclinations, mas- 
 ter of one's self, as we say, temperate, occ. 
 Tit. i. 8. So Xenophon, Memor. Socrat. 
 lib. ii. cap. 1. § 3. edit. Simpson, uses 
 vTzvH 'EEKPATir moderate in sleep, acppo- 
 Ci(Ti(ov 'ErKPATH' moderate in venereal 
 pleasures. 
 
 ^^^ 'EyKpivio, from ly in or among, 
 and Kpivb) to judge. — Joined with lavrsg, 
 ourselves, and the dative rial. To adjudge 
 ourselves to the number or rank of to 
 judge or reckon ourselves in the number 
 or rank of to annumerate, number, reckon, 
 or rank ourselves with. occ. 2 Cor. x. 1 2. 
 On which text see Hammond and Eisner. 
 To the passages they have adduced from 
 the heathen writers in proof of the sense 
 here assigned, I add one from Josephus, 
 who, after describing the probation which 
 
 * On this word see Simpson's Note, and Eisner 
 on 1 Cor. ix, 25, who reads here ivayxocpayt.v, which 
 is likewise the word used in the parallel passage of 
 Arrian, Epictct. lib. iii. cap. lb. 
 
 a candidate for admission among the Es- 
 senes must first undergo, adds, kcu (pavEiQ 
 at,ioQ iiTOjg Eig rov OfxCkov 'ErKPI'NETAI, 
 and appearing worthy he is then admitted 
 into the society. De Bel. lib. ii. cap. 8. 
 § 7. [From Lobeck on Phrynicus, p. 385, 
 it appears that it was a word used as to 
 the probation of senators and wrestlers. 
 See Demosth. Lept. p. 489. Reisk. Xen. 
 Hell. iv. 1, 19, and 40. Apoll. Rhod. i. 49. 
 Krebs. Obss. Flav. p. 310. Zonaras Lex. 
 c. 611. explains it by avvapLQfxyiaair^ 
 
 []'EyA:pu7rrw, from kv in, and KpvTTTU) to 
 hide. — To hide any thing in another thing, 
 (as in Diod. Sic. iii. 62.) and then To 
 mix. Mat. xiii. 33. Luke xiii. 2 1 . Ezek. 
 iv. 12. See Schultens ad Job. xxx. 
 
 "Eyjcvoc, «. V) from kv in, and Kvta to be 
 pregnant, which see. — Pregnant, big with 
 childy in utero gestans. occ. Luke ii. 5. 
 [Jer. xxxi. 8. Ecclus. xiii. 2. Athen. ix. 
 p. 387.] 
 
 'Eyxp/w, from ev in, and ^P'w to anoint. 
 — To anoitit, rub in, inungere. occ. Rev. 
 iii. 18. [It occurs Jer. iv. 30. for the 
 Hebrew VI p to tear, and our Bible has to 
 rent. Gesenius says, that the Jewish wo- 
 men made a certain collyrium to anoint 
 the inside of the eyelid, so as to make a 
 small black circle. He explains it, To 
 mark the eyes with stibium. See Tobit. 
 vi. 8. xi. 8. It appears that it is now 
 done with ajine long pencil, (see Sandys's 
 Travels, p. 67. ); or (as Juvenal, Sat. ii. 92, 
 calls it) a rieedle ; or, according to Dr. 
 Shaw (Travels, p. 294.), a bodkin, whence 
 the use of the word to tear. See Bishop ^ 
 Lowth on Isaiah iii. 16. and comp. Ezek. 
 xxiii. 40. 2 Kings ix. SO. Schleusner, in 
 the Lexicon to the LXX, says, that in 
 Jeremiah it is to Jill the eyes beyond mea- 
 sure with stibium, and refers to Siraonis 
 Lex. Heb. p. 1461.] 
 
 'EF^', from Heb. 0:i« /. But the traces 
 of the Hebrew appear much more evident 
 in the dialectical variations of the Greek 
 pronoun, as in the Attic 'iyioyE, the Boe- 
 otic "iu)ya and 'itoyya and the Doric 'iyiav, 
 kyiivr), 'iyiovya ; SO the Gen. ep^ and p», 
 Ionic kplo and pio, are plainly from the 
 Heb. >D, which is compounded of the par- 
 ticle 12 from, of, and ^ me, (whence, by the 
 way, the Eng. I, and me ;) and the Dual 
 vCji, vu), from ii 7ve, us, and even the plu- 
 rul 7}pE~ig, rfpioy, &c. we, Doric upEc, ^olic 
 appEg, and Ionic iiphg, seem corruptions 
 of the Fleb. "iirT:« we. A pronoun of the 
 first person, /, me. Plural, We, us. Mat. 
 
E A P 
 
 217 
 
 E0E 
 
 » 
 
 iil. 11. & al. freq. On Mat. xxi. 30, see 
 
 Eisner and Wolfius*. 
 
 'E^a0£^w, 1st Fut. klaibiaioy and Att. 
 iSa(fiio^ from t^a^oc. — To lay level or eveii 
 Tviih the ground; spoken of a city, to 
 raze to the ground; — of men, to dash 
 against the ground. It is used in both 
 senses by the LXX; in the former, Amos 
 ix. 14, answering to the Heb. tzw to make 
 desolate; in the latter, Ps. cxxxvi. or 
 cxxxvii. 9, for the Heb. v^^ lo break, 
 dash in jneccs, and in Hos. x. 14, or 15. 
 xiii. 16. Nah. iii. 10, where it corre- 
 sponds to the Heb. trio") to dash. occ. Luke 
 xix. 44. 
 
 "EAA$OS, €og, ag, tu. — The ground 
 whereon things rest, and against which 
 they are impelled in falling, or, more 
 philosophically speaking, towards which 
 they are impelled by the pressure of the 
 expansion whether in resting or falling, 
 occ. Actsxxii. 7. [Numb. v. 17. 1 Kings 
 vi. 15.] 
 
 "E^pa, ag, ?/, from kh»p.ai, 2d fut. of 
 kCofxac to sit. — A seat, or sitting. It 
 occurs not in the N. T. but is here in- 
 serted on account of its derivatives. 
 
 'E^paToe, ala, aiov, from ecpa. [So the 
 I^exicographers.] — Settled^ steady, sted- 
 fast. occ. 1 Cor. vii. 37- xv. 58. Col. i. 
 23. [Plut. v. p. 214. Reisk. It is se- 
 dentary, Xen. de Rep. Lac. i. 3.] 
 
 1^^^ 'E^paiiOfia, arog, to, from e^paiou) 
 to establish, which from kSpaiog. — A sup- 
 port, stay, ground, occ. 1 Tim. iii. 15. 
 [In the LXVIth Dissertation of the 1st 
 vol. of Deyling's Obss. Sacr. the reader will 
 find all the interpretations of this passage. 
 The Romanists explain it of their church. 
 Episcopius Inst. Theol. i. 1,8. and others 
 would put a stop after '(ibvTog ; and the 
 interpretation thence arising, is not 
 wholly, as it would seem, without appro- 
 bation of Irenaeus, Basilius Seleuciensis, 
 and Theodoret. See Suicer, ii. 1047, and 
 Grotius ad loc. Others explain top' of 
 Timothy, the same words being applied 
 to the Apostles or their successors. See 
 Theodoret. Orat. x. de Provid. p. 441. 
 and a letter of the Galilean Church in 
 Eusebius Hist. Eccl. v. 1. p. 157. So 
 Gregory Nyss., Frocopius Gaz., Gataker. 
 Cliillingworth, &c. Then Gothofredus 
 (Exerc. i. de Eccla) says, that the Apos- 
 tle, probably, referred in the word -ryXoe, 
 
 * [This word, with a few others, is left unal- 
 tered, as a specimen of Parkhurst's etymology, and 
 a justification of the diange cfllcted in other casc5.] 
 
 to the many columns of the lieathen tem- 
 ples supporting falsehood, and contrasted 
 with them the true Church supporting 
 truth. Hence, t^joatw/xa also would refer 
 to some part of an edifice, and was, per- 
 haps, an architectural term of the day, 
 expressing something on which other parts 
 rested, as the foundation of the building, 
 the stereobata of the column (Vitruv. iii. 
 3.), the seats on which masses were placed, j^jjj^e. 
 the footstool under their feet, &c. Ju- 
 nius (adv. Bellarm. ad T. i. Cont. iii. 4. 
 vii. c. xiv. § 6.) thinks St. Paul refers to 
 the pillars in public places on which de- 
 crees, &c. were exposed, and says, that in 
 the Church (like a column and base) are 
 the decrees of God preserved and exposed 
 to view. For other explanations, see 
 Heins. Exerc. ad p. 1. p. 514. Alex. Mor. 
 ad loc, Schmidt Coll. Bibl. N. T. p. 
 301.] 
 
 ^^ 'Ed£\o9pr]ffKeia, ag, r/, from idiXio 
 to will, and ^prfffKela religion, worship. — 
 Voluntary worship, performed without 
 any positive command, or absolute obliga- 
 tion. The word in itself seems capable of 
 a good as well as of an ill meaning ; but 
 in the only passage of the N. T. wherein 
 it occurs, namely. Col. ii. 23, it mani- 
 festly refers to ver. 18, GE'AON h 0PES- 
 KEI'Ai Tioy ayye\u)v, and must therefore 
 be understood in a bad sense, and is well 
 rendered by our translators will-worship, 
 Comp. under QprjcrKeia II. ['EOcXw in com- 
 position and with a preposition, not only 
 frequently expresses voluntary action, (as 
 €0£\o^«Xoc a voluntary slave. Poll. Onom. 
 iii. 69 and 80. ediXexQpog a voluntary ewe- ^ 
 my), but the affecting or aiming at some 
 object. Thus edeXoTrovog aiming at the 
 reputation of i?idustry, EdsXapEwg aiming 
 al elegance, kQtXotro^og, eSeXoicaKeiv, &c. 
 Hence, Schl. interprets the word under 
 notice, as a?i affected zeal for religio?i, rriy 
 VTTOKpLvojjLiprjv ivXdj3£iay kv rrj Qpr]aKeiq., as 
 Theophylact says. The word occurs in 
 the Letter of the Oriental Bishops (see 
 Mansi Collectio Conciliorum, iv. p. 1380. 
 and Theodoret. Opp. T. iv. p. 1331. ed. 
 Halle), and in this sense. Bretsch. makes 
 it rather a voluntary and supererogatory 
 worship invented by man. 'EdeXoTrepiffao- 
 dprjaKEia in Epiphan. HaL'res. i. IG. p. 21. 
 ed. Bas. points to this meaning. For the 
 worship of angels Bretsch. refers to the 
 Test. xii. Patriarch, in Fabr. Cod. Pseud, 
 i. pp.547, 5G2, C57. The last passage 
 is positive, if it is to be depended on. 
 That commonly cited from Tobit xii. 12. 
 
EGN 
 
 218 
 
 EGO 
 
 only shows that the Jews thought the 
 angels brought their prayers to remem- 
 brance, not that they worshipped them as 
 mediators. On this latter point, see 
 Bishop Bull, Sermons xi. and xii, of Some 
 Important Points, &c. vol. ii. p. 432. The 
 fact, however, as to the passage of the 
 Colossians, seems to me to be as Mr. Da- 
 vison, on Primitive Sacrifice, p. 103, 
 states. St. Paul is condemning certain 
 forms of specious, but unsound worship ; 
 of which he says, they have a show of 
 goodness or wisdom in them^ in their vo- 
 luntary tribute of worship, and in their 
 humility. He does not therefore use the 
 word in a bad sense, but merely says, that 
 certain forms of worship which falsely as- 
 sume the quality denoted by it, are de- 
 serving of censure.]] 
 
 'EGE'AO, or 'EGEAE'ti. The learned 
 Damm, Lexic. col. 620, observes, that this 
 verb is in the ancient writers always of 
 three syllables, and that where our edi- 
 tions of Homer have ^eXw, ediXio ought to 
 be replaced. — To will, be willing, resolve. 
 Mat. ii. 18. xvii. 12. xxiii. 37, & al. See 
 under QeXio. 
 
 ^^ 'E0tXw, from Woq custom. [Eccles. 
 xxiii. 9.] — To accustom. 'Edii^ojiai, pass. 
 To be accustomed, or customary, occ. 
 Luke ii. 2/. [Perhaps the precept, for 
 ediajjioQ in 1 Kings xviii. 28. answers to 
 the word usually translated by command- 
 ment. Josephus also calls the ceremonial 
 rites Wy]. See his Ant. xvi. 6. 7. Xen. 
 Cyr.i. 6, 19. 2 Mac. i v. 2.] 
 
 ^g^ 'Eflvapx^e, «, 6, from tQvoq a na- 
 tion, and a^xia to govern. — An Ethnarch, 
 or governor of a nation, occ. 2 Cor. xi. 32, 
 where it plainly means a deputy, or sub- 
 ordinate governor. Thus Lucian '*, Ma- 
 crob. tom. ii. p. 639, uses it as a title in- 
 ferior to BacnXevc, "Acrar^^pog — avrl 'E6- 
 NA'PXOY HaariXevQ, ayayopevdeig. So 
 Josephus, De Bel. lib. ii. cap. 6. § 3. [See 
 1 Mac. xiv. 47. xv. 1, 2.] As to the 
 historical difficulty in 2 Cor. xi. 32, of 
 Damascus being then subject to king 
 Aretas, see Wetstein, Wolfius, and Marsh's 
 Translation of Michaelis's Introduct. to 
 N. T. vol. i. p. 55. 
 
 j^g^ 'EdpiKoc, 5, 6, from Wvoc. — An 
 Heathen, a Gentile, a man of an heathen 
 nation, occ. Mat. vi. 7. [Properly, be- 
 longing or peculiar to a nation, as Polyb. 
 XXX. 10. 6.] xviii. 17. 
 
 ♦ [And so 1 Mac. xiv. 47. xv. i. 2. Joseph. 
 Antiq. xiv, 7* 2.] 
 
 EBvLKwQ, Adv. from IQvikoq. — 
 Heathenishly , after the manner of the 
 Heathen or Gentiles, occ. Gal. ii. 14. 
 
 "E0NOS, Eoc, «c, TO. 
 
 I. A nation, a people. Mat. xxiv. 7. 
 XXV. 32. Luke vii. 5. John xi. 48. Acts 
 vii. 7' viii. 9. xvii. 26, in which last 
 passage the word is used by St. Paul for 
 the whole race of mankind considered, in 
 a noble or enlarged view, as one nation *. 
 [Schl. says, it means The Jewish nation, 
 in Luke vii. .5. xxiii. 2. John xi. 48, 50, 
 51, 52. Acts xxiv. S, 10, and Luke xxi. 
 23 ; but the remark is unworthy of 
 Schleusner, for either a Jew is speaking, 
 or some indicative word (this or that) is 
 always added.] 
 
 IL Christians, in general, are styled 
 an holy nation, by St. Peter, 1 Ep. ii. 9, 
 even as the ancient Israelites were, Deut. 
 vii. 6. xiv. 2. & al. freq. 
 
 III. "Edvea, T], TCI, plur. in the N. T. 
 frequently signifies the Heathen or Gen- 
 tiles, as distinguished from the Jews, or 
 believers. Mat. vi. 32. x. 5, 18. xx. 19, 
 25. Luke ii. 32. 1 Cor. v. 1. xii. 2. Eph. 
 ii. 11. iii, 6. & al. freq. This is an Hel- 
 lenistical sense of the word, in which it is 
 very often used by the LXX [as Neh. v. 
 8.] for the Heb. tz:»'''i:i the nations, the 
 heathen ; but in the N. T. it often also 
 denotes or includes the believing or Chris- 
 tian Gentiles, in contradistinction from 
 the Jews, as Acts x. 45. xi. 1, 18. xxi. 
 25. Rom.xi. 13. xv. 12, 16. xvi. 4. Gal. 
 ii. 12, 14, & al. — It may not be amiss to 
 observe, that our Eng. Heathen is from 
 the Greek "Edv-q. 
 
 "E0OC, €oc? «C5 TO, from tQio. 
 
 I. Custom, usual practice, or manner. 
 Luke ii. 42, [xxii. 39.] John xix. 40. 
 [Heb. X. 25.] & al. 
 
 [II. Rite, solemn custom. Luke i. 9. 
 Acts vi. !4. xvi. 21. xxi. 22. Especially 
 the Jewish law and ceremony, rite. So in 
 Philo and Josephus Ant. xvi. Q. 7-'] 
 
 "E0i2. — To use, be accustomed, be wont, 
 whence perf. mid. Attic eicjOa, and plu- 
 perf. luoOeip. occ. Mat. xxvii. 15. Mark 
 X. 1. 'Eiixjdog, TO, particip. perf. mid. 
 Attic neut. What was customary or usual. 
 occ* Acts xvii. 2. Luke iv. 16, Kara ro 
 eiiodog avTM, According to his custom. So 
 LXX, Num. xxiv. 1. 
 
 * "EOi/of is used for a troop or company by Homer, 
 II. iii. line 32, 
 
 "A\|/ 8' eTa^wv elg "E0NO2 l^^iJ^sro 
 
 Back he retreated to a ii-ooji of friends. 
 So II. vii. line 115, & al. 
 
EI 
 
 210 
 
 EI 
 
 'EI, A conjunction, [is used with the 
 Indie. Opt. and Tery rarely with the con- 
 junctive.] 
 
 1 . Conditional, If, q. d. it being that. 
 Mat. iv. 3. V. 29. & al. freq. 
 
 2. Since. Rom. viii. 3 J. [[Schl. adds 
 Acts iv. 9. xi. 17. xviii. 15. Mark ix. 22. 
 The first Wahl agrees in, the two next 
 he gives nearly the same meaning for, 
 quodsi, and in the last, supposes cer- 
 tainty to be implied.] 
 
 3. Concessive, Though, although. 2 Cor. 
 xiii. 4. So 'El fcat, Although, etsi. Mat. 
 xxvi. 33. Luke xi. 8. xviii. 4. & al. freq. 
 [Add 1 Cor. ix. 2. Rom. xi. 17. It is 
 even though, in Mat. xxvi. 33. Luke xvii. 
 2. See Herman, on Viger. p. 832.] 
 
 4. Implying the event. That. Acts 
 xxvi. 8, 23. Heb. vii. 15. See John ix. 
 25, where Whitby takes it in the same 
 sense. Comp. ver. 31. This application 
 of the word by the writers of the N. T. 
 is by some called Hellenistical, and sup- 
 posed to be taken from the like use of the 
 Heb. particle a« j/*, to which in the LXX 
 El indeed frequently answers in this sense ; 
 see (inter al.) 1 Sam. x. 22. 1 Kings i. 
 51. But it may be observed, that the 
 purest Greek writers have used ei in the 
 same manner. Of this Raphelius on Acts 
 xxvi. 8, has produced instances from Po- 
 lybius and Vigerus, De Idiotism. cap. viii. 
 sect. 6. reg. 3. from Demosthenes and 
 Isocratesj to which I add from Plato, 
 Phaedon § 23. p. 207- edit. Forster, Ae7v 
 ^£ TrpoaaTTo^et^ai eri^ 'EI koL eTTEL^ay clttO" 
 Qav^fXEV H^EV i]TTOv £<rat r) Tzpiv yEviaBai. 
 But (it seems) that you ought to demon- 
 strate further, that after we are dead (our 
 soul) will exist no less than before we 
 were born ; and from Josephus, De Bel. 
 lib. V. cap. 1 1 . § 6. *cai ttoXXcl t&q <rpartw- 
 TciQ (pavXlffag, 'EI KparsvTEQ riov ttoKeixiov 
 Tteyjov Kiv^EvvEvsfft toIq \^loiq, and se- 
 verely upbraiding the soldiers, that being 
 in possession of the enemies' walls, they 
 were exposed to danger in their own. 
 Thus the learned Hudson renders it, 
 '' Multumque increpatis militibus quod, 
 cum hostium muros obtinuissent^ in suis 
 periclitarentur." So lib. i. cap. 26. § 2. 
 rw fiEv ovEihi^wy 'EI — upbraiding him 
 that — illi quidem exprobrans ({ubd — Hud- 
 son. Raphelius has well shown in his 
 Annotation on Mark xv. 44, that lOav- 
 fjLaaEv El in that text means he wondered 
 that, and does not imply that Pilate had 
 ;uiy doubt whether Jesus ?vere dead, but 
 that he was surprised that he was dead 
 
 so soon. To the passages alleged by that 
 learned writer, where Herodotus and Xe- 
 nophon use ^avfxa^Eiv el in this sense, we 
 may add Xenophon's Memorab. lib. i. cap. 
 i. § 13, where, speaking of the philoso- 
 phers who pretended to reason about the 
 constitution of the universe, he says of 
 Socrates, 'EOA'TMAZE ce, 'EI /u?) </)av€pov 
 avToiQ £«?iv, OTi rdvra «' hvvarov avOpojTroiQ 
 EvpEly, He wondered that it was not ma- 
 nifest to them, that it was impossible for 
 men to discover these things. The rea- 
 der may find other plain instances of the 
 like application of the phrase in Josephus, 
 Ant. lib. xiv. cap. 7- § 2. and De Bel. lib. 
 i cap. 10. § 2. and Cont. Apion. lib. ii. § 
 37, and will meet with many more in 
 reading the best Greek writers. Comp. 
 Kypke. [Add 1 John iii. 13. See Mark- 
 land ad Lys. p. 670. (Reisk.) Krebs. 
 Obss. Flav. p. 95. Liv. vii. 31. 'Et is , 
 also used for ut, that, where there seems 
 an ellipse. Acts viii. 22. (Pray God, aiid 
 try if he will.) xvii, 27. Mark xi. 13. 
 See iEsop. Fab. 128. Hom. Iliad, ii. 99. 
 X. 1 9. where Eustathius says k is for ottwc. 
 In some of the places I have cited, it 
 may be rendered by whether.'] 
 
 5. In oaths and solemn assertions it 
 denieth, denoting that not, as Heb. iii. 1 1 . 
 Mark viii. 12. This sense is agreeable to 
 the like application of the Heb. particle 
 tZ3b*,and to the correspondent Hellenistical 
 use of EL by the LXX. See Whitby on 
 Heb. iii. 1 1. and Ps. xcv. 11. Deut. i. 35. 
 1 Sam. iii. 14. Ps. Ixxxix. 35. cxxxii. 2, 
 3, both in the LXX and Heb. The man- 
 ner of expression is elliptical, and may be 
 supplied by let me not live, let me not 
 be God, let me not be true, or the like, 
 
 if- 
 
 6. Of interrogation or doubt. Whether, 
 if. Mat. xix. 3. xxvii. 49. Mark iii. 2, 
 Luke xiii. 23. Acts vii. 1. xix. 2. & al. 
 freq. The Greek writers use it in the 
 same manner. See V'igerus, De Idiotism. 
 cap. viii. sect. 6. reg. 4. [Add Mark viii. 
 23. Luke vi. 7. Acts xvii. 11. 1 Cor. 
 i. 16. vii. 16. 2 Cor. xiii. 5. See Matth. 
 § 608.] 
 
 7. Of wishing, if! that I O si ! 
 Luke xix. 42. Comp. Luke xii. 49. xxii. 
 42. 'Et is not only thus used by the LXX, 
 Josh. vii. 7- Job vi. 2, but Raphelius 
 shows that Herodotus, Polybius, and Ho- 
 mer (to whom I add Lucian in Prometh. 
 torn. i. p. 118.) have applied it in the 
 same manner. Comp. Vigerus De Idiot- 
 ism. cap. viii. sect. 6. reg. 1 . in 'Ei; and 
 
El 
 
 220 
 
 EI A 
 
 Kypke on Luke xix. 42. But perhaps 
 both in Luke xix. 42, and xxii. 42, there 
 is an ellipsis in the end of the former part 
 of the sentence of it would be well^ or the 
 like, as usual in the Greek writers after k 
 and kav. Comp. under K^j/ 1 . On Luke 
 xii. 49, see Campbell "*. 
 
 8. 'El )u^, If 7iot, i. e. unless, ea?cept, 
 hut, in an exceptive sense. Mat. v. 13. xi. 
 27. xii. 24, 39. & al. freq. But, in an 
 adversative sense. Mat. xii. 4. Mark xiii. 
 32. Luke iv. 26, 27. Rom. xiv. 14. Gal. 
 i. 7- Rev. ix. 4. xxi. 27. 
 
 9. 'El ^£ jur/, But if not, otherwise. John 
 xiv. 2. [This is generally used where 
 there is an ellipse, which can be easily 
 supplied. In John xiv. 2. Wahl says, jff 
 it were not so. Schl. misrepresents Lampe 
 by giving as his opinion, one out of four 
 which he mentions. But all seem harsh t, 
 and all are, I think, necessarily false, by neg- 
 lecting the particle av ; exitov ixv vfxiy must 
 be, as our translation has it, / 7vould have 
 told you. Kuinoel says, that this is the 
 most simple and true method of transla- 
 tion, and he explains it properly, * If 
 there were not many mansions in my 
 Father's house, and ye could not follow 
 me thither, I would not have deceived you, 
 but told you so openly.' This too is the 
 interpretation of Valla, Beza, Grotius, 
 and others. I recommend my readers to 
 compare Epictet. Enchir. xiii. xxvi.(tMice) 
 XXX. iElian. V. H. xiii. 42. Aristoph. 
 Plut. 4. 8. for instances of this ellipse, and 
 Casaub. ad Athen. v. 2. with Bos. Com- 
 pare also Xen. Anab. iv. 3. 6. Cyrop. iii. 
 1. 'd^. Plato Lysis, p. 134. (Herudof) 
 Arrian. Exp. Ah iv. 4. 17. and Buttman 
 Gr.Gr. § 135. not. 10.] 
 
 * [The use of Si in this sense in Latin is very 
 common, as O ! si nunc aureus iste, &c. O ! mihi 
 przeteritos referat si Jupiter annos.] 
 
 t [The first takes li as interrogative, Have I not 
 told yot( that I am going to prepare a place for 
 yoxt,% referring to some unrecorded conversation. 
 The 2d supposes an ellipse, If I have not before 
 told you^ I tell you now that I am going, ^c. The 
 3d (which Schl. gives) I cannot construe so as to 
 suit the explanation. Pra^terquam autem, quod 
 dixi vobis, proliciscor paraturus, &c. This means, 
 says Lampe, ' Not to repeat what I have often said 
 of the glory of ray Father's house, nor to remind 
 you of my promise, that you shall hereafter follow 
 me thither, I now say as an additional consolation, 
 I am going to prepare a place for you.' He gives 
 satisfactory instances of It ^ejur, meaning besides. 
 The 4th is, ' 13ut if that is not enough, (namely, 
 the assurance of mansions in Heaven for them,) 
 if you are still anxious about me, I have already 
 told you (on former occasions) that I go to prepare,' 
 &c. 
 
 10. 'El ^e tt?7ye, But if not truly, other- 
 wise trull/. Mat. vi. 1. ix. 17; on which 
 last text observe, that Xenophon applies 
 £1 ^£ fxri in the same manner, as referring 
 to the sense, not to the words, in Cyri 
 Exped. lib. iv. 1^.271- edit. Hutchinson, 
 8vo, who, in Note 4, shows that the 
 phrase is thus used also by Demosthenes, 
 Thucydides, Jilian, and Dio Chrysostom. 
 
 "Eiye, A conjunction, compounded of kt 
 if, and ye truly. 
 
 1. If indeed, if tridy, occ. Gal. iii. 4. 
 Col. i. 23. 
 
 2. Since indeed, since truly, occ. 2 Cor. 
 V. 3. Eph. iii. 2. iv. 21. See Doddridge 
 [and Whitby] on the two latter texts. 
 [Phil. Op. p. 424. Dion. Hal. iv. p. 21 L] 
 
 'Eiooe, eoe, «f, TO, from ei^w to see. 
 I. The act of seeing, sight, occ. 2 Cor. 
 V. 7. 
 
 11. The object of sight, form, appear- 
 ance, occ. Luke iii. 2^. ix. 29. 1 Thess. 
 V. 22. John V. 37 ; on which last text 
 comp. Exod. xxiv. 17, in the LXX, where, 
 as in many other parts of that version, 
 EiSog answers to the Heb. n«"iD sight, ap- 
 pearance; the Greek writers likewise 
 use it in the same sense. Comp. also 
 Num. xii. 8, in Heb. and LXX. Camp- 
 bell, whom see, understands John v. 37. — 
 tire, &c. to the end of ver. 38, interroga- 
 tively, and refers ci^oc to the bodily form 
 (Luke iii. 22.) in which the Holy Spirit 
 appeared at Jesus' baptism, and ^wv-qv to 
 the voice which was then heard from 
 heaven. 
 
 "EIAa and 'EIAE'ii, from the Heb. )^n» 
 to feel, perceive, know, to which it fre- 
 quently answers in the LXX. 
 
 I. To perceive or know with the out- 
 ward senses, particularly with the sight, 
 to see. Mat. ii. 2, 9, 10. & al. freq. [It 
 means, to look at, in Mat. xxviii. 6. Mark 
 xiv. Q7. Luke xxiv. 39. John xx. 27. and 
 thence, to attend to, in Acts xiii. 41. 
 
 1 John iii. 1. Verbs of sense are so often 
 chane^ed, that it seems to mean to hear 
 in Luke i. 29. as in ^lian. V. H. ii. 10. 
 Soph. CEd. T. 513. We may add that the 
 verb is used as well of things actually seen 
 as of others seen in visiofis. See Rev. i. 
 19. & al. John viii. 56. (Kal eih) xii. 41. 
 Heb. xi. 1 3. Acts xi. 6.] 
 
 II. To perceive with the eyes of the 
 mind, to know, perceive, understand. See 
 
 2 Cor. xi. 1 1, 30. John xxi. 15, 16. i Cor. 
 ii. 11. Rom. viii. 28. Heb. x. 30. & al. 
 freq. In John iii. 3, Campbell renders it 
 discern i see his Note. On Acts xxiii. 5, 
 
EI A 
 
 221 
 
 EI A 
 
 comp. Wetsteiii and Wolfius, and see 
 Marsh's Translation of Micbaelis's Intro- 
 duct, to N. T. vol. i. p. 51. [Oiaa is 
 especially used to express positive know- 
 ledge. See Mat. vi. 8. Rom. viii. 28. 
 1 Cor. viii. 2. 2 Cor. xi. 11, 31. xii. 2, 3. 
 (o Oebg oihv) John xx. 2. xxi. 15, 16, 
 17. Jer. XX. 12. In Eph. vi. 8. Col. iii. 
 24. 1 Pet. i. 18, it is to know from consi- 
 deration or persuasion. In Mat. xxiv. 
 43. John xviii. 4. Acts xx. 22, 25, and 
 29, it is to know beforehand.'] 
 
 III. To see, experience, as death, cor- 
 ruption, grief. Luke ii. 26. Heb. xi. 5. 
 Acts ii. 27. xiii. 35, 36, 37. Rev. xviii. 7. 
 [^ To experience good fortune in 1 Pet. iii. 
 10. (the phrase being to see good days. 
 Hence came perhaps the other phrase, 
 John viii. 56, to see my day, i. e. to live 
 to my time, to have experience of me.) 
 Such expressions are common in] Heb. 
 and seem to be taken from the Old Testa- 
 ment. See Ps. xvi. iO. Ixxxix. 49. Lam. 
 iii. 1. 
 
 IV. To know, he acquainted with, as a 
 person. Mat. [xxv. 12.] xxvi. 72, 74. 
 Mark [i. 26, 34.] xiv. 71. [Luke xxii. 
 34. There is one passage of great diffi- 
 culty in John i. 32, by some referred to 
 this head. The difficulty is this ; in St. 
 Matthew we are told that John wished 
 not to baptise Christ, as not requiring his 
 baptism, while in this place of St. John, 
 he says he did not know him when he 
 came to be baptised. Many and very 
 varixHis solutions have been offered. Wit- 
 sius, Miscel. Sacr. ii. p. 539, says, that 
 the easiest is to suppose that John was 
 not acquainted with Jesus, but at the mo- 
 ment of his coming was warned by the 
 Holy Spirit that this was the Messiah, 
 and that this was afterwards confirmed 
 by the visible descent of the Spirit : but 
 besides many other objections, this is con- 
 trary to Scripture. I think, on the whole, 
 with Macknight, that personally John 
 must have known Jesus, must have known 
 his holy life, and therefore have refused to 
 baptise him with the baptism of repent- 
 ance, which he needed not, but that he 
 knew him not as the Messiah. Indeed I 
 go farther. John had been expressly told 
 (John i. 33 ) that a definite sign would 
 be given him to point out the Messiah, 
 viz. the visible descent of the Spirit ; and 
 he might therefore not presume, before 
 seeing the sign, to pronounce any one to 
 be the Messiah, while yet his knowledge 
 of the circumstances of Christ's birth. 
 
 might strongly incline him to believe that 
 he would be declared to be so ; and that 
 feeling might dictate the address in St. 
 Matthew, which certainly only indicates 
 respect and veneration, and contains no 
 distinct acknowledgment of Jesus being 
 the Messiah. Macknight (Harmony, i. 
 Paraphr. Sect, xv.) contains all the va- 
 rious opinions.] 
 
 V. To know, esteem, regard. 2 Cor. v. 
 16. 1 Thess. V. 12. 
 
 VI. To acknowledge, own. Mat. xxv. 
 12. 2 Thess. i. 8. [1 Thess. iv. 5. Tit. i. 
 16. Heb. viii. 11. x. 30. 1 Sam. ii. 12. 
 ^lian. V. H. ii. 13.] 
 
 VII. To know how, implying both know- 
 ledge and inclination, [and even power]. 
 Mat. vii. 11. Luke xi. 13. 2 Pet. ii. 9. 
 Comp. Mat. xxvii. 65. [Luke xii. 56. 
 Phil. iv. 12. 2 Pet. ii. 9. 1 Tim. ii. 5. 1 
 Thess. iv. 4. ^lian. V. H. ii. 21.] 
 
 VIII. To see, consider. Acts xv. 6. 
 
 IX. To see, converse with. Luke viii. 
 20. (Comp. Mat. xii. 47.) Thucydides 
 [iv. 125.] and Lucian [Dial. Nept. and 
 Merc. 17.] use llCiv in this sense. It is 
 then an Attic application of the verb. 
 See Wolfius and Wetstein. [See John 
 
 : xii. 21. Acts xvi. 40. xxviii. 15. 2 Tim. 
 i. 4. The following are peculiar senses, 
 To see about (i. e. to consider). Acts xv. 
 6. To remember or recall, 2 Tim. iii. 14. 
 1 Pet. iii. 9. In 1 Cor. i. 16, it is / do 
 not remember whether, or / am not sure 
 whether. In Acts xxiii. 5, Schleusner 
 says, / did not consider. So Bishop San- 
 derson. But Wolf, Deyling, iii. p. 325. 
 Witsius (Mel. Leid. p. 156), and others, 
 say that Paul, from long absence, did not 
 know the High Priest, as out of the 
 temple he wore his common dress. See 
 Reland Antiq. ii. 1. p. 149.] 
 
 ^'E.ihoKelov, «, TO, from iilbikov. — An 
 idol's temple, occ. 1 Cor. viii. 10. Thus 
 used also in the Apocrypha, 1 Esd. ii 10. 
 
 1 Mac. i. 47. x. S3. So in the LXX, 1 
 Sam. xxxi. 10, we have 'A«rapratov for 
 the temple of Ashtaroth, or Astarte; in 
 
 2 Mac. xii. 26, ' ATepyareiov for the temple 
 of Atergatis ; and in the heathen writers, 
 M«o-£tov for the temple of the Muses; 
 BaKXELOv — of Bacchus; BEv^iBeioy — of 
 Bendis, i. e. Diana, &c. Comp. Wetstein 
 in 1 Cor. That it was the custom of the 
 ancient heathen to feast in the temples of 
 their idols, Eisner on 1 Cor. viii. 10, has 
 proved from testimonies of the Greek and 
 Roman writers, and has remarked that 
 the same thing is menfioned of the She- 
 
EI ^ 
 
 9')0 
 
 EI A 
 
 cliemites, Jud. ix. 27. Comp. also Jud. 
 xvi. 23, 25, with Josephus Ant. lib. v. 
 cap. 8. § 12; and see Amos ii. 8. 3 Mac. 
 iv. 16, and Wolfius and Kvpke on 1 Cor. 
 viii. 10. 
 
 f^^' ^^i^wXodvTOv, «, TO, from ei^oyXor 
 an idol, and %io to sacrifice. — Somewhat 
 sacrijiced^ or offered in sacrifice to an 
 idol. Acts XV. 29. [xxi. 25.] 1 Cor. viii. 
 1, 4. [v. 10. X. 19, 20. Rev. ii. 14.] This 
 Word is also used in § 5. of the treatise 
 concerning the Maccabees, printed at the 
 end of Hudson's Josephus 3 where it is 
 said that Antiochus commanded his sol- 
 diers to force the Hebrews 'EIAllAOGY'- 
 TiiN — aTToyevEo-dai to taste meat offered 
 to idols, [All the victim was not burnt ; 
 and the parts left were either used for a 
 feast by the sacrificer, or sold. To this is 
 the allusion made in the N. T.] 
 
 ^^^ 'EidtoXoXarpiia, ag, y, from ii^ojXov 
 an idol, and Xarpiia worship, which see. — 
 Idolatry, worship of idols or false gods, 
 idol-worship, occ 1 Cor. x. 14. Gal. v. 20. 
 Col. iii. 5. 1 Pet. iv. 8. [In Gal. v. 20, 
 it is generally idolatry; in 1 Cor. x. 14. 
 I Pet. iv. 3, the eating of the food de- 
 scribed in the last word ; in Col. iii. 5, a 
 vice as bad as idolatry. We learn from 
 Schoetgen, Hor. Heb. i. p. 779, that the 
 Jews called other great vices by this 
 name.] 
 
 I^^ 'Et3wXo\arpj)c5 «, o, from ti^toXov 
 an idol, and Xarpig a servant, worshipper. 
 Comp. under Aarpevw. — An idolater, a 
 servant, or worshipper of idols. 1 Cor. v. 
 10. Eph. V. 5. &al. 
 
 "Et^wXo?/, «, TO, from eilog a form, ap- 
 pearance. 
 
 I. An image or representation, whether 
 corporeal or mental, of some other thing. 
 Thus Herodotus and Xenophon (Memor. 
 Socrat. lib. i. cap. 4. § 4.) use ei^coXa for 
 statues of men, Plato sometimes for ujii- 
 versal ideas, or conceptions of the 7nind, 
 and Longinus (De Sublim. \ ix. p. 46. 
 edit. 3tiae. Pearce) for a poetical image. 
 In Homer h^uiXov is used for the shade, 
 or aerial vehicle of a departed soul or 
 mind, and is distinguished both from the 
 body and the soul. Comp. Ii. xxiii. lines 
 103, 104, with Odyss. xi. lines 600, 601, 
 and see Pope's Note on the former pass- 
 age, and Lucian on the latter, in Dial. 
 Diog. et Hercul. torn. i. p. 262. Plato 
 also applies it in this sense, Phaedon, § 30, 
 where consult Forster's Note. See fur- 
 ther Homer's application of this word, II. 
 V. line 449. Odyss. iv. line 796- Hesy- 
 
 chius explains tiCu)Xop by ojjiotiana a simi^ 
 litude, eiKiby an image, arif-iEiov a sign, 
 ')(apaKri]pLov aKLOELdeg a shadowy repre- 
 sentation, or delineation. 
 
 II. In the N. T. An idol, or iynage set 
 up to be worshipped for God, and that 
 whether intended as a representative of 
 the true God, as * Acts vii. 41 ; or of a 
 
 false one, Acts xv. 20. 1 Cor. xii. 2. Rev. 
 'ix. 20. 
 
 III. A false god, usually worshipped 
 by an image. See 2 Cor. vi. 1 6. 1 Thess. 
 i. 9. 1 John V. 2 1 . St. Paul says, 1 Cor. 
 viii. 4. (comp. ch. x. 19.) that an idol is 
 nothing in the world, which surely cannot 
 mean absolutely nothing (whether by an 
 idol be understood the image itself, or the 
 sun, moon, air, Ccesar, or, &c. represented 
 thereby), but " nothing of a God: for the 
 Apostle proves that an idol is nothing, be- 
 cause there is no God but one," as Vv hit- 
 by remarks; or, to use the Mords of the 
 truly learned and excellent f Brevint, 
 " Idols may be somewhat as to the mate- 
 rial part, for so they are sometimes brave 
 works of men's hands, statues of gold, &r. 
 sometimes excellent works of God himself, 
 as sun and moon, &c. but as to their other 
 formal being of any excellency, which 
 might require divine worship), they are 
 nothing at all of that which fond wor- 
 shippers are pleased to conceive of them." 
 [This is also, in substance, Schleusner's 
 explanation.] Comp. Isa. xli. 24. Hab. 
 ii. 18, 19. and 'OvMc II. See also Sui- 
 cer's Thesaur. in "Et^wXoj^, and Wolfius, 
 Cur. Philolog. on 1 Cor. viii. 4. — In the 
 LXX this word answers not only to the 
 Heb. tD^i" an image, ho'^ and ^»dQ a gra- 
 ven image, and to tZD»nV)? elaborate images, 
 but also to :z3>bi^:i ruling gods, and to 
 tZ!''nV« gods, saviours. 
 
 * The Heathenish idolatry of xoomhipping the 
 host of heaven^ Sec. is in the immediately following 
 verses mentioned as distinct from that of the calf; 
 and it is evident from the history, Exod. xxxii. 
 that this latter was intended as a representative of 
 Jehovah ; for not only the 2)(^oj)Ie said of it (vcr. 4.) 
 These le thy gods (Aleim) xvhich brought thee tip 
 out of the land of Egypt, but Aaron also (ver. 5.) 
 hiiilt an altar before it, and Aaron made proclama- 
 tion and said. To-morrow is a feast to Jehovah : 
 And the similar idolatry of the golden calves set up 
 by Jeroboam in Dan and Bethel is likewise in a 
 very clear and striking manner distinguisfied from 
 the worship of Baal, or the sun, 2 Kings x. 28, 29, 
 31. In short, the worship of the calves was Arian, 
 that of Baal, or the sun, was heathenish idolatry, 
 Comp. 1 Cor. x. 7* 
 
 t In his Depth and Mystery of the Roman Mass, 
 p. m. 
 
E I K 
 
 223 
 
 EI A 
 
 'EiKfj, Adv. from eiKio to yield. 
 
 I. Rashly^ without sufficient cause, occ. 
 Mat. V. 22, where it plainly implies yield- 
 ing, or giving way to an evil passion. 
 Comp. Col. ii. 18. So Homer expressly 
 uses "ElKEIN Qv^xto for yielding to one's 
 mind or passion. See II. ix. lines 109, 
 110, 594. II. xxiv. line 43. Odyss. v. 
 line 116. [Pol i. 52. al.] 
 
 II. I?i vai?i, to no purpose, occ. Rom. 
 xiii. 4. 1 Cor. xv. 2. Gal. iii. 4. iv. II. 
 In this sense also is implied a being over- 
 come, or yielding to opposition and diffi- 
 culty. On Gal. iii. 4, see Eisner and 
 Wolfius. [Xen. Cyr. V. 1, 6.] 
 
 "EiKoaif 01, at, ra, Indeclinable. — The 
 number twenty. Luke xiv. 3 1 . & al. freq. 
 
 'EiKoo-iTrevre, Indeclinable, from etKom 
 and "KivTE jive. — Twenty-Jive. occ. John 
 vi. 19. 
 
 'Et^roo-trecro-apcC) oi, at, declined as rec- 
 aa^EQ, from iiKooi, and TeaaapeQ jour. — 
 Twenty-jour. occ. Rev. v. 8, 14. 
 
 'Etfcoo-trpttc, 01, au declined as rpelg, 
 from eiKocri, and Tpeig three. — Twenty- 
 three, occ. 1 Cor. x. 8. where see Wolfius, 
 Whitby, and Doddridge. 
 
 "EIKO, To yield, submit, occ. Gal. ii. 5. 
 [Wisd. xviii. 5.] 
 
 "EIKil, [[Only 'ioiKa is used.] To be like, 
 resemble, occ. James i. 6, 23. 
 
 'Etfcwv, ovoQ, //, from ttfcw to be like, re- 
 semble. 
 
 I. A corporeal representation, an image, 
 as of a man made of gold, silver, or, &c. 
 occ. Kom. i. 23. [Schleusner says here 
 that it is not the image ojthejorm^ but 
 the jorm ox figure oj the thing; and he 
 compares Tacit, v. 5. T>eos in species ho- 
 minum effingere.'] Of a prince's head im- 
 pressed on a coin. occ. Mat. xxii. 20. 
 Mark xii. 16. Luke xx. 24. Herodian, lib. 
 i. cap. 27, uses the M'ord in this latter 
 view, NopV/^ara — eVrtrvTrw/xcva tijv iKeiPs 
 'EIKO'NA, Money struck with his image. 
 
 II. An image, resemblance, likeness. 
 See 2 Cor. iv. 4. Col. i. 15. 1 Cor. xi. 7*. 
 Col. iii. 10. Rom. viii. 29. 1 Cor. xv. 49. 
 
 III. It seems from the tenor of the 
 Apostle's argument, to be used Heb. x. 1, 
 for the essential or substantial jorm of a 
 thing, that is, for the very thing itself, as 
 opposed to its ada shadow or delineation ; 
 so it is parallel to (sibp-n. the body or sub- 
 stance, which the Apostle elsewhere op- 
 poses in like manner to its (TKia, or sha- 
 
 • [Compare with this text Diog. Laert. vi. 51. 
 Lucian Imag. 28. Artsmid. ii. 37- iii. 31.] 
 
 dow, Col. ii. 17. And accordingly the 
 Syriac version explains iiKova, Heb. x. 1 , 
 by «DVp the substance, and Chrysostom 
 by T})y aXrjdeiav the truth or reality. (See 
 'AXrjOita II.) Comp. Rom. viii. 29. and 
 see Wolfius on Heb. x. 1. and Suicer's 
 Thesaur. in *EiKu)y III. 
 
 ^^^ 'EiXtKTpfVem, ag, rf, from iiXiKpivriQ. 
 — Sincerity, purity, occ. 1 Cor. v. 8. 2 
 Cor. i. 12. ii. 17. [In 2 Cor. i. 12, it is, 
 says Schleusner, the sincerity approved by 
 God. (For the derivation of this word 
 see the next). Theophylact says "purity 
 of sentiment and want of guile, having 
 nothing in shade, nor foul under a fair 
 cover."] 
 
 'EiXiKpivrjQ, eog, sg, b, >/, from eiXt], or 
 eXrf the shining or splendour oj the sun, 
 and Kpivb) to judge, discern, — Sincere^ 
 pure, unsullied, without, or jreejrom spot 
 or blemish, properly to such a degree «* 
 to bear examinatioti in the jull splendour 
 ojthe solar rays. In this view the word 
 in the N. T. is generally understood to 
 relate to the lives or wills of Christians, 
 and the learned Eisner has shown that it 
 is sometimes applied in this view by the 
 Greek writers: but since in St. Paul ti^, 
 seems to refer to ^oKipai^eiv discernment, 
 and is by St. Peter joined with ^tavoiav 
 imderstanding, the learned critic just 
 mentioned takes it to import that clear- 
 ness or perspicuity oj mind or under- 
 standing, by which one is able to see all 
 things evidently, and proceed without 
 mistake. So eiXiKpivijg may be rendered 
 clear, clearly discerning, oj clear judg- 
 ment or discer7ime7it, i. e. spiritually, in 
 all things both of Christian faith and 
 practice. Eisner shows that the Heathen 
 writers in like manner apply eiXiKpiveLa, 
 EiXiKpivojg, and EiXiKpivEQ to the under- 
 standing, occ. Phil. i. 10. 2 Pet. iii. i. 
 So Clement in his 1st Epistle to the Co- 
 rinthians, § 32: 'El rig Kaff ev eku^ov 
 'EIAirPINa'S KATANO'HSHi— If any 
 one shall distinctly and accurately con- 
 sider. But in Phil. i. 10, as the being 
 eiXiKpivEtg seems to be distinguished from 
 ^oKipa'CEiv, as the consequence from the 
 antecedent, and refers to the persons ; and 
 as it does not appear that a man is ever 
 denominated EiXitcpivijg in respect of his 
 understanding, Kypke adheres to the 
 common interpretation of EiXiKpLVEig, by 
 sincere, sound, jaultless, and adds two or 
 three instances of this application by the 
 Greek writers. 
 
 'EIAI'SSii. It is generally derived 
 
EI M 
 
 224 
 
 EIM 
 
 from ki\i(j) to inr?i, roll or 'whirl rounds 
 {verso, circumago, Scapula). Compare 
 
 I. To roll or whirl round. So Aratus, 
 ill Aristotle, applies this word to the «p- 
 parent motion of the stars rolling round 
 the earth ; and in Homer, II. xxiii. line 
 309. we have 
 
 O<o-9a yup £u mpi rsp/xaff iXiara-Bfisv (for sX/<rcre<v) — 
 For well thou know'st to -whirl around the goal. 
 
 Comp. line 466. 
 
 II. In the N. T. To roll up^ as a scroll, 
 occ. Rev. vi. l^. 
 
 'Eijxi, from ew to be, which from Heb. 
 n»n the same ; but the o-, which we find 
 in some of the deflections of hfjii, as in Ilq, 
 €«rt, etrfxev, etio, 'iadi, &c. seems to be com- 
 municated to them from the Heb. U^> is, 
 are. 
 
 I. To he, exist, have existence or being. 
 John i. 1, 2, 10. viii. 58. [xvii. 5.] Heb. 
 xi. 6. [Acts xvii. 28. Rom. iv. 17. & al.] 
 
 II. And most generally. To be, denot- 
 ing the quality, state, condition or situa- 
 tion of a person or thing. Mat. i. 1 8, 1 9. 
 ii. 9, 13, 14. iii. 11. Mark i. 6. ix. 7- & al. 
 freq. [Schleusner says it has a future 
 sense in Mat. xxii. 23. Mark xii. 1 8, 25. 
 Luke XX. S6. Acts xxiii. 8.] 
 
 III. To be, to happen. Mat, [i. 13. xii. 
 44, 45.] xiii. 40, 49. xvi. 22. [xxiv. S.] 
 Mark xiii. 4. [Luke i. GQ. & al.] 
 
 IV. To be reckoned, or reputed. Mat. 
 xviii. \7. 1 Cor. iii. 19. 1 Tim. i. 7. 
 [Schleusner adds John v. 31. (and so 
 Hackspan, p. 421. and Episcopius i. P. 
 II. p. 6. This seems too to be the notion 
 of Rosenmiiller and Kuinoel) Rom. iii 26. 
 I Cor. ii. 14. 2 Cor. iv. 7.] 
 
 V. To signify, denote, represent ^figu- 
 ratively or symbolically. Mat. xiii. 37, 
 38, 39. & al. Comp. Mat. xxvi. 26, 28. 
 [Add Luke viii. 9. xv. 26. xviii. ^Q. John 
 vii. 36. X. 6. Acts x. 17. Rom. i. 12. I 
 Cor. X. 4. (The rock was a sign or sacra- 
 ment of Christ. See Mede Disc. xliv. ; of 
 course the Lutherans do not agree.) Gal. 
 iv. 24. Eph. iv. 9. (What does it denote 
 or signify but that, kc.) Rev. v. 8.] 
 
 VI. 7'o mean, import. Mat. ix. 13. xii. 
 7. Mark ix. 1 0. Acts x. 1 7. 
 
 VII. With a genitive case, it denotes 
 possession or property. Mat. vi. 13, 25 
 l<Tiy, Of thee is, i. e. thine is. So with a 
 dative, Luke ix. 13, Ow eitTLr yfuv, There 
 are not to us, i. e. we have not. See Luke 
 viii. 42. But, Mark xi. 24, the fut. t^ai 
 
 imports the obtaining somewhat asked, 
 £<rai vfxiv, they shall be unto you, i. e. ye 
 shall have or obtain them. Raphelius on 
 this text produces a similar passage from 
 Arrian De Exped. Alexand. ii. 14, \Q. 
 "O, TL yap liv TriiOrjg efxe, "ESTAI 20^1 ; 
 For, whatever you ask of me, you shall 
 obtain or have. Comp. Eisner. [With 
 the gen. it denotes also to be a follower 
 of, as Rom. xiv. 8. 1 Cor. i. 12. iii. 4. 2 
 Tim. ii. 19. In Heb. xii. II. seems to 
 belong to, to be connected with Joy, i. e. 
 to be joyous. See Buttman, § 1 1 9. note 
 8. Mathiaj, § 372. With the dative, 
 Luke i. 14. is similar to Mark xi. 24., as 
 are Mat. xix. 27. Luke xiv. 10. Est. v. 6. 
 la 1 Cor. ix. 2, it is. If I am not acknow^ 
 ledged by others, &c.] 
 
 VIII. 'OvK eipi. Not to be, i. e. alive, 
 to be dead. occ. Mat. ii. 18. This is not 
 only an Hebraical and Hellenistical phrase 
 (comp. Gen. xxxvii. 30. xiii. 36. Jer. 
 xxxi. 15. Heb. and LXX), but the purest 
 Greek writers have used it in the same 
 sense. See the instances produced by 
 Eisner, Raphelius, Alberti, Wolfius, and 
 Wetstein ; to which I add from Homer, 
 II. vi. lines 130, 131, 139, 140, 'OYAF— 
 o^j/'TlN, Nor lived he long. Comp. II. ii. 
 lines 641, 642. So Virgil, JEn. vi. lines 
 869, 870. 
 
 Ostcndent terris hunc tantum fata^ neque ultra 
 Esse sinent. [Eur. Hipp. 357. Alcest. 270-1 
 
 IX. 'Etjui iiQ — To be for, i. e. to be- 
 come. Mat. xix. 5. Luke iii. 5. 1 Cor. xv. 
 45. 2 Cor. vi. 18. This seems a merely 
 Hellenistical expression, and in the LXX 
 often answers to the Heb. — b n»n. Sec 
 inter al. Gen. ii. 7, 24. xviii. 18. in the 
 Hebrew and LXX, and comp. under Ti- 
 vopat I. [Add Mark x. 8. 1 Cor. iv. 3. 
 vi. 6. xiv. 22. Comp. Isa. xl. 4. xlix. 6. 
 and see Vorst. Phil. Sacr. c. 36. p. 679. 
 The following Senses are peculiar. In 
 Mat. vi. 5, Thou shall not behave thyself. 
 In Heb. ix. 15, «ic eViv is. It is not al- 
 lowed, or it is not possible. Comp. Ecclus. 
 xiv. 1 7. xxxiv. 21. and Perizon. ad ^Elian. 
 V. H. ix. c. 7. There is a class of })hrases 
 which hardly admit of any description, but 
 have a certain similarity. John xii. 50. His 
 commandments are (are the source of) 
 eternal life. In 2 Cor. iii. 17, Wahl says. 
 Now the Lord is (the giver of) the Spi- 
 rit. But I think Macknight right in ex- 
 plaining it from verses 6 and 16, That ye 
 may know what I jnean by the Jews turn- 
 ing to the Lord, ^^ the Lord" signifes the 
 
E IM 
 
 225 
 
 R I P 
 
 covenant of the spirit of which rve are 
 ministers, just as in verse 15, the cove- 
 nant of the letter is called Moses. Rosen- 
 miiller, I think, means the same thing. 
 In Eph. ii. 14, He is (the author of) the 
 peace between Jews and Gentiles. Again, 
 with TiQ, itpi has the sense of to be of 
 consequence (See Acts v. 36. Matthiae, 
 § 487) ; and indeed with other words it 
 takes the same meaning, and with hHv 
 the opposite. See Mat. xxiii. 18. John 
 viii. 24, according to Vitringa, and 54. 
 Acts xxi. 24. XXV. 11.1 Cor. vii. 19. xiii. 
 2. 2 Cor. xii. 1 1. 1 Cor. iii. 7. x. 19. Gal. 
 ii. 6. vi. 3, 15. And perhaps it has this 
 sense without any adjunct. See 1 Cor. i. 
 28, according to Wolf and Eisner after 
 Chrysostom, and this gives the best mean- 
 ing. Comp. Xen. Anab. vi. 2, 10. Cyr. vi. 
 2, 8. — The verb is constructed with many 
 prepositions. ( 1 .) With Ik, it denotes either 
 . to derive ones origin from persons, places, 
 &c. Mat. i. 20. xxi. 25. Luke ii. 4. John i. 
 47. iv. 22. vii. 52. Acts xxiii. 34. 1 Cor. 
 xi. 8. 1 John iv. 7. & al. Xen. Cyr. ii. \, 
 26. — or to belong to any body, sect, people. 
 Mat. xxvi. 7o. Mark xiv. 69, 70. Luke 
 xxii. 58. John vi. 64. xviii. \7, 25. Col. 
 iv. 9. 2 Tim. iii. 6. Herodian i. 7. 6. John 
 viii. 23. Lampe on St. John observes, 
 that €K often implies not only origin from, 
 but close connection with, a mystical ge- 
 neration. Thus, John viii. 23. hvai ek tu)v 
 avu) or KCiT(i>, Ik ts icoaps, &c. This last 
 phrase denotes especially to have received 
 only a carnal or ivorldly generation, not 
 j<io have the divine life. John xiii. 44, you 
 are sprung from the evil one, and closely 
 connected with him. See John xv. 19. 
 xvii.l 4, 1 6. 1 John iii. 1 2. iv. 1—6. 3 John 
 li. : kivai fk Trjg irheuyc or ek riJQ aXrjdiiag, 
 seem to mean attached to the faith or the 
 truth, see John xviii. 37. 1 John iii. 19. 
 Gal. iii. 10. With ptra, besides the ob- 
 vious meanings, this verb implies to assist. 
 Mat. xxviii. 20. John iii. 2. viii. 29. Acts 
 vii. 9. X. 38. xviii. 16. Rom. xvi. 20. Phil. 
 
 IV. 9. With (Tvy it implies to be among 
 the followers of, Luke viii. 38. Acts iv. 13. 
 
 V. I 7, or to be of the party of. Acts xiv. 4.] 
 'Eipi — To go. This sense of the V. 
 
 seems evidently derived from iipl to be; 
 the correspondent verbs to which latter 
 do in other languages often import mo- 
 tion ; as, for instance, the French etre, 
 and English to be. Thus the French say, 
 Je suis a vous dans un moment, I am with, 
 i. 6. I come to you in a moment ; Je I'etois 
 voir r autre jour, I was, or went, to see 
 
 him the other day^ and the English, I am 
 for London, i. c. I am going thither, &c. 
 &c. The simple V. hpi to go, occurs not 
 in the N. T., though some have taken it 
 in this sense, John vii. 34, 36, but is here 
 inserted on account of its compounds and 
 derivatives. 
 
 "Yjivekev the same as evekev (which see), 
 t being inserted according to the Attic 
 dialect. On account of. occ. 2 Cor. vii. 
 12, thrice. 
 
 "EtTTfjO, A conjunction, from it if, and 
 TTtp truly. 
 
 1. If truly, if indeed, occ. Rom. viii. 9, 
 17. 1 Cor. XV. 15. 
 
 2. Since indeed, since, occ. 2 Thess. i. 
 6. I Pet. ii. 3. 
 
 3. Although, indeed, occ 1 Cor. viii. 5. 
 "EtTTwc, from el if and ttCjq anyhow, by 
 
 any means. — If by any means, occ. Acts 
 xxvii. 12. Rom. i. 10. xi. 14. Phil. 11. 
 
 'F.iprjvEvoj, from iipjjvT] peace. — To [fol^ 
 low after] peace, be peaceable, occ. Mark 
 ix. 50. Rom. xii. 18. 2 Cor. xiii. 11. 1 
 Thess. V. 13. It is used by the LXX in 
 the same sense, answering to the Heb. 
 D»^U^n. [Ecclus. vi. 6. Polyb. v. 8. 7.] 
 
 'Efpi7v?;, 1]^, t], from eipEiv {eig) ev con- 
 necting into one or together (see Eph. ii. 
 14 — \7.) Peace, freedom, or cessation 
 from enmity in general. 
 
 I. Peace temporal, and that whether 
 public and political, as Luke xiv. 32. 
 Acts xii. 20. — or private, Heb. xii. 14. I 
 Pet. iii. 1 1. [Tranquillity. Luke xi. 21. 
 John xvi. 33. 1 Thess. v. 3.] 
 
 II. Peace spiritual, i. e. with God and 
 our own consciences through Christ, Rom. 
 V. 1. John xiv. 27. xvi. 33. Rom. i. 7, 
 where see Macknight, & al. freq. Plence 
 
 III. It is used as a personal title of 
 Christ (comp. 1 Cor. i. 30.), the Prince 
 of Peace. (Isa. ix. 6.) Eph. ii. 14. Comp. 
 Col. i. 20. 
 
 IV. In an Hellenistical sense it denotes 
 any, or all kind of happiness or well-being. 
 See Rom. ii. 10. James iii. 18. 1 Thess. v. 
 3. Heb. xiii. 20. Comp. Luke xix. 42. 
 Hence 
 
 V. It is used as a wish of happiness 
 and welfare in salutations, see Luke x. 5. 
 (comp. Mat. x. 13.) John xx. 21, 26. — 
 and in taking leave, Mark v. 34. Acts xv. 
 33. xvi. 36. In these two last senses the 
 word is frequently applied in the LXX 
 for the Heb. Di'^ty ; and it may be worth 
 adding, that the old Heb. compliment, 
 lb t2"bw peace be to thee, is still retained 
 in the East, with only a slight variation. 
 
E I S 
 
 22G 
 
 E IS 
 
 fWalil observes, that these words were 
 perhaps used on more solemn occasions by 
 the old, and as mere salutations by the 
 later Jews. See Gen. xliii. 23. Judges vi. 
 23. Dan. x. 19. Luke xxiv. 36 ; and again 
 in leave-taking, Luke vii. 50. viii. 18. 1 
 Sam. i, 17. xx. 42. xxix. 7. Winer Bibl. 
 Realw orterb. p. 299, and Gesenius's Lex. 
 in tDl^tt^.] 
 
 VI. 'Eipi7»/r;v ^ihovai, To give, or grant 
 peace, occ. John xiv. 27, where Raphelius 
 shows that Polybius uses this Greek phrase 
 for giving or granting peace in a political 
 sense, and that in a like view he applies 
 aTToXeiTTEiv iip{ivr]v to leave peace, which 
 corresponds to cKfuivai eiprjvrjy of the 
 Evangelist. 
 
 [VII. Concord or desire of peace. Mat. 
 X. 34. Luke xii. 51. Acts vii. 26. Rom. 
 xiv. 17. 1 Cor. vii. 15. Eph. iv. 3. In 
 Col. iii. 15, Schleusner says, That peace- 
 ableness which is approved by God; but 
 Wolf understand^ the peace or favour of 
 God (gained by Christ), which is so to 
 rule in their hearts, or take possession of 
 them, that they should think of nothing 
 else. And certainly this is the sense of 
 the same words in Rom. v. 1. Phil. iv. 7-] 
 
 'Etpr^vtjcoc, V', ov, from elprjvr]. 
 
 I. Peaceable, peaceful, occ. Jam. iii. 
 17. [^Ecclus. iv. 8. Ps. xxxviii. 37.] 
 
 [II. Wholesome, productive of happi- 
 ness. Heb, xii. 1 1 . Though Wolf prefers 
 adhering to the first sense. Bos construes 
 it cheerful, or pleasant. See Lucian. 
 Imag. p. 2. Starck Not. Select, p. 99. 
 says agreeable, referring to Micah vii. 3. 
 Deut. xxiii. 7. Jerem. ix. 7.] 
 
 'EtprjvoTroieoj, w. from elpijvr} peace, and 
 7roi£(jj to make. — To make peace, occ. Col. 
 i. 20. [Prov.x. 10.] 
 
 1^^ 'TLiprjvoTTOtog, », 6, from elp-qvoTrouoj. 
 — A peace-maker, i. e. not only between 
 man and man, but between man and God. 
 So Theophylact explains hprjvoTroiol by di 
 trepHQ <=^a(nd^0PTag KaToXXaaaofievoL, — 6l 
 Sta ^i^aaKaXlag t5q t^dpuQ r« GfS eTri'Tpe- 
 ^ovTEQ, those who reconcile others at dif- 
 ference, those who by their doctrine con- 
 vert the enemies of God. See more in 
 Suicer's Thesaur. on the word. occ. Mat. 
 V. 9. [Xen. Hell. vi. 3. 4.] 
 
 "EIP^. [Seeepe'w.] 
 
 ■^EIS, pa, ev. — A noun of number, One. 
 It is by some derived from the V. et/x/, to 
 be^ q. d. «, i. e. one, being or thing. 
 
 I. One, Rom. iii. 10. & al. freq. John x. 
 30, / and the Father are (not cTc one 
 'person, but) eV one thing, as the word is 
 
 accordingly rendered by many translators 
 cited in Campbell's Note. 1 Cor. x. 17, 
 Because the bread (is) one, i. e. the 
 memorial of one and the same thing, 
 namely, the body of Christ broken for us, 
 we, being many, are one body (of Chris- 
 tians;) for we are all partakers of the 
 one bread. See Bowyer's Conject. and 
 especially Dr. Bell, On the Lord's Sup- 
 per, p. 77, 81, 182. 2d edit.— On Luke 
 x. 42, see under Xptm I. 
 
 II. It denotes unanimity or consent. 
 Acts iv. 32, where see Woliius and Sui- 
 cer's Thesaur. under "^Eic L 4. 'Atto fiiaq 
 iyvioprjc, or paXfJQ, namely) With one 
 consent. Luke xiv. 1 8, where see Eisner 
 and Wetstein. 
 
 III. The first. This use of the word is 
 common in the LXX, where it answers to 
 the Heb, IT]^, used in like manner; yet 
 this application is not merely Hcllenist- 
 ical ; for in Polybius [p. 1 40 1 .] we meet 
 with this expression, Iv rfj MI'Ai mt 
 elico-r) /3f/3\w, i. e. as we also say in 
 English, in the one and twentieth book ; 
 and in Herodotus, lib. v. we read T(p '^ENI 
 /cat TpiaKUTto, (tret, namely) in the owe and 
 thirtieth year, for rw Trpwrw, &c.* See 
 Mat. xxviii. 1. 1 Cor. xvi. 2. Mark xvi. 2. 
 Comp. ver. 9. and Rev. vi. 1 . 
 
 IV. One, one only, unicus. Mat. v. 18, 
 41. vi. 27. x. 29,42. &al. freq. 
 
 V. A certain one. Mat. viii. 19. xix. 
 16. xxvi. 69. Luke v. 12. John xx. 7. 
 1'hough I once thought this a merely 
 Hellenistical or Hebraical sense of tig 
 conformable to the similar use of the Heb. 
 "int^ one; yet Kypke on Mat. viii. 19, 
 produces Euripides, Plutarch, Lucian and 
 Dionysius Halicarn. applying the masc. 
 eig, and fern, fxia in like manner. So eLq 
 rig a certain one, Mark xiv. 47, 51, is 
 used in the same sense by the Greek 
 writers, as by Homer. II. i. line 144. 
 'EI""!! TI2 ap^oe avrip — Some certain 
 chief man; and by Arrian (see Raphelius), 
 and Lucian, tom. i. p. 6/0. 'ErS TIS 
 pev avTwp — A certain one of them. Comp. 
 Luke vii. 10. [^Add Luke xxii. 50. and 
 in the Hebrew 1 Sam. i. 1. 2 Sam. xii. I. 
 Gen. xxvii. 44. Dan. ii. 31. Herodian vii. 
 5. 10. Herod, iv. 71. v. 105. Thucyd.i. 85. 
 and Bergler. ad Alciphr. Epp. i. 3. p. 15.] 
 
 VI. ''^Eic Kal erepog. One and another. 
 Mat. vi. 24. Luke vii. 41. So in the pro- 
 fane writers. 
 
 ♦ [Add Herod, iv. 161. Thucyd. iv. 115. Horn. 
 Iliad, xvi. 173. Eur. Bacch. 680. Cic. de Sen. 
 c. 5.1 
 
E I S 
 
 227 
 
 EI S 
 
 VII. "^Etc Kal he, One and the other, 
 for liQ fxev — erepoe ^^> or 6 fxev — 6 ^e, Mat. 
 XX. 21. xxir. 40, 41. That this use of 
 fie is agreeable to the Hebrew and Helle- 
 nistical idiom cannot be disputed. See 
 [Levit. xii. 8.] 2 Chron. iii. 17. Zech. 
 iv. 3, in Heb. and LXX. But it is no 
 less true tfiat Aristotle, as cited by the 
 learned Hoogeveeu on Vigerus De Idiot- 
 ism, cap. i. reg. 4, applies the word in 
 the same manner, when he says, Avo to. 
 Xoyov 'exovTa. "EN fxh <^ B'E(op5fiey ra 
 Toiavra rwy ovrofv, cjv ai cLp^ai fxij iv^e- 
 XpvraL aWojg f'xf tv, "EN ^e ye, ^ to. ii'^i- 
 XOfxeva. There are two parts of which 
 reason consists (Duas animoe rationalis 
 partes, Hoogeveen) ; one by which we 
 contemplate such things whose principles 
 cannot be otherwise, the other by which 
 we consider contingencies. I add from 
 Pindar, Nem. vi. line 1, 
 
 EN ai/Sgwv, "en ®i(x)'j y/vof. 
 
 One is the race of men, another that of the 
 Gods. 
 
 See also Soph. Elect. 696. So in our best 
 English poets, one and one are often used 
 for one and another. Comp. 1 Thess. v. 
 1 1 , 'OiKoBofiEire hg rov eva, Edify one an- 
 other. Por similar expressions in the Greek 
 writers see Kypke. 
 
 VIII. "^Ete KaQ' Etc, One by one. occ. 
 Mark xiv. 19. John viii. 9. '6 Se Kuffiig 
 — And each one i7i particular — occ. Rom. 
 xii. .5. If /ca0' in these expressions be put 
 for the preposition Kara, it is evident that 
 the following word ought, according to the 
 usual diction of the Greek, and even of the 
 sacred writers in other places (see 1 Cor. 
 xiv. 3 1 . Eph.v.33.), to have been the accu- 
 sative cva. Some therefore regard Kad' eig 
 as an Hebraism, and remark that Iig is here 
 used as if it were undeclined, like Hebrew 
 nouns. It may seem, however, from Lu- 
 cian's producing kuO'' Iig in his* Soloecista, 
 that, though not indeed a pure Attic 
 phrase, yet it was sometimes used among 
 the Greeks themselves in his time, as it 
 certainly is by Eusebius, Praep. Ev. X. 1. 
 Hist. Eccl. X. 4. See Wetstein Var. 
 Lect. on Mark. But Beza, and after him 
 other learned men, and particularly Black- 
 
 • AOTK. *E< ocpa KA0' 'EI2 T^avSaKs/ ffs Trepitw^ ; 
 20A. 'Eoixaai ys. AOTK. 'OSe KA0' *EIS TrtT.f 
 7rapr)7.6£ ; Luc. What? Does each (solecism) 
 escape you as it passes ? Sol. So in truth they 
 seem to do. Luc. But how could KA©' *EI2 (for 
 eac?i) miss you ? Lucian Soloecist. torn. ii. p. 984. 
 E. edit. Bened. [On this solecism, see Graevius 
 on this place of Lucian.] 
 
 wall. Sacred Classics, vol. ii. p. 43, in 
 order to vindicate the sacred writers from 
 the charge of solecism, have maintained, 
 that k'ad' should be taken not as a pre- 
 position, but as a contraction of the two 
 particles Kal eira and then; so that iig 
 Kad' eig, might be strictly rendered ojie 
 and then 07ie, or another; and 6 — Ka& 
 Eig one, or this, and then one or an- 
 other. And true indeed it is, that the 
 purest Attic writers often put K^ra for 
 /cat flra ; and Blackwall cites from Ari- 
 stophanes Kq.G' applied in the same man- 
 ner before an aspirate breathing. But 
 still neither of the phrases Iig Kaff eig, 
 nor 6 — Ka& eig, is produced from any 
 Greek classic; and if even the elegance 
 of the former could be justified by the 
 exposition of Beza and Blackwall, yet 
 that of the latter seems on their prin- 
 ciples still less defensible. We do indeed 
 meet with 6 Ka0' etc for each one in the 
 3d book of Maccabees, chap. v. 22, and in 
 several of the later Christian Greek wri- 
 ters, but I believe in none of the ancient 
 classic authors. On the whole, therefore, 
 it seems most just and reasonable to say, 
 that /ca0' Eig, as used by the sacred pen- 
 men, is either an Hebraical or Hellenist- 
 ical expression, or at most not used by the 
 pure and elegant writers and speakers of 
 the Greek language. See Bowyer's Con« 
 ject. on Mark, and comp. under 'Ihwrrjg. 
 
 [IX. Each. Rev. iv. 8. Each by itself. 
 Is. vi. 2. Lucian. Deor. Jud. t. ii. p. 1 2. 
 It is used with EKa^og in this sense. Luke 
 iv. 40. Acts ii. 3. See Wessel. ad Diodor. 
 Sic. xvi. 35.] 
 
 Q'Etc A preposition governing the ac- 
 cusative, and properly answering the 
 question whether?^ 
 
 [I. It indicates motion of any kind, or 
 the direction of motion to a place, and 
 signifies (1) To, or sometimes into, as 
 Mat. ii. 11. eXOovTEg iig rrjv oiclav*, ibid. 
 13, 14, 20, 21, 22. iii. 10. iig irvp /3a\- 
 Xerai, ibid. 12. iv. 1, 5, 8, 12, 18, 24. v. 
 1, 29, 30. vi. 6, 26. ix. 26. xiii. 22. xv. 
 16. xxvi. 71. Mark ix. 22, 43, 45. Luke 
 viii. 8. xiii. 19,21. John xiii. 2. Acts iv. 
 3. iig rriprforiy. Y. 16. viii. 26. xiii. 4. (2) 
 
 * [In Acts xvi. 40. translate into Lydid's house, 
 and compare Aristoph. Plut. 237, 242, where, as 
 well as elsewhere in good Greek, the person is put 
 for his house after hs ; but many good MSS. read 
 Trpbf for Iff. See also Xen. Cyr. i. 5. 1. ii. 1. L 
 Lysias, p. 134. Hom. Iliad, xv. 402. Greg. Cor. 
 p. 46. ed. Schoef. Fisch. ad WeM t. iii. pt. iL p. 150. 
 Viger. p. 594.1 
 
 Q2 
 
RI2 
 
 228 
 
 EIS 
 
 On, as to spit on. Mat. xxvi. 67. xxvii. 
 30. Mark viii. 23.— to strike one on. (3) 
 Amongst, as Luke x. 36. To fall among 
 thieves, xiii. 21. John xxi. 23. Acts iv. 
 17. xix. to. Herodian vii. 11. 10. Xen. 
 Mem. 1. 1. 14. In this sense, too, it shows 
 the object to which any thing is directed ; 
 and may be rendered (4) Towards, near 
 to, Mat. xxi. 1. 7/yyicrav iiQ 'lepotroXvfia. 
 xxii. 3. Mark vii. 31 . Luke vi. 20. ix. 62. 
 xi. 49. xxii. 24. John iv. 5. (comp. v. 8.) 
 ix. 11. xi. 32. (^at i. e. with a motion 
 toivards), and 38. xxi. 4. (stood near to) 
 Acts vi. 15. xiii. 9. xxi. 4. xxvi. 24. 
 Rom. ii. 4. xi. 36. (all things are referred 
 to him) viii. 21. Shall be freed — (and 
 shall come) to liberty, & al. See \ iger 
 p. 593. It likewise points out the state 
 into which any thing passes by any 
 change, division, or collection, and must be 
 translated (5) Into. Mat. xiii. 40. (bind 
 them into bundles) where comp. He- 
 rodian. i. L 4. xxvii. .51. Mark xv. 38. 
 ]jvas rent into two (parts)~\ jjceprj being 
 understood, (compare Polyb. ii. 16. 11. 
 Lucian. Dial. Deorum viii. 1. Dio Cass. 
 XXXV. p. 5. Bos. Ellips. p. 287. ed. Schcef. 
 Herodian. iii. 8. 4. & al.) Acts ii. 20. 
 Rom. i. 26. Rev. xi. 6. (This notion of 
 change is very strong in Jalian. Antic. 
 Anthol. Gr. t. iii. p. 230. ed. Jacobs. 
 Diod. Sic. i. 12. xix. 32. Polyb. ii. 41. 5. 
 Antiphon. 651.9.) John xi. 52. xvii. 23. 
 Again it is (6) Towards, or sometimes 
 in, expressing the disposition or direction 
 of the mind, hopes, feelings, &c. John 
 V. 45. itg 6v in whom ye hope, i. e. to- 
 wards whom you look with hope. Comp. 
 Herodian. vii. 10. 1. Polyb. x. 317. and 
 so Acts xxiv. 15. Rom. i. 27. v. 8. xii. 
 12. 2 Cor. ii. 4. ix. 13. 1 Pet. iv. 9. John 
 i. 12. ii. 11, 23. (Perhaps one should ra- 
 ther say, that this sense explains the 
 origin of the expression in the three last 
 passages, where it is to believe in.) On 
 this usage, see Fischer, t. iii. pt. ii. p. 
 154. From the same reasons arises an- 
 other meaning, (7) Against, expressing 
 the object against whom action or feeling 
 is directed. Mat. xviii. 15. Mark iii. 29. 
 Luke xii. 10. xv. 18, 21. xvii. 3. xxii. 
 65. Acts vi. 11. 1 Cor. viii. 12. & al. 
 Herodian. vi. 7. 11. Xen. Cyr. ii. 2. 2. 
 and frequently elsewhere.] 
 
 [H. It seems to express the final cause 
 or purpose of any thing, either when mo- 
 tion is or is not signified, and is translated 
 by /or. Mat. x. 18. xxvi. 18. Shed for the 
 remission, Sic. Mark i. 4. ii. 1 7. Luke ii. 32. 
 
 ix. 62. John i. 7. xviii. 37. Acts vii. 5. ix. 
 
 21. xi. 18. Rom. i. 1,5, 24. vi. 16. ix. 21. 
 xiii. 4. xiv. 9. (with this intent.) Heb. 
 xi. 11. & al. Thus etc ri ; is why? for 
 what ? Mat. xxvi. 8. & al.freq. See Herod, 
 i. 6. 20. Diod. Sic. i. 56. & al. In Mat. 
 xxvii. 1 0. they gave them for the f eld, i. e. 
 to buy the f eld. The preposition is often 
 joined with an infin. in this sense, and 
 may be translated For the purpose of, or 
 To the end that. Mat. xx. 19. xxvi. 2. 
 xxvii. 13. Mark xiv. 5o. Acts iii. 19. 
 Eph. i. 18. & al. With the negative fxi), it 
 may be translated ( 1 ) Lest, as in Acts vii. 
 ! 9. Lest they should live, 1 Pet. iii. 7- & 
 al. In Heb. xi. 3. Heinsius and others 
 join p.)] to ^aLvopivMv. Compare Xen. 
 Mem. iii. 6. 2. Gr. i. 4. 5. 'Eig in a 
 similar way expresses the event, and may 
 be translated (2) Unto, where some verb 
 like causing, bringing, of the like is often 
 to be supplied. See Luke ii. 34. Rom. v. 
 1 6. twice, vi. 1 6., though these may also 
 come under head V. Where the cause is 
 expressed, it is frequently to be translated 
 (3) With respect to, or regard being had 
 to, Mat. vi. 34. Luke vii. 30. xii. 21. 
 (not rich, regard being had to God's 
 will) John iv. 86. Acts ii. 26. xxv. 20. 
 Rom. iv. 20. 2 Cor. ix. 13. xii. 6. Gal. v. 
 10. Eph. iii. 16. v. 32. Heb. vii. 14. & 
 al. 2 Sam. xi. 4. (for b) Diod. Sic. xi. 50. 
 Pausan. vi. 2. 4. x. 24. In Mat. x. 41. 
 Wahl says, rat'ione habita doctoris, sc. 
 sibi noti; but others, (as Schl.) more 
 rightly say, because he is a prophet.'] 
 
 [111. For the use of for the advantage, 
 or disadvantage of Mat. xx. 1. xxvi. 10. 
 Mark viii. 19. Luke ix. 13. xv. 22. John 
 vi. 9. Acts ii. 22. xxiv. 17. Rom. i. 17. 
 viii. 18. xi. 32. 1 Cor. viii. 6. (for his 
 glory, say Wahl and Rosenm.; but 
 M'Knight thinks there is an ellipse of 
 TTpoaicvviipev (Numb. xxv. 2.) and so, I 
 think, Hammond) xv. 16. xvi. 6. 2 Cor. 
 viii. 4. ix. 1. Gal. iv. 11. Col. i. 20. & al. 
 
 1 Sam. xix. 4. Diodor. Sic. i. 98. & al.] 
 [IV. Used of time, Ufitil. In Mat. x. 
 
 22. xiii. 13 xxiv. 13. John xiii. I. Until the 
 end. In Mat. xxi. 19. Mark iii. 19. we 
 have ELQ Tov aiiova, i. e. until the most 
 distant period, i. e. for ever. Luke i. 
 50. Rev. I. Acts iv. 3. Iiq tyiv avpwr. 
 
 2 Tim. i. 2. Heb. ii. 3. &" al. Diod. feic. 
 XV. 2. Herod, vi. 97. Xen. Symph. viii. 
 18. & al. In Luke xii. 19. it is for many 
 years.] 
 
 [ V. With an adjective, it makes a pe- 
 riphrasis for the adverb, or describes the 
 
E I 2 
 
 229 
 
 El 
 
 f( 
 
 vianner. Luke xiii. 11. Iiq to TrayreXeg 
 altogether, (which in Heb. vii 25. means 
 always), Rom. xiii. 14. Itc STridvjjiiag so that 
 evil desires are excited. Perliaps this is 
 the sense in Rom. v. \Q, 18, so that (men) 
 ivcre condemned. 2 Cor. x. 15. iig rh 
 afterpa^ and eig irepiororkap, immoderately 
 and abundantly, al. Xen. Mem. iii. i3. 4. 
 & al.] 
 
 [VI. It is used for eV with ( 1 ) Nouns 
 of place. Thus, Mat. ii. 23. lived in the 
 city. Mark i. 9. baptized in the Jordan, 
 and 39. ii. 1. v. 14, 34. xi. 8. xiii. 3. 
 xiv. 9. Luke i. 20. xi. /. John i. 18. ix. 
 7. XX. 7, 19, 2(5. In Acts ii. 39. iic 
 fiaKpav is, according to Wahl, for eV ^mfcp^ 
 sc. x^pct afar off] meaning the Gentiles, 
 (comp. Eph. ii. 13.); though others, from 
 Xen. Cyr. v. 4. 21. refer the words to 
 time^ and think it is, they who live in 
 remote ages. Compare with the first 
 passages in this head, ^lian. V. H. 
 vii. b. Orph. Argon. 509. Soph. Aj. 80. 
 Taubm. ad Plut. Amphit. i. 1 . 25 Krebs. 
 Obss P'Javv. p. 78 and 215. It is also 
 used (2) for eV among, or in presence of, 
 as Acts ii. 22. among you. xxii. 30. before 
 them. 2 Cor. viii. 2o. before. Herod, viii. 
 2G. (3) With nouns of time. Mat. xii. 
 41. Luke xi. 32. at the preaching. So 
 iiQ & EV are used by the LXX for* n Gen. 
 xxxvii. 20. 2 Chron. xi. 4. and so in 
 Greek. Diod. Sic. iii. 43. v. 84. & al. freq. 
 In Acts vii. 53. for iv, it expresses the 
 manner, ' by the disposition.' In Rom. vi. 
 17. it is according to, or in which; in 
 Mat. xii. 18. 2 Pet. i. 17. it is for with ; 
 and in Mat. v. 35. for by.] 
 
 [VII. With iifii, yivofiai, &c. it ex- 
 presses, To be accounted for .^ or as, to be- 
 come. See Luke iii. 5. xiii. 9. Mat. xix. 
 5. xxi. 42. Mark x. 8. xii. 10. 1 Cor. 
 vi. 16. Eph. V. 31. Acts iv. 11. xix. 27. 
 Rom. ii. 26. iv. 3, 22. ix. 8. Gal. iii. 6. 
 Hence, explain Mat. v. 13. Gen. ii. 22, 
 24. XV. 6, &c.] 
 
 [VIII. With an accusative after ridijpt, 
 eyeipu), and the like, it has the meaning of 
 an accusative only, which is an Hebraism. 
 See Acts xiii. 22, 47. vii. 21. Eph. ii. 15. 
 So Gen. xxvii. 20. xlviii. 4. Jer. i. 5, &c. 
 for h. In Mat. v. 22. it is the simple 
 JDative'] 
 
 ['Eiffayw, from eig and ciyw to lead, or 
 ring.-] 
 
 [J.. To lead in, or introduce. Luke xiv. 
 21. xxii. 54.. John xviii. 16, where it is to 
 get a person in^ & al. Polyb. xxiv. 1 , 8. 
 Xen. Hell. i. 3, 13. v. 4. 1. 4.] 
 
 [II. To bring in, of a person. Luke ii. 
 27. — of things. Acts xii. 45. in which sense 
 it is often used of merchandise in good 
 Greek. Xen. Vect. iv. 40. 5. De Rep. 
 Ath. ii. 3. In Heb. i. 6, perhaps it is to 
 be referred to sense L It means, I think, 
 the formal introduction of one vested with 
 great authority to those he is to govern, 
 and W^ahl very rightly refers to the title 
 of Psalm xcviii. This, too, is Schleus- 
 ner's opinion, as he says. To propose 
 openly, to cojistitute and declare; and 
 Rosen mil llcr quotes Phil, de Agricult. 
 p. 193. C. as another instance. Chrysos- 
 tom, however, translates when he delivers 
 to him the kingdo7n over the world.-J 
 
 [['Eio-a/caw, from etc and aK»w to hear. 
 This verb is used also in the simple sense. 
 Thuc. V. 45. Aristot. Probl. xi. 37- and 
 Psalm Iviii. 5.]. 
 
 [I. To hear favourably, as prayers. 
 Mat. vi. 7. Luke i. 13. Acts x. 31. Psalm 
 iv. 1. With ttTTo it means to save, the 
 consequence of such a favourable hearing 
 being put for the antecedent, as Heb. v. 
 7. and Job xxxv. 12; and without aTro, 
 in Psalm Iv. 16.] 
 
 [II. To obey or heed. 1 Cor. xiv. 21. 
 Comp. Deut. i. 43. ix.23. Thucvd. i. 126. 
 Xen. Hell. v. 2, 12.] 
 
 [I'Etcr^f^o/xat, from eig and ci-)(Ofiai to re- 
 ceive. — To receive with kindness. 2 Cor. 
 vi. 1 7, where a reception into communion 
 is meant. See verse 16. and Isa. Iii. 12, 
 Ezek. xi. 17. xx. 35. xxii. 20. Zech. x. 8. 
 Hos. viii. 1 0. 2 Mace. iv. 22. Wisd. xix. 
 15. Xen. Cyr. v. 5, 9.] 
 
 ^FA(Tip-)(opat, from eig in, and 'ip-^opai to 
 come. It borrows most of its tenses from 
 ELaEXtvQia. 
 
 I.' To come in, enter, in whatever man- 
 ner. See Mat. v. 20. vi. 6. vii. 13. viii. 8. 
 (Comp. Gen. xix.«, in Heb. and LXX.) 
 Mat. xxvi. 41, 58. Mark vi. 22. Luke vii. 
 45. Acts xix. 30. Heb. ix. 12. x. 5.— [To 
 enter violently. Mark iii. 27. Acts xx. 29.] 
 
 II. To enter into the possession of. occ. 
 Luke xxiv. 26. Comp. Luke xxii. 3. 
 John xiii. 27- [Add Mat. xix. 23, 24. 
 Luke xi. 52. Rom. xi. 25. of the kingdom 
 of heaven , and again. Mat. xix. 1 7- xxv. 
 21. Heb. iv. 1, 3, 6, 10, 11. ii(TEpx£(rdai 
 itg Tov Koapov, is to be born in Rom. v. 12. 
 2 John 7. or to appear in the world. Heb. 
 X. 5, eig TOV kottov rivog, is to succeed to 
 any one's labours. In Heb. vi. 10, it is 
 to reach, or get within.-^ 
 
 [III. To enter the mind. Luke ix. AQ. 
 Parkhurst says, to happen; Schleusner 
 
EI 2 
 
 230 
 
 EK 
 
 says, it is also to enter and excite the 
 mind; and refers Luke xxii. 3. John xiii. 
 27, to this sense. Comp. Xen. Anab. v. 
 1,11.] 
 
 [IV. To fall into (of temptation). Mat. 
 xxvi. 41. Mark xiv. 38. Luke xxii. 40, 
 46.] 
 
 [V. To come forward to. Acts xix. 30. 
 Polyb. iii. 44. JO. See Loesner, Obss. 
 Philon. p. 220.] 
 
 VI. '^tarip^sffdai Kal i^ip^Eadait To go 
 in and out. John x. 9. Acts i. 21. It is 
 a Hebrew phrase for familiar conversa- 
 tion, or performijig the usual actions of 
 life, or, according to Wolfius, for execut- 
 ing a public office. Comp. Num. xxvii. 
 17. 2 Chron. i. iO. Jer. xxxvii. 4. in Heb. 
 and LXX, and 'EioTropivofiat II. 
 
 'EiffKaXiu), <o, from iig in, and KoXeoj to 
 call. — To call or itivite in. occ. Acts x. 
 23. [Xen. CEc. iv. 15.] 
 
 ['E/ffo^oc, from iig and oSoq a way. 
 Properly the way of entrance, as the 
 door, &c. See Xen. Gr. i. 3, 10. Herod, 
 i. 12, 16. Prov. viii. 34.] 
 
 {\. Entrance, approach. 1 Thess. ii. 1. 
 and figuratively in Acts xiii. 24, of the 
 Messiah's entrance into his office ; which 
 the fathers misinterpret of his birth.] 
 
 [IT. Admission, reception. \ Thess. i. 9. 
 Heb. x. 19. 2 Pet. i. 11.] 
 
 'EtcTTj^^aw, w, from hg in or into, and 
 
 T:r\ha{o to leap. To leap, spring, or 
 
 rush in. occ. Acts xiv. 14, xvi. 29. Al- 
 berti has remarked that this is an empha- 
 tical Verb used by the Greek writers to 
 express violent exertion on sudden emer- 
 gencies. [Amos V. 1 9. iElian. V. H. xiii. 
 2. Xen. Anab. i. 5, 81.] 
 
 'EiffTTopevofxaij from iiQ in, and Tropevo- 
 paL to go. 
 
 I. To go, or enter in. [Properly Mark 
 i. 21. V. 40. vi. 56. Luke viii. 16. & al., 
 of food put in. Mark vii. 15, 18, 19. In 
 Mark iv. 19. and vii. 19, it is to enter the 
 mind7\ 
 
 II. 'EiaTTopEvopai Kal eKTropevopai To go 
 in and out j a Hebraism denoting familiar 
 conversation, or the executing of a public 
 office, occ. Acts ix. 28. Compare Deut. 
 xxviii. 6. xxxi. 2. 1 Sam, xviii. 13, 16, in 
 Heb. and LXX, and 'Eiaipxcpai IV. 
 
 'Ei<rp£)(w, from etg in, into, and rjOt^^w to 
 run. — To run in. [Acts xii. 14. 2 Mace. 
 V. 26. Herodian i. 9. 7.] 
 
 *Ei(T(j)ip(x), from eig in or to, and (j)ip(o to 
 bring. 
 
 [1. To bring into. Luke v. 18, 19. 1 
 Tim. vi. 17. Heb. xiii. 11. Xen. Cyr. viii. I 
 
 8, 10. Joined with dig rag aKoag (to 
 bring into one's ears) it is to teach. Acts 
 xvii. 20. Comp. Eurip. Bacch. 649. Dan. 
 ^b. Soph. Aj. 149.] 
 
 [II. To lead into. Mat. vi. 13. Luke 
 xi. 4. These passages are usually trans- 
 lated. Suffer us not to be led ; but the 
 arguments on it are rather of a metaphy- 
 sical than philological nature. For the 
 opinions of the fathers, see Suicer ii. p, 
 655.] 
 
 '^EITA, an Adv. of time or order. — 
 Then, afterwards. Mark iv. 17, 28. viii. 
 25. & al. freq. In Heb. xii. 9, Albert! 
 and Raphelius understand \iTa to denote 
 an animated interrogation, like the Latin 
 Itane.? Itane vero.> What then? And 
 they cite Aristophanes, Demosthenes, and 
 ^lian applying it in this manner. But 
 Qu. .? whether the common interpreta- 
 tion, Further, furthermore, quod accedit, 
 as lira often signifies, is not better* .'* 
 
 "Eire, A conjunction, from et if, whe^ 
 ther, and re and. 
 
 1. And if 1 Cor. xiv. 27. 
 
 2. Whether, repeated tire — eire, whe- 
 ther—or. 1 Cor. iii. 22. viii. 5. xiii. 8. 
 Phil. i. 18. Col. i. 20. 2 Cor. xii. 2, where 
 Kypke produces Dionysius Halicarn., De- 
 mosthenes, and Josephus repeating eire in 
 the same manner. So Plato ; see Vigerus 
 De Idiotism. p. 515. edit. Zeunii, Lips. 
 1788. 
 
 'Eiu)dELv and 'EnaBog. See under 'E0w. 
 
 'EK before a consonant, 'E/S? before a 
 vowel. A preposition [governing a ge- 
 nitive.] 
 
 [I. Used of motion from a place, from 
 or out of Mat. ii. 15. iii. 17- viii. 28. xii. 
 34, (according to Wahl, but Bret, refers 
 this place to sense III. Schleusner says «c- 
 cording to; ad animi indolem coraponit se 
 oratio) 42. Luke xvii. 7. John vi. 23. 
 Acts xix. 16. 2 Cor. v. 8. xiii. 1 1. & al. 
 Herodian i. 15. 2. & freq.] 
 
 [|II. It shows the origin or source of 
 any thing; out of, from. Mat. i. 3. eV trig 
 Qapdp. xxi. 16, 19, 25. Luke viii. 27- 
 John i. 13. Rom. v. 16. xi. 6. 1 Cor. viii. 
 6. 1 Tim. i. 5. 1 John iv. 6. & al. Horn. 
 II. i. 6. Xen. Mem. ii. 7, 9,,' and so it 
 shows the material of which any thing is 
 made. Mat. iii. 9. xxvii. 29. Luke xvi, 9. 
 (perhaps, but Schleusner says by mea7is of 
 
 [• Schl. and Bretsch. say it is if then; Wahl 
 translates it by turn, and says it is used in ques- 
 tions and disputes, quoting Lucian, DiaL Deorum. 
 iv. 2 and 3. x. 2.] 
 
EK 
 
 231 
 
 EK A 
 
 by a right use of) Rom. ix. 21. Gen. ii. 
 23. Song of Solomon iii. 9. Job xxxiii. 6. 
 Herodian viii. 4, 27- Xen. Symp. viii. 32. 
 The source of assistance, &c. is indicated 
 in Mat. xv. 5. Mark vii. 1 1. John vi. 6o, 
 where Wahl construes it by, and says it is 
 
 for VTTO.] 
 
 [III. It serves for partition , and is 
 used either with rig or iig, &c. as Mat. 
 vi. 27. Mark ix. 1 7- & al. ; or without, as 
 Mat. xxiii. 34. xxv. 8. Luke xi. 49. xxii. 
 31. xxiv, 35. John iii. 1. viii. 46. xii. 6. 
 Acts XV. 14. Rom. ix. 24. 2 Kings x. 23. 
 Isa. xviii. 7. (in Heb.} Herod, v. 3. 18. 
 Xen. Mem. iii. G. \7. To this Sense 
 must we refer the expressions where tI- 
 vEip, (payely, &c. are joined with e'fc. Mat. 
 xxvi. 27. Mark xiv. '23, 25. John iv. 12— 
 14. 1 Cor. ix. 7. xi. 28. Heb. xiii. 10. 
 Rev. ii. 7. iii. 19, 21. x. 18. In John vi. 
 64, 70. xii. 20. Acts xx. 30. Col. i. 18. 
 translate amo?igr\ 
 
 [IV. It expresses the cause, and is out 
 of, or on account of, and by. Gal. ii. 1 6. 
 The works of the law are not the cause of 
 his justification. Acts, xxviii. 3. on ac- 
 count of the heat. Rev. xvi. 10. John. vi. 
 ^(i. xix. 12. Rom. iv. 16. ek ttI^eioq, on 
 account of faith (we shall be heirs), al. 
 Thucyd. iv. 74. -^lian. V. H. iii. 8. In 
 Rom. i. 17, Wahl says, on account of 
 faith; Schleusner gives by, or through 
 faith towards believers. The efficient 
 cause is denoted, Mat. i. 18. John x. 32. 
 & al. Diod. Sic. xvi. 61. Herod, viii. 80.] 
 
 [V. It is used of the standard, rule, or 
 example, by which things are judged, ac- 
 cording to. Mat. xii. 33, 37- Luke xix. 22. 
 James ii. 18. 1 John iv. 6. iElian. V. H. 
 i. 21. Xen. Mem. i. 2. 57. In all these 
 cases we may perhaps translate, by ineans 
 
 []VI. It is used of time, and means 
 after, just after. John xiii. 4. 2 Cor. iv. 
 6. Rev. xvii. 1 1 . (according to Schleusner 
 and Wahl ; but Bretschn. says among.) 
 Herodot. viii. 12. Thucyd. iii. 10. Matt. 
 § 574. Sometimes it is from, or ever 
 since. Mat. xix. 12, 20. Luke viii. 27. 
 Acts ix. 33. XV. 21. xxiv. 10. Rom. i. 4. 
 John vi. i]^^. xix. 12. & al. ^lian. V. H. 
 iii. 4. Polyb. iv. 17. 4.] 
 
 [VII. It is used of price, for or at, as 
 Mat. XX. 2. xxvii. 7. Acts i. 18. Paloeph. 
 i. 46. 3 and 4. Fisch. ad Well. iii. P. ii. 
 p. 122. In good Greek the gen. in this 
 sense stands without ek. See Matthise, § 
 342.] 
 
 [VIII. Uscdofp/«ce, On (or according 
 
 to Wahl, of the relation of one thing to 
 another), as Mat. xx. 21, 23. xxii. 44} 
 and so in LXX, says Parkhurst, for Q, as 
 in Exod. xiv. 20. 2 Sam. xvi. 6. 1 Kings 
 xxii. 19. 2 Chron. iii. 16. iv. 8.] 
 
 [IX. Used for the simple genitive, as 
 in Mat. xiii. 47. (fish) of every kind. 
 Luke ii. 35. John iii. 25. xvi. 17. John 
 vi. 13; and so in Polyb. ix. 29. 7. Herod, 
 ii. 6. 16. Perhaps this division might be 
 referred to II. or III.] 
 
 [X. Joined with a Substant., it serves 
 as an Adjective. Thus Luke xi. 13. 6 
 Trarr/p 6 e^ ^pav5 (your) heavenly father. 
 Acts x. 45. Rom. ii. 8, 'Oi e^' tpidEiag that 
 are contentious, iv. 16. to ek TrtVewc 'A€pa- 
 ct/x (TTripfxa, the desce?idants who have the 
 same faith as Abraham, to ek vofia airEp- 
 fia, they who have the law. 1 Cor. ii. 8. 
 Gal. iii. 7. Tit. ii. 8. (the adversary.) 
 Diod. Sic. XX. 57. Polyb. iv. 7\. U. 
 M\mn.Y. H. i. 21.] 
 
 \JL\. Joined with Subst. or Adject, it 
 is used for Adverbs. Thus ek hvTEpn, a 
 second time. Mat. xxvi. 42, 44. ek TTEpiaau, 
 vehemently. Mark vi. 5 1 . eL, iKav»,for a long 
 time. Luke xxiii. 8. Diod. Sic. xx. 13. 
 Herodian viii. 2.\\. ek fxETpa, moderately. 
 John iii. 34. In 2 Cor. viii. 13, equally. 
 In Eph. vi. 6, readily. Xen. (Ec. x. 4. 
 &al.] 
 
 "Efca<?oc, Vi ov, " Trapa to EKag, 6 juj) 
 xiXag, otov KEywpia^ivog, from EKag far, 
 far off, not near, as being separated, or 
 considered as distinct from others," says 
 the Etymologist : but Eustath. in Dammi 
 Lexicon, col. 2610, observes more parti- 
 cularly, " that EKa'^og is the superlative of 
 EKag, by syncope for lfca<raroc : for unity, 
 adds he, remains as it were rolled up 
 (rpoyyvXtipEvr}) by itself j the number 
 two recedes from it in two parts, whence 
 the comparative haTEpog both is spoken of 
 two; three, four, &c. recede still further; 
 hence to these is applied the superlative 
 EKa<^oi, which denotes a multitudeyar re- 
 moved (jEKag saav) from unity, and di- 
 vided in itself." — Each, every one, sepa- 
 rately or distinctly. 1 Cor. vii. 7. Gal. vi. 
 4. It is often, both in the profane writers 
 and in the N. T. joined, when singular, 
 with verbs plural, as Mat. xxvi. 22, They 
 began to say unto him sKaTog avTu)v, Tiz. 
 each one of them. Phil. ii. 4. Mr? to. kav- 
 Twv EKw^og (tkotteIte, Regard not ye, i. e. 
 each one of you, your own things. Comp. 
 Mat. Qxvi. 27.] xviii. 35. Acts ii. 6, 8. 
 
 'Efcra^ore, an Adv. of time, from c/caToc 
 each, and 6te when. — Always, q. d. each 
 
EK B 
 
 232 
 
 EKr 
 
 rvhen^ at every time. occ. 2 Pet. i. 15. 
 [Herodiani. 17.23.] 
 
 'Efcaroj/, bi^ at, rh. Indeclinable.— A 
 noun of number, a hundred. Mat. xiii. 8. 
 & al. freq. Herodotus, lib. i. cap. 193, 
 says that the country about Babylon was 
 so fertile as constantly to produce two 
 hundred^ and sometimes three hundred 
 fold. 
 
 '^KaTOVTaiTr]c^ eog^ «?, o? >?} from tKarov 
 a hundred, and etoq a year. — Of a hun- 
 dred years, a hundred years old. occ. 
 Rom. iv. 19. 
 
 'l^AKaTOvraifkaaiiov, evoq, o, ^, koX to — 
 ov, from EKarop a hu7idred, and TvXaaiMv^ 
 which is used only as a mimeral termina- 
 tion^ answering to -plex in Latin, and 
 ■fold in English. — A hundred-fold^ cen- 
 tuplex. occ. Mat. xix. 29. Mark x. 30. 
 
 'EKiaroj/rapx^C? £oc, o, from tKarov a 
 hundred, and apyo) to command. — A cen- 
 turion, a Roman military officer com- 
 manding a hundred men. Acts x. 1. & al. 
 [Herodian v. 4. 12.] 
 
 'E/caroj/rajO^oc, «, 6. — The same as l/ca- 
 roj/rap^/;*;, which see. Mat. viii. 5. & al. 
 freq. [Herodian ii. 13. 8.]— The LXX 
 have frequently used this word in the 
 plur. for the Heb. m«D OU^ captains of 
 hundreds. 
 
 'Efc^aXXw, from U out, and /3aXXw to 
 cast, drive. 
 
 I. To cast out, [Reject. Mat. xv. I/.] 
 with the hands. Acts xxvii. 38. [& al, 
 Herodian vi. 1 . 21.]^ 
 
 II. To cast, or pull out. Mat. vii. 4, 5. 
 Mark ix. 47. 
 
 III. To cast out, reject, despise, con- 
 temn, occ. Luke vi. 22, Avhere Kypke 
 shows the V. is thus used by Arrian, Jo- 
 sephus, Dionysius Halicarn., Demosthenes, 
 and Plutarch ; and he here explains ovofia 
 by authority, credit, credibility, and pro- 
 duces Josephus applying the N. in the 
 like sense. But comp. Campbell. [^Elian 
 V. H. ii. 24. Polyb. xxii. 8, 13. and add 
 Rev. xi. 2. In John vi. S7, it is simply 
 / will not refuse to receive."] 
 
 IV. 'lE^KtaXXeip e^it). To cast out, of the 
 synagogue anl congregation, namely, to 
 excommunicate. John ix. 34, 35. Comp. 
 Rev. ix. 2, and see Vitringa there. 
 
 V. To cast or drive out, to expel. See' 
 Mat. viii. 12, 16, 31. xxi. 12. Luke iv. 
 29. Acts vii. 58. 3 John verse 10. On 
 Mat. xii. 27, see Whitby; and comp. 
 'E'^opichrjg below. [It is often used of 
 those expelled from their country, king- 
 dom, &c. See Mat. ix. 25. Acts xiii. 50. 
 
 (Xen. Anab. i. 1, 7- iElian. V. H. ix. 12.) 
 especially of the devils. Mat. vii. 22. Mark 
 i. 34, 39. Luke ix. 40, 49 ; and so John 
 xii. 31.] 
 
 VI. To send out or forth [without vio- 
 lence.'] Mat. ix. 38. Luke x. 2. Comp. 
 Mark i. 12. John x. 4. 
 
 VII. To send away, dismiss. Mark i. 
 43. James ii. 25. [Add Mat. ix. 45. 
 Acts ix. 40. xvi. 37. Gal. iv. 30. 2 Chron. 
 xxiii. 14.] 
 
 VIII. To bring out or forth, to pro- 
 duce. Mat. xii. 35. xiii. 52. Luke x. 35. 
 Raphelius cites Polybius using the word 
 in this sense three times within the com- 
 pass of a few lines. And on Mat. xii. 35, 
 observe that Herodotus, lib. vi. cap. 69, 
 uses the phrase 'EKBA'AAEIN tiroQ for 
 uttering an expression. 
 
 ^g^ "EK^aaig, toe, Att. eioq, r/, from 
 EK^ahio to go outy escape y happen, eva- 
 dere, even ire, which from ek out, and 
 (3dip(i) to go. 
 
 I. A way out, a way to escape, occ. 
 1 Cor. X. 13. 
 
 II. An event, end. occ. Heb. xiii. 7. 
 [Schl. and Wahl seem to make it end in 
 both places. It occurs in the sense of 
 egress. Polyb. iv. 64. 5. Horn. Od. v. 410. 
 See Wisdom ii. 17. viii. 8. xi. 14.] 
 
 'Ek'I^oX^, fjg, 7], from eK^i€o\a perf. mid. 
 of EK^dXXu). — A casting out. occ. Acts 
 xxvii. 18, where EK^oXrjy TroiEladai, liter- 
 ally, to make a casting out, signifies to 
 lighten a ship, by throwing out, or heav- 
 ing overboard, the wares with which she 
 is laden. Wetstein cites the same phrase 
 from Dio. Chrys. the LXX have also used 
 it in the sense of throwing overboard, 
 Jon. i. 5, where it answers to the Heb. 
 b>lon to cast forth. 
 
 'EKyapii^o), from ek out, and yapii^oj to 
 give in marriage, which from ydpog mar- 
 riage. — To place out in marriage, nup- 
 tui colloco, to give in marriage, nuptum 
 do, as a father does his daughter, occ. 
 Mat. xxii. 30. xxiv. 38. Luke xvii. 27. 1 
 Cor. vii. 38. [In each place, but the last, 
 the verb occurs in the passive voice, / am 
 placed out, I become a wife.'] 
 
 'EKyapiffKopai, Pass, from ek out, and 
 yapiffKio to give in marriage. Comp 'E/e- 
 yapii^(i}.—To be given in marriage, occ. 
 Luke XX. 34, 35. 
 
 "Efcyova, lov, ra, from ek from, and yi- 
 yova perf. mid. of yEivofjai to be born. — 
 Descendants, grand-children, occ. 1 Tim. 
 V. 4, where the English translation ren- 
 ders it nephews, which^ at the time that 
 
EK A 
 
 233 
 
 EK A 
 
 translation was made, signified * grand- 
 children^ or descendants however distant, 
 but is now no longer commonly used in 
 either of these senses. [Hesycliius says 
 TiKva TtKvtov ; the Etymologist tekvov u 
 viog. And hence, I conceive, Schl. makes 
 it ««^ descendant in a right line, in op- 
 position to eyyopoQ. On the changes in 
 signification, however, in these words, as 
 well as the interchanges of the words 
 themselves, he refers to Ernesti ad Cal- 
 lim. t. i. p. 237 ; and on Horn. Odyss. iii. 
 123. D'Orville ad Charit. p. 327. Am- 
 nion , ad Amnion, p. (39.] "Valo- 
 §^eii- 'Efc^aTravaw, w, from sk out, or entirely, 
 and l^airavau) to spend. — To spend en- 
 tirely, expendere. occ. 2 Cor. xii. 15. 
 [Poiyb. xvii. 11. 10. It is frequently 
 used in this way with respect to men's 
 consuming their lives, as in Strab. xii. p. 
 387. Kypke ii. p. 272, has collected in- 
 stances.] 
 
 'EicUxo/J-aL, from et: out, and ^e'xojuai to 
 look, expect, which see. [The proper 
 meaning :s. To manage rvhat you receive 
 from anoiher.2 
 
 I. To look out for, to expect, occ. John 
 V. 3. Observe, that the words at the end 
 of verse 3, eKOexopipwy rijv th vdarog kl- 
 vr](nv, were originally wanting in the 
 Alexandrian, and another ancient MS., 
 as they still are in a third ancient, and 
 another later one, and that all the 4th 
 verse was likewise wanting in the second 
 MS. just mentioned, as it also is in the 
 Vatican, Cambridge, and another later 
 MS. ; that in three later MSS. it is 
 marked wiih asterisks, and in two others 
 with an obelus, and is moreover unnoticed 
 in several ancient versions; and that, on 
 the whole, Griesbach marks all the words 
 
 % beginning with tK^xopiviov in the third, 
 to vofn'ipari at the end of the fourth verse, 
 as what ought probably to be omitted. 
 [The word occurs Acts xvii. 16. 1 Cor. 
 xvi. 11. Heb. x. 13. xi. 10. James v. 7 -, 
 and perhaps 1 Pet. iii. 20, where see 
 aTTEicdixopai. Polyb. iii. 45. 6. xx. 4. 5.] 
 
 II. [^To receive at a foast. 1 Cor. xi. 
 33. The meaning seems rather to act as 
 if receiving at a feast, i. e. to bestow food 
 on one another. Hence hoxji means a 
 
 feast ; and so excipio is used in Latin.] 
 
 "EK^iXog, a, 6, ri, from ek out, and ^Xog 
 manifest. — Manifest, evident, occ. 2 Tim. 
 iii. 9. [3 Mace. iii. 19. Polyb. iii. 12. 4.] 
 'EK^Tjpiio, G), from 'itc^ripog one who is 
 
 * See Johnson's English Dictionary in Nephcxv. 
 
 absent, or hath travelled, from his own 
 people or country, which from ek out of, 
 from, and c^jxog a people. 
 
 I. To be absent from one's own people, 
 to be abroad, in this sense, to travel. 
 Thus it is used in the Greek writers. 
 
 II. In the N. T. To be absent, either 
 from the Lord, or from the body. occ. 2 
 Cor. v. 6, 8, 9. Socrates in Plato's Phie- 
 don. § 1 2, calls his departing out of this 
 life 'AnOAH'MIA. See Campbell's Pre- 
 lim. Dissertat. to the Gospels, p. 239. 
 [Schleusner says, that the emphasis of 
 the phrase here depends on the notion of 
 those who are in the body being in a state 
 of pilgrimage or travel. Comp. Heb. xi. 
 13, 14. xiii. 14. 2 Cor. V. 8.] 
 
 '^K^iStvpt, from ek out, and ciEiofjii to 
 give. — To let out, i. e. to set to farm. occ. 
 Mat. xxi. 33, 41. Mark xii. 1. Luke xx. 
 9. Plato uses this word. See Wetsteiu 
 on Mat. [So Polyb. vi. 1 7. 2. Herodiaq 
 i. 6. 8. It is used of men hired out in 
 Xen. de Vect. iv. 15, 16, and girls put 
 out in marriage, Exod. ii. 22. Ecclus. vii. 
 26. 1 Mace. x. 58. Xen. Anab. iv. 1, 17, 
 of animals, Xen. de Re Equest. ii. 2, 3. 
 See Perizon. ad ^Elian. V. H. xiv. 15, and 
 Salmas. de Modo Usur. p. 195, seq. Ir- 
 misch. ad Herodian i. 2. 3. The primary 
 sense is to give out from yourself to others. 
 Hence it is to publish a law. 3 Esdras i. 
 32. viii. 4, a book. Pref. Ecclus.] 
 
 ^EKBirjyiopai, 5pai, from e/c out, or inten- 
 sive,and ^Lrf/iopat torecount. — Torecount, 
 rehearse, or relate particularly, enarro. 
 occ. Acts xiii. 41. xv. 3. [In the first 
 place, it is a quotation from the LXX in 
 Habbak. i. 5, where, as in Ezek. xii. \Q, 
 it is for 1&D. Ecclus. xliii. 27.] 
 
 '^KhiKEw, w, from EK intens. and Ukti 
 vengeance, punishment. 
 
 I. With an accusative of the person, 
 To avenge, revenge, occ. Luke xviii. 3, 5. 
 Rom. xii. 19. Rev. vi. 10. xix. 2. 
 
 II. With an accusative of the thing. 
 To avenge, punish, occ. 2 Cor. x. 6. [The 
 word occurs, Jer. iv. 18. 2 Kings ix. 7. 
 1 Mace. xiii. 6. See Herodian ii. 6. 13.] 
 
 'l^KBiKrjffig, log, Att. EU)g, ij, from iicUKEU). 
 
 I. Avengement, veiigeance, revenge. 
 Luke xviii. 7, 8. xxi. 22. Rom. xii. 19. 
 [^Hos. ix. 8. Judges xi. 36.] 
 
 II. Punishment. I Pet. ii. 14. 2 These, 
 i. 8. 2 Cor. vii. 11, of the incestuous per- 
 son namely. See Macknight on the two 
 latter texts, []Ezek. xx. 4-. Ecclus. vii. 17-] 
 
 ^^ "EjctfiKoc, a, 6, 1], from ekBikeio. — 
 An avenger, (^c. Rom. xiii. 4. 1 Thess. iv. 
 
EKE 
 
 234 
 
 EKO 
 
 6. But in Rom. tic^iKog may be considered 
 as an adjective, and joined with IlAkovoq, 
 a vindictive minister (see Bowyer) 5 or 
 rather, as Bishop Pearce conjectured 
 
 ' (Epist. Altera ii. §), and, as four MSS. 
 cited by Wetstein, and six by Griesbach, 
 read, iig 6pyr)v should be placed before eK- 
 ^iKos, and joined with ^laKovoQ, a minister 
 
 for wrath^ as just before hiaicovoQ — etc to 
 ayadov a minister for good. [^Wahl says, 
 that EK^iKOQ occ. Ps. viii. 2 ; but the word 
 there is eKSiKijrrfg, by which the Etym. 
 M. explains it. It occurs Ecclus. xxx. 6. 
 Wisd. xii. 12. 1 Mace. xv. 29, and in 
 Symm. Ps. xcviii. 8.] 
 
 'Ek^iwku), from e/c out^ or intens. and 
 ^iwKio to persecute. — \_To expel by perse- 
 cution, as Luke xi. 49. Comp. Mat. xxiii. 
 
 35. Deut. iv. 19. Joel ii. 20. ] Chron. viii. 
 13. xii. 15. Ecclus. xxx. 19. Poll. Onom. 
 viii. 70. In 1 Thess. ii. 15, it is simply 
 to persecute.'] 
 
 "Eic^oroe, «, 6, ?;, from ek^i^m/jli to deliver 
 up. Given, or delivered up. " In Poly- 
 bius [iii. 20. 8.] and Herodian, ek^otoi 
 are those who are delivered up to the 
 enemy, to be treated according to their 
 pleasure." Stockius. occ. Acts ii. 23. See 
 also Raphelius, Wolfius, Kypke, Wet- 
 stein, and Bowyer. 
 
 'E/c^o^)/, ijg, rj, from efc^e^o/xat to look 
 for, expect, which see. — A looking for 
 (Eng. trans.), expectation, occ. Heb. x. 
 27. [See Sallier. ad Thom. M. p. 280.] 
 
 ''EkSvojj from ek out, and ^vio to clothe. 
 ^-To unclothe, divest, strip off, spoken of 
 raiment, occ. Mat. xxvii. 28, 31. Mark 
 XV. 20. Luke x. 30. [In this last place, 
 it is used of a stripping by robbers; see 
 Gen. xxxvii. 22. It governs two accusa- 
 tives, like verbs of clothing; see Matthiae 
 § 412, 6.]— of the body. occ. 2 Cor. v. 4. 
 
 'EKE"'I, an Adv. of place. 
 
 1. There, in that place. Mat. ii. 13, 15. 
 & al. freq. 
 
 2. Thither, to that place. Mat. ii. 22. 
 xvii. 20. & al. In this latter sense, as 
 well as in the former, it is applied by the 
 classical Greek writers, as may be seen in 
 Eisner, Kypke, and Wetstein, Var. Lect. 
 on Mat. ii. [Add Mat. xvii. 20. xxvi. 
 
 36. Luke xxi. 2. John xi. 18. xviii. 2, 3. 
 xix. 46. Herodian iv. 8, 9. Herodot. i. 
 121. So in Heb. tiril? for HDU^. 1 Sam. ii. 
 3. & al. freq.] 
 
 [3. As an Adverb of time. Then. I 
 give this sense in deference to Schl. and 
 Wahl, though with some doubt. Schl. 
 refers to it, Mut. v. 24. xiiiv. 5\, Luke 
 
 xiii. 28. Heb. vii. 8. Wahl only the 3d. 
 passage. In Heb. tiDU^ is so used, Ps. xiv. 
 5. xxxvi. 13. & al.] 
 
 'Em0fv, an Adv. of place, from IkeI 
 there, and the syllabic adjection ^ev de- 
 noting /totw a place. 
 
 I. From thence. Mat. iv. 21. v. 26. [ix. 
 9, 21.] &al. freq. [Gen.xx. 10.] 
 
 II. [There, in Acts xx. 13. Perhaps, 
 however, this is hardly necessary. We 
 may say " to take Paul in from that 
 place."] 
 
 'E/c£7voc, T), o, a Pronoun demonstrative. 
 
 I. That, that there (as we say), or as 
 the French celui-la. He, she, it. See Mat. 
 vii. 22, 27. xii. 45. xiv. 35. John i. S, 18. 
 James iv. 15. 
 
 II. [Such. Mat. X. 15. James i. 7. — It 
 is used emphatically, to express the great 
 day of the Lord. Mat. vii. 22. Luke x. 12. 
 2 Thess. i. 20. 2 Tim. i. 12, 18. iv. 8; 
 and to express the happiness of the future 
 life. Luke xx. 35. On the other hand, 
 Schleusner observes that it expresses ig- 
 nominy and contempt in Mat. xxvi. 24. 
 xxvii. 63.] 
 
 'Efcelo-e, an Adv. of place, from ekel there, 
 and ce a syllabic adjection denoting at a 
 place. — There, at that very place, [and 
 so Ammonius and Thomas Magister.] occ. 
 Acts xxi. 3. xxii. 5. [It is thence in Job 
 xxxix. 29.] 
 
 'EK^rjTEO), w, from ek out, or intensive, 
 and ^rfTEio to seek. 
 
 I. To seek out, or diligently, in order to 
 obtain, occ. Heb. xii. 17- — or to know. occ. 
 1 Pet. i. 10. [Ps. xliv. 21. Ezek. xxxix. 
 
 II. To seek diligently, or earnestly 
 after, namely God, with a sincere and 
 earnest desire to obtain his favour, occ. . 
 Acts XV. 17. Rom. iii. 11. Heb. xi. 6. ^ 
 The LXX have frequently used this 
 phrase iK^rirEiv Qeov for the Heb. — ^il 
 
 or U^pi mn» n«. See inter al. Deut. iv. 
 Jer. xxix. 13. 1 Chron. xvi. 11. Ps. xiv. 
 2. [xxiv. 6. Isa. Ixv. 10.] 
 
 III. To require, or exact severely, occ. 
 Luke xi. 50, 51. In this sense also the 
 LXX have applied the word for the Heb. 
 Wp:i or m'31. See 2 Sam. iv. 1 1. Ezek. iii. 
 18, 20. Gen. ix. 5. in Heb. and LXX. 
 
 'EKdaptib), w, from ek out, or intensive, 
 and ^apt>E(t) to amaze, astonish. — To 
 amaze, astonish exceedingly. [Ecclus. xxx. 
 9.] whence 'EKdap^iopai, Sjuat, Pass. To 
 be amazed, astonished exceedingly, either ■ 
 with wonder, ov fear, to be terrified out 
 of one's senses, or wits, as we say, to be 
 
EKK 
 
 235 
 
 EKK 
 
 astounded^ or confounded, occ. Mark xiv. 
 33. xvi. 5, 6. ix. In, — Et,eQafxt>yiQr} " was 
 struck with asto?iiskmejit ; probably at 
 those unusual rays of majesty and glory, 
 which yet remained on his countenance 
 (comp. Exod. xxxiv. 29, 30.);" Dodd- 
 ridge's Paraphrase, whom see, as also 
 Whitby. 
 
 "EKda/ji^og. «, 6, r/, from ek out, or in- 
 tensive, •dnd^afi^oQ amazement. — Amazed, 
 astounded, astonished exceedingly, occ. 
 Acts iii. 1 1. [li is used in this sense in 
 Symm. 1 Sam. \v. 13, and Polyb. xx. 10. 
 9 5 and in the active sense causing fear 
 in Theodot. Dan. vii. 7.~\ 
 
 "EKdeTog, », 6, r], icai ro — oy, from ekH- 
 drffii to put out, expose a child, which 
 see *. — Exposed, cast out, abandoned, occ. 
 Acts vii. 1 9. 
 
 'EKicadaipiOf from ek out, and /ca0atpw to 
 purge. — To purge out, purge, cleanse. 
 occ. 1 Cor. V. 7. 2 Tim. ii. 21. [It is 
 used of cleansing metals from dross, in 
 Judges vii. 4. Compare Lucian. Dial. 
 Dion. xiii. 2. Xen. Anab. i. 2. 16 j and 
 in the figurative sense, as in the passage 
 in Timothy. Ceb. Tab. c, 14". Xen. Symp. 
 i. 4. In I Cor. v. 7, it is rather cleanse 
 away, remove.'] 
 
 'EK-K-aiw, from ek out, or intensive, and 
 Kaib) to burn. — To burn, be violeiitly in- 
 flamed, exardere. occ. Rom. i. 27, where 
 see Wetstein ; and observe, that an au- 
 thentic and striking comment on this 
 passage of St. Paul may be found in Vir- 
 gil's 2d Eclogue, where the poet, describ- 
 ing his unnatural lust for Alexis, in the 
 strongest terms, even uses the very words 
 ardeo and uro burti, inflame, to express 
 the violence of his abominable passion, 
 line 1, 
 
 Formosum pastor Corydon ardebat Alexin. 
 
 line 6S, 
 
 Me tamen urit amor. 
 
 How painful and horrid is it to think, that 
 a man of Virgil's elegant and improved 
 understanding should be given up to a 
 mind so undiscerning, and to such vile f 
 
 * [On exposing infants^ see Sen. Controv. v. 33.] 
 t Since writing the above, however, in the former 
 editions, I am pleased to find the following remark 
 of the critical Mons. Bayle in his Dictionary, Art. 
 Virgil, Note (E), where see more. In his Bu- 
 colics " he (Virgil) relates very criminal passions, 
 but that is no proof that he was tainted with them. 
 The passion for hoys was not less common in the 
 
 affections ! But, Lord ! what is man ex- 
 cept Thou give wisdom, and send thy 
 Holy Spirit from above .^ That these 
 abominable practices prevailed among the 
 Greeks and Romans, and were even in- 
 dulged by some of the most eminent of 
 their philosopliers, the English reader 
 may see proved in Leland's Advantage 
 and Necessity of the Christian ReA'^ela- 
 tion, part ii. ch. 3. p. 49, &c. and ch. vi. 
 p. 61, &c., and ch. viii. p. 126, &c., and 
 ch. xi. p. 183, 8vo. Comp. also Juvenal's 
 lid Satire. [[Compare, for ekkciks) applied 
 to lust, Ecclus. xxiii. 23, and Plutarch, 
 tom. iv. pp. 72 and 498, ed. Reisk. — to 
 anger. Diod. Sic. xiv. 108. Polyb. ix. 
 10. 10.] 
 
 'EKKaKEU), w, from ek out, and kukoc bad, 
 weak, faint-hearted. [See Olear. de Stylo 
 N. T. p. 99, where he proves that kukoq 
 has these meanings.] 
 
 [I. To flag, faint, or give out. See 
 Luke xviii. 1, where the Vulg. has non 
 defcere. 2 Cor. iv. 1 . Gal. vi. 9. 2 Thess. 
 iii. 13. Polyb. iv. 19.] 
 
 [II. To despond or be fainthearted. 2 
 Cor. iv. 16. (though Wahl refers this to 
 Sense I.) Eph. iii. 13. Hesychius ekku- 
 KtifiEV apEXtijjiEv, aKr}^£oJp£y, to which Pha- 
 vorinus adds cnrayopEvopEv, which word is 
 used of this M^ord in Zonar. Lex. c. (J79. 
 and Suidas. See Suicer. Thes. Eccl. t. i. 
 p. 1047.] 
 
 'Y^KKEVTEM, w, from EK intcus. and kevteio 
 to stab- — To stab or pierce \_through~\. 
 occ. John xix. 37. Rev. i. 7. [Polyb. xv. 
 31. Polyd. V, c. 3.] — In several places of 
 the LXX it answers to the Heb. Ipi ta 
 pierce, stab; and, according to Aldus's 
 edition, even in Zech. xii. 10, where 
 Aquila, Symmachus, and Theodotion have 
 likewise E^EKEvrriaav. 
 
 'E»cfc\a<^w, from ek out, and kXclCw to 
 break. — To break out or ofl^. occ. Rom. xi. 
 19, 20. [and Levit.,i. i7.'} 
 
 'EkkXeiio, from ek out, and fc\c/w to shut. 
 [[Properly, To exclude, by shutting tjie 
 doors.~\ 
 
 \J.. To keep off or separate. Gal. iv. 1 7. 
 They desire to separate me from you and 
 your love; and so Schleusner, who how- 
 ever mentions another sense in Arrian. 
 Diss. Epictet. ii. 22, namely to compel; 
 and says, if we give the word this sense 
 
 Pagan times than that for girls^ so that a writer of 
 Eclogues might make his shepherds talk according 
 to this cursed fashion, without its being a sign that 
 he related his own adventures, or approved the pas- 
 sions he mentioned." 
 
EKK 
 
 236 
 
 EKK 
 
 here^ and M'ith Bengel, Wetstein, Gries- 
 bach, and Grotius read u^ac, the sense 
 is, they wish to compel you to follow 
 them. Bretschner, however, adopts this 
 reading with the other sense, they wish 
 to separate you from following me. VVahl 
 says, to drive you from a connection with 
 7ne.~\ 
 
 \_\\. To take away, or in the Pass, (to 
 he taken away) to disappear. Rom. iii. 
 
 27. All ground for boasting disappears. 
 Theodoret. ovk en yfopav i\Et. Chrysost. 
 ovK en yap eytL Kaipov. Zonaras (Lexic. c. 
 785.) has ki,eKkei(TQr], avrl ts cnreKXEiaev 
 avTriv f] irhiQ. Phavorinus omits the two 
 last words, whence the explanation is not 
 intelligible. See Raphel. Anim. p. 525. 
 Alberti Gloss, p. 98.] 
 
 'E/CKrXr/o-t'a, ag, fj. It seems to be de- 
 rived from eKKoXeTy to call out, though the 
 learned Mintert chooses to deduce it from 
 the Heb. bnp an assembly, for which the 
 LXX have very frequently used 'EKKXrjaia. 
 
 I. An assembly of the people, called out 
 by the civil magistrate. In this sense it 
 is used by the * Greeks, and particularly 
 by the t Athenians, and thus it is applied. 
 Acts xix. 39. Hence 
 
 II. An assembly of the people, though 
 7iot thus lawfully called out. occ. Acts xix. 
 32, 40. 
 
 III. A general assembly of the Israel- 
 itish people, occ. Acts vii. 38. Comp. 
 Heb. ii. 12. See Doddridge on Acts vii. 
 38, and comp. Exod. xix. 17, &c., xx. 18. 
 Deut. iv. 10. xviii. 16. 
 
 IV. And most generally in the N. T. 
 A church of God, i. e. an assembly, or so- 
 ciety of men called out of mankind by the 
 word of God. In this view it denotes, 
 
 1 . The universal Christian church mi- 
 litant, that is, the whole society of Chris- 
 tians wheresoever dispersed, or howsoever 
 distressed, throughout the world. Mat. 
 xvi. 18. [1 Cor. vi. 4. x. 32. xi. 22. xii. 
 
 28. Col. i. 18.] Eph. [i. 22.] v. 23, 25, 
 27. Col. i. 18, 24. 
 
 2. The universal church triumphant, 
 and glorified. Eph. v. 27. Comp. Heb. 
 xii. 23. 
 
 3. A particular church, though con- 
 sisting of several congregations. Acts viii. 
 
 • See Pollux, lib. viii. [c. 9. § 95, 9C, 116.] 
 
 Mintert, Leigh, &c. 
 
 ■j- Who, besides their mpKxi ly<xKr,ctoii stated as- 
 scmllics, had also their o-uyxX>;T«/, which were called 
 together by their military officers, or civil magis- 
 trates. Sec Potter's Antiquities of Greece, book i. 
 ch. 17. [and Deyling Obss. Sacr. iii. p. 375.] 
 
 I. (comp. ch. V. 14. vi. 7.) xi. 22. 1 Cor. 
 i. 2. Col. iv. 16. Rev. i. 4, 1 1, 20. ii. I, 8, 
 & al. From these latter passages of the 
 Revelation it is evident that the number 
 of churches is estimated by the number of 
 angels or bishops, and that each of these 
 churches was therefore reckoned as one 
 because governed by one ruler, how many 
 soever were the particular congregations 
 it contained. 
 
 4. A particular or single congregation 
 o/' Christians. Rom. xvi. 5. 1 Cor. xvi. 19. 
 Col. iv. 15. Philem. verse 2. In the same 
 sense it is applied in the plur. Acts xiv. 
 23. xvi. 5. 1 Cor. xi 16. xiv. 34. xv. 9. 
 xvi. 1, 19. 1 Thess. ii. 14. Gal. i. 2. 
 [[Scott (Christian Life, part ii. vol. ii. ch. 
 vii. p. ^93) gives a more particular de- 
 finition : Those believers who were wont 
 to assemble in any one particular house 
 to worship Godr\ 
 
 5. The place rvhere such a congrega- 
 tion assembled. Acts xi. 26. 1 Cor. xi. 18, 
 22. comp. 1 Cor. xiv. 23. See the learned 
 Jos. Mede's Works, fol. p. 319, & seqt. 
 and Wolfius on 1 Cor. xi. 22. [[Schleus. 
 says that many interpreters explain 1 Cor. 
 xi. 18. xiv. 19, 28, 33, 34, 35. 3 .John 6, 
 in this sense, but thinks them wrong in 
 all. He says it is a body of Christians 
 meeting in a private house for worship."] 
 — In the LXX this word almost con- 
 stantly answers to the Heb. ^np, which 
 denotes in like manner an assembly, or 
 congregation^ and is often applied to the 
 general assembly of the Israelitish people. 
 See inter al. Deut. xviii. 16, xxxi. 30. 
 Josh. viii. 35. 1 Kings viii, 14, 22, 55, iib. 
 
 'EkicXipio, from t/c out, and kXIvo) to in- 
 cline. 
 
 I. To go out of the way, decline, de- 
 viate, \_(out of the right way.) Mai. ii. 8; 
 and hence, to deviate from the faith. 
 (Numb. xxii. 32. Job xxxiv. 27.) Rom. 
 iii. 12. J 
 
 II. With otTTo following. To decline 
 from, avoid, occ. Hom. xvi. \7 . 1 Pet. iii, 
 
 II. [Ps. xxxvii. 27.] 
 
 'E/cfcoXv/x^aw, w, from eic out, and ko- 
 Xv/i€aw to swim. — To swim out, or away. 
 occ. Acts xxvii. 42, where Kypke quotes 
 Polybius repeatedly using the V. in the 
 same sense. [Diod. s. xx. 87. Dionys. 
 Hal. V. 24.] 
 
 'EKKOfxii^io, from ek out, and Kopt^a) to 
 carry. — To carry out, i. e. of the city or 
 town; for the * Jews used not to bury 
 
 * See Joscphus Do Bel. lib. v. 13. § 7- 
 
E KK 
 
 237 
 
 EK A 
 
 within the walls of their towns. So 
 among * the Athenians and Romans there 
 were even laws to forbid that practice. 
 Eisner shows that tKKofxi'CeLv is used in 
 the Cireek writers as -a. funereal term. To 
 the instances he has produced, I add from 
 Lucian, Contemplant. tom. i. p. 340. Tov 
 yiiTOva U tov 'EKKOMI'ZONTA to irai- 
 liov «(c bpq.. But he does not look at his 
 neighbour who is carrying out his child 
 to he buried. See also Suicer's Thesaur. 
 on the word. occ. Luke vii. 12. Comp. 
 John xi. 31, 38. Mat. xxvii. 60. John xix. 
 41. [TEIian. V. H. viii. 4. Herodian ii. 1. 
 5. Artemidor. Oneiroc. ii. 54. Schol iEs- 
 chyl. Sept. Theb. 930. See Spanhem. ad 
 Aristoph. Plut. 1009. Effero is the word 
 in Latin. Comp. Levit. x. 4.] 
 
 'Et.xo7rrw, from e*: out, and kotttm to 
 smite, cut. — To cut off. 
 
 I. To cut off or down, as a tree. Mat. 
 iii. 10. -j- vii. 19 Luke xiii. 9; [metapho- 
 rically] as a branch from a tree. Rom. xi. 
 22, 24.; as the hand or foot. Mat. v. 30. 
 xviii. 8. 
 
 II. To cut off, prevent, occ. 2 Cor. xi. 
 12. [So Poly'b. V. 104. 10. Joseph. An- 
 tiq. viii. 1 2. 1 ; and so in Latin prcecidere 
 causas. Terent. Hecyr. iv. 2. 22.] 
 
 III. To hinder, render ineffectual, occ. 
 1 Pet. iii. 7. Comp. Mark xi. 25, 26. 1 
 Tim. ii. 8. 
 
 ^^KKpifxaiiai, from ek from, and Kpina- 
 fiai to hang. — To hang from or upon. occ. 
 Luke xix. 48, where it denotes earnest 
 attention, of which it is most beautifully 
 expressive. It is applied to the same pur- 
 pose by the Greek writers. So Eunapius 
 in /Edes. 'E;S;EKPE'MATO tCjv Xoywv, 
 Kal rfJQ ciKpoaaeioQ aic avETzip^TrXaro. He 
 hung on his words, and M^as not satisfied 
 with hearing. Tiie Latin writers use 
 pendeo in like manner. Thus Virgil^ 
 ^n. iv. line 79, 
 
 — Pendetque iterum narrantis ab ore. 
 Again with pleasure on his lips she hangs. 
 
 r^f And Ovid, Epist. Heroid. I. line 30, 
 
 Narrantis conjux pendet ab ore viri. 
 • Th' attentive wife hangs on her husband's lips. 
 
 pe, Epist. to Lord Cobham, line 184, 
 Tho' wond'ring senates hung on all he spoke. 
 
 * See Duport on Theophrast. Eth. Char. p. 470. 
 edit. Needham, and Potter's Ant. of Greece, book 
 iv. ch. T. 
 
 -f- [The verb here must be translated otight to be, 
 or is to be, cut doivn, as oiTroXiivToct in Mat. xxvi. 52. 
 See Graev. Lectt. Heaiod. vi. 1.1 
 
 [^It is ejitire dependence in Gen. xliv. 30.] 
 See more in Alberti, Suicer's Thesaur. [i, 
 p. 106.^*,]] in 'EKKpepapat, and VVetstein. 
 
 'E/cXaXfw, (o, from ek out, and XaXiio to 
 speak. — 2o tell, utter, occ. Acts xxiii. 22. 
 
 'E/cXct/iTTw, from ek out, or emphat. and 
 XapiiU) to shine. — To shine forth or glo- 
 rioush), efFulgere. occ. Mat. xiii. 43. Comp. 
 Dan. xii. 3, where the correspondent Heb. 
 word is ^^rWTs to shine. |^Xen. Hell. i. J. 
 1 1. Irmisch. ad Herodian. i. 7. 8. jElian. 
 V. H. xiii. 1.] 
 
 'Eic\av0avo//at, Mid. from ek. out, and 
 Xavdciropai to forget, which from Xav- 
 0aj^w to lie hid. — To forget entirely, let 
 slip out of the mind. occ. Heb. xii. 5. 
 [Polyb. V. 4S. Verheyk. ad Anton. Lib. 
 Metam. c. 2.] 
 
 'EicXlyopai, Mid. from ek out, and Xiycj 
 to choose, select, from Heb. npb to take, 
 to vvhich EKXiyopai answers in the LXX 
 of Prov. xxiv. 32. 
 
 I. To choose, choose out, " * take by 
 way of preference (out) of several things 
 offered," or proposed, to elect, occ. Luke 
 X. 42. xiv. 7. 
 
 H. To choose, choose out, or elect a 
 person to an office or employ7nent. occ. 
 Luke vi. 13. John vi. 70. t xiii. 18. xv. 
 16, 19. Acts i. 2, 24. vi. 5. xv. 7, 22, 25. 
 And in the like view it is applied, 1 Cor. 
 i. 27, 28, where God is said to have 
 chosen the foolish and weak things, &c. 
 of this world, to confound the wise and 
 strong, &c. In Acts xv. 22, " Under- 
 stand uvTSQ before EKXE^apivHQ, which 
 otherwise ought to have been EKXei,apEvoiQ 
 or EKXE^apEyr]. — This change of the case 
 has been often taken notice of by learned 
 men. 'E/cXe^ajueVac is ill translated de- 
 lectos and chosen, as if it were the pas- 
 sive gfcXe^fleVrac. Markland. (Comp. ver. 
 25.) TpaiavTSQ at the end of the verse is 
 referred to 'ATrd-roXotc, as if it were ypd- 
 \paai." Bowyer's Conject. For instances 
 of similar changes of the cases of parti- 
 ciples in the purest Greek classics, see 
 Raphelius and Eisner on Acts xv. Kypke 
 and Wetstein on Luke xxii. 20. \'igerus 
 De Idiotism. cap. vi. sect. 1. reg. 12. and 
 Note ; and comp. 1 Pet. iv. 3. 
 
 * Johnson's Dictionary. 
 
 •f 'l.yoj 2iSa Hi l|«/\<fa//J!v, i. e. / am "well ac- 
 quainted, ivith those wJiom I have chosen. (Comp. 
 "K(S«" IV.) or, as Doddridge well paraphrases these 
 words, " / know the real character, and all the most 
 secret views and transactions of those -xhovi I have 
 chosen.''^ Comp. verse 11, and ch. vi. 64, 70, and 
 see MTiitby on .John xiii. 1«. 
 
E K A 
 
 238 
 
 E K A 
 
 III. To choose, or choose out lo special 
 privileges^ as God chose the ancient Israel- 
 ites, as a nation, to be his peculiar people, 
 occ. Acts xiii. 17*; or as he chose Chris- 
 tians, as Christians^ to peculiar blessings 
 before the foundation of the world, occ. 
 Eph. i. 4, kivai — ayiac Kai afXE^TTTHQ^ &C. 
 to the end, or with a design, that they 
 might be holy, and without blame^ &c. 
 (the infin. being here used in the same 
 sense as hg to hvai, verse 12, and denot- 
 ing the end or design^ as it f often does 
 both in the sacred and profane writers ; ) 
 or as he hath chosen the poor in this 
 world, rich in faith, and heirs of the 
 kijigdom, Sec. occ. James ii. 5. So, for 
 the sake of the elect, i. e. the J Christians, 
 or christian Jews, whom, as believers in 
 Christy he had chosen for his people, he 
 shortened the days of the siege of Jerusa- 
 lem, occ. Mark xiii. 20. And thus Igna- 
 tius, in his Address to the Church of the 
 Ephesians, calls it 'EKAEAErME'NIi 
 elected ||. — £Ei:\£yopai is construed with 
 the Ace. except in Acts xv. 7, where it is 
 construed with h, as in I Chron. xxxiii. 
 
 * Comp. Deut. iv. 37- vii. 7* x. 15. xiv. 2. 1 
 Kings iii. 8. Ps. cxxxiv. or cxxxy. 4. Isa. xli. 8, 9. 
 J ex. xxv.iii. 24. in the LXX, in all which passages 
 the V. ixKeyo/xxi is used in this sense for Heb. ina 
 to choose. 
 
 f So 'sKQe7v, Mat. XV. 29 ; apxi, Mark xiii. 15, 
 16; (pvKa.aau)>^ Acts xii. 4; KarofKiiv^ Acts xvii. 
 26 ; tnriiv. Acts xvii. 27 ; and see Bos, Ellips. on 
 *E/f, p. 329, 7th edit. 
 
 X See Bp. Newton's Dissertations on the Pro- 
 phecies, vol. ii. p. 276, 8vo. 2d edit. 
 
 11 The reader is particularly desired to observe, 
 that I have carefully set down every text of the N. 
 T. wherein this important verb sKAs'yo/za/, and its 
 two derivatives skAektoj-, and exAoy^ (which see be- 
 low) occur ; because I am persuaded that a diligent 
 and close attention to the texts themselves, together 
 with their respective contexts, and a comparison of 
 these with similar passages of the Old Testament, 
 wUl be the most effectual, if not the only, method 
 of determining or shortening certain modern contro- 
 versies, and of leading the sincere and impartial 
 Christian into the real mind of the Spirit of God 
 with regard to those contested points. And I must 
 plainly profess, that though I perused some of the 
 most eminent human writers on both sides, yet, till 
 I took the method here earnestly recommended^ I 
 could never form any settled judgment^ nor obtain 
 any solid satisfaction on these awful, interesting, 
 and, as they have been managed, perplexing sub- 
 jects. 
 
 How striking is the employment assigned by 
 MUton to a part of the fallen angels! Parad. Lost, 
 book ii. line 557, &,c. 
 
 Others apart sat on a hiU retir'd, 
 In thoughts more elevate, and reason'' d high 
 Of Providence, Fore-knowledge, Will, and Fate, 
 Fixt-fate, Free-will, Fore-knowledge absolute, 
 And found vo end in xvand^ring mnx:es hxt. 
 
 5. 2 Chron. vi. 5, which is a Hebraism. 
 See Vorst in Philol. Sacr. p. 662.] 
 
 'EtcXiiTTiOy from ek out, or emphat. and 
 XiiTTOj to fail. 
 
 I. To fail entirely., cease, occ. Luke 
 xxii. 32. Heb. i. 12. [Jer. Ii. 80. Thuc. ii. 
 28. vii. .50.] 
 
 II. To fail. occ. Luke xvi. 9} where 
 the word seems to refer both to the cir- 
 cumstances of the steward in the preced- 
 ing parable, who, when he had failed in 
 the world (as we say), made to himself 
 friends of the deceitful Mammon, and also 
 to our failing by death or dying, in which 
 sense it is not only used by the LXX, 
 Gen. XXV. 8. & al. answering to the Heb. 
 i^lJ to expire, but by Plato, Dionysius 
 Halicarn. Xenophon, and others of the 
 Greek writers, as may be seen in Wet- 
 stein, Comp. Campbell's Note. [BIoq is 
 usually added in Greek writers, as in Al- 
 ciphr. iii. Ep. 28. Lys. Orat. viii. c. 4. 
 or TO ^i]v. Polyb. ii. 41. 3 Mace. ii. 23. 
 See Gen. xxv. 8. xlix. 33. Ps. civ. 29. 
 Wisd. V. 13. Lam. i. 20. Jer. xiii. 17, 22. 
 Job xiv. 1 1. Judith vii. 22. Test. xii. Pat. 
 apud Fabr. Cod. Pseud. I. p. 677. See 
 Pearson Praef. ad LXX. Pfaff. in Diss, de 
 Var. Lect. N. T. p. 165. Theophylact 
 interprets the word of death. So Eisner.] 
 
 'EkXektoq, 7), 6v, from EKXiyopai.-^ 
 Chosen, chosen out, elect. 
 
 II. Chosen out to a certain dignity or 
 office, occ. Luke xxiii. 35. which seems 
 an allusion to Isa. xiii. 1 , where the Mes- 
 siah is called by God ♦ITi!: my chosen, or 
 elect one : and that the ancient Jews un- 
 derstood this prophecy of Isaiah as relative 
 to the Messiah, is apparent from the Chal- 
 dee Targum on the place, which runs thus, 
 ^1''nn rrnip^ i^n^U^D >ln)>. t^n. Behold my 
 servant the Messiah ! I will be near him : 
 my chosen — But, further, the word ekXeK' 
 TOQ in St. Luke seems not only to denote 
 our Saviour's being chosen to the office of 
 the Messiah, but also his being approved 
 by God in that capacity (comp. Sense IV. 
 below), and accordingly St. iVIat. ch. xii. 
 18, explains »1»nn in Isa. xiii. 1, by aya- 
 TrriTOQ pa my beloved. Comp. 1 Pet. ii. 
 4, 6, where at the 4th verse ekXektuv is 
 opposed to aito^EdoKipaapivov, rejected, 
 disapproved, and at the 6th answers to 
 the Heb. ]T\i tried, proved, in Isa. xxviii. 
 16. 
 
 II. 'EfcXs/vTot, OLf Chosen men, picked 
 out for soldiers, occ. Rev. xvii. 14, where 
 ekXeictol plainly answers but in a figurative 
 sense, to the Heb. t=i'"nnn cho.sen men, 
 
EK A 
 
 239 
 
 EK A 
 
 which the LXX render by the same word, 
 Jud. XX. 1 6, 34. 1 Sam. xxiv. 3. xxvi. 2. 
 &al. 
 
 III, Chosen to peculiar privileges and 
 blessings. In this view it is used for pro- 
 fessed believers or Christians, whether 
 
 originally Gentiles or Jews, who are there- 
 fore called by St. Peter, 1 Ep. ii. 9. yirog 
 ekXektov a chosen generation^ i. e. chosen 
 to be God's peculiar people, as the Jews 
 anciently were. (Comp. Exod. xix. 6. Isa. 
 xliii. 20, 21, the apocryphal Esth. xvi. 21, 
 and the texts cited from the O. T. in the 
 j&rst Note under 'EfcXiyo/zat III.) occ. Mat. 
 xxiv. 22, 24, 31. iMark xiii. 20, 22, 27. 
 Col. iii. J 2. 2 Tim. ii. 10. (Comp. Col. i. 
 24, 25.) Tit. i. 1. 1 Pet. i. 1. ii. 9. So 
 Clement applies the word, 1st Epistle to 
 the Corinthians, § 2, " Ye contended day 
 and night for the whole brotherhood, kg 
 TO aio'C^adai per IXesQ Kai (Tvvei^r](Teo)g tov 
 apidpoy TU)v 'EKAEKTil'N avrS, that 
 through the mercy (of God) and a good 
 conscience the number of his elect might 
 be saved." Wake. In the Martyrdom of 
 Polycarp, § IG. edit. Russel. 'EKAEK- 
 Ti2"N the elect, or Christians, are opposed 
 to uTTL'^uiu the unbelievers or heathen. 
 And Ignatius, in his Address to the 
 Church of the Trallians, styles it 'EK- 
 AEKTHt elect. Comp. 'I.vveK\EKTog. 
 
 IV. Chosen, accepted, approved, ex- 
 cellent. Comp. under Sense I. occ. Mat.* 
 XX. 16. xxii. 14. Luke xviii. 7. Rom. viii. 
 3. (Comp. verse 28, & seqt.) Rom. xvi. 
 13. 2 John verse 1, 13. 1 Tim. v. 21 5 in 
 which last text the elect angels are plainly 
 those angels who, when many others fell, 
 kept their first estate, and so are approved 
 by God. On this text compare Josephus 
 De Bel. lib. ii. cap, 16. § 4. towards the 
 end, and see Wolfius. — Clement, in his 1st 
 Epistle to the Corinthians, § 49, uses the 
 word in this sense also : By charity were 
 all the elect of God, Trayreg 61 'EKAEK- 
 TOt 0£«, made perfect. Without charity 
 nothing is well-pleasing evape'^ov, to God. 
 Comp. § 1. The LXX have several times 
 applied the word in this last sense, as in 
 
 * See Whitby on these three texts of Mat and 
 Luke. Theophylact's Note on Mat xxii. 14, seems 
 very remarkable: UoKKy; xaKu 6 &eh(, fxaKhot Se 
 Tra^raf, oKi'yoi Sg saKsxtoI' oKiyot yap eru)^6fJ.ivoi xat 
 a'|«o/ ixKsyiivai vapoi 0ctjji. 'D.S'i tS fxtv QeS rl xx\e7v^ 
 TO Se 'EKAEKT0*T2 ys^so-Sa/, rj fir,^ y}/j.eTepov tfi. 
 God calls many, or rather all, but there are few 
 chosen ; for there are few saved, and fit to be chosen 
 by God : so that it is God's part to call, but to be 
 choten (herome elect) or not, is ours. 
 
 Isa. * Ixv. 9, 15, 23, answering to the 
 Heb. iZ3»'T'ri2 chosen, choice, and in Prov. 
 xvii. 3. Isa. xxviii. 16, to the Heb. jni 
 proved, approved. 
 
 'E/c\oy>/, fjg, ?/, from eicXtXoya perf. mid. 
 of EtcXiyio to choose out, elect. 
 
 I. A choosing out, or elect io ft of a per- 
 son to a certain office or employment, occ. 
 Acts ix. 15. [So Schleus. The phrase is 
 aKevog iK\oyt}g for iKXeKTov. Others say 
 an excellent instrument, choice implying 
 excellence in the thing chosen.] 
 
 II. A choosing out, or election of one 
 nation rather than another to certain pri- 
 vileges and blessings, occ. Rom. ix. 11. 
 xi. 28. Thus in the first text there was 
 an election of Jacob rather than of Esau, 
 so that the posterity of the former should 
 be served by that of the latter, and should 
 enjoy other advantages above them. Comp. 
 verse 12, 13. Gen. xxv. 23. and Mai. i. 2, 
 3, and see Doddridge's Note on Rom. ix. 
 13. And thus in Rom. xi. 28, there was 
 an election of the Jews to be God's pecu- 
 liar people for their fathers' sake (comp. 
 Deut. iv. 7, 37. vii. 6, 7, 8. x. 14, 15.), 
 which election it is plain the Apostle here 
 urges as an argument, that all Israel 
 (though now enemies to God) will here- 
 after be recalled to his favour through 
 faith in Christ. See Whitby on Rom. xi. 
 28, and the following verses. 
 
 III. An election, or being chosen to the 
 blessings of the Gospel, occ. Rom. xi. 5 . 
 2 Pet. i. 1 6. 1 Thess. i. 4, where see Mac- 
 knight. Also, The persons so chosen, occ. 
 Rom. xi. 7. [Schleusner says that EKXoyii 
 here is the same as the XE~ippa in verse 8, 
 and KaraXEippa in ix. 27, a fern (of the 
 Jews.)]— In this latter sense Clement ap- 
 plies the word to the Corinthian christians. 
 I Ep. to Cor. § 29. og (rather f «c) 'EK- 
 AOrtFS pipog ETrotrjffEv kavrto, whom he 
 hath made part of the election to himself. 
 The expression XElppa tear EKXoyrjv xo.pL- 
 Tog, Rom. xi. 5, means a remnant of Jews 
 reserved, or left, according as they rvere 
 elected or chosen out (comp. Mat. xx. 1 6. 
 xxii. 1 4. Mark xiii. 20, under 'EjcXtyo/xat 
 III.) from the rest of their countrymen 
 to the blessings of the Gospel through the 
 free grace of God vouchsafed to them on 
 their believing in Christ, without any 
 previous merit on their parts. For by 
 GRACE they rvere saved through faith, 
 
 * On which passages compare Rom. xi. particu- 
 larly verse 5, 7. 
 
 f See Davies's Note on the place. 
 
EKN 
 
 240 
 
 EKH 
 
 and that not of themselves , it was the gift 
 of God, not of works, lest any man should 
 boast. See Eph. ii. 8, 9. 
 
 'EkXvu), from ek out, or intens. and \vu) 
 to loose. — To dissolve. Whence 
 
 'EKXvofxai, Pass. To be dissolved, to be- 
 come faint, to faint, either in body, as 
 Mat. XV. 32. Mark viii. 3. Comp. Mat. 
 ix. 36. — or in mind, as Gal. vi. 9. Heb. 
 xii. 3,5. In the profane writers likewise 
 it denotes beiJig faint. See Wetstein on 
 Mat. XV. 32, and Woltius and Campbell on 
 Mat. ix. 36 ; in which latter text Wet- 
 stein and Griesbach for eKXeXvfievoi adopt 
 eaKvXfxit'oi, which is the reading of very 
 many MSS., six of which ancient. See 
 liKvXXu). — It occurs in the N. T. only in 
 the above passages, but is used by the 
 LXX in the same senses ; [of the body] 
 1 Sam. xiv. 28. 2 Sam. xvi. 14. xvii. 29. 
 & id. for the Heb. P]i» and ?]♦)> to be tired, 
 faint. Comp. 1 Mac. iii. 17; [of the 
 mind, Deut. xx. 3. 2 Sam. iv. 1 .] 
 
 'EKixaffffo), from e/c out, or intens. and 
 fxafrao) to wipe, which see under 'Atto- 
 fjidaffojxai. [J^ee Oudendorp ad Thom. m. 
 p. 649. and Eustath. ad Odyss. T. p. 684. 
 A^."] — To wipe, wipe dry. occ. Luke vii. 
 38, 44. John xi. 2. xii. 3. xiii. 5. [Ecclus. 
 xii. 13.] 
 
 'EKfivKrijpi^io, from Ik out, or intens. 
 and pvKrrjpii^tt) to mock, sneer, which see. 
 To mock, or sneer exceedingly, occ Luke 
 xvi. 1 4, xxiii. 3.5. — The LXX have used 
 it in two passages, Ps ii. 4. xxii. 7, for 
 the Heb. H^b to mock, deride ; but Kypke 
 on Luke xvi. 14, observes that the pro- 
 fane writers very rarely use either the 
 simple V. pvKrripi^M or its other com- 
 pounds ; he, however, produces MYKTH- 
 PI'ZliN, and 'YnOMYKTH'PISAS from 
 Stobaeus, and 'EHEMYKTH'PISAN from 
 Menander cited by Plutarch. 
 
 'EKvEvit), from EK out, and vevu) to move, 
 tend, incline. 
 
 I. To decline, go aside. So Plutarch 
 De Gen. Socrat. torn. ii. p. 577, B. 
 'EKNE'YSAS rj^c o^a, going out of the 
 way. 
 
 II. Simply, To depart, go forth, or 
 away, in jEHan, and thus it seems used 
 John V. 13. The 1st aor. lUvEvaa in 
 Thucydides and Lucian denotes swinwiins 
 out, escaping by swimming: but is not 
 this rather from the V. vem to swim, than 
 from vEvii) } See more in Eisner, Wolfius, 
 and Wetstein on John v. 13. [Schl. 
 seems to consider the verb as ekvew de- 
 cidedly, and says, that its meanings are 
 
 to swim out, emerge, escape from, secede, 
 the last applying to John v. 13. The 
 Vulgate has ' declinavit. Battier (Bibl. 
 Brem. Class, v. p. 90.) says it is to give a 
 sign by a nod, command by a nod, but 
 this is rejected by Wolf, Palairet, &c. 
 Erasmus derives the word from Ievevm, to 
 become a stranger. — The word eicvevu) to 
 avoid by a motion of the head, occurs in 
 Xen. de Re Eq. x. 41. Diod. Sic. xv. 87. 
 'Ekveio in Thucyd. ii. 90.] — The LXX 
 have used it for the Heb. HiQ turn, turn 
 aside, 2 Kings ii. 24. xxiii. 16; and, 
 according to some copies, for 11 D decline, 
 turn aside, Jud. iv. 18. 
 
 'Ekv7'i(J)U), from ek out, and v//0w to be 
 sober. — To awake sober out of a drunken 
 sleep, applied spiritually, occ. 1 Cor. xv. 
 34. The LXX have used it in the same 
 sense, for the Heb. y^i to awake, Joel i. 5. 
 'EKvi^-^ciTE, 01 peOvovtsc, Awake, ye drunken. 
 (Comp. LXX in Gen. ix. 24. 1 Sam. 
 xxv. 37.) So Plutarch, in Demosth. torn, 
 i. p. 8.'j5, B. of Philip who had been 
 drunk, pEdmoy, "EKNH^AS ^e— [Joel i. 
 5. Aretaeus iii. 6. iv. 3.J 
 
 'EKovaiog, a, ov, from eicmv — acra — oy 
 willing. — Voluntary spontaneous, whence 
 the neuter being used as a substantive 
 Kara ktCHaiov, of freewill, i. e. voluntarily. 
 occ. Philem. ver. 14. [The same phrase 
 occurs Numb. XV. 3. See Levit. vii. 16. 
 xxiii. 38. Xen. Mem. ii. 1.18. Polyb. vi. 
 14.7.] 
 
 'EKovffiioQ, Adv. from ekhctloc. — Wil- 
 lingly, voluntarily, occ Heb. x. 26. \_jvith- 
 out necessity~\ 1 Pet. v. 2. 
 
 "EKTraXtti, Adv. from ek of and TzaXai 
 anciently formerly . 
 
 I. Of old, in ancient times, occ. 2 Pet. 
 iii. 5*. 
 
 II. Of a long time. occ. 2 Pet. ii. 3, 
 where Alberti, Wolfius, Kypke, and Wet- 
 stein show that this compound particle 
 EKiraXai is used by Josephus, Arrian, and 
 Plutarch. [^Phrynichus objects to this 
 word as a compound of an adverb and pre- 
 position. But see Alberti Obss. Phil. p. 
 463. Schvvarz Comm. Ling. Gr. p. 444.] 
 
 'EfCTretpa^^w, from ek intens. and Tretpct^w 
 to try, prove, tempt. — To try, prove, 
 tempt, make trial or proof of . occ. Mat. 
 iv. 7. Luke iv. 12. (Comp. Exod. xvii. 
 2 — 7. Deut. vi. 16. Fs. Ixxviii. or Ixxvii. 
 18, 41.) Lukex. 25. i Cor. x. 9. (Comp. 
 Num. xxi. 5.) See Wetstein, Witby, and 
 
 * [Schl. says, ' tempore creationis ;' why, I do 
 not see.] 
 
KK n 
 
 241 
 
 EKII 
 
 Campbell on Mat. iv. 7, and Mackniglit 
 on 1 Cor. X. 9. — The LXX have used this 
 verb for the Heb. HDJ, Deut. vi. 16. [viii. 
 16.] Ps. Ixxviii. 18. 
 
 'EicTri/XTrw, from eK out, and TrifXTio to 
 send. — To send out or forth, occ. Acts 
 xiii. 4, xvii. 10. [I Sam. xx. 20. xxiv. 19. 
 Polyb. XX. 9. 2. Xen. Hell. iii. 5. 8.] 
 
 'Efc,.-£pto-<roc. See under llfpt^rcot". 
 
 'EfCTTfraw, or ^^KTrETavvvfxi, from tK out, 
 and TCETcnx) to open, stretch out. |^See 
 Glass. Phil. Sacr. p. 934. ed. Dath.]— 
 To stretch out, expand, as the hands, in 
 earnestly addressing and persuading, occ. 
 Rom. X. 21, where see Kypke; and Vi- 
 tringa on Is. Ixv. 2. [Prov. i. 24. Is. Ixv. 2.] 
 
 []'Ej:7rr/^aoj, from EKairri^au) to leap. — 
 To leap out or forward, rush into. This 
 is Griesbach's reading in Acts xir. 14. 
 See Palaeph. de Incred. viii. 14. 2 Mace, 
 iii. 18. Xen. Cyr. i. 4, 8.] 
 
 ['E/C7rt7rrw, from Ik and ttitttcj to fall.'] 
 
 I. [To fall off from, or fall down — of 
 chains falling off a person. Acts xii. 7 ; of 
 a boat falling do\rn into the sea. Acts 
 xxvii. 32 j of flowei-s falling off, James i. 
 1 1 . and 1 Pet. i. 24 ; of stars falling from 
 heaven, Mark xiii. 25. Schleusner ex- 
 plains this last phrase by ceasing to shine ; 
 eodera redit. II/7rrw is the word in Mat. 
 xxiv. 29. Compare Herodian iii. 7, 8. 
 Artem. v. 23. Xen. Cyr. v. 4. 8.] 
 
 II. \_To fall from (a former state), or 
 lose it. Thus Gal. v. 5, to fall from grace. 
 2 Pet. iii. 17, that ye do not fall from 
 your own solid foundation of Christian 
 grace and knowledge. Rev. ii. .5. (though 
 Palairet, Obss. p. 522, translates it to de- 
 generate, as in Philost- V. p. 193.) Ecclus. 
 xxxiv. 7. Athen. xiii. 1. iElian. V. H. iv. 
 7. See Loesner. Obss. Philon. p, 291. 
 'ATroTriTTTU) occurs in this sense, Judith xi. 
 6. Ps. V. 10. Polyb. V. 3. 6. ix. 7. 1.] 
 
 III. With eic following. To fall upon, 
 to run foul of, be cast upon, as a ship. 
 Eisner remarks, that a ship is said (i. e. 
 in the Greek writers) eKTriTrreiy when it is 
 dashed against the rocks, or runs aground : 
 for the latter use of the word he quotes 
 Polybius and Aristides : and of the for- 
 mer, Herodotus, cited by Raphelius, fur- 
 nishes us with an examj)le, 'E^E'IJIII- 
 TON TtpuQ rag Trerpag, They ran foul, or 
 were dashed against the rocks. The })er- 
 sons sailing are also, in the above-men- 
 tioned circumstances, said eKwi-KTeiVy as 
 Raphelius on Acts xxvii. 26, shows from 
 Xenophon. " *EK-7re<T£Tv signifies to fall 
 upon any thing, contrary to your expecta- 
 
 tion and will, by erring and wandering 
 from your original course and destination. 
 So Hutchinson in Xenoph. 'Ava€. p. 4.52, 
 8vo. on 'EKTriTTTorras : Eodem sensu adhi- 
 betur sKTriTTTEtv, Acts xxvii. 17, 26, nempe 
 de navigantibus, qui cursu proposito ex- 
 cussi, vel in brevia incidunt vel in littus 
 ejiciuntur." Bryant's observations, &c. 
 p. 27, and Note. occ. Acts xxvii. 17, 
 26, 29. [Comp. Polyb. i. 51. Herod, viii. 
 13. Eurip. Hel. 1227. Diod. Sic. v. .51. 
 for the sense to dash against. Schleusner 
 explains. Acts xxvii. 26, simply to run 
 the ship ashore, and quotes Diod. Sic. i. 
 31. ii. 60. Lvcoph. Cass. 1084.] 
 
 IV. * " to fall to the ground," i. e. be 
 ineffectual, excidere. occ. Rom. ix. 6. [htil 
 is so used in Josh. xxi. 45, (where LXX 
 use diaTTiTTTU),) xxiii. 14. (LXX TriTrrio,) 
 and 2 Kings x. 10. comp. Judith vi. 9, 
 and Dion. Hal. iii. 28, for similar use of 
 hairiTTTio. Schleusner quotes very well 
 •XP-paiTTETEQ ETTog from Piudar Pyth. Od. 
 vi. 37.] 
 
 V. To fall, cease, be abolished, occ. I 
 Cor. xiii. 8. [So Theophyl. ad loc] 
 
 'EkttXeu), w, 1st fut. sKTrXEvaru) from at: 
 out, and ttXeo) to sail. — To sail out or 
 forth, occ. Acts xv. 39. xviii. 18. xx. 6. 
 [Xen. Anab. V. 8.21.] 
 
 'EKTrXrjpou), w, from sk intens- and ttXij^ 
 po'o [tofll, or] to fulfil.— To fulfil en- 
 tirely. occ. Acts xiii. 32. [The simple 
 meaning is to Jill, as in LXX. Exod. 
 xxxii. 29, in some copies. It is used in 
 Polyb. i. 67 > 1, oifuljilling promised] 
 
 'EK7rXr]ptjj(Tic, lOQ, Att. EiOQ, 7/, from ek- 
 
 TrXrjpou). A fulfilling, accomplishment^ 
 
 [end^ occ. Acts xxi. 26. Comp. Numb, 
 vi. .5, 13. in LXX, and 1 Mace. iii. 49. 
 
 'EKTrX7]ff(rb), or — rrw, from &k intens. and 
 7rXy](T(r(i) to strike. — 'EKirXiiaaopai, Pass. 
 To be exceedingly struck in mind, to be 
 astonished, astounded. Mat. vii. 28. xiii. 
 54. Luke ii. 48. & al. freq. Thus Plato 
 De Rep. I. cited by Wetstein in Mat. 
 'Eyw aKHtrag 'E^EIIAATHN, Hearing it, 
 I was astonished. So Lucian, Scytha, 
 torn. i. p. 653. ^' For as soon as I ar- 
 rived in your city, 'E^EIIAATHN pEv 
 Evdvg, I was immediately astonished." 
 Plato applies the simple 7rXj7<T<rw in like 
 manner, Epist. 7. IIAIirEl'S syio rw Xe- 
 xQevti, (just as M'e say in English) " I 
 being struck with what was said." [Add 
 Wisd. xiii. 4. 2 Mace. vii. 1 2. Xen. Cyr. 
 vi. 3, 7. Polyb. i. Q'd. 7.] 
 
 Doddridge. 
 
 R 
 
EKS 
 
 24-2 
 
 EKT 
 
 'EnTTviw, wy from ek out, and Trvtco to 
 breathe. 
 
 I. To breathe out, emit the brea^. 
 Thus sometimes used by the profane 
 writers. 
 
 II. To expire, die. occ. Mark xv. 37, 
 39. Luke xxiii. 46. Sophocles [Aj. 1 045.] 
 and Plutarch apply the V. in this latter 
 sense. See Wetstein in Mark. [Eur. 
 Phoen. 1168.] 
 
 'EicTTopsvofiaL, from h out, and TropavofxaL 
 to go. 
 
 I. To go, or co7ne out or forth, spoken 
 of persons, Mat. iii. 5. xx. 29. John v. 29. 
 & al. — of words. Mat. iv. 4. xv. 1 1. Comp. 
 Rev. i. 16. xix. ].5. — of fame or rumour, 
 Luke iv. 37- — of lightnings and thunders. 
 Rev. iv. 5. — of evil spirits, Mat. xvii. 21. 
 
 TI. To proceed, or come forth, as the 
 Holy Spirit from the Father. John xv. 26. 
 
 III. Comp. ^FjiorTTopsvofJLaL II. 
 ^^KTTopvavio, from U intens. and Troprsvu) 
 
 to cominit fornication or lewdness. — To 
 comynit habitually, or give one's self up to, 
 excessive or abandoned fornication, or 
 lewdness, occ. Jude ver. 7. [Gen. xxxviii. 
 24.] 
 
 'E^TTrrow, from bk out, and Trrow to spit. 
 — Properly, to sjnt out, thence, to reject 
 with disgust, or contempt, respuere. occ. 
 Gal. iv. 14, w^here sec Kypke Observ. Sac. 
 
 'Ef:pt<^dw, from sk out, and pi'Cou) to root. 
 — To root out or ^ip, to eradicate, pro- 
 perly as plants or trees, occ. Mat. xiii. 29. 
 XV. 13. Luke xvii. 6. Jude verse 12. [3ev. 
 i. 10. Zeph. ii. 4.] 
 
 "EfCTaortf, tOQ, Att. £0)0, 7/, from s^hrjpt, 
 which see. — Anecstacy, in which the mind 
 is for a time carried, as it w^ere, out of, or 
 beyond itself, and lost. 
 
 I. Great astonishment, amazement, occ. 
 Mark v. 42. xvi. 8. [Comp. Gen. xxvii. 
 33.] Luke v. 26. Acts iii. 10. [Deut. 
 xxviii. 28. Zach. xii. 4.] 
 
 II. A sacred ecstasy, or " * raptui^e of 
 the mind out of itself, when, the use of 
 the external senses being suspended, God 
 reveals something in a peculiar manner to 
 his servants the prophets or apostles, v/ho 
 are then taken, or transported out of them- 
 selves." occ. Acts X. 10. xi. .5. xxii. 17. 
 In this latter sense "E/c^acic in the LXX 
 (Gen. ii. 21. xv. 12.) answers to the Heb. 
 Molin a deep or dead sleep. Excellently 
 therefore have our translators rendered it 
 in the Acts by the English word, a trance, 
 QSee Schweigh. ad Polyb. ii. 55.] 
 
 * Stockius. 
 
 'Etcspiipo), from ek out, and ^pe'^w to turn. 
 To turn out of the way, pervert, occ. Tit. 
 iii. 1 1, w^here see Wolfius. []Comp. Deut. 
 xxxii. 20. The original sense seems to be 
 to turn iiiside out ; see Schol. on Aristoph. 
 Nub. 89.] 
 
 'EKTrapctflrorw, from U intens. and ra- 
 pa(T!Tu} to disturb. — To disturb very much 
 or exceedingly, occ. Acts xvi. 20. £Plut. 
 t. vi. p. 545. Reisk.] 
 
 'Efcreivw, from ek out, and rctVw to 
 stretch. 
 
 I. To stretch out, extend, as the hand. 
 Mat. viii. S. xii. 13. & al. freq. On Acts 
 xxvi. 1, Wetstein cites from Polyasnus, 
 'ANE'TEINE TlfN AE/STI'AN ih ^rjprjyo- 
 p{]fT(s)v, He lifted up his right hand, as 
 going to harangue. Comp. Prov. i. 24. 
 [It is a common Hebraism, when a man 
 does any thing with his hand, to add the 
 words stretching out his hand. See Judg. 
 XV. 15. 2 Kings vi. 7. Vorst. de Hebraism, 
 c. xxxviii. p. 710, though Georgius (Vin- 
 dic. N. T. p. 354.) does not assent. The 
 remark applies to Mat. viii. 3 ; but cer- 
 tainly the phrase very frequently is not 
 pleonastic. Mat. xiv. 31. xxvi. 51. Mark 
 i. 41. iii. 5. Luke v. 13. vi. 10. John xxi. 
 18. Again, it implies God's exerting his 
 power in Acts iv. 30. See Glass. Philol. 
 Sacr. p. 934. ed. Dath. With kirl it im- 
 plies a violent laying of hands, as in Luke 
 xxii. 53. an<l Jer. Ii. 25.] 
 
 II. To cast out, or let down, as an an- 
 chor from a ship. occ. Acts xxvii. 30. 
 
 'E/vTeXt'w, w, from e/c out, or- intens. and 
 rfXew to jiriish. — To finish entirely, com- 
 plete, occ. Luke xiv. 29, 30. [^Deut. xxxii. 
 45. Polyb. x. 26. 1.] 
 
 ^^"^ 'EfCrfj^eta, aq, //, from eicrevijQ. — 
 l7itenseness or continuance. So 'Ej^ ek- 
 TEVEiff. for EKTEvufQ, Intensely, instantly, 
 comp. Luke xxii. 44. — ^or contiiiually, 
 comp. Luke ii. 37. occ. Acts xxvi. 7. 
 [^Properly extension, from ektUvio. See 
 Herodian vi. 2. 8. The word does not 
 occur according to Lobeck ad Phryn. p. 
 3 n . in old Greek writers. See Phalar. 
 Epist. 68. Apollon. Epist. Hi. 398. 'Ek- 
 TEvia or EKTEvEia occurs in the same sens^ 
 in Judith iv. 7. 2 Mace. xiv. 38. In 3 
 Mace. vi. 41. and xi. 34, it means intent, 
 tenour, purport.'] 
 
 'EKTEvs^Epor, Compar. neut. of iKVEvriQ 
 (which see) used adverbially. — More in- 
 tensely or earnestly, occur Luke xxii. 
 44. 
 
 'E;:r£j'//c, ioc, hq, 6, r/, kol to — eq, from 
 EKTEii'io. — Continual, or intense, occ. Acts 
 
i: K T 
 
 243 
 
 EKT 
 
 xli. 5. (Comp. Lulie xxii. 44.) 1 Pet. iv. 
 8 *. Comp. ch. i. 22. 
 
 'EktepCjc. Adv. from sKTEvriQ. [A word 
 of late date. See Lobeck ad Phryn. p. 
 311.] — Intensely, earnestly, occ. 1 Pet. i. 
 22.— The LXX use this word for the 
 Heb. npTnl in strength, stro7igly. Jon. iii. 
 8. Comp. Judith iv. 10. [Joel i. 14. Pol. 
 xxxi. 22. 12.] 
 
 'EKTidr^jjii, from sK out, and Tidrifii to put. 
 
 I. To expose J as an infant, to put or 
 cast him out to chance (as we say), occ. 
 Acts vii. 21. Herodotus, lib. i. cap. 112, 
 uses the V. twice in this sense. [Wisd. 
 xviii. 5.] See also Wetstein. 
 
 II. To expound, explain^ declare, occ. 
 Acts xi. 4. xviii. 2(j. xxviii. 23. [Job 
 xxxvi. 15. But the passage is obscure.] 
 The Latin exponere answers the Greek 
 word in both these applications, and is 
 accordingly used by the Vulgate in all the 
 above passages. QTheoph, Char. Prooem. 
 4 2.]^ 
 
 'E»crtm<ro-w, from hic from, and tlvcktctio 
 to shake, which see under ^AiroTivacrcrii}. — 
 To shake from or off. occ. Mat. x. 14. 
 Mark vi. 11. Acts xiii. 51. xviii. 6 3 where 
 comp. Neh. v. 13, in LXX. 
 
 "Ektoq, rj, ov, from e^ six. — The sixth. 
 Mat. XX. 5. & al, freq. In order to re- 
 concile John xix. 14. with Mark xv. 25, 
 Dr. Macknight thrjught it sufficient to 
 observe, that St. Mark reckons by the 
 Jewish account, which begins the day at 
 sun-setting, and reckons twelve hours to 
 sun-rising, and then twelve hours more 
 to sun-setting; so that the third hour in 
 Mark began at our eight o'clock in the 
 morning: but that "as John wrote his 
 "Gospel in Asia, after the destruction of 
 the Jewish polity, for the benefit of the 
 whole Roman empire, he could not avoid 
 making use of the form and division of 
 tlie day that was best known, viz. the 
 form in use among the Romans, who be- 
 gan their day at midnight, reckoning 
 twelve hours till noon, and from noon 
 twelve hours to midnight, or the begin- 
 ning of the next day." Thus Dr. Mac- 
 knight, in his Fifth Preliminary Obser- 
 vation to his Harmony, 1st edition. But 
 Mas this indeed the manner in which the 
 Romans reckoned tiieir hours ? It were 
 ■easy to quote from their writers many 
 passages which clearly prove that it was 
 nott. But I shall only produce the 
 
 • [CEcumenius here explains it thus, exT£v>ii, 
 t See Cicero Orat. pro Murenlt, § 33. edit. Oli- 
 
 well-known lines of Martial, lib. iv. epi- 
 gram. 8. 
 
 Prima salutantes aiqiic altera Sisilnet hora, 
 
 Exercet raucos tertia causidicos. 
 In quintam varior extendit Roma luhores, 
 
 Sexta quies lassis — &c. 
 
 " The first and second hour are engaged 
 at the temples of the gods, the third ex- 
 ercises the hoarse pleaders, from that unto 
 the ffth the Romans are employed in va- 
 rious occupations, the sixth affords rest to 
 the weary," &c. — The truth is, the Ro- 
 mans (as well as the Jews, see John xi. 9. 
 Mat. XX. 1 — 7.) at all times of the year 
 allotted twelve hours to the day, and 
 twelve hours to the night, reckoning the 
 beginning of the day from sunrise, and of 
 the night from sunset *. So that about 
 the equinoxes their first hour of the day 
 commenced at what we should call six 
 o'clock in the morning, tlieir second at 
 seven, their third at eight, &c. How then 
 can we reconcile John xix. 1 4, with Mark 
 XV. 25 } Nunierous are the methods which 
 have been taken by learned men for this 
 purpose. These may be seen in Wolfius 
 and others. I shall mention but two : 
 1st, That which proposes with a few MSS. 
 to read in John Tplrri third instead of eKrr] 
 sixth (see Whitby and Doddridge) j but 
 as that reading does not appear to be sup- 
 ported by sufficient authorities, (see Mill 
 and Wetstein), this method may be ratlier 
 thought cutting the knot than untying 
 it. 2dly, The most satisfactory solution 
 of the difficulty seems to be that stated 
 by Harmer, who refers the sixth hour in 
 John, not to the time of day, but to the 
 immediately preceding WapaaKBvr] r» IIo- 
 axd, Preparation of the Faschal peace- 
 offerings, which he shows from Dr. Light- 
 foot might begin at our three o'clock in 
 the morning, or even earlier. Aiid con- 
 sequently our Saviour might be delivered 
 up to the Jews about the sixth hour after 
 this time, according to St. John's account, 
 and be crucified at the third hour of the 
 day, or between our eight and nine in the 
 morning, according to St. Mark's. But 
 for further satisfaction on this subject, I 
 refer to Harmer himself. Observation?, 
 
 vet. — Epist. ad Attic, lib. ii. epist. 10. & lib. xiii. 
 epist. 52 — Ad Famil. lib. vii. epist 30. Caesar. 
 Comment, lib. iv. § 22. edit. Clarke and Maittaire. 
 Horat. lib. i, sat. 5. lines 23, 25. sat. vi. line 122. 
 lib. ii. sat. vi. line 34. Persius, sat. iii. line 4, & 
 Not. Delph. JMartial. lib. viii. epig. G7. 
 
 * See Rutherforth's Astronomy, Nos. 375, 376. 
 Plutarch. Quacst Rom. p. 284. 
 
 R2 
 
E K T 
 
 244 
 
 EK$ 
 
 vol. iii. p. 130. & seq. — In John iv. 6, it 
 does indeed seem at first sight as if the 
 Evangelist reckoned the hours of the day 
 in the manner mentioned by Macknight; 
 because the usual time when the women 
 in the East draw w^ater w^as anciently (see 
 Gen. xxiv. 11.) as it still is, the evening. 
 But in reply to this it may be observed, 
 that from the whole of the narr^^tion, 
 John iv. it is evident that Jesus found 
 the woman alone Sit the well, and that 
 therefore it could hardly have been the 
 usual time of women's drawing w^ater, but 
 might much more probably have been 
 twelve at noon than six in the evening: 
 and further, that as the Samaritan wo- 
 man appears to have been a person of bad 
 character (see verses 17, 18.), it is likely 
 that she might choose to come to the well 
 at a time of day when it was least fre- 
 quented J and that this humility of her's 
 miglit especially recommend her to the 
 favour of him who came to save sinners, 
 and knew her heart. [Grotius's theory 
 deserves mention . He says that the third, 
 sixth, and ninth hours, which were the 
 most esteemed for prayer and other ser- 
 vices (see Wolf on Acts iii. 2.), were 
 marked by the sounding of a trumpet ; 
 and that hence, after the sounding the 
 trumpet at the third hour, the sixth hour 
 was considered as approaching, and at 
 hand. The Evangelist then added this 
 remark on the time to show the reason 
 for the great haste of the Jews, as it was 
 not only the day of Preparation, but the 
 very hour of killing the Passover which 
 was at hand. Glass, Lampe, and others, 
 adopt this opinion ; and Lampe adds, that 
 from Maimonides ad Berach. cap. i. Mis- 
 chir. 2, it appears that the Jews really 
 divided the day into four quarters. Dr. 
 Tittman, of Dresden, the most recent com- 
 mentator on St. John (whose Commentary, 
 so unlike that of many of the recent Ger- 
 man works, may be safely recommended, 
 though too long, to the young student), 
 adopts the theory of reading rpiTr) for hrr} 
 after Beza, Theophylact, &c., adding, that 
 Wassenberg * and others thought that the 
 words 'Hv, U — £KTTj, were a mere gloss. 
 Schleusner agrees Math Macknight, and 
 cites Plin. IV. H. ii. 77. and Aul. Gell. 
 iii. 2.] 
 
 'Efcroe, an Adv. governing a gen. from 
 
 £K out. 
 
 * [In a Dissertation prefixed to Valckcncer's 
 Schol. in libros quosdam N. T. torn. i. p. 50.] 
 
 1. Without, as opposed to within, occ. 
 
 1 Cor. vi. 18. (where see under Ilac IV.) 
 
 2 Cor. xii. 2, 3. With the neuter ar- 
 ticle, To EKTog the outside, occ. Mat. xxiii. 
 2f). 
 
 2. Except, besides, occ. Acts xxvi. 22. 
 1 Cor. XV. 27. 
 
 3. 'Ektoq el ju?/, Except that, unless, occ. 
 1 Cor. xiv. 5. XV. 2. 1 Tim. v. 19. Lucian 
 often uses the same phrase j Revivisc. 
 tom. i. p. 389. 'EKTO^S 'EI Mll'—etr] 
 Unless he be. Quom. conscrib. Hist. p. 
 677. E. 'EKTO^S 'EI MIT— rSO' viroXatoi 
 TiQ, Unless any one should suppose. — See 
 more instances in Wetstein and Kypke 
 on 1 Cor. xiv. 
 
 'EtCTpiTrofiai, from sk out, from, and 
 rpeVw to turn. 
 
 I. To be turned out of the way, or 
 aside, occ. Heb. xii. 13. Also, to turn 
 aside, in an intransitive sense, occ 1 Tim. 
 i. 6. V. 15. 2 Tim. iv. 4. See Kypke on 
 1 Tim. 
 
 II. With an accusative following, to 
 turn from, avoid, aversari. occ. 1 Tim. iv. 
 20. 
 
 'Ei:Tpe(j)(i), from eK intens. and rplcpio to 
 nourish. 
 
 I. To ?iourish. occ. Eph. v. 29. 
 
 II. To nourish, or brijig up. occ. Eph. 
 iv. 4. In this latter sense of bringing up 
 or educating, it is fre.|uently used by the 
 LXX, answering to the Heb. biJ. See 
 inter al. 1 Kings xii. 8, 10. 2 Kings x. 6. 
 Hos. ix. ] 2. 
 
 "E/crpw/,ta, utoq, to, from aKrarpiofxaL perf. 
 pass, of the V. h-trpujaKu) to suffer abor- 
 tion, miscarry, whicli from Ik- and nrpujcrKM 
 to wound, hurt, and this from the simple 
 TpMU) or Tph) the same. — An abortion, or 
 abortive birth, occ. I Cor. xv. 8, where 
 see Macknight. — In two passages of the 
 LXX, Job iii. 16. Eccles. vi. 3, it an- 
 swers to the Heb. ^bJ, of the same im- 
 port, from the V. bSi to fall, fall away. 
 [1 Sam. vi. 3.] 
 
 'EK(pipio, from Ik out, and (pipio to bring, 
 carry. 
 
 I. To bring or carry out. occ. Luke xv. 
 22. Acts V. 1.5. 1 Tim. vi. 7. 
 
 II. To carry out to burial, occ. Acts v. 
 6, 9, 10. Comp. 'EKKopi'Cii). Raphelius 
 shows from Herodotus and Polybius |^vi. 
 51.], that hcpipELv is a funereal term, as 
 the correspondent efferre is in Latin. See 
 also Wetstein. [Xen. Mem. i. 2. 55.] 
 
 III. To bring forth, produce, as the 
 earth, occ. Heb. vi. 8. [Gen. i. 12.] It 
 is used in the same sense bv the Greek 
 
EKX 
 
 245 
 
 E A A 
 
 writers. See Wetstein. [Plut. De Educ. 
 Puer. c. 14. § 10.] 
 
 ^EKfevyo), from sk out, and 0fuyw tojiee. 
 
 I. \_To escape hy actual fiight. Acts 
 xvi. 27. xix. 1 C. 2 Cor. xi. 33. Eur. Plicen. 
 V. 1232. Homer. II. Z. 57. Xen. Cyr. vi. 
 140. Judg. vi. 11. Job XV. 30. Is. Ixvi. 7. 
 Parkhurst and Wahl refer 2 Cor. xi. 33. 
 to the next sense.] 
 
 II. \^To escape (especially imminent 
 evils). Luke xxi. 36. Prov. x. 19. Rom. ii. 
 3. Heb. ii. 3. where, as in Ecclus. xvi. 15. 
 understand Kpijxa Ota, though Schleusner 
 suggests that itccpevyoj, cnrocpevyo}, and (psv- 
 yw, (in Pleb. xii. 25.) as in good Greek, 
 signify, to be absolved from punishment. 
 Aristoph. Vesp. v. 991, 988. Thom. Mag. 
 voc. (pEvyh}.~\ 
 
 'Ei:(f)ot£u), w, from eK({>o€og. — To terrify. 
 occ. 2 Cor. x. 9. [^Deut. xxviii. 25. I^ah. 
 ii. 11. Zeph. iii. 13.] 
 
 "E/c^oSoc, «, 6, r/, from ek intensive, and 
 (p6€og Jear. — Exceedingly affrighted, ter- 
 rijied. occ. Mark ix. 6. Heb. xii. 21. 
 [Deut. ix. 19.] 
 
 ^^^ 'Ek^vio, from EK out, and 0vw, to 
 produce. — To produce^ put, or thrust 
 forth, as a fig-tree its leaves, occ. Mat. 
 xxiv. 32. Mark xiii. 28. In both these 
 texts EK(\>vri may be rendered either tran- 
 sitively putteth forth, or intransitively 
 spring forth ; and (f)v\Xa may accordingly 
 be either the accusative or the nominative 
 case. The former interpretation seems 
 preferable, because St. Luke in the pa- 
 rallel place, ch. xxi. 30, uses Trpo^aXioai 
 send forth *. [Schl. and Wahl give the 
 active sense, but Schl. mentions the other. 
 See Symm. Ps. ciii. 14. Eur. Phoen. T. 
 958.] 
 
 'Ek-j^cw, from ek out, and ^ew to pour. 
 
 I. To pour out, empty, [properly, as 
 liquids,] as the phials of wrath. Rev. xvi. 
 1 . & seqt. 
 
 II. To pour out. occ. Mat. ix. 17. 
 Mark ii. 22. [|There is in this sense, a 
 notion also of waste, or utter loss, for as 
 Schl. observes, ek^e(jj is opposed to aw- 
 Ti]pE(o, and in the Cambridge MS., the 
 gloss is ttTToXXvrat.] 
 
 IH. To shed, as blood, occ. Acts xxii. 
 20. Rom. iii. 15. [Rev. xvi. 6. Gen. ix. 
 
 IV^. To pour out, as money, occ. John 
 ii. 15. 
 
 V. To pour out, Qin the sense oi giving 
 freely; used of the Holy Spirit. Acts ii. 
 
 * See Grotius on Mat. xxiv. 32. 
 
 17, 18, 33. Tit. iii. G. where Theophylact 
 has ta^\^iKu)Q rt^a fiEradioKE; of pity, Ecclus. 
 xviii. 11. Of loaves of bread, Job iv. 23.] 
 'EKxyoj, or EKyyvu), from ek out, and yyta 
 or '^vvu) to pour. 
 
 I. [To /)o^^r 02^/, as liquids. (Xen. Cyr. 
 vii. 5. 6.) ; in the sense of wasting, or 
 losing, as Luke v. 37. Ecclus. xx. 13. see 
 Sam. ii. 11. In Sam. iv. 1. it is to dis- 
 perser\ 
 
 II. To shed, as blood, occ. Mat. [^xxiii. 
 35.] xxvi. 28. Mark xiv. 24. Luke xi. 
 50. xxii. 20. where see Wetstein and 
 Kypke Obs. Sac. 
 
 III. Pass. To be poured, or gush out, 
 as the bowels, occ. Acts i. 1 8. 
 
 IV. Pass. To be poured out, or shed 
 abroad, to be given freely, as the gift of 
 the Holy Ghost, occ. Acts x. 45.— or the 
 love of God. occ. Rom. v. 3. 
 
 V. Pass. To rush, or run violently, 
 effuse ruere. So Eisner, who shows that 
 not only the LXX, Alexandr. Jud. ix. 44. 
 XX. 37, but Themistius and Polybius, [v. 
 106.] have used it in this sense, and that 
 the latter particularly applies it to in- 
 ordinate desire, occ. Jude ver. 11, where 
 comp. Kypke. [Ecclus. xxxvii. 32. Ari- 
 stoph. Vesp. 1460. Test. xii. Pat. (Fab. 
 i. p. 520.) TTOpVEia, iy y E'^e-)(ydriv eyw.] 
 
 'EK\(i)pEu), (o, from ek out, and x^P^^ ^^ 
 go. — [_To go, or depart out. occ. Luke 
 xxi. 21. Numb. xvi. 45. Am. vii. 12. 
 1 Mac. ix. 62.] 
 
 'EK\pvx(t>, from ek out, and J/uxw to 
 breathe. To expire, die. occ. Acts v. 5, 10. 
 xii. 23. \of fainting in spirit. Ez. xxi. 7.] 
 
 'Ekwv, hcra, 6v, either from e'ikoj to yield, 
 submit. — Willi?ig, voluntary, spontaneous. 
 occ. Rom. viii. 20. 1 Cor. ix. 17. QExod. 
 xxi. 13.] 
 
 'EAAI'A, ac, 1]. [The olive tree. Rom. 
 xi. 17, 24. (comp. Jer. xi. 16. Hos. xiv. 
 7. See Glass. Phil. Sac. p. 1109. ed. 
 Dath.) Rev. xi. 4. (comp. Zech.iv. 11 — 14. 
 and Glass, ubi sup.) — to opog tHov iXaiCJv, 
 The Mount of Olives. Mat. xxi. 1. xxiv. 
 3. xxvi. 30. see 2 Sam. xv. 30. Zech. 
 xiv. 4<. Jos. Ant. xx. 8. 6. Bell. v. 2. 3. 
 (The same as 'EXatwv, see below). Also 
 the olive-fruit, as Jam. iii. 12. (Xen. 
 CEcon. 19. 13.)] 
 
 "EAAION, H, TO. 
 
 I. Oil, the expressed juice of the olive- 
 fruit. QMat. xxv. 2, 3, 8. (of lamp-oil, 
 see Jer. xl. 10. a coarser sort than that 
 used for anointing) Luke vii. 46. x. 34. 
 xvi. 6. Mark vii. 13. Rev. xviii. 13. On 
 Jam. V. 14. see Macknight. In Rev. vi. 
 
E A A 
 
 246 
 
 E A A 
 
 6. Sclil. and Bretschn. unnecessarily sup- 
 pose it used for iXala the olive-fruil ; it is 
 coupled with olvogri 
 
 II. "E/Xatov ciyaWidareivg, The oil of 
 gladness; denotes the unction of the Holy 
 S'pirit^ anciently typified by oeV, by which 
 unction Jesus was appointed to the offices 
 of prophet, priest, and king. Comp. un- 
 der MEcraiciQ. occ. Heb. i. 9, where see 
 Maclaiight, and comp. Ps. xlv. 7. 1 Kings 
 i. 39, 40. [See l;1so Exod. xxi. 30. 
 XXV. 31. xxix. 7- 2 Kings ix. 6. 1 Sam. 
 X. i. Schl. and Bretschn. explain the 
 passage without reference to Christ's 
 offices, as indicating the highest honours 
 and pleasures, as the ancients used to 
 anoint themselves on feasts and joyful oc- 
 casions, and Bretsch. (referring to 2 Sam. 
 xiv. 2. Ps. xxiii. 5. civ. 15. &c.) says, 
 that anointing oil was thence called iXmov 
 i) ^vcrparoQ. (Ecclus.x. 1.) or ayaXX. ; but 
 this falls short of the sense of the passage, 
 which Parkhurst has properly given. 
 Eosenmiiller acknowledges the allusion to 
 Christ's regal office. See Glass. Phil. Sac. 
 p. 410. and 1109.] 
 
 'EXatiby, ibvoc^ 6, from iXaia. — Olivet, a 
 mountain on the east of Jerusalem, so 
 called from its abounding in olive-trees. 
 occ. Acts i. 12. Josephus several times 
 mentions this mountain in his Jewish 
 War ; and in his Ant. lib. vii. cap. 9. § 2, 
 he speaks of it by the name 'EXaiwvoc 
 vpHQ, as St. Luke does ; but lib. xx. cap. 
 7« § 6, he observes, Tjjc ttoXs^q apTiKpvQ 
 KEifxevov a7r£)(£t ^ci^ta Trij/re, It is situated 
 opposite the city, at the distance oi Jive 
 stadia or furlongs. This passage the 
 learned Hudson in his note reconciles 
 with Acts i. 12, where Olivet is said to 
 be a Sabbath-day's journey, or eight sta- 
 dia from Jerusalem, by remarking that 
 the foot of the mountain might be no 
 more than live stadia from Jerusalem, and 
 that Christ might, before his ascension, 
 advance three stadia further upon it. But 
 comp. under "E)(w XI. — The LXX have 
 frequently used this word for an olive- 
 yard, answering to the Heb. rr*!, as Exod. 
 xxiii. 11. Deut. vi. ll.&al. 
 
 'EXdao-wv, Att. ' — TTMV.^ ovog, 6 /cat r/ Kai 
 TO — ov. An irregular comparative, from 
 eXay(VQ, small. 
 
 I. Inferior in worth or dignity, worse. 
 occ. John ii. 10. Pleb. vii. 7. [Wisd. ix. 
 5. Lesser. Gen. i. 16. Exod. xvi. 17, 
 18.] 
 
 II. Inferior in age, younger, occ. Rom. 
 ix. 12. 1 Tim. v. 9j where the Neut. 
 
 'iXaTTov agrees with xP'^i"" understood. 
 See Wetstein and Bowyer, [On Rom. ix. 
 comp. Gen. xxv. 23. xxvii. 6.] 
 
 'EXarrov£w, G), from tXarrov, ro, less. — 
 To have too littls, to lack. occ. 2 Cor. viii. 
 15, which is a- citation of Exod. xvi. 18, 
 where in the LXX riXaTTovriaev answers to 
 the Heb. "i»Dnn ivanted, lacked. [Some- 
 times used actively by LXX, to diminish^ 
 as Prov. xiv. 34.] 
 
 'EXarrow, w, from eXamop. 
 
 I. To make loiver, or inferior, occ. Keb. 
 ii. 7, 9. The 7th ver. is a citation of the 
 LXX version of Ps. viii. 6, and as well a& 
 the Heb. CD^nb^D WD iniDnn, may be 
 literally rendered. Thou niadest him a 
 little while interior to (as in Eng. Marg.) 
 the Aleim, i. e. to the material Aleim, or 
 age?its of ?iature, called by the LXX and 
 the Apostle ayysXaQ angels ; [used in this 
 sense by Isocrat. Panegyr. c. 47. p. 127. 
 (cd. Mori) vid. Symmach. 2 Sam. iii. 1. 
 Philo. de Opif. p. 20.] 
 
 II 'EXarroo/^ai, Sjuai, Pass. To he les- 
 sened, decrease, occ. John iii. 30. [See 
 Ecclus. xli. 2. Sometimes to be deficient in. 
 Ecclus. xxv. 2. xlvii. 27.] 
 
 'EXavrw, from eXaio, the same, whence 
 it borrows several of it« tenses. 
 
 I. To drive, impel, occ. Jam. iii. 4. 
 [(Horn. Od. XV. 502.) 2 Pet. ii. 17. Luke 
 viii. 29. Ecclus. xxxviii. 25. 2 Mac. ix. 4.- 
 (metaphorically pass, to he harassed.Whd. 
 xvii. 15. V. xvi. 18. Joseph. A. J. ii. 14. p. 
 109. ed. Hav.)] 
 
 II. To row^ I. e. drive or impel a ship 
 or boat with oars. In the profane writers 
 the accusative N. for a ship or ships^ is 
 sometimes expressed with this V. but 
 sometimes omitted, as in the N. T. occ. 
 Mark 6. 48. John vi. 1 9, where see Eisner, 
 Wollius, and Kypke. [See 1 Kings ix. 27. 
 Thucvd. iii. 49. viii. 108. Horn. Od. iii. 
 157.]' 
 
 ^^^ 'EXacfypia, ag, y, from sXa<^p6g. — 
 Lightness^ levity^ inconstancy, occ. 2 Cor. 
 i. 17. 
 
 'EXa([>p6g, a, 6v, q. iXa(f)ipog, from eXa- 
 <pog a stag. — Light, not grievous, occ. 
 Mat. xi. 30. 2 Cor. iv. 17. As to the 
 former passage we may observe, that 
 Lucian has the phrase ZYPO'N 'EAA- 
 ^PO'N. De Merc. Cond. tom. i. p. 470, 
 and that in the latter text the neuter ad- 
 jective ro iXa(j)p6v is used substantively 
 for e'Xa^p/a lightness, [or ro eXaippoy Tfjg 
 dXixpsiog, for ?/ eXa(()pa OXixpic. (See Gesen. 
 p. 643. 1. Fisch. ad Well. vol. iii. Pt. i. 
 p. 293. Matthise p. 592. 5.) Exod. xviii. 
 
E AE 
 
 247 
 
 E A E 
 
 26. prjfia i\a(f)puy' a trifling matter, occ. 
 LXX. Ez. i. 7.] 
 
 'EXa)(t<roc, r/, oy, Superlat. of eXa^^vc 
 small, — Smallest, least, in size, quality, 
 state, dignity, or esteem. See Jam. iii. 4. 
 Mat. ii. 6. v. 19. (where see Wetstein 
 and Campbell) I Cor. iv. 3. xv. 9. 
 
 ^g^ 'EXa^t'orepoe, a, oy, An unusual 
 Comparative formed from the Superlat. 
 iXaXi-'Tog. Less than the leait. occ. Eph. 
 iii. 8. It is a very strong and emphatical 
 Avord. Grotius on the text cites from the 
 Greek poets several comparatives and su- 
 perlatives thus formed from other com- 
 paratives or superlatives: and such are 
 sometimes used likewise in the iirose wri- 
 ters. Thus Thucydides IV. 118, has 
 KaWaoTspoy, Strabo Trpwn^ov, Xenophon 
 Hel. I. i<7)(a7-wraroe, and Sextus Empir. 
 IX. p. 627, kXa')(L'?0TaTi^. So in Lat. mi- 
 nimissimus, postremior, postremissimus. 
 See Wetstein on Eph. iii. 8, and corap. 
 Met^orCjOor. 
 
 'EAA'^, w. — To drive, impel, as a ship 
 with oars. occ. John vi. 19. Homer often 
 uses this V. in a poetic form, as II. v. line 
 366, McWt^fv a' 'EAA'AN, He whipt to 
 drive them, i. e. the horses, and applies it 
 to a ship either with or without v^a. See 
 Odyss. xii. lin. 47, 55, 109, 124. Comp. 
 'EXdvvoj II. 
 
 "EXEy^te, toe, Att. ewe, v? from eXeyjcw. 
 — A reproof, occ. 2 Pet. ii. 1 6. [Job xxi. 
 4. xxiii. 2.] 
 
 "EXey^oc, «, o, from iXeyyuj. 
 I. Conviction, evident demonstration or 
 manifestation, occ. Heb. xi. 1. So Thco- 
 phylact on the place, "^Xty^oq, t5t cti 
 ^Ei^ig, (j)ayip(i)(ng ah)\(i)y Trpayfiariov' ttoicI 
 yap raira ftXeTvecrQai rJ vw y]pCJy ojq ttci- 
 poyra. "EXey^og, that is, the showing or 
 manifestatioii of things not seen ; for it 
 (faith) makes them to he seen by our 
 mind as if they were present. So the 
 Syriac version renders iXtyxog by «:)»V:i 
 the manifestation ; and Chrysostom, from 
 this expression, "EXty^^oc a (3X€Tropiy(oy, 
 observes, 'H iri'^ig roiyvy k'^iv oxj/ig tCjv 
 ah'jXioy, (piiari, kol eig rijy avTi]V roig bpnj' 
 piroig <pipEL ttXt] po<popiay ret fdti opcjpeya. 
 Faith then, says the Apostle, is the seeing 
 of things not manifest, and brings those 
 things that are not seen to the same full 
 demonstration as those which are. See 
 Suicer's Thesaur. under n/<rtc, vol. ii. col. 
 374. 1st edit. 
 
 11. Conviction of error, refutation, occ. 
 2 Tim. iii. 16. [Is. xxvii. 3. Job xiii. 6. 
 Long, de Sub. fr. iii. 11.] 
 
 'EAETXi2.--jro demonstrate, show by 
 evident and convincing reasons. 
 
 I. To convince. John xvi. 8, (where 
 see Campbell's Note.) [The passage here 
 referred to is one of some difficulty. Kai 
 kXBiiJV ktCEiyog iXey^ei rov Koapov Trepl d/xap- 
 rmc, KoX TTEpl ^iKUioffvvrfc, koI irspl Kpiaeiog. 
 Schl. gives the verb a different sense, as 
 applied to apapria, from that which he 
 ascribes to it in the other two cases, 
 which is unreasonable. He says. He shall 
 convict the Jews of the sin of incredulity 
 and shall convince them of my innocence, 
 and the victory gained over the power of 
 Satan. Lampe takes Koafxog of the world 
 at large, and explains the passage thus. 
 He shall convince the world, (I) that 
 it is sinful (incredulity being mentioned 
 only as an example) 5 (2) that justifica- 
 tion can only be gained through me ; and, 
 (3) that I shall then be made Judge of 
 all, and that all must therefore submit to 
 me. Tittman thinks Koa/Jiog refers only to 
 the Jews here, and gives the following 
 explanation. He will show clearly (1) 
 the great sin of the Jews in rejecti?ig me, 
 by the conversio?i of many thousands of 
 Jews through the effusion of the Spirit ; 
 (2) that I was really just and innocent, 
 by teaching through the apostles that God 
 has received me into heaven; (3) that the 
 opposition made to me by the rulers of 
 this world is in vain, as my religion will 
 prevail; and that their policy will be 
 judged and condemned. As to the proof 
 from other places of Scripture, the Lexi- 
 cographers differ in their arrangements of 
 passages under the two first heads. To 
 convifice, and to convict, seem to differ, 
 when applied to a fault, only thus, that 
 the individual is himself convinced of his 
 fault, but is convicted of it in the judg- 
 ment of others, the fault being equally 
 proved in each case. The world, in either 
 its limited or extended sense, must be its 
 own judge, and I should, therefore, cer- 
 tainly refer this passage to the first head. 
 In John viii. 46, where the same phrase. 
 Tig eXey)(ei pe Trepi apapTiag, occurs, 
 as there seems somewhat of an appeal 
 to others, Parkhurst has probably done 
 right in referring it to head II. Add to 
 this, 2 Tim. iv. 2. In 1 Cor. xiv. 24. it 
 is to refute. See Thucyd. vi. 86.] Tit. 
 i. 9. • 
 
 II. To convict. John viii. 9, 46, (where 
 see Campbell's Note.) Jam. ii. 9. [_M\. 
 V. H. xii. 51. Aristoph. Plut. 574. Athe- 
 nag. Leg. c. 2.] 
 
E AE 
 
 !48 
 
 E AE 
 
 III. To manifest, make manifest, dis- 
 cover. John iii. 20, where kXeyxOv an- 
 swers to (})avepu)dr] in the following verse. 
 So the learned Eisner interprets the word 
 in this text, and in Eph. v. 13, and shows 
 that the Greek writers use it in the same 
 sense, as for instance, Arteniidorus, Onei- 
 rocrit. lib. i. cap. 68. p. 57. Ta KpvirTa 
 'EAE'rXEI, Manifests hidden things. 
 Comp. Wetstein on Eph. [^1. V. H. xii. 
 5. Schl. thinks this sense belongs espe- 
 cially to judicial cascvS, where the truth 
 is elicited by inquiry and torments; 
 whence, kXiy^io is to inquire (see Er- 
 nest, ad Callim. H. in Del. 88.) and tXey- 
 XOQ means tortnent, Xen. An. iii. 5.9.] 
 
 IV. To reprove, rebuke, by words. Mat. 
 xviii. 15. Luke iii. 19. [1 Tim. v. 20.] 
 Tit. i. 13. [ii. 15. Gen. xxi. 25.]— by af- 
 iiictious, Heb. xii. 5. Rev. iii. 19. [2 Sam. 
 vii. 14. Tob. xiii. JO.] 
 
 I^g^ 'EXeeiyoQ, ^, ov, from TXeoq. — Piti- 
 able, miserable, occ. Rev. iii. 17. 1 Cor. xv. 
 19, in which latter text observe, that the 
 comparative eXeeivorepot is used for the 
 superlative iXeeiroTaTOL. So Anacreon, 
 Ode xlvi. line 3 *. Comp. under Ma'^wj/. 
 
 'EXfcw, w, from eXfOf. 
 
 I. 2b pity, have pity, or compassion 
 upon. Mat. ix. 27. xviii. 33. Luke xvi. 
 24. Rom. ix. 15, ] 6, 18 ; on which passage 
 see Wolfius Cur. Phil. Kvpie iXirjaov — 
 Lord have mercy — Mat. xvii. 15. It is 
 well known that this became a common 
 form of supplication among Christians. 
 And after the propagation of Christianity, 
 it was used also by the Heathen. Thus 
 in Arrian, Epictet. lib. ii. cap. 7. Tov 
 Qeov e-rriKaXttpEvoi hopeOa avra, KY'PIE 
 EAE'H20N, In our invocations of God we 
 intreat him. Lord have mercy — This 
 seems one of the instances in which the 
 Christian phraseology was adopted into 
 the popular language. Comp. under "iTyxn 
 VII. 
 
 'EXeeojuat, S/xai, Pass. To be pitied, ob- 
 tain pity or mercy. Mat. v. 7. Rom. xi. 
 30, 31. 1 Pet. ii. 10, «Sr al.— [To obtain 
 pardon, especially 1 Tim. i. V6, 16. So 
 Hos. ii. 3. Prov. xxi. 26. Ez. vii. 4. 9.] 
 
 II. To show mercy ^ perform acts of 
 mercy or pity. Rom. xii. 8, where see 
 Macknight. [I should be inclined to add 
 more passages to this head, as 1 Cor. vii. 
 25. 2 Cor. iv. 1. Phil. ii. 27. 1 Pet. ii. 
 
 * [N. B. The Attic form is Wuvi^, See Pors. 
 Praci. ad Hec. p. viii. Lobeck ad Phryneck. p. 87. 
 The word sometimes means corn^asslonalc.'] 
 
 10. ; in all of which pity producing acts of 
 mercy, is, I think, implied. See Prov. xxi. 
 26. xxii. 9.] 
 
 'l&XerjfjLoavvr), i]g, ?/, from eXeripioy. 
 
 I. Pity, compassion. So in Callima- 
 chus's Hymn to Delos, line 151,2, Latona 
 speaks to the river Peneus, 
 
 — M^ cri/y Ifiua 7ra9>;f •do.HO'j tivex'x, T^g dl 
 'Avt' EAE'H.\105T'NH2 
 
 Nor shalt thou suffer ill on my account 
 For this com^nission ■ 
 
 [See Is. i. 27. xxviii. 27. Prov. iii. 3.] 
 
 II. In the N. T. A work of mercy, 
 particularly almsgiving. Mat. vl. ] , 2, '3, 
 4. Also, The alms itself, or money given 
 to the poor. Luke xi. 41. xii. 3.S. Acts 
 iii. 2, & al. Hence the Latin ecclesiastical 
 writers use the word eleemosyna, M'hence 
 by a corruption onr English alms. []Dan. 
 iv. 24. The Heb. word npllf used there, 
 has also the double meaning of pity and 
 alms.~\ Though several learned men, as 
 Mill, Doddridge, Bp. Pearce, and Camp- 
 bell, (whom see) have thought that in 
 Mat. vi, J , ^LKaioavvqv, not kXer]po(jvvriv, 
 was the true reading, yet it seems re- 
 markable that Griesbach should admit 
 the former word, which is found in ojily 
 two Greek MSS., into the text. See Wet- 
 stein in Var. Lect. 
 
 EXeripojp, ovoq, 6, ?/, from eXeeu). — 
 Pitiful, compassionate, merciful, occ. Mat. 
 V. 7. Heb. ii. \7. [Jer. iii. 12.] 
 "EAEOS, H, 6, and "EAEOS, eoq, hq, to. 
 
 I. Pity, compassio?i, mercy. Tit. iii. 5. 
 (Comp. Heb. iv. 16.) Luke i. 78. Eph. 
 ii. 4. & al. 
 
 II. [Kindness,'] a work, or act, of 
 mercy. Luke [i. 54, 58.] x. 37. [Rom. 
 ix. 23.] Jam. ii. 13. [& al.] Comp. Mat. 
 ix. J 3. xii. 7. [Joined with eiprjvri or 
 X^piQi it seems to express happiness of 
 all kinds. Schl. adds the sense of piety 
 to God, and cites Mat. ix. 13. xii. 7> 
 where the meaning is obviously general 
 kindness and beneficence. In Ecclus. xliv. 
 27, the meaning is probably the same, 
 and in 1 Mac. ii. 5Q, it seems used for 
 goodness in general. Add to this sense, 
 2 Sam. xiv. 45.] 
 
 'EXevdepia, ag, ij, from iXevdepog. — 
 Liberty. In the profane writers it is used 
 for corporal liberty, and freedom from 
 outivard servitude; but in the N. T. it 
 denotes spiritual liberty or freedom, 2 
 Cor. iii. 17 j especially from legal ordi^ 
 
ExVE 
 
 249 
 
 E A K 
 
 ?iances, [1 Cor. x. 29.] Gal. ii. 4. v. 1, 13; 
 [Theudoret, on both places, gives this ex- 
 planation :] — joined with freedom from 
 the slavery of sin, James i. 25. ii. 12. 
 Comp. Rom. viii. 21. 
 'EAeuSepoc, a., ov. 
 
 I. Free from corporal slavery, 1 Cor. 
 vii. 21, 22. xii. 13. Gal. iii. 28. iv. 22. & 
 al. [^This sense includes ^'ree birth and 
 manujnissio7i.'\ 
 
 II. Free from legal obligation, occ. 
 Mat. xvii. 25. Rom. vii. 3. Comp. 1 Cor. 
 [vii. 31).] ix. 1, 19. [Herodian i. 10. 4.] 
 
 III. Free from the slavery of sin. occ. 
 John viii. 36. Comp. Rom. vi. 20, where 
 they who are free from righteousness 
 mean such as pay no sort of obedience to 
 it. [In Gal. iv. 26, the heavenly Jerusa- 
 lem is said by Schleusner to be the Chris- 
 tian system which i^Yoroises freedom from 
 sin to all. Macknight construes the verse 
 thus : But the Jerusalem above is the free 
 woman, i. e. answers to Sarah. The 
 meaning of the word depends obviously on 
 tlic context, which is too long for discus- 
 sion here.] 
 
 E^g^ '£X£u0fpow, w, from eXevdepog. — 
 To free, set free, from legal ordinances. 
 Gal. V. 1. — from the slavery of sin. John 
 viii. 32, 36. Rom. vi. 18, 22. Comp. Rom. 
 viii. 2, 21. [Ecclus. i. 23. 2 Mace. i. 27. 
 ii. 23.] 
 
 "E\ev(TiQ, toe, Att. €wc, J/j from eXevdut. 
 — A coming, advent, occ. Acts vii. 52. 
 [Dion. Hal. t. i. Opp. p. 565. edit. Reisk. 
 See Suicer i. p. 1089.] 
 
 'EXc^cij/rtroc, 7?, ov, frohi iXe^ac, avTOQ, 
 o, an elephant, which from the Heb. f]VK, 
 or * Phenician VCEih^, an ox, t to which 
 genus many animals of large bulk were 
 anciently referred. Thus the % Romans 
 called elephants Lucas boves, Lucanian 
 oxen ; oxen on account of their size and 
 hor?is (or as we less properly call these 
 latter, their teeth), and Lucanian because 
 they first saw them in Lucania, during 
 the war with Pyrrhus. — Ivory, i. e. made 
 
 * "AA^A — poivixcii yT'i» itxKetv tov BOT'N, Plut. 
 in Sympos. lib. ix. qu. 2. 
 
 t See Bochart, vol. ii. 250, & seqt. 
 
 :}: So Pliny, Elephantos Italia primum vidit 
 Pyrrhi Regis hello, Sf boves Lucas appellavit in 
 Lucanis visas — Nat. Hist. lib. viii. cap. 6. And 
 Varro still more accurately, A Lucanis Lucas ; ah 
 eo quod nostri qjidm maximam qtiadrupedem, quam 
 ipsi liahcrent^ vocarent bovem ; ^ in Lucanis Pyr- 
 rhi hello primum vidisscnt apud hastes elephantos, 
 id est, quadrupedes comutas {tiam qiios dentes multi 
 dicuiit sunt cornua) Lucain bovcm appella^sc. De 
 Ling. Lat. lib. vi. 
 
 of ivory, or elephant's tusks, occ. Rev. 
 xviii. 12, where see Kypke concerning 
 the value which the ancients set upon 
 ivory, and the various uses to which they 
 applied it. [See Ezek. xxvii. 6, 15. 
 Amos iii. 15. vi. 4. 1 Kings x. 22. xxii. 
 39. Herodian iv. 2, 3, and 13. Reitz. ad 
 Lucian. Opp. t. ii. p. 63.] 
 'EAI'SS^. Comp. 'EiX/«7<Tw. 
 
 I. To roll, roll round. Thus it is used 
 in the profane writers. 
 
 II. To roll up, as a garment, occ. Heb. 
 i. 1 2. [^Schleusner says, " As that which 
 before having been expanded, when rolled 
 up, vanishes from sight ; the word here 
 means to make to vanish, destroy. Comp. 
 Isa. xxxiv. 4. Ps. cii. 26, Avhere some 
 would read aXXaluQ. Cappell. Crit. S. p. 
 159. Drus. Misc. Cent. ii. c. 24.] 
 
 "EXfcof, EOQ, HQ, TO, from 'iXKio to draw, 
 because it seems to draw or attract the 
 morbid juices to the alFected part. — An 
 ulcer, a sore. occ. Luke xvi. 21. Rev. xvi. 
 2, 1 1 . [The first meaning was a fresh 
 ivound. See Eustath. ad Iliad. A. 812. 
 p. 841 ; but afterwards the ulcer from an 
 old wound. Suidas says 70 rpdvpa to 
 yjpoviffav. Thorn. M. KvpiojQ "yjpoviov wa- 
 dog aic mci'ips yevopevov. See Foes, ad 
 CEcon. Hipp. p. 122. Comp. 2 Kings 
 XX. 7. Job ii. 7. Polyb. i. 81. 5. Xen. de 
 ReEq. V. 1.] 
 
 ^g^ 'EXfcow, w, from eXkoq, — To ul- 
 cerate, exulcerate, whence, as a part. perf. 
 pass. riXKiopivog ulcerated, ulcerous, full 
 of ulcers or sores, occ. Luke xvi. 20. 
 fXen. de Re Eq. i. 4. v. 1. Pollux Onom. 
 i. 201.] 
 
 'EXkvoi, from eXkid. 
 
 I. To draw, drag, as a net. John xxi. 
 6, II. [Habbak. i. 16. 2 Sam. xxii. 17. 
 Xen. Hell. vii. 1, 19.] — as men before 
 magistrates. Acts xvi. 1 9. [^Xen. Mem. iii. 
 6. 1. Sym. Ps. Iviii. 4.] 
 
 II. To draw, as a sword out of the 
 sheath, occ. John xviii. 10. 
 
 III. Figuratively and spiritually, To 
 draw or persuade to the acknowledgment 
 and faith of Christ by the external mira- 
 culous evidences of his divine mission «w- 
 
 forced on the soul by the influence and 
 illumination of the Holy Spirit, occ. John 
 xii. 32. vi. 44. Comp. verse 65. John x. 
 25. xiv. 11. XV. 24. See Jenkin's Reason- 
 ableness of the Christian Religion, vol. ii. 
 chap. 32. 
 
 "EAKii, To cause to go or coine. — To 
 draw, drag. occ. Acts xxi. 30. James ii. 
 6. [Lam. i. 5. Wisd. xix. 4. Aristoph. 
 
E A A 
 
 250 
 
 E A A 
 
 Nub. 1220. Xen. Cyr. viii. 1. 32. Cic. pro 
 Mil. 15. Liy. ii. 27.] 
 
 'EAAA'S, a^oc, >/. — Hellas, occ. Acts 
 XX. 2. Anciently the name af a city in 
 Thessaly mentioned by Homer, II. ii. line 
 683, and II. ix. lines 395, 447. & al. and 
 of the neighbouring country, II. ix. line 
 474, which lay on the shore of the Paga- 
 sean gulf opposite the coast of Mysia and 
 ^olis in Asia Minor, from which countries 
 it was probably peopled ; and it seems to 
 have been called Hellas from the Hebrew 
 w^ord * n«^n beyond, as being beyond the 
 ^^'gean sea in respect to the region whence 
 the first planters of it came. The inha- 
 bitants of this city and country are by 
 Homer named "EWtiveq, Ii. ii. line 684, 
 by which appellation t Thucydides re- 
 marks towards the beginning of his first 
 book, " Homer never means all the Gre- 
 cians, but only the inhabitants of the 
 Phthiotis who were commanded by Achil- 
 les." But in process of time the name 
 'EXXac was extended to all the countries 
 lying between Macedonia and Peloponne- 
 sus, and even sometimes included both 
 these latter, and the inhabitants of all 
 this region were called "EXXr/veg. It must 
 be observed, however, that the profane 
 writers, both Greek and Latin, often di- 
 stinguish, as St. Luke does, between Ma- 
 cedonia and 'EXXae or Greece. See Ra- 
 phelius and Wetstein on Acts xx. 2. — 
 Q'EXXac: was first the name of a city in 
 Thessaly, then of Thessaly itself (see 
 Casaub. Diatr. in Dion. Chrys. c. 12, and 
 Salmas. ad Solin. p. IOO.)j thirdly, of all 
 Greece, without the Peloponnesus j and, 
 lastly, of all Greece, with the Pelopon- 
 nesus. The last is the sense which occurs 
 in the N. T. The name Greece is de- 
 rived from the TpaiKoi, a southern people, 
 who migrated into Italy.] 
 
 "EXXrjv, rjvoQ, o, from 'EWag. 
 
 L A Grecian, a native of Hellas or 
 Greece. Rom, i. \4. 1 Cor, i. 22, 23. 
 Comp. under 'EXXac- [Add Acts xvi. 1, 
 3. xviii. 17. In Rom. i. 14, the Greeks 
 are opposed to the Barbarians from that 
 superior culture which they were acknow- 
 ledged by all to enjoy. I hardly know 
 if it be worth observing, that Hellcn is 
 said to have been the name of the son of 
 Deucalion, who founded Hellas in Thes- 
 saly.] 
 
 * See Dr. Hodges's Miscellaneous Reflections, 
 p. 226. edition. 
 
 f [Tliucyd. i. 3, where sec Hudson.] 
 
 II. A Gentile, who followed the religion 
 and manners of the Greeks, as opposed to 
 a Jew. John vii. 35, twice. Acts xiv. I. 
 (Comp. verse 5.) xviii. 4. xix. 10. xx. 21. 
 [Rom. i. 16. ii. 9, 10. iii. 9. x. 12. 1 Cor. 
 X. 32.] Gal. [ii. 3.] iii. 28. Col. iii. 11. & 
 al. Comp. 2 Mace. iv. 10 — 15. vi. 9. xi. 
 24. [The Jews divided the world into 
 Jews and Gentiles, to distinguish the be- 
 lievers in the true and false religion ; and 
 they spoke of the Gentiles generally, as 
 Greeks, from the great extent of country 
 through which the Greek tongue was 
 spoken, to which Cicero (in Orat. pro Ar- 
 chia, c. 6.) bears witness*. And so we 
 find in 2 Mace. iv. 13, eXXrjvicrfxbg and 
 aXXo^vXtcjuoc are used as synonimous. 
 See also I Mace. viii. 13. 2 M*acc. iv. 36. 
 vi. 9. In Is. ix. 12, we have"EXXr/v£e for 
 t=)>nryba. So in the fathers, Justin M. 
 and Tatian MTote discourses to the Greeks, 
 i. e. to the Gentiles. See Cyril. Alex, de 
 SS. Trin. c. vi. p. m. 21. Justin M. Resp. 
 ad Qusest. 42 and 74. pp. 324 and 338. 
 In John vii. 35, the meaning is, they of' 
 the Jews dispersed among the Gentiles. 
 The phrase is fully explained in the note 
 on ^lao-TTOjOa.] 
 
 III. A Jetvisk proselyte descended of 
 Grecian parents or ancestors, occ. John 
 xii. 20. See Doddridge on the place, and 
 comp. Acts xvii. 4. See also Suicer's 
 Thesaur. on this word. [Schleus. refers 
 Acts xvii. 4, to head II; but I think 
 Parkhurst (with Wahl), quite right. 
 There is some dispute on John xii. 20. 
 Selden (De Jure Nat. et Gent. p. 287), 
 wishes to show from this place that the 
 Jews admitted Gentiles to the temple; 
 and so Maldonatus ad loc. Salmasius 
 (de Ling. Hell. p. 218), also contends 
 that"EXXr/v always in the N. T. means a 
 Gentile. But as Arndt (Misc. Sacr. p. 
 6) observes, it is difficult to believe that 
 a Gentile would have enquired or cared 
 about the Messiah, or have come to the 
 temple of a despised nation to worship. 
 See Wolf's note for more authorities.] 
 
 'EWrjyiKoc, j), ov. Grecian, Greek. 
 
 occ. Luke xxiii. 38. Rev. ix. 11. [Jer. 
 xlvi. 16. 4. 16. 2 Mace. 10, 15. vi. 9.] 
 
 'EWrjvlg, ihg, >;, from "EXXr/v, — A Gre- 
 cian woman, i. e. in religion, a Gentile. 
 occ. Mark vii. 26. (where see Wetstein.) 
 Acts xvii. 12. [Bishop Horsley (Serm. 
 xxxvi.) says, " This word describes not 
 her country, but her religion. She was 
 
 * [Graeca leguntur in omnibus fere genlibws.] 
 
E A A 
 
 251 
 
 E A II 
 
 ail idolatress, bred in the principles of 
 tliat gross idolatry which consisted in the 
 worship of the images of dead men. And 
 because idolatry in this worst form ob- 
 tained more among the Greeks than the 
 nations of the East, such idolaters, of 
 whatever country they might be, were, 
 by the Jews of the apostolic age, called 
 Cvreeks." I think the reason assigned 
 above in "EXXrjy II. for the use of the 
 word, is more satisfactory, especially as 
 it implies a follower of the Gentile ido- 
 latry.] 
 
 ^^f 'EXXr]vi'?^g,s, o, from"EXX77V. — Afi 
 Hellenist or Grecian 'proselyte, occ. Acts 
 vi. 1, ix. 29. xi. 20. After attentive con- 
 sideration, I concur with the opinion of 
 the learned Woliius, on Acts vi. 1, that 
 the 'E/WT/viTT-at mean such persons as had 
 been converted from heathenism to Juda- 
 ism. That it does not signify merely fo- 
 reigji Jews who used the Greek language 
 in their synagogues and convei^sation, is 
 evident from Acts xi. 20, where these 
 'EXXr/j/iTttt are distinguished from the 'Ih- 
 Miot or Jeivs by birth, mentioned in the 
 preceding verse. Doddridge and others, 
 who embrace the last mentioned interpre- 
 tation of 'EXXr;vi-at, are so sensible of the 
 force of this passage, that, upon the au- 
 thority of the Alexandrian MS., and some 
 of the ancient versions, though opposed 
 by almost all the other MSS., they read 
 "EXXrjpag instead of 'E\\rivL-ac* ; and 
 Doddridge is so bold as to say, that com- 
 mon sense would require us to adopt this 
 reading, eve?i if it were not supported by 
 the authority of any manuscript at allf. 
 This assertion, however, can only be sup- 
 ported by supj)osing, that 'EWrjvi'ryc must 
 signify a native, though grecizing, Jew. 
 But see Wolfius on Acts vi. 1. xi. 20. X 
 and Suicer, Thesaur. in 'EWrjvi'^^g II. 
 [I am unable to see that Wolf alleges any 
 arguments for his opinion. 'EWrjvi^to 
 
 * [Griesbach admits this reading into the text. 
 Scblfcusner approves it.] 
 
 f See what Campbell says very well on this sub- 
 ject in his Preliminary Dissertations to the Gospels, 
 p. 639, &c. and p. (146, &c. 
 
 4: Since writings the above in the first edition, I 
 found that Campbell, in his Preliminary Disserta- 
 tions to the Gospels, p. 5, &c. has at large stated 
 and defended the opinion that the 'EK\r,virx) men- 
 tioned in the Acts, mean not proselytes to Judaism., 
 but those Jews ivho had resided aluays or mostly 
 in Grecian cities., and consequently whose common 
 tongue was Greek. Without acquiescing in the 
 Doctor's arguments, I think the reader would do 
 well carefully to peruse what he has advanced on 
 this subject, and then judge for himself. 
 
 would signify (according to the usual 
 rule of such verbs*) to imitate the Greeks, 
 whence 'EXX?7j'i<r/)e ought to be an imitator 
 of the Greeks. The v»ord does not of it- 
 self deline whether the Jew to whom it 
 applies retained the Jewish, or adopted 
 the Christian faith. So Schleusner and 
 Wahl.] 
 
 ^^ 'EWrjvi'^l, an Adv. from "EXXrjy. — 
 /w Greek, in the Greek language, occ. 
 John xix. 20. Acts xxi.37, "EXXi^vf^i yi- 
 vu}(TK£iQ ; the expression is elliptical for eX- 
 Xrjri'^i XaXeiv yivwoKsig ; dost thou knoiv 
 (how to speak) in Greek.? And so our 
 English translation, canst thou speak 
 Greek? Xenoph. uses an elliptical phrase 
 exactly parallel, Cyropsed. lib. vii. [6. 8.] 
 T^g EYPISTI' 'EniSTAMENOYS, Those 
 who know (how to speak) in Syriac. 
 Comp. LXX in Neh. xiii. 24, where the 
 phraseology is complete. 
 
 ^^^ 'EXXoytw, M, from kv, in, into, and 
 Xoyog an account. — To bring into the ac- 
 count, impute, reckon, charge, occ. Philem. 
 verse 18. [[Zonaras Lex. col. 696, refers 
 to this place, and explains tpoi kig 'ypiog 
 rsTo XoytaaL reckon this to me for a debt. 
 The word is metaphorically used for to 
 impute, in Rom. v. 13.] 
 
 'EXTTti^w, from cXtt/c. 
 
 I. To hope, expect with desire. Luke 
 vi. 24. xxiii. 8. xxiv. 21. & al. In 2 Cor. 
 viii. 5, supply the word povov " merely" 
 with Doddridge and Worsley, before >)X- 
 Triaapev. [The verb admits an infinitive, 
 as Luke xxiii. 8, or on, xxiv. 21, or a 
 simple accusative. 1 Cor. xiii. 7. See 
 Herodian ii. § 9. Xen. Mem. ii. 1. 27-] 
 
 II. To hope, trust, confide, the prepo- 
 sitions £v, tig, and bttI (this last either 
 with a dative or accusative case) being 
 prefixed to the object in or upon which 
 one hopes or trusts. See 1 Cor. xv. 19. 
 Phil. ii. 19. John v. 45. 2 Cor. i. 10. 1 
 Tim. V. 5. 1 Pet. iii. 5. Rom. xv. 12. 1 
 Tim. iv. 10. [In good Greek the dative 
 is generally used in this sense ; according 
 to Griesbach (with Walii's approbation), 
 this is the case in Mat. xii. 21 ; but Schl. 
 takes the old reading] — These are hel- 
 lenistical phrases often occurring in the 
 LXX, and generally answering either to 
 the Heb. 'n ntoi, ^«— or b^ — to trtist in, 
 to, or upon, as in Jud. ix. 26. xx. 36. 2 
 Kings xviii. 5. Ps. iv. 6 ; or to "2. MDH to 
 hope in, as Ps. v. 12. vji. 1. xvi. L & al. 
 
 * ['Ia5a/j;w to imitate the Jews, <l)<>.<n-;r<'?u» to foU 
 low th^ party of Philip, &c. &c.] 
 
E A Y 
 
 252 
 
 EAQ. 
 
 freq. or to 'h !?n» to wait for, Ps. xxxi. 25. 
 xxxiii. 22. xxxviii. 16. cxxx. 5. Isa. li. 5. 
 &al. 
 
 'EAIirs, i^og, //. [The word is gene- 
 rally used in a good sense, as Thorn. M. 
 says bXtcIq ettI jcaXS, in distinction to Trpotr- 
 ^oKt'a, which is used to denote also expec- 
 tation of evil; but this is not without 
 exception. It is even sometimes used for 
 fear. Thucyd. ii. 42. as is e\7rofxat. Hom. 
 11. XV. 110. Herod, vi. 109. See Irmisch. 
 on Herodian i. c. 3. II. pp. 79 and 824 ; 
 the Notes on Thorn. Mag. p. 299. Am- 
 111 ian. Marcell. xiv. 7. So spero. Virg. 
 Mn. i. 547. In the N. T., however, it is 
 always taken in a good sense.] 
 
 I. Hope, desire of some good with ex- 
 pectation of obtaining it. Acts xvi. 1 9- 
 Rom. V. 4. Tit. 2. 1 John iii. 3. In 1 
 Cor. ix. 10, £7r' IXtt/^i at the end of the 
 verse is not found in live ancient, and 
 three later MSS., and is accordingly 
 ejected from the text by Griesbach ; and 
 instead of r^c bXtti^oq civth p.trsy^eiv, the 
 Alexandrian (€0. edit. Woide), and an- 
 other ancient, with two later MSS , read 
 Itt' sXTTth t5 iiets')(elv ; which reading is 
 also favoured by the Vulg. and both the 
 Syriac versions, and is marked by Gries- 
 bach as equal, or perhaps preferable, to 
 the other. See Mill, Wetstein, Bishop 
 Pearce, and Griesbach. On Eph. ii. 12, 
 1 Thess. iv. 13, see Leland on the Chris- 
 tian Revelation, pt. iii. ch. 8. p. 378, 
 8vo. 
 
 II. The object of hope, the thing hoped 
 for. Rom. viii. 24. Heb. vi. 8. Comp. 
 
 Gal. V. 5. Col. i. 5. Tit. ii. 13. Heb. vii. 19. 
 [Add 2 Thess. ii. IG. Job vi. 8. 2 Mace, 
 vii. 14.] 
 
 III. The foundation or ground of hope. 
 Col. i. 27. 1 Tim. i. 1. [Acts xxviii. 20. 
 I Thess. ii. 19.] 
 
 IV. Trust, conjidetice, joined with hope, 
 used with sig in following. 1 Pet. i. 2 1 . 
 
 V. Conjidence, security, occ. Acts ii. 
 26, which is a citation from the LXX 
 version of Ps. xvi. 9, where Itt' eXiridt an- 
 swers to the Heb. ntD^b in confidence; 
 and in this sense of confidence or security 
 sXttIq is used several times by the LXX 
 for the same Heb. word htoa, as in Jud. 
 xviii. 7. Ps. iv. 8. Ixxviii. 53. Ezek. xxviii. 
 26. & al. 
 
 'EAY'MAS, a, 6. — Elymas. The name 
 of a man, signifying a magician or sor- 
 cerer, as St. Luke himself interprets it. 
 " He was called Elymas in Persia, where 
 be had learned magism." Wetstein. It 
 
 seems ultimately a derivative from the 
 Heb. Xoh'ii to hide, referring to the magi- 
 cal secrets with which such persons pre- 
 tended to be acquainted, occ. Acts xiii. 8. 
 Comp. verse 6, and see Wolfius. [The 
 word Etymon in Arabic, signifies not only 
 a wise person in divine and heavenly 
 matters, but a magician. See Vers. Arab. 
 Saadiae Gen. xli. 8. Exod. xviii. 19. Lud. 
 de Dieu. Crit. S. p. 581. Bochart. Hieroz. 
 part i. p. 750.] 
 
 'EAm\ Heb.~i% God. It is plainly 
 the Heb. ♦nibx, as the word is written, 
 Ps. xviii. 47. cxliii. 10. cxlv. 1. occ. Mark 
 XV. 34 ; in which dolorous exclamation of 
 our Blessed Redeemer there seems a pro- 
 priety and emphasis beyond what has been 
 commonly observed. JFor Mat. xxvii. 46, 
 ABOUT (irepi) the ninth hour, Jesus cried 
 out with a loud voice, 'HX/, i. e. »^», »b«, 
 (as in Ps. xxii. 1.) My God, My God, 
 why hast thou forsaken me ? the name 
 by which he then addressed the Divinity 
 referring to his omnipresent * power and 
 providence ; but, at the ninth hour (rpf 
 &p(} Tjj evvurrj, Mark), when he was in 
 the very jaws of death, he again cries out, 
 'EXwt, 'EXwt, Eloi, Eloi, why hast thou 
 forsaken me ? »mb«, ^ni!?«, Thou, Jeho- 
 vah, who art not only >^« my powerful 
 God, but 'm^« bound to bear together 
 with my humanity the curse due to man 
 for sin (for who is mb« but Jehovah? 
 Ps. xviii. 32. comp. Gal. iii. 13.), why 
 hast THOU forsaken me? I add, that in 
 the only three passages (I believe) wherein 
 ^rT>!?« Eloi occurs in the Old Testament, 
 it refers to the sufferings of Christ, or to 
 the glory which should follow . Thus in 
 the xviii. Ps. which contains a prediction 
 of his death, resurrection, and exaltation, 
 we read at the 47th verse, Jehovah lives, 
 and blessed be my rock, and ^^m^ ^m^« 
 CD1")n t l^l my ALUE, my Saviour, be ex- 
 alted. In the cxliii. Ps. which is upon 
 the same glorious subject, the man Christ 
 Jesus addresses Jehovah at the 1 0th verse. 
 Teach me to do thy will (i. e. by offering 
 
 * Aquila renders "bx, "bx, Ps. xxii. 1, by 't<Ty(ipe 
 juov, la-yype //oD, my strong one, my strong one. 
 
 -)- Thus read the unpointed editions of Forster at 
 Oxford, and of Leusden at Amsterdam, 1701 ; but 
 other editions, as Walton's Polyglott, and ]\Ionta- 
 nus's printed by Plantin, 1572, together with very 
 many of Dr. Kennicott's Codices, read "nbx without 
 the V If this latter reading be admitted, the words 
 must be rendered the Aleimofmy salvation^ which, 
 it must be confessed, is most agreeable to the usual 
 application of the N. ytt'" which generally denotes 
 not a saviour but sulvalion. 
 
EM B 
 
 253 
 
 EMB 
 
 myself a sacrifice for man. Comp. Ps. xl. 
 8. Heb. X. 5 — \0.),for thou art ♦n'',!?i^ my 
 ALUE. And in the beloved one's song 
 of praise*^ Ps. ex] v. 1, he breaketh out 
 into this thanksgiving, / will very highly 
 exalt thee '•rvh^ my ALUE, the king, 
 and I will bless thy name for ever aiid 
 ever, 
 
 'Efxav-ov, ^c, 5. Gen. from cjuh of me. 
 and avra self. — Myself A comj)ound pro- 
 noun which hath no nominative. Mat. 
 viii. 9. Luke vii. 7. & al. freq. \Jnr e/zavra 
 is of my own will, or authority. John v. 30. 
 vii. 17. viii. 42. x. 18. Numb. xvi. 29.] 
 
 'Eyui^aiVw, from ky in, into, and ftaivu) 
 to go, come. 
 
 I. To go, or enter into, as into a pool. 
 John V. 4. 
 
 II. To enter into, or go aboard, a ship. 
 Mat. viii. 23. & al. freq.— ['E/i/3afVw has 
 this signification either with or without 
 the word ship following. See 1 Mac. xv. 
 36. 2 Mac. xii. 3. Plutarch, torn. i. Opp. 
 p. 54. ed. Reisk. Philost. Vit. Soph. ii. 
 3L s. 3. Xen. Anab. i. 3. 17. iv. 3. 20. 
 In Nahum iii. 14. it is used in its proper 
 sense go into, and does not occur else- 
 Avhere in the O. T.] 
 
 'Eyu€a\X(i;, from kv in, into, and paXXio 
 to cast. — To cast into. occ. Luke xii. 5. 
 [^See Jer. xxxvii. 20. and comp. Gen. 
 xxxvii. 22. Dan. iii. 6, 11, 15. ^lian. 
 V. H. xii. 1. Herodian. iv. 9. 14. Xen. 
 Cyr. viii. 1 . 38.] 
 
 ^^ 'Ep^aTTTO), and — opai, Mid. from 
 £v in, and Pcnrrio to dip. — To dip in. occ. 
 Mat. xxvi. 23. Mark xiv. 20. John xiii. 
 26. [Test. xii. Patr. p. 637. Arist. Nub. 
 150.] 
 
 'Eptarevu), from h in, and /3arfw to 
 tread, which from (jalvw to go. — To enter, 
 or rather, as our translation, To intrnde 
 into; for the word seems to imply conceit 
 and arrogance. So Stockius, '\fastuose 
 incedo, invado, ingero me •/' and Mintert, 
 " incedo, superbe, fastuose incedo." Jo- 
 sephus has used the word in this view, 
 Ant. lib. ii. cap. 12. § 1, where, speaking 
 of Mount Sinai, he says, " the shepherds 
 durst not 'EMBATE'YEIN 'EIS avro in- 
 trude upon it, because it was regarded as 
 the habitation of the Deity.'* And Eisner 
 cites a remarkable passage from Aristides, 
 where he mentions Philip as 'EMBA- 
 TEYilS 'E12 TO. rG}v 'EXXt/j^wv vrpdy^ara, 
 ***^intncding iiito, or impertinently meddling 
 
 * So the Hebrew title calls it mnb nbnn a song 
 of praise for the beloved. 
 
 with, the affairs of the Greeks. Mintert 
 thinks the word alludes to the tragical 
 buskins, called by Lucian kp^uleg (read 
 * fjuSarat), in which the actors strutted 
 aloft upon the stage. It is also applied 
 to entering upon a possession. So Chry- 
 sostom, 'EMBATE'YEIN 'EIS rr)y tcXripo- 
 vopiav, to enter upon the inheritance. 
 (See more in Wetstein.) And in this 
 sense the LXX, though they appear to 
 have mistaken the meaning of the Heb. 
 use it, Josh. xix. 51, koX knopevdrjaav 
 'EMBATE'YSAI r>)v yijv, and they went 
 to enter upon the land. [It occurs also 
 Josh, xviii. 8. iEschyl. Pers. 449, where it 
 has the sense oi frequenting, as Bp. Blom- 
 field remarks, citing a fragment of Euri- 
 pides in Dion. Halic. t. ii. p. 59. Cratin. 
 apud Hephsest. p. 67. Soph. CEd. Col. 
 679. Incert. Rhes. 223. Compare The- 
 mist. Orat. vii. p. 90. ed. Harduin. 
 Aristid. Or. in Minerv. t. i. Opp. p. 19. 
 ed. Canter. Schl. on Biel, thinks that 
 the verb is used often of a god's holding 
 or inhabiting some place or temple, and 
 besides the above places, he quotes Eurip. 
 Herac. 875. Hesychius says, 'Epf^arevaai, 
 TO Kari^ELv kol KapTrsadaL '^ujpiov y oikluv 
 7/ o\ov TUP Kkripoy — >/ i^riTrjaai.^ The word 
 refers to hostile entry in 1 Mac. xii. 25. 
 xiii. 20. xiv. 31. xv. 40. occ. Col. ii. 
 18. Raphelius on this text produces a 
 passage from Xenophon in Conviv. [iv. 
 27.] where he uses kpt,aTeviLv transitively 
 with the accusative case for searching, 
 scrutinizing, or examining into a thing, 
 and thus also Chrysostom applies the 
 word (see Suicer, Thesaur.); and so He- 
 sychius explains kptaTevaag by i^rjTt'jaag 
 seeking. And this last Wolfius thinks 
 the best sense. But is there no difference 
 in meaning between kp^aTeveiy and kp- 
 ^aTevety kig ? If there is, I should prefer 
 the first interpretation above given. But 
 comp. British Critic, vol iii. p. 276. 
 [Schleusner, Bretsch. and Wahl, all agree 
 in adopting Raphelius's explanation. Pha- 
 vorinus also has kpfiaTivcraL, k^epevpfjaai r) 
 aKo-KT)(Tai. See also 2 Mac. ii. 3 1 . Krebs. 
 Obss. Flav. p. 340. Philon. de Plant. Noe 
 p. 225. Loesner. Obss. e Phil. p. 369.] 
 
 'E/i€t€a^w, from ky in, and (3t€ai^e,) to 
 cause to go. — To cause to go or enter in, 
 to put on board, occ. Acts xxvii. 6. This 
 word is used by the purest Greek writers 
 for putting on ship-board. See Alberti 
 
 * Sec Lucian. Nccyomant. p. 314. Quoin, con- 
 scrib. Hist. p. C78. De Saltat. p. 02-1, torn. i. 
 
EMM 
 
 254 
 
 EMn 
 
 and Wetstein, and comp. 'Efitaiyu). [Spg 
 Polyb. i. 49. 5. Xenoph. Anab. v. 3. 1. 
 Thucyd. i. 53. Lucian. V. H. ii. 26. Ga- 
 taker on Marc. Antonin. x. § 8. p. 295. 
 In Prov. iv. 11, it is, I cause to jvalk.'] 
 
 'E/x^XeVw, from ey in, on, and (^Xiino to 
 look. 
 
 I. To view, look upon, i. e, with sted- 
 fasthess and attention. Mark xiv. 67. Luke 
 xxii. 61. John i. 36, 43. Acts i. 11. & 
 al. [Add Isaiah v. 30. xvii. 7. Ecclus. 
 xxxiii. 15. Xen. Mem. iii. 11. 10. Cyrop. 
 i. 3. 2. In Luke xxii. 61. Schl. thinks 
 that contempt and indignation are im- 
 plied, as by i7n(j\e7rio in 1 Sam. ii. 29. 
 xvii. 42.] 
 
 II. To behold, or see. occ. Mark viii. 
 25. Acts xxii. 1 1. 
 
 [III. To consider. Mat. vi. 26. (comp. 
 Luke xii. 24.) Is. v. 12. xxii. 8. H. 
 Ecclus. ii. 10. 2 Mac. xii. 45.] 
 
 'E//i^pijuao^at, Mfiai, from iv in, or on 
 account of, and j3piiji6ojjiaL or (3pifxdopai to 
 roar, storm with anger, from (iptpo) to 
 roar, which see under Bpovrr). See Wet- 
 stein on Mat. ix. 30, and comp. Ecclus. 
 xiii. 3. 
 
 I. To groan, or grumble, with indig- 
 nation, [^and hence, to be indignant.'] occ. 
 Mark xiv. 5, where the V\ilg. excellently, 
 
 fremehant in earn. The Latin fremo by 
 the way is a derivative from the Greek 
 (ipeint). The LXX have once used the N. 
 i/j.hpipr]fia for the Heb. CDi'T furious in- 
 dignation. Lam. ii. 6, [which word occurs 
 also in the same sense in Theodotion's 
 version of Ezek. xxi. 3L where Syrama- 
 chus has l^/^p/^i^cte, and the LXX vvp 
 (fiery indignation). See the Schol. on 
 Aristoph. Equit. 815. 1.] 
 
 II. To charge, or forbid strictly and 
 earnestly, occ. Mat. ix. 30. (where see 
 Campbell.) Mark i. 43, (where see Eis- 
 ner. [It is rather, to order under a 
 threat, as Hesychius says, sp.l3pLfj.oi)iJ.evo£, 
 fxera ciTretXfJQ ayreXXofieroc, and thence, to 
 threaten, rebuke, chide. Suidas explains 
 it, to enjoin, or chide with severity, to 
 speak with anger; and Hesychius, to 
 chide, command with power. See Ps. cvi. 
 9. and compare it with Nahum i. 4.] 
 
 III. To groan deeply, from anguish of 
 heart, occ. John xi. 33, 38. Comp. Ps. 
 xxxvili. 8 or 9. 
 
 'EME'il, a. — To vomit, spew. occ. Rev. 
 iii. 16. [Is. xix. 14. Xen. An. iv. 8. 20. 
 iEIian. V. H. ix. 26.] 
 
 ^^^ 'EpijLai.pojj,ai, from sy on account 
 of, and pcdyopai to be mad. — To be mad 
 
 upon, or against, occ. Acts xxvi. 1 1.— [The 
 preposition sy has, in composition, some- 
 times the force of kutU. See Abresch. 
 Amin. ad ^schyl. p. 392. 'Eju/iavr/g oc- 
 curs Wisd. xiv. 23. Plutarch, tom. ii. p. 
 798. t. vi. p. 144.ed. Reisk.] 
 
 'EMMANOYITA, Heb.— God with us. 
 It answers both in the LXX and in Mat. 
 to the Heb. ^«1iDi? from ^X^ with, Ii iis, 
 and !?« God, Isa. vii. 14. The name im- 
 ports God in our nature, and for our 
 sakes, i. e. for our salvation and happi- 
 ness: and thus Isaiah's prophecy, that 
 * THE virgin's son sliould be* called 
 Emmanuel, was fulfilled by Christ's being 
 called Jesus, i. e. Jehovah the Saviour, a 
 name of the same import. Comp. 'Iria^g. 
 occ. Mat. i. 23. 
 
 'Eppeyo), from ly in, and peyu) to re- 
 main. — To remain, pt^r severe in. occ. 
 Acts xiv. 22. Gal. iii. 10. Heb. viii. 9. 
 [It is used in this sense in Deut. xxvii. 
 \6. Ecclus. xxviii. 6. and ii. 11. Comp. 
 Xen. de Rep. ^th. ii. 17. Ages. i. H.^ 
 Epictet. Enchir. c. 20. Corn. Nep. xvii. 
 214. Virg. ^n. ii. 160. viii. 643. Krebs. 
 Obss. Flav. p. 321. Markl. ad Lys. p. 
 592.] 
 
 'EjjLOQ, i], ov, from tp» of me, gen. of 
 'Ey<i; /. — Mine, my onm. Mat. xviii. 20. 
 XX. 15. & al. freq. In Mat. xx. 23, 
 Kypke renders "Ov/c k^iv kpov Inyai, it 
 does not become me to give, it is not my 
 office to give, and produces similar ex- 
 pressions from Plutarch ; observing that 
 in such phrases 'ipyoy work, business, 
 office is understood, which is expressed by 
 Xenophon and Euripides. [^The word 
 denotes sometimes, of my inventing, or of 
 my doing. Thus John vii. 16. My doc- 
 trine is not of my own invention ; and see 
 Philipp. iii. 9.] 
 
 ^^^ 'EpTraiypoy^, rjg, ij, from epxe- 
 TcaiypaL 1st pers. perf. of the V. £/x7ra/<^w. 
 — A mocking, or scoffing. This N. occurs 
 not in the common editions of the N. T, 
 but in 2 Pet. iii. 3, ten MSS., three of 
 which ancient, have h ipTrai-ypovri sfx- 
 TraiKrai, and this reading is supported by 
 both the Syriac and several other old ver- 
 sions, and is received into the text by 
 Griesbach, whom see, and Wetstein. The 
 expression is an emphatical one, and well 
 describes the deistical scorners of our own 
 days. 
 
 'EpTvaiypoQ, 5, 6, from epireTraTypai 1st 
 
 • Thus Isa. vii. 14, ntt'jyn with the n em-pliaflc, 
 and I^XX and Mat. i. 23, 'H nafB^voi, 
 
EM n 
 
 255 
 
 EM n 
 
 pers. perf, pass, of the V. i^nrcni^u). — A 
 mocking^ or rather a being mocked, occ. 
 Heb. xi. 36. [^Ez. xxii. 24. 2 Mac. vii. 7 ; 
 but efXTToiyiJia is more usual. See Is. Ixvi. 
 4. Ps. xxxviii. 7.] 
 
 'E/x7ratXw, from ev in. upon, and irai^w 
 to play, sport. 
 
 I. To play upon, make sport with, mock. 
 Mat. XX. 19. xxvii. 31, 41. Luke xiv. 29. 
 []It is construed with the dative or with a 
 preposition. Add Judg. xvi. 25. Exod. 
 X. 2. Ps. c\v. 26. It signifies, to punish 
 cruelly and insultingly, in 2 Mac. vii. 
 
 II. To illude, deceive, occ. Mat. ii. 16. 
 ^l^piraiKTris, 5, 6, from epirai^cj. — A 
 
 mocker, a scoffer, occ. 2 Pet. iii. 3. Jude 
 ver. 18. [Is. iii. 4.] 
 
 'EpTrepnraTEO}.) w, from iv in, among, and 
 TrepiTariu) to walk about, which see. — To 
 walk about among. — [To live among. 
 2 Cor. vi. 1 6. So used of God, who is 
 said to live ainong pious men, from the 
 delight he takes in them. See Levit. xxvi. 
 12. Deut. xxiii. 14. Achill. Tat. i. 6. 
 Philon. i. de Ebriet. t. i. p. 358. line 38. 
 ed. Mang.] 
 
 'E^TTtTrXaw, w, from kv in, and 7rt7r\aw, 
 or TTtpirXdu), to ^fill, which is formed from 
 the obsol. verb ttXccw to Jill, by prefixing 
 the reduplicate syllable in. — To Jill. occ. 
 Acts xiv. 17. [It means here, to give 
 abujidantly, see Ps. cxlv. 1 6 ; and to ful- 
 Jil, or satisfy. Ps. ciii. 5. to satiate. Xen. 
 Sympos, iv. 37. See Ecclus. xvi. 29. xxiv. 
 
 'EjiTriTrTM, from eV in, into, and tzitttoj to 
 
 [I. To fall into, as a ditch. Mat. xii. 
 1 1. Luke xiv. 5. Ps. Ivii. 6. Is. xxiv. 18. 
 In other Greek usually with a Dative, as 
 iElian. V. H. xii. 23.] 
 
 IL [To fall among, i. e. to fall into 
 one^s power, to meet with harm, and per- 
 haps generally, as Schl. says, accidentally ; 
 and so the Schol. on Epictet. Enchir. c. 
 9. See Luke x. 36. fell among thieves, as 
 in Arrian Epictet. iii. 12, where is the 
 same phrase. See 1 Tim. iii. 6, 7. vi. 9. 
 comp. Prov, xii. 13. Heb. x. 31. 2 Sam. 
 xxiv. 14. Prov. xxvii. 14. 1 Mac. vi. 8. 
 ^lian. V. H. V. 2.] 
 
 'EjUTrXt/cw, from eV i7i, and ttXekio to con- 
 nect, tie. — To entangle, implicate, impli- 
 care. occ. 2 Pet. ii. 20. 2 Tim. ii. 4. So 
 Epictetus in Arrian, lib, iii. cap. 22, says 
 the Cynic should not be 'EMHEIIAEr- 
 ME'NON a^EaEaiv entangled in relations; 
 Cicero De Nat. Deor. lib. i. cap. 19, uses 
 
 the expressions, Nullis est occupationibus 
 implicatus, and cap. 20, implicatus mo- 
 testis ncgotiis <5' operosis. See also Wet- 
 stein on 2 Tim. |^Prov. xxviii. 18. Polyb. 
 i. 17.] 
 
 'Ep7r\rjd(o, from ev in, and TrXriBio to 
 Jill. — To fll, satisfy, whether naturally 
 or spiritually, occ. Luke i. 53. vi. 25. 
 John vi. 12. Rom. xv. 24, wh^0l0|« 
 Kypke. [It is construed with an accu- 
 sative of the person, and a genitive of the 
 thing. (See Gramm. § xxi. 35. B. (c). 
 One or other of which is often omitted. 
 See Exod. xxviii. 5. Job xxii. 18. 
 Ecclus. xvi. 29. vi. 25. Ps. cvii. 9. Jer. 
 xxxi. 25. In Rom. x v. 24. it is, When I 
 have enjoyed satisfaction from your so- 
 ciety.~\ 
 
 ^^ 'EpirXoK)), Tjq, y, from Epiri-jrXoKa 
 perf. mid. of EpiiXiKio. — A plaiting, or 
 braiding of the hair. occ. I Pet. iii. 3. 
 Lucian, Amores, tom. i. p. 1057, minutely 
 describes 'H IIAOKIF Til^N TPIXll-N, 
 The braiding of the hair, as particularly 
 employing the attention and pains of the 
 women*. Comp. also Heb. and Eng. 
 Lexicon in T]Wp III. 
 
 'EpTTvaio, o), from ev in, and ttvsu) to 
 breathe. — To inspire, draw in the breath. 
 So Josephus, De Bel. lib. v. cap. 11. § 2, 
 uses the verb for breathing; liug dpTr- 
 v£(oaL, whilst they breathe, occ. Acts ix. 
 
 I, 'EpTTvewv cLTTEiXiig KUL (pova. The phrase 
 is elliptical, and to complete it, utto, ki,, or 
 EVEKa,fro7n, or by reason of, may be sup- 
 plied. It beautifully describes Saul as 
 being so full of threatenings, and so de- 
 sirous of slaughter against the disciples 
 of the Lord, that the violence of his pas- 
 sions even affected his breath, and made 
 him draw it quicker and stronger, as 
 persons in vehement anger and eager de- 
 sire usually do. Comp. Ps. xxvii. 12. 
 Homer has an expression somewhat re- 
 sembling this in the Acts (though the 
 construction is different), 11. iii. line 8. & 
 al., where he says the Greeks were ptvEu 
 TTveiovTEQ breathing rage, as Pope renders 
 it, or rather breathing courage ; so Mil- 
 ton, Par. Lost. b. i. line 554, " — deliberate 
 valour breath' d." And Cicero, Catilin. 
 
 II. 1. uses the expression '* scelus an- 
 
 * [On tlie dressing of hair among the ancients, 
 see Pott. Epist. Cathol. N. T. t. ii. p. 95. Hadr. 
 Junius de Comm. c. 8. ''E/x7:'k6hiov seems a chain, 
 or ornament used in the hair. Exod. xxxv. 21. 
 xxxix. 13, 16. Is. iiu 10, 20. In the IStli verse, 
 it is used in the plural, and Cyprian de hahitu 
 Virg. p. 08. (ed. Amst.) translates it by crines.] 
 
EMH 
 
 256 
 
 EMH 
 
 lielantem, breathing wickedness ;" and in 
 Rhetor, ad Herenniuin, usually printed 
 in the Works of Cicero, lib. iv. cap. 55, 
 we have *' anhelans ex ifitimo pectore cru- 
 delitatem, from the bottom of his breast 
 breathing cruelty" But see more in 
 Eisner, Wetstein, and Kypke on the text. 
 CAdd Sil. Ital. xvii. 504. Theoc. xxii. 82. 
 T jj^rt^SBk Rhes. 786. Chrysost. Horn. ii. de 
 ^^^^ Laud. Paul. t. vi. 0pp. p. 484. B. ed. 
 ^8o "T3ened. has the same construction as in 
 our passage. Matthise § 362, says that 
 that of which any thing smells, or which 
 it breathes, is put in the genitive. Thus 
 Anacr. ix. 3. and Aristoph. Eq. 437. itveiv 
 (TVKO(f)ciPTiaQ. Our verb is used actively, 
 to inspire, breathe in. Wisd. xv. 11. Xen. 
 Hell. vii. 4. 32.] 
 
 'EfXTTopevofjLaL, from sjjnropoQ. — [Properly, 
 to go, make a journey. See Polyb. xxviii. 
 10. 5. Soph. CEd. Syr. 464. Gen. xxxiv. 
 24. Hence it is, to journey for purposes 
 of trade : and then,] 
 
 I. Intransitively, To trade, traffic, 
 merchandise, occ* Jam. iv. 13. [Gen. 
 xxxiv. 10, 21. Ez. xxvii. 13. Xen. de Rep. 
 Lac. vii. 1.] 
 
 IL Transitively with an accusative, To 
 make a trade, oy gain of. occ. 2 Pet. ii. 3. 
 See Kypke. [Athen. xii'i. 569, F. See Pott. 
 Lath. Ep. ii. p. 213.] 
 
 'EfXTTopia, ac, //, from eprropoQ. — Mer- 
 chandise, traffic, properly, says Scapula, 
 such as men pass the sea to carry on. occ. 
 Mat. xxii. 5. [Is. xlv. 14. Ez. xxvii. 15. 
 Polyb. iii. 23. 4. Xen. Hier. ix. O.J 
 
 'EfiTTupiov, 8, TO, from e^iropoQ. — A mar- 
 ket-place, a mart. occ. John ii. \^. [The 
 sense given by Parkhurst is the original 
 one. See Deut. xxxiii. 1 9- Is. xxiii. 1 7. 
 Polyb. xvii. 2. 4. Xen. de Vect. iii. 3 ; but 
 in this place of St. John, it seems to 
 be used for ifXTropia, traffic. It signifies 
 objects of traffic in Xen. de Vect. i. 
 7'] 
 
 ' Efj,77opoQ, », 6, from fV iji, and Trdpoc a 
 passing over or 7vay, which from Trelpui to 
 pass over, through. 
 
 I. Anciently and properly, A passen- 
 ger, in a ship. Thus Telemachus in 
 Homer Odyss. ii. line 319 *, says he will 
 go epTTopoQ as a passenger, because, as he 
 immediately adds, he has no ship of his 
 own; and Laertes, Ulysses' father, not 
 knowing who he was, asks him, Odyss. 
 xxiv. line 299. 
 
 • [See Eustathius on this place. Phavorinus and 
 the Schol. on Aristoph. Plut. 521.] 
 
 4 'EMnOPOS siK^KuQois 
 
 — Or art thou come a passenger 
 On board another s ship ? — 
 
 II. A traveller. So used by Sophocl 
 in CEdip. Colon. [25. 303.] 
 
 III. One who travels, especially by sea, 
 on account of traffic, a merchant, a tra- 
 der. Thus commonly used in the Greek 
 writers, occ. Mat. xiii. 45. Rev. xviii. 3, 
 11, 15, 23.— In the LXX it generally 
 answers to the Heb. 'ino a merchant, a 
 N. derived in like manner from the V. 
 "ino to go about. [See Ezek. xxxviii. 13. 
 Gen. xxiii. 16. Herodian iv. 10. 9. Xen. 
 Mem. iii. 7. 6.] 
 
 : 'EpTTpijQii), from ay in, and 7rp/y0w to 
 set on fire, burn, which from the old V. 
 irpcui) the same. — To set on fire, burn. 
 occ. Mat. xxii, 7. [[See Josh. viii. 8. 
 Judg. ix. 49. XV. 6. xviii. 27. Nehem. 
 i. 3.] 
 
 "EjUTi^poaQev, An adv. governing a ge- 
 nitive, from Iv in, and Trpdadev before, 
 which from irpb the same, and the syllabic 
 adjection -S-ev denoting at a place, a being 
 inserted for the sound's sake. 
 
 I. Of place, (1) Before, as opposed to 
 behind. Mat. vi. 2. Mark i. 2. Luke xix. 
 4. John iii. 28. Rev. iv. 6. Ta 'i^irpoffQev 
 {pspT) namely) The parts or places which 
 are before. Phil. iii. 13. — (2) Before, in 
 the presence of. Mat. v. 16, 24. [xxiii. 
 13.] xxvii. 11. & al. freq. (3) IFor- 
 ward, Luke xix. 4. Xen. Cyr. iv. 2. 12.] 
 (4) Of dignity or superiority, BeforCy 
 in preference to. occ. John i. 15, 27, 30. 
 See Campbell on ver. 15, and comp. John 
 iii. 31. The word is used in a sense si- 
 milar to this last by the LXX. answering 
 to the Heb. »2Qb, Gen. xlviii. 20. [The 
 passage of St. John i. 1 6. is one of con- 
 siderable difHculty. It is doubtful, whe- 
 ther ep-KpoaQev should be taken of time, or 
 of dignity. Lampe, who is for the latter 
 signification, thus explains the passage, 
 making much turn on the difference be- 
 tween yivopuL and ufxl. He who comes 
 after me is (as Messiah) made more ho- 
 nourable than I am, because he was (by 
 his own eternal naturae as God) rnore ho- 
 nourable. Chrysostom, Theodoret, Au- 
 gustine, Bede, Grotius, Campbell, and 
 all the versions in modern languages, 
 except Luther's, the Rhemish, and an 
 anonymous English one (in 1729), 
 agree in this as far as epirponQzv goes — 
 Whitby, Schleusncr, Wetstein, Tittmau, 
 
 I 
 
EM* 
 
 257 
 
 EM* 
 
 Kiiinoel, Bretscbiieider, and others, after 
 the Vulgate^ and all the other Latin trans- 
 lations, except Bede, translate '' He was 
 before me (in time)," and they generally 
 consider that the second clause expresses 
 the same thing, for he was before me, 
 (Kuinoel saying that oTt means certainly); 
 which isj as Campbell says, proving a 
 thing by itself. Tittman too declares po- 
 sitively (as does Dr. Smith, Script. Test. 
 ii. p. 37.) that in the LXX e/jLTrpoadev 
 never signifies dignity, although Lampe, 
 Campbell, and Parkhurst justly cite Gen. 
 xlviii. 20*. In order to avoid what 
 Campbell complains of, Kypke suggests 
 the notion of a parenthesis; This is he 
 of whom I said (He that comes after me 
 was really before me) for he was before 
 me; so that the last clause gives the rea- 
 son why John used such expressions; but 
 this does not seem to do much good, 
 -and on the whole I prefer the former 
 sense.] ^ oX}ie,1: 
 
 'EfXTTTvu), from h in, upon, and tttvu) to 
 spit.— To spit upon. Mat. xxvi. 67. xxvii. 
 30. & al. Observe, that spitting, even in 
 a person's presence^ was in the east al- 
 ways esteemed a great affront f. How 
 much more then, spitting in his face f 
 And as our Blessed Lord was treated 
 with such barbarous indignity by the Ro- 
 man soldiers, so the late excellent Jonas 
 Hauway, in his Travels, vol. i. p. 298, in- 
 forms us that the Persian soldiers Mere 
 ordered to spit in the face of a rebel 
 prisoner at Abtrabad — " an indignity of 
 great antiquity in the cast; and this, 
 adds the truly pious writer, and the cut- 
 ting off beards, which I shall have occasion 
 to mention, brought to my mind the suf- 
 ferings recorded in the prophetical history 
 of our Saviour," namely in Isa. 1. 6.-^ 
 [This verb is construed with hg in Mat. 
 xxvi. 67.'xxvii. 30, with the dative, Mark 
 X. 34. xiv. 65. XV. 19. It is put abso- 
 lutely in Luke xviii. 32. See Numb xii. 
 
 14. Deut. XXV. 9. It is constructed in 
 good Attic with the gen. and Thorn. M. 
 p. 105, says, that no good writer uses it 
 with the dative; but ^lian does, V. H. i. 
 
 15. See Heupel on Mark xiv. 65. p. ra. 
 478. Wetstein i. p. 526. Lobeck on Phryn. 
 P-,17.] 
 
 'Ep(l>ayi)g, ioQ, «g, 6, ij, kuI to — tt:, from 
 
 * [Perhaps another instance cannot be found ; 
 and it is singular that Schleusner, in his ritaccia- 
 BQento of Bid, has oniiited tliis. The other sense 
 k frequent, Judg. i. 23. iii. 2. Mic. vii. 20. &c.] 
 
 •J: See Xieb. and Eng. Lexicon m pi I. 
 
 ey in, unto, and (pal rut to show. — [Mani- 
 fest, conspicuous. In Acts x. 40, he 
 showed himself, jyiade himself manifest, 
 Comp. 1 Tim. iii. 16. Xen. Mem. iii. 8. 
 10. Cyr. viii. 7. 23. Polyb. xxii. \5. 7. 
 In Rom. X. 20, it is metaphorically used, 
 / became manifest, that is, / became 
 known. Isa. Ixv. I. Exod. xii. 14. ^lian. 
 V. H. i. 21. It is clear or conspicuous^ 
 in Symm. Ps. xii. 6.] 
 
 'E/i0tty/<^w, from kv in, unto, and ^aivuj 
 to show. 
 
 1. To show plainly, to manifest, occ. 
 .John xiv. 21, 22. And in the passive, 
 To be manifested, appear plainly, occ. 
 Mat. xxvii. 53. Heb. ix. 24. [For a full 
 discussion of this ]>assage of the Hebrews, 
 see S. Deyling. Obss. Sacr. iv. p. 541 — 
 580. The meaning is, that " as the High 
 Priest showed himself before God in the 
 earthly sanctuary with the blood of ex- 
 piation, so our Lord has entered into the 
 heavenly sanctuary, and there shows him- 
 self before the face of God as our High 
 Priest and intercessor, and the propitia- 
 tion of our sins by his own blood." Schl. 
 refers John xiv. 21 . to the sense to declare 
 openly, or by argument, and verse 22. to 
 the "sense to show, as if Christ spoke the 
 word in the metaphorical sense, and the 
 Apostles in the proper one.] 
 
 II. To declare, signify, occ. Acts xxiii. 
 15, 22. Fleb.xi. 14. The LXX have used 
 it in this sense for the Heb ^'O'A to tell, 
 declare, Esth. ii. 22. [Diod. Sic. xiv. 1 1. 
 x^lian. V. H. iv. 9. Polyb. Leg. 105. and 
 Joseph. Ant. x. 9. 3.] 
 
 HI. To i?for7n, give ifformation, in a 
 judicial sense, occ. Acts xxiv. 1. xxv. 2, 
 15. The expression in these passages is 
 elliptical for kve^aviaav kav-HQ they show- 
 ed themselves, or appeared' {com^. 3 ohn 
 xiv. 2 1 , 22.), or according to Theophylact 
 and Ammonius, for kvE<l>aviaav Sicaaica- 
 Xixrjp x^^P^^^ ^^^^y presented a memorial. 
 Com}). Acts xxiii. 15. 
 
 ^g^ "Ef^cpo^oQ, «, 6, //, from kv in, and 
 (f)6€og fear. — In fear, afraid, terrified. 
 Luke xxiv. 5, 37. & al. [I Mace. xiii. 2. 
 Theoph. Char. 25. 1.] 
 
 'Ep<{)vaa(jj, ut, from kv in, upon, and fv- 
 aau) to breathe, blow, blow 2ip, " fiatu 
 distendo, distend by blowing." Scapula. 
 [Gen. ii. 7. Ez. xxi. 31. Job iv. 21.] — 
 To breathe or blow upon, occ, John xx. 
 
 _ Ep^vroQ, a, v, >/, from Iv in, and 
 (^iVTOQ planted, so Jit for producing seed 
 or fruit, from ^uw to produce, which see, 
 
 S 
 
EN 
 
 258 
 
 EN 
 
 — Irnplanted, ingrafted, occ. James i. 21. 
 It is applied to the word of the Gospel, 
 uhich ministers are said (pvrlveiv to plant, 
 1 Cor. iii, 6, 7, 8, and which bringeth 
 forth fruit, Col. i. 6. Comp. Mark iv. 7, 
 8. Barnabas in like manner calls this 
 "EM^YTON dioQiav Trjg AIAAXII'i: avrs, 
 the implanted gift of his doctiitie. Epist. 
 § 9. edit. Russel, ad. fin. See Whitby on 
 James i. 21. Further, as in the Greek 
 writers*, t'ju^vrov frequently denotes what 
 is innate or iiatural, and sometimes what 
 is ihoroughlij implaiited or infixed in the 
 mind, (see Eisner, Raphelius, and Wol- 
 fius); so in St. James it implies, that the 
 heavenly doctrine not only enters into the 
 ears, but is so implanted in the soul as 
 to become^ as it were, a second nature. 
 Comp. James i. 18. 1 Pet. 23. 2 Pet. i. A, 
 and (bvaiQ III. [Polyb. ii. 45. 1. Herod, 
 ix. 94.] 
 
 Q'Ev, a Preposition denoting close con- 
 TiexioUj and used in various ways.] 
 
 [I. Ofplacer\ 
 
 \\. in. Mat. i. 18. iv. 16. ix. 35. h 
 Toig cvvayioyaig. xii. 40. Mark xii. 38. 
 John xi. 20. Acts vii. 44. & al. freq.] 
 
 j^2. On. Rev. iii. 21. KuOtcnu kv 7w 
 6p6ra>. John iv. 20, 21. Heb. viii. 5.] 
 
 []3. Near or at. Luke xiii. 4. (See 
 Joseph. De Bell. J. v. 4. 1.) John x. 23.t 
 (.See -^lian. V. H. xii. 57. and Perizon. 
 there and on ii. 25. Reitz, on Lucian. i. 
 p. 329. ii. p. 36.) Rom. viii. 34. fat the 
 right hand J. So i 1 Sam. xv. 4. Heb. i. 
 3. viii. 1.x. 12.] 
 
 [4. In presence of. Luke xvi. 15. 1 Tim. 
 iv. 15. Xen. de Kep. Ath. i. 18. Thucyd. 
 iii. 53. ^lian. V. H. xiv. 26. Diod. Sic. 
 xi. 12. Polyb. xvii. 6. 1. Xen. Cyr. i. 5. 6. 
 See Herman on Yiger, p. 858. So 1 in 
 Gen. xxiii. 2"8. Schl. adds Mat. ix. 35. 
 to these places, but I think without rea- 
 son.] 
 
 [5. With. Acts ii. 29, rvith 21s. vii. 44, 
 9vith our fathers. On Acts xii. 1 1, which 
 ]>elongs to this class (apud se) see Vivo- 
 puL XI. Acts XXV. 6. So :i, Judg. xvi. 4. 
 Ez. X. 15.] 
 
 [6. To, into, of motion or direction to 
 a place, &c. Mat. x. 16. xiv. 3. Mark i. 
 16. V. 30. Luke vii. 17. John v. 4. Acts 
 
 * [Xen. Mem. iii. 7. 5. Alciph. i. Ep. 31, and 
 I think Wisd. xii. 10, though Schleusner makes it 
 planted or iugrafted.^ 
 
 f [Solomon's Porch, however, may be called in 
 ihe temple., the temple often meaning the whole en- 
 closure of the sacred mount, Sec Lampe on John 
 ii. Up. 57r'.] 
 
 iv. 12. Rom. xi. 17. Rev. i. 9. So Judg. 
 vi. 35. Ezra vii. 10. Ecclus. xlii. 12. Luke 
 xxiii. 42. belongs to this class also, though 
 some translate it cum regno. These are 
 instances of actual motion. I subjoin 
 some of motion in an improper sense. 
 Luke i. 17. Rom. i. 24. to turn the hearts 
 of ihe disobedient to ihe wisdom, &c. 
 1 Cor. vii. 15. 1 Thess. iv. 7. See Hos. 
 xii. 6. Hence it is,] 
 
 {7. Towards. Mark ix. 50. John xiii. 
 35. Rom. XV. 5. 2 Cor. viii. 7. 1 John iv. 
 9. It is used also for against once, Luke 
 xxi. 23 ; and in the Old Test. Jon. i. 2. 
 Judith vi. 2. Ecclus. iv. 30. Schleusner 
 adds Mat. xvii. 12, where perhaps it is 
 they did in his case, like Talis in haste ^ 
 fuit Priamo.'] 
 
 [II. Of time.'} 
 
 [1. I?i. As the time in which any thing 
 is done. Mat. ii. 1. In the days of, &c. 
 iii. 1. & al. freq. Mark x. 37. in the time 
 of thy glory. Luke xii. 1. in which things, 
 i. e. in the transaction of them, in the 
 meantime.] 
 
 [2. During. Mat. xii. 2. Luke xxii. 28. 
 John V. 7. sv J (sc. XPovw.) vii. 1 1 . xxiii. 
 23. Acts viii. 33. xvii. 31. and frequently 
 with the article and infin. Thus Iv r<p 
 (TTriipeiv. Mat. xiii. 4. denotes the sow- 
 ing. Luke i. 8. ii. 6. v. 1. ix. 36. Acts 
 viii. 6. In Acts iii. 26, it may be this, 
 or that he may turn you.^ for Iiq to. al. 
 freq. Comp. 1 Sam. i. 7. 2 Chron. xii. 
 Il,&c.] 
 
 [3. Within. Mat. xxvii. 4. Mark xv. 
 29. John ii. 19, 20. Rev. xviii. 10. 3 Esdr. 
 ix. 4. Dan. xi. 20. Isa. xvi. 14. Diod. Sic. 
 XX. 85. ^lian. V. H. i. 6.] 
 
 [4. At. 1 John i. 28. at his coming. 
 1 Cor. XV. 52. Rev. xv. 1 .] 
 
 [III. Of number.} 
 
 [1. Among. Mat. ii. 6. xi. 11. John i. 
 14. Rom. i. 6. xi. 17. James iv. L al. freq.] 
 
 [IV. To express agency, instrument' 
 ality, or ministry.} 
 
 [1. Through, by. Mat. ix. 34. xvii. 21. 
 Mark xii. 36. xiv. 1. Luke iv. 1. {comp. 
 Mat. iv. 1.) John xvii. 10. Acts iv. 9. xi, 
 14. xvii. 21, 28, 31. Rom. v. 9. xi. 2.* 
 1 Cor. vi. 2. xiv. 6, 21. Gal. iii. 12. Eph. 
 iv. 14. Heb. i. 2, xiii. 9. Perhaps we may 
 add Mat. xiii. 3. xxii. 1 . Mark iv. 2. In 
 
 * [Bretschneider says these are the words of Eli- 
 jah. See 1 Kings xix. 10. Michaelis, after Ja- 
 blonski, says that this is an instance of the cominon 
 way of citing in the Hebrew writers. In Elias^ i. e, 
 in the chapters on division where he is mentioned. ^^ 
 SceMichaclis i7l33; 134, 243, 244,4(?2. Sec 'E?rU. 1 .] 
 
EN 
 
 259 
 
 EN A 
 
 Eph. vi. 10. Be strengthened through 
 (Jiope in) Christ. 2 
 
 p2. Of the instrument with which a 
 thing is done, with. Mat. v. 13. Luke iv. 
 
 34. Mat. vii. 2. John i. 26, 33. Rom. x. 9. 
 xvi. J 6. James iii. 9. 1 John iii. 18. Rev. 
 ii. 16. vi. 8. xiv. ]5. xvii, 2. Comp. xiv. 
 18. Judith xvi. 12. Ecclus. ix. 16, &c. — 
 So to love with the whole heart. Mat. xxii. 
 27. to worship with a sincere spirit, John 
 iv. 23, 24. ; though see Mede Disc, xii.] 
 
 []3. On account of. Mat. vi. 7. Luke i. 
 21. iv. 42. Heb. vii. 29, 41. 1 Cor. xv. 19. 
 On account of this life. 2 Cor. xiii. 4. 
 Eph. iii. 13. On account of my afflictions , 
 iv. \.for the Lord's sake, Col. ii. 16. 'E*' 
 TiiT^ signifies on that account. Luke x. 20. 
 John xvi. 30. Acts xxiv. 16. "Ev J be- 
 cause. Rom. ii. 1. viii. 3. al. So Luke i- 
 21, because he staid.~\ 
 
 {y. It refers to society or partnership 
 with, together with. Mark v. 2. Luke xiv. 
 21. (Comp. Numb. xx. 20.) Acts vii. 14. 
 And so Rom. xv. 29. 1 Cor. iv. 21. Phil. 
 i. 9. Heb. ix. 25. (Ps. Ixvi. 13.) Jud. 14. 
 1 John V. 6. and perhaps 2 Thess. ii. 9. 
 In Acts viii. 21, it is « share in, partici- 
 pation of~\ 
 
 \yi. It refers to the object in which 
 one is, or is employed, &c. — In. John v. 
 
 35. Rejoice in the light. Mat. xxiii. 30. 
 Rev. i. 9. Acts viii. 21. Rom. i. 9. I Thes. 
 V. 12. in teaching you, 1 Tim. iv. 15. 1 
 John iv. 18. 1 Cor. ix. 18. xi. 22. Gal. 
 vi. 6.] 
 
 'VII. It refers to the subject. 2 
 
 "1. In. John xix. 4, 6. Fault in him.^ 
 2. By example of or from this in- 
 stance. 1 Cor. iv. 6. by our example. Phil. 
 i. 30. So ev TtiTiD from this, John xiii. 
 35. 1 John ii. 3, 5. iii. 10, 16.] 
 
 |[VIII. It expresses suitableness and 
 relation.l 
 
 \_\. According to, according to the will 
 or law of. Luke i. 8. John iii. 21. Rom. i. 
 24. Eph. iv. 17. Col. ii. 6. 1 Thess. iv. 15. 
 Heb. iv. 1 1 . X. 10. 1 John ii. 8. In Eph. 
 iv. 1 5, perhaps agreeably to your mutual 
 love; and so Phil. i. 8.] 
 
 []2. With respect to. Luke xvi. 15. Acts 
 XV. 7. Rom. i. 9. ii. 17. John vii. 37. (and 
 1 Cor. xi. 22.) with respect to this. 1 Cor. 
 iii. 18, iv aioJvL TtiTu. ix. 15. xiv. 1 1.] 
 
 [^IX. It expresses the habit, state, &c. 
 fexternal or internal.] 
 
 [1. In, of dress, &c. Mat. vi. 29. vii. 
 15. Mark xii. 38. Luke vni. 52. al. So 
 perhaps 1 John iv. 2. clothed in or with 
 JJesh. 2 John /.] 
 
 []2. Of qualities, where it implies y«r- 
 nished with. Luke i. 17. full of the spirit 
 and power of Elias. I Cor. ii. 4, 5. my 
 speech was not full of human wisdom.'] 
 
 [3. Of condition generally, and mode 
 of acting. In. Mat. iv. 16. xvi. 27. xxv. 
 31. Mark v. 2. and 25. Luke xxii. 28. 
 John ix. 34. v. 5. Acts viii. 33. 1 Tim. iii. 
 13. in (preaching) the faith. See He- 
 rodiau i. 3. 3. Xen. Mem. iii. 5. 4. Hence 
 it comes to be put periphrastically with a 
 noun for the adjective, either (I), with 
 the article, as etcicXrjariaiQ raig tv Xpt<rw 
 Christian churches. 2 Tim. i. 13. Tit. iii. 
 5. Herodian ii. 4. 8. ii. 5. 4. Mathiae § 
 577; or (2), without the article. Luke 
 iv. 33, iv l^nffiq. powerful, weighty. 1 Cor. 
 ii. 7. mysterious or mystic wisdom. 2 Cor. 
 xii. 2. a Christian. Eph. ii. 21, 22. iii. 21. 
 1 Tim. ii. 7. a true teacher. 2 Pet. ii. 13. 
 Ps. xxix. 4. Soph. GEd. T. 1009. The 
 same is probably the origin of the use of 
 hv with a noun for an adverb. Mat. xxii. 
 16. ev okqQiiq. sincerely. John vii. 10. 
 Acts xvii. 31. xxvi. 7. Col. iv. 5. Heb. ix. 
 19. James i. 21 . Rev. xviii. 1 . Judith i. 1 1. 
 Ecclus. xviii. 9.] 
 
 [^X. It is used in adjuration and swear- 
 ing, By. Mat. v. 34, 35. xxiii. 16—22. 
 Rora. ix. 1. Eph. iv. 17- 1 Thess. iv. 1. 
 1 Sam. XX. 42. xxiv. 22. 2 Sam. xix. 
 
 7.] 
 
 [XI. It is pleonastic, being used with its 
 case for the simj)le dative. Mat. x.32. Mark 
 i. 15. Luke xii. 8. Acts iv. 12. (Ecclus. 
 xlvii. 10.) xvi. 5. 1 Cor. ii. 6. ix. 15. xv. 
 58. 2 Cor. iv. 3. viii. 7. Col. ii. 7. 1 Thess. 
 iii. 12. 1 Tim. iv. 15. (or perhaps in all 
 duties.) — In Rora. xi. 1 7, it expresses the 
 price, as in Lam. v. 4. Eccles. i. 3. ii. 22. 
 Ecclus. vii. 18. In Acts vii. 14, it is up 
 to or in fiumber.'] 
 
 'EvayKaXi^ouai, Depon. from sv in or 
 into, and ayKctXri the arm, which see. — 
 To take into or embrace in the arms. occ. 
 Mark ix. 36. x. 16. See Wetstein and 
 Kypke. [Diod. Sic. iii. 58. Heliod. vii. 
 p. 312. See also Poll. Onom. ii. 139.] 
 
 'EmXioc, H, 6, >/, from hv aXi in the sea. 
 — Beifig or living in the sea, as iish, &c. 
 occ. James iii. 7. The Greek writers use 
 the word in the same sense. See Wet- 
 stein. [Hom. Od. V. Q7. Aristoph. Thesni. 
 333.] 
 
 "EvavTi, an Adv. joined with a genitive, 
 from EV in, and evrX against. — Before, ifi 
 the presence of. occ. Luke i. 8. In this 
 sense the word is very frequently used in 
 the LXX, answering to the Heb. »:d^ be* 
 
 S2 
 
EN A 
 
 260 
 
 EN A 
 
 fore theface^ >3*i?:2 in the eyes, ^j^^^b to the 
 eyes^ &c. [Exod. vi. 12. Job xvi. 21.] 
 
 'EvavWot', «) ovj from Iv i?i, and li-vri 
 against. 
 
 I. \_Opposite, a fronte. Mark xv. 39- 
 11 sravriaQ, sc. x^^P"^ */00f/ opposite to 
 Christ. (Numb. ii. 2. 1 Sam. xiii. 5. Thii- 
 cydid. iv. 33.) Hence, applied to wind^ 
 it means contrary. Mat. xiv. 24. Mark vi. 
 48. Acts xxvii. 4; and in this sense of 
 oppositioti or hostility, it is often applied 
 to other things. 1 Thess. ii. 15. Tit. ii. 8. 
 They of the contrary part, adversaries, 
 where either x^P"^ ^^ yvw/zj/g may be 
 understood. Tvwfirjg is often left out in 
 good Greek. Diog. Laert. i. 84. Sext. 
 Enip. Adv. Phys. i. 66. ii. 69. To Ivcivt'lov 
 hence means any thing hostile or injuri- 
 ous. Acts xxvi. 9. xxviii. 17. Ezek. xviii. 
 18. Nuhum i. 11. Prov. xiv. 7, Ezek. 
 xvii. 5.] 
 
 II. 'EpavTioy, neut. used adverbially, 
 joined with a genitive, and applied in the 
 same sense as evavTi, Before, in the pre- 
 sence of. Mark ii. 12. Acts vii. 10. & al. 
 The LXX very frequently use it in the 
 same sense for the Heb. TJi before, »i&^, 
 &c. &c. 
 
 'Emjoxojuat, from Iv in, and ap'^opai to 
 begin. — To begin, or begin in. occ. Phil, 
 i. 6. Gal. iii. 3. [Deut. ii. 24, 2.5, 31.] 
 
 'Eroe))c, BOQ, 5c, o, ?/, from hv in, and 
 ^fw to rvant. — Indigent^ poor, in want. 
 occ. Acts iv. 34. 
 
 "Ev^ftyjua, aroc, to, frotti sv^shiypai. 
 perf. pass, of evhiKvvu). — A majiifest proof 
 or token, occ. 2 Thess. i. 5. [Demosth. 
 423. 23.] 
 
 'Ey^eiKvvo), hvZeiKvvpi, from Iv in, to, 
 and ^ELKvvit) to show. 
 
 I. To *Aow, make manifest, demon- 
 strate. Rom. ii. 15. ix. 17. 1 Tim. i. 16. 
 
 II. To show, perform, do, praestare. 2 
 Tim. iv. 14. Comp. Tit. ii. 10. iii. 2. 
 Heb. vi. 10, 11, where see Wetstein, and 
 on Tit. ii. [Schleusner refers. 2 Cor. viii. 
 24. Eph. ii. 7. 1 Tim. i. 16. Tit. ii. 10. 
 iii. 2. Heb. vi. 10. Wisd. xii. 17. 2 Mace, 
 ix. 8. iEschin. Dial. iii. 2. ^lian. V. H. 
 xiv. 5, &c. to Sense I. Add to this lid 
 Sense Genes. 1. 15 and 17.] 
 
 'Ev^tt^iC? toCj Att. EMQ, y, from kv^eiKU) 
 or h^^€tKyv(t). 
 
 I. A declaration, manifestation, occ. 
 Rom. iii. 25, 26. [Phil, de Op. Mund. i. 
 pp. 9. 50.] 
 
 II. -4 demonstration, evident proof or 
 token, occ. 2 Cor. viii. 24. Phil. i. 28. 
 
 "EvteKUy 01, ui, ra, Undeclined, from h 
 
 one, and ^ha ten. — A noun of number. 
 Eleven. Mat. xxviii. 16. & al.— The old 
 German tinlii, and Saxon sen&lepen, en- 
 bleopen, &c. whence our English Eleven, 
 manifestly insinuate, says Junius, that 
 one is left, namely above ten, which is 
 considered as a new term in numbering : 
 hence the reason of the English name is 
 evident. So twelve is two, or tiva, left, 
 above ten namely. Comp. under Aw^e/ca, 
 and see more in Junius's Etymol. Angli- 
 can, in ELEVEN. 
 
 'Ev^EKaroQ, rj, ov, from ev^etza. — Ele- 
 venth, occ. Mat. XX. 6, 9. Rev. xxi. 20. 
 
 'EvU-^opai, from iv in, upon, and M- 
 XOjuai to receive, take. 
 
 I. To take 2ipon, admit, in the profane 
 writers. [Thuc. v. 16.] 
 
 II. Impersonally, 'Ev^f'x^rat, It is pos- 
 sible, it may be, q. d. it admits, occ. Luke 
 xiii. 33. So Hesychius explains hk evSe^ 
 X^rai by alvvarov eVt it is impossible, in 
 which sense the phrase is used by the 
 purest of the Greek writers. See Eisner 
 and Wetstein on Luke xiii. 33. To whose 
 instances several more might be added 
 from Arrian, Epictet. In 2 Mace. xi. 18, 
 we have & U riv 'ENAEXO'MENA, what 
 things were possible, or might be, and 2 
 Mac. xiii. 26, aTreXoyriaaro 'ENAEXOME'- 
 N^2, he apologized as much as he could. 
 Comp. 'AvevdeKTov. [Probably XP^M" ^^ 
 understood. 'Ey^xop^va are in profane 
 writers contingetit events opposed to ne- 
 cessary ones, or possible ones. See Xen. 
 Mem. iii. 9. I. Thom. Mag. Eel. p. 306, 
 says that ivlexEvai is not only for ivZe- 
 Xopevov i'^i, but for ivpevuiQ or inrXivg ci~ 
 Xfrat.] 
 
 ^g° 'Evdijpiio, w, from kvdripog, one, 
 who is at home, in his own country, or 
 among his own people, from ev in, and ^f}poQ 
 a people. — To be at home, [live at home, 
 live with.~\ occ. 2 Cor. v. 6, 8, 9. See 
 Wetstein. 
 
 'Evh^vcTKU), opai, from evlvia the same. 
 — To clothe, be clothed, occ. Luke viii. 
 27. xvi. 19. [2 Sam. i. 24. xiii. 18.] 
 
 ^^ "EvhiKOQ, », 6, rj, from iv in, and 
 Ukt) justice * . — Agreeable to justice, just. 
 occ. Rom. iii. 8. Pleb. ii. 2. 
 
 ^^° ^Ev^6pT}aiQ, log, Att. eojg, rj, from 
 iv^opiio (as it were), which from ev in, 
 upon, and ^opeio to build, which from h- 
 h')pa perf. mid. of ^ipto the same. — A 
 building or structure, occ. Rev. xxi. 18. 
 
 [* 'Ev in composition denotes often snitahlcnessy 
 iv))n[xog agreeable to law, lawful, sfx/uLiTfog, &c.j 
 
EN A 
 
 261 
 
 ENE 
 
 Josephus (as Wetstein has remarked) uses 
 the same word. Ant. lib. xv. cap. 9. § 6. 
 'H ^e 'ENAO'MHSIS oarjy kvetakeTO Kara 
 rfJQ ^aXuTTTjQ ELg Siai^oaitiQ xo^ac. The 
 structure or mole, which lie opposed to 
 the violence of the sea, was two hundred 
 feet long. [This word has passed into 
 Chaldee, where DTon means a structure, 
 or wall. See Buxtorf's Lex. Chald. p. 
 552.] 
 
 'Ev^o^ai^io, from ev in, and do^d^b) to 
 glorify. — To glorify, occ. 2 Thess. i. 10, 
 12, £The formula erdo^aadfjvai ev rivi, 
 signifies, to get glory from another's hap- 
 piness or misery, so that we may he 
 praised as its authors. In these passages 
 it is, that God may get glory by the eter- 
 nal happiness to which he will promote 
 Christians. So in Ezek. xxviii. 22. Exod. 
 xiv. 4.] 
 
 "Ev^o^oCj «j o, rj, from kv in, and Zo^a 
 glory. 
 
 I. [Glorious, of high reputation, or dig- 
 nity. 1 Cor. \v. 10. Comp. 1 Sam. ix. G. 
 Is. xxiii. 8- Esth. i. 3. Hist. Susan, v. 5. 
 
 1 Chron. iv. 9. Xen. Mem. i. 2. 56. He- 
 rodian. i. H. 17. ^lian. V, H. ii. 11.] 
 
 II. \_Sple7idid, of dress and ornaments, 
 «&c. Luke vii. 2, 5. Is. xxii. hS. xxiii. 9. 
 
 2 Chron. ii. 9. I so understand with 
 Bretschneider the word as applied to the 
 Church — glorious, like a bride. Schleus- 
 fier and VVahl say it medics, free from stain 
 if sin. 1 
 
 III. [Remarkable, illustrious, 7nemor- 
 ahle, of miracles. Luke xiii. 17. See 
 Exod. xxxiv. 10. Deut. x. 21. Job v. 9, 
 and xxxiv. 24. Is. xii. 4. Ixiv. 3.] 
 
 "Er^v^a, arocj to, from evovia. — [A 
 garment. Mat. vi. 25, 28. Luke xii. 23. 
 A wedding gartnent. Mat. xxii. 11, 12. 
 The eastern nations gave splendid dresses 
 as tokens of honour, especially to guests. 
 See Gen. xlv. 22. Judg. xiv. 12. 2 Kings 
 V. 5, 22. Is. iii. 22. Zach. iii. 4. Warnekr. 
 in Antiq. Hebr. c. 27. § 13. An upper 
 garment, or cloak. Mat. iii. 4. (comp. Mark 
 i. 6.) Mat. vii. 15, where there is a re- 
 ference to the sheepskins worn by the 
 ancient prophets, in token of their con- 
 tempt of earthly splendour. See I Kings 
 xix. 13. 2 Kings i. 8. Zach. xiii. 4. and 
 the word Mi^X^r??.] 
 
 'Ev^vvapoio, b), from ev in, and ^vva- 
 lioit) to strengthen. — To strengthen, make 
 strong, whether bodily. Heb. xi. 34. — or 
 spiritually. Acts ix. 22. Rom. iv. 20. 1 
 Tim.i. 12. & al. [Add Phil. iv. 13. 2 
 Tim. ii. 1. iv. 17. Eph. vi. 10. It occurs 
 
 Ps. Iii. 7. in the Passive, was made con- 
 fident. See Aq. Gen. vii. 20. 24.] 
 
 "EvcvffLQ, log, Att. e<jjg, y, from hvZvu). 
 — A putting on, or wearing of clothes, 
 occ. 1 Pet. iii. 3. [Job xii. 5.] 
 
 'Ev^vw and kv^vvio, from kv in, into, and 
 huio or Ivvb) to go in or under, also to put 
 on^ which see. 
 
 I. To go or enter into. occ. 2 Tim. 
 iii. 6. [Ez. xxiii. 24.] 
 
 II. To clothe, put on, invest. It is ap- 
 plied, 
 
 1st. To bodily raiment. Mat. vi. 25. 
 xxvii. 31. Acts xii. 21. & al. [Jer. x. 9.] 
 
 2dly. Spiritually, To the armour of 
 light, or of God. Rom. xiii. 12. Eph. vi. 
 11, 14. Comp. 1 Thess. v. 8. So to the 
 Lord Jesus Christ, i. e. his temper, con- 
 duct, and virtues. Rom. xiii. 14, where 
 see Kypke. — Gal. iii. 27, where see Mac- 
 knight. [Macknight says, that persons 
 baptised always put on new and fresh 
 clothing, to signify that they adopted a 
 new course of life, and hence, that it is 
 used in these expressions to signify, that 
 those baptised into the name of Christ 
 must adopt his ways of life. Schl. cites 
 Dion. lialic. xi. p. 689. TagKvvcov kv- 
 ^v6f.i£voL imitating the manners of Tar- 
 quin, 'Airo^vvpai is used in exactly the 
 opposite sense by Luc. in Gall. 19. In 
 Latin, induere aliquem expresses, becom- 
 ing one's disciple. Tacit. Annal. xiv. 52. 
 xvi. 28. It is applied] to the New Man, 
 Eph. iv. 24. Col. iii. 10. Comp. ver. 12, 
 & seqt. and see Kypke. 
 
 3diy. To the miraculous gifts of the 
 Holy Spirit, with which the Apostles of 
 Christ were endued. Luke xxiv. 49. 
 Comp. Acts i. 4, 8. 
 
 4thly. To that incorruption and im- 
 mortality with which the bodies of men 
 shall be endued or clothed at the resur- 
 rection, occ. 1 Cor. XV. 53, 54. [In 
 2 Cor. V. 3. Chrysostom (Horn. X. in Ep. 
 ii. ad Cor.) explains it, a^daptriav ical 
 aiopa a(^OapTov \al36vTEg, getting a new 
 and immortal body. Schl. suggests, that 
 we should read kK^vacifievoi.'] See under 
 
 ^Evidpa, ag, >/, from kv in, and edpa a 
 seat or sitting. — [Properly, a place of 
 ambush, as Phavorinus says, a place where 
 men sit to surprise an enemy. Josh. viii. 
 9.] An ambush or ambuscade. So kvedpav 
 TTotelv to lay, or set an ambush, occ. Acts 
 XXV. 3. Thucydides uses the same phrase*. 
 
 • [In the middle voice, III. 90. See Polyb. iv. 
 50. 3.] 
 
t N E 
 
 262 
 
 ENE 
 
 See Wetstein. [Josh.viii. /• 14. Herodian, 
 iv. 5. 7. vii. 5. 8.] 
 
 'Eve^pevd), from hi^pa. — To lie in wait. 
 occ. Luke xi. 54. Acts xxiii. 21. [It 
 does not occur elsewhere in the N. T. 
 In Greek writers, it generally takes a 
 dative^ as in Diod. Sic. xix. c. 68. {oi am- 
 bush in war), but it is found also vvith 
 the accusative. SeeWessel. on Diod. Sic. 
 xix. 69. Appian. Bell. Civ. iii. p. 881. Plut. 
 Vit. Fab. p. 185. E. Lam. iv. 19. Wisd. 
 ii. 12. Ecclus. XX vii. 10. It is used ab- 
 solutely. Lam. iii. 10. Judg, ix. 43, and 
 in its original sense, (sit in, remain^ 
 abide in,) in Ecclus. xiv. 23.] 
 
 "Evtlpov^ a, TO. See 'Ei/£^pa. — An am- 
 bush^ or lying in wait. occ. Acts xxiii. 16. 
 [Griesb. reads kvilpa. Josh. viii. 2. al.] 
 
 'EvgtXcw, ui, from iv in, and eiXiio to 
 roll, which is, I think, to be deduced from 
 the V. EiXiffffio (which see), and not vice 
 versa. — To roll, or tvrap up. occ. Mark 
 XV. 46. [1 Sam. xxi. 12. Artemid. i. 
 14.] 
 
 ^'EvEifjii, from h in, and eijuii to be. — To 
 be in or within, occ. Luke xi. 41, TJXijv rh 
 epoyra ^ore e\e-q^oavvr]v. But give wh'ai is 
 in (the cup and platter namely) ^br ahns. 
 See this interpretation, which is also em- 
 braced by Wolfius, and Kypke (whom 
 see), abundantly vindicated by Raphelius, 
 who very justly demands a proof, that rh 
 and kvovTa signifies the same as ek tCjv 
 EvovTujv, and that because the latter 
 phrase denotes according to one's abilities 
 or substance^ the former does so likewise. 
 Our English translation — of such things 
 as ye have, seems to aim at preserving 
 the supposed ambiguity of the Greek. See 
 a similar instance in Heb. v. 7. [[Bretsch- 
 lieider and Kuhnol concur with Haphelius 
 in saying, that ek ribv kvovTiav is the proper 
 phrase, and that there is no example of the 
 phrase here used being substituted for it. 
 On the other hand, Schleusner cites from 
 Moschopulus the following words : eve'^lv 
 
 UVTl r» EWTTCip^El, U)Q TO eVE<^l flOl TtXhTOQ. 
 
 Ktti EVE'^LV avrl r« ^vvarov i'^iv. See 
 also Thom. M.p. 307., Hesychius in voce, 
 and Heliodor. ^thiop. ix. 25. Rosen- 
 miiller too brings two instances from De- 
 mosthenes pro Corona, where evovtu is 
 used for property. Schleusner adds, that 
 Tct Evovra may stand for »cara to. Evovra 
 as well as ra hvvara for Kara to. ^vvard. 
 Schleusner therefore, and Rosenmiiller, as 
 well as Boisius (Collat. p. 222.) and Bos 
 (Ex. Phil, in N. T. p. 42.), after the 
 Syriac and Theophylact, would translate 
 
 TO. EvovTa by according to what you 
 have, understanding Kara. I think that 
 Kiihnol is right in saying that the pa- 
 rallel place in St. Matthew shows that to. 
 Evovra refers to what is in the cup, as in 
 Xen, Ages. ii. 19. Hell. ii. 3. 6; and I 
 should therefore, with Parkhurst, ac- 
 quiesce in Raphelius's explanation, which 
 is, " Do not be careful as to the vessel or 
 its splendour, but rather attend to the 
 contents; for if with them you assist the 
 poor, food and every thing else is pure to 
 us ;" or as Bretschneider says, " you have 
 then no need of the Levitical purification." 
 Kiihnbl, however (after Erasmus, Light- 
 foot, and others), rejects this, and thinks 
 our Lord speaks ironically. The Pharisees, 
 he says, thought that by giving alms 
 they could atone for their sins without 
 amendment, and he would translate thus ; 
 Give what there is in the cup as alms to 
 the poor, and then (in your opinion) you 
 need no amendment ; every thing is pure 
 to you.~\ 
 
 "ENEKA, or evekev. An adv. governing 
 a genitive. 
 
 1 . Because of on account of by reason 
 of Acts xxvi. 21. Rom. viii. 36. {It 
 points out the cause of our undertaking 
 any thing, whether the antecedent cause, 
 or the event. With the article before 
 the infinitive, it denotes the end or in- 
 tention.~\ 
 
 2. With respect to, in regard of 2 Cor; 
 iii. 10. Raphelius shows that this sense of 
 the word is agreeable to the use of the 
 purest Greek writers. To the instances 
 he has cited, might be added from Lucian^ 
 Timon. tom. i. p. 94, ''Ftvo-yuaroc "ENEKA, 
 With respect to lying. 
 
 3. 'Ov EVEKEV for EVEKEV THTS «, Ou aC' 
 
 count of this that, because that^ because. 
 occ. Luke iv. 1 8. So in Homer II. i. line 
 1 1. and II. V. line 377. & al. freq. iliVEKa, 
 i. e. e EVEKa, signifies because. Comp. 
 "AvQ' wj/ under. |~The ellipse of 'ivEKa be- 
 fore the infin. should be noticed. See 
 Mat. ii. 13. xi. I. Luke iv. 10. 2 Cor. i. 
 8. 2 Pet. iii. 9. See Bos.] 
 
 ^^ 'EvEpyEia, ag, r/, from svEpyrje. — 
 Energy, mighty or effectual working or 
 operation, occ. Eph. i. 19. iii. 7. iv. 16. 
 Phil. iii. 21. Col. i. 29. ii. 12. 2 Thess. ii. 
 9, 1 1. [In Eph. iv. 1 6. Col. i. 29. 2 Thess. 
 ii. 9. it is the actual working or assist- 
 ance, action in which energy is put forth. 
 2 Mac. iii. 29.] 
 
 'EvEpyEU), tu, from EVEpyrjg. 
 
 I. To operate, act powerfully, ptit 
 
 I 
 
ENE 
 
 263 
 
 E N e 
 
 forth power. Mat. xiv. 2. Mark vi. 14. 
 (Comp. ^vvafxiQ VI.) Rom. vii. 5. 1 Cor. 
 xii. 6. 2 Cor. i. 6. iv. 2. Gal. iii. 5. v. 6. 
 Eph. ii. 2. iii. 20. Col. i. 29. I Thess. ii. 
 13. 2 Thess. ii. 7. Parkhurst and Schleus- 
 ner contend, against Hammond on Gal. v. 
 6. (where the Syriac has faith made per- 
 fect) and Bull (Op. p. 534. ed. Grabe), 
 that this verb has an active sense in the 
 passive voice ; and I have therefore placed 
 the passages they allege under this head, 
 without however meaning to decide on 
 the question. There is the passive sense 
 decidedly in 2 Cor. i. 6. In 2 Thess. ii. 7. 
 Parkhurst translates rightly. The mystery 
 of iniquity is (now) acting, where the 
 sense is neuter; and he cites 1 Esd. ii. 
 20. In Gal. ii. 8. the verb has the da- 
 tive, and is in the sense of assisting, 
 giving necessary powers for any office, 
 though Bretschneider says that evEpyijaag 
 eiQ aTTOToXijv is an Hebraism for evepy rriv 
 air' and translates it, gave Peter the office 
 of an apostle. In many of the above 
 places, there is a sense of miraculous 
 operation, as Mat. xiv, 2. Gal. iii. 5, &c. 
 and especially in 1 Cor. xii. 6. See Artem. 
 i. 1 . Polyb. iv. 40.] 
 
 II. {_To effect, accomplish. Eph. i. 11. 
 20. Philipp. ii. 13. Is. xii. 4. Diod. Sic. 
 xiii. 95. Polyb. iii. 6. 5. The participle 
 passive is, says Schl., that which is wrought 
 with much labour, laborious, and so when 
 applied to prayer, as in James v. 16, it 
 will be ardent, ear-nest, assiduous; as the 
 Vulg. and Luther have it. So Br. and 
 Wahl. Parkhurst says it is the inspired 
 prayer of a righteous man, wrought in 
 him by the energy of the Holy Spirit. 
 The Syriac has, prayer poured forth by a 
 good man."^ 
 
 ^^^ 'Evipyrjfia, arog, ro, from ivripyrj- 
 fiai perf. pass, of evepyiu). [^Properly, 
 operaiio?ij working, and especially, powers 
 given to man by God. It may be ex- 
 plained, as Phavorinus and Zonaras (Lex. 
 Col., 740) say, by ■\apiap,aray gifts or mi- 
 raculous powers^ 
 
 ^g^ 'EvepyriQ, log, 5g, o, >/, from ev in, 
 and epyoy a work, action. — Effectual, 
 efficacious, energetic, occ. 1 Cor. xvi. 9. 
 [(Polyb. ii. 65. 12.)] Philem.ver.6. Heb. 
 iv. 12. 
 
 'Ej^evXoye'w, di, from kv in, and IvXoyiio 
 to bless. — To bless in, or by, occ. Acts iii. 
 25. Gal. iii. 8. [The word, properly, is 
 like evXoyioj, simply, to speak a blessing. 
 See Gen. xii. 3. xviii. 18. But in He- 
 brew, to bless, and similar words are used 
 
 to express the good conveyed by the bless- 
 ing. So in these places it is, to make 
 happy. See Glass. Philol. Sac. p. 222. 
 ed. Dath.] 
 
 'EvEXf^} from ev in or npon, and t^w to 
 hold. 
 
 I. 'Epe-)(opai, pass. To be holden or 
 confined in. occ. Gal. v. 1. So Herodotus, 
 lib. ii. cap. 121, Tiji irayr) 'ENE'XKSGAI, 
 To be holden in the snare or trap; and 
 Pausanias, 'ENE'XESGAI Toig izilaic, To 
 be confined in fetters. See Wetstein 
 and Kypke. [Arrian. Diss. Epict. iii. 22. 
 93.] 
 
 II. 'Ei/f^etv TLVL, To urge, press, upon 
 one. occ. Luke xi. 53. 
 
 III. 'EvE^ftv TLvi, To have a quarrel, 
 spite, or resentment against one, to bear 
 him ill-will, infestum, vel infensum, esse 
 alicui. So Hesychius explains evix^i by 
 fjivrjaiKaKEi resents, eyKEirai (q. d.) sticks 
 close to, i. e. in hatred or spite, occ. Mark 
 vi. 19, where Doddridge renders IveixEv 
 avr<p hung upon him; and in a note says, 
 " This seems to me the import of the 
 phrase, which is with peculiar propriety 
 applied to a dog's fastening his teeth into 
 his prey, and holding it down." And if 
 indeed the phrase were ever thus applied, 
 I should have no doubt but both St. 
 Mark and St. Luke (ch. xi. 53.) alluded 
 to this application of it ; but after dili- 
 gent search, I can find no instance of 
 evixeiv having this signification. See 
 Woltius and Wetstein. — The LXX apply 
 this expression in the same sense as St. 
 Mark, Gen. xlix. 23, for the Heb. tutOU^ 
 to hate, infest. [There can be little doubt 
 that the two phrases have the same mean- 
 ing. The Grammarians explain the phrase 
 by saying, that there is an ellipse of 
 XoXoy afiger. In Herodotus i. 118. vi. 
 119. (comp. viii. 27.) we have certainly 
 the full phrase, evelxE a(f>i ^eivov x^^®''' 
 where see Wesseling. Fischer ad Well, 
 iii. 1. p. 264.] . 
 
 J^^ 'Y^vdah, An adv. from evda here, 
 there, (M'hich from h in) and ^£ a par- 
 ticle denoting to a place. 
 
 1 . Hither, to this place, occ. John iv. 
 15, 16. Acts xvii. 6. xxv. 17. 
 
 2. Here, in this place, occ. Luke xxiv. 
 41. Acts xvi. 28. xxv. 24. Comp. Acts 
 x. 18. [where it means there, as in 2 Mac. 
 xii. 27.] 
 
 'Evdvpiopai, hpai, Depon. from ev in, 
 and %p6g the mind. — To have in mind, 
 ponder, think, meditate upon. occ. Mat. 
 i. 20. ix. 4. Acts x. 19. Wetstein on 
 
E N I 
 
 2G4 
 
 E N N 
 
 Mat. i. 20, shows it is construed with an 
 accusative in the profane writers, as in the 
 Evangelist. To the instances produced 
 by him, I add from Isocrates ad Nicoc. § 
 3, 'Eireiday Ee 'ENeYMH'G^Si TcVY^ 
 $OBO'YS, K. T. X. But when tliey consider 
 the fears — []See Wisd. iii. 14. Thucyd. 
 ii. 40. Aristoph. Eccl. 138. Joseph. Ant. 
 XV. V. 3. Dresig. de Verbis Med. p. 260. 
 Josh. vi. 1^. Deut. xxi. 1 1.] 
 
 E^P^ 'Evdvjjirjaig, loq, Att. eiag^ r/, from 
 kvOvfiiofxai. 
 
 I. Thought, refiection. occ. Mat. ix. 4. 
 xli. 25. Heb. iv. 12. 
 
 II. Thought^ device, contrivance, occ. 
 Acts xvii. 29. 
 
 "Evt, By apocope or abbreviation for 
 tVe-rt 3d pers. pres. indicat. of eV £t/ii to he 
 in. — There is in, there is. occ. Gal. iii. 
 28, thrice. Col. iii. 11. Jam. i. 17. 
 
 "Evt is used in like manner by the pro- 
 fane writers. See Raphelius, Eisner, 
 Wolfius, and Bowyer, on Gal. |^Schwarz 
 (Comm. Ling. Or. p. 486.) has shown, 
 by many passages from Plato, that en is 
 used in Attic for there is. Add Aristoph. 
 Plut. 348. Palseph. fab. 14. Plat. These- 
 tet. p. 136. Epict. Enchir. c. 32. Polyb. 
 Exc. Leg. xvii. p. 1123. This is men- 
 tioned, because some writers have denied 
 
 itg 
 
 'EvLavTog^ «, 6. — A year : so called, ac- 
 cording to Plato, because h lavrw (hi 
 avT^ eltn, it goes or returns upon itself, 
 agreeably to which Virgil speaks in that 
 well-known verse, Georgic. ii. line 402, 
 
 Atque in se sua per vestigia volvitur annus. 
 The year returning on itself revolves. 
 
 The LXX often use this verb for the 
 Heb. T\1W, which is in like manner the 
 name of a year, from the V. MiU^ to iter- 
 ate^ repeat^ as being the * iteration or re- 
 petition of the solar light's revolution 
 over the whole face of the earth by its 
 annual and diurnal motion and declina- 
 tion. [^John ix. 19.] Acts xi. 26. xviii. 
 11 . & al. freq. Qlt is used for time ge- 
 nerally in Luke iv. 19. Comp. Is. Ixi. 2. 
 where Theodoret says, that by the accept- 
 able year of the Lord, is meant, the first 
 advent of Christ, and so Theophylact and 
 Procopius J njU^ is used in Heb. in the same 
 general way. See Is. Ixiii. 4. and Judg. 
 X. 8. In Gal. iv. 10. Schleusner calls it, 
 the feast of the new year ; adding, that 
 
 • See Heb. and Eng. Lexicon under rmf III. 
 
 others refer it to festival days in certain 
 years, as for instance, the sabbatical and 
 jubilee years. Br. gives Schleusner's in- 
 terpretation, but says, that he prefers to 
 take Kai^oi Km. kviavroi as sacred anni- 
 versaries. Wahl construes these words as 
 annual festivals, referring to Gesenius, p. 
 854. 2.] 
 
 'Evi'^rj/j.i, from ev in, with, and 1'^r)iJ.i to 
 stand. — To be present, or instant, or at 
 hand, instare. See Rom. viii. 38. 1 Cor. 
 vii. 26, £ve<^a)(Tav, comp, under "l'^r)pt. 
 2 Thess. ii. 2. 2 Tim. iii. 1. [Add 1 Cor. 
 iii. 22. Gal. i. 4. Heb. ix. 9. Dan. vii. 5. 
 1 Mac. xii. 44. 2 Mac. iii. 17. Pindar. 
 Olymp. ix. 8. Sext. Emp. Phys. ii. 193.] 
 
 'EvLffxvio, from iv in^ and io-^^vw to he 
 strong.— [_To gain strength, he strength- 
 ened and ref^eshed. Acts iii. 19. So 
 Gen. xlviii. 2. Judg. xvi. 28. xx. 22. See 
 Fabr. Cod. Ps. i. p. 333. It is used 
 transitively, to strengthen, in Luke xx. 
 43. 2 Sam. xxii. 40. Comp. Is. iv. 5. 
 Judg. iii. 12. See Ecclus. 1. 4. Mathise, 
 § 496.] 
 
 "EvvaroQ, r/, ov, from kvvea. — The ninth. 
 Mat. XX. 5. xxvii. 45. & al. |~The Jew- 
 ish day was from sun-rise to sun-set. 
 The ninth hour was devoted to prayer. 
 The Lexicographers, after having stated 
 the nature of the Jewish division of time, 
 absurdly add, that the ninth hour an- 
 swered to three o'clock. The variable 
 standard is used at this day in parts of 
 Italy, where the day and night are di- 
 vided into twenty-four hours, and one 
 o'clock is one hour after sun-set, which is 
 marked by twenty-four.] 
 
 'Evvia, 01, ai, ra. Indeclinable. — A 
 noun of number. Nine. Marti nius, Lexic. 
 Etymol. in Novem, derives the Latin no- 
 vem nine, from novus, as signifying the 
 last (whence novissimus), and the Greek 
 eyvea from erog old, and veog new, as 
 being old in such a sense, that imme- 
 diately after it there begins a new order 
 of number. Thus, says he, the thirtieth 
 day of the month is called * err) Kal via, 
 i. e. new and oM,. because it closes the old 
 month, and begins a new one, since the 
 old and new perpetually meet each other 
 (dum vetus et novum perpetud sibi oc- 
 cur sant), by which last expression I sup- 
 pose he means, that they meet each other 
 at that instant of time when the old 
 month ends, and the new begins, i. e. ac- 
 
 • See also Duport on Theophrastus, Char. Eth. 
 p. 278. edit. Netdhr.ni. 
 
ENN 
 
 265 
 
 ENO 
 
 cording to our way of reckoning, at mid- 
 night, or a(*cording to that of the Athe- 
 nians, at sunset of the Jast day of the 
 month, occ. Luke xvii. 17. 
 
 'EvvevTjKoyraivi'ea, at, at, to., Indeclin- 
 able, from ivvevifKovTa ninety (which from 
 iyvea nine, and yk-ovra the Greek ter- 
 mination for decimal numbers, see under 
 'E^Sofxr]KOfTci) and ivvea. — Ninety and 
 nine. occ. Mat. xviii. 12, 13. Luke xv. 
 4, 7. 
 
 ^g* ''E,vvEO£^ «, 6. — Properly, Dumb, 
 speechless, one whocannot speak, according 
 to Plato: also, Astonished, astounded; so 
 Suidas explains ivveog by a(pu}vog speech- 
 less, £t,t'7r]i:idQ astonished. This word is 
 sometimes written eVeoc, and may be con- 
 sidered as a corruption of aveoQ of the 
 same import (so Hesychius, 'Aveoc evveoi 
 /cat €K7r\{i^ei fitrv^oi) which from avavog 
 dumb, mute, and this from a neg. and avtu 
 (which see under 'AvTi/pof) to breathe, 
 breathe or cry out ; or else perhaps irveog 
 or eyeoQ may be derived immediately from 
 the Heb. w'm particip, Niph, (if used) of 
 the V. nu^n to be hush, mute, silent, with 
 n emphatic prefixed, occ. Acts ix. 7. — 
 The LXX use ireol for the Heb. CI]»d'::!« 
 d?imb, Isa. Ivi. 10; and Prov. xvii, 28. 
 for vnt^m CDto« shutting his lips, they 
 have Evi'iov — tavTov TroLrjffag making him- 
 self dumb. [Xen. Anab, iv. 6. 23. See 
 AJberti Gloss, p. 69.] 
 
 'Evv£vio, from ev to, and vev(o to nod, 
 beckon, M'hich see. — To nod or beckon to. 
 occ. Luke i. 62. (Comp. verse 22.) [It 
 is to ask by signs in this place. See Prov. 
 X. 16.] 
 
 "Et'vota, ag, ^, from iv in, and vooq the 
 
 mind. Intention, purpose, mind. occ. 
 
 Heb. iv. 12. 1 Pet. iv. 1. [Pol. x. 27. 8. 
 It is also idea in good Greek. See Diog. 
 1. 79.] 
 
 "Evvop.oQ, a, 6, J7, from iv in, and vofiog 
 a law. 
 
 I. Subject to, or under, a law. occ. 1 
 Cor. ix. 21. 
 
 II. Lawful, agreeable to law. occ. Acts 
 xix. 39. [I think it is rather the regular 
 assembly, i. e. one of the usual assemblies 
 meeting at fixed times and places, and 
 under proper authority, Kvpia or vopi/jtog. 
 See D'Orvill. ad Charit. i. c i. p. 212. 
 Eur. Phoen. 1078. Xen. Cyrop. viii. 7. 3.] 
 
 "Evrv)(ov, Adv. from iv in, and vv| the 
 night. — In the night, occ. Mark i. 35, 
 "Eyvv^^ov Xiav, Far in the flight, " ivhen 
 the night was Jar advanced, and so the 
 dawning of the day was near at hand. 
 
 And thus it may easily be reconciled with 
 Luke [^iv. 42.] ; for yevofilvrjQ i]fiipag, 
 which the common translation renders, 
 when it was day, might as well have been 
 rendered, as the day was coming on ; for 
 yevojjiurjQ may be understood (as Grotius 
 has observed) not only as expressive of 
 the time already come, but as implying 
 what is near at hand, or what is forming 
 now, and ready to approach." Doddridge. 
 [There is an ellipse in this expression, 
 'ivvv^ov is for Kara ruv tvvv^ov -ypovov. 
 We have in Theocritus Idyll, i. 15. x. 48. 
 TO fxeaafx^ptvov, where Kara is thus omit- 
 ted ; and in xxiii. 69. and xxiv. 11. pe- 
 ffovvicriov for Kara to peg. The expression 
 occurs 3 Mace. v. 5 ; and in the Latin in- 
 terpretation in the London Polyglott, is 
 rendered crepusculo matutifio, which, as 
 Sclileusner observes, seems right, from the 
 phrase vtto ryjv ip-)(opevr)v ijpipav in ver. 2.] 
 Comp. 3 Mac. v. 5. with wrse 2. 
 
 'ErotHTEto, w, from ev in, and otfce'w to 
 dwell, which from oiKog a house. — To 
 dwell in. occ. Rom. viii. 11.2 Cor. vi. 1 6. 
 [Comp. Lev. xxvi. 12.] 2 Tim. i. 5, 14. 
 — In the LXX it almost constantly an- 
 swers to the Heb. 1\L^'' to dwell, settle, re- 
 main. 
 
 "Evovrd, Tu, particip. neut. plur. of 
 "EvEipi, which see. 
 
 ^'Ev6Tr]g, rrjrog, r/, from tig, hog, one. — 
 Unity, occ. Eph. iv. 3, 13. 
 
 ^EvoyXio), 
 
 from Ev in, and o^- 
 
 \eu) todisturb, which from oy(\og a multi 
 tude, tumult. — To disturb, occasion trou- 
 ble in or to. occ. Heb. xii. 15. Lest any 
 root of bitterness springing up tvo^X//, 
 disturb or trouble you, hpdg being under- 
 stood. — This verb is not only several times 
 used in the passive voice by the LXX, 
 but also frequently in the active by the 
 profane writers. See Wetstein on Heb. 
 xii. 15. Qln Gen. xlviii. 1. 1 Sam. xix. 
 14. XXX. IS, it answers to inflicted dis" 
 ease. In Dan. vi. 2, to injiict injury. 
 See Xen. Cyrop. v. 4. 16. Anab. ii. 5. 2.] 
 "Evo^og, «, l), ?/, from kvi^opaL to be 
 holdenfast, bound, obliged. 
 
 I. With a genitive following, Bound, 
 subject to, or a subject of. occ. Heb. ii. 15. 
 
 II. \_Subject to, liable to, obnoxious to, 
 and perhaps deserving of] 
 
 \_\. With a genitive.] occ. Mat. xxvi. 
 &(j. Mark iii. 29. xiv. 64. 
 
 [2.] With a dative, occ. Mat. v. 21, 22. 
 Sec Bp. Pearce on verse 21. It seems 
 that the phrase ivo'^og E'^ai kig rriv ytEV- 
 vav TU TTvpog, is elliptical, and that pXij^ 
 
ENT 
 
 266 
 
 ENT 
 
 drjvai to be cast, should he supplied before 
 etc So (jXrjdrjpaL is expressly added, ver. 
 29, 30. See Schmidius, and Petit in 
 Pole Synops. on the place. To the pass- 
 ages produced by Wetstein on Mat. v. 21, 
 I add from Lucian, Bis Accusat. torn. i. 
 p. 335. C. "ENOXOS TOPS NO'MOIS, 
 Obnoxious to the laws. [Add Isa. My. 
 17. 2 Mace. xiii. 6. Phil, de Joseph, p. 
 558. Deut. xix. 10. Phil, de Decal. p. 763. 
 Gen. xxvi. 1 1 . Xen. Hell. vii. 3. 7.] 
 
 III. With a genitive following, Bound 
 hy sin or guilt, guilty of sin, and conse- 
 quently obliged to punishment on that ac- 
 count. OCC 1 Cor. xi. 27, evo^OQ erai t5 
 cru)fiaroQ Kai aLjiaTOQ t5 Kvpia, shall be 
 guilty of (profaning, or of offering an in- 
 dignity to) the body and blood of the 
 Lord. So James ii. J 0, TeyovE Trdvnoy 
 evoxoQ is become " guilty of (affronting or 
 of showing disrespect to) all the rest*." 
 [I have not altered Parkhurst's arrange- 
 ment, though the word does not appear 
 to me to have a different sense in these 
 places from the last. I presume there is 
 an ellipse of Kpifxan, and that the genitive 
 is in one of its most usual senses, Liable 
 to punishment on account of the Lord's 
 body, or gu'dty with respect to. In the 
 2d of these places perhaps 'ivoyn^ ttuptiov 
 may be liable to all the penaliies (for 
 breaking the other commandrnents.J See 
 Polyb. xii. 23. 1. Lys. p. 520. 10. 'Ihe 
 word seems to be used of the punishment, 
 the tribunal or sentence^ and the party 
 sinned against.~\ 
 
 "EvraX/xa, aroQ, to, from kvriToXjiaL 
 perf. pass, of evriWit) to command, charge. 
 See under 'l^vTeWopai. — A com.mandment, 
 precept, occ. Mat. xv. 9. Mark vii. 7- Col. 
 ii. 22. [Isa. xxix. 13.] 
 
 'Evra^ta^w, from evTacpia, tcl, which in- 
 cludes the whole funereal apparatus of a 
 dead body, [fine clothes, ornaments, &c. 
 Charit. i. 6. Eur. Hel. 14-19. ^lian. V. 
 H. i. 16. Gen. i. 2. Cuper. Obs. ii. 9.]— 
 To prepare a corpse for burial, as by 
 washing, anointing, swathing, &;c. occ. 
 Mat. xxvi. 12. John xix. 40. See Eisner 
 and Wetstein on Mat. xxvi. 12, Camp- 
 bell on John xix. 40, Kypke on Mark xiv. 
 8, and Suicer, Thesaur. in 'E^ra^ta and 
 'E»'ra0ta<^w. — The LXX have used this 
 word for the Heb. tD3n to embalm. Gen. 
 1.2. 
 
 'Evra^tciflT^oc^ », o, from evreTa- 
 
 (pidffpai perf. pass, of ivTa^id'Cu), which A 
 see. — A preparation of a corpseybr burial, 9 
 as by anointing, &c. occ. Mark xiv. 8. 
 John xii. 7. 
 
 'EvreXXo/ittt, Depou. from kv in, upon, 
 and riXXo) to charge, cominand. So the 
 Etymologist explains evriXXio by ttjOo- 
 <^d(T<Tit) to order, cojnmand. But observe 
 that the simple V. riXXw in this sense is 
 very rarely, if ever, used by any Greek 
 writer now extant. In Homer, however, 
 it occurs with the preposition Itti dis- 
 joined from it for eTrireXXM, II. i. lines 25, 
 379. 
 
 * Dr. Bell on the Lord's Supper, p. 96 of the 
 Ist, or 100 of the 2d edition. 
 
 KpoLTspov 8' 'En' I /mvBov "ETEAAE. 
 
 And laid a harsh command. 
 
 To charge, command, give charge. See 
 John XV. 17. Acts xiii. 47. Mark xiii. M. 
 Mat. iv. 6. [The Pharisees, says Wahl, 
 in Mat. xix. 7, give the strongest sense 
 to the words of Moses, Deut. xxiv. 1 , and 
 say he commanded a bill of divorcement 
 to be given. Christ seems to correct them 
 in verse 8, by using cTrtrpcVw to jjermif, 
 for eyrtXXopai, in repeating their expres- 
 sion. Schleusner makes evTeXXopat it- 
 self signify to permit, without sufficient 
 reason. — We must observe that in Heb. 
 ix. 20, evreXXopai is used in a peculiar 
 sense. We have, in Deut. xxix. 1 . Xoyoi 
 rfjc ciadrjKTjc («c or) r/'c tvereiXaTO 6 Kvpio^ ; 
 and so iv. 13. (in verse 16. Budero is 
 used.) Judg. ii. 20. Jer. xi. 3. where eve- 
 reiXaro is used for SiideTO, the covenant 
 which he made. This is the sense in Heb. 
 ix. 20, which must be compared with 
 Exod. xxiv. 8.] 
 
 "Evrevdev, an Adv. from evda here, and 
 the syllabic adjection ^ei^ denoting /row 
 a place. — Hefice, from hence. Mat. xvii. 
 20. Luke iv. 9. John xviii. 36, My king- 
 do7n is not evrevQev hence, that is, as is 
 plain from the former part of the verse, 
 'EK r« KOfffxs THTH, OF this world. 
 
 ^g^ "^VTEvIlC, LOQ, Att. £U)Q, {], fl'Om 
 
 obsol. tvTEv')(M, or evTvyyavo) to intercede, 
 [^ which see.] — Intercession, prayer, ad- 
 dress to God for one's self or others, occ. 
 1 Tim. ii. 1. iv. 5. On the former text 
 Wetstein observes, that Airjaic, irpoffevxni 
 and 'ivTivliQ, seem to differ in degree; 
 the first being a short extemporary prayer 
 (an ejaculation) ; the second implying a 
 meditati?ig upon and adoration of the Di" 
 vine Majesty ; and the third jutra irXti- 
 ovoQ TrapprimcLQ having greater freedom of 
 speech, as Origen defines it, De Orat. 44, 
 
E N T 
 
 \&7 
 
 ENT 
 
 or being an address to God on some par- 
 ticular occasion. [In tlie Lexicon MS. 
 quoted by Albert! on Hesychius i. p. 
 1261, the word is explained to be Prayer 
 for another's safety. Theodoret, Theo- 
 pliylact, CEcumenius, and Hesychius, 
 make it to be Prayer for reve?ige of in- 
 juries. Schleusner explains it in 1 Tim. 
 iv. 5, as ihanksgivi?ig, from verse 4. See 
 iElian. V. H. iv. 20. Polyb. ii. 8. 6. In 
 2 Mace. iv. 8, it has the sense of approach 
 or interview.'] 
 
 "EvTinoQ, H, 6, ri, from ey in, and rip-q 
 honour, esteem, price [as if 6 ev riprj &v. 
 Schleusner makes the first sense dear, 
 high-priced, from ripr) value, and quotes 
 Prov. XX. IS.] 
 
 I. Honourable, whence the compara- 
 tive ivTiporepoQ more honourable, occ. 
 Luke xiv. 8. [Xen. Cyr. iii. 1 . 4.] 
 
 II. In esteem, esteemed, dear. occ. 
 Luke vii. 2. Phil. ii. 29. [1 Sam. xxvi. 
 21.J 
 
 III. Esteemed, precious, occ. 1 Pet. ii. 
 
 'Eyriporepoc, a, or, Comparat- of tvri- 
 poQ, which see. 
 
 'EvToXri^ rjg, ^, from evreroXa perf. mid. 
 of ipTsXXo). See under 'EyrsWopai. — A 
 command or commandment, whether of 
 God or man. See Mat. xv. 3, 6. Rom. 
 vii. 8, 9, &c. I John iii. 22, 23, 24. 2 Pet. 
 ii. 21. iii. 2. Luke xv. 29. Tit. i. 14. 
 [Schleusner not only makes the word in 
 the plural refer to the precepts of the 
 Mosaic law generally, as it certainly does 
 in Mat. V. 19. xix. 17- xxii. 36—40. Mark 
 X. 15. al, (see Numb. xv. 20. Lev. ii. 27.) 
 but especially to the Ten Commandments 
 in Mat. xix. 17. Mark x. 19. 'H ivroXr) 
 is for the Mosaic law itself generally. Mat. 
 XV, 3, 6. Mark vii. 8, 9. Luke xxiii. 56. 
 See 2 Kings xxi. 8. 2 Chron. xii. 1. xxx. 
 
 11.] 
 
 1^^ 'EvroTTioc, a, 6, ?/, from eV «w, and 
 TUTTog a place. — An inhabitant of a place, 
 incola. occ. Acts xxi. 12, where see Wet- 
 stein and Kypke. [Soph. GEd. C. 843.] 
 
 'Ei/roc, an Adv. from iv in, governing 
 a genitive. — Within, occ. Mat. xxiii. 26. 
 Luke xvii. 21. In Mat. with the neuter 
 article it is used like a N. To ivrog, The 
 inside. In Luke eyrog vpCJv has been by 
 * some modern interpreters rendered, 
 among you, as if it were synonymous with 
 iv vpiv, John i. 14, so iv ripiv among us, 
 
 * Sec Prica'us in Pole Synops. Beza, Whitby, 
 Raplielius, Wollius, and Doddridge. 
 
 Luke i. 1. vii. 16 ; iv rolg 'lacaloig among 
 the Jews, John xi. 54. But ivrog is never 
 elsewhere used for among, either in the 
 N. T. or by the LXX, who in three 
 texts, Ps. xxxix. 3. cix. 22. Cant. iii. 10. 
 apply it for within. And only one pass- 
 age has yet been produced from any clas- 
 sical Greek author for ivrog signifying 
 among, namely from Xenophon, Cyri Ex- 
 ped. lib. ii. p. 118. edit. Hutch. 4to. or p. 
 1 15. 8vo. " The king thinks you are in 
 his power, as he has you in the midst of 
 his country, Kal TrorapCiv 'ENTO^S a^m- 
 ^arcov" and even here perhaps these 
 latter words might better be rendered 
 " within or inclosed in," than " among," 
 impassable rivers. And it is remarkable, 
 that Dr. Hutchinson, Avho from this ex- 
 pression opposes, in his Note, the common 
 interpretation of Luke xvii. 2 1 , yet trans- 
 lates it " intra flumina vix superanda." 
 For a further vindicatio* of ivrog vpiov 
 in this text signifying, within you, see 
 Campbell's Note; to which I shall only 
 add from the learned Markland in Bow- 
 yer's Conject. " The word v^wv does 
 not here signify the Pharisees in particu- 
 lar, but all mankifid, as ch. xxii. 19, and 
 often, I believe, by ivrog vpwv is meant 
 an injvard principle, opj)osed to Traparrj^ 
 pi](TE(i)g, observatiofi or outward show ; as 
 is said of the Spirit, John iii. 8. j^and see 
 Dem. in Phorm. p. 913. ed. Reisk.] 
 
 'EvrpiiTLo, from iv in, upon, and Tpa-n-M 
 to turn. — To turn, or cause to turn in, or 
 upon. [Schl. says to cause to turn away, 
 whence he explains the other meanings 
 more easily.] 
 
 I. To cause to turn upon one's self (as 
 it were) through shame, put out ofcouU' 
 tenance, make ashamed, occ. 1 Cor. iv. [4. 
 [^lian. V. H. iii. l?.] 
 
 'EvrpETTopai, Pass. To be ashamed, occ. 
 2 Thess. iii. 14. Tit. ii. 8.* 
 
 II. 'EvrpETTopai, [^Middle] with an ac- 
 cusative following, which may be consi- 
 dered as governed of the preposition ha 
 on account of understood. To reverence, 
 [or regard, or carefor^ i. e. to be turned 
 upon one's self on account, or from reve- 
 rential awe, of occ. Mat. xxi. 37. Mark 
 xii. 6. Luke xviii. 2, 4. xx. 13. Heb. xii. 9. 
 Wetstein on Mat, xxi. 37, cites Plutarch 
 and Diodorus Sic. applying the V. in the 
 same manner. [See Polyb. Hist. ix. 30. 
 xxx. 9. 2. Xen. Hell. ii. 3. 17. Soph. Aj. 
 
 * [Hence to fly from. 1 Mace. i. 20. In Ps. 
 XXXV. 26, it is to be put to shame.] 
 
ENT 
 
 268 
 
 EN Y 
 
 90. (In the two last examples the geni- 
 tive is taken.) Diod. Sic. xix. 7. In Ex. 
 X. 3. Job xxxii. 2 1 . Isa. xvi. 7, the passive, 
 and in Wisdom ii. 10, the active, occurs 
 in the same sense. Hesychius explains it 
 by \6yov iyeiv to regard,~\ 
 
 ^^^ 'EvTpEcpii), from sv in or 7vitky and 
 Tpe(j)(o to nourish. — To nourish in or with. 
 occ. 1 Tim. iv. 6 ; where see Wetstein, who 
 quotes from Galen the very phrase T0~I2 
 AOTOIS 'ENETPA'$HN. [See Eur. 
 Phoen. 381. Max. Tyr. Diss, xviii. 9. 
 Herodian v. 3. 5. v. 5. 4. Phil, de Vict, 
 Off. p. 855. de Alleg. p. 59. de leg. ad 
 Cai. p. 1020. for instances of this verb 
 applied to discipline and learning, as the 
 nourishment of the mind. So in Latin. 
 Senec. in Consol. ad Polyb. c. 21. Plin. 
 Ep. ix. 33. Sil. Ital. ii. 286. See Loesner. 
 Obss. e Phil. p. 399. Suicer. i. p. 1127. 
 D'Orvill. ad Charit. i. c. 2. p. 220. edit. 
 Lips.] 
 
 "Evrpo/ioc, «, 6, >/, from tv in, and rpo- 
 fxoQ a tremor, terror, which see. — In a 
 ire^nor, terrified, trembling through fear. 
 occ. Acts vii. 32. xvi. 29. Heb. xii. 21. 
 
 'ErrpoTTj;, riQ, ?;, from kvrirpoira perf. 
 mid. of kvrpiino.— Shame, occ. 1 Cor. vi. 
 5. XV. 34. [is. XXXV. 26.] 
 
 'Evrpv^aw, w, from kv in, rpvcpau) to in- 
 dulge 171 luxury, which see. — To live lux- 
 uriously, banquet, revel, occ 2 Pet. ii. 13. 
 [^The passage is kvTpv(pS)VTeQ kv ralg cnra- 
 raig avratv, or kv tulq ayuTratc vfiioy, for 
 there is a doubt as to the right reading. 
 Now ayuTrrj is a love-feast, or may denote 
 a gift of charity ; and then we may trans- 
 late here, who live luxuriously in your 
 sacred feasts, or who abuse your charity 
 to live luxuriously, in this sense the 
 word occurs, Herodian ii. 3. 22. Xen. 
 Hell. iv. 1. 15. If the other reading be 
 preferred, it may be, To exult; exulting in 
 their own deceits, feeling pleasure from 
 deceiving others, as in Isa. Iv. 2. Ivii. 4. 
 Hab. i. 1 : or perhaps to amuse one's self 
 with any one, derive pleasure from insult- 
 ing him, as Brets. says. He translates it 
 living luxuriously in their own vices. See 
 Irmisch on Herodian iii. 5. 4, where it is 
 to plume one's self on.'] — The LXX have 
 used this v/ord, Isa. Iv. 2. Ivii. 4, for the 
 Heb. Jii^nn to delight one's self. 
 
 ^ILvTvyy/tvii) , from kv in, and rvy^civw 
 to get, attain. 
 
 [l. To get to the company and speech 
 of any one, to address one's self to him, 
 to meet. I think it usually implies some 
 purpose or peiiiion, and so says Dcyling, 
 
 Obss. Sacr. iv. p. 57 L compellarc aliquem 
 et adire petendi causd. TLepl is often added 
 with a noun, expressing the object of ap- 
 plication. To apply with respect to some 
 object, as in Acts xxv. 24. Polyb. iv. 7^- 
 Theoph. Char. i. 2. Wisd. viii. 21. xvi. 
 28. Then joined with virkp and a noun, 
 it expresses direct application for another. 
 To apply on behalf of another, to inter- 
 cede for, as in Rom. viii. 9.7, 34. Heb. vii. 
 25. of Christ's intercession, or application 
 to God in behalf of sinners. As Bretsch. 
 says, our Lord is compared with the High 
 Priest who interceded with God for the 
 people by the oifering up the great an- 
 nual sacrifice ; and thus it is " Cum san- 
 guine accedere ad Deum, sanguinem in 
 expiationem Deo ofFerre." So Joseph. Ant. 
 xiv. 10. 13. With Kara and a noun, it 
 expresses to make application against one^ 
 to accuse, as in Rom xi. 2. 1 Mace. viii. 
 32. X. 61. 63. xi. 25; and without the 
 preposition, x. 64. yElian. V. H. i^ 21. 
 Polyb. iv. 30. 1 .] 
 
 ^^ 'Ev-vXirrut, from kr in, and tvXittu) 
 to roll or 7vrap round, as the coverlet of a 
 bed, from rvXrj a coverlet. 
 
 I. To swathe, wrap up in. occ. Mat. 
 xxvii. 59. Luke xxiii. 53. 
 
 II. To wrap up. occ. John xx. 7. 
 'Ej^rvTTow, M, from f.v in, and tvttow to 
 
 irnpress a mark, from rvnog an impressed 
 mark or fgure, which see. — To engrave. 
 occ. 2 Cor. iii. 7. [^Plutarch, viii. p. 672. 
 Aristot. de Mund. c. 6.] 
 
 ^g^ 'Evv^pii^oj, from iv in, and vtpig 
 
 contumely, contemptuous outrage. To 
 
 offer a contemptuous or contumelious in- 
 jury or outrage to, to injure contumeliously. 
 occ. Heb. X. 29. [So Joseph. Ant. v. 8. 1 2. 
 In the same author, 1. 1. 4, with iig. In 
 iElian. V. H. ix. 8, with the dative.] 
 
 'EvvTrvLu'Cdy, opai, from ivv-Kviov. — To 
 dream. [In this sense it occurs. Gen. 
 xxxvii. 6, 9, 10. Isa. xxix. 8. Ivi. 10. Ari- 
 stot. Hist. An. iv. 10; but it is generally 
 used of those who are admonished of any 
 thing by God in a dream, as in Acts ii. 7- 
 See Deut. xiii. I — 5, where it is followed 
 by ivvirvLov, as also in Joel ii. 28. In 
 Jud. V. 8, it is used in a bad sense; either 
 those deceived by false dreams, or deceiv- 
 ing by pretended dreams. Such persons 
 are described in Jer. xxiii. 25, 27. xxix. 8.] 
 
 'EvvTTviov, a, TO, from ev in, and vttpoq 
 sleep. — A dream. So in Latin insom- 
 niura a dream, from in in, and somnus 
 sleep, occ, Acts ii. 17, [where it is a reve- 
 lation by dream. See the passages of the 
 
T.S 
 
 269 
 
 E5? A 
 
 O. T. cited in the last word. Schwarz. 
 (Comm. 1. 0. p. 49.S), remarks that this 
 word is really an adjective, and that etSog 
 a sight, is understood.] 
 
 'Ej'WTriov, [A preposition governing a 
 genitive, derived from the neuter of eVw- 
 TTioQ, i. e. 6 tv wTTi oiv, i. e. being in sight. 
 So Kar hcjTTtoy (or, as in the N. T., in 
 one word) has the same sense. Ta avtoiria 
 are the interior walls of a house, &c. which 
 received light through the open doors.] 
 
 [I. Befoj-e, i. e. in the presence or 
 hearing of any one. Luke v. 25. viii. 47. 
 xxiii. 14. Rom. xii. 17. Rev. viii. 14. al. 
 (jlen. xxiv. 5.] 
 
 [2. Before, of place. Rev. iv. 5, 6. xii. 
 
 [3. To or with, like the Latin apud. 
 Acts X. 3 1 . Rev. xii. 1 0. xvi. 1 9.] 
 
 [4. With a gen. it is put for the simple 
 dative. Luke xxiv. 1 1 . Acts vi. 5. Heb. iv. 
 13. xiii. 21.2 Sam. x. 3. See Gesen. p. 
 820. 9.] 
 
 [5. In the judgment of. Luke i. 1 5, 
 17. Acts iv. 19. viii. 21. 1 Pet. iii. 4. 
 Rev. iii. 2. 1 Sam. ii. 7.] 
 
 [6. Agaiyist. Luke xv. 18, 21. 1 Sam. 
 xii. 6. XX. I.] 
 
 [7. To, Acts ix. 15.] 
 
 'Evwrii^ofiat, from h in, into, and ec, 
 gen. ojTUQ, an ear. — To admit or receive 
 into the ears, to hearken to, auribus per- 
 cipere. occ. Acts ii. 14.— The LXX have 
 frequently used this verb, which seems 
 Hellenistical, and generally for the Heb. 
 pli^n to hearken, listen, derived in like 
 manner from p« the ear. Comp. Ecclus. 
 ^xxxiii. 18 or 19. [Fischer. Prol. de Vet. 
 Lex. N. T. xxxi. 2. p. 693, thinks the 
 word was commonly used in the Alex- 
 andrian or Macedonian dialect. It occurs 
 Gen. iv. 23. Is. i. 2. Job xxxiii. 1. Hos. 
 V. 1 . in the Test. xii. Pat. p. 520. Pa- 
 lairet on the Acts, quotes Cinnamus, as 
 does Reinesius Epist. ad Vorst. 14. p. 
 39. with Gregory Nazianzene and Jose- 
 phus Genesius. See also Zonar. Chron. 
 p. 108. 48. tom. i. It seems from a pas- 
 sage in Lactantius, (Epict. Instt. divinn. 
 c. 45, 2.) where he renders it by surdos 
 inaurihat, that the active had the sense 
 also of, to make to hear^ 
 
 "E3?, 6t, dt, ret. Indeclinable, from the 
 Heb. ti>t2^ six, the aspirate being used (as 
 in £7rra from Heb. nV'^m) for the sibilant 
 . letter, which is however resumed in the 
 Latin sex, and Eng. and French six. — 
 The number Six. Mat. xvii. 1. John ii. 
 20. Acts xxvii. 37, & al. 
 
 'E^, A Preposition of the same import 
 as U, for which it is used before a vowel. 
 See therefore under 'EK. 
 
 'E^ayyiXXw, from c^ out, and ayyiKkut 
 to tell, declare. 
 
 \Jl. To tell by message. Demost. Phil, 
 i. p. 45. Reisk.] 
 
 II. To tell out, declare abroad, occ. 
 1 Pet. ii. 9. [Ecclus. xliv. 15. Ps. ix. 
 14.] 
 
 'E£ayopdi^w, from tl, out or from, and 
 dyojOa<^w to buy. 
 
 I. To buy or redeem from. It is ap- 
 plied to our redemption by Christ yro7« 
 the curse and yoke of the law. occ. Gal. 
 iii. 13. iv. 5. 
 
 IL To redeem, spoken of time. occ. 
 Eph. V. 16. Col. iv. 5. The same phrase 
 is used in Theodotion's version of Dan. ii. 
 8, where Kaipov vfiEiq s^ayopa^eTE plainly 
 means ye are gaining or protracting time ; 
 and principally, if not solely, in this view 
 it is, I apprehend, to be understood, Eph. 
 V. 1 6. 'E,^ayopa<^o/>tevot tov Kaipov, re- 
 deeming the time, gaining or protracting 
 it, because the days are Trovrjpai evil, 
 afflicting, abounding in troubles a?id per^ 
 secutions. Comp. Eph. vi. 1 3, and LXX 
 in Gen. xlvii. 9, aud see Whitby on Eph. 
 V, 16. But this sense of the expression is 
 still more evident in Col. iv. 5, Walk in 
 wisdom towards those that are without, 
 i. e. your heathen neighbours and go- 
 vernors, redeeming the time, i. e. by your 
 prudent and blameless conduct, gaining 
 as much time and opportunity as you can 
 from persecution and death. [Schl. says, 
 'E|ayopd<fw is in this place, to have all 
 the anxiety and care of a merchant, to 
 observe any thing anxiously and cau- 
 tiously ; and he translates this passage, 
 seek (earnestly) opportunities of living 
 well and correcting others, for in these 
 days there are many hindrances to virtue. 
 Br. says, e^ayopai^to is to buy up entirely, 
 (a common sense of fV) to get the whole of. 
 Then the meaning is, iise all your time 
 with diligence. See Dresig. de Verb. Med. 
 N.T. p. 267.] 
 
 'E^ctyw, from tl out, and ayw to brings 
 lead. — To bri?ig or lead forth or 02it. See 
 Mark viii. 23. xv. 20. Luke xxiv. 50. 
 John X. 3. Acts V. 19. vii. 36. xvi. 37. 
 []In some cases this verb seems to imply, 
 violence or compulsion, as Mark xv. 20. 
 and 2 Chron. xxiii. 14. ; and in Demosth. 
 p. 1090. ed. Reisk. and p. 389. e^yjyayov 
 avThg aKovTag.2 
 
 'E^atpiio, Cj, and mid. 'E^aip^o/zat, S/iat, 
 
T.S A 
 
 270 
 
 e;s? A 
 
 from e^ 02U, and Siipiio to take. It borrows 
 most of its tenses from the obsolete V. 
 
 I. To take or phick out, as an eye. occ. 
 Mat. V. 29. xviii. 9. See Wetstein. 
 
 II, To take out o/' affliction or danger, 
 to deliver, eruere^ eripere. Acts vii, 10, 
 [34. xii. 11. xxiii. 27.] xxvi. 17. Gal. i. 
 4. & al. See Eisner and Wetstein on 
 Gal. [See Alciphr. i. Ep. 9. Demosth. 
 p. 256. 2. ed. Reisk. Polyb. xv. 22. Exod. 
 iii. 8. Josh. ii. 13. 1 Kings i. 12. Schl., 
 Bretschn., and Wahl, say, and rightly, 
 that in Acts xxvi. 17. it is to select, as in 
 Deut. xxxi. 11. Is. xlviii. 10. xlix. 7. 
 Job xxxvi. 21. Xen. Cyr. iv. 5. 16. Anab. 
 V. S. 4. Time. iii. 115.' 'E'^alpErog in this 
 sense (selected) j is common, Gen. xlviii. 
 22.] 
 
 'E^a/pw, from e^ out, and aijow to take, 
 7^emove. — To take out or away. occ. 1 Cor. 
 V. 2, 13. [Deut. xvii. 7, 12. xxii. 21.] 
 
 1^^^ 'E^atr£o/xat, wjuat, from ei, out, and 
 ULTiii) to require or demafid. — To require 
 or dejnaiid (generally) a person to be de- 
 livered up to punishment, deposco. occ. 
 Luke xxii. 31. See Raphelius and Wet- 
 stein on the place. [See Irmisch. on He- 
 rodian. i. 12. 12. Demosth. de Coron. c. 
 13. Joseph. Ant. ii. 5. 3. Sometimes it 
 is in a good sense, to beg off, as in Xen. 
 Anab. i. 1. 3. Demosth. p. 546. 21. ed. 
 Reisk. Bretschn. says it is here, to lay 
 snares for, and quotes a similar use in 
 the Test. xii. Patrum, p. 729. ra Trvtv- 
 fxara ra ^eXiap elq ivacrav Troyrjpiay d\i\p£ioQ 
 i^amiffovrai vfidg. Schl. observing, that 
 it is used of course metaphorically, Satan 
 desires to get you into his j)ower.~\ 
 
 'E4a/0j^r/C5 Adv. from i't, of, and ai^vr]Q 
 suddenly, which see under 'At^vt^ioc. — 
 Of a sudden, suddenly. Mark xiii. 36. & 
 al. []Prov. vi. 15. xxiv. 22. al.] 
 
 'E^aK:oX80£w, w, from el out, or em- 
 phatic, and ctKoXadtoj to follow , which see. 
 -^To follow, by going out of the way in 
 which one was before, or to follow tho- 
 roughly, persist in following, occ. 2 Pet. 
 i. 16. ii. 2, 15. On 2 Pet. i. 16, Wol- 
 fius and Wetstein cite from Josephus, 
 Prooem. in Ant. the phrase To7c MY'- 
 eOlS 'E^AKOAOYGH'SANTAS. [In 
 the other two passages, it is rather to 
 imitate. The word occurs Ecclus. v. 2. 
 Is. Ivi. II. Job xxxi. 9. Amos ii. 4. 
 Test. xii. Patr. p. 643. Polvb. xvii. 10. 
 
 '^^aKocrioiy at, a, from t^ six, and tKaTOv 
 an hundred, — Six hundred, occ. Rev. xiv. 
 
 20. xiii. 18, Let him that hath under- 
 standing count the number of the Beast: 
 for it is the number of a 7nan ; and his 
 number is six hundred threescore and six, 
 X^t; as most of the MSS. read in Greek 
 numerals; but the Alexandrian has in 
 words at length, tlfXKoaioi t\i]KovTa It,. 
 After the very many elaborate and fan- 
 ciful explanations which have been given 
 of this number from the time of Ireneeus 
 to the present day, (for a specimen of 
 which see Vitringa and Lowman,) the 
 most simple and just interpretation seems 
 to be that of Dr. Bryce Johnston in his 
 Commentary, which I therefore recom- 
 mend to the serious and impartial atten- 
 tion of the reader ; after observing that it 
 is an improvement upon Lowman's. 
 
 'Ela\ei(j)b), from el out, or off, and 
 aXEtcpoj to anoint. — Properly, to wipe off 
 ointment. 
 
 I. To wipe off, as tears, occ. Rev. vii. 
 17. xxi. 4. 
 
 II. To wipe off, or blot out, as some- 
 what written *. occ. Rev. iii. 5. where see 
 Wetstein, Kypke, and Macknight. [See 
 Herast. on Poll. Onom. viii. 55. Athen. 
 ix. 405. F. Xen. Hell. ii. 3. 20.] 
 
 III. To blot out, as sins. Acts iii. 19. 
 Comp. Isa. xliii. 25. Jer. xviii. 23. Wet- 
 stein cites from Lysias pro Callia, "Ottwc 
 'E^AAI^GE'IHt avT(o ru 'AMAPTH'- 
 MATA aXXa. That 'his other offhices 
 might be blotted out. — [Schl. says, that 
 this metaphorical use of the word alludes 
 to creditors blotting out the names of 
 those debtors whose accounts were settled. 
 See Wesseling on Diodor. Sic. i. p. 207. 
 The word is used also of a law, to abro- 
 gate. Col. ii. 14. Demosth. p. 468. ed. 
 Reisk.] — In the LXX it commonly an- 
 swers to the Heb. nna to wipe off blot 
 out, and is applied to blotting out a 
 written name or inscription, Exod. xxxii. 
 32, 33. Num. v. 23. Ps. Ixix. 28.— to 
 blotting out sins, Neh. iv. 5. Ps. Ii. 10. 
 cix. 14. Isa. xliii. 25. Jer. xviii. 23. 
 
 'E^aXXoyitat, from e^ out, forth, and 
 aXXofxaL to leap. — To leap forth, occ. 
 Acts iii. 8. [Joel ii. 5. Habb. i. 8. Xen. 
 Cyr. vii. I. 14.] 
 
 'E^aj/ctTaCTtCj tog, Att. eojg, rj, from i^ 
 from, and avci'^aaig a rising again or re- 
 surrection. — A resurrection from, the dead 
 namely, occ. Phil. iii. 11, where £|am<ra« 
 
 * [It must be remembered, that the tablets for 
 writing were covered with wax, whence this ex- 
 pression is very proper.] 
 
ES A 
 
 271 
 
 E^TE 
 
 01V TMv veKpcoy literally denotes " the re- 
 snrreclion from the dead ; M'hicli since 
 the apostle represents as a matter very 
 difficult to be obtained, it cannot be the 
 restoration of the body simply, for that 
 the wicked shall arrive at, whether they 
 seek it or not ; but is the resurrection of 
 the body, refashioned like to the glorious 
 body of Christ, mentioned ver. '21, which 
 is a privilege peculiar to the sons, and 
 that by which they are to be distinguished 
 from the wicked at the Judgment." Mac- 
 knight, whom see, and on 1 Thess. iv. 1 6. 
 Note 5. [Polyb. iii. 55.4. It is doubtful 
 whether the word occurs in Gen. vii. 4. 
 or not, some MSS. have it. It is there 
 exjiulsion^ as ayhrjfxt often means, to turn 
 out, and is used especially of expulsion of 
 families or nations from their abode.] 
 
 'E.^ttj/ar£\Xw, from el out, and avaTeWio 
 to rise, spring. — To spring up, forth, or 
 out of the ground, as corn. occ. Mat. xiii. 
 5. Mark iv. 5.— The LXX use it four 
 times in the same view, but transitively, 
 for the Ileb. h'DVn to cause to spring. 
 Comp. 'AvariXKio II. [Gen. ii. 9. Ps. civ. 
 14. cxii.4. Amos i. 4.] 
 
 '£4'avfVj?/ii, from e^ out, or from, and 
 ayhr)fiL to \_make to~\ rise up. 
 
 I. To raise up seed from, the woman 
 namely. So Lot's daughter says, ac- 
 cording to the LXX, Gen. xix. 32. 34. 
 'E5rANASTIl'2QMEN 'EK r5 Tra-poe hp<^ov 
 G-Trepiia, Let 7is raise up seed from our fa- 
 ther, occ. Mark xii. 19. Luke xx. 28. 
 
 II. To rise up from among others, occ. 
 Acts XV. 5. 
 
 'E^ttTraraw, w, from kt, from, and otTra- 
 TOLii) to seduce. — To seduce from the right 
 way, to deceive into sin or error, occ. Rom. 
 vii. 11, xvi. 18. 1 Cor. iii. 18. 2 Cor. xi. 
 3. 2 Thess. ii. 3. [Ex. viii. 29. Xen. Cyr. 
 V.4. 10.] 
 
 'E^aTTiva, Adv. the same as l^arnvriQ, 
 which is used not only by Homer, II. v. 
 line 91. II. ix. line 6, & al. for i'^ai(j>vriQ 
 (which see), but likewise by Xenophon, 
 Cyropa^d. p. 342. edit. Hutchinson, Svo. 
 Memor. Socrat. p. 282. edit. Simpson, 
 Cyri Exped. lib. iv. p. 323, 462, edit. 
 Hutchinson, Svo. (whei'e see Note), and 
 by Longinus, p. 148. edit. 3ti8e, Pearce. 
 See also Kypke. — Of a sudden, itnme- 
 diately. occ. Mark ix, 8, where see Wet- 
 stein. — The LXX have frequently used 
 klcLTziva in the same sense. It seems an 
 Hellenistical word; Kypke, however, 
 quotes it from Jamblichus. [Numb. vi. 9. 
 Josh, xi, 7.] 
 
 'Et.aTTopiopaif auai, from f| intensive, 
 and inropiopai to hesitate, be at a loss or 
 stand, he perplexed, which see. — To be 
 utterly at a loss or a stand, to be in the 
 utmost perplexity, occ. 2 Cor. i. 8. iv. 8. 
 [Ps. Ixxxviii. 15. Polyb. iii. 48. 4.] 
 
 'E^ttTTOTeXXw, from k^ out, forth, and 
 a7ro<?e\\(i> to send. 
 
 I. To send forth, occ. Acts vii. 12. ix. 
 30. xi. 22. xii. 11. xvii. 14. xxii. 21. 
 Gal. iv. 4, 6. [Gen. xlv. 1. Polyb. iii. 
 11.4.] 
 
 II. To send away y dismiss \contemptU' 
 ously7\ occ. Luke i. 53. xx. 10, 11. [Deut. 
 XX. 19, 29.] 
 
 ^g° E^apri^w, from II, intensive, and 
 apnot; complete. 
 
 I. Of time, To complete entirely, occ. 
 Actsxxi. 5. 
 
 II. To furnish ov fit completely, occ. 
 2 Tim, iii. 17. [Joseph. Ant. iii. 2. 2. 
 Diod. Sic. xiv. 19.] 
 
 'E^'a^paTrrw, from i^ out, and a<rpa7rrw to 
 lighten. — To emit flashes of light, to 
 shine, glisten as lightning, occ. Luke ix. 
 29. [Nahum iii. 3. Ez. i. 7. of arms.'] 
 
 ^^ 'EJiavTiig, Adv. q. d. el avrrigfrom 
 or at the same, &paQ time, namely. — At 
 the same time, presently, instantly, immc' 
 diately. occ. Acts x. 33. xi. 11. xxiii. 30. 
 Phil. ii. 23. It is, in Mill's and Wet- 
 stein's editions, printed in two words, 'it, 
 avTi]g, Mark vi. 25, where see Wetsteia's 
 Note. [Lobeck on Phryn. p. 47.] 
 
 'E^eyttpw, from e^ out, and eykpio to 
 raise. — To raise up. [as from sleep. Gen. 
 xxviii. 1 6. & al. ; and thus from death, 
 in Dan. xii. 2.] occ. 1 Cor. vi. 14. Rom. 
 ix. 17, / have raised thee up, i. e. not 
 originally, or from thy birth, but 'i^mDi^n 
 / have caused thee to stand or subsist (as 
 it is in the Hebrew of Exod. ix. 16), / 
 have preserved thee from perishing by 
 the preceding plagues. To this sense the 
 LXX, Biarrjpijdrjg thou hast been pre- 
 served. Comp. Macknight on Rom. [So 
 Schl., observing that the verb which ap- 
 pears in Hiphal in Ex. ix. 16, is clearly, 
 to remain, to survive, in Ex. xxi. 21. and 
 Jer. xxxii. 14. ; others say, / have made 
 you king. Br. makes it, / have excited 
 you against, as 2 Sam. xii. 1 1. Jon. i. 13. 
 However, the great body of divines give 
 the same interpretation as Parkhurst. See 
 Wolf's note for a list of them.] 
 
 ^^"E^£tp, from k'i, out, and ft/xi to be. 
 — In the New Testament it occurs only in 
 the 3d pers. siiig. £^£«rrt, and neut. par- 
 ticip, I'^ov, "E^tTt is generally used as an 
 
E^ E 
 
 272 
 
 ESE 
 
 impersonal V. but sometimes as a personal 
 one. See I Cor. vi. 1 2. x, 23. It is construed 
 with a dative of the person^ and with an 
 infinitive mood. See Mat. xiv. 4. xix. 3. 
 xii. 2. xxii. 17. Neut. particip. 'E^ov, roy 
 Lawful, occ. Acts ii. 29. 2 Cor. xii. 4. 
 but in this latter passage i't,oy may be 
 rendered possible, q. d. ek rfjq ^vpafiEtJc 
 oy, being according to, or in one's power, 
 in which sense the excellent Raphelius on 
 the place has abundantly shovFed, that 
 both the verb and participle are often used 
 in Xenophon. 
 
 "Ei^tifxi, from i^ out., and Elfxi to go. 
 
 I. To go out or forth, occ. Acts xiii. 
 42. [Ex. xxviii. 35.] 
 
 [[II. To depart, (as from a city). Acts 
 xvii. 15. XX. 7.] 
 
 [III. To escape, (as from a ship). Acts 
 xxvii. 43.] 
 
 'E^e\iyx_(jj, ^^'^^ ^'^ intensive^ and 
 iXiy^io to convince. To convince or con- 
 vict thoroughly, occ. Jude ver. 15. Xeno- 
 phon, Apolog. Socrat. § 18, edit. Simpson. 
 "Eiye — fjLi]hig IvvatT av 'E/2?EAET/5?AI 
 ME &Q -ipEvcofjiai, If no one can convict me 
 of lying. [Is. ii. 4. Thucyd. iii. 64.] 
 
 'JE^eX/cw, from e'^ out or away, and cXatw 
 to draw. — To draw out., as a fish with a 
 hook. So Herodotus of the crocodile, lib. 
 ii. cap. 70, 'ETreav le 'E>SrEAKr20Ht iq 
 yfjy, After it is drawn out upon the land. 
 Comp. ^{kea'Cb). Kypke cites from Xe- 
 nophon, Cyropaed. lib. viii. M>/ 'YIIO' 
 tG)v TrapavTiKa {]doyioy 'EAKO'MENON 
 'AIIO' Tu>y ayadCJy, Not drawn away by 
 present pi easures,y ro7w what is good. occ. 
 Jam. i. 14, where see Wetstein and 
 Kypke. [[There seems to be some notion 
 of force in this word. See Prov. xxx. 33. 
 On its difference from ^eXeai^o), see Heisen. 
 Nov. Hypoth. ad Ep. Jacob, p. 525.] 
 
 ^^^ '^^pujia, aroQ-) to, from e'6,epcno to 
 empty out, evacuate, also to vomit (as the 
 V. is used not only by Aquila for the 
 Heb. n«p, Lev. xviii. 28, but also by the 
 medical writers among the Greeks; see 
 Wetstein on 2 Pet. ii. 22), which from f| 
 out, and ipaoj to empty (so Hesychius 
 ip^y, Keycjcat), and this from Heb. Til)) 
 to pour or empty out. — Evacuation, or 
 matter evacuated, by vornit, vomit, occ. 
 2 Pet. ii. 22.— The LXX, in the parallel 
 passage, Prov. xxvi. 11, render the Heb. 
 word i^p vomit, answering to iUpapa of 
 St. Peter, by the more usual Greek word 
 ipETov. ['E4f|oaw occurs in Dioscorid. vi. 
 19. Archigenes apud Galen, de Comp. 
 Med. p. locc. viii. 3. 376. See Gataker 
 
 Opp. Critt. p. 854. Bochart. Hier. lib. ii. 
 c. 55. p. 672. Berger. ad Alciph. iii. Ep. 
 7. Lobeck, ad Phryn. p. 64.] 
 
 ^RlEpEvvau), a), from i'i, intens. and ipEv- 
 yaio to search. — To search very diligently 
 or carefully, occ. 1 Pet. i. 10. — The LXX 
 frequently use it in this sense. See inter 
 al. 1 Sam. xxiii. 23. Prov. ii. 4. Zeph. i. 
 12. [Polyb. xiv. 1. 13.] 
 
 'E^spXppai, from i^ out, and 'ipyopai to 
 go or come. 
 
 I. [[To go out, as Mat. v. 26. viii. 24. 
 Mark iii. 6. v. 2. Luke -viii. 27. & al. 
 used often of those who are going out or 
 departing from a city, house, &c. as Mat. 
 xii. 14. Mark ii. 13. vi. 12. Luke x. 35. 
 But, in Greek these neuter verbs often 
 imply the action of some extraneous force ; 
 thus in Heb. iii. 16, it is to be led out ; 
 in Mat. viii. 32. xii. 43, 44. Mark v. 13. 
 vii. 29, 30. ix. 29. Luke viii. 2. it is to 
 be cast out, or expelled, in which sense 
 EKTrLTiTia is often found on the same prin- 
 ciple, e. g. Diodor. Sic. xiii. 1 74. Again, 
 the verb is used of lightning going out or 
 flashing. Mat. xxiv. 27. Ez. i. 13. Zach. 
 ix. 14.; of fluids, as hlooA, flowirig out, 
 Mark v. 30. Luke vi. 19. John xix. 34. ; 
 of rumours going out or spreading, Mat. 
 ix. 26. Mark i. 28. Luke iv. 14. vii. 17. 
 John xxi. 23. Rom. x. 18. al. and so of 
 decrees, being promulgated. Luke ii. 1. 
 Dan. ii. VS. It is used in the sense of 
 escaping, John x. 39. Lam. vii. 1 9 ; and 
 in that of vanishing away, in Acts xvi. 
 19. on which see Abresch. Anim. ad 
 ^schyl. p. 612.] 
 
 II. \_To come out, or come forth. Mat. 
 viii. 28. John xi. 44. See also Mat. ii. 6. 
 Acts XV. 24. 1 John ii. 19. (It is to 
 creep forth in Acts xxviii. 3.) It is used 
 of thoughts and words coming out of the 
 heart, &c. Mat. xv. 18, 19. James iii. 10.; 
 and of a messenger, &c. coming, or being 
 sent by another, as Mark i. 38. John viii. 
 42. xvi. 27, 28. xvii. 8— The phrase 
 £L,Ep')(opaL Kal Etffip'XPpaL is an Hebraism, 
 importing, / carry on my daily life, my 
 affairs. It occurs John x. 9. (where 
 Tittman quotes Numb, xxvii. 17. 2 Chron. 
 i. 10. and other places), and Acts i. 21. See 
 
 -LEneasPoliorc.c.24.— Thephrasef^£pXOiLi«i 
 EKTijq 6(r({>vuQ TivoQ is (to come forth from 
 one's loins), to derive one's origin from. 
 Heb. vii. 5. See Gen. xxxv. 11.1 Kings 
 viii. 19. in the Heb. and Vorst. Philol. S. 
 c. 39. In Gen. xv. 4. & al. ei^cpx^f'"^ '^*^ 
 TLvoQ is used in the same sense. 'E^tpx^-' 
 pat EK piffti TivCJv is to quit the society of 
 
Ej^H 
 
 273 
 
 E^O 
 
 2 Cor. vi. 1 7. — In 1 John il. 1 9, some trans- 
 late. They were expelled by us. Sclil. 
 gives it both in this way, and simply. 
 They went forth, which is far more agree- 
 able to the context.] 
 
 "E^e^t. See under "E^etyut. 
 
 'E^fra^w, from 1^ out, or emphatic, and 
 Jrai^w to inquire, examine, which see un- 
 der 'AveTa'Co}. 
 
 I. To examine or inquire accurately or 
 thoroughly, occ. Mat. ii. 8. x. 11. On 
 Mat. ii. Kvpke cites the expression 
 'AKPIBO-2 ''E^STETA'ZEIN from Strabo. 
 Demosthenes, and ^Eschines. [tEI. V. H. 
 ii. 20. Polyb. v. 81. Deut. xiic. 8. Ecclus. 
 xviii. 20.] 
 
 II. To examine, ask. occ. John xxi. 12. 
 'E^;/, rjQ, If, from tlie V. exo/Jiai, fut. 
 
 Uo/j.ai, to be next or immediately following 
 in time, which see under "E^w XV.— 
 Subsequence, succession, order. This N. 
 however is hardly to be founds except in 
 the gen. 1^?/?, in which case it is used, by 
 an ellipsis of the preposition KaTa, for Ka0' 
 et,T}Q in subsequence, successively , imme- 
 diately in succession. Hence with the 
 fern, article used as an adjective, 'Ev rri 
 it,i)Q fifiepoi. On the next or following 
 day. occ. Luke ix. 37. So vfxspa being 
 understood, 'Ev rrj tt,rjg, occ. Luke vii. 1 1 ; 
 and Trj l^fiQ, occ. Acts xxi. L xxv. 17. 
 xxvii. 18. That in these expressions we 
 should understand the preposition Kara 
 before t^rjQ, appears reasonable from the 
 use of the compound word Kade^ijc, which 
 comp. See also Scapula's Lexic. in 'E^fjc. 
 [This word 'Eb) is a mere figment of 
 Parkhurst's.] 
 
 'E^rjysojuiai, wjuat, from s^ out, or em- 
 phatic, and ^yio/uat to tell, declare. Comp. 
 AnjyioiJ^ai. — To declare, relate thoroughly 
 and particularly, to recount, [^explain, in- 
 terpret.'] occ. Luke xxiv. 35. John i. 18. 
 Acts X. 8. XV. 12, 14. xxi. 1 9. Alberti, 
 Wetstein, and Kypke, on John i. 18, show 
 this word is peculiarly applied by the 
 Greek writers to [^explaitiingj^ things es- 
 teemed divine. [See Judg. vii. 13. 2 Kings 
 viii. 5. Hesychius explains it by ipfxr]- 
 vivu), and see Xen. Mem. i. 2. 58. Hem- 
 sterh. ad Poll. viii. 10. 124. Wessel ad 
 Diodor. Sic. xiii. 35. and Lampe on St. 
 John i. 18.] 
 
 'E^r/Kovra, hi, hi, rk, Indeclinable, from 
 e^ six, and rjKovra the decimal termina- 
 tion, of which see under 'E^^ofiriKoyra.— 
 Sixty. Mat. xiii. 8. & al. 
 
 [''m^.^ See'E^r).] 
 
 C E^nx^*^? ^5 ^roitt I J and ^x^*^ ^^ sound. 
 
 — To carry forth and propagate sound. 
 Hence in the passive it is, to resoufid, 
 or be propagated. 1 Thess. i. 8. So 
 Polyb. XXX. 4. 7. Joel iii. 14. He- 
 sychius has e^rfx^'f^ro, i^rjKtisro, aod e^//- 
 XriraC e^fjXdev, ^Krfpvxdrj. In Poll. On. 
 i. 118, this verb is used in a neuter 
 sense.] 
 
 "EfiC, lOQ, Att. £(jjg, r}, from e^w, efw.-^ 
 Habit, use. occ. Heb. v. 14; where see 
 Wetstein and Arrian Epictet. lib. ii. cap. 
 18, at the beginning. [So Polyb. i. 51. 
 4. X. 47. 7. Aristot. Rhet. i. 1. It is 
 put for method of living in Xen. Mem. i. 
 2. 4 ; for habit of body, the body itself, 
 in Arrian. Diss. Epict. iv. 4. 25. Judg. 
 xiv. 9. Dan. vii. 14. Ecclus. xxx. 
 13] 
 
 'E^hrjpi, or 'Eji-^aw, w, from i^ out, 
 and 'hrjfxi or t^aw to stand, place. [In 
 the transitive tenses (i. e. the present, 
 imperf., fut., and 1st aor.,) the verb 
 means. To remove out of its place, expel. 
 See Exod. xxiii. 27. Josh. x. 10. But it 
 is especially applied to the mind, to move, 
 disturb J transport the mitid. (Mark An- 
 tonin. ix. 37.) Then to astonish, to 
 amaze, perplex. Luke xxiv. 22. Acts viii. 
 9. In the intransitive tenses and passive. 
 To be astonished, or transported by 
 amazement. Mat. xii. 23. Mark ii. 12. 
 v. 42. vi. 5L Luke iii. 47. viii. bQ. Acts 
 ii. 7. 12. viii. J3. ix. 21. x. 45. xii. IC. 
 (where, perhaps, fear is implied. See 
 Ezek. ii. 6. Micah vii. 17.) Comp. Gen. 
 xxviii. IS. xliii. 33. Exod. xxiii. 27. Diod. 
 Sic.-xiv. 7\' Polyb. xxxii. 258. Xen. Mem. 
 ii. 1.4. In Mark iii. 21. and 2 Cor. v. 
 13, it expresses such transport as 
 amounts to insanity. To be out of one's 
 wits. In these expressions, there is an 
 ellipse of ra vooq or ra ^povEiv (Xen. 
 Mem, i. 3. 12.) or tQv ippf^vCov, Joseph. 
 Ant. X. 7. 3. See Jerem. iv. 9, Vales. 
 Emend, i. c. 7. p. 14.] 
 
 ^§^ 'Efto-xvw, from i^ out, or inten- 
 sive, and itTxvdi, to be strong, able. — To 
 be thoroughly able. occ. Eph. iii. 18. ['E^ 
 in composition augments the force. See 
 Zeun. ad Viger. p. 584. This word oc- 
 curs Ecclus. vii. 6. ^Elian V. H. iv. 1 8. 
 vi. 13.] 
 
 "E^odoQ, e, ^, from eg out, and o^oq a 
 way. 
 
 I. A going out, departure, occ. Heb. 
 xi. 22, where it is applied to the children 
 of Israel's departure out of Egypt, from 
 which event the LXX entitled the second 
 book of Moses, "E^o^oc, and from 'them 
 
 T 
 
ES O 
 
 274. 
 
 EjS^O 
 
 the Vulgate and modern translations. 
 Exodus*. 
 
 II. Departure^ decease, q. d. exit. occ. 
 Luke ix. 31.2 Pet. i. 15. "E^o^oc is used 
 in this sense not only in Wisd. iii. 2, 
 (Comp. ch. vii. 6.) but in the Greek 
 writers. So the Latins have exitus and 
 excessus for dying. See Wolfius and Wet- 
 stein on Luke ix. 31, and comp. Kypke. 
 |[See for the same phrase, Joseph. Ant. 
 iv. 8. 2. where ra l^w is added. Philo de 
 Charit. p. 701. A. Plin. Ep. vi. 16. Corn. 
 Nep. ix. 4. 3. Juven. x. 127. Lactant. de 
 Mort. Persec. c. 50. Greg. Nazian. Orat. 
 xl. p. 644.] 
 
 'E^oXodpevio^ from 1^ intensive, and uXo- 
 OpEvu) to destroy. — To destroy utterly. 
 occ. Acts iii. 23. — This V. is very often 
 used in the LXX, and in Gen. xvii. 14. 
 Exod. XXX. 33, & al. freq. for the Heb. 
 n")!Ji to be cut off. [Joseph. Ant. viii. 11. 
 
 'E^ofioXoyeiOj w, from a^ intens. and 
 ofxaXoyiio to promise, profess, which see. 
 
 I. To promise, occ. Luke xxii. 6 ; where 
 Wetstein cites Lysias using the simple V. 
 ofxoXoyiio in the same view. [See Joseph. 
 Ant. vi. 3. 5. viii. 4. 3. Xen. Anab. vii. 
 4. .9. Krebs. Obs. Flav. p. 135.] 
 
 II. 'E^opoXoyiofxai, tipai, Mid. To con- 
 fess, own, as sins. occ. Mat. iii. 6. Mark 
 *i. 5. Acts xix. 18. Jam. v. 16. On Mat. 
 
 iii. 6, Eisner and Wetstein show that 
 Plutarch, Heliodorus, and Lucian apply 
 the V. in a like sense. [In Deyling. 
 Obss. Sacr. iv. p. 72, we see that exomolo- 
 gesin facere^ and e^opoXoyelardcu, in the 
 primitive church, were the phrases for 
 public confession. Both he and Suicer in 
 voce, point out the difference between this 
 and auricular confession.] 
 
 III. To profess, confess, as the truth, 
 occ. Phil. ii. 11. 
 
 IV. To confess, own, as belonging to 
 one. occ. Rev. iii. .5. 
 
 V. With a Dative following, To give 
 praise or glory to, to glorify, occ. Mat. 
 xi. 25, (where Campbell, \vhom see, '' / 
 adore thee.") Luke x. 21. Rom. xiv. 11. 
 XV. 19. The LXX most commonly use it 
 in this last sense, ansM ering to the Heb. 
 niin, which word they elsewhere render 
 by cLLVEiv to praise, as Gen. xlix. 8. 
 1 Chron. xvi. 7 ; & al. by v^veIv to cele- 
 brate with hymns, to laud. Isa. xii. 4. & 
 
 * [It is used often of military expeditions. See 
 iElian. V. H. i. 7. ii. 11. xiii. 12. Thucyd. ii. 10. 
 V. 14.] 
 
 al. [1 Chron. xvi. 4. 2 Chron. v. 12. vi. 
 24.] 
 
 "E^ov, Particip. pres. ncut. from i^tLfxi, 
 which see. 
 
 'E^opKi^b) from IJ intens. and opKii^io to 
 adjure. — To adjure, impose an oath on 
 another, put him to his oath. occ. Mat. 
 xxvi. 63.— In the LXX of Gen. xxiv. 3, 
 it answers to the Heb. i>»iu;n to cause to 
 swear, adjure. Josephus also uses it. 
 Ant. lib. ii. cap. 8. § 2, and in lib. ix. 
 cap. 7. § 4, applies the V. 'E^^'PKHSEN, 
 he adjured, to the high-priest, Jehoiada. 
 [See iEschin. de Fals. Leg. p. 258. Plut. 
 Apophth. p. 174. C. 'Op/vt^w is so used 
 in 1 Kings xxii. 6. 2 Chron. xviii. 15. 
 Athen. viii. p. 362. C. See Krebs. Obs. 
 .Flav. p. 59. 'E^opidio occurs in Demosth. 
 adv. Neaer. p. 528. and Thucyd. v. 47. 
 'E^opd^o) is used for To bind by an oath, 
 in Diod. Sic. i. 60. Demosth. p. 1265. ad 
 Reisk. Polyb. vi. 18. 19.] 
 
 ^^ 'E^opKL'^rjQ, 5, 6, from e^opdc^u). — 
 An exorcist, one who pretends to cast out 
 devils by adjuring or commanding them 
 in the divine name. occ. Acts xix. 13. 
 Josephus, Ant. lib. viii. cap. ii. § 5, 
 (whom see) says that he saw one Eleazar 
 a Jew, by means of the 'E/SfOPKil'SEilN, 
 exorcisms, taught by Solomon, casting out 
 demons, daipoyia, from those who Arere 
 possessed by them, and this in the pre- 
 sence of Vespasian, his sons, the tribunes 
 of his army, and many of the military. 
 Comp. Mat. xii. 27, and see Whitby's 
 Note there *. 
 
 'E^opvarcru), from ej out, and opvaaw to 
 dig. — To dig out. 
 
 I. To dig or force up, as the flat roof 
 of a house, eruere. occ. Mark ii. 4. Comp. 
 under 'ATroTcya^w. [Parkhurst defends 
 his opinion in the place he refers to. But 
 k^opvffaio can hardly be to force up ; and 
 in this case, the people with the sick man 
 were obviously standing on the roof, some 
 part of which they dug out or removed. 
 Kuinoel thinks that they merely enlarged 
 the opening for coming out on the roof, 
 enough to let down the bed.] 
 
 II. To dig or pluck out, as the eye. 
 occ. Gal. iv. 15. So Lucian Dialog. Pro- 
 meth. & Jov. TOTS '0<I>eA'AMOYS '£;£?- 
 OPY'TTESeAT. See more instances in 
 Wetstein. [Judg. xvi. 22. 1 Sam. xi. 2.] 
 
 'Ejov^ej^ow, Co, from £^ intens. and itldq, 
 ivoQ, no one. — To set at nought, treat 
 
 * [See Van Dale Diss, de Divin. Idolat. V. T. 
 c. 7. p. 520, and Krebs. Obs. Flav. p. 2r>a] 
 
E^O 
 
 275 
 
 Esir 
 
 with the zitmost contempt, occ. Mark ix. 
 12. [Comp. Judg. ix. 38. Ps. xv. 4. 
 xxii. 24. Ixxiii. 20 and 22. Judith xiii. 
 19. Ecclus. xlvii. 7. 1 Sam. xv. 26. xvi. 
 
 I. In this place of St. Mark it seems to 
 be to reject. Hesychius has k^sUvojaaQ' 
 aTTE^oKifjiaffag. So Test. xii. Pat. p. 564. 
 See also Eustrat. in I Nicom. p. 9. 6. 
 Etym. M. in voc. and Lobeck. ad Phryn. 
 p. 182.] 
 
 'Efoi/Scffw, w, from IJ intens. and sdelc, 
 evoQ, 710 one, from are not even, and tig 
 one. — To set at nought, despise, or treat 
 contemptuously. See Luke xviii. 9. xxiii. 
 
 II. Acts iv. 11. Rom. xiv. 3. 'EgaQgrj?- 
 fxevog, Contemptible, to be despised. Vulg. 
 contemptibilis. 2 Cor. x. 10. Comp. un- 
 der KaTayivaxTKd) II. and Tr/pg'w II. [^In 
 Luke xxiii. 11, it is distinctly to treat 
 with conternpt, reviling, and derision, and 
 it answers, perhaps, as Schl. says, to 
 ft\a(r(f>r]ptatg e^sdeyi^eiy in Plutarch. Pa- 
 ral. p. 308. Comp. 2 Sam. ii. 30. Prov. 
 i. 7. Ezek. xxii. 8. 2 Sam. viii. 7. These 
 verbs are written i^aleviu) and g^a- 
 Oevicj, e^ahvob) and s^hOevooj, for there 
 can be no doubt of there being only two 
 and not four forms.] 
 
 'E^ovo-m, ag, ?/, from efcTt it is lawful 
 or possible. 
 
 I. Liberty, power, of doing as one 
 pleases. John x. 18. |^Acts v. 4. Rom. ix. 
 21.] 1 Cor. viii. 9. (where see Bp. Pearce 
 and Macknight) ix. 4. 5. & al. Comp. 
 John xix. 10. 
 
 II. Licence, privilege, right. Mat. xxi. 
 23, 24, 27. Heb. xiii. 10. Comp. John i, 
 12. Rev. xxii. 14. 
 
 III. Authority, power. Mat. vii. 29. 
 xxviii. 18. Mark i. 27. Luke xii. 5. & al. 
 freq. [Add Mat. ix. 8. x. 1. Mark iii. 
 15. Luke iv. 32, 36. ix. 1. xxii. 53. Acts 
 viii. 19. Schl. makes a diiterence in the 
 sense of this word in Luke iv. 32. \6yog 
 h s^nfTia, and Mat. vii. 29. hdacrKojy 
 avra'c wc k^aaiav 'i\it)v, but this seems 
 quite groundless j the meaning is, that 
 ' what he said, came from one conscious 
 of just authority, and claiming it by the 
 style of his speaking.' See Paley's Evi- 
 dences, b. ii. ch. 11. Division treating of 
 Christ's manner of teaching. ~] 
 
 IV. {^Authority, Jurisdiction, ride. Mat. 
 viii. 9. xxviii. 18. Luke iv. 4. vii. 8. xix. 
 17. xxiii. 7. John xvii. 2. Acts xxvi.28. 
 Col. i. 13. al. 2 Kings xx. 13.] Hence, 
 in a concrete sense, A person invested 
 with power or authority. Comp. 1 Pet. 
 ii. 13, 14. See Luke xii. 11. Rom. xiii. 
 
 1, 2, 3. [Herodian also (iii. 3. 12. and 
 13. comp. ii. 11.) distinguishes t^acta 
 and «pxi7. See 1 Cor. xv. 24, and Vales, 
 ad Euseb. Hist. Ev. V. i. 4. Krebs. Obss. 
 Flav. p. 282. So Potestas Juvenal. Sat. 
 X. 99. Ammian. Marcell. xv. 5. Sueton. 
 Nero. 36. In Dan. iv. 23, lgao-/a is put 
 for o k^ufTiay t'x'^*''!] Hence, s^ncrlat, at, 
 Angels, or a certain order of angels, whe- 
 ther good, Eph. viii. 10. Col. i. 16. 1 Pet. 
 iii. 22. Comp. Eph. i. 21. — or bad, Eph. 
 vi. 12. Col. ii. 15. 
 
 V. The sign or token of being under 
 the power or authority of another, i. e. 
 the vail. So CEcumenius, KuXvpfia, Iva 
 (J)aiy7}rat otI vtto e^&aiav rvyvavei, The 
 vail, that it may appear she is under au- 
 thority ; and Theophylact explains J^a- 
 aiav by To ra e^acria^efrdai avp^oXoy, 
 TiiTE'Ti, TO icaXvpfia, The sign of being 
 under authority, that is, the vail, occ. 
 1 Cor. xi. 10, Avhere see Eng. Marg. 
 Eisner and Wolfius. [Schl. says, that 
 the vail showed the superiority of con- 
 dition of the married women who were 
 allowed to wear it, over the unmarried 
 who were not. and was therefore called 
 i^Hffia as a mark of dignity or authority, 
 as in Gen. XX. 16. Sarah's veil is called rj 
 Tipi] TH TrpoCTWTra.] 
 
 'E^ov(Tia^(t), from c^ao-m. 
 
 I. With a genitive following. To have 
 power or right over. occ. I Cor. vii. 4. 
 
 II. To have, or rather, to exercise, 
 power or authority over, " oppress." 
 Campbell, whom see. occ. Luke xxii. 25. 
 [Neh. ix. 37. Lam. ix. \7r\ 
 
 III. 'E^ovo-ta^ojuai, To be brought or 
 reduced u?ider power or subjection, occ. 
 1 Cor. vi. 12, where Macknight, '* I will 
 not be enslaved by any (kind of meat)." 
 
 'EJox»), ^c? h, from t^ex*^, extare, emi- 
 nere, to be eminent, in a natural, and 
 thence in a moral sense, from k^ out, and 
 e'x*^ lo have, be. 
 
 I. Extuberance, eminence, in a natural 
 sense. Thus used by the profane writers 
 and by the LXX, Job xxxix. 28, eV f^oxjT 
 Trirpag on the eminence, or top, of a rock. 
 [Diod. Sic. V. 7.] 
 
 II. Eminence, in a moral sense, repu- 
 tation, note. Hence, 'Oi Kar k^oxw ovteq. 
 Those who are in eminence, men of emi- 
 nence or note. occ. Acts xxv. 23. 
 
 'E^VTrvii^w, from e^ out, and vTvpog sleep. 
 — To awake or rouse another out of 
 sleep, occ. John xi. 11. Comp. 2 Kings 
 iv, 31. [This word occurs Job xiv. 12. 
 in the LXX, and often in the other ver- 
 T2 
 
E IS S.I 
 
 276 
 
 EOF 
 
 sions. Plut. Vit. Anton, c. 30. torn. vi. 
 p. 99. ed. Hutt. Eustath. de Amor. 
 Hysra. vi. p. 224. &c., but the Gramma- 
 rians say that a^vvrW^w is a better word. 
 It occurs Heliod. iEthiop. v. 21. vi. 9. 
 viii. 12. and in Polysen. Strat. iv. 6. 8. in 
 a neuter sense. See Lobeck on Phryn. p. 
 224.] 
 
 ^g° "E^vrrvoQ, «, 6, )/, from I J out, and 
 vTTvoQ sleep. — Awake, refused out of sleep. 
 OGc. Acts xvi. 27. [3 Esdr. iii. 3, where 
 it is in a deep sleep.'] 
 
 "E^w, from Ik or 1^ out. 
 
 1. Out, without, as opposed to within. 
 It is either construed with a genitive^ as 
 Mat. xxi. 39. Mark v. 10. Acts iv. 15. 
 & al. freq. — or put absolutely, as Mat. v. 
 13. xii. 46, 47. xiii. 48. & al. freq. [This 
 word answers both to foris and for as ; 
 i. e. we may say both eT^'ai e^w and fiaWttv 
 
 2. With the article prefixed it assumes 
 the nature of a N. 'O e^w, Outer, ex- 
 ternal. Thus 'O ejw ypiov avdpu)7roQ Our 
 outer 7na?i, \. e. our body with its animal 
 appetites and affections, 2 Cor. iv. 1 6 5 
 Tac f^w. Those that are without, i. e. 
 the pale of Christ's Church. Col. iv. 5. 
 1 Thess. iv. 12. 1 Cor. v. 12, 13; on 
 M'hich last passage Chrysostom remarks, 
 T«c tew, Kai r»c t^oj, r«c XpiTtarwc? koi 
 rac "EWrjvag Kokwy, He calls the Chris- 
 tians, and the Heathen^ those that are 
 within, and those that are without. (So 
 in Prol, to Ecclus. ToIq ektoq means The 
 Heathen.) But Mark iv. 11, Tolg e^w 
 plainly denotes the unbelieving Jews. See 
 Kypke on 1 Cor. [Schl. says that in 
 Mark iv. 11. 61 e^co mean the common 
 herd of Christians opposed to the apos- 
 tles, who were esoteric disciples. Schoet- 
 gen on 1 Cor. v. 12, 13, says, that the 
 Jews applied a similar phrase, especially 
 to the Gentiles.] 
 
 "Ef W0CV, Adv. from e^oj without, and the 
 syllabic adjection 3'ev denoting from or at 
 a place. 
 
 1. From without, occ. Mark vii. 18. 
 
 2. Without, outwardly, used absolutely, 
 occ. Mat. xxiii. 27, 28. 2 Cor. vii. 5, or 
 construed with a genitive, occ. Mark vii. 
 J5. 
 
 3. With the article prefixed it assumes 
 the nature of an adjective. To t^ioQsv 
 (fiipog, namely) The out-side. occ. Mat. 
 xxiii. 25. Luke xi. 39, 40. 'O e^wdey 
 KoapoQ, The outward or external adorn- 
 ing, occ. 1 Pet. iii. 3. *A7ro rutv e^wdev, 
 From those who are without, i. c. the 
 
 Christian pale. occ. 1 Tim. iii. 7- Comp. 
 under "E^w 2. 
 
 'EJw0w, from 1^ out, and w0w to drive. 
 Comp. 'A7rw0€O/zai. 
 
 I. To drive out, expel, occ. Acts vii. 
 45. where see Eisner and Wolfius. [See 
 Deut. xiii. 3. 2 Sam. xiv. 13, 14. Jer. 
 xlix. 36. iElian. V, H. iii. 17. Herodian. 
 iii. 2. 5.] 
 
 II. To drive or thrust a ship out of the 
 sea, namely, into a creek, occ. Acts xxvii. 
 39. Thucydides often uses this V. joined 
 with ItQ or TrpoQ 7>/v yr}y, or with eig ro 
 ^ilpov for running a ship aground. See 
 Wetstein. [See Thucyd. ii. 90. Polyb. 
 XV. 2. 15. So ships driven out of their 
 course by the wind are called i'^w'^at in 
 Herod, ii. 113. See D'Orvill. ad Charit. 
 iii. c. 3. p. 363.] 
 
 'Ejajr^poc, «, ov, Comparat. from 'il,u]. 
 '— Outer ^ exterior, occ. Mat. viii. 12. xxii. 
 13. XXV. 30.— On Mat. viii. 12, Wetstein 
 remarks that our Lord " continues the 
 image of a feast : the banqueting room 
 was in the night illuminated with many 
 lamps. He who is driven out of it and 
 the house, is in darkness., and the further 
 he is removed., the grosser the darkness." 
 See also Wolfius. 
 
 'Eopraifw, from koprri. — To keep or ce- 
 lebrate a fiast^ or rather. To fiast. occ. 
 I Cor. V. 8; which does not appear to 
 have any particular relation to the cele- 
 bration of the Lord's Supper., but to refer 
 to the general behaviour and conduct of 
 Christians as celebrating their redemption 
 by Christ's sacrifice and death *. *' Let 
 the whole of our lives be like the Jewish 
 feast of passover and unleavened bread." 
 Clark's Note. [The word occurs Exod. 
 V. 1. xii. 14. Nahum i. 15. See Xen. de 
 Rep. Athen.iii. 2. Schl. says, that in 1 Cor. 
 V. 8. it means to worship God., and refers 
 to Isa. Ixvi. 23. and Loesner Obss. Phil, 
 p. 277. In the passage of Isaiah I can see 
 nothing to justify this. At the same 
 time it is clear, that, as eo/orai^w refers to 
 religious feasts, I believe always in the 
 O. T., such a signification is not foreign 
 to the word. See for example Is. xxx. 
 29. and among the above passages, Exod. 
 V. 1. xii. 14, where we have iopTa'Cuv pot 
 or iopTct^eiv Kvp/w.] 
 
 'EOPTH, T7C, r/. The most probable of 
 the Greek derivations proposed of this 
 word seems to be that which deduces it 
 
 * See Dr. ^cll on the Lord's Supper, ilppcn(Iix> 
 No. IV. 1st edit, aiid No. V. 2d. 
 
EDA 
 
 277 
 
 E n A 
 
 from eopya perf. mid. of tlie V. jji^io to 
 perform sacred rites : but may not kopTrj 
 rather be a corrupt derivative from the 
 Heb. n^lfi? a solemn assembly, or from 
 Ti^)^)) a solemn feast day, with n emphatic 
 prefixed? The LXX, for n"iVi^, Deut. 
 xvi. 8, have hlo^iov^ eopT^, a going forth 
 (from labour, I suppose), a feast. 
 
 [I.] A solemn feast or festival. [Luke 
 ii. 41.xxii. 1. Col. ii. 16.] 
 
 [II. The passover. Mat. xxvi. 5. xxvii. 
 15. Luke xxiii. 17. John iv. 45. comp. 
 xiii. 1. So Numb, xxviii. 17. Ecclus. 
 xliii. 8. 1 Mac. x. 34. See Reland. An- 
 tiq. Hebr. P. iv. c. 2. § 4.] 
 
 'ETrayyeX/a, ac, ff, from STrayyeXXw. 
 
 [I. Annunciation, declaration. 2 Tim. 
 i. I ; for this, I think, gives a better sense 
 than promise. The meaning is, accord- 
 ing to the kind will of God that I should 
 declare the blessings of eternal life gained 
 by Christ for mankind. So Schleusner, 
 Bretschner, and Wahl. Wolf gives the 
 same sense, but translates sTrayyeXia by 
 promise, saying that /caret here gives the 
 sense required, as in 1 Tim. vi. 8. Tit. i. 
 1 . An Apostle for the sake of the pro- 
 mise, &c. i. e. An Apostle to spread the 
 promise.'] 
 
 [II.] A promise, either the act of pro- 
 mising, or the thing promised. See Luke 
 xxiv. 49. Acts i. 4. ii. 33. vii. 17. xiii. 23, 
 32. xxiii. 21. Heb. x. 36. xi. 13, 39. 1 
 John i. 5 ; but in this last text the Alex- 
 andrian and Vatican, and very many later 
 MSS., as also several ancient and modern 
 versions read dyytXt'a; which reading is 
 embraced by Wetstein, and received into 
 the text by Griesbach. [\n Acts xiii. 32. 
 2 Pet. iii. 4, 9, it seems to be the fulfil' 
 ment of the promise ; and in Luke xxiv. 
 49. Acts i. 4. ii. 33. Gal. iii. 14. Heb. iv. 
 ]. vi. 12. x. 36, the thing promised.] 
 
 'ETrayyeXXw, from eirl intens. and ay- 
 yc'XXw to tell, declare. 
 
 I. To declare, denounce. Thus used 
 in the profane writers, and by the LXX, 
 Job xxi. 31. Isa. xHv. 7, for the Heb. 1»jn 
 to make manifesly declare. [The verb has 
 also the sense of ordering in Xen. Cyr. vii. 
 4. 1. Thucyd. iii. c. 16. and of asking in 
 Demosth. p. 1122. ed. Reisk. ; and both 
 senses are acknowledged in the Greek 
 Lexicographers.] 
 
 II. In the N. T. 'ETrayyf'XXoftat, De- 
 pon. To promise. Mark xiv. 1 1 *. Acts 
 
 • [Lobeck on Phryn. pp. 749, 750, shows that 
 the infinitive of the aorist follows verbs of promts - 
 tng in good Gtcek.] 
 
 vii. 5 Rom. iv. 21. 2 Pet. ii. 19. & al. 
 freq. In Rom. iv. 31, Macknight under- 
 stands eirj/yyfXrat passively, as it is used 
 Gal. iii. 19. [Tit. i. 2. Heb. vi. 13. x. 23. 
 xi. 11. xii. 26. James i. 12. ii. 5. 1 John 
 ii. 19. Ecclus. XX. 23. 2 Mac. iv. 27] 
 
 III. To profess, occ. 1 Tim. ii. lU. vi. 
 21. The profane writers sometimes use 
 the V. in this last sense, as may be seen 
 in Wetstein. [Wisd. ii. 13. Aristot. Eth. 
 X. 10. Xen. Mem. i. 2. 7.] 
 
 ^^^ 'ETrayycXyua, aroq, ro, from eirrjy- 
 yeXpai, perf. pass, of tTrayyeXXw. — A pro- 
 mise, occ. 2 Pet. i. 4. iii. 13. [^Demosth. 
 397. 3.] 
 
 'ETrayw, from eirl upon, and ayoj to 
 bring. — To bring upon. occ. Acts v. 28. 
 2 Pet. ii. 1,5. On Acts comp. Lev. xxii. 
 16, in LXX, and see Eisner, Wetstein, 
 and Wolfius. [In this place of the Acts 
 it is to lay upon, or to lay a crime to one's 
 charge. So Demosth. p. 548. 24. ed. 
 Reisk. Diod. Sic. xvi. 23. Herodian. iv. 
 6. 6. Comp. Gen. xx. 9. Ezek. xxxiv. 7.] 
 
 ^g* 'BTrayiovi^opai, from IttI for, and 
 aywri^ofiai to strive, contend earnestly. — 
 To strive or contend earnestly for. occ. 
 Jude verse 3. See Grotius and Beza on 
 the place. [So Plutarch. Num. c. 8.] 
 
 I^g^ 'E7ra0pdt^w, from kitl upon, and 
 adpoi^ut to gather together, throng, crowd, 
 from adpoog crowded together. — To crowd 
 upon. occ. Luke xi. 29, rwv ^e oyXiav Itto- 
 dpoL^ojiivojv, the multitudes crowding upon, 
 viz. him. [It is of the same force as the 
 simple verb, which occurs frequently. See 
 ^lian. V. H. ii. 1. Herodian. iii. 4. 1 1.] 
 
 'Exaiveio, w, from sttI upon or to, and 
 aiveu) to praise. — To bestow praise upon, 
 give praise or commendation to. occ. Luke 
 xvi. 8. Rom. xv. 11.1 Cor. xi. 2, 17, 22. 
 In verse 1 7, hk siratvoi for / blame, is a 
 meiosis or gentle expression used likewise 
 by the Greek writers. See Raphelius, 
 Wolfius, and Wetstein. [In Rom. xv. 11, 
 it is to utter praise of, celebrate.'^ 
 
 "Eiraivog, », 6. See 'Eiratpeu). — Praise. 
 Rom. ii. 29. xiii. 3. Eph. i. 6. & al. 
 Q'ETratj/oc seems occasionally to signify 
 the reward, as well as commendation, of 
 virtue, as in Rom. ii. 29. xii. 3. I Pet. ii. 
 14. See Polyb. ii. 58. 12. So tiratviut to 
 reward, in Xen. (Econ. ix. 1 4. and often 
 in public decrees. In 1 Cor. iv. 5, the word 
 means retribution, either good or badi] 
 
 'Eiraipui, from etti upon, and aipio to lift 
 up. 
 
 I. To lift up, as the eyes. Mat. xvii. 8. 
 Luke vi. 20. & al— the head, Luke xxi. 
 
En A 
 
 278 
 
 £ JI A 
 
 28. — the hands, Luke xxiv. 50. 1 Tim. ii. 
 8 (where see Wolfius and Wetstein) — the 
 heel, John xiii. 8. In pass. To he lifted 
 up, from the ground, namely, as our Lord 
 at his ascension, occ. Acts i. 9. 
 
 II. To hoist, as a sail. occ. Acts xxvii. 
 40. So Plutarch in Theseo, p. 9. E. 
 'EIIAPA'SeAI TO Uiov to hoist the sail, 
 and Lucian [Var. Hist. ii. 38.] 'EHA'P- 
 ANTES rriv odovrjv hoistitig the sail. See 
 Wolfius, Wetstein, and Kypke. 
 
 III. 'Exaipofxai, mid. or pass. To lift 
 up or exalt one's self, to he lifted up or ex- 
 alted in pride, occ. 2 Cor. xi. 20. Comp. 
 2 Cor. X. 5. The verb is thus applied by 
 the profane writers, particularly by Thu- 
 cydides. See Wetstein on 2 Cor. xi. 20. 
 fSee Prov. iii. 5. Xen. Mem. iii. 5. 4. 
 Polyb. i. 20. ^lian. V. H. viii. 15.] 
 
 IV. To lift up, exalt, raise, as the voice. 
 Luke xi. 27. & al. — The expression, tVa/- 
 ^Eiv rijv (l)h)vr]v, is often used by the LXX 
 for the Heb. «U^J n« b^p. See Jud. ii. 4. 
 ix. 7. Ruth i. 9, 14. & al. and kiraipEiv thq 
 d^QaXpHQ sometimes, but more rarely, for 
 the Heb. tzJ^D? nw «tyj, as Gen. xiii. 10. 
 1 Chron. xxi. 16. Ezek. xviii. 6. The 
 former phrase is used by the Greek writ- 
 ers, particularly Demosthenes (see Wet- 
 stein on Luke xi. 27.), but the latter 
 seems Hebraical. [The phrase, to lift up 
 one's eyes, is usually little more than to 
 see (as in Hebrew, see Gen. xxii. 4. Dan. 
 x. 5. 1 Chron. xxi. 16). But it is em- 
 phatic in Luke xviii. J 3 ; and perhaps in 
 vi. 20. — To lift up ones hands, is a phrase 
 referring to the Jewish custom of so doing 
 in prayer. See Ps. cxli. 2. — To lift up 
 the head, is metaphorically used to ex- 
 j)ress joy or consolation. — To lift up the 
 voice is our phrase to raise the voice ; and 
 the German erhehen, i. e. to speak louder. 
 See Philost. Vit. Apollon. V. c. 33. De- 
 mosth. de Cor. p. 322. In Acts ii. 14, it 
 does not, however, seem to imply more than 
 that he spoke, as in the Heb. Judges ix. 7-] 
 
 'ETrato-xvj^o/xat, from £7rt upon account 
 of, and aia^vvopai to he ashamed. — To 
 he ashamed of. It is generally in the N. 
 T. construed with an accusative of the 
 person or thing o/* which one is ashajned. 
 Mark viii. 38. Rom. i. 16. [See Luke 
 ix. 26. 2 Tim. i. 8, 12, 16. Matthi« § 
 408. Diod. Sic. i. 83. Herod, ix. 185. and 
 once (see Matthias § 403, and Xen. Mem. 
 ii. 1. 31.) with] the preposition ettI and a 
 dative, Rom. vi. 21. — tlso with an infini- 
 tive, Heb. ii. 1 1. xi. 16. [See Isa. i. 29. 
 Jobxxxiv. 19.] 
 
 'ETraiTECJ, w, from IttI intens. and airio) 
 to ask. — To heg, ask an alms. occ. Luke 
 xvi. 3. — The word is used in the same 
 sense by the LXX, Ps. cix. 10, for the 
 Heb. b»m to ask, heg ; and so is the N. 
 eTraiTricriQ for hegging, Ecclus. xl. 31, 34. 
 
 'ETTttKroXeStw, w, from ettI 7ipon, or in- 
 tens. and cLKoXadsu) to follow. [Deut. xxxii. 
 30. & al.] 
 
 I. To follow the steps of one, used 
 figuratively, occ. 1 Pet. ii. 21. So The- 
 mistius in Wetstein, TO~IS "IXNESIN 
 'AKOAOYGE-IN, [Polyb. vii. 14. 3.] 
 
 II. To follow, he subsequent, ensue, occ. 
 Mark xvi. 20. 1 Tim. v. 24. 
 
 III. To follow diligently, prosecute, 
 pursue a work. occ. 1 Tim. v. 10. 
 
 'ETrafCbw, from ettI to, or intens. and aKsia 
 to hear. — To hear, hearken to. occ. 2 Cor. 
 vi. 2. 
 
 ^^^ 'ETra/cpocio/iai, Cjfxai, from ettI to, 
 or intens. and aicpodofxcu to hear. See un- 
 der 'AKpoarrjptoy. — To hearken or listen 
 to. occ. Acts xvi. 25 *. 
 
 'Eirdp, a conjunction, from btteI after 
 that, and av if — If, after that, when. occ. 
 Mat. ii. 8. Luke xi. 22, 34. 
 
 j^g^ 'E-TrdvayKEg, Adv. from etvi upon, on 
 account of, and dvdyKri necessity. — Of ne^ 
 cessity, necessarily. But with the article 
 it assumes the meaning of the adjective, 
 TO. STrdvayKEQ [ovra namely), things (which 
 are) of necessity, necessary things, occ. 
 Acts XV. 28, where Wetstein cites Plu- 
 tarch and Josephus using the phrase 
 'EHA'NAFKES ^EINAI, To he necessary; 
 and we may remark, that Homer, II. i. 
 line 142, has the adv. ETriTrj^Eg ftly, for 
 ETTirrj^Eg ovrag ft. Comp. also Kypke. 
 [Arrian. Diss. Ep. ii. 20. 1. Athen. xiv, 
 p. 657. D.] 
 
 ^^^ 'ETravdyio, from Irrt to, and avdyof 
 to hring hack or forth. 
 
 I. Intransit. To return, occ. Mat. xxi. 
 18. [Ecclus. xxvi. 23. Xen. Cyr. iv. 1.2.] 
 
 II. To put, thrust forth, namely, a 
 ship or sailing vessel, into the sea. occ. 
 Luke V. 3, 4. Comp. under 'Avdyio III. 
 The participle E7rava')(dEVTag "is in a like 
 sense applied to persons, 2 Mac. xii. 4. 
 [Xen. Hell. vi. 2. 1.] 
 
 ^^^ 'FjTrapapipvrjffKU), from ettI to, and 
 dvapipviitTKU) to remind. — To remind, put 
 in mind or rememhrance. occ. Rom. xv. 
 15. [Demosth. p. 74. 7. ed. Reisk.] 
 
 'ETravaTTctvo/xat, mid. from eVt upon, and 
 dvaTravofiai to rest. 
 
 * ['EnoL-Afoaffts occurs 1 Sam. xv. 22.] 
 
E n A 
 
 279 
 
 En A 
 
 I. To relyy to rest, repose one's self 
 upon. occ. Rom. ii. 17. The LXX use it 
 in the sense of leani?ig or resting upon, 
 for the Heb. ^i>u;j, 2 Kings v. 18. vii. 2, 
 17. Ezek. xxix. 7. So in a spiritual sense 
 (as in Rom.) Mic. iii. 11. [See 1 Mac. 
 viii. 12. Herodian. ii. 1. 3.] 
 
 II. To rest, remain upon. occ. Luke x. 
 6. In this latter sense the V. is used by 
 the LXX for the Heb. TXM to rest, and 
 applied to the Holy Spirit. Num. xi. 25, 
 26. 2 Kings ii. 15. 
 
 'ETravip^opai, from eVt unto, and avep- 
 Xo^ai to come back. — To come or return 
 back again, i. e. to the same place, occ. 
 Luke X. 35. xix. 15. Lucian uses this 
 decompounded V. De Mort. Peregr. tom. 
 ii. p. 764. 'O ^£ iiQ rriv oidav 'EHAN- 
 EAGii'N, but he returning back again to 
 his house — [Gen. 1. 5.] 
 
 'ETravhrjfjLi, from sttI upon or against, 
 and uphrjiuLL to arise. — To rise up hostilely 
 against, occ. Mat. x. 21. Mark xiii. 12. 
 Comp. 'AvhrjfiL V. The Greek writers 
 frequently use the V. eTravhrjjjLL and the 
 N. eTTava<^a<nQ in the same view. See 
 Wetstein and Kypke on Mat. []The verb 
 implies hostility without provocation, says 
 tlie Schol. on Thucyd. iii. 39. 'ATroTao-te 
 is when people revolt after injury offered ; 
 eTramTao-tc when they do so without such 
 iiijury or insult. See Deut. xix. 11. xxii. 
 26. Ps. iii. 1. Micah vii. 6. Herod, i. 89. 
 Polyb. ii. 53. 2.] 
 
 ^^P* 'E7ravop0a>fftc, lOQ, Att. ewe, ij, 
 from iTravopQoio to set right again, to cor- 
 rect, which from ctti intens. and avopOoio 
 to make right. — Correction, amendinent of 
 what is wrong, occ. 2 Tim. iii. 16. Ra- 
 j)helius and Wetstein cite from Polybius, 
 nP(TS 'EnANO'PeaSIN rS avdp^TVisJv 
 jSiti, For the amendment or correction of 
 men's life; and from Arrian. 'EIIANOP- 
 GO'^EI TH /3/8. To which I add from 
 Epictetus Enchirid. cap. 75, T^v 'EHA- 
 NO'PGHSIN TToifjffai ti]v areavTH, To make 
 the amendment of or to amend thyself. 
 [|The proper meaning is, to straighten 
 what has become crooked, to bring a thing 
 back to its former state. See Plat. Rep. 
 X. 302. Pausan. iv. 7. Lys. 124. 7. It is 
 applied especially to correction of manners 
 or life, either with /3ta or a similar word 
 added, or absolutely, as in this place of 
 Scripture. See Polyb. i. 35. Arrian. 
 Epict. iii. 21. Xen. Epist. i. 5. Compare 
 also 1 Mac. xiv. 34. 3 Esdr. viii. 52. Jo- 
 seph. Ant. xi. 5. Dcmosth. 707- 7- edit. 
 Ueisk.] 
 
 'E7ra»/w, an Adv. construed with a geni- 
 tive, from ettX upon, and avio above. 
 
 1. Of place. Above. Mat. ii. 9. 
 
 2. Upon. Mat. v. 14. xxi. 7. xxiii. 18. 
 &al. 
 
 3. Over. Luke iv. 39. [Schlcus. says 
 Beside, as bi^ in Gen. xviii. 2. Ezek. xxv. 
 9. Dan. xii. Q, 7 '■, or near, as vizsp ke* 
 (paXfJQ in Hom. Odyss. iv. 802.] 
 
 4. Of dignity or pre-eminence. Above, 
 over. John iii. 31. Luke xix. 17, 19. 
 
 5. Of price, or number. Above, more 
 than. Mark xiv. 5. 1 Cor. xv. 6. 
 
 'ETrapicEw, w, from ctti to, tmto, and ap- 
 KEU) to suffice, satisfy. — With a dative. To 
 supply, relieve, support, occ. 1 Tim. v. 1 0, 
 1 6. The Greek writers frequently use it 
 in like manner. See Wetstein and Ky])ke. 
 [Polyb. i. 57. Philost. Vit. Soph. ii. 1. 
 Hemsterh. ad Lucian. Tim. c. 5.] 
 
 'E7rap)^ta, ag, r/, from hirapyoQ a go- 
 vernor of a province, from etti over, and 
 ap^opai to rule. — A province, a district 
 subject to one deputy-governor, occ. Acts 
 xxiii. 34. xxv. 1. — This word is not only 
 used by the LXX, Esdr. v. 3, 6. & al. for 
 the Chaldee nn£i, but also by Plutarch, as 
 cited by Wetstein. [The provinces sub- 
 ject to Rome, were, in the republican 
 times, divided into two classes: the one 
 called the consular, usually the larger, 
 which were governed by persons who had 
 served the office of consul, and were called 
 proconsuls, 'AvQijirciTOL ; the other usually 
 less, called praetorian, and governed by 
 those who had served the praetorship, and 
 were called proprjetors, 'Avri<rpan/yot. 
 But these terms are sometimes confound- 
 ed, (See F. Fabric, ad Cic. pro Ligar. 
 1.) and the power was the same, except 
 that the proconsuls were also commanders 
 in chief. But Augustus changed all this, 
 and divided the provinces between the 
 senate and the emperors, giving to the 
 first the old praetorian or smaller pro- 
 vinces ; to the second, the old proconsular 
 provinces. Senators were appointed to 
 govern each, and they who were sent into 
 the senate's provinces had the power of 
 the old propraitors, but were called pro- 
 cojisuls, 'AvQvTraTOL ; while they who go- 
 verned the imperial provinces were called 
 Legati Caisaris, and Trpea^evrciL, aiuLpro- 
 praetors, 'A>/rt<rpa7-j;yoi, except the legate 
 in Egypt, who was of the equestrian or- 
 der, and called prsefectus, "ETrap^og or 
 "Yxapj^pg. They who had the care of the 
 emperor's revenues were called 'ETrtrpoTrot 
 or ^toiKr}Tca. Procuratores ; and some of 
 
EHE 
 
 280 
 
 EHE 
 
 these in the small provinces, as Judaea, 
 which wefe appendages of the larger ones, 
 had the authority and jurisdiction of go- 
 vernors. This is taken from Fisclier de 
 Vit. Lex. N. T. pp. 432—437. The word 
 'E-n-ap'^ia comprised both kinds of pro- 
 vinces, and is the same as r/ yefiovia. See 
 Plutarch, Ca^s. p. 708. E. Polyb. i. 15. 10. 
 ii. 19. 2. The word occurs in one MS. 
 in Esther iv. 11. and Judith iii. 6.] 
 
 "I^TravXiQj 102, Att. EOJQ, ri, from aTrl in, 
 and cLvXt^ojjLaL to lodge. — A dwelling, ha- 
 bitation, occ. Acts i. 20. — [A cottage, 
 sheep-fold (Num. xxxii. l(j.) stall, camp, 
 or any habitation, according to Hesychius. 
 In the Acts the phrase comes from Ps. 
 Ixix. 25 ; and so Prov. iii. 33. Isa. xxxiv. 
 13. Comp. Polyb. xvi. 15. 5. D'Orvill. 
 ad Charit. i. 13. Gataker ad M. Antonin. 
 i. 16.] 
 
 'Evavpiov, Adv. from aTrl upon, and 
 avpioy to-morrow, which see. — To-mor- 
 row. But with the feminine article pre- 
 fixed it assumes the nature of a N., and 
 thus it is always used in the N. T. with 
 the feminine article of the dative case rrj 
 ETravpiov, vpip^ day being understood, on 
 the 7norrow or next day. Mat. xx;vii. G2. 
 Mark xi. 12. & al. freq. [Num. xi. 32.] 
 
 ^^^ 'ETravrooiwp^, q. d. air clvtm ^wpo) 
 in the very theft; <piop6v theft being de- 
 rived from <^u)p a thief — In the very act 
 or fact. It is a phrase used by the purest 
 Greek writers, and by them applied to 
 any flagrant wickedness, particularly to 
 adultery, as well as to theft, occ. John 
 viii. 4, where see Wolfius and Wetstein. 
 [Eur. Ion. 1214. Antiph. Or. i. p. 18.] 
 
 L^g^ 'Erracppi^ct), from etti upon., or in- 
 tens. and cK^piCio to foam* — T'o foam up 
 or out. occ. Jude verse 13. So Alberti, 
 Wolfius, and Wetstein cite from Moschus, 
 Idyll. V. line 5, 
 
 KCpTov'ETlh&Pl'ZEi 
 
 — And foams the troubled sea. 
 
 [The place of Jude refers to Is. Ivii. 20.] 
 
 'Eireyeipio, from fVt upon, and iyeipio to 
 raise. — To raise or stir up, to excite, occ. 
 Acts xiii. 50. xiv. 2. {It is generally 
 used in a bad sense. See 1 Sam. iii. J 2. 
 xxii. 8. 1 Chron. v. 26. 2 Chron. xxi. 16. 
 Xenoph. Ephes. i. c. 4. Eur. Here. Fur. 
 1084.] 
 
 'ETret, from airl upon, and h if, that. 
 
 I. An adv. of time. When, after that. 
 Luke vii. 1. 
 
 IL A conjunction. 
 
 1. Since, because. Mat. xxvii. 6. Luke 
 i. 34. 2 Cor. xi. 18. & al. freq. [Xen. An. 
 vii. 6. 16.] 
 
 2. For, implying a condition, for then, 
 for else, for otherwise. Rom. iii. 6. xi. 6. 
 
 1 Cor. V. 10. XV. 29. & al. freq.— It is 
 evident that in this application there is 
 an ellipsis to be supplied after aTrel, which 
 particle is also thus used in the purest 
 Greek writers. See Alberti on 1 Cor. v. 
 10, and Blackwall's Sacred Classics, vol. 
 ii. p. 53. [^schin. Dial. ii. 8. 10.] 
 'Exei^rj, from etteI, and ^r/ truly. 
 
 I. An adv. of time. When truly, after 
 that indeed. 1 Cor. i. 21. 
 
 II. A conjunction casual. Since, be-- 
 cause, for truly. Mat. xxi. 46. Luke xi. 
 6. [al.] — It is used much in the same 
 manner as ettei, but seems emphatical. 
 
 'ETTEiSrjTrep, a conjunction, from tTret, Srf, 
 and Trip, truly. — Since in truth, occ. Luke 
 i. 1. [Thuc. viii. 68. iEsch, Dial. ii. 12.] 
 
 'ETret^w, from ettI upon, and ti^w to see. 
 — To look upon, regard, occ. Luke i. 25. 
 Acts iv. 29. [It is in a good sense in the 
 first place. See Glass. Philol. S. p. 964. 
 ed. Dath. and so in Symmachus's version. 
 Ps. Iviii. 1 1 . Ixx. 6. In the 2d place, it 
 is taken in a bad sense, as in Jer. iii. 8.] 
 
 "EirEipi, from ettI upon, after, and iifii 
 to go, come. — To come after, succeed, fol- 
 low. It is in the N. T. used only in the 
 particip. pres. fem. dat. rrj EirniaYi on the 
 succeeding or following, rjpapt^ day, viz. 
 which is expressed. Acts vii. 26 ; but un- 
 derstood, Acts xvi. 11. XX. 15. xxi. 18. 
 Trj ETTitia-r] vvktI, On the following night. 
 occ. Acts xxiii. 11. [|Comp. Deut. xxxii. 
 29. 1 Chron. xx. 1 ; and Polyb. iii. 42. xii. 
 7 and 21.] 
 
 "EirELTTEp, a conjunction, from ItteX, and 
 Trip truly. — Since in truth, occ. Rom. iii. 
 30. 
 
 'EiTEiaayiayrj, tjq, r;, from ETTEtadyo) to 
 superinduce, which from ettI upon, and 
 ELcayio to introduce, bring in. — A super- 
 induction, a bringing in one thing after 
 or upon another, aii introduction ^some- 
 what more. occ. Heb. vii. 1 9, where Kpin- 
 Tovoq eXttl^oq the better hope seems to be 
 put for that better thing hoped for (comp. 
 ' EXttiq II.) , even Christ himself and the 
 benefits of his priesthood. Comp. Heb. 
 X. 15. viii. 6. and Rom. v. 2. Eph. ii. 18. 
 iii. 12. Heb. iv. 16. [[The word occurs 
 Joseph. Ant. xi. 6. 3. of the introduction 
 of a second wife after divorcing the first.] 
 "ETretra, an adv. of time and order, from 
 ETTI upon, or at, and lira then. — There- 
 
E HE 
 
 281 
 
 EHE 
 
 upon, then. Mark vii. 5. Gal. i. 21. 2 Cor. 
 xii. 28. 
 
 "ErreiTa jietcl t»to, Then or afterwards. 
 occ. John xi. 7. The best Greek writers 
 often use this and the like pleonastic ex- 
 pressions, Eira fjiera tSto, eitu ^etcl rdvra, 
 . &c. as may be seen in Wetstein and Kypke 
 on John. 
 
 'EirsKeiva, used as an adverb or preposi- 
 tion, with a genitive, for eirl eKelva, namely 
 ')(^iopia or fj-spr], to those (further) countries 
 or parts. — Beyond, occ. Acts vii. 43 or 
 4A. Thus it is frequently applied not 
 only by the LXX for the Heb. n«^no or 
 n«7n (see especially Amos v. 27.), but 
 also by the profane writers. See Wet- 
 stein and Bos Ellips. [Comp. Diod. Sic. 
 iii. 50. Xen. Hell. v. 1. 10. Anab. v. 4. 2. 
 the Notes on Thorn. Mag. p. 336, and 
 Irmisch. on Herodian. ii. 8. 13. In 1 
 Mac. ix. 30. Ezek. xxxix. 22. and Micah 
 iv. 5, it expresses time; after, after- 
 wards.']^ 
 
 ^g^ 'E7r£/vT£tVo/iat, from ettI to, Mw/o,and 
 EKTEipio to extend. [Middle.] — To stretch 
 or press forward to, or towards, as run- 
 ners in a race. It is a most beautiful and 
 expressive word, denoting the utmost ea- 
 gerness and exertion to gain the goal. So 
 Chrysostom explains ettektelvopevoq by 
 Jlpiv ij irapayevaadai Xa€etj/ ffTrn^ai^ioV 
 TToWriv Trpodvpiav Kai SrEpporriTa ^rjXoi, 
 Eager to seize before one is arrived. It 
 denotes great earnestness and ardour, occ. 
 Phil. iii. 14. [Comp. Max. Tyr. viii. 2.] 
 
 'ETTEv^VTrjQ, a, 6, from sttevBvw. — An 
 upper garment. So the LXX have twice 
 used it, namely in 1 Sam. xviii. 4. 2 Sam. 
 xiii. 18, for the Heb. b''i?D. occ. John xxi. 
 7, where see Wetstein and Campbell. [In 
 this place Theophylact says it was a Sy- 
 rian fisherman's upper garment. See also 
 Salmas. ad Tertull. de Pallio. c. 5. p. 410, 
 and Niebuhr's Travels in Arabia, pi. Ivi. 
 Fischer (De Vit. Lex. N. T. p. 83, sq.) 
 says, it seems to be the outer tunic, for 
 the Greeks, Romans, and Jews (in imita- 
 tion of them) wore two, one which touched 
 the skin, and was called by the Latins 
 interula, subucula, and indusium, by the 
 Attics x^rwWcncoc (Xen. Mem. ii. 7\. 5. 
 Theoph. Char. 25.), and by other Greeks 
 vTTo^vTriQ and viroKapiaoQ ; and an outer 
 one called x^'''^^' ^^ Attic, and sTZEv^vr-qg 
 or E-KLKapKTOQ. Suidas's explanation of 
 the word is corrupt. That the word ex- 
 presses a tunic and not a cloak, seems 
 clear from the use of the term ^te^^woruro.] 
 
 'ETTfi'^vo;, from tTrt upon, and ivcvo) to 
 
 clothe. — To clothe upon, superinduere. 
 Hence mid. To be clothed upon, put on. 
 occ. 2 Cor. V. 2, 3. Plutarch, in Pelopid. 
 p. 283, D. uses the particip. perf. pass, of 
 this decompounded V. 'E(r0r/rae 'EIIEN- 
 AEAYME'NOI yvvaiKEiaQ toIq ^wpd^i, 
 Clothed in female dresses over their breast- 
 plates. As for the expression, 2 Cor. v. 
 2, To be clothed upon with a house, which 
 Macknight thinks an absurdity, it is cer- 
 tainly not more so than laying up in store 
 (or treasuring up) a foundation, 1 Tim. 
 vi. 19, or than the domestics of God being 
 built upon a foundation, Eph. ii. 19, 20. 
 The truth is that such variation in meta- 
 phorical terms is used by the best Greek 
 writers, and even by the Latin, as the 
 learned Merrick has shown in his Anno- 
 tation on Ps. Iviii. 8, p. 11 6. So our 
 Shakspeare in Hamlet speaks of taking 
 arms against a sea of troubles. In 2 Cor. 
 V. 3, place a comma after yvpvoi, Since 
 indeed we shall be found (or be) clothed 
 upon, not naked. 
 
 'ETTEpxopaL, from airl upon, to, and fp- 
 Xopai to come. 
 
 J. To come upon, occ. Luke i. 35. xxi. 
 26. Acts i. 8*. James v. I. — of time. occ. 
 Luke xxi. 35. So Homer often applies 
 this V. to time, sometimes with a dative, 
 as 11. viii. line 488, 489. "Avrap 'Axaioig 
 — 'EnH'AYGE Nj)^, The night cajne on 
 the Grecians. II. ix. line 470, Acfcar?/ 
 pot 'EnH'AYGE Nv^. The tenth night 
 came on me. Comp. Odyss. ii. line 107. 
 and xiv. lines 457, 475. 
 
 II. To come upon, happen, occ. Acts 
 viii. 24. xiii. 40. [In both instances it is 
 used in a bad sense; in Ecclus. iii. 8. 
 (comp. i. 35.) in a good one. In Luke 
 xxi. 35, it implies an unexpected coming, 
 according to Schleusner and Wahl. So 
 Herodian. viii. 4. 8."] 
 
 III. 2b come upon, in the sense of Ac- 
 stile attack or invasion, occ Luke xi. 22. 
 So Homer, II. xv. lines 405, 406. 
 
 !'Ai;t«p 'A5^«<oi 
 
 TpoJag 'EriEPXOMt'NOTS [xivov ifi-mliv 
 
 The Greeks sustaiii'd 
 
 Th' assaulting Trojans 
 
 II. xxii. lines 251, 252, 
 
 - Oi^Sj ttot' eVJvrv 
 
 Mt7va< EnEPXO'MENON — 
 
 — Nor durst I e'er await 
 Thy fierce assault 
 
 * [In Luke i. 35, and Acts i. 8, the coming of 
 the Holy Spirit implies his miraculous ojyeralion.] 
 
EHE 
 
 282 
 
 EHE 
 
 Scapula refers to Thucydides and Plu- 
 tarch as using it in the same vievF. [Most 
 words of motion with IttI, sometimes im- 
 ply hostile invasion. See Diog. ii. 23. 
 Herodian i. 8. 12. (where see Irmisch), 
 and iv. 5.10. Xen. Hell. vii. 4. 24. Job 
 xxiii. 6.] 
 
 I v. Of place. To come, arrive, occ. 
 Acts xiv. 19. [Gen. xlii. 21. Isa. xli. 4. 
 Pol. ii. 7^.'] 
 
 V. Of time, To he future^ coming, or 
 to come. occ. Eph. ii. 7. [Luke xxi. 26. 
 James v. 1.] 
 
 'ETrepwrctWj w, from stu intens. and Ipw- 
 TOLd) to ask. 
 
 I. To ask, interrogate.) question. See 
 Mat. xii. 10. xvii. 10. xxii. 41. Mark v. 
 9. vii. 17. XV. 44. Luke xxiii. 3, 6. See 
 Eisner on Mat. xxii. 46. [Schleusner 
 gives another head here. To ask captious 
 questions ; but without any reason. The 
 sense is given by the context in the pass- 
 ages he cites. He refers to Ps. xxxiv. 1 1 . 
 and Lucian Jov. Conf. p. 177. In Rom. 
 X. 20, the meaning is to have a desire of 
 seeking and knowing God. Wahl thinks 
 this a Hebraism derived from the custom 
 of consulting God in oracles. See Judges 
 i. 1. xviii. 5. xx. 18.] 
 
 II. To ask, demand, require. Mat. 
 xvi. 1. 
 
 ^ETreptjjTrjfJLa^ arog^ to, from eTrepojraofiat. 
 — A71 asking, or rather, Au ansiver or 
 promise in consequence of being asked. 
 occ. I Pet. iii. 21 ; where it is highly 
 probable that the Apostle alludes to the 
 questions and answers*, which, we learn 
 from Tertullian, were used at .baptism. 
 The bishop asked, Dost thou renounce 
 Satan ? JDost thou believe in Christ ? 
 Tho person to be baptized answered, I re- 
 nounce, I believe. This, Tertullian, De 
 Baptismo, cap. 18, calls sponsionem sa- 
 lutis, an engagement of salvation ; and 
 De Resurrect, cap. 48, referring, no 
 doubt, to the above text in St. Peter, he 
 says, The soul is consecrated (sancitur) 
 tiot by washings but by answering (re- 
 sponsione). To confirm the interpreta- 
 tion of ETrepioTrjiia here assigned, we may 
 add the observations of Grotius, that fVe- 
 pMTr)fjLa is a Judicial term, used by the 
 Greek expounders of the Roman law, and 
 that in the glossary fVfpwrw is interpreted 
 by stipulor, which signifies primarily, " lo 
 ask and demand such and such terms for 
 
 * See Cave's Primitive Christianity, pt. i. ch. 
 10. p. 315. 
 
 a thing to be given, or done, by the ordi^ 
 nary words of the law *." But by a me- 
 tonymy, adds Grotius, which is very 
 common in the law, under the name of a 
 stipulation is comprehended also the an- 
 swer or promise : for in the same glossary 
 eTrepwruifjiai signifies to promise., engage. 
 Agreeably hereto Mill, on 1 Pet. iii. 21, 
 cites a gloss on the old law, published by 
 Labbe, which explains 'ETrcpwT-T?^!^ by 
 'Ojiokoyia^ <TvvQy]Kr} pi^juarwv, ^i' (ov cnro- 
 icpiperai rig trpog rrjP ETrepMrrfffip ttoielv tl 
 ij di^ovai.) A promise, an agreement in 
 ivords, by which any one answers to a 
 question., that he 7vill do, or give some- 
 thing. See Wolfius, who further confirms 
 and illustrates this explanation of 'ETrepw- 
 rrjfjLa. [See examples of the questions 
 and answers in Acts viii. 37- Just. Mar- 
 tyr. Apol. ii. § 61. Schleusner and Wahl 
 agree in this interpretation, as does Dcy- 
 ling, in whose dissertation (Obss. Sacr. 
 vol. i. pp. 361 — 369.) the various inter- 
 pretations of the passage will be found. 
 It appears, however, that notwithstanding 
 what has been said, ixepwrrj/jia does not 
 occur in any of the Greek writers on the 
 Roman law, but eTrepwrrjorig is used in the 
 sense of stipulation. See Theoph. Tit. de 
 Verb. Oblig. in Institt. Lib. iii. Tit. 16. 
 sq. and Basilic. Eclog. Lib. xxiii. Tit. 9. 
 To ETrepwTrjdep is also used for a projnise. 
 In Thucyd. iii. 53 and 54, this word 
 means a question i] 
 
 ''Ette'^u), from eVt upon, and e)(a> to have, 
 Jiold. 
 
 I. To restrain, withhold. In this sense 
 it is sometimes used in the profane writ- 
 ers. [Xen. Hell. V. 1. 5. 14. Herodian vi. 
 5. 18.] 
 
 II. To delay, tarry, stay. occ. Acts xix. 
 22,"E7r£cr)(£ 'xporoy, He tarried some iitne. 
 The expression seems elliptical for eavruy 
 £7r£0"xe ^ia yjpovov, he restrained, or kept 
 himself for some time. Herodotus uses 
 'Eni2XON XPO'NON in the same sense. 
 See more in Raphelius and Wetstein. To 
 the instances cited by them, I add, from 
 Plato's Phcsdon, § 3, p. 161. ed. Forster, 
 'Ov TcoXvv h' Iv XPO'NON 'EHISXil'N, 
 Staying therefore no long time. 
 
 III. To retain, holdfast. So Hesy- 
 chius explains iTrexoprec by K-parS^rfc. 
 occ. Phil. ii. 16. Comp. Heb. iv. 14. x. 
 2:'. But on Phil, see Doddridge and 
 Macknight, who, with our translation, 
 Martin's French, qui portent an devanl 
 
 * Ainswortlf s Dictionary. 
 
EHH 
 
 183 
 
 EHI 
 
 d'eux, Diodati's Italian, portando innanzi^ 
 render ettexovteq by holding forth^ and 
 think it alludes to maritime light-houses; 
 I know not however that the V. iirex^iv 
 ever has this sense, which belongs to ttu- 
 pixeip. 
 
 IV. To advert, attend to^ regard, ob- 
 servcy take heed. It is joined with a 
 dative case. occ. Acts iii. 5. 1 Tim. iv. 
 1 G ; or with ttwq how, and another V, 
 following, occ. Luke xiv. 7. But in these 
 uses of the V. to apply or Jlx appears to 
 be its proper meaning, and in the two 
 latter texts tov vsv the mind, which is 
 sometimes expressly joined with eVixw in 
 this sense by the Greek writers, seems to 
 be understood. See Wetstein on Luke. 
 Eisner and Wolfius understand tov vhv in 
 Acts iii. o. also; but Kypke, more agree- 
 ably to the context, supplies t^q 6(j>daX- 
 psg the eyes. So Lucian expressly. Dial. 
 Dor. et Gal. torn. i. p. 187, Movy e/ioL 
 'EnE'IXE TO^N '0<I>eAAMO^N. Hefxed 
 his eye on me only. [See Job xviii. 2. 
 Herodot. vi. 96. Aristoph. Lys. 490. and 
 the full expression occurs in Lucian. T. 
 ii. 212.] 
 
 ^g^ 'E7r?;p£a4w, from eVt against, and 
 "AprjQ Mars, the supposed god of war, and 
 hence sometimes used for war itself. See un- 
 der" Ap£ioc. — To injure, harass,insult, and 
 as it should seem merely for the pleasure 
 of insulting: for 'O EHHPEA'ZiiN <says 
 Aristotle, Rhet. II. 2.) (paiveTai Ka-acppo- 
 peiv £<ri yap 'EIIHPEASMO'S ipTrohicrpoq 
 ToiQ l^aXijaEtTiv, hk 'iva tl clvtu, aXX 'iva 
 fir) EKeivM. " A person who is styled by the 
 Greeks eVr/pcafwv seems also to despise, 
 for ETnjpEciapog is a thwarting another's 
 inclinations, not for any advantage to 
 one's self, but to cross that other." See 
 Wetstein. occ. Mat. v. 44. Luke vi. 28. 
 J Pet. iii. \6. The Vulg. however, renders 
 the V. by calumniari to accuse falsely ; 
 our Eng. translation in I Pet. hy falsely 
 accuse; Macknight by arraign; and 
 Eisner on Mat. shows that, in the Greek 
 writers, it is used for criminating or ac- 
 cusing judicially. Campbell, whom see, 
 accordingly renders it in Matthew by ar- 
 raign, and in Luke by traduce. But in 
 Mat. and Luke the more general sense of 
 injuring or despitefully using, seems pre- 
 ferable ; and in this sense also Kypke on 
 Mat. shows the V. is used in the Greek 
 writers. [Wass. on Thucyd. i. 26, says 
 that this verb signifies to do injury either 
 in word or deed, and generally implies 
 contumely to an injerior. So Thucyd. 
 
 Later writers used the word for to ca- 
 lujnniate, inveigh, pursue at law, injure 
 bodily. Demosthenes joins the word with 
 v^piQ, Xoi^opla, &c. Pollux once explains 
 it by ipyoXa^Ely, and elsewhere mentions 
 it as a judicial word. The word tVr/pEta 
 is used for injury by Diodorus, and for 
 i?isult by Josephus Ant. xiii. 14. xv. 2. 
 See Pindar apud Stob. p. 307, and refer 
 to Salmas. Obss. ad Jus. Att. and Rom. 
 p. 288.] 
 
 'Enr, a preposition, [of] which upon 
 seems plainly the primary and leading 
 sense. 
 
 I. With a genitive, 
 
 1. [It defines place, in answer to the 
 question where? and signifies tipoti, on, 
 in, at, and near.'] Mat. iv. 6. Qv. 10.] vi. 
 10, 19. [ix. 2.] xvi. 19. [xviii. 18, 19.] 
 xxiv. 30. xxvi. 64. & al. [Add Mat. 
 xxvii. 19. Mark iv. 1. viii. 4. Luke iv. 29. 
 John vi. 21. xvii. 4. Acts xii. 21. Heb. 
 viii. 4, where Schleusner says it de- 
 notes place or origin. Luke xxii. 40, at 
 the place. Acts xx. 9, at the door. He- 
 rodian v. 92. 3. Rev. i. 20. Xen. Anab. 
 iv. 3. 28, at the river. Mat. xxi. 19, near 
 the road or on the road. In Mark xii. 
 26. and Luke xx. 37, Ixt rS /3ar«, there 
 seems little doubt that we are to construe 
 In that place which contains the history, 
 of the bush. Jablonski, in the preface to 
 his Hebrew Bible (Berlin, 1699), § 37, 
 points out the fact that the Rabbins se- 
 lect some principal word in each section, 
 and call the section by that name. Comp. 
 Herodian i. 8. 8. iii. 4. 6. Pausan. vii. 26. 
 8. Xen. Anab. vii. 4. 4. Plat. Legg. v. 
 T. ii. p. 728.] 
 
 2. \_In, used of the subject. Rom. i. 1 0, 
 in my prayers. Schleusner refers John 
 vi. 2, (jr]pE~ia, a bttoiel Itti riov aoQtvwv, to 
 this head. I should rather say, it was in 
 the case of Wahl refers it to the sense 
 at, near to. We have an analogous ex- 
 pression. The iniracles jvhich he per- 
 formed oji the sicJ€.~\ 
 
 3. Upon, in, by. Mat. xviii. 16. 2 Cor. 
 xiii. 1. So we say in English, upon the 
 word, or oath. [So 1 Tim. v. 19. Itti 
 fxapTvpoi' on the testimony of witnesses, 
 in which sense the preposition occurs 
 with the dative in Dcut. xvii. 6. 
 Comp. Deut. xix. 15, in the Hebr. and 
 LXX.] 
 
 4. Above [or over'\ denoting pre-emi- 
 nence, Eph. iv. 6. [So Mat. ii. 22, over 
 Jiidcea. Rev. ix. \\, a king over them. xi. 
 6, power over the waves.'] 
 
E ni 
 
 284 
 
 Eni 
 
 5. Oisevj of business. Acts vi. S.—or 
 r)fficc^ Acts viii. 27; 'O hit). t5 Komorog, 
 He who is over the bedchamber, a cham- 
 berlain, occ. Acts xii. 20. This expres- 
 sion is agreeable to the style of the Greek 
 classics. Raphelius and Wetstein show, 
 that the very phrase, '01 'Elir TO'Y 
 KOITil'NOS, is several times used by 
 Arrian. Conip. Kypke. [See Diodor. 
 Sic. xiii. 47. Polyb. v. 72. 8. Herodiau ii. 
 2. 5. Dem. 309. 9. Xen. Anab. iii. 2. 36. 
 In later writers it is often used in this 
 sense hi 1-k\ tSjv IttitoXwj/ ab ejnstolis. 
 See Lennep. ad Phalar. p. 306.] 
 
 6. It denotes the time, office, or govern- 
 ment of a person [or thing.'] So 'E7rt 
 ^EXiffffaia, In the time of Eliseus, Luke 
 iv. 27. Comp. Acts xi. 28. 'Ext 'A€iadap 
 t5 apj(^LEpih)£j In the time of Abiathar the 
 high priest, Mark ii. 26, where see Wet- 
 stein and Bowyer. In the profane writers 
 hiTL is often used in this sense. [Mat. i. 11. 
 {near the time.) 3 Esdr. ii. 1 6. Horn. II. 
 B. 797. Arrian. iii. 73. ^lian. V. H. xiii. 
 17. Herodot. i. 15. viii. 44. Xen. Cyr. i. 6. 
 
 31. Obss. Misc. vi. p. 293.] 
 
 7. Before, i. e, governors or magis- 
 trates, in a judicial sense. Mark xiii. 9. 
 Acts xxiii. 30. 1 Tim. vi. 13. 1 Cor. vi. 
 1 ; where see Wetstein. Compare Acts 
 xxiv. 19. XXV. 9, 26. xxvi. 2. And in 
 this sense, in which it is also used by the 
 profane writers, Grotius understands it, 
 Mat. xxviii. 14. [Others, as Kuinoel, 
 say, that in this place cVt is for vtto by, 
 as in Diod. Sic. p. 26. E. So Symm. 2 
 Sam. xxi. 6. comp. 9, and Deut. xxi. 23. 
 Diod. Sic. xi. .55. xvi. 93, (where see 
 Wesseling.) ^lian. V. H. viii. 12. Xen. 
 Hell. vi. 5. 38. Venat. iii. 4. D'Orvill. ad 
 Charit. viii. c. 8. p. 642. ed. Lips.] 
 
 8. [!t denotes 7notion, and answers to 
 the question whither ? on, towards. Mat. 
 xxvi. 12. John xxi. 11. Acts x. 1 1. Polyb. 
 ii. II. 16. Herodian iii. 2. 11. Xen. Cyr. 
 V. 2. 37.] 
 
 9* Uifi 01* concerning, after verbs to 
 say, boast, &c. 2 Cor. vii. 14, my boasting 
 concernitig Titus. Gal. iii. 16. It does 
 not say, and to thy seeds, as (if speaking) 
 of many. So Plato Charmid, p. 111. (62 
 ed. Heindorf.) Legg. vii. p. 332. Dem. 
 J 892, 23.] 
 
 JO. According, agreeably to. IMark xii. 
 
 32. 'Ett' aXrfdtiag, According to truth, 
 truly. So Demosthenes, De Coron. — 
 "Ovre ^iKuiioc H7' 'Eir 'AAHGEl'AS nh- 
 fiiac eiptjiiha, Things spoken neither 
 justly, nor with any truth. 
 
 II. With a Dative, 
 
 1 . [Of place, 071. Mat. xiv. 11. on a 
 charger. Mark ii. 4. vi. 39. Luke xix. 44. 
 Eph. ii. 20. Polyb. i. 67. 13. Herodian i. 
 63; a^ or near. Mat. xxiv. 33. Comp. 
 Mark xiii. 29. and Acts v. 9. John iv. 6, 
 27. V. 2. Acts iii. 10, xxviii. 14. Diodor. 
 Sic xiv. 113. Xen. Mem. iii. 14. 2. and 
 Cyr. i. 3. 11. In Mat. ix. 16, place is 
 also indicated. No one puts a patch of 
 new cloth on an old garment^ 
 
 2. \_Against. Luke xii. 53. Ecclus. vii. 
 12. Joseph. Ant. ii. 9. 7. ^lian. V. H. 
 iv. 5. Dem. 701, 14. 742, 20.] 
 
 3. Upon, besides. Mat. xxv. 20, 22. 
 Luke iii. 20. Eph. vi. 16. 'Ert Tram r«- 
 TOiQ, Besides, or over and above, all these 
 things. Luke xvi. 26. Polybius has used 
 this phrase in the same sense, as may be 
 seen in Raphelius. So hath Lucian, Pseu- 
 domant, torn. i. p. 86 1 . 'Ext iratn ^e. ruroLg, 
 But besides all these (qualifications.) 
 []Add Heb. viii. 1. Col. iii. 13. Lucian. 
 Dial. Deor. i. 3. Horn. Odyss. iii. 1 15. 
 Xen. Cyr. iv. 5. 38.] 
 
 4. After. Mark vi. 52, They did not 
 understand ettI rolg aprolg after, in conse- 
 quence of, the loaves, i. e. being miracu- 
 lously multiplied. Compare Acts xi. 1 9, 
 and Kypke there, and on Phil. ii. 27. [In 
 Acts xi. 19, translate after (the death of) 
 Stephen. So Schleusner and Wahl. Park- 
 hurst refers it to head 8, o?i account of. 
 Heb. ix. 1 7, after the dead, i. e. after the 
 testator is dead. So ^lian. V. H. iv. 5. 
 Xen. de Rep. Lac. xiii. 7. Anab. iii. 2. 3. 
 Hell. iv. 4. 9. & al., and without a case, 
 Herod, vii. 55. This sense is nearly allied 
 with the last.] 
 
 £5. It denotes comieclion of time. John 
 iv. 27, whilst this was doing. Heb. ix. 15, 
 the sins committed during the (continu- 
 ance of the) old covenant. 2 Cor. iii. J 4, 
 during, or at the reading. Phil. i. 13, at 
 every remembrance, i. e. whenever I re- 
 member. Pans. vi. 2. 4. x. 9. 2. Greg. 
 Cor. p. 490. ed. Schoef.] 
 
 [Jo. Under authority of Mjit. xxiv, 5. 
 Mark ix. 39. Luke ix. 49. xxiv. 47. In 
 Acts ii. 38, where the same phrase oc- 
 curs, (ia7rTicrd{]T(t) etti -o7 ovojxaTL 'I. X., 
 Wolf says it is the sanie as (juttt' elq Xpi- 
 ffTor, etc ovojxa X., iv ovop.. X., and refers 
 to Vitringa Obss. Sac. Lib. iii. c. xxii. But 
 Vitringa makes a difference between these 
 three phrases. To be baptized in the 
 name of Christ {iv ovop.) is, he says, to 
 be baptized by the order and aut[)ority of 
 Christ, in the baptism cortimanded by 
 
En I 
 
 283 
 
 EHI 
 
 t 
 
 him, while the two first imply alike io be 
 
 baptized^ in order to profess cwnmunion 
 with Christ. Wahl says, that kirl indi- 
 cates the condition .ov law on which any 
 thing is done, and explains this place 
 thus; Let him be baptized on the con- 
 dition of irrqfessing Christ. In the fol- 
 lowing places, condition is implied. Rom. 
 viii. 20. tTT iXiri^L. ' The creature was 
 made subject to frailty, u?ider the hope 
 that it will be freed.' So 1 Cor. ix. 10. 
 under the hope (of a harvest). See Diod. 
 Sic. ii, 25 and 34. Lucian. Dial. Deor. 
 i. 4. Polyb. i.59. 7.*] 
 
 [7. It indicates the purpose or plan. 
 For or on account of Mat. xxvi. 50. 
 For what are you come? Gal. v. 13. 
 ye were called for freedom, i. e. that 
 you might be free. Eph. ii. 10. for 
 good worksj i. e. to do good works. 
 Philipp. iii. 12. 1 Thess. iv. 7- 2 Tim. 
 ii. 1^. Tit. i. 2. that they may hope 
 for eternal life. Wisd. ii. 23. Apol- 
 lodor. iii. 9. Polyb. ii. 13. /. Xen. Mem. 
 ii. 3. 19. Thuc. i. 126. Eur. Phoen. 
 1580.] 
 
 \_S. It indicates the cause for which 
 any thing is done. Because of for. Luke 
 V. 5. Because of, thy order, ix. 48. for 
 my names sake. "Acts iii. 16. Because of 
 faith in his name. xxvi. 6. 1 Cor, i. 4. 
 Phil. i. 5. iii. 9. Hence, tcf w is because 
 (for kirl T&Tb) on) Rom. v. 12. 2 Cor. y. 4. 
 Wahl explains it in Phil. iv. 10, as 
 wherefore; but I think our version right, 
 wherein, i. e. on or about which thing. 
 Schl. says although. See some remarks 
 at the end of this article.] 
 
 [9. It indicates the cause or means 
 by which any thing is done, or on 
 which it depends, with verbs neuter 
 and passive, where, the cause is often 
 expressed by a smple dative. Thus 
 i^Tlv Eir ap-it). Mat. iv. 4. Luke iv. 4. io 
 live (by means of) upon bread. The 
 same phrase occurs Athen. x. 43. Max. 
 . Tyr. xxiv. 6. (^lOTeveiv iirl oivto. Alceph. 
 Hu. Ep. 7. Plat. Alcib. i. Sub init. D*eut. 
 viii. 3. This is the case, especially after 
 verbs of rejoicing, grieving^ wonderi?ig, 
 hoping^ pitying, trusting, where the 
 Latins use de, or the accusative, or abla- 
 tive, or genitive. Mat, vii. 28. they were 
 
 • ^Condition is a very common meaning in 
 classical writers. Herod, i. 60, to marry his daugh- 
 ter^ in) rf Tupa>v/5/ on condition of getting. yEsch. 
 Ctes. p, 499. to dedicate the ground to Jpollo^ 
 tT< -ricTj sctpytx on condition it sliall not be culti- 
 vated. See UlaihiiE § 585. /?.] 
 
 astonished at (by) his teaching, xriii. 
 13, 26. Mark iii. 5. vi. 34. (comp. Luke 
 vii. 13.) xii. 17. Luke i. 47. xix. 41. Acts 
 xiv. 3. Rom. xv. 12. (comp. I Tim. iv. 
 10.) 1 Cor.i. 9. 1 John iii. 3. So Lucian 
 Dial. Deor. xii. 2. xxv. 6. Polyb. i. 82. 
 6. ii. 17. 1. Diod. Sic. i. 51. ii.'l. iii. 56. 
 iElian. V. H. iii. 28. 29. See Matth. § 
 403. a. and c. There are other instance» 
 where eV) occurs unnecessarily as iri'sivEiv 
 eyri tivl. Rom. ix, 36. x. 11. I Pet. ii. 6. 
 Diod. Sic. i. 79. for Trt^fvw takes the 
 dative. So with xpafftrio (in Acts v. 35.) 
 which likewise has a simple dative in this 
 sense. See Math. §. 409.] 
 
 [10. With some substantives it is used 
 instead of the corresponding adverb. Acts 
 ii. 26. hopefully or securely. Rom. v. 14. 
 Sinning in the same way as (after the 
 likeness of). Ps. xvi. 9. iEsch. Suppl. 
 636.] 
 
 [II. With the dative it seems put for 
 the genitive, as (1 ) After verbs of naming. 
 Luke i. 59, after the name of and so 
 3 Esdr. iv. 63. In good Greek, the ge- 
 nitive is used (Herod, iv. 45.) On these 
 changes of dative for genitive after i7c\, 
 see Lobeck. ad Phryn. p. 474. (2) After 
 verbs of saying or writing. Acts iv. \7y 
 18. V. 28, 40.] 
 III. With an accusative, 
 {_l. It denotes place^ whither, after 
 verbs of motion, and is ow, to. as Mat. iii. 
 16. V. 5. ix. 18. xii. 28. xiii. 5. xiv. 19. 
 xxi. 44. xxiii. 35. Comp. xxvii. 25, and 
 Acts xviii. 6. Luke i. 35. x. 9. xix. 43. 
 John i. 33. Acts i. 21, 26. ii. 17, IS. x. 
 10. xiii. 11. xix. 6. 2 Cor. iii. 13. Gal. 
 vi. 16. Diod. Sic. i. 27. Xen. Cvr. iii. 1. 
 4. Anab. i. 4. 1 1 .] 
 
 [2. Towards (denoting state o^ feel- 
 ings as in sense 3). Mat. xiv. 14. Luke vi, 
 35. Rom. ix. 23. xi. 22. Eph. ii. 17. al. 
 Herodian. i. 77. "] 
 
 [3. Against. Mat. x. 21. Mark iii. 24, 
 25, 26. comp. Luke xi. I7. Acts xiii. 50. 
 Rom.xi. 22. Wahl refers 2 Thess, ii. 4. 
 to this head. Schl. and our translation 
 more rightly say, ot^er^ as in Heb. ii. 7. 
 Herodian. vii. 1,' 13. Diod. Sic. ii, 19. xv. 
 41. ^chl., and I think Tightly, refers Mat. 
 xxvi. 55, loQ km Xii^rjy to this head; Wahl 
 to the next.] 
 
 [_4. It expresses the purpose, for, for 
 the purpose of. Mat. iii. 7, for the pur- 
 pose of being baptized. Luke vii. 44. xxiii. 
 48. Acts viii. 32. Heb. xii. 10. Wahl 
 refers Acts xix. 13, to this head, and 
 translates, to use the name of Jesus to 
 
EHI 
 
 286 
 
 EHI 
 
 cure the possessed ; but the action is not 
 expressed by the word following kizl as in 
 other cases. Kuinbel^ however, translates 
 it, on account of, or for the sake of and 
 refers to Sturz. Lex. Xen. p. 267. See 
 Pol. X. 34. 8. Herodian. ii. 10. 14. Xen. 
 Cyr. i.2. 19.] 
 
 [5. It defines duration of time, for, 
 during. Luke iv. 25. xviii. 4. Acts xiii. 
 31. XX. 11. {xpovov understood) xxviii. 
 6. 1 Cor. vii. 39. Heb. xi. 30. Polyb. i. 
 39. 12. i\r. 63. 8. Xen. An. vi. 1.19. It 
 seems also to define time, though not ex- 
 actly, towards. Mark xv. 1. towards 
 morning. Polyb. iii. 83. 7.] 
 
 [6. With the cardinal numbers, about. 
 Rev. xxi. 16. and so ^1. V. H. iii. 1. Xen. 
 Mem. i. 4. 17.] 
 
 \_7. It denotes the place where, on or 
 at, as Mat. xiii. 2. xviii. 12. xix. 28. 
 xxi. 5. Luke ii. 8. v. 27. xxi. 35. John 
 i. 32. xii. 15. Acts x. 17. xi. 11. xv. 17. 
 Rev. xiv. 14. xv. 2. Xen. Cyr. iii. 3. 
 
 [8. Over, of office or digniti/, especi'dWy 
 with KadL<rapai and Eirai. Mat. xxv. 21. 
 Luke xii. 14. Heb. ii. 7. vii. 27. Exod. 
 ii. 19. Diod. Sic. i. 9L Plat. Tim. 336. 
 Lobeck ad Phryn. p. 474.] 
 
 [9. It serves with a noun as an adverb ; 
 £7ri TO avTO together, i. e. (I) In the 
 same place. Mat. xxii. 34. Luke xvii. 35. 
 
 1 Cor. vii. 5. xi. 20. (2) At the same 
 time. Acts iii. 1. 2 Sam. xxi. 9. £0' oaov 
 inasmuch as. Mat. xxv. 40, 45. Rom. 
 xi. 13. Polyb. iv. 41. 3. Diod. Sic. i. 
 93.] 
 
 [10. It is put with the accusative for 
 the genitive. — after verbs of saying, &c. 
 Mark ix. 12. 1 Tim. i. 18. Heb. vii. 
 
 {Ji\. For the dative with k'ir\,OY dative 
 alone: after verbs expressing connexion. 
 Heb. viii. 8. Comp. Jer. xxxi. 31. — and 
 verbs denoting joy, grief hope, or trust, 
 as Mat. xxvii. 43. Comp. 2 Cor. ii. 3. 
 
 2 Tim. iii. 4. Acts xi. 17. 2 Cor. vii. 36. 
 1 Pet. iii. 5. Rev. i. 7. xviii. 20. See 
 Lobeck on Phryn. p. 474. — In addition 
 to the above, it may be mentioned, that 
 the sense before or in jjresence of, is al- 
 leged by Parkhurst to be found in Mat. 
 X. 1 8, but others say, and I think rightly, 
 that it is simply to. In the two passages 
 Mat. vi. 27, and Phil. ii. 27, there seems 
 to be a similarity, a sense of addition, and 
 we may translate upon.'] 
 
 ['E^' w appears to have several senses. 
 Schl, gives tiiem as follows :] 
 
 [1. Although 2 Cor. v. 4. Phil. iv. 
 10.] 
 
 [2. Because, Rom. v. 12. Phil. iii. 
 12. though this passage should, he 
 thinks, be referred rather to the next 
 sense.] 
 
 []3. On which co7idition. See Math. § 
 584. /3. Muncker ad Antonin. Lib. Met. 
 p. 193. Bergl. ad Aristoph. Plut. 1001. 
 Phil. iii. 12. On which cojidition I was 
 also brought by Christ to the Christian 
 religion 7\ 
 
 [4. Why? wherefore? Mat. xxvi. 50.] 
 
 IV. In composition, 
 
 1 . It retains one or other of the senses 
 above assigned, which it is unnecessary to 
 repeat. 
 
 2. It is intensive, or heightens the 
 meaning of the simple word, as etclCtiteio 
 to seek earnestly. 
 
 'ETri^atvijj from eVt upon or to, and 
 /3a/ vw to go. — [Properly, To go, or ivalk 
 on, to tread on, as Deut. i. 56. Xen. 
 Cyr. iii. 3. 27. To asce?id, Deut. xxxiii. 
 26.] 
 
 I. To go wpouy mount, as an ass. occ. 
 Mat. xxi. 5, InL^e^rjKojc having ^nounled, 
 so sitting upon. [Gen. xxiv. tjl. Numb, 
 xxii. 22. iEsch. Dial. i. 4.] 
 
 II. To go on ship-board, occ. Acts xxi, 
 2, 6. xxvii. 2. The best Greek writers 
 use the V. in this sense. See Wetstein 
 [Thucyd. i. 3. Hom. Od. i. 213.] 
 
 III. To come to, e?iter into. occ. Acts 
 XX. 18. 
 
 IV. ^'ETiL&aivzLV rfj Eirap'yia, To enter 
 upon the governfnetit of the province, occ. 
 Acts xxv. 1, where Wetstein cites from 
 Dio, 'EniBAINE'IN TH^ 'APXH-i used 
 in the same view. [Zosim. i. p. 7. Demost. 
 de Cor. p. 278.] 
 
 'E7rt€aXX(i>, from kirl upofi, or unto and 
 /3aX\w to cast, put. 
 
 I. To cast, throw, lay, or put 2ipon, or 
 to, injicere, superinjicere, []as a net. 
 1 Cor. vii. 35. garments. Mark xi. 7. 
 patches (to sew them on). Mat. ix. 16. 
 Luke V. 36. ^o put one's hand to. Luke 
 ix. 62. to lay hands on violently. Mat. 
 xxvi. 50. Mark xiv. 46. Luke xx. 19. 
 xxi. 12. John vii. 30. 44. Acts iv. 3. v. 
 18. xxi. 27. Gen. xxii. 12.] On Luke 
 xxi. 12, Eisner cites Aristophanes [Lys. 
 440.] and Heliodorus using the phrase 
 'EniBA'AAEIN XEIPA', &— XEIPA'2, 
 in the same sense as the Evangelist. 
 
 II. Intransitively. To rush, beat into, 
 Mark iv. 37- So Kypke, whom see, and 
 comp. BaWw VI. Eisner and Wolfius 
 
Eni 
 
 287 
 
 E ni 
 
 Iiowever understand tirt€uX\Eu^ in a tran- 
 sitive sense, A7id fthe storm) dashed the 
 waves into the ship. But I concur with 
 Kypkc. [See 1 Mac. iv. 2. 2 Mac. xii, 
 9, 13. xiii. 15. xv. 1.] 
 
 III. To come, or fall to one's share 
 upon a division, occ. Luke xv. 12, To 
 ETtLhaXKov fiepog TfJQ iaiaq, The portion of 
 goods which falleth to one's share, '' The 
 
 » portion of goods that belongeth to me by 
 the laws. This is the import of the ex- 
 pression in other writers, and the most 
 natural interpretation of it here. Tlie 
 reference may be to the laws either of the 
 Jews or of the Romans ; for in this they 
 agreed, that they did not allow to the fa- 
 ther of a family the voluntary distribu- 
 tion of his whole estate ; but allotted a 
 certain portion to every son. [See Deut. 
 xxi. \G.'] The young man therefore only 
 desires the irmnediate possession of that 
 fortune which, according to the common 
 course of things, must in a few years de- 
 volve to him." Powell's Disc. xiv. p. 228, 
 9. Comp. 1 Mac. x. 30. Demosthenes, 
 De Corona, mentions, Trjg tCjv aWu)v av- 
 OpiOTTOjy rvxVQ ro 'EIIIBA'AAON e(f>' j/juac 
 ME'P02, That share of the common lot 
 of mankind which falleth to us. He- 
 rodotus and other Greek authors use the 
 same expression, as may be seen in Ra- 
 phelius, Wetstein, and'Kypke on Luke 
 . XV. 12. [See 1 Mac. x. SO. 2 Mac. iii. 
 2. Polyb. xviii. 34-. 1. Dio Cass. i. 56. 
 Demosth. p. 312. ed. Reisk. Herod, iv. 
 115. Gataker ad Antonin. vii. 7. Wessel 
 ad Diodor. Sic. i. 1 .] 
 
 IV. To throw or put over, as clothes. 
 Thus Euripides, Electra, line 1221, 'Eyw 
 pev 'EniBAAil'N (paprj Kopalg tpaim, I 
 having thrown a cloak over my eyes. So 
 in the pass, or mid. voice, the Avord for 
 the garment being understood, 'E7rt€aX- 
 XeffQai^ To he wrapt over, covered, or to 
 wrap up^ cover oneself in clothes^ is used 
 by Theophrastus, Ethic. Char. cap. ii. 
 where see Duport. And thus eTriCaXwv 
 is by many learned men interpreted, 
 Mark xiv. 72, 'ETrt^aXwv e/cXate, throwing 
 {his mantle namely) over his head, or 
 
 face, he wept, where Theophylact men- 
 tions the explanation of ETntuXojy by em- 
 KaX.v\papeyo£ rriv v:E^a.\r]V covering his 
 head., which was usual in hitter grief as 
 St. Mat. ch. xxvi. 75, expressly informs 
 us this of Peter was. So in the Old 
 Testament we read of David,, when he 
 wept, covering his head or face, 2 Sam. 
 XV. 30. xi.x. 4 or 5. Comp. Esth. vi. 12. 
 
 Jer. xiv. 3, 4. The same custom we find 
 among other nations. Thus in Homer, 
 II. xxi V. lin. 163, Priam, when grieving 
 for his son Hector, is represented 
 
 Close-imifflcd in Ms role — 
 
 So Panthea, the wife of Abradatas, when 
 taken by Cyrus, is described by * Xeno- 
 phon as sitting KEKaXvppevrj re, /cai dig 
 yfjy opiocra, covered with a veil, and look- 
 ing upon the ground. Isocrates in Tra- 
 pezit. 'ETra'^j^ ijXdopev sig aKpoTroXtv, ly- 
 KaXvxf^apevog eKXaie, After we were come 
 to the citadel, covering or muffling him- 
 self he Avept. And thus in Plato's Phae- 
 don, towards the end, '^yKaXvi^aptvog 
 cnviKXaiov spavrbv. Muffling, I bemoaned 
 myself. In the two last passages the 
 expression is plainly elliptical, and nearly 
 parallel to that of St. Mark. See more 
 in Eisner and Wolfius on the text, and 
 in Suicer's Thesaurus, under 'ETrtSciXXw. 
 It should, however, be observed, that 
 Wetstein and Campbell concur with our 
 Eng, translation of l7ri€aXwv, by when he 
 thought thereon: and the former pro- 
 duces several passages from the Greek 
 writers, where STrt^aXXeiy tov vsv or ryjr 
 Ziavoiav are construed with a dative in 
 this sense; but when Campbell (whom 
 see) asserts that of the word used singly 
 in this acceptation, Wetstein has produced 
 clear examples from Polybius, [i. SO.] 
 Theophrastus, [Char, viii.] Plutarch, 
 Diodorus Siculus, Diogenes Laertius, — 
 he seems to go too far, and I believe will 
 not meet with many persons of the same 
 opinion among those who carefully ex- 
 amine the examples produced from those 
 authors. Kypke also produces several 
 passages from the Greek writers, in which 
 siTit>aXXELv by itself may seem to be used 
 for adverting, atte7idi?ig. I add from 
 Marcus Antoninus, lib. 10. cap. 30. p. 
 205, small Glasgow edit, tut^ yap 'EIII- 
 BA'AAi2N Tci^eiog h-mXiicrr] rfjg opyrjg^ for 
 attending to this {hoc enim si adverteris) 
 you will soon forget your resentment. 
 Let the reader consider and judge. 
 [Abresch. ad iEschyl. p. 410. Salmas.^'de 
 Foen. Trapez. p. 276. and Krebs. Obss. 
 Flav. p. 93. translate, covering up his 
 face. Others say, he wept vehemently, 
 
 * Cyropjcd. lib. v. ad init. 
 
Em 
 
 288 
 
 E ni 
 
 taking tTrtCaXXw as to add. Others, he 
 began to weep, for kmt. is often to begin. 
 Diog. Laert. vi. c. 2. Schol. Thucyd. iii. 
 p. J 96.] 
 
 ^^ 'ETTiCajDcw, w, from erri upon, or 
 intensive, and Papsu) to burden. 
 
 I. To burden with expense, be burden- 
 some, or chargeable, to. occ. 1 Thess. ii. 
 9. 2 Thess. iii. 8. 
 
 II. To overburden, overcharge, with 
 an accusation, occ. 2 Cor. ii. .5. [Schl. 
 would include the words jVa fx^ eTnf^aptJ 
 in a parenthesis, and translate. That I 
 may not use any harsh expression.'^ 
 
 'E7ri€t€a^(»j, from eirl upon, and pitai^u) 
 to cause to go. — To put, or set upon. occ. 
 Luke X. 34. xix. 35. Acts xxiii. 24. 
 [2 Sara. vi.3. 1 Kings i. 31.] 
 
 'E7rt€X£7rw, from sttl upon, and /3X£7rw to 
 look. — To look upon. 
 
 I. To look upon, regard with favour or 
 compassion, occ. Luke i. 48. ix. 38. [So 
 Levit. xxvi. 9. 1 Sam. i. 11.] 
 
 II. To look upon with respect or re- 
 verence, to respect, reverence, occ. Jam. 
 ii. 3. 
 
 'E7rt€Xj7/Aa, aror, to, from ETn€i€\r]}J.ai 
 perf, pass, of £7ri€aXXw. — A patch, or 
 piece of cloth, put, or sewed upofi a gar- 
 ment, to cover a rent*, occ. Mat. ix. 16. 
 Mark ii. 21. Luke v. 36; from which last 
 text '^ the word t7rt€X?/jua is wanting in 
 so many copies, and so unnecessary, that 
 it seems to be an eV/^Xry^a. The nomi- 
 native case to crxt^'Cu I take to be 6 av- 
 OpwTTOQ, to be fetched out of s^eiy, which 
 is avdpioTTog »', as nemo in Latin is often 
 ho7no non. If Kaivuy be the nominative 
 case, then after crxii^et is to be understood 
 Tu TraXaiov. Markland, in Bowyer's Con- 
 nect. See also Wetstein and Griesbach, 
 who likewise reject lTri€\r]pa. Comp. 
 Kypke on Luke. 
 
 f^^ *E7n€oa(i), a), from ettl inteus. and 
 (3oa(o to cry out. — To cry out aloud, to 
 roar out. occ. Acts xxv. 24. ^Thucyd. iii. 
 59. Dion. Hal. Ant. vi. 74.'] 
 
 ^ETTi^ovXri, ijg, rj, from eirX against, and 
 (5ov\y) design, purpose. — A design against, 
 a lying-in-wait for, an ambush, insidiae. 
 occ. Acts ix. 24. xx. 3, 19. xxiii. 30. 
 [Esth. ii. 22. Thucyd. viii. 24. Herodian. 
 iii. 5. 9.] 
 
 'ETTiyap^pivut, from etti to or after, and 
 yajj-tpivut used in the LXX, Deut. vii. 3. 
 
 • [In Symm. Josh. ix. 5. the shoes of the Gi- 
 bconitf s, which had various pieces of hide sewed to 
 them, are said to have i7ii$hn/iiyiTo.] 
 
 1 Kings iii. 1. for the Heb. jnnnn to con- 
 tract affinity by marriage, and derived 
 from yaptpvQ (q. yapepog) a relation by 
 marriage, which in the LXX answers to 
 the N. jnrt in the sense both of a father 
 — and of a son-in-law, and is a derivative 
 of ya/iiio to marry. 
 
 I. In the LXX, To contract affinity by 
 marriage, occ. Gen. xxxiv. 9. 2 Chron. 
 xviii. 1 . Ezra ix. 1 4, for the Heb. ^nnnrr. 
 Compare 1 Maccabees x. 56. {\ Samuel 
 xviii. 22. Spanh. ad Joel. Imp. pp. 72 
 and 282.] Jtxt 
 
 II. In the LXX, To be a son-in-law. 
 occ. 1 vSam. xviii. 22, 23, 26, 27, for the 
 Heb. Jrinnn. So 1 Mac. x. 54. 
 
 III. In the LXX, To marry a woman, 
 particularly a brother's wife, by right of 
 affinity, after the decease of her former 
 husband. Thus it is used Gen. xxxviii. 
 8. for the Heb. tZDi^ and thus it occurs 
 once in the N. T. Mat. xxii. 24. 
 
 'E7r/y£toc, », o, i\, koX to — ov, from lin 
 upon, and y£a or yT\ the earth. 
 
 I. Earthly, terrestrial, 7nade of earth. 
 occ. 1 Cor. XV. 40. 2 Cor. v. 1. Comp. 
 Jobiv. 19. [Phil. ii. 10. There is a sense 
 oi frailty in each place.] 
 
 II. Earthly, arising from, and attached 
 to the earth, [^and so base and imperfect.] 
 occ. Jam. iii. 15. [Phil. iii. 19. Earthly, 
 not raised above the earth, and so level to 
 human capacities. John iii. 12.] 
 
 'ETTiyiPopai, from eTrl upon, and yivo- 
 jxai to be, come. — To come on, arise, 
 spring up. Spoken of the wind. occ. 
 Acts xxviii. 13. So Thucydides IV. 30. 
 HNEYMATOS 'EHirENOMENOY. See 
 more in Wetstein. [Thuc. iii. 74. Polyb. 
 i. 54<. 6. Herodot. v. 8.] 
 
 ^ETnyivb}(TK(x), or iiriyvioiii, from fVi in- 
 tens. or after, and yiyioaKio, or yvtapl to 
 know. — To know. Mark ii. 8. v. 30. vi. 
 33*. Luke i. 22. v. 22. xxv. 10. 2 Cor. i. 
 13. In some of these, one \vould trans- 
 late the verb to understand. In Acts 
 xii. 14, it is to perceive. In Luke vii. 37. 
 xxiii. 7. Acts ix. 30. xxii. 29, it is to 
 know from information. Schl. says, that 
 in Acts xxviii. ], it is to perceive, but 
 I doubt whether it should not be referred 
 to the sense to recogmse7\ 
 
 1 1. To discern, know a person's real 
 
 * [Parkhurst translates, And many kneiv (not 
 /w«z, Jesus, but) the place., referring to Bowyer, 
 and observing that the Cambridge, five other MSS., 
 and the Vulgate, omit olutIv, and so Griesbach and 
 Campbell.] 
 
i:n I 
 
 289 
 
 E 11 I 
 
 character and nature. Mat. vii. 1 G, 20. 
 xvii. 12. Comp. 2 Cor. xiii. 5. 
 
 III. To recognise. Mat. xiv. 35. Mark 
 vL 54. Luke xxiv. 31. Comp, Acts [iii. 
 10.] iv. 13. xii. 14. xix. 34. [iii. 10. xxvii. 
 39. Xen. Hell. v. 4. 12.] 
 
 IV. To knoiv thoroughly, understand. 
 Luke i. 4. 1 Cor. xiii. 12. 2 Pet. ii. 21. 
 Comp. Acts xxiv. 8. Rom. i. 32. [Mat. 
 xi. 27.] 
 
 V. To acknowledge. 1 Cor. xW. 37. 
 xvi. 18. 2 Cor. i. 13. Comp. Col. i. 6. 
 [There is some difference as to these 
 passages. SchI, and Wahl say, that in 
 Mat. xvii. 12. 1 Cor. xvi. 18, the sense 
 is to acknowledge^ receive, and venerate, 
 quoting Exod. v. 2. 1 8am. ii. 12. Jer. ii. 
 8. and referring to 1 Thess. v. 12. and 
 Euseb. ii. E. iv. 5. The verb in 1 Cor. 
 xiv. 37. is said by Wahl to be to under- 
 stand, by SchI. to decide.'] 
 
 'ETriyyoxTigj loq, Att. ewe, rh from 
 ETTLyivojffKU). — Knowledge. See Rom. i. 
 28. iii. 20. x. 2. Col. i. 9. In several 
 passages, as Col. ii. 2. 2 Tim. ii. 25. Tit. 
 i. 1, it is rendered in our translation ac- 
 knowledgeme?it, or acknowledging; but 
 knoivledge seems the better interpreta- 
 tion. Comp, 1 Tim. ii. 4. 2 Tim. iii. 7. 
 ["E)(£tv ev i-myvojoeL is the same as iin- 
 yLvojcTKit). SchI. says, that iiriyvojaic; is 
 sometimes the thing k?i07Vfi, and then puts 
 ETriyvioaiQ Gca or vis rS Gfa for religion 
 and Christianity, occ. 1 Kings vii. 14. 
 Prov. ii. 5. Hor. iv. 1,] 
 
 ^^^ 'E7rtypa<^//, T/g, //, from eVtypn^w. 
 
 L An inscription upon money, denoting 
 the name, &c, of the prince by whose au- 
 thority it was coined, occ. Mat. xxii. 20. 
 Mark xii, 1 6. Luke xx, 24. 
 
 II. An inscription or superscription of 
 an accusation written on or over a person 
 crucified, occ. Mark xv. 26. Luke xxiii. 
 38. That this was agreeable to the Ro- 
 man customs *, may be seen in Bp, 
 Pearson on the Creed, Art. 4, in Ham- 
 mond's Note on Mark xv. 26, and in 
 Lardner's Credibility of Gospel History, 
 vol. i.book i. ch. 7. § 10. 
 
 'ETTiypa^w, from eVt upon, or over^ and 
 ypa^w to write. 
 
 I. To write upon, inscribe, engrave^ 
 whether in a proper or figurative sense, 
 occ. Acts xvii. 23. Heb. viii. 10. t x. 16. 
 
 * [The inscription was written in black letters 
 on a white tablet. See Salmas. de Mod. Usur. p. 
 £87-1 
 
 f [Comp. Cic. Acad. Qu£est. iv. c. 1.1 
 
 Rev. xxi. 12. [Numb. xvii. 2, 3. 1 Mace, 
 iii. 49.] On Acts xvii. 23, we may ob- 
 serve with the learned * Ellis, that " it 
 was a custom among the ancients, to eii' 
 grave on the altar the name of the god to 
 whom it was dedicated, which, at Athens 
 in particular, was necessary to distinguish 
 them amidst a conflux of the most re- 
 mote and strange ones from all parts of 
 the world." 
 
 II. To write over, or above, occ. Mark 
 XV. 26. Comp. Mat. xxvii. 37. Luke 
 xxiii. 38. Xenophon Cyropad. lib. vii. 
 p. 393. edit. Hutchinson, 8vo, mentions 
 a sepulchral column, on which the name 
 of an eminent man and his wife 'EIII- 
 TErPA'^eAI — S'YPIA rPA'MMATA 
 were written in Syrian letters. 
 
 'Exideiicvvpi or iTzileiKvvio, from eVi in- 
 tens. and heiKvvpL or ctiKvvio to show. 
 
 I. To show plainly, exhibit to view. 
 occ. Mat, xvi. 1 . xxii. 1 9. xxiv. 1 . Luke 
 xvii. 14. XX. 24. xxiv. 40. Acts ix. 39. 
 [In Mat. xxiv. 1. SchI. thinks it is to ex- 
 hibit ostentatiously. Comp. Mark xiii. 1 . 
 Xen. de Mag. Eq. c. iii. 1. and § 10. 
 Cyrop. viii. 4. 8.; and to perform pub- 
 licly, in Mat. xvi. 1, as in Xen. de Rep. 
 Lac. i. 2. Cyr. viii. 4. 4. See Irmisch. 
 ad Herodian. i. 5. 24. 1 cannot see that 
 the first of these senses is countenanced 
 by the context.] 
 
 II. To show evidently, demonstrate. 
 occ. Acts xviii. 28. Heb. vi. \7. [Xen. 
 Cyr. V. 5. 8. So Hesych. and Phavor.] 
 
 !^g^ 'Eiri^exopai, from i-nrl intens. and Si- 
 Xopai to receive. — To receive in [Jiospital- 
 ity,] with respect or affection, occ. 3 John 
 ver. 9, 10, [Polyb, xxii. 1. 3. 1 Mac, xii. 8.] 
 
 ^^^ 'Ein^rjpioj, w, from iiriZripoQ a so- 
 journer, one who is or lives among other 
 people, from tTrl in, among, and ^fjpoQ a 
 people. — To sojourn, reside, or be a so- 
 journer in a place, occ. Acts ii. 10. xvii. 
 21, 'Oi iinci^pHVTtQ i,ivoi, The strangers 
 sojourned there. — Theophrastus, Eth, Car. 
 ?>, speaking of Athens, uses the same 
 phrase: TloWoX 'EniAHM0~Y2I ^E'- 
 NOI, Many strangers sojourn here. Our 
 Eng. word sojourn is from the French 
 sejour abode, residence. See Kypke on 
 Acts xvii. 21. [Add Herodian viii. 2. 9, 
 In Acts ii. 1 0, the sense is, say SchI. and 
 Wahl, not to stay, or make a residence, 
 but to be a stranger, to live as a stranger, 
 and they refer to Xen. Mem. i. 2. 6\.'] 
 
 * Knowledge of Divine Things from Revelatiov , 
 p. 242. 1st edit. 
 
 u 
 
Eni 
 
 290 
 
 Eni 
 
 ''ETn^iarciaffOfjai, Mid. from eVi 
 upo?i, besides, and ^taroao-w to order, ap- 
 point. To appoint any thing besides, to 
 superadd, occ. Gal. iii. 15. [Schl. trans- 
 lates, to add new and contrary conditions, 
 such as the Greeks c^ll iTriBiadrjKr]. Joseph. 
 Ant. xvii. 9. 4.] 
 
 'ETTiMSiopt, from eVi into, or intens. and 
 ^i^(opt to give. [[Properly, To give in 
 addition. Xen. Cyr. viii. 9. 10. Polyb. 
 xxi. 14.4.] 
 
 I. To give into the hand, deliver to 
 one. Mat. vii. 9, 10. Luke iv. 17- xxiv. 
 SO, 42. John xiii. 26. Acts xv. 30. & al. 
 
 II. To give up, dedere, permit tere. 
 occ. Acts xxvii. 15, where we may either 
 understand to ttXoIov tS avspo) the ship 
 to the wind, or rather with Raphelius, 
 tavT^g otirselves ; as Arrian Epictet. lib. 
 \v. cap. 9, speaking of timid persons bi 
 axa't, kvCuvTEQ, eiaaTzav 'EHE'AilKAN 
 'EAYTOY^Ii KoX u)Q vTTo pevparoQ Trapeav- 
 prjcrav, who, having once yielded, give 
 themselves up entirely, and are, as it 
 were, hurried away by the waves. See 
 more in Wolfius, Wetstein, and Kypke. 
 
 ^^^ 'Evrt^topGow, w, — oopai, spai. Mid. 
 from tTTt besides, above, and hopdoio to cor- 
 rect, which see under Aiopduxrig. — To cor- 
 rect, or set ifi order, occ. Tit. i. 5. [Phil, 
 in Flacc. ii. p. 535.] 
 
 'ETTi^i/ojuat, from £7ri upon, and ^vio to 
 set, as the sun or solar light. — To set, or 
 go down, upon. occ. Eph. iv. 26. The 
 LXX use it in the same sense, and in a 
 like construction for the Heb. i^ll to go 
 off, Deut. xxiv. 15. 'Ovk 'EniAY'SETAI 
 o ijXioQ 'ETC 'AYTQi'i, The sun shall not 
 go down upon him. See also Wetstein 
 and Kypke. fPhil. de Legg. Spec. ii. p. 
 324.] 
 
 'ETTteketa, ag, ij, from eTrteiK^g, which 
 see. — Gentleness, clemency, occ. Acts 
 xxiv. 4. 2 Cor. x. 1, where see Wetstein. 
 [In Acts xxiv. 4. pro tua humanitate, of 
 your courtesy. Comp. Herodian iv. 3. 4. 
 ^15.3. V. 1. 12. Baruch ii. 21. Wisd. ii. 
 19. 2 Mac. ii. 22. Polyb. i. 14. 4.] 
 
 'E7ri£iK?)c, ioQ, ae, o, r/, from ctti intens. 
 or to, and elkio to yield. — Yielding, of a 
 yielding disposition, gentle, mild, patient. 
 occ. 1 Tim. iii. 3. Tit. iii. 2. Jam. iii. 17. 
 [Add 1 Pet. ii. 18. Ps. Ixxxvi. 5. Aris- 
 toph. Nub. 1440. Aristot. Eth. vi. 11. 
 Dio Cass, xxxvi. 9. In James iii. 17. 
 Schl. translates iTrieiKrjg he who can ren- 
 der others mild and gentle. On this 
 word, see Irmisch. Excurs. ad Herodian 
 i. 2. 5.] Heuce the neut. ^E?rt6t»c£c^ to, 
 
 used as a substantive. Gentleness, meek- 
 ness, patience ; French translat. douceur. 
 occ. Phil. iv. 5, where see Whitby and 
 Mackuight, and comp. James v. 8. Heb. 
 V. 36, 37. Wisd. ii. 19. 
 
 'ETTii^rjTtd), o), from £7rt intens. and ^rjrsut 
 to seek. [1 Sam. xx, 1.] 
 
 I. To seek earnestly or coiitinually. occ. 
 Mat. vi. 32. Luke xii. 30. Rom. xi. 7- 
 Phil. iv. \7. Heb. xi. 14. xiii. 14. Comp. 
 Acts xii. 19. 
 
 II. To require, demand earnestly, occ. 
 Mat. xii. 39. xvi. 4. Mark viii. 12. Luke 
 xi. 29. Comp, Acts xiii. 7. 
 
 III. To inquire, debate, occ. Acts xix. 
 39. 
 
 ^^^ ^EwiQavariog, «, b, yj, from eirl to, 
 and ^avaroc death. — Appointed to death. 
 occ. 1 Cor. iv. 9, where see Whitby, Dod- 
 dridge, Kypke, and Macknight. [This is 
 the interpretation of Chrysostom. Scali- 
 ger on Manil. p. 317, after Tertullian, 
 says, cotidemned to fight with beasts ; but 
 there is no grounds for this. Others in- 
 terpret it of the gladiators who were 
 kept to fight and be killed in public. The 
 word occurs in Dion. Hal. vii. c. S5. and 
 in Eustath. ad II. i. p. 448, 51. The ad- 
 verb ETTidavarlivg in Al}. V. H. xiii. 27. 
 and the adjective in Bel and Dragon v. 
 50. according to one MS.] 
 
 ^E7ride<rig, log, Att. euyg, y, from tTnri- 
 Orjpt to put or lay on. — A putting or lay- 
 ing on, an imposition. In the N. T. it is 
 applied only to the imposition of hands. 
 occ. Acts viii. 18. 1 Tim. iv. 14. 2 Tim. 
 i. 6. Heb. vi. 2. Comp. under Xa'p II. 
 QLaying on of hands was used among the 
 Jews when blessing and divine assistance 
 was conferred. See Gen. xlviii. 14. 2 
 Kings V. 11. The apostles used the same 
 rite in ordaining ministers of the church, 
 and in giving the extraordinary graces of 
 the Spirit. This word only occurs in the 
 O. T. in a bad sense. It is trick in some of 
 the translations, though not in the LXX. 
 It is conspiracy in LXX, 2 Chron. xxv. 
 25, and invasion in 2 Mac. iv. 41.] 
 
 'Ewidvpeb), u>, from eni in, and Bvpbg the 
 mind. 
 
 I. To desire, in a good sense, occ. Mat. 
 xiii. 17. Luke xxii. 15. 1 Tim. iii. 1. 
 Heb. vi. II. 
 
 II. To desire, long for, in an indiffer- 
 ent sense, occ. Luke xvii. 22. Gal. v. 1 7. 
 
 III. To desire, covet, lust after, in a 
 bad sense, occ. Mat. v. 28. Rom. vii. 7. 
 xiii. 9. 1 Cor. x. 6. Comp. James iv. 2. 
 See Wetstein on Mat. who shows, that 
 
Eni 
 
 291 
 
 En I 
 
 the profane writers use it witli a geni- 
 tive, in like manner as the Evangelist. 
 But observe, that as i-xiBvixeiv^ even when 
 applied to women, is capable of an in- 
 nocent as well as of a bad sense, ywaiKa 
 in Mat. v. 28. must signify, as usual, a 
 married wowan, as the following V. e'^o/- 
 Xevo-ev also shows. See Kypke Observ. 
 iSacrae. [This is a doubtful observation 
 of Parkhurst's. It seems to me, that, as 
 our Lord was extending the precepts of 
 the law, his meaning is clearly this : " The 
 law forbad you to commit adultery ; but I 
 say, that the entertaining criminal lust 
 fc»r a woman is equally sinful •" and I 
 cannot conceive that he meant to forbid 
 such desires for married women only. 
 Schl. under yuvr), indeed, refers the pas- 
 sage to the sense a wife ; but Rosenmiiller 
 observes, that fjiocxda and Tropveia are fre- 
 quently interchanged, and understands 
 all lust to be forbidden here. Bretschn. 
 also construes yvvri here, simply, as fce- 
 viuia adulta. Wahl by some inadvertence 
 places it under both heads, mulier and 
 sponsa. Erasmus is with Parkhurst; 
 Hammond, and Kuinoel, are not definite. 
 The verb in this sense sometimes takes an 
 accusative, as Exod. xx. 17. It occurs in 
 Greek writers, Antonin. Lib. c. 1. Ar- 
 temid. Oneiroc. i. 7Q. Aristoph. Eccles. 
 60. Herodot. i. last chapter. See Fisch. 
 ad Platon. Phaed. § Qo.'] 
 
 IV. With an Infin. following. To be 
 content or g/arf, to esteem it a great mat- 
 ter, occ. Luke XV. 16. xvi, 21. Comp. 
 1 Pet. i. 12, with Eph. iii. 10. Thus 
 Eisner, on Luke xvi. 21, explains it, and 
 observes not only that the LXX have so 
 applied it, Isa. Iviii. 2, for the Heb. VS^n 
 to delight, be delighted, but that Lysias 
 has used it in a like sense, Orat. 24-, 
 where he says it was for the advantage of 
 the Athenians wc 7r\ei?«e 'EIIieYME'IN 
 TUiv TrapopTMv vvyl Trpay fxaTcoy, that as 
 many as possible should be content Avith 
 the present situation of aft'airs. See more 
 in Eisner and Campbell on Luke xvi. 21. 
 [I have great doubts as to this sense of 
 tTTidvixiu). It appears to me quite unne- 
 cessary, as well as without authority, in 
 the two passages of St. Luke. In that of 
 St. Peter alone, Schleusner assents, as does 
 Rosenmiiller; but Kuinoel says it does 
 not occur any where in the N. T., and it 
 is, perhaps, rather straining the passage 
 in Lysias to assign this sense positively 
 to it. Hammond and Macknight in St. 
 Peter give the meaning, to desire. Eras- 
 
 mus says, that " it is a sight so pleasing 
 to the angels, that they cannot be satisfied 
 with the contemplation of it." The diffi- 
 culty both here and in Luke xvi. 21, 
 seems to be from a notion that s7ndvfj.i(o, 
 if expressing a desire, necessarily implies 
 an unfidjilled desire, which is not true.] 
 
 ^^^ 'ETTidviJi-qr^Q, «, o, from tTndvfiih}. 
 — 'One who desirelh or lusteth. occ. 1 Cor. 
 x. 6. [Numb. xi. 34. Xen. Apol. 23.] 
 
 ^FiXidvfxiuj ag, ?/, from ETndvfitio. 
 
 I. Desire, in a good sense. Luke xxii. 
 
 15. Phil. i. 23. 1 Thess. ii. 17. 
 
 II. Lust, desire, in a bad sense. Mark 
 iv. 19. John viii. 44. Rom. i. 24. vi. 12. 
 vii. 7, where see Macknight, 1 John ii. 
 
 1 6, where j/ smOvfiia ttjc aapKoSt the lust 
 of the flesh, plainly imports the indul- 
 gence of our sensual or carnal appetites ; 
 and 1] e-mQvfiia riov 6^QaX}xCi)V, the lust of 
 the eyes, denotes the acquisition of worldly 
 goods or riches, with which the eye is not 
 satisfied; and when they are increased, 
 what good is there to the owners thereof, 
 save the beholding of them with their 
 eyes'^ Comp. Eccles. iv. 8. v. 11, and 
 see Wetstein on 1 John ii. 16. ['Ii ctt* 
 ru)v 6(pS. " Whatever delights the eye of 
 worldly men, as riches, exhibitions, &c." 
 Rosenmiiller. '' Magnificence in houses, 
 furniture, &c. which, because it is grati- 
 fied by the eye, may fitly be called the 
 lust of the eye." Macknight. Schl. makes 
 ETTidiffxia in both instances, a thing de- 
 sired, and especially, external things 
 which flatter lust and excite it through 
 the senses.'] 
 
 'EiriKadli^cj, from etti upon, and KaBi'Cco, 
 to set. — To set or place upon. occ. Mat. 
 xxi. 7. 'ETrEKcidiaap eirdyio avr&v. They 
 set him upon them : 6v rwv ^vo vtto^v- 
 yiiov, aXXci ribv IfxaTiiov, not upon the two 
 beasts, but on the garments, says Theo- 
 phylact. But observe, that one ancient 
 and many later MSS., have eTreua^to-fv he 
 sat upon ; and this reading is agreeable to 
 the Syriac and several ancient versions, 
 adopted by some printed editions, em- 
 braced by Wetstein, and received into 
 the text by Griesbacli. [Beza, Schl. and 
 W ahl also refer clvtCjv to Ipariiov ; others, as 
 Kuinoel and Rosenmiiller^ say, either that 
 elq is omitted as in Joseph. Ant. ii. 6. J. 
 Gen. xix. 29. Judg. xii. 7; and so Homer 
 II. K. 513. tTTTrwv fTTf/Sj/o-fro, or again, as 
 Glass. (Phil. Sacr. p. 172.) and Le Clerc, 
 that the plural is put for the singular.] 
 —In the LXX, 1 Kings i. 38, 44, twiKa- 
 Bi'Cio answers to the Hebrew IDI in Hiph. 
 U2 
 
Eni 
 
 292 
 
 Eni 
 
 to make or cause to ride, as upon a mule. 
 []It is to sit on or get up on, in 2 Sam. 
 xiii. 29.] 
 
 'ETTivaXfoj, w, from IttX upon, and KaXiio 
 to call. 
 
 I. 'ETTtfcaXeo/iat, wjuat, Mid. To ccr// 
 ?/;;««, invoke, as a witness. 2 Cor. i. 23. 
 Galen and Polybius have the like ex- 
 pression; TOrS GEOTS 'EniKAAE- 
 2A'2eAI MA'PTYPAS. See Wetstein. 
 
 II. To call upon, invoke, in prayer. 
 Rom. X. 12, 14. 2 Tim. ii. 22. Acts'vii. 
 .5.9, where observe, that there is no word 
 in the Greek for God, and therefore it 
 Qmist be understood that the martyr Ste- 
 phen prayed to, or invoked the Lord 
 Jesus, (so Diodati, ch'invocava Jesu,) 
 and M ith his dying breath commended his 
 spirit into his hands, just as his dying 
 Lord had a little before commended his 
 own spirit into the hands of his Father, 
 Luke xxiii. 46. If Jesus therefore be 
 not God, Stephen expired in an act of 
 idolatry. But see Whitby's and Dod- 
 dridge's Notes, and Dr. Horsley's (late 
 Bishop of St. Asaph) 12th letter to Dr. 
 Priestley. Compare also the learned 
 Markland in Bowyer's Conjectures, who 
 observes, that " it is so far from being 
 necessary to understand Qibv after Itcl- 
 iioXiipevov, that it is quite contrary to 
 Stephen's intention, which was to die a 
 martyr to the divinity of Jesus Christ. 
 I^Schl. translates this passage ettlk' /cat 
 \ty '' qui ita ad Deum precabatur ;" but 
 he does not add a word to justify his 
 translation. Chrysostom and Hammond 
 also supply God. Grotius supplies Christ. 
 Rosenmiiller says either is admissible.] 
 ^^TTtKnkEiadaL ro oropa rs Kvpis, to call 
 on the 7iame of the Lord, is an Hellenist- 
 ical expression, used by the LXX for the 
 Heb. mn» trti?! ^ip,* and signifies not 
 only to invoke the true God, but to in- 
 voke him by his name Jehovah, or KY'- 
 PIOS, thereby acknowledging his ne- 
 cessary existence, and infnite superiority 
 to all creatures. The first passage of 
 the O. T. in which we meet with this 
 phrase, is Gen. iv. 26, where we read, 
 Then began men to call on the name of 
 THE LORD, or JEHOVAH, (Heb. 
 mn» tzm2 ^^p^, LXX iTriKaXeiadai to 
 vvopa Kvp/«), Mhich surely cannot mean 
 that men then first began to worship the 
 true God, or to worship him publicly: 
 (see the preceding part of the chapter.) 
 But it seems highly probable that by this 
 time the name CD^n^« Aleim was become 
 
 equivocal, being applied both by the be- 
 lieving line of Seth, and the idolatrous 
 one of Cain, to their respective gods, and 
 that therefore the believers, to distinguish 
 themselves, invoked God by the name of 
 Jehovah. Thus we read of Abraham's 
 (Gen. xii. 8. xiii. 4. xxi. 33.) and of 
 Isaac's (Gen. xxvi. 25.) calling on the 
 name of the LORD, or Jehovah. And 
 in that solemn contest between Elijah 
 and the prophets of Baal, 1 Kings xviii. 
 Elijah saith, ver. 21, to the people: If 
 Jehovah be God (Heb. tD'nbb^n TPIE, 
 i. e. the true, Aleirn, or Saviours J, fol- 
 low him; but if Baal, then follow him; 
 and ver. 24, to the prophets of Baal; 
 Call ye on the name of your gods (Heb. 
 tDD»ril'i< your Aleim), and I will call on 
 the name of the LORD, or Jehovah; 
 which they accordingly did respectively, 
 comp. ver.'2G, 36, 37. JEHOVAH then 
 was the name which eminently distin- 
 guished the true from all false gods ; and 
 in the N. T. eTrticaXeicrdai to ovopa r« 
 Kvpta imports invoking the true God, 
 with a confession that he is Jehovah, i. e. 
 with an acknowledgement of his essential 
 and incommunicable attributes. And in 
 this view the phrase is applied to Christ, 
 Acts ii. 21. (Comp. Joel ii. 32. Acts ix. 
 13, 14, 21.) Acts xxii. \6. Rom. x. 13, 
 (comp. ver. 9, 1 1.) 1 Cor. i. 2, where see 
 Randolph's Addenda to Answer to Con- 
 siderations on requiring Subscription, &:c. 
 and his Vindication of the Worship of the 
 Son and of the Holy Ghost, against Lind- 
 sey, p. 78, &c. — The LXX for the Heb. 
 nin» CDtl^n «1p use 'ETriKaXelcrdai to oropa 
 Kvpia, Gen. iv. 26. xiii. 4. xxvi. 25. Ps. 
 cxvi. 4. Comp. Ps. cv. 1 ; 'ETriKaXeladai eTvl 
 T<J ovopaTi Kvpla, Gen. xii. 8. xxi. 33 ; and 
 ^ETTiKaXeiaOai iv rw ovopari Kvpta, 1 Kings 
 xviii. 24. Comp. ver. 25, 26. Ps. cxvi. 
 17. 
 
 III. 'ETTiKaXiopaL, Pass. To be sur- 
 named. Mat. x. 3. Luke xxii. 3. Acts i. 
 23. X. 5. & al. The profane writers use 
 it in the same sense, as may be seen in 
 Wetstein on Mat. fSee Lucian in Ma- 
 crob. 15. Appian. Bell. Parth. p. 217. 
 Diod. Sic. iii. 60. Polyb. iii. 87. 6. Xen. 
 Mem. i. 4. 2.] In Heb. xi. 16, God is 
 not ashamed to be called, or surnamed, 
 their, i. e. the patriarchs', God, which is 
 plain from Exod. iii. 15, 16. God's name 
 is said eTriKaXeiffdai stti, to be called upon 
 a people, when they are called or sur- 
 named by his name, [i. e. when they be- 
 long to him, and are especially devoted 
 
E n r 
 
 293 
 
 E n I 
 
 to him.] occ. Acts xv. 17 j James ii. 7. 
 The phraseology in botli texts is Hebrai- 
 cdi or Hellenistical. On the former com- 
 pare Gen. xlviii. 16. in Heb. and LXX; 
 and as to the latter observe, that the 
 words 'E^' «e eTriKiKXrjrai rb orofia jjn ett 
 uvn^g, upon whom my name is called, an- 
 swer in LXX of Amos ix. 1 2. 2 Chron. 
 vii. 14, to the Heb. idpi ^Wi^ tDn»^i> 'oty 
 rendered by our translators which are 
 called by my name. 
 
 IV. 'ETriKaXiojjiai, aiyuat, Mid. and Pass. 
 To appeal from the sentence of an infe- 
 rior to a superior judge, or, as it Mere, to 
 call upon the one after the otlier. Plut- 
 arch [Marcell. c. 2.] several times ap])lies 
 the v. in the same view, as may be seen 
 in Wetstein on Acts xxv. 1 I . occ. Acts 
 XXV. 11, 12, 21, 25. xxvi. 32. xxviii. 19. 
 
 'ETTtmXvjuyua, aroc, ro, from kmKeKaXvp- 
 fxai, perf. pass, of EwLKoXvirrw. — A cover- 
 ing, a cloak, occ. 1 Pet. ii. 1 6, where see 
 Kypke. \Jt is used here metaphorically 
 as in Menander, fragm. p. 50, though irpo- 
 KoXvppa is more common. The German 
 word deckmantel., and the Englisli cloak, 
 are similarly used. The word occurs in 
 its proper sense in Exod. xxvi. 14. xxxvi. 
 19. 2 Sam. xvii. 19. As they who were 
 I\illed violently in the east had their 
 heads covered, the word in Job xix. 29. 
 seems put for a violent deathr\ 
 
 'ETriKaXvTTTio, from ettI over, and kciXvtt' 
 rio to cover. — 7b cover over. It is spoken, 
 figuratively, of sins covered by the merits 
 of Christ, occ. Rom. iv. 7, which is a cita- 
 tion from the LXX version of Ps. xxxii. 
 1, where the correspondent Heb. words 
 to wv eTTiKaXvijyOrjrrav at apapriai are »1DD 
 rrt^ton, covered, as to, his sin^ even as the 
 waters covered the mountains at the de- 
 luge, Gen. vii. 19; as the sea did the 
 Egyptians, Exod. xv. 10; or as a veil 
 covers a person. Gen. xxxviii. 14. In all 
 which passages the same Heb. V. nos is 
 used. See Heb. and Eng. Lexicon in 
 no:) I. H. and ^5D VHL 2. In the LXX 
 £TnKaXv7i-Tio generally answers to the Heb. 
 
 'ETTt^'arajoaroc, «, o, ?'/, from eirl upon, 
 and Karaparog cursed, which from Kara^ 
 puopai, to curse, which see. — Cursed, ac- 
 cursed, occ. John vii. 49. Gal. iii. 10, 13, 
 on which latter text see Vitringa Observ, 
 
 * [It is put for nan in 2 Sam. xv. 30, where al- 
 lusion is made to the Oriental, as well as Greek, 
 custom of covering the head in grief. Soe Plat. 
 Pha;d. p. 86. Horn. II. fl, 1U5. Apollon. llli. Ar- 
 gon. 2G4.1 
 
 Sacr. lib. ii. cap. 12. [It seems that in 
 Gal. iii. 10. the sense of the word is liable 
 to punishment, lying under the curse or 
 threat of punishment. Wahl refers verse 
 13. to the same sense; but Schleus. more 
 justly, punished, tnarked with infamy. 
 So Macknight, most ignominiou sly jnini sh- 
 ed. Vitringa's statement is this. " From 
 Deut. xxi. 22, 23, whence the Apostle 
 quotes the words, it is clear that they who 
 were put to death for any crime, were af- 
 terwards hung up as a spectacle. See 
 Josh. X. 26. 2 Sam. iv. 2. xxi. 19. The 
 law, however, ordered that they should 
 be cut down before sunset and buried, for 
 he that is hanged is cursed of God, and 
 thus the land would become unclean. 
 The material words of this passage have 
 been translated. Every one that is hanged 
 is a curse or reproach to God; but though 
 the rules of grammar do not forbid the 
 construction, yet the word used for cmsc 
 is never taken in this sense, nor does this 
 explanation suit the context. The mean- 
 ing probably is. Every one that is hanged 
 is an exeinplar of the divine curse. It is 
 clear that the cause of the curse is not 
 the suspetision, but the crime: but the 
 Israelite so suspended was a type of 
 Christ; for he can only be called cursed 
 of God typically; at least, we cannot be- 
 lieve that every person hanged on a tree 
 was eternally condemned by God; and 
 we must therefore look for a typical sense. 
 And this seems also to be shown by what 
 follows, as who can say that the burying 
 a man who had been hanged would pu- 
 rify the land .? The points of resemblance 
 in the type and antitype are these : each 
 was an Israelite, each had to answer for 
 heavy crimes, on which God's justice re- 
 quired a public example to be made. The 
 burial of the Israelite, before sunset, show- 
 ed that satisfaction was made, and in this 
 especially was he a type of our Lord." So 
 far Vitringa. In John vii. 49,, there is 
 difference of opinion. Schleusner trans- 
 lates it qf no value whatever : he does 
 not defend this explanation. (It may be 
 worth while to refer to Jer. v. 4.) Walil 
 and Bolten say it is, vilely seduced by en- 
 chanters, to whose curses the people attri- 
 buted great power. See Job iii. 8. Kui- 
 noel says, to be cicrsed or excomnmnicated. 
 There is in one MS. and in Origen, Cyril, 
 andChrysostom another reading, cTraporot, 
 which, besides the usual meaning of hiri- 
 KarapaTol, means £7raywyot, (Suid. i. p. 
 788.) either leading or led into crror.^—r^ 
 
EH I 
 
 294 
 
 Eni 
 
 In the LXX it almost constantly answers 
 to the Heb. Il^ib^. [Gen. iii. 1 4. 1 7. iv. 1 1 .] 
 
 'EiriKeifxai, from ettI upon, and Kdjiai to 
 be laid, lie. 
 
 I. To be laid or lie, upon. occ. John xi. 
 38 or 39. xxi. 9. Spoken [metaphori- 
 cally] of necessity, or absolute obligation, 
 occ. 1 Cor. ix. 16. [Time. viii. 15.] 
 
 'II. To be imposed, as gifts or offerings, 
 occ- Heb. ix. 10, where see Wolfius. 
 Comp. Acts XV. 10. 
 
 III. To lie, press upon, as a storm, occ. 
 Acts xxvii. 20. So Plutarch cited by Al- 
 berti and Wetstein, XEIMQTNOS 'EHI- 
 KEIME'NOY. [Comp. Job xix. 3.] 
 
 IV. To press upon, as a multitude, 
 occ. Luke y. 1. [Xen. Anab. iv. 1. 12. v. 
 2. 18.] 
 
 V. To press, urge, be urgent or impor- 
 tunate, by voice or words, occ. Luke xxiii. 
 23. Aristophanes, Thucydides, and others 
 of the Greek writers, apply the V. in the 
 same manner, as may be seen in Wetstein 
 and Kypke. [Polyb. i. 19. 3. Xen. Cyr. 
 vii. 1.37. Thuc. vii. 71.] 
 
 'ETTikovpetof, 0)1', 6i. — Ejncureans. A 
 sect of philosophers among the heathen, 
 so called from their founder Epicurus, an 
 Athenian, who was born about 340 years 
 before Christ. Their tenets Mere, that 
 the world Mas * not made by God, nor 
 by any \vise designing cause, but arose 
 from a fortuitous concourse of atoms f : 
 that there is no superintending providence 
 which takes care of human affairs: that 
 the J souls of men die with their bodies : 
 that consequently there are neither re- 
 wards nor punishments after deatli : and 
 that pleasure, which some of them ex- 
 plained of bodily or sensual pleasure, is 
 the supreme, and indeed the § only good. 
 It is obvious to remark how directly op- 
 
 * See Lucretius Dc Rer. Nat. lib. i. line 151, &c. 
 lib. iii. lines 14, 15. Cicero de Nat. Deor. lib. i. 
 cap. 20. 
 
 -f Epicurus's maxim, by which he destroyed the 
 providence of God (according to Lacrtius, himself 
 an Epicurean), was this : To juaxdpiov no.) oi^p^cypTcv 
 HT£ ai/TO 7rfayfjL7.Toi lyjty yVe aX?-.t}^ Trcxpeyei. " The 
 blessed and incorruptible Being hath nobusiness of 
 his own, nor doth he make any for others." Comp. 
 Cicero de Nat. Deer. lib. i. cap. 30, and Lucretius, 
 lib. 1. line 57, &c. 
 
 i See Lucretius, lib. iii. especially line 842, &c. 
 
 § There is a remarkable passage in Epicurus's 
 own book Hep) TeKuc^ in which he says, that *•' he 
 cannot understand what good there is, if we take 
 away the pleasures which are perceived by the tat;tc, 
 tliose which arise from venereal gratifications, those 
 which come in by the ears, and the agreeable emo- 
 tions which are raised by the sight of beautiful 
 forms." Laert. lib. x. § 6". Comp. Cicero De Nat. 
 
 posite these doctrines were to the prin- 
 ciples of Christianity, occ. Acts xvii. 1 8 *. 
 
 ^^^ 'E-TTtKrovpta, ac, //, from eiriKspog a 
 helper, properly in war, a jnilitart/ ally. 
 In this sense BTriicapog is often used in 
 Homer (as II. 2. lines 130, 803, 815. II. 
 3. lines 188, 451, 456,) and is an obvious 
 derivative from irrl besides, or over and 
 above, and KupoQ a yoiuig man, as denot- 
 ing a young man who comes to an addi^ 
 tional military aid. And for k^^oq or 
 KopoQ see under Y^opaaiov. — Assistance^ 
 help, aid. occ. Acts xxvi. 22. Polybius 
 frequently uses the phrase TYPXA'NEIN 
 'EIUKOYPrAS, and sometimes with Trapa 
 and a genitive following. See Raphelius, 
 Wetstein, and Kypke. [^Wisdom xiii. 18. 
 Thucyd. i. 32. Demosth. p. 1199. edit. 
 Reisk.] 
 
 ^g^ 'ETTtfcptVw, from Jtti besides, more- 
 over, and Kpivb) to judge, decree. — To de- 
 cree, \_give~\ sentence or judgment. — In this 
 sense it is used in the profane writers, as 
 may be seen in Wetstein. occ. Luke xxiii. 
 24. [2 Mac. iv. 48. ^schin. Dial. iii. 22. 
 Herodian. vi. 10. 4.] 
 
 'E7n\ap€ayopaL, Mid. from em upon^ 
 Xttju^avw to take. []This verb is con- 
 strued with a genitive or accusative. Ma- 
 thiae (§ 3G5 and 366), thinks it takes a 
 genitive, as signifying or implying parti- 
 cipation ; and that therefore the part by 
 M^hich any thing is taken (as the hand, 
 &c.) is in the genitive, Avhile the whole is 
 put in the accusative t.] 
 
 I. [To lay or take hold of . It often 
 conveys a friendly sense (see Hemsterh. 
 on Lucian. i. p. 313.) as Mat. xiv. 31. 
 Mark viii. 23. Luke ix. 47. comp. Mark 
 ix. 36. Luke xiv. 4. Acts xxiii. 1 9. Arrian. 
 Diss. Epict. iii. 24. 7o. Xen. de Rep. Ath. 
 i. 18. It does not seem to have this sense, 
 but rather that o{ forcible seizing, in Luke 
 xxvi. 26. Acts xvi. 19. xvii. 19. xviii. 17. 
 xxi. 30, 33. Aristot. Pol. v. 6. 6. Xen. 
 Cyr. vii. 1. 31. It is /o get hold of, to 
 make one's self master of, in 1 Tim. vi. 
 12, 19. Joel i'i. 9. See Polvb. v. 63. 3. 
 ^lian. V. H. xiv. 27 J.] 
 
 Deor. lib. i. cap. 40. Tuscul. Qua^st. lib. iii. cap. ] 8, 
 and De Finib. lib. ii. cap. 3. and Davies's Notes. 
 
 * See Whitby and Doddridge on the place, and 
 the authors by them cited, to whom add Gale's 
 Court of the Gentiles, part ii. book 4. chap. 5. and 
 Leland's Advantage and Necessity of the Christian 
 Revelation, part ii. ch. C. 
 
 f [Thus in Xen. An. i. 6. 10. They took Oron- 
 les by the girdle., bKol^ovto rris 'idjvng rhv 'Op6vTif)v. 
 See Eur. Iph. Aul. 1376.] 
 
 X [It is simply, to hold firmly, in Exod. iv. 4. 
 Deut. XXV. 1 1 , & al.J 
 
E ni 
 
 2i)5 
 
 En I 
 
 r 
 
 II. ^ETTiXa^icrdai Xoy«, or ftfjftaTOQi To 
 lay hold on one's words, in order to accuse 
 him. occ. Luke xx. 20, 26. — The profane 
 writers apply ETrtXatiadaL in the like 
 sense; and Plato uses the phrase Til~N 
 A0Ti2N 'EniAA'BOY in this view. See 
 Eisner, Raphelius, and Wetstein. QSchl. 
 says, that in verse 20, it is to try to en- 
 snare, in verse 26, to blame ; but the two 
 passages appear to me precisely synoni- 
 mous; and so Wahl, quoting Xen. Mem. 
 i. 2. 31. Add Hell. ii. 1. 32. Suidas 
 explains the verb by fxefX(j)Eadat ; Phavo- 
 rinus by awTeaduL rivog a^aprovroq. So 
 arripio in Cic. de Nat. D. c. 65. de Fin. 
 iii. 4.] 
 
 III. With a genitive. To assume, take 
 upon o?ie. occ. Heb. ii. 1 6. twice. Comp. 
 verse 14. The angels here mentioned 
 must be the material ones, because of 
 these only is the Apostle speaking in this 
 and the preceding chapter, as the atten- 
 tive and intelligent reader may be con- 
 vinced by comparing the passages of the 
 O. and N. T. cited under "AyyeXoc V. 
 The text therefore means that Christ, 
 when he came to redeem us, did not as- 
 sume a glorious, awful, and angelic ap- 
 pearance, in Jire and light, in darkness^ 
 clouds, and thick darkness^ as he did at 
 Sinai, Exod. xix. 18. Deut. iv. 11, 12, 
 (comp. under ^Laray^)) ; but that he took 
 upon him human nature of the seed of 
 Abraham., (Comp. Gal. iii. \^.) For 
 though, as the Apostle teaches ^, Phil. ii. 
 6, 7, when he rvas born in the form of 
 God, appearing in glory under the Old 
 Testament, he thought it not robbery to 
 be equal with God, yet he emptied, or 
 stript, himself oi this glory, Xa&wv, tak- 
 ing (upon him) the forrn^of a servant, 
 being made in the likeness of a man. — 
 [[There appears little ground for assign- 
 ing this sense to kirtXapQavopaL. Ernesti 
 says that the ancient Greek church al- 
 ways interpreted the verb in this place to 
 assist; and that the later interpretation 
 arose from the word used in the Vulgate, 
 assumat. I do not understand this, for 
 the Vulgate has Nusquam etiim a?igelos 
 apprehendit, sed semen Abrahce apjyre- 
 hendit. Our marginal version is, He 
 taketh not hold of the angels, &c. Ham- 
 mond gives the sense very well : *' 'Tis 
 not said any where that he catches hold 
 of the angels as they are falling — to save 
 
 • See Whitby and Doddridge on this text, and 
 Catcott's Sermons, Sernioii V. 
 
 them — from ruin — but only to men he 
 doth this favour." So Chrysostom ; 0£i/- 
 y«era>' oltt' avT» Koi 'xofypio (^Evyaaav av- 
 Qpiairivqv (f>v(np y^pi'^oq KaTactaj^ac KariXa- 
 €ev. Schleusner translates Heb. viii. 1 9, 
 in the same way, and quotes Ecclus. iv. 
 1 2. Add Palephat. fob. 24.] 
 
 'E-rriXavdavopai, Mid. from Im in, and 
 XavQavopat to forget, which from XavQavot 
 to lie hid, which see. — It is construed with 
 a genitive, and more rarely with an accu- 
 sative, or with an infinitive mood. 
 
 I. To forget, not to remember, occ. Mat. 
 xvi. 5. Mark viii. 1. Phil. iii. 13. James i. 
 24. [^lian. V. H. ii. 40. Xen. Mem. i. 
 2.21.] 
 
 II. To forget, " * not to attend, ne- 
 glect." occ. Heb. vi. 10. xiii. 2, 16. 'Etti- 
 XeXriffpivoQ, particip. perf. used in a pas- 
 sive sense. Forgotten, occ. Luke xii. 6. 
 []So evojiriop Ts Qes is Hebraice for rw 
 Qe<p (Gesen. p. 820.) and such a dative 
 expresses vtto rS Of 5. (Mathia? § 392). 
 The same phrase is quoted by Bretschu. 
 and Schleusner from Ecclus. xxiii. 1 6 ; 
 but it does not occur there. In Is. xxiii. 
 16, we have kirLXiXriffpevri in the passive 
 sense; in Prov. ii. 17. in the active. It 
 occurs passively in Wisd. ii. 4. Ecclus. 
 xliv. 10.] 
 
 ^g^ 'ETTtXeyo/zat, Pass, from kirl upon, 
 and Xeyopai to be called, which from Xiyut 
 to speak. — To be called or named, occurs 
 ■John V. 2. 
 
 'EinXeyopai, Mid. from etti to, or more- 
 over, and Xiyb) to choose. — To choose, or 
 associate to one's self, ascisco. occ. Acts 
 XV. 40. [Isoc. Paneg. c. 25. Herodian. iv. 
 1. 4.] — Thus the LXX have used it, Ex. 
 xvii. 9. [xviii. 25. Josh. viii. 3.] for the 
 Heb. "ini to choose. 
 
 'ETTtXttTTW, from eTrt intens. and XiiTroj 
 to fail. — To fail, fail entirely, occ. Heb. 
 xi. 32. So Isocrates ad Demon. § 5. 
 'EniAinOI ^' ay fijiag 6 ttuq XPO'NOS. 
 For many more similar instances, see 
 Wetstein and Kypke. [Jer. xxxiii. 1/. 
 Athen. v. p. 220. Dion. Hal. c. 36.] 
 
 ^g^ 'E-iXriapoyrj, ijg, if, from E7rt[\s2- 
 Xrjapai perf. of eTriX\_apdav^opai. — Forget- 
 fulness. occ. Jam. i. 25, aicpoarr}Q eTriXrjor- 
 porijg, a forgetful hearer. Comp. under 
 JliaXoyiajxoQ I. [[The word occurs Ecclus. 
 xi. 27. Dio. Cass. p. 840, 9:i. Ueisk. On 
 the phrase see Gesenius 644. 2.] 
 
 'ETr/XotTToe, «, b, ij, from ETriXiXonra, 
 perf. mid. of eTrtXtiTrw to leave, which from 
 
 * Joluisou. 
 
Eni 
 
 296 
 
 Eni 
 
 im qftery and XeIttix) to leave. — Remain- 
 ing, left behind, occ. 1 Pet. iv. 2. So 
 Isocrates ad Nicoc. TO^N 'EHIAOrnON 
 XPO'NON ciayeiv, To pass the remainder 
 of one's time. See more in Wetstein. 
 [Levit. xxvii. 18. Mark v. 3. Jer. xliv. 
 J 4. Demosth. p. 1250. Mark Anton, iv. 
 31.] 
 
 I^g^ *E7rtXv(rie, wq., Att. ewe, hi from kin- 
 Xvoj, which see. Solution, inteiyretation. 
 occ. 2 Pet. i. 20. For the various explana- 
 tions of this difficult passage, see Wolfius, 
 AVetstein, Mill, Whitby, and Doddridge 
 on the place, and especially Limborch's 
 Theolog. Christian, lib. i. cap. 11. § 8. & 
 seqt. who explains 'lliaQ kiTLXvaeioQ of a 
 private eocposition, which any man makes 
 out of his own head, in opposition to the 
 explication given by the Apostle of Christ 
 speaking or writing under the inspiration 
 of the Holy Spirit. []This last explana- 
 tion is approved by Wolf, almost all the 
 Lutheran and Calvinistic divines, and 
 Lowlh (Pref. to Comm. on Isaiah, p. 11.) 
 Schleus. and Bretschn. say it means, that 
 the prophets did not understand the true 
 meaning of the prophecies they uttered j 
 and this sense, Schleusner thinks, is sup- 
 ported by verse 2 1 . Wahl has. No pro- 
 phecy of Scripture can be explained by 
 itself, without assistance of the event. So 
 Rosenmilller, Grotius, Heinsius, Calvin, 
 Curcelloeus, et alii. More proposed a 
 new reading eitifkvaic or iirbXevtrtQ in the 
 sense of impetus or i?istinct. Non est res 
 proprii irnpetus : but every MS., except 
 one, has the established reading. Some 
 (Cappellus and others) say, that EiriXvaiQ 
 means impulse^ and explains the passage 
 by saying. The prophets did not speak of 
 themselves. Erasmus, at one time, agreed 
 to this. Others, as Hardt and Languis, 
 think that iirtXvtng, like CiaXvmc, may 
 signify destruction, and explain the pas- 
 sage thus: Scripture does not destroy it- 
 self but though written at different times, 
 by different men, is still consistent. Bi- 
 shop Horsley has four sermons (15 — 18) 
 on the text, and he explains it, Not any 
 prophecy of Scripture is of self -interpre- 
 tation: not any prophecy is its own in- 
 terpreter. This declaration, he says, ap- 
 plies to separate prophecies, and the whole 
 body of them. All prophecies are parts 
 of a general system relating to the Mes- 
 siah, and therefore a separate one cannot 
 explain itself; and the whole body cannot 
 be understood without knowing the events 
 to which it alludes] 
 
 'EttiXvw, from cVi intens. and Xvw ta 
 loose. 
 
 I. To loose, unbind. So Wetstein on 
 Mark iv. 34, cites from Herodian, 'Em* 
 AYE'TAI iTTf^oXag, He loosens, i. e. opens 
 the letters, which used anciently to be tied 
 about with a string. 
 
 H. To solve, explain, expound, occ. 
 Mark iv. 34. Thus used by the LXX 
 for the Heb. ina, Gen. xli. 12, and by 
 the profane writers. See Wetstein. [See 
 Aq. Gen. xl. 8. Herodian. iv. 12. 14. 
 Athen. x. p. 449. F.] 
 
 HI. To explain, determine, decide, occ. 
 Acts xix. 39. 
 
 ^^ 'ETTipapTvpiu), w, from eVt intens. 
 and papTvpeio to witness, testify. — To tes^ 
 tify earnestly, occ. 1 Pet. v. 12. [The 
 word occurs, Demosth. p. 915, 12. p. 
 1273, 18. and is properly to testify, while 
 ETnpapTvpeadaL is to call on one as a wit- 
 ness, Xen. Hell. iii. 4. 4. See 1 Kings ii. 
 42. Nehem. ix. 29, 30.] 
 
 'ETTt/AcXaa, ac, if, from eTripeXrjg, which 
 see under 'EttijucXwc. — Care, a taking 
 care of. This word includes every thing 
 that relates to taking care of another's 
 body. See Raphelius. occ. Acts xxvii. 3. 
 ETrineXeiag TV')(elv, " to enjoy the benefit 
 'of their care." Doddridge. The Greek 
 phrase is used by Xenophon^ Isocrates, 
 and Aristotle, cited by Raphelius and 
 Wetstein. [Prov. iii. 8. 1 Mace. xvi. 14. 
 Xen. Cyr. i. 6. l6.] 
 
 '^TTipeXiopai, Qpai [or opai], Depon. 
 from ETnpf.Xijg. See under 'ETripeXwg. — 
 With a genitive, 7o take care of. occ. 
 Luke x. 34, 35. 1 Tim. iii. 5. [^The Mord 
 is very properly used by St. Luke, being, 
 in good Greek, applied to taking care of 
 the sick or wounded. See Bos Animadv. 
 ad Script. Or. p. ^Q. See Gen. xliv. 21. 
 Prov. xxvii. 25.] 
 
 'ETnpeXojg, Adv. from 'ETTipEXijg, log, 
 &g, o, {], careful, which from ettI upon, 
 for, and pEXti it is a care, or concern. — 
 Carefully, with care. occ. Luke xv. 8. 
 [Gen. vi. 5. 3 Esdr. vi. 29. 34. Xen. 
 Mem. ii. 4. 2.] 
 
 '¥.7cipEvu), from kirl, upon, in, or at, and 
 pivM to remain. 
 
 I. To remain, abide in or at a place. 
 Acts x. 4S. XV. 34. xxi. 4, 10. & al. 
 [IIpoc TLva, 1 Cor. xvii. 7. kv tlv\, ver. 8. 
 See Exod. xii. 39-] 
 
 II. With a Dative following. To re- 
 main, continue, persist i?i. Acts xiii. 43. 
 Rom. ix. 1. xi. 22, 23. & al. [Col. i. 23. 
 1 Tim. iv. [6. Xen. Hell. iii. 4. 6.] 
 
 
EHI 
 
 297 
 
 EHI 
 
 III. With a Participle Pres. following, 
 To continue or persist in doing somewhat, 
 occ. John viii. 7. Acts xii. 16. 
 
 'ETTtvevw, from I-kX upon, or to, and 
 vev(o to 7iody beckon. 
 
 I. To nod, beckon to. So Homer, II. 
 ix. line 616. 
 
 *H, xa) UcnponKu) oy 'Ell' '6^p\)ai NE~T2E ffiwnr. 
 He spake : then silent to Patroclus nods. 
 
 [See Prov. xxvi. 24. Xen. Cyr. v. 5. 12.] 
 
 II. To assent by nodding. Thus Ho- 
 mer, in that grand description of Jupiter's 
 assenting to the petition of Thetis, II. i. 
 lines 528, 529. 
 
 H, xa< xua»/)jo-;> 'Ell' o<pp6a-i NE~T2E Kpov/a;v, 
 'A/iSpoo'tat 5' if a. yylrv-i lirsfpaicravTO avaxTOf. 
 
 He spake ; and awful bends his sable brows, 
 Shakes his ambrosial curls, and gives the nod, 
 The stamp of fate, the sanction of the god. 
 
 Pope. 
 
 III. To assent, or consent in general, 
 annuere. occ. Acts xviii. 20. And in this 
 sense it is not only used, 2 Mace. iv. 10. 
 xi. 15. xiv. 20, but also in the profane 
 writers, as may be seen in Wetstein. 1 
 add from Lucian, Dearum Judic. tom. i. 
 p. 162. A. 'EniNEY'EIS de ofxioQ, You 
 assent however. [Prov. xxvi. 24.] 
 
 'ETr/j'oia, ac. fj, from eTrtioioj to think 
 upon, which from ettI upon, and voew to 
 think. — A device, contrivance, occ. Acts 
 viii. 22. In the Greek writers it is gene- 
 rally * used in a bad sense. See Kypke. 
 [Jer. XX. 10.] 
 
 ^g^ 'ETTtopfcew, w, from Itu agahist, and 
 opKOQ an oath. — To act or omit any thing 
 contrary to a promissory oath. Also, To 
 swear falsely, occ. Mat. v. 33. On which 
 passage Raphelius excellently shows that 
 it is applied in the latter, as well as the 
 former sense, by Xenophon ; so it may be 
 interpreted in general, to forswear, per- 
 jure ones self See also Wolfius and 
 Wetstein. It is not used in the LXX, 
 but in the Apocrypha, 1 Esdr. i. 48. 
 Wisd, xiv. 28 ; where it likewise signifies 
 to forswear. [It is properly to swear re- 
 peatedly. See Beck Comment, in Aris- 
 toph. T. iii. p. 42. It occurs in the sense 
 oi forswearing in ^Elian. V. H. xii. 8. 
 Herodian iii. c. 1 6. Xen. Anab. ii. 6. 22. 
 Demosth. p. 1204, 20. Aristoph. Nub. 
 
 * [In Bemosth. pp. 1413, 1414, in a good one. 
 'Eirivo£w is often taken in a bad sense. TElian. V. H. 
 xi. 1. xiv. 30. And so \nmtx in Jobephus's Life, 
 § 44. and Wisd. xv. 4.] 
 
 401. Ran. 102. Schleus. remarks justly^ 
 that the meaning conveyed is rather not 
 to perform what you swear, than to swear 
 falsely.']^ 
 
 ^^^ 'ETTtopicocj «? o, fi, from LttI against, 
 3.nd6pKOQ a?ioath. Comp.'ETr top^Ew. [See 
 Xen. Ages. i. 12. Aristoph. Ran. 150. 
 Herodian viii. 3. 10.] — A perjured per-- 
 son. occ. 1 Tim. i. 10. 
 
 'ETr/ovo-a. See under"E7rftjut. 
 
 'ETTtovfftoc, «, o, rj, from k-Klfor or into, 
 and «<7m, being» substance. — This is a 
 very difficult word, in the interpretation 
 of which learned men are far enough from 
 being agreed. It appears to have been 
 formed by the * Evangelists, in whose 
 writings only it occurs, after the analogy 
 of TrepiiiorioQ (from irepl beyond, and aVt'a 
 being), a word probably coined in like 
 manner by the LXX, in whose version 
 alone (I believe), except in the N. T., it 
 is to be found. The most easy and na- 
 tural interpretation of sTriamog seems to 
 be that of the Greek commentators Chry- 
 sostom and Theophylact; the former of 
 whom explains"A|07-ov€7rt«<r<ovby rov irpog 
 rriv e<prifi£pov ^wr/v TH~t 'OYSI'At ypioy 
 Xp?7(Ttjufvovra, That which is convenient 
 to our substance for the daily support of 
 life; and Theophylact [ad Mat. vi. 11.] 
 says, "Aproe iirisarioc, is "Aproe 'EIIP ry 
 'OYHI'Ai Kal ffVT&aei rffjiwv avrapKye, 
 Bread, which is sufficient for our sub' 
 stance or subsistence. So Suidas inter- 
 prets ETriHffiog aproQ by 'O 'EIXF ry 'OY- 
 2rAt rjnojp apfi6'C<ov, fit for our substance 
 or being. 'ETriacioc then may be explained, 
 sufficient for ones support, convenient for 
 one's subsistence, competent. See Jos. 
 Mede's Works, fol. pp. 124, 125. But 
 as several learned men are unsatisfied 
 with this interpretation, and would ra- 
 ther explain the word by to-morrow's, fu- 
 ture, crastinus, futurus, deducing it from 
 £7ri«o-a, the next or following day, I must 
 just observe, 
 
 1 St. That if this latter meaning be as- 
 signed to e-rrihaiOQ, Luke xi. 3, at least, 
 will run extremely harsh ; Give us our 
 to-morrow's, or future, bread, day by day. 
 And, 
 
 * So Origen De Orat 16. cited by Wetstein, 
 
 Tlp&TOv Se t^t' I'rsov ori r] ^£^<f ^ i-nnsu'iov "neip j/Jevi 
 Ton 'EXX)7Vwv 8T» to;* firoif oiv wvofxss'txt, aVs Iv tji Tujv 
 IBitDToiv ffvi/fiQeux TiTpiirroci, aKK' eoixt nnrKdffQxt U7r}> 
 Tuiv 'Eiiayy£\/r<wv. '■'• We must first know, that the 
 word IniHatov is not used by any of the Greeks or 
 learned men ; nor is it in vulgar use, but seems to 
 have been framed by the Evangelists." 
 
EH I 
 
 298 
 
 EHI 
 
 2dly. That from £7rt«Va the adjective 
 should be not eTrittartoc but £7rt«<ratoc. See 
 Suicer Thesaur. in 'Ettiwo-ioc III. 
 
 3dly. That TzepiHaLOQ from Trept and 
 acta, is an instance of a word formed after 
 the same analogy as eTntsanoc, from €7rt and 
 «o-ia. And, 
 
 4thly. That it is not suificient to ob- 
 ject with Scaliger, that, according to this 
 derivation, the word should be eVeo-toe, not 
 eTTitiffiog; for that in many other words 
 compounded with eTrl, and beginning with 
 a vowel, the i is retained. Thus in the 
 N. T. we have eVicikiyc, iiriopKOQ, and in 
 the Greek writers iirtoyloog iTrioTrrofjiaL, 
 iinoatTOfiaL, eTrispoc, &c. occ. Mat. vi. J 1 . 
 Luke xi. 3. [Besides those quoted, the 
 following are in favour of Parkhurst's ex- 
 planation. Gregor. Nyss. tom. i. Or. iv. 
 de Or. Dom. p. 745. & seq.; but not very 
 distinctly. Basil. Reg. Brev. Qusest. 252. 
 p. 624. Damascenus Orthod. Fid. iv. 14. 
 Cyril. Alex. Lib. ii. Glaphyr. p. 286. 
 Theodoret. ad Philip, c. iv. v. 1 9. Isidor. 
 Pelusiot. 4. ep. 24. p. 1 1 . Comelin. Au- 
 gustin. Serm. xxvi. de Temp. Tertull. 
 de Jejun. The places of Chrysostom are 
 Tom. V. Hom. 19. 30. 43. Hom. 54. in 
 Gen. p. 426. So Toup. in Epist. Crit. p. 
 140, Schleusner, and many others. The 
 second opinion is embraced by Scaliger 
 Ep. 444. and lately by Fischer de Vit. 
 Lex. N. T. Prol. xii. p. 313. sq.; but, I 
 think, without any strong argument. The 
 word iTlD was used, according to Jerome, 
 in the Gospel sec. Hebrjeos, and this 
 Fischer relies on ; but, as Suicer observes, 
 this rather implies any future time, and 
 not to-morrow simply. Hence many in- 
 terpreters apply this phrase to Christ, the 
 spiritual food Jrom heaven, hereafter to 
 give us life. So Athan. i. p. 607. Da- 
 masc. Orth. Fid. Lib. iv. c. 14. p. 318. 
 German, in Theor. Eccl. 1/5. Cyril. Alex. 
 xiii. de Adorat. p. 471. Cyprian, de Or. 
 Dom. p. 268. Tertull. Lib. de Orat. c. vi. 
 p. 181. and others. Finally, the word is 
 interpreted super suhstantialis, as if from 
 tVi sai^y supra suhstantiam understand- 
 ing here the eucharistic bread of life.'] 
 
 'ETTLTriTrrio, from eVt upon, and TriTrrio to 
 fall. 
 
 I. To fall upon, as St. Paul did upon 
 Eutychus when seemingly dead. occ. Acts 
 XX. 10. (comp. 1 Kings xvii. 21. 2 Kings 
 iv. 34.) — upon the neck of another in ten- 
 derness, occ. Luke XV. 20. Acts xx. 37. 
 Comp. Gen. xlv. 14. xlvi, 29. in LXX, 
 and 3 Mace. v. 33. Spoken of the Holy 
 
 Spirit, and his miraculous gifts, occ. Acts 
 viii. 16. X. 44. xi. 15. — of an ecstasy or 
 trance, occ. Acts x. 10. comp. Gen. xv. 12. 
 Dan. x. 7. in LXX. — of blindness, occ. 
 Acts xiii. 11.— of fear. occ. Luke i. 12. 
 Acts xix. 17. comp. Exod. xv. 16. Jos. ii. 
 9, in LXX. — of reproaches, occ. Rom. xv. 
 3. [In all these latter instances, the sense 
 is metaphorical. The meaning, of course, 
 is to take possession of, to enter. Wc 
 have, in Ezek. xi, 5, the spirit of the 
 Lord iTTETrecrev ett ipi.~\ 
 
 II. To press upon. occ. Mark iii. 1 0, 
 where it signifies, " that they were ready 
 to drive each other upon him, so that those 
 nearer him could hardly stand, being 
 pressed forward by those behind." Dod- 
 dridge. See Wetstein and Kypke. 
 
 III. Movie] nearer, and so li[c] closer; 
 namely to the breast of Jesus, than he did 
 before at verse 23, in order to hear what 
 he should say. 'Ay^t a^^wv Ki<pa\r}v, Hold- 
 ing his head near, as Homer speaks, Odys. 
 iv. line 70. occ. John xiii. 25, where see 
 Woliius. [The Vulgate says. Qui proxi-^ 
 mus Christo accumbebat, as if iTrnrlirTM 
 was for avairiirTit) ; but this cannot be jus- 
 tified. Wahl says. To recline ow.]] 
 
 ^g^ 'ETrnrXrjiraoj, from eVi u^jon, and 
 TrXrjaau) to strike. — With a Dative, To re- 
 prove, rebuke, blame, occ. 1 Tim. v. 1. 
 Herodotus, (as cited by Raphelius) and 
 Josephus, Ant. lib. xii. cap. 4. § 2, and § 
 8, use the V. in the same sense with a da- 
 tive. See also Wetstein. [Hom. Iliad 
 xxiii. 580. Xen. CEcon. xiii. 12. Herodian 
 iii. 3. 13. Polyb. v. 25. 3.] 
 
 [^'ETriTrWyw, from eVt upo7i, and Trrlyut 
 to choak. — To strangle. Nahum ii. 13. 
 In the N. T. it is used metaphorically of 
 plants, whose growth is choaked or hin- 
 dered. Luke viii. 7-^ 
 
 'E7rt7ro0£w, w, from ettI iutens. and tto- 
 deu) to desire, which from the N. ttoOoq 
 desire. With an infinitive or accusative 
 case following, To desire earnestly, to 
 long for or after. See Rom. i. i 1. 2 Cor. 
 V. 2. Phil. i. 8. [ii. 20.] 1 Pet. ii. 2. Jam. 
 iv. 5, Do ye think that the Scripture 
 speaketh in vain against this worldly 
 temper? llpog (f)66roy eViTroQel to TTj/fuyLta 
 o KaTMKrjfTEv EP ^}^~iv \ Dofh the (Holy J 
 Spirit that dwelleth in us Christians 
 (comp. Num. xi. 29. Rom. viii. 11.1 Cor. 
 iii. 16. 2 Tim. i. 14.) lust to envy? 
 (Comp. James iii. 14, 15. 1 Cor. iii. 3.) 
 So French translation, Pensez-vous qui 
 I'Ecriture parte in vain ? I' Esprit qui a 
 habile en nous, vous inspire-t-il I'cnvic? 
 
Eni 
 
 299 
 
 Eni 
 
 See also Whitby and Doddridge, and 
 especially Woltius and Mackniglit. [Schl. 
 says it means here To be opposed to, i. e. 
 to have a desire against; and so Wahl. 
 Schleusner translates (removing the note 
 of interrogation) The spirit which dwells 
 171 you (for he reads viiiv with the Vul- 
 gate) is opposed to envy. Of course he 
 means the human spirit amended by Chris- 
 tianity. The next difficulty is to know 
 whether the words are intended as a ci- 
 tation from Scripture, or not. There are 
 no words exactly answering to them ; and 
 many, as Heinsius, Randolph, and Scott, 
 think, that the general tenor of Scripture 
 is referred to. Most persons, however, 
 refer the words to Gen. vi. 3, 5, to which 
 they do not bear any very striking resem- 
 blance. Whatever conclusion we come to, 
 the construction of the passage is ex- 
 tremely difficult and harsh. 'ETridvpib) is 
 used in the same sense as Schleus. gives 
 to iTTLTvoBiu) in Gal. v. 17 j but then Kara 
 follows.] — In the LXX likewise, it de- 
 notes vehement desire, and answers to the 
 Heb. Ji'li? to desire earnestly, Ps. xlii. 1 ; 
 to >^D33 to be pale or wan through eager 
 desire, Ps. Ixxxiv. 2, &c. 
 
 ^g^ 'E7ri7ro0J7o-<C5 toe, Att. ewe, ^, from 
 ETnitaQih). — A vehement desire or longing. 
 occ. 2 Cor. vii. 7, 11 . [Aq. Ezek. xxiii. 
 
 C^S^ 'E7ri7ro077roc, », 6, r/, bv, from 
 iirnzoQiu), Much desired. Phil. iv. 1.] 
 
 ^^" 'EitLTtodla, ac, //, from kifiirodiio. 
 — An earnest desire or longing, occ. Rom. 
 XV. 23. 
 
 'ETrntopivofxai, from ItTi upon or to, and 
 itopevopat to come. — To come to. occ. Luke 
 viii. 4. [Ezek. xxxix. 14. Dion. Hal. x. 
 43.] 
 
 'E'jrippa'n'rMj from eiri upon, and paitTO) 
 to sew. — To sew upon, occ. Mark ii. 11. 
 j^Job xvi. 15.] 
 
 'ETfipptifTio, from siTi upon, and piTrrio to 
 cast. — To throw, cast upon. occ. Luke 
 xix. 35. [Numb. xxxv. 20, 22. Joshua x. 
 11. Herodian v. 6. 19. It is used meta- 
 phorically in I Pet. V. 7, for throwing off 
 your care from yourself to another. See 
 Ps. iv. 23.] 
 
 ^Eici(Tr]poQ, «, b, rj, from kifl for, and 
 afjpa a sigti, mark. — Remarkable, emi- 
 nent, whether for good. occ. Rom. xvi. 7. 
 — or evil. occ. Mat. xxxvii. 16. [For the 
 bad sense, se^ Polyb. xviii. 38. 1. Joseph. 
 Ant. V. 7. 1. Lucian. Rhet.* Prajc. T. iii. 
 p. 27 ; for the good, Joseph. Bell. J. vi. 3. 
 The proper sense of the word is marked, 
 
 and it is especially applied to stamped 
 money. See Poll. Onom. iii. 10. Thucy- 
 dides ii. c. 13. The word occurs Esther 
 V. 4.] 
 
 ^EiriffLTLffpog, Hj 6, r/, from eTfimri^oj to 
 give food, tofoed, from eitl to, and (nrii^ut 
 to foed, which from oItoq corn, food. — 
 Victuals, food, especially for a large 
 number of persons, commeatus. occ. Luke 
 ix. 12. So in the best Greek writers it 
 frequently denotes the provision of victual 
 for an army or fleet ; and the verb iTTto-t- 
 Tt^effdaL is used for procuring such provi- 
 sion, as Kypke has particularly shown. 
 See also Wetstein. — The LXX apply the 
 N. BTtiaLTiapbg in a similar view for the 
 Heb. m^. Gen. xlv. 21. Exod. xii. 39. 
 Josh. i. 11. & al. [Add Gen. xlii. 25. 
 Josh. ix. 11. 1 Sam. xxii. 10. Xen. Anab. 
 i. 5. 9. vii. 1. 6. Hell. iii. 2. 19. Demosth. 
 p. 280. 11. p. 671. 18. p. 909. 4. Herod, 
 vi. 7. 3. Schleusner gives the word the 
 sense of provisions for a journey; and 
 sirLaiTi^opai is explained by Thom. M. p. 
 705, as TO. I^o^ia \ap€,av(o. So Hesy- 
 chius explains one word by kipohaffpog.'] 
 
 'ETtiaKE'ii'TopaL. Mid. from am intens. or 
 upon, and cjceVro/xai to look. 
 
 I. Transitively, with an accus. To look 
 out accurately and diligently, in order to 
 choose the best. occ. Acts vi. 3. [Diod. 
 Sic. xii. 11.] 
 
 II. Transitively, with an accus. ex- 
 pressed or understood. — [To visit one for 
 the sake of knowing his state, inspect. 
 Acts XV. 36. Xen. Cyr. vi. 3. 10. vii. 1. 5. 
 Judges XV. 1 .] 
 
 III. Transitively, with an accus. To 
 visit, to go or come to see, in order to as- 
 sist or benefit, [and thence to be favour- 
 able to, regard, show kindness to, take 
 care of. Mat. xxv. 36, 43. Luke i. 68, 7S. 
 vii. 16. Acts vii. 23. xv. 14. Heb. ii. 16. 
 James i. 27. On the two first] texts we 
 may observe, that the Greek writers like- 
 wise apply it to visiting the sick, as may 
 be seen in Eisner, Wetstein, and Kypke. 
 Comp. also Campbell's Note on Mat.' xxv. 
 36. [See Exod. iv. 31. Ruth i. 6. Ps. 
 viii. 5. Ecclus. vii. 39, to visit the sick. 
 Herodian iv. 2. 7. Artemid. iii. 22.] 
 
 [^EitLCKEva^io, from litl and aKevai^u). — 
 To load furniture on carriages or beasts 
 of burthen. Hence the middle (though 
 it sometimes retains the active sense, as 
 Xen. Hell. vii. 2. 8. and v. 3. 7.) is To 
 load one's self, and then to prepare for a 
 journey. This word probably occurs in 
 Acts xxi. 15, where the common reading 
 
Eni 
 
 300 
 
 Eni 
 
 tn^offtcEvaffaixtvoL makes no good sense. See 
 Polyb. iii. 24. Diod. Sic. xiii. 2.] 
 
 ^^^ '^iTiffKr] yooj, w, from Itti in^ and 
 (TKrjvoio to pitch a tent, to dwell. — To enter 
 and dwell in. occ. 2 Cor. xii. 9. So Poly- 
 bius, cited by Raphelius, To he TekEVTotov, 
 'EniSKHNd'SANTES 'EHF rhg oidae, 
 And at length entering into, and taking 
 possession of, the houses — lib. 4. p. 287. 
 edit. Paris, an. 1616. Ibid. p. 335. McT-a 
 ^e ravra toIq oidaig 'EIII2KHN12'2AN- 
 TES KaTslxov rrjp ifoXiv, " After these 
 things, entering into the houses, they 
 took possession of the city." CEcumenius 
 explains h-nrLaK-qvMtrr) in the above text by 
 6\ri hv oA&) icaroiKijay, which I know not 
 how better to translate than, ma7/ entirely 
 take possession of, and dwell in me. The 
 modern Greek version for sTrtffKrjvcjari has 
 KaToiKrjarj, and the Vulg. renders iitLcrKr]- 
 vb)(Tri eV ifiE, by inhabitet in me, may 
 dwell in me. But, after all, perhaps the 
 words should rather be interpreted, may 
 overshadow, and so protect me, as a tent. 
 Thus the Syriac version, »!?i^ pi^ may pro- 
 tect me, and Diodati's Italian, 7ni ripari, 
 which is explained in a Note " Sia la mia 
 unica salvaguardia e protettione. Greco, 
 Sia al disopra di me, a guisa di tenda, 
 con che Thuome si ripara dall' arsure o 
 dair altre ingiurie dell' aria. Vedi Isa. 
 XXV. 4. May be my only safeguard and 
 protection. Greek, May be over me, like 
 a tent, with which a man protects himself 
 from the heats and other injuries of the 
 air. See Isa. xxv. 4." Comp. 1 Pet. iv. 
 14, and ^Kr]v6io III. 
 
 'ETTtcKria^w, from eVt upon, over, and 
 fffcta a shadow. 
 
 I. To overshadow as a cloud. Mat. 
 xvii. 5. Mark ix. 7. Luke ix. 34. — as the 
 shadow of a person passing by. Acts v. 15. 
 
 II. To overshadow (in an unspeakable 
 manner) as the power of the Highest did 
 the Blessed Virgin at the conception of 
 the Son of God. occ. Luke i. 35. See 
 Suicer Thesaur. in 'ETTio-icid^w II. [See 
 Numb. ix. 22.] 
 
 'ETTicricoTtioj, Cj, from ettI upon, or intens. 
 and 'icTKoita perf. mid. of aKEitTopcu to look. 
 
 I. To oversee, take the care and over- 
 sight of, to superintend, occ. 1 Pet. v. 2. 
 Comp. 'ETfiffKOTfrj, and 'ETr/o-K-oTToc. 
 
 II. To look diligently, take earnest heed. 
 occ. Heb. xii. 15. [Xen. de Rep. Lac. ii. 2.] 
 
 'EiiLCTKoTtyi, fie, rj, from the same as iitia- 
 
 KOTtioj. 
 
 I. The office of an overseer, or bishop 
 in Christ's church, occ. 1 Tim. iii. 1, Acts 
 
 i. 20; the correspondent Heb. word in 
 Ps. cix. 8, is mpQ. 
 
 II. Visitation, occ. Luke xix. 44. 1 Pet. 
 ii. 12, where Whitby and Macknight, 
 whom see, explain >///epa iitiaKOTt^Q by the 
 time o/' persecution J and for proof, Whitby 
 cites Isa. x. 3. Jer. vi. \5. x. 15, from the 
 LXX; and Wisd. iii. 7. Ecclus. ii. H. 
 xviii. 20. [In Luke xix. 44, Schleusner 
 and Wahl take it as the kind or provident 
 visitation of God. The time in which God 
 showed himself gracious to thee ; and so 
 Theophylact ad loc. So in Job x. 12. 
 and xxxiv. 9. As to the visitation to 
 punish in Isa. x. 3, Theodoret explains 
 the day of visitation by the time of ven- 
 geance. Jer. viii. 12. Wisd. xix. 14. 'Eirt- 
 (TKoirib) is put for to revenge in Eur. Ipli. 
 Taur. 1414.] 
 
 'ETfiarKOTtoc;, «, 6, i], from eVt upon, over, 
 or intens. and 'iaKOTta perf. mid. of (TKEirro- 
 pai to look. — An overseer, an inspector, 
 one who hath the inspection or oversight, 
 a superintendant, a bishop. It is once 
 applied to Christ, 1 Pet. ii. 25 ; but in 
 every other passage of the N. T. is spoken 
 of men who have the oversight of Christ's 
 flock, occ. Acts XX. 28. (comp. verse 17.) 
 Phil. i. 1. 1 Tim. iii. 2. Tit. i. 7.— In the 
 LXX, from whence the writers of the N. 
 T. appear to have taken this word, 'ETTtV- 
 KOTtoQ denotes an overseer. 
 
 1. Of the army. occ. Num. xxxi. 14. 
 Jud. ix. 28. 2 Kings xi. 15, or J 6, an- 
 swering to the Heb. 1>|:^£i or "Tipa. 
 
 2. Of workmen. 2 Chron. xxxiv. 12, 
 17, for Heb. npSo. 
 
 3. Of the house of the Lord. occ. 2 K. 
 xi. 1 8, where Heb. nipQ offices. 
 
 4. hi^, a name of God, is rendered 'Etti- 
 cKOTtH, as M^e may say ProvidcTice. occ. 
 Job XX. 29. Comp. Wisd. i. 6. 
 
 5. 'EirlaKOTrog is used for a civil or reli- 
 gious officer, occ. Neh. xi. 9, 14, 22. In 
 the two latter verses it is spoken of the 
 'ETtiffKoiroQ, or Overseer of the Priests and 
 Levi tes. Heb. Tpa. Comp. I Mac. i. 51. 
 
 6. Eleazer, the son of Aaron, is in the 
 LXX called 'EitiaKoitoQ from overseeing 
 the tabernacle and its furniture, occurs 
 Num. iv. 16, where, for the Heb. mp^ 
 Iti^b^^ the office of Eleazer, the LXX has 
 'EiriaKOTtoQ 'EXfct^ap, Eleazer the Over^ 
 seer. 
 
 7. In Isa. Ix. 1 7, where the prophet is 
 foretelling the glory and felicity of the 
 church by the accession of the Gentiles, 
 for the Heb. CD^bm '^nip^ 'nnW^ npl^f 
 Vtt^^ilj ^ ^vii^ O'lsQ make thy officers pcacc^ 
 
£ n I 
 
 30 1 
 
 Eni 
 
 (ind thine exactors righteousness, the 
 l-zXX has Kai cijmo rsr ap-^^ovrag ca sy 
 Bipr'ivti, Kal THc 'EniEKO'nOYS as sv h- 
 KaioavvT], I will appoint thy rulers in 
 peace, and thy overseers (bishops) in righ- 
 teousness : And it is not improbable that 
 tlie Overseers of Christ's church are in 
 the N. T. called 'E7rtV/co7rot, from this very 
 passage of Isaiah *. — The above-cited are 
 all the passages both of the LXX version, 
 and of the Apocryphal books^ wherein 
 ^EwiffKOTTOQ occurs, 
 
 'ETTio-Traw, w, — aofxcu, wfiai, from swl 
 over, and <T7raw to draw. — 7'o draw the 
 the prepuce over the glans (thus Hesy- 
 chius, kXicvird) to. ^ipfja), and so become 
 uncirctcmcised. [It appears from Celsus 
 de Medic, vii. 25. that there was a sur- 
 gical operation performed for this purpose. 
 The instrument was called I,7r atTdrjrri p. See 
 Epiphan. de Mens. & Pond. p. m. 172, 
 who also describes the operation. There 
 is a very long dissertation by Groddeck 
 in Schoetgen. Hor. Hebr. i. p. 1159. on 
 this subject. Episcopius (Inst. Theol. ii. 
 10. p. 44. 6.) seems to think that in this 
 place of Corinthians, the meaning is only, 
 let them not try to appear uncircumcised ; 
 but from Groddeck's statements, no doubt 
 can be entertained of the frequent prac- 
 tice of the operation.] occ. 1 Cor. vii. 18 f. 
 Thus Josej)hus, Ant. lib. xii. cap. 5. § 1, 
 says of the Jews, who apostatized under 
 Antiochus Epiphanes, Kat tyiv tCjv aihiior 
 TTEpLTOnrjv ETreicaXvxpav, a>C av eiev Kal to. 
 irepl rrjy airodvaiv "EWtjveq, " Genitalium 
 etiam circumcisionem obtexere, ut vel 
 nudato corpore Grseci viderentur." Hud- 
 son. See his Note. And in the Treatise 
 of the Maccabees, § 5, we read that An- 
 tiochus TrapeKiXevaep avrdlg eva ei:a<?ov 
 Tojy'E^paiiop 'EIIISIIA'UGAI, commanded 
 liis guards to i-xianaaQaL each of the 
 Hebrews. Comp. 1 Mac. i. 15. See Wet- 
 stein on 1 Cor. vii. 18, Buxtorf's Lexicon 
 Chald. Thalm. Rabin, under I^U^D, and 
 Calmet's Dictionary in FORESKIN. 
 
 'ETTiTa^ai, from hirX intens. and V'(yi;/it to 
 
 * Clement, in his first Epistle to the Corinthians, 
 § 42. edit, Russell, carries the matter much farther. 
 He cites the text thus: Kararijcw rouf 'ErriaxoTrovg 
 otvToJv If S<>£a<co"t;i,>;, xa.) Touf Aiaxov6v( avTouv i> nfs'si^ 
 " / xi'ill appoint their overseers (bishops) iti rigliic- 
 Oiisness, and their ministers (deacons) in faith:''* 
 and produces it as a prophecy of the Apostle's ap- 
 pointing the two offices of bishops (or presbyters^ 
 comp. § 44.) ajid deacons in the church. 
 
 + [Some explain it in this sense in 4 Mac. v. 1, 
 but Schleusner thinks this wrong. The word oc- 
 curs in its proper sense in the LXX, as Isa. v. 18.] 
 
 knofv, T being inserted for the sake of the 
 sound, as it is likewise in t'^op knowing, 
 tVopta history y Uopiu) to visit, derivatives 
 from the same verb t<T?//xi. 
 
 I. To know, understand. See Mark 
 xiv. QS. Acts x. 28. xv. 7. xxvi. 26. 
 
 1 Tim. vi. 4. Jude ver. 10. 
 
 II. To know, be acquainted with, a 
 person, occ. Acts xix. 15. — or thing, occ. 
 Acts xxiii. 25. 
 
 III. To know, foreknow, occ. Jam. iv. 
 14. Comp. Heb. xi. 8. 
 
 'E7ri<rar??e, «? o, from kc^hriiiL to stand or 
 place near, to set over. 
 
 I. In the profane writers it denotes 
 one 7vho is set over any thing, and takes 
 care of it. Thus in Sophocles' Ajax, 
 line 27, 'EHISTA'TAIS Troi/xvtwr are the 
 keepers, or shepherds, of the flocks; in 
 Xenophon's Cyropaed. lib. viii. p. 431. 
 edit. Hutchinson, 8vo. 'EHI'STATAI 
 epyiop are overseers of the works (comp. 
 
 2 Chron. xxxiv. 13, in LXX) ; and Aris- 
 totle, Pojit. lib. iv. cap. 15, uses 'EIII'- 
 STATAI for 7nagistrates, who are presi- 
 dents and guar'dians of the state. []See 
 2 Kings V. 16. xxv. 19. 2 Chron. ii. 2. 
 xxxi. 12. Exod. i. 11. v. 14. Arrian Diss. 
 Epict. iii. 15. 3. Xen. de Rep. Lac. 8. 4. 
 Anab. ii. 3. 7- Mem. i. 1.8.] 
 
 II. In the N. T. Master, a title of re- 
 spect, and acknowledgement of authority. 
 It is used by Luke alone, and applied 
 only to Christ, occ. Luke v. 5. viii. 24, 
 45. ix. 33, 49. xvii. 13. By a com- 
 parison of Luke ix. 33. with Mat. xvii. 
 4, and Mark ix. 5, it is plainly parallel to 
 KvpLE, Lord, and to 'Pa€€i, Rabbi ; and 
 Luke ix. 49, it answers to Ai^acKaXe, 
 Master, teacher, in Mark ix. 38. On 
 Luke V. 5, Kypke shows that Diogenes 
 Laert. and Diodorus Sic. use it for a 
 Preceptor. In the LXX it constantly 
 signifies a president or overseer, praefec- 
 tus. []Diod. Sic. iii. 69. Other instances 
 are given in Munthe Obss. Phil. p. 142. 
 Kypke Obss. Sacr. i. p. 228. See also 
 Thorn. Mag. v. ht^affKaXog. Etymol. Mag. 
 in V. and Eustath. ad Odyss. P. p. 641, 
 40. The word is only found in St. Luke 
 among the Evangelists.] 
 
 'E7r4<?£\Xw,from iirX <o,and ^^eXXu) to send. 
 
 I. QThis word in good Greek denotes. 
 To give an order, either directly, as Xen. 
 Cyrop. iv. 5. 12. v. 5. 13. (whence eVt- 
 ToXii) means a command, see id. ib. v. 5. 2. 
 Aristoph. Nub. G08.) 3 or by message, as 
 Xen. Cyr. v. 5. 1.; or by letter, as 
 Xen. jii. 1. 1; whence it is, to send 
 
E n I 
 
 302 
 
 E ni 
 
 to by letter, or write to ; and this is its 
 only sense in the N. T. It is followed 
 by a dative of the person. Mitto in 
 Latin is used for wi'iting a letter. See 
 Cort. ad Sallust. Bell. Catilin. c. 42. 
 and on our word Perizon. ad iElian. 
 V. H. iv. 18. and Krebs. Obss. Flav. p. 
 226. It occurs 1 Kings v. 8. according 
 to the MS. Alex.] occ. Acts xv. 20. xxi. 
 25. Heb. xiii. 22. 
 
 'E7rtT?/jLtwv, ovoQ, o, ?/, from iirl'^ajj.aL to 
 Jcfiojv, Ijund then prudent and 7noderate.~\ 
 — Knowings skilful, understa7iding. occ. 
 Jam. iii. 13. [Deut. i. 13. iv. 6. Ecclus. 
 xl. 31. Xen. Cyr. iii. 3. 9.] 
 
 ''ETTi'^rjpt^M. from eVt intens. and '^rjpti^w 
 to strengthen. — To confirm^ strengthen. 
 []In the pass, to rest on. See 2 Sam. i. C] 
 In the N. T. it is used only in a figu- 
 rative and spiritual sense, for confirming 
 persons in their adherence to the Gospel, 
 notwithstanding opposition and persecu- 
 tion, occ. Acts xiv. 22. xv. 32, 4 1 . xviii. 23. 
 
 'E7rt<roX7/5 r\Q^ ^, from eVfVoXa perf. mid. 
 of ETTi'^eXkoj to send. — An epistle, a letter. 
 Acts ix. 2. xxiii. 25. Rom. xvi. 22. & al. 
 freq. [In Acts ix. 2. it is, letters of com- 
 mission or authority. In 2 Cor. iii. 2. it 
 means, a letter of recommendation from v. 
 1 . The sense of the passage is obviously, 
 that the conversion of the Corinthians to 
 a Christian life would be a recommenda- 
 tion of Christianity.] 
 
 |^^° 'Ettito/^/^w, from i'KL<=;uixLOv a 
 muzzle^ which from ettI upon, and <r6/xa 
 the mouth. — To muzzle, occ. Tit. i. 11. 
 It is a figurative word taken from muz- 
 zling dogs (comp. Phil. iii. 2.) that they 
 may not bark or bite ; hence applied by 
 the profane writers (see Eisner and Wet- 
 stein), as by St. Paul, to stopping the 
 mouths of noisy and foolish talkers. 
 Comp. ^ip,6ia II. QSo it is explained by 
 Theophylact. i\iy')(£iv ffcjyodpwg, (I5<r£ cltto- 
 kXeieiv avTolg to. To/zara. ^ To find fault 
 with them (or refute them) very much, 
 so as to shut their mouths.' See De- 
 mosth. p. 85. 4. Hesychius has gVtTOjui- 
 i^wv E\iy)(u)v. The Schol. on Aristoph. 
 Eq. 480, explains the verb by Karaa-iya^oj. 
 SeeHemsterh. on Aristoph. Plut. p. 193. 
 Krebs. Obss. Flav. p. 367.] 
 
 'E7rt<rp£0w, from fVt to, and <rp£0w to turn. 
 
 I. To turn, turn to, or towards. Mat. 
 ix. 22. Mark v. 30. viii. 33. Acts xvi. 
 18. [Rev. i. 12. Zach. v. 1.] 
 
 II. To return. Mat. x, 13. xii. 44. 
 xxiv. 18. Luke ii. 20. Comp. 2 Pet. ii. 
 21, where it is applied to turning hack, 
 
 or returning to one's former evil course of 
 life. []Gen. xliv. 13. Deut. xx, 5. In 
 Luke xvii. 4, some construe, and seven 
 times in a day come hack to you ; others 
 come back to a better mind. Add Mark 
 xiii. 16.] 
 
 III. Transitively, To convert, turn to 
 God and holiness, Luke i. 16, 17. Jam. 
 V. 19, 20. [Acts xxvi. 18.] Intransi- 
 tively, To turn, to he thus converted or 
 turned. Mat. xiii. 15. Luke xxii. 32. 
 Acts iii. 19. ix. 35. xiv. 15. xxvi. 18, 
 20, & al. Comp. John xii. 40. [The 
 passive 'E7n<^pi^ojjiaL is used for the mid- 
 dle in the sense. To turn oneself, in Mat. 
 ix. 22. Mark v. 30. viii. 33. John xxi. 
 20. in the sense, tur?i to, in Gal. iv. 9. 
 'E7ri'?pi0£i^' KapEiav tlvoq eVi riva is, to 
 turn the affections of one person towards 
 another, as in Luke i. 17. Ezra vi. 22. 
 Ecclus. xlviii. 10.] 
 
 'E7ri<rpo07/, y]Q, r/, from E'KB':po<^a perf. 
 mid. of eVf^pe^w. — A turning, conversion. 
 occ. Acts XV. 3. [It is put for return in 
 Ezek. xlvii. 8. for attention of mind. 
 Demosth. p. 158. 24. Epictet. c. 63. Xen. 
 Hell. V. 2. 9.] 
 
 'ETTtcrvvayw, from tVt to, and ffvvayu) to 
 gather, collect. 
 
 I. To collect, gather together to one 
 place, occ. Mark i. 33. Luke xii. 1. as a 
 hen doth her chickens under her wings, 
 occ. Mat. xxiii. 37. Luke xiii. 34. [used 
 of gathering] the elect into the Christian 
 church. Mat. xxiv. 31. Mark xiii. 27. 
 Comp. 2 Mac. i. 27- [2 Chron. xx. 26. 
 Is. Iii. 12. Polyb. i. 75. 2.] 
 
 ^g^ 'EirKTvyaytoyy, rjg, rj, from tVto-v- 
 vayu). 
 
 T. A being gathered together, occ. 
 2 Thess. ii. 1. Comp. 1 Thess. iv. 17. 
 
 II. An assembling together at one 
 place, occ. Heb. x. 25. Comp. 2 Mac. ii. 
 7. [See also verses 13, 14, 18. and iv. 
 39. Phavorinus and Zonaras (Lex. Col. 
 802.) say ETnffvvayioyrjv, Trjy (TV[X(j)(i)viav 
 
 EKa\E<TEV 6 'AtTOToXoC.] 
 
 I^g^ 'EirtavvrpExu), from eVi iipon or 
 to, and avpTpEx^ to run together. — To 
 run together upon or to (him, namely), 
 occ. Mark ix, 25. 
 
 'ETTicvTao-ic, lOQ, Att. fwe, 7/, from eVt- 
 <TvvUaj.iaL to 7neet together against, from 
 eVt upon or against, and awhrifiL to stand 
 together. — A concourse, tumult, insur- 
 rection, occ. Acts xxiv. 12. 2 Cor. xi. 28, 
 in which latter text it is applied to that ^ 
 
 * See Beza and Doddridge on the place. 
 
Eni 
 
 303 
 
 Eni 
 
 ci'on'd of csLves, on account of tlie churches, 
 which were continually rushing upon St. 
 Paul, and almost overhearing liim. — It is 
 used by the LXX for a tumultuous con- 
 course^' Num. xvi. 40, nr xvii. b, answer- 
 ing to the Heb. mi> a company; and 
 Num. xxvi. 9, to mil (infin. Hiph. of 
 nvj) to contend; and in the Apocrypha, 
 
 1 Esdr. y. 73, according to the Alexan- 
 drian MS., we have the plirase 'EIIISY- 
 STA'2:eTS noIorMENOI. [in the se- 
 cond passage, Schleusner says, Disirac- 
 
 ^ tion from the number of persons perpe- 
 f- tually resorting to one. Cicero pro Ar- 
 chia c. 6. has quotidianos hominum impe- 
 tus in the same sense. The word occurs 
 in Sext. Empir. Eth. 127. Joseph, contra 
 Apion. i. 20.] 
 
 1^^ 'E7ricr(^aX7/c, ioq, SQ, o, ?/, Koi to — 
 f f, from iitl for^ and or^aXXw to supplant^ 
 throw down, which see under 'Aa(f)aXr)c. 
 
 I. Properly, Apt to be thrown down, 
 Hence, 
 
 II. Hazardous, dangerous, occ. Acts 
 xxvii. 9, where see Kypke. [See Diod. 
 Sic. xiii. 77. Polyb. i. 11. 10. ii. 28. 6. 
 Arrian Diss. Epict. iii. 13. 20. Wisd. ix. 
 i4.] , , 
 
 E^g^ 'ETTto-xvw, from eVi intens. and 
 /V^vw to be strong. [The word occurs in 
 the active sense To strengthen.^ as in Xen. 
 CEc. xi. 13. It is To grow strong, or 
 prevail, in Ecclus. xxix. 1. 1 Mac. vi. 6. 
 Wahl thinks that this verb, like many 
 others, as diaTeXiio, rvyxario, expresses 
 only a circumstance, or accessary dejini- 
 tion of the word XiyovreQ, They contended 
 viore vehemently. See Mathiae § 552.] — 
 To grow more strong, violent^ or urgent. 
 occ. Luke xxiii. 5. 
 
 ^g^ 'ETTiflrwpe'vw, from iizl upon, and 
 aiopivit) to heap, [which from atopog a 
 heap7\ — To heap up. occ. 2 Tim. iv. ^. 
 [^Theophylact and (Ecumenius say, that 
 the word implies the mixed heap or mul- 
 titude of teachers. The word occurs twice 
 in Symmachus's version. Song of Solo- 
 mon ii. 4. Job xiv. 17.] 
 
 'ETTirayr/, i/c, r], from gTrirfVaya perf. 
 mid. of £7rtra(To-w, which see. 
 
 I. A command., commandment^ appoint- 
 ment, occ. Rom. xvi. 26. 1 Cor. vii. 6, 25. 
 
 2 Cor. viii. 8. 1 Tim. i. 1. Tit. i. 3. 
 
 II. Authority, commanding authority. 
 occ. Tit. ii. 15. Qln Wisd. xiv. 16. xviii. 
 16. xix. 6, iitirayri means pmiishmcjit pro- 
 ceeding from God, according to Schleus- 
 ner ; and he says he does not know whe- 
 ther this may throw any light on Tit, ii. 
 
 1 5. In the first and third of tliese places, 
 I can see no ground for such a translation. 
 It is clearly command, decree, or order ; 
 and I think it is simply decree in the se- 
 cond passage also. Wahl explains this 
 passage, that you should enjoin in every 
 way, i. e. seriously and severely. Bret- 
 schner translates suo quceque ordine, every 
 thing in its own order, and says, that the 
 Apostle refers to the precepts delivered 
 in verses 1 — 10. The word occurs in 
 Dan. iii. 16, in some MSS., and in Sym. 
 Micah vii. 11. Polybius xiii. 4. 3. xxi. 
 4. 1.] 
 
 'ETTtraoTflrw, from i-rrl upon, or intens. 
 and TCKTffh) to order, appoint. — 7 a com- 
 mand, order. Mark i. 27- vi. 27, 39. Phi- 
 lemon, verse 8. & al. QThe word is pro- 
 perly military, and then means To place 
 soldiers behind the first ranlc^ as in Xen. 
 Anab. vi. 3. 9. Hel. i. 6. 21. Polyb. i. 21. 
 12. 1 Mac. iv. 61. vi. 50. It is construed 
 either with an ace. of the thing, and dat. 
 of the person, or the infinitive. It occurs 
 in Gen. xlix. 33. Esth. iii. 12 ; and is said 
 by Thomas M, to be a better word than 
 Trpoorarrw.] 
 
 'ETTireXew, w, from eVi intens. and reXew 
 to finish. 
 
 I. To finish, complete^ perfect, occ. Rom. 
 XV. 28. 2 Cor. vii. 1. viii. 6, 11. Gal. iii. 
 3*. Phil. i. 6. Heb. viii. 5. [Xen. Cyr. iii. 
 3. 1. 1 Sam. iii. 12.] 
 
 II. To perform, occ. Luke xiii. 32. 1 
 Pet. V. 9. Heb. ix. 6, Aarpcme ixireXeiy. 
 Herodotus uses the similar expressions 
 ^pr}aiceiaQ — iv^wXag — ^vaiag 'EIIITE- 
 AE'IN to perform ceremonies— devotions 
 — sacrifices, lib. ii. cap. 37, 63. lib. iv. 
 cap. 26. [Schleusner refers 2 Cor. vii. 1 . 
 to this head. He quotes similar expres- 
 sions to those in Herodotus from ^Elian. 
 V. H. xii. 61. Philo de Somn. p. 653. 15. 
 and Herodian i. 5. 4. It is to build in 
 3 Esdr. vi. 4.] 
 
 [III. To accomplish; and then in the 
 passive. To be accomplished, to happen. 
 1 Pet. v. 9, where] observe that Xeuo- 
 phon, Memor. Socrat. lib. iv. cap. 8. § 8, 
 applies the V. eVtreXcTffOat to the hifirmi' 
 ties endured in old age. 
 
 'E7r'tr7?^£i6c,a,ov,from eTrirrjhrjg the same, 
 which may be deduced from eVt /o, and 
 ridvg sweet, agreeable, r being inserted for 
 
 * [The passive is here put in the active sense. 
 Wahl thinks the verb has here the sense to cease. 
 " And wUl you now cease (from the gift of the 
 Spirit), so as to go back to sensual and imperfect 
 views of religion."] 
 
Eni 
 
 304 
 
 Eni 
 
 sound's sake. — Fit, convenient, necessary. 
 rSee 1 Chrou. xxviii. 2. Wisd. iv. 5.] 
 
 Quels humana sibi doleat natura negatis. 
 Without which languid nature viusi decline. 
 
 "ETTiTiidEia, TO., occ. James ii. 16, is used 
 in like manner by the profane writers for 
 what are called the necessaries of life, 
 particularly for food. See Wetstein and 
 Kypke. [Xen. (Ec. iii. 8. ^sch. Soc. Dial, 
 iii. 11. Polk Onom. i. 1 68. J 
 
 'ETriridrjfiL, from em upo7i or besides, 
 and Tidrjixi to put. 
 
 I. 2b put or lay on, as the hand. Mat. 
 ix. 18. xix. 13. & al. freq. [It is used of 
 the imposition of hands for healing the 
 sick in the first of these passages, and in 
 Mark v. 23. Luke iv. 40. Acts xxviii. 8. 
 — for blessing infants in the second — for 
 giving the Holy Ghost in Acts viii. 17. 
 xix. 6. — for ordaining. Acts vi. 6. 1 Tim. 
 V. 22. It is used of] a burden, Mat. xxiii. 
 4. Acts XV. 28. — 2, yoke. Acts xv. 10. 
 
 II. To lay on, as strokes, occ. Luke x. 
 30, (where see Wetstein.) Acts xvi. 23. 
 Comp. Rev. xxii. 18. [Diod. Sic. xi. 19. 
 Xen. Mem. ii. 2. 13.] 
 
 III. To lade, put on board a ship. Acts 
 xxviii. 10. 
 
 IV. To impose a name. Mark iii. 16, 17. 
 
 V. To add. Rev. xxii, 18. 
 
 VI. \_To give, deliver f distribute. Mat. 
 xxvii. 29. Schleusner also refers Acts 
 xxviii. 10. to this sense. See Herodot. 
 iii. 12.] 
 
 VII. 'ETnrldefiaif Mid. with a dative, 
 To set or fall upon, to assault, occ. Acts 
 xviii. 10. It is used in the same manner 
 by the LXX (answering to the Heb. i0U^£i 
 to spoil, and to ^Qinrr to fall upon) and 
 frequently by some of the best Greek wri- 
 ters, particularly by Xenophon and Plu- 
 tarch. See the passages in Raphelius and 
 Wetstein. QSee Gen. xliii. 18. Ex. xviii. 
 1 1 . xxi. 14. Xen. Hell. ii. 4. 1 1. Herod, viii. 
 27. Diod. Sic. xvii. SQ. It is construed in 
 the LXX either with the dative or fiVt.] 
 
 'ETTtriyuaw, w. It may be deduced either 
 from iirl upon, and Ttpaio to punish, or 
 from eVi, and Heb. «jDto to defile, pol- 
 lute, to pronounce defied, polluted, or un- 
 clean. [This, with the concluding remark 
 on sense III, is preserved as a specimen 
 of Parkhurst's etymologies, and as an ex- 
 cuse for having rejected so large a portion 
 of them.] 
 
 I. [Stephens and Schleusner give as 
 the proper sense, To increase the price of 
 any thing; so Suidas explains it, and 
 
 Demosthenes, p. 918. 22, uses it in this 
 sense. Then it means, to set a fne on, 
 as Josej>h. Ant. xviii. 4. 6. Dio xxxviii. 
 p. 78. Hence, comes probably, the sense 
 of blaming. The original phrase seems 
 to have been eTnripdy tl tlvl, but the ac- 
 cusative is often left out.] 
 
 II. To reprove, rebuke, reprehend. 
 Mat. viii. 26. xvi. 22. xvii. 18. xix. 13. 
 Mark ix. 2,5, (where see Campbell) Luke 
 iv. 39. [xxiii. 40.] 2 Tim. iv. 2. Jude 
 ver. 9. 
 
 III. To charge, enjoin strictly. Mat. 
 xii. 16. Mark iii. 12. viii. 30. Luke iv. 
 41. ix. 21. In all these senses eTnTipaio 
 is plainly of a different root from npa'o 
 to honour, which see. [I should prefer 
 the following arrangement.] 
 
 II. [^To reprove, rebuke, reprehend. 
 Mat. xix. 13. Luke xxiii. 40. 2 Tim. iv. 
 2. Gen. xxxvii. 9. Polyb. v. 54. 8. Xen. 
 GEc. xi. 24. Thucyd. iv. 27. Poll. Onom. 
 ix. 8.] 
 
 III. \_To admonish strictly and severely. 
 Mat. xii. 16. xvi. 22. Mark iii. 12. viii. 
 30. ix. 2.5. Luke xvii. 3. (This last 
 passage Schl. would construe, admonish 
 him with an endeavour to change his 
 purpose.) In the following passages, 
 there is also a sense of constraint, or 
 
 force accompanying the admonition or re^ 
 buke. Mat. viii. 26. comp. Ps. cvi, 9. xvii. 
 18. Mark iv. 39. Luke iv. 35, 39, 41. 
 Jude V. 9. So Nahum i. 4.] 
 
 ^^^ 'Eirirtpia, ag, r/, from eViri/xaw. — 
 A punishment, or rather, A rebuke, cen- 
 sure, occ. 2 Cor. ii. 6. Comp. 1 Cor. v. 
 4, 5, 13. This word is used also, Wisd. 
 iii. 1 0, for punishjnent or rebuke. [There 
 is a book by Philo called Hept uQXiov koX 
 iiTLTLpLCjv. The word, in good Greek, 
 meant the possession of the rights of ci- 
 ti^e7iship. Demosth. 230. 10. Diod. Sic. 
 xviii. 18.] 
 
 'ETTtrpevrw, from eVi to, and rptiroj to 
 turn. — To turn any thing to any one. 
 
 I. To comtnit to, deliver to the care of, 
 to intrust to. — In this sense it is fre- 
 quently used in the profane writers, and 
 in the LXX, Gen. xxxix. 6, for the Heb. 
 alj; to leave. 
 
 II. 'To permit, alloWy suffer. Mat. viii. 
 21. xix. 8. & al. freq. [Mark v. 13. 
 John xix. 38. Acts xxi. 39, 41. 1 Cor. 
 xiv. 34. Heb. vi. 3. Esth. ix. 4. Polyb. 
 i. 62. 3. ^lian V. H. ii. 5. Xen. Mem. 
 iii. 5.2.] 
 
 |§^^ 'ETTirpoTrj-), i]Q, r/, from cVtrtVpoTra 
 perf. mid. of iiTLTpiTtui. — A commission, 
 
EH I 
 
 305 
 
 E ni 
 
 ojffice committed or intrusted, occ. Acts 
 xxW. J 2. [Thuc. V. 31. 41. Deniost. 897. 
 23. 2 Mac. xiii. 14.] 
 
 @^^ 'ETTtrjOOTToe, a, 6, from sTnrerpOTra, 
 perf. mid. of sniTptTru). — A person intrust- 
 ed to act in another's name, or to whose 
 care any thing is comrnitted by another. 
 
 I. A steward, a bailiff, villicus. occ. 
 Mat. XX. 8. Wetstein on Mat. and Ka- 
 phelius on Luke viii. 3, cite from Xeno- 
 phon, 'O sv To'iQ aypoiQ 'Eni'TPOnOS, 
 The country — or Vdud-steward. Comp. 
 Kypke on Matthew. [Xen. (Ec. xii. 2. 
 xxii. 9.] 
 
 II. A steward or treasurer to a prince, 
 or rather, according to Grotius and Beza, 
 a deputy-governor, a lieutenant; for the 
 Greeks called the same officer 'ETrtVjooTroe, 
 as the Romans named Procurator. So 
 the Vulg. Procuratoris. occ. Luke viii. 3. 
 Herodotus, lib. i. cap. 108, calls Harpa- 
 gus liavTiov 'EnrTPOnON, The superin- 
 tendant of all things, to king Astyages 
 namely. See Raphelius. [Comp. 2 Mac. 
 xi. 1. xiii. 2. Schweighaeus. ad Arrian. 
 Diss. Epict. iv. 7. 21.] 
 
 III. A guardian, to whom the care of 
 orphans is coinmitted, or rather, according 
 to Eisner, Wolfius, and others, the same 
 as the Trat^aywyoe, or keeper of the child- 
 ren during their father's lifetime, occ. 
 Gal. iv. 2. Comp. ch. iii. 24, where the 
 law is called Trai^aywyoc- See also Jose- 
 phus De Bel. lib. i. cap. 30. § 5. Ant. lib. 
 xvii. cap. 4. § 2. and under liailayioyoc. 
 [See Xen. Mem. L 2. 40. iElian. V. H. 
 xiii. 44.] 
 
 'ETTtrvy^avw, from lin intens. and ruy- 
 Xcivii) to obtain. — It is either construed 
 with a genitive, or used absolutely, To 
 obtain, attain, occ. Rom. xi. 7. Heb. vi. 
 15. xi. 33. James iv. 2. [The meaning is 
 probably derived from the use of the word 
 in the case of archers, &c. hitting the 
 mark, as Arrian. Diss. Epict. iv. 6. 28. 
 and (TKoTTs Tvy/iv in Plato. The word 
 occurs in Prov. xii. 28. Thucyd. iii. 3. 
 Polyb. xxxi. 21. 13.] 
 
 'E7rt^at»/w, from tivl over, upon, or to, 
 and 0atvw to shine. 
 
 I. To shine over or upon, to give light 
 to. occ. Luke i. 79. Comp. Acts xxvii. 20. 
 So Virgil, ^n. iii. lines 203, 204, 
 
 Tres adco incertos caeca caligine soles 
 Erramus pelago, totidem sine sidere noctes. 
 
 Numb. vi. 25. to illuminate. 
 
 n. 'E-n-Kpah'oixai, Pass, from Itti to, and 
 
 (fiaivojixai to appear. — To appear, be rna- 
 nifested. occ. Tit. ii. 11. iii. 4. Qlrmisch. 
 on Herodian i. 7- 3.] 
 
 'EirL^aveta, ag, r/, from eTTKpavrjg. 
 
 I. Brightness, splendor, occ. 2 Thess. 
 ii. 8. Comp. Sense H. [2 Sam. vii. 23. 
 2 Mace. xiv. 15. xv. 27.] 
 
 n. The appearance, manifestation of 
 Christ in the flesh, occ. 2 Tim. i. 10.— in 
 glory, occ. 1 Tim. vi. 14. 2 Tim. iv. 1, 8. 
 Tit. ii. 13. See Suicer Thesaur. in 'Etti- 
 (paveia, who observes from Casaubon, that 
 the Greek writers particularly apply this 
 word to the appearance of some deity. 
 [Schleusner says The appearance of a God 
 in splendor. Polyb. iii. 94. 3. Dion. Hal. 
 i. 2. 68. Wessel. ad Diod. Sic. i. 25.] To 
 the instances QCasaubon] has produced 
 from Diodorus Siculus, and Dionysius 
 Halicarn, I add from Lucian, torn. i. p. 
 1016, speaking of the philosopher De- 
 monax : "AKXr/roc £te r/v rvj^ot irapiiav 6i- 
 Kiav eZel-kvel koX EKaQev^E, tCov kvoiKspTCjy 
 9£» Ttva 'EIIPJ&A'NEIAN rfynjjLEywy ro 
 TTpdy/jLa. " W hatever house he happened 
 to light upon in his way, there, without 
 invitation, he supped and slept, the inha- 
 bitants esteeming this as the appearance 
 of a god." 
 
 ^EiTKpavijQ, EOQ, 5c, 6, Tj, from cTri^a/vw. 
 — Glorious, illustrious, occ. Acts ii. 20. 
 The correspondent Heb. word in Joel ii. 
 31, or iii. 4, is «'m3 terrible, which is 
 sometimes applied to a bright, dazzling 
 object, as Ezek. i. 22. Comp. Exod. xv. 
 11. Jud. xiii. 6. [^Properly, clear, dis- 
 cernible. See Poll. Onom. vi. 206. Xen. 
 Mem. iii. L 10. For the sense given by 
 Parkhurst see also Mai. i. 14. and comp. 
 Diod. Sic. xvii. 65. Polyb. iii. 40. 9. Xen. 
 Ages. iii. 2.] 
 
 'ETTt^avw, from ettI upon, to, and 0avw 
 or (pad) to shine. — To shine upon, give 
 light to. occ. Eph. V. 1 4. Comp. Isa. Ix. 
 1 . [Others write ETricpavaKu), which occurs 
 in Job XXV. 5.] 
 
 'E-rrKpipit), from ettI to, upon, besides, or 
 again.st, and (^ipio to bring. 
 
 I. To bring, carry to. occ. Acts xix. 12. 
 
 IL To bring npo7i, injiict wrath or ven- 
 geance, occ. Rom^ iii. 5. [^Xen. Hell. vi. 
 3. 4. Polyb. iii. 4. 5.] 
 
 HL To add, superadd, occ. Phil. i. 16. 
 [^See Aristot. Rhet. iii. 6. and Loesner. 
 Obss. Philon. p. 351.] 
 
 IV. To bring against, as an accusation, 
 occ. Jude ver. 9. Acts xxv. 18. 'ETrt^tpctv 
 aiTiav is a phrase frequently used in the 
 purest Greek writers. See Raphelius, 
 
 X 
 
E ni 
 
 306 
 
 E ni 
 
 Wetstein, and Kypke. [Thucyd. i. 70. iii. 
 42. Herodianiii. 8. 12.] 
 
 'E-n-Kfxovsio, w, from Itt* intens. or against, 
 and (pojviu) to cry. 
 
 I. To cry aloud, clamour^ shout, occ. 
 Luke xxiii. 21. Acts xii. 22. 
 
 II. With a Dative, To cry out against. 
 occ. Acts xxii. 24. [\ can see little rea- 
 son for giving this word any other sense 
 than To cry out loud. In Acts xii. 22, 
 Schleusner says to applaud, as the people 
 in public used to do. See Krebs. ad Plu- 
 tarch, de Aud. Poet. c. 7. p. 193.] 
 
 'E:n(f>6)(Tic(d, from ettI upon or besides, 
 denoting accession, and ^loffKcj to shine, 
 which from ^aw the same. 
 
 I. Properly, and according to the ety- 
 mology of the word. To begin to shine, to 
 dawn, as the day-light, illucesco. So in 
 Herodotus, lib. iii. cap. 86, 'A^' vi^ipr] ^e 
 AIA$llSK0'Y2Ht, As soon as the day 
 dawned; and in Polybius, lib. ix. ad init. 
 "Apri TTJg i]f.iipag 'EHI^AINO'TSHS, The 
 day now dawning. See Raphelius and 
 Wetstein on Mat. xxviii. 1 . 
 
 II. To draw on, as the Jewish Sabbath, 
 which began in the evefiing. (See Lev. 
 xxiii. 32. Neh. xiii. 19.) Thus the verb 
 is plainly used, Luke xxiii. 54, (compare 
 John xix. 31, with Deut. xxi. 22, 23.) 3 
 and in the same view it may be under- 
 stood in the only other text of the N. T. 
 wherein it occurs, namely Mat. xxviii. I, 
 *0\p£ Ee. Sabl^arwv, rrj £7n(j)(t)aK&(Tr] (rjfxspq., 
 namely, as in the above passages of He- 
 rodotus and Polybius) tig pCav Sd€€arwj^, 
 ilXQe Mapia r; MaycaXijvr], Ka\ y aWr] 
 Map/a, S'eojprjaat top Td(f)ov, In the even- 
 ing of the Sabbath, when the (Jewish) 
 day was drawing on towards thejirst day 
 of the week, Mary Magdalene and the 
 other Mary went, i. e. set out (for it does 
 not appear that they actually cajne at this 
 time, being probably prevented by the 
 oreiffnog fiiyag great earthquake or storm, 
 verse 2, which preceded our Lords resur- 
 rection) to visit the sepulchre. For this 
 interpretation of this very difficult pass- 
 age, the reader is obliged to the learned 
 Dr. Macknight, in his Commentary on 
 the place, § 147, where he may find it 
 further illustrated and defended. See the 
 use of '^llXBov, Acts xxviii. 14. [Mac- 
 knight's explanation is not on the whole 
 satisfactory. Schleusner, Wahl, Bretsch- 
 neider, Tittman (of Dresden) in his 
 'Commentary on St. John xx. adopt the 
 old interpretation, and understand ttj 
 iiri<^(i)(rKb<rg {r}fxip(f) to express, As the 
 
 morning dawned!] — And observe further, 
 that the Syriac MJJ, which properly sig- 
 nifies to shine, as the day-light (illuxit. 
 Dicitur de luce diiirnd, Castell.), is ap- 
 plied also to the evening-light, and is the 
 very word used in the Syriac version of 
 Mat. xxviii. 1. Luke xxiii. 54. And this 
 latter sense of the Syriac n:i3 may account 
 for the similar application of the Greek 
 e7n(j)(o(TK(t) in the Evangelists. See Marsh's 
 Note 51, on his Translation of Michaelis's 
 Introduct. to N. T. vol. i. p. 407. 
 
 'ETTt^etpEw, w, from cTrt upon or iii, and 
 X^ip the hand. — To take in hand, under' 
 take, atternpt, whether with effect or not. 
 occ. Luke i. 1 . Acts ix. 29. xix. 13. See Ra- 
 phelius and Wetstein on Luke. [See also 
 2 Mac. ii. 30. Xen. Mem. ii. 6. 28. ^lian. 
 V. H. iii. 18. Esth. ix. 25. 2 Mac. vii. 19. 
 In this last, and in Acts xix. 13, it is to 
 dare; and so Hesychius explains it by 
 roXfjidw. In some cases this verb seems 
 to be pleonastic, and so it is explained in 
 Luke i. 1,6. (with which compare 2 Mac. 
 ii. 30.) Krebs. Obss. Flav. p. 96. Munthe 
 in Obss. in N. T. e Diod. Sic. p. 127. and 
 Glass. Phil. Sacr. p. 191.] 
 
 'ETTi^fw, w, from eirl upon or in, and 
 ')(i<i) to pour. — To pour upon or in, to in- 
 fuse. occ. Luke x. 34. [Gen. xxviii. 18. 
 Xen. CEc. xvii. 9.] 
 
 g§^ 'E'n'ixop'nyioj, w, from eirl besides 
 or to, and ypp-qyiu) to lead the chorus, also 
 to supply, furnish^. Comp. XoprjyeM. 
 
 1. With a Dative of the person, and an 
 Accusative of the thing. To supply, fur- 
 nish, or rather. To supply or furnish 
 abundantly, occ. Gal. iii. 5. 2 Cor. ix. 10, 
 where see Wolfius, who is for placing the 
 comma after ppw<nv, and referring x'^P^' 
 yyjaat to what follows. Comp. Isa. Iv. 10, 
 in Heb. and LXX. This V. is used with 
 a dative of the person, Ecclus. xxv. 22. — 
 []In the] Pass. To be supplied, i. e. to 
 have supply, vigour, or nourishment mi'- 
 nistred. occ. Col. ii. 19. Also, To be sup- 
 plied or ministred. occ. 2 Pet. i. 1 1. [^In 
 Col. ii. 9, Schleus. says, To offer mutual 
 services, and translates The whole body 
 joined closely by mutual good offices. 
 Wahl construes the word by adjuvo to 
 help. Bretschneider says, Alterum alteri 
 jungOy ut Choragi facere solent. He ob- 
 serves rightly, that in the parallel place 
 in Eph. iv. \Q. avvappoXoyita is used in 
 
 * [It can hardly be necessary to state here that 
 the Xoprr/lf was the person who supplied the ex- 
 penses of the theatrical entertainments. Spanhenni. ad 
 Call. Hynm. in Dian. v. 256.] 
 
E no 
 
 307 
 
 EHO 
 
 this sense of joining together. The simple 
 verb is used for disposing, and joined with 
 ciarciTTCj in Lucian, Necyora. i. p. 477. 
 ed. Henist. In Ecclus. xxv. 24, Schleus- 
 ner says, To take the lead, from the ori- 
 ginal sense of the word.] 
 
 II. With an Accus. and a Dative pre- 
 ceded by h, To supply, add to. occ. 2 Pet. 
 i. 5. I am aware that Sir Norton Knatch- 
 bull and Doddridge have supposed that 
 the word, in this place, alludes to the an- 
 cient custom of dancing in chorus. Faith 
 being represented as the leading Grace in 
 the chorus of Christian virtues, and that 
 they accordingly explain eTrixoptiyvaraTe by 
 join, or associate to the chorus, of Chris- 
 tian virtues, namely. This exposition, it 
 must be confessed, is ingenious, and well 
 suited to the Apostle's discourse; but I 
 can find no authority for tTrtxopryyew being 
 ever thus used, which is the less probable 
 in this place, because at the eleventh verse 
 it is evidently applied in its usual sense of 
 supplying, furnishing, or ministring. [In 
 this place Schleus. says. Exhibit together, 
 and translates Join with a Jirm persuasion 
 as to religion, the pursuit of virtue. Wahl 
 gives only to exhibit or declare.~\ 
 
 ^g^ 'ETTt^opT/ym, ac, ^, from cTri^opr;- 
 yiw. — A supply, occ. Eph. iv. 16. Phil. i. 
 19. 
 
 ^g^ 'Eitixpid), from iirl upon, and xp/w 
 to anoint. — To anoint, daub, smear, occ. 
 John ix. 6. 1 1. [Luc. de Scrib. Hist. 62.] 
 
 'EitotKocopeu). u), from €irt upoUy and 6l- 
 KoZojxsia to build. 
 
 I. To build upon, superstruere. occ. 1 
 Cor. iii. 10, 12, 14. Eph. ii. 20. 
 
 II. To build up, edify, occ. Acts xx. 32. 
 Col. ii. 7. Jude verse 20. [I should say 
 with Wahl,] 
 
 J[I. To build one thing on another, and 
 hence passively. To rest upon. Col. ii. 7. 
 resting on Christ (for better knowledge). 
 Eph. ii. 20.] 
 
 \_\1. To j)erfect a building, and metaph. 
 To increase. Acts xx. 32. 1 Cor. iii. 10, 
 12, 14. Another increases the knowledge 
 of religion which had been begun by the 
 first teachers. Jude v. 20. The compari- 
 son of Christians to a building, which is 
 to be carried on, is common in Scripture] 
 
 E^g^ 'ETTo/ciXXw, from kitl intens. and 
 oKiXXu) to bring a ship to land, or to run it 
 aground, which from /:e\Xa> the same, also 
 to move. To run a ship aground. o(*c. 
 Acts xxvii. 41. This word is frequently 
 used by the Greek writers in the same 
 sense. See Wetstein. [See Diod. Sic. i. 
 
 31. Polyb. i. 20. 15. Thuc. iv. 26. Arrian. 
 Exp. Alex. ii. 23. 5.] 
 
 'Eitovopa'Cio^ from titi intens. and ovo- 
 pai^d) to name. — [To give a name to. 
 Then in the passive. To receive a name 
 or be called. Schleusner says, that like 
 KoXeopai, it is to be. Rom. ii. 27. Gen. iv. 
 17, 25. Polyb. i. 29. 2. Xen. CEc. vi. 17.] 
 
 ^^^ 'ETToTTrivw, from £7rt upon, and ott- 
 Topai to see. — To look upon, behold, be an 
 eye-witness of. occ. I Pet. iii. 2. ii. 12, 
 where, " as ek KaXioy epyiov cannot be con- 
 nected with eiroitrevaravTEQ, which governs 
 an accus. c. iii. 2, — remove the comma 
 from kit(yi{TEv7avTEQ, they may from your 
 good works, which they shall behold, g/o- 
 rify God." Bowyer. See Eng. translat. 
 [Schleusner says on 1 Pet. ii. 1 2. sitoitTEV' 
 aapTEQ is for eav litoiiTEvwffL (namely) ret 
 •caXa v/xwv Epya. Polyb. v. 69. 6. xxxi. 23. 
 10. Demosth. p. 160. 13. Homer. Odyss. 
 n. 140.] 
 
 ^g^ 'Eit&iiTriQ^ «, 6, 7), from kitX upon, 
 and oTtTopai to see. See 'EiroTTrEvw. — A 
 
 beholder, an 
 
 eye- 
 
 witness, occ. 2 Pet. i. 16. 
 
 — On which text it may be worth observ- 
 ing, that those who were admitted to a 
 sight of the pagan mysteries among the 
 Greeks were said kitoiCTEVEiv, and were 
 called fVoTT-ai. See Eisner and Mac- 
 knight on the place, and Wetstein on 1 
 Pet. ii. 12. [See Casaub. ad Athen. vi. 
 p. 446. and Spanh. ad Aristoph. Ran. 757- 
 The word has another meaning, viz. /«- 
 spector or president of games. See Poll. 
 Onom. iii. 30. The word occurs 2 Mace, 
 iii. 29. vii. 35.] 
 
 "EtToc, eoq, hc, to, from litu) to speak. — 
 A word, an expression, occ. Heb. vii. 9, 
 a>c £7roc kntE~iv, as one may say, if I may 
 use the expression. This is a very com- 
 mon phrase in the purest Greek writers, 
 when they are going to say any thing that 
 sounds too bold or harsh. See Grotius, 
 Raphelius, Wolfius, Wetstein, and Kypke. 
 [See Polyb. i. 1.2. v. 33. 7. and Wessel. 
 ad Herodot. ii. 109. The phrase means 
 in a 7vord in Plato Apol. Socr. c. 1. 7* 8. 
 Ed. Fischer.] 
 
 'ETTovpciyiog, «, 6, ^, from sirl upon, in, 
 and ovpavoQ heaven. — " Heavenly, celes- 
 tial. Mat. xviii. 25. John iii. 12. 1 Cor. 
 XV. 40, 48, 49. & al. freq. In Eph. i. 3. 
 ii. 6, kirnpayioic heavenly (places) means 
 the Christian Church, called by Christ 
 himself the kingdom of heaven, because 
 the Christian Church was foretold, Dan. 
 ii. 44, under the character o/'« kingdom 
 which the God of heaven would set up, 
 
 X2 
 
E nx 
 
 308 
 
 Enn 
 
 atid which shall never be de,stroyed" Mac- 
 knight. [This word embraces several 
 ideas. It is I?ihabiting heaven, in Mat. 
 xviii. 35. 1 Cor. XV. 48, 49. Phil. ii. 10. 
 Then ra ETrspapia are either heaven, (and 
 that, says Schl. is the meaning in Eph. i. 
 3. with spiritual rewards in a future life, 
 and Heb. ix. 23), or the air (wliich the 
 Jews believed to be filled with evil spirits) 
 as in Eph. vi. 12. See Koppe ad Eph. 
 ii. 2. Again, another meaning is Of or 
 belonging to the kingdom of heaven, as in 
 Heb. iii, 1. a call to the kingdom; and 
 the word is frequently used of the future 
 joys of the kingdom, as Heb. vi. 4. xi. 1 6. 
 xii. 22. 2 Tim. iv. 18. Wahl so explains 
 Eph. i. 3. Then it is sublime or divine^ 
 in opposition to earthly. John iii. 1 2.] 
 'EIITA', OL, a, 7-a. Indeclinable. 
 
 I. A noun oi xwimhev. Seven. It is a 
 plain derivative from the Heb. i^atlN or 
 Di^Htl^ seven, the aspirate breathing being 
 substituted for the sibilant letter (as in 
 ki, from tl^ti^, &c.) which, however, ap- 
 pears again in the Latin septem, and 
 Eng. seven. Mat. xv. 34, 36. xxii. 25. & 
 al. freq. 
 
 II. It is the number of sufficiency^ or 
 denotes a sufficient number. See Mat. 
 xii. 45. Rev. i. 4. Comp. 1 Sara. ii. 5. 
 Prov. xxvi. 25. Jer. xv. 2. * The radi- 
 cal meaning of v'2\i^ in Heb. is sufficiency^ 
 
 fulness, and the number seven was deno- 
 minated from this root, because it was on 
 that day from the creation that the Lord 
 b^'', Gen. ii. 2, completed or finished all 
 his work, or made it sufficient for the 
 purposes to which it was designed. The 
 seventh day was also sanctified, or set 
 apart from the beginning, as a religious 
 sabbath or rest, to remind believers of 
 that rest which God then entered into, 
 and of that )iim (Ps. xvi. 1 1.) sufficiency 
 or fulness of joy which is in his presence 
 for evermore. Hence the very early and 
 general division of times into weeks, or 
 periods of seven days. Hence the sa- 
 credness of the seventh day, not only 
 among believers before the giving of 
 the law% but also among the t heathen, 
 
 * Comp. Heb. and Erg Lexicon under ^ym. 
 
 -f- Very express are the testimonies of Josephus 
 and Philo to this purpose. Thus the former, in his 
 controversial Treatise against Apion, lib. ii. cap. 
 
 39. "OuS' tr'v « TTo'Kts 'jiAAiii'WV, ouSs Tt; ouv, 'ixili hdp- 
 
 apyoVusv y),ue7;^ rh e'Sof iu S(a7rE(po/'T/7«E. *' Nor is there 
 any city whatever, whether Greek or Barbarian, 
 nor a single nation, whither the custom of the Sab- 
 
 * for which they gave the very same reason 
 as Moses doth, Gen. ii. 2, namely, that on 
 it all things were ended or completed. 
 Comp, Gen. vii, 4, 10. viii. 10, 12. xxix. 
 27. Exod. xvi. 22—31. Ps. xvi. 11. Heb. 
 iv. 1 — 11. And hence seven was, both 
 among believers and heathen, the num- 
 ber of sufficiency or completion. On Rev. 
 i. 4. see Vitringa. []It often means Se- 
 veral. Mat, xii. 45. Luke xi. 26. 1 Sam. 
 ii. 5. Ruth iv. 15. Is. iv. 1. Suidas men- 
 tions that eTTTCt ettI TrXyidsg raTTerai. It 
 is put for seven times in Mat. xxi. 22, as 
 in Prov. xxiv. 16.] 
 
 'EirraKig, Adv. from sTrra seven, and kic 
 a numeral termination denoting times., 
 from the Heb. D3 to reckon^ count. See 
 KiQ. Seven times, occ. Mat. xviii. 21, 
 22. Luke xvii. 4, twice ; where it is used 
 indefinitely for many times, or often. So 
 some of the Greek versions in Montfau- 
 con's Hexapla, render the Heb. X^2V} seven 
 times in Ps. cxix. 1 64, by TrXet-rafcte often, 
 frequently. 
 
 'KTrruKifTj^iXot, at, a. from eirTaKig seven 
 times, and yjXioi a thousand. — Seven 
 thousand, q. d. seven times a thousand. 
 occ. Rom. xi. 4. 
 
 "Ellil. Comp. $dw I. An obsolete V. 
 whence in the N. T. we have 1 aor. etTra, 
 2 aor. E^TTOv, infin. eitte'iv, particip. Eiirwy. 
 
 I. To utter with the mouth, to say. 
 Mat. ii. 5. iii. 7. xii. 2. & al. freq. Sv 
 Elrrag, Thou hast said. Mat. xxvi. 25, 64. 
 Comp. Mark xiv. 62. This is manifestly 
 a form of assenting to a question asked. 
 We meet with similar expressions in the 
 Greek writers. Thus in Xenophon, Me- 
 raor. Socrat. lib. iii. cap. 10. § 15, one 
 answers Socrates, 'AYTO'S rsro x\ETEIS, 
 (5 ItwKpuTEQ I You say so yourself, O So- 
 crates! In Euripides we have SY' ^e 
 TCLvra AETEIS, ««: hyw ; you say so, not 
 I. 6o in Sophocles, HY' roi AEPEIS viv, 
 HK lyw. See more in Wetstein, and 
 comp. Mat. xxvii. 1 L Mark xv. 2. Luke 
 xxii. 70. xxiii. 3. John xviii. 37, and 
 LXX in Kxod. x. 29. The words ^Eitts 
 
 bath, on which we rest, hath not passed." And 
 thus Philo, Of the seventh day: 'Eofry, yap on ya«aj- 
 7r6Xiwc, ^ yjrpv.g If/v, a>.?.a 70D rravTOf. " For this is 
 
 a feast, not of one city or country, but of all." See 
 more in Hudson on Josephus, as above. 
 
 * See Grotius de Verit. Relig. Christ, lib. i. cap. 
 16, and Not. 20, &c. Cooke's Inquiry into the 
 Patriarchal and Druidical Religion, p. 4, 5, and 
 the authors there quoted, and Leland's Advantage 
 and Necessity of the Christian Revelation, pt. i. 
 ch. 2. p. 74, Bvo edit. 
 
E nn 
 
 509 
 
 EPr 
 
 ^t 6 KvpioQ, Luke vii. 31, are vvantiug in 
 almost all the MSS.^ in several ancient 
 versions, in some printed editions, are 
 marked by Wetstein as what ouglit to be 
 expunged, and by Griesbach rejected from 
 the text. 
 
 II. 'Enrely ev kavTto, or kv rrj h:ap^i(f, 
 To say within himself, or in his heart, 
 i. e. to think within himself'. Mat. ix. 3. 
 (Comp. Mark ii. 6.) Mat. xxiv. 48. Rom. 
 X. 6. These are Hellenistical phrases 
 used by the LXX ; the former, Esth. vi. 
 6; the latter more frequently, Deut. viii. 
 17. xviii. 21. & al. for the Heb. nf?n nD«, 
 or nnba "UDb* to say in one's heart ; which 
 Hebrew expressions, we may observe, are 
 strictly philosophical and just; since it 
 seems impossible for men to think even 
 in their inmost souls without words. 
 This is M-ell expressed by Wollaston, Re- 
 ligion of Nature, p. 123, 4to edit. 1724. 
 " It is by the help of words, at least in 
 great measure, that we even reason and 
 discourse within ourselves, as well as com- 
 municate our thoughts and discourse with 
 others ; and if any one observes himself 
 well, he will find, that he thinks as well 
 as speaks in some language, and that in 
 thinking he supposes and runs over si- 
 lently and habitually those sounds, which 
 in speaking he actually makes. — In short, 
 words seem to be, as it were, bodies or 
 vehicles to the sense or meaning, M'hich is 
 the spiritual party and which, without the 
 other, can hardly be fixed in the mind. 
 Let any man try, ingenuously, whether 
 he can think over but that short prayer 
 in Plato (Alcib. 2.) Ta pev eadXa, k. r. X. 
 abstracted quite from those and all other 
 words." See some further observations 
 on this subject, in Ellis's Enquiry, Whence 
 Cometh wisdom and understanding to 
 man.? p. 10, 14. 
 
 III. To speak. Mat. v. il. x. 27. xii. 
 S2. 
 
 IV. To tell, declare, inform. Mat. xii. 
 47, 48. xvi. 20. xvii. 9. xviii. 17. xxvii. 
 17. [Add Mat. viii. 5. Mark vii. 36. 
 Luke V. 14. John xx. 1.5. We find the 
 LXX rendering the vA'ord "1D« by the dif- 
 ferent compounds of ayyiWio. We have 
 the sense To inform before hand in Mat. 
 xxviii. 6 and 7. Mark xvi. 7. Acts vii. 
 37, and perhaps the sense oi teaching in 
 Mat. xxii. 1.] 
 
 V. To command, order, direct *. Mat. 
 
 • [So dico, Terent. Phorm. iv. 3. 31. Broukhus. 
 «d Propert. iii. Eleg. xxii. 16. J 
 
 iv. 3. XX. 21. xxiii. 3. Mark v. 43. viii. 
 7. & al. freq. Stockius observes, that the 
 writers of the N. T. seem to have learned 
 this application of the V. el-Ktlv from the 
 Hebrews, who frequently use 1D« in this 
 sense. We deny not, however, adds he, 
 that the purest Greek writers use tliriiv 
 for commanding, ordering, as, besides 
 others, Albert! on Mat. iv. 3, and Duker 
 on Thucydides, lib. vii. § 29. p. 462, have 
 shown by various examples; but in them 
 it is never construed with iVa, as it often 
 is in the N. T. but always with an infi- 
 nitive. But Quaere ? See also Kypke on 
 Mat. XX. 21. [Add Mat. xxii. 24. Mark 
 X. 49. Luke x. 40. James ii. 11. See 
 Aristoph. Eq. 1021. Homer. Odyss. V. 
 427. Xen. Hell. iii. 5. 8. Barnes ad Eur. 
 Iph. Taur. 85.]] 
 
 VT. [To call, or name. John x. 35. 
 1 Cor. xii. 3. Xen. Ages. ii. 12. Hell. iv. 
 3.12.] 
 
 VU. \_To promise. Mat. xx. 21. Mark 
 xvi. 1. Eur. Elect, v. 33. We must ob- 
 serve, that the signification of this verb is 
 peculiarly liable to be affected by the cir- 
 cumstances in which it is used. Thus, 
 if we say any thing, 
 
 [ 1 . With a view of inquiring, it is, in 
 fact. To ask, as in Mat. xi. 3. xiii. 10. 
 Luke vii. 40. and the LXX construe 1D« 
 by kpoyraiij. Exod. iii. 13. See Xen. Cyr. 
 i. 3. 14. and 4. 27.] 
 
 [2. In reply, it is To answer, as Mat. 
 ii. 5. xii. II. "xxi. 24. See Xen. Cyr. i. 
 4. 12. ii. 2. 10.] 
 
 [3. With a view of obtaining any thing, 
 it is To request, as perhaps Mark ix. 18. 
 (comp. Luke ix. 40.) and John xii. 27.] 
 
 "Epya'Copai, from 'ipyov. 
 
 I. To work, labour. Mat. xxi. 28. 
 Luke xiii. 14^. Acts xviii. 3. 1 Cor. iv. 
 12. 1 Thess. ii. 9. & al. Comp. John v. 
 1 7. []ln the first passage it has a sense 
 common in classical Greek, to labour in 
 agriculture, as Thucyd. ii. 72. (comp. iii. 
 50.) Xen. GEc. vi. 1 1. .Elian V. H. ix. 5. 
 Gen. ii. 5. See Schwarz. Comm. Crit. 
 Gr. Ling. p. 564.] 
 
 II. To work, perform. Mat. xxvi. 10. 
 John iii. 21. vi. 28. ix. 4. & al. 
 
 III. To worky practise, whether good, 
 as Rom. ii. 10. Acts x. 35, 'Epya^o/xe- 
 voc hiKaioavvriv, Working righteousness. 
 So the LXX, Ps. xiv. or xv. 2, and Zeph. 
 ii. 3, for the Heb. j?!^ hm ;—oy evil, 
 Rom. xiii. 10. Jam. ii. 9. Mat. vii. 23, 
 'Epya^6/Lt£vot Tr)v avopiav. Working ini' 
 quity. The LXX use this latter phrase 
 
E pr 
 
 310 
 
 EPr 
 
 
 Ps. V. 6. vi. 8. xiv. 4. & al. for the Heb. 
 
 pw '•bi^Q, workers of iniquity, 
 
 IV. To be employed in, or about, occ. 
 1 Cor. ix. 13. Rev. xviii. 17. Observe 
 that in 1 Cor. ix. 13, 'Ot rh lepu kpya'Co- 
 fxevoiy They who are employed about holy 
 things, denote the Levites, as distin- 
 guished from 'Ol tJ Ovaia'^rjpiM TrpotTe- 
 ZpivovTEQ, Them who wait at the altar, 
 i. e. the priests, mentioned in the next 
 verse. See Wolfius, Jos. Mede's Works, 
 fol. p. 77, and Vitringa De Synagoga 
 Veteri, Proleg. p. 74. In Rev. xviii. 1 7, 
 'OaoL TYiv BaXaaorap epya^ovrai^ As many 
 as uscj i. e. are employed upon, the sea. 
 This is an elegant phrase, occurring in 
 the purest Greek authors. See Raphelius, 
 Wetstein, and Kypke. [SchJ. says, ra- 
 ther. To traffic or get their living'hy the 
 sea, and refers to Raphel. Annot. Polyb. 
 p. 720. Alberti Obss. Phil. p. 495. Ari- 
 stot. Probl. Sect. 38. Probl. 2. Arrian. 
 Exped. vii. 19. 8.] 
 
 V. To procure, acquire by labour, as 
 the word is frequently applied in the pro- 
 fane writers, occ. John vi. 27. See Eisner 
 and Wetstein on Mat. xxv. 16. [Eph. 
 iv. 23. Herodot. i. 24. Polyb. xii. 13. 2. 
 ^lian Hist. An. x. 50. Aristoph. Eq. 
 835. See Grsev. Lect. Hesiod. c. 2. p. 8. 
 Valcken. ad Herod, viii. p. 631. "Epyov 
 is usury or interest. See Salnias.de Usur. 
 p, 9.] 
 
 VI. To trade, traffic, occ. Mat. xxv. 1 6. 
 In this sense the LXX seem to have used 
 it, Prov. xxxi, 18, for the Heb. IHD to 
 trade; but in Mat. it should perhaps be 
 rather interpreted to gain, as it often sig- 
 nifies in the Greek classics. See Wetstein 
 on Mat. xxv. 16, and Hoogeveen's Note 
 on Vigerus De Idiotism. cap. iii. § 13. 
 reg. 5. 
 
 'Epyac/a, ag, rj, from spya'Cofxai. 
 
 I. PVork, labour, pains, occ. Luke xii. 
 58, where the phrase ^6g spyaarlay exactly 
 answers to the Latin da operam, give thy 
 diligence, take pains; and is, according 
 to Grotius, Casaubon, and other critics, a 
 mere Latinism *. Wetstein, however, cites 
 from the rhetorician Hermogenes, \jde 
 Invent, iii. 5. 17.] a writer of the second 
 century, the phrase 'EPrA^I'AN AIAO'- 
 NAI in the similar sense of taking pains 
 about a composition, giving it an ela- 
 borate handling, or the like, ** exornata 
 deductio, expolita tractatio." Wetstein. 
 
 II. A practice, or practising, occ. Eph. 
 
 * [See Ole&r. de Styl. N. T. p. 374.] 
 
 iv. 19. Comp. 'Epyd^o/itti III. [u5iscb. 
 Dial. ii. 36.] 
 
 III. Work, business, manufacture, occ. 
 Acts xix. 25. Comp. Jonah i. 8, in LXX. 
 [Theoph. Char, c 6.] 
 
 IV. Gain. occ. Acts xvi. 16, 19. xix. 
 24. The word is used in the same sense 
 by the profane writers, as by Xenophon, 
 Memor. Socrat. lib. iii. cap. 10. § 1. 'EP- 
 rASI'A2 evEKa, on account of gain, by 
 Theophrastus, Eth. Char. 23. "'EPPA- 
 SI'Aij Bavei'^iKrjQ, usurious gain. [Ar- 
 temid. ii. 3. Polyb. iv. 50. 3.] (See also 
 Daubuz on Rev. xviii. 17.) And in Jose- 
 phus De Bel. lib. ii. cap. 21. § 2. we have 
 the very phrase 'EPFASI'AN IIAPA- 
 UXETN ioY furnishing gain. 
 
 ^^^ 'EpyaT-jyCj «> o, from kpyaCojiai. 
 
 I. A workman, a labourer, properly in 
 husbandry or agriculture. See Mat. [x. 
 10.] XX. 1, 2, 8. [Luke x. 7.] Jam. v. 4. 
 Comp. Mat. ix. 37, 38, and Wetstein 
 there. [Wolf on Leban. Ep. 48. p. 136.] 
 
 II. A workman, an artificer. Acts xix. 
 25. 
 
 III. A spiritual workman, or labourer. 
 whether good, 2 Tim. ii. 15. Comp. Mat. 
 ix. 37, 38. x. 10.— or evil, 2 Cor. xi. 13. 
 Phil. iii. 2. 
 
 IV. A worker, practiser. occ, Luke 
 xiii. 27. [2 Mac. iii. 6. Xeu. Mem. ii. i. 
 27-1 
 
 "EPrON, «, TO. It is generally deduced 
 from 'iopya perf. mid. of pi i^oj to work. 
 
 I. [Any work done or to be done by 
 any one. (1.) Used of the works of God 
 in the' natural world. Heb. i. 10. ii. 7. 
 iv. 4. 10. or in the spiritual. Rom. xiv. 
 20. (2.) Of the works of Jesus for the 
 good of man. 1 Cor. xv. 58. xvi. 10. Phil, 
 ii. 30. (3.) Of his miracles. Mat. xi. 2. 
 Luke xxiv. 19. John v. 36. ix. 3, 4. (4.) 
 Of the exertions of the apostles. Acts v. 
 38. 1 Cor. iii. 13—18. ix. 1.— See Xen. 
 Mem. iii. 5. 1 1. Symp. i. 1.] 
 
 II. \T)eed, or method of acting. Gene- 
 rally. John iii. 21. Rom. ii. 6. xi. 6. 
 1 Pet. i. 17. Rev. xiv. 13. xx. 12, 13. 
 Of good works. Eph. ii. 10. Col. i. 10. 
 Tit. ii. 14. — especially liberality. Mat. 
 xxvi. 10. Acts ix. 30. 2 Cor. ix. 8. 
 1 Tim. vi. 18. and perhaps Heb. vi. 10. 
 In Rom. xiii. 3. it is for a doer ; in John 
 vi. 28, 29. Rev. ii. 26. it is works pleasing 
 to God, (and so works agreeable to the law. 
 Rom. iv. 2. Gal. ii. 16.) Of bad works. 
 John iii. L9. Rom. xiii. 12. Gal. v. 1 9. Eph. 
 V. 10. Col. i. 21. Heb. vi. 1. ix. 14. and 
 of crimes. Luke xi. 48. 1 Cor. v. 2. See 
 
E PE 
 
 3U 
 
 EPS 
 
 Xen. Cyr.i. 2. 3. vi. 4. 5. vii. 3. 15. Eur. 
 Phoen. 1 08 1 .] A deed [or] fact, is distin- 
 guislied from 7vord, Rom. xv. 18. 1 John 
 iii. 18. So in Cebes's Picture tovrards the 
 beginning, AOTlli Kal "EPPat Uvdayo- 
 peiov TLva KoX Xlap^tviheLOv ei^r)\(OKu)Q jiiov^ 
 Emulating the life of Pythagoras and 
 Parmenides, both in word and deed; and 
 in Plato's Apol. Socrat. § 20. p. 98. edit. 
 Forster: " Then indeed I shoM^ed 'OY 
 AO'Pili 'AAA' "EPrat, Not in word, hut 
 in deed. 
 
 y III. A work, office, business. John xvii. 
 
 I 4. Acts xiii. 2. [xv. 38.] 1 Tim. iii. 1. 
 2 Tim. iv. 5. [Add perhaps, Eph. iv. 12. 
 Phil. i. 22. 1 Thess. v. 13. In John iv. 
 34. it is the charse given by him. See 
 Xen. Cyr. i. 4- 25^ viii. 1. 10.] 
 
 IV. "'Eipyov t5 vojjls, Rom. ii. 15^ the 
 work of the law, " is. I think, here used 
 for TOP vojxov the law simply. — There are 
 various examples of the same kind of 
 pleonasm in other authors. Thus Ari- 
 stophanes in Plut. ver. 894, has XP*?/^" 
 TEfxax^y, where see Ezech. Spanheim. — 
 And Paul seems to have here mentioned 
 not vofioy simply, but epyov ra vofis, be- 
 cause epya works are the proper object of 
 the law; and he himself had before (ver. 
 13.) spoken concerning the Troirjrrjg ra 
 voyus the doer of the laAV." Thus Wolfius. 
 
 1 add, that the learned Bp. Fell, in his 
 paraphrase, explains epyov ts vojxs by 
 matter of the law. It may throw some 
 further light on the application of tpyov 
 in this passage to observe, that Homer 
 uses tpyov for a thing, or an affair, as we 
 sometimes speak, II. v. line 303, and II. 
 XX. line 286, where he calls a stone, Mcya 
 "EPPON, A great affair. See 1 Thess. 
 i, 3, and Kypke there, who explains 
 ipyov TiheioQ by true, real faith. Comp. 
 
 2 Thess. i. 11. [Schl. gives the same 
 explanation as Parkhurst. Wahl says the 
 meaning is, what the law orders, officia 
 legis. And Schl. adds, that perhaps this 
 is the better sense. He thinks there is a 
 pleonasm in Eph. iv. 12. See Spanh. ad 
 Aristoph. Plut. 895.] 
 
 'EptOt^w, from apidu) the same, which 
 from epic contention. 
 
 I. To provoke, in a bad sense, to irri- 
 tate, exasperate, occ. Col. iii. 21. [1 Mac. 
 XV. 40. Epict. Enchir. c. 20. Polyb. i. 40. 
 6. Xen. Veu. x. 14. Hom. II. A. 5. Deut. 
 xxi. 22.] 
 
 II. To provoke, in a good sense, to stir 
 up, excite, occ. 2 Cor. ix. 2. The com- 
 pound avtpiQi^ii) is used in a like good 
 
 sense by Xenophon, Plutarcl^aod Philo. 
 See Wetstein. [Arrian. Diss. Epict. ii. 23. 
 15.] 
 
 'EPE'IAQ. — To stick in, stick fast. occ. 
 Acts xxvii. 41. [Polyb. ii. 33. 3.] 
 
 'EPEYTii, opai, Mid.— To give vent 
 to, throw out, or utter abundantly. It 
 properly signifies to belch, or belch out, 
 ructare, eructare, and is sometimes so 
 used in the * profane writers ; but they 
 also apply it to the voice, occ. Mat. xiii. 
 35. The correspondent Heb. word in 
 Ps. Ixxviii. 2, is i^»a«, / will pour out, 
 utter. 
 
 'Epcuvaw, u), from kpiio to inquire, seek, 
 (see Homer, II. vii. line 128. Odyss. 
 xxi. line 31.) formed nearly as IXavvu) 
 from iXdw. — To search, search diligently, 
 trace, investigate. Homer, in whom we 
 shall be most likely to find the ancient 
 and genuine sense of Greek words, ap- 
 plies kpevvao) to a lion deprived of his 
 whelps, who *' scours the plains, and traces 
 the footsteps of the man" who had robbed 
 him, II. xviii. line 321. 
 
 'LPETNC'N, 
 
 "E/ttoOev i^supoi. 
 
 So to dogs tracing their game by the foot, 
 Odyss. xix. line 436, 
 
 ■'IXNH 'EPETNC'NTES xu've; n'lffOLV. 
 
 Accordingly some of the Greek Gram- 
 marians explain Ipewaw by Ixyevcj and 
 avix^evh) to trace, or follow by the foot ; 
 and Scapula renders it in Latin by in- 
 dago to track, and vestigo to follow by the 
 tract, occ. John v. 39. vii. 52. Rom. viii. 
 27. 1 Cor. ii. 10. 1 Pet. i. 11. Rev. ii. 
 23. [Krebs. Obss. Flav. p. 146. says, 
 there is no notion of diligent search in the 
 word, but only of search, and in proof of 
 this, he notices that aKpi^&Q or some si- 
 milar word is often added.] — 'E)0£vvdrc 
 TCLQ ypa(j>ag. Search, investigate, the 
 scriptures. John v. 39. The V. I think, 
 is not indicative but imperative, as ap- 
 pears from the structure of the sentence 
 (see Wetstein), and from the emphatic 
 meaning of the word itself, which seems 
 to import such diligence and care in 
 
 * See Theophrast. Eth. Char. 11, and Duportin 
 loc. p. 377» edit. Needham. [It is used of a foun- 
 tain ejecting water. Levit. xi. 10. Pindar. Pyth. 
 i. 40. See Lobeck on Phrynichus, p. 63.] 
 
E PII 
 
 312 
 
 E PH 
 
 searching^ ae could hardly be ascribed by 
 our Saviour to the Jews of that time. 
 Comp. ver. 47, and Mat. xii. 3. xix. 4. 
 xxi. 16. Luke xi. 52, and Wolfius on 
 John V. 39. The Syriac version accord- 
 ingly renders it imperatively^ 1V1 search 
 ye. Comp. Isa. xxxiv. 16. Campbell, 
 however (whom see), understands epev- 
 vcLTE in John indie atively ; and Bowyer 
 says, *^ perhaps interrogatively , upbraid- 
 ing them : Do you search the scripttires^ 
 and yet will not come to me ?" Let the 
 reader consider and judge for himself. 
 [Deyling says, (Obss. 8acr. i. 50. p. 251.) 
 that it is imperative, for that there is no 
 instance in the N. T. where the 2d plur. 
 indie, is placed in the beginning of a sen- 
 tence without v^ieiQ or a, or some other 
 word; the imperative is frequently so 
 put, as in John xiv. 11. xv. 20.] — The 
 LXX apply the compound V. i^epevvcuo 
 in like manner to the testimonies, com- 
 mandments, or law of God, for the Heb. 
 •1^3 to observe, Ps. cxviM. or cxix. 2, 34, 
 69, 115, 129; and in their version the 
 simple V. epewaio answers to the Heb. 
 tl^&n to search by uncovering, to npn to 
 search minutely^ to explore^ to ^t^n to 
 strip, and to Vi^m-o to feel, search by 
 feeling. 
 
 'Ep€o», w, from eipto. This verb is 
 scarcely used in the present tense (see 
 however Phil. iv. 4.), but hence in the 
 N. T. we have perf. act. * eipr^Ka^ particip. 
 hprjKojg, pluperf. hpijiCEiv, perf. pass, eipr}- 
 jLiat, particip. kiprijiivoQ. 
 
 I. To say, declare. Mat. xxvi. 7^ 
 Luke ii. 24. xxii. 13. John iv. 18. & al. 
 freq. 
 
 IL To declare., promise. Heb. xiii. 5. 
 
 in. To call. John xv. 15. [The re- 
 mark made under £7rw applies to epiio. 
 This verb is to order, in Mat. xiii. 30. 
 Luke ii. 24. John xii. 50. —to ask, in 
 Mat. xxi. 25. Mark xi. 31. Luke xx. 5. 
 1 Cor. XV. 35. — to answer. Luke xiii. 
 27. 2 Cor. xii. 9. Rev. vii. 14. Xen. Cyr. 
 iii. 1.5. — to promise, in Heb. xiii. 5. — to 
 explain. Rev. xvii. 7. — to predict. Mat. ii. 
 15.Actsii.l6.viii.24.^iii.40. Rom.iv.18.] 
 
 *Epr]fxia, ag, //, from eprjfiog, which com- 
 
 * See the learned Duport, who, on Theophrast. 
 Eth. Char. p. 183, 4, deduces these forms from the 
 Ionic spew, and says, "Etpn-Ax is not from upw bary- 
 ton, but from ipiw circumflexed. Pasor, however, 
 in his Lexicon, under "Etpw, will haVe sipr,xo(. to be 
 the perf. act. Attic from pew for epprixa, as £<A>j(pa for 
 Ki\i,<pa, Comp. 'Pew, and Vigerus De Idiotismis, 
 p. 217, edit Zeunii. Lips. 1788. 
 
 pare. — A desert, an uncultivated country. 
 occ. Mat. XV. 33. Mark viii. 4. 2 Cor. 
 xi. 26 *. Heb. xi. 38. [The word in 
 Ez. XXXV. 4. means desolation. Xen. 
 Hiero. vi. 4. Hell. v. 4. 41. Anab. ii. 5. 
 2. The Etymol. M. explains it to be a 
 deserted country.'] 
 "EPHM02, «, 6, //. 
 
 I. Desert, desolate, waste, [Jiaving no 
 or few inhabitants. ~\ — Mat. xiv. 15. xxiii. 
 38. Luke ix. 10. Acts i. 20. [Add Luke 
 xiii. 35. Is. xiv. 17. Jer. xxx. 10. Nehem. 
 ii. 27. and with Mat. xxiii. 38. Comp. 
 Julian. Orat. vii. p. 425. In Acts viii. 
 26, where the writer is speaking of Gaza, 
 some say, dismantled of fortifications ; 
 some understand >/ b^og after avTr] ; some 
 refer to the old Gaza, which they think 
 was deserted after the time of Alexander ; 
 and finally, some say these words are a 
 gloss.] — '-'Eprjixog, r], (t x^P" country being 
 understood) a desert or wilderness. John 
 iii. 14. vi. 31. Acts vii. 30, 36. So Mat. 
 iv. 1. & al. it signifies the wilderness 
 where our Lord was tempted, which 
 Maundrell (Journey, March 29) describes 
 as a horrid, barren, and uncultivated 
 place. But it sometimes denotes no more 
 than J uncultivated ground used as com- 
 mon of pasture, in distinction from arable 
 or inclosed land. Luke xv. 4. [Acts vii. 
 30.] Comp. Mat. xviii. 12. In this sense 
 the word is applied by the LXX, Exod. 
 iii. 1. 1 Sam. xvii. 28. xxv. 21, for the 
 Heb. l2ia. The eprjpog rfjg Ta^amc, 
 Mat. iii. 1. [Mark i. 4. Luke i. 80. John 
 i. 23.] & al. does not mean a country ab- 
 solutely desert and uninhabited, but only 
 little cultivated and thinly inhabited. 
 Comp. Josh. XV. 61, 62. [The desert of 
 Arabia is referred to in Acts vii. 36. 1 Cor. 
 X. 5. Heb. iii. 17. See Exod. iii. 1. Polyb. 
 iii. 51. 11. Xen. Anab. i. 5. 4.] 
 
 [II. Unmarried. Gal. iv. 27. i. e. being 
 destitute of a husband. So Is. liv. 1 .] 
 
 'EprjiJLOio, u>, from eprjpog. — To lay 
 waste, make desolate, bring to desolation. 
 occ. Mat. xii. 25. Luke xi. 17. Rev. xvii. 
 16. xviii. 17, 19. [Is. xi. 15. Ecclus. xxi. 
 5. Time. V. 4. Xen. An. i. 3. 6.] 
 
 'Eprjptoffig, tog, Att. eojg, >/, from sprifxoojg. 
 — Desolation, occ. Mat. xxiv. 15. Mark 
 xiii. 14. Luke xxi, 20. Compare B^e- 
 
 • [There is the same opposition in Joseph. Ant. 
 ii. 3. 1.] 
 
 + So Xenophon in Scapula: "EPHMOs Xn'PA 
 xtt) apyoi, a desert and uncultivated country. 
 
 X See Shaw's Travels, p. 9. Note, and Dod- 
 dridge on Luke xv. 4. 
 
E PI 
 
 313 
 
 E PM 
 
 Xvyjua. [Jer. vii. 32. Arrian. Exp. Alex, 
 i. pp. 21, 25. ed. Lugd. 1704.] 
 
 'Ept^w, from 'ipig. To contend, dispute. 
 occurs Mat. xii. 19. — The correspondent 
 Heb. word in Isa. xlii. 2, is p^)i: to cry out. 
 [1 Sara. xii. 14. Ecclus. vii. 2.] 
 
 ^^^ 'Ept0£ta*, ac, ^, from spidivoj to 
 contend^ dispute, which from tpig. — Con- 
 tention, strife, love of strife^ of con- 
 tention, or disputing. Suidas explains 
 spideia by ff ^la X6y» <pi\oveiKia a love of 
 disputing, or of contention by words. 
 Rom. ii. 8. 2 Cor. xii. 20. Jam. iii. 14. 
 See Suicer Thesaur. in "Ept'Qtta. [|Aristot. 
 de Rep. v. 2.] 
 
 "Eptoj', «, TO, from tlpog wool, which 
 perhaps from Heb. Mli? to strip ; as Latin 
 vellus a jieece, from vello to pluck. \\.t is 
 probably from apw to join. — Wool. occ. 
 Heb. ix. 19. Rev. i. 14. Deut. xxii. 11. 
 Xen. Mem.ii 7. 12.] 
 
 ^^ "EPIS, ihoQ, rj. — Contention, strife, 
 quarrel. Rom. i. 29- [love of strife.'] xiii. 
 13. & al freq. []as in Herodian iii. 2. 
 
 ^^-.^ 
 
 I^^ ^'E.pi<piov, 8, TO, from epi(j)og the 
 same. — A goat. occ. Mat. xxv. 33. See 
 Bi^kiop. 
 
 *'EPI$OS, «, 6. The Greek Etymolo- 
 gists deduce it from 'iapi (paiveiv, appear- 
 ing in the spring, because kids are yeaned 
 at that season of the year ; but this seems 
 no distinctive reason of the name, being 
 no more peculiar to kids, than to lambs, 
 calves, &c. We may perhaps better de- 
 rive it, M'ith the learned Damm, Lexic. 
 col. 1885, from the intensive particle epi, 
 and Trae a foot, a goat being an animal 
 that treads very firmly on its feet, and 
 climbs up the roughest places. — A goat, 
 properly a young goat, or kid. See Wet- 
 stein on Mat. xxv. 32. So Homer joins 
 together ept^oi and apveg lambs, II. xvi. 
 line 352. II. xxiv. line 262. & al. occ. 
 Luke XV. 29. Mat. xxv. 32 ; where goats, 
 from their offensive smell, their mis- 
 chievous, impudent, and libidinous dis- 
 position, &c. are emblematical of the 
 wicked, who are, at the day of judgment. 
 
 • [Some write 'EpSs/a. The word, says Wahl, 
 comes from ipSivw I uork for gain, thence, 
 «p*9of is a •wool-dresser in Is. xxxviii. 12. and 
 ifthCofjict is to dress wool, in Tob. ii. 11. Then 
 the word meant io do any thing for gain, or for 
 ambitious purposes. It is used of magistrates 
 courting the people, Aristot. Pol. v. 5. Hesychius 
 explains it to work, and the noun is used of agri- 
 cultural labourers in Horn. II. 2. 550. Poll. On. 
 vii. 32. 141.] 
 
 to be finally separated from the good. 
 Comp. ver. 33, 41, 46. " Goats are hy~ 
 pocrites, (chap. xxiv. 5 1 ) ; for goats were 
 clean both for sacrifice and food." Clarke's 
 Note. On Luke xv. 29, see Harmer's 
 Observations, vol. i. p. 322, and vol. iv. 
 p. 163, 4. 
 
 ^^^ 'Eppr]veia, ag, t], from epprjyivio. 
 — An interpretation, occ. 1 Cor. xii. 10. 
 [power ofinterpreting.~\ xiv. 26. [Ecclus. 
 xlvii. 17.] 
 
 'Yjppr]vEvii),hora kpfirfvevg an interpreter. 
 which the Greek Etymologists derive 
 from 'Epfifjg Mercury, the supposed mes- 
 senger or interpreter of the gods, (which 
 see). — To interpret, explain, or translate 
 out of one language into another, occ. 
 John i. 38, 42. ix. 7. Heb. vii. 2. [Ezr. 
 iv. 7. Xen. An. v. 4. 4.] 
 
 'EPMH^S, «, 6. — Hermes, as the Greeks 
 called him; or, as the Romans, Mercu- 
 rius ; and who, according to their my- 
 thology, was * the messenger of the gods, 
 the protector of learning, the inventor of 
 letters, and the god of rhetoric and elo- 
 quence, from which last attribute the 
 Lycaonians took St. Paul for Hermes, or 
 Mercury, because he was the chief 
 speaker, occ. Acts xiv. 12. " It appears 
 from Josh. xiii. 27, that the Canaanites 
 had a temple to cziin t the projector, by 
 which they seem to have meant the ma- 
 terial spirit, or rather the heavens, con- 
 sidered as projecting, impelli?ig, or push- 
 ing forwards the planetary orbs in their 
 courses. The Egyptian and Grecian 
 Hermes was originally an idol of the 
 same kind. Hence he was represented 
 with wings on his head and feet ; hence 
 in his hand the { caduceus, or rod (the 
 emblem oi power), encircled with two in- 
 terwoven serpents, to represent the joint 
 action of the conflicting ethers, or light 
 and spirit in expansion. Thus equipped, 
 no wonder that the fanciful Greeks made 
 him the messenger, or ambassador of the 
 gods. Whence, as also by confounding 
 his name Herm and the Heb. D'li? skil- 
 ful, or by deriving it (as the Greek Ety- 
 mologists generally do) from their V. 
 tipi,) or spew to speak, they feigned him to 
 be the god of eloquence, and patron of 
 learning. He was also with them the 
 
 • See Boyse's Pantheon, chap. 33. 
 
 •|- Heb. and Eng. Lexicon in nm VI. 
 
 :|: Perhaps from the Heb. ump holy, separate, 
 distinguished. See Abbe Pluche's Hisloirc du 
 Giel, torn. i. p. 288, &c. 
 
E PY 
 
 314 
 
 EPX 
 
 god of cheating and thefly either because 
 the manner in which the heavens impel 
 the planets, and particularly the earth, 
 in their orbits, evades our senses, or ra- 
 ther because they, by mistake, referred 
 his oriental name tD^in to the verb na"l in 
 the sense of deceiving or cheating. And 
 from being the god of cheati?ig he be- 
 came, with too obvious a transition, the 
 god of merchandise and commerce. (See 
 Hos. xii. 7, or 8, in Heb.) So the Ro- 
 mans called him Mercurius, from merx 
 * merchandise, which from Heb. ^dd to 
 sell: and as commerce could not be 
 carried on without weights and measures, 
 of these likewise he was reputed the in- 
 ventor. 
 
 "EpTreroj/, », ro, from epTrw to creep, 
 which from the Heb. P]n"l to move with a 
 tremulous rnoiion, whence also the Latin 
 repo to creep, crawl, as also perhaps the 
 Eng. creep. [Schl. says this is the neu- 
 ter of epTreroQ, drjploy being understood. 
 It is used of ani/ animal which goes on 
 feet, as Homer Odyss. iv. 419. Xen. 
 Mem. i. 4. 1 1. And epTrw is put for to 
 go frequently. See Theoc. i. 105. JEsch. 
 fcJocr. Dial. 'iii. 10. Eur. Phcen. v. 41. 
 Casaub. ad Athen. i. p. 64.] — A creeping 
 thing, a reptile, occ. Acts x. 12. xi. fi. 
 Jam. iii, 7. Kom. i. 23. where see Dod- 
 dridge's Note, and comp. Wisd. xi. 15, 
 and under TivQiov II. 
 
 "EjOjowffo, "Eppitxrde. See 'Fwyrvpi II. 
 
 'EpvQpoc? a» ov, from epevOog redness. — 
 Red. occ. Acts vii. 36. Heb. xi. 29, 
 'Epvdpa QuXcKTffa, The Red Sea. Thus 
 the LXX constantly [as Ex. x. 1 9.] (ex- 
 cept in one passage, Jud. xi. 16.) render 
 the Heb tz:> P]1D the weedy sea., by which 
 is meant the western gulf or arm of 
 what is now commonly known by the 
 name of the Red Sea, which arm was 
 anciently named the Heroopolitan Gulf, 
 and now the Gulf of Suez. — This gulf, 
 together with the sea with which it com- 
 municates, the Greeks called 'Epv0pa 
 QlCkaaaa f . The colour of this sea is, 
 however, no more red than that of any 
 other, as we are assured by the accurate 
 and authentic Niebuhr, Description de 
 
 » " Mercurius a mercibus est dictus : Hunc 
 r.nini negotiorum omnium exisiimahant esse Deum." 
 Festus. " Ah actibus vocanlur., ut Mercurius quad 
 mercibus prcecsW'* Isidor. lib. viii. cap. 11, De 
 Diis Gentium. See also Martinii Lex. Etymol. 
 
 -|- They sometimes extended this jiarpe even to 
 the Arabian and Indian Sea. 
 
 r Arabic, p. 360, in these words : " Les 
 Europeens ont coutume de donner au 
 golfe d' Arabic le nom de Mer rouge j 
 cependant je ne I'ai pas trouve plus rouge 
 que la Mer noire, la Mer blanche, c. a. d. 
 I'Archipel, ou toute autre mer du monde." 
 See more in Niebuhr himself. Several an- 
 cient heathen writers agree in the same 
 testimony. Thus * Artemidorus in Strabo 
 expressly tells us, it looks of a green 
 colour, by reason of the abundance of 
 sea-weed and moss that grows therein, 
 which * Diodorus also asserts of a par- 
 ticular part of it. And with their de- 
 scriptions compare Wisd. xix. 7. Whence 
 then did the Greeks name it 'Epv9pa Ga- 
 Xaaaa? Most probably from Esau or 
 Edom, whose descendants having pos- 
 sessed themselves of its northern coasts, 
 the sea itself came to be denominated t3» 
 ti:n«, i, e. the sea of Edom; but the 
 Greeks receiving this name from the Phe- 
 nicians, rendered it improperly 'E|ov0pa 
 GaXaatra, mistaking tDl'lfc^ for an appella- 
 tive, and translating it by kpvdpa, as the 
 LXX do tDl«, Isa. Ixiii. 2. Mela and 
 Pliny, cited by Fuller, mention that this 
 sea had its name from a king called Ery- 
 thras, who could be no other than Edom 
 (i. e. Esau), or some of his descendants. 
 So Curtius, speaking of the Erythraean 
 sea in its largest extent, lib. viii. cap, 29, 
 " Mare certe quo alluitur ne colore qui- 
 dem abhorret a c<eteris. Ab Erythra rege 
 inditum est nomen : propter quod ignari 
 rubere aquas credunt. The sea with 
 which India is washed certainly differs 
 not even in colour from others. Its name 
 was given it from a king Erythras : 
 wherefore the ignorant believe its waters 
 are redf." [See Reland. Diss. Misc. i. 
 p. 59.] 
 
 "EPXOMAI. It borrows most of its 
 tenses from the obsol. V. sXevOoj, and is 
 plainly derived from the Heb. n"i« to go 
 from one place to another, for which the 
 LXX use a deflection of eXevdco, Job xxxi. 
 32. It primarily and properly denotes 
 motion from one place to another. 
 
 I. to come. See Mat. ii. 2, 8, 11. viii. 
 2. Luke xix. 18. Mark iv. 22. Acts xix. 
 
 * See the passages cited by Bochart, vol. i. 
 p. 2. 
 
 •j- See more in Fuller's Miscel. Sacr, lib. iv. cap. 
 20. ^rideaux Connect, vol. i. p. 10, 11. 1st edit. 
 8vo. Universal Hist. vol. xviii. p, ,338. 8vo. Shaw's 
 Travels, p. 447. 2d edit. M^ells's Sacr. Geog. vol. 
 ii. p. 90. 
 
EPX 
 
 315 
 
 Ese 
 
 6. — To come to Christ is to believe on him, 
 John vi. 35. vii. 37. Compare verse 38. 
 [With tiq and a noun, it often makes a 
 periphrasis of the verb connected with the 
 noun. Thus to come to judgment, is to be 
 judged. John v. 24. To come to knorV' 
 ledge, for to know. I Tim. ii. 4. and 2 Tim. 
 iii. 7. See also Mark v. 26. where the 
 meaning is to worsen.'] Aristophanes has 
 a similar expression. Nub. line 830, 
 
 2y 5" 'El T020T~T0 TC~N MANin'N EAH'ATQAS; 
 Are you then grown so very mad ? 
 
 Comp. Kypke. [Acts xix. 27. (Cses. B. G. 
 iii. 17.) Phil. i. 12. To promote, but see 
 IV. — "j^pypfxat £LQ eavTov is to return to 
 one's senses. Luke xv. 15. Diod. Sic. xiii. 
 95.] So Arrian Epictet. lib. iii. cap. 1. 
 ''Ora»/"ElS'EAYTO^N"EAeHS, When you 
 come to yourself. See more in Wetsteiu. 
 It is obvious to remark how similar [is] 
 the phraseology of the English. The La- 
 tins say, ad se redire, and the French, 
 revenir a lui-meme, in the same sense; 
 so French translation in Luke, — etant re- 
 venu a lui-meme. — And in like manner 
 Diodati's Italian — ritornato a se mede- 
 simo. Comp. Vivonai XI. [^With irpos 
 it has sometimes the common meaning; 
 sometimes it implies to be a follower of. 
 Luke vi. 47. John v. 40. vi. 35, 46. In 
 xiv. 6, the meaning is, says Tittman, to 
 attain to eternal life, as appears from 
 verses 2 and 3. With ettI it is either to 
 come hostilely^ as in Luke xiv. 31. Joseph. 
 Ant. xiv. 1 1, — or for a purpose^ as Mat. 
 xii. 7, — or to foil to the lot of^ as Mat. x. 
 13. John xviii. 4. Acts xix. 6. It ex- 
 presses any motion^ as that of birds, Mat. 
 xiii. 4.; celerity^ Mat. vii. 25. Luke xii. 39. 
 xvii. 27. John x. 12. Rev. iii. \0.; foil of 
 rain, Heb. vi. 7. — To come, is sometimes 
 put for to be born, to be, to exist, as Mat. 
 xi. 18, 19- xviii. 7. John vii. 41, 42. Acts 
 vii. 1 1 . Rom. iii. 8. Gal. iii. 9. See 
 Sense IV.] 
 
 II. To go. Mat. xii. 9. Luke ii. 44. 
 John vi. 17. Acts xiii. 5 1 . xxviii. 1 4. Xe- 
 nophon uses the word in the same sense, 
 Cyropaed. lib. vi. pp. 325, 333. edit. Hut- 
 chinson. 8vo. So Homer II. i. line 120. 
 [Add Mat. xv. 29. Luke ii. 1 6. xv. 20. 
 John iii. 22. (went on.) 2 Cor. xiii. 1. 
 (^I am ready to go. J It is to go away in 
 Mat. xiv. 1 2. xviii. 3 1 . — to go on to what 
 is next. 1 Cor. xii. 1. Cic. Verr. iv. 1. 
 Venio nunc ad, &cj 
 
 ni. Of time, To come. Luke xxii. 7. 
 
 Gal. iv. 4. — To be to cmne, to be foture. 
 Mark x. 30. Luke xviii. 30, John xvi. 13. 
 1 Thess. i. 10. 'O kpxoyitvoQ, He who 
 cometh, a title of the Messiah. Mat. xi. 3. 
 Luke vii. 19. Compare Heb. x. 37. Ps. 
 cxviii. 26. Isa. xxxv. 4. Zech. ix. 9, but 
 especially Gen. xlix. 10, and see Bishop 
 Chandler's Defence of Christianity, p. 165. 
 1st edit. — To be coming, following, next, 
 or instant. Acts xiii. 44» xviii. 21. So 
 Thucydides cited by H. Stephens, 'EP- 
 XOME'NOY ZTHQ, The following or next 
 year. See Wetstein on Acts xiii. 44. 
 
 IV. To come, happen. Phil. i. 12. 2 
 Thess. ii. 2. Rev. iii. 10. John xviii. 4, 
 where Kypke cites from Dionysius Hali- 
 carn. Ant. lib. xi. p. 721, 'Ovle H^olke firi 
 'Eir 'AYTO'N "EAOOI irore <tvv -xpovo) ra 
 Betva, Nor fears lest in time evils should 
 come upon him. 
 
 V. To be brought. Mark iv. 21. This 
 application of the word is proved by Ra- 
 phelius and Kypke to be agreeable to the 
 style of the best Greek writers *. 
 
 VI. To come back, return. John xiv. 
 18, 28. Xenophon applies the V. in the 
 same manner. See Raphelius. [Add Mat. 
 ii. 21. xii. 44. Mark ix. 14. John iv. 15. 
 ix. 7.] 
 
 'Epwraw, w. The Greek Etymologists 
 derive it from epopai to ask, interrogate 
 (which from eipio to speak), or from epcjc, 
 (oroc, o, love, desire. 
 
 I. To ask, interrogate, question. Mat. 
 xvi. 13. xxi. 24. Mark iv. 10. Luke ix. 45. 
 xxii. 68. & al. On John xvi. 30, see 
 Campbell, and comp. verses 19, 23. 
 
 II. To ask, request, desire, beg, be- 
 seech. See Mat. xv. 23. Luke v. 3. vii. 
 36. xiv. 32. John iv. 40, 47. xiv. 16. Acts 
 iii. 3. 1 Thess. iv. 1. Xenophon and De- 
 mosthenes use the V. in this latter sense. 
 See Wetstein on Mat. xv. 23. [See Jud. 
 iv. 20. xiii. 6, 18. Comp. 1 Sam. xxx. 21. 
 2 Sam. viii. 11.1 Chron. xviii. 10. Joseph. 
 Antiq. v. i. 14.] 
 
 ^" 'ESGH^S, VTOC, Ij, from eiTui, 3d 
 pers. perf. pass, of eywpi to jml on, which 
 see under \\fi(f>ievvvij.i. — A robe, garment, 
 raiment. Luke xxiii. 11. Acts i. 10. Jam. 
 ii. 2. & al. [See 3 Esdr. viii. 73. 75. 2 Mac. 
 iii, 33. viii. 35. xi. 8. Polyb. vi. 7. 5. Xen. 
 An. iv. 5. 39. Thom. M. says, that srrOrjQ 
 means simply clothing, and toX?) expresses 
 the different fashions, &c. of garments.^ 
 — Hence, the iEolic digamma being pre- 
 
 * [See Liban. Ep. 358. Heliodor. viii. p. 395. 
 Cic. ad Fana. xi. 24. Aristoph. Concion. 27-] 
 
E so 
 
 316 
 
 Esn 
 
 fixed, as usual, the Latin vestis (by which 
 the Vulg. render the Greek £<rdr)Q), whence 
 the Eng. vest, vesture, vestment^ invest, 
 divest^ &c. 
 
 j^g^ "EcrOj^o-ic, WQ^ fwe, »/, from ia-Q-nQ. 
 — A robe, garment, occ. Luke xxiv. 4, 
 where see Wolfius and Wetstein. [This 
 word occurs in Aquila's version. Isa. xxiii. 
 18.] 
 
 'EcrOtw, from tVQw the same. 
 
 L To eat, as men. Mat. ix. 1 1. 1 Cor. 
 xi. 28, 29. & al. freq. — or as other ani- 
 mals. Mat. XV. 27. Luke xv. 16. — John 
 the Baptist is said. Mat. xi. 18, to have 
 come liiiTE sa-dlcjv fjirjre TTtvwy, neither eat- 
 ing nor drinking, i. e. as other men did; 
 for he lived in the wilderness on locusts, 
 wild honey, and water. Mat. iii. 4. Luke 
 i. 15. This is expressed, Luke viii. 33, 
 by his neither eating bread nor drinking 
 wine. On the other hand, the Son of 
 Man is said, Mat. xi. 19, to have come 
 eating and drinking, i. e. as others did, 
 and that too with all sorts of persons, 
 Pharisees, publicans, and sinners. But, 
 Luke xvii. 27, 28. eating and drinking is 
 part of the description of a sensual, world- 
 ly, careless, and irreligious life. Comp. 
 Isa. xxii. 13. 1 Cor. xv. 32, where see 
 Wetstein. — [_Eating and drinking is put 
 for feasting in 1 Kings i. 25. Job i. 4. In 
 Luko xxii. 30, we must observe that the 
 Jews often spoke of the festivities in the 
 kingdom of the Messiah, and represented 
 the happiness of it under the image of a 
 feast. See Bertholdt. Christol. pp. 197 
 — 199. — 'EcrdieLv aprov is simply to eat, 
 and is applied to any meal. See Vorst. 
 de Hebraismis N. T. c. 37. p. 695.] 
 
 II. To devour, consume, as fire. occ. 
 Heb. X. 27. Thus in the O. T. the Heb. 
 h^^, to eat, is often applied to the action 
 oi fire, for which in this sense the LXX 
 use other words expressive of eating, as 
 e^ofxat, KaTa^ayojxaL, KUTeardiu), but never 
 (as I can find) eorOlio. In Homer, how- 
 ever, II. xxiii. line 182, we meet with 
 ecrdiit) thus applied : 
 
 T»i' a/j.a am navTv.g HT-p 'ESQl'El 
 
 All these with thee t\icfire devours. 
 
 [So bD« in Heb. Deut. xxxii. 22. See 
 Max. Tyr. Diss, xxxviii ] 
 
 ^g^ "Eao'irrpoy, h, to, from eig or ig 
 into, and oirrofjiai to seek, look. — A look- 
 ing-glass, mirror, occ. .lames i. 20. 1 Cor. 
 xiii. 12. Corap. "Ainyna. — "EffOTrrpoi^ is 
 used in this sense by Anacreon, Ode xx. 
 line 5. 
 
 'Eyw S" "EZOnXPON eVjjv, 
 "Ottw; olu ^Kiirrjs ue, 
 
 I a looking-glass would be, 
 To be always viewed by thee. 
 
 Again, Ode xi. line 3. 
 
 AxSwv "E20nTF0N aSpu 
 K6fxa.g fxh iJ'xst' jiVaj — 
 
 Take thy looking-glass, and view 
 Thy white hairs, alas ! how few ! 
 
 So Arrian Epictet. lib. iii. cap. 22. p. 314. 
 edit. Cantab. 1655. "ESOIITPON Trpwrof 
 \at>e, 'ide an ret; w/ia?. First take your 
 looking-glass, look at your shoulders. — 
 "E<ToTtTpov occurs not in the LXX, but is 
 used in the sense of a mirror. Wisd. vii. 
 26. Ecclus. xii. 11, or 13 j which passages 
 may be illustrated by remarking that the 
 ancient eastern inirrors were not of glass, 
 like ours, but of brass (see Exod. xxxviii. 
 S'), and were consequently liable to spots 
 and rust, which circumstances" are also 
 not irrelative to 1 Cor. xiii. 12. [Bos 
 Exerc. Phil. p. 147, and other writers, 
 conceive that the Apostle refers not to a 
 looking-glass, but to the apertures for light, 
 which the ancients certainly had, and which 
 were filled with some imperfectly trans- 
 parent substance in lieu of glass. The 
 Jews used the expression, to see through 
 a specular, to denote imperfect know- 
 ledge, as Buxtorf has shown. Lex. Tal- 
 mud, p. \7\. See a great number of 
 places, cited also by Schoetgen. Hor. Heb. 
 ad loc. He rightly remarks, hovvever, that 
 if eaoitproy is so construed, it is an aTTa'^ 
 XeyofxEvov. There is a curious passage on 
 windows in Philo Leg. ad Caium, p. 1 042. 
 and see Plin. N. H. xxxiv. 18. xxxvi. 22. 
 and Olderman De Specuhiribus V^eterum.] 
 'Etnrlpa, ac, rf. — The evening, occ. Luke 
 xxiv. 29. Acts iv. 3. xxviii. 23. It is de- 
 rived from the masc. "EaitepoQ, «, 6, Hes- 
 perus, the * evening star, that is, the 
 planet Venus, while tending from its up- 
 per to its lower conjunction with the sun, 
 when consequently it appears to the east- 
 ward of the sun in the zodiac, and there- 
 fore, during all that time, rises and sets af- 
 ter him ; and is then ordinarily visible only 
 in the evening after sun-set. The Greek 
 effirepoQ may be derived either from the f 
 
 * Agreeably to that of Virgil, Eclog. x. line 77« 
 Ite domum saiurce, venit Hesperus, ite capelloc. 
 
 f Comp. Heb. and Eng. Lexicon in *iEi!^ VI. 
 VII. and in nsu' II. 
 
E SX 
 
 317 
 
 ESX 
 
 Heb. ni'QVrr or nnau^n, on account of the 
 vivid light or splendor which it reflects. 
 This Homer has long since observed, 11. 
 xxii. lines 317, 318, 
 
 ^OtO( 8' ar^ip hff'i fXiT a^pa.O'i vuxtJ*? auoKy<J^ 
 "ESnEPOS Of KA'AA15T02 h «pav(p "rara* arJif. 
 
 As radiant Hesper shines with keener light. 
 Far beaming o'tr the silver host of night, 
 When all the starry train emblaze the sphere. 
 
 Pope. 
 
 So Milton, in his description of the even- 
 ing. 
 
 -Now glow'd the firmament 
 
 "With living sapphires : Hesperus, that led 
 The starry host, rode brightest. 
 
 Par. Lost, b. iv. lines 604—606. 
 
 [Xen. Cyr. iii. 2. 12. Hell. vi. 5. 17.] 
 
 'E<r?7fcw, from Ur]Ka perf. of Ur]^L to 
 stand. — To stand, stand still, stand Jirm. 
 Some learned men consider the forms tt- 
 '^nKEi and li'rjKSKTav, Mat. xii. 46. xiii. 2. 
 & al. as the 3d pers. pluperf. sing, and 
 plur. of £<?/;k:w, while others choose to re- 
 fer them to Urifii. It is, however, certain, 
 that the Greek writers sometimes use the 
 V. I«r>/fca>. Thus Aristophanes, Lys. line 
 635, ""ah 'ESTH'-£/12, Here will I stand, 
 or place myself. And thus in the Life of 
 Homer, ascribed to Herodotus, § 33, ^Ovx 
 'ESTH'^OMEN, We will not stai/. See 
 also Scapula's Lexicon. 
 
 "Eo-xaroc, ?), ov. The Greek Etymolo- 
 gists deduce it from f o-^ov, 2d aor. of t'xw 
 or (T^w to hold, contain, or from 'i(rx<t> to 
 restrain, contain. 
 
 I. The last, of time. John vii. 37. 1 
 John ii. 18, where iffx^irr] &pa may mean 
 the last period of the Jewish state *. See 
 Wolfius, and Acts ii. 17. James v. 3. Mat. 
 xxiv. 5, 24. & al. See also Macknight on 
 1 John ii. 1 8, and his preface to this epist. 
 sect. iv. But com p. Lardner's History of 
 the Apostles and Evangelists, chap. xx. § 
 ii. Katpw kffx^To), The last time. 1 Pet. i. 
 5, is t the etid of the world, and the time 
 of judgment, called elsewhere laxf^rr] 
 rj^spa the last dai/, John vi. 39, 40, 44, 
 54. xi. 24. xii. 48. J But in 2 Tim. iii. 
 1. (comp. 1 Tim. iv. 1.) Heb. i. 1. 2 Pet. 
 iii. 3, the last days ; and Jude verse 18, 
 the last time; and 1 Pet. i. 20. Btrxo-ruiv 
 
 * [Many (as Schcetgen) think that the meaning 
 here is, the most dangero?is, tvorst.l 
 
 f See the learned Jos. Mede's Works, fol. p. 652, 
 &c. 
 
 i See Bp. Newton's Dissertation on Prophecies, 
 vol. ii. p. 456, &c. 
 
 Twv XP*^^^^' '^'^ ^^*^ times, seem to denote 
 the last age of the world, namely, from 
 the first to the second coming of Christ. 
 But see Macknight on the several texts, 
 and Whitby on 1 Tim. iv. 1. [Wahl re- 
 fers all the places where the Apostles 
 speak of the last days, times, Sec. to the 
 times immediately preceding the inau- 
 guration of the Messiah's kingdom of 
 glory, which, he says, they thought just 
 at hand. These phrases, therefore, de- 
 scribe the times in which they are living. 
 I should rather say, with Schleusner, that 
 these phrases designate /M/2^re time, whe- 
 ther remote or ?iear, and that the context 
 must determine their sense. In 2 Tim. 
 iii. 1. and 2 Pet. iii. 3, the sense is, I 
 think, little more than hereafter, or in 
 future days, and thus says Macknight of 
 the first. So James v. 3.j though Mac- 
 knight thinks it refers to the last days of 
 the Jewish commonwealth. See also Gen. 
 
 xlix. 1 . Again, we 
 
 know that the Jews 
 
 spoke of the times of the Messiah *, as 
 the last days (indeed Kimchi on Isaiah ii. 
 2, where the phrase occurs, says, that it 
 has always that meaning), and in that 
 sense we are to understand it in Acts ii. 
 17. Heb. i. 2. 1 Pet. i. 20. In John vi. 
 39, 40, 44, 54. xi. 24. and 1 Pet. i. 5, we 
 must understand really the last days or 
 time of judgment.'] — In the term lorxarao 
 1 Cor. iv. 9, " there is a reference to the 
 Roman custom of bringing forth those 
 persons on the theatre in the after part 
 of the day, either to fight with each other, 
 or with wild beasts, who were appointed 
 to certain death, and had not that poor 
 chance of escaping which those brought 
 forth in the morning had." Doddridge. 
 
 II. The last, of condition, order, or 
 dignity. Mat. xix. 30. xx. 1 6. Luke xiv. 
 9, 10. Comp. Mat. xx. 8, 12, 14. [Add 
 Mark ix. 35. John viii. 9; and I think 
 Schleusner right in adding also 1 Cor. iv. 
 9, in the most abject condition. See Cic. 
 pro Rose. 47. Aul. Gell. xv. 12. Pindar. 
 Nem. X. 59.] 
 
 III. The last, utmost. Mat. v. 26. 
 
 IV. Of place "Ecrxaroj^, to (juepoe, viz. 
 being understood). The extreme, utmost, 
 or most distant part. Acts i. 8. xiii. 47. 
 The LXX use the phrase, Itrxars rrjc 
 
 * [Schcetgen ad 2 Tim. iii. 1, says, that the 
 tunes of the Messiah were called the last days, both 
 because they were the last of the age of prophecy 
 (so Aben Ezra on Rosea iii. 5. and see Mat. xi. 
 13.) and because they were the end also of the 
 Jewish state.] 
 
E sa 
 
 318 
 
 ETA 
 
 ytjQ, for the Heb. v'nw nvp, Isa. xlviii. 20. 
 xlix. 6. Jer. x. 13. [See also Isa. viii. 9.] 
 Nevertheless the expression ought not to 
 be regarded as merely Hebraical or Hel- 
 lenistical, since Herodotus also has TA' 
 "ESXATA rH-2, lib. iii. cap. 25. So 
 Theocritus, Idyll, xv. line 8. See Ra- 
 phelius and Wetstein, and comp. liipac I. 
 [Add Themist. xvi. p 207. A. and in 
 Latin Cic. Nat. D. i. 42. Hor. Carm. i. 
 35. 29. On the phrase see Vorst. Phil. 
 Sacr. p. 455. edit. Fisch. and Schwarz. 
 Monum. Ingen. iii. p. 291.] 
 
 V. Of state, "Eor^ara, ra (Trpay fiara, 
 viz.). The last state, or condition. Mat. 
 xii. 45. Luke xi. 26. 2 Pet. ii. 20. 
 
 [VL This word is used adverbially. 
 Thus eVxrtri?, Mark xii. 6. 22, last of all, 
 and £(rxaToy in 1 Cor. xv. 8. See Deut. 
 xxxi. 27, 29.] 
 
 f^g^ 'Eo-xarwc, Adv. from sffxaroc. — 
 'E(T)(^a7-w£ f'x^t^, To be in the last extre- 
 mity, i.e. at the point of death, occ. Mark 
 V. 23. Similar expressions are thus used 
 by the best Greek writers; and the very 
 phrase itself, 'ESXA'Ti:i2 "EXEIN, is so 
 applied by Diodorus Siculus. See Eisner, 
 Wetstein, and Kypke. [See Diod. Sic. 
 Excerpt. Valesian. p. 242. and xviii. 48. 
 Joseph. Ant. ix. 8. 6. iElian. V. H. xiii. 
 27. So the Latins in ultimis esse, &c. But 
 Fischer, de Vit. Lex. N. T. Prol. 3 1 . p. 
 704, observes, that there is no instance of 
 this phrase in better Greek authors, and 
 reckons it Macedonic. Phrynicus, indeed, 
 and Thomas M., expressly say that the 
 phrase is bad. See Lobeck. ad Phryn. p. 
 389. Tci fVxara is used o^ the day of death 
 in Ecclus. i. 13. ii. 7. See Prov. v. 11. 
 and Ecclus. Ii. 14. The word occurs 
 Th^od. Amos iv. 1"2.]] 
 
 "E(Tb), Adv. from iiQ or sc in, into. 
 
 1. With a Genitive, Into. occ. Mark 
 XV. 16. 
 
 2. Absolutely, In, 9vithin. occ. Mat. 
 xxvi. 58. Mark'xiv. 54. Acts v. 23. John 
 XX. 26, where hvai 'icno denotes being in 
 the house f as Kypke shoivs eVw is used in 
 Sophocles. So from Arrian Epictet. lib. 
 i. cap. 22, he quotes Uoj i^tv he is out, 
 for, he hjrom home. 
 
 3. With the article prefixed it assumes 
 the nature of a N. adjective *. 'O eVw 
 apdpioTToc, The i?iner man, i. e. the mind, 
 soul, or spirit of man. occ. Rom. vii. 22. 
 Eph. iii. 16. [See Xen. Ven. x. 7-] 
 
 * [To' saw rS o<xy, for the interior of the hotise, 
 occurs 1 Kings vi. 15.] 
 
 Comp. "E^w 2. So Plato tises th^ phrase, 
 6 evToe avOpojiroQ, for the rational part of 
 our nature. See Wetstein, Whitby, and 
 Macknight on Rom. vii. 22. — ^'Ejtw, U, 
 Those rvho are within, i. e. the pale of 
 Christ's church, occ. 1 Cor. v. 12. Comp. 
 "E|w2. 
 
 '''Eo-w9ev, Adv. from tVw within, and Qtv 
 a syllabic adjection denotingyVom a place. 
 
 1. From within, occ. Mark vii. 21, 23. 
 Luke xi. 7. [Of the mind.'] 
 
 2. Within. Mat. vii. 15. xxiii. 25, 27, 
 28. [Add 2 Cor. vii. 5. Rev. iv. 8. v. 1. 
 Arrian. Diss. Epict. ii. 8. 14. Exodus 
 xxviii. 26.]] 
 
 3. With the article prefixed it assumes 
 the nature of a N. adjective. "Eo-wOer, to 
 {fxipoQ, namely). The inner part, the in- 
 side, occ. Luke xi. 39, 40. 'O eaojOep 
 (avdpojTTOQ, namely), The inner man. occ. 
 2 Cor. iv. \6, where see Whitby, and 
 comp."Eorw 3, and"E|w0£v 3. 
 
 'Earojrepog, a, ov. Comparative of eVw. — 
 Inner, interior, occ. Acts xvi. 24. 'Eo-w- 
 TEpov, TO, (i. e. fJispog), The part within. 
 occ. Heb. vi. 19, 'Etf to kaMTEpov t5 KUTa- 
 TTETafffxaTOQ, Within the vail. So the LXX 
 use ECTOJTEpov ra KaTaTTErafffJ-aTog for tV^D 
 nD^/SV, Lev. xvi. 2, 12; and for nSiab ^« 
 n^na, Lev. xvi. 15. [See Numb, xviii. 
 1 7. Exod. xxvi. 33.] 
 
 'ETulpog, », 6. The most probable of 
 the Greek derivations proposed of this 
 v/ord seems to be that from 'iSog custom, 
 q. d. kQalpog a customary companion or 
 friend. 'ETulpog in [the LXX] generally 
 answers to the N. ni>1. [See Prov. xxii. 
 24.] 
 
 T. A companion, associate, fellow, occ. 
 Mat. xi. 16. [Xen. An. vii. 3. 15. Hell. v. 
 4. 25.] 
 
 n. Used in compellation 'Era7jO£, Vo- 
 cat. Friend, occ. Mat. xx. 13. xxii. 12. 
 xxvi. 50. It does not necessarily import 
 affection or regard, as <pi\E does, and is 
 applied in the profane writers as in St. 
 Mat. to indiiferent or even obnoxious per- 
 sons. Thus in Lucian, De Saltat. torn. i. 
 p. 912. /JaXa Iv %pVoc, (5 'ETAI'PE, 
 Twv p\aa6ripiwv thtiov^ " Will you, there- 
 fore, my friend, leave off this railing, &c." 
 See other instances in Wetstein on Mat. 
 XX, 13, and comp. Campbell's Prelim. Dis- 
 sert, to Gospels, p. 599. [In Mat. xxvi. 
 50, Schleusner says it is a disciple ; and 
 observes, that disciples were so addressed 
 by their masters. See Jamblich. Vit. 
 Pyth. c. 30. p. 155. Lucian. Fugitiv. p. 
 791. So says Suidas v. tToipE. Perizon. 
 
ETE 
 
 319 
 
 ETI 
 
 ad JEVmn. V. H. iii. 2. Menag. ad Diog. 
 Laert, iii. 81.] 
 
 ^g^ 'ET£p6yX(i)(r(T0Q, «, 6, from erepog 
 another, and yXwco-a a tongue, language. 
 — One of another tongue or language, occ. 
 1 Cor. \\v. 21. — This word occurs not in 
 the LXX, but Aquila has used it for the 
 Heb. '\)ih barbarous, Ps. cxiv. or cxiii. 1 . 
 And Raphelius cites the following words 
 from Polybius [^xxiy. 9. 5.] speaking of 
 Hannibal ; UXcltoiq aX\o(l)v\oic icai 'ETE- 
 P0rA12"rT0IS civdpaffi xpV<^aiJi£vog, " He 
 employed a great number of men who 
 vrere foreigners both in descent and lan- 
 guage." [We must, perhaps, consider ere- 
 poyXwffffoig as put in this passage for kri- 
 paig yXioaaaig, as in Isa. xxviii. 11.; to 
 which place, says Bretschn., perhaps the 
 Apostle referred; and, as Schleusner ob- 
 serves, such words are not uncommon in 
 Greek. KaXXiTraig is put for a beautiful 
 offspriiig, &c.] 
 
 ^^^ 'Erfpo^t^aff/caXew, w, from evEpog 
 other, different, and BidaarKaXia doctrine. 
 — To teach other or different doctrine, 
 viz. from that taught by the Apostles, 
 which was in effect the words of our Lord 
 Jesus Christ, occurs 1 Tim. i, 3. vi. 3. 
 Comp. 1 Cor. xiv. 37. [Ignat. ad Polyc. 
 C.3.] 
 
 ^g^ 'Erfpo<^vy£w, w, from erepog an- 
 other, and 'Cvyog a yoke — To draw the 
 other side of the yoke, to draiv, or be 
 joijied in, the same yoke ; or rather, as 
 our translation, To be unequally, or un- 
 fitly yoked, particularly * in marriage ; 
 for the Apostle seems to allude to that law, 
 Lev. xix. 19t, XD't^h'D i»n-^n v<h ^riTDnn, 
 which the LXX render to. KriivT) <r5 » ku- 
 TO\ev(jEig Irepoi^vyM, where it is plain, as 
 Bochart has observed, vol. ii. p. 246, that 
 krepo'CvytD is used for one of another kind 
 or species. " But why are cattle of dif- 
 ferent species called Irepo'Cvya } Namely, 
 because they are not usually joined toge- 
 ther in the same yoke, kv kv\ i^vyib. So 
 Hesychius: 'Erepo^'vytof, m /j?) avi^vyiiVTeg, 
 Those that are not yoked together." Le 
 Clerc. occ. 2 Cor. vi. 14. [Schleusner 
 agrees in this derivation, and says, I think 
 tightly, that the meaning is, " Do not join 
 yourselves with persons different and in- 
 ferior to yourselves, and imitate their cus- 
 
 * See Leslie's Theological Works, fol. vol. i. p. 
 755. 
 
 t [See also Deut. xxii. 10. The ox and ass 
 were of this kind, the one being clean, the other not. 
 See Bochart Hieros. i. 1. c. 2. p. 11. 'ErsfoJfuy/'a 
 occurs ia the Schol. on Lucian ii. p. 325.] 
 
 toms." 'Ofio^vyito is to join with those of 
 like kind, and is used of animals of the 
 same kind in the same yoke, and of sol- 
 diers in the same line. See Kypke Obss. 
 Sacr. ii. p. 254. Some make it to draw 
 the other side of the same yoke, i. e. to be 
 in close union with; and then trepoi^' and 
 ojuoi^' are nearly the same. Others again 
 sav, that '(vybg is the beam of a balance, 
 and ffTadfiog trepoi^vyog is used (Phocyl. 
 Sent. 13.) of a balance inclining to one 
 side, whence IrEpo 'Cvysw may be to incline 
 to. Schwarz. (Comm. Lus. Gr. p. 591.) 
 after Theodoret, says the meaning is to 
 dispute with; and explains it from two 
 oxen in the same yoke pulling different 
 ways.] 
 
 "ETEPOS, a, ov. 
 
 L [^Without the article. Another. Mat. 
 viii. 21. xi. 3. xii. 45. xv. 30. xvi. 14.* 
 al. Herodian v. 7. 13. Xen. Cyr. vi. 3. 5.] 
 
 IL [^Different, unlike, of appearance. 
 Luke ix. 29; of nature or disposition. Rom. 
 vii. 25. 1 Cor. xv. 40. Gal. i. 6. Xen. Cyr. 
 i. 6. 2. viii. 3. 8. Aristot. Rhet. ii. Eth. x. ; 
 0^ family. Acts vii. 18. a king of another 
 race, as Krebs. Obss. Flav. p. 193, shows 
 from .Toseph. Ant. ii. 9. 1. So Heb vii. 
 \Q. and Exod. xxx. 9, for ni, which, in 
 Numb, xviii. 7, is translated aXXoyevi^ct* 
 In Acts ii. 4, the meaning is differe?it, 
 strange, or new ; in Jude verse 7, Brets. 
 says the phrase means strangers, foreig??- 
 ers ; but I can see no meaning in that. 
 The others pass the passage over. Park- 
 hurst says strange, unnatural, which i 
 think right.] 
 
 in. [With the article. The other ; the 
 same as 6 aXXog, but a stronger phrase. 
 Mat. vi. 24. Luke v. 7. vii. 41. xvii. 34, 
 brt. xvii. 10. al. Herodian v. 7. 1. Xen. 
 An. iv. 1. 23. Either repeated, or after 
 kig, the phrase is the one and the other. 
 Luke xiv. 19, 20. xvi. /. al. Xen. An. iii. 
 4. 25. comp. 28.] 
 
 ^g^ 'Eripiog, Adverb, from erepor. — 
 Otherwise, differently, occ. Phil. iii. J 5. 
 
 "ETI, Adv. 
 
 1 . Any more, any longer, yet, still. See 
 Mat. v. 13. xxvii. 63. John vii. 33. Rom. 
 V. 6, where see Wolfius. 
 
 2. Even, of time, jam inde. Luke i. 15. 
 Raphelius shows that Herodotus uses it 
 
 • [Schleusner says that irtpoi, in this place, is 
 the rest. I think this qxiite wrong : it should then 
 be o< tTjpo;.] 
 
 t [Wahl carelessly says, that in this place the 
 LXX have 'irfpo;.] 
 
E TO 
 
 320 
 
 E Y 
 
 in the same view. See also Wolfius, Wet- 
 stein, and Kypke. 
 
 3. "En ^f , Moreover. Acts ii. 26. Heb. 
 xi. 36. So the Vulg. insuper. —These 
 two particles are used in the same sense 
 by the profane writers. See Raphelius. 
 
 4. "Ert ^e Kal, And even, and moreover. 
 Luke xiv. 26. [We may just note that 
 f-TL is either future (John iv. 35. Luke 
 xvi. 2.) or past, 2 Thess. ii. 5.] 
 
 'Erot/ztt^^w, from eTolfioQ. — To prepare^ 
 make ready. See Mat. iii. 3. xx. 23. 
 xxii. 4. XXV. 34. xxvi. 17. Luke i. 17. ii. 
 3 1 . [It is rather to destine, as in Mat. 
 XX. 23. Luke ii. 31. Heb. xi. 16. Rev. ix. 
 15. Gen. xxiv. 14. Tobit. vi. 18. To 
 prepare a feast, as in many of the above 
 places of the N. T. Ps. Ixxviii. 19.] 
 
 'l^Toiixacria, ag, //, from eroi/jiai^oj to pre- 
 pare or to establish, settle, as it is used in 
 the LXX, 1 Sam. xiii. 13. 2 Sam. vii. 12, 
 Fs. Ixv. 7. ciii. 19. & al. for the Heb. pn. 
 A preparation, or rather, A basis, fomi- 
 dation,Jlrm footing ; for thus the noun is 
 applied by the LXX, Ezra ii. 68. iii. 3. 
 Ps. Ixxxix. 15. Zech. v. 11, for the Heb. 
 JOO, or HilDD a base, foundation. (Comp. 
 Dan. xi. 7, 21.) And this latter sense 
 best agrees with the scope of Eph. vi. 15, 
 the only passage of the N. T. wherein it 
 occurs, and with the use of the 7nilitary 
 vTTo^Tjpa, in St. Paul's time ; for at verse 
 11. the Apostle advises his converts to 
 put on the whole armour of God, that they 
 7night be able to stand {'^fjvai) against the 
 wiles of the devil; and verse 13, to take 
 the whole armour of God, that they might 
 be able to withstand (avri^ijpai) in the 
 evil day, <ind having dene all to stand 
 {'^rivaf.) : Stand (^/yre) therefore, — having 
 your feet shod with the hoLfiaffK^ firm 
 footing or foundation, of the gospel of 
 peace, i. e. with the fi7'7n and solid know- 
 ledge of the gospel, in which you may 
 stand firm and unmoved, as soldiers do in 
 their military caligas, which among the 
 Romans Mere furnished with spikes for 
 this purpose *. For this interpretation 
 of the M^ord, which, I doubt not, is the 
 true one, I am' indebted to Bynaius De 
 Calceis Hebraeorum, lib. i. cap. 5, where 
 the reader may find it well illustrated 
 and defended. [^'Schleus. objects to this 
 interpretation, observing, that as St. Paul 
 is speaking of the various helps to gaining 
 cow.s^awcy in Christianity, he would not rec- 
 
 * See Juvenal, Sat. iii. line 248, and Sat. xvi. 
 lines 24, 25. 
 
 kon constancy among them. His interpre- 
 tation, with which however he does not seem 
 satisfied, is. Having your feet shod with 
 the salutary doctrine of the gospel, which 
 may always be present with you, always 
 ready or at hand to help you. Wahl says, 
 Put on your feet (or furnish yourselves 
 with) a ready mind, ivhich is begotten 
 and nourished by salutary doctrine: or. 
 So have your feet shod, that you may 
 have salutary doctrine always ready. See 
 Ps. x. 17.] 
 
 'ETCIMOS, T], ov. 
 
 I. Ready, prejjared. See Mat. xxii. 4, 
 8. xxiv. 44. Mark xiv. 15. John vii. 6. 2 
 Cor. X. 16. 'E»/ iTOLfXM t')(£iv. To have in 
 readiness, be prepared. 2 Cor. x. 6. So 
 Polybius [ii. 34. 2.] cited by Raphelius 
 'EIXON 'EN 'ETO'IMOt, They were pre- 
 pared*. See also Wetstein and Kypke. 
 [Exod. xxxiv. 2.] 
 
 n. With a V. Infinitive following, it 
 denotes futurition, and is equivalent to 
 IJiiWiop, What is to be, futurus. occ. I 
 Pet. i. 5. Itiorrjplap eroiprjp cnroKoXvcjidfi- 
 vai. Salvation which is to be revealed. 
 This use of the Greek tToifios seems He- 
 braical, and correspondent to the similar 
 application of the Heb. TniS which most 
 properly signifies ready, prepared. See 
 Heb. and Eng. Lex. in "inj^ I. 
 
 'Eroipio^, Adv. from hoipog. — Readily, 
 preparedly. But in the N. T. it is found 
 only in the phrase, 'Eroipwg ex^iy. To be 
 ready, prepared. Comp. under "Ex^ IX. 
 occ. Acts xxi. 13. 2 Cor. xii. 14. 1 Pet. 
 iv. 5, in which last text it may denote 
 
 simply futurition, who shall or will 
 
 Judge. So the Syri^c version pD? iTii^n. 
 Comp. under 'Eroipog II. The phrase 
 hoipwq s'x^Eip in the sense of being ready 
 or prepared, is frequently used in the 
 Greek writers, as may be seen in Wet- 
 stein and Kypke on Acts xxi. 13. [See 
 Dan. iii. 15. ^lian. V. H. iv. 13. Polyb. 
 iii. 13. 2. Joseph. Ant. xii. 4. 2.] 
 
 "Etoq, sag, «c, ro. — A year. Luke ii. 41, 
 42. iii. ] . & al. freq. This word in the 
 LXX most commonly answers to the Heb. 
 rtW a year. [And this word is used in 
 Prov. v. 9. as trog is in Greek in Heb. i. 
 12, Thy years, i. e. thy life. The LXX 
 have jSiog.'] 
 
 '^EY, Adv. from the Heb. ni« to desire, 
 choose. 
 
 I. Well, happily, occ. Eph. vi. 3. 
 
 II. Well, good. occ. Mark xiv. 7: [The 
 
 ♦ [See Dion. Hal. Ant. viii. 17. ix. 35.] 
 
K Y A 
 
 321 
 
 E Y A 
 
 phrase Iv troielv ripa, is to confer bene fits 
 on one. So often in good Greek. Xen. 
 Mem. ii. I. 19.] 
 
 III. Well^ rightly, occ. Acts xv. 29. 
 ['Ev TvpatraeLv is to be fortunate. See 
 Xen. Mem. i. 6. 8. iii. 9. 14-.] 
 
 IV. Well done! Eu ! Euge ! occ. Mat. 
 XXV. 21, 13. Luke xix. 17. See Wetstein 
 on Matthew. 
 
 V. In composition it is used in the 
 three first senses just assigned; besides 
 which it sometimes imports the opposite 
 of ovc, namely, readi7iess or easiness^ as 
 in EvfiETcicoTOQ ready to distribute, ivKoiroQ 
 easy; and sometimes, but more rarely, 
 intenseness, as in kvirpoae^poQ attending 
 very much or constantly^ ivroviog vehc" 
 mently. 
 
 'EvayyfX/^w, from kvayyiXiov. 
 
 I. In the Active and Middle voice, To 
 bring glad tidings, good or joyful news. 
 Luke i. 19. ii. 10. iv. 18. viii. 1. Acts xiii. 
 32. Rom. X. 15. I Thess. iii. 6. Rev. x. 7. 
 The LXX frequently apply it in this sense 
 for the Heb. '^^>1 *'; and* in the profane 
 Writers likewise it is used for bringing or 
 tellijig good news or tidings. See Wet- 
 stein on Mat. xi. 5. I add from Lucian, 
 Tyrannicid. torn. i. p. 790. Trjv kXivdipiav 
 'EYArrEAIZ0'MEN02, Bringing the 
 joyful tidings of liberty ; and from .Tose- 
 phus. Ant. lib. v. cap.'l. § 5. " On the 
 seventh day Jesus (Joshua) having as- 
 sembled the army and all the people, ti)v 
 ^Xuxriy avTO) rfjg TroXecoQ 'EYHrrEAI'S- 
 ATO, told them the good news of taking 
 the city." So lib. vii. cap. 10. § 5. ^Ikvp 
 'EYArrEAI'ZETAl, He tells the good 
 news of the victory. And De Bel. lib. 
 iii. cap. 9. § 6, "Titus sending out a 
 horseman, 'EYArrEAI'ZETAI rw Tvarpi 
 TO tpyov, tells his father the good news of 
 this affair." [See Theoph. Char. xvii. 5. 
 Aristoph. Eq. 640. Jens. Fere. Litter, p. 
 
 1. Schwarz. Comni. Ling. Gr. p. .595.] — 
 In Pass. 'EvayyeXt^ofiaif, To have good 
 tidings brought, published, or declared to 
 one. Mat. xi. 5. [Luke vii. 23.] Heb. iv. 
 
 2. *' For unto us the good tidings are 
 published 7vhich ivere published to them. 
 What these good tidings are, is evident 
 from the context. It is the promise of 
 rest to God's people." Thus Campbell in 
 his Vth Prelim. Dissertation to Gospels, 
 part ii., which by all means see. Comp. 
 Heb. iv. 6. 
 
 * [Jer. XX. 15. 1 Sam. xxxi. 9. 2 Sam. i. 20. 
 xviu. 19.] 
 t LSce Matthias § 420 and 421.] 
 
 II. The LXX apply it in the Middle 
 voice, Isa. Ixi. I, to the Messiah's publish- 
 ing good tidings to the poor, and in Isa. 
 Hi. 7, to the preaching of the Apostles. 
 Hence in the N. T. Act. and Middle, To 
 publish the gospel, or declare the glad tid' 
 ings of Jesus Christ's being corae in the 
 flesh for the redemption and salvation of 
 man, to evangelize. It is construed with 
 an accusative of the thing or person preach- 
 ed, and either with a dative or an accusa- 
 tive of the person who is preaclied to. See 
 Luke iii. 18. iv. 18, 43. [ix. 6. xx. 1.] 
 Acts v. 42. viii. 4, [25.] xiii. 32. Rev. xiv. 
 6, 'EvayytXii^opat, pass. 2o be published 
 as glad tidings. Luke xvi. 1 6. Gal. i. 1 1 . 
 1 Pet. i. 25. comp. ch. iv. 6. [In some 
 places it is simply to teach or j)reach. 
 Twice in the Active, Rev. x. 7. xiv. 6. 
 And in the Middle, Luke iii. 18. iv. 43. 
 viii. 1. Acts V. 42. viii. 12. — On the con- 
 struction of this word (which takes the 
 dative, or accusative, and prepositions £tc, 
 Ir, Trpog) see Abresch. Misc. Obss. vol. 
 X. t. ii. p. 213.] 
 
 'EvayyeXiov, h, to, from Iv well, good, 
 and uyyeXia a message. 
 
 I. A good message, glad tidings, good 
 or joyful news. The LXX (according to 
 Aldus's edition) use kvayytXiMv for good 
 tidings, 2 Sam. xviii. 20, and kvayyiXia 
 for tidings in general, 2 Sam. xviii. 22, 
 25, answering to the Heb. rX^Wi. The 
 Greek writers also apply kvayyiXiov for 
 good news or tidings. To the instances 
 produced by Wetstein on Mat. iv. 23, I 
 add from Josephus De BeJ. lib. W. cap. 
 n . § 5, Ta dTTO rrjQ 'Pw/ir/e 'EYAPTE'AIA 
 ?)/>.•£, The good news came from Rome. 
 And from Aristophanes (cited by Min- 
 tert), 'EYArrE'AIA fcayw t^paaa avroTg, 
 And I told them good news. [See Ho- 
 mer. Iliad. S. 150. S])anhem. ad Aristoph. 
 Plut. 764. 'EvayyiXta Oviir, in Xen. 
 Hell. i. 6. 27, is to offer a sacrifice of 
 thanksgiving for good 7iews. And in 2 
 Sam. iv. 10, it is the reward for good 
 newsT^ 
 
 II. In the N. T. The glad tidings of 
 God's erecting that spiritual and ever- 
 lasting kingdom foretold in the prophet 
 Daniel, ch. ii. 44. vii. 13, H, by the com- 
 ing of Jesus Christ, the true IMessiah, in 
 the flesh ; or the glad tidings of the re- 
 demption of man from sin and death 
 through the merits and intercession of 
 Christ our Saviour, See Mat. iv. 23. 
 (Comp. ver. 17.) ix. 35. Mark i. 14. Acts 
 XX. 24. 1 Cor. XV. 1, &c. [In Mat. xxvi. 
 
 Y 
 
E Y A 
 
 322 
 
 EY A 
 
 13. Mark xi'^ 9, it is The gospel history 
 of the life, 8^c. of Christ. Some construe, 
 this history ; and in this sense it is used 
 of the works of the Evangelists. In 1 Cor. 
 ix. 23, it is, says Schleusner, either the 
 promises of the gospel, or the reward of 
 preaching the gospel. I think the first 
 clearly right: the second is forced. In 
 Gal. i. 6, Schleusner says a false doc- 
 trine ; but Wahl, more correctly, says a 
 different way of preaching the gospel 
 from that of Paul, as appears from what 
 immediately follows.] — Observe, that as 
 the Apostle in 1 Cor. ix. 14, uses the 
 phrase, 'EK TO~Y 'EYArrEAl'OY 'Criv, to 
 live of or from, the gospel, so Josephus 
 tells us, De Bel. lib. v. cap. 13. § 6, that 
 John the Zealot, in defence of his sacrile- 
 gious plundering of the Temple, and using 
 of the consecrated Mane and oil, pleaded 
 that it was fit, tsi2 t-w vau '^parevopevsg 
 'ES 'AYTO~Y rpt(l)£adai, that those who 
 fought for the Temple should be fed from 
 the Temple. See also Wolfius. — Our En- 
 glish word gospel * from the Saxon gob- 
 j'pell, which is compounded of 50b good, 
 and j'pell a history, narration, message, 
 admirably expresses the force and pro- 
 priety of the Greek IvayyiXwv. 
 
 ^^ 'EvayyfXtTjye, «, 6, from evayye- 
 \i'Ch). — An Evangelist, These were mi- 
 nisters in the primitive church, who seem 
 to have been assistants to the Apostles in 
 propagating the gospel, and whom accord- 
 ingly they sent from place to place, to 
 execute such particular commissions as 
 they thought proper to entrust them 
 withf. occ. Acts xxi. 8. Eph. iv. 11. 2 
 Tim. 4. 5. Comp. Acts xix. 22. 
 
 'Evap£<r£a>, w, from, hvape'^oQ. — To please 
 well, or very much. occ. Heb. xi. 5, 6. 
 
 * The learned and judicious reader cannot but 
 be pleased with the excellent observation of Junius 
 on this word : " Gospel. Evangelium. Anglosax. 
 jo'ofpell, Al. Gotspell. Hanc vocem retinuere 
 Angli, cum ejus usus apud superiores inferioresque 
 Germanos penitus interciderit. Evangelii nempe 
 vox potior visa est hominibus ecclesiasticis, dum 
 famam sperant aliquid supra vulgo sapientium, si 
 in quotidianis ad populum homiliis, atque alia 
 quavis S. scripture enarratione, ad minus notas ac 
 sibi consuetas Romanae Graecaeque linguae voces 
 confugerent. Quod tamen minime necessarium 
 erat, cum vox jo^rpell sit l//(paT//ta»Td(T>), et com- 
 positione mere Teutonica vim proprietatemque Gr. 
 huayyiKitv mirifice reddat. Est enim a 50^ bonus, 
 et rpell historia, narratio, nuntium.— Junii Ety- 
 mol. Anglican, in Gospel, 
 
 t See Eusebius Eccles. Hist. lib. cap. 9, or 10. 
 Echard's Eccles. Hist. vol. ii. p. 524. «vo. A. D. 
 188, and Sjuicer Thesaur. in 'Evofyys^/rijf. 
 
 'Evapf<?£OjLtat, Hjuat, passive. To he well 
 pleased, occ. Heb. xiii. 1 6. It is used in 
 like manner both actively and passively 
 by the profane writers, as may be seen in 
 Wetstein on Heb. xi. .5, and xiii. 16, 
 where comp. Kypke. — The LXX render 
 Cj>nVi^n n« "[l^nnn to walk with God, by 
 kvaps'TEiv 7w Qem, concerning Enoch, Gen. 
 V. 22, 24, and in several other passages. 
 [See xvii. 1. Ecclus. xliv. 16. Diod. Sic. 
 xiv. 4.] 
 
 ^^^ 'EvapcTOC, », o, 1], KOL TO — or, 
 from ev well, and dp£-oe pleasing, agree- 
 able.' — Well-pleasing, acceptable, or pleas- 
 ing well. Rom. xii. I, 2. Tit. ii. 9. []Add 
 Rom. xiv. 18. 2 Cor. v. 9. Eph. v. 10. 
 Phil. iv. 18. al. Wisd. iv. 10. ix. 10.] 
 
 ^^^ 'Ei/ap£Vwc, Adv. from kvape'^OQ. — 
 Acceptably, occ. Heb. xii. 28. [Arrian. 
 Diss. Ep. i. 12. 21.] 
 
 'Evy£rf^£poc, tt) ov. The Comparative 
 of the following. 
 
 ""EvyevriQ, ^og, 5q, 6, ?/, from Iv well, and 
 yipog race, family, which from yeivopai 
 to be bom. 
 
 I. Descended from a goodfatnily, well" 
 born, noble, occ. Luke xix. 12. 1 Cor. i. 
 26. [Job i. 3. Xen. Hell. iv. 1. 7- Hero- 
 dian i. 18. 10. Eur. Phoen. 455. See Ir- 
 misch ad Herodian i. 2. 3-] 
 
 II. Generous, ingenuous. So Aristotle 
 ap. H. Steph. cited by Wetstein on Acts 
 xvii. 11, observes, that evyevijg sometimes 
 signifies peyaXoTvpeTrrig koX yEvvaiog. Com- 
 pare also Kypke. occ. Acts xvii. 1 1 , where 
 we have the comparat. masc. plur. 'Evyc- 
 vi^epoi, hi, More generous. "There is 
 (as Whitby has observed) a peculiar spi- 
 rit and propriety in this expression, as the 
 Jews * boasted they were t kXevdepoi Kal 
 evy£ve1g,free and noble, by virtue of their 
 descent from Abraham and the other pa- 
 triarchs. These Berseans, imitating the ra- 
 tional faith of their great progenitor, were 
 evyevETEpoL his more genuine offspring." 
 Doddridge. [See Joseph. Ant. xii. 7. 2 
 Mac. X. 13. Cic. ad Attic, xiii. 21. Chry- 
 sostom and Theophylact explain it by Itti- 
 £t/ce<?£pot.] 
 
 ^g^ 'Ev^/a, ag, r/. — Fair or fine wea- 
 ther. It is derived from Iv % well or good, 
 and Am (which see under ZEvg) Jupiter, 
 i. e. the heavens or air, whence the Latins 
 
 • See John viii. 33, 39, 41. 
 
 t So Philo in Legat. col. 792. 
 
 X So Eustathius in Homer, II. iii. p. 314, 30. 
 Zsuf xaj "Pirfp SeST^Xaira*? e^ a xa/ !■/ 'ETAl'A, >', tg-iv 
 r) 'EYAEPl'A, Jupiter also denotes the air, whence 
 'Eu8/«, that is, a good state of the air,^air weather. 
 
EY A 
 
 323 
 
 fire 
 
 say, suh Dio, in the open air ; and in 
 Horace we have sub Jove J^rigido, in the 
 cold air, literally under cold Jupiter, lib. 
 i. ode 1. line 25. The same poet speaks 
 of Jupiter's, i. e. the air's, congealing the 
 snow, lib. i. ode 1 0. lines 7, 8, 
 
 Ut glacict nives 
 
 Puro numine Jupiter. 
 
 See also Cicero De Natura Deor. lib. ii. 
 cap. 25. occ. Mat. xvi. 2, where see Wet- 
 stein's excellent Note. It is not used in 
 the LXX, but in Ecclus. iii. 15. [See 
 .^lian. V. H. ix. 18. Polyb. i. 60. Xen. 
 Cyr. vi. 1 . 1 1. FoeH. CEcon. Hipp. p. 15 1.] 
 'Ev^ofceo;, w, from lv well, good, and 
 SoKEd) to think. 
 
 I. To think well, think good, he pleased, 
 willing, or desirous. Luke xii. 32. Rom. 
 XV. 26, 27. 2 Cor. v. 8. Col. i. 1 9, "On kv 
 avro) kvhoK-qffE izav to TrXi/pwjua fcarot/CT/rrcn, 
 Because in him the whole fulness, of the 
 Godhead namely, was pleased to dwell. 
 The text, according to this explanation, 
 is so agreeable to what the Apostle says, 
 ch. ii. 9, and the structure of the words 
 so conformable to that of other passages, 
 (see Luke xii. 32. Gal. i. 15, 16, and 
 comp. 1 Mac. xiv. 41.) that I have no 
 doubt but this is the true interpretation. 
 Compare HXr/pw/za X. [See Ps. xl. 13. 
 (Biel says xxxix. 18.) Ecclus. xxv. 18. 
 1 Mac. vi. 23.] 
 
 II. With kv or hq following. To he well 
 pleased with, take pleasure in, to acquiesce 
 in with pleasure and satisfaction. Mat. iii. 
 \7. xii. 18. 1 Cor. x. 5. 2 Cor. xii. 10. 2 
 Thess. ii. 12. 'Ev^o/cflv 'EN — is an Hellen- 
 istical phrase formed after the analogy of 
 the Hebrew, — l ^fS^ or— n nvi, to both 
 which it answers in the LXX. See Isa. 
 Ixii. 4. Mai. ii. 17. I Chron. xxix. 3. Ps. 
 xliv. 3. cxlix. 4, and comp. 1 Mac. x. 47. 
 fit is used also in this sense] with an ac- 
 cusative. To take pleasure in, to delight 
 in. Heb. x. 6, 8. This also is an Hellen- 
 istical phrase, and is used by the LXX 
 for the Heb. nvi, Ps. Ii. 18.'cii. 15, for 
 van, Ps. Ii. 19. [See Levit. xxvi. 34, 41. 
 Ps. Ii. 16, 19.]— The learned Raphelius 
 has remarked on Mat. iii. 17, that this V. 
 is scarcely to be found in any of the pro- 
 fane writers, except Polybius, who fre- 
 quently uses it, but applies it either ab- 
 solutely, or joins it with a dative. Wet- 
 stein, however, on Mat. iii. Ijas produced 
 a passage from Diodorus Sic. where it is 
 in like manner construed with a dative. 
 
 'EvJofc/a, aQ, >/, ffom kvloKiu), 
 
 I. A seeming well or good, will, plea^ 
 sure, good pleasure, occ. Mat. xi. 26. 
 Luke X. 21. 
 
 II. Good will, benevolent affection, af- 
 fectionate desire. Luke ii. 14. Rom. x. 1. 
 
 Phil. i. \b. Comp. Phil. ii. 13, and Mac- 
 knight. See Suicer Thesaur. on tlie word. 
 [So Eph. i. 5. kindness. See Phil. ii. 13. 
 In Rom. X. 1, Scldeusner says, / wish 
 from my heart ; and so Theophylact, tltc. 
 vehement desire. 'Evcoda yiyeadai is 
 simply for kvdoKelv in Luke x. 21. In 2 
 Thess. i. 1 1, Wahl says the phrase is, for 
 TTciffap aya9io(TvvT}y, kv rj kvS6nr}(T£L 6 Qeog, 
 all the goodtiess in which he delights. 
 See Ps. xix. 14.] 
 
 'Evepyeffia, ug, r], from ev well, good, 
 and epyov a work. — A good work or deed 
 done, a benefit conferred, occ. Acts iv. 9. 
 1 Tim. vi. 2. On which latter text com- 
 pare under 'xivriXafji^dyofxai II. fin 
 Acts iv. 9, it is kindness towards a sick 
 person*. See Flesiod Theogon. 503. He- 
 rodian iii. 6. 6. vi. 9. 1. Thucyd. i. 138. 
 — As to 1 Tim. vi. 2, on a fuller consi- 
 deration, I cannot conceive that either 
 the Greek or the context will bear any 
 reference of the words, except to the 
 masters. Let not Christian slaves despise 
 Christian masters as being their equals 
 in religious matters, but let them serve 
 them the better, because they who partake 
 of the benefit (of the Christian religion) 
 are indeed faithful and beloved. It is 
 said that kvepyetrla does not elsewhere 
 occur in this sense ; but it is very harsh 
 to construe the passage, they who enjoy 
 the benefit of the services of the slaves. 
 See 2 Mac. Vi. 13. ix. 26. Wisd. xyi. 24. 
 The word occurs simply as a?i action in 
 Ps. Ixxviii. 1 1 .] 
 
 'EvepyETSo), w, from Iv 7vell, good, and 
 Epyov a work. — To do good. occ. Acts x. 
 38. [Ps. xiii. 6. Wisd. iii. 5. Xen. Cyr. 
 viii. 2. 6.] 
 
 'EvEpyirrjg, «, 6, from kvEpyEriio. — A be- 
 nefactor, occ. Luke xxii. 25. See Wet- 
 stein's Note. [Schleusner says, that the 
 passage refers to the title of "EvepyeTr/e, 
 given to those who had done service to 
 their country, especially kings, as Pto- 
 lemy. See 2 Mac. iv. 2. Philo Legat. p. 
 549. ^schin. Dial. i. 12. Polyb. v. 9. 
 Dial. Sic. xi. 26. Xen. Apol. Soc. § 26. 
 Thuc. i. 129.] 
 
 "EvQetoq, «, 6, >/, from lv well, and ^etoq 
 placed, disposed. 
 
 * [As to this common construction, see Gram- 
 mar, ch. xxi. Sect. 34.1 
 
 .Y2 
 
EY0 
 
 3!?4 
 
 E YK 
 
 [^r.] nightly disposed y fit. occ. Luke 
 ix. 62. xiv. 35. See Wetstein on Luke 
 ix. [Diod. Sic. ii. i)l . v. 37. Ps. xxxii. 6.] 
 
 [IL Vseful Heb. vi. 7.] 
 
 *Eu0£wc, Adv. from kvQvq. 
 
 1 . Immediately^ ijistantly. Mat. iv. 20. 
 viii. 3. & al. freq. — It must in some pass- 
 ages be considered as transposed^ or else 
 be rendered as soon as. TliUs Mark i. 
 10. Kat kvOiioQ ava^aiviov cnro t5 vdaroQi 
 eice (Tyi'CofxivHQ thq npavsQ, A?id coming up 
 out of the fvater he immediately saw the 
 heavens opened, or, As soon as he came out 
 of the water he saiv, &c. So verse 29. ch. 
 v» 36. xi. 2. See Doddridge on Mark i. 
 10. 'Euflvc is in like manner transposed 
 by Xenophon, Cyri Exped. lib. ii. p. 171. 
 edit. Hutchinson, 8vo. " Proxenus^ the 
 Boeotian, 'EY0Y'2 pev fxeipaKtuv wv, kire- 
 dvpei yeviaQai avrjp to. psyaXa TrpaTTSiy 
 havog, As soon as he was a stripling, de- 
 sired to be a man, fit for doing great 
 things ; and by Lucian, De Merc. Cond. 
 tom. i. p. 495. Kat 6 pev Trpwroe, 'EY- 
 GY^S ETnaKETCTop&VH TrapciKticrag ra ^eaTrorS, 
 irpo^pafiMV KoX Trpofxjjvvaac InripyETai, — 
 And the first who overhears his master 
 proposing (such a thing) immediately run- 
 ning before, and bringing information of 
 it, returns, &c. 
 
 2. Soon, speedily. 3 John verse 14. 
 [To this head Schleusner refers Mat. xiii. 
 5. xxiv. 29. Acts xii. 10. Rev. iv. 2. The 
 meaning of the word in Mat. xxiv. 29. has 
 caused much discussion from the uncer- 
 tainty, whether our Lord, in that place, 
 is referring to the final judgment, or the 
 particular calamities impending over the 
 Jewish nation. Some have said that it 
 means suddenly, unexpectedly ; and that 
 this is its force in John vi. 21. Acts xii. 
 10. Rev. iv. 2, adding that the LXX 
 have rendered the Heb. word D«nS3 by 
 evdi(i)Q in Job v. 3, where Schleusner, I 
 think, erroneously considers it as mean- 
 ing speedily. See Glass. Phil. Sacr. p. 
 376. edit. Dath.] 
 
 ^g^ '^vBv^popiio, w, from evdvg straight, 
 and ^pvpog a course. — To come with a 
 straight c6lirse, or run, as the sailors call 
 it. occ. Acts xvi. 11. xxi. 1. |^The cor- 
 responding subst. is used of a horse. Poll. 
 Onom. i. 194.] 
 
 ^^^ 'Ev0u)u£w, w, from tvQvpoQ. 
 
 I. To take courage, be of good courage. 
 k'^qc. Acts xxvii. 22, 25. 
 
 II. To be cheerful, to be in good spirits, 
 as we say. Jam. v. 13. — Symmachus uses 
 the particip. kvQvp&y for the Heb. "lb llto, 
 
 a good or cheerful heart. Prov. xv. 15. 
 [See Xen. Hell. vii. 4. 36. Aristot. Rhet. 
 ii. 2.] 
 
 ^g^ "EvOvpog, H, 6, y, from Iv well, 
 good, and ^vphg a mind. 
 
 I. Of good cheer or courage, occ. Acts 
 xxvii. 36,"Ev0i;/ioi ^£ yevopeyoi, Being en- 
 couraged. [Xen. Cyr. iii. 1. 29. 2 Mace, 
 xi. 26.] 
 
 II. Cheerful, whence the comparative 
 neut. sing. 'EvSu/xorfjOoj/ *, used adverbi- 
 ally. More cheerfulhj. occ. Acts xxiv. 10. 
 [Xen. Cyr. ii. 3. 5.] 
 
 'Evdvru), from evdvg. — To make straight, 
 direct. 
 
 I. To make straight a way. occ. John 
 i. 23, for which Mat. iii. 3. Mark i. 3. 
 Luke iii. 4, use svOeiag Troieire. []The 
 metaphor is taken from the kings of the 
 East, who before a journey sent officers 
 to remove difficulties and obstructions in 
 the roads. See Ecclus. ii. 6. xxxvii. 19.] 
 
 II. To direct, guide, steer a ship. occ. 
 Jam. iii. 4, 'O evdvvojv. The person steer- 
 ing, the steersman. [So Eur. Hec. 39, 
 of a shepherd guiding the flock in Xen. 
 Cyr. i. 2. See Valck. ad Eur. Hipp. 
 1 226. Spanh. ad Callim. Hymn, in Jov. 
 83.] 
 
 'EvOvg, Adv. from Iv well, and %io to 
 rush impetuoiisly . — Immediately, instant- 
 ly. Mat. iii. 16, (where comp. under 'Eu- 
 bim I.) John xiii. 32. xix. 34. & al. 
 
 'Ev0vc, eta, v, from svdvg, Adv. 
 
 I. Straight, in a natural sense, occurs 
 Acts ix. ll.f [Mat. iii. 3. Mark i. 3. 
 Luke iii. 4, 5. See Jul. Poll. Onom. iv. 
 160. Gen. xxxiii. 12. Ezelc. xlvi. 10.] 
 
 II. Straight, right, in a figurative and 
 spiritual sense, Acts viii. 21. xiii. 10. 2 
 Pet. ii. 15. — This word in the LXX most 
 commonly answers to the Hebrew yj^ 
 straight, right. [With Acts viii. 21. 
 comp. Ps. xciv. 15. Hos. xiv. 9. Vorst. 
 Phil. Sacr. p. 54. edit. Fisch.] 
 
 'Evdvrrig, rr^Tog, >/, from evOug. — Recti- 
 tude, righteous?iess, equity, occ. Heb. i. 8. 
 The correspondent Heb. word in Ps. xiv. 
 8. is 11U^>?D rightness, righteousness, 
 
 ^g^ 'EvKaipiu), a>, from Iv well, good, 
 and Kaiphg time, opportunity. 
 
 I. To have co?ivenient time or oppor- 
 tunity, to have, or be at, leisure, occ. Mark 
 vi. 31. 1 Cor. xvi. 12. Lucian uses the 
 
 * [Some MSS. read h%fxwg. See Poll. Onom. 
 iv. 12. V. 125.] 
 
 f [There was a street called the Straight Street 
 at Athens. See Pausan. Attic, c. 49.] 
 
R Y A 
 
 325 
 
 EVA 
 
 verb in tlie same sense, Amores, torn. i. 
 p. 1050. 'Ol oe tCjv eTriyiypoueviov act 
 Xoyto-yuot TtjQ avayK})g acpeOivreg 'HYKAI'- 
 POYN eTZLvoEiv tl tQv Kpeirovojv — y\nd the 
 thoughts of succeeding (generations) being 
 freed from necessity were at leisure to in- 
 vent somewhat better. So likewise Plu- 
 tarch, whom see in Wetstein. [Polyb. 
 XX. 94. Plutarch t. iii. p. 213. ed. 
 Hutten.] 
 
 II. To spend, or employ^ one's leisure 
 time. occ. Acts xvii. 21. [JlpoaevKaipiu) is 
 used in this sense in Plut. t. viii. p. 438. 
 The word is condemned by almost all the 
 grammarians. See Lobeck. ad Phryn. p. 
 i26. Thom. M. p. 829, &c.] 
 
 'Evicatp/tt, ag, ?/, from evKcupog. — A con- 
 venient opportunity, occ. Mat. xxvi. 16. 
 Luke xxii. 6. [Ps. ix. 9. Polyb. ii. 19. 2. 
 1 Mac. xi. 42. Plat. Phsed. p. 533. ed. 
 Heind.] 
 
 "YiVKULgoQy 8, b, ?/. See EVKaipSU). — 
 Timely, opportune, seasonable, convenient. 
 occ. Mark vi. 21. Heb. iv. 16, [See Ps. 
 civ. 27. 2 Mac. xiv. 29. xv. 20. In the 
 place of St. Mark, Hammond says it 
 is a festival day ; but I can see no reason 
 for this. Herodian i. 4. 7. Diod. Sic. ii. 
 48.] 
 
 ^g^ 'Etfmtjowc, Adv. from ivKaipog. — 
 Opportunely, converiiently^ in season, occ. 
 Mark xiv. 11. 2 Tim. iv. 2. [Ecclus. 
 xviii. 22. Xen. Ages. viii. 3. Polyb. i. 42. 
 
 6-] , , 
 
 ^g^ 'EvfcoTTwrepoc, a ov, Comparat. of 
 tvKOTTog easy, which from iv denoting 
 easiness, and kottoc labour. — Easier, more 
 easy. Mat. ix. 5. xix. 24. & al. [Ecclus. 
 xxxii. 4. Polyb. xviii. 1. 2.] 
 
 'EvXa^eia, ac, >/, from evXa^^g. — Fear. 
 occ. Heb. V. 7, where Christ is said to be 
 eiaaKovardeig head, and so delivered from 
 his fear, that horrid fear, namely, which 
 is so affectingly described. Mat. xxvi. 37, 
 38. Mark xiv. 33, 34-, and under which 
 an Angel appeared from heaven strength- 
 ening hiin, Luke xxii. 43. 'EuXa^eia is 
 used in the sense oi fear, not only in the 
 LXX, Josh. xxii. 24. (comp. Wisd. xvii. 
 8. and evXu€topai) but also by the pro- 
 fane Greek writers. See Wollius and 
 Wetstein on Heb. v. 7. And in the LXX 
 of Job XXXV. 1 2, according to the Alex- 
 andrian MS. and the edition of Aldus, we 
 read 'OYK 'ElSAKO'YSlit 'AHO' v^peu)g 
 Tvovr]pG)v, And thou wilt not hear, and so 
 deliver from, the insolence of the wicked. 
 The words in Heb. v. 7, may otherwise 
 be rendered being heard from, or on ac- 
 
 cou?it of (comp. 'Atto I. 5.) his religious 
 reverence, to God namely, (corap. Bow- 
 yer's Conject.) ; but the former interpre- 
 tation seems preferable. See Markland 
 in Appendix to Bowyer's Conject. 4to. 
 Our Eng. translators in rendering it, 
 and jvas heard in that he feared, seem to 
 have aimed at preserving the ambiguity 
 of the original; for i?i that may here 
 mean either in (as to J that which, or in- 
 asmuch as. In the margin they have, 
 for his piety. [The LXX put this word 
 for n:«T in Josh. xxii. 24. and the same 
 word they render by dXixpig in Ezek. xii. 
 18. In Aq. Is. Ivii. ll. it is for fear. 
 See also Polyb. xxxv. 4. 13. Wisd. xvii. 
 8. Liban. D. iv. p. 265. A. Joseph. Ant. xi. 
 6. 9. In Aristoph. Av. 376. Dion. Hal. 
 Ant. V. p. 286. and elsewhere, it is cau- 
 tion. See Menag. ad Diog. Laert. vii. 
 116. Poll. Onom. iii. 136.] 
 
 II. Religious, or godly, fear. occ. Heb. 
 xii. 28. 
 
 'EvXa^eopai, tipai, from evXa^^g. — To 
 be afraid, to be moved, or impressed with 
 a natural or religious fear. occ. Acts 
 xxiii. 10. Heb. xi. 7. [See Prov. xxx. 5. 
 Deut. ii. 5. 1 Sam. xviii. 29. Xen. Mem. 
 iii. 6. 8. and 9. 4. 1 Mac. iii. 30. xii. 40. 
 Plat. Phaed. § 39. In Aristoph. Eq. 233. 
 Arrian Diss. Epict. ii. 1. and elsewhere, 
 it is to be cautious. See kvXat>y)g.~\ 
 
 'EvXa€rig, log, 5g, 6, i], from tv well, 
 carefully, and eXa^ov 2 aor. ofXap€>avio. 
 
 I. It properly denotes [either a thing 
 which can be easily taken hold of, in op- 
 position to ZvaX-qiTTog, (see Lucian t. i. 
 p. 114. ed. Graev.) or, it is used of per- 
 sons,]] one who taketh any thing, which is 
 holden out to him, well and carefully. 
 [^lianH.An. iii. 13.] 
 
 II. Cautious, circumspect, timid, timor- 
 ous. So Philo, Life of Moses, koX a/^a 
 TYiv 0u(n)/ 'EYAABirS u)v, and beinff also 
 of a timorous disposition ; and Plutarch 
 in Pericl. itspl tov Xoyov i]v 'EYAABH'S, 
 in speaking he was timorous. Comp. 
 Wetstein on Heb. v. 7. [Arrian Diss. Ep. 
 ii. 1. 17. and so Suidas.] 
 
 III. Cautious, circumspect, careful in 
 the worship of God, and in the duties of 
 religion, devout, religious, occ. Luke ii. 
 25. Acts ii. 5. viii. ^. [Micah vii. 2.] — 
 The LXX seem to have used kvXat>eig in a 
 passive sense for acceptable. Lev. xv. 31, 
 where koX BvXa^elg izouiaere answers to 
 the Heb. tDDlim, and ye shall separate. 
 In Walton's Polyglott, however, the 
 Greek words are rendered, et abstinenles 
 
EY A 
 
 320 
 
 E YM 
 
 facietis, mid ye shall make them ahsiain. 
 £Schl. translates it Froselyte in Acts ii. 
 5. viii. 2. but tliis is quite unreasonable. 
 He thinks that this and other expressions, 
 as aeftofXEvoL or ^o/3«jufvoi tuv Qeov. de- 
 scribe the proselytes of the gate. But if 
 this is allowed, which is very doubtful, 
 tlie word is by no means used as a term of 
 designation.] 
 
 'EvXoyEw, w, from Iv well, good, and 
 \6yoQ a word. 
 
 I. To bless, as one man doth another, 
 to express good wishes to, to tvish happi- 
 ?iess to. Mat. v. 44. 1 Cor. iv. 12. 1 Pet. 
 iii. 9. Comp. Luke ii. 34. Heb. vii. 1, 
 0, 7. [These two last passages Schl. 
 construes, to congratulate one on, and so 
 in Tobit ix. 6.] 
 
 II. To bless, as man doth God, to 
 praise, laud, celebrate, magnify. Luke i. 
 64. ii. 28. xxiv. 53. The word is used 
 in this sense of praising by tlie purest 
 Greek writers. See Eisner on Luke i. 
 64. [Mat. xxi. 9. Mark xi. 9. James 
 iii. 9. Judg. v. 2, 9. Schleusner both in 
 liis Lex. N. T. and his Edition of Biel, 
 and Wahl quote Ps. xliv. 22. as having 
 the same sense, but it does not occur in 
 that place. It occurs Ps. ciii. 1 and 2. 
 Ecchis. xxxix. 19. 2 Mac. iii. 30. Polyb. 
 i. 14. 2. xii, 15.3.] 
 
 III. To bless, as God doth man ; and 
 since with God speaking and acting are 
 the same thing, or the word of God can- 
 not but be operative, hence God's blessing 
 a person implies his actually conferring 
 happiness, whether temporal or spiritual, 
 upon him. Acts iii. 26. Eph. i. 3. Heb. 
 vi. 14. [Add Mat. xxv. 34. Luke i. 42. 
 Gill. iii. 8, 9. in all of which there is a 
 sense of future or actual benefits bestowed. 
 But the word is also used of propjhetical 
 or inspired blessing. See Heb. xi. 20, 
 21.] 
 
 IV. To bless, as Christ did the loaves 
 and fishes, when he miraculously multi- 
 l)lied them. Mat. xiv. 19. Mark vi. 41. 
 viii. 7. Luke ix. 16. (Comp. Gen. i. 22, 
 28.)— and as he did the' sacramental 
 bread. Mat. xxvi. 26. Comp. 1 Cor. x. 
 16.—and the infants, Mark x. IG. [See 
 Mark xiv. 23. Luke xxii. 17, 19. Luke 
 xxiv. 5 1 .] 
 
 'Ev\oyr]Toc, h, o, from IvXoyiw. — Bless- 
 ed. Luke i. 68. Rom. i. 25. ix. 5. & al. 
 'O 'EvXoyrjTOQ, THE blessed, is used by 
 the High Priest as a title or name of 
 God, Mark xiv. 6 1 , agreeably to the Jew- 
 ish style. Sec Wollius, Schoetti>cnius's 
 
 edition of Pasor's Lexicon in 'EvXoyr^roc, 
 and Bp. Pearson On tlic Creed, Art. IL 
 HIS ONLY SON, p. 141, fol. edit. 
 1662. [Gen.ix.26. xxvi. 29.] 
 'EvXoy/a, ac, ?;, from evXoyeio. 
 
 I. Blessing, ivishing well, or exjyress-f 
 ing tvishes of happiness to. Jam. iii. 10. 
 Comp. Heb. xii. I/- [where Schl. says it 
 is prophetic blessing.'] 
 
 II. Praise, eulogy. Hev. vii. 12. to 
 God. Comp. Uev.V 12, 13. [Ecclus. 
 iii. 9.] 
 
 III. Praise, commendation, to man. 
 occ. Rom. xvi. 18. So used in the pror. 
 fane writers. See Wolfius on the place, 
 and \^'etstein on Mat. v. 44. QThucyd. 
 ii. 42. Theophylact here interprets it 
 flattery, and rightly, as to the meaning 
 from the context, but Schl. is wrong in 
 attributing such a sense to the word.] 
 
 IV. Blessing, [in the sense of good 
 bestowed.] See Eph. i. 3. Gal. iii. 14, 
 Heb. vi. 7. Comp. 'EvXoyiw III. Rom, 
 XV. 29, 'Ej/ 7r\r)pu)paTL evXoyiug r« hay-* 
 yeXis t5 Xpt^S, In the fulness of the 
 blessing of the gospel of Christ, i. e. 
 '* M'ith a full and abundant blessing at- 
 tending my ministerial and evangelical 
 labours," Doddridge; or rather, accords 
 ing to Whitby, *' with a full impartment 
 of spiritual gifts to you." Comp. Rom. 
 i. 11. Eph. i.3. 
 
 V. JIoTripiov TtJQ evXoyiaQ, The cup of 
 blessing, i. e. the cup, or wine in the cup, 
 which is blessed in the Eucharist, and 
 corresponds to the second cup of wine 
 M^hich the Jews were accustomed to take 
 after the paschal supper, and which, from 
 being blessed by the master of the house, 
 was likewise called The Cup of Blessing, 
 See Bp. Pearce's Comment, on the Gos- 
 pels, p. 443, and Dr. Bell On the Sacra^ 
 ment, p. 1 75^ 2d edit. occ. 1 Cor. x. 1 6. 
 [Ernest. Opusc. Theol. p. 20. Reland 
 Ant. Heb. p. 427. Suicer. i. p. 1249.] 
 
 VI. Blessing, beneficence, bounty, a 
 bountiful present, occ. 2 Cor. ix. 5, 6. 
 This seems an Hellenistical sense of the 
 word ; and thus EvXoyia is used in the 
 LXX for a present, answering to the 
 Heb. nali, Gen. xxxiii. 11. 1 Sam. xxv. 
 27. xxx. 26. 2 Kings v. 15. [Zonaras 
 Lex. col. 807. says, ett' evXoyiag, pera 
 ?,a\piX£iac, KOI a^porriTOQ' 6 (nreipiov ett* 
 hvXoy'uuQ^ 
 
 ^§^ '^vpETCicoTOQ, a, o, //, fi'om Iv dc^ 
 noting readiness, and pera^iccopi to ini^ 
 part. — Ready to impart or distribute. 
 occ. 1 Tim. vi. 18. M- Antoninus, [iii, 
 
EYN 
 
 327 
 
 EYN 
 
 3 1.] cited by Wctstein, uses to Ivfiera- 
 coTov for readiness to distribute. [Pin- , 
 tarch t. ix. p. J 90. ed. Reisk.] 
 
 "EvvoeiOy w, from Iv well, and vvoq the 
 mind. — To be well affected or (q. d.) well 
 minded towards, another, to be friends 
 7vith him, (as we commonly express it.) 
 occ. Mat. V. 25, where see Wctstein. 
 [Dan. ii. 4, 3. see cod. Chish. and Gen. 
 xxxiv. \5. (in the 5th version) Polyb. 
 iii. 1 2. Herodian ii. 2. 5. Xen. Cyr. viii. 
 2. I.] 
 
 ^g^ "Ei/»/om, ae, ?/, from kv well, and 
 vuoQ the mind. — Benevolence, goodwill. 
 occ. Eph. vi. 7. 1 Cor. vii. 3, where ob- 
 serve that nine MSS., six of which an- 
 cient, for 6(f)ei\ofxavr]v svpoiau have oYet- 
 Xr/v, which latter reading is confirmed by 
 the Vulg. and several ancient versions 
 and quotations of the Fathers, is approved 
 by several learned Critics cited by Wet- 
 stein, to whom we may add Bp. Pearce, 
 who thinks the common reading to be an 
 interpretation only of the genuine one: 
 and Griesbach receives d(f)iXriy into the 
 text. [Schl. says, that in Eph. vi. 7. it 
 is Jidclity ; but there is no occasion for 
 this ; goodwill exactly explains the mean- 
 ing. He refers to Lucian. Bis Accusat. 
 p.321. av^patroCov Evvav kox 7rt<rov (where 
 the meaning is the same as here.) Ari- 
 stoph. Plut. 25. Artemid. iii. 54. In 
 
 1 Cor. vii. 3. the whole phrase means as 
 he says, debitum conjugate prasstare. So 
 <l>i\6rr}Q in Hesiod. Theog. 125. 306. See 
 also as to 'x^apii^ofiai and x^p^e in the same 
 sense, Aristoph. Eq. 514. Eccl. 625. 
 Schol. Pindar. Pyth. ii. B. 4. The word 
 occurs as benevolence. 1 Mac. xi. 33. 53. 
 
 2 Mac. xi. 21, 26.] 
 
 'Eui/8XfTw, from kvvH^oQ. — To make an 
 eunuch, either literally by castration, or 
 figuratively by mortification, occ. Mat. 
 xix. 12. — Josephus uses this word. Ant, 
 lib. x. cap. 2. § 2, where Isaiah threatens 
 king Hezekiah, t^q kyovBg 'EYNOYXIS- 
 eHS0ME'N0Y2, Kal aTroXeaavrag to av- 
 ^pag eiyai, ruJ Ba^vXwnu dsXEVtrovTag 
 paaiXet, that his descendants should be 
 made eunuchs, and having lost their 
 virility, should serve the Babylonish 
 
 'Evj/«xoC5 y, 6, from evvyi a bed, and 
 e'xw to have, keep: [so Etym. M. and 
 Phavor.] unless we prefer Eustathius's 
 derivation, [ad Iliad X. 44. p. 1256, 27. 
 Rom.] from twig deprived, and ox^iag of 
 cohabitation, "^vvig is used by Homer, 
 II. xxii. line 41. and Odyss. ix." line 524, 
 
 and may also be derived from klg, kvog, 
 alone. 
 
 I. A keeper of the bed, or bed-chamber, 
 a chamberlain. Some think it is applied 
 strictly in this etymological sense to queen 
 Candace's eunuch. Acts viii. 27, 34, 36, 
 38, 39, because at ver. 27, he is called 
 avrip a man: but this argument seems 
 very weak ; for avrip 'Aidio\f, according to 
 both the Greek and Heb. idiom, is ex- 
 actly equivalent to ^Aidloip Tig (see Ra- 
 phelius:) and surely an eunuch might 
 be called avrip as distinguished from a 
 woman. — The LXX use kvvH\og from the 
 Heb. DHD an officer, where we cannot 
 well suppose any reference to castration. 
 Comp. Gen. xxxix. 1, 7, in the LXX, and 
 see Heb. and Eng. Lexicon under DID. 
 [Fischer (de Vit. Lex. N. T. Prol. xxi. 
 p. 484.) has a long dissertation on the 
 word. In Hebrew D»'1D coming from a 
 verb to castrate, signifies, a castrated 
 man. Now all the officers in oriental 
 courts, guards, porters, chamberlains, 
 cooks, bakers, messengers, &c. were cas- 
 trated, so that the courtiers were called 
 the tD'D'lD or castrated, and the principal 
 or chief of the castrated one CD'DnD 1*1 or 
 tZJ^Qnon "lU^. The word then in Hebrew 
 does not denote the olKce simply, but a 
 castrated man serving some office. For 
 some word indicating the office is always 
 added, which would be unnecessary if the 
 word by itself signified the office. Now 
 that evvS^og originally and by its de- 
 rivation (like TToXiaxoc, &c.) signified 
 keeper or guardian of the bed, is not 
 doubtful, and the Glossaries and Lexi- 
 cographers give the meaning, and yet no 
 instance can be found in ancient writers 
 where it had that signification. In the 
 case before us, as it is distinctly said, that 
 he had the charge of the treasure (v. 27.), 
 and the word ^vya^r^g, like DnD, is added, 
 to show that he was one of the first rank, 
 it seems probable that hrnxog here can 
 only mean a castrated man in office. The 
 Hebrew word is constantly explained by 
 Onkelos by the word n1 (great), and by 
 the LXX by ^vvci'^rjg (Jer. xxxiv. ID-); 
 and the Evangelists, we know, often added 
 Greek explanative words to barbarous 
 ones. See Mat. xii. 24. Mark ix. 43. 
 x. 46. Luke has not only done this, 
 xi. 15. Acts vii. 10. viii. 27. (Candace 
 being (see Plin. H. N. vi. 29. cd. Gron.) 
 the word for queen in Ethiopia, as Pha- 
 raoh was for king in Egypt, or at least 
 the names applied to reigning peisons) 
 
EYO 
 
 328 
 
 E Y 11 
 
 but lias also added to Greek words, when 
 used in a Hebrew sense, other exjjlana- 
 tory ones witliout any copula. Thus 
 xxiii. 2. Xpirop j3aat\ea, and see Mark 
 XV. 32. Therefore, Ivvh^oq cvva'rr}Q must 
 be the same as kvvH')(Oc, rovri'^i ^vvciTrjc. 
 For as the officers of oriental courts and 
 especially chamberlains were castrated, 
 the Greeks out of their natural politeness 
 transferred the word 'Evv«xoc as less of- 
 fensive, to signify a castrated person. 
 Thus Plutarch (Vit. Alex. M. T. i. p. 
 682. A. ed. Vechel.) and Diodorus (xi. p. 
 278. ed. Steph.) add the vvord to others 
 describing a chamberlain, and clearly 
 mean a castrated persofi. From these 
 reasonings, Fischer collects sufficiently 
 that in the passage before us, the mean- 
 ing of the word is not chamberlain^ but a 
 castrated man. As to Parkhurst's re- 
 ference to Gen, xxxix. 1. about Potiphar, 
 he has himself destroyed the force of it in 
 his note in the Heb. Lex., which (with 
 other passages) sufficiently shows that 
 eunuchs frequently married.] 
 
 II. /In eunuch, a man either naturally 
 impotent, occ. * Mat. xix. 12; or cas- 
 trated, Mat. xix. 12. Acts viii. 27. & al. 
 Etmuchs had anciently the charge of the 
 led-chamher, and the care of the women, 
 in the palaces of the Eastern princes (see 
 Esth. ii. Dan. i.), as they still have in 
 that part of the world to this day. 
 
 III. An eunuch, m a figurative sense, 
 one who on a religious account mortijies 
 his natural inclinations, and refrains 
 even from marriage, occ. Mat. xix. 12. 
 [So Fischer, and see Wisd. iii. 14.] — See 
 Suicer's Thesaur. on this word. 
 
 'Evo^ow, w, from Iv well, good^ and o^oq 
 a way, journey. 
 
 I. To give or afford a good or pros- 
 perous journey ; whence 'EvoUopai, spat^ 
 pass. — To have a prosperous and suc- 
 cessful journey, occ. Rom. i. 10, where 
 see Kypke. It is used in this sense by 
 the LXX, Gen. xxiv. 27. for the Heb. 
 *]Ti-! r^m to lead in the way. 
 
 II. To prosper another, to make him 
 prosperous. "Evo^6opai, 5/xai, pass. To 
 prosper, he prospered, occ. 1 Cor. xvi. 2. 
 3 John ver. 2, twice, In this latter sense 
 
 * [It appears from the Glossa Vet. Juris, p. 3, 
 tliat the word was applied to all who either from 
 mhrmity, accident, or an operation when young 
 were unlit for generation. The first were an^i^wviZ 
 the sc(vond OK.Sh., the third K«r,.dETc/, according to 
 ihtoph. Paraplir. In^titut. i. 11. 0. p. II7.] 
 
 it is used not only by the LXX, Prov. 
 xvii. 8. Jud. XV. 18, but by the profane 
 writers, as may be seen in Wetstein on 
 Rom. i. 10. [Wahl and Schl. refer Rom. 
 i. 10. to this head, and perhaps rightly. 
 But Schl. refers 1 Cor. xvi. 2. to another 
 sense, to have opportunity. This is un- 
 necessary. Wall I translates rightly, o,rt 
 av ho^CJrai according as he shall have had 
 good success. The word occurs in this 
 sense, Herod, vi. 73. 2 Mac. x. 7. See 
 Glass. Philol. Sacr. p. 1189. ed. Dath., 
 and compare 2 Chron. xiii. 12. xviii. 1 1.] 
 
 ^g^ ['Ei/TTopf^poc, a, o, r/, from Iv and 
 wapeSpoQ an assessor, (see Dem. 1332, 
 14.) — One who constantly sits to, or ap- 
 plies to any thing, assiduous. 1 Cor. vii. 
 35. according to some MSS.] 
 
 ^g^ 'Evireidijc, eo£, hq, u, 7'/, from ev 
 denoting easiness, and Trelda* to persuade. 
 — Easily persuasihle, easy to be jicrsuaded 
 or intreated. occ. Jam. iii. 17. [See Po- 
 lyb. i. 68. 3. Xen. Mem. iii. 4. 8. But 
 Schl. thinks it is here. That which makes 
 others tractable. He refers to iEsch, 
 Choeph. 257.] 
 
 ^^^ '£v7rfp/<raroc, », o, >/, from Iv well, 
 easily, and irepi^aTOQ surrounding, which 
 from Trepi'hrjpi, or Trepu'^apdi to surround. 
 — Easily surrounding or encompassing, 
 apt to surround or encompass. This is a 
 very difficult word, being found in no 
 Greek writer before the time of the 
 Apostles. After examining various in- 
 terpretations of it both ancient and mo- 
 dern, (which may be seen in Suicer The- 
 saur. Pole Synops. Wetstein, Eisner, and 
 Wolfius,) I find myself, witli the two last 
 named learned writers, obliged to ac- 
 quiesce in the exposition Chrysostom gives 
 of BVTTEpi'^aTOQ by fj IvKoXiOQ TTepu'^apevr) 
 ijpuQ, which easily encompasses or sur- 
 roumls us. So French trans, qui nous 
 envcloppe si aisemeut. Diodati's Italian, 
 ch' e atto a darci inipaccio, which is apt 
 to hinder us. occ. Heb. xii. 1, M'here 
 Kypke, whom see, explains it to the same 
 effect as Diodati. I'he particular sin here 
 meant by the Apostle seems to be that 
 mentioned by Doddridge, namely, " a dis- 
 position to relinquish or dissemble the 
 gospel for fear of suffering." Compare 
 the following context, and chap. iii. (i, \A. 
 \l 11, 12. X. 23, 25, 3G-— 39.— Very in- 
 genious is the interpretation of Wetstein, 
 who explains IvTrepi'^aTOQ in a passive 
 sense of the sin which is surrounded with 
 so great a cloud of witnesses, who are, as 
 it \vQVi^, spectators of the Christian race, 
 
Evn 
 
 320 
 
 EYH 
 
 and of the behaviour of those who are still 
 engaged in it. To confirm this explana- 
 tion, he proves from pertinent authorities, 
 that both TrepiVaT-og and aTreptVaroc are 
 used passivelij, the former signifying sur- 
 rounded, the latter ?iot surrounded. But 
 then he also quotes a passage from Theo- 
 pompus in Athenseus, where Trepharog 
 must l)e understood active!?/ (IIEPrSTA- 
 TON l3ou)cra r>/v Kwfirjv ttolei, by her cries 
 she makes the village surround her, or 
 brings it around her) ; and Eisner ob- 
 serves against Le Clerc, that verbal ad- 
 jectives of a like form in — rog have often 
 an active signification. And since the 
 Apostle joins the ivirepharov a^apTiav 
 with oyKov iravTci every weight, and de- 
 scribes it as something which Christians 
 are to lay aside, Chrysostom's exposition 
 above-mentioned appears justly preferable 
 to Wetsteiu's ; and it seems very probable, 
 that in this epithet evTrepl'^arov the Apo- 
 stle alludes to the long flowing garments 
 of the ancients, which, if not put off in 
 running a race, would (TrepttVamt) cli?ig 
 about their legs, and impede their course. 
 So Diodati, Beza, and Piscator in Leigh 
 Crit. Sacr. Comp. under 'Ara^wvrvfii. 
 [Chrysostom's interpretation best agrees 
 with the natural meaning of the word 
 Trepu'^rjfjii to surround, and it is used of 
 hunters surrounding their prey. See He- 
 rod, i. 43. Theoph. Char. c. 6. This in- 
 terpretation is received by Schl. and 
 Wahl. Theophylact, who is followed by 
 Kypke, says, Through which one easily 
 falls into TrEpiaraaeLQ or troubles. He- 
 sychius says easy.'] 
 
 ^^ 'EvTToaa, ag. r/, from IvKodu) to 
 do good, which from Iv well, and tto/ew to 
 do. — Doing good. i. e. works of charity 
 and mercy, beneficence, occ. Heb. xiii. 16. 
 [The word is condemned by Poll. v. 140. 
 It occurs Alciph. 1 Ep. 10. Diog. Laert. 
 X. 10. Arrian. Exp. Alex vii. 25. 8. See 
 Reitz. ad Lucian. Imag. c. 21. (T. ii. p. 
 479.)] 
 
 'EvTTOjoe'w, w, and IvKopLopai, hfxai, from 
 tvTTopog * having or possessing any thing, 
 which from Iv wellj and tvoooq (from 
 
 • Kypke remarks, that Musonius in Stobacus, 
 serm. viii. p. 476, confirms this sense by distin- 
 guishing between iv7r6fns and TtKuciag the rich. 
 *•• 8ome men, when they cannot pretend poverty, 
 ccKK' "ETnoPOI XPHMA'xaN ovrsf, Tivsg Ss x«< tt^h- 
 eioi, but who are poxsessed of property, and some 
 even rich, yet go so far as n&t to bring up their 
 younger children t'>a ra Trpoyivf^/Lva "ETnopH« niK. 
 -^.ov, that the older may b^ licttsr provided for." 
 
 TTEtpo) to pass through) which signifies not 
 only * a passage through, but a mean or 
 method found out for doing any thing, 
 Y^Y^'^Q\x\-Av\y for gettin g money ; also, gain^ 
 income, revenue. — To be able to afford, to 
 be able, in this sense, occ. Acts xi. 29, 
 where Kypke observes that the expression 
 is ellij)tical, and that xpVP-^T*^^ wealth or 
 some such word is to be understood. He 
 accordingly cites from Josephus XPH- 
 MA'T^N 'EYnOPHeErS,and from Strabo 
 XPHMA'TON 'EYnOPO'YNTAS. Comp. 
 also Eisner and Wetstein. — It is used by 
 the LXX for the Heb. :^mn to reach, 
 attain to, Lev. xxv. 26, 49 j for the Heb. 
 »VD to find, obtain. Lev. xxv. 28. [Schl. 
 and Wahl here translate, To be rich or 
 abound in riches; but under hvolou) Schl. 
 refers to this passage, and to 2 Cor. viii. 
 2., to explain 1 Cor. xvi. 2. whfch he 
 translates, utfert cujusque rei familiar is , 
 and this gives the same meaning as Park- 
 hurst. See Polyb. vi. 58. 9. Xen. Mem. 
 ii. 7. 4. In good Greek, the word cer- 
 tainly implies abunda?ice.'] 
 
 ^g^ 'EvTTopta, ac, >/, from evTropog, 
 which see under 'Evropao. — Substance, 
 maintenance, livelihood, means, opes, fa- 
 cultates. occ. Acts xix. 25. [It is rather, 
 plenty, plentiful supply, occ. Diod. Sic. i. 
 45. Xen. Cyr. iii. 3. 7. See Aq. Judg. 
 vi. 12. Job V. 5.] 
 
 'EuTTjOfTreia, ag, rj, from IvirpE-Kiig, iog, 
 Hf, 6, 7/, M'hich from Iv well, and TrpiTno to 
 be beautiful, to become t. — Beauty, pleas^ 
 ing form. occ. Jam. i. 11. [Polyb. i. 4. 8. 
 Thuc. vi. 31.] 
 
 ^^^ 'Ev7rp6(T^EK7og, «, 6, //, from sv 
 well, and TzpoalEKTog accepted, acceptable ; 
 which latter word is used by the LXX, 
 Prov. xi. 20, and is derived from Trpoa^i- 
 Xopai to receive, accept. — Well accepted, 
 acceptable, occ. Rom. xv. 16, "I. 2 Cor. 
 vi. 2. viii. 12. 1 Pet. ii. v. — The word is 
 applied in the same sense by Plutarch, 
 [t. ix. p. 196. Reisk.] (see Wetstein), 
 and by Clement, 1 Cor. § 35, 40. edit. 
 Russel. 
 
 ^^^ 'EvTTpoffE^pog, a, b, >/, kol to — ov, 
 
 * " U6po; transitus, trajectus — item ratio ex- 
 cogitata aliquid efficiendi : ut Tro^of yjrifxxTijux ratio 
 pecuniae comparandje. Eurip, pro quo & absolute 
 nSpr)! clicitur apud Aristot. Khct. 1. & Polit. lib. 1. 
 cap. 7. Interdum pro quaistu usurpatur, ut apud 
 eundem in Polit significat & reditus, proventus, 
 obventio; vectigal apud Aristoph. in Vesp.'* 
 Scapula. 
 
 f [In the LXX.it is usually honour, excellence^ 
 ov fflortj. Sec 2 Sam. xv. 25. Prov. xxxi. 25.] 
 
EYP 
 
 330 
 
 EYP 
 
 frohl €v intens. and TrpoffsBpog,) an assessor, 
 a consta?it altcfidant, also assiduous, which 
 from TTpoQ near, hard by, and Upa a seat. 
 — Constantly attending, whence the neut. 
 'EvTTpvcre^pov, ro, used as a substantive. 
 — Constant, or continnal attendance, occ 
 J Cor. vii. 35. Conip. Trpoffe^pivw. But 
 observe that in 1 Cor. vii. 35, many MSS., 
 five of which ancient, read evurapEhpov to 
 the same sense. And this reading is em- 
 braced by Bp. Pearce, whom see, and by 
 Griesbach received into the text. [3 Mac. 
 iv. 13.] 
 
 ^g^ 'EwTTpoo-wTTEw, M, froHi Iv Well, and 
 TtpofTMTvov a face, appearance. — To make 
 a fair appearance, or shoiv. occ. Gal. vi. 
 12. — The Greek writers often use the 
 adjective hvirpoaiOTroQ for specious, ap- 
 pearing fair or well. For instances see 
 Wcifius, Wetstein, and Kypke. [Xen. 
 Mem. i. 3. 10. See also Demosth. 277, 4. 
 and Gen. xii. II.] 
 
 'EYPrSKii.— 7o/wf/. From [the ob- 
 solete] hpsM we have in the N. T. 1st 
 fut. evpyjffiOj perf. evprfKa, I aor. pass, ev- 
 piOijv, 1 fut. evpedrjffopai, 1 aor. mid, par- 
 ticip. kvpapevoQ (Heb. ix. 12.) by syncope 
 for evprjaaperoQ ; if it should not rather 
 be deduced from the obs. evpu), 1 aor. evpa, 
 1 aor. mid. evpapr/y, particip. ivpapEvoQ. 
 See under 'EvpiiTKU). 
 
 I. To find by seeking, and that whe- 
 ther the thing or person were before lost, 
 as Mat. xviii. 13. Luke ii. 45, 46'. Comp. 
 Acts xvii. 27; or not. Mat. ii. 8. 11. 
 xxvi. 60. 
 
 II. To find by a judicial inquiry. 
 Luke xxiii. 2. So used by Xenophon 
 and Demades, cited by Kypke. [Add v. 
 4 and 14. Acts xiii. 28. xxiii. 29. and 
 perhaps Mat. xxvi. 60.] 
 
 HI. To find without seekijig, or by ac- 
 cident, as we say. Mat. xiii. 44. Acts 
 xvii. 23. Rom. x. 20. 
 
 IV. To find, meet with, light tipon. 
 Mat. viiii. 10. xviii. 28. xx. 6. xxi. 2. 
 [xxii. 9, 10.] xxiv. 46. xxvi. 40. [xxvii. 
 32. Comp. Luke xvii. 18, (which Eis- 
 ner, Woliius, and Campbell understand 
 interrogatively, as the preceding verse) 
 Phil. iii. 9. [John i. 46. v. 14. Luke iv. 
 17.* 
 
 V. To find, obtain, get. Luke i. 30. 
 ix. 12. [xi. 9.] John x. 9. [Acts vii. 40.] 
 Rom. iv. 1. 2 Tim. i. 18. Heb. ix. 12. 
 So Lucian Reviv. tom. i. 396. M6\iq 
 
 * [John xii. 14. may be added to this or the 
 next division. Comjpare Ocn. xliv. 6. and 34.] 
 
 ySj/ 'EYPO'MHN TroWa iKerevaa^, I could, 
 however, scarcely obtain with imuiy in- 
 treaties. See also VVetstcin and Kypke 
 on Heb. ix. 12, and Kvpke on Rom. iv. 1. 
 [See iElian V. H. iii'. 17, Dion. Hal. v. 
 49. vii. 37. Pindar. Lsthm. i. 60. Gen. 
 vi. 8.] 
 
 VI. To fifid the price or value of any 
 thing by computation. Acts xix. 19. Xe- 
 nophon applies the V. in the same sense. 
 See Raphelius and Wetstein. So He- 
 rodotus, lib. viii. cap. 28. '^EYPON \o- 
 yi'CopEvoQ — I found by computation. 
 
 VII. To save, preserve. Mat. x. 39. 
 xvi. 25. Comp. Mark viii. 35. Luke ix. 
 24. 
 
 VIII. To find, know how, be able. 
 Rom. vii. 18, where Kypke cites Plu- 
 tarch, Pausanias, and Arrian using it in a 
 like view. 
 
 IX. [To know, understand, have a 
 knowledge of Rom. vii. 21. x. 20. Acts 
 xvii. 27. Schl. refers to this head Phil, 
 iii. 9. that I may be found in him, i. e. 
 that I may be found to be a good Chris- 
 tian. Pierce says the meaning is, that '' I 
 may be found to have put on Christ, to 
 be covered over with him," from Locke's 
 note on Gal. iii. 27. See Is. Ixv. 1. Judg. 
 xiv. 18. Herodian. ii. 1. 8. ^Elian V. H. 
 X. 6. Wisd. xiii. 6. 9.] 
 
 X. 'EvpiffKopai, Pass. To be found, i. e. 
 to be. — In this sense it is frequently ap- 
 plied in the LXX for Heb. ^VDJ, see 
 inter al. Exod. xxxv. 23. Esth. i. 5 ; and 
 thus it seems used Mat. i. 18, where 
 Campbell translates 'EvpiQt] Iv ya^pl 
 t^aca, by She proved to be with child. 
 Comp. Phil. ii. 8. Acts v. 39. Rev. xviii. 
 21, where see Vitringa and Kypke on 
 Mat. [Compare Luke xvii. 18. Acts viii. 
 40. Rom. vii. 10. Gal. ii. 17. Rev. xii. 8. 
 Gen. ii. 20. xlvii. 14. Deut. xviii. 10. 
 Esth. ii. 3.] 
 
 ^^^ 'EvpoKkvciov, (x)V0Q, V. — EurocUj- 
 don, a tempestuous wind, usual in the 
 Mediterranean, and well known to the 
 modern mariners by the name of a le- 
 vanter. occ. Acts xxvii. 14. This M'ind 
 '* is not confined to any one single point, 
 but blows in all directions from the N. E. 
 round by the N. to the S. E. The great 
 wind, or mighty tempest, or vehement east 
 wind, described by the prophet Jonah, ch. 
 i. 4. iv. 8, appears to have been one of 
 these levanters*, 'EvpoicXv^MP, according 
 
 * The winds in Jonah, however, appear to have 
 been miraculous. 
 
E Y2 
 
 331 
 
 EYS 
 
 to the annotations of Erasmus, Vatablus, 
 and others, is said to be vox hinc ducta 
 quod ingentes excitct fluctus (a word de- 
 rived from its exciting great yvavcsj, as if 
 these commentators understood it to have 
 been, as Phavorinus writes it (m voce 
 Tvipcjp), 'EvpvicXvcojy'^j and as such com- 
 pounded of svpvQ (latus, amj)lus, broad, 
 large, ^'C,J, and KXvSioy (fluctus, a wave). 
 But rather, if an etymology is required, 
 as we find KXvSwy used by the LXX 
 (Jonah i. 4, 12.) instead of n:i?D, which 
 always denotes a tempest, as I conjecture, 
 pi'oiierly so called, 'EvpoKkvluv will be the 
 same with f'Evps frXv^wv, i. Q.an eastern 
 tempest, and so far express the very 
 meaning that is affixed to a levanter at 
 this time." Thus Dr. b^haw. Travels, p. 
 330, and Note, where the reader may 
 meet with further satisfaction on this 
 subject, and may find the common read- 
 ing 'EvpcKXv^iov sufficiently defended in 
 preference to that of the Alexandrian 
 MS., 'EvpaicvXiDy though favoured by the 
 Vulg. version, Euroaquilo, and embraced 
 by Grotius, Cluver, Le Clerc, and Bent- 
 ley. The ancient Syriac version has 
 pl^^p'Tit^. See also Wetstein, Doddridge, 
 and Bowyer's Conject. on the text. Coinp. 
 Ps. xlviii. 7. Ezek. xxvii. 26. [Aul. 
 Gellius N. A. ii. 22. complains of the un- 
 frequency of the occurrence of names of 
 winds in the ancient writers.] 
 
 'Evpvxwpoe, 8, 6, //, from J evpvQ broad, 
 and x'^pa region. — Broad, roomy, spa^ 
 cious. occ. Mat. vii. 13. [See Hos. xiv. 
 1 7. Is. XXX. 23. & al. 'Evpy^iopia occurs 
 in Svnmi. Ps. xvii. 20. cxvii. 5. Xen. 
 Cyr. iv. 1. 8. (where it is a plain.)~] 
 
 'Evfff^eia, ag, //, from svcre^rjc. 
 
 I. Devotion, piety towards God. Acts 
 iii. 12. 1 Tim. ii. 2. 2 Pet. i. G, 7. 
 
 II. Godliness, or the whole of trite re- 
 ligion ; so named because jiiety towards 
 God is the foundation and principal part 
 
 * One MS. cited by Wetstein and Griesbach 
 reads so. 
 
 t "Eiz-of the cast xvind, is, by the way, from the 
 Hcb. -nx the light, which rises in that part of the 
 heavens. 
 
 X Scapula remarks, that this word may seem to 
 be composed of lu Tvell, and piw tofloxv, so as to be 
 spoken properly of a hrvud and zcdl-Jlowing river, 
 as in Homer, II. vi. line 508. 
 
 'T^tw^uig Kusa-Bxt 'eTPE^IO^ ttotx/uoii}. 
 
 That us'd to bathe in the rvide-Jlcunug stream. 
 
 Comp. II. V. line 5J5, II. xxi.line 1. 
 
 of it. (Sec Heb. xi. 6. Mat. xxii. 37, 
 ::;8.) 1 Tim. iv. 7, 8. vi. G. Comp. 1 Tim. 
 iii. \6. [I should be inclined to refer all 
 the passages except 1 Tim. iii. 1 6. to the 
 first sense, adding 2 Tim. iii. ,5. Tit. i. 
 1. 2 Pet. iii. 12. Xen. Cyr. viii. 1. 25. 
 Diod. Sic. xix. 7. Prov. i. 7. Is. xi. 12. 
 We may observe that piety to a mother 
 is called kvaij^eia in jEsch. Dial. iii. 
 10.] 
 
 %^^ 'EvffE^ew, to, from evaetriQ. 
 
 I. To exercise piety or true religion, 
 Comp. 'EvCTt'geia II. occ. 1 Tim. v. 4, 
 where observe that rby — oXkov is governed 
 of the preposition Kara understood. So 
 Eisner cites from Isocrates in Nicocele, 
 § 35, TA^ TTEpl T^Q Qe^Q 'EYSEBO"'Y- 
 MEN *. See more in Eisner and Wolfius. 
 [[Susan. 64.] 
 
 II. Transitively, governing an accu- 
 sative. To worship religiously, occ. Acts 
 xvii. 23. So Euripides and Plutarch, 
 cited by Wetstein, 'EY2EB0~Y2I TOTS 
 OEOTS, and 'EY^EBE'IN GEOY'S. [Xen. 
 Hell. i. 7. 10.] 
 
 'Ev(T£t>YiQ, EOQ, sQ, 6, 7j, froffl Iv Well, 
 and ui^opai to worship. — Devout, pious, 
 religious, godly, occ. Acts x. 2, 7. xxii. 
 12. 2 Pet. ii. 9. [Is. xxiv. 16. Xen. Cyr. 
 viii. 1.9.] 
 
 ^^° 'Evfff€wc, Adv. from Jvorc^i/c.— 
 Piously, religiously, godly, occ. 2 Tim. 
 iii. 12. Tit. ii. 12. [Xen. Mem. ii. 2. 
 13;] 
 
 "EvfftjfjLog^ e, 6, >/, from ev 7vell, and 
 afifia a sign. — Signifcaoit, intelligible^ 
 easy to be understood, occ. 1 Cor. xiv. 9, 
 where see Wolfius and Wetstein. [Por- 
 phyr. de Abstin. iii. 4. Sext. Emp. adv. 
 Arithm. 18. Polyb. x. 44. 3. Artemid. ii. 
 44. In Ps. Ixxxi. 3. it is used for re- 
 markable.'] 
 
 ^g^ "EvffTzXay^voQ^ «, 6, ?/, from Iv 
 well, and (nrXayy^yoy a bowel, which see. 
 — Of tender bowels, tender-hearted, ten- 
 derly compassionate \ . occ. Eph. iv. 32. 
 I Pet. iii. 8. So also in Clement, 1 Cor. 
 § 29. "Evo-TrXay^j/oi; is used in Sophocles, 
 and 'EvtTirXay'^yia in Euripides; but in 
 those writers both these words denote 
 strength of mind, high spiritedness. See 
 Wolfius on Ei)h. iv."32. [and Vorst. Phil. 
 
 * Isocrates has a very similar expression in De- 
 mon. § 7, UfujToy fjLiv ^> 'ET2E'BEI TA* irpog t«V 
 
 0£«f. 
 
 + N'otat — cos qui ex imis visceribus, aut ex 
 corde pluite mcduUitus miserorum miscreantur, 
 connnqnc calamitai'ihiia vehcmcntissime afficiantur. 
 lUyr. in N. T. in Leigh's Ciit. iSacr. 
 
E YT 
 
 332 
 
 E Y* 
 
 Sacr. ii. p. 38. cd. Fiscli.] But Cliry- 
 sostom, cited in Suicer's Thesaur. iind'er 
 'Ev(T7rXa'y)(^yi^ofiat, apj)lies the particip. 
 BVffTrXay^^vi^ojjLEroq in the sense of te?i' 
 derly compassio?iate ; and Syniniachus 
 uses cLffTrXayx^og for the Heb. >1(Di^ cruel, 
 Prov. xvii. 1 J, and so doth another Hex- 
 aplar version for "iDb^, Deut. xxxii, 33. 
 Comp. under ^irXay^vov II. QPrayer of 
 Manass. v. 6.] 
 
 ^^^ *l^v(T\r]iJi()V(OQ, Adv. from evcrxV" 
 fiiov, — Honourably, gracefully, decently. 
 occ. Rom. xiii. 13. 1 Cor. xiv. 40. 1 Thess. 
 iv. 12. [Xen. Cyr. i. 3. 7.] 
 
 1^^^ "l^vffyrifiocrvvri, tjq, fj, from sva")({]- 
 fnov. — Comeliness, occ. 1 Cor. xii. 23. 
 [In Xen. Cyr. v. 1. 2. Polyb. x. 18. 7. it 
 may relate perhaps more to decorum of 
 manners. See iv. Mac. vi. 1. where it 
 relates to dress7\ 
 
 'Eva^rjixioy, ovoq, 6, r/, from Iv well, 
 good, and (Txvj^(^for7n, fashion, mien. 
 
 I. Spoken of persons^ Honourable, re- 
 spectable, reputable, occ. Mark xv. 43. 
 Acts xiii. 50. xvii, 12. See Wetstein and 
 Kypke on Mark. 
 
 II. Of things or .actions, Decent, be- 
 coming, comely, occ. 1 Cor. vii. 35. xii. 
 24. [Arrian. Diss. Ep. iv. 12. 6. Schwarz. 
 Comm. p. 6iO. Olear. de Stilo, p. 283.] 
 
 'Evroj/we, Adv. from tvTovoQ intense, 
 from ev intens. and rerura. perf. mid. of 
 reivM to stretch, strai7i. — Intetisely, vehe- 
 mently, strenuously, occ. Luke xxiii. 10. 
 Acts xviii. 28. [Josh. vi. 8. Diod. Sic. xi. 
 65. Xen. Hier. ix. 6.] 
 
 ^g* 'EvTpaxeXia, aq, r/, from evrpa- 
 ueXoq, which is derived from Iv easily, 
 and trpaivov 2 aor. of rjoeVw to turn, and 
 properly signifies one who can * easily or 
 readily turn his discourse, and accom- 
 7nodate it to the present occasion, for the 
 purpose of exciting mirth or laughter ; a 
 wit ; but since such persons are very apt 
 to deviate into buffoonery, and scurrility, 
 hence curpaTreXoc,' is sometimes used in a 
 bad sense for a buffoon, a scoffer, a 
 sneerer. So Isocrates in Areopag. [p. 
 290.] joins the ivTpaxeXnQ with tsq (tkmtt- 
 TEiv ^vvapivHc, those who are expert in 
 scoffing. And Aristotle, '0\ PujpoXoxoi 
 ivTpuTreXoL TrpoaayopevovTai, Buffoons are 
 called EvrpaireXoi. 
 
 I. In a good sense, Wit, pleasantry, 
 facetiousness, merriment. So used by 
 
 * " 'E-jTfCTriKia — Trapa tk "^ET TPE'DESQAI toi/ 
 Xo'yov l/pijr«<. Etyiiiol. Magn. [Sec Aiistoph. Vcsp. 
 407. and the Scijpliast.j 
 
 Plato. [See Diod. Sic. xv. /. xx. G3. 
 Cic. Epist. ad divers, vii. 32.] 
 
 II. In a bad sense, Biffoonei^y, scur- 
 rility, satirical or obscene jesting ; for, 
 from the tenor of the Apostle's discourse, 
 he seems particularly to allude to this 
 last. (See Hammond.) So Hesychius 
 explains EvrpaTreXla not only by Kaforrjg 
 levity, and inopoXoyia foolish talking, 
 but also by aicrxpoXoyla filthy or obscene 
 talking, occ. Eph. v. 4. See Wetstein 
 and Eisner on the place. [See Aristot. 
 Mor. i. 31. Eudem. iii. 6. ^lian. V. H. 
 V. 13. Wessel. ad Diodor. xx. 63.] 
 
 ^g^ 'Evfrjpia, ag, >/, from ev(l)r}fiog. — 
 Praise or good rejjort. occ. 2 Cor. vi. 8. 
 [^lian V. H. iii. 47. Alciph. i. Ep. 39. 
 See Symm. Ps. xii. 5. cxxv. 2. xcix. 2. 
 (where the sense is rather, a hyjnu oj 
 praise.'] 
 
 I^g^ "Evcprjpog, «, 6, //, from Iv well, 
 good, and (pijfxrj, report, fa7ne.—0f good 
 fame or report, reputable, occ. Phil. iv. 8. 
 [^This word in good Greek expressed 
 words of good omen, and the verb kv^r]- 
 piu) was either to utter S2ich words, or, 
 to abstain from words of evil omen, 
 and be silent. See Spanh. ad Aristoph. 
 Nub. 2G3. Then it came to signify, the 
 utterance of blessings or good wishes. 
 See Demosth. p. 800, \3. i Mac. v. 64. 
 Symm. Ps. xxxii. 11. and evcjirjpog means, 
 pleasant to be heard, or according to 
 Schl. all that expresses kind wishes.] 
 
 j^g^ 'Evcpopeu), w, from ev 7vell, and 
 (j)opi(jj to bear. — To bear or bring forth 
 well or ple?itifully. occ. Luke xii. 16. 
 The verb or participle is used by Hippo- 
 crates and Josephus, cited by Kypke, as 
 the nouns 'dvcpopog and £v0opm are by 
 others of the Greek writers, [as ^lian 
 V. H. ii. 17. Phil, de Vit. Mos. iii. t. ii. 
 p. 162.21.] 
 
 'Ev(j>paivu) from ev well, and (ppr]i^ the 
 7nind. — To rejoice, jnake joyful in mind. 
 
 I. In a good and spiritual sense. To 
 rejoice, make joyful, occ. 2 Cor. ii. 2. [Ps. 
 civ. 15. Herodian. ii. 3. 19. Eur. Alcest. 
 788.] 
 
 ^Ev(j)paivopai, Pass. To be glad, joyful. 
 Acts ii. 26. Rom. xv. 10. Gal. iv. 27. 
 
 II. ^Ev(j)paivopai, Pass. To [Jive in 
 mirth.] In a natural, and that whether 
 in a good or indiiFerent, sense, as Luke xv. 
 23, 24, 29, 32,— or in a bad one, Acts vii. 
 41. Luke xii. 19. xvi, \S),'Ev(l>paiv6p£vog 
 — Xaprrpojg, Livijig in jovial splendour. 
 The Greek beautifully implies that this 
 worldling not only indulged himself in 
 
E Y X 
 
 333 
 
 EYX 
 
 tlaiuty meals, rich wines, music, singing, 
 and the otlier articles of luxury, but that 
 he (lid all this in an elegant, siunptuons, 
 and splendid manner. And observe fur- 
 ther on Luke xvi. 19, that our Lord hav- 
 ing reproved the hypocrisy and erroneous 
 tenets of the Pharisees, ver. 15, 18, who 
 were covetous, and who, as Josephus, one 
 of that sect, tells us. Ant. lib. xviii. cap. 
 
 I. § 3, TTjy hairay k^evTeXH^aaiv, h^£v sq 
 TO fxaXuKijjrepoy kvSidovrec, lived sparingly, 
 and indulged in no luxury, proceeds now, 
 under a parable representing a rich self- 
 indulgent Epicurean Sadducee (see Jo- 
 sephus, Ant. lib. xiii. cap. 10. § G.), to 
 w\arn his hearers against the danger of 
 the wrong use of riches, and to confirm, 
 in opposition both to the hypocritical Pha- 
 risees and to the openly impious Saddu- 
 cees, the doctrine of a future state of 
 happiness or misery after death. See also 
 Wetstein, and comp. under ^a^.^nKawi. 
 [See Deut. xiv. 26. xxvii. 7. Xen. Cyr. 
 i. 5. 7. vii. 5. 17. Homer Od. ii. 311. 
 The Grammarians explain the word by 
 svo)')(iof.iai.'^ 
 
 'Ev(jjpo(rvy7], r]Q, 7/, from tvcppioy joyful, 
 glad, which from ev well, and <l>pYiy the 
 mind. — Joy, joyfulness, gladness, occ. 
 Acts ii. 28. xiv. 17. [Est. ix. 19. Judith 
 xii. 12. Ecclus. xiii. 11. Xen. Cyr. iii. 3. 
 
 ^^^ 'Ev^^ajOtTEo;, w, from kvyapL<^OQ. — 
 To thank, give, or return thanks, he thank- 
 ful. See Mat. xv. 36, and Wetstein and 
 Kypke there. Mat. xxvi. 27. Luke xviii. 
 
 II. John xi. 41. Rom. i. 21. 1 Cor. i. 4. 
 Eph. V. 20. In Rom. vii. 2.5, for iv^a- 
 pt<Tw rw Oew, two ancient MSS., with the 
 Vulg. read ?/ xapig t5 Oca ; and one an- 
 cient MS., wdth two later ones, have 
 Xctp^e rw 0fw; and this latter reading 
 Griesbach marks as perhaps preferable to 
 the common one. In 1 Cor. xiv. 18, " I 
 find that the Alexandrian and other good 
 MSS. (four ancient, and two later ones, 
 Wetstein and Griesbach) and the Syr. 
 Copt, and Ethiop. versions leave out jjo : 
 I render this place therefore thus, / give 
 thanks to God, speaking in more foreign 
 languages than you all. St. Paul used 
 Iv^apL'^eiy in the two preceding verses for 
 giving thanks in the public service of the 
 church, and so it means here, as I think." 
 Bp. Pearce, whose interpretation is em- 
 braced and enforced by Macknight, whom 
 see. — ^'EvxaptWofiat, sfxai, Pass. To he ac- 
 knowledged with thanks, or thanksgiving. 
 occ. 2 Cor. i. 11 . [This word is not used 
 
 in this sense by the old writers, but as to 
 gratify. See Thom. M. and Lobeck on 
 Phryn. p. 18. Salmas. Ling. Hellen. p. 
 98. But it occurs in this sense Demosth. 
 257, 2. Polyb. Exc. Leg. iii. p. 1092. 
 Diod. Sic. xvi. 1 1 . Judith viii. 22. Wisd. 
 xviii. 2. 2 Mac. i. 11.] 
 
 ^^° 'Evxapt<r/a, a£, y, from exr)(npi'^og. 
 — Thankfulness, giving (f thanks, thanks^ 
 giving, whether to man, as Acts xxiv. 3. 
 — or to God, 1 Cor xiv. 16. 2 Cor. iv. 
 15. Eph. V. 4. & al. freq. [Polyb. viii. 14. 
 8. See Demosth. 256, 9. In Eph. v. 
 4. it is rather, an honour ahle and agree- 
 able speech, and so Xen. Cyr. ii. 2. 1 .] 
 
 ''Ejv^api'^oc, 8, o, li, from fv well, and 
 Xcipic thanks. — Thankful, grateful, occ. 
 Col. iii. 15. [Many explanations are 
 given of this place, Be ye kind and gra- 
 cioiis, as in Prov. xi. 16. This is Schl. 
 and Wahl's opinion. Others say, Be ye 
 henefcent, as in Diod. Sic. xviii. 28. 
 Others, Be ye pleasing to God, Others, 
 with the Syriac, Be grateful, thankful, in 
 which sense the word occurs Xen. Cyr. 
 viii. 3. 49.] 
 
 'E^X^/j ^^' *?• 
 
 I. A prayer poured forth to God. occ. 
 
 Jam. V. 15. l^iEsch. Dial. iii. 10. Xen. 
 Symp. viii. 5. Job xvi. 17. Prov. xv. 
 
 II. A vow. occ. Acts xviii. 18, (where 
 see Doddridge.) xxi, 23. In this latter 
 sense it is not only frequently used by 
 the LXX (for the Heb. mi a vow), but 
 also by the profane writers. See Scapula. 
 [Numb. vi. 2, 21, &c. Gen. xxxi. 13.] 
 
 "Ev^o/xat, from £v)(>/. 
 
 I. To pray to God. occ. Jam. v. 16. 
 Comp. 2 Cor. xiii. 7. 3 John ver. 2. 
 QNumb. xi. 2. Deut. ix. 20. It is con- 
 strued in good Greek either with irpoQ or 
 the dative, as Xen. Mem. i. 3. 2. Dem. 
 de Cor. i.] 
 
 II. To wish. occ. Acts xxvi. 29. xxvii. 
 29. Rom. ix. 3, (M'here see Bowyer.) 
 2 Cor. xiii. 9. Raphelius remarks on 
 Acts xxvi. 29, that Xenophon in like 
 manner joins Ev^opai with a dative, as 
 Cyropaed. lib. ii. 'EYiETA'MENOI TO'IS 
 9E0"IS TO. ayada, Prayi?ig to the gods 
 for good things; and lib. vii. 'Ot ^e 
 
 'EY^A'MENOI TO~Ii: OEO'IS They 
 
 having prayed to the gods — . So the text 
 may be rendered, / could pray to God, 
 that, 4'c. See other instances in Kypke. 
 [See Jer. xiii. 22. xxii. 27. ^sch. Dial, 
 ii. 6.] 
 
 '^li^vxprjrog, a, 6, >/, from Iv well, or in- 
 
V. Y ii 
 
 334 
 
 ^4>n 
 
 tens, and XP^/'^^^ useful. — Useful, very 
 useful, occ. 2 Tim. ii. 21. iv. 11. Philem. 
 ver. 11. [See Diod. Sic. iv. 76. v. 40. 
 Xen. Mem. iii. 8; 5* Prov. xxxi. 13.] 
 
 *Ev\pv')(ioj, fa), from ev\pv')(oc courageous^ 
 which from ev well, and •^''^X^/ ^^"^ "^^^^^' 
 7nind. — To be of good courage or comfort. 
 occ. Phil. ii. 19; where Kypke cites Jo- 
 sephus using this V. Ant. lib. xi. cap. 6. 
 § 9, concerning Artaxerxes or Ahasuerus, 
 who, Ty)v "Effdrjpa 'EY^FYXE"'IN icai ret 
 KpeiTTO) TTpoahoK^v Trapedappvvev, encour- 
 aged Esther to be of good comfort, and to 
 expect better things. [[Prov. xxx. 3 1 .] 
 
 'Evw^/a, ac, //, from ev well, good, and 
 (J^a perf. mid. of o^o) to smell. — A good 
 smell, a good odour, occ. 2 Cor. ii. 15. 
 Eph. V. 2. Phil. iv. 18. [See Xen. Symp. 
 ii. 3. 2. Herodian i. 12. 3. Diod. Sic. iii. 
 45.] The phrase der^7)j/ IvioliaQ, a sweet- 
 smelling savour or odour, is very fre- 
 quently used by the LXX for the Heb. 
 XX\tVl n'l a savour or odour of rest^ which 
 is often applied to the Patriarchal and Le- 
 vitical sacrifices. See Gen. viii. 21. Exod. 
 xxix. 18. Lev. i. 9, 13, 17- ii. 2. iii. 5, 
 16. iv. 31. vi. 15, 21. viii. 21, 28. [The 
 sacrifices so called were those where frank- 
 incense, &c. were used, but this was for- 
 bidden for the sin-offering (Lev. v. 11.) 
 as being the effect of sin, and therefore 
 not pleasing to God j yet Christ is called 
 a sacrifice hg oajjLrjv avio^iag, although a 
 sin-offering, probably, because as he thus 
 reconciled (ilod and man, his sacrifice was 
 pleasing to God. Deyling Obss. Sacr. i. 
 352, after Witsius, Miscell. i. p. 511.] 
 
 'EvwvvfxoQ, », 6, rj, from Iv well, good, 
 and u)vvixa .^olic for ovojia, a name. 
 
 1. Of a good name, having a good or 
 fortunate name. Thus used in Lucian. 
 
 IL The left, as opposed to the right. 
 'E4 avojvvfKov (fxepojy parts, namely), On 
 the left side. Mat. xx. 21. xxv. 33. & al. 
 KaraXiTTOvrtc avrriv Evijvvjxov, Leaving it 
 on the left. Acts xxi. 3 ; so Wetstein cites 
 from Lucian, speaking of navigators, Ti)v 
 Kpi]Trjp AE;S?rAN XatovreQ, Leaving Crete 
 to the right.-~Top — ivajrvfjov. The left, 
 foot namely. Rev. x. 2. [[Exod. xiv. 22, 
 29. Numb. xx. 17.] — As to the reason of 
 this latter signification, the left side was 
 by the Greeks superstitiously reckoned of 
 evil omen, and it was part of the same 
 superstition to call such things by more 
 auspicious names; and what could be 
 more auspicious than ivojvvpog} This, 
 therefore, they used for the left side, in 
 the same manner as they styled the In- 
 
 fernal Furies, 'F^vpiyihg the good-na^ 
 tured goddesses. See more on this sub- 
 ject under 'Aphepog. [On this subject 
 there are curious differences : Schleusner 
 says that Greeks and Romans reckon au- 
 spices on the left hand lucky, and Wahl 
 says the same as to the Greeks. Now we 
 have sufficient proof from Cicero de Div. 
 ii. 30, that thunder on the left was lucky 
 among the Romans, while from Homer. 
 Iliad B. 353. and I. 356. and Xen. Anab. 
 iii, 19, it appears that thunder on the 
 right was esteemed propitious among the 
 Greeks. And Potter (quoted in 'ApiTf- 
 pog) says that all left-handed omens were 
 good in Rome, but right-handed ones in 
 Greece. Certainly Ae^toc is usually for- 
 tunate, and \aLog the contrary. So lieTog 
 h^iog in Xen. Cyrop. ii. 1. 1. Anab. vi. 1. 
 \5. and Schneider, Lex. Xen. v. aerbg, 
 especially observes, that " h^ia auguria," 
 were reckoned fortunate by the Greeks. 
 It is singular too, that Viger, iii. 4. c. 4, 
 to whom Schleusner and Wahl refer for 
 authority, directly contradicts them, and 
 says, as Parkhurst does, that as left- 
 handed omens were reckoned unlucky by 
 the Greeks, they would not use apl'^epog, 
 but took a word of more auspicious sound 
 to describe the left. On the other hand, 
 sinister was unlucky in Latin ; and ap- 
 I'^epog opvig in Homer means propitious."] 
 
 'E(f)aXXopai, from eVi upo?i, and aXXopaL 
 to leap. — To leap upon. occ. Acts xix. 16. 
 ^1 Sam. x. 6.] 
 
 ^^ 'E^ciTra^, Adv. from cVt upon, at, 
 and aira^ once, 
 
 1. Once, once for all. occ. Rom. vi. 10. 
 Heb. vii. 27. ix. 12.x. 10. 
 
 2. At 07ice. occ. 1 Cor. xv. 6. 
 
 ^g^ 'E(j)£cn.vog, ij, ov, from "E<p£ffog 
 Ephesus, the name of a city, the metro- 
 polis of lona, a country of Asia Minor.— 
 Of Ephesus, Ephesian. occ. Rev. ii. 1. 
 
 !^^ 'E0£o-tog, a, ov, from "E^eaog 
 Ephesus. — An Ephesian. occ. Acts xix. 
 28, 34, 35. xxi. 29. 
 
 J^g^ ^E(pEvpETrig, «, 6, from i(j)evpiffKut 
 to invent, which from eVt intens. and ev- 
 pictKii) to find. — An i?ive?itor. occ. Rom. i. 
 30. * Anacreon uses this word. Ode xli. 
 line 3, where he calls Bacchus, top 'E$EY- 
 PETITN '^^opeiag, the inventor of the choral 
 dance. 
 
 'E0r/)uepto, ac, >/, from i^npepog daily, 
 lasting one day. 
 
 I. Properly, A daily course, a mint- 
 
 * ['EvpfaxiD is to discover, and i(p£vfiaxw to in- 
 vent, according to the Schol. on Soph. Aj. 1074.1 
 
Ea»I 
 
 335 
 
 K X e 
 
 stralion lasting a day. So Suidas, 'II 
 rriQ vfjispag XeiTupyia. [Polyb. xxii. 10. 6.] 
 
 II. A periodical course^ a minislralion 
 to be j)crformcd after a certain period of 
 days, or the family or class which were 
 to attend such a periodical mitiistration. 
 occ. Luke i. 5, 8. Comp. 1 Chron. xxiv. 
 5, JO, 1 9. 2 Chron. xxxi. 2. Neh. xiii. 30. 
 It appears from a comparison of 1 Chron. 
 xxiv. 19, with chap. ix. 27, and with 2 
 Chron. xxiii. 8, and 2 Kings xi. 5 — 7, 
 that these courses of the Priests were 
 weekly, or of seven days each, and began 
 and ended on the Sabbath. — In the LXX 
 this word sometimes answers to the Heb. 
 mp!?nD divisions.) distributions, of the 
 Priests or Levites namely, but most pro- 
 perly to the Heb. n^lDU^D charge, mi- 
 nistry. See 2 Chron. xxxi. 1 6. Neh. xiii. 
 30. It is used also J Esdr. (Apocr.) i. 2. 
 — Josephus has the same phrase as St. 
 Luke, ch. i. 5, when he calls Mattathias 
 'lEPEY'S 'E5? 'E^HMEPI'AS 'Iwapi€oc, 
 a priest of the course o/' Joarib. Ant. lib. 
 xii. cap. 6. § I . (comp. I Mac. ii. 1 .) And 
 in his Life, § 1, he applies 'E0/;yu£pte in 
 the same sense : " My descent," says he, 
 " is not only from the priests, aXXa Kai 
 tK TiJQ TrpatTTjg 'E^HME'PIAOS riov eiKom- 
 reacrapwp, but also from the first course of 
 the twenty-four." [We may just men- 
 tion that David (see 1 Chron. xxiv. 4. 2 
 Chron. viii. 14. Nehem. xiii. 30.) and Jo- 
 seph. Ant. vii. 15. 7j divided all the sa- 
 cerdotal class into twenty-four classes, 
 sixteen of the descendants of Eleazar, 
 eight of those of Ithamar. On the changes 
 * in these after the captivity, see Lightfoot, 
 Hebr. on Luke i. 5 and 8. The word oc- 
 curs 1 Chron. xxiii. 6, and elsewhere.] 
 
 ^g^ 'Eipjipepog, «, o, >;, from ETrlfor, 
 and yj/iipa a day. — Daily, sufficient for a 
 day. occ. James ii. 15. See Wolfius and 
 Wetstein on the place. [So Aristides, t. 
 ii. p. 398. Dion. Hal. viii. 41. Diod. Sic. 
 iii. 41. It is applied also in another sense, 
 of a day, livi7ig only a day. See Eustath. 
 ad Hom. Od. «I». 85.] 
 
 1^^^ ^'E(j)it:vionaL, Sfiat, from £7rt unto, 
 and iKviofxaL to come, which see under 
 *A<fnKveofiaL. — To come or reach unto. occ. 
 2 Cor. x. 13, 14. [Xen. Cyr. i. 1. 5. Sym. 
 Job xxxii. 12. Ecclus. xliii. 32.] 
 
 'E^tVT/^t, from tirl by^ near, or upon, 
 and i'<777jui to stajid. 
 
 I. To stand by or near, to present one's 
 self [Luke iv. 39. Acts x. 17- xxii. 13, 
 20. Gen. xxiv. 43. But in several pass- 
 ages (Luke ii. 9. xxiv. 4. Acts xii. 7. 
 
 xxiii. 9.) this word is applied to the ap- 
 pearance of] heavenly visitants with pe- 
 culiar propriety, being used in like man- 
 ner by the purest Greek writers, as may 
 be seen in Raphelius on Acts xxiii. 11, 
 and in Wetstein on Luke ii. 9. [Herodot. 
 iii. 141. v. .')fi. Dion. Hal. vii. Q7. Achill. 
 Tat. iv. p. 219.] 
 
 II. Implying local motion. To come in 
 or near. Luke ii. 38. x. 40. [Acts xi. i 1.] 
 
 III. \_To cojne upon unexpectedly. Luke 
 xxi. 34. In the following passages some- 
 what oi hostility is implied. Luke xx. i.] 
 Acts iv. 1. vi. 12. xxiii. 27. To assault. 
 Acts xvii. 5. [So Jer. xxi. 2. 1 Sam. xv. 
 
 51-] . . . 
 
 IV. To be instant, imminent, at hand, 
 [I Thess. V. 3.] 2 Tim. iv. 6. [DemostK 
 p. 287. 5.] 
 
 V. To be instant, urge. 2 Tim. iv. 2. 
 [Diod. Sic. xiv. 95.] 
 
 VI. To be present, occ. Acts xxviii. 2. 
 So Polybius has rov 'E^ESTiTTA ^6(^v 
 for a present surrounding darkness. See 
 Raphelius. [Rather to vex or attack, 
 Polyb. viii. 3. 7.] 
 
 'E$$AeA\ Heb. — Ephphata, that is. 
 Be thou opened. It may be considered 
 either as the 2d pers. sing, imperat. of 
 Niph. nnsn, or rather of Hith. nnsnrF 
 
 (the n being in pronunciation softened 
 into &) from the V. nns to open. The 
 ancient Syriac version expresses it by the 
 Hith. form, nnQn«. occ. Mark vii. 34. 
 [Vorst. Phil. Sacr. c. 37.] 
 
 "ExOpa, ag, ij, from k^Q^oQ. — Enmity, 
 occ. Luke xxiii. 1 2. Rom. viii. 7. Gal. v. 
 20. James iv. 4. Eph. ii. 15, 16, where see 
 Macknight. — In these two last texts it 
 denotes the cause or occasion of enmity. 
 [In Rom. viii. 7, it is a state of enmity, 
 or, according to Schleusner, what dis- 
 pleases God. The word occurs 3 Esdr. 
 V. 74. Thucyd. ii. 68. Gen. iii. 15. Num. 
 XXXV. 20.] 
 
 'E^Qpoc, «, o, or k^QpoQ, a, ov, from 
 e'x^oe hatred, enmity, which from t^opai 
 to adhere (say some), because hatred is 
 apt to adhere to the mind, and become 
 inveterate. 
 
 * I. In an active sense. An enemy, ad- 
 versary. See Mat. v. 43. x. 36. xiii. 25. 
 Luke i. 71. xix. 43. xx. 43. Phil. iii. 18. 
 [It is applied to any thing which was 
 hostile to or impeded Christianity, as 
 false teachers. 1 John ii. 18. Gal. v. 2. 
 Evil men, 1 John iii. 6. So it is used of 
 death. 1 Cor. xv. 26, as an enemy to our 
 attaining happiness.^ 
 
EX a 
 
 336 
 
 E X £1 
 
 II. In a passive sense, A person hated 
 or rejected as an enemy. Rom. v. 10. xi. 
 28. In this latter view Homer applies 
 the word, II. ix. line 312. & al. 
 
 'EX0PO'S yap {J-Oi xeTvoj-, o.otaij 'A/3ao nCXrtcrtv 
 'O? x' sTspov lAv KiU^ii in (ppicriv^ aKKo Ss fix^ei. 
 
 Who dares think one thing and aiivOther tell 
 
 * " By me's detested,'' as the gates of hell. 
 
 Pope. 
 
 [Either with Qen, or even alone, says 
 Schleusner, it implies an i?npious 7na?i, 
 one kafed by God. So Soph. CEd. T. 
 1349. ^lian. V. H. ii. 23.] 
 
 1^^ "Exi^ra, 7/c, >/, fi'ora the masc. 
 t^tc, log, o, the male viper, which may be 
 deduced from t'^opai to adhere (as Acts 
 xxviii. 3. com p. /caOaTrrw.) 
 
 I. A viper, properly the female, occ. 
 Acts xxviii. 3. [Artemid. iv. 48. Aq. Is. 
 lix. 5.] 
 
 II. VevviifiaTa kxt-^vioyi Offspring of 
 vipers, i. e. a wicked brood of wicked pa- 
 rents (comp. Acts vii. fil.), vvith particu- 
 lar allusion to their father, the devil, that 
 old serpent. Comp. Gen. iii. 15. John viii. 
 44. Acts xiii. 1 ; and see Bochart, vol. iii. 
 375. occurs Mat. iii. 7- xii. 34. xxiii. 33. 
 Luke iii, 7. [Eur. Ion. 12G2.] 
 
 "EXil. 
 
 I. To have, in almost any manner. 
 Mat. iii. f), 14. vii. 29. xxvii. 16. John v. 
 42. i Cor. xiii. I. Heb. ix. 4. Rev. iii. 1. 
 & al. freq- [In Heb. ix. 4, it is to con- 
 tain, and so Rev. xxi. 7.] — On Tit. ii. 8, 
 see Wetstein, who cites the Greek writers 
 using the same, or a similar phraseology. 
 And on 1 Thess. i. 9. observe^ that many 
 MSS., six of which ancient, several an- 
 cient versions, and eight printed editions, 
 have e<7xopF.r ; which reading is accord- 
 ingly approved by Mill and Wetstein, and 
 by Griesbach received into the text. 
 
 * II. To have, possess. Mat. iii. 4. xii. 
 1 1. xiii. 9, H. [xviii. 9. Mark x. 22, 23.] 
 Acts xxiv. ]6. & al. freq. Mat. xiii. 12, 
 But whosoever hath not, from him shall 
 he taken away even that he hath. As this 
 expression may seem harsh to a classical 
 reader, it may not be amiss to observe 
 with Dr. Macknight, that Juvenal has 
 used a parallel one. Sat. iii. lines 208, 
 209, 
 
 Nil habult Codrus ; 8( tamen illud 
 
 Perdidit, infclix, totum nil : 
 
 Codrus had nothing ; yet, poor wretch ! he lost 
 That nothing. 
 
 • My heart detests him. — Pope. 
 
 See also Wetstein ; and comp 1 Cor. xi. 
 22, T^Q pr] t'xorrac the poor. So in Aris- 
 tophanes, Pint, line 595, tsq 'i^ovraQ 
 means the opulent or rich. Comp, Kypke 
 on Luke viii. 18. [In Mat. xiii. 12."xxv. 
 29, Schleusner translates the verb by to 
 use what one has got. So Kuinoel. The 
 harshness of which Parkhurst speaks, is 
 explained by comparing Mat. xv. 29. On 
 the use of ixovTSQ in the sense of rich, see 
 Valcken. ad Herod, vi. 22. and ad Eur. 
 Phcen. 408. Graev. ad Cic. Ep. vii. 29. 
 Arrian. Exp. Al. ii. 1. iEschin. Dial. ii. 
 10. Eur. Alcest. 58. Virg. Georg. ii. 49. 
 In 2 Cor. viii. 11. U t5 'ix^tv, is out of 
 your property. See Nehem. viii. 10.] 
 
 III. To have, as a wife. Mat. xiv. 4-. 
 Mark vi. 18. 1 Cor. vii. 2. Comp. John 
 iii. 29. — or a husband. John iv. 17, 18. 
 [See also Mat. xxii. 28. 1 Cor. v. 1 . Deut. 
 xxviii. 30. 2 Chron. xi. 21. 1 Mac. xi. 9. 
 Valck. ad Herod, ix. 1^, See Gal. ir. 
 
 27.] 
 
 IV. To have, obtain. Mat. v. 46. vi. I. 
 [xxvii. 65.] Rom. i. 13, where see Kypke. 
 QEst. i. 1 1. It is to get or obtain also in 
 Mat. xix. 16, 21. John v. 24, 39, 40. 
 Phil. iii. 9. Amos vi. 13. Hesiod. 0pp. 
 & D. 126.] 
 
 V. To hold, retain. 1 Tim. i. 19. iii. 9. 
 
 VI. To hold, esteem, count. Mat. xiv. 
 5. xxi. 20. Mark xi. 32. Acts xx. 24. 
 Wetstein on Mat. xiv. 5, cites Isocrates 
 applying the V. in the same sense. See 
 also Kypke. So Luke xiv. 18, 19, "Exe 
 pe Traprjrrjpivov may be rendered, Reckon 
 me excused. The phrase in this view is 
 as agreeable to the Greek as to the Latin 
 style; so there seems no sufficient reason 
 for calling it a Latinism. See Wolfius^ 
 [Phil. ii. 29. Diog. L. Vit. Sol. p. 40. ed. 
 1615. Lysias 615, &c.] 
 
 VII. To have in one's power, to be 
 able, can. Mark xiv. 8. Heb. vi. 13. Comp. 
 John viii. 6. Acts iv. 14. 2 Cor. viii. II. 
 2 Pet. i. 15. Kypke on Mark shows that 
 t'xeiv is used in this sense with o, rj, n, 
 wc and the like by the best Greek writers- 
 [See also Luke vii. 42. xii. 4. (comp. Mat. 
 X. 28.) xiv. 14. Prov. iii. 27. Xen. Mem. 
 i. 2. 41. Eur. Phoen. 427. Herod, viii. 3. 
 21. So in Latin Cic ad Earn. i. 3. Aul. 
 Gel. xvii. 20.] 
 
 VIII. To seize, possess, as trembling 
 and astonisb.ment. Mark xvi. 8. The best 
 Greek writers apply tx^ in like manner. 
 See Wetstein, and Homer II. vi. line 137, 
 and II. xviii. line 247, and for other in- 
 stances, see Kypke. [Hesiod. Theog. 588. 
 
E X n 
 
 337 
 
 RXii 
 
 Polyb. V. 9. 6. Schleusner thinks, that in 
 Mat. xi. 18, the verb should be taken 
 passively in this sense. The passive is 
 used of diseases. Lucian. t. iii. p. 48. edit. 
 Reitz.] 
 
 IX. [To afford^ brings cause. 1 John 
 iv. 18. So probably Rom. i. i;i. Herod, v. 
 101. Thucyd. ii. Q\. Horn. Iliad 11. 794. 
 Kypke Obss. Sacr. ii. p. 150. It is put 
 for Trapi^w.] 
 
 X. Joine<l with an Adverb it may be 
 rendered To be. Acts xii. 15, "()Ym2 
 "EXEIN To be so, Ita se Iiabere ; compare 
 
 Acts vii. I. xvii. 11; IIwc t'x^o't, How 
 they are, or fare, Acts xv. 36; especially 
 with Adverbs expressing an affection of 
 body or mind, thus KaK-wc t^^iy, To be 
 ill, sick. Mat. iv. '24. viii. 16. & al. 'Ea- 
 XiiTwg iyELVy To be at the last extremity, 
 Mark v. 23; RaXwc ^X'^iv, To be well, 
 Mark xvi. 18; Ko/.t\^or£po)' ^x^lv, To be 
 better, to amend in health, to recover, 
 John iv. 52 ; 'Erot^wc t^stj'. To be ready, 
 Acts xxi. 13. In these phrases kavTov, 
 kavTijv, eavTo, him — her — or it — self, are 
 understood ; or else in the four former we 
 may suj)ply <Tw/xa the body, which is ex- 
 pressed by'Xenophon, Memor. Socrat. lib. 
 iii. cap. 1 2. § 1 . TO' SO~Mx\ fcafcwc ixovra. 
 See also the passages cited by Wetstein on 
 MaXadav, Mat. iv. 23. To tiiis sense of 
 being belongs also the expression to vvv 
 e'^^ov for Kara to vvv exoi^, i. e. Trpay/Lia or 
 X9W^-> ^^^ n^-i-iic se res habet, as the case is 
 at present. Acts xxi v. 25. So in Tobit 
 vii. 11, dXXa TO' NY~N "EXON h^eGtQ 
 yivH, nevertheless for the present be 
 merry. This phrase is very usual in the 
 Greek writers, as may be seen in Wet- 
 stein and Kypke on Acts xxiv. 25. []Schl. 
 says rightly, that e^oj^ is redundant here. 
 The phrase means merely, For the pre- 
 sent. See Reitz. ad Lucian. Asin. c. 20.] 
 
 XI. With words expressive of time. 
 To be. John viii. b7 3 Ilej^n/Krovra tTri «7rw 
 
 r«XetCj Thou art not yet fifty years, liter- 
 ially. Thou hast not yet fifty years. Thus 
 ■the French would say, Vous 7i'avez pas 
 encore cinquante annees. So Josephus, 
 Ant. lib. i. cap. 11. § 2, speaking of Sa- 
 rah, has the phrase, WvTfjQ fxtv kwevl}- 
 KovTa "ETII 'EX0Y'2H2, She being ninety 
 years old. John v. 5, 'YpianovTa okto) etij 
 eX^^ ^^ T]i affdeviig., Being thirty-eight 
 years in an infirmity or infirm. John v. 
 
 6. VvOVq OTL TTOXVV rj^T] XP^^'^^ '^X^'"' -^^*<5^~ 
 
 i?ig that he had been now a long time 
 (in that condition, namely.) John xi. 1 /. 
 Ticraapag iifjiepag i'l^rj tx^y'^ ^>' ^'p f-ivrj- 
 
 fjieio), Who had been now four days in the 
 tomb; on which text Raphelius cites the 
 similar passages from Arrian Epictet. lib. 
 ii. cap. \5, "HAH TPI'THN 'HME'PAN 
 "EXONTOS uvT» TyJQ a-rroxfjc, He being 
 710W in the third day of his abstinence 
 from food, i. e. having r,ow abstained till 
 the third day; and, "HAH ^e TPITHN 
 'HME'PAN clvT(^ TH 7rX5 "EXONTl mray- 
 yiXXeTat, When he was now on the third 
 day of his voyage it was told him. John 
 ix. 21, 'AvTOQ ijXLKiav ex^h He has age, 
 he is of proper or sufficient age. Albert! 
 and W^etstein produce several instances of 
 the like use of this expression in the best 
 Greek authors. And Herodotus, lib. iii. 
 cap. 14, and 16, uses the expression, T))v 
 avrijv 'HAIKI'HN "EXEIN, To be of the 
 same age. 
 
 XII. Of space. To be distant, for 
 airix'^' Acts i. 12; where, however, the 
 learned and accurate Kypke remarks, that 
 no one has yet proved that ex^tv is ever 
 used by the Greek writers for antx^iv to 
 be distant. According to a hint therefore 
 of Alberti on Luke xxiv. 13, he is rather 
 inclined to refer Sa^^ara e^ov o^ov to the 
 mountain itself, q. d. a sabbath day's 
 
 journey in height; and he observes that 
 i-X£>-J^ ill Greek often relates to magnitude 
 or size. A sabbath day's journey is about 
 eight stadia, or one English mile ; and in 
 the Complete Syst. of Geography, vol. ii. 
 p. 124, col. 1, we read that " Mount Oli- 
 vet — is reckoned near a mile in height." 
 [^Fisch. on Well. T. iii. P. ii. p. 64, says 
 that t'x^ is used for airexf^ ; but Wahl 
 says justly, that in all the instances ad- 
 duced (Xen. Cyr. vii. 1. 38. Hom. II. 
 xiii. 747. Soph. El. 224,) the sense is ra- 
 ther to hinderr\ 
 
 XIII. For the phrases avayKriv ex^iv, 
 ev yarpi e'x^t'^ v6pi]v ex^'-^' ^^' ^^' ^^® 
 'Avaym), Ta<ri]p, N6/tr/, &c. &c. 
 
 XIV. "Exofiat, Pass. * To adhere to, 
 be cofijoined or connected with, q. d. To 
 be hoiden by. It governs a genitive case, 
 occ. Heb. vi. 9, 'Exo/xeva awTrjplag, Things 
 which are conjoined or connected with 
 salvation-^. So Lucian Hermotim. torn, 
 i. p. 601, llapaTToXj) yap tUvt ajuetVw kol 
 
 * " Prajmonco — Tyrones, quantumvis variaj sint 
 significationes (hujus verbi 'i-^icrb-.n) eas tamen omnes 
 primariam notionem redolere, quas est adhctrere ; 
 construitur tunc cum gcncrandl caSu." Hoogeveen 
 in Vigeri Idiotism. in voc. 
 
 -}- jSchleusner says here, that ra tyofxtva mean 
 constancy, perseverance., adherence to, and trans- 
 lates rve are persuaded that yoit will be constant to 
 Christianity.] 
 
Eas 
 
 338 
 
 EOS 
 
 TiAni'AOS s ^iKpag 'EXO'MENA Xiysig, 
 What you say is imich better, and co7i- 
 nected or accompanied with no small hope. 
 And ^lian in Eisner, JioXKa TrpofrerarTE 
 Kal tTTiirova kcu KINAY"'Ni2N 'EXO'MENA 
 tCjv EfT^ariov, He commanded many things 
 which were both laborious, and joined or 
 accompanied with the greatest dangers. 
 See more in Eisner and Kypke. — |^Hence 
 it isj To adjoin^ he 7iext in place, occurs 
 Mark i, 38. Tag ej^opivaQ KcopoTrokeiQ. The 
 adjoining, neighbouring, or next towns. 
 So Josephus, Ant. lib. xi. cap. 8. § 6. Tag 
 'EX0ME'NA2 TrdXeiQ. See also Eisner, 
 Raphelius, Wetstein^ and Kypke on Mark, 
 who cite other instances of the like appli- 
 cation of the word in the Greek writers. 
 []Comp. Numb. xxii. 5, 11. Judges \v. 11. 
 Thucyd. ii. 9(). And] — To be next or 
 immediately following in time. occ. Luke 
 xiii. 33. Acts xx. 15, Tj/ exopivr}, On the 
 next, vpspa day namely, which is ex- 
 pressed Acts xxi, 26. So Polybius, TII~i 
 'EXOME^NHi, and TtFN 'EXOME'NHN 
 'HME'PAN. See Eisner, and compare 1 
 Mac. iv. 28. [ 1 Chron. x. 8. 1 Mac. iv. 28.] 
 XV. [We must observe that in Greek, 
 t^w, with a preposition and noun, forms a 
 periphrasis for the verb most nearly con- 
 nected with the noun. Thus 'ix^iv sv 
 ETnyvwarei is ETrLyivojfficeLv. Rom. i. 28. See 
 James ii. 1. 1 Tim. iii. 4. Thucyd. ii. 18. 
 Sallust. B. C. 31.— We may notice the 
 following phrases. Mat. v. 23, g'xeiv A 
 Kara rtvog to have a cause of complaint 
 against o?ie. See Mark xi. 25. Rev. 
 ii. 4. In John xiv. 31, e'x^iv tI ev tlv\ 
 is to have power over one^ according to 
 Schleusner and Tittman. In Acts xxiv. 
 19, Exeiv TtpoQ Tiva, is to have a charge 
 against one; but in 2 Cor. v. 12, it is 
 to have the means of defending yourself 
 against one. In Mat. xv. 30, Ix^iv pE& 
 kavTs is to bring with one's self; but in 
 Mat. xxvi. II. Mark ii. 19. xiv. 7, it is 
 to be with.~] 
 
 ^ "E12S, an Adv. of time and place. It 
 either governs a genitive case of nouns, 
 or is put before verbs indicative, or some- 
 times infinitive with the neuter article 
 gen. TH. 
 
 1. Of time. Until., unto. It generally 
 imports the mere interval of time to a 
 certain term named, so as to exclude the 
 time beyond, as Mat. ii. 15. xxvii. 45, 64. 
 Luke XV. 4. Acts viii. 40. & al. But it 
 is also sometimes intermediate, and signi- 
 fies an interval., so as not necessarily to 
 exclude the time following. Thus when 
 it is said. Mat. i. 25, And he knew her 
 not EMQ H * (which, by the way, is for twc 
 Xjoova, «, i. e. EV J) untjl she brought forth 
 her first-born son., it by no means follows 
 from hence that he knew her afterwards. 
 Comp. Mat, xxviii. 20. Luke xxiv. 49. I 
 Tim. iv. 13. 2 Pet. i. 19; and LXX in 
 Ps. ex. 1. Gen. viii. 7- 1 Sam. xv. 35. 2 
 Sam. vi. 23. Job xxvii. 5. Isa. xxii. 14. 
 
 2. While^ whilst. Mat. xiv. 22. Mark 
 vi. 4^. 
 
 3. Of place, Unto, even 7into. Mat. xxiv. 
 23, 31. xxvi. 58. Luke ii. 15. Acts xiii. 
 47. So of persons, Luke iv. 42. Acts ix. 
 38. — -"Ewe ft^j Even unto, as far as. Luke 
 xxiv. 50. Wetstein cites the same phrase 
 from Polybius and ^lian. [Levit, xxiii. 
 14. 1 Mac. ii. 58. Diod. Sic. i. 27. Polvb. 
 ii. 52. 7.] 
 
 4. Of state, U?ito, even unto. Mat. xxvi. 
 38. 
 
 5. Of number, Even^ so much as. Rom. 
 iii. 1 2. This seems an Hellenistical sense ; 
 the word is thus used by the LXX, Ps. 
 xiv. 3. liii. 3, answering to Hcb. tZ)J eveii. 
 
 6. "Ewg civ, with a Subjunctive Mood, 
 Till., until, whether excluding the time 
 following, as Mat. ii. 13. x. Tl, 23. & al. 
 —or not, as Mat. v. 18. xii. 20. & al. 
 
 7. "Ewe OTH. \_Whilst. Mat. v. 25. un- 
 til. Luke XV. 8. xxii. 16, 18. John ix. 18. 
 See I Sam. xxx. 4. and 1 Mac. xiv. 10.] 
 
 [8. "Ewe TTore, How long? Until ivlien? 
 Mat. xvii. 17. Mark ix. 9. John x. 24. — 
 ("Ewe by itself has this meaning in Polyb. 
 iv. 3.) 2 Sam. ii. 26.] 
 
 [9. "Ewe w^£, So far as this, of place. 
 See Luke xxiii. 5. Sym. Job xxxviii. 
 
 11.] 
 
 * [This phrase occurs in Gen. xxvi. 13. Mat. 
 xvii. 9. xviii. 30, 34. Luke xiii. 21. In Mat. xiv. 
 22. xxvi. 30, it is, according to Schleusner, xvhilst.l^ 
 
339 
 
 z. 
 
 Z AO 
 
 Z AI2 
 
 Z^, ^, Z£?/«. The sixth of the more 
 9 modern Greek letters, but the 
 seventh of the ancient, in which F, ^, 
 fiav^ (whence the Roman F, f,) corre- 
 sponded to the oriental Fati : hence as <? 
 is still used for the eiriarffxav, or numeri- 
 cal character of six, so is ^ for seven. 
 Zefa, then, in the Cadniean alphabet an- 
 swers to the Hebrew and Pheuician ) Zain 
 in form, order, and power ; but its Greek- 
 name seems to be corrupted from that of 
 its sister sibilant V, Zaddi or Jadda, and 
 to be softened into Zeta, in order to chime 
 with the names of the two following letters 
 Eta and Theta. 
 
 Zaw, <^ai, <^j7f, (ij, &C. 
 
 I. To live^ have life, be alive, natu- 
 rally, Mat. xxvii. 63. Luke ii. 36. Acts 
 xvif. 28. xxii. 22. [Rom.xiv. 11. In this 
 place, the verb serves to express an ad- 
 juration. See Numb. xiv. 21. Judg. viii. 
 19. 1 Sam. xvii. 56.] &al.freq. — Luke xx. 
 38, Ila^Tfc yap avrS i^ioenv. Therefore 
 (comp. Tap 4.) «//(the feithful) live Avith 
 respect to him. God considers them not 
 as dead, but as living, since he can, and 
 certainly will, recall them, i. e. their 
 whole persons to life. There is a very 
 similar passage in the Treatise concerning 
 the Maccabees ascribed to Josephus, § 1 6, 
 where the mother encourages her seven 
 sons rather to die than to transgress the 
 law of God, " since they knew orl m Sia 
 Tov Qeov axoQvi^aicovreQ, ZO"2I T^^t 
 0Ei2~t, (JJ<77r£|[) 'A€paaf.i, 'Icaaic Kal Tau);€, 
 KOI TravTEQ 6l Trarptap^at, that they who 
 died for God, lived u?ito God, as Abra- 
 ham, Isaac, and Jacob, and all the patri- 
 archs." See more in Wetstein and Kypke. 
 [Schleusner translates here, All have'iheir 
 life through God's goodness,'] — The par- 
 ticiple ^wv * is [sometimes] used in a tran- 
 sitive sense, or imports not only living, 
 but causing to live, vivifying, quickening. 
 See John vi. 5 1 . (comp. verses 33, 50, ^4, 
 58.) Acts vii. 38. [comp. Ps. cxix. 51.] 1 
 Pet. i. 3. t Heb. x. 20, where see Macknight. 
 Comp. John iv. 10, and Campbell there. 
 The V. is likewise applied transitively by 
 
 * [In Heb. iv. 12. it only expresses the activity 
 t [See, however, Sense VIL] 
 
 the LXX, Ps. xli. 2. cxix. 40, 50. cxliii. 
 1 1 . []It seems probable that u^og i^ojaa 
 in Heb. x, 20, has somewhat of this sense, 
 leading to life. In John iv. 10, Schleus- 
 ner says that i^utv is never-failing, in op- 
 position to stagnant waters *. And in 
 this sense, as Tittman says, no doubt the 
 woman understood itj but he agrees with 
 Parkhurst, in thinking that our Lord used 
 ^ibv for 'CiooTvoisv. Wahl halts between 
 the two opinions. 1 cannot doubt the 
 correctness of Tittman and Parkhurst, 
 when I compare Rev. vii. 17, eTrt i^^aag 
 Trrjyag vMriov, and xxi. 6. xxii. 17. Chry- 
 sostom tliinks that our Lord meant the 
 gift of the Holy Spirit. Theodoret and 
 others refer the meaning to baptism. In 
 1 Pet. ii. 5, Schleusner construes XlOot 
 ^(ovTcg as natural, not artificial stones, 
 like Virgil's viva saxa {NaU. i. 171,) but 
 passes over the same phrase in verse A, 
 applied to Christ. Wahl explains it in 
 verse 4, by og, &re ei^rj, ivho while he lived; 
 and in verse 5, in the same way, avTol, 
 i^CjvTEg, ye, while ye live. But I^eighton 
 is, I think, right. Christ is called a liv- 
 ing stone, " not only because of his im- 
 mortality, but because he is the principle 
 of spiritual and eternal life to us," " a liv- 
 ing and enlivening stone." And believers 
 are so called perhaps, " as drawing life 
 from him by virtue of their union with 
 him, as from a living foundation." Ro- 
 senmiiller avoids coming to the point. 
 Macknight says, on the iirst phrase, that 
 the Apostle here terms our Lord a living 
 stone, to show that the temple (i. e. the 
 Christian church) of which he is the foun- 
 dation, is built of living men ; and on the 
 second, that living may be taken literally 
 to distinguish the Christian church (con- 
 sisting of living men) from other temples 
 built only of dead materials.] — To C]i^'y 
 the infinitive with the neut, article, is 
 used as a N. for 'H l^ior) Life, Heb. ii. 15. 
 Raphelius has shown that the heathen 
 writers Polybius and Arrian apply to iirjv 
 in the same sense ; and so doth Anacreon, 
 
 * [As in Gen. xxvi. 19. Lev. xiv. 5, where Jo- 
 sephus explains it by fonial and ever-Jlowing. So 
 Mart. Epig. ii. 90. /o;?* vivus. Ovid. Met. viii. 57- 
 Valer. Flacc. iii. 422. Hesiod. 0pp. 595.] 
 
 Z2 
 
ZA a 
 
 340 
 
 Z A O 
 
 Ode xxiii. lines 2, 7. And it may not bo 
 amiss to add, that thus also frequently 
 doth IgnatiuS;, as in his Epistle to the 
 Magnesians, § 5, he says, that " unless we 
 be willing to die in imitation of Christ's 
 passion, to ^rjy dvr«, his life is not in us." 
 And to the Trallians, § 9, that " without 
 Christ we have not to aXtjOtyov i^ijv, the 
 true life" So he calls Christ t5 ^mTrav- 
 TOQ ijfiwv 0~]v our eternal life, Magnes. 
 § 1 ; 7-0 ahaKpiroy ^fx&v i^fjv, our insepar- 
 able Ife, Ephes. § 3 ; to aXrjdtvdu rifiwr 
 'C^v our true life, Smyrn. § 4. j^This 
 phrase occurs also Phil. i. 21. The mean- 
 ing of that passage is, says Wahl, " With 
 respect to myself, either life or death is 
 desirable. For if I live, Christ will be 
 magnified by me " (see verse 20) j (or, " I 
 give my whole life to the propagation of 
 Christianity," according toSchleusner) "If 
 I die I shall gain, for I shall be with Christ 
 (verse 23.) But if my continuing in the 
 flesh will profit you who believe, i know 
 not which to choose."] 
 
 II. The word is applied to God, who 
 hath life independently from and in him- 
 self, and from whom all who live derive 
 their life and being. Mat. xvi. 16. xxvi. 
 63. John vi. 57, 69. I Thess. i. 9. I Tim. 
 iv. 10. vi. 17. Heb. x, 31. 
 
 III. Joined with other words it denotes 
 a particular manner of living. Thus 1 
 Pet. iv. 6, t^r^v KaTci Qsov Trveu/ian, is to 
 live spiritually according to the will of 
 Cod, comp. verse 2 ; ^>]v r« 0£w, to live 
 hy God, Rom. vi. 10,' 11. ' Gal. ii. 19. 
 Comp. under ' Air odviiaKio II. III. Trj h- 
 KatoavvY} 'Crjv, To live unto righteousness, 
 1 Pet. ii. 24, signifies, to live as persons 
 
 justifed by the death of Christ ought, 
 i. e. in all righteousness and holiness 
 (comp. Ptoni. versus 2, 4, 6, 7, 11.) Z^j/ 
 TTVEvfiaTu To live in the Spirit, Gal. v. 
 25, is to live under his continual influ- 
 ence. Comp. llom. viii. 15. 'Eavrw '(riv, 
 To live to ones self 2 Cor. v. 15, is' to 
 live agreeably to one's own evil and cor- 
 rupt inclinations. See Wetstein on Rom. 
 vi. 10, and Kypke on Macknight on Rom. 
 XJV. 7. — {7n]v Tipi, Iv Tivi, or icnT a Tiva, tire 
 used in this sense, To regulate your ife 
 according to the precepts of any ojie, so 
 as to obey hiin. Thus (riv TrvtvfiaTi, in 
 Gal. V. 25, is To live obediently to the 
 Spirit. Rom. vi. 2, To live in sin or obey 
 it. Rom, xiv. 7, To live obediently to your- 
 self i. e. according to your own pleasure. 
 And so of the other passages.] 
 
 IV. To live, as importing recovery from 
 
 a dangerous illness. Mat. ix. 18. Mark r. 
 23. John iv. 50, 51, bo. The LXX ap- 
 pW the verb in the same sense (for Heb. 
 H'n). 2 Kings i. 2. viii. 8, 9, 10, 14. So 
 doth Artemidorus, [iv. 5.] cited by 
 Wetstein on John. [As to Mat. ix. 18, 
 
 1 cannot agree with Parkhurst. Kuinoel 
 indeeil supports him, and says, tliat the 
 words aprt ETeXevTrjaev cannot be construed 
 jam mortua est, but morti proxima erat. 
 But this is merely said to reconcile St. 
 Matthew and St. Luke. TeXevTao) is to 
 die, not to be in the agonies of death ; 
 and it is curious, that Schleusner, mIio says 
 the conti-ary, in voce TeX. only adduces 
 these places, and the participle tsXevtcov in 
 Acts. So good a grammarian should not 
 have fixed the incompleteiiess of the par- 
 ticiple on the Verb. But Kuinoel says 
 that the aorist has often the sense of the 
 present. This is granted, but not Avhen 
 a particular fact is spoken of * : and 
 therefore I entirely agree with Schleier- 
 macher (on St. Luke, Transiat. p. 138,) 
 that in St. Matthew, heXevrrjcre '^ could 
 mean nothing else than she was dead/' and 
 that St. Matthew's is a curtailed account. 
 If this be right, we must transfer this 
 place to Sense V. as Schleusner (which 
 is curious) also does. Add Gen. xii. 13. 
 xix. 20. Ps. cxix..l49, 151. /Elian. V. H. 
 ii. 36.] 
 
 V. 'To recover Ife, revive. Rev. ii. S. 
 xiii. 14. XX. 4. In this sense also it is- 
 used in the LXX for the Heb. n»n, 2 K. 
 xiii. 21. Job xiv. 14. Ezek. xxxvii. 8, 9. 
 [[Add Mark xvi. II. Luke xxiv. 5. John 
 V. 25. xi. 25. Kiiv aTrodavrj, i^rjarsTai, Avords 
 which seem, says I'ittman, to relate to 
 the body, from the opposition bet\veeu 
 death and life. 'AttoQi'^/ct/cw certainly does, 
 but ^aio is indefinitely used. Though he 
 die, he shall live agtiin in aiiother state» 
 Perhaps we should add also Acts i. 3.] 
 
 [VI. To be flourished, supported, ov pre-- 
 served in life. Mat. iv. 4. (compare Deut. 
 viii. 3. and see etvI ii. 9.) Acts xvii. 28. 
 xxii. 22. xxviii. 4. I Cor. ix. 14. compare 
 
 2 Kings i. 2. viii. 8. and perhaps 2 Cor. 
 
 * [The two cases where the aorist is put for the 
 present, are, first, when a aistom or habit is expressed ; 
 and the other, where (see ]\latthice, § 50G), though 
 in Latin and English the present is used, the aorist 
 expresses an action completed, though most rapidly 
 finished, and is used to show that the action is wholly 
 determined ; or, as Herman (de Rat. Em. c. 9. p. 
 ICG. sq. and on Viger. p. 182.) where a past action 
 is really indicated ; but a periphrasis must be used 
 in any other language, as ''Enrov I wish it ordered. 
 Eur. "Med. 272.] 
 
ZE Y 
 
 341 
 
 ZE Y 
 
 V?. 9. (though daily in danger of death, 
 we are preserved) James iv. 15. Xen. 
 Mem. iii. 3. U. Anab. vii. 2. 33.] 
 
 [VII. To endure, never fail. Heb. iv. 
 12. To this head Wahl refers Heb. x. 20. 
 1 Pet. i. 3. Rom. xii. 1.] 
 
 [VIII. To enjoy eternal life and hap- 
 piness. John v'l.TiX. xiv. 19. Rom. i. 17. 
 vi. 10. viii. 13. I Thess. iii. 8. v. 10. But 
 in John xiv. 19, Tittmau gives a differ- 
 ent, and, I think, not a happy explanation. 
 Because I shall return to Ufe^ye also who 
 have been as it were dead with sorrow^ 
 shall be restored. — There are two or three 
 passages which I am unable to class satis- 
 factorily. In John xi. 2(5. o i^CJv Kal tti- 
 revu)v is explained by Wahl, whoever per- 
 severingly believes in me, as if CCjv were 
 adverbial. See Gesen. p.823. Schleusner 
 says, every true worshipper. Tittman 
 translates, Every one who by belief in me 
 as the author of life hath gained life, 
 shall enjoy it for ever*. In Kom. xii. 1, 
 Cwrra dvffia is a difficult phrase. Deyling. 
 Obss. Sacr. iii. obs. 41. p. 402, gives at 
 length the general explanation, that as 
 the Priests in the Levitical dispensation 
 offered dead victims, the Christians were 
 to offer themselves, both souls and bodies, 
 as sacrifices having spiritual life, i. e. to 
 consecrate themselves to God. Macknight 
 explains i^uxra by excellent. Wahl says, 
 a neverf ailing sacrifice^ 
 
 ^^ Zt^bq, it, bv, from <^ew to be hot. — 
 Hot. occ. Rev. iii. 15, 16. [Aq Lev. vi. 21. 
 Bretschneider here observes, that as Christ 
 says in this passage of Revelations, I would 
 thou wert either cold or hot, we can hardly 
 admit the common interpretation, namely, 
 that Zf ?oc hfervid in zeal, as \pv)(^pbc: would 
 then be careless or averse to Christianity, 
 and Christ would not praise such a state 
 of feeling; he therefore thinks that the 
 metaphor is taken perhaps from food, 
 which refreshes when cold, and excites 
 and invigorates when hot : and he thinks 
 this notion is strengthened by what fol- 
 lows, piXku) ffe kfjiiffat ec r5 arofiaTOQ 
 fw.'] ^ 
 
 ZevyoQ, eog, «c? rb, from ^evyvvpi^ or 
 obsol. ^Evyo) to join. 
 
 [I. A yoke, for connecting oxen. .^lian. 
 V. H. ix. 29.] 
 
 II. A pair or yoke of oxen. occ. Luke 
 xiv. 10. [1 Kings xix. 2].']— A pair, of 
 turtle doves, occ. Luke ii. 24. [Lev. v. 
 
 * [The passage is probably only a repetition of 
 V. 25. See sense V.] 
 
 11.] This application of 4£uyoc to birds 
 is classical. Thus Herodotus, lib. iii. cap. 
 76. 'E<payr) IpijKojv eirra ZEY'PEA, dvo 
 a.Lyv7rio)y ZEY'PEA ^iioKovra. There ap- 
 peared seven paii^s of hawks pursuing two 
 jmirs of vultures. See Wetstein. [It is 
 ajiy pair in Greek. See Eur. Here. Fur. 
 1403. Zen. CEc vii. 18.] 
 
 ^^^ ZevKTr)pia, ag, //, from (evyvvpi, 
 or obsol. ^Evyio to join. — A band, chain. 
 occ. Acts xxvii. 40. These rudder-bands 
 or chains are in Euripides called by the 
 cognate name ZevyXal. See Alberti, Wol- 
 fius, and Wetstein. [Eurip. Helen. 
 1552.] 
 
 ^g^ ZevQ, o, from i^eo) to be hot, [or 
 rather from ^ijv to live, as the author of 
 life.] Jupiter, the supreme god of the 
 Greek and Roman heathen ; by whom, in 
 a physical sense, they sometimes meant 
 the whole expanse of the heavens, some- 
 times the air, but most * usually the 
 ether, or warm generative air. Pater Om- 
 nipotens, ^Ether, the Almighty Father, 
 Ether^ as Virgil calls him, Geor. ii. line 
 325. — Thus, to cite but two out of many 
 testimonies which might be produced, 
 Euripides among the Greeks : 
 
 •)• 'OpSf Tcv u\J/ou, Tov 8' ci'Tiipov "AI9EPA, 
 Kx« y^v nip'i^ ej^ovQ' vypoui iv uyxaXaTs* 
 ToJTOv i6/xt^6 ZH~NA, TOV 8" tlyov eEO'N. 
 
 Thou seest this lofty, this unbounded ETHER, 
 Encircling with his fluid arms the earth ; 
 Esteem this JOVE, this venerate as GOD. ?' 
 
 And Ennius among the Romans : 
 
 Adspice, 
 
 Hoc sublime CANDENS, quern invocant 
 OMNES JOVEM. 
 
 -View 
 
 This GLOWING height, which ALI^ invoke as 
 JOVE. 
 
 It must be further remarked, that ZevQ 
 forms not only the gen. Zr/voc, dat. Zr/vi, 
 
 • Servius in ^n. i. " Physici Jovem iEtherera 
 volunt intelUgi — nnde et Z«uf, Jupiter, ino toE; ^elV, 
 id est, a fervore, dicitur. The Naturalists will have 
 Jupiter mean the Ether, whence he is called Zeuf, 
 from ^uv being hot or rearm.'" 
 
 f These lines are cited by Lucian, Jup. Trag. 
 tom. ii. p. 222, and thus translated by Cicero De 
 Nat. Deor. lib. ii. § 25, which see, 
 
 Vides sublime fusum, immoderatum jETHERA, 
 Qiii terram tenero circumjectn amplectitur : 
 Hunc Summum habeto Divom : hunc perhibeto 
 JOVEM. 
 
Z II A 
 
 342 
 
 ZII A 
 
 ace. Zr}pa*, but more commonly the gen. 
 Atoe, dat. Att, ace. Am. Aiug and Am 
 occur Acts xiv. 12, 13. Comp. Heb. and 
 Eng. Lexicon under n and 'Ev^m above. 
 In 2 Mac. vi. 2, mention is made of Atog 
 'OXvfjnnii Olympian Jupiter, and of Atoe 
 iEievia Jupiter the defender of strangers. 
 
 ZE'12t, (like the Eng. seethe) by an 
 onomatopoeia from the sound of boiling 
 water, to which only, I believe, it is ap- 
 plied in :|: Homer, To be hot, fervent. In 
 the N. T. it is only applied spiritually, 
 occ. Acts xviii. 25. Rom. xii. 11. |[The 
 phrase in Acts xviii. 25. is thus explained 
 in a Gloss, (see Alberti Gloss. N. T. p. 
 108.) To be ready for spiritual work. 
 See Suicer. Thes. i. p. 1296. Phil, de Vit. 
 Mosis, iii. t. ii. p. 178. 13. The word occ. 
 Job xxxii. 19.] 
 
 Z^Xoc, «, 6, from <^£w to be hot. — It de- 
 notes in general a vehement fervour or 
 heat of the mind or affections, and so is 
 applicable either in a good or bad sense. 
 
 I. {^Intense zeal or fervour. John ii. 17. 
 Rom. x. 2. 2 Cor. vii. 7, 1 1. ix. 2. Phil, 
 iii. 6. Col.iv. 13. Ps. Ixix. 9. (referred to 
 in John ii. 18.) 1 Mac. ii. 58. Plut. Vit. 
 Alex. M. c. 8. Polyb. x. 24. 7.— In 2 Cor. 
 xi. 2. Rosenmiiller, Bretschneider, Schl., 
 and Wahl, render the word Love^ Park- 
 hurst, Holy, or godly jealousy ; and the 
 context is in his favour. Erasmus too is 
 with him. It is Love in the Song of So- 
 lomon viii. 6.] 
 
 II. \_Envy. Acts xiii. 45. Rom. xiii. 13. 
 1 Cor. iii. 3. Gal. v. 20. Jam. iii. 14, 16. 
 So Polyb. xi. 8. 4. Herodian. iii. 2. 16.] 
 
 III. \_Anger. Acts v. 1 7. Heb. x. 27. 
 {^fjXog TTvpbg). See Lev. x. 2. Numb, 
 xvi. 35. Ps. Ixxix. 5. Ezek. xxxvi. 5. 
 xxxviii. 19. Zeph. i. 18. iii. 8.] — In the 
 LXX this N. constantly answers to the 
 Heb. n«3p, which denotes fervent zeal, 
 
 jealousy, indignation; and as ^ijXoQ is de- 
 rived from ^iio to be hot^ so n«3p refers to 
 the corroding or consuming effect of fire. 
 See Heb. and Eng. Lexicon in Mjp. [This 
 word affords an instance of the strange 
 
 • Which words inay be from the Heb. n3T to en- 
 circle, encompass, as denoting the whole compass of 
 the heavens or air. 
 
 t Homer uses this verb in the contracted form, 
 XL xxi. line 362. 
 
 'fi; Tt AiStis ZE~I. 
 
 As seethes the caldron. 
 
 t Besides the line cited in the last note, see II. 
 xviii. Une 349. IL xxi. Ime 365. Odyss. x. line 
 360. 
 
 way in which Lexicographers afiix senses 
 to words from their own views of the con- 
 text. In Rom. X. 2. the meaning is ob- 
 viously Zeal, in the common accepta- 
 tion. Schl. considering, that while St. 
 Paul was a Jew, he thought his zeal 
 against Christianity right, translates. 
 Anxiety in defence of the true Mosaic re- 
 ligion. Parkhurst looking only to the 
 fact that St. Paul ought not to have op- 
 posed Christianity, translates it Blind, 
 misguided ze«/.] 
 
 ZrjXou), w, from ^fjXog. 
 
 I. To desire zealously, occ. 1 Cor. xii. 
 31. xiv. 1, 39. [In Gal. iv. 17. Schleus- 
 ner and Wahl translate. They desire you, 
 i. e. desire to draw you to their side — that 
 you may desire them, or follow their party. 
 I should have no difficulty in accepting 
 this, if the reading of the intermediate 
 clause were decidedly rjpciQ ; and, on the 
 whole, it is perhaps the best sense even 
 with the other reading. See eKKXtiio and 
 Wahl's explanation of it there given. 
 Macknight's translation is virtually the 
 same. There is some difficulty, however, 
 from the recurrence of the word in v. 18, 
 where one can hardly think the Apostle 
 would vary the sense ; and yet, the taking 
 it as Wahl does. It is praiseworthy to be 
 drawn to a party by honourable intentions, 
 {kvKaX^ for koXCjq) gives a very poor sense, 
 and does not suit the context, for the em- 
 phasis of the verse is obviously on always, 
 and not merely when I am with you. 
 Macknight and Locke make tv /caXw re- 
 fer to a person, a good man. This cannot 
 be. But I am inclined to think the whole 
 passage may be thus rendered (observing 
 with Locke, that in the six preceding 
 verses, the Apostle had been speaking of 
 the strong affection of the Galatians ta 
 him while present, and their altered feel- 
 ings since, in consequence of the inter- 
 ference of strange teachers), They court 
 you, but not honourably; they seek to 
 break our connexion that you may become 
 attached to and court them. But it is 
 right to indulge an honourable attachment 
 (such as yours was to me formerly), to 
 honour always and with constancy, and 
 not merely (to entertain the feeling) while 
 I am with you."^ 
 
 II. To be jealous over. occ. 2 Cor. xi. 
 2. [See ZrjXoQ H.] 
 
 III. To envy, be moved with envy, occ^ 
 Acts vii. 9. [xvii. 5.] 1 Cor. xiii. 4. [James 
 iv. 2. Gen. xxxvii. 10.] 
 
 ZTjXwn/s:, 5, 6, from ^rjXuuf. 
 
Z 11 T 
 
 343 
 
 ZH Z 
 
 I 
 
 I. With a genitive, A zealot, zealous of 
 OY for, whether in a good or indifferent 
 sense, occ. Acts xxi. 20. xxii. 3. * Gal. 
 i. 14. Tit. ii. 14. [Polyb. x. 25. 2. Ex. 
 XX. 5. Dent. iv. 24. v. 9.] 
 
 II. Witli a genitive, Zealoushj desirous 
 of. occ. 1 Cor. xiv. 12. Comp. Z?;Xow III. 
 
 III. Simon the Canaanite, one of our 
 Lord's Apostles, is surnanied ZrjXojTrjg, or 
 the Zealot, probably On account of his zeal 
 for the law. So he is also called Kaj^avi- 
 D/e, Mat. X. 4. Mark iii. 18, not from the 
 country of Chanaan, Xavaav (for then his 
 surnaine would have been 'O Xavapadi; t, 
 see Mat. xv. 22, and LXX, Gen. xxxviii. 
 2, & al.) but from the Heb. «:p to be 
 zealous, occ. Luke vi. 1,5. Acts i. 13. See 
 WoHius on Mat. x. 4-, and Doddridge on 
 Luke vi. 15. 
 
 ZIlMfA, aQ, ?/, waste. — Dainage, loss. 
 occ. Acts xxvii. 10, 21. Phil. iii. 7, 8. 
 [where Schl. translates, / renounce all 
 worldly enjoyments. Wahl, / think all 
 things hurtful. Ezra vii. 25.] 
 
 Zrjj^ioio, u), from ^rj^ia. — To damage, 
 endamage, Zr/^uoojuat, s^iai, Pass. To be 
 damaged, endamaged, s?fffer or receive 
 loss, to lose, or be punished with the loss 
 of mulctari. occ. Mat. xvi. 26. Mark viii. 
 ^6. Luke ix. 25. 1 Cor. iii. 15. 2 Cor. 
 vii. 9. Phil. iii. 8. [Xen. Cyr. iii. 1. 16. 
 See Prov. xix. 1 9.] 
 
 ZIITE'iQ, w. 
 
 I. To seek, a person or thing lost. Mat. 
 xviii. 12. Lukeii. 45, 48. xv. 8. [xix. 10. 
 al. Thuc. iii. Q7. Xen. Vect. iv. 4.] 
 
 IL To seek, w'hat Avas not before lost, 
 to endeavour earnestly to find or obtain it. 
 Mat. vi. 33. xiii. 45. xxvi. 16. Mark xiv. 
 1, 11. Luke xiii. 6, 7. [1 Cor. x. 24.] 
 2 Cor. xii. 11, & d. Comp. Acts xvii. 
 27. Rom. x. 20. [Phil. ii. 21.] 
 
 III. To seek, desire, want. Mat. xii. 46. 
 47. Luke ix. 9. xiii. 24. John [iv. 23. 
 viii. 21.] xviii. 7, wdiere see Kypke & al. 
 On Mat. xiii. 4o, Raphelius remarks that 
 Theophrastus, Eth. Char, xxiii. applies 
 CnTEiy to a person seeking or asking of a 
 
 * [It seems to have been a name (either with vo'u« 
 added or not) given to the strict observers and dc- 
 fendei-s of the law. See sense III. Nmnb. xxv. 9. 
 The name especially described persons in the time 
 of the IMaccabees who wished to vindicate the 
 neglected law. See Joseph. Bell. J. iv. 6. 3. vii. 
 8. 1.] 
 
 -f- Xai/avabf is indeed in the reading of the Cam- 
 bridge, but of no other Greek MS., Mat. x. 4. Vulg, 
 Chananjcus. But in ]\Iat. seven, and in Mark 
 three MSS. have Xotvava^of. Vulg. Cananaeus. See 
 (iriesbach* 
 
 dealer for something to purchase; and 
 thus it appears to be used in Mat. [See 
 Esth. iii. 6. Soph. Q*M. Tyr. 672. Aris- 
 toph. Plut. 575.] 
 
 IV. To seek, endeavour, opcram dare. 
 Luke V. 18. vi. 19. John viii. 19, 20. 
 xix. 12. 
 
 V. To seek, require. Mark viii. 11. Luke 
 xi. 16. xii. 48. ZTjTeiTai, It is required. 1 
 Cor. i. 21. iv. 2. Sextus Empiricus, cited 
 by Wetstein, applies the word in a similar 
 manner. But in this text sixteen MSS., 
 live of which are ancient, read 'Cr]TtiTe. See 
 Wetstein and Griesbach *. [Heb. viii. 9. 
 John viii. 50. Nehem. ii. 4. 1 0.] 
 
 VI. To inquire, questioji. John xvi. 19. 
 [Add Mat. ii. 13. And so ^lian. V. H. 
 ii. 13. In Mark xi. 18. it is. To consider 
 or deliberate (inquire, f] 
 
 VII. To seek insidiously, and with an 
 hostile or malicious design. Mat. ii. 13, 
 20. Rom. xi. 3. The phrase ZrjTely \pv- 
 X>)j' TivoQ is Hellenistical, plainly taken 
 from the Heb. t^Si ir'ps, for which it is 
 often used by the LXX, particularly 
 Exod. iv. 19, as in Mat. ii. 20; and 
 1 Kings xix. 10, as it is by St. Paul, Rom. 
 xi. 3. The Greek writers, instead of 
 {^rjreiy \pv^r]v rtrog, say e-rrL^sXiveiv tlvi 
 ^avarov, to cojitrive death for one. In 
 1 Sam. xxiv. 1 1, w^e have the Heb. phrase 
 lyQi my, to lie in waitybr one's life, in 
 the same sense ; the use of r]'T£ in w^hich 
 last passage may confirm the derivation of 
 ^7?r£w above assigned. 
 
 Z>/777/ia, UTOQ, TO, from ^rjrea). — A ques- 
 tion, debate, dispute, controversy, occ. 
 Acts XV. 2. xviii. \d. xxiii. 29. xxv. 19. 
 xxvi. 3. [Ezek. xxxvi. 37* Cic. ad Div. 
 iv. Ep. 26.] 
 
 ^^^ Zi]Tr](nQ, lOQ, Att. ewe, v, from 
 'Cr]rto). — A question, debate, dispute, occ. 
 John iii. 25. Acts xxv. 20. 1 Tim. i. 4. 
 vi. 4. 2 Tim. ii. 23. Tit. iii. 9. [Herod, 
 ii. 54. V. 21.] 
 
 1^ ZIZA'NION, «, TO. Plur. Zi^avia, 
 u)y, TCI. Zizane. " A kind of plant, in 
 appearance not unlike corn or wheat, 
 having at first the s^rac sort of stalk, and 
 the same viridity, but bringing forth no 
 fruit, at least none good." Thus Miutert, 
 who adds from John Melchior, tom. i. p. 
 m. 272. " Zi'CavLov does not signify every 
 weed in general which grows among corn, 
 but ^particular species of seed known in 
 Canaan which was not unlike wheat, but 
 
 * [In this place of Hebrews, Sdil. construes tlie 
 verb as esse, to 6f?.] 
 
z Yr 
 
 544 
 
 Z YM 
 
 being put into the ground degenerated, 
 and assumed another nature and form. 
 The Thalmudists name it tZJ'J^t *, Tractat. 
 Kilaim 1. Halach 1, which the very sound 
 in pronouncing shows to be the same as 
 the Zi^ayta; and which, I add, may lead 
 us to the true derivation of this word, that 
 is, from the Chakl. ]] a Jdnd, or species, 
 of corn namely, whence the corrupt He- 
 brew or Syriac «Mn, which in the ancient 
 Syriac version ansv/ers to the Greek Zt- 
 (di/La, Mat. xiii, 25, & seqt. — ' Among 
 the hurtful weeds, says Johnson, Herbal, 
 fol. p. 78, Darnell (Lolium album) is the 
 first. It bringeth forth leaves or stalks 
 like those of wheat or barley, yet rougher, 
 with a long ear made up of many little 
 oues, every particular Avhereof containeth 
 two or three grains lesser than those of 
 wheat J scarcely any chaffy husk to cover 
 them with -, by reason w^iereof they are 
 easily shaken about, and scattered abroad. 
 — They grow in Jields among ivheat and 
 barley. — They spring aiid jiourish with 
 the corn ; and in August the seed is ripe. 
 Darnell is called in the Arabian tongue 
 Zizania.' This last assertion of Johnson's 
 docs not seem quite accurate t, yet I think 
 Darnell would be a better translation of 
 the Greek ZiCavta than Tares; though 1 
 am \yq\\ inforn)ed that in the North of 
 England they still call Darnell by the 
 name of Tares," See also Campbell's Note, 
 and Scheuchzer, Pliys. Sacr. on Mat. xiii. 
 25, and Michaelis, Recueil QuEest. XV. 
 
 ^" ZO'^02:, «, h.~Thick darkness, 
 blackness. This vrord is used in the pro- 
 fane as well as in the sacred writers, and 
 by them likcMase applied to the infernal 
 darkness, as particularly by Lucian, Con- 
 templant. torn. i. p. 821, D. HAPA- 
 A0r2 TiTi ZO'^Oi, Delivering to the 
 (infernal) darkness. So one of his Dia- 
 logists, in his Cataplus, tom. i. p. 4AQ, E. 
 when ho arrives on the other side of the 
 Styx, cries out, 'HpctfcXelt^ r« ZO'«I)OY. 
 O Hercules, what darkness ! See more in 
 Wetstein on 2 Pet. ii. 4. occ. 2 Pet. ii. 4, 
 17. Jude ver. 6, 13. [Homer. Iliad G. 13. 
 H. in Merc. 25C.j— Symmachus uses this 
 word Ps. X. or xi. 2. xc. or xci. 6, for the 
 Heb. !?a« thick darkness. fPolvb. xviii. 
 3.7.] ^ • 
 
 ZvyoQ, 8, 6, from '(ivyio to join, which 
 see under ZevyoQ. 
 
 I. A yoke, properly so called, by which 
 
 * [See Buxtorf's Lex. Talm. under this head.] 
 t See Castell, AR. under dit. 
 
 draught oxen are joined, or fastened to 
 each other. It is thus used in the pro- 
 fane writers, and in the LXX, Deut. xxi. 
 3. 1 Sam. vi. 7. [iElian V. H. v. 14.] 
 
 II. In the N. T. it denotes figuratively 
 the yoke of slavery, or of a servile con- 
 dition. So Scapula and Wetstein cite 
 from Plato's Epist. (pEvyeiv to AOY- 
 AE~ION ZYTON wq or icaKov, to fly the 
 servile yoke, as being evil ; and from So- 
 phocles' Ajax, line 962, 3, 
 
 Bpo/eoia AOTAE'lAI ZT'FA 
 
 Xwpauev ; 
 
 To what dire yohes of servitude we go? 
 
 OCC. 1 Tim. vi. 1. Comp. under AhXog I, 
 See Levit. xxvi. 13. Is. ix. 4. Polvb. iv. 
 82. 2.] 
 
 III. The yoke of legal ordinances, occ. 
 Acts XV. 10. Gal. v. I. And as in the 
 former passage it is described as a yoke 
 which neither they nor their fathers were 
 able to bear, so in the latter it is called a 
 yoke of bondage or slavery, in opposition 
 to which, especially as aggravated by the 
 Pharisaical traditions (comp. Mat. xxiii. 
 4.), Christ declares his yoke, i. e. his 
 doctrine or institution, to be easy, or 
 gentle, occ. Mat. xi. 29, 30. Lucian, in 
 Amores, tom. i. p. 1055, has an expres- 
 sion nearly resembling that ip Acts, 
 \\my/vi?— BAPTN KAT' 'AYXE'NA ZY'- 
 rON i]^~iv 'EnieE'ISA— Necessity lay- 
 ing a heavy yoke on our necks — [In the 
 LXX, we iind ZvyoQ used in the sense of 
 the divine law, in Jer. v. 5. In Sam, iii. 
 27., Schl. gives two different meanings, 
 either all that is troublesome and evil, and 
 the law of the Lord. Comp. Cic. Phil. i. 
 2. and Justin, vi, 9. 7.] 
 
 IV. The beam of a balance, thence used 
 for the whole balance, occ. Rev. vi. 5. In 
 this sense it is applied not only by the 
 profane writers, but frequently by the 
 LXX, for the Heb. tZ'jti^Q a pair of 
 scales. [Lev. xix. 36. Hos. xii. 7; for 
 D^Q in Is. xl. 12. See Ecclus. xxi. 25. 
 M\. V. H, X. 6.] 
 
 Zifjur/, riQ, i], from 4'ew to be hot. 
 
 I. Fermentitig matter, leaven, so called 
 from heating In fermentation the mass of 
 dough with which it is mixed. Thus the 
 Latin fermentum leaven, whence the Eng. 
 ferment ^nd fermentation, is derived from 
 ferveo to be hot. Mat. xiii. 33. xvi. 12. 
 Luke xiii. 21. 1 Cor. v. 6. Gal. v. 9. 
 [Ex. xii. 15. al. It is applied in a para- 
 ble to describe] the doctrine (f the gospel, 
 which, though it seemed at first spiall and 
 
ZYM 
 
 'M5 
 
 2n« 
 
 i 
 
 inconsiderable, yet, like leaven, speedily 
 spread its influence among the mass of 
 mankind, and wherever it took effect, 
 wonderfully * assimilated their temper 
 and conduct. Mat. xiii. 33. Luke xiii. 
 21. So Ignatius exhorts the Magnesians, 
 Epist. § 10. MEra^aXefTde eig NE'AN 
 ZY'MIIN, 6 £«riv "IrjCTOVQ Xol^oq. " Be ye 
 transformed into the new leaven, which is 
 Jesus Christ." 
 
 II. In a bad sense it denotes either 
 erroneous and corrupt doctrine, which, 
 like leaven^ spreads through, taints^ and f 
 corrupts the minds and manners of men, 
 as Mat. xvi. 6, 11. (Comp. ver. 12.) 
 Mark viii. 15. (Comp. under 'Yipojciavoi) 
 Luke xii. 1 ; or evil practices, examples^ 
 and tempers^ which have a like pernicious 
 influence on their conduct, as I Cor. v. 6, 
 li S; in M'hich last verse c^vpri -TraXaiq. 
 seems to mean the old leaven of unclean- 
 ness and lasciviousness, for which the 
 Corinthians before their conversion were 
 even J proverbially infiimous (comp. 1 Pet. 
 i. 14. iv. 2, S.); and (iivpri Kasclag kciI tto- 
 vripiaQ appears to allude to the malicious 
 and mischievous infusions of their judaiz- 
 ing teachers. Comp. 2 Tim. iii. 13. The 
 word '(vprj is particularly applied by 
 Christ, Luke xii. 1, to the hypocjisy of 
 the Pharisees; " a vice which secretly 
 puffed up their minds, and strangely 
 spread itself through their hearts and 
 lives, so as to taint and spoil the very best 
 of their duties." Doddridge. — The above 
 cited are all the passages of the N. T. in 
 which the word occurs. 
 
 Zvpoo), G), from ^vpr]. — To leaven, fer- 
 
 • See this subject well treated in Eusebias's 
 Prreparatio Evangelica, lib. i. cap. 4. 
 
 t Plutarch very remarkably informs us, that the 
 Priest of Jupiter, among the Romans, was not al- 
 lowed even to touch leaven, because >; ^dtxri kol\ yiyo- 
 vev Ix <^9o-5;, aur^ Se (fSe/psj to (^upaixtx ^/yt-uufi,/?, 
 leaven both arises from corruption, and doth itself 
 corrupt the mass with which it is mixed. Qusest. 
 Rom. p. 289. E. 
 
 :|: Thus Kop«v5/a Kipyi, a Corinthian lass, is a 
 prostitute, a courtezan ; xop/v9<a^c<v and xof»v9<a^fc-. 
 B-xi^ mean to whore : and Suidas, under the word 
 XuT^Of," mentions a Greek proverb; 'Ayp'.xopi-.Oia 
 eoixa; icipoTTU'Kricrerj, You are like to sell your wares 
 in High-Corinth, i. e. to become a prostitute. It 
 appears from the testimony of Strabo and other 
 Greek writers, that Corinth was crowded with 
 whores and deharichees; and no wonder, since it 
 aboundetl in trade and riches, and since the city it- 
 self was dedicated to Venus, who had here a famous 
 temple, where more than a thousand whores, under 
 the designation of 'Ifcol«'\o/, were devoted to her 
 service. See more in AVetstein on 1 Cor. i. 1, and 
 in AVliitby's Preface to 1 Cor. § 5. 
 
 mejit Tvith leaven, occ. Mat. xiii. 33, 
 [Comp. Hos. vii. 4.] Luke xiii. 2L 1 
 Cor. V. 6. Gal. v. 9. [Ex. xii. 34. Lev, 
 vi. 17.] 
 
 Zwyptw, G), from ^u)oq alive^ and aypita 
 to take, the same as aypevd), which see. 
 
 I. \_To take alive, either of game taken 
 in hunting or of captives taken in war, as 
 Thucyd. ii. .5. iii. 66. Xen. An. iv. 7. 22. 
 Diod.'Sic. xi. 22. 2 Chron. xxv. 12. and 
 so Hesychius. Sometimes it is to keep 
 alive, as Polyb. xvi. 33. 5. Numb. xxxi. 
 15. In Luke v. 10. Parkhurst says, that 
 the verb in its sense of catching game, is 
 " applied spiritually to taking or catching 
 men by the preaching of the gospel." 
 Schoetgen (ad loc.) has cited the same 
 sort of proverbial expression from Sohar, 
 Genes, fol. 53. col. 2 1 2. and the Jerusalem 
 Targum on Gen. x. 9; in the last of which 
 it is used of enticing men to sin. And so 
 in this passage of St. Luke. In 2 Tim. 
 ii. 26, it is used of sinners, who are 
 spolcen of as take?i captive by the devil to 
 do his will, like captives in war, who are 
 made slaves. Benson and Mackniglit, 
 however, in this last place, take the verb 
 in the lirst sense, and construe, Being 
 caught alive vtt' avrs by hitn, (i. e. the 
 Lord's servant) to do eKeiva his, i. e. God's 
 will.] 
 
 Zwr), rjc, >/, from ^aw, ^Q, to live. 
 
 I. Life, natural and temporal. Luke i. 
 75. xvi. 25. Acts viii. 33, & al. freq. 
 
 II. Marnier of living. Rom. vi. 4. 
 Comp. Eph. iv. 18. 
 
 III. IHappiness, a happy and quiet 
 life. Luke xii. 15. I Pet. iii. 10. So 
 Prov. iv. 22, 23. xii. 28. and in Latin. 
 See Vita so used Ovid. Pout. iv. 6. 3. 
 Wahl gives this sense to Rom. viii. 6.] 
 
 IV. Life \^a?id happiness'] eternal. 
 Mat. vii. 14. xviii. 8, 9. [xix. 17. John 
 V. 24, 29. xi. 18. 1 Tim. vi. 19. 2 Tim. 
 i. 2. Rom. xi. 14. And with aLwvioQ or 
 piXXhaa. Mat. xix. 16. John iii. 15, 16, 
 36. Acts xiii. 46. Gal. vi. 8. 1 Tim. i. 
 16. vi. \9, 19. Tit. i. 2. iii. 7. I John ii. 
 25.] Comp. Acts v. 20.* Phil. ii. 16. 
 Christ is called ^w») life in the abstract 
 (even as he is called wisdom, and rishte- 
 
 * [IVIost interpreters say that the expression here, 
 all the words of this life, are by hypallage for these 
 words of life, (as in John vi. 6, 8.) as is common. 
 The word of this salvation, for this word of sal. 
 vation. Acts xiii. 26. See Rom. vii. 24. and 
 Vorst de Hebraism, p. .570. So Schl. and Kuinoel. 
 I should translate (if the reading be right). All the 
 doctrine concerning this way of salvation.] 
 
zaN 
 
 346 
 
 zao 
 
 ousness, and saiictification, and redemp- 
 tion, 1 Cor. i. 30.), as being the Author 
 of this eternal life to men. John xi. 25. 
 xiv. 6. 1 John i. 2. Conip. John i. 4. 
 Col. iii. 3, 4. And let us particularly 
 observe that Adam (Gen. iii. 20,) as soon 
 as he had received the blessed promise, 
 that the Seed of the woman should bruise 
 the serpenVs head, called his wifes name 
 Eve, mn the manif ester, because she was, 
 or was to be^ the mother »n ^U of all who 
 live, i. e. to God, spiritually and eternally, 
 as being the mother of Christ, the Seed 
 just before promised, who is the Life of 
 believers (see John i. 4. xi. 25. Col. iii. 
 4.), Life without bounds or limitation. 
 Life spiritual, incessant, or uninterrupted 
 (see John viii. 51, 52. xi. 26.), and eter- 
 nal. And to this reason of Eve's name 
 ^t. John plainly alludes in his 1st Epistle 
 ch. i. 2, when he says, that The Life, 
 meaning Christ, ivas manifested, E(f>a- 
 pepMdrj. Comp. Zaw I. — And as Christ, 
 so the Holy Spirit is called Life, i. e. as 
 the Nicene Creed expresses it, the giver 
 <f life, Rom. viii. 10; and in Rev. xxii. 
 1 , he is, as the supporter of eternal Ife, 
 represented by a jmre river of water of 
 life, clear as crystal, proceeding out of 
 the thro7ie of God and of the Lamb. [In 
 Rom. viii. 10. Schl. translates. But the 
 mind applied with all its power to righte- 
 ousjiess. This is an instance, among many, 
 of the tendency of Schleusner's opinions. 
 No one who compares v. 9. with v. 10. 
 can doubt that the same spirit is spoken 
 of in both places. In 2 Cor. v. 4. Zw^ is 
 said by Wahl and Schleusner to be an 
 immortal body. I hardly think it bears 
 so definite a signification. It seems to 
 be immortal Ife. 
 
 Zil'NH, Tjc, 7/, from the Heb. ill] to en- 
 circle, gird round, whence as a N. fem. 
 plur. nlir girdles, zones, 1 Kings xxii. 
 38. See Heb. and Eng. Lexicon in nil. 
 — A girdle, which was anciently Avorn 
 about the waist, as it is in the East to 
 this day, to confine the loose flowing gar- 
 ments of those nations. Acts xxi. 11. 
 John the Baptist wore one of leather, 
 even as his type Elijah had done. Mat. 
 iii. 4. Mark i. 6. Comp. 2 Kings i. 8. 
 I^Rev. i. 13. XV. 6.]— The disciples are 
 commanded, Mat. x. 9. Mark vi. 8, to 
 provide no money, eig rag ^wmc, literally, 
 in their girdles, which were probably made 
 into a kind of purse, as is still usual in 
 the Eastern countries. Thus Dr. Shaw, 
 Travels, p. 227, speaking of the dress of 
 
 the Arabs in Barbary, says, *' One end of 
 (their girdles) being doubled back and 
 sewn along the edges serves them for a 
 purse, agreeable to the acceptation of the 
 word i^wytj in the Scriptures, which in 
 Mat. x. 9, and Mark vi. 8. (adds he in a 
 note), we render a purse." — The Roman 
 soldiers used in like manner to carry their 
 money in their girdles ; whence, in Ho- 
 race, Qjii zonam perdidit means one who 
 has lost his purse. Epist. ii. lib. ii. lin. 
 40 ; and in Aulus Geilius, lib. xv. cap. 
 12, C. Gracchus is introduced saying. 
 Cum Roma prqfectus sum, Quirites, zo- 
 nas quas argenti plenas extuli, eas ex 
 jyrovincia inanes retuli. Those girdles 
 which I carried out full of money when I 
 went from Rome, I have at my return 
 from the province brought home empty. 
 See more in Wetstein on Mat. x. 9. 
 [Sueton. Vitell. c. ]6. Herodian. i. II. 
 Xen. An. i. 4.9.] 
 
 ZiovvvM, or ^ujviwpL, from t,u}vri, which 
 see. — To gird. occ. John xxi. 18, twice; 
 where the latter part of the verse seems 
 to allude to Peter's having his hands 
 stretched out, and girded to the two arms 
 of the cross, and being thus, according to 
 the Roman mode of execution, carried or 
 led about the city of Rome, previously to 
 his crucifixion. See more in Wolfius and 
 Wetstein on the text. I add Theophy- 
 lact's Note, T/)v kitl r» <raz;jO» tKramv, teal 
 TO. Uapa ^yXou He shows (Peter's) ex- 
 tension on the cross, and his beitig bound. 
 [Titman says, *' Thou shalt stretch out 
 thy hands to another, like a captive, i. e. 
 others shall lay hands on thee, another 
 shall gird thee with bonds and lead thee 
 where thou wilt be reluctant to go, to 
 prison or death." The word occurs Exod. 
 xxix. 19. Neh. iv. 18. Paus. ix. 17- Hom. 
 Iliad. X. 78.] 
 
 Zojoyoviio, cj, from i^wog alive, and yi- 
 yova, perf. mid. of obs. ykvisi to form, 
 make, whence also yovri generation, and 
 yovoQ offspring. 
 
 I. In the profane writers. To procreate, 
 or produce an anijnal, or to bring forth 
 alive. See Wetstein on Luke xvii. 33. 
 [Diod. Sic. i. 7. and 88.] 
 
 II. In the N. T. To preserve alive. 
 occ. Luke xvii. 33. (comp. Mark viii. 35. 
 Luke ix. 24, where the word is crojasL.) 
 Acts vii. 1 9, 'Etc rd py) Ciooyoveiadai, That 
 they might not be preserved alive, or live. 
 In this latter sense, which seems Helle- 
 nistical, the word is frequently used by 
 the LXX, answering to the Heb. n^h to 
 
zoo 
 
 347 
 
 ZOO 
 
 live, or n'nn to cause or permit to live. 
 See especially Exod. i. 1 7, 1 8, 22. [Gen. vi. 
 J9. Judg. viii. 19. 1 Kings xx. 31. 1 Sam. 
 ii. 6. Sclnrarz. Comm. Ling. Gr. p. 639.] 
 Zbjor, 8, TO, from the masc. ^wo? alive, 
 living, which from <^aw, <^w, to live. — A 
 living creature, an animal. Heb. xiii. 1 1. 
 2 Pet. ii. 12. Rev. iv. 6, 7, & al. [Jud. 
 10. Ezek. X. 20. Xen. Mem. iv. 3. 10. 
 In Rev. iv. 9, 10. Bretsch. and Schl. with 
 Eichhorn translate, Living and intelligent 
 crcatures.l 
 
 ZwoTToiiu), u), from ^iaoQ alive, and Trotew 
 to make. 
 
 [I. To give life, and in the passive, to 
 receive life, to be quickened, of seed, 1 
 Cor. XV. 36. of the dead restored to life^ 
 John V. 21. Rom. viii. 11. 1 Cor. xv. 22. 
 and probably, 1 Tim. vi. 13.] 
 
 I'll. To give happiness, or salvation. 
 John vi. 63. 2 Cor. iii. 6. In Gal. iii. 
 21, it is obviously used of eternal life 
 and happiness.l^ 
 
 H. 
 
 H 
 
 Hr\, Eta. The seventh letter of the 
 9 more modern Greek alphabet^, but 
 the eighth of the ancient, whence, as a 
 numeral character, t] is still used for 
 eight. In the Cadmean alphabet II cor- 
 responded to the Hebrew or Pheniciau 
 Heth in form, name, and order, and no 
 doubt in power, or sound also, which, it is 
 certain from ancient Greek inscriptions 
 still remaining, was that of an aspirate 
 breathing, like the Roman H. The lat- 
 ter Greeks, hovrever, made it tlfe mark of 
 their E long, whereas the ancient, like 
 the Hebrews and Phenicians, had but one 
 character, namely E, for E whether pro- 
 nounced long or short. So Plato in Cra- 
 tylo, 8 yap 7] h')(pu}^eQa aXka e to TraXaiov, 
 for anciently we did not use t) and e. 
 The ingenious Dr. Bayly, in his Intro- 
 duction to Languages, part iii. p. 5. gives 
 us from Montfaucon, Palaeograph, Greec. 
 lib. ii. cap. 4, two Athenian inscriptions 
 written in the old Ionic character about 
 the time of the Peloponnesian war, 450 
 years before Christ j in which may be 
 seen the use of H for an aspirate, of E 
 for H, and of O for O 3 but for the form 
 of the letters, I must, for want of proper 
 types, refer to Montfaucon and Dr. Bayly 
 themselves. — The inscriptions are : 
 
 EPExeElAOS 
 HOIAE : ENTOI : nOAEMOI ; 
 AnE0ANON ; ENKnTPOl ': ENAlF 
 TIITOI ; EN<D0IN1KEI \ ENAAIETSIN \ 
 ENAiriNEl : MErAPOI 
 TO ': ATTO ENIATTO ': 
 
 STPATErON . <MNTAA02 \ AKFTnTU2 : 
 
 H 
 
 In more modern Greek thus: 
 
 '0;8e Iv tw TzoKifxo^ 
 '*A7re9avo)» iv KoTrpy, h 'A<y- 
 UTTTtf, Iv Ooo/xj;, iv 'AKnua-iv, 
 'El/ 'Ar/iv?), Mgya^o;, 
 Tw auTuS 'Ev<ai;T<p' 
 
 2TpaTi5yaJi', 4'a>y>Aoj, "Axpumog. 
 
 Montfaucon informs us, that the three 
 last words are the beginnings of so many 
 columns, where the names of the deceased 
 are inscribed in a long series. 
 
 H. 
 
 I. A Conjunction. 
 
 1. Either, or. Mat. v. 17, 36. vi. 24, 
 31, & al. freq. In 1 Cor. xi. 27, the 
 Alexandrian, Cambridge, and two later 
 ?VlSS. for f] TTLvri read koI izivy, and in this 
 reading they are supported by the first 
 Syriac, (and by the latter in marg.) the 
 Arabic, ^thiopic, and Coptic versions. 
 See Wetstein, Griesbach, and Macknight. 
 
 2. After comparatives. Than. Mat. x. 
 15. xi. 22, 24. xxvi. 53. Acts xxiv. II. 
 xxv. 6. 
 
 3. Rather than, more than. Mat. xviii, 
 8, 9. Mark ix. 43. Luke xv. 7. xvii. 2. 
 xviii. 14. 1 Cor. xiv. 19, where see Bow- 
 yer's Conject. But in these passages 
 paWov rather seems to be understood, 
 which word is expressed, John iii. 19. 
 Acts V. 29. XX. 35, & al. Bos, in his 
 Ellipses under MdXXov, shows that r) is 
 used in the like elliptical manner by the 
 best Greek writers : and to the instances 
 
II 
 
 548 
 
 II r E 
 
 lie has produced many more might be 
 added. Comp. Kypke. [Gen. xxxviii. 6. 
 2 Mac. xiv. 42. Tob. iii. (i. vi. 8. Soph. 
 Aj. 981. Homer Iliad A. 117. Wessel. ad 
 Diod. Sic. xi. 11. Gliiss. Phil. Sac. p. 414. 
 ed. Dath. HoogeFeen and Zeun. ad Viger. 
 vii, 7. 4. not. x.] 
 
 4. Save, except. John xiii. 10. Acts 
 xxiv. 21. [comp. Xen. Cyr. vii. 5. 16.] 
 
 5. 'AX/V >'/, Bid rather. Luke xii. 51. 
 • — Bnl, unless. 1 Cor. iii, 5. 2 Cor. i, 13. 
 So Plato in Phajdo, § 12. p. 183. edit. 
 Forster. " For the philosopher will be 
 firmly of opinion, jurj^ajjiS aXXodi KaOapoJQ 
 svrivL,ea-Oat ^^ovijaEi 'AAA' "H ekei^ that 
 lie will no where meet with wisdom clearly 
 but there, i. e. in Hades. See Hooge- 
 veen's Note on Vigerus De Idiotism. cap. 
 viii. sect. 1. reg. 1 1. []Wahl explains this 
 ellipse thus, But (I came to give nothing 
 else but) division. Herman on Viger. 
 (not. 277.) says, that 'A\X' >'/ is unless^ 
 except, and is tlierefore usually put after 
 a negation, or an interrogative conveying 
 a negation.] 
 
 II. An adverb. 
 
 1. Of interrogation_, from the Heb. n 
 interrog. It denotes a question asked. 
 What? num ? Mat. xx. 15. 1 Cor. ix. 6. 
 xi. 14. xiv. 36. '' That Scotticism, M'he- 
 ther did the word of God come forth from 
 you alone ? would be the exactest render- 
 ing of "H a^' v/xwr, &c." Doddridge. And 
 in this sense of asking a question with 
 some degree of earnestness I apprehend 
 it is used also Mat. vii. 9. xii. 29. So 
 Lucian, Reviv. torn. i. p. 405. 'li ti yap 
 av uTTelv e-^^ol; " for what can he say.^*" 
 See Blacliwairs Sacred Classics^, vol. ii. p. 
 164,5. 
 
 2. Of affirmation, Indeed, truly .^ verily. 
 And I think it is applied in this sense, as 
 being a proper mark of a strong breathing, 
 such as men commonly use in a vehement 
 affirmation. The particle "H is often thus 
 used in the profane writers, particularly 
 in Homer (see II. i. lin. 78, 229, 232, 
 240, & al. freq.) ; but is not so applied 
 when single in the N. T. Comp. under 
 M^^. [["II Ka) is translated by Vv ahl and 
 Schl. as an etiam, in Luke xii. 41. Rom. 
 iv. 9. In the first it is rather aut etiam, 
 as in Luke xi. 12. Rom. ii, 15. 2 Cor. i. 
 IS.— llTcEp, Than, John xii. 43.~IItoi, 
 (with i] following,) Either. Rom. vi. 16. 
 Xen. Cyr. iv. 5. 27. Herman ad Viger. p. 
 248. — '"^II py]v. Truly, certainly, assuredly. 
 Heb. vi. \i: See Gen. xxii. 17. Numb. 
 xiv. 23, 35. Aristopb. Plut. 608. Polyb. 
 
 vi. 19. 56. Xen. An. ii. 3. 26. It is a 
 strong affirmation.] 
 
 'Hyfyuovf'vw, from 'Hye/^wr. — To be a 
 govertior, or president, occ. Luke ii. 2. 
 iii. 1. Comp. under 'ATroypa^;/. [From 
 Fischer. De Vit. Lex. N. T. p. 436. (see 
 ^VjTrapyia) it is clear that 'llyEfxovEvo} was 
 used to express any headship or govern- 
 ment of a province. In Luke ii. 2, it 
 expresses the pov/er of a lieutenant of 
 the emperor over Syria; in iii. 1, that 
 of a procurator of Judea. That in the 
 first of these places, the verbs (what- 
 ever be the explanation of the passage) 
 can hardly be a mere official designation, 
 as the governor, the protector., standing 
 as it does without either an article or 
 civijp^ is quite certain, as Mr. Benson has 
 very correctly stated in his Chronology 
 of the Life of Christ, p. 123. The word 
 occurs iElian. V. H. xii. 17- Xen. Ages. 
 
 JrlyEfiovla, ciQ, ri, from 'Ilyc/^wv. — Go- 
 vernment. occ. Luke iii. 1, where Kypke 
 cites Appian and Josephus using y]yEfjiovia 
 in like manner for the RomoM imperial 
 authority. [Joseph. Ant. xviii. 6. 9.] 
 'WyEpMV, oi'oc, 6, from fjyEopai. 
 
 I. Properly, A leader or guide of the 
 way. — Thus used in the profane writers, 
 as by Xenophon (in Scapula), o^5 Xa€>E~iy 
 'HPEMO'NA, to take a guide of the way. 
 [[Xen. An. ii. 4. 1.] 
 
 II. A leader, governor, priiice. Mat. ii. 
 6. X. 18. xxvii. 2, 11, 14. Acts xxiii. 24, 
 26. 1 Pet. ii. 14. It may be worth ob- 
 serving, that Josephus, Ant. lib. xviii. 
 cap. 4, § 1, gives Pilate the same title of 
 'HyEpiov, as St. Mat. does xxvii. 2, &:c. 
 and St. Luke, ch. xx. 20. See Campbell's 
 Prelim. Dissertat. p. 378. {\ must here 
 again refer to the word Eirapxia, and say 
 that yyspojp is used of any governor.] 
 
 lirE'OMAI, Syuai, from ctyw to hing, 
 lead. 
 
 I. To lead, guide in a way, q. d. to 
 bring on, or forwards. Thus Herodotus, 
 'HPOY'MAI aoL rTjy oCov, I lead you in 
 (as to) the way; Aristophanes in Plut. 
 lin. 15. 'Ot yap t>\i'r:ovTEQ toIq tvc^Xolq 
 lirOY'MEeA, For Ave who see lead the 
 blind. [Exod. xiii. 21. Xen. Cyr. iv. 2. 
 5.] 
 
 II. To lead, preside, govern, rule, whe- 
 ther in a temporal sense, as Acts vii. 10. 
 (In Lucian, Pseudomant. tom. i. p. 904, 
 we have, 'O tote lirO'YMENOH Bidwiag, 
 The then govei-nor of Bithynia.) — or in a 
 spiritual one (governing a genitive), Heb. 
 
H A H 
 
 349 
 
 II KO 
 
 xiii. 7*, 17, 24. Comp. Luke xxii. 26. 
 Mat. if. 6. [Deut. i. 15. Estli. v. 1 1. Xen. 
 Mem. iii. '2. 4.] 
 
 III. To lead, be the chief or principal. 
 Acts xiv. 1 2, ETtELZr} avTug 7)v 6 ^lynfievoQ 
 TH Xoy«, " because he was the leader of. 
 the discourse;" on wliich account tliey 
 thought he might more probably be their 
 god of eloqiieiice. lamblichus 'calls him 
 OeoQ b TU)v Xoyiov Ip/s/jioji', with a remark- 
 able correspondence to the words of the 
 sacred liistoriari. Sec other learned illus- 
 trations of this text cited by ^Mr. Eiscoc 
 at Boyle's Lect. chap. viii. *§ 8. p. ;313, 
 314. Doddridge. See also Eisner, Wol- 
 tius, and Wetstein on the place. Acts xv. 
 22, 'Av^pag jiysfjiiyiiQ, Leading or prin- 
 cipal men. 
 
 IV. To think, esteem, reckon. Acts xxvi. 
 2. 2 Cor. ix. 5. Phil. ii. 8. 1 Thess. v. 13. & 
 al. freq. On Phil. iii. 8, Kypke cites Xe- 
 nophon several times using the phrase 
 ZHMIA'N 'KrOYME'NOS for reckoning 
 or esteeming as a loss. [See Job xix. II. 
 Diod. Sic. xiii. 55. Herodian. iii. 6. 3. Thu- 
 cyd. iv. 9. ^Escli. Dial. iii. 6, In 1 Thess. 
 V. 13. Schl. says the sense is, to pay ho- 
 7iour to, but Wahl joins rr/aadui vti-e- 
 peic7repiT(Tn, i. e. irepl ttXeZ-h, maximifacere, 
 to value at the highest rate.'] 
 
 "llhiv, Etc, El, Plup. act. Attic of k^loj 
 to kno7V, by syncope for TjSyjKEiv. John i. 
 iii, 33. iv. 10. V. 13. &al'. freq. 
 
 'Hoewc, Adv. from ii^vg s?veet. — Glad, 
 willingly, with pleasure, occ. 2 Cor. xi. 
 19. Mark vi. 20. xii. 37. So in Plato, 
 Pheedon, § 14. p. 188. edit. Forster: 
 'HAE'aS av'AKO'YSAIMI, I would o/«^/?y 
 hear. [2 Mac. ii. 28. iEIian. V. H. vii'i. 
 J 2.] 
 
 "HAH, An adv. of time. 
 
 1. Now already, at, or by this time. 
 Mat. V. 28. xiv. 15. xxiv. 32. John xi.39. 
 &al. 
 
 2. Already, i. e. without mentioning, or 
 insisting upon any thing further. 1 Cor. 
 vi. 7.^ See Rapheliuson the place. 
 
 3. "Wlr] Ie Ka\, And moreover, yea more- 
 over, quinetiam, quin imo etiam: Mat. 
 iii. 10. Luke iii. 9. Raphelius has shown 
 that both Herodotus and Polybius apply 
 the phrase in the same sense. 
 
 ^ 4. "Ilc^r; TTore, Now at le?igth. So the 
 Vulgate version, tandem aliquando. Rom. 
 i. 10. Phil. iv. 10; where Wetstein cites 
 the Greek writers using these two ])ar- 
 ticles in the same manner; and on Rom. 
 
 * [Hence arose an ecclesiastical term.] 
 
 Kypke observes, that they denote a strong 
 desire either of averting some inveterate 
 evil, or of obtaining some long expected 
 good, and shows that they are thus ap- 
 plied by Joseph us and Dionysius Hali- 
 carn. 
 
 "H^iTa, Neut. piur. superlat. of ^i^vg 
 (which see under li^ewc) used adverbially. 
 — Most gladly or willingly, with the 
 greatest pleasure, occ. 2 Cor. xii. 9, 15. 
 
 HAONH\ fiQ, Tj. The Greek Etymolo- 
 gists derive it from ^cu) to please. 
 
 I. Pleasure, occ. Luke viii. 14. Tit. iii. 
 3. 2 Pet. ii. 13. [In Numb. xi. 8, it is a 
 pleasant tasie.'^ 
 
 II. Lust, the desire of sensual plea- 
 stir e. Sq. Hesychius, ettSv^Lu. occ. Jam. 
 iv. 1 , 3, where the Vulg. concupiscentiis, 
 q. d. lusts, concupiscences . Comp. Tit. 
 iii. 3. [Wisd. vii. 2. Xen. Mem. i. 2. 23. 
 i. 5. 6.] — In the N. T. it is generally 
 used in a bad sense. How similar is that 
 passage of St. James, ch. iv. 1, to this of 
 Plato: Kai yap iroXif-isg Kal crruaEig i^ai 
 jJ.a'^ag ^^Ey aXXo Trapi^Ei i} to aufia Kai 
 ciL rsTn ETTiOvfjiiaL. Phsedon, § 1 1. p. 178. 
 edit. Forster. 
 
 ^^^ 'llEvocrfiov, «, 70, from ycvg, sweet, 
 and 6crf.i}) smell. — Mint, a kind of herb, 
 so called from its sweet smell, occ. Mat. 
 xxiii. 23. Luke xi. 42. 'illvoa^og, 6i U 
 piv6r}p, 'li^vo(Tficg, but some call it 7uinf, 
 says Dioscorides, cited by Wetstein. So 
 Galen, lib. vi. Simplic. 'U^voajdog, 'ivioi 
 Ce fiu'drjv Trpoaayopsv&m. [It was used 
 by the Jews for sprinkling on the floors of 
 their houses and synagogues. See Dios- 
 cor. iii. 41 and 48. 'i'heoph. de Causis 
 Plantar, vi. 22. Schol. Aristoph. Ran. 
 11 07. 01. Cels. Hierobot. t. i. p. 543.] 
 
 "lldog, Eog. ng, to, from Edog, which see. 
 
 Manner, custom. "llQea, i'ldrj, tci. 
 
 Man 
 
 ncrs. morai 
 
 occ. I Cor. XV. 
 
 where <bdEipB(nv, &c. is an Iambic verse 
 of Menander's. [See the Sentent. Com. 
 Or. p. 248. ed. Steph. p. 78. cd. Cleric. 
 Polyb. iv. 21. 1. Xen. Mem. iii. 10. 3. 
 The first meaning of the word is an ac- 
 customed habitation. See Homer. Od. 
 xiv. 411. Herod, vii. 125. Irmisch. Ex- 
 curs, ad PleroQian. i. 2. 6.] 
 
 ^HKO, [On this word see Dawes, Misc. 
 Crit. p. 3.<1.] 
 
 I. \_To be come, arrive. iMark viii. 3. 
 Luke XV. 27. John iv, 47. Acts xxviii. 23. 
 So it is used of titne in John ii. 4. In 
 Luke xiii. 35, Kaipog is understood, unless 
 with Schleusner we say that i'ltrj ote are 
 redundant. Joseph, Ant. ii. 3. iO. Xen. 
 
H AI 
 
 350 
 
 H AI 
 
 An. ii. 5. 2. And in this sense too] it is 
 spoken of Christ in respect of his incar- 
 nation and hirth into this world, Heb. x. 
 7, 9. — and of his co?iversatio7i among men 
 as the messenger of God, John viii. 42. 
 Comp. 1 John v. 20. 
 
 [II. To come. Mat. viii. II. xxiv. 50, 
 of local motion. Mat. xxiv. 14. Luke xix. 
 43, of time to be comings or at hand. In 
 John vi. Z7, it is to come as a follower ; 
 and so epy^ofxat is used in the same verse. 
 See Heb. x. 37. Rev. ii. 25. Xen. An. ii. 
 1.3.] 
 
 III. To come, kajypen, spoken of events. 
 Mat. xxiii. SO. Rev. xviii.'s. 
 
 'HAI', Heb— Eli, Heb. >^«, Mi/ God. 
 occ. Mat. xxvii. 46. Comp. Ps. xxii. 2, 
 in the Heb. and 'EXwt above. 
 
 'HAIKI'A, ag, //. 
 
 I. Stature, occ, Luke xix. 3. Comp. 
 Luke ii. 52. Eph. iv. 13. [So Aristot. 
 de Plant, i. 4. DIod. Sic. iii. 43. Schleus- 
 ner refers Mat. vi. 27. Luke ii. 52. xii. 25, 
 to this head. With the place of Ephesians, 
 which is referred by Schleusner to age, 
 comp. Lucian. Imag. 7. Philost. Vit. Soph. 
 i. p. 543.] 
 
 II. Age. occ. John ix. 21, 23. (See 
 under "E^w X.) Heb. xi. 11. Comp. JWat. 
 yi. 27. Luke xii. 25. in which latter texts 
 it seems to signify the age of a ?nan, or 
 the duration of human life. See Wetstein 
 and Doddridge on Mat. and an excellent 
 Note of Campbell's on Luke, and comp. 
 lir\xvQ' [See Ezek. xiii. 18. ^sch. 
 Dial. i. 12. ii. 13. Arrian. de Venat. 
 
 V.I.] 
 
 EQ^" 'HAI'KOS, r], op.^How great, 
 (q. d. ho7v great a part or share. J It is 
 used either interrogatively, or indefinitely, 
 occ. Col. ii. 1. James iii. 5. 
 
 "HAI02, «, d. 
 
 I. The sun, the solar orb, f re, or flame. 
 Rev. xxii. 5, where (jxorog ?/X/« is evidently 
 parallel to MDnn 11X the light of the solar 
 flame, Isa. xxx. 26, which the LXX there 
 render <()u>q fjXis. "HXloq is also used in 
 that version for ncn in two other pass- 
 ages, Cant. vi. 10. Isa. xxiv. 23; as it is 
 for Din the solar orb orfre, Jud. xiv. 18. 
 .Tob ix. 7. Comp. Heb. and Eng. Lexicon 
 under nnn and D")n. 
 
 II. The sun or solar light. Thus it 
 most generally signifies in the N. T. And 
 thus throughout the LXX (except in the 
 forecited texts and three more, in one of 
 which. Job xxxi. 26, it corresponds to 11« 
 the light) it constantly answers to the 
 Heb. worn, which undoubtedly denotes 
 
 not the orb or fLre, but * the light of the 
 sun. See Mat. xiii. 6. Mark iv. 6. (Com- 
 pare Gen. xxxii. 32, in LXX, and Heb.) 
 Mark i. 32. Luke iv. 40. (Comp. Gen. 
 xxviii. 11.) Mat. xiii. 43. (Comp. Dan. 
 xii. 3.) Mat. xxiv. 29. (Comp. Isa. xiii. 
 10. Ezek. xxxii. 7.) Acts ii. 20. (Comp. 
 Joel ii. 31.) Acts xiii. 11. (Comp. Eccles. 
 vi. 5. xi. 7.) Mat. xiii. 43. xvii. 2. Rev. i. 
 16. (Comp. Job xxxi. 26. Rev. vi. 12. 
 (Comp. Joel iii. 15.) Rev. vii. 16. (Comp. 
 Ps. cxxi. 6. Jon. iv. 8.) Revelation xii. 1 . 
 (Comp. Ps. civ. 2. Mai. iii. 20, or iv. 2. 
 Wisd. V. 6. Rom. xiii. 14. Gal. iii. 27.)— 
 It must be further remarked, that in the 
 profane writers likewise, and in the popu- 
 lar language of the Greeks, "YIXloq signi- 
 fies not only the orb or Jire, but also the 
 light of the sun. This is put beyond dis- 
 pute by a passage cited by the rev. and 
 learned William Jones, in his excellent 
 Essay on the First Principles of Natural 
 Philosophy, p. 203, from Sallust the phi- 
 losopher, who has expressly remarked t : 
 T« 'HXtH TYiv StbAFPAN, Krai r>)v cctto tT^q 
 ff^cupac 'AKTI'NA, "HAION ev avviidiu^ 
 KaXtifiEv, " We usually call the orb of tlie 
 sun, and the ray proceeding from the orb, 
 "RXiog." And thus in the Poet Mimner- 
 nus, JJepl (3i& Concerning human life, 
 'lliXioQ is used for the solar light, 
 
 Katflg, co-ov r in\ yjjv KI'ANATAI 'HE'AI02. 
 
 Short is our youthful time, 
 
 As whilst the sun is spread upon the earth. 
 
 Homer in like manner speaking of the 
 jnorning light, II. viii. 1. 
 
 "HilS fxev xpox67r£7rkog 'EKI'ANATO Troiffav stt S.tav. 
 The saffron morn was spread upon the earth. 
 
 In which passage the style of the poet, as 
 usual, agrees with that of scripture. Thus 
 in Joel ii. 2, we read of inu^ the dawn Wlti 
 spread upon the mountains. — Suicer, in 
 his Thesaurus under "WXloq III. 1. cites 
 the following passage from Clemens Alex- 
 andr. Strom, iii. p. 428, Tov r^c vfiepac 
 (iLTiov, KOL Traripa t5 ^iotoq "HAION 6 
 QeoQ 'E^E'XEEN iivojQev "laov sttl yfjc 
 aTrdffi TOLQ ftXiweiv ^vvafiivotq, " God hath 
 from above poured forth (efifudit) the sim, 
 the author of the day, and the father of 
 
 * Comp. Heb. and Eng. Lexicon under tttju' TI. 
 and the authors there cited. 
 
 f Sallustius De Diis & Mundo, published among 
 the Opuscula IMytholog. Ethic. & Physic, by Tho- 
 mas Gale. 
 
 1 
 
HM E 
 
 351 
 
 HM E 
 
 light, equally upon all who can see." And 
 that the English word S2in was sometimes 
 applied in the same sense by our ances- 
 tors, evidently appears by an old Chronicle 
 preserved in the Gentleman's Magazine 
 for July 1/62, p. 30G. It begins thus: 
 "On Tuesday, January 27, 1607, about 
 nine in the morning, the sunne being 
 fayrly and bryghtly spred, &c." And it 
 is still thus frequently used in our com- 
 mon discourse, as when we speak of walk- 
 ing or sitting in the sun, * of the suns 
 bei?ig hot, &c. 
 
 "^HAOS, », 6. — A nail. occ. John xx. 25. 
 [Josh, xxiii. 13.] 
 
 'HMEI"'2, w>/, Tv, dc, Wef lis, plural of 
 'Eyw /, which see. 
 
 'H//£pa, ac, //. t 
 
 I. A day^ [i. e. the time] whilst the 
 sun is above the horizon. Mat. xx. 6, 12. 
 John xi. 9. Acts xii. 18. xxvi. 13. xxvii. 
 29, 33, 39. [It is put for daylight in 
 Luke iv. 42. vi. 13. xxii. 66. Acts xii. 18. 
 Rev. viii. 12. Xen. Cyr. iv. 5. 14. Thuc. 
 vii. 184.] — On 2 Pet. iii. 8, see the pass- 
 ages cited by Wetsteiu. — The expressions 
 TEffaapaKovra ijfjiipag kul TSffffapaKovra 
 vvKTaQ, forty days and forty nights, Mat. 
 IV. 2, and rpeiq ijfiipaQ kuI rpelg vvKrac^ 
 three days and three nights, Mat. xii. 40, 
 though agreeable to the Hebrew idiom 
 (see Gen. vii. 4. Exod. xxiv. 18. Jonah i. 
 17.), yet are not merely Hebraical or Hel- 
 lenistical, as is evident from Herodotus, 
 lib. iii. cap. 129, 'E7r"'EnTA ^kv U 'HME'- 
 PAS KoX "EHTA NrKTA2 hiro r5 Tra- 
 peovTOQ KCiKu 6 Aapeiog ay pvirylrj a l el^eto. 
 For seven days and seven nights Darius 
 by this misfortune continued sleepless. 
 So Theocritus, Idyll, ii. line 86, 
 
 Kitfiav 8* iv K}JvTr,pi AEK' "AMATA xal AE'kA 
 NT'KTAS. 
 
 For ten days and ten nights in bed I lay. 
 
 II. Figuratively, Time for work or la- 
 hour. John ix. 4. Comp. Mat. xx. 6, 12. 
 
 III. The day of eternal life, as opposed 
 to the spiritual darkness of our present 
 state. Rom. xiii. 12. [Schleusner says, 
 
 * Compare Exod. xvi. 21. 1 Sam. xi. 9. Neh. 
 vii. 3. 
 
 t The derivations of r,i^^p» commonly proposed 
 are from V^V => gentle or tamc^ because appointed 
 for tame creatures : or from i',wi the mornings and 
 yuov'a apart^ q. d. the daughter of the morning; or 
 from i/afZ-o, to desire^ because it is so amiable and 
 desirable to all men, and Plato (in Cratylo) says 
 the ancients called i^ix^ctv iimspav on this last account. 
 Sec Ijeigh and M inter U 
 
 The time when a more perfect knowledge 
 of religion and virtue shall be propagated 
 through Christianity. The word is used 
 in this sense, which seems to be the true 
 one (see Macknight) also in 1 Thess. v. 5. 
 The Jews called the time of the Messiah 
 the day. See Schcetgen. Hor. Heb. p. 
 571.] 
 
 IV. A day, comprehending both the 
 day and night, a nuchihemeron. Mat. [vi. 
 34.] XV. 32. xvii. 1. [xx. 19.] Acts xxviii. 
 7, 12, 14. 'Wpipav ti, rjpipag, Day after 
 day. occ. 2 Pet. ii. 8. The LXX use the 
 same phrase, Esth. iii. 7, for the Hebrew 
 cdv!? IDVd, from. day to day. [See Gen. 
 xxxix. 10.] Not that this expression is 
 merely Hebraical or Hellenistical, for 
 Kypke cites it from Euripides, Rhes. line 
 445, and from Heniochus in Stobajus Ser- 
 mon xxxix. p. 241. 'llpepa ical vpipq, Day 
 by day, 2 Cor. iv. 16. This seems an He- 
 braical expression, taken from the Heb, 
 CDV ms Esth. iii. 4. Ps. Ixviii. 20, or 
 from CDVl tiDlo, 1 Sam. xviii. 10. [To 
 these phrases may be added some others. 
 In Mat. XX. 2, rrjp rjpepav is for Kad' ype- 
 joav, or Ka0' ijpipay EKaarrfy. So is Ey 
 ripipa in 2 Pet. ii. 13. "OXr/v T))y npipav 
 is also daily, every day, in Rom. viii. 36. 
 and Isa. xxviii. 24. and Ps. xii v. 22, KaQ' 
 ypipay occurs frequently. See Mat. xxvi. 
 55. Mark xiv. 49. Heb. vii. 27. x. 11. (In 
 the two last places, the phrase does not 
 mean on every (natural) day, but on every 
 one of the days referred to, i. e. in this 
 case every day (of expiation.) 'Upipag 
 Koi vvKTog means coristantly, Luke xviii. 
 7. 1 Tim. V. 5. Luke xxi. 37. and Thomas 
 M. p. 630, says that this is an Attic ex- 
 pression. Xen. Cyr. ii. 3. 23. See Mat- 
 thiae, § 378. 'Ev piq. i^fxipq. seems to be 
 for at once, suddenly, in Rev. xviii. 8.] 
 
 V. Q'HyLtepa, Time in general. Thus r} 
 ijfxipa hr]\u)aEi, 1 Cor. iii. 13, is (Future) 
 time will show, and Luke xvii. 30. The 
 plural is often used in this sense, as Luke 
 ii. 6, The time was fulfilled, xvii. 22, 
 'EXevcovrai rifXEpai. Again, At rffxipioy 
 (sc. riyojy ^LayeyofjiEvioy), After an inter- 
 val of some time. And see Mark ii. 1. 
 Acts V. 36. XV. 7. xxi. 38.] 'E>/ toIq 
 tfpepaig EKEiyatg, In those days. Mat. iii. 
 1. This seems an Hellenistical phrase, 
 taken from the LXX, who use it Gen. vi. 
 4. Jud. xvii. 6. xviii. 1. xix. 1. & al. for 
 the Heb. tz)nn CD>a»n, for which a classi- 
 cal Greek writer would rather have said, 
 ey EKEiyo) t(o Katp^, or )^|3o»/6>, or Kar EKEiyov 
 Toy Kcupoy, or yjpoi'oy. [This phrase occurs 
 
HM E 
 
 352 
 
 11 PE 
 
 perpetually as Mark i. 9. viii. 1. xiii. 24, 
 and it certainly does not convey any ac- 
 curate definition of time. About that 
 time. See Krebs. Obss. Flav. p. G.] The 
 expressions eXevffOvrat //^f'pat, and ep^oj^rat 
 yj/mipaif the days shall or do come^ which 
 we have Mat. ix, 15. Luke v. 35. xvii. 22. 
 xxiii. 29. & al, are also Mellenistical ; the 
 latter is used by the LXX, Jer. xxxi. 27, 
 31. Amos. iv. 2, for the Heb. tD^^^l n^D'. 
 
 VI. lljuepai, at, Days, time, of life or 
 office. Mat. ii. 1. xxiii. '^0. Luke i. 5. iv. 
 
 25. xvii. 28. Comp. Heb. v. 7. This 
 phrase ev {raio) i^jiipaLc is likewise Hel- 
 Jenistical, often used in the LXX for the 
 
 ' Heb. tD^iyi, Jud. v. C. 1 Chron. i. 19. iv. 
 41. V. 10, 17. A classical author, for h 
 rjfiipaiQ 'llp6)d&, &c. would say ef 'IIpwc«. 
 [See John viii. 56. Mat. xi. 12. In Luke 
 xix. 42, Thi/ day is rather The time and 
 opportunity granted to thee. But there is 
 another phrase connected with this sense 
 used in speaking of length of life. Thus, 
 Luke i. 7, Both advanced in their days ; 
 or, as we say, in life or in years. So ibid. 
 18. and ii. 36. Comp. Gen. xvii. 1 1. xxiv. 
 1. Josh. xiii. 1. xxiii, 1. I think this is 
 the sense in Fleb. vii. 3. Schleusner says 
 it is there The time of office. ~\ 
 
 VII. ['Hyue'pa, either alone, or with 
 eKEivr], ecry^ciTT}, Sec, or KuoiB, or Tr/(r5 
 Xpi<7«, or t5 vis t5 uvOpiOTrti, is put for 
 The time 7vhen the Messiah will come to 
 
 judge the universe. Mat. vii. 22. x. 15. 
 Luke X. 12. xvii. 24, 26. John vi. 39, 40, 
 44, 54. Acts ii. 20. I Cor. i. 8. -v. 5. 2 Cor. 
 i. 14. Phil. i. 6, 10. 2 Thess. i. 10. ii. 2. 
 2 Tim. i. 18. iv. 8. In Luke xvii. 24, 
 
 26, and SO, according to Schleusner, and 
 Heb. X. 25, according to Parkhurst, The 
 destruction of Jerusalem (which was one 
 manifestation of the Son of Man) is sup- 
 posed to be intended.] — From the fre- 
 quent mention in the S. S. of the great 
 day of judgment under the names of that 
 day^ the last day, the day of the Lord 
 Jesus, the day oj' Christ, the day of judg- 
 ment, hii. vve may account for the follow- 
 ing very uncommon sense, in which the 
 word is once used by St. Paul. 
 
 VIII. Judgmc7it. occur. 1 Cor, iv. 3, 
 where observe that avQpioxivqq fjj.t8pac, 
 literally ma7is day, is s})oken in opposi- 
 tion to the coming of the Lord, verse 5, 
 and to 'II 'llpipa, the day, i, e. the day 
 of the Lord namely, ch. iii. 13, where the 
 Vulgate hath Dies Domini. [Bretschneider 
 and Schl. give the same explanation of the 
 origin of this phrase; but to me it appears 
 
 a very forced oue. St. Jerome (Ep. ad 
 Alliasiam), says it is a provincialism. — 
 'lipepa, for judgment, occurs in Demosth. 
 1072, 27. The Syriac has, Inj anij maii. 
 See Glass. Phil. Sac. p. 878. e'd. Dath.] 
 
 [IX. 'Il^e'pa is often put for a feast- 
 day, or day to he observed. See Acts ii. 
 1. XX. 0, 16. Mark xiv. 49. Gal. iv. 10. 
 Luke iv. 16. xiii. 14. Jer. xvii. 24. John 
 xii. 7. Pleb. vii. 27. 2 Mac. ii. \Q.'] 
 
 'llperepog, a, ov, from yfxelc;, rve, us. — 
 Our. Acts ii. 11. xxiv. 6. 
 
 ['Hjui, the iEolic form oi iipl, To be. 
 The imperfect i]pr}p, occ. Acts xi. 10. See 
 Mcsris.j 
 
 E|3^ 'lipiOavrjQ, eoQ, «c, 6, >/, from rfpi 
 half (see ijpKTvg), and Edaror, 2 aorist of 
 ^vi](TK(si to die. — Half dead. occ. Luke x. 
 30. [The word occurs in Diod. Sic. xii. 
 62. Herodian iv. 9. 15. 'llptOprjQ in Aris- 
 toph. Nub. 504. Alaph. iii. 7. It answers 
 to seminex in Virg. Mn. v, 275. We have 
 vpldvTjTog in Wisd. xviii. 18.] 
 
 "IIMI2YS, em, v. Mintert derives it 
 from ript half, iind'icroQ equal. — Half. neut. 
 "lifjiiav, £og, »e, TO. Plur. i]jxiaea, r„ ra, 
 The half. occ. Mark vi. 23 *. Luke xix. 
 8. Rev. xi. 9, 1 1. xii. 14. [On the geni- 
 tive yjiiasQ, see Lobeck on Phryn. p. 246. 
 The word occurs Exod. xxiv. 6. Job viii. 
 21. Joseph. Ant. iii. 6. Dion. Hal. iv. 17. 
 Polyb. V. 32. 1.] 
 
 1^^ 'llpuopior, 8, Tu, from r/pi half 
 which see under ijpLcrvQ, and wpa an hour. 
 — A half hour, half an hour. occ. Rev. 
 viii. 1. [Poll. Onom. i. 7L] 
 
 ^\lp(pL£(rf.iivoQ, Particip. Perf. Pass, of 
 ^Ap(l)ievvvui, v,'hich see among the Anoma- 
 lous Verbs, in Grammar, § 16. 
 
 "llviica, an Adv. of time. — When. occ. 2 
 Cor. iii. 15, 1 6. [Xen. Cyr. i. 4. 27.] 
 
 "WiTEp, an Adv. from ?/ than, and irkp 
 truly. — Than truly, than. occ. John xii. 
 43. 
 
 ^^ "IffllOS, «, b, //. The learned 
 Damm, Lexicon Nov. Grtec, derives it 
 from eVw to follow, as denoting one who 
 Ye<i{\\\Y follows the will of another, and is 
 ready to do what he desires or wants. — 
 Placid, mild, gentle, easy. occ. 1 Thess. ii. 
 7, (where see Wetstein.) 2 Tim. ii. 24. 
 [occ. Herodian ii. 4. 1. Thuc. ii. 58. 'IItti- 
 oT-qg in Addit. Esth. xiii. 2.] 
 
 E^^ "llpEpoQ, «, b, ?/. It seems formed, 
 as the Lexicons remark, by transposition, 
 from ijpEpoQ tame, gefitle, which is properly 
 opposed to ay pioQ wild. — Quiet, composed. 
 
 * [A form conveying the intention of satisfying 
 the most excessive requests. See Esth. v. 3. ] 
 
HPO 
 
 363 
 
 H Pft 
 
 occ. 1 Tim. ii. 3. []^o£/i«a, ^pe/Jtiej, and /^(0£- 
 fia^io, occ. often in tlie versions of the O.T.] 
 *Hpw^ta»^o<5 wv, ot, from 'Hpw^j/g Herod. 
 — A name formed with a Roman or Latin 
 termination, like Xpiriavog, which see, 
 and Wetstein on Mat. xxii. 17. Herodi- 
 arts, a sect, or rather a party or faction, 
 among the Jews, so called from Herod the 
 Great. It is probable, from a comparison 
 of Mat. xvi. 6. with Mark viii. 1.5, that 
 they were a branch of the Sadducees : 
 And, besides the impious principles of 
 that sect, they seem to have been parti- 
 cularly attached to the family of Herod, 
 and consequently to the Roman govern- 
 ment, by which Herod had been made 
 and continued king, and which, at the 
 time of our Saviour's public ministry, fa- 
 voured and protected his two sons, Herod 
 Antipas and Philip, in their respective 
 tetrarchies. (Comp. under Terpapx^c-) 
 And as Herod, to ingratiate himself with 
 Augustus and the great men of Rome, 
 had in many things acted contrary to the 
 law and religion of the Jews, hy * intro- 
 ducing the heathenish customs of the Ro- 
 mans into Judea, and even by f building 
 temples, and erecting images elsewhere 
 for idolatrous worship, and particularly 
 in honour of Augustus ; so his partizans, 
 the Herodians, seem, like him, to have 
 professed indeed the Jewish religion, but 
 to have corrupted it by occasionally com- 
 plying with the pagan customs of their 
 Roman masters, pleading probably, as | 
 Herod himself did, that they acted not 
 thus of their own accord, but in obedience 
 to the superior powers. And this wicked 
 occasional conformity to heathenism seems 
 to be what our Saviour particularly means 
 by the leaven of Herod, (Mark viii. 15.) 
 or of the Herodians, as indeed some copies 
 read, r«J5v 'llpht^iavuiv. (See Mill and 
 Wetstein.) Thus the Herodians were, 
 both in their religious and political prin- 
 ciples, most diametrically opposite to the 
 Pharisees. How keen then must have 
 been the malice of the latter against 
 Christ, that, in order to destroy him, t'ley 
 would join in consultation with such im- 
 
 * Herod instituted games after the Roman man- 
 ner in honour of Caesar, and even built a theatre in 
 Jerusalem adorned with images of men ; as Jose- 
 phus informs us, Ant. lib. xv. cap. 8. § 1, 2. Yea 
 he went still farther ; for he dedicated and erected, 
 out of respect, no doubt, to the Romans, a golden 
 eagle over the great gate of the temple. 
 
 t Joseph. Ant. lib. xv. cap. 9. 8 5. Comp. Do 
 Bel. lib. i. cap. 21. § 3, 7. 
 
 X Joseph, ut sup. 
 
 pious wretches as they must have esteem- 
 ed the Herodians ! [There arc many who 
 think the Herodians were only courtiers 
 or servants of Herod. So the Syriac, the 
 Hebrew interpretation of St. Matthew, and 
 Luther. Tertullian, Epiphanius, Chry- 
 sostom (on Mark xii), Theophylact, and 
 even St. Jerome in his Dial. cont. Lucifer- 
 anos, say they were persons who believed 
 Herod to be the Messiah. But in his 
 Commentary he rejects this obviously ab- 
 surd opinion. See Stolberg. Exerc. Ling. 
 Gr. p. 419. Sam. Petit. Var. Lect. c. 18. 
 Macknight's Harmony, p. 168, Hammond 
 on St. Mat. xxii. 16.] — As to the question 
 which the Pharisees and Herodians in 
 concert proposed to Christ, about the lav»^- 
 fulness of giving tribute to Caesar, it is 
 generally supposed (to use the M^ords of 
 Doddridge) that " they hoped to have in- 
 snared him, whatever answer he could 
 have returned. If he asserted, on the one 
 hand, that tribute was to be paid to Cae- 
 sar, the Pharisees, who generally main- 
 tained (as Judas the Gaulonite had done) 
 that such a subjection to a foreign power 
 was inconsistent with the privileges of 
 God's peculiar people, would have endea- 
 voured to expose him to popular resent- 
 ment, as betraying the liberties of his 
 country. On the other hand, had he de- 
 nied the lawfulness of this tribute, the 
 Herodians would have had a very plausi- 
 ble pretence of accusing him to the Ro- 
 man power, as a seditious person." Thus 
 the doctor*. [So Kuinoel and Hammond.] 
 But considering the terms of that hypo- 
 critical address with which they introduce 
 their question. Thou car est not for any 
 man, thou regardest not the person of men, 
 but teachest the way of God in truth ; and 
 of the question itself. Is it lawful to give, 
 ^wvai (not otTTo^avai to pay), tribute to 
 Ccesar, or not ?- Shall we give, ^w^uv, or 
 shall we not give.^* and especially reflect- 
 ing, that on this occasion they sought, as 
 St. Luke informs us, chap. xx. 20, to de- 
 liver up Christ to the power and authority 
 of the Roman -j- governor, it rather seems, 
 
 • Comp. Randolph's View of our B. Saviour's 
 Ministry, p. 277. 
 
 •f It is well known to those who are acquainted 
 with the Roman History, that never were crimes 
 against the state, or, which were now reckoned the 
 same, crimes against the emperor, more strictly en- 
 quired after, nor more severely punished, than dur- 
 ing the reign of Tiberius. See Wetstein's Note on 
 Mat. xxii. 17. Tacit. Annal.lib. i. cap. 72. and lib. 
 iii. cap. 38. and Crevier'a Hist, des Empereurs, 
 torn. ii. p. 336. 
 
 A A 
 
11 SY 
 
 354 
 
 H^I 
 
 that they expected our Saviour vrould an- 
 swer their inquiry in the negative. But 
 then as the Pharisees in general were no- 
 toriously of the same sentiments^ it would 
 not have been decent for such good men 
 to have accused Christ to Pilate on this 
 account ; nor would it have been conve- 
 nient, for another very strong reason, lest 
 they should thereby liave lost their popu- 
 larity, and forfeited their influence with 
 the people, who were generally infected 
 with the seditious principles of Judas the 
 Gaulonite. The Pharisees, therefore, 
 prudently associated with themselves the 
 Herodians, who, on Christ's denying the 
 lawfulness of giving tribute to Caesar, 
 would, no doubt, have shown their zeal 
 for the Roman government by turning his 
 accusers: and how glad his persecutors 
 would have been of any foundation for 
 such an accusation against him, may be 
 fairly gathered by their actually bringing 
 it, at his trial before Pilate, ivithont any 
 foundation at all, Luke xxiii. 2. occ. IMat. 
 xxii. 16. Mark iii. (>. xii. 13. — For a 
 fuller account of the Herodians see Pri- 
 deaux's Connect, pt. ii. book 5, at the end, 
 and Doddridge's Notes on Mark iii. 6, and 
 Mat. xxii. 1 C 
 
 ^IltrSa, used, according to the ^Eolic 
 and Attic dialect, for i]Q thou wast, 2 
 pers. imperf. sing, of the verb el^\. — Thou 
 wast. Mat. xxvi. 69. Mark xiv. Q7. xxiv. 
 69. Wetstein gives many examples of 
 ■fiffQa used in the purest Attic writers. 
 Comp. also Maittaire's Dialects, p. 44, and 
 observe, that in Homer — ^a is often post- 
 fixed to the 2d person of other verbs be- 
 sides the imperf. of ojut and its compounds. 
 See inter al. II. iv. lin. 353, II. xix. lin. 
 180, 270. II. xxiv. lin. 551. 
 
 'Htruxa;^, from 7]av)(og quiet. 
 
 I. 2'o rest from labour, occ. Luke xxiii. 
 56. 
 
 II. To be quiet, live quietly, occ. 1 
 Thess. iv. 11. [Thucyd. i. 12.] 
 
 III. To be silent, quiet from speaking. 
 occ. Luke xiv. 4. It is not only used in 
 this sense by the LXX, Neh. v. 8, for the 
 Heb. U^^nrrrr, but Kypke shows that it is 
 so applied also by Euripides, QMed. 80.] 
 Plutarch, Philo, and Josephus. [^Herodian. 
 viii. 3. 7. Diog. L. viii. J .] 
 
 IV. To acquiesce, occ. Acts xi. 18. 
 xxi. 14. 
 
 'Ho-vx^'a, ac, ?;, from ijav^og. See 'Hcrv- 
 
 I. Quietness, quiet, occ. 2 Thess. iii, 12. 
 
 II. Silence, quietness from speaking. 
 
 occ. Acts xxii. 2. 1 Tim. ii. 11, 12, where 
 see Wolfius. [In Acts xxii. 2. rjavxiav 
 Traptyiiv is, to be Silent, (the same as 
 ijavyiav ayeiy in Xen. Hell. ii. 3. 23, 
 Lys. Or. xi. cap. 18. See Spanh. ad 
 Aristoph, Ran. v. 324. and Wessel. ad 
 Herod, i. 86.) while in Job xxxiv. 29. 
 i}GV')(Lav TraQeyEcrQai is, to enjoin silence.~\ 
 
 'H<Ti/Xtoc, H, 6, 7/, from ^av\OQ, which 
 see under 'Havxa'Cw. — Quiet, jyeaceable, 
 ]jmtroubled.'] occ. 1 Tim, ii. 2. 1 Pet. iii. 4. 
 [[In Is. Ixvi. 2. it is afflicted.~\ 
 
 "Hroi, from >y whether, or, and toI truly. 
 — Whether truly, whether indeed, whe- 
 ther, occ. Rom. vi. \Q, 
 
 'HTTA'OMAI, w/xat, either from riTnav 
 less, inferior. 
 
 I. To be overcome, properly as in a 
 battle, or in a law-suit. occ. 2 Pet. ii. 19, 
 20. On ver. 19, Kypke remarks, that 
 ijTTdadaL rivi, to be overcome by any 07ie, 
 is rather an unusual construction -, he 
 however produces several instances of it 
 fi'oni Josephus. [It occurs in 2 Mac. x. 
 
 24. and ^lian. V. H. iv. 8. of being over- 
 come in battle; in Xen. Mem. iv. 4. 17. 
 Poll. viii. 73. oi one losing his cause. In 
 V. 20. of 2 Pet. ii. it seems rather to ex- 
 press the consequence of being overcome, 
 i. e. yielding, giving way to, and is used 
 in this sense frequently as to sensual plea- 
 sures. Xen. Apol. Socr. 1 9. Cyr. viii. 8. 
 7. iElian. V. H. x. 9.] 
 
 II. To be inferior, occ. 2 Cor. xii. 13. 
 [[So in the active, Polyb. xv. 4. Dem. 792, 
 
 25. The word occurs Is. viii. 9. xx. 5. & 
 al. for the Heb. nH.] 
 
 "Hrrjy/xa, utoq, to, from riTraojiai. 
 
 I. A diminution, failure, occ. Rom. xi. 
 12. 
 
 II. A failure, fault, occ. 1 Cor. vi. 
 7. [Here Schl. and Wahl say, that it 
 means, as in the former case, an inferior 
 condition (in morals). It occurs in Is. 
 xxxi. 8. of those who from being free 
 are reduced to the inferior condition of 
 slaves.] 
 
 "HTTON, ovoQ^ 6, t], Kal to — ov. 
 
 I. Inferior, less, whence neut. iJTroi', 
 used adverbially, less. occ. 2 Cor. xii. 15. 
 
 II. Worse, occ. 1 Cor. xi. 17. 
 
 "Jlfie, 3d pers. sing. 2 aor. act. from 
 cKpiiu). Comp. 'A(f)ir)fxi IX. occ. Mark i. 
 34. xi. 16. — Grotius remarks, that this 
 word is vox povqpiiQ, an unique, which no 
 one has observed except in Mark. Kypke, 
 however, has found it in Philo. Legat. ad 
 Caium, p. 1021, 'O fiev vv 'EX/fcwv aico^' 
 •KnaltQ av^pd-KoZov tvv aiyvTrnandy 'iov lie 
 
II X E 
 
 355 
 
 'la^atovc "H^IEN, Helicon then, a scor- 
 pion-like slave, sent forth this Egyptian 
 poison against the Jews. 
 'liyiio, w, from if^oc, 
 
 I. To sound, as an instrument of brass, 
 occ, 1 Cor. xiii. I, 
 
 II. To roar, as the sea. occ. Luke xxi. 
 25. It is used in the same manner by 
 the LXX, Jer. v. 22. 1. 42, for the Heb. 
 MDn to tumultuate. So Homer applies the 
 adjective iixntig, II. i. line 157, 
 
 HXO 
 
 eaXac-o-a t^ 'HXH'EZSA. 
 The sounding main. 
 
 ^HXOS, «, 6. 
 
 I. A soujid. occ. Acts ii. 2. Heb. xii. 
 10. [Herodian. iv. 8. 19. iElian. V. H. 
 IF. 17. Plut. Sympos. viii. p. 72. B. Ps. 
 ix. f). Wisd. xvii. 4.] 
 
 II. A report, fame. occ. Luke iv. 37. 
 
 a 
 
 e A A 
 
 e^, B, Theta. The eighth of the more 
 9 modern Greek letters, but the ninth 
 of the ancient, whence in numbers ^ or 
 denotes nine. In the Cadmean alphabet 
 it ansvyered to the Hebrew or Phenician 
 Teth^ in name, order, and power, and in 
 both its forms, and ^, approaches nearer 
 to the Heb. to, than to the Samaritan or 
 Phenician letter. 
 
 GA'AASSA, 7/c, h. The best of the 
 various Greek derivations of this word 
 seems to be that proposed by Fuller, from 
 rapaffffb) to disturb, agitate, properly, as 
 ivater, the tenuis r being changed into 
 the aspirate ^, and p into X. But may it 
 not (like "AX^, which see) be still more 
 probably deduced from the Heb. ybi^ to 
 urge, teaze, molest, q. mhi^n, because 
 continually tnolested with winds and 
 storms ? The Heb. name of the sea, tD\ 
 which the LXX generally render ^a- 
 Xacrau, very well answers the Greek word 
 according to either of the above etymolo- 
 gies, being in like manner derived from 
 the V. tzD» or tzjn /o tumultuate. 
 
 I. The, or A, sea. Mat. xxiii. 15. Acts 
 iv. 24. xiv. 15. & al. freq. [It denotes 
 The Red Sea, in Acts vii. 36. 1 Cor. x. 
 1. Heb. xi. 29. See Diod. Sic. ii. 11. 
 xix. 100.] 
 
 II. Ani/ large collection of water, a 
 lake. Mat. iv. 15, 18. Mark i. 16. John 
 vi. 1, & al. freq. Thus the word is used 
 in the LXX, answering to the Heb. tDS 
 as Gen. xiv. 3. Josh. xii. 3. And so 
 Theophylact on John vi. 1, OaXaaffav \i- 
 yn Ttjy \ifxvt)v' TCI yap av^i^fxara rwy 
 hdarioy GAAA'SSAS SKaXeaey y) ^eta ypa- 
 <I>V' " He calls the lake a sea j for the 
 
 e A A 
 
 Holy Scripture is wont to denominate 
 collections of waters, seas." [^So in Josh. 
 XV. 5. r/ BaXaffffa fj 6.XvKrf the salt sea, 
 for the lake Asphaltites. Pausanias v. 7. 
 calls it the BaXaarora vsKpa. Comp. Ari- 
 stot. Meteor, i. 15. See Reland Palaest. 
 i. 38, where he points out the same prac- 
 tice in other languages. Aifxpr} is used for 
 a sea. Hom. II. Q,. 79. "EvBops fieiXayi, 
 TTorro), £7r E'^ova-^rja-e ce Xifivr}. See Ari- 
 stoph. Av. 1339. Heins. Aristarch. Sacr. 
 p. 168. Parkhurst has mistranslated 
 sKaXeffey in his citation from Theophylact, 
 for Theophylact is quoting Gen. i. 10.] 
 
 III. A sea, or great laver. So the be- 
 loved disciple saw in vision, Rev. iv. 6, 
 w * ^aXaffcra vaXivij, as it were a glassy 
 sea, before the throne of God, correspond- 
 ent to the brazen sea, (Heb. tZ3>, LXX 
 ^akaffaa) in Solomon's temple, 1 Kings 
 vii. 23, and, like that, emblematical of 
 the troubles and afflictions, (comp. under 
 BaitTi^o) VI.) and of the purification, of 
 believers. In Rev. xv. 2, the sea appears 
 mingled with ^re, that is, wrath; and 
 believers are represented as standing on 
 the edge of it, having now gone through 
 their fery trials, and singing the song of 
 Moses, as the Israelites did after having 
 passed through the Red Sea, Exod. xv. 
 Comp. 'XaXivoQ. [On the phrase BaXaa- 
 aav spyai^EffBai, see epydi^ofiUL IV. and 
 compare Hesiod. Theog. v. 440. Justin, 
 xliii. 3. Wessel. Obss. i. 15. There is a 
 
 • Observe that the Alexandrian, and eighteen 
 later MSS., with several ancient versions and 
 printed editions, here read if, which reading is ap- 
 proved by Vitringa and Wetstein, and received into 
 the text by Griesbach. 
 
 A A2 
 
e AN 
 
 356 
 
 e A N 
 
 proverbial phrase in Mat. xxiii. 15. To 
 compass sea and land^ which answers to a 
 Latin one, terra S^ mari (Plant. Prolog. 
 in Poenul. v. 104.) and means. To take 
 every means to accomplish an end. See 
 Arrian. Diss. Ep. iii. 26. De Exp. Al. vii. 
 2. Athen. vii. p. 278. Palairet. Obss. Crit. 
 p. 72.] 
 
 GaXTTw. — To cherish, fovere. occ. Eph. 
 V. 29. 1 Thess. ii. 7. [It is to warm by 
 incubation in Deut. xxii. 6. And comp. 
 Job xxxix. 14. and 1 Kings i. 2 and 4. 
 Soph. Ant. 417.] 
 
 Qafx^iixi, a), and — eofjiai, Spai, Pass, 
 from ^afxhog. — To be astonished^ amazed, 
 astounded, either with wonder, or fear, 
 occ. Mark i. 27. x. 24, 32. Acts ix. 6. 
 [2 Sam. xxii. 5. Horn. II. viii. 77' Wisd. 
 xvii. 3.] 
 
 GA'MBOS, 60C, «c, TO. — Astonishment, 
 amazement, occ. Luke iv. 36. v. 9, (where 
 Campbell, whom see, terror.) Acts iii. 
 10. [[See Song of Solomon iii. 8. Thuc. 
 vi. 31.] — In one of the Hexaplar versions, 
 ^ap^og answers to the Heb. priDH asto- 
 nishment. Deut. xxviii. 28. 
 
 f^^ QapacTLfxog, 8, 6, r/, from 3'avarog 
 death, q. S^aj/art/zoc. — Deadly, mortal. 
 occ. Mark xvr. 1 8. The profane writers 
 in like manner apply this word to a 
 deadly jmson, either elliptically, without 
 <j)apijiaKov, or with that N. expressed. See 
 Wetstein, Kypke, and Whitby, on ver. 
 17. [Died. Sic. i. 87. Polyb. i. .51. 4. 
 Theopli. Hist. PI. vii. 9. Lobeck on Phryn. 
 i. 651.] 
 
 OavaTr)(f)6pog, a, 6, ?/, from r^arciTog 
 death, and (f)epco to bring. — Deadly, q. d. 
 death' bringing, occ. Jam. iii. 8; where 
 Erasm. Schmidius suspected it to be a 
 poetical word ; but Wetstein and Kypke 
 have produced many instances of its being 
 used by the prose-writers. [Herodian. 
 iii. 12. 7. iv. 12. 14.] 
 
 Qavarog. «, 6, from tQavov 2 aor. of 
 ^vyaKO) or S-etVw, which see. 
 
 I. Death, natural or temporal. Mat. x. 
 21. xvi. 28. Luke ii. 26, & al. freq. [In 
 the following places it denotes, Violent 
 death, or the punishment of death. Mat. x. 
 21. XV. 4. Mark vii. 10. Col. i. 22. Phil, 
 ii. 8. Heb. ii. 9. ix. 15. Rev. ii. 23. So 
 Exod. xxi. 17. Xen. Mem. iv. 83. Cyr. 
 vii. 2.22. Ages. i. 37. Anab. ii, 6. 1 6. There 
 are two other places where the punish- 
 ment of death, as denounced by the Mo- 
 saic law, is, I think, intended. Rom. vii. 
 24. Who will deliver me from the body of 
 this death ? i. e. who will deliver me from 
 
 the lusts of the flesh which will bring on 
 me the death awarded by the law ? Again, 
 2 Cor. iii. 7, The ministry of death, 
 means, The ministry of that law which 
 awards death without hope of pardon to 
 the sinner. In the first place, however, 
 the idea may perhaps be, " Where shall I 
 find a deliverer from that eternal death to 
 which the impotency of the law to justify 
 would leave me ?" The same remark ap- 
 plies to V. 5 and 13, where the first mean- 
 ing seems to be. The death denounced by 
 the law.~\ 
 
 II. Figuratively, Imnmient danger of 
 death. 2 Cor. i. 10. [iv. 11.] xi. 23. On 
 the former of which texts comp. ver. 8. 
 and see Alberti, Wetstein, and Macknight ; 
 on the latter comp. Isa. liii, 9, in Heb. 
 and see Kypke on 1 Cor. xv. 31. 
 
 III. Death, spiritual. John v. 24. 1 
 John iii. 14. As sjnritual life consists in 
 constant communication with the divine 
 light and spirit, who are life, (see under 
 Zw?) III.) so spiritual death is the being 
 separated from their blessed influence. 
 See Suicer's Thesaur. under Qavarog 
 IL b. 
 
 IV. Death, eternal. Rom. vi. 21, 23. 
 Jam. V. 20. 1 John v. 16, 17? which in 
 respect to the natural or temporal is called 
 the second death, Rev. ii. II, (where see 
 Vitringa.) xx. 6, 14, and implies ever last" 
 ing punishment. Rev. xxi. 8. [Add Rom. 
 i. 32. V. 12, 17, 21. John viii. 51. 1 Cor. 
 XV. 21.] 
 
 V. By an Hebraism it denotes the plague 
 or pestilence. Grotius, on Mat. xxi v. 7, 
 says the Heb. h)D is thus applied, Jer. 
 ix. 21. .xviii. 21. (Comp. Jer. xv. 2.) 
 But however this be, the LXX do cer- 
 tainly often use Srcu^arog for the Heb. 121 
 the plague or pestilence, as Exod. v. 3. ix. 
 3, 15. 2 Sam. xxiv. 13, 15. Ezek. xiv. 
 19, 21, & al, freq. So in Ecclus. xxxix. 
 29, or 35, Sravarog is joined with Xip&g 
 fami?ie, doubtless in the same sense, occ. 
 Rev. vi. 8, with which compare Ezek. xiv. 
 21. Rev. ii. 23. xviii. 8. [There is a 
 phrase of frequent occurrence, "Ewe 0a- 
 vara, or jue^pt, or a^pi 0a mr», which, says 
 Schl., properly signifies, even with danger 
 of death, as Ecclus. iv. 33. ^Elian. V. H. 
 xii. 38. Then it is put for vehemently, as 
 Mat. XX vi. 38. See Jonah iv. 9. Judg. 
 xvi. 16. Lucill. Epig. 19. Ceb. Tab. c. 18. 
 Rev. xii. 12, where it has nearly its pro- 
 per meaning.] 
 
 QavaToo), d, from S^avaro^ death, 
 
 I. Z'o put to death, occ. Mat. x. 21. 
 
e An 
 
 357 
 
 GAY 
 
 xxvi. 59. xxvii. 1. Mark xiii. 13. xlv. 
 55. Luke xxi. 16. 1 Pet. iii. 18. In 
 Mat. X. 21, Mark xiii. 12, the word seems 
 to allude to the Jewish law, Deut. xvii. 7, 
 by which, when any j)erson had been 
 guilty of idolatrous worship, the hands of 
 the witnesses were to be first ujmn him to 
 put him to death. That the unbelieving 
 Jews extended this law to the Christians 
 is evident from the case of St. Stephen, 
 Acts vii, 58, where we find the witnesses 
 stripping off their clothes, doubtless to as- 
 sist in his execution, as is expressed Acts 
 xxii. 20. Comp. Deut. xiii. 6—9. [Schl. 
 thinks that in Mat. x. 21. it is simply, 
 They shall cause them (by their testi- 
 mony) to be put to death ; and in all the 
 other places Wahl says. To condemn to 
 death.^ 
 
 II. QavaToyQTjvai rS vofit^, To be dead 
 to the law, is to be free from it, even as a 
 dead man is. occ. Rom. vii. 4. Comp. 
 ver. 1, and ver. 6, 'ATro^aj/wrcc, as the 
 MSS. in general, with the ancient versions 
 and many printed editions, read. See 
 Mill, Wetstein, and Griesbach. Place 
 aTTodavovTEc between two commas, and 
 .connect Iv w vrith vofm. 
 
 III. To mortify, i. e. to subdue and 
 Mil, as it were the deeds of the body, or 
 " those carnal inclinations from whence 
 all criminal indulgences of the body arise." 
 Doddridge, occ. Rom. viii. 13. 
 
 [IV. To bring into danger of death, 
 afflict grievously. In the pass. To be in 
 danger of death. Rom. viii. 36. comp. Ps. 
 xliv. 22. 2 Cor. vi. 9, with which comp. 
 Ps. cxviii. 18.] 
 
 OA'nXil, 2d aor. 'irac^ov, 2d aor. pass. 
 hcKpriv. — To bury. OaTrrw or Ta^w may 
 be derived either from ^toi^ to cover over ; 
 dropping the harsh letter )>, as in AuTriw 
 from ^bi^; or else perhaps from the N. 
 * nnn, in Regim. nnn, an ark or chest, 
 referring to that very ancient custom (see 
 Gen. 1. 26.) of burying dead bodies in a 
 chest ov coffin, which was certainly some- 
 times used among the old Greeks, and 
 was probably among them prior to the 
 meth(id of burning them f. Acts ii. 29. 
 v. 6, 9, 10. In Mat. viii. 21, 22. xiv. 
 12. Luke ix. 59, 60. xvi. 22. 1 Cor. xv. 
 4, it seems t« denote not only to bury, or 
 inter, according to its usual sense in the 
 
 • Wlience the Greek e.'gij, by which the LXX 
 render the Heb. word, Exod. ii. 3. 5. 
 
 + See Potter's Antiquities of Greece, book iv. 
 ch. C. 
 
 profane writers, but also to include the 
 eyTaipiaorfidy, funerationem, or prepara- 
 tion of the body for burial by washing, 
 a?ioinling, Sj-c. Thus in the LXX, Gen. 
 1. 26, it is used for the Heb. loiH to em- 
 balm, though in all other passages of that 
 version it answers to 11 [? to bury, inter, 
 put into the ground or tomb. — The above- 
 cited are all the passages of the N. T. 
 wherein the word occurs. — On Mat. viii. 
 
 21. comp. Tobit. vi. 14, and see Kypke. 
 I^Cuper (Observatt. i. 7. p. 44.) and Wes- 
 seling (ad Diod. Sic. t. i. p. 223.) have 
 shown that the word expresses any way 
 of removing and disposing of a dead 
 body, with a view to its putrefaction or 
 consumption. See ^Elian. Hist. An. x. 
 
 22. TTvpi QctTtTtiv, and Vor. Hist. iv. 1. Iv 
 ^vpa-aiQ dcnrreiv veKp^g. See Hemsterh. 
 ad Xenoph. Ephes. p. 202. ed. Locell.] 
 
 Oappii,), ,w, from ^apcrtw, w. See under 
 ^aptjoQ. 
 
 I. To be confident, courageous, of good 
 courage, occ. 2 Cor. v. 6, 8. Heb. xiii. 6. 
 [Prov. i. 21. Xen. Hell. ii. 4. 6.] 
 
 II. To be coifident, have confidence in. 
 occ. 2 Cor. vii. 16. [[with an aecusative, 
 Xen. Cyr. v. 5. 15; with a dative, De- 
 mosth. 30. \b.'} 
 
 III. To be confident, bold, to use free- 
 dom and authority, occ. 2 Cor. x. 1, 2. 
 
 QapffEiOj w, from ^apaog. — To have 
 co?fidence or courage, to take courage. 
 Mat. ix. 2. xiv. 27. John xvi. 33, & al. 
 On Mat. xiv. 27, ^apaliTE — pi] (po^eirrde, 
 Wetstein cites from Aristophanes, Plut. 
 line 1092, eA"FPEI, MH^ $0'BOY, and 
 from Herodotus, lib. i. cap. 9, GA'PSEI, 
 Tvyr), cai MIP $0'BEY— [Gen. xxxv. 1 7.] 
 
 Gctjocrocj foc, nQj TO, from ^ipffo), the 
 iEolic 1st Future of ^epoj to be warm 
 (whence also the iEolians use ^iparog in- 
 stead of ^dpffoc) ; for persons of a warm 
 temper are naturally confident and coura- 
 geous. 'Oi yap GEPMOl Kai GA'PSEIS, 
 says Scapula. — Courage, occ. Acts xxviii. 
 \by "EXaSe Bapaog, He took courage; 
 where Kypke shows that \apt>avELv ^ap- 
 ffog is a pure Greek phrase used by Dio- 
 nysus Halic. Qxiv. 59.] and Josephus. 
 [Ceb. Tab. c. 16. 1 Mac. iv. 25. Xen. 
 Mem. iii. 5. 5.] 
 
 eA''YMA, arog, to, for which the LXX 
 use the V. ^avpa'Cio, Ps. xlvii. or xlviii. 6. 
 EccJes. V. 7. Jer. iv. 9. Hab. i. 5. 
 
 [I. A wonderful thing. Xen. An. vi. 3. 
 14.] 
 
 II. Wonder, astonishment, amazement. 
 occ. Rev. xvii. 6 ; where Vitringa observes 
 
GAY 
 
 358 
 
 OEA 
 
 that the LXX use ^av/xa for ^av/xatr/a. 
 Job xvii. 8. xviii. 20, and as to the phra- 
 seology, refers to Mark iv. 41. Luke ii. 9. 
 iElian. V. H. ii. 10. Xen. Ages. ii. 27.] 
 
 Qav/Jia^u), from ^avfjia. 
 
 I. To admire. Luke vii. 9. In Rev. 
 xiii. 3. we have Qavfxa'CeLv oxiao) r« drjpiH, 
 which seems put for, To follow with ad- 
 miration,-^Qavixa'C,uv TrpoaioTrov, To ad- 
 mire, reverence, respect, a mans person, 
 to have a man's person in admiration^ to 
 respect him with partial favour on ac- 
 count of his outward appearance, occ. 
 Jude ver. 16. This is an Hellenistical 
 phrase used by the LXX in two senses *. 
 
 1st. To respect a man's person with 
 favour and kindness, for the Heb. ^mi 
 tZ3»iQ to lift up the face. occ. Gen. xix. 21. 
 2 Kings V. 1. Comp. Job xxxiv. 19. Isa. 
 ix. 15. 
 
 2d. (As by St. Jude) To respect a 
 man's person with partial or undue fa- 
 vour^ for the same Heb. tD^JQ Nti^:i, Deut. 
 X. 17. 2 Chron.xix. 7. Job xiii. 10. xxii. 8. 
 Prov. xviii. 5 ; for Hia to surname in 
 flattery or compliment. Job xxxii. 22 ; and 
 for ^ja ^ln to honour the person^ Lev. 
 xix. 15. — Isocrates to Demonicus, cap. 17, 
 says, that " he who lives under a mon- 
 archy ought, —Tov Bao-tXta— 0AYMA'- 
 ZEIN, to respect or reverence the King. 
 {In this sense of admiring, the word 
 occurs also Lucian. Dial. Deorr. xvi. 3. 
 Diod. Sic. iv. 31. Xen. Cyr. iv. 2. 28. 
 In 2 Thess. i. 10. it signifies to celebrate, 
 as in Diod. Sic. iv. 7Q. ix. 8, 33. Xen. 
 Cyr. iii. 1.38.] 
 
 [II. To wonder^ either put absolutely, 
 as Mat. viii. 10. ix. 8. xv. 31. xxi. 20. 
 xxii. 22. xxvii. 14. Mark vi. 51. Luke 
 viii. 25. xi. 14. Lucian. Dial. Deorr. 
 xxiii. 2. Xen. Cyr. vii. 1. 6.— or with 
 crri a dative (to wonder at) Mark xii. 1 7. 
 XV. 44. Luke iv. 22. Xen. Mem. i. 4. 12. 
 iv. 8. 3. — or ^la and accusative, John vii. 
 21. Rev. xvii. 7. — or with oVt, John iii. 
 7. iv. 27. Gal. i. 6. Xen. Mag. Eq. ix. 8. 
 Venat. i. 3. ^ In Mark vi. 6. John v. 28. 
 vii. 21. Gal. i. 6. Schleusner says it is. To 
 he angry at."] 
 
 OavfiamoQ, a, ov, from ^avfia^io.— 
 Wonderful, marvellous, occ. Mat. xxi. 15. 
 [See Ps. Ixxxvii. 14. cvii. 24. Ecclus. 
 xliii. 27. ^sch. Socr. Dial. i. 4. Xen. 
 Anab. ii. 3. 9. Moeris says, that this is 
 
 ♦ [See Eisner Obs. Sacr. iL p. 430. VaJck. ad 
 Eur. Hipp. 105. Abresch. Auct. Diluc. Thucvd. 
 p. 300. Palairet. Obss. Phil. p. 619.] 
 
 the Attic, and the next the common word ; 
 but Schneider observes, that Xenophon 
 uses this word far seldoraer than the 
 other.] 
 
 Qav/jLa'TOQ, 77, OP, from ^avfia^oj. — 
 To be admired, or wondered at, ad- 
 mirable^ wonderful, marvellous. Mat. xxi. 
 42. * (where see Wolfius.) John ix. 30. 
 2 Cor. xi. 14, & al. [Ps. viii. 1. Thucyd. 
 i. 7Q. Aristoph. Plut. 99.] 
 
 ^g^ Qea, dg, f], from 9foc. — A God^ 
 dess, a female deity, or idol. occ. Acts xix. 
 27, 35, 37. 
 
 eEAO'MAI, b>fiai. 
 
 I. To fix the eyes upon an object, to 
 behold or view steadily or attentively, to 
 contemplate., observe. Mat. [vi. 1. xi. 7.] 
 xxii. 11. Luke xxiii. 55. John i. 14,32. 
 iv, 35. Acts xxi. 27. 1 John i. 1. Comp. 
 Mat. vi. 1. xxiii. 5, in both which texts 
 it is more than hpi^v to see. I^Xen. CEc. 
 XX. 18. Mem! ii. 1. 22.] 
 
 II. To see. John viii. 10. Acts viii. 18. 
 xxii. 9. 
 
 III. To see, implying to visits invisere. 
 occ. Rom. XV. 24. [2 Chron. X3^ii. 6.] 
 
 ^^^ 0earp/<^w, from Biarpov. — To make 
 a public spectacle, to expose, as it were, 
 in a jmblic theatre. QearpL^ofievoi, Mffirep 
 CTTi ^edrpov TrapadeiyixaTi^ofXEyoL, as it 
 were exposed in a theatre, says Theophy- 
 lact. occ. Heb. x. 33, where the Apostle 
 alludes to the f Roman custom of expos- 
 ing malefactors in their theatres to be de- 
 stroyed by wild beasts 5 by which it is 
 well known the blessed Ignatius, first 
 bishop of Antioch in Syria, suflTered mar- 
 tyrdom. Comp. 1 Cor. iv. 9. 
 
 ^^ Qiarpoy, e, to, from ^eaofiat to 
 behold. 
 
 I. A theatre, a large building erected 
 for the exhibition of public shows, games., 
 &c. occ. Acts xix. 29, 3 1 . On which texts 
 we may remark, that among the Greeks 
 their theatres served not only for the pur- 
 poses just mentioned, but often for hold- 
 ing public assemblies on afi^airs of the 
 greatest consequence : This Wetstein has 
 shown by many citations on Acts xix. 29. 
 To what he has produced I add a similar 
 instance or two from Joseph us, De Bel. 
 lib. ii. cap. 18, § 7, where, "when the 
 Alexandrians were assembled (e/vxXj^o-ta- 
 
 * [The use of the feminine for the neuter is 
 Hebrew (where there is no neuter). So in Horn. 
 Od. xxii. 411. See Vorst. Phil. Sacr. c. xi. p. 
 282.] 
 
 •f- See Rennet's Roman Antiquities, book iL ch. 
 XX. p. 147. 
 
GE I 
 
 3^ 
 
 GE A 
 
 ^6vT(i)v) concerning the embassy wliicli 
 they were sending to Nero, (rvye^pyrjaav 
 fiey hg to 'AM$IGE'ATP0N &/ia roig 
 "EXXj/ort ffvxvol 'I&Saiiov, many of the Jews 
 crowded into the amphitheatre together 
 with the Greeks. So lib. viii. cap. 3, § 3. 
 And again cap. 5, § 2, we find tlie An- 
 tiochians holding an assembly upon public 
 business in their theatre, GE'ATPON. 
 [See D'Orville ad Charit. iii. 4. Tacit. 
 Hist. ii. 80.] 
 
 II. A public show, or spectacle as if 
 exhibited i?i a theatre, occ. 1 Cor. iv. 9, 
 where see Kypke. [We know that men 
 were sometimes exhibited in the Greek 
 theatres to disgrace them, and criminals 
 were even put to fight with wild beasts 
 there. See Phil. c. Flacc. p. 329. Sueton. 
 Aug. c. 45. Joseph. Bell. Jud. vi. 9. 2. The 
 word is used in- the same sense as in this 
 place in Diog. Laert. vii. 1. --Esch. Sac. 
 Dial. iii. 20. See Krebs. ad Decreta Ro- 
 Tnanor. pro Judaeis, p. 421. and Obss. 
 Flav. pp. 237 and 289.] 
 
 GEI'NIi. Comp. 'ATTodehu). 
 Qeiov, -8, TO, from SfeToc divine. — Sul- 
 phur, brimstone. Luke xvii. 29. Rev. ix. 
 18. & al. This Avas among the idolaters 
 of various nations eminently applied in 
 their religious purifications *. One me- 
 thod of purifying a jierson among the 
 Greeks was, " by going round him three 
 times, and sprinkling him as often with a 
 laurel-bough, or with a torch of some re- 
 sinous wood, first lighted at the altar, 
 and then dipt in their holy water, which 
 they consecrated with a mixture of salt 
 and sulphur ; for, as the solar f re, or a 
 demon in the sun's orb, was their chief 
 acting god, so they thought fre was of 
 sovereign virtue to purify and make them 
 holy : and therefore, to secure effectually 
 its said supposed virtue, they took care to 
 have it in double and triple respects, as 
 in a torch of some turpentine-tree, and 
 that set on fre, with the addition of .?«/- 
 phur. Whence Juvenal, Sat. ii. lines 157, 
 158, says of some of the ghosts in the in- 
 fernal regions, and on certain occasions : 
 
 Cupercnt lustrari, si qua darentur 
 
 Sulphura cum teedis, ct siforet humida laurus. 
 
 ' Had they the implements, as bay-branch 
 dipt in holy water, with torch and sulphur, 
 they would be lustrated (or purified).' 
 Lucian in his Philopseudes mentions the 
 
 * [See Plin. Nat. Hist. xxx. c. 14. Alex, ab 
 Alex. D. G. 5. c. 27.] 
 
 purifying of a place, by going round it 
 three times, ^t^ koi l^^i, with sulphur 
 and a torch, and repeating out of a cer- 
 tain old book seven sacred names. — Hence 
 they called brimstone eminently ^eiov the 
 divine thing, and the act of sprinklitig or 
 lustrating with brimstone, irepideitiy to di- 
 vinify ; for which, among other reasons, 
 God made it an instrument of his ven- 
 geance on the heathen and other delin- 
 quents, condemning them and their land 
 to brimstone and fre for ever. See Job 
 xviii. 15. Ps. xi. 6. Deut. xxix. 23. Isa. 
 xxxiv. 9. and Jude verse 7, on the over- 
 throw of Sodom and Gomorrha*." — The 
 English brimstone, by the way, is from 
 brenne or brin, i, e. burn and stone. [The 
 proper meaning h fre from heaven ; and 
 places touched by lightning were called 
 Qeia. As lightning leaves a sulphureous 
 smell, and sulphur was used in lustrations^ 
 it got the name of Qeiov. See Gen. xix. 
 24. Isa. xxx. 33.] 
 
 QeloQ, a, or, from Qebg God. — Divine. 
 occ. 2 Pet. i. 3, 4. Btiov, to, The Divine 
 Being, the Deity, occ. Acts xvii. 29. To 
 Qeiov is often thus used in the Greek wri- 
 ters. See Wetstein. [See Ex. xxxi. 3. 
 Diod. Sic. xvi. 60. Xen. Mem. i. 4. 18. 
 Luc. de Sacr. c. 1 . Aristot. Rhet. ii. 5.] 
 
 ^^^ QeioTTiQ, TijTog, rj, from ^elog. — 
 Godhead, occ. Rom. i. 20. Comp. Wisd. 
 xiii. I — 7, and Ellis's Knowledge of Di- 
 vine Things, &c. p. 219. 1st edit. [Wisd. 
 xviji. 9.] 
 
 ^^^ Qeiu)dr}c, sog, ng, 6, rj, from S^eloy 
 brimstone. -^Of brimstone, or rather of 
 the colour of brimstone, yellow, occ. Rev. 
 ix. 17. See Daubuz and Wetstein. [The 
 word occurs in Philost. Imag. i. 27. Lo- 
 beck,(on Phryn. p. 228,) observes that it 
 is of the very worst age.] 
 
 QeXTjpa, arog, to, from S'fXw or ^sXeio 
 to will. 
 
 [I. Will, wish, desire. Eph. i. 11. Ac- 
 cording to the council qf his will. Gal. i. 
 5. 1 Cor. i. 1. xvi. 12.2 Cor. i. ].] 
 
 [H. The thing wished or desired, in 
 which sense we also use Will. Mat. xxvi. 
 42. Luke xxii. 42. Rom. i. 10. xv. 32. t 
 1 Thess. iv. 3. v. 18, where the desire of 
 the fiesh is that to which a body making 
 
 * Holloway's Originals, vol. i. pp. 175, 176. 
 See also Homer, Jl. xvi. line 228, and Ovid, Mq- 
 tam. lib. vi. lines 259 — 261. 
 
 •j- [Schleusner and Wahl render these two places 
 in the Romans permission. This is merely a me- 
 taphysical translation ; and I cannot see any im- 
 propriety in the other to make this sense necessary.] 
 
GE A 
 
 360 
 
 e EA 
 
 us prone to sin inclines ns, while in John 
 1. i;:^. it seems to be only that to which we 
 are led hy instinct. See 2 Chron. ix. 1 2. 
 In John iv. 30. v. 30. Acts xiii. 22. xxii. 
 14. Heb. X. 9:, 10, * it is rather in the 
 sense of a thing commanded, i. e. where 
 the will is expressed. In Mat. vii. 21. 
 xii. 50. Rom. xii. 2. Eph. vi. 6. Heb. x- 
 36, it is rather a precept. — In Lulce xxiii. 
 5, Wahl and Schleusner say it is Libido. 
 It seems to me to answer exactly to our 
 pleasure, as sometimes used ; as, for ex- 
 ample, in Volumnia's speech to her son, 
 Do your pleasure, i. e. whatever seems 
 good in your own eyes. Comp. the verb 
 in Mat. xvii. 12. The word is not an 
 Attic one, according to Lobeck ad Phryn. 
 p. 7. The use of the plural is observed 
 by Parkhurst as Hellenistical. He cites 
 Ps. XV. 2. cii. 7. ex. 2. Isa. xliv. 28.] 
 
 QekrifftQ, lOQ, Att. ewe, i], from ^eXio. — 
 Will, pleasure, occ. Heb. ii. 4. [This 
 word occurs Ezek. xviii. 23. Prov. viii. 
 35. & al. Schleusner on Biel quotes it as 
 occurring in Ps. xx. 3. i.e. Ps. xxi. 6, but 
 the LXX has k-mdvpia. Wisd. xvi. 25. 
 Poll. V. 165. This word also Lobeck (ad 
 Phryn. p. 7.) declares not to be Attic] 
 
 GeXw, from tdekto the same (which see) 
 dropping the t. 
 
 1. To 7vill. Mat. i. 19. viii. 3. xi. 14. 
 Luke V. 13. John v. 21. It is sometimes 
 followed by a V. in the Subjunctive mood, 
 the Conjunction tVci that, to the end that., 
 being understood. Mat. [xiii. 28.] xx. 32. 
 xxvi. 17. xxvii. 17. Luke ix. 54. This 
 construction of ^e'Xw is common in the 
 Greek writers. On John iii. 8, compare 
 under Kovra^fw H. [In Mat. xvii. J2, the 
 verb has tlte same bad sense as QeXrjpa in 
 Luke xxiii. 5, They did their pleasured] 
 
 n. To will, desire, wish. Mat. xii. 38. 
 [xv. 28.] xix. \7, 21. xx. 32. Mark vi. 
 25. X. 35. Luke xxiii. [8,] 20. John [xii. 
 2L XV. 7.] xvii. 24. 1 Cor. iii. 7. So used 
 not only by the LXX, Ps. xxxiv. 12. 
 XXXV. 27. &'al, for the Heb. v^n, but also 
 by Xenophon. See Raphelius. [Herodian. 
 i. 2. 3. I should add Mat. xxvii. 15, with 
 which comp. Ps. Ixviii. 30. t Mat. xxiii. 
 
 • [Schleusner says that m the first of these verses 
 (at least I conclude he means the first, but his re- 
 ferences are inaccurate) the ser.se is, The obedience 
 of Christ ■which God required; while In the second 
 he makes it God's eternal counsel as to the salvation 
 of the world hy Christ. I cannot believe that, on 
 reference to the passages, any one would agree with 
 him in giving a different sense lo the two. j 
 
 t [Schleusner quotes Ps xxxix. 20. QiKovris; 
 
 37. Mark x. 43, 44, appear to me al«o to 
 belong to this head, though Schleusner 
 refers them to sense III. Add also Luke 
 xxiii. 8. 1 Cor. xiv. 5. 2 Cor. xi. 12. comp. 
 Ps. xxxiv. 12. xl. 6. The verb, like the 
 noun GeXr/^ua, seems also to have the sense 
 of commfind, or will expressed, in Mat. 
 xiii. 28. Acts ix. 6. There are two pass- 
 ages to which the remark in the first note 
 on QeXtjpa applies, viz. 1 Cor. iv. 19. 
 James iv. 15, If God will; or, according 
 to Schleusner, If God permit.'^ 
 
 III. To endeavour, attempt. Mat. xvi. 
 25. Mark viii. 35. Luke ix. 24. 
 
 IV. With an Infinitive following. To 
 like, love, delight, affect. Mark xii. 38. 
 Luke XX. 46. It is thus used by the 
 LXX, Esth. vi. 6, 7, 11, for the' Heb. 
 -n fan, or 'b van. — With an Accusative 
 following. To delight in, have a favour or 
 affection to. Mat. xxvii. 43. Comp. ch. 
 ix. 13. xii. 7. This is an Hellenistical 
 sense of the verb, which is often thus ap- 
 plied by the LXX, for the Heb. "i f Qn 
 to have intense delight in, as Deut. xxi. 
 1 4. Ps. xviii. 1 9» xxii. 8. xii. 1 1 ; or for 
 fan simply, as Hos. vi. 6. Mai. iii. 1. — 
 [Again] QiXio kv. To delight, take de- 
 light i?i, to be delighted jvith. occ. Col. ii. 
 18. This phrase is also Hellenistical, 
 used by the LXX in the same sense, 1 
 8am. xviii. 22. 2 Sam. xv. 26. 1 Kings x. 
 9. 2 Chron. ix. 8. Ps. cxivii. 10, for the 
 Heb. -n fan. Compare British Critic for 
 March 1794, p. 273; and for August 
 1794, p. 196. 
 
 V'. Tt UP ^eXoi ruTO hyai ; What can 
 this mean } or What will this come to ? 
 Acts ii. 12. So Anacreon, Ode xliv. line 6. 
 
 TV ©E'AEI y Svap tIS' ^EINAI ; 
 
 See more in Raphelius and Wetstein. 
 Comp. Acts xvii. tl^O 20. [See JElian, 
 V. II. iii. 20. and Reisk. Anem. ad Auc. 
 Gr. vol. iv. p. 694. It is the same as the 
 Latin volo, which often expresses to jnean, 
 signify, give as ones opinion; and so I 
 understand 2 Pet. iii. 5, It escapes the 
 notice of those who give this as their opi- 
 nion, and so Wahl. Schleusner says, with 
 our translation, that the verb here is used 
 adverbially, They willingly are ignorant. 
 See ^sch. Choeph. 791. Lys. Orat. xviii. 
 2. Hesiod. Opp. and D. 355.] 
 
 [yi. To be able. This is a sense given 
 
 //Of xax^, but I cannot find this in the liXX. He 
 probably refers to Ps. xxxviii. 20. but the word is 
 
 not ©sAoVTEf.] 
 
GEM 
 
 361 
 
 OEO 
 
 by Hesyduus, QiXnv, ^vyaffdat, and the 
 JScliol. on Aristoph. Av. 582. Chrysos- 
 toni and Cyril give this sense to John vii. 
 1 ; and so Schleusner, as well as to Mat. 
 ii. 1 8 : but I can see little necessity for it 
 in either place. In the first, Jesus did 
 not choose to be in Judcea^ gives a per- 
 fectly good meaning ; and in the second, 
 the phrase loses half its force if we do not 
 translate it, And would not be comforted, 
 i. e. refused to listen to consolation. *0v 
 QiXiji is constantly used for Nolo, to be 
 un7villi?ig, as in Luke xviii. 13, where 
 Schleusner and Wahl say that QeXu) is to 
 dare^ as in Xen. Anab. iii. ]. 10. which 
 admits the same explanation. We are 
 not justified in translating the efifect by 
 the cause. — Schleusner says that OeXw is 
 often redundant, as in Mat. xxii. 3 ; but 
 surely 7vill is implied there : «\- i]Qe\ov is 
 They did not choose to come. In the 
 other instances which he cites. Mat. xxiii. 
 4 (which is the most favourable for him) 
 John v. 35. vii. 17. 2 Tim. iii. 12. Eur. 
 Orest. 92 1 , the same remark also applies.] 
 QefxeXioy, «, ru, Q'aud"] QeneXiog, a, 6. 
 
 I. A foundation, properly of a build- 
 ing. Luke vi. 48, 49. xiv. 29. [Acts xvi. 
 26.] Heb. xi. 10.* [Comp. Deut. xxxii. 
 22. I Kings vii. 9. Diod. Sic. v. 66. xi. 
 63.] Hence applied to Christ, the real 
 or substantial foundation of our faith, 1 
 Cor. iii. 10, 11, 12. Comp. Eph. ii. 20. 
 -—to doctrines, or first principles, Heb. 
 vi. 1. Comp. Rom. xv. 20. 
 
 II. A foundation-stone, occ. 2 Tim. ii. 
 1 9. Comp. 20paytc: V. [Schleusner and 
 Wahl translate it with our version, a 
 building. Schleusner says a building well 
 
 founded (referring to Amos i. 1 2. Ecclus. 
 i. 17. iii. 11.) i. e. here the Christian re- 
 ligion, the truth and certainty of which 
 God has shown by the clearest argu- 
 ments.] 
 
 III. A deposit, a treasure laid up. It 
 seems to be used in this sense (which, it 
 must be confessed, is a very unusual one) 
 by St. Paul, 1 Tim. vi. 1 9, in which pass- 
 age the Apostle appears to have had an 
 eye on Tobit iv. 9, f GE'MA yap WTA- 
 
 eo^N ensAYprzEis SEArra-t kg ijfxi- 
 
 par dvayjCT/c, For thou lay est up for thy- 
 self a good deposit, or treasure, against 
 the day of necessity. QefxeXtoy in the 
 
 • [In this passage the meaning must be a fixed, 
 certain, sure habitation.'] 
 
 t See Patrum Apostol. Opera genuina, edit. 
 Russcl, vol. ii. p. 68. Note on ©£>«. 
 
 Apostle seems to answer to ^i/jiaAu thk 
 passage. Comp. Mat. vi. 20. Luke xii. 
 33. [It is rather a certain and firmly 
 assured good."] 
 
 QefxeXLOio, w, from ^efxeXiOQ. 
 
 I. To found, lay a foundation, of a 
 building, occ. Mat. vii. 25. Luke vi. 48, 
 in which passages observe TedefxeXUoro is 
 the 3d pers. sing, pluperf. pass, for he- 
 dEfieXiajTO, * the £ being dropped accord- 
 ing to the Ionic dialect. [Josh. vi. 26. 1 
 Kings vii. 10. Xen. Cyr. vii. 5. 6.]— It 
 is applied to the earth, Heb. i. 10, which 
 is a citation of Ps. cii. 25, or 26 ; where 
 the same word edE/xeXiworaQ is used by the 
 LXX, for the Heb. mD», which refers to 
 the wondrous formation of the arch, or 
 spherical shelly of earth between the two 
 spheres of water on the second day from 
 the creation, Gen. i. 6, 7, and does in- 
 deed imply the firmness or stability of 
 the parts whereof the shell of earth con- 
 sists, but by no means necessarily imports 
 the immobility of the whole orb. See what 
 Jehovah says to Job on this subject. Job 
 xxxviii. 4 — 6. Comp. Ps. xxiv. 2. civ. 3, 
 and Heb. and Eng. Lexicon in TiD». 
 
 II. To found, settle^ or establish on a 
 foundation, in a spiritual sense, occ. Eph. 
 
 iii. 17. Col. i.23. 1 Pet. v. 10. [Diod. Sic. 
 xi. 68. XV. 1.] 
 
 ^g^ QeoMdaKTOQ, e, 6, f), from Oedg 
 God, and h^aKrog taught -f. — Taught by 
 God. occ. 1 Thess. iv. 9. Comp. Isa. ii. 
 3, 4. liv. 13, where we have in the LXX 
 the phrase ^i^aKrag Qe5. 
 
 1^^ QeoXoyog, «, 6, rj, from Qeog God, 
 and Xoyog a word. — A theologian^ a di- 
 vine. St. John the Evangelist was so 
 styled by the Fathers in an eminent and 
 peculiar sense, because he handled the 
 sublimest truths of Christian theology, 
 and particularly asserted rov r« 0!EO~Y 
 AO'rON the Divine Word, and proved 
 him to be God. Thus he is called by 
 Athanasius, Orat. contra Gentes, torn. i. 
 p. 46. eEO'AOrOS avTip; by Cyrill. 
 Alexandr. lib. ii. in John ch. i. p. 130, 
 Ti/c GEOAOn'AS 6 avyypa<^Evg, The 
 writer of theology ; and by Theophylact, 
 not only GED'A^OrOS, but by a superla- 
 tive term, GEOAOriKU'TATOS. See 
 Wolfius, Mintcrt, and Suicer Thesaur. 
 on the word. In the N. T. GeoXoyoe oc- 
 
 • [See I\Iatthise, § 164. Note 1. WesseL ad 
 Diod. Sic xviii. p. 278.] 
 
 t [This word is properly That Kchich can he 
 taught; tlien One "who has been taught. See 
 Vorst. PhiL Sacr. c. 18.] 
 
^EO 
 
 362 
 
 GEO 
 
 curs only in the title of the Revelation, 
 which seems not to have been prefixed to 
 that book till long after the time of St. 
 John. Wolfius says that Eusebius, who 
 lived in the fourth century, is the first 
 who gave St. John this title, calling him 
 in his Preparat. Evangel. 'E^paiwp 0EO'- 
 AOrON, the theologian of the Hebrews. 
 [^The proper meaning in good Greek, is 
 one who could teach or write on divine 
 matters. See Diod. Sic. v. 80. (where it 
 is used of Epimenides.) Herod, ii. 53. 
 Diog. Laert. i. 1 1 2.] 
 
 ^§^ Qeofiayiut, w, from 0eoc God, and 
 ficL'^onai tojight. — To Jight against God. 
 occ. Acts xxiii. 9. This verb is used 2 
 Mac. vii. 19, and frequently in the Greek 
 Writers. See the instances produced by 
 Raphelius and Kypke on the text, and by 
 Wetstein on Acts v. 39; to which I add 
 from Josephus, Cont. Apion. lib. i. § 26, 
 fieWeip eEOMAXE~IN rofuffac, thinking 
 that he should Jight agaitist God; and 
 from Lucian De Saltat. torn. i. p. 922, 
 ^ovovaxL OEOMAXti^N almost fis]iting 
 against God. [Eur. Iph. Aul. 1409". Phi- 
 lost iv. 15. Diod. Sic. xiv. 69. Xen. CEc. 
 xvi. 5.] 
 
 ^^^ Qeofxcv^oQ^ «, o, r/, from ^EOfiaykoj. 
 '^—AJighter against God. occ. Acts v. 39. 
 [It occurs Symm. Prov. ix. 18. xxi. 16. 
 xxvi. 5.] 
 
 ^g^ QeoTrvEvcTTOQ, ti, b, ^, from Qeoq 
 God, and TreTrpev^ai, 3d pers. sing. perf. 
 pass, of 'KVEuii fut. TtvEvais) to breathe. — 
 Breathed or inspired by God, divinely 
 inspired, given by divine inspiration, occ. 
 2 Tim. iii. 16. 
 
 Oeoc, «, 6. — GOD. A name reclaimed 
 from the heathen, and used by the writers 
 of the N. for the true God. Various are 
 the derivations proposed of this word: 
 the most probable seems to be that Mdiich 
 deduces it from the V. ^tw to place (which 
 see under riOrjpt.) Phurnutus, the Stoic, 
 in the reign of Nero MTote a * Philoso- 
 phical Explanation of the Heathen Wor- 
 ship and Ceremonies, in which he plainly 
 refers them all to the different parts of 
 material nature; as, for instance, to the 
 heavens, air, ether, sun, moon, stars, &c. 
 — This philosopher, in his chapter Uspl 
 'OvpavS, Concerning Heaven, says, " It 
 is probable that QeoI, the Gods, were so 
 
 * Published by Thomas Gale under the title of 
 *OTPNOT'TOT &tiop(a Trsp) @tu>v ^^^;5■EWf, Phurnu- 
 tus's Commentary on the Nature of the Gods, 
 among the Opuscula Mytliologica, Etliicu, ct Pliy- 
 
 called fi'om ^f etc position, or placing ; for 
 the ancients took those for gods whom 
 they found to move in a certain regular 
 and constant manner, thinking them the 
 causes of the changes in the air, and of 
 the conservation of the universe: these 
 then are Gods {Qeo\) which are the dis- 
 posers {^ETTipEQ) and formers of all things." 
 And long before Phurnutus, Herodotus 
 had written, lib. ii. cap. .52, that the Pe- 
 lasgi, the ancient inhabitants of Greece, 
 0EO^Y2 TrpotTioropaffav a^iaQ citto t» 
 roLHTH, on Kuffpo) BE'NTES ra iravTci 
 Trpijypara, kol TraaaQ vofJ-aQ eij^op, ^' called 
 the Gods 9E0Y'S, for this reason, because 
 they had disposed or placed in order all 
 things and all countries." And in this 
 view the word Oeoq or Qeol (for the an- 
 cient Greeks used it both in the singular 
 and in the ])lural to express their God, 
 the heavens) will have much the same 
 radical meaning as the Heb. tiD'Dti^ the 
 heavens, derived in like manner from the 
 V. tZ)U^ to place. — * And that the heavens, 
 under different attributes corresponding 
 to their different conditions and 0})era- 
 tions, were the grand objects of divine 
 worship throughout the heathen world, is 
 certain not only from the ancient names 
 of their gods, but also from many plain 
 declarations of Scripture (see inter al. 
 Deut. iv. 19. xvii. 3. Job xxxi. 26, 27- 2 
 Kings xvii. 16. xxi. 3, 5. xxiii. 4, 5. 2 
 Chron. xxxiii. 3, 5. Jer. viii. 2. xix. \'^. 
 Zeph. i. .5. Acts vii. 42, 43.), and from 
 numerous and express testimonies of the 
 heathen writers themselves. Thus, for 
 instance, Plato in Cratylo, (baivovrai poi 
 6l TrpwTOL rCjy urdptjjTrojv tCjv TVEpl rrjv 'E\- 
 Xa^a, TSTHQ povnQ GEOTS yyE'iaOni, okt- 
 TTEp vvv TToXXot tCjv j3apt,ap(t)V, ijKiop, kul 
 (TEXrjvrjv, Kill y7)v, kol cf^pa, ical ipavov — 
 '' The first inhabitants of Greece seem to 
 me to have thought, as many of the bar- 
 barians still do, that the only gods were 
 the Sun, and the Moon, arid the Earth, 
 and the Stars, and Heaven \." The an- 
 cient hymns which are ascribed to Or- 
 pheus, and are still extant, likewise prove 
 that the old Greeks were as deeply im- 
 mersed in materialism as their neighbours, 
 and that the only gods they worshipped 
 Avere the various parts of created nature, 
 and especially the heavens, or some de-^ 
 mons, or intelligences, which they sup- 
 
 * Comp. Heb. and Eng. Lexicon under m; XI. 
 and see above under Aa/yuwv I. and ak</<okov I. 
 
 f See Lcland's Advantage and Necessity of the 
 Christian Revelation, part i. chap. 3. 
 
GEO 
 
 363 
 
 GEO 
 
 posed resident therein. Thus the author 
 of these hymns calls almost all their 
 Gods Demons^ ^aifxorag, q. d. Aatjuovac, 
 Intelligences. And one would almost 
 think that he was designedly opposing 
 the^^r*^ and second commandments when, 
 in his Introductory Prayer, lin, 31, 32, he 
 directs his pupil Musaeus religiously to 
 invoke 
 
 
 (ol) IvySi 
 
 gOUf, 
 
 The demons who in heaven reside, in air. 
 In water ^ or in earth, or underneath 
 The earth 
 
 Comp. under Aaifioviov I. — ^The LXX 
 have constantly (very few passages ex- 
 cepted) translated the plural name o'TtV^, 
 when used for the true God, by the sin- 
 gular Qeog, never by the plural Qeoi. In 
 so doing one may at first sight think them 
 blameable : but let it be considered, that 
 at the time the LXX translation was 
 made, the Greek idolatry was the fashion- 
 able superstition, especially in * Egypt 
 under the Ptolemies, and that according 
 to this their gods were regarded as de- 
 mons, i. e. intelligent beings totally se- 
 parate and distinct from each other ; and 
 that, consequently, had the Greek trans- 
 lators rendered the name of the true 
 God tD^n^«, by the plural Qeoi, they 
 would thereby have given the grecizing 
 heathen an idea of Him^ inconsistent with 
 the Unity of the divine essence, and con- 
 formable to their own polytheistic no- 
 tions t; whereas by translating it Beog 
 in the singular, they inculcate the grand 
 point (with the heathen, I mean) of God's 
 unity, and at the same time did not deny 
 a plurality of agents^ or persons, in the 
 Divine Nature ; since the Greeks (as is 
 above observed) called the whole substance 
 of their god, the heavens, Qeoq in the 
 singular, as well as Qem^ in the plural. 
 
 • This is evident from the Hymns of Callima- 
 chus, who lived in the court of Ptolemy Philadel- 
 phus, in whose reign the LXX version of the Pen- 
 tateuch was probably made. 
 
 •f " The Talmudists themselves were so per- 
 suaded of a plurality expressed in the word Elohitn 
 ['3*nbK], as to teach in title IMegilla, c. i. foL 11, 
 that the LXX interpreters did purposely change 
 the notion of plurality couched in tlie Hebrew 
 plural into a Greek singular [0«bf for 0jo< ;] lest 
 Ptolemy Philadelphus should conclude that the 
 Jews, as well as himself, had a belief in polytheism. 
 This was taken notice of by St. Jerome in his Pre- 
 face to the book De Quaest. Heb." Allix, Judg- 
 ment, p. 124. 
 
 I. In the N. T. as in the LXX, Oeoc 
 most generally answers to the plural 
 CD'H^W, and so denotes GoJ, the ever- 
 blessed Trinity, See Mat. iv. 7. (comp. 
 Deut. vi. 1 fi. Heb. and LXX.) Mat. iv. 
 10. (comp. Deut. vi. 13.) Mat. xxii. 32. 
 (comp. Exod. iii. 6.) Mat. xxii. 37. 
 (comp. Deut. vi. 5.) Mark i. 14, 15. 
 (comp. Dan. ii. 44.) Mark xii. 29. (comp. 
 Deut. vi. 4; 5.) John i. 12. (comp. Gen. 
 vi. 2.) Acts iv. 24. (comp. Gen. i. 1. 
 Eccles. xii. 1, in the Heb.) Acts x. 34. 
 (comp. Deut. x. 17.) Both the N. T. 
 and LXX frequently also use 0£oc for 
 nin», comp. Mat. iv. 4. with Deut. viii. 3, 
 Heb. and LXX; Rom. iv. 3. James ii. 
 23, with Gen. xv. 6; Heb. ii. 13, with , 
 Isa. viii. 18. — In Mark xii. S2, Qeoq is 
 omitted in very many MSS. (among 
 which the Alexandrian and three other 
 ancient ones), in several ancient versions, 
 particularly the first Syriac, and in se- 
 veral printed editions, and is accordingly 
 marked by Wetstein as a word that ought 
 to be expunged ; and indeed in the Scribe's 
 reply we should naturally have expected 
 to have found, not 0eog but Kuptoc, as in 
 our Lord's quotation at ver. 29. And if 
 Qeoq be omitted, the latter part of the 
 reply vvdll be — There is ONE C Jehovah 
 namely, which is the word used Deut. 
 vi. 4, but for which the Greek language 
 supplied no equivalent term), ajid there 
 is none other but he, Comp. Deut. iv. 35. 
 Isa. xlv. 6. 
 
 II. Oeoq is applied personally. 
 
 1. But very rarely, to the Father. Sec 
 however John xiii. 3. xvi. 27, 30. (comp. 
 ver. 28, 29.) Acts ii. 33. 2 Cor. xiii. 14. 
 Phil. ii. 6. 
 
 2. To the Son, Mat. i. 23. John i. L 
 28. Acts XX. 28. Rom. ix. 5. 1 Tim. 
 16. Tit. ii. 13. 1 John v. 20. 2 Pet. 
 
 i. 1, & al. " In comparing two different 
 readings, says Michaelis (Introduct. to 
 N. T. vol. i. p. 336, edit. Marsh), we 
 must always examine which of the two 
 could most easily arise from a mistake or 
 correction of the transcriber ; readings of 
 this kind being generally spurious, M'hereas 
 those which give occasion to the mistake or 
 correction are commonly genuine. Of the 
 following different readings. Acts xx. 28, 
 Qiti, Kvpin, XpL';», KvpiH 6f«, 0£« kol Kv- 
 pt«, Kvpis Kai Qe»y the first is probably the 
 true reading, and all the rest are scholia, 
 because 0e« might easily give occasion to 
 any of these, whereas none could so easily 
 give occasion to 0€«. If St. Luke wrote 
 
 XX. 
 
 iii. 
 
GEO 
 
 364 
 
 GEP 
 
 ©£5, the origin of Kvp/s and Xpt=r« may 
 be explained either as corrections of the 
 text, or as marginal notes, because the 
 Blood of God is a very extraordinary ex- 
 pression ; but if he had written Kvp/w, it 
 is inconceivable how any one should alter 
 it into Qehj and on this latter supposition 
 the great number of different readings is 
 inexplicable. It seems as if different 
 transcribers had found a difficulty in the 
 passage, and that each had corrected ac- 
 cording to his own judgment," Comp. 
 however Griesbach's Note on Acts xx. 
 28. As to the reading Qeoq in 1 Tim. iii. 
 
 16, besides Mill, Wetstein, Bower, and 
 Griesbach, see by all means the learned 
 Woide, Prjefat. in Cod. Alexandr. § 87. 
 
 3. To the Holy Spirit. See Luke i. 
 35. Acts V. 3, 4. Comp. I Cor. iii. 16, 
 
 17, with I Cor. vi. 19, and 2 Cor. vi. 16. 
 Comp. also 1 Cor. xii. 6, with ver. 4, 11. 
 And further comp. Acts iv. 24, 25, with 
 Acts i. 16, and 2 Pet. i. 21, and see under 
 AtcrnoTriQ I. 
 
 III. It denotes the Heathen Gods, or 
 idols. Acts xiv. 11. 1 Cor. viii. 5. [In 
 Acts vii. 40. it is. Images of Deities, as 
 in Pindar. 01. vii. 56, Qeoq is the temple 
 of the god Apollo. Add Acts vii. 43. 
 Gal. iv. 8. Acts xxviii. 6. See Is. xix. 
 
 IV. It is spoken oi Magistrates. John 
 X. 34, 35. Comp. Ps. Ixxxii. 6, and Heb. 
 and Eng, Lexicon under n^« II.' 5. 
 
 V. It is applied catechrestically— to 
 Satan. 2 Cor. iv. 4. comp. John xii. 31. 
 xiv. 30. [Satan was called The God of 
 this world by the Jews, as is shown by 
 Schoetg. Hor. H. and T. i. p. 688. See 
 Diod. Sic. i. 90. iii. 39. Polyb. xxxi. 21. 
 9.] — to the belly, which some men make 
 their god^ or in which they place their 
 supreme happiness. Phil. iii. 19. [In 
 the two following places it seems to de- 
 note, God and his true service or worship. 
 Acts xxii. 3. Rom. x. 2. Heb. vii. 12. 
 In Acts vii. 20. as in Jonah iii. 3, by a 
 Hebraism, the dative of Qeoq is added as 
 an intensitive, very handsome. And Schl. 
 and Wahl explain 2 Cor. x. 4. in the same 
 way, very mighty. Our version has^through 
 God, and so Rosenmiiller. The same da- 
 tive has the sense. To the honour of God, 
 in Rom. vi. 10. 2 Cor. v. 13. ix. 11, 12. 
 Gal. ii. 19. The genitive GtS according 
 to Wahl and Schl. denotes the excellence, 
 perfection, and superlative qualities of 
 the object spoken of; as in 1 Thess. iv. 
 1 6. Rev. \v. 2. This iu Hebrew is com- 
 
 mon, as Gen. xxii. 6. Song of Solomon 
 viii. 6. Is. xxviii. 2. See Gesen. p. 694.] 
 
 G£0(7£& 
 
 Eta, aq, ?;, 
 
 from 
 
 *EO(T£hljQ 
 
 ^YIQ.—A 
 
 worshipping of God, piety towards God, 
 godliness, devotion, occ. 1 Tim. ii. 10. — 
 The LXX use this N. for the Heb. n«^» 
 tD^n^«, fear of the Aleim, Gen. xx. i 1 ; 
 and for »an« n«1», fear of the Lord, Job 
 xxviii. 28. [Baruch v. 3. Ecclus. i. 22. 
 Xen. An. ii. 613.] 
 
 QEO(TEt>riQ, EOQ, Sq, 6, ^, from Qevq God, 
 and (TE^ojxai to worship, venerate. — A 
 worshipper of Gody godly, devout, occ. 
 John ix. 31. How similar to which is 
 the sentiment expressed by Homer, II. i. 
 lin. 218, 
 
 Oo-xe @iu>v Intnii^TiTOU, fx&ka. r bx'a.vov auTs. 
 Him, who oleys the Gods, the Gods mil hear. 
 
 The LXX use Oeoce^jyc for the Heb. 
 tD»rTV« «'^^ fearing the Aleim, Exod. 
 xviii. 21. Job i. 1,8. ii. 3. [Xen. Cyr. viii. 
 
 ^^^ QEO<^vyrjQ, eog, «e> o, rj, from Oeoq 
 God, and '^vyiio to hate, abhor. — A hater 
 of God. occ. Rom. i. 30, where see Wol- 
 iius, and Kypke, and Suicer Thesaur. on 
 this M'ord. [This word may be either, 
 hated of God or a hater of God. In the 
 first case it is written QEO'^vyrfg, (and occ. 
 Eur. Troad. 1213. Cyclop. 395.) in the 
 second, GeoTvyj^c Suidas says, that in 
 this place it is in this latter sense. So 
 Wahl. Schl. prefers the former.] 
 
 J^^ QEorrjg, rrjrog, r], from Geoc God. 
 — Deity, godhead, divine nature, occ. Col. 
 ii. 9. Comp. John xiv. 10. 
 
 GfpaTre/a, ag, rj, from ^EpairEvo) to healy 
 serve, which see. 
 
 I. [^Service afforded by servants to mas- 
 ters. Xen. Cyr. v. 5. 10. Diod. Sic. ii. 
 20.] 
 
 II. \_A family of servants, household. 
 Mat. xxiv. 45. Luke xii. 42. Dion. Hal. 
 i. 83. ix. 25. Herod, i. 199. v. 10. He- 
 rodian. vii. 1. 10. iElian. V. H. xii. 40. 
 So Pollux (iii. 75.) explains the word. 
 Comp. Gen. xiv. 16. Perizon. ad jElian. 
 V. H. ii. 2. and Abresch. Diluc. Thucyd. 
 p. 398. Thus the Latin Famulitium, ser~ 
 vitium. See Cic. pro Coelio 33. Tacit. 
 Ann. xii. 1 7. Sallust. de B. C. xxiv. 4.] 
 
 III. [^Care, attention, cure, healing. 
 Luke ix. 11. where the Vulgate has Qui 
 cura indigebant. Rev. xxii. 2. Xen. de Re 
 Eq. iv. 2. Diod. Sic. i. 21 and b7. Polyb. 
 i. 12.2.] 
 
 GEPAlIEY'a. Miutert deduces it from 
 
6EP 
 
 365 
 
 OEP 
 
 the Heb. tpn, plur. tD^&'in Teraphim, 
 which is a derivative from the V. ns'l to 
 be still, as from awe or reverence, and de- 
 notes * the representative images of tlie 
 objects of religious awe and veneration. 
 These Teraphim appear to have been like 
 the Cherubim in form, but for more pri- 
 vate purposes, as the Penates (»iQ) or 
 household-gods of particular families 
 among the Romans. They were in use 
 both among believers (see Gen. xxxi. Jud. 
 xvii. and xviii. 1 Sam. xix. 13, 16.) and 
 unbelievers (see 2 Kings xxiii. 24. Ezek. 
 xxi. 21. Zech. x. 2. Comp. 1 Sam. xv. 23. 
 Hos. iii. 4.) And because these idols^ saith 
 Avenarius in ^r\, were among the Gen- 
 tiles consulted for the recovery of health, 
 hence the verb ^epaTrevio signifies to healf. 
 
 I. [To serve, in any way. (Of a servant. 
 Diod. Sic. ii. 20.) — By care and attention, 
 3 Esdr. i. 3. Xen. de Vect. iv. 42. Mem. 
 i. 4. 1 0. — of the service offered to God, 
 Acts xvii. 25. So Hesiod. Opp. and D. 
 134. Xen. Mem. ii. 1.28. eepaTrtvrtW 
 r«c 0£a'c. Id. Mag. Eq. vii. 1. ix. 9. Isa. 
 liv. 1 7- — of attention paid to men. Prov. 
 xix. 6. xxix. 7. Comp. Philost. Vit. Apol. 
 vi. 31.] 
 
 II. [[jTo cure or heal, whether miracu- 
 lously, as Mat. iii. IG. iv. 23. x. 1, 8. 
 Acts iv. 1 4. & al. freq. — or not, as Luke 
 iv. 23. viii. 43. See Wisd. xvi. 12. Xen. 
 Cyr. iii. 2. 12. Thucyd. ii. 47.] 
 
 GfpaTTwv, ovTOQ, 6. See under Gepa- 
 vivco. — A servant. This word in its pri- 
 mary meaning, seems to denote a servant 
 in a religious sense. So Pindar, Olymp. 
 iii. line 29. 'AttoXXwvoc OEPA'IIONTA, 
 serving or worshipping Apollo. Homer, 
 Odyss. xi. line 25, calls kings GEPA'- 
 nONTES Atoe, servants or ministers of 
 Jove (comp. Rom. xiii. 2, 4.) and valiant 
 warriors GEPA'IIONTES 'Ap^oe, servants 
 of Mars, II. ii. line 1 10. II. vi. line 67^ & 
 al. And generally in this poet ^Epcnriov, 
 when spoken of one man in reference to 
 another, denotes X a faithful friend to a 
 superior, one who solicitously regards his 
 interest, or looks after his affairs^ not a 
 common or domestic servant : but in the 
 latter Greek writers it means a servant 
 or minister in general, occ. Heb. iii. 5. 
 Comp. Exod. iv. 10. Num. xii. 7, 8. Josh. 
 
 • See more in Heb. and Eng. Lexicon under 
 ns-j XV. 
 
 -j- [I have left this derivation on account of the 
 information it contains, not the truth of the Ety- 
 mology.] 
 
 X See Dammi Lexic. in Qtp&irmy col. 1033. 
 
 i. 2. viii. 81; in all which passages the 
 LXX use ^EpctTtuyv for the Heb. 1^5? a 
 servant. But from Num. xii. 7, 8, it ap- 
 pears that Moses was a servant of a su^ 
 perior kind. QSee ^lian. V. H. iii. 43. 
 Herodian. iii. 10. 7. Xen. Cyr. iii. 1. 12. 
 Hom. Iliad T. 78. Eustath. in Od. A. p. 
 219, 19.] 
 
 Qepii^oj, from B'ipoQ summer, harvest, 
 which see. 
 
 I. To reap or gather, as corn. Mat. vi. 
 26. Luke xii. 24. James v. 4. [Levit. 
 xxiii. 10, 22. Ruth ii. 3. Xen. Sic. xviii. 
 
 II. To reap or gather, in a figurative 
 sense. Mat. xxv. 24^, 26. — as the souls of 
 men by the ministry of the gospel, John 
 iv. 36. — as the recompense whether of 
 good works, [John iv. 38.] 1 Cor. ix. II. 
 2 Cor. ix. 6. Gal. vi. 8, 9;--or of evil, 
 Gal. vi. 8. Comp. verse 7. [See Job iv. 
 8. Prov. xxii. 8. Hos. viii. 7. x. 13. Stob. 
 Serm. x. iEsch. Pers. 822.] 
 
 III. The judgments of God upon the 
 earth are expressed by its being reaped. 
 Rev. xiv. 1.5, 16, where see Vitringa, and 
 comp. Joel iii. 13. [Hos. vi. 11.] 
 
 QepiafxoQf a, 6, from redepiafiai, perf. 
 pass, of ^epi^u). 
 
 I. \_Reaping. John iv. 35. Gen. viii. 22. 
 Xen. GEc. xviii. 3. Polyb. v. 95. 5.] 
 
 II. \_The time of reaping, harvest. 
 John iv. 35. Mat. xiii. 30. Mark iv. 29.] 
 
 [III. The crop itself. Levit. xix. 9. 
 Jer. V. 17 ; and metaphorically (1), of per- 
 sons to be gathered into Christ's church, 
 Mat. ix. 37, 38. Luke x. 2; (2), of per- 
 sons whose sins have made them ripe for 
 punishment. Rev. xiv. 15.] 
 
 ^g^ Gept^r/C, «, b, from ^epi^o). — A 
 reaper, occ. Mat. xiii. 30, 39. [Bel & D. 
 V. 40. Xen. Hiero. vi. 10.] 
 
 Qeppaipit), from ^eppr], which see. — To 
 heat, warm. Qeppaivofxai, mid. To warm 
 one's self. occ. Mat. xiv. 54, 67. John 
 xviii. 18, 25. Qeppaivofjiat, pass. To be 
 warm or warmed, occ. James ii. 1 6. [See 
 Haggai i. 6. Herodian viii. 4. 27. Xen. 
 Mem. iv. 3. 8.] 
 
 Qtppr), r}Q, T{, from TtQappai, perf. pass, 
 of the V. ^ipio to heat, which from ^ipoQ 
 summer. — Heat. occ. Acts xxviii. 3. [Job 
 vi. 17. Eccles. iv. 11. Thucyd. ii. 49.] 
 
 GE'POS, EOQ, sQ, TO. — Summer, in Ger- 
 man ^ommer, which is * derived from 
 the German ^onnc the sun, and mtj^tc to 
 increase (whence inel)v more), because the 
 
 * See Martinii Lexic. Etymolog. m ^stas. 
 
OH A 
 
 366 
 
 eiip 
 
 sun has then more influence. So the Latin 
 eestas summery is related to eestus heat. — 
 The Greek ^tpoc, like the Heb. VV i^^ 
 which it generally answers in the LXX) , 
 and the German <^ommcr, includes both 
 the spring and stimmer. " Germani annum 
 vulgo dividimus in &X\xittx & <^ommcr, 
 We Germans commonly divide the year 
 into winter and jM?«wzer," says Martinius, 
 Lexic. Etymol. in Hiems. occ. Mat. xxiv. 
 32. Mark xiii. 28. Luke xxi. 30. [The 
 Hebrew has not two words for spring and 
 summer ; and the reason is evident when 
 we remember the temperature of the East. 
 See Bochart Hieroz. P. ii. Lib. 4. c. 21. 
 p. 593. The word occurs Prov. vi. 8. 
 Jer. viii. 28. Diod. Sic. v. 30. Xen. Mem. 
 i. 6. 2.] 
 
 Oewpia), u>, from ^eojpog a spectator, be- 
 holder, which from ^eaopat to heholdj 
 compounded perhaps with opaw to see. 
 
 I. {To see. Mark v. 15, 38. Luke xxiii. 
 48. John xiv. 19. xvii.24. Actsix. 7. Rev. 
 vii. 56. Diod. Sic. xiii. 57- Polyb. v. 18. 4. 
 —^to behold with attention. Mat. xxvii. bo. 
 Luke xxi. 6. Xen. Cyr. iv. 3. 2.] 
 
 n. To see, perceive. John iv. 19. xii. 
 19. [xiv. 17.] Acts iv. 13. [The word 
 signifies to perceive by any sense, as to 
 hear. Mark v. 38. and see Dan. vii. 1 1 . 
 sec. Chish. with which compare Rev. i. 
 12.] 
 
 III. To see, experience, John viii. 51, 
 where the phrase ^eiopeiv Qavarov, to see 
 death, seems an Hebraism, corresponding 
 to the Heb. nio m«1, Ps. Ixxxix. 49. 
 Comp. Luke ii. 26, and under "Ei^w HL 
 [^See Vorst. Phil. Sacr. p. 716. Schleus- 
 ner refers John xvii. 24. to this head. 
 Comp. Ps. xxvii. 4.] 
 
 [TV' To consider. Heb. vii. 4. Dem. 
 pp. 19, 23. iElian. V. H. iii. 10.] 
 
 {y. To^bre^ce. Acts xxvii. 10.] 
 
 Qeiopta, ag, ^, from ^eiopiw. — A sight, 
 ^jjectacle. occ. Luke xxiii. 48. [This 
 word frequently signifies a solemn em- 
 bassy sent to see public games, Polyb. 
 xxxi. 3. 12. Plat. Phaed. c. I . Xen. Mem. 
 iv. 8. 2. It also denotes any thing relat- 
 ing to public games or sacrifices. See 
 Casaub. ad Theoph. Char, ad init.] 
 
 OvKr}, rjg, ?% from edrjKa, 1 aor. of rt- 
 6r)fXL to place, put. 
 
 I. A chest, case, or the like, wherein 
 any thing h put, theca. — \_A tomb. Thuc. 
 i. 8. Soph. El. § 899. See Poll. iii. 102.] 
 
 II. A sheath, scabbard for a sword, 
 occ. John xviii. 1 1 . 
 
 OrfKu'Cit), from ^»;Xv, >7cj v> ^he nipple 
 
 or pap of a woman's breast, which Plato 
 in Cratylo deduces from ^oXXelv to thrive, 
 because it hath this effect on the child. 
 
 I. To give the breast, give suck, suckle. 
 occ. Mat. xxiv. 19. Mark xiii. 17. Luke 
 xxiii. 29, in which last passage the V. is 
 applied to the breast itself. [Gen. xxi. 
 7. ^lian. V. H. xiii. 1. H. A. x. 8. xiv. 
 18.] 
 
 II. To suck the breast, occ. Mat. xxi. 
 16. Luke xi. 2/. — It is used in both these 
 senses by the best Greek writers, as may 
 be seen in Wetstein on Mat. xxi. 16. 
 [Comp. Job iii. 12. Lam. ii. 20. Ps. viii. 3. 
 Plut. Rom. p. 20. D. Suidas and Thorn. 
 M. both mention the double use of this 
 word; and the former cites Lysias as 
 using it in the 1st sense. See Graev. ad 
 Lucian. Soloec. T. ii. p. 734.] 
 
 QiikvQ, ua, V, from ^rik^, which see 
 under ^r^Xa^w. — Fetnale, a woman. It 
 occurs in the feminine, Rom. i. 26, 27 ; 
 [So Diod. Sic. i. 84. Herodian. i. 14. 16. 
 Xen. Mem. ii. 1. 4.] in the neuter. Mat. 
 xix. 4. Mark x. 6. Gal. iii. 28, Tivog sex 
 being understood. Comp. under "Apcrrjy. 
 [See Gen. i. 27. vii. 2. Exod. i. 16. He- 
 rodot. ii. 85.] 
 
 Qijpa, aq, ^, from ^rjp, which see under 
 Bfripioy. 
 
 I. A hunting or catching ofivild beasts. 
 Thus it is used by the profane writers, 
 and in the LXX, Gen. xxvii. 30. [So 
 Xen. Cyr. i. 4. 5.] 
 
 II. A snare or trap, {any apparatus, 
 especially] to catch wild beasts iii. occ. 
 Rom. xi. 9. It is used in this sense by 
 the LXX, Ps. XXXV. 8, for the Heb. tW^ 
 a net ; and Hos. v. 2, for the Heb. H\Dnm 
 slaughter, which perhaps those translators 
 mistook for nnnu?, as if formed from nntl/ 
 a snare. See Heb. and Eng. Lexicon in 
 
 Qrjpevu), from Srrjp. See Qrfplop. 
 
 I. Properly, To hunt wild beasts. Thus 
 applied in the profane writers. [Xen. An, 
 i. 2. 7.] 
 
 II. I'o take or catch wild beasts in 
 hunting. It is thus used by the LXX. 
 See Gen. xxvii. 3, 5, 33. Eccles. ix. 12. 
 [.Elian. V. H. xiii. 1.] 
 
 III. In a figurative sense. To catch or 
 lay hold on, as a word or expression, occ. 
 Luke xi. 54. See Wetstein on the place, 
 who shows that Plato has several times 
 applied the verb in the same view. [See 
 Xen. Cyr. ii. 4. 8. viii. 2. 1. Mem. ii. 6. 8. 
 Plat, de Leg. 1. (vol. viii. p. 10. ed. Bip. 
 Polyb. xxiii. 8. 1 1. See also Ps. lix. 3.] 
 
GHP 
 
 367 
 
 en p 
 
 Qripiofia^ib)^ w, from ^rfplov a vAld 
 beast, and ^a^ofxai to Jight. — To Jight 
 with wild beasts, occ. 1 Cor. xv. 32, where 
 Theophylact's remark is, " QripLOfxayiav 
 KaXti, Ttjp TrpuQ 'I«^at«c i^cii ArjuiiTpwy tov 
 apyvpoKOTTOv ^a'^i)v' Ti yap htoi ^rjplojv 
 ^ii(f)epop ; He calls his contest with the 
 Jews, and with Demetrius the silversmith, 
 Jighting with wild beasts; for how did 
 these differ from wild beasts ?" Compare 
 Qj]piov IV. and see Bowyer's Conject. 
 Several Commentaries, however, both an- 
 cient and modern, have explained kBripio- 
 fxa^rjcra in this passage, as if St. Paul 
 had iiterally./o'^g/i^ with, or been exposed 
 to, wild beasts. But Doddridge thought 
 lie had decisively proved in his note, that 
 the word must be understood in ajlgura- 
 tive sense, as it is also implied by Igna- 
 tius, in his Epistle to the Romans, § 5, 
 edit. Russel : " 'Atto ^vpiag fxeyjn 'VojjjirjQ 
 GHPIOMAXO", dia yT]Q koI ^aXacrarjg, 
 vvKTog KOL yjjiipaQ, ^e^EfjieyoQ ^eica XeuTrap- 
 ^otC) o £71, '^pariMTcov rayfia. From Syria 
 even unto Rome I Jight rviih l7vild] beasts, 
 both by sea and land, both night and day, 
 being bound to ten leopards, that is to 
 say, to such a band of soldiers." Wake. 
 Lucian in like manner, speaking of the 
 Philosophers, Reviv. toni. i. p. 397. "'Ou 
 yap toIq rvxovffi OHPrOIS IIPOSIIO- 
 AEMH~SAI ^fj/cfi fioL, (iXX nXaCoaiv av- 
 QpMTzoLQ, KoX Cv(7iXeyKT0iQ. For I am not 
 to ,/ight with ordinary wild beasts, but 
 with me?i insolent, and hard to be con- 
 vinced." Compare Qr]pLdy IV. Ignatius 
 uses tlie word in its proper sense concern- 
 ing his approaching sufferings, Epist. to 
 the Ephes. J 1, to the Thrallians, § 10. 
 And it may be worth adding, that in 
 iiis Epistle to the Smyrneans, § 4, he rea- 
 sons in a manner very similar to that of 
 St. Paul in I Cor. xv. 32. And it must 
 be further observed that the late very able 
 commentator. Dr. Macknight, whom see, 
 understands the V. edrjpiojiaxnara lite?'- 
 ally. [Schleus. Kraus, Stolz, and others 
 understand the passage literally (with 
 Chrysostom, Ambrose, and the Syriac 
 version) because the place of contest is 
 mentioned ; and it was not unusual to ex- 
 pose Christians to such contests *. Wahl 
 
 * [Criminals and slaves deserving punishment 
 were subjected to these horrid contests. See M. 
 Antonin. x. § 8. But sometimes young men of 
 family entered the lists to signalise their courage. 
 Sec Artemid. Oneiroc. i. 9. Sueton. Tit. c. 7- On 
 this subject see a curious passage in Cyprian de 
 Gratia Dei, p. 5. ed. Amst. 1CJ)1. He mentions 
 
 gives no opinion. Bretsch., after Grotius 
 and others, understands it metaphorically, 
 referring especially to Acts xix., where is 
 an account of the fury excited in the mob 
 at Ephesus against Paul. Rosenmiiller 
 observes that it is not probable that a 
 Roman citizen would be exposed to such 
 a contest, and that no instance is known ; 
 an assertion, the truth of which is very 
 questionable. It is absurd, at least, to 
 suppose that, of the Christians tortured 
 at Rome, many were not Roman citizens. 
 However, the silence of the Acts on this 
 light with beasts is strongly against the 
 word's being taken in a literal sense; and 
 Rosenmiiller observes that they who had 
 to do with furious people, were said flij- 
 piofxayelv, on which point see also Heins. 
 Obs. S. i. 178. Glass. Phil. Sacr. p. 1 131. 
 Deyling has a dissertation on this subject 
 T. i. p. 342.] 
 
 Qr]pLov, a, to, the same as * S-j/jO, which, 
 according to the Greek Etymologists, is 
 from ^eeiv to run, or ^kiv p^ov run7iing 
 easily : may we not rather with f Vossius 
 derive the more common Greek ^rjp from 
 the ^Eolic (prip, whence also Latin Fera, 
 ferus,ferox. 
 
 I. A wild beast. Mark i. 13. Acts x. 
 12. xi. 6. Rev. vi. 8. Comp. Rev. xiii. 1, 
 2. In Acts x. 12, the words kai ra ^rjpia, 
 are not found in five MSS., three of which 
 ancient, nor expressed in the Vulg. or 
 Syriac versions. They seem unnecessary, 
 as being implied in the preceding rerpd- 
 TTo^a, and are marked by Griesbach as 
 probably to be omitted. 
 
 II. It denotes particularly a venomous 
 animal, and is applied to a viper. Acts 
 xxviii. 4, 5. The word is used in this 
 sense not only in Ecclus. xii. 1/ or 13, 
 but also by the profane writers, as by 
 Dioscorides, lib. i., speaking of the plant 
 called vitex or agmis castus, Ta ^vXXa 
 VTTodvfjuoJiJLeya te ical viro'^piovvvp.Eva 0H- 
 PI'A ^iwKEi, which words are thus trans- 
 lated by Pliny, Nat. Hist. lib. xxiv. cap. 
 9. " Stiffitu quoque (folia) aut substrata 
 
 fugant venenata — The leaves also being 
 set on fire, or strewed under one as a bed, 
 drive away venomous animals." See more 
 to this purpose in Bochart, vol. iii. 371, 
 or in Suicer Thesaur. under Giypiov I. 
 
 even Christian women as exposed to beasts. De 
 Hab. Virg. p. 127. TertuUian, Apol. c. 30, also 
 speaks of Christians as exposed to beasts.] 
 
 * See under b«Sa/c«/ I, 
 
 -|- Etymolog. Latin, in Fera, 
 
OHS 
 
 368 
 
 G H 2 
 
 And observe that Lucian, Philopseud. 
 foni. ii. p. 472, (cited l)y Wolfius) does, 
 like St. Luke, use ^r}piov as equivalent to 
 tXf^Sya, where he relates Mi^av rov afxire- 
 Xtrtpyov — VTTO 'EXFANIIS Brf^f^epra, Ksiff- 
 Sai i]Sr) frerrrjTrora to aKeXog' apa^&PTi yap 
 civT^ TO. JcXr/juara, Kal rale Kctpa^i TrepnrXe- 
 KOVTL TrpoffepTTvcrap to GHPI'ON SaKelv icaTct 
 TOP fieyav ^aKTvXov — That Midas the vine- 
 dresser — having been bitten by a viper, 
 lay with his leg already putrified ; for that 
 as he was binding up the vine-branches 
 to the trellis, the beast crept to him and 
 bit his great toe — [[See Theoc. xxiv, 54. 
 jEschin. Dial. iii. 21. Bochart. Hieroz. 
 T. ii. Lib. iii. c. 2. Petit, ad Aretseuni de 
 Cur. Morb. i.e. 4. p. 122.] 
 
 IIL A?iy kind of beast, including the 
 tame species, occ. Heb. xii. 20. The cor- 
 respondent Heb. word in Exod. xix. 13, 
 is nDiin, which likewise implies any kind 
 of beast, especially the tame. — Qrjpioy is 
 used in like manner by Theodotion, Dan. 
 ii. 38. iv. 12, 14, 15, 1*6/21, 25, 32. v. 21, 
 for the Chald. «vn, or ni»n. 
 
 IV. St. Paul applies to the Cretans the 
 character of kuko. S'rjpia, evil beasts, which 
 the poet Epimenides had formerly given 
 them. Such epithets to wicked, cruel, or 
 unreasonable men, are by no means un- 
 usual in the Greek and Roman writers, 
 as the reader may see by consulting Sui- 
 cer's Thesaur. and Qrjplov II. See also 
 Raphelius, Wetstein, and Kypke in Tit. 
 i. 12. To the passages they have pro- 
 duced I add, that in Josephus, De Bel. 
 lib. i. cap. 30, § 3, Herod the Great is 
 called eilPI'OY, and <p6rLKov eiiPI'ON a 
 murderous tvild beast, occ. Tit. i. 1 2. [See 
 Achill. Tat. vi. p. 387. Arrian. Epict. ii. 
 c. 9. Casaub. ad Aristoph. Eq. 273. and 
 ad Athen. i. p. 49. So 0/)p in Eurip. 
 Phoen. 1315.] 
 
 Qritravpi^io, from ^r]aavpoQ. 
 
 I. To lay, store, or treasure, up goods 
 for future use, occ. Mat. vi. 1 9, 20. Luke 
 xii. 21. 1 Cor. xvi. 2. 2 Cor. xii. 14. 
 Jam. V. 3. fin this sense it occurs 
 iElian. V. H. vi. 12. Xen. Cyr. viii. 2. 
 12. But Schl. and Wahl say, that in 
 Mat. vi. 1 9. (and Wahl adds James v. 3.) 
 it is only To collect or get. Schl. cites 
 Micah vi. 10. 2 Kings xx. 17. Prov. ii. 7. 
 This is a distinction with, at all events, a 
 very slight difference, even if there be any 
 foundation for it.] 
 
 II. To treasure up wrath, or future 
 punishment, occ. Rom. ii. 5. So ^r)ffav- 
 pli^bffip tavTOiQ KaKa, they treasure up 
 
 evils to themselves, Prov. i. 18, in LXX. 
 Comp. Amos iii. 10 ; and for instances 
 from the Greek writers, of Brjaavpi^to and 
 ^rjaravpog being applied to evils, see Wet- 
 stein and Kypke on Rom. [[Comp. Deut. 
 xxxii. 34, 35. Diod. Sic. i. 90. xx. 36 
 Eur. Ion. 932. Phil, in Flacc. p. 990. c] 
 
 III. To treasure 2ip, reserve, occ. 2 Pet. 
 iii. 7. 
 
 eUSAYPO^S, », o. 
 
 I. Properly, A repository for treasure, 
 a place, chest, box or vessel, where trea- 
 sure or stores are j'eposited. occ. Mat. ii. 
 1 1, xiii. 52. Comp. Mat. xii. 35, (where 
 see Kypke) Luke vi. 45. So in Mat. ii. 
 1 1 , the Arabic version renders ^riaavp^g 
 avTibv by their vessels j and in this sense 
 the word is not only generally used by 
 the LXX, as Deut. xxviii. 12. xxxii. 34. 
 1 Kings vii. 51. Neh. xiii. 12, & al. freq. 
 for the correspondent Heb. v/ord 1'^^^, 
 which likewise properly signifies a repo- 
 sitory for treasure, a treasure-house, or 
 chest; but in the Greek writers also, 
 namely, Herodotus, Euripides, Josephus, 
 and Herodian, ^rjffavpdg denotes tlie p/«ce 
 or vessel wherein measures are kept, as 
 may be seen in Wetstein on Mat. ii. 11. 
 I know not whether it may be worth 
 adding, that in the profane writers we 
 have expressions similar to those in Mat. 
 xiii. 52. Thus Isocrates tells Demonicus, 
 § 20, that he had given such and such 
 rules for his conduct, *' That he might 
 not seek them from any one else, aXX 
 evTEvOet^, wcTTTEp EK rafxiEiB TTpo^ipriQ, but 
 might draw them from hence Rsfrom a 
 store-house" And Lucian, Rhetor. Pras- 
 cept. tom. ii. p. 453, ironically instructs 
 his pupil carefuily to read the modern 
 writers, that he might be able occasion- 
 ally to make use of them, KaQairEp sk ra- 
 fxiEia TTpoaipwv, drawing from them as 
 from a store-house. [See Virg. Georg. 
 iv. 228. Curt. v. 2. Senec. Ep. 115. 
 where Thesaurus is so used. Symm. Prov. 
 iii. 10. and LXX. Amos iii. 10. the Greek 
 word is used for a granary. — Josh. vi. 
 19. 2 Kings xx. 13. Herodot. ii. 121. 
 Herodian ii. 6. 1 1. iii. 13. 9. Joseph. Ant. 
 ix. 8. 2.] 
 
 II. The treasure itself. Thus it is ap- 
 plied to earthly treasure, Heb. xi. 26. 
 Comp. Mat. vi. 19. — to heavenly treasure, 
 i. e. eternal life and glory. Mat. vi. 20. 
 xix. 21. Mark x. 21. Luke xii. 33. xviii. 
 22. — to the gospel of Christ, 2 Cor. iv. 7. 
 Comp. Mat. xiii. 44. — to the treasures of 
 divine wisdom and knowledge which are 
 
G AI 
 
 369 
 
 OOP 
 
 laid up in Christ, and in the scheme of 
 our redemption by him. Col. ii. 3. []Schl. 
 explains Mat. xii. 35. of the mind itself, 
 as the receptacle of thoughts or feelings ; 
 Wahl, of the thotights themselves stored up 
 in the mind.] 
 
 [Qiyyavii) or Gi'yw.] 
 
 I. To touchy properly with the hand. 
 occ. Col. ii. 21. Comp. under "ATrro/xat 
 IV. 
 
 II. With a genitive, To touch, come to. 
 occ. Heb. xii. 20. The same word is used 
 by the LXX, on the same subject, for the 
 Heb. VJi, Exod. xix. 12. [Xen. Cvr. i. 3. 
 8.] 
 
 III. To touch, hurt. occ. Heb. xi. 28. 
 G\/6w. 
 
 I. To press, squeeze, throng, crowd. 
 occ. Mark iii. 9. [Ecclus. xvi. 23. Artem. 
 ii. 37.] 
 
 II. To straiten., compress, or press to- 
 gether, as it were, whence TedXLjjfjiivTj 
 o^oc, A strait, narrow wai/. occ. Mat. vii. 
 14. Cebes, in his Picture, describes the 
 way to true instruction in nearly the 
 same manner as our Blessed Saviour here 
 does that which leads to life, p. 24. edit. 
 Simpson : " Do you not see, says the old 
 man, a little door, {^vpav nva fiiKpav)., 
 and beyond the door, a way which is not 
 much crowded, but very few [j^avv oXiyot) 
 are going along it, as seeming difficult of 
 ascent, rough, and stony? Yes, answers 
 the stranger. And does there not seem, 
 subjoins the old man, to be a high hill, 
 and the road up it very narrow (aml^a- 
 fftc tcVt/ 7raj/v), with precipices on each 
 side ? — this is the way leading to true in- 
 struction." [Arrian. Diss. Ep. i. 2.5.] 
 
 III. To oppress, afflict, occ. 2 Thess. 
 i. 6. 2 Cor. i. 6. 2 Thess. i. 7, & al. 
 [Add 1 Cor. iv. 8. (where Schl. thinks 
 the metaphor taken from a wrestler 
 squeezed in the grasp of his victorious 
 adversary) John vii. 5. 1 Thess. iii. 4. 1 
 Tim. V. 10. (see Pearson, ad Ignat. p. 17.) 
 Heb. xi. 37. Is. xlix. 26. xix. 20. Diod. 
 Sic. xii. C^Q, xx. 31. Artemid. iii. QQ.I 
 
 QXiypiQy IOC, Att. EMQ, r/, from 0XtSw. — 
 Grievous affliction or distress. See Mat. 
 xiii. 21. xxiv. 21. John xvi. 21. Acts vii. 
 10. xi. 19. xiv. 22. Rom. ii. 9. 1 Cor. 
 vii. 28. Jam. i. 27. On Mark xiii. 1 9. 
 "Earovrai yap 'Ai 'HME'PAI etceivai GAI'- 
 "^IS, Kypke cites from Arrian, Epictet. 
 lib. ii. cap. i. the similar phraseology, Tl 
 yap Ui nAlAI'ON ; tiyyoia. Ti hi HAI- 
 Al'ON ; aixaOla : for what is a child ? 
 Ignorance. What is a child? Want of 
 
 learning. [In John xvi. 21. it is used of 
 the pains of child birth; in 2 Cor. viii. 
 13. Phil. iv. 14. of the evils of poverty, 
 and so James i. 27. 1 Cor. vii. 28. The 
 expression QXlxpic Xpi<r5 in Col. i. 24. and 
 Rev. i. 9. is, Sufferings for the sake of 
 Christ. See Grammar. The word occurs 
 2 Sam. xxii. 1 9. 1 Kings xxii. 27. 2 Kings 
 xiii. 4. & al.] 
 
 QvtjtTKM. This verb, according to the 
 Grammarians, forms its 1st fut. act. in 
 dyrikio, its perf. in TedvtjKa, and 1st fut. 
 mid. in dyr}l,ofJ.ai, 
 
 I. To die, a natural death. Mat. ii. 20. 
 Mark xv. 44. Luke viii. 49. 
 
 II. To die, a spiritual death, occ. 1 
 Tim. V. 6. Comp. QaruTog III. [Barucli 
 iii. 4.] 
 
 QyriToc, V) ov, from Bvi](TK(D to die.~^ 
 Mortal, liable or subject to death, occ. 
 Rom. vi. 12. viii. 11.1 Cor. xv. 53, 54. 
 2 Cor. iv. 11. Gvryroj/, roy Mortality, 2 
 Cor. V. 4. [So Gen. ii. 7. Job. xxx. 23. 
 Is. Ii. 12. Xen. Cyr. viii. 7. 3. ^sch. 
 Socr. Dial. iii. 5. and 17. In Rom. viii. 
 1 1. Schl. and Wahl construe the word as 
 Dead, and rightly; and in Rom. vi. 12. 
 they consider it as metaphorically used, 
 Dead (to sin) i. e. renouncing sin. On 
 this use of the dative, see Mathiae § 388.] 
 
 Qopv^io), fa), from dopv^og. 
 
 I. To disturb, throw into a tumult, set 
 in an uproar, occ. Acts xvii. 5. [So Ju- 
 lian. Paneg. c i. Plut. Cic. p. 868. F. 
 It is often used of expressing assent or 
 dissent in public assemblies, as in Diod. 
 Sic. xiii. 28. Pol. xxviii. 4. 10. Dem. 
 \Q, 27. ^77, 9. In Acts xx. 10. it is me- 
 taphorically used (in the pass.) o^ being 
 disturbed in mind, as in Arrian. Diss. Ep. 
 iv. 8. ^lian. V. H. i. 32.] 
 
 II. Qopv^eoixai, tifiai, Mid. To make a 
 noise or disturbance. It is in the N. T. 
 particularly applied to the noise made in 
 lamenting ' the dead. occ. Mat. ix. 23. 
 Mark v. 39. 
 
 Qopvtog, «, 6. Comp. Tvp^ai^oj. 
 
 I. A tumult, or uproar. Mat. xxvi. 5. 
 xxvii. 24. Acts xx. 1, & al. In this view 
 both the N. OopvtoQ and the V. dopv^iej 
 are often used in the Greek writers. 
 [Add Mark xiv. 2. Acts xxi. 31*. xxiv. 
 18. Ezek. vii. 7. Jer. xlix. 2. Lucian. 
 Dial. Deor. xii. 2.] 
 
 II. A tumultuous assembly, or company. 
 occ. Mark v. 38. Such ?ioisy tumultuous 
 assemblies at the place where any one lies 
 dead are still used in the East. See 
 Harmer's Observations, vol. ii. p. 135. 
 
 BB 
 
e p II 
 
 370 
 
 PH 
 
 [Schl. doubts whether the word here de- 
 notes a noisy crofvd, (see Mat. ix. 23.) or 
 lamentations for the dead. See Nicolai 
 de Luctu Graecorum, c. 9. § 4. 0o- 
 pvl^oq is used to express lamentation in 
 Prov. xxiii. 29. See Gen. xvii. 4. Is. 
 V. 14.] 
 
 ePA'Yii. — To break, bruise, occ. Luke 
 iv. 18, in which passage tv^Xolq ava- 
 €Xe\piy, recovering of sight to the blind, 
 is talfen from the LXX, who in Isa. Ixi. 
 1, have substituted these words for the 
 Heb. nip npQ tZ)»'nD«V, the opening of the 
 prison to them that are bound, either be- 
 cause prisoners frequently had their eyes 
 put out, as Jud. xvi. 21. 2 Kings xxv. 7; 
 or rather because they were shut up in 
 dark prisons. The same Hebrew ex- 
 pressions St. Luke further explains by 
 cnrc^EtKai reOpavcriJisvuQ sv cKpiaei, to set at 
 libeiiy them that are bruised, namely 
 with the fetters or stocks in which they 
 were confined. This last expression oc- 
 curs in the LXX of Isa. Iviii. 6, for the 
 Heb. CD>t2;arT tZ)>'if1^-) nbw. It seems very 
 evident from this passage of St. Luke, 
 that the inspired penmen of the N. T. in 
 their citations of the Old, did not intend 
 either literally to translate the Hebrew, 
 or to stamp their authority on the LXX 
 translation, but only to refer us to the 
 ORIGINAL SCRIPTURES. [Ro- 
 senmiiller seems to agree with Farkhurst, 
 but Schl. and Wahl translate the word 
 more generally. The afflicted, (broken in 
 spirit) as in Deut. xx. 3. 1 Sam. xx. 33. 
 Deut. xxviii. 33. Schl. says, To avenge 
 the afflicted, and mentions another inter- 
 pretation, viz. To give comfort to those 
 who are dejected from sin, or other heavy 
 troubles.'} 
 
 Qpififxa, aroQ, to, from TiQpafXfxai, perf. 
 pass, of TpE^u) to nourish, [Properly, 
 That which is nourished *. See ^lian 
 V. H. i. 5. Eur. Hipp. 1 1. Hence in the 
 plural] — Cattle which are kept and nou- 
 rished by their owners, occ. John iv. 12, 
 where see Wolfius and Wetstein, but 
 comp. Kvpke. fSee Diod. Sic. i. 74. 
 ^lian. V. H. xii"i 56. Xen. CEc. xx. 23. 
 Some, however, understand it here, of 
 The family, or household. So Kypke and 
 Maius Obss. Sacr. iv. p. 7. See Jambl. 
 de Myst. sect. iv. c. 1. Marm. Ox. No. 9. 
 and comp. Eur. Iph. Aul. 598. and ^sch. 
 Sept. Theb. 166.] 
 
 Bpriviio, u), from Opfipog. — To wail, la- 
 
 * [Qidtquid alitur. Blomf. ad iEsch. Sept. 
 Theb. \m. 
 
 ment in an audible manner. — It is used 
 either absolutely, occ. Mat.* xi. 17. Luke 
 vii. 32. John xvi. 20 ; or construed with 
 an accusative, occ. Luke xxiji. 27. [2 
 Sam. i. 17. iii. 33. Jer. xvi. 5.] 
 
 Opfjvog, eoQ, »c, to, from dpio) to utter a 
 tumultuous or confused cry, which seems 
 a word formed from the sound, like shriek, 
 scream, S^c. in Eng. The V. Qpiio is 
 particularly applied in the Greek writers 
 to lamentation, as in TraOea dpeofxivrig, be- 
 wailing her misfortunes, and Bpeofxhr} 
 areavTrj tcaKct, bewailing her miseries to 
 herself. Hesychius accordingly explains 
 ^pieiv by dprjvElv, and dpeofxevov by oXo- 
 (pvpofjeyov deploring. See Scapula. — A 
 wailing, lamentation, [mournful chant.'} 
 occ. Mat. ii. 18. [2 Sam. i. 17. Jer. vii. 
 29. ix. 17. Joseph. Ant. vii. 1. 6. Diod. 
 Sic. i. 72. Xen. Anab. x. 3.] 
 
 ^^^ QprjaKEia, aq, ff, from OprjffKevb) to 
 worship God, and this from OpfjcrKog, which 
 see. 
 
 I. Religion, religious service of God, or 
 divine worship, occ. Acts xxvi. 5. James 
 i. 26, 27. _ 
 
 II. Religious worship, or service, of 
 angels, occ. Col. ii. 18. Josephus, De Bel. 
 lib. ii. cap. 8. § 7, informs us, that those 
 who were admitted into the society of the 
 Essenes swore avvTripr]aELV opoitog tci re 
 Tfjg aipecTEfog avTwy /3i€Xta, Kal to. t&v 
 'ArPE'AON ovopaTa, " that they would 
 equally guard the books of their sect, and 
 the names of the angels." And it may 
 seem from the Canon of the Council of 
 Laodicea on tlie river Lycus, M^hich was 
 held about the year 367, and condemned 
 the fiami?ig of angels as idolatry, and 
 from the testimony of Theodoret (both 
 cited by Wetstein, whom see), that such 
 a superstitious leaven had infected the 
 church of Colosse, which was in the 
 neighbourhood of that of Laodicea. Comp. 
 Col. ii. 18. " What was meant by guard- 
 ing the names of the angels, may be con- 
 jectured from the notion which commonly 
 prevailed in the East, and in Egypt, con- 
 cerning the power of demons or angels 
 over the affairs of this world. It is pro- 
 bable that the Essenes having adopted the 
 visionary fancies of their pagan neighbours 
 concerning these superior natures, ima- 
 gined themselves able by the magical use 
 of the names of angels to perform super- 
 
 * [Wahl says, that in the two first places only, 
 it is To litter the lament at funerals. The two 
 first places from the LXX quoted also bear this 
 
 sense.] 
 
epii 
 
 371 
 
 e PI 
 
 natural wonders; and that the due ob- 
 servance of these mystical rites was the 
 charge, which they bound themselves by 
 oath to take, of the sacred names of the 
 angels." Thus Enfield, (from Brucker,) 
 Hist, of Philos. vol. ii. p. 185. It may 
 however be doubted whether the Colos- 
 sians derived their religious regard for 
 angels from the Essenes, or immediately 
 from the principles of the eastern, or Pla- 
 tonic philosophy. Most probably from 
 the latter. See under Iiroixi^ toy III. and 
 Macknight's Preface to Colossians, Sect. 
 II. Wolfius however, on Col. ii. 18, ob- 
 serves, that QprjffKela is never in the N. T. 
 construed with a genitive, denoting the 
 object of worship, any more than 'Evo-e- 
 teia is; but that in James i. 26, it is 
 joined with a genitive, signifying the sub- 
 ject or person worshipping: and he ac- 
 cordingly understands the QprjffKSia. ribv 
 *Ayyi\(i)v of a pretended angelic worship, 
 far purer than that of other christians, 
 and such as was paid by the holy spiritual 
 angels. But the former interpretation 
 seems preferable, as best agreeing with 
 the context, and with the state of the 
 Colossian church at the time ; and though 
 0p?j<7k-£ia is not in the N. T. construed 
 with a genitive of the object, yet it is so 
 used in Wisdom xiv. 27, five or six times 
 by Josephus, quoted by Krebsius, and by 
 Herodian, cited by Wetstein. See some 
 curious remarks on this subject in The 
 British Critic for March 1794, p. 274, 
 and for August, p. 198. [Bretschn. and 
 Wahl agree with Parkhurst; Schl. M-ith 
 Wolf. See Krebs. Obss. Flav. p. 339. 
 Deyling iv. p. 586. The word occurs iv 
 Mac. V. 6. Herodian v. 3. 12. and 7. 3. 
 Eisner (ii. p. 263.) mentions that it is 
 often used in good Greek for a supersti- 
 tious worship.] 
 
 ^g^ Gp^o-AToc, «, 6. — Religious^ devout^ 
 a worshipper of God. occ. Jam. i. 26. 
 Some derive it from 0jod^, in the Ionic 
 dialect Op^4> a Thracian^ so called from 
 D1»n Tiras, the seventh son of Japhet, 
 Gen. X. 2. Thus Suidas, GPHSKEYEI, 
 ^eo(n€eij vTrrjperet role Qedlg' Aeyerai yap 
 wg 'Op</)£i)c, OPA"^, TrpioTog kTEyvo\6yr](Te 
 TO. 'EXAt/vwi/ fxv^Tjpia, koi to TipcfV Qeov 
 ePHSKE'YEIN haXeaey, ibg ePAKI'AS 
 Sarrjg rrjg evpijffEiog' Qpr]ffKivti means, he 
 worships or serves God : for it is reported 
 that Orpheus, a Thracian, instituted the 
 religious mysteries of the Greeks, and 
 called the worshipping of God ^ptiaKeveiv, 
 as being a Thracian invention. But after 
 
 all we may perhaps, with Pasor, best re- 
 duce BpfjaKog and its derivatives from the 
 Heb. W"U to seek, i. e. God j a phrase 
 often used in the O. T. to express re- 
 ligion. See I Chron. xxviii. 9. 2 Chron. 
 XV. 2. xvii. 4. Ps. ix. 11, & al. in the 
 Heb. 
 
 ^g^ Optap^Evu), from Bpiap^og*, a 
 triumph, which Mintert and others de- 
 duce from ^pioy a fig-leaf, and ap^r] a 
 brow (properly of a rock), because the 
 victor's brows were anciently crowned 
 with fg leaves. By a passage in Poly- 
 bius it should seem, that the Greek ^pi- 
 aptog was formed from the Latin trium^ 
 phus: for, speakingof the Romans, he men- 
 tions Ttig irpocrayopevopimg Trap' avroUg, 
 what are called by them, ePIAM'BOYS ; 
 and I know not that ^piaptog or its deriva- 
 tives ever occur in any Greek writer till the 
 times of the Roman conquests. See Raphe- 
 lius on 2 Cor. ii. 14. — With an accusative 
 following. To triumph over, lead in ti'i- 
 umph. occ. Col. ii. 15. (Thus Plutarch in 
 Romul. torn. i. p. 38. D. 'Edpiap^evae (^atri- 
 Xeig, He led kings in triumph.) 2 Cor. ii. 
 14. To explain which latter passage we 
 must observe, that in the ancient triumphs 
 it was customary for the victors not only 
 to lead about their conquered enemies, but 
 also to be accompanied in their triumphal 
 cars by their children and relations. In 
 both these views, St. Paul might say, 
 that God, iravTOTE ^piap€evovTi vpdg, was 
 always leading us, i. e. himself, in tri- 
 umph : for he was an eminent trophy of 
 Christ's long-suflfering, and converting 
 grace, (comp. 1 Tim. i. 16.) and was from 
 a persecutor now become a friend^ and 
 joined with his Blessed Master in the 
 triumph of the gospel. See more in Wol- 
 fius, who shows that Theodoret, CEcume- 
 nius, and Chrysostom, explain the ex- 
 pression in like manner. See also Wet- 
 stein. [Schl., Wahl, and Rosenmiiller, 
 say that it is. To make to triumph, in this 
 place of Corinthians, as KkripovopEiv to as- 
 sign an inheritance. Josh. xvii. 14. /3a- 
 criXeveiv to make to reign, in 1 Sam. xv. 
 35. viii. 22. xii. J. Bretschn. construes 
 with Parkhurst and Wetstein, To lead 
 one triumphing, i. e. to exhibit in a state 
 of triumph, to give the victory to one. 
 Kypke (ii. p. 243.) would translate. Tri- 
 umphing on account of us, supposing an 
 ellipse of Sia, which is very harsh.] 
 
 * [The proper meaning of this word in Greek is, 
 A hymn in honour of Bacchus sung in solemn 
 processions. See Arrian. Exp. Alex. vi. 28. 1.] 
 
 B B2 
 
0PO 
 
 372 
 
 o Y r 
 
 I. A hair, as of the head. occ. Mat. v. 
 36. TpLxhi a<5 The hair of the head, 
 occ. Luke vii. 38, 44-. John xi. 2. xii. 3. 
 1 Pet. iil. 3. Rev. i. 14. [where the Syriac 
 rightly explains tyiv ke^oKyiv kol tciq rpl- 
 X'^G, as if it was rag rpixpLQ Trjg K-e^aX^e-] 
 ix. 8. Doddridge, in Luke vii. 38, ren- 
 ders S'pi'Ct by tresses of her hair, and ob- 
 serves, that the Eng. word might be de- 
 rived from the Greek, And so indeed it 
 might, but we seem to have it immedi- 
 ately from the French tresse a wreath of 
 hair; and this may be from the Italian 
 treccia the same. [In Mat. x. 30. Luke 
 xii. 7. xxi. 18. Acts xxvii. 34. it is used 
 to denote something trifling. See 1 Sam. 
 xiv. 45. 2 Sam. xiv. 11.1 Kings i. 52. 
 Suidas in voce. Aristoph. Ran. 627. Cici 
 ad Att. V. 20. Vorst. Diatr. de Adag. 
 N. T. c. 6.] 
 
 II. Hair, as of a camel, occ. Mat. iii. 
 4. Mark i. 6. [2 Kings i. 8.] 
 
 Qpotd), u), from ^poog, the cry or noise 
 of a tumultuous tnultitude, which from 
 the perf. mid. ridpoa of the V. Qpioj to 
 utter a tumultuous cry t. Comp. under 
 
 QpTi]VOQ. 
 
 I. To utter a confused tumultuous cry. 
 
 II. To 'put into a tumult or confusion, 
 to disturb .^ terrify ; whence S^poeo/xai 
 sfxai, pass, to be put into confusion, dis- 
 turbed, or terrified, occ. Mat. xxiv. 6. 
 Mark xiii. 7. 2 Thess. ii. 2. [Song of So- 
 lomon V. 4.] 
 
 ©PO'MBOS, «, o. Hesychius explains 
 ^p6fit:0Q by 'Atjua Tra^i), TreTrrjyog ojg j3iiv6i, 
 thick blood coagulated like lumps or hil- 
 locks ; and the Scholiast on Sophocles by 
 oyKov a tumor, swelling. The learned 
 Damm, however, in his Lexicon Nov. 
 Gra3c. col. 2376, derives Qpoptog from 
 Tpi(pM, fut. ^p£v//a», perf. pass, radpapfiai. 
 to coagulate, as milk for cheese, in which 
 sense Homer uses this word, Odyss. ix. 
 lin. 246, 
 
 "AuT/Ka 8' r/Utcrv fxh ©PE/'^'AS Ksvhqio yaKoLXTog — 
 
 Coagulating, then, with brisk dispatch, 
 The half of his new milk 
 
 COWPER. 
 
 From Tpi<lno in this view is also derived 
 Tpv(l>a\ig a cheese, and Tpsi^o) itself may 
 be deduced from Tpiiru) to turn, which 
 English V. we apply to the coagulation 
 of milk. See TpcVw. — A clot, a coagu- 
 
 * [Parkhurst derives this word from lyu' !] 
 t [See TEsch. Prom. 612. Eur. Ion. 784. Eu- 
 8tath. in Iliad, a. p. 'dlT. 7.] 
 
 lated mass *, particularly of blood, as the 
 word is used by Plato, Dioscorides [i. 
 102.] ^schylus [Eum. 184. Choeph. 
 526.] Galen, whom see in Wetstein. occ. 
 Luke xxii. 44, where see Bp. Pearce's 
 Note. Herodotus, lib. i. cap. 179, uses 
 ePO'MBOYS a/T<^a\r« for clots, or con- 
 creted lumps, of bitumen. QSee also Dios- 
 cor. 1 . 68.] 
 
 ePO'NOS, «, 6. 
 
 I. A throne, a royal or judicial seat. 
 See Mat. xix. 28. Luke i. 32, 52. xxii. 
 30. Acts vii. 49. Rev. i. 4. ii. 13. [Schl. 
 thinks that the word signifies also a royal 
 habitation, and that in this sense it is ap- 
 plied to heaven as God's dwelling place. 
 Mat. v. 34. xxiii. 22. Acts vii. 49. Rev. 
 xxii. 3. Comp. Is. Ixvi. 1. Theoc. Idylh 
 vii. 93. It seems often to be used to ex- 
 press empire or royal power, as in L«ke 
 i. 32. See Acts ii. 30. Heb. i. 8. Ps. 
 Ixxxix. 45.] 
 
 II. An order of angels, or celestial 
 spirits, occ. Col. i. 16. 
 
 QvyaTtjp, Tepog, by syncope rpog, if. 
 It is certainly worthy of remark, that 
 we find this word %yarr]p used, with 
 little variation, not only by the t Goths, 
 Saxons, Almans,Cimbrians, Danes, Dutch, 
 and English, but even by the J Persians. 
 Tr/p in %yarr]p may be merely a termina- 
 tion, as in the Greek piirr^p, irarrip, and, 
 as we are informed by Bp. Chandler §, ter 
 usually is of substantives in the old Persic, 
 and we may add, as ter seems to be in the 
 Eng. sister, and iher in father, brother, 
 mother, which four last Eng. words are 
 also nearly the same as the Persic suster, 
 pader, mader, brader. 
 
 I. A daughter, whether an immediate. 
 Mat. ix. 18. X. 35, 37, & al. — or a remote 
 descendant, Luke i. 5. xiii. IQ. [See 
 Joseph, de Mace. i. 15. Gen. xxxvi. 2. 
 Schl. adds Acts ii. 17. Comp. Vorst. 
 Phil. Sacr. c. 24.] 
 
 II. In the vocative it is used as a com- 
 pellatiofi of affection a?id kindness. Mat. 
 ix. 22. Mark v. 34. Luke viii. 48. xxiii. 
 28. Comp. TeKPoy IV. 
 
 * [So Athen. v. p. 192. See Poll. iv. 19. 2.] 
 
 •f "Daughter, filia; Goth, dauter ; Ang. 
 Sax. 'Dohrefi, *Bohrofi, 'tjohtufi. Al. dohter^ 
 tohtcr, thohter : Cim. doiter ; Dan. daatter ; Belg. 
 dochter.^'' Junii Etymolog. Anglican. 
 
 X *inm, Dochfer. See Castell, Lexic. Persic, 
 ool. and Walton's Proleg. in Polyglott. XVI. p. 
 101. 
 
 § See his Vindication of the Defence of Chris- 
 tianity, book i. p. 55, and Heb. and Eng. Lexicon 
 in -1D1D3. 
 
e Yi 
 
 373 
 
 GYM 
 
 III. It deuotes a city with its inhabit- 
 ants. Mat. xxi. 5. John xii. 15; as Dl 
 frequently does in the Heb. S. S. See 
 Ps. xlv. 13. cxxxvii. 8. Isa. xxii. 4. [Jer. 
 xliii. 24. 2 Sam. ii. 2.] And thus cities or 
 countries are commonly represented by * 
 women in sculptures and coijis. So, for 
 instance, on the reverse of t some medals 
 of Vespasian and Titus, Judea is exhi- 
 bited as a woman sitting sorrowful on the 
 ground (comp. Isa. iii. 2G. Lam. i. 1. ii. 
 10.) under a palm-tree, with this inscrip- 
 tion, JUDiEA CAPTA, 
 
 " Beneath licr palm here sad Judsea weeps." 
 
 Pope's Epistle to Addison. 
 
 Gvyarptov, «, TOt A diminutive of 
 ^vyar-qp. — A little daughter, occ. Mark v. 
 23. vii. 24. [Athen. xiii. p. 501. C] 
 
 GvfXAa, 7}q^ f}^ from S^vw to move, or 
 rush impetuously, and aeWa a storm, 
 whirlwind, which from aeiv to blow, and 
 uXeiv to roll round, or whirl. So Hesiod, 
 speaking of the winds, Theogon. line 874, 
 says, 
 
 Kax^eT'OTZIN *AE'AAH<. 
 
 In horrid storms they rush. 
 An impetuous or furious storm, a tem- 
 pest, a whirlwind, turbo. Thus Hesy- 
 chius explains ^yeWa by aviixa av^po^)) 
 KOI oppi) T] Karaiyic, a whirlwind, or storm 
 of wind; and in Homer Odyss. v. Itne 
 317, we have 
 
 Ae^i/jj MISrOME'NQN ave'//'^'' if^^v<T(x ©T'EAAA, 
 A horrid storm of fierce conflicting winds. 
 
 [See also Aristot. de Mund. c. 4.] occ. 
 Heb. xii. 18. The Hebrew word in Deut. 
 iv. 11. v. 22, or 19, corresponding to %- 
 eXXa of the LXX, and of the Apostle, is 
 bS3"JP thick darkness. Violent whirlwinds 
 and tempests are always accompanied with 
 thick dark clouds, and no doubt the V&'li? 
 mentioned in Deut. was in violent ^notion 
 (comp. Exod. xix. IG, 18.), whence the 
 like appearance is called mi^D nl'l a 
 whirlwind, Ezek. i. 4, and m^D, Job 
 xxxviii. 1. xl. 6. Comp. Nah. i. 3. 
 
 * '' But who are the ladies we are next to exa- 
 mine ? These are^ says Philander, so many cities, 
 nations, and provinces, that present themselves to 
 you under the shape oi women. What you take 
 for a fine lady at first sight, when you come to look 
 into her, will prove a town, a country, or one of the 
 four parts of the world : in short you have now 
 Afric, Spain, France, Italy, and several other nations 
 of the earth before you." Addison's 2d Dialogue 
 on Ancient IVIedals. 
 
 f See Univ. Hist. vol. x. p. 691, Note. The 
 reader may find a print of two of these medals in 
 Addison's Dialogues, Scries iii. No. 13, 14. 
 
 Qvivoc, T], ov. — Thyine, made of the 
 ^vov, ^ita, or thya tree, so called from ^xfM 
 to cense, burti as ificense, on account of 
 the sweet smell of its wood, e8i)ecially in 
 burning. This is observed by Honier;> 
 Odyss. V. lines 59, 60. 
 
 -TiXo9< 8' oV*? 
 
 Kf'SjCK t' iuxixroio, ©T'OT t olvo. vrjjov oSai5««, 
 Axta/xivojy, 
 
 And fires of scented wood, 
 
 Cedar, and thyon, far perfum'd the isle. 
 
 Theophrastus, Hist. Plant, v. 5, says, 
 that the " thyon or thya tree grows near 
 the temple of Jupiter Ammon, Trap "Ap- 
 piovt (in Africa), and in the Cyrenaica, 
 that it is like the cypress in its boughs, 
 leaves, stalk, and fruit, and that its wood 
 never rots." It was in high esteem among 
 the heathen, who often made the doors of 
 their temples, and the images of their 
 gods, of this wood. See more in Wetstein, 
 and comp. Pliny's Nat. Hist. lib. xiii. cap. 
 16. occ. Rev. xviii. 12. [See Salmas. ad 
 Solin. c. 46. p. 667. Wessel. ad Diod. Sic. 
 V. c. 46. Cels. Hierobot. ii. p. 22.] 
 
 Qvpiapa, arog, to, from reOvfiiapaL 
 perf. pass, of ^vpiaia. 
 
 I. Incense, " * perfumes exhaled by 
 fire." occ. Rev. v. 8. viii. 3, 4. xviii. 13. 
 
 On Rev. v. 1, observe that not the in- 
 cense, but the (()iaXai, or bowls, are the 
 prayers of the saints, to which the incense 
 of Christ's merits was added. Rev. viii. 3. 
 Comp. Ps. cxli. 2, and Exod. xxx, 34— 
 38. [Ex. XXV. 16. Diod. Sic. i. 62. Hero- 
 dian. iv. 2. 21.] 
 
 II. The act of censing or fuming in- 
 cense, occ. Luke i. 10. Comp. verse 11. 
 
 QvpLarijpiov, », to, from ^vpiacj. — A 
 vessel or ifistrument for burning incense. 
 occ. Heb. ix. 4, where I think it means 
 the censer mentioned Lev. xvi. 12, in 
 which the High Priest on the great day 
 of atonement took coals of fire from oif 
 the brazen altar, and burnt incense, in 
 the Holy of Holies, which is therefore in 
 the text of Hebrews said eyj^cra to have 
 this censer, ybr use namely. True indeed, 
 it is not expressly said in the O. T. that 
 the censer employed on that occasion was 
 golden, but neither is any thing said to 
 the contrary ; and as all the other furni- 
 ture of the Holy of Holies was either solid 
 gold, or overlaid with that metal, analogy 
 would lead one to conclude that the censer 
 in which Aaron offered the incense on 
 that solemn day was golden also. Ac- 
 
 • Johnson. 
 
GYM 
 
 374 
 
 YM 
 
 cordiiigly the Jews have a tradition, cited 
 by Whitby and Wetstein on Heb. ix. 4, 
 and by Ainsworth on Lev. xvi. 12, that 
 *' on every (other) day he who was to burn 
 incense took coals from off the (brazen) 
 altar in a censer of silver, but this day 
 the High Priest in a censer of gold." 
 Comp. Rev. v. 8. viii. 3. and see Josephus 
 De Bel. Jib. i. cap. 7. § 6. — I am well 
 aware that some learned men have explain- 
 ed xpvorwj/ %iiiaTi]pLov, Heb. ix. 4, to mean 
 the golden altar of incense : but how can 
 the Holy of Holies be said to have this, 
 since it certainly always stood without 
 the vail, in the holy place? See Exod. 
 XXX. 6. xl. 26. Besides, in the only two 
 passages of the LXX where S^vjjLiarrjpiov 
 occurs, namely 2 Chron. xxvi. 19. Ezek. 
 viii. 11, it answers to the Heb. n1\DpD a 
 censer; and lastly in the N. T. another 
 word, namely %(na<^ripL0Vj is used for the 
 altar of^ incense, Luke i. 1 1. Comp. Rev. 
 viii. 3. ix. 13. 1 Mac. i. 21. [See ^lian. 
 V. H. xii. 51. Demosth. p. 617. 3. Thu- 
 cyd. vi. 46. Read also Deyling's Tract 
 Obss. Sacr. ii. p. 558, who agrees in this 
 view. The word denotes the altar of in- 
 cense in Joseph. Ant. iii. 6. 8. Phil, de 
 Vit. Mos. p. 668. ed. Paris.] 
 
 QvjjLLciu), w, from * Bvfxa, aroq, to, in- 
 cetise, which from Qvo). — To burn or fume 
 incense, cause it to exhale its odour by 
 fire. occ. Luke i. 9. [See Ex. xxx. 7- 
 xl. 27. Isa. Ixv. 3. Schol. Aristoph. Plut. 
 137. Casaub. ad Athen. ii. 939.] 
 
 Gvjuojua)(£w, w, from ^v^ihg the 7nind, 
 and fjLa^ojjLai to fight. — To be of a hostile 
 mind against another, to be highly dis- 
 pleased, incensed, or offended at, infenso 
 esse animo erga; or, according to Raphe- 
 lius. To be obstinately bent on war, either 
 after receiving a defeat, or without pros- 
 pect of success, occ. Acts xii. 20, where 
 however Kypke, in opposition to the ex- 
 cellent commentator just mentioned, pre- 
 fers the former sense, in which he shows 
 that the V. is used by Dionysius Halicarn., 
 Polybius, and Plutarch, and observes, that 
 Raphelius's interpretation cannot be ad- 
 mitted, because Josephus says not a word 
 of this war of Herod with the Tyrians 
 and Sidonians, who were under the for- 
 midable protection of the Roman empire. 
 Compare Wetstein. [See Polyb. ix. 40. 3. 
 Exc. Leg. 69. Diod. Sic. xvii. 33, for the 
 sense given here. It occurs, in the sense 
 
 * *' Apud Hippocratem, ^u/^ara, Galenus ex- 
 ponit ^v/xiafxocTCK suffimenta." Scapula. 
 
 alleged by Raphelius, in Dion. Hal. v. 1 1 ; 
 and it is To fight with a hostile mind in 
 Dion. Sic. xvii. 33. Pol. xxvii. 8. 4.] 
 
 QvfJiog, 8, 6, from Bvio to move impetu- 
 ously, particularly as the air or wind. 
 See Ovu) L 
 
 I. It seems to be sometimes used in 
 Homer for the animal soul or breath, as 
 where speaking of Sarpedon, who had 
 fainted with a wound, he says, II. v. line 
 697, 
 
 Zwypli iTrnrviieaa xan&g xexa^^^ora ©TMO N. 
 
 But he reviv'd, for Boreas' cheering blast 
 Breathing around refresh'd his panting soul, 
 
 Comp. II. iv. lines 470, 524. II. xvi. line 
 743. II. >:iii. line 671. 
 
 II. The soul or mind, considered as 
 comprehending both the appetites and 
 passions. In both these views the word is 
 frequently applied in the profane writers. 
 
 III. A violent motion or passion of the 
 mind, anger.^ wrath. It is ascribed to 
 God, Rev. xiv. 10, 19. (Comp. Isa. Ii. 
 17.) Rev. XV. 1, 7. xix. 15. Comp. Rom. 
 ii. 8. — to man, Luke iv. 28. Acts xix. 28. 
 [2 Cor. xii. 20. Gal. v. 20. Eph. iv. 31. 
 Col. iii. 8. Heb. xi. 27.]— to the devil. 
 Rev. xii. 12. Gujuoe and opyr\ are often 
 joined in the profane, as they are in the 
 sacred writers. This Eisner and Wet- 
 stein have shown on Rom. ii. 8. [The 
 phrase denotes exceeding anger in Rev. 
 xvi. 19. xix. 15. Comp. Exod. xxxii. 11. 
 Deut. xxix. 23. But in Rom. ii. 8, the 
 cause is put for the effect, and heavy pu- 
 nishme7it is meant. See Gesen. p. 671, 
 3. d.] Ammonius, whom Wetstein there 
 cites, defines %ijl6q to be Trpoa-KatpoQ a 
 temporary, but opyr], ivoXvy^povLOQ iivriai- 
 Kada a lasting resentment. [^The same 
 distinction is noticed by Suidas. It is 
 not, however, always observed. See Schol. 
 Aristoph. Ran. 868. Diog. Laert. 2en. 
 § 113. and Menag. Comm. p. 303. Cic. 
 Tusc. Qusest. iv. 9. The word occurs in 
 the sense of passion in Polyb. ii. 19. 10. 
 ^lian. V. H. i. 14. Xen. de Re Eq. ix. 2.] 
 
 IV. It denotes poison, or more strictly 
 inflaming or inflammatory poison, occurs 
 Rev. xiv. 10. Comp. Job xxi. 20. Ps. Ix. 
 3. Ixxv. 8. Isa. Ii. 17. Jer. xxv. 15. This 
 is an Hellenistical sense of the word, which 
 is thus used by the LXX, Deut. xxxii. 24, 
 33, (where it is joined with oivog wine.) 
 Ps. Iviii. or Ivii. 4, in conformity .with the 
 correspondent Heb. non, which signifies 
 both wrath, and an inflammatory acrid 
 
GYP 
 
 375 
 
 G YS 
 
 poison, such as serpents emit M'licn e7i- 
 raged. Compare Job xx. IG, in LXX. 
 Wisd. xvi. 5, and Arnald there. But in 
 Rev. xiv. 8. xviii. 3, it seems to denote 
 injiammatory j)hiltres or love-potio?is, such 
 as whores used to give their lovers. So 
 the learned Jos. Mede interprets it in his 
 Comment. Apocalypt. pp. 517, 518. folio. 
 See also Vitringa in Rev. [Gv/ioc is put 
 for the Heb. tl^«1, poison, in Deut. xxxii. 
 33. Job XX. 16. Amos vi. 12.] 
 
 Qv/jiou)^ (o, from Srvfjiog a?igcr, wrath. — 
 To provoke to anger. Qvfi6op.ai^ Hp.aL, 
 pass. To be provoked to anger, to he in- 
 censed, wroth, occ. Mat. ii. 16. [Gen. xxx. 
 2. Pol. V. 16. 4. Xen. Cyr. v. 5. 11.] 
 
 GrPA, ag, r), from the Chald. ^1n the 
 same, to which this word answers in Theo- 
 dotion's version of Dan. iii. 26, and which 
 is a corruption of the Heb. "^))m a gate, 
 by transposing the )^, and changing m 
 into n, as usual. 
 
 I. A door — of a house, Mark i. 33. ii. 
 2. * xi. 4.— of a chamber. Mat. vi. 6. — of 
 a prison. Acts v, 19, 23.— of the temple, 
 Acts iii. 2. — of a sepulchre, Mat. xxvii. 
 60. xxviii. 2. To be at the doors is a 
 proverbial expression for being near at 
 hand. See Mat. xxiv. S3. Mark xiii. 29. 
 James v. 9. Comp. Rev. iii. 20. It is 
 used also in the same view by the profane 
 writers, t^ee Raphelius and' Wetstein on 
 Mat. xxiv. 33. fand compare Aristoph. 
 Plut.767.] L F 1^ 
 
 II. It is applied figuratively to Christ, 
 who is the door, by which we must enter 
 into his church, and into eternal life, John 
 X. 9. [or who, as Schleus. and Wahl say, 
 gives us opportunity of entering into hea- 
 ven.] — to an opport2inity of receiving the 
 gospel, Acts xiv. 27.— -or of preaching it, 
 1 Cor. xvi. 9. 2 Cor. ii. 12. Col. iv. 3. Rev. 
 iii. 8, where see Vitringa. [Similar phrases 
 occur in Lucian. T. ii. p. 720. edit. Reitz. 
 Zenob. Cent. i. Prov. 89. Symm. Hos. ii. 
 17. kiQ dvpav eXwi^og, Plutarch, Symp. ii. 
 Quaest. iii. p. 636.] 
 
 Ovpeot;, H, 6, from %pa a door. 
 
 I. Homer (Odyss. ix. lines 240, 313, 
 340. comp. line 243.) uses this word for 
 a great stone^ which served as a door to 
 the mouth of a cave. Comp. Mat. xxvii. 
 60. John xi. 38,39. 
 
 II. In the latter Greek writers, cited 
 
 * [The phrase t^ irphg t^v %p(xv denotes the ves- 
 tibule or empty space before the door, (per quem a 
 via aditus accessusque aedes est, Aul. Gell. xvi. 
 16.) called 7rp6Qvpov, Gen. xix.6. Horn. Od. A. 103. 
 «nd irp6nv\c(y Axioch. 19.] 
 
 by Albcrti, Eisner, and Wetsteio, and 
 particularly by Kypke, whom see, it de- 
 notes a large oblong shield like a door, 
 whereas aavlc means a round one. occ. 
 Eph. vi. \(}. [On this difference see 
 Wessel. ad Diod. Sic. ii. p. 501. Alberti 
 Obss. Phil. p. 374. Lips, de Mil. Rom. iii. 
 p. 166. Spanh. ad Jul. Orat. p. 241. Tur- 
 neb. Advers. ii. c. 27. But this distinc- 
 tion is not always observed. See Polyb. 
 vi. 21. The word occurs 2 Sam. i. 21. 
 2 Kings xix. 32. Joseph. Ant. viii. 7. 2. 
 Diod. Sic. V. 30 and 39.] 
 
 Gupt'c, icog, rj. A diminutive of ^vpa. 
 
 I. A little door. Thus sometimes used 
 in the profane writers. See Scapula, and 
 Wetstein on 2 Cor. xi. 33. 
 
 \\. A wifidow. occ. Acts xx. 9. 2 Cor. 
 xi. 33. As to the former passage " Sir 
 John Chardin's MS. tells us, the eastern 
 windows are very large, and even with 
 thejloor. It is no wonder (then) that Eu- 
 tychus might fall out, if the lattice was 
 not well fastened, or if it was decayed; 
 when, sunk into a deep sleep, he leaned 
 with all his weight against it." Harmer's 
 Observations, vol. i. p. 164. St. Paul's 
 escape from Damascus, 2 Cor. xi. 33, 
 nearly resembles that of the spies from 
 Jericho, Josh. ii. 15, and probably was, 
 like that, effected out of a kiosk or bow- 
 window which projected beyond the wall 
 of the city. Comp. Heb. and Eng. Lex. 
 in nip IV. [occ. Gen. xxvi. 8. Isa. xxiv. 
 18. Judges V. 28. Diod. Sic. xx. 85.] 
 
 QvptopoQ, «, 6, ^, from ^vpa a door, and 
 «jOoe a keeper. A door-keeper, a porter. 
 occ. Mark xiii. 34. John x. 3. xviii. 16, 
 17. [[There were female porters among 
 the Jews. See 2 Sam. iv. 6. John xviii. 
 1 6., and so Suidas. Wahl, on John x. 3, 
 remarks, that the word is used of one of 
 the shepherds who kept the door of the 
 fold, and opened it at the knock of a fel- 
 low-shepherd, as there were large folds in 
 ancient times in which many shepherds 
 lived entirely. The word occurs 2 Kings 
 vii. 10. Ezek. xliv. 11. Xen. Cyr. vii. 5. 
 23. Hell. vii. 1.26.] 
 
 Qvaia, ac, >/, from ^vio to sacrijice. 
 
 I. A sacrijice or victim. Luke ii. 24*. 
 xiii. 1. Acts vii. 41. Heb. v. 1. vii. 27. 
 Compare Eph. v. 2. Heb. ix. 26. x. 12. 
 [Add Mat. ix. 13. Mark ix. 49. Heb. viii. 
 3. ix. 9, 23. X. 1 and 1 1. In Mai-k xii. 
 33, Schleusner thinks that it is put in 
 opposition to the 6\o/cav/zara, and means 
 the sacrifices, part of which werd given 
 to the priests; while in 1 Cor. x. 18, 
 
e Y 
 
 ^^76 
 
 0S1P 
 
 this part is denoted. See Deut. xviii. 1 . 
 Hos. viii. 13. The word occ. Gen. xxxi. 
 54. Lev. iii. I, 3,6, 9.] 
 
 II. It is spoken of the bodies of Chris- 
 tians, Rom. xii. 1. — of their religious ser- 
 vices, 1 Pet. ii. 5. — particularly of their 
 praises of God, and works of charity to 
 men, Heb. xiii. 15, 16. — especially to the 
 preachers of the gospel, Phil iv. 1 8. [In 
 Phil. ii. 17, QvGia may be either the 
 preaching of the gospel, or men made 
 agreeable to God by Christianity. ~\ 
 
 Qv(na<7ripioy, 8, to, from %atu^(t) to sa- 
 crifice, which from %cria. 
 
 I. An altar, whether of burnt-offerings, 
 Mat. xxiii. 18, 19, 35. Luke xi. 51. I Cor. 
 ix. 13. X. 18. Conip. James ii. 21. Rev. 
 vi. 9. — or of incense, Luke i. 1 1 . Comp. 
 Rev. viii. 3. ix. 13.— The LXX use it in 
 the latter, as well as in the former sense, 
 for the Heb. n2tD ; [in the former. Gen. 
 viii. 20. xii. 7, 8. Wahl explains the two 
 phrases, 1 Cor. ix. 13, r<5 0vo-ia<rr/piw 
 (rvpjiepi^ovTai, and 1 Cor. x. 18, kolvcjvoI 
 r» OvfTLwrriplH, by a personification of the 
 altar; ut altare, partem accipiunt vic- 
 timarum, i. e. are sharers with the altar. 
 In Heb. xiii. 10, he explains it rightly as 
 a victijn, as Schleusner does, 1 Cor. ix. 23. 
 Schleusner translates 1 Cor. x. 18, They 
 confess openly that they worship God, 
 whose altar it is; but this is very harsh.] 
 
 I I. The Christian Altar, that is. The 
 Table of the Lord, considered as furnish- 
 ed with the memorials of the sacrifice of 
 his death, of which memorials Christians 
 are to partake or eat (comp. 1 Cor. x. 21, 
 and verse 18.) but of which they have no 
 right to eat, who serve the tabernacle. 
 occ. Heb. xiii. 1 0. The most ancient and 
 satisfactory illustration of the word in 
 this text may perhaps be taken from Ig- 
 natius, who plainly uses it for the Lord's 
 Table, Ad Philadelph. § 4, ^irsla^ET^ Iv 
 piq. 'Eu)(^api<3/a '^prjrrdat. Mlcl yap aap^ rS 
 KvjOia rjpbjv 'l?;cr&i Xpi'^5, Kol ty TroTrjpioy iiQ 
 eyioariy t5 ^iparoQ avrS' ']£»' GYSIAS- 
 TH'PION, (hg iiQ eTriarKOTrog, ci/xa raJ Trpea- 
 €vT£pio) Kal dtaKovoLg rolg ffvv^^Xoig p», 
 'iva 6 tap trpaaayTE, /cara Qeov TvpaaarfTE. 
 " Wherefore let it be your endeavour to 
 partake all of the same holy Eucharist: 
 for there is but one flesh of our Lord 
 Jesus Christ, and one cup unto the unity 
 of his blood ; one ALTAR ; as also there 
 is one bishop, together with his presby- 
 tery, and the deacons, my fellow-servants : 
 that so whatsoever ye do, ye may do it ac- 
 cording to the will of Gpd," Wake. And 
 
 in a similar view the Blessed Martyr ap- 
 plies it, Ad Trail. § 7, and Ad Ephes. § 5. 
 edit. Russel. 
 
 Qvw, from ^iio or ^evu) to run violently, 
 approach hastily, " curro vehementer, 
 festinanter accedo." Thus the learned 
 Damm, Lexic. who deduces this V. from 
 ^iio or ^evu) from the sound made by the 
 breath of persons running. 
 
 I. To move or rush impetuously, to 
 rage. Thua it often signifies in Homer, 
 and is applied to winds, Odyss. xii. lines 
 400, 408, 426.— to a river, II. xxi. lines 
 234, and 324. — to the sea, II. xxiii. line 
 230. — to a person, II. i. line 342. II. xi. 
 line 180. 
 
 II. In Homer, to cast a little of the 
 victuals and wine into the fire, as an of- 
 fering to the gods at the beginning or end 
 
 of a meal or feast. Thus at the beginning 
 of the entertainment which Achilles was 
 goin^ to give Ulysses, and the other 
 princes sent to him by Agamemnon, II. 
 ix. lines 219, 220, 
 
 ©£o7o-/ §£ 0T~2AI M-.wyst 
 
 litXTponKov Cv hcapov 6 8' iv -nvpi BiKKs ©T'HAAS. 
 
 The^r5^ oblations to th' immortals due 
 Amid the flames his friend Patroclus threw. 
 
 So Odyss. xiv. line 446, Eumscus before 
 he began to eat, 
 
 : "Apy/mara ©T'SK ©soTp «£;)>JV£T>jcr<* 
 
 ImiffOii 3' oiSoTTa onov- 
 
 Th' initial off''rings to th' immortals htirnt ; 
 And having pour'd the consecrated wine 
 
 Hence 
 
 III. In the latter Greek writers. To 
 sacrifice, to slay in sacrifice, occ. Acts 
 xiv. 13, 18. 1 Cor. x. 20. Comp. Mark 
 xiv. 12. Luke xxii. 7- 1 Cor. v. 7. See 
 Exod. xii. 27. xxiii. 18. xxxiv. 25. 
 
 IV. To slay for food. occ. Mat. xxii. 4. 
 Luke XV. 23, 27. Acts x. 1 3. xi. 7. Comp. 
 John x. 10. — In the LXX it is used for 
 the Heb. nnr, generally in the sense of 
 slaying in sacrifice, but sometimes for 
 
 food, as 1 Sam. xxviii. 24. 1 Kings xix. 
 21; in which latter application it answers 
 to the Heb. nato, 1 Sam. xxv. 1 1 . Comp. 
 Jer. xi. 19. 
 
 eil'PA^S?, amg, 6. — Properly, A breast- 
 plate, cuirass, or defensive armour for 
 the breast.-^Thus Homer, II. xi. line 1 9, 
 
 AsuTEpov «u ©Sl'PHKA TTBf) ST'neEZSlN sSuve. 
 
 The beaming cuirass next adorns his breast. 
 
 Pope. 
 
 And in this sense only is the Ionic Gwp??! 
 used in Homer, which therefore seems the 
 
enp 
 
 ^77 
 
 eop 
 
 primitive meaning of the word; whence 
 also we have in the same most ancient 
 poet, aio\oQ^pr}l, II. iv. line 489; Xlvo- 
 dtjpT]^, II. ii. line 529 ; x^^'^'^oGwp?/^, II. iv. 
 line 448 ; the V. ^ojptjffffu) to arm, put on 
 armour, very frequently used j and the 
 N. ^(opriKTiiQ defensively armed, II. xv. 
 lines 689, 739. But in the latter Greek 
 writers * ^wpa| sometimes denotes the 
 fore-part of the human body, and parti- 
 cularly the breast ; and hence some Ety- 
 mologists have been induced to derive it 
 from ^opelv to leap, on account of the 
 leaping or pulsation of the heart, therein 
 
 contained; but this is only a secondary 
 sense of the N. taken from the resem- 
 blance of the human thorax to a breast- 
 plate, on account of its bones and carti- 
 lages, which defend the noble parts it 
 comprises. — In the N. T. though several 
 times applied figuratively, it signifies only 
 a breast-plate, occ. Eph. vi. 14. 1 Thess, 
 V. 8. Rev. ix. 9, 17.— The LXX use S-tJj- 
 pai for Heb. p»1D a brigandine or coat of 
 mail, Jer. xlvi. 4, and frequently for p^lU^ 
 of the same import. [Job xli. 1 7. -<Elian. 
 V. H. iii. 24. Herodian. viii. 4. 27. Xen. 
 Mem. iii. 10. 9.] 
 
 I. 
 
 I A O 
 
 TT t. Iota. The ninth of the more mo- 
 -^9 dern Greek letters, but the tenth of 
 the ancient, whence, as a numerical cha- 
 racter, the small t is still used for ten. 
 In the ancient or Cadmean alphabet it 
 answered to the Hebrew or Phenician 
 Jod or Yod in name, order, and power, 
 but in its form i it approaches much nearer 
 to the Hebrew than to the Phenician let- 
 ter. 'Iwra. 
 
 "lapa, aroQ, to, from laofxai. — A heal- 
 ing, occ. 1 Cor. xii. 9, 28, 30. [Jer. xlvii. 
 11. Is. xxxiii. 6. Polyb. vii. 14. 2. Thuc 
 ii. 51, Plut. t. viii. p. 31. ed. Reisk.] 
 
 'lA'OMAI, wyuat, from the uncommon 
 N. \a life, strength, or immediately from 
 the Heb. MTiti to cause to live, to revive, 
 recover from illness, to which laopai an- 
 swers in the LXX of Neh. iv. 2, or iii. 34. 
 
 I. Mid. To heal, restore to bodily 
 health. Luke v. 17. vi. 19. xxii. 51, & al. 
 Pass. To ^ethus healed. Mat. viii. 8, 13. 
 XV. 28. Mark v. 29, & al. Comp. Jam. 
 V. \Q. [Schl. and Wahl after Carpzofi*, 
 refer this place rather to sense III. {that 
 your sins may be remitted.) Rosenmiiller 
 thinks the context in favour of Parkhurst's 
 interpretation.] 
 
 II. Both in mid. and pass, it is applied 
 to the curing of demoniacal or diabolical 
 possessions. Mat. xv. 28. Luke ix. 42. 
 Acts X. 38. 
 
 III. To heal spiritually, restore to spi- 
 
 * [.^lian. V. H. iii. 11. Aristot. Hist. An. i. 7.] 
 
 lAT 
 
 ritual health. Mat. xiii. 15. Luke iv. IS. 
 John xii. 40. Pass. To be spiritually 
 healed, 1 Pet. ii. 24. Comp. Heb. xii. 13. 
 [See Is. vi. 10. 2 Chron. vi. 30. Ecclus. iii. 
 30. Andoc. Orat. ii. p. 254. and Schwarz. 
 Comm. Crit. Ling. G. N. T. p. 680.] 
 
 "laffig, log, Att. ecjq, ri, from Idopai. — 
 A cure, healing, occ. Luke xiii. 32. Acts 
 iv. 22, 30. [occ. Prov. iii. 8. iv. 22. Plut. 
 t. viii. p. 712. Reisk. Antiphon. 757. 4. 
 It occurs in Ecclus. xxviii. 3. for remission 
 of sins.'2 
 
 "lASniS, i^og, 7], from Heb. nStt^* the 
 same. — The jasper, a kind of precious 
 stone : they are found of various colours : 
 green, azure, sea-green, purple, blue, and 
 some of them are white approaching to a 
 crystal, (as Rev. xxi. II.) So Pliny Nat. 
 Hist. lib. xxxvii. cap. 9, '^ Similiter Can- 
 dida est, quce vocatur astrios, crystallo 
 propinquans" See more in Pliny, lib. 
 xxxvii. cap. 8 and 9, New and Complete 
 Dictionary of Arts, and the Encyclopaedia 
 Britannica, in Jasper, occ. Rev. iv. 3. 
 xxi. 11, 18, 19. [In Rev. iv. 3. xxi. 11, 
 18, 19, many suppose a diamond, the most 
 precious of all stones, is meant, as in Exod. 
 xxviii. 18., partly because the jasper is 
 mentioned at the head of the list in ch. 
 xxi. 11.] 
 
 'larpoc, «> o, from mojuat.— -^ physi- 
 cian, q. d. a healer. Mat. ix. 12. Mark ii, 
 17. Luke iv. 23, (where see Wolfius and 
 Wetstein.) Col. iv. 14. & al. It is well 
 known that the ancient Greek and Romim 
 
I ill 
 
 378 
 
 I AI 
 
 'larpot not only prescribed, but made up 
 their own medicines, and also practised 
 surgery. [See Jer. viii. 22. Pror. xiv. 32. 
 2 Chron. xvi. 1 2.] 
 
 "I^£. — See, behold, lo, observe. The 
 Grammarians say it is used adverbially ; 
 but it is, properly speaking, the 2d pers. 
 imperat. 2 aor. act. of the V. 'iiSio to see. 
 When followed by a nominative case, not 
 succeeded by another verb, there is an 
 ellipsis, which may be supplied by here or 
 this isj here or these are. See Mark xvi. 
 6. John i. 29, 36. xix. 5, 14. Mark iii. 
 34. In Rom. ii. 1 7, eleven MSS., two of 
 which ancient, for Ue have k U ; and this 
 reading, which also agrees with the Sy- 
 riac, Vulg., and several other old versions, 
 is by Griesbach received into the text. 
 
 'I^c'a, ttQj rj, from 'lEor, 2 aor. of ei^w to 
 see, — Countenance, aspect^ as of an angel, 
 occ. Mat. xxviii. .^, where it must denote 
 the countenance, as opposed to the rest of 
 his form concealed by his raiment. It is 
 applied in like manner to the human 
 countenance.^ not only by Theodotion, for 
 the Heb. nw'iD, Dan. i. 13, 15, but also, 
 as Albert! has shown, by Arrian, Aristo- 
 phanes, and Pindar. See also, Wetstein, 
 Kypke, and Blackwall's Sacred Classics, 
 vol. ii. p. 32, 33. [The usual meanings 
 are, look or form., appearance. In Gen. 
 V. 3. it is likeness. It occurs in the sense 
 given here in Aristoph. Plut. 122. Pind. 
 Ol. x. 130. Diod. Sic. i. 12. and in the 
 LXX Dan. i. 13.] 
 
 'I^t^, from "t^LOQ. — Separately, severally. 
 It is properly the dative fem. of t^ioc, 
 used elliptically and adverbially for h t% 
 XWjO^t, in a separate place. See Bos El- 
 lips, under Xwpa, and comp. Atifjoffiog II. 
 occ. 1 Cor. xii. 11. So Xenophon Cyro- 
 paed. lib. vii. p. 344. edit. Hutchinson, 
 8vo. Tavra yap Kal 'lAI'At ^^p^^oriyua 
 £«ca«rw. For these things are both ad- 
 vantageous to every one severally — [Mem. 
 i. 2. 63.] 
 "lAIOS, a, ov. 
 
 I. One's own, proper, suus, proprius. 
 [It is used to denote what belongs to one, 
 either (1) generally, as John x. 3. and 12, 
 one's own sheep. Luke x. 34, his own 
 beast. Acts xxviii. 30, their own inn, 
 i. e. one hired by themselves, not by 
 the other Christians. In Acts iv. 32, 
 what is one 's own, is opposed to what is 
 common property (Koivdv). In John viii. 
 44, SK tS)v i^itoy XaXei, he speaks accord- 
 ing to his own disposition. In John i. 
 11, Parkhurst says, there is a reference 
 
 to the land of Canaan, the city of Jeru- 
 salem, and especially the Temple, and 
 quotes 2 Sam. vii. 23. Ps. xlviii. 2. 9. 
 Mat. xxi. 13. Mai. iii. 1. So Schl. says, 
 Tu i^LU means Judcei, 6l t^iot his country- 
 men ; and certainly r] Wa ttoXiq in Mat. 
 ix. 1. is, The city to which one belongs, 
 where one dwells. Wahl says strangely that 
 01 'ihoi are ^' those who depend on the Logos 
 as Creator of the world, as a family de- 
 pends on the master." — or (2) Of those 
 belonging to one's family, as 1 Tim. v. 8. 
 So Xen. CEc. xxi. 9. i^m spya domestic 
 business. (3) Of friends or followers. John 
 xiii. 1. XV. 19. Acts iv. 23. xxiv. 23. See 
 Diod. Sic. xiii. 92 and 93. Polyb. xxi. 4. 
 4. Xen. Hell. ii. 4. 29. (4) Of one's own 
 house, in the plural, ra 'i^ia {oiKijpara 
 perhaps being understood). John xvi. 32. 
 xix. 27. Acts xxi. 6. Esth. v. 10. vi. 12. 
 comp. 1 Kings xxii. 17- 3 Esdr. v. 47. 
 vi. 82. 3 Mac. vi. 27. Plat, de Leg. vi. p. 
 758. A. Jambl. c. 19. Herodot. i. 109. In 
 Tit. i. 12. it is redundant. See Lobeck 
 ad Phryn. p. 441.] 
 
 [II. One's own, in the sense of pecu- 
 liar. Thus Acts ii. 6, One's own lan- 
 guage. See ibid, verse 8. Mat. xxv. 15. 
 Acts xxv. 1 9. 1 Cor. iii. 8. vii. 2, 7. xv. 
 23, ^Q. xii. 18. So in 1 Thess. iv. 11, 
 ra i^/a expresses one's especial or peculiar 
 duty."] 
 
 III. Private, separate. Thus used in 
 the expression Kar l^iav, x'*'P^^ place 
 being understood, in a private place, pri- 
 vately, apart. Mat. xiv. 13, 23. xvii, 1, 
 1 9. Mark iv. 34, et al. So Josephus De 
 Bel. lib. X. cap. 10. § 5, d0pdto-ac ^e rac 
 hwar^Q KAT' 'lAIA'N, having assembled 
 the leading men privately. QSee 2 Mac. 
 iv. 5. xiv. 21. Dion. Hal. Ant. x. 65. 
 Polyb. iv. 84. 5. Diod. Sic. xvi. 43.] 
 
 IV. Joined with KotipoQ, Proper, con- 
 venient. Gal. vi. 9. 1 Tim. ii. 6. vi. 15, 
 where Chrysostom explains I^iolq by irpo- 
 ariKtioriv ft, convenient. Raphelius shows 
 that Polybius applies 'iStog in the same 
 manner. Qln Acts i. 25. 'Ihog roirog is 
 the proper, or destined place, most pro- 
 bably, the place of punishment. See 
 Bishop Bull Serm. 2 and 3. on Some im- 
 portant Points, &c. So Wahl and Bretsch- 
 neider. Schl. says the grave. See Jude 
 verse 6. As to the passage 2 Pet. i. 20, 
 see ETriXvffLQ.']^ 
 
 'I^Lojrrjg, h, 6, from "i^ioc. — In general, 
 A common man, as opposed either to a 
 man of power, or of education and learn- 
 ing. See Wetstein on 1 Cor. xiv. 16. 
 
I AO 
 
 379 
 
 lEF 
 
 I. A person in a private station, a pri- 
 rate or common man, a plebeian. Thus 
 it is used by the LXX, Prov. vi. 8, where, 
 however^, there is nothing in the Heb. to 
 answer it. And in this sense some un- 
 derstand it, Acts iv. 13, where see Dod- 
 dridge. [Xen. Mem. ii. 6. 18. Anab. i. 
 3.1.] 
 
 II. Uninstrncied^ unskilful.^ unlearned, 
 occ. 1 Cor. xiv. 16, 23, 24. l^twrjjc is 
 often used in this sense by the Greek 
 writers. See Wetstein. Comp. 2 Cor. xi. 
 6. QSee Xen. de Mag. Eq. viii. 1. Anab. 
 vi. 1. 21. Hemsterh. ad Luc. i. p. 481. 
 Irmisch. Exc. ad Herodian. i. 1. 3. p. 759. 
 Krebs. Obss. Flav. p. 196. In one place 
 it seems to be, Unskilful, u?ipolisked, un- 
 adorned, plain in speech, i. e. speaking 
 like an ordinary/ or common man. 2 Cor. 
 xi. 6. Considering that lhcDrr}Q in this 
 text refers both to Xoy&> and yyuxrei, 
 I know not how it could have been better 
 rendered into English, than as it is in our 
 translation by the word rude*, Raphe- 
 lius produces a remarkable passage from 
 Xenophon, De Venat. where that elegant 
 and mellifluous writer, referring to his 
 own east/ and natural language, as op- 
 posed to the obscure and affected style of 
 the Sophists, calls himself 'I^iwrT^c, a plain 
 or ordinary man, 'Ey(b ^e 'IAIO'THS fiev 
 lifil, says he; and the celebrated Lon- 
 ginus, De Sublim. sect. xxxi. gives it as 
 his opinion, that tViv ap 6 lAKl'TISMOS 
 
 evioTE Tis KOffjJLS TTapaTTOkv EfJ,(f)aVl'=^lK(jjrEpOV, 
 
 a common expression is sometimes much 
 more significant than a pompous one: 
 and after producing some instances of this 
 from the Greek writers, he adds, Tavra 
 yap Eyyvg irapa^vEi rov 'I AIIl'THN, dW Ik 
 IdiiorEvEL rJ (T-qfiavTiKt^, " These approach 
 ^ Dear to the vulgar in expression, but are 
 by no means vulgar in significance and 
 energy." A remark, which I am persuaded, 
 may with the greatest truth be applied to 
 many passages in St. Paul's writings. See 
 also Wolfius on I Cor. xi. 6.— Our Eng. 
 word Idiot is indeed derived from I^iwttjq, 
 but has a very different meaning. I can- 
 not find that 'l^iwrrjg is ever used by any 
 Greek writer, for a person deficient in 
 natural capacity or understanding f. 
 
 'llov. — SeCy behold, observe, lo. See 
 Mat. i. 23. ii. 9. xii. 46. Luke i. 38. Gal. 
 i. 20. The Grammarians call it an ad- 
 
 * " Rude am I in my speech.'''' 
 
 Shakspeare's Othello, act. i. seen. 3. 
 t See, however, the learned Bp. Horsley's Tracts 
 in Controversy, p. 430. 
 
 verb : however, it differs from the 2d pers. 
 sing. 2 aor. imperat. mid. of the V. iilia 
 only by an accent. [In Luke i. 31. ii. 
 34. Gal. i. 20. James v. 4, it seems put 
 for knorv. With tyw it is, 1 am here. 
 Acts ix. 10. Heb. ii. 13. vii. 7 and 9. See 
 1 Sam. iii. 4, 8. Gen. xxxi. 11.] ^ 
 
 'I^jowc, CJTOQ, 6, from 'i^og the same. — 
 Sweat, occ. Luke xxii. 44.-— The LXX 
 have once used it. Gen. iii. 19, for the 
 Heb. n:^n [2 Mac. ii. 27. Artem. i. 66. 
 Aristot. Prob. ii. 31.] 
 
 'lEpaTEta, as, ij, from teparcvw. — A 
 priesthood, office, or Junction of a priest. 
 occ. Luke i. 9. Heb. vii. 5. |[Exod. xxix. 
 9. Numb. iii. 10. Aristot. Pol. vii. 8.] 
 
 'lEpciTEvfxa, aroQ, ro, from u.paTEvu). — 
 A priesthood, an assembly or society of 
 priests, occ. 1 Pet. ii. 5, 9. In the pa- 
 rallel place, Exod. xix. 6, it answers in 
 the LXX to the Heb. CD»jn:D priests in 
 the plural. [[Christians are called a 
 priesthood, as being required to offer up 
 to God pure and holy thoughts, and they 
 are called royal priests, because they are 
 to reign with Christ, according to Wahl.] 
 
 'lEparEvoj, from Upaofiai the same, and 
 this from 'lEpEvg. [[See Deyling. Obss. 
 Sacr. iv. 144.] — To perform the priest's 
 office, to officiate as a priest, occ. Luke i. 
 8. [Ex. xxviii. 1, 3, 4, 41. 1 Mac. vii. 5. 
 Synes. Ep. 57 and 67. 2 
 
 'lEpEvg, Eog, a, from lEpbg sacred. — A 
 priest, a person consecrated to God for 
 the performance of sacred offices. See 
 Heb. V. 1. It is spoken of Melchisedec, 
 a Patriarchal Priest, Heb. vii. 1. — of the 
 Levitical Priests of the true God, Mat. 
 viii. 4. xii. 4, 5. Luke i. 5, & al. freq. — 
 of a Heathen Priest of Jupiter, Acts xiv. 
 13. — of the Jewish High Priest, Acts v. 
 24. Corap. 1 Mac. xv. 1, and see Wol- 
 fius *. — of Christ, the true and great 
 High Priest after the order of Melchi- 
 sedec, see Heb. vii. — of believers, who are 
 an holy priesthood, and offer spiritual 
 sacrifices acceptable to God through Jesus 
 Christ, Rev. i. 6. v. 10. xx. 6. Comp. 
 1 Pet. ii. 5. [See Suicer. i. p. 1442.] 
 
 'lEpdy, u, ro, from Upog sacred. — A 
 temple, whether of the true God, Mat. xii. 
 5, 6, & al. freq. — or of an idol. Acts xix. 
 27. It often includes not only the build- 
 ings, but the courts, and all the sacred 
 ground or inclosure. The word is pro- 
 perly an adjective, x'^piov a place namely 
 
 • [So in the Heb. Exod. xxxiv. 19. 1 Kings i. 
 8. And pontifex in liatin for pont. max'imus, 
 See Duker on Floras i. 23. iii. 21. Lev. v. 41.] 
 
lEP 
 
 380 
 
 lEP 
 
 being understood. [It may be observed, 
 that wherever any difference can arise as 
 to the part of the temple described by the 
 word lEpbv, there the interpreters always 
 differ. Thus in John vii. 28, Wahl and 
 Schl. say it is Synagoga in quodam templi 
 conclavi; Bretschneider, Porticus uhi et 
 emptores venditoresque erant. In Mat. 
 xxvii. 51. it is clearly. The Holy of 
 Holies. — 'lepbv seems often to describe the 
 sacred inclosure and outward buildings, 
 and vaoQ the building itself. See Duker 
 ad Thucyd. iv. 90. Diod. Sic. i. 15. 
 Kypke i. p. 136. In Ezek. xxviii. 18. 
 Schl. says, it is the sanctuary ; in Ez. xlv. 
 ] 9. the court. ~\ 
 
 ^^^ 'Iepo7rp£7n7c, tog, 5^? b, rf, Koi to 
 '--eg J from lepog holy, and Trpiirio to suit, 
 become. — Such as hecometh holy persons, 
 venerable, occ. Tit. ii. 3. Josephus uses 
 the word in nearly the same sense, Ant. 
 lib. xi. cap. 8, § 5, where he calls the 
 high priest Jaddua's solemn procession 
 to meet Alexander the Great, 'lEPO- 
 nPEnH" KoX T(oy aWiov kQvSiv ^latpiptiCTav 
 — vTravriiffLv, " a manner of meeting him 
 venerable, and different from that of other 
 nations. See also Wetstein on the place." 
 fSee Xen. Symp. viii. 40. Athen. vii. p. 
 289. A. In 4 Mace. ix. 25. xi. 20, it 
 seems to be sanctimonious^ 
 
 'lEPO'S, a, ov.—Sacred, holy. occ. 2 
 Tim. iii. 15. Comp. 1 Cor. ix. 13, where 
 hps may mean the holy things, i. e. the 
 tithes, which were consecrated to God. 
 \Ta lepa means the external worship, and 
 ro lEpbv a victim. In Xen. Ven. v. 25. 
 and Lys. p. 229. rii lepa is applied to the 
 vases, &c. deposited in the temples.] 
 
 'lEPOSO'AYMA, wv, Ta, and 
 
 'lEPOSO'AYMA, r}Q, i). Mat. ii. 3. *— 
 The city of Jerusalem. These are only 
 variations of the Heb. CD^U^I^S 'lepsoraXrifj, 
 (which see), in order to make the name 
 more agreeable to the genius of the Greek 
 language. In this view it is remarkable 
 that Aristotle in Clearchus (cited by Jo- 
 sephus, Cont. Apion, lib. i. § 22, p. 1 347, 
 and by Eusebius, Praep. Evang. lib. ix. 
 
 * But Markland, Appendix to Bowyer's Con- 
 ject. makes Traaa here agree with vroKig city under- 
 stood; because Matthew, elsewhere, always uses 
 'Upoa-6Kvfxa. in the plural number and neut. gender. 
 Josephus however has 'Up6(T6Kvfjt.« as a N. sing. De 
 Bel. lib. vi. cap. 10. (misprinted 4. in Hudson's ed.) 
 'EA'Afl. fjih aTOJi 'ieposo'AYma — Thus Jerusalem 
 teas taken — .'AAO"'T2A 8e xa) 7rf6Tepoi> TrevTaxtg, t»to 
 ^iUTtpov 'HPEMflTeH. "And having been taken be- 
 fore five times, it was now a second time desolated.** 
 See jKypkc on Mat. ii. 3. 
 
 cap. 5.) says. To Be rfjg ttoXcwc civt&p 
 ovofia Tvlivv oKokiov k^Lv, 'lEPOYSAAH'M 
 yap ltvTr\v Koknaiv. " But the name of their 
 (i. e. the Jews) city is very uncouth : for 
 they call it Jerusalem." Mat. ii. 1. xv. 1. 
 & al. freq. 
 
 I^^^ 'lepoffoXvjjitTrjg, «, 6, from 'lepoao' 
 Xvfjia Jerusalem. — A71 inhabitant of Je- 
 rusalem, occ. Mark i. 5. John vii. 25. — 
 This N. is used by Josephus, Ant. lib. xii. 
 cap. 5. § 3. and lib. xiv. cap. 16. § 4. [4 
 Mace. iv. 22. xviii. 5.] 
 
 ^^^ 'lepocrvXeu), w, from lepofTvXog. — 
 To commit sacrilege, take to one's oivn 
 private use rvhat is consecrated to God. 
 occ. Rom. ii. 22. fSome consider this 
 word as used in its proper sense. To rob 
 the temple; others take it metaphorically. 
 To profane the temple by denying the 
 victims and tributes due to it. It occurs 
 in its proper sense, Polyb. xxxi. 4. 10. 
 See Demosth. p. 1318. 27. Aristophanes 
 Vesp. 841.] 
 
 ^^^ 'IfjOoo'vXoc, «j b, rj, from lepby a 
 sacred place or thing, and trvXaw to rob, 
 spoil. — A robber of a temple, a sacrilc" 
 gious person, occ. Acts xix. 37* [2 Mace, 
 iv. 42. Aristoph. Plut. 30. Xen. Anab. i. 
 7. 10.] 
 
 ^g° 'lepapyicj, w, from lepbv sacred, 
 and epyop a work. — To perform, or be em^ 
 ployed in, a sacred office. * occ. Rom. xv. 
 16, lepupy^yra to kvayyeXiov, being em^ 
 ployed in the sacred business of (preach- 
 ing or administering) the gospel. This 
 word is frequently used by Herodian, lib. 
 V. for performing sacred offices. See 
 Wetstein, and comp. Vitringa on Isa. Ixi. 
 6. Ixvi. 20. [The proper meaning is. To 
 offer victims ; and so Hesychius explains 
 it. See Herodian. v. 3. 16.] 
 
 'lEPOYSAAH'M, f], Heb. Undeclined. 
 
 I. Jerusalem, Heb. tzibtyi"i» from my to 
 possess, inherit, and tDbm peace. A fa- 
 mous city, the capital of Judea, situated 
 partly in the tribe of Benjamin, and partly 
 in that of Judah. (See Josh. xv. 63. xviii. 
 28. Jud. i. 8, 21, and Clark's Notes.) 
 Mat. xxiii. 37. & al. freq. It was anciently 
 called Jebus or Jebusi, Josh, xviii. 28. Jud. 
 xix. 10. 1 Chron. xi. 4, and was not com- 
 pletely reduced by the Israelites till the 
 reign of David, 2 Sam. v. 6 — 9. The 
 name Jerusalem, i. e. the possession or in- 
 heritress of peace, seems to have been 
 given it by the Israelites, in allusion not 
 only to the natural strength of its situa- 
 • [Deyling (Obs. Sacr. iv. 144.), says that Upurtuo^ 
 and lifapyiw arc precisely of the same meaning.] 
 
IHS 
 
 381 
 
 IKA 
 
 tion, and to the Lord's protecting of it 
 from its outward or political enemies (see 
 Ps. cxxv. 2. cxxii. 6, 8. cxlvii. 14.), but 
 also with especial reference to the pro- 
 phecy of Abraham, Gen. xxii. 14, and to 
 the Prince of Peace (Isa. ix. 6.), who 
 should there accomplish (John xix. 30.) 
 the great work of peace (Hag. ii. 9.) be- 
 tween God and man (Isa. liii. 5. Rom. v. 
 1. 2 Cor. V. 19.), between Jew and Gen- 
 tile (Eph. ii. 14, &c.), and between men 
 and their own consciences (John xiv. 27' 
 Rom. xiv. 17. 2 Thess. iii. 16.), by offer- 
 ing himself a sacrifice and peace-offering 
 for the sins of all. (See Heb. ix. 25—28.) 
 II. As Jerusalem was the centre of the 
 true worship (see Ps. cxxii. 4.), and the 
 place where God did in a peculiar manner 
 dwell, first in the Tabernacle, 2 Sam. vi. 
 
 12, 17. 1 Chron. xv. 1. xvi. 1. Ps. cxxxii. 
 
 13. cxxxv. 21, and afterwards in the 
 Temple, 1 Kings iv. 1 3 j so it is used fi- 
 guratively to denote the Church, or " that 
 celestial society to which all that believe, 
 both Jews and Gentiles, are come, and 
 are united." Doddridge. Gal. iv. 26. Heb. 
 xii. 22. Comp. Rev. iii. 12. xxi. 2, 10. 
 
 'lepwffvvr], riQ, ?/, from lepoQ sacred. — 
 Priesthood, priestly function or office, occ. 
 Heb. vii. 11, 12, 14, 24. [I Chron. xxix. 
 22. 1 Mac. ii. 54. Herodian. v. 7. 2. & 8.] 
 
 Trz/xt, from Iko or the obsolete tw the 
 same. — To send in whatever manner. 
 This simple V. occurs not in the N. T. 
 but is inserted on account of its com- 
 pounds and derivatives. 
 
 'IHSOY-S, H, 6, Ueh.-^JESUS, Heb. 
 i?t2;1n^ i. e. Jehoshua, or Joshua, which 
 the LXX and Apocryphal books con- 
 stantly express by the' Greek 'Irjasg, as 
 St. Stephen also does, Acts vii. 45, and 
 St. Paul, Heb. iv. 8. The Heb. name 
 ^m)n> is a compound of n^ Jah, or mn> 
 Jehovah., and ):^W^T^ to save^ a saviour ; so 
 imports Jehovah the Saviour. It was 
 first given by Moses to his minister Jo- 
 shua, who was before called ))W^rt Hoshea, 
 Num. xiii. 16. This Joshua was an emi- 
 nent type of Christ, as being Moses* mi- 
 nister (see Rom. xv. 8.) and successor, 
 who, according to his name, rvas made 
 great for the saving of the elect of God, 
 Ecclus. xlvi. 1 ; who actually did save 
 the people from their enemies the Ca- 
 naan ites, led them on conquering and to 
 conquer, and put them in possession of 
 the promised land. Thus of our Blessed 
 Lord it is said. Mat. i. 21, Thou shall 
 call his name Jesus, 'l-qanv, Jehovah the 
 
 Saviour (see lea. xxv. 9. xiv. 17, 21, 22 
 —25. Jer. xxiii. 6.) For HE * 'AYTO^S 
 («Tn) shall save (TU)(Tei<f his people from 
 their sins. Comp. Luke ii. 11. Acts xiii. 
 23. Luke ix. 56. xix. 10. John iii. 17. xii. 
 47. 1 Tim. i. 15. And by His being named 
 JESUS was fulfilled the prophecy which 
 said He should be called Emmanuel, which, 
 being interpreted, is GOD with us^ Mat. 
 i. 23. See Bishop Pearson on the Creed, 
 Art. II. and compare 'Efx^avuriX. " No 
 doubt can be made," says Michaelis (In- 
 troduction to N. T. vol i. p. 316, edit. 
 Marsh), "that the original reading in 
 Mat. xxvii. 16, 17, was 'l-qtrsy Bapattav. 
 Origen expressly declares it f — and 'It/o-hi/ 
 is found in the Armenian +, and in a Sy- 
 riac translation which Alder discovered in 
 Rome ;" to which we may add from Mr. 
 Marsh's Note 23, that Griesbach found it 
 in two Greek MSS., and Professor Birch 
 in one of the Vatican library. Several 
 Greek Scholia also declare this to be the 
 reading of the most ancient MSS. " The 
 relation of St. Matthew seems to be im- 
 perfect without it." — See more in Mi- 
 chaelis, &c. as above, and compare Bishop 
 Pearce's Note. 
 
 'iKavoQ, 7], ov, from Ikclvio to reach^ at- 
 tain, namely the desired end (which from 
 'Uo) to come, see under 'iKerripia). 'iKavov 
 answers to the Heb. p in the LXX of 
 Jer. xlviii. 30. 
 
 I. Sufficient, ft. 2 Cor. ii. 16. iii. 5. 2 
 Tim. ii. 2. In 2 Cor. ii. 1 6, we have the 
 phrase karbg Trpog — sufficient for, which 
 Raphelius shows to be used in the same 
 sense by Polybius and Arrian. [See 
 Thuc. i. 78. Arrian. Epict. iv. 4. Krebs. 
 Obss. Flav. p. 297. Polyb. viii. 35. 5. He- 
 rodian ii. 9. 8. Xen. Mem. i. 2. 27. Com- 
 pare Schoetgen. and Kuinoel on Luke 
 xxii. 38.] 
 
 II. Fit, worthy. Mat. iii. 1 1 . viii. 8. 
 [Luke vii. 6.] Mark i. 7. (Comp. John 
 i. 27.) 1 Cor. XV. 9. [Dion. Hal. Ant. ii. 
 65. Herod, viii. 36. Aristaen. ii. 19.] 
 
 ♦ " — It is not barely said, that He, but as the 
 original raiseth it, He himself shall save. Joshua 
 saved Israel, not by his own power, not of himself, 
 but God by him ; neither saved he his own people, 
 but the people of God : whereas Jesus himself, by 
 his own power, the power of God, shall save liis 
 own people, the people of God." Pearson on the 
 Creed, Art. II. p. 79, foL edit. 1662. 
 
 + See the passage in Wetstein's Note, and more 
 fully in Michaelis. 
 
 X See Mons. La Croze's Letter in Bp. Watson's 
 Tracts, vol. iii. 302, or in the Cambridge edition of 
 Beausohre and L'Enfant's Introduction, 1779? 8vo. 
 
IKA 
 
 382 
 
 1 A A 
 
 III. Sufficient, adequate, enough. 2 Cor. 
 ii. 6. Luke xxii. 38. So Simplicius on 
 Epictet. p. 42, cited by Wetstein, 'Ei ^t 
 KoX hoKEiv {ayaQog) ^eXtiq^ orcavrw (jicuva, 
 ml IKANO'N 'E2TI. " But if you desire 
 to appear good, appear so to yourself, and 
 it is enough." QComp. 2 Cliron. xxx. 3. 
 Symm. Prov. xxx. 8. Simplic. Epict. p. 
 J 42. Lucian. Tim on. 10. Walil observes 
 that there is indignation implied in this 
 phrase of St. Luke.] — To iKavov ttoieIv 
 Ttvl, To satisfy any one, satisfacere alicui, 
 q. d. to do enough for him. occ. Mark xv. 
 J 5. — Aat>eiv TQ^iKavov Trapa, To take suf- 
 
 Jicient security of, satis accipere ab. occ. 
 Acts xvii. 9. [The security might be 
 either by bail or a deposit of money.]] — 
 Grotius observes, that both these phrases 
 are agreeable to the Latin idiom, and were, 
 like many others, received into the Greek 
 language after Greece and the eastern 
 countries became subject to the Roman 
 power. On both the last cited texts see 
 Wetstein, who, on Mark xv. 1 5, cites Po- 
 lybius, Diogenes Laert. and Appian using 
 the same phrase. Notwithstanding which, 
 * Michaelis says " it is a Latinism/' add- 
 ing, " It is no argument against its Latin 
 origin that it is used by Polybius, who 
 lived in Rome, or by the latter Greeks, 
 who wrote during the time of the Roman 
 empire; and the passage of Appian, M'hich 
 IS quoted in support of the contrary opi- 
 nion, is a manifest Latinism. The Latin 
 answer, which the Roman senate had given 
 to the Carthaginian ambassadors, is lite- 
 rally translated on account of its severity 
 and' doubtful meaning, 'Et TO' 'IKANO'N 
 neiH'SETE 'Pw/uaioic, " On which the 
 ambassadors demanded, t\ tix] to iKaror; 
 what conditions do the Romans understand 
 by satis .^" Thus Michaelis, rightly I ap- 
 prehend ; and I do not think that the very 
 obscure text, which Mr. Marsh, in his 
 Note II , on this passage, quotes from the 
 LXX of Jer. xlviii. 30, is sufficient to con- 
 fute him. 
 
 IV. Sufficiently many, or great. It die- 
 notes many, much, a considerable number 
 or quantity. Mat. xxviii. 12. Mark x. 46. 
 Luke vii. 11, 12. viii. 32. xxiii. 9. Acts 
 v. 37. ix. 23, 43. xx. 37. & al. Joined 
 with the word ^(^popoQ time it may be ren- 
 dered long; Luke viii. 27. xx. 9. Acts 
 viii. 1 1. xiv. 3. xxvii. 9. 'E^ kavS, yjpovs 
 being understood. Of, or for, a long or 
 Considerable time. Luke xxiii. 8. fSee 
 
 * Introduct. to N. T. vol. i. p. 165, edit. M«arsh. 
 
 1 Mace. xiii. 49. Polyb. i. 15. 2. Xen. 
 Anab. i. 2. 1. iv. 8. 18. Cyr. ii. 1. 8.] 
 
 |^^° 'iKavorrjQ, TrjTOQ, r/, from iKavoQ'-^ 
 Sufficientness, fitness, occ. 2 Cor. iii. 5. 
 []It is used of the power of speaking in 
 Lys. Fragm. 27, 35. See Poll. Onom. 
 iv. 23.] 
 
 ^g^ 'I/ca^ow, w, from iKavog. — To make 
 sufficient ovft, to qualify, occ 2 Cor. iii. 
 6. Col. i. 12. [Dion. Hal. Ant. ii. 74^.] 
 
 'iKETtjpia, ag, ij, from tKerr^Q a suppliant^ 
 which from 'UojxaL to come, approach, par- 
 ticularly as a suppliant., from the active 
 'Lku) to come. So Isocrates, cited by Wet- 
 stein, 'IKETHPI'AS TToXXac kol AFH- 
 SEIS iroiHpEvoL, making many supplica- 
 tions and prayers. [^See Job xli. 3. 2 
 Mace. ix. 18. Wessel. ad Petit, p. 107. 
 The proper meaning is. An olive branch 
 bound with white wool, and garlands 
 carried by suppliants. See Spanh. ad 
 Aristoph. Plut. 385. Perizon. ad iElian. 
 V. H. iii. 26. Kuhn. ad Poll. Onom. viii. 
 9. 96.] 
 
 'Ifc/zac, a^oc, >/, from 'Ubi to come. See 
 'I/iTfrr/pia. 
 
 I. Humour, or moisture, coming or flow- 
 ing from something. So the word is ap- 
 plied by Homer, II. xvii. line 392, 
 
 ."A^a^ 8« t\ 'IKMA'2 i'gyj- 
 
 The moisture straight flows out- 
 
 II. Moisture in general, occ. Luke viii. 
 6. [The word occurs Jer. xvii. 8. Pint. 
 T. viii. pp. 536, 738, and 788.] 
 
 'IXaojuai. See 'WadKopai. 
 
 'IXapoc, ci, ov. The Lexicons in gene- 
 ral derive it from tXaw to be propitious : 
 but perhaps, after comparing the follow- 
 ing passages. Num. vi. 25. Ps. iv. 6. xxi. 
 6. xxxi. 17. xliv. 4. Ixvii. 2. civ. 15. Job 
 xxix. 24. Prov. xvi. 15. Eccles. viii. I, 
 especially in the Heb. the reader may be 
 rather inclined to deduce it from the Heb. 
 hVi to shine, and Ti^ the light. The LXX 
 in Ps. civ. 15, render the Heb. b^nvn to 
 cause to shine, by the V. iXapvvai. — - 
 Cheerful, one whose countenance shineth, 
 as it were, with joy and satisfaction, occ. 
 2 Cor. ix. 7. [Prov. xix. 11. xxii. 9. Job 
 xxxiii. 26. Ecclus. xxvi. 4. Xen. Mem. ii. 
 8. 12. Ages. 8. 2.] 
 
 'IXapoTYiQ, rrjTog, rj, from IXapog. 
 
 Cheerfulness, hilarity, which, hj the way, 
 is from the Latin hilaris cheerful, a plain 
 derivative from the Greek iXapbg. occ. 
 Rom. xii. 8. [Prov. xviii. 22. Diod. Sic. 
 xvi. II.] 
 
I A A 
 
 383 
 
 IMA 
 
 'IXciffKofiai, or iXaofiai, from iXdu) to be 
 propitious [a depon. Verb.] 
 
 I. With an accusative of the thing. To 
 make atonement for. occ. Heb. ii. 1 7. In 
 Theodotion's version the compound V. 
 tlikaffKopai is used in a similar construc- 
 tion, Dan. ix. 24, eUXatraodia aSiKiag^ to 
 
 fe^vpiatc iniquities. So in Ecclus. iii. 3, 
 30. XX. 28. xxviii. 5. In all which pass- 
 ages the expression is elliptical, and the 
 accusative is governed by the preposition 
 ^tcc, or eirl^for, on account of, understood. 
 Thus likewise in Ecclus. xxxi. 1 9, afiap- 
 Tiag after the passive verb e^iXaffKerai 
 may be the accusative plural; 'OvSe kv 
 ttX^Qel ^vaiiov E^iXaffKeraL afxaprlag^ Nei- 
 ther is he pacified (^m) for sins hy the 
 multitude of sacrifices. [The word oc- 
 curs Theod. Lev. vi. 26, for the Heb. 
 >*ton, where the LXX has ayacpipeiv; and 
 in all the above instances the word has 
 the accusative. Schleusner cites Ps. Ixv. 
 3, (where the ace. also occurs) as another 
 instance of this sense ; but I can find no 
 instance in the O. T. where God is said 
 to atone for sins. I should therefore 
 refer this to sense II. The bible transla- 
 tion, however, has " As for our transgres- 
 sions, thou shalt purge them away."] 
 
 II. 'IXaoTKopai, or 'IXaopuL, To be pro- 
 pitious or mercifol to. occ. Luke xviii. 
 13. [See also Ps. xxv. 11. Ixxviii. 3S. 
 Ixxix. 9. 2 Kings v. 18, in all which in- 
 stances the dative follows. In Ex. xxxii. 
 13, we have xcpi and a gen.* 
 
 'IXaapoQ, a, 6, from iXdofxaL. — A propi- 
 tiation t, [[and then] a propitiatory vic- 
 thn or sacrifice for sin, as the word is 
 plainly used by the LXX for the Heb. 
 nmn, Ezek. xliv. 1 7. occ. 1 John ii. 2. 
 iv. 10. So Deyling. Obss. Sacr. iv. p. 573.] 
 
 'IXa^riptoy, «, ro, from iXdopai. A 
 
 mercy-seat, propitiatory. This word ig 
 properly an adjective, agreeing with etti- 
 Qipa a lid understood, which is expressed 
 by the LXX, Exod. xxv. \7, [and xxxvii. 
 6,] and in that version iXa'^ripiov generally 
 answers to the Heb. mQ2 (from the V. 
 n&D to cover, expiate), which was the lid 
 or covering of the ark of the covenant, 
 made of pure gold, on and before which 
 the high priest was to sprinkle the blood 
 of the expiatory sacrifices on the great 
 day of atofiement, and where Jehovah pro- 
 mised to meet his people. See Exod. xxv. 
 
 * [The same construction with iKaaulg. occurs 
 IJohn ii. 2. iv. 10.] 
 
 t [See Ps. cxxx. 4. Dan. ix. 9. Numb. v. 8. 2 
 Mace. iii. 33-] 
 
 17. Lev. xvi. 14, 15. Exod. xxv. 22. xxix. 
 42. XXX. 36. Lev. xvi. 2. St. Paul, by- 
 applying this name to Christ, Rom. ill. 
 25, assures us that HE was the true 
 mercy-seat, the reality of what the fTlQD 
 represented to the ancient believers, occ. 
 Rom. iii. 25. Heb. ix. 5. See more in 
 Locke, Whitby, Wolfius, and Wetstein, 
 in Rom. and in Vitringa De Synag. Vet. 
 vol. i. p. 1 79, &c. [In Rom. iii. 25, Schl. 
 understands rather dvpa or kpeioy, (See 
 ^lian. V. H. xii. 1, for other examples,) 
 and we translate. Whom God hath set 
 forth to be a propitiatory victim. So 
 Chrysost., Theophylact, Origen, the Vul- 
 gate, Erasmus, and Le Clerc. Theodoret 
 and Luther agree with Parkhurst on the 
 t\a«rr/piov. See Deyling, ii. p. 484.] 
 
 "IXewc, o>, 6, ^, Attic for 'iXaog, from 
 iXdb) to be propitious. See under 'I\d- 
 opaL. — Propitious, favourable^ merciful. 
 occ. Mat. xvi. 22. Heb. viii, 12. In the 
 former passage, TXeioq croi, Kvpie, is ellip- 
 tical for i'Xewe trot eirj 6 9£oe, Kvpte, lite- 
 rally, God be merciful to thee, O Lord ! 
 In the LXX of I Chron. xi. 1 9, Qeoq is 
 expressed, "IXeioq poi, 6 0£oc, &c. In these 
 and such like phrases the word IXecoq im- 
 plies an invocation of God's mercy for the 
 averting of evil, q. d. God forbid ! Thus 
 IXeioq is used not only by the LXX (1 
 Sam. xiv. 45, or 46. 2 Sam. xx. 20. xxiii. 
 17. 1 Chron. xi. 19.) but also by Symma- 
 chus* (1 Sam. xx. 2. xxii. 15.) for the 
 Heb. n7''^n, which expresses abhorrence 
 or detestation. Far be it, God forbid ! 
 Compare 1 Mace. ii. 21, and see Wetstein 
 and Kypke on Mat. f In Heb. viii. 12, 
 we read i'Xcwc Eaopai toLq a^iKiaig avTuy, 
 I will be merciful or placable to their ini^ 
 quities. We have the same phrase in the 
 LXX of the correspondent passage, Jer. 
 xxxi. 34. for the Heb. Cuili^b n^D«, / will 
 pardon their iniquity. So in Jer. xxxvi. 
 3. [Diod. Sic. iv. 24. Xen. Mem. i. 1. 9.] 
 
 'IMA'S, avroQ, 6. — In general, A string 
 or strap. 
 
 I. A tho7ig, or strap, of leather, with 
 which the ancient sandals, (comp. vtto- 
 ^rfpa) were tied to the foot. occ. Mark i. 
 7. Luke iii. 16. John i. 27. So in the 
 LXX of Isa. V. 27, it answers to the Heb. 
 ^^'^\m the same 3 and Wetstein on Mark i. 
 
 * [In Job xxxiv. 10, he construes it by an-tfrj. 
 The LXX has fxri yivono in Josh. xxii. 29. xxiv. 
 16.] 
 
 t [See also Fischer de Version. Graecis, p. 113. 
 Fuller Misc. Sacr. IL 2. Buxtorf. Lex. Tahn. p. 
 722.:} 
 
IMA 
 
 384 
 
 INA 
 
 7, cites from PJutarch rdv 'YHOAHMA'- 
 TQN r^g IMA'NTAS. [To loose the lat- 
 chet of the shoe, is one of the lowest offices, 
 says Chrysostom, Horn xvi. in Joh. p. 619. 
 The LXX use the word o-^vpoVr/p in this 
 sense in Gen. xiv. 23. See Menand. Frag, 
 p. 40. Plut. Sympos. iv. 2. p. 665. B. 
 Xen. Anab. iv. 5. 15.] 
 
 II, A thong or strap of leather, such as 
 they used to scourge criminals, and espe- 
 cially slaves, with. So the Scholiast on 
 Aristophanes, Acharn. line 724, explains 
 ifiavTag by (ppayiXXia, whips, scourges. 
 occ Acts xxii. 25. Compare UporeipM. 
 [See Eur. Androm. 720. Artem. i. 70. ii. 
 53. Demosth. 402, ult. Hesychius has 
 ipaarsv' f/za7t|ev.] 
 
 f^^ 'IfxaTi^io, from IjiaTiov. — To clothe. 
 occ. Mark v. 15. Luke viii. 35. 
 
 'IficiTioy, «, ro, from iifia, arog, to, 
 which is used by the poets in the same 
 sense, and is derived from Eifiai perf. pass, 
 of Eto to put on. Though IjxaTLov be a di- 
 minutive in form, it is by no means so in 
 sense. See under BtSXiov I. 
 
 I. A garment, especially an outer gar- 
 ment, a mantle^ a hyke *. See Mat. v. 40. 
 ix. 20. xxi. 7, 8. xxiii. 5. xxvi. 65. xxvii. 
 S5. John xix. 2, 5, 23, 24. So in the 
 LXX it usually answers (particularly in 
 Ps. xxii. 19.) to the Heb. ^^i, which in 
 like manner properly signifies an outer 
 garment. See Campbell's Prelim. Dis- 
 sertat. p. 359, &c. [The word seems 
 taken in its general sense in Mat. ix. 1 6. 
 xi. 8 ; but it is often used with x^^^'^i 
 and then, in opposition to that word, al- 
 ways denotes aji outer garment. The 
 custom of strewing garments in the way, 
 (Mat. xxi. 7, 8.t) occurs 2 Kings ix. 13. 
 On the tearing of garments to express 
 greater indignation, (Mat. xxvi. 65.) see 
 Joseph. Ant. xi. 5. 3. Diod. Sic. i. 2. He- 
 rodian. i. 3. 7. The plural seems used 
 for the singular in Mat. xxiii. 5. xxiv. 18. 
 xxvii. 34. See Glass. Phil. p. 64. Schl. 
 adds that the word never signifies an in- 
 terior garment in the N. T.]— To explain 
 Mat. xxiv. 1 8, Eisner and Wetstein show 
 from Hesiod and Virgil, that in the warm 
 countries husbandmen not only reaped, 
 but ploughed and sowed, without their 
 Iparia or outer garments. 
 
 II. Figuratively, White garments de- 
 
 • See Shaw's Travels, p. 224. 
 
 •f [The word /,«aTioi/ sometimes denoted a carpet 
 or coverlet., as in TElian. V. H. viii. 7. Diod. Sic. 
 xiv. p. 228. See D'Orvill. ad Charit. p. 240. 
 Some have so explained it here.] 
 
 note christian righteousness (comp. Ai- 
 Kaiocrvyr] III. IV. and Gal. iii. 27.) Rev. 
 iii. 18, (comp. ch. iv. 4.), and those robes 
 of glory ^ with which the saints shall be 
 hereafter clothed^ Rev. iii. 4, 5. Comp. 
 Dan. vii. 9. Mat. xvii. 2, and see Vitringa 
 on the several passages in Rev. — [The 
 ellipse of this word is remarkable, John 
 XX. 12. Rev. xviii. 16. & al. Artem. Oneir. 
 ii. 3. ^lian. V. H. xii. 32. Horn. Odyss. 
 vi.27.] 
 
 Tjuarto-juoc, «, o, from Ifiarii^b}. — Rai- 
 ment, apparel. [This is a very general 
 word, used for any kind of clothing of any 
 persons, but frequently occurring where 
 splendid dress is meant, as Luke vii. 25. 
 Ps. xl. 9. In Mat, xxvii. 35. and John 
 xix. 24. (comp. v. 23.), it seems to be a7i 
 inner garment, as in Ps. xxii. 18. In 
 Luke ix. 29, it must be an outer gar- 
 ment.'] 
 
 T/ze/pw, o/itti, either from ufxat to de- 
 sire, and epau)to love, or from tr/jut to send, 
 and Epit)g love*. — To he affectionately de- 
 sirous of or q. d. To tend towards in love 
 and affection, occ. 1 Thess. ii. 8, where 
 twenty-five MSS. six of which ancient, 
 read bfXEipofiEvoi, a word of the same im- 
 port, [but not occurring in any Greek au- 
 thor] which reading is marked by Gries- 
 bach, as perhaps preferable to the other. 
 See Wolfius, Wetstein Var. Lect. and 
 Note, Griesbach, and Kypke. [Job iii. 
 21.] 
 
 "INA. A Conjunction, most commonly 
 construed with the Subjunctive mood, but 
 in 1 Cor. iv. 6. (latter part) Gal. iv. 17, 
 with an Indicative. So Xenophon, Cyro- 
 paed. lib. i. p. 73, edit. Hutchinson, 8vo. 
 'Iva — Evilv. See other instances in Kypke, 
 and comp. Vigerus De Idiotism. cap. viii. 
 sect. X. reg. 1. 
 
 1 . It denotes the Ji7ial cause. That, to 
 
 the end that. John xvi. 1. Mat. xix. 13. i 
 xxvi. 16. & al. freq. 1 
 
 2. It is used exegetically , John xvii. 3, 
 This is eternal life., 'iva yivwffKMai^ that 
 they know thee the only true God, and 
 Jesus Christ whom thou hast sent, i. e. 
 Eternal life consists in, or is procured by, 
 this, that they know, &c. So John iv. 29. 
 XV. 8. 1 John iii. 1, 23. [Luke i. 43. 1 
 Cor. ix. 18. Soph. Aj. 316. Glass, p. 544.] 
 
 3. It denotes the event, and may be 
 
 • [This word Pollux (Onom. v. 165.), Stephens, 
 and Grotius call poetical. It occurs, however, of- 
 ten in Herodot. iii. 123. vii. 44. JElian. Hist. An. 
 xiv. 25. Polyb. i. GO. 8. iv. 74. 3. Demosth. 422. 
 6. Reisk.] 
 
1 N A 
 
 385 
 
 I O S 
 
 rendered in English by so that, so as. 
 Luke ix. 45. xi. 50. John v. 20. ix. 39. 
 xii. 38. Rom. xi. 11. 1 Cor. i. 15, 31. 2 
 Cor. i. 17. vii. 9. Kev. xiii. 13. [Schl. 
 makes two classes here: (1), Ita tit, adeo 
 ut, A'TE, where the end or object is im- 
 plied. Luke ix. 45. John v. 20. vi. 7. 
 Rom. iii. 19. 1 Cor. xiv. 13. 2 Cor. vii. 9 ; 
 and (2), Ut, tunc, unde eveniet, ita fu- 
 iurum est, where the eveyit only is im- 
 plied (a sense ascribed to the word as 
 early as Chrysost. Hom. Iv. in John ix. 
 and Joh. Damasc. de Orthod. Fid. iv. c. 
 20.). 1 Pet. V. 6. Rom. xi.31. John ix. 2, 
 3, 39. 1 Cor. xi. 15. 1 John ii. 19. Luke 
 xi. 50. So in the places where a pro- 
 phecy is mentioned, as in Mat. xxvii. 35. 
 John XV. 25. xvii. 12. xix. 24, &c. (and so 
 of oTTOjg and ]X^D^, as Ex. xi. 9.), for the 
 prediction was not made, says Schl., in 
 order that it might be accomplished *.] 
 
 4. It imports a consequence or con- 
 dition.— That if. Mat. v. 29, 30. x. 25. 
 xviii. 6. (comp. Luke xvii. 2.) John xi. 
 50. XV. 8, 13. xvi. 7. &al. 
 
 5. In commanding, or beseeching. That. 
 Mat. iv. 3. xiv. 36. Mark v. 23. 2 Cor. 
 viii. 7. Eph.v.33. 1 Tim. i. 3. In which 
 three last passages the verb see, take heed^ 
 or the like, may be supplied. Raphelius 
 on 2 Cor. viii. 7. Eph. v. 33, produces in- 
 stances of similar ellipses from Herodotus 
 and Xenophon. 
 
 6. Following words of time, it may be 
 rendered, When, that. John xii. 23. xiii. 
 1. xvi, 2, 32; in both which last passages 
 our English translators render it that, 
 v^hich, like the Greek 'iva<^ often denotes 
 time. Comp. 3 John, verse 4. Anacreon 
 uses it for when or whilst, Ode li. line 
 last. [Add John iv. 34. vi. 29. 1 Cor. iv. 
 3. vii. 29. 1 John iv. 17. Hom. Iliad. ^'. 
 353. Call. Hymn, in Dian. xii. See 
 Glass, p. 374. Fritzsche contends, that in 
 many cases there is a confusion between 
 the adverb "iva where, and the particle Iva 
 so that. He reckons 1 Cor. iv. 6. Gal. iv. 
 1 7, for example, as instances of the adverb.] 
 
 7. "Im /z»). That not, lest. Mat. vii. 1. 
 xvii. 27. xxiv. 42. xxvi. 5. & al. freq. [In 
 these places we must often supply some- 
 thing. Thus in 2 Cor. x. 9, supply. But 
 I will not do it ; in John i. 22. Tell us, 
 and so elsewhere.] 
 
 8. With Ti what ? following, "Iva rt ; 
 * [Fritzsche, as well as other writers, does not 
 
 allow that the particle Vva can ever have this latter 
 sense. It is much to be wished that scholars would 
 examine this subject attentively. His remarks are 
 far from satisfactory. ] 
 
 To what end? wherefore? why? Mat. 
 ix. 4. 1 Cor. X. 29. The expression is el- 
 liptical, and the verb yivoiro may be un- 
 derstood, q. d. that what may be done? 
 See Bos Ellips. [In St. John Iva is often 
 redundant, iii. 17. xviii. 26. Rev. ix. 5.] 
 
 "Ivarr, the same as 'iva ri. See "Iva 8. 
 — To what end? wherefore? why? Mat. 
 xxvii. 46. Luke xiii. 7. Acts iv. 25. It is 
 used in the same sense by the best Greek 
 writers (see Wetstein on Luke xiii. 7.) 
 and in the LXX frequently answers to 
 the Heb. r\'oh for what ? 'why ? [See 
 Gen. iv, 6- xii. 19. Ex. v. 4. Job iii. 12. 
 Jer. xiv. 19. Numb. xxii. 32. See Ari- 
 stoph. Nub. 190. Pax 408. Joseph. Bell, 
 vi. 24.] 
 
 'loc, », 6, from 1r][ii to send or dart forth. 
 
 [I. Properly, Any missile, as an arroiv. 
 Lam. iii. 13. Hom. 11. xv. 451. These ar- 
 rows were frequently poisoned, and thence 
 perhaps arose the next meaning.] 
 
 I I. Poison, properly such as venomous 
 serpents eject from t\\Q\v fangs*. (Comp. 
 under X«'\oe I.) So Plutarch cited by 
 Wetstein on Rom. iii. 13 — raTg kyjZvaiQ 
 Tov 'lO'N, orav latcvi^m, '^ to serpents' poi- 
 son, when they bite." And ^Elian [H. A. 
 ii, 24. vi. 38.'] 'lO'S /xev 6 rwv koirirtov 
 heivoQ k^iv, Kal 6 ye rfjc: "ASHIaOS ert 
 fxaWov, " The poison of serpents in general 
 is dreadful, but that of the asp still more 
 so." See more in Wetstein. occ. Rom. iii. 
 13. [See Ps. cxl. 3.] James iii. 8, where 
 see Kypke. [On James iii. 8. comp. Lu- 
 cian. Fugit. 19. JElmn. HA. v. 31. ix. 
 4 ; and on the word see Poll. Onom. vi. 
 125. D'Orvill.adCharit. ii. 8.] 
 
 III. Rust, properly of brass or copper, 
 so called because of its f poisonous qua- 
 lity; hence spoken of other metals, occ. 
 James v. 3. Or, since gold is not natu- 
 rally capable of rust, may we not rather 
 with Mr. Arnald on Ecclus. xxxi. 1, un- 
 derstand lug, " by a metonymy, to signify 
 a carking solicitous care of heaping up 
 riches, and which is described in James 
 as in Ecclus. to consume or eat the flesh }" 
 And thus, he observes, iErugo, llust, is 
 used by Horace De Art. Poet, line 350, 
 
 -hajc aniino aerugo ^ cura peculi 
 
 Quum semel imbueri- 
 But when the rust of wealth pollutes the soul, 
 And money'd cares the genius thus controul — 
 
 Francis. 
 
 And so Plutarch, De Superstit. 'YiroXafx- 
 
 * [These are called .ogoXa Oripix. Herodian. iii* 
 9. 10, and Dioscor. vii. passim.] 
 
 •f Comp. Heb. and Eng. Lex. under itni IV. VI, 
 
 c c 
 
I O Y 
 
 386 
 
 10 Y 
 
 €av£i Tig Toy TrXsrov ayadov eiyai ^iyc'^ov ; 
 TSTO TO ybev^oQ 'lO^N fX^i, vifusTaL ttjv i//i/- 
 Xj)v. " Does any one su}3pose that riches 
 are the greatest good ? This falsity con- 
 tains in it rust, it corrodes the souj." In 
 Baruch, however, ch. vi. 12, 24, log is 
 used for the foulness contracted by gold ; 
 and Kypke thinks that both log and kci- 
 TiojTai, when applied to gold, should be 
 understood in a natural sense, as denoting, 
 not indeed the rust, but the Jbiibiess which 
 it may contract. Comp. verse 2, where see 
 more in Kypke himself. [[See Dioscor. v. 
 47. Ezek. xxiv.6, 11, 12. Theogn. v.451. 
 Theoph. de Lap. 399. Duport, on Theoph. 
 Char. X. p. 367. ed. Needham.] 
 
 'lovSala, ag^ //,from 'Itiddiog. — A Jewess. 
 occ. Acts xvi. 1. xxiv. 24. 
 
 'lovda'ii^o), from 'I«^a7oc*. — Tojudaize, 
 conform to, or live according to, the Jewish 
 religion^ customs, or manner, occ. Gal. ii. 
 14. Plutarch has this V. in Cicerone, p. 
 864. Comp. Ignat. Epist. ad Magnes, § 10. 
 The LXX use this verb, Esth. viii. 17, for 
 the Heb. tD'>'\r\'tM:)becoming or become Jews. 
 
 t^P^ 'Ia^aV/;oc, r), oj/, from 'In^aiog. — 
 Jewish, occ. Tit. i. 14. [Joseph. Ant. xx. 
 
 ^pf' 'la^atVwc, Adv. from 'la^dlKog. — 
 Jewishhj. after the manner of the Jews. 
 occ. Gai. ii. 14. [Strab. xvi. p. 1116.] 
 
 T0YAA~I02, B, 6, from Heb. n^n>.— ^ 
 Jew. All the posterity of Jacob were an- 
 ciently called Israel, or Children of Israel, 
 from the surname of that patriarch, until 
 the time of king Rehoboam, when ten 
 tribes revolting from this prince, and ad- 
 hering to Jeroboam, were thenceforth de- 
 nominated the House of Israel, whilst the 
 two tribes of Judah and Benjamin, who 
 remained faithful to the family of David, 
 were styled t!;e House of Judah: hence, 
 after the defection of the ten tribes, 
 tpmn>, LXX 'I«^a7ot, Jews, signify sub- 
 jects of the Kingdom of Judah, as 2 Kings 
 xvi. 6. XXV. 2.5. Jer. 'xxxii. 12. xxxiv. 9. 
 xxxviii. 19. xl. 11. But after the Baby- 
 lonish captivity the name ti:nin% Ta^atoi 
 or Jews^ was extended to all the descend- 
 ants of Israel who retained the t Jewish 
 religion, whether they belonged to the 
 two or the ten tribes', whether they re- 
 turned to Judea (as no doubt % some of 
 
 * [On verbs of this form, sea Buttman. 8 104. 
 Fisch. ad Well. iii. P. i. p. H.] 
 
 t So it is said, Esth. viii. 17, Many of the people 
 of the land i:nmno, LXX .ySr^i-^oi/, became Jems, 
 i. e. as to religion. Compare Witsii AwSsxtiipuAoi, 
 cap. viii. § 8. 
 
 :;: See Witsii ^tnapx^v, cap. v. Prideaux, Con- 
 
 the ten as well as of the two tribes did) 
 or not. " For," as Bp. Newton has well 
 observed, " it appears from the book of 
 Esther, that there were great numbers of 
 Jews (tZ3mn», Ta^atot) in all the hundred 
 twenty and seven provinces of the king- 
 dom of Alhasuerus, or Artaxerxes Longi- 
 manus, king of Persia, and they could not 
 all be of the two tribes of Judah and 
 Benjamin, who had refused to return to 
 Jerusalem with their brethren ; they must 
 many of them have been the descendants 
 of the ten tribes, whom the kings of As- 
 syria had carried away captive ; but yet 
 they are all spoken of as one and the same 
 peo})le, and without distinction are deno- 
 minated Jews." (omri', Ta^atot.) See 
 Esth. iii. 6, 13. iv. 3. viii. 5, 9, 11, 17. 
 ix. 2, and following verses. And in this 
 extensive sense the word is applied to the 
 N. T. See Acts ii. 5, 8 — 1 1. Compare 
 Acts XX vi. 7. James i. 1, where see Mac- 
 knight. — Further, the name of the patri- 
 arch Judah, from which the Jews were 
 called tD''"Tin' and Ta^aiot, means a * con- 
 fessor of Jehovah. Hence t the Apostle 
 distinguishes, Rom. ii. 28, 29, between him 
 who is a Je7v outwardly, and him who is 
 a Jew inwardly : by the former he means 
 a person descended from Abraham, Isaac, 
 and Jacob, according to the flesh, and ob- 
 serving the outward ordinances of the 
 iMosaic law, but destitute of the faith of 
 Abraham, and not believing in his seed, 
 Christ; by him who is s. Jew inwardly, 
 he intends one who, whether Jew or Gen- 
 tile by natural descent, is a child of Abra- 
 ham by a livoly fiiith in Christ the pro- 
 mised seed (see Rom. iv. 16. Gal. iii. 7, 
 29.), and consequently is a true co?fessor 
 of Jehovah. In like manner Christ him- 
 self speaks of some who say they are Jews, 
 'Is^diOL, tZ)>Tin*, i. e. the true confessors 
 or worshippers of God, but are not. Rev. 
 ii. 9. iii. 9. It appears indeed from the 
 Martyrdom of Polycarp, § 12, 13, 17, 18, 
 that there were many unbelieving Jews, 
 properly so called, at Smyrna; and from 
 Ignatius's Epistle to the Philadelphians, 
 § 6, that there were some of them at Phil- 
 adelphia. Vitringa, however, in both the 
 
 nex. pt. 1 . book 3, towards the beginning, Whitby 
 on James i. 1, and Bp. Newton's 8th Dissertation 
 on the Prophecies, vol. i. p. 212, 8vo. 
 
 * See Heb. and Eng. Lexicon under nT IV. 
 
 f [This assuredly is going too far. All that St. 
 Paul ineans is, that he alone deserves the name of a 
 Jcyf (i. e. of one of a nation receiving a revelation 
 from God) who has really an obedient and spiritual 
 mind.] 
 
IP I 
 
 387 
 
 I SH 
 
 above texts of Revelation, interprets the 
 term 'Ia^a/«c, in a mystical sense, of cer- 
 tain nominal Christians who pretended to 
 be confessors of a purer faith tlian other 
 believers, and in consequence separated 
 from the apostolical churches^, and set up 
 meetings of their own. St. Luke makes 
 a similar allusion to the import of the 
 traitor's name, Luke xxii. 47, He that 
 was called Judas, 'la^ac, nTilT', a confes- 
 sor of Jehovah ; but was far from deserv- 
 ing that glorious appellation. 
 
 ^lii^aiafxog, a, 6, from 'Is^at^^w, which see. 
 Judaism, the Jewish religion, occ. Gal. i. 
 13, 14, where, however, it evidently means 
 Judaism, not as delivered in its purity by 
 Moses and the prophets, but as it was 
 corrupted by the pharisaical traditions of 
 the Elders. The word occurs also |^Esth. 
 viii. 17.] 2 Mac. [ii. 21.] viii. 1. xiv. 38, 
 and frequently in Ignatius's Epistles. 
 
 'iTTTrevc, eof, 6, from Ittttoq. — A horse- 
 soldier, a horseman, occ. Acts xxiii. 23, 
 32. [Gen. 1. 9. Esth. viii. 14.] 
 
 ^^*"' 'WitLKov, H, TO, (rayfia, military 
 force, namely), from '/ttttoc. [The neuter 
 of the adj. linnKOQ.'] — Cavalry^ horse, occ. 
 Rev. ix. 1 6. So Xenophon, Cyropeed. lib. 
 i. p. 5Q. edit. Hutchinson, 8vo. inill- 
 KO'N ^e (Toi, OTvep Kpari'^oy, rCJv M/;^wv 
 (Tv/LLfxaxov Uai. " And the Median cavalry, 
 which is of all the best, will join you in 
 the war." [I Mac. xv. 38.] 
 
 "Ittttoc, «, 6 — A horse. James iii. 3. 
 Rev. vi. 2, 4. & al. 
 
 ^^ "IPIS, L^oQ, //. — An iris or rain- 
 bow, occ. Rev. iv. 3. X. 1. After the uni- 
 versal deluge the rainbow was appointed 
 by God as a token of the nnn, or purifier 
 whom he would raise up, and was given 
 as a sign to Noah and his descendants, 
 that God would no more cut off all flesh, 
 nor destroy the earth by the waters of a 
 flood. See Gen. ix. 11— 17. The whole 
 race of mankind then being so deeply in- 
 terested in this divine declaration, it might 
 be expected that some tradition of the 
 mystical signification of such an import- 
 ant emblem would be long preserved even 
 among the idolatrous descendants of Noah ; 
 nor need we be surprised to find Homer, 
 with remarkable conformity to the scrip- 
 ture account. Gen. ix. 13, speaking of the 
 rainbow which Jove hath set in the cloud 
 a sign to men, 
 
 'EN NE'cpE"! STH'PISE, TE'PAI: /aepdyriov i^Spcirrwy. 
 IL xi. lines 27, 28. 
 
 The ancient Greeks, who preceded that 
 
 poet, seem plainly to have aimed at its em- 
 blematical designation, when they called 
 it "IPIS, an easy derivative from the Heb. 
 rr"]* to teach, show ; or if with Eustathius 
 on II. iii. we derive "Ipie from the Greek 
 Verb Etpw to tell, carry a message, its ideal 
 meaning will still be the same. In some 
 passages Homer, as well as the succeeding 
 poets, both Greek and Latin, makes Iris 
 a goddess, and the messenger of Jupiter, 
 or Juno : a fancy this, which seems to 
 have sprung partly from the radical sig- 
 nification of the word, partly from a con- 
 fused tradition of the sacred emblematic 
 import of the rainbow, and partly from 
 an allegorical manner of expressing, that 
 it intimates to us the state or condition 
 of the air, and the changes of the weather. 
 Comp. II. xvii. 4ines 548, 549. — Iris, or 
 the rainboiv, was worshipped not only by 
 the Greeks and Romans, but also by the 
 * Peruvians in South America, when the 
 Spaniards came thither. But to return 
 to the Scriptures — As the bow, or light 
 in the cloud, f wonderfully refracted into 
 all its variety of colours, was in its ori- 
 ginal institution a token of God's mercy 
 in Christ, or, more strictly speaking, of 
 Christ, the real purijier and true light, 
 we see with what propriety the throne of 
 God, in Ezek. i. 28, and in Rev. iv. 3, is 
 surrounded with the rainbow ; and also 
 how properly one of the Divine Persons is 
 represented with a rainbow upon his head. 
 Rev. X. 1 . See Vitringa on both texts in 
 Revelation. 
 
 ^g^ 'IffayjEkoQ, a, o, from IcroQ equal, 
 and ayyekoQ an angel. — Equal, or like, to 
 the angels, occ. Luke xx. 36*. Comp. Mat. 
 xxii. 30. Mark xii. 25. [Hierocl. Aur. 
 Carm. p. 10. Phil, de Abel. T. i. p. 164, 
 27.] 
 
 ^g^ "lo-r/jut, from eiZia to know. To 
 confirm which derivation it may be re- 
 marked, that the Dorics for the 1 st pers. 
 plur. pres. act. of 'iaripL use "idpev, and for 
 the infin. laavai, "ihfxev, or Ihfiivai. with a h, 
 
 * " lis (les Peruviens) rendoient de grands hon- 
 neurs a I'Arc-en-ciel, tant pour la beaute de ses 
 couleurs, que parccqu'elle venoiet du soliel, & ce 
 rut pour cette raison, que les Incas la prirent pour 
 leur devise." L'Abbe Lambert, torn. xiii. 
 
 •\ The fanciful Greeks said, that Iris was the 
 daughter of Thaumas, S<a to &xvfxot.tr(xi rmvTriv [tk? 
 oLvBpdjTTsg'], because men admired or wondered at 
 her. Plutarch De Plac. Philos. lib. iii. cap. 5. 
 So Cotta the Academic in Cicero De Nat. Deor. lib. 
 iii. cap. 20, says of the rainbow. Oh cam causam, 
 quia speciem habeat admirabilem, Thaumante did- 
 tur natus. See Vossius De Orig. et Progr. Idol, 
 lib. iii. cap. 13. p. 789, 4to. edit. 
 
 CC2 
 
ISA 
 
 388 
 
 I 2P 
 
 — To know. occ. Acts xxvi. 4. Heb. xii. 1 7. 
 
 "Itrdi, 2d pers. sing, imperat. of eL/ji to 
 be, which see. — Be thou. Mat. ii, 13. v. 
 25. & al. 
 
 'ISKAPm'THS, H, b.—Iscariot. The 
 surname of the traitor Judas, who was 
 probably so called from the town of nv"ip 
 mentioned Josh. xv. 25. [Jer. xlviii. 41. 
 Amos ii. 2.] q. d. nvip U^'«, the man of 
 Carioth ; and he might be thus named to 
 distinguish him from the other Judas, the 
 brother of James. (See Luke vi. 16. John 
 xiv. 22. Jude verse I .) Mat. x, 4. & al. 
 l^wSo Schleusner and Wahl. There are 
 other etymologies given. Some very futile, 
 as from ^'Dm a reward, because he betray- 
 ed Christ for a reward ; and from "^pm a 
 falsehood. There is a dissertation on the 
 subject bv Heuraan in the Misc. Groning. 
 T. iii. p.*598.] 
 
 'lEOS, 77, ov. 
 
 I. Equal, in quantity, quality, dignity, 
 or SiC. occ. Mat. xx. 12. Luke vi. 34. John 
 V. 18. Actsxi. 17. * Rev. xxi. 16. 
 
 II. Spoken of testimonies, Equal, suf- 
 Jicient, coming up to the purpose, occ. 
 
 Mark xiv. 56, 59. The case was this: 
 the high priest and council sought wit- 
 ness against Jesus, irpog to ^avaraxTai 
 avTop, to put him to death ; but no false 
 witness borne against him was, Io-j?, suffi- 
 cient for this purpose, either because two 
 or more did not agree in the same fact 
 (comp. Deut. xvii. 6. xix. 15.), or because 
 the fact charged upon him, as at ver. 58, 
 was not capital. See Grotius, Whitby, 
 and Campbell, on Mark. [Schleusner and 
 Wahl say Consonans, consistent, as in 
 our translation, and Bretschn. has Eadem 
 argumento testimoniaT^ 
 
 III. 'laa, neut. plur. used adverbially, 
 As. occ. Phil. ii. 6, To livai laa Geo), To 
 he as God. " So Irra Qfm is most exactly 
 rendered agreeable to the force of lo-a in 
 many places in the LXX, which Whitby 
 has collected in his Note on this place. 
 The proper Greek phrase for equal to 
 God is 'iaov TM Oew, which is used John 
 y. 18." Doddridge. "^Irra is also applied 
 in the sense here assigned, by the Greek 
 writers, as by Homer, speaking of Fe- 
 4aeus, II. v. lines 70, 71, 
 
 "^O; pa. Ufiog fisv er)v, vCxa 8" 'irpifi B7ct esaj-a* 
 IIA (blhoisi Texsaci, y^apii^oaevri noffu ip. 
 
 " Whom, though a bastard, the generous 
 
 * [Here we may translate t^v \'ffy,v Bwpsui'—w; xx\ 
 yi/xlv^ the same, as to us. The Vulgate has eandrm 
 gratiam dedif.] 
 
 Theano brought up carefully as her own 
 children, to please her husband." Comp. 
 II. xiii. line 176, and II. xv. lines 439, 
 55 1 . So Telemachus, speaking of Eury- 
 machus, Odyss. xv. line 519, 
 
 Tov vCv *IZA ©E^"* 'iQxxfjCioi tiaop6u)ai. 
 Whom as a God the Ithacans regard. 
 
 And Ulysses, of Castor and Pollux, Odys. 
 xi. line 303, 
 
 And honour have obtained as the gods, 
 line 483, of Achilles, 
 
 Tlp\v yap ae ^wov hio/j.sv'^is.A. ©Ed'lSIN'. 
 We honour'd thee, when livuig, as the gods. 
 
 [^That lo-a is put here for 'iaoy, and is to 
 be translated equal (in nature and ma- 
 jesty) to God (see John v. 18.) is the de- 
 cided opinion of Schleusner, who cites Job 
 V. 14. x. 10. XV. 16. and Hippoc. Jurejur. 
 c. i. p. 42. Mi-dn. V. H. viii. 38. Glass. 
 Phil. Sacr. p. 65 ; and so Wahl, citing 
 Mathiae, § 443, 1. and Schafer ad Greg. 
 Cor. p. 130, and p. 1655.J 
 'laorrjg, rrjrog, >/, from laroQ. 
 
 I. Equality, i. e. mutual, or equitable 
 assistance, occ. 2 Cor. viii. 13, 14. [See 
 Job xxxvi. 29. * Polyb. vi. 8. 4. Plutarch. 
 T. vi. p. 367.] 
 
 II. Equity, occ. Col. iv. 1, where see 
 Wetstein. [See Dem. 1274, 10. Poll. 
 Onom. v. 108. Wakef. Silv. Crit. P. iii. 
 p. 122.] 
 
 ^^^ '1(t6tijjloc, h, 6, >/, from JtroQ equaly 
 and Ti^ri price. — Equally precious or va- 
 luahle. occ. 2 Pet. i. 1, where Schmidius 
 in Wolfius observes, that rifxir is governed 
 of laoQ. [See Ilerodian. iii. 6. 10. Xen. 
 Hier. viii. 10. Joseph. Ant. xii. 3. 1.] 
 
 To-o;^v)^oc, a, 6, from laog equal, and 
 ^'^x'? soul, mind. — Like-minded, of an 
 equal or like disposition. So Chrysostom 
 explains it by 6p6io)Q k^dl Krjdoixsvoy vpiov 
 Kcii (ppovTi^ovra, who, like myself, has a 
 care and concern for you." occ. Phil. ii. 
 20. [In this explanation Schleusner and 
 Wahl agree. See Ps. Iv. 13. Eur. Andr. 
 419. iEsch. Agam. 14/9.] 
 
 'IffparfXlrrig, a, 6, from Tcpaj/X, Heb. 
 bi^ltl^' Israel. 
 
 I. An Israelite, one descended from 
 Israel, or Jacob. Acts ii. 22. Rom. xi. 1 . 
 2 Cor. xi. 22. 
 
 * [The sense of this passage and of Zach. iv. 7- 
 is somewhat uncertain. 1 
 
1 ST 
 
 38.0 
 
 I ST 
 
 II. An Israelite indeed, John i. 47 or 
 48, means one who is not only a natural 
 descendant from Israel, but also imitates 
 the faith and piety (conip. Gen. xxxii. 28. 
 with John i. 48, and Doddridge's Note) 
 of that Patriarch. Conip. John viii. 39. 
 Rom. ix. 6. Gal. vi. 16, and 'lahaioQ. 
 
 'loraw, w, from ?aa>. See iV);p. — To 
 establish, occ. Rom. iii. SI. Comp. "lT7/ut 
 VI. 
 
 "lorr/jut, from the obs. verb tow the 
 same. Observe tTtiKEaay^ Rev. vii. 11, is 
 the 3d ])ers. ])lur. pluperf. indicat. ofl'^rj/jn, 
 Attic for £<r//K£t(7a)/: e<7arai, Acts xii. 14. 
 is the intin. perf. act. by syncope for 
 i'^aKEvat; hivQ. Luke xviii. 13, the 
 part. perf. act. masc. by syncope and 
 contraction, {l<^aKujQ, eTOwc, £<rwc,) and 
 f-dio-a, John viii. 9, the fern. Attic of 
 E^ioQ ; so i'^wQ neut. for i-raoc. Mat. xxiv. 
 ].i, (where see Woliius and Kypke) and 
 t'^uKTcii fem. plur. Rev. xi. 4. [The 
 present, imperfect, 1st aor. and 1st fut. 
 are transitive. The perfect, pluperfect, 
 and 2d aor. intransitive. The transitive 
 tenses have the following significations.] 
 
 I. To set, place. Mat. iv. 5. xviii. 2. 
 Mark ix. 36. Luke ix. 47. [& al. freq. 
 See Herodian i. 14. 18. /Elian. V. H. vi. 
 I. It is especially used of those who 
 bring fo/ward others in court or in a 
 public assembly to defend themselves. 
 Thus Acts iv. 7. (comp. John viii. 3.) v. 
 27. xxii. SO. And in this sense of 
 bringing forward^ I take Acts i. 23. and 
 vi. 6.] 
 
 II. To appoint. Acts i. 23. xvii. 31 ; 
 where Kypke cites from Dionysius Hali- 
 carn. lib. vi. p. 378, 'HME'PAN "E2TIJ- 
 2AN dp^aipfo-twj/. They appointed a day 
 for the election of magistrates. 
 
 , III. To establish, confirm. [^Rom. iii. 
 31. Mat. V. 17. x. 3. Heb. x. 9, and in 
 the pass. Mat. xviii. 16. 2 Cor. xiii. I. 
 comp. Deut. viii. 18. ix. 5. 1 Sam. xv. 13. 
 And so both in the act. and pass, in Rom. 
 xiv. 4. (He shall be brought to a state of 
 certainty.) In Mat. xii. 25, 26, and 
 Mark iii. 24, 25, 26, the sense is not very 
 different, A house divided against itself 
 shall not be established^ i. e. shall not be 
 keptfrm.'^ 
 
 IV. To appoint, agree, covenant. Mat. 
 xxvi. 15. St. Mark in the parallel place, 
 ch. xiv. II, uses the word £7rr/yye/\a vro 
 they promised, and St. Luke, ch. xxii. 5, 
 (TwiQevTo they covenanted ; which seem to 
 confirm the interpretation here given of 
 Ur)tiav, Mat. xxvi. 15. Though Raphc- 
 
 lius, Wolfius, and others explain it in 
 this passage by they weighed; (strictly 
 they placed kv 'Cvy<Z or «ra0/iw * on the 
 balance, or statera, comp. Job xxxi. 6. 
 Isa. xl. 2.) and certain indeed it is that 
 the ancients used in payments to weigh 
 their money, as is the practice of many 
 nations to this day f ; and t^r^pi is in this 
 view used for weighing, not only in the 
 LXX (where it answers to the Heb. h'pli^, 
 see Ezra viii. 25, 26, 29, 33. Jer. xxxii. 
 9, 10, and especially Zech. xi. 12.), but 
 in the classical writers, particularly Xe- 
 nophon. (See Raphelius, and Hutchin- 
 son's Note 1, on Xenophon's Cyropsed. p. 
 453, 8vo.) And that the traitor Judas 
 actually had the thirty pieces of silver, 
 appears from Mat. xxvii. 3, 5. [Schl, 
 says, that the origin of the phrase is, that 
 in weighing, the tongue of the scale was 
 steadied, or made to stand upright. Com- 
 pare Gen. xxiii. 16. Numb. vii. 26. '2, 
 Sam. xviii. 2. I Kings xx. 39. Reitz. ad 
 Lucian. Demon, c. 3U. t. ii. p. 388. The 
 Vulgate translates the word constituerefit, 
 and so Rcsenmiiller quoting I Mac. xiii. 
 38.1 
 
 V. To impute, lay to one's charge. 
 Acts vii. 60. 
 
 \The following senses are intransitive.] 
 
 VI. To stand. Mat. [vi. 5.] xii. 46, 47. 
 xiii. 2. xvi. 28, & al freq. Comp. Rom. 
 V. 2. xi. 20. Eph. vi. 11. In Luke v. 2, 
 hufra, applied to ships or barks, pay 
 mean either at anchor, or aground. See 
 Campbell, compare also Wetstein. []Add 
 John vi. 22. Acts i. 11. v. 20. xii. 14. 
 Mark xi 5. al. Polyb. iv. 61. 4. Xen. 
 Cyr. i. 4. 8. — of persons standing before 
 a judge. Acts xxiv. 20. xxv. 10. xxvi. 6. 
 See also Mark xiii. 9- (passive) Wahl re-' 
 fers the passage Luke v. 2. to sense 8. 
 saying, that the verb is used in the sense 
 subsistere, and apjdied either to men or 
 things. Schl. says, Portum tenentes. See 
 HonT. Iliad. 0. 43. 4. Jew. Fere. Lit. p. 
 44. — It is used of au army lying before a 
 city. Mat. xxiv. 15.] 
 
 VII. To remain, abide, continue. John 
 viii. 44. Acts xxvi. 22, where see Bowyer 
 and Kypke. 
 
 VIII. To stand .ftill, stop. Acts viii. 
 3S. Comp. Luke viii. 44. [Mat. xx. 3. , 
 Mark x. 49. Luke vi. 17. vii. 4. Xen, 
 Cyr. i. 4.] 
 
 * [This word is added in Herod, ii. 65. atd |y 
 ^vyff* in Ecclus. xxi. 25.] 
 
 t Comp. Heb. and p]ng. Lexicon in yj^n IIF. 
 and bpTV III. 
 
ISX 
 
 390 
 
 12a 
 
 [IX. Improperly, To persist^ persevere. 
 John riii. 44. Rom. v. 2. I Cor. xv. I. 
 2 Cor. i. 24. (on which construction, see 
 Mathise § 405.) 1 Pet. v. 12. 2 Kings 
 xxiii. 3. Xen. Hell. v. 2. 23, and in a 
 similar sense, absolutely, to be firm. Eph. 
 vi. 13. I Cor. X. 12. Polyb. x.'i6. 9. In 
 Eph. vi. 11. with itpog (and indeed, ac- 
 cording to Wahl in v. 13. where Schl. 
 says, to stand victorious), to resist^ i. e. to 
 stand Jirm against, i^-ee Exod. xiv. 13. 
 Ptaphel. Obs. Phil, in N. T. e Xen. p. 262. 
 To stand with confidence or safety. Luke 
 xxi. 36. Acts xxvi. 22. perhaps. Nahum 
 i. 6. Mal.iii. 2. Polyb. i. 14.45.] ' 
 
 [X. To stand by. Mat. xxvi. 73. * 
 Mark xi. 5. Luke xix. 8. John iii. 29. 
 Actsxi. 13.] 
 
 [XI. To be, or live, versor. John i. 26. 
 vi. 22. Numb. ix. 17. x. 12. See D'Or- 
 ville ad Charit. p. 303.] 
 
 'IoTO|Of'a», Co, from iVwjO knoiving, which 
 from iVi/yut to know. Comp. 'Err ha pat. 
 
 I. To know. Thus sometimes used in 
 the profane writers. fPolvb. iii. 48. ix. 
 143.] 
 
 II. To visit, so as to consider and ob- 
 serve attentively, atid gain the knowledge 
 of. Thus it is several times applied by 
 Plutarch, particularly in his Life of Ci- 
 cero, torn. i. p. 861, D. where he says, 
 " The parent of Cicero's school-fellows 
 used to come to the schools where he was 
 taught, o\Ijel re (3skofieysQ Ueiv tuv Kike- 
 piora, Kal rrjv vfivsfxivriv clvth irepi rag 
 paOrjffetQ o^vrrjTa kul avveatv 'ISTOPH'- 
 SAI, " being desirous of seeing him with 
 their own eyes, and observing his cele- 
 brated acuteness and abilities in learning." 
 occ. Gal. i. 18; where, as Raphelius has 
 well remarked, it is evident, that St. 
 Paul's stay at Jerusalem for fifteen days 
 was not merely to get acquainted with St. 
 Peter's person, but to acquire a thorough 
 knowledge of his sentiments concerning 
 the Christian doctrine. See more on this 
 passage in Eisner, Raphelius, Wolfius, 
 Wetstein, and Kypke. ['I^opelj/ is ex- 
 plained in this sense by Thom. M. in voce 
 and the Schol. on Soph. El. 319. See 
 Abresch. ad ^schyl. c. 29. p. 207. Bud. 
 Comm. L. G. p. 1071.] 
 
 'Iffxypog, a, or, from larxvo). 
 
 I. Strong, mighty. Mat. xii. 29. 1 Cor. 
 
 * [Schl. thinks, that in this place, Heb. x. 11. 
 Rev. vii. 9. viii. 2, it is to stand as a minister or 
 functionary, as in Gen. xli. 4G. n«p/Vyi/^j also has 
 this sense, as in Deut. i. 38. See Horn. Od. X. 
 115. Jiiv. Sat. V. 63.] 
 
 i. 27. iv. 10. Comp. Heb. vi. 18. [The 
 word is applied to God, Rev. xviii. 8. to 
 Christ (with reference to his high dig- 
 nity). Mat. iii. 11. Mark i. 7. Luke iii. 
 16. — to angels. Rev. v. 2. xviii. 21. — to 
 men. Mat. xii. 29. Luke xi. 21. In 1 Cor. 
 i. 27. it denotes the strength or dignity of 
 riches, learning, &c.] — "laj^yporepog, com- 
 parat. stronger, mightier, [more excellent.'] 
 Mat. iii. 11.1 Cor. [i. 26.] x. 22. & al. 
 
 II. Mighty, valiant. Heb. xi. 34. 
 Comp.* 1 John ii. 14. [In this latter 
 place Schl. says, strongly rooted in faith, 
 Wahl, strong in mind^ 
 
 III. Strong, forcible, violent, veheme7it^ 
 grievous. Mat. xiv. 30. Luke xv. 14. 2 
 Cor. x. 10. Rev. xix. 6. [Numb. xiii. 18. 
 XX. 20.] 
 
 IV. Strong, fortified, secured from at" 
 tack. Rev. xviii. 10. [Judg. ix. 51. Thu- 
 cyd. iv. 9. It is firm, in Heb. vi. 18. 
 Polyb. xxxi. 20. 8 ] 
 
 T2Xri:, voQ, ^i,— Strength, might , 
 poiver, ability. Mark xii. 30. Eph. i. 19. 
 2 Thess. i. 9. 1 Pet. iv. 11. Rev. xviii. 2, 
 "EKpa^sv kv iax^i) ^^ cried out with 
 strength, mightily, aloud. This seems 
 an Hellenistical expression. See Theo- 
 dotion in Dan, iii. 4. iv. 11, or 14, where 
 iv l(T)(yi answers to the Chald. b»ni with 
 strength. 
 
 'Iffyvb), from la-^^yq strength. 
 
 I. To be strong, [as in Josh. xiv. 11. 
 Ecclus. XXX. 13.] sound, whole, valere. 
 Mat. ix. 12. Markii. 17. 
 
 II. To avail, be of use, or force. Mat. 
 V. 13. Gal.v. 6. vi. 15. Jam. v. 16. Heb. 
 ix. 17. [Diod. Sic. ii. 23. ^lian. V. H. 
 2. 38.] 
 
 III. To be able, can. Mat. viii. 28. 
 xxvi. 40. Mark v. 4. ix. 18. Luke vi. 48, 
 & al. freq. Phil. iv. 13, YiavTa la^vio, for 
 Krara Travra la^vio, I am able or strong as 
 to all things, i. e. I can do and bear all 
 things. 
 
 [IV. To prevail, or exert strength. Acts 
 xix. 20. *] 
 "IcTisjQ, Adv. from "lctoq equal. 
 
 I. Equally, equitably. Thus it is some- 
 times used in the profane writers. [Polyb. 
 iii. 7(}. 13. Demosth. 35, 26.] 
 
 II. Perhaps, per adventure, it may be. 
 q. d. the chances are equal on both sides. 
 And in this sense it is most commonly 
 found in the profane writers; (see Sca- 
 
 * [In Acts xix. 16. some say, to conquer ; Schl. 
 has, to treat one violently. Wahl, to exert strctigih 
 against.'^ 
 
I XG 
 
 391 
 
 ] ilT 
 
 pula and Wetstein.) But in Luke xx. 
 13, the only text of the N. T. where it 
 occurs, Bp. Pearce and Campbell render 
 it surely, and remark, that it is evidently 
 so applied by the LXX, 1 Sam. xxv. 21, 
 to which we may add Jer. v. 4 ; in both 
 which texts it answers to Heb. "i^*, and 
 the Bishop further observes, that Xeno- 
 phon and ^lian have used it in this latter 
 sense. See Xenophon Cyri Exped. lib. 
 iii. p. 191. 2d edit, Hutchinson, 8vo. and 
 Notes, occ. Luke xx. 13. [It is, perhaps^ 
 in Aristot. Rhet. ii. 13. Herodian iv. 14. 
 16. vi. 3. 6. iElian. V. H. xi. 8. and in 
 the LXX. Gen. xxii. 21. Jer. xxvi. 5. 
 But Schl. agrees with Parkhurst, and 
 cites Plat. Gorg. vii. 39, 52. Munker ad 
 Antonin. Lib. Metam. c. 6. p. 46. Locell. 
 ad Xen. Eph. p. 188. Glass. Phil. Sacr. 
 p. 426.] 
 
 E^^ ^IxOvhov, «, TO. A diminutive 
 from Ix'^vg. — A little or small Jisk, pisci- 
 culus. occ. Mat. xv. 34. Mark viii. 7. 
 This diminutive is used both by Plutarch 
 and Athenaeus. See Wetstein. j^See Plu- 
 tarch t. X. p. 138. ed. Reisk. Athen. viii. 
 p. 359. D. But Schl. does not think it a 
 diminutive in the N. T., for there are 
 many words in Greek which have the form 
 but not the meaning of diminutives. See 
 &rtov et Fisch. Anini. ad Well. p. 133. 
 Wahl calls it a diminutive. 
 
 "I^OvQ, voQj o, from "ikm to go, and ^ww 
 to rush impetuously, — A Jlsh, so called 
 from their impetuous or swift motion, 
 " The shape of most fish says Brookes *, 
 is much alike, sharp at either end, and 
 swelling in the middle, by which they are 
 
 thus able to traverse the fluid they in- 
 habit with greater ease. That peculiar 
 shape which nature has granted most 
 fishes, M^e endeavour to imitate in such 
 vessels as are designed to sail with the 
 greatest swiftness ; However, the progress 
 of a machine moved forward in the water 
 hy human contrivance, is nothing to the 
 rapidity of an animal destined to reside 
 there. The shark overtakes a ship in full 
 sail with ease, plays round it, and aban- 
 dons it at pleasure." Mat. vii. 10. xvii. 
 27. Luke v. 6, & al. [Gen. i. 26, 28.] 
 
 "I^voc, tOQ, «c, TO^ from tVw to go, 
 come. 
 
 1. The sole of the foot, on which Ynen 
 and animals go. Comp. Batrtc II. [Ex. 
 xliii. 7. Deut. xi. 24.] 
 
 l\. A footstep, the impression left by 
 the sole of the foot in walking*. In the 
 N. T. it is used only in a figurative sense, 
 as it likewise often is in the profane wri- 
 ters. See Wetstein. occ. Rom. iv. 12. 2 
 Cor. xii. 18. 1 Pet. ii. 21. [Ecclus. xxi. 
 7. Polyb. iv. 42. 7-] 
 
 'lil'TA, TO. Undeclined. — An Iota, 
 Jod, or Yod; for our Saviour, no doubt, 
 used the name of the Hebrew letter : 
 though it may be observed, that i (Iota) 
 is the smallest letter in the Greek, as "• 
 fjodjj whence it is taken, is in the He- 
 brew alphabet. Hence t Irenseus calls 
 Iota an half letter, (dimidia) ; hence also 
 the proverb, Ne Iota quidem, Not even 
 an Iota. The English word Jot, by 
 which our translators render 'Iwra, is pro- 
 bably derived from the name either of the 
 Greek or Hebrew letter, occ. Mat. v. 18. 
 
 K. 
 
 K 
 
 K A r 
 
 Ij^ K, Kappa. The tenth of the more 
 -*-^ 5 modern Greek letters, but the ele- 
 venth of the ancient; whence, as a nu- 
 meral character, k still denotes the second 
 decad, or twenty. In the ancient or Cad- 
 mean alphabet K answered to the Hebrew 
 
 * Natural Hist. vol. iii. Introduct. p. 12. Comp. 
 Nature Displayed, vol. i. Dial. 13. p. 232. English 
 edit. l2mo. 
 
 or Phenician Kaph in name, order, and 
 power ; but its form approaches nearer to 
 the Phenician letter, and to this small k, 
 as it is sometimes written or printed, has 
 a manifest resemblance. 
 
 Kayw, for koX hyib, by an Attic crasis.— - 
 
 * [See Xen. de Ven. iii, 8. v. 7. Polyb. xxxvii. 
 3. 3. Ps. Ixxvii. 19.] 
 
 f Advers. Haeres. lib. ii. cap. 41. edit' Grabc. 
 
K A 
 
 392 
 
 K A e 
 
 And I, I also. Mat. ii. 8. x. 32. xi. 28, 
 & al. freq. lOn the other hand. Mat. xvi. 
 18.] — It is frequently used in the LXX 
 for the Heb. »:i^% or »DJb^^. [Gen. xlii. 37. 
 
 1 Sam. xii. 6.] 
 
 , Ka0a, Adv. from Kara according to, and 
 a which things. — According as, q. d. ac- 
 cording to those things ivhich. occ. Mat. 
 xxvii. 10. — In the LXX it generally an- 
 swers to the Heb. ^ti^«n, which is com- 
 pounded in like manner of !} according to, 
 and iu;t^ which. [Gen. vii. 9.] 
 
 Kadai^eaiQ^ log, Att. eojg^ rj^ from kci- 
 daipito. — A demolishitig, destruction, occ. 
 
 2 Cor. X. 4, 8. xiii. 10. [In the first of 
 these places (with which comp. Prov. xxi. 
 22.) both the words occurring, are used 
 metapliorically. Comp. Xen. Hell. ii. 2. 
 9. Demosth.755, 8. In 1 Mac. iii. 44. 
 the word is used for mischief (done) as in 
 1 Cor. xiii. 10. (Comp. Esth. iii. 8. in 
 [Jsser. ed. Vet. Alt.)] 
 
 KadaipEM, w, from Kara dotvn, and aipeoj 
 to take. 
 
 I. To take down or away. occ. Mark 
 XV. 36". 46. Luke xxiii. .53. Acts xiii. 29. 
 Polybius in like manner, lib. i. p. 87, edit, 
 fol. Paris, 1616, applies the V. to taking 
 down a body from the cross — eKetvuy j^dv 
 KAGE'IAON. So Josephus in his Life, § 
 75, speaks of certain prisoners M^ho had 
 been crucified, but Avhom Titus EKiXevaer 
 KAGAIPEOE'NTAS ^tvr^g ^spctTreiar Ittl- 
 fxeXs'^arrjQ rv^elv., ordered to be taken 
 down^ and that the best care should be 
 taken of them for their recovery. Comp. 
 Kypke in Mark xv. 46. [See Josh. x. 
 9:7. viii. 29. Antonin. Lib. fab. 13. Jo- 
 seph. Ant. vii. 9. 1. Lucian. Dial. Deorr. 
 xii. 1.] 
 
 II. To cast^ or yull do7vn, as princes or 
 potentates, occ. Luke i. 52, where Wet- 
 stein shows, that the best Greek writers 
 apply the V. in the same sense to kings 
 and princes. [Herodian. viii. 3. 1 1. Peri- 
 zon. ad ^lian. V. H. ii. 25.] 
 
 III. To take, pull down, demolish^ as 
 buildings, occ. Luke xii. 1 8. [See Polyb. 
 iv. 52. 8. Herodian. iii. 1. 15. Xen. Cyr. 
 vi. 1. 20. 2 Chron. xxx. 14. Deut. xxviii. 
 52.] 
 
 IV. To destroy^ as nations, occ. Acts 
 xiii. 19. 
 
 [V. Metaphorically, To destroy, or 
 bring to nothing. Used of the majesty of 
 Diana, Acts xix. 27, where the Syriac 
 has, And the goddess of all Asia — will be 
 despised. See Diod. Sic. iv. 8. Lysias. 
 20ljj 1. Zach. i.\. 6. To make void, or 
 
 overturn (false) opinioiis. 2 Cor. x. 5. 
 Joseph. Antiq. vi. 9. 1. Ka^atpi^o-w Ti}v 
 aXa^oreiav ra TroXe/itH.] 
 
 Kadaipb), from jcara and aipo) to remove^ 
 take away. 
 
 I. To purge, cleanse. It seems most 
 properly applicable to the flth or &c. 
 taken away., and is thus used by Homer, 
 Odyss. vi. line 93. 
 
 "^kurap sTTsi 7rA(;vay, KA'fi)H<PA'N T£ pCna noKKu, 
 But having wash'd and cleans'd away the spots. 
 
 (Comp. II. xiv. lin. 171, and II. xvi. lin. 
 ^^7^) and by Athenseus, lib. vii. (as cited 
 by Scapula) -Kavra aTtiKov KAGAI'PEIN, 
 to take away or purge every spot. So 
 Arrian, Epictet. lib. ii. cap. 16, uses this 
 V. transitively with an accus. of the thing 
 taken away j speaking of Hercules. Ile- 
 pirjh KA0AI'Pi2N 'AAIKI'aN Kal 'ANO- 
 MI'AN. 'AXX' 8k: ei 'llpaicXTjg Kai h Ev- 
 vaffut KAOA'IPEIN TA^ 'AAAOTPI'A 
 KAKA\ e^£ OrjaevQ, 'iva TA' rfJQ 'ArriKriQ 
 KABA'PHiS- TA (ravr5 KA'eAPON. 
 '• He went about extirpating injustice and 
 lawless force. But you are not Hercules, 
 nor able to extirpate the evils of others, 
 nor even, Theseus, to extirpate the evils of 
 Attica: extirpate your own then." E. 
 CARTER. Comp. Kypke in Mat. viii. 
 '3. But the V. is generally in the profane 
 writers, as in the N. T. spoken of the 
 thing or person purged or cleansed, occ. 
 Heb. X. 2. [See Diod. Sic. iv. 31 and 
 69. iEliau. V. H. iii. 1. iv. 5. viii. 5. 
 Xen. Anab. v. 7. 35. The verb is con- 
 stantly used to express cleansing by re- 
 ligious lustration, as in the places cited 
 from ^lian : ica0a|Ojuot^m ean lustratiotiSy 
 expiations; see Salmas. Preef. ad Cab. 
 Tab. p. 25. Hence, Schl. and Wahl. 
 translate it here. To expiate, m free from 
 sin and its punishment. The word occurs 
 2 Sam. iv. 6. in an uncertain significa- 
 tion.] 
 
 II. To clear, as the branch of a vine 
 from useless twigs or shoots by pruning, 
 occ. John XV. 2, where see Wetstein and 
 Campbell, and comp. Ainswortli's Latin 
 Diet, in Resex. \^KK.adap<TLCL (Lev. xix. 
 23.) means useless branches.'] 
 
 KaQaitep, from KaQa (which see), and 
 Tvep truly, [or rather from kcito. and 
 oTrcjO.] — As truly, as indeed^ as. Rom, iv. 
 6. xii. 4. 2 Cor. iii. 13, & al. [Gen. xii. 
 4. Exod. V. 13.] 
 
 ^,g^ Ka0a7rrw, from Kara in tens, and 
 ixTTTtx) to bind, which sec under "ATVTopai. 
 — To bind, wind, or twist, occ. Acts 
 
K A 
 
 393 
 
 K A0 
 
 xxviii. 3, Kadii\l/e Tijg xeipuq otvrw. The 
 expression is elliptical for KciQrj\pe havTr)u 
 eirt riig x^tpog avr«, Mouud itself upon his 
 hand. Most of the interpreters explain 
 it, invaded or attacked his hand (so the 
 Vulg. Erasmus, Castalio, and Beza), as if 
 the \rord were Kadsixbaro in the middle 
 voice, and used in the same sense as the 
 simple uTrreadai uiuloubtedly is. But it 
 does not appear that the active KudaTrrb) 
 is ever applied in this signification; but 
 that it denotes to bind, bifid upon, or the 
 like, Bochart has proved from Xenophon, 
 cSfc. vol. iii. 3G9, 370 See also Wetstein, 
 Woliius, Scheuchzer Phys. Sacr. and Sui- 
 cer. Thesaur. [Both Schl. and Wahl 
 consider it as neuter, To adhere. It 
 occurs in a transitive sense, Polyb. viii. 8. 
 3. Xen. Ven. vi. ij.] 
 
 Kadapt^u), 1st fut. Kadaplaio, Att. Ka- 
 daplit), (Heb. ix. 14.) from KaQapug pure. 
 I. To cleanse, free from filih. Mat. 
 xxiii. 25. Luke xi. 39. Comp. Mark vii. 
 1 9, where it is spoken of a privy ^ which 
 *" cleanses, as it were, and carries off the 
 grosser dregs of all the food that a man 
 eats." Thus Doddridge. And, no doubt, 
 this interpretation, if the grammatical 
 construction of the Greek would bear it, 
 v.'ould be the most easy and natural. 
 But how can the neut. particip. icadapl- 
 ^oy, be construed Avith the masc. N. a^i- 
 cpwya ? * Others therefore, though surely 
 not without force, have referred KaQapi'Cov 
 to irdv^ vcr. 18. The truth seems to be, 
 that the true reading, though not dis- 
 covered in any Greek MS. hitherto col- 
 lated, is Kadapi^ovra, according to Mark- 
 land's conjecture in Bowyer. And this 
 reading has been lately much confirmed 
 by Mr. Marsh (in Note 35, p. 458 of the 
 1st vol. of his Translation of Michaelis's 
 Introduct. to the N. T.) from the evi- 
 dence of the ancient Syriac version, where 
 we find ^mil^pl TihD xO-idI i^no^nn 
 ^<n^^^^^0, Afid is cast out into the privy, 
 which purges all food. And the same 
 learned writer very probably accounts for 
 the final -a in Kcidapi^orra being omitted 
 in some early copy, and thence in many 
 others, by remarking that the three fol- 
 lowing words all end in that same syllable 
 ra. [Sd\\. says, ciborum purgam'entum, 
 nbi homines se expurgant ah omnibus 
 cibis, without any remark. And so Ko- 
 senmiiller, at least, to the same efi*ect, by 
 
 * 31artin's French tnmslation, Diodati's Italian, 
 and Campbell's translation and Note. 
 
 supplying o l<Tt before Kadapil^ov, and 
 translating which thing, (viz., the fact 
 that food descends into the stomach, and 
 thence into the privy,) carries aivay all 
 kinds of food both pure and impure, so 
 that impure food thus loses its impurity. 
 He quotes p.r] Xoyo/ia^etv, kiq nltv XP^^*-' 
 fiov in 2 Tim. ii. 14. as a similar case of 
 ellipse, but the difficulty is not in the 
 ellipse, but in making sense of the sen- 
 tence, even allowing the ellipse to exist. 
 Bretschneider says, icadapi^ov is for Kada- 
 pi'CovTa, referring to Mathiae § 437- Wahl 
 considers Kadapii^ov as put for Kadapii^oy 
 e<ri, (see Herman, ad Vig. p. 770. 776.) 
 and then makes the whole preceding part 
 of the verse a nominative to this verb, as 
 if it were to eitTTropeveadai, &c.] 
 
 II. To cleanse or 7nake clean from the 
 leprosy. Mat. viii. 2, 3. x. 8, & al. freq. 
 The LXX often use it for legal cleansing 
 
 from the leprosy, answering to the Heb. 
 inn, Lev. xiv. 8, 9. [See Levit. xiii. 6. 
 13. & al. for into.] 
 
 III. To cleanse, purify, spoken of legal 
 or ceremonial purification, occ. Heb ix. 
 22, 23. Comp. Acts x. 15. xi. 9. [See 
 Ex. xxix. 36. Lev. viii. 15. ix. 15. Ex. 
 xxix. 37. XXX. 10. Ecclus. xxiii. 9. xxxviii. 
 10. In the two passages of the Acts, 
 Schl. says it is, To declare clean.'J 
 
 IV. To cleanse, purify, in a spiritual 
 sense, from the pollution and guilt of sin. 
 occ. Acts XV. 9. 2 Cor. vii. 1 . Eph. v. 26. 
 Tit. ii. 14. Heb. ix. 14. 1 John i. 7, 9. 
 Jam. iv. 8, KaQapiffare xftp«?5 apaprhiKoi, 
 Cleanse your hands, ye sinners. Comp. 
 Isa. i. 16. So Josephus De Bel. lib. v. 
 cap. 9. § 4. opposes XEPSPN KA0A- 
 PA^IU, clean or pure hands, to the ra- 
 pines, murders, Sfc. of the Jewish zealots ; 
 Herodotus, lib. i. cap. 35, calls a man 
 vi'ho had undesignedly slain another, « 
 KAeAPO'2 XEFPAS, not clean in hands; 
 and Lucian, tom. i. p. 357. De Sacrif. 
 mentions "O^iq pij KA0APO'S e^i TAS 
 XErPAS. [Jer. xxxiii. 8. Ez. xxxvi. 
 
 Kadapicrpdc, «, o, from KEKaOapiffpaL, 
 perf. pass, of Kudapi^u). 
 
 I. [A purifying, or purification, of the 
 Jewish washings. John ii. 6. — of the pu- 
 rification after childbirth, (see Lev. xii.) 
 Luke ii. 22. — of purification from leprosy. 
 Mark i. 44. Luke v. 14. 1 Chron. xxiii. 
 1 8. See Lev. xiv. 3, 4, &c.] 
 
 II. [Purification by baptism. John iii. 
 25.] 
 
 HI. \_Purtficationfrom sin, expiation. 
 
KAO 
 
 39* 
 
 KAO 
 
 2 Pet. i. 9, and Heb. i. 3. The last phrase 
 KaQa^LfffjLov ttoleLv, occurs Job vii. 20. The 
 word is found in this sense, Ex. xxix. 36. 
 XXX. 10.] 
 
 Ka0apoe, a, ov^ from KaOalpio to cleanse. 
 
 I. Clean, pure, clear, in a natural 
 sense. See Mat. xxiii. 26. xxvii. 59. 
 John xiii. 10. Heb. x. * 22. Rev. xv. 6. 
 xxii. 1. 
 
 II. Clean, lawful to he eaten or used. 
 Luke xi. 41. Rom. xiv. 20. Tit. i. 15. In 
 all which texts there is a plain reference to 
 legal or ceremonial cleanness. 
 
 III. Clean, pure, in a spiritual sense, 
 from the pollufion and guilt of sin. See 
 Mat. V. 8. John xiii. 10, 11. xv. 3. 1 
 Tim. i. 5. iii. 9. Jam. i. 27. In this view 
 it is particularly applied (conformably to 
 the Heb. phrase SiD >pj, 2 Sam. iii. 28 ; 
 comp. Num. xxxv. 33, and under Ka0a- 
 pt^w IV.) to purity or cleanness from 
 blood or blood- guiltiness, occ. Acts xviii. 
 6. XX. 26. In both M'hich passages, how- 
 ever, it refers to the blood and death of 
 souls. Comp. Ezek. xxxiii. 1 — 9. Mat 
 xxvii. 24. To show that KAOAPO'S 
 'AIIO' is not a merely Plebraical phrase, 
 Kypke cites from Josephus, KAGAPO'S 
 
 ■ — Tag xeipaq 'AIIO' th (j)6yi^, and ttip ctd- 
 roiay KAGAPA'N 'AIIO' TraarjQ KUKiag ; 
 and even from Demosthenes, KA9APA' 
 'AnO\ — [^This phrase occurs Gen. xxiv. 8. 
 and see Diod. Sic. i. 24. xx. 25. Dem. 
 122. 7. Mathiae § 329. The passages 
 cited at the commencement of this head, 
 viz.. Mat. V. 3. (with which compare Gen. 
 XX. 5. Job xxxiii. 3. John xiii. 10.) &c. 
 are translated by Schl. and Wahl, as vir- 
 tuous, free frojn all stain of sin. 1^ 
 
 ¥.aQap6TriQ, Tr]TOQ, i), from KaOapog. — 
 Purity, cleanness, legal or ceremonial, 
 occ. Heb. ix. 13. [See Xen. Mem. ii. 1. 
 22, and Ex. xxiv. 10. in one MS.] 
 
 KaQe^pa, uq, r/, from kcitcl do7vn, and 
 edpa a seat, or from KaOe^Sfiai, 2 fut. of 
 KaQi'Coixai. — A seat. occ. Mark xi. 15. Mat. 
 xxi. 12. xxiii. 2, where the Scribes and 
 Pharisees are said to sit (the usual posture 
 o^ teachers ■\ among the Jews; see Mat. 
 V. 1. xxvi. 5.1. Luke iv. 20. Acts xvi. 
 13.) in Moses's seat, as being the ordinary 
 teachers of his law in the schools and sy- 
 nagogues, Ql Kings X. 19.] 
 
 Kadii^ojJLai from Kara down, and ei^ojjiat 
 
 * [Schl. says, this is noi pure "water ^ \)\xi purify- 
 ing "water, Comp. Eph. v. 20.] 
 
 •f- [See also Philost. Vit. Soph. ii. 2. Juvenal, 
 vii. 203.] 
 
 to sit, which from ei^u) to set. — To si 
 down, sit. occ. Mat. xxvi. 55. John iv. 6. 
 xi. 20. XX. 12. Acts vi. 15. (comp. Hom. 
 Iliad S. 420.) Luke ii. 46, where see 
 Doddridge's Note, and Vitringa De Syna- 
 gog. Vet. vol. i.p. 167, 168. [Ezek. xxvi. 
 16.] 
 
 Ka9' IiQ. See under "Eig VIII. 
 
 I^g^ KaQe^fJQ, Adv. from tcara accord- 
 ing to, and kS} order, which see. 
 
 I. In order, or rather, according to 
 Campbell, whom see on Luke i. 3, "^ Dis- 
 tinctly, particularly, as opposed to con- 
 fusedly, generally." occ. Luke i. 3. Acts 
 
 xi. 4. xviii. 23. 
 
 II. With the article prefixed it assumes 
 the signification of a N. and denotes Fol- 
 lowing, succeeding, occ. Luke viii. 1 . Kai 
 lyivETO kv T^ KaQei,f}g (xP^vw namely), 
 And it came to ptass in time following, 
 i. e. afterwards. Acts iii. 24, rwv Kade^fjQ 
 (yEyovorioy namely), who wer^e, or came 
 after, succeeding. 
 
 KadevSii), from Kara intens. and ev^oj or 
 ev^iio to sleep, which perhaps from ev well, 
 pleasantly, and ^fw to bind. So Penelope 
 in Homer. Odyss. xxiii. lin. 16, 17. 
 
 I 
 
 •TTTltf- 
 
 'HAE'OI, Of yu' 'EIIE'aHSE (piKoc (iXi^ixp a//(p<xa- 
 
 Sweet sleep 
 
 Which hound my senses, and my eye-lids clos'd. 
 
 So Pope, Homer's II. xiv. line 415, men- 
 tions. 
 
 Somnus' pleasing ties. 
 
 And Drj^den, Troii. and Cress. 
 -Sleep seal those eyes ; 
 
 And tie thy senses in as soft a iond. 
 As infants void of thought. 
 
 I. To sleep, he asleep, be fast asleep, 
 Mat. viii. 24. xxv. 5. xxvi. 43, 45. [It 
 seems that Kadev^io sometimes denotes 
 only To go to bed, as Deut. xi. 19. ; and 
 Schl. thinks that this may be the sense in 
 Mark xiv. 40, 41.] 
 
 II. To sleep the sleep of death. * 
 Mat. ix. 24. Mark v. 39. Luke viii. 52. 
 (Comp. John xi. 4, 11-— 14.) 1 Thess. 
 V. 10. See Koipato. It is used in the 
 same sense by the LXX for the Heb. 2'Dm 
 to lie down, Ps. Ixxxviii. 5 ; and by 
 Theodotion for ]m' to sleep. Dan. xii. 2. 
 [In Mat. ix. 24. Schl. says that the dif- 
 
 * See liardncr's Vindication of Tliree JMiraclcs, 
 p. 52, &c 
 
K A e 
 
 395 
 
 K AG 
 
 ference between cnrodvyjffKu} and icadev^u) is 
 this, that the first is 7o die without hope of 
 revival; the latter, To die so as to be 
 revived. Wahl takes the word in its usual 
 sense of To sleep.'] 
 
 III. To be spiritually asleep, i. e. se- 
 cure and unconcerned in sin, or indolent 
 and careless in the performance of duty. 
 Eph. V. 14. 1 Thess. v. 6. Conip. Mat. 
 XXV. 5, 13. Rom. xiii. 11 — 13. 1 Cor. xv. 
 34. 
 
 [^^^ KadrjyrjTijg, h, 6, from Kadrjyeopat 
 to lead or guide i?i the way, which from 
 Kara and iiyeopai to lead. — A guide, ])ro- 
 perly in the way, so a leader, director, 
 teacher, occ. Mat. xxiii. 8, 10. But ob- 
 serve, that in the former verse many 
 Greek MSS. read ^idaaKaXoQ (see Wet- 
 stein), to which agrees the Syriac ver- 
 sion ; and this reading best corresponds 
 with the preceding word 'Pa€€t as inter- 
 preted by St. John, ch. i. 39, and is ac- 
 cordingly embraced by Origen, Chrysos- 
 tom, and many modern critics. See Bow- 
 yer and Campbell. [It occurs in this 
 sense in Plut. de Discrim. Amic. and 
 Adul. c. 45. and in Vit. Alex. c. 5, where 
 it is applied to Leonidas, rather as a title 
 of pre-eminence over the other paedagogues 
 and teachers of Alexander. Dion. Hal. ii. 
 p. 1.38. Diog.L. i. 13.2/.] 
 
 KaOijKoj, from Kara according, or toge- 
 ther, with, and tjkio to come. [Ex. xvi. 1 6. 
 Deut. xxi. 17. Ez. xxi. 26.] — To be con- 
 venient. Jit, convenio3 whence imper. Ka- 
 OiiKEi, it is convenient. Jit ; and particip. 
 neut. Kady]i:oy, orrog, to, Jit, Jilting, con- 
 venient, occ. Acts xxii. 2'1. Rom. i. 28. 
 Comp. 'AviiKw III. [See Ecclus. x. 23. 
 2 Mac. vi. 4. Polyb. ii. 2. 7. Xen. Cyr. i. 
 2. 5. The impers. form does not occur in 
 the LXX.] 
 
 Kci^T/^at, from Kara down, and ypai to 
 sit, which from €w to place. 
 
 1. To sit down, sit. Mat. ix. 9. xi. 16. 
 xiii. 1, 2. xxii. 44, where observe kciBh is 
 2 pers. sing, imperat. Attic for KaOr](To. 
 So Kudy, Acts xxiii. 3 *, is the 2 pers. 
 sing. pres. indicat. Attic for Kadrjaat. 
 [Add Mat. xxvii. 1 9, in which as well as 
 in Acts xxiii. 3. the word is used of 
 persons sitti?ig in judgment. See Philost. 
 Vit. Apoll. viii. c. 7. and hence the word 
 icadrifieyoQ denotes the judge in Themist. 
 Or. i. p. 12.]— Ka0r7/iai BaalXiaaa, I sit 
 
 * [This waa the regular form in late Greek. See 
 Buttnian. § 96. Lobeck. ad Phryn p. 395. Grec. 
 Cor. p. 411. ed. Schlif.] ^ 
 
 a Queen, i. e. on a throne, Rev. xviii. 7- 
 Virgil, -^n. i. Hn. 50, Incedo Ilegina, I 
 move a Queen. Sitting on the ground^ 
 or in the dust, was also the posture of 
 mourners; see Job ii. 13 Isa. iii. 26. 
 xlvii. 1. Lam. i. 1. ii. 10; and is hence 
 applied to the repeiitant cities of Tyre 
 and Sidon, Luke x. 13 ; where Kypke 
 sliows that such was the custom also of 
 other nations, and that Kadrjadat and 
 KXaiu)v, or the like, are often joined in the 
 Greek writers. [It clearly denotes sitting 
 on the ground in this place, and see Eur. 
 Iph. Ant. 1175. Arrian. Diss. Ep. i. 9. 
 iii. 24. Schl. observes, that in those places 
 where Christ is said to sit on the right 
 hand of the father, as Mat. xxii. 44. 
 Acts ii. 34-. Col. iii. 1. & al. the verb de- 
 notes, to reign, as in 2 Kings xiv. 6. comp. 
 XV. 5. and perhaps, absolutely, in Rev. 
 xvii. i. 9. 15.] 
 
 II. To be settled, dwell, Luke xxi. 35. 
 Comp. Mat. iv. 16. Luke i. 79. It is 
 often used in this sense by the LXX for 
 the Heb. !iu;» to sit, settle, dfvell. See 
 Gen. xix. 30. xxiii. 10. Jud. iv. 5. 1 Sam. 
 xxiii. 14, 18; not that this is a merely 
 Hellenistical use of the verb ; for Kypke 
 on Acts ii. 2, cites from Demosthenes, 
 KAeH'MEGA kv UiXkr), We dwelt, or 
 stayed at Pella; KA'GHNTO hv MaKtZo- 
 via. They dwelt in Macedonia ; and other 
 instances from Diodorus Sic. and Xeno- 
 phon. 
 
 ^g^ KadrjpEpiyoQ, ?), ov, from Kad' ypi- 
 pap daily, day by day. — Daily, occ. Acts 
 vi. 1. [Alciph. i. 5. Joseph. Ant. xii. 7, 
 8. Polyoen. iv. 7. 10. It is a word of late 
 date. See Lobeck. ad Phryn. p. 53. 
 Judith, xii. 14.] 
 
 Kadi^(j>}, from Kara downy and 'i^io to 
 sit, cause to sit, which from ei^w, often 
 used in Homer, to set, place, whence 
 e^opai to sit. See under "E^pa, and Ka- 
 QiCopai. 
 
 I. Transitively, To set down, set, cause 
 to sit, Eph. i. 20; particularly iji seats 
 of judgment, 1 Cor. vi. 4, on which pas- 
 sage Eisner, Wetstein, and Kypke show, 
 that the Greek writers * in like manner 
 use Kadi^ELv for setting on seats of judg- 
 ment, that is, for appointing or constitut- 
 ing judges. Comp. John xix. 13. Acts 
 xii. 21. XXV. 6, 17. [Hence, iii the mid- 
 dle, it is To sit, especially as judges. 
 Mat. xix. 28. Luke xxii. 30. ^sch. Soc. 
 
 * [vSce Polyb. xl. 5. 3. Philost. Vit. ApoU. iii. 
 p. 115.J 
 
K A e 
 
 306 
 
 K AG 
 
 Dial. iii. p. 162. See iElian V. H. xii. 1. 
 Herodian. ii. 3. 8.] 
 
 II. Intransitively, To sit down, sit. 
 Mat. V. 1. xiii. 48. xix. 28. xxf. 31. 
 Conip. Acts ii. 3. [Add Luke xiv. 31. 
 John xii. 14. Acts xiii. 14. 1 Cor. x. /. 
 Thucyd. i. 26. 2 Sam. vii. 1. 1 Kings i. 
 46. Diog. Laert. i.57. There is in these 
 cases an ellipse of eavrov, &c. but this 
 ellipse is sometimes supplied as in Julian. 
 V. H. iv. 22. vii. ] .] 
 
 III. To remain, abide, dwell. Luke 
 xxiv. 49. Acts xviii. 11. Thus it is used 
 by the LXX, Jud. ix. 41. xi. 17. xix. 4. 
 XX. 47, & al. for the Heb. ntl^' to sit, 
 dwell, abide. Ex. xvi. 29. [There is a 
 class of expressions in vrhich the verb 
 occurs both transitively and intransitively, 
 Kadii^eiy ev celia th Qs.h, &c. in the first 
 case, it denotes God's giving his power 
 to Clirist; in the second, Christ's receiv- 
 ing that power. See Heb. i. 3. vii. 1. x. 
 YZ. xii. 2. Corap. Eph. i. 20.] 
 
 KaQir}fiL, from Kara down, and 'i-qfxi to 
 sxnd, let go. — To let down, demitto, occ. 
 Luke V. 19. Acts ix. 2.5. x. 11. xi. 5. 
 [Ex. xvii. 11. Herodian. ii. 6. 14. Ka- 
 0/<r7;/it, Kcidi'ra.io or Kadi'^avu), from Kara 
 and 'hrjfXL to set, place.l^ 
 
 I. To place, i. e. to bring or conduct to 
 a place, deduco, perduco. occ. Acts xvii. 
 1.5. See Raphelius, Wetstein, and Kypke, 
 who show that several of the Greek wri- 
 ters use the V. icaBl'^rjpi in like manner 
 for conducting, bringing, or bringing 
 safe to a place. [[Arrian. Hist. Ind. c. I. 
 Herodian. ii. 8. lO. Polyb. xxii. 15. 11. 
 Xen. Anab. iv. 8. 8. On the form of the 
 participle Kadirioy, see Buttman. § 95. 
 a. Not. 5.] 
 
 II. To constitute, " * to give formal 
 existence," to make. Jam. iii. 6. iv. 4. 2 
 Pet. i. 8. To be constituted sinners, Rom. 
 V. 19, is to be treated as such, by be- 
 con'iing subject to death ; to be consti- 
 tuted righteous is to be admitted to a re- 
 ward, as righteous. [Corap. Diod. Sic. 
 xix. 1.5. Lucian. Dial. Deorr. xx. 21. 
 Xen. Anab. vii. 7. 23. D'Orvill. ad Cha- 
 rit. V. 6. Eur. Phcen. 87- 552 and 973.] 
 
 III. To constitute, appoint, or ordain, 
 to an office. Luke xii. 14. Acts vii. 10, 
 27, 35. Tit. i. 5. Heb. vii. 28. [Gen. 
 xxxix. 4. Exod. ii. 14. 2 Sam. iii. 39. 
 Xen. de Vect. v. i. Eur. PLoen. 51.] 
 
 IV. With the preposition eirl following, 
 To appoint or set over. See Mat> xxiv. 
 
 * Johiiiiovi's Dictionary. 
 
 45, (where see Wetstein) 47. xxv. 21, 
 23. Acts vi. 3. [This division of Park- 
 hurst's is quite unreasonable, as it appears 
 to me. Senses II. and III. are, I should 
 say, nearly identical, and out of the in- 
 stances alleged under sense II., three, viz. 
 Luke xii. 14. Acts. vii. 10 and 27, have 
 ewl. I have been unwilling, however, to 
 remove the distinction, because neither 
 Schl. nor Wahl notice one of the passages 
 alleged in sense III., and thus at least 
 negatively confirm Parkhurst's opinion.] 
 
 KaOd, Adv. from Kara according to, 
 and 6 that ivhich. 
 
 1. According to that which, according 
 to what. occ. 2 Cor. viii. 12. 
 
 2. According as, inasmuch as, as. occ. 
 Rom. viii. 26. 1 Pet. iv. 13. 
 
 \l^aQo\LKoc, rj, ov, from Kara and 6\oq 
 all, whole. — Universal. A word occurring 
 in the inscription of the Epistles of James, 
 Peter, John, and Jude, both in MSS. in 
 the Arabic version, and the best editions ; 
 and denoting that these seven Epistles 
 were addressed not to one man, or one 
 church, but to the whole body of Chris- 
 tians, or at least to all Jewish Chris- 
 tians, dispersed in various parts. So 
 Theodoret, OEcumenicus, &c. &:c. See 
 Suicer in voce et voce eyKVKXioc. The 
 word occurs Polyb. vi. 5. 3. viii. 4. 11. 
 Artem. i. 3.] 
 
 KaOuXov, Adv. from Kara of, concerning, 
 and 6\oQ all, whole. — At all. occ. Acts iv. 
 18. Comp. under 'O XII. 4. [Amos iii. 
 3, 4. Ez. xiii. 3. Xen. de Re Eq. \iii. 1. 
 Diod. Sic. iv. 5.] 
 
 KadoirXii^M, G), from Kara intens. and 
 mtXi'Cit) to arm. — To arm well, or all over. 
 occ. Luke xi. 21. [.Ter. xlvi. 9. Diod. 
 Sic. iii. 70. xiii. 85.] 
 
 Ka0opa(.>, w, from Kara intens. or agai?ist, 
 and opau) to see. — To see clearly, accord- 
 ing to some, but simply to see, behold, ac- 
 cording to Eisner and Haphelius, the latter 
 of vv horn cites from Herodotus, lib. ii. cap. 
 138, in confirmation of this sense, "Eov hv 
 piari rrj ttoXi ro Ipoy KATOPA~TAI ttcij/- 
 rodev TTEpdovrt. " The temple, which is in 
 the midst of the city, is seen by a person 
 coming from any part." Plato, however, 
 uses the verb active for seeing, or pei'- 
 ceiving, clearly, Phaedon. § 11. edit. 
 Forster, "i2<r£ p) hvvaadai vtt' avr» KA- 
 GOPA'tN r aXrjdeg " So that we are dis- 
 abled by it (the body) from clearly seeing 
 the truth." Kadopav Plato expresses soon 
 after by KadapwQ aaeadai, and KaOapwg 
 yvMvai to know clearly. See also Wetstein. 
 
K A I 
 
 397 
 
 K A I 
 
 occ. Rom. i, 20. [Job x. 4. Xen. An. i. 8. 
 6. Herodian iv. 15. 7.] 
 
 Ka0a>c, Adv. from Kara according to, 
 and wc as, when. 
 
 1. According as, as. Mat. xxi 6. xxvi. 
 24. xxviii. 6. & al. freq. 
 
 2. As, when. Acts vii. 17. Comp. 1 Cor. 
 i. 6. [2 Mac. i. 31.] 
 
 [3. Since. John xvii. 2. Rom. i. 28.] 
 [4. How. Acts XV. 14. 3 John ver. 3.1 
 
 KAr, a Conjunction. This particle 
 
 jcat, like the Heb. 1, is used in almost all 
 sorts of connexions, and serves for most 
 of the different kinds of Conjunctions. 
 
 1. And most generally. And. Mat. i. 1 7, 
 19. &al. freq. 
 
 2. Also, likewise. [Mat, xviii. 23. xiv. 
 9.] John xiii. 14. xv. 20. Mark xii, 22. 
 Luke xii. 3.5. xix. 19. [Rom. viii. 23.] 
 1 John iii. If). [& al. freq. Xen. de Mag. 
 Eq. V. 4.] 
 
 * 3. Even. Mat. x. 30. xii. 8, [xv. 16.] 
 Mark iii. 19. Luke ix. 5. xix. 42. [John 
 V. 37.] 2 Cor. v. 3. CtrI. ii. 16. iii. 4. 
 Comp. Mat. xxiii. 14. Luke xiii. 7. [It 
 sometimes seems to be, And even, as John 
 iv. 23, 25. 1 John iv. 34. Acts xix. 27. 
 Rom. viii. 23. 2 Cor. viii. 3. xii. 1 5. Some- 
 times it is Even if, or even though, as 
 Luke xviii. 7. 1 Cor. xvi. 9. .^lian. V. H. 
 i.21.] 
 
 4. And then, and. Mat. vi. 33. ix. 7- 
 John iv. 35. vii. 33. Kat t\q— ; Who 
 then, or in that case — ? Mark x. 26. 
 Luke xviii. 16. 2 Cor. ii. 2. Kat, says 
 Blackvvall, citing the former of these pas- 
 sages, is often interrogative, and very 
 aptly expresses a vehement concern, ad- 
 miration, or surprise. So in Demosthenes 
 and Plato, KAF rl (pria-ere, to av^psg ^tKa- 
 «rai ; " What will ye say, O judges ? What 
 fair and plausible excuse will you maker" 
 Demosthen. Mid. 300. line* 2. Sacred 
 Classics, vol. i. p. 147. See more instances 
 in Eisner on Mark x. 26, and in Kypke 
 on Luke x. 9. [When it does not com- 
 mence a sentence, it may be also turned, 
 Then. Mat. xv. 3. 1 Cor. xv. 29, 30 : and 
 even when it does, Luke i. 43. Acts xxiii. 
 3. 1 Cor. V. 3. See Epict. Ench. c. 22. 
 Lucian. Dial. Deor. i. 2. v. 3. Xen. Mem. 
 i. 3. 10. iv. 2. 5. In Mat. xii. 26. Luke 
 XX. 44. & al. as in Eur. Phcen. 1367. Xen. 
 Hier. vii. 1!, Wahl thinks there is a 
 negative force, which to me seems rather 
 to arise from the reasoning.] 
 
 5. After wg as, when, whilst, or ore 
 when, in the preceding member of the 
 sentence, it may be rendered then, as 
 
 Mat. xxviii. 9. Luke ii. 15, 21. Acts i. 
 10. x. 17. 
 
 6. Moreover. 1 Cor. iii. 1. 2 Pet. i. 19. 
 
 7. Though, although. Luke xviii. 7. 
 John xvii. 25. xxi. 23. Acts vii. 5. Rom. 
 i. 13. Rev. i. 18. [Wahl adds John iii. 
 32. xiv. 30. Heb. iii. 9. Rev. iii. 1.] 
 
 8. But. Mat. i. 25. xi. 17, 19. xii. 39, 
 43. 1 John ii. 20. & al. [Add Mat. ii. 
 12. vii. 26. xiii. 2. xxvi. 55. xxvii. 14, 
 Luke iii. 14. John vii. 4. xiii. 13. Acts 
 vii. 5. X. 28. Eph. iv. 26. Col. ii. 8. & al. 
 Diod. Sic iv. 5.] Yet, nevertheless. Mat. 
 vi. 26. X. 29. [xii. 5. xiii. 14.] John i. 10. 
 iii. 11. [vi. 70.] viii. 55. xvi. 32. Phil. iv. 
 10. And yet. John xx. 29. [ix. 30.] 
 
 9. Or. Mat. xii. 37. Luke xii. 38. Acts 
 ix. 2. 2 Cor. xiii. 1 . I shall produce one 
 plain instance of this use of koL from Xe- 
 nophon, Memor. Socrat. lib. iii. cap. 12. 
 § 2. Kat fXYfv «»c oXiyoL fxev Sia tyiu r« cw- 
 fjiaroQ KciKe^iav aTrodyiifftcuffi rt tv toIq tto- 
 XeiJiiKoig KLvcvvoiQ, KAF aiffypibQ awi^ovTat. 
 " And indeed not a few, on account of 
 their ill habit of body, either perish in 
 the dangers of war, or escape with dis- 
 honour." [Schleusner adds John vi. 36. 
 Rom. xiv. 7. Heb. ix. 19. Phil. iv. 16. 
 Tit. iii. 10.] 
 
 10. After a negative word or particle, 
 Nor. Mat. x. 26. Luke xii. 2. John xii. 
 40. Rom. ii. 27. Gal. iii. 28. Thus it is 
 frequently used in the LXX, answering 
 to the Heb. i. Comp. Isa. vi. 10. Exod. 
 XX. 10. [2 Cor. xii. 21.] 
 
 1 1 . And especialli/. Mark xvi. 7- Acts 
 i. 14. xiii. 27. I Cor. ix. 5. Eph. vi. 19. 
 [Wahl observes, that it is used in this 
 way when a body or class is mentioned, 
 and then o?ie member of it is especially 
 named. Mat. ix. 33. Mark i. 5. Luke ii. 
 34. xi. 45 and 46 (perhaps). Acts xxvi. 
 22. 1 Cor. xvi. 1 6. Rev. i. 7. Xen. Anab. 
 i. 4. 12. Herod, ii. 66. 1 Kings xi. 1. 
 Judith iv. 13.] 
 
 12. Namely. Mat. xxi. 5. John x. 12, 
 33. Rom. XV. 6. 
 
 13. Between two verbs, neitiier of which 
 is in the infinitive, but which refer to dif- 
 ferent nouns, it may be rendered who, 
 which, as Luke xi. 5. xv. 15. Acts vii. 10. 
 Compare Mat. xiii. 41. xx. 18. Acts vi. 6. 
 [Mark ii. 15. Luke xix. 43. (in which} 
 Acts vi. 6. Rom. iv. 3.] 
 
 14. After the V. kyiveTo it happened, 
 came to pass, it may be rendered that. 
 Mat. ix. 10. Luke v. 17. vi. 1. viii. 1. 
 Comp. Acts V. 7. This is an Hellenisti- 
 cal phrase, usual in the LXX, and exactly 
 
K A 1 
 
 398 
 
 K AI 
 
 ansvTering to the Heb. ') ♦n>1. See inter 
 al. Deut. ii. 16, 17. Josh. xvii. 13. Jud. 
 xiii. 20. J Sam. xiii. 22, in the LXX and 
 Heb. — Sometimes after other verbs besides 
 eyivero it may in like manner be rendered 
 that, as Luke iii. 20, Kal KaritcXeiffs, that 
 he shut up. Comp. Mat. xxv. 27. Luke 
 XV. 23. xix. 23. Tliis is also an Hellen- 
 istical use, and thus kuI is applied in the 
 LXX for the Heb. 1. Jud. xiv. 15. Ruth 
 i. 1 1 . 1 Sam. xi. 1 2. & al. 
 
 15. Kat repeated in the same sentence, 
 Kai — fcat, both — a?id. Luke xxii. 33. John 
 ix. 37. Acts xxvi. 29. Rom. xi. 33. & al. 
 
 1 6. In the latter part of a comparative 
 sentence, So also, so. Mat. vi. 10. Luke 
 xi. 2. John vi. o7' Acts vii. 51. This use 
 is agreeable to the style of the Greek 
 writers. Thus Lucian, De Syr. Dea. vol. 
 ii. p. 893. "Q^g ^e 6i e^okee, KAF ETroice 
 ravra. " But as this scheme pleased her, 
 so she put it in execution." [Gal. i. 9. 1 
 John ii. 27. iv. 1 7.] 
 
 1 7. Intensive or corrective. Yea. John 
 iv. 23. V. 25. xvi. 32. Acts vii. 43. 2 Cor. 
 viii. 3. 
 
 18. And that too, idque. Mat. xxiii. 14, 
 where see Raphelius and Wolfius. 
 
 19. Therefore, hence, so. Luke xv. 20. 
 xix. 35. John xv. 8. 1 Cor. xv. 13. 2 Cor. 
 ii. 3. Heb. iii. 19. 
 
 20. It is sometimes used by the sacred 
 as by the profane writers in a Hendiadys 
 (a figure so called from expressing 'iv Bia 
 cvoiv, one thing by tivo), so it may be 
 omitted in translating, and the latter N. 
 put in the genitive case. Thus Mat. iv. 
 16, Ev x^pa /cat (TKia ^avarS, in the land 
 and shadow of death, denotes the land of 
 the shadow of death ; so it is in the Heb. 
 of Isa. ix. 1. ninblf \^vt,'2. Acts xxiii. 6, 
 TTfjOi eKtci^oq koX uvaTaaEiag vBKpiov, con- 
 cerning the hope and resurrection of the 
 dead, means concerning the hope of the 
 resurrection of the dead. Compare Acts 
 xxiv. 21. xxvi. 6, 7, 8. QRom. i. 5. ii. 
 20.] 
 
 21. Afterwords of time, When. Mark 
 XV. 25, 'Hy ^£ utpa rpirrj KAP i^avpioaav 
 avTov, No7V it was the third hour Mdien 
 they crucified him, or when it was the 
 third hour they crucified him. Compare 
 Mat. xxvi. 2, 45. Luke xix. 43. Acts v. 
 7. James i. 1 1 . Raphelius has shown, 
 that this use of kcu is not merely in con- 
 formity to the Hebrew idiom, but agree- 
 able to the style of the Greek writers, 
 particularly of Herodotus and Polybius, 
 to whom may be added Xenophon. Com- 
 
 pare Kypke on Luke xix. 43. [Luke v. 
 17. xxii. 44. Horn. Od. E. 262.] 
 
 22. That, to the end that. Heb. xii. 9. 
 Kai is thus also plainly applied by Hero- 
 dotus. See Raphelius. 
 
 [23. For. 1 Cor. xiv. 32. 1 John iii. 4. 
 Rev. i. 28. al.] 
 
 24. Kat ye, At least. Luke xix. 42. 
 
 25. Kat — ^£, And moreover, yea also, 
 quin etiam, imo etiam. John viii. 16, 17. 
 Acts iii. 34, where Kypke shows that these 
 two particles Math another M'ord or words 
 intervening, are used in the same sense by 
 the Greek writers. 
 
 [26. Kai with » or yu?) often^, by a He- 
 braism, expresses Rather than. Thus 
 Mat. ix. 13. Joel ii. 13. Prov. viii. 10. 
 See Mede's Works, p. 352.] 
 
 KAINO'2, j), ov, formed by a corrup- 
 tion from the Heb. "|in to handsel, to 
 which kyKaivii^io, kyKaivia, EyKaivKTjxoQ, 
 compounds of Kaivog, generally answer in 
 the LXX*. 
 
 I. New, fresh, as opposed to old. See 
 Mat. ix. 17. xxvii. 60. Mark i. 27. [ii. 
 21.] Luke V. 36. Mat. xxvi. 28. Mark 
 xiv. 24. But in Mat. xxvi. 29. Mark xiv. 
 25, our Saviour calls the wine nevj, not in 
 a natural but in a spiritual sense, i. e. 
 sanctified to the use of man by his actual 
 suffering and resurrection. [Schleusner 
 translates it in these two places, more ex^ 
 cellent.'] Comp. Luke xxii. 16, 18, Acts 
 X. 41. — The New Man, which Christians 
 are instructed to put on, Eph. iv. 24, is 
 the habit of holiness in principle, temper, 
 and practice, called by St. Peter, 2 Ep. i. 
 4, a divine nature. Compare Col. iii. 10. 
 But 07ie new man, Eph. ii. 15, means one 
 church of believers renewed in holiness 
 both of heart and life. [Schleus. trans- 
 lates the word as Excellent, better than 
 the preceding ones, where it is applied to 
 the Christian covenant, &c. as in Heb. 
 viii. 8, 13. ix. 15. John xiv. 34. It seems 
 to designate excellence also in Rev. ii. 17. 
 V. 9. Ps. xxxiii. 3.] — Kair?) Kriing, A new 
 creature, or A riew creation, imports the 
 renovation of the whole man, through the 
 influence of the Holy Spirit, in principle, 
 disposition, and practice, 2 Cor. v. \7 . 
 Gal. vi. 16. Comp. 1 Cor. vii. 19. Gal. v. 
 6. Eph. ii. 16. — New heavens and a new 
 earth, 2 Pet. iii. 13. Rev. xxi. 1, seem 
 principally to respect the state of the 
 Christian' church on earth. Comp. Isa. 
 
 * [This derivation is hardly more improbable 
 than one mentioned by Schleusner, from kc^i viJv.] 
 
 
K A I 
 
 399 
 
 K A I 
 
 Ixv. 17. Ixvi. 22. Rev. xxi. 24--2G. And 
 I would wish the intelligent and attentive 
 reader to consider for himself, whether 
 placing the 13th verse of 2 Pet. iii. in a 
 parenthesis will not greatly clear that 
 difficult passage. — On John xiii. M4, com- 
 pare John XV. 12, 13. 1 John iii. 16. Eph. 
 V. 2. Phil. V. 17. 
 
 II. Ne?v, other ^ different from the for- 
 mer. Mark xvi. 17. Compare Acts ii. 4. 
 [Schleusner, in these places, translates 
 Fureisn-, and cites Xen. de Rep. Lac. x. 
 S. \Vahl adds Xen. Mem. i. 1. 13. The 
 word signifies strange, fresh, or unheard 
 of unaccustomed^ in Mark i. 27. Acts xvii. 
 19. See ^lian. V. H. ii. 14. Xen. Cyr. iii. 
 1. 80. And so of the comparative, which 
 Parkhurst puts under a different head.] 
 
 Kaivorepoc, a, ov, Comparat. of Kaivoc,. 
 — More, new, newer. Kaivorepvy, to. A 
 new thing., news. occ. Acts xvii. 21. So 
 in Theophrastus Eth. Char. 8. Mr) \i- 
 yercu TI KAINO'TEFON ; " Is there any 
 neivs ?" The word in this sense is very 
 properly used in the comparative degree, 
 as implying a comparison with some pre- 
 ceding occurrences, q. d. somewhat newer 
 than the late accounts. The comparative 
 neut. Ntwrfpov, Somewhat newer, is used 
 in the same sense by Demosthenes cited 
 by Wetstein *, and by Lucian in Kypke, 
 w4io also produces from Plutarch De Gen. 
 Socrat. pi Ti KAINO'TEPON— 7rpo<T7r£- 
 TTTioKey ; " has any thing Jiew happened ?" 
 How truly the Athenians answered the 
 character given of them by St. Luke may 
 be seen in Casaubon on the above passage 
 of Theophrastus in VVolfius, and more 
 fully in Wetstein on Acts xvii. 21. 
 
 Kttti'orjyg, Trj-og, ?/, from kuivoc new. — 
 Newness, occ. Rom. iv. 4. vii. 6. [Ez. 
 xlvii. 12. Thucyd. iii. 38.] 
 
 KatTTto, from koX though, and irtp truly. 
 — Though indeed., though, although. Phil, 
 iii. 4. Heb. v. 8. & al. 
 
 KAIPO'S, 5, 6. I Servianus thus di- 
 stinguishes between y^povog and Katpbg ; 
 'XpovoQ, says he, denotes pfJKog the length 
 or space of' time, but Kuipog signifies ev- 
 Kcupiav, due or proper time, opportunity. 
 
 l.\_A certain and fixed time, or season, 
 either absolutely. Mat. viii. 29. % xii. 1.5. 
 Luke XX. 10. Gal. iv. 10. (solemn seasons 
 Gv festivals), Eph. i. 10. Acts vii. 26. Mat. 
 iv. 45. John v. 4. Rom. v. 6. 1 Cor. iv. 5. 
 
 • [See also Eur. Orest. 1327.] 
 •f- See Suicer Thesaur. in Kaipbr, and Wetstein 
 on Mat xvi. 5, and on 1 Thess. v. 1. 
 
 :;: [Schleusner says this is the day ofjtnigmcnt,] 
 
 Rev. i. 3. 1 Pet. i. 1 1 . & al. ; or with some 
 word added, as /lib, 'iciog, ivTrpoaoeKrog , &c. 
 Mat. xxvi. 18. (the time fixed for me to 
 die), 2 Cor. vi. 2. Gal. vi. 9. 1 Tim. ii. 
 6. Heb. ix. 9. — Luke xix. 44. xxi. 24. 
 (the times allowed to the Gentiles). Heb. 
 xi. 11. (the season of wrath). — It is used 
 of the time fixed by God for the coming of 
 the Messi-ih, in Mark i. 15. Luke xxi. 8, 
 to which Schl., Wahl, and Rosenm., add 
 Mat. xvi. 3, where the plural is used for 
 the singular (the Syriac has of this time), 
 as in other places, viz. Eph. i. 10, (where 
 the final consummation of all things seems 
 the time designated), and Acts i. 7, where 
 the fixed times for the completion of God's 
 purposes are meant, and where xpovoL and 
 Kaipol are joined, as in I Thess. v. 1, where 
 Rosenmiiller says the words are synony- 
 mous, their general diflference being that 
 Xpovoc is a larger, and icmpog a short 
 space of time, or articulus temporis. The 
 same union occurs in several languages. 
 Dan. vii. 12. Diog. Laert. in Strat. p. 343. 
 To this head we must refer the phrases 
 Kaipog ffVKwp, Mark xi. 13. Kaipog KupTrup. 
 Mat. xxi. 34. the fixed time for thefruits^ 
 to be ripe; (and so Parkhurst, Schleus- 
 ner, and Wahl.) Compare Mat. xiii. SO. 
 In Mark xii. 2. and Luke xx. 10, it de- 
 notes, perhaps absolutely, the time qfvin^ 
 tage. In Acts xiv. 17, seasons (in the 
 plural) or turns of the seasons. In the 
 passage, Mark xi. 13, some say that it is a 
 favourable country a?id soil. See Thucyd. 
 iv. 51. 98. Liban. Or. vi. p. 204. A. xi. 
 p. 376. B.] 
 
 []I1. A convenient season, opportunity, 
 John vii. 6. Acts xxiv. 25. Gal. vi. 10. On 
 Eph. V. 16. Col. iv. 5, see 'E^'ayopa^^w. 
 Both Schleusner and Wahl put Kaipog, as 
 used in these passages, under this head. 
 See Luke viii. 13. 1 Cor. vii. 5. Polyb. 
 viii. 15. 1. 1. 6. 1. Xen. Cyr. i. 3. 8.] 
 
 []III. A definite or particular time, 
 usually with eicslpog, Sroc, vvv, &c. Mat. 
 xi. 25. xii. 1. xiv. 1. Rom. iii. 26. ix. 9. 
 1 Tim. iv. 1.] 
 
 \y. A prophetical year, consisting of 
 S60 days, i. e. of so many years. Rev. xii. 
 14, * where see Dr. Bryce Johnston's 
 Commentary. 
 
 Kfu'roi, either in one or two words, from 
 fcai though, and toX, truly. — Though truly, 
 though indeed, occ. Heb. iv. 3, For we who 
 believe now under the gospel, enter into 
 
 * [The iiottpli here denote two years. See Stors* 
 Obss. ad Anal, and Syntax. Hebr. p. 06. 1 
 
K AK 
 
 400 
 
 K A K 
 
 fits rest, as he said, As I have sworn in 
 my wrath, that they, the unbelievers, shall 
 not enter into my rest ; and thus the Lord 
 speaks by his prophet David concerning 
 his rest, /cat rot though indeed the works 
 of creation, to which he refers (comp. ver. 
 4,) ?v ere Jinished from the Jvundatioji of 
 the world : For, &c. On the sense of koI 
 Tol see Wetstein. 
 
 Ka/roiye, from Kairoi, and ye truly. — 
 Though truly, though indeed, occ. John 
 iv. 2. Acts xiv. 17. xvii. 27. 
 
 KArO. It forms 1st fut. Kavait), 1st 
 fut. mid. Doric. Kavasfxai (see 2 Pet. iii. 
 10.) 1st fut. pass, subjunctive * Kavdf]- 
 criojjLai. 1 Cor. xiii. 3. 
 
 I. 7b Imrn; hence Kalofxai, pass. To 
 be burnt, occ. John xv. 6. 1 Cor. xiii. 
 
 3, where however observe that the Alex- 
 andrian and another MS. read Kav^iiaio- 
 fxai. So Coptic and Ethiopic versions. 
 See Wetstein and Griesbach. According 
 to the common reading the text may al- 
 lude to Dan. iii. 28. [Lev. iv. 12. Xen. 
 Cyr. iv. 2. 33.] 
 
 IL To set on Jlre, to light, as a lamp. 
 occ. Mat. V. 15, where Kypke shows that 
 the Greek writers in like manner use Xu- 
 Xvov KaisLv for lighting a lamp. Comp. 
 Luke xii. 35. [Mark iv. 21. Xen. GEc. 
 xvii. 3. Hence in the passive. To be set 
 on fire, to burn. Of fire, Heb. xii. 18. a 
 lamp, Luke xii. 35. Rev. iv. 5. viii. 10. 
 John v. 35. (metaphorically, comp. Ecclus. 
 xlviii. 1.) — a mountain, Rev. viii. 8. —a 
 lake, Rev. xix. 20. xxi. 8. It is applied 
 to the heart, Luke xxiv. 32, to denote 
 strong emotioji. Comp. Ps. xxxix. 3. Jer. 
 XX. 9. xxiii. 29 j and see Wetstein on 
 Luke.] 
 
 K^'fCfT, for KOL enei by an Attic crasis. 
 
 [I.] And there. Mat. v. 23. x. 11. & 
 al. [Ruth i. 1 7.] 
 
 [II. A7id thither. Acts xvii. 13.] 
 
 KoLKeWey, for kuI UeiQev by an Attic 
 crasis. 
 
 1. Of place. And thence or from thence. 
 Mark x. I. Acts vii. 4. & al.' [2 Kings ii. 
 25.] 
 
 2. Of time, And from that time. Acts 
 xiii. 21. 
 
 Kc^KEivoQ, 7], b, for KOL eKelvoQ by an At- 
 tic crasis. — And he, she, it; plur. And 
 they, those. Mat. xv. 18. xx. 4. Mark xii. 
 
 4. i& al.X^sa. Ivii. 6.] 
 Kaa'a, ac, r/, from kukoq. 
 
 • See Note in Grammar on the svhjiinctwc mood 
 of Tu;rTft', sect. x. 1 1. 
 
 I. Wickedness, evil in general. vS' 
 Acts viii. 22. 1 Pet. ii. 16. [1 Cor. v 
 especially malice, malignity, ill-will. Eph.' 
 iv. 31. Col. iii. 8. Tit. iii.' 3. 1 Pet. ii. I. 
 Comp. 1 Cor. xiv. 20. It does perhaps 
 denote lewdness or lasciviousness , Worn. 
 i. 29. Jam. i. 21, particularly in the latter 
 passage, where nepLcraeiav Kadag, super-- 
 Jiuity of naughtiness, seems an allusion to 
 the Heb. H/'^i^, which denotes the super- 
 fluous foreskin of the uncircumclsed, 
 Comp. Cod. ii. 1 1, and see Heb. and Eng. 
 Lexicon under '?'ii^. [Schleus. observes 
 that cowardice is the proper signification 
 of the word in good Greek, as Xen. de 
 Rep. Lac. ix. 2 ; and he and Wahl refer 
 Rom. i. 29, to the sense malice, and Jam. 
 i. 21, to evil in general.] 
 
 II Evil, affliction, calamity, occ. Mat. 
 vi. 34". This seems a Hellenistical appli- 
 cation of the word ; and thus the LXX 
 use KUKia for the Heb. ni?"l. Gen. xxxi. 52. 
 1 Sam. vi. 9- xxv. 17. 2 Sam. xv. 14. & 
 al. [Parkhurst should have observed that 
 the Hebrew word has the same double 
 application. See Amos iii. 8. This sense 
 of Kada occurs, hov^ever, in Thucyd. iii. 
 5S. Xen. Mem. ii. 1. 26. Jerome ren- 
 ders the passage of St. Matthew, Ut suo 
 quceque dies vitio labor et ] — The above 
 cited are all the passages of the N. T. 
 wherein the word occurs. 
 
 ^g^ KciKorjOeia, ag, i), from KaKoc evil, 
 and 7idoQ ctistorn. — Evil manners or mo- 
 rals, " the inveteracy of evil habits" says 
 Doddridge ; but rather malignity, accord- 
 ing to Wetstein, whom see, and who cites 
 from Aristotle, Rhet, ii. Ka»cor^0eta, to etz\ 
 TO yeipov v-KoXap^avEiv airavTa. " Ys^aKor}- 
 deia is the taking of every thing in the 
 worst view." Compare also Kypke. occ. 
 Kom. i. 29. [Schleusner and Wahl agree 
 in this explanation. The Vulgate too has 
 jnalignitas. The Syriac, Evil thoughts. 
 See Polyb. v. 50. 5. Add Esth. viii. Hi. 
 3 Mace. iii. 22. vii. 3.] 
 
 KaKoXoyeii), w, from kukoq evil, and Xo- 
 yog a word. 
 
 I. With an accusative. To speak evil 
 of. occ. Mark ix. 39. Acts xix. 9. [Exod. 
 xxi. 17. 1 Sam. iii. 13.] 
 
 II. With an accusative, To speak evil 
 against, revile, abuse, occ. Mat. xv. 4. 
 Mark vii. 10. See Campbell on Mat. — 
 [Rather To ill-treat iji any way, accord- 
 ing to Schleusner.] 
 
 KafCO7ra0£ta, ag, »/, from KaKOiraQsio. — A 
 suffering of evil, a bearing of affliction. 
 occ. Jaines v. 10. See Wetstein on 2 Tim. 
 
K A K 
 
 401 
 
 K A K 
 
 i. 8. [It is also trouble, vexation, labour. 
 Mai. i. \3. Diod. Sic. i. 36. ii. 1.] 
 
 KaKOTadiio, <u, from Katcog evil, and 
 7ra0oc, suffer[ing.'] 
 
 I. To suffer evil or afflictions, to be af- 
 flicted, occ. 2 Tim. ii. 9. James v. 13. 
 .losephus uses the verb in the same sense, 
 De Bel. lib. vi. cap. i. § 5, where are men- 
 tioned, 'H 'I»^at*wv fjLaKpodvfjLia, Kal to Kap- 
 ripiKoy lvj>iq KAKOnAeCY^IN, " The 
 patience of the Jews, and their constancy 
 in the evils they suffer." See many other 
 instances from the best Greek writers in 
 Wetstein on 2 Tim. i. 8. [It is especially 
 used of undergoing labour ^fatigue, &c. as 
 in the case of soldiers, wrestlers, &c. 
 iEliao. V. H. ii. 28. Polyaen. vii. 25. Jon. 
 ir. 10.] 
 
 II. To endure, sustain afflictions, occ. 
 2 Tim. ii. 3. iv. 5. Berosus in Josephus 
 uses it for sustaining military labours or 
 hardships. Ant. lib. x. cap. 11. § 1, 'Ov 
 tvva^Evoq avTog fVt KAK0nA9E"'IN, 
 *' Being no longer able to sustain the 
 (military) hardships." So Josephus, De 
 Bel. lib. i. cap. 7. § 4. — Tdy 'FiofxaKov 
 xoUa KAKOnAGOY'NTON. It is then 
 with peculiar propriety applied to the 
 christian soldier, 2 Tim. ii. 3. 
 
 KaKoxoUb), w, from tcaKog evil, and iroiiio 
 to do. — To do evil. occ. Mark iii. 4. Luke 
 vi. 9. 1 Pet. iii. 17. 3 John verse 11. 
 [Schleusner and Wahl say, that in Mark 
 iii. 4. Luke vi. 9, the sense is to do harm 
 or injury to, as in Gen. xxxi. 7. xliii. 6. 
 1 Sam. XXV. 34. Ezra iv. 13, Xen. Cvr. 
 viii. 8. 7.] 
 
 Kak'oTroioc, «, o, ^, from KaKOTroiiii). — A?i 
 evil-doer, a malefactor, occ. John xviii. 
 30. 1 Pet. ii. 12, 14. iii. 16. iv. 15. [Po- 
 lyb. XV. 25 1 . Prov. xii. 4.] 
 
 Kaffoc, »7, ov, from yjii^ui or yai^opai to 
 give back, recede, retire, retreat in battle 
 (as this verb is often used in Homer.) 
 
 I. Cowardly, dastardly , faint-hearted, 
 ignavus. This seems the primary and * 
 proper sense of the word, and thus' Homer 
 frequently applies it. Compare 'EK-raKt'w. 
 [See Xen. An. ii. 6. 17- J^ur. Phoen. 
 1022. Horn. Odyss. T. 375. Thence it is 
 idle, slothful; and Schleusner thinks this 
 is the sense in Mat. xxi. 41. xxiv. 48.] 
 
 II. Evil, wicked. Mat. xxi. 41. xxiv. 
 48. Mark vii. 21. Phil. iii. 2. Tit. i. 12. & 
 al. [Add Mark viii. 24. I Cor. xv. 33. 
 
 * *« Propria dicitur de scgni & meticuloso., qui 
 jtedcm refcrat in certamine ; ntupk tS x^^'"? a ce- 
 dendo. Eustath." Leigli. 
 
 Col. iii. 5. Rev. ii. 2.] KaKur, to, neut. 
 Evil, wickedness. Mat. xxvii, 23. John 
 xviii. 23. Rom. ii. 9. vii. 21.1 Pet. iii. 10. 
 [Add Mark xv. 14. Luke xxiii. 22. Acts 
 xxiii. 9. Rom. i. 30. iii. 8. vii. 19. ix. 11. 
 xvi. 19. 2 Cor. v. 10. James i. 13. 3 John 
 verse 11. In John xviii. 23, Wahl calls 
 it a falsehood. Schleusner translates, 
 Show me in what the insult consists. In 
 1 Pet. iii. 10, Wahl thinks it is a curse 
 or cursi?ig. Schleusner makes it in Phil, 
 iii. 2,false.2 
 
 III. Evily afflictive, sore. Rev. xvi. 2.* 
 KaKov, TO, neut. Evil, affliction, adversity. 
 Luke xvi. 25. Acts ix. 13. Harm, hurt, 
 injury. Acts xvi. 28. xxviii. 5. Rom. xii. 
 21. Comp. Rom. xii. 17. 1 Thess. v. 15. 
 1 Pet. iii. 9. [Isa. xlvi. 7. Jer. xiv. 8.] 
 
 KaKTwpyoe, «, by contracted from KaKcn 
 epyoQ, which from KUKog evil, and epyov a 
 work. — An evil-doer, a malefactor, occ. 
 Luke xxiii. 32, 33, 39. 2 Tim. ii. 9. In 
 this sense the word is often applied in the 
 best Greek writers, and joined with kXett- 
 Tui thieves, as may be seen in Wetstein on 
 Luke xxiii. 32. '[See ^Elian. V. H. iii. 
 44. Diod. Sic. xx. 83. Demosth. p. 732. 
 In the LXX, Eccl. viii. 12. and Prov. xxi. 
 15, it is simply evil-doers. KaKtipyia is 
 mischief done to an enemy in Xen. Cyr. i. 
 6.19; and the verb is used in the sense 
 of injuring, Xen. de Re Eq. vi. 5. 6. Mag. 
 Eq. viii. 1. 14.] 
 
 Kacou^tw, w, from Kttk'wc or KaKov ill, 
 and £^w to have, treat. — To treat ill, to 
 maltreat, harass, male habere, male vex- 
 are. occ. Heb. xi. 37. xiii. 3. [1 Kings ii. 
 26. xi. S9.]— Kypke cites the V. act. Ka- 
 Knyfiv from Diodorus Sic. [iii. 22.] and 
 Stobaeus, and the participle pass. (caf:«- 
 '^apiviiQ from Plutarch. 
 
 Kaicow, u), from kukoq evil. 
 
 I. To evil-intreat, treat ill, abuse, hurt, 
 occ. Acts vii. 6, 19. xii. 1. xviii. 10. 1 Pet. 
 iii. 13. [Ex. V. 22- Num. xi. 11. Ecclus. 
 vii. 22. Thuc. i. 33. Herodian. vi. 6. 12.] 
 
 II. To dis affect, make disaffected, or 
 ill-affected, occ. Acts xiv. 2, where see 
 Bowyer. [Joseph. Ant. xvi. 1. 2. Horn. 
 Od. iv. 754. xvi. 212. f — This verb sig- 
 nifies properly. To make bad, corrupt. 
 Theoph. Hist. Plant, i. 15. Xen. An. iv, 
 5. 35.] 
 
 Kak-iSc, Adv. from kukoq. 
 
 I. ///, wickedly, wrongly, amiss, occ. 
 
 * [See Eustath. ad Iliad. B. 723. p. 240, who 
 explains it by incur ahle.^ and a penetrating disease] 
 
 t [Schleusner refers Ps. cvi. 32, to this sense, 
 but erroneously.] 
 
 D D 
 
/ K A A 
 
 402 
 
 K A A 
 
 John xviii. 23. James iv. 3. Conip. Acts 
 xxiii. 5. j^Ex. xxii. 28.] 
 
 II. Miserably, wretchedly^ calami" 
 tously. Mat. xxi. 41, Kokwc KaKCJg airo- 
 XiffEi. " What/' says Raphelius, *' can be 
 more beautiful or significant than this ex- 
 pression ? The word naKisg shows the cause 
 of their destruction, KaKwg the grievous- 
 ness of it ; and the repetition of almost the 
 same word points out the correspondence 
 of the punishment with the greatness of 
 the offence. This manner of speaking is 
 of the purest Greek, being used by the 
 most elegant writers ;'' of which he gives 
 several instances from Demosthenes, Ari- 
 stophanes, &c. to which I shall add one 
 from Cebes's Table, where the old man, 
 speaking of the advice which the genius 
 gives the persons entering into life, says, 
 "O'^ig Toivvv Trap' nvra ra iroiel ij Trapa- 
 Kset, 'AHOAAYTAI KAKO'2 KAKil'S— 
 " Whoever does contrary to it, or neglects 
 to observe it_, that wicked wretch is wretch- 
 edly destroyed" and another from Jose- 
 phus, Ant. lib. xii. cap. 5. J 4, Kat aroi 
 KAKO^I KAKO~S 'Ana/AONTO. See 
 many more examples from the Greek- 
 Classics in Wetstein on Mat. xxi. 41. 
 [Aristoph. Plut. 65.418. Soph. Aj. 1409. 
 See Palairet Obss. p. 65. This is the 
 sense too in Mat. xv. 22.*] 
 
 III. Ill, in body or health. Mat. iv. 24. 
 [viii. IQ.'] ix. I2.*Comp.'Exw IX. [Add 
 Mat. xiv. 35. Mark i. 32, 34. ii. \7 . vi. 
 55. Luke v. 31. vii. 2. ^lian. H. A. xi. 
 34. Theoph. Char. xiii. at the end. Ezek. 
 xxxiv. 12.] 
 
 KctK-wo-ic, toe, Att. EO)Q, 1], from KaKcoj. 
 — /// treatment, vexation, affliction, occ. 
 Acts vii. S4. [Exod. iii. 7. Ecclus. xi. 28. 
 Thucyd. vii. 8, and see Bergl. ad Alciph. 
 i.6.] 
 
 KaXa/z?;, 77c, //, from KctXajxoQ. — The 
 stalk of corn, straw, stubble, applied figu- 
 ratively to perso?is, occ. 1 Cor. iii. 12. 
 Comp. under tS!v\op I. and Uvp V. [It 
 is used of the stalk of corn in Xen. An. 
 V. 4. 27. Suidas and the Schol. on Theoc. 
 Idyll. V. 7, make it simply the stalk ; He- 
 sychius seems to call it the ivoody part of 
 the stalk. See Exod. v. 12. xv. 7. Isa. v. 
 24. Salmas. Ex. Plin. p. 832.] 
 
 KA'AAM02, », 6. 
 
 I. It appears to denote in general the 
 stalk or stem of vegetables ; and by a com- 
 
 * [The Cod. Basil, aiid Origen have htvivg in 
 this place. Cicero has male for vaUe, Attic. 
 xiv. 50.] 
 
 parison of Mat. xxvii. 48, and Mark xv. 
 36, with John xix. 29, seems to be used 
 in the two former texts for the stalk of 
 the hyssop. Compare under 'YaawTrog. 
 [This is the opinion of Deyling, i. p. 259. 
 and so Rosenmiiller, who adds that the 
 hyssop in Palestine grew to a large size*. 
 Schleusiier thinks that a stick made of 
 the Arundo Sativa, is meant in both 
 places. De Dieu tliought it was the 
 Calarnus Aro7naticus.~\ 
 
 II. A reed, which is easily turned aside 
 or f shaken by the wind. occ. Mat. xi. /. 
 xii. 20. Luke vii. 24. See Wetstein on 
 Mat. xi. 
 
 III. A pen, which was anciently made 
 of a reed, calamus scriptorius. occ. 3 John 
 verse 13, where see Wetstein. [See Ps. 
 xiv. 1. Martial, vii. 10. Cic. ad Att. vi. 8. 
 Comp. Pers. iii. 10. Coran. Sur. xxxi. 26. 
 Ixviii. 1. This sense is noticed by Thomas 
 M. Pliny (xvii. 14.) says that all reeda 
 were not fit for this use, and that the 
 Egyptian were the best.] 
 
 IV. A kind of a large reed or cane. occ. 
 Mat. xxvii. 29, 30. Mark xv. 19. Comp. 
 Rev. xi. 1. xxi. 15, 16. and Ezek. xl. 3. 
 [In these places of Revelations and Ezek., 
 Schleusner and Wahl say that a measur- 
 ing rod is meant. Rosenmiiller observes 
 rightly, that " Pertica ilia calamus dici- 
 tur, quia plerumque perticse erant ex 
 arundine."] 
 
 KAAE'il, w. 
 
 I. To CALL, sumjuon. See Mat. ii. 
 15. iv. 21. ix. 13. XX. 8. xxv. 14. [Add 
 Mat. ii. 7. Luke xix. 13. Heb. xi. 8. Xen. 
 An. i. 3. 4. CEc. iv. I 6. Eur. Cycl. 49.]— 
 KaXfTj/ KUT ovofxa, To call by name. John 
 X. 3, where Wetstein shoMS from Aris- 
 totle and Longus, that the ancient shep- 
 herds used to call their sheep and goats 
 by names. See also Wolfius. 
 
 II. To call, invite. Mat. xxii. 3, 4, 8, 
 9. Luke vii. 39. 1 Cor. x. 27. [Add John 
 ii. 2. Theoph. Char. ix. I. Xen. Mem. 1. 
 3. 6. % So voco, Cic. Ep. ix. 20. Sueton. 
 
 * [See I Kings, iv. 33. The mountain hyssop, 
 too, is known to have grown on the hills round 
 Jerusalem in considerable quantities, and it had 
 a stalk quite strong enough for the purpose here 
 noticed. See Salnias. Exerc. de Homonymis Hyles 
 latricae, c. 19., and de Cruce, p. 286. 288. 311. 
 321.1 
 
 f So a reed is called by another name, So'va^, from 
 80V6W to shake, agitate ; and our Eng. reed may per- 
 haps be from the Heb. nyi to tremble^ shake. 
 
 t [So x\Yia-tv TTOisiaOxi, for To invite j)eople to a 
 feast, and nvpcuy.oiKiiv (Eus. Bacch. 124S.) See 
 Fessel. Advers. iv. 3. O.] 
 
K A A 
 
 403 
 
 K AA 
 
 Calig. 39. In a legal sense, to cite. Acts 
 iv. 18. xxiv. 2. Demosth. pp. 1324, 12. 
 1536, 10.] 
 
 III. To call, name. Mat. ii. 23. [xxiii. 
 8.] xxvii. 8. [The word oro/xa is often 
 added, as in Mat. i. 21, 23, 25. Luke i. 
 13, 31, 59. ii. 21. Gen. xvi. 11. Plat. 
 Polit. p. 179. C. Eur. Ion. 269. Xen. 
 CEc. vii. 3. In Luke viii. 2, it is To sur- 
 name, as in Polyb. i. 65. 2. Xen. Symp. 
 vi. 6. 1 Mac. ii. 3. 2 Mac. x. 12.] 
 
 IV. Passively, To be called, signifies to 
 be, or to be esteemed and treated agreeably 
 to the appellation. See Mat. v. 9, 19. 
 xxi. 13. [Mark xi. 17.] (Comp. Luke xix. 
 46.) Luke i. 32, 35. ii. 23. 1 John iii. 1 .— > 
 Thus the V. KokElnQaL is often used in 
 the LXX for the Heb. «1p3, Isa. i. 26. 
 ix. 6. XXXV. 8. xlvii. 1, 5. xlviii. 8. Ivi. 7. 
 & al. Yet I would not assert that this is 
 a merely Hebraical or Hellenistical sense ; 
 for Homer applies it in the same manner, 
 II. V. line 342, where, speaking of the 
 gods, he says, 
 
 Tbv«x' a.ia./fjLOVig eitn, xa» aSavaro/ KAAE'ONTAI. 
 
 Not bread they eat, nor drink inflaming wine, 
 So have no blood, and are immortal calVd. 
 
 Thus also in Alcinous's speech to Ulysses, 
 Odyss. vii. line 313, 
 
 IlaiSa T e'urjv h^sjtisv, xa< Iju-Of y(x/uL§pog KAAE'- 
 E20AI. 
 
 Having my child he calVd my son-in-law. 
 
 Comp. II. iii. line 168. II. iv. lines 60, 61. 
 And so even the Greek prose writers, as 
 for instance, Thucydides, lib. v. § 9, Aa- 
 KeSaifiopiioy ffVfiiJiaj(ovg KEKAH~S0AI, 
 " To be called the allies of the Lacedae- 
 monians " is really to be so, and to have 
 the honour and benefit of that title. 
 
 [V. This verb is often metaphorically 
 used. To call or bring ineii to Christianity 
 and true religion. Mark ii. 17- Luke v. 
 32. Rom. viii. 30. ix. 12, 24. 1 Cor. i. 9. 
 vii. 13, 18. Gal. i. 6. v. 8, 13. Eph. iv. 1, 
 4. Col. iii. 15. 1 Thess. ii. 12. iv. 7. v. 24. 
 2Thess. ii. 14. 1 Tim. vi. 12. 2 Tim. i. 9. 
 Heb. ix. 15. 1 Pet. i. 15. ii. 9, 21. iii. 9. 
 V. 10. 2 Pet. i. 3. And so Mat. xx. 16.] 
 
 I^VI. To call to an office, elect. Mat. iv. 
 21. Mark i. 20. Gal. i. 15. Heb. v. 4. In 
 1 Cor. vii. 17, it is rather To assign a 
 condition. — In Rom. iv. 17, Schleusner 
 and Rosenmiiller think that KaXiu) is to 
 call into being, create^ as in Philo on 
 
 Creat. p. 728. B; and see Wisdom xi. 26. 
 Wahl refers it to sense V,] 
 
 ^g^ KaKKLiXai\_oQ, a, 6,] from koSXoq, 
 £oc, HQ, TO, fairness, beauty (which from 
 KoXoQ good, fair J beautiful,) and eXaia an 
 olive-tree. — A good olive-tree, as opposed 
 to a wild one. occ. Rom. xi. 24. [Aristot. 
 de Plant, i. 6.] 
 
 KaXXtwv, ovoQ, 6, Koi r/, ical to — ov. 
 Comparat. of fcaXoc. — Better ; hence Ka\- 
 \iov, neut. used adverbially. Well enough, 
 very well. occ. Acts xxv. 10. Comp. un- 
 der BeXr/wv. 
 
 ^^^ KaXo^t^acfcaXoc, », o, from koXov 
 ^ooc?, and iL^aaKokoQ a teacher. — A teacher 
 of what is good. occ. Tit. ii. 3. 
 
 j^g^ KaXoTTOiib), w, from icaXbg good, 
 and TToiew to do. — To do well [or perhaps, 
 to be beneficent.'] occ. 2 Thess. iii. 13. [It 
 occurs in Lev. v. 4. in one MS.] 
 
 KAAO'S, i), bv. 
 
 I. Goodly, [Jiandsome'], beautiful. Mat. 
 xiii. 45. Luke xxi. 5. [^This is the proper 
 meaning of the word. Schleusner and 
 Wahl translate these places excellent or 
 valuable.'] 
 
 II. Good, in a natural sense. Mat. vii. 
 17, 18. (Comp. Mat. xii. 33.) Mat. xiii. 
 8, 23, 24, 48. [Mark iv. 8, 20. Luke viii. 
 15.] John ii. 10. 
 
 III. Good, large, of measure. Luke vi. 
 38. 
 
 IV. Good, useful, profitable, conve- 
 nient. Mat. xvii. 4. xviii. 8. xxvi. 24. 
 Mark ix. 50. [xiv. 21. Luke xiv. 34.] 1 
 Cor. vii. 8, 26. [ix. 15. 1 Tim. i. 8. 
 Ecclus. xiv. 3.] 
 
 V. Good, in a spiritual or moral sense. 
 See Heb. vi. 5. 2 Tim. i. 14.. John x. 1 1. 
 Mat. V. 16. Rom. vii. 18, 21. 2 Cor. xiii. 
 7. James iii. V6. Heb. xiii. 18. & al. freq. 
 So Mat, XV. 26, "Ovk: k^i icakbv, it is not 
 good, right, becoming ; an expression used 
 in the best Greek authors, as may be seen 
 in Alberti, Wetstein, and Kypke. [It is 
 hence applied to describe many virtues, 
 as fidelity. John x. 11. 1 Tim. iv. 6. The 
 word in good Greek describes whatever is 
 elevated in virtue. See Gal. iv. 18.] 
 
 [VI. Beneficent, benevolent. This sense 
 is given by Schleusner and Wahl to John 
 X. 32. GaJ. vi. 9 ; and by the former to 
 Mat. xxvi. 10. (where, however, he says 
 it may be pious.) and Tit. iii. 8. This 
 seems to be the sense in Ps. xxxv. 12. 
 With Gal. vi. 9, we should compare 2 
 Thess. iii. 13, as the meaning must pro- 
 bably be the same in both. The phrase 
 k(CKov Tzoieiv occurs in Isa. i. 17, where 
 DD2 
 
K A A 
 
 404 
 
 K AM 
 
 Sclileusner agrees with our translation in 
 turning it, To do well, i. e. to act virtu- 
 ously.'] 
 
 KaXvufxa, aroc, rd, from KeKaXvfxiJLai, 
 perf. pass, of KaXvTrro). — A covering, a 
 vail. occ. 2 Cor. iii. 13—16. [Comp. Ex. 
 xxxiv. 33. It is metaphorically used in 
 verse 14, to signify an impediment.] 
 
 KAAY'nTil, from the Chald. N. f\bp a 
 covering, as the bark, skin, shell, plaster 
 of a house, &c. See Castell, Hept. Lex. 
 in Ppp. — To cover, hide. occ. Mat. viii. 24. 
 x. 26. Luke viii. 16. xxiii. 30. 2 Cor. iv. 
 3. James v. 20. 1 Pet. iv. 8, where comp. 
 Prov. x. 12. 1 Cor. xiii. 7. [In James v. 
 20. 1 Pet. iv. 8, Schleusner and Wahl say, 
 To suppress, hinder, or prevent from ap- 
 pearing, or being done. Bretschn. says, 
 To procure pardon for other offences (by 
 charity, &c.) Rosenm. in James, says, 
 Will cause God to put out of his sight the 
 (converted sinner's) ybrwzer offejices; and 
 in Peter he translates, (citing Prov. x. 
 12.) Charity dimi?iishes the number of 
 *ew*, explaining this by saying, that friend- 
 ship leads us to forgive the faults of those 
 whom we love, then to convert them, and 
 that thus God is led to overlook the sins 
 of the repentant sinner *. In Ps. xxxii. 1, 
 ETriKaXv-n-Tit) is applied to the pardon of 
 sin ; as is KaXvirro) in Ps. Ixxxv. 2. and 
 Neh. iv. 5.] 
 
 KaXwc, Adv. from KaXog. 
 
 I. Well, in a natural sense [of health.] 
 Mark xvi. 18. 
 
 II. Well, in a spiritual or moral sense. 
 [John xviii. 23.] 1 Cor. vii. 37, 38. [2 
 Pet. i. 19.] Comp. James ii. 19. Acts x. 
 33, where Wetstein shows that the purest 
 Greek writers apply the phrase in like 
 manner with a participle. Also, To do 
 good. Mat. V. 44. xii. 12. This latter 
 seems a Hellenistical sense of the phrase, 
 in which it is used by the LXX, Zech. 
 viii. J 5, for the Heb. l^loTr. 
 
 III. In granting or conceding, Well, 
 right, let it be so. occ. Rom. xi. 20. See 
 Wetstein. 
 
 IV. Ironically, in reproving. Well, 
 mightij well. occ. Marlrrii. 9, where Gro- 
 
 * [Erasmus, in both places, understands that 
 they who do good works of charity or conversion, 
 obtain the pardon of their own sins. So Ham- 
 mond. It is singular, that Cyprian de Opere et 
 Eleemosynis does not quote a text so apt to his 
 purpose as 1 Pet. iv. 8. if he took it in this sense. 
 Dr. Fiddes, Fifty-two Practical Sermons, p. 57, is 
 positive that St. Peter meant that charity would in- 
 duce us to palliate our brother's faults. ] 
 
 tius observes, that the expression is en- 
 tirely Greek, and cites a remark of the 
 Scholiast on Aristophanes, that cmro^pe- 
 (j>6p£voQ Ka\ TTapaLTHfxevoQ o'EvptTriCrjQ Xeyei 
 TO KAAO^S. " Euripides applies icaXwg 
 in aversion and disgust." Thus probe is 
 sometimes used in Latin, as by Plautus, 
 probe aliq2iem perctitere, to cheat one 
 rarely, Pseud, ii. 2, 9. See also Camp- 
 bell on Mark. [See ^lian V. H. i. 16. 
 Wahl and Bretschn. take it ironically. 
 Schleusner says it is used by antiphrasis 
 for pessime, very ill.'] 
 
 [V. Rightly, truly. Mat. xv. 7. Mark 
 vii. 6. xii. 28, 32. Acts xxviii. 2.5. Luke 
 XX. 39. John iv. 17. xiii. 13.] 
 
 VI. '^ Honourably, in an hotiourable 
 place." Macknight. occ. James ii. 3. Com- 
 pare Mat. xxiii. 6. — [KaXwc enrelv, to 
 speak honourably of, to praise, in Luke 
 vi. 26.]^ 
 
 K^fxs, for fcat Ips by an Attic crasis. — 
 And, or both me, me also. occ. John vii. 
 28, Kct'jue oL^are, kol — ; Do ye both know 
 me, and — ? where see Campbell's Note, 
 and comp. ch. viii. 14, 19. 1 Cor. x\^i. 4, 
 Kct/z£ TTOpeveadai, That I also should go. 
 
 KA'MHAOS, 8, 6, ultimately from the 
 Heb. bDH a camel, so called from the V. 
 ^DJ to requite, on account of the revenge- 
 ful temper of that animal. It was long 
 ago rightly observed by Varro, De Ling. 
 Lat. lib. iv. '^ Camelus suo nomine Sy- 
 riaco in Latium venit. The camel came 
 into Latium with his Syrian name." — A 
 camel, a well-known animal. — John the 
 Baptist had a garment made of ca^neVs 
 hair, Mat. iii. 4. Mark i. 6. " This 
 hair. Sir John Chardin tells us, is not 
 shorn from the camels like wool from 
 sheep, but they pull off this woolly hair, 
 which the camels are disposed in a sort to 
 cast off, as many other creatures, it is weW 
 known, shed their coats yearly. This 
 hair, it seems, is made into cloth now * ; 
 for Chardin assures us the modern der- 
 vises wear such garments, as they do also 
 great leathern girdles, and sometimes feed 
 on locusts." Harmer's Observations, vol. 
 ii. p. 487. To which I think Me may 
 add, that the dervises appear to affect 
 such garb and food, in imitation of John 
 the Baptist, of whom see more in 
 Scheuchzer's Physica Sacra on Mat. iii. 
 4, and comp. Campbell's Note. — Our Sa- 
 
 * [That this sort of dress was worn by priests 
 and the rich in Persia, appears from Apollonius, 
 Hist. Mirab. c. 20 ] 
 
K AM 
 
 405 
 
 RAM 
 
 viour, Mat. xix. 24. Mark x. 25. Luke 
 xviii, 25, says, proverbially, // is easier 
 for Toy KafxriXov to go through the eye of 
 a needle, than for a rich man to enter 
 into the kingdom of heaven. — * It has 
 been doubted whether by KcifxriXov he here 
 meant a camel^ or a cable-rope ; the ana- 
 logy of nature, it must l)e confessed, is 
 better preserved in the latter interpreta- 
 tion : but then there is in the Jewish Thai- 
 mud a similar proverb about an elephant ; 
 " Perhaps you are of the city of Pombo- 
 ditha, where they drive an elephant 
 through the eye of a needle." And it may 
 be justly questioned, notwithstanding 
 what Stockius cites from Phavorinus and 
 Albert, whether Kctp-qkoQ be ever used for 
 a cable. The Scholiast on Aristopnanes, 
 Vesp. 1 130, is express, that the word 
 signifying a cable-rope is written (not 
 with an r;, but) with an i ; *' Ka/ittXof oe, 
 TO Tzayy (r-)(oiyiov^ says he, ^la rw i ;" and 
 certainly the most usual sense of Kapi]Xoc 
 is a camel. I therefore embrace the com- 
 mon interpretation, given by our trans- 
 lators ; especially as the proverb, in this 
 view, seems quite agreeable to the Eastern 
 taste. [[We may mention here, that a 
 similar proverb is found in the Coran. 
 8ur. vii. 41. al. 38. of a matter of great 
 difficulty, and that the Hebrew one to the 
 same effect, to make an elephant pass 
 through a needle's eyeh noticed in Buxtorf. 
 Lex. Chald. Talmud, p. 1722 and Vorst. 
 de Adag. N. T. c. 3. On the other hand, 
 Theophylact and Ori^en understand the 
 phrase of a cable, as does Phavorinus, who 
 says that KapqXog is a cable; and see 
 Alberti Gloss. Gr. N. T. p. 205. In the 
 Arabic, these words are as closely con- 
 nected as in the Greek, having no dif- 
 ference when written without vowels.] 
 Thus Mat.xxiii. 24, Straining of the gnat^ 
 and swallowing the camel, tov KaprjXoy, is 
 another proverbial expression, and is ap- 
 plied to those who at the same time they 
 were superstitiously anxious in avoiding 
 sfnall faults, did without scruple commit 
 the greatest sins. This latter proverb 
 ])lainly refers to the Mosaic law, accord- 
 ing to which both gnats and camels 
 were unclean animals prohibited for food. 
 Cornp. under AtvXi^io. — The above-cited 
 are all the passages of the N. T. wherein 
 
 * For further satisfaction on this subject the 
 reader may consult Bochart, vol. ii. 91, &c., Suicer, 
 who transcribes from him, in his Thesaurus under 
 KoLfir,\oi II, Stockius's Clavis, and Wetstein's Va- 
 rious Rcudin-rs in iMat. xix. 24. 
 
 the word tcdprjXuQ occurs. — The LXX 
 have very frequently used it for the Heb. 
 !?o:i, QGen. xii. IG.] and once for niri a 
 dromedary. [[Isa. Ix. C] 
 
 KA'MINOU, «, V, q. d. vau/itvoc, says 
 Mintert, from Kaiopat to burn, succendor. 
 — A furnace, occ. Mat. xiii. 42, 50. Rev. 
 i. 15. ix. 2. [The word is used for a fur- 
 nace for melting metals. Xen. de Vect. 
 iv. 49. Diod. Sic. v. 27. and so in the 
 place of Revelations. It occurs Gen. xix. 
 28. Deut. iv. 20. Jer. xi. 4.] 
 
 Kappvio, by syncope for icaTapvio, \vhich 
 from Kara and pvu) to shut, properly the 
 eyes. — To shut, close, as the eyes. occ. 
 Mat. xiii. 15. Acts xxviii. 27, iu both 
 which passages the LXX version of Isa. 
 vi. 10, is pretty exactly cited. The 
 Grammarian Phrynichus objects to the 
 use of Kappveip for KciTapvtiv *, as a bar- 
 barism, though lie owns it is found in 
 Alexis, who M'as an Attic writer. Thomas 
 Magister, however, seems to admit its 
 purity, 'Qvhv ett dirwr, fcaf-ipveip eirl o^p- 
 daXpCjy. Bviiv is spoken of the ears, 
 Kappveip of the eyes, says he ; and Vv'et- 
 stein, whom see, cites from Athenseus, 
 6Xr]y KAMMr^AS sTrive, shutting (his 
 eyes) he drank up the whole. See also 
 Blackwairs Sacred Classics, vol. ii. p. 34, 
 35. [The word occurs also Is. xxix. 10. 
 Lam. iii. 44, 45. whence (and from 
 Phryn. Ed. p. 150.) Fischer (Prol. xxx. 
 p. 678.) says it is a word of the Mace- 
 donian or" Alexandrine dialect. See the 
 Commentators on Thom. M. v. /jveiv, and 
 Spanheim on Callim. H. in Dian. v. 95. 
 Xen. de Ven. v. 11. iEliau. H. An. ii. 12. 
 The word occurs in Philo de Somn. p. 589, 
 in the sense of winking. ~\ 
 
 KA'MNa. 
 
 I. To labour even to fatigue. 
 
 II. To be fatigued.^ tired, or wearied 
 with labour. In this sense it is com- 
 monly used by the profane writers, and 
 thus it is applied in the N, T. to the 
 mind or soul. occ. Heb. xii. 3. [Comp. 
 Job x. 3.] Rev. ii. 3, where see Gries- 
 bach. [^sch. Socr. Dial. ii. 1. Arrian. de 
 Ven. viii. 3.J 
 
 III. To labour under some illness., to 
 be sick. occ. .Jam. v. 15. The profane 
 writers often apply the word, and parti- 
 cularly the particip. pres. mpvoj}^, in this 
 sense. See Wetstein on Jam. v. 15, and 
 Suicer Thesaur. [Eur. Crest. 315. Ari- 
 
 92.] 
 
 [See Xen, Cyr. viii. 3. 12. Aristoph. Vesp. 
 
KAN 
 
 406 
 
 K An 
 
 stoph. Thesni. 412. Diod. Sic. i. 25. Xen. 
 Mem, i. 2. 51. It is used even of the 
 dead. Homer. Iliad. A. 4/5. Thucyd. iii. 
 59.] 
 
 K^fjioi for KOL efxot by an Attic crasis. — 
 A?id to me, to me also, occ Luke i. 3. Acts 
 viii. 19. 1 Cor. XV. 8. 
 
 KA'MHXa. 
 
 QI. To bend, transitively, (the same as 
 yydfXTTTU)). To bend the knee, is a phrase 
 denoting, to offer ivorshi'p to. Rom. xi. 4. 
 (comp. 1 Kings xix. 18.) and Eph. iii. 14. 
 See 2 Chron. xxix. 29.)] 
 
 [II. To bend, intransitively. It is used 
 of the knee in the same sense as in Sense 
 
 I. Rom. xiv. 1 1 . (which words are taken 
 from Is. xlv. 23.) Phil. ii. 10. See also 
 Dan. vi. 10. Schwarz. Comm. Cr. p. 724.] 
 
 K^tV, for /cat lav by an Attic crasis. 
 
 1. And if, also if. Mat. xxi. 21. Mark 
 xvi, 18. Luke xiii. 9, Kav juev TronjcTy Kcip- 
 TTOv, h U firiye — A7id if it bear fruit 
 (well), but if not — . This is an elegant 
 ellipsis, common in the Attic writers, par- 
 ticularly Xenophon, as Raphelius has 
 shown. See also Hutchinson's Note 1, on 
 Xenophon's Cyropsed. lib. vii. p. 416, 8vo. 
 and Wetstein and Campbell on Luke, 
 where Kypke, however, from ver. 8, un- 
 derstands a^ec avrr/v. 
 
 2. Even if if but, if only, at least. 
 Mark v. 28. vi. 56. Acts v. 15. 2 Cor. xi. 
 16. Heb. xii. 20. 
 
 3. Even though, although. Mat. xxvi. 
 35. John viii. 14. 
 
 KavaviTr]Q, «, 6. See under Z??Xwr»)c« 
 KAN^'N, ovoQ, 6, from the Heb. nip a 
 reed, or cane, whence also Gr. Kawa. 
 
 I. In Homer it signifies * a straight 
 piece of wood accurately turned (torna- 
 tum) and made smooth, or somewhat si- 
 milar, though of other matter ; hence he 
 uses it, 1st, for the two pieces of wood in 
 the inside of the ancient shields, over one 
 of which the soldier passed his arm, while 
 he held the other firmly in his hand to 
 keep the shield steady. II. viii. lin. 193, 
 and II. xiii. lin. 407; 2dly, for a straight 
 staff or stick, from off which the wool or 
 flax was drawn in spinning, the distaff] 
 
 II. xxiii. lin. 761. Hence 
 
 II. Kavwv is any thing straight used 
 in examining other things, as the tongue 
 or needle in a balance [Poll. Onom. iv. 
 24, 5. 1.], a plummet in building, &c. 
 [Bretschn.also thinks it any thingstraight. 
 It is a carpenter's rule, or line for measur- 
 
 * See Ddmmi Lex. in Koivwy. 
 
 ing. See Valck. ad Eur. Hipp. 468. and 
 Aq. Job xxxviii. 5. (where the LXX 
 have cnrapTiov a rope) j and also Is. 
 xxxiv. 1 1 .] 
 
 III. In the N. T. A rule of conduct or 
 behaviour, occ. Gal. vi. 16. Phil. iii. 16. 
 But in this latter text Kavovi is wanting 
 in five ancient MSS., and one later. See 
 Wetstein and Griesbach. The Greek 
 writers often apply the vrord in this sense, 
 as may be seen in Eisner and Wolfius on 
 Gal. vi. To the instances they have pro- 
 duced I add from Lucian, Demonax, tom. 
 i. p. 998, KANO'NA TrpoHdefydai, to pro- 
 pose a rule, of conduct, namely. Comp. 
 Macknight on Phil. 
 
 IV. A measure, a measuring rod, or the 
 like. Thus in Ezek. xl. 3, 5, &c. the 
 Heb. TMp is used for a measuring reed or 
 rod: but by St. Paul Kavtbv is applied in 
 a figurative sense to the thing or quantity 
 measured, or to that portion of the Lord's 
 field which he had, as it were, measured 
 out, and allotted to be cultivated by the 
 Apostle, occ. 2 Cor. x. 13, 15, 16, where 
 see Wolfius. Aquila uses the word, Job 
 xxxviii. 5, for the Heb. 1p a measuring or 
 marking line. Comp. 2 Chron. iv. 2. Isa. 
 xliv. 13, in the Heb. [It is used for the 
 space defined for the racers to run in i?i 
 the games; see Poll. Onom. iii. 151.] 
 
 I^g^ Ka7rr]\ivo), from KaTrrjXog a ta- 
 verner, a victualler, a vint?ier, so called, 
 say some, from KaKvveiv rov irrjKbv, adulter- 
 ating the wine ; for so TrrjXog is sometimes 
 used, but properly signifies thick, turbid 
 wine from tti/Xoc mud, mire: KairrjXoQ 
 however may, I think, be better deduced 
 from * Kcnrri food, victuals, which from 
 KcnrTii) to eat. 
 
 I. To keep a tavern or victualling- 
 house, to sell victuals and drink, and espe- 
 cially wine. [^Elian. V. H. x. 9. Xen. 
 Cyr. iv. 5. 42. ; or to be a retail dealer, 
 hawker. (German, Hbcker). See Dey- 
 ling, iv. p. 636.] 
 
 IT. To make \ a gain of any thing, 
 especially by X adulterating it with hetero- 
 geneous mixtures, as vintners have been 
 
 * So Suicer's Thesaur. under KaTrnXivw. 
 
 t So Herodotus, lib. iii. cap. 89, 'EKAHH'aEte 
 TTOivTa TOL Trpy)y[xara, he made gain of every thing; 
 and Herodian, lib. vi. cap. 12, 'Eiprivr-iv ypvatu KA- 
 nHAE'TONTE2, making peace for money; and 
 thus in Latin, cauponari bellnm is to make war for 
 money. Ennius apud Ciceron. Offic. lib.i. cap. 12, 
 where see Bp. Pearce's Note. 
 
 + Thus in Scapula we have KAnHAE'TiN raf 
 8/xaf to sell judicial decrees, i. e. pronounce corrupt 
 ones for money. 
 
K A II 
 
 407 
 
 K A V 
 
 ill all ages too apt to do tlieir wines. So in 
 the LXX of Isa. i. 22, we read, bi KA'- 
 IIPIAOr <ra fiiffyHcri tov olvov vhari, thy 
 vintners mix the wine fvith water. Hence 
 the verb is with a most striking propriety 
 applied to those who, for Jilthy lucre's 
 sake, basely adulterate the word of God 
 M'ith human imaginations, r»c oikeLhc \o- 
 "ficTfiug avafiLyvvvTEQ rrj j^apiri, as Theo- 
 doret well expresses it. occ. 2 Cor. ii. 17. 
 Comp. ch. iv. 2. Tit. i. 11, and see Ra- 
 phelius, Wolfius, Wetstein, and Kypke on 
 2 Cor. ii. 17- Qln the same sense it is 
 used of sophists, who for gain corrupt 
 the truth. See Philost. Vit. Apoll. i. 13. 
 V. 36. Bos. Exerc. Phil. p. 154. Spanh. 
 ad Julian. Or. i. p. 141. Blomf. ad ^sch. 
 Sept. Theb. 547. Monk ad Eur. Hipp. 
 1)56. Loesner, p. SOO. Wakefield, Silv. 
 Crit. P. HI. p. 74. Alberti Obss. Phil. p. 
 359.] 
 
 KaTTi/oe, «, o, from kcuu) to burn, and 
 TTVor] breathy q. d. e/c ri/c Kavcredyg ttj'oi/, a 
 breath, or exhalation from burning. — 
 Smoke. Acts ii. 19. Rev. viii. 4, & al. 
 [Ex. xix. 18. iEIian V. H. xii. ^7.'] 
 
 Kap^/a, ag, r/, from Keap contract. * Krjp 
 the heart. 
 
 I. The heart. See Acts ii. 26. " The 
 scripture, saith Cocceius, in his Heb. 
 Lexicon, attributes to the heart, thoughts, 
 reasonings, understanding, will, judgment, 
 designs, affections, love, hatred, fear, joy, 
 sorrow, anger ; because, when these things 
 are in a man, a motion is perceived about 
 the heart." And in this respect the style 
 of the N. T. is conformable to that of the 
 Old: the heart is therein used for the 
 mind in general, as Mat. xii. 34. John 
 xiii. 2t. Rom. ii. 15. x. 9, 10. 1 Pet. iii. 
 4; for the under .standings Luke iii. \b. 
 ix. 47. Acts xxviii. 27. Rom. i. 21. 2 Cor. 
 iv. 6 I for the will^ Acts xi. 23. xiii. 22. 
 Rom. x. 1 ; for the memory, Luke i. 66. 
 ii. 51 ; for the intention, affection, or de- 
 sire.. Mat. vi. 21. xviii. 35. (where see 
 Kypke) Mark vii. 6. Luke i. 17. viii. 15. 
 xvi. 15. Acts viii. 21. 1 Thess. ii. 4, &al. 
 freq. ; for the conscience.! 1 John iii. 20, 
 21. Comp. Campbell's Prelim. Dissert, 
 p. 129. [The phrase, Ik or cnro icap^iag 
 denoting sincerity of purpose, is very fre- 
 quent. See Mat. xviii. 35 ; and perhaps, 
 Kadapag is understood, M'hich occurs in 
 1 Tim. i. 5. 2 Tim. ii. 22. Mat. xxii. 37. 
 
 * Whence the Latin cor the heart, and Eng. 
 cordial. 
 
 j- [With which compare Acts vii. 23. John 
 xiii. 2. Hcb. viii. 10. Rev. xvii. l?.] 
 
 Mark xii. 30. Rom. vi. 17. Deut. vi. 5. 
 Theoc. xxix. 4; the phrase ex^tv iv rij 
 KapUq. is To love. Phil. i. 7. (Ovid. Trist. 
 V. 2. 24.) ; and eivai Iv rrj k' to be loved. 
 2 Cor. vii. 3.] 
 
 II. The middle or itmer part of a man, 
 including the stomach and bowels as well 
 as the heart, occ. Acts xiv. 17. Comp. 
 Rev. X. 9, MS. Alexandr. So the Scho- 
 liast on Thucydides, lib. ii. 49, observes, 
 that the ancients called the stomach, Kap~ 
 ^iav; and the Greek physicians use the 
 terms Kap^iaXyia^ Kapdiwyp-oc, and Kup- 
 ^lUKri viiaog for affections of the stomach. 
 See more in Wolfius. [Prov. xxii. 18. 
 Habb. iii. 15. Hom. (Iliad, i. 70 1 . x. 501 .) 
 uses y]Top and Kr}p in this sense.] 
 
 III. The middle, or i?iner part, as of 
 the earth. This seems a merely Helle- 
 nistical sense of the word, and thus it is 
 used by the LXX for the Heb. n^ 2 Sam. 
 xviii. 14. Ps. xlv. 2. or xlvi. 3. Prov. 
 xxiii. 34. Ezek. xxvii. 4, & al. and for 
 nnV, Jonah ii. 4. occ. Mat. xii. 40, where 
 Kap^ia Tijg yrjg, the heart, or i?iner part of 
 the earth, plainly denotes the grave. 
 
 ^^^ Kaphoyvbj'^rjg, «, o, (q. Kapdiiov 
 yroj'^rjg), from Kap^ia a heart, and yvw- 
 <7?7C « knower, which from yyoco or yi- 
 vojo-Kio to know. — A knower of hearts, one 
 who knoweth the hearts, i. e. the most 
 secret thoughts, desires, and intentions, 
 occ. Acts i. 24. XV. 8. 
 
 KapTToe, », 6. Eustatliius deduces it 
 from KEKapiza perf. mid. of Kup^M to dry 
 (which see under Kap^oc), and says it 
 properly denotes the seed now ripe and 
 dry, the superfluous humidity being ex- 
 haled. 
 
 I. The fruit of the earth. Jam. v. 7, 
 18. So in Homer Kapirov apapr]g, the 
 
 fruit of the ground, II. vi. lin. 142, & al. 
 [See in LXX. Gen. xliii. 1 1 , Deut. xi. 1 7, 
 &c. — of corn or grain. Mat. xiii. 8, 26. 
 Mark iv. 7 3 8, 29. Luke viii. 8. xii. 17. 
 John xii. 24. 2 Tim. ii. 6. — of trees in 
 ge?ieral. Mat. iii. 10. Gen. i. II, 12, 29. 
 — of the Jig-tree. Mat. xxi. 19. Mark 
 xi. 14. Luke xiii. 6, 7, 9. — of the vine. 
 John XV. 2. comp. Mark xii. 2. See 
 also Levit. xxv. 2. — used in LXX for wi- 
 creasc generally. Prov. iii. 9, for inif* oil. 
 Jerem. xxxi. 12. ^L^opai Kaprrov (m 
 Mat. xiii. 8, and Mark iv. 7.) is the same 
 as <l>epEiv KapTTov to bear fruit, (John xii. 
 24. iEl. V. H. iii. 18.) and answers to 
 Heb. ns fn!], Ps. i. 3.] 
 
 II. KapTTog rijg 6(T<pvog, The fruit of the 
 loins, denotes the offspring of a man. Acts 
 
KAP 
 
 408 
 
 KAP 
 
 ii. 30. Comp. 'Oc^uf. So KapiruQ rf/c 
 KOtXtae, The fruit of the belly or ivomh, 
 the offspring of a woman. Luke i. 42. 
 Both these phrases seem Hellenistical ; 
 the latter is used by the LXX, Gen. xxx. 
 2. Ps. cxxxii. 11, for the Heb. \]D1 nS; 
 [see Lament, ii. 20. Micah vi. 7, and Ro- 
 senni. on Ps. cxxvii. 2.] and as to the 
 former see Gen. xxxv. \\. 1 Kings viii. 
 19. 2 Chron. vi. 9. 
 
 in. Advantage^ emolument^ reward. 
 Rom. vi. 21. Phil. i. 22. [Schleus. adds, 
 Rom. XV. 28. (there used of a collection ^ 
 made for " the poor saints wliich are at 
 Jerusalem.") Rom. i. 1 •>. (see Sense IV.) 
 and translates, that I might receive some 
 advantage among or from you. If it 
 be advantage, it alludes to his comfort 
 from their faith, and the effects of his 
 preaching. Comp. verses 1 1 and 12, (and 
 see Pole Syn.) and Heb. xii. 11. which he 
 translates, the highest utility r\ 
 
 IV. The effect or consequence. See 
 Gal. V. 22. Eph. v. 9. Phil. i. 11. Heb. 
 xii. 11. Jam. iii. 17, 18. Comp. Rom. 
 XV. 28. It is particularly used for the 
 effect or consequence of the Apostles 
 preaching and living, or for the persons 
 or souls converted by them. John iv. 36. 
 XV. \Q. Rom.i. 13. 
 
 V. It imports the works of men, in a 
 good sense. Mat. iii. 8. Luke iii. 8. Comp. 
 John XV. 2, 5, 8. But Mat. vii. 16, The 
 
 fruits^ by which false prophets are to be 
 distinguished, are not merely nor prin- 
 cipally their had lives (for, though in- 
 wardly ravening wolves., yet they come in 
 sheep's clothing)^ but their corrupt doc- 
 trines. See 1 John iv. 1 — 3. Comp. Mat. 
 xii. 33—- 37. Luke vi. 44, Ab. 
 
 VI. KapTToc X'^'-^^^^^' The fruit of the 
 lips, means the words of the lips. occ. 
 Heb. xiii. 15, which seems an allusion to 
 Hos. xiv. 3, where the LXX render the 
 Heb. 1J>nQt2; tD>n& nD^U?i1 by Kal avrairo- 
 Zijaopev KapTTov ^(eiXtwj/ y]pG)v, and we 
 will render the fruit of oiir lips. And in 
 Isa. Ivii. 1 9, we have the Hebrew phrase 
 tD'MQU^ nlj, the fruit of the lips ; and in 
 Prov. xii. 14. xviii. 20, the similar ex- 
 pression >a ""IS the fruit of the mouthy 
 where the LXX, KapnCJy '^ofiarog. The 
 LXX also, according to the Roman edi- 
 tion and Alexandrian MS., use the phrase 
 ttTTO KtipTTwy x^iXiijjy avTTjg, (f the fruit of 
 
 * Schl. says, " Money collected from the Jews 
 for the use of the poor Christians." Why " from 
 the Jews ?'' 
 
 her lips, in Pror. xxxi. 31, where, how- 
 ever, the Complutensian reading of xeipwy 
 for ^fiXewj/ is preferable ; for the Heb. is 
 nn» nso, of the fruit of her hands. [The 
 E. T. renders t2>^'Q (in Hosea) calves; 
 but if it were in construction with the 
 next word, the final d would drop. The 
 LXX read the d as a preposition with 
 next word. Schleusner agrees with Park- 
 hurst, but says that some give the notion 
 of sacrifice to KapTvug (in Heb. xiii.) the 
 sacrifce or offerings of the lips, thankful 
 prayers, comparing Hosea and Isaiah as 
 above.] 
 
 [Kap-KOQ is omitted Mat. vi. 26. (Comp. 
 Luke xii. 1/.) after avvaysLv, and Mat. 
 ii. 23. after Ttoieiv, (comp. vei*. 26. and 
 xiii. 8.] 
 
 KapTTO^optw, w, from KapTro(f)6pog, which 
 see. 
 
 I. To bring forth fruit, as the earth, 
 occ. Mark iv. 28. [Hab. iii. 17. Wisd. 
 X. 7. See Anthol. i. 6. 1. Diod. Sic. iii. 
 61.] 
 
 II. To bring forth fruit, i.e. good works, 
 as believers, occ. Mat. xiii. 23. Mark iv. 
 20. Luke viii. 15. Rom. vii. 4. Col. i. 10. 
 Comp. KapTToc V. 
 
 III. To bring forth frtiit , i.e. Chris- 
 tian graces, faith, hope, charity, as the 
 gospel doth. occ. Col. i. 6. Comp. verses 
 4, 5, and KapTug V. 
 
 IV. To bring forth fruit, i. e. sin, as 
 vicious passions do. occ. Rom. vii. 5. 
 
 KajOTTO^opoc, a, 6, ?/, from KapTzog fruit, 
 and (^ipis) to bring. — Bringing forth fruit, 
 fruitful, occ. Acts xiv. 17. So Wetstein 
 cites from Eustathius in Odys. r«c KAP- 
 ITO^O'POYi: pi]vaQ fruitful ov fruit-pro- 
 ducing months. [Psalm cvii. 34. cxlviii. 
 9. See Xen. Cyr. vi. 2. 8.] 
 
 Kaprfpe'w, w, from Kaprepog strojig, which 
 from KtipTog, used by transposition for 
 Kparog strength. — To endure, persevere, 
 persist with strength and courage, occ. 
 Heb. xi. 27. [See Isa. xiii. 14. Ecclus. 
 ii. 2. 2 Mace. vii. 1 7. Generally used by 
 the Greeks of soldiers who endure hunger, 
 thirst, labour, &c. firmly and patiently. 
 See Xen. Hist. Gr. ii. 2. 6. iii. 1. I*. 
 Perizon. on ^5ilian. V. H. xii. 1. Gloss. 
 Vett. KapTspef paKpodvpei, vTropirei.^ 
 
 Kapcpog, eog, Qg, to, from Kap^to to dry. 
 — Any thing that is dry and light, as 
 straw, stubble, chaff\ a little splinter of 
 wood, a mote, &c. occ. Mat. vii. 3, 4, 5. 
 Luke vi. 41,42. See Wetstein on Mat. 
 [Metaphorically used of slight blemishes, 
 light offences, (it is an allusion to a Heb. 
 
K AT 
 
 409 
 
 K AT 
 
 proverb) such as Horace ( I . Siit. iii. 73, 74.) 
 calls tubera et verrucoe. and Sciiec. (de 
 Vit. Beat. 17.) papulie. See Hor. i. Sat. 
 iii. 25. occ. Gen. viii. I I.] 
 
 KATA', a Preposition. 
 
 I. With a Genitive. 
 
 1. Down. Mat. viii. 32. Mark v. l.S. 
 Luke viii. 33. So in Epictetus Enchirid. 
 cap. Ixi. we have KATA^ KP1IMN0"Y— ^e- 
 ^Etrdai " to fall do7Vfi a precipice." [See 
 2 Mac. vi. 10. Dio. Cass. Frag. p. 15. (ed. 
 Reimar.) Polyaen. p. 204-. Casaubon on 
 Strabo, p. 233. (ed. Alnieloueen.) Schl. 
 says it denotes the place from 7vh,ich; the 
 same as uTro.] 
 
 2. Against. Mat. v. II, 23. Mark ix. 
 40. & at. freq. Comp. John xix. 11. [Mat. 
 V. 1 1. 23. X. 3.5. xii. 14, 25, 30, 32. xxvi. 
 59. xxvii. I. Mark iii. 6. ix. 40. xi. 25. 
 xiv. 55—57. John xix. 11. Jude ver. 
 15. Numb. xii. 1. xxi. 5. Job iv. 18. 
 (" K-ara for Iv," Biel.) xxxi. 36. Wisd. 
 iv. 16. 3 Mac. ii. 27. See Lucian. vol. i. 
 p. 255. ed. Reitz. Polvb. ix. 3. 10. 
 iElian. V. H. ii. 6. x. 6. Albert. Pericul. 
 Crit. p. 39.] 
 
 3. O/, coneerning. 1 Cor. xv. 15. [See 
 Xen. Cyrop. i. 2. 16. Palairet adduces 
 ^lian. V. H. v. 21. and Longin. de Subl. 
 p. 36 ; the former of which, Schleusner 
 says, does not apply. See Reiske Ind. 
 Grsccit. Dem.] 
 
 4. Throughout. [Luke iv. 14. xxiii. 5. 
 Acts ix. 3 1 . of a district or country. 1 
 
 5. Upon, or more strictly, Down upon. 
 Mark xiv. 3. (So Homer, II. iii. line 
 217, KATA' -yQovoQ oppura ttj/^cic, " Fix- 
 ing his eyes down upon the ground.") I 
 Cor. xi. 4, where understand KaXvppa a 
 coveri7ig. In Plutarch, Apothegm, torn, 
 ii. p. 200. E. the phraseology is complete, 
 KttT-a TiiQ KsipaXfj- t'xwv TO^ 'IMA'TION, 
 " having his outer robe upon his head." 
 [See LXX. Esth. vi. 12, where, if the 
 reading is genuine, t^wv must be sup- 
 plied, (Ileb. having his head covered.) 
 The Exemplar. Hexaplar, Arundel., edited 
 by Usher, reads Kal tcaraKeKaXvupivoQ rrju 
 Ke(l>a\rjy.'] 
 
 6. By^ i. e. by the name and authority, 
 in adjuring. Mat. xxvi. 63. [Heb. vi. 13, 
 16. See 2 Chron. xxxvi. 13. Jer. xlix. 
 13. Judith i. 12. See Reiske Ind. Grsecit. 
 Demosth.] 
 
 II. With an Accusative. 
 
 r. According to. Mat. ii. 16. ix. 29. 
 xvi. 27. Acts xviii. 14. [Luke ii. 29. See 
 LXX, Gen. xlvii. 1 2, ike. in compliance 
 with (said of a law or command ) Luke ii. 
 
 22. xxiii. oQ. Acts xxxvi. 5. and 2 Cor. \L 
 17. Kara tov Ki/piov by Christ's coinmand. 
 On Rom. viii. 1, see Sap^ V.] 
 
 2. After the manner or custom of. John, 
 ii. 6. Rom. iii. 5. 1 Cor. iii. 3. So Lucian 
 Reviv. torn. i. p. 388, RATA' TH'N ME'- 
 AITTAN cLTvavQiffapevOQ^ " Sipping the 
 flowers after the ma?i7ier of or like a bee." 
 See also Wetstein on Rom. iii. 5, Avho 
 shows that the phrase Kar avdpioTrov is 
 used in the like view by the best Greek 
 writers*. Comp. Macknight on 1 Cor. xv. 
 32. [which Schleusner translates, for in- 
 stance, i. e. to speak after the manner of 
 men. In Gal. iii. 15, Kara avQpiaTtov 
 Xeyw, I will bring a human example or 
 instance. Theophylact. 1 Cor. ix. 8.] 
 
 3. After, according to the example.^ or 
 in imitation of. Rom. xv. 5. Gal. iv. 28. 
 
 1 Pet. i. 15. Comp. Eph. iv. 24. This 
 also is a classical sense of Kara. See 
 Blackwall's Sac. Class, vol. i. p. 140. Ra- 
 })helius on Rom. xv. 5, and Wetstein and 
 Kypke on Gal. iv. 28. To the instances 
 produced by them I add from Lucian De 
 Mort. Peregr. tom. ii. p. 7^7. 'ATrrjrdpa- 
 icojrai — RATA' ruv 'EpTreEoKXia, has been 
 reduced to cinders c^'ter the example of' 
 Empedocles. [See Job i. 8. 6vk 'Icttl kut 
 avTov, There is none like him. ix. 32. xii. 
 3. xlii. 15. Lament, i. 12, &c. Hesych. 
 tear avTov' opoiov avrw. Comp. Ecclus. 
 x. 2. xxxvi. 23. See Plat. Rep. p. 206. viii. 
 Apol. c. 1. Arrian. Exped. Alex. iii. 27- 
 10. Callim. Epigr. i. 4. Palairet. Obss. 
 Phil. pp. 357, 380.] 
 
 4. Kara Oeov, According to the ?vill or 
 appointment of God. Rom. viii. 27- Comp. 
 
 2 Cor. vii. 9, 10. Wetstein on Rom. viii. 
 27, shows that the Greek writers use Kara 
 with Qeov in the same sense. To his in- 
 stances I add from Plato, A])ol. Socrat. 
 § 9. edit. Forster, 'Epevy(p RATA' roy 
 Qeuv, " I seek according to the will of 
 the god." 
 
 5. With respect to, on account of. Phil, 
 iv. 11. 2 Tim. i. 1, 9, and Mackniglst. 
 [See 14. with which Schleusner classes 
 Phil. iv. 1 1 . 2 Tim. i. 9. V. Ecclus. xxix. 
 1 2, where the ^^llg. on account of others 
 in, as below (6.) 
 
 6. In or at. [See Mat. i. 20. tear ovap. 
 (So xxvii. 19. and LXX. kclQ' vwrov. Gen. 
 XX. 6. xxi. 11. See .Elian. V. H. i. 13. 
 and ovnp simply is used in this sense. See 
 Reitz. on Lucian. vol. iii. p. 393.) Mat. 
 
 * [See the examples atlduced by Blonif. on 
 IEhc\\. Sept. Thcb. 421. and several in Slathiac's 
 Gramm. ^ 449.1 
 
K AT 
 
 410 
 
 K A T 
 
 xiv. 13, 23. (fc-ar Iciay, suppl. ^wpaj'.) 
 Luke X. 4. XV. 14. Acts v. 16. xi. 1. xiii. 
 1. (See Eur. Plioen. 153. kut oprj, and 
 830. 1597.) xxvii. 2. Heb. i. 10. 2 Tim. 
 iv. 1. Acts xxiv. 14. Kara top vo/jlov iti 
 the law. See 2 Mace. xv. 8. Comp. iii. 
 16.] — Of time, Kara /caipoj/, In, or at, a 
 convenient or proper time, seasonably. 
 Rom. V. 6. [John v. 4, where Schleusner 
 supplies lUov at its proper season, suo 
 tempore ; others at stated seasons^ taking 
 KaTCi distributively — see 20.] Kara rriv 
 ilfxspav tS Tretpao-jua, " In the day of 
 temptation,'' Heb. iii. 8. []Comp. Acts 
 xiii. 27. 1 Cor. xvi. 2. 3 Mac. ii. 19.] So 
 Josephus Ant. lib. xv. cap. 10. § 3. KATA' 
 — Trfv Trpu)Tr]v r]fxipavj " On the first day;" 
 and Herodotus, lib. i. cap. Q7^ KATA' tov 
 Kara Kpdlaoy j^povoy, *' In the time of 
 Croesus." QSo 2 Mac. xii. 15. Kara, with 
 nouns of time, sometimes means about, as 
 Rom. ix. 9. Acts xii. 1, &c.] 
 
 7. Along, all along. Acts v. 15. 
 
 \_Throughout, as fcaO' 6\r}v ri/v ttoXiv. 
 Luke viii. 39. See ix. 6. Acts viii. 1, Kara 
 rr)i' TToXiv, said of one city^ must be distin- 
 guished from Kara ttoXip. See below, 20. 
 Schleusner says, Adde Luc. xiii. 22. xxiii. 
 5 ; but in 2d passage Kara governs ge- 
 nitive.] 
 
 8. As to, as concerning. [Rom. i. 3. ix. 
 3, 5. xi. 28. Acts ii. 30.] 
 
 9. Concerning. Acts xxv. 14, Ta Kara 
 TLva, The things relating to, or concern- 
 ing any one, Eph. vi. 21. Phil. i. 12. Col. 
 iv. 7. ' The phrase TA' KATA\ with an 
 accusative following, is used in the same 
 sense by the best Greek writers, as may 
 be seen in Wetstein on Eph. vi. 21, and 
 in Hoogeveen's Note on Vigerus De Idiot- 
 ism, cap. i. reg. 5. [See 3 Esdr. i. 24. 
 Tob. X. 8. Thucyd. i. 138.] 
 
 10. Unto, to, Into. Luke x. 32, 33. Acts 
 viii. 3. xvi. 7. [mra Tijv Mvaiav. See Xen. 
 Hist. Gr. iv. 6. 14. Cyrop. viii. 5. 9.] 
 
 IJ. Tojvards. Acts xxvii. 12. Phil. iii. 
 14. [[On Acts xxvii. comp. Ezech. xl. 
 
 6, 43. xliii. 1, 4. See Acts viii. 26. xvi. 
 
 7. 1 Chron. v. 10. Gen. i. 10. Hom. II. 
 a. 484.] 
 
 12. By or on, a way. Acts viii. 36. 
 
 13. Among. Acts xxi. 21. Comp. Acts 
 xxvi. 3. xvii. 28, and Wetstein there, 
 [xviii. 15. Eph. i. 15.] 
 
 14. On, by reason of, for. Mat. xix. 3, 
 where Kypke shows that it is used in the 
 same sense by Pausanias, Plutarch, and 
 Josephus, and joined with aiTiav or aiTiag. 
 [John ii. 6, where Schl. says on account of. 
 
 The E. T. after the manner of. Rom. ii. 5. 
 (E. T. after.) iv. 4. (see No. 19.) 2 Tim. 
 i. 9. tit. iii. 5. See 2 Mace. vi. 11. 
 Polyb. Hist. xvii. 32. Hom. Od. iii. v. 
 71. Thuc. iv. 99. Diod. Sic. p. 23. ed. 
 Rhod.] 
 
 15. By, by means of. 1 Cor. xii. 8. 1 
 Pet. iv. 14. 
 
 16. By, through, out of, denoting the 
 motive. 1 Tim. v. 21. So Phil. ii. 3, 
 where see Wetstein, who shows that the 
 Greek writers apply Kara in like manner. 
 [Acts iii. 1 7. Kiar' ayvoiav through igno- 
 rance. Tit. iii, 5. Philem. vi. 14. Luke x. 
 31. Kara avyKvpiav by chance — v. Appian. 
 B. C. ii. p. 823. Arrian. Exp. Alex. i. 17. 
 14. /car e'x^joav out of enmity.'] 
 
 17. By, from, signifying the proof. 
 Lukei. 18. 
 
 18. By, with, denoting the manner. 
 Mark i. 27. Rom. ii. 7. Acts xix. 20. 
 Eph. vi. 6. [See 1 Cor. ii. 1. Heb. xi. 13.] 
 
 19. As, for, Rom. iv. 4. 1 Cor. vii. 6. 
 
 20. It denotes distribution, Ka6' Iv, 
 One by o?ie, singly. John xxi. 25. Kara 
 ^vo, By two, 1 Cor. xiv. 27, where Wet- 
 stein cites the same phrase from Plutarch. 
 Ka0' ijpipav, Day by day, daily. Mat. 
 xxvi. 55. Luke xi. 3. Kar' etoq. Every 
 year, Luke ii. 41. Acts xv. 21. Kara tto- 
 X.iy, In .every city, Tit. i. 5. Kara ttoXiv 
 Kal Kojixr)y, Through every city and vil- 
 lage, Luke viii. 1, where see Wetstein. 
 [See Acts xx. 20. xxii. 19. LXX, 1 Sam. 
 vii. 16. 2 Chron. ix. 24. Zech. xiv. 16. 
 Xen. de Mag. Eq. iii. 21. de Rep. J^ac. 
 XV. 7. See the E. T. in 1 Cor. xiv. 31 ; 
 but Schleusner translates ad unum, every 
 one. Comp. Eph. v. 33.] 
 
 2 1 . Kar' 6(f)6aXp^£, Before the eyes. Gal. 
 iii. 1 . Aristophanes, cited by Wetstein, 
 has the same phrase. [See Esther ii. 11.] 
 And so Kara Trpoawirov, In the presence, 
 before the face. Luke ii. 31. Acts iii. 13. 
 This expression is not merely Hellenisti- 
 cal, being often used by Polybius. (See 
 Wetstein on Luke, and Raphelius on 
 Acts.) Also, To the face. Gal. ii. 11. So 
 Polybius frequently. See Raphelius. [2 
 Cor. X. 1. (opposed to Inriov.) Acts xxv. 
 16. See Jer. xlix. 19. 1 Mac. iii. 53.] 
 
 22. Ka0' £avTr)y, By itself, apart, alone. 
 Jam. ii. 17. See the following sense, and 
 Wetstein on Acts xxviii. 1 6. — Ka0' tav- 
 TOV. Acts xxviii. 16. " Raphelius has 
 shown that the expression naQ" kavTov 
 may signify either apart (for which see 
 Bos Exercit. p. 9 1 .) [and so Schleusner,] 
 or at his own pleasure: But it is wcil 
 
K AT 
 
 411 
 
 K AT 
 
 known it often signifies at one's own hotise, 
 and so verse 30. seems to explain it here," 
 Doddridge. See also Wetstein. The 
 French phrase chez lui, at his own house, 
 seems very exactly to answer the Greek 
 Kad' kavTov. [See Rom. xiv. 22.] 
 
 23. Kara ravra, literally. According to 
 these things, i. e. In the same or like man- 
 ner. Luke vi. 23, 26. xvii. 30. 
 
 [24. Ka0' offov. Inasmuch as. Heb. 
 iii. 3. vii. 20. fcara tocfovtov by so much, 
 vii. 22.] 
 
 [25. Kara omitted. Mat. xx. 2. (before 
 Ti]v tfidepar,) xxiii. 37- Acts i. 11. (before 
 OP TpoTTOT],) comp. XV. 11. Luke xxii. 41. 
 (before XiOop PoXriv,) Acts viii. 25. (be- 
 fore TToWciQ KijjfiaQ, comp. verse 40.) John 
 iv. 22. (before 6, according to Schleus.) 
 See 2 Cor. iii. 18. 3 Mac. vi. 9.] 
 
 [26. Kara makes periphrasis of genitive, 
 as Acts xxvii. 2. Rom. i. 15*. See Ps. viii. 
 5. (ed. Quint.) So Plat. Phced. c. 32. At 
 Kara to avbfxa ETridvfxlai for tov <TMf.iaTOQ — 
 of ace. Acts xxi. 19. Sometimes of the 
 adjective or concrete, as rj kutcl jSclBovq' 
 TTTbiXEia deep, i. e. extreme poverty. 2 Cor. 
 viii. 2. See Acts xxv. 23. Rom. xi. 21. — 
 hi Kara t\, those endued with any quality. 
 See Rom. ii. 7. Comp. Polyb. v. ^7 r\ 
 
 in. In Composition it denotes, 
 
 1. Down, as in icaraSatVw to come down, 
 KaraTTiTrrcj to fall down. 
 
 2. Against, as in KaTaKavyaonai to boast 
 against, Karapaprvpiiu to bear witness 
 against. 
 
 3. With or to, as in KarapiQpio) to num- 
 ber with or to. 
 
 4. It adds an ill sense to the simple 
 word, as dvva'^evu) is to rule, KUTadwarevoj 
 to tyrannize, oppress by power ; aywvi- 
 ^opai is tojight, Karayiovti^opaL to subdue 
 injighting or war. 
 
 5. It imports intenscness, as Karayia to 
 break in pieces, Karei^toXog full of idols, 
 KarayyeXXu) to declare aloud. 
 
 Kara€atVw, from Kara down, and (3aiv(i) 
 to come. 
 
 [_l. (1.) To descend or come down, as 
 from a mountain. Mat. viii. 1. — the cross, 
 xxvii. 42. occ. Mat. xvii. 9. Mark ix. 9. 
 John vi. 16. Acts viii. 38, &c. &c.] 
 
 Q(2.) It is used of going from a higher to 
 a lower region f . See Mark iii. 22. Luke 
 
 * [And perhaps Acts xxvi. 3.1 
 
 -|- {Ka.Td.fi'xivw is often peculiarly used of leaving 
 the capital of a country or going to the coast from 
 the interior, and in this is opposed to oLvaBaiJw. See 
 the above examples (to all of which this applies, 
 except to Acts vii., and those from John; and in 
 
 ii. 51.x. 30, 31. John ii. 22. iv. 47—51. 
 Acts vii. 15. viii. 15. xvi. 8. xviii. 22. 
 xxiv. 1, 22. xxv. 6, 7. (So Ti\ Gen. xii. 
 10. xxvi. 2.) of a road leading from Jeru- 
 salem. Acts viii. 26.] 
 
 [_{S.) Of inanimate objects falling down, 
 nsjlre, rain, tears, &c. Mat. vii. 25, 27. 
 Luke viii. 23. (Comp. Hom. II. ^ 19. 
 Duker Thucyd. vi. 2.) ix. 54. xxii. 44. 
 Acts X. 1 1 . xi. 5. So TiS 2 Chron. vii. 
 1, 3. Ps. Ixxii. 6. See Isa. xxxii. 19. Iv. 
 10. Job xxxviii. 30. Amos ix. 5.] 
 
 [^11. (1.) KaraCa/veir otTro tlvoq, To 
 proceed from any one. James i. 17. So 
 Schleusner j but its sense is rather that of 
 coming down from heaven, as the dwell- 
 ing place (so called by avdptoTroTradeia) of 
 God; and the same applies to John iii. 
 13. vi. 38, which Schleus. adduces here.] 
 
 [^(2.) God is said Kara^aivEiv (by av- 
 BptoTroTradeia), when he signally manifests 
 himself among men, see Acts vii. 34-. 
 (Schleusner adds Mat. iii. 16. Mark i. 10. 
 Luke iii. 22. John i. 32, 33, but it rather 
 denotes the descent of the bodily appear- 
 ance.) Comp. Gen. xi. 5. xviii. 21. Exod. 
 iii. 8. xix. 21. Ps. xviii. 9. Wisd. xviii. 15. 
 Aug. de Civ. xvi. c. 5. Used by the Greeks 
 of tiie gods coming among men, see Acts 
 xiv. 11. Hom. II. iv. 74. Kuster. on Suid. 
 word KOLTCx,i€arr)Q. Jupiter was so called 
 as descending in lightning and thunder- 
 bolts.] 
 
 Kara€oXXw, from kocto. doivn, and /3d\- 
 Xw to cast. 
 
 I. To cast or throw down. occ. Rev. 
 xii. 10. Applied figuratively. 2 Cor. 
 iv. 9. [See Ez. Spanh. ad Julian. Orat. 
 p. 262. occ. 2 Kings xix. 7. 2 Chron. 
 xxxii. 2 1 . Jer. xix. 7, &c. — of felling trees. 
 2 Kings iii. 19. vi. 5. — of throwing down 
 cities, &c. Job xii. 14. & al. (In Xeu. 
 Cyrop. i. 4. 8. iv. 6. 2, of beasts slain,— of 
 a victor overthrowing his enemy. Arrian. 
 Exp. Al. i. 16. Herod, ix. 63, &:c.] 
 
 II. Kara€aXXoyuai, Mid. To lay down, 
 lay, as a foundation, occ. Heb. vi. 1 . [Comp. 
 2 Mac. ii. 13. Joseph. A. J. xv. 11. 3. I'o- 
 lyb. X. 24. Dion. Hal. Ant. iii. 69. Por- 
 phyr. de Abst. viii. 10. and PaXXofxai in 
 same sense. Joseph. A. J. v. I. 8.] 
 
 ^g^ Kara^apiu), w, from koctcl down, 
 and pcjcpto) to burden. — To burden, op^ 
 press, weigh down. occ. 2 Cor. xii. 1 6. 
 [So KOLTOitoipvvb}. 2 Sam. xiii. 25.] 
 
 John we may consider Capernaum as on the coast 
 of the Sea of Tiberias) on Acts vii. comp. Gen. 
 quoted above.] 
 
K AT 
 
 412 
 
 K A T 
 
 Kara^acrte, log, Att. fwt;, 7/. from kcctu- 
 t>%ivia. Descent^ lotver part. occ. Luke xix. 
 37. [See Josh. viii. 24. x. II.] 
 
 Kara€r//it, from Kara dow?i, and obsol. 
 /!J7//ut ^0 come. — To come down. An obso- 
 lete V. whence in the N. T. we have perf. 
 act. KOLTat>it>r]Ka,, John vi. 42 ; 2 aor. kol- 
 Tl^rjy, Acts vii. 34 ; imperat. Kara^rjOij 
 Mat. xxvii. 40, for which, according to the 
 Attic dialect, ^raT-aSa*, Mark xv. 30^, and 
 3d person fcaraSarw, Mark xv. 32, as if 
 from kara€aw (so civa€a„ Attic for am- 
 trjdi. Rev. iv. 1. (2 aor. inlin. KocTaPriyocij 
 huke iii. 22 ; particip. KOCTCc^ag, John vi. 
 5 1 J I fut. mid. KOLTOLt>7]ao}xoLi, 1 Thess. iv. 
 1 6. See under Kara^a/vw. 
 
 Kartt€ti^a4'w, from /cara down, and /3i- 
 €a<fw /o cause or 7/mZ:e ^0 coT^ze. — To cause 
 to come down, to bring down. occ. Mat. xi. 
 23. Luke x. 15. [Comp. Ez. xxxi. 16. 
 occ. LXX, Deut. xxi. 4. & al.] 
 
 Kara^oX?), i]Qj i], from /caraSaXXw. — A 
 casting or laying down. [^See M. Antonin. 
 de Reb. Suis, iv. 36. Jul. Pol. On. ii. 2. 
 Clem. Alex. Psedag, ii. 10. Schleusner 
 would rather translate,ybr the foundation 
 of a family, by a metaphor taken from 
 the building of a house (as n:)l is render- 
 ed TEKvoTTOieiv. Gcu. xvi. 2. XXX. 3. and so 
 p a son, from njl to build), see Eur. 
 Here. Fur. 1264. Ed. Musg. or from the 
 sowing of seed in a field. (See Cic. Off. i. 
 32, &c.) — Kara€oX/) is used for the origin 
 of a race (the act of begetting) in Heliod. 
 iii. 15. Plut. de Plac. Phil. v. 7.— the ori- 
 gin of man, in Plut. (on Fire and Water, 
 p. 956.) and Arrian. Diss. Epict. i. 16. — 
 the foetus in Heliod. iv. 8. See Schwei- 
 ghaus. Em. and Obss. in Suid. Fascic. i. 
 p. 52. Wakefield. Silv. Crit. iii. p. 163.] 
 
 L A casting down or dejection, as of 
 seed. occ. Heb. xi. 11, By faith Sarah 
 herself received IvvafiLv etc KaTdGoXyy 
 cTTrepixaToe, ability for the dejection of 
 seed, i. e. for nourishing and bringing to 
 a perfect foetus the seed cast dofvn and 
 received ; for I think with Beza, Capel- 
 lus, and other learned men, that /cara€oX)) 
 is to be referred to Abraham, not to Sarah. 
 Raphelius, in his annotation on this place, 
 cites a passage from Lucian's Amores, 
 where KATABOAA^S SnE'PMATON is 
 expressly referred to the male; and the 
 verb Kara^aWeLy is often applied in like 
 manner by the medical writers among the 
 Greeks. See Wetstein and Kypke on 
 Heb. xi. 11. 
 
 * So Aristophanes, Vesp. line 073, 
 KccTOL^y, KaTik^ct, xara^a — 
 
 II. Kctfa^oXj) ra KoarjjLbi, The foundation 
 of the world. Mat. xiii. 35. xxv. 34. & al. 
 Compare Kara€aXXw II. If KUTatoXi) in 
 this expression be understood strictly in 
 this sense, it will seem parallel to the 
 Heb. '-\U\fou7iding or laying a foundation : 
 and the whole phrase /cara^oX*) r« /coo-/ia 
 will answer to the Heb. p« TD* laying 
 the foundation of the earth., which is se- 
 veral times used in the Old Testament, 
 and, no doubt, denotes the beginning of 
 the formation of the shell of earth between 
 the two spheres of water by the action of 
 the expansion. See Gen. i. 6, 7. Job 
 xxxviii. 4. Ps. xxiv. 2 ; and on this inters 
 pretation by /coo-jua must be meant the 
 earth exclusively. But since KoajioQ in 
 the'N. T. is rarely confined to the earth 
 (comp. under Koo-juoc II.), but generally 
 includes the whole beauteous machijie of 
 nature, Kara^oXri should rather, I think, 
 be rendered the structure, conforination, 
 or the like; especially as this noun, which 
 occurs no where in the LXX, is thus ap- 
 plied, 2 Mace. ii. 29, KaQaizep yap Trjg 
 Kcuvrjg oidag apyitEKTOVi Trig oXrjg KATA- 
 BOAirS (f)popTi'^eov — Eng. Transl. For 
 as the master-builder of a new house 7nusl 
 care for the tvhole building — Vulg. Struc- 
 tura. [^Schleusner gives it the sense of 
 ap^r) in N. T. (so Kard^aXXofxai to begin. 
 Callim. 0pp. p. 514. ed. Ernest. See 
 Schol. on Pind. Nem. ii. 5. Polyb. xiii. 4. 
 Joseph. B. J. ii. 1 7. 2.) and hence explains 
 Heb. xi. 11. (see above.) occ. Mat. xiii. 
 35. Luke xi. 50. Heb. iv. 3. Mat. xxv. 34. 
 John xvii. 24. Eph. i. 4. 1 Pet. i. 20. See 
 Ps. xc. 2.] 
 
 E^^ Kara€pa€euw, from Kara, against^ 
 and j3pa€evio, to be a judge or umpire, and 
 so assign the prize in a public game. 
 
 I. Properly, To defraud or deprive of 
 the prize, to manage the affair in such a 
 manner that sentence shall be pronounced 
 agaijist a person by the judges of the 
 game. So Chrysostom, Homil. VII. Ka- 
 rs.€p7.€tvd}}ycci i'^ly oro.v irap erBptp pky rj 
 yiKT) 77, Trap' srepo) de to jSpoc^eioy, otov 
 STrripeccerdfj 6 yitcrifrag. " KaTOC^pci^Evdf}yai 
 is, when tlie victory belongs to one, but 
 the prize is given to another, when the 
 victor is wronged." QSo Zonar, Canon. 
 35. Concil. Laod. and Theodoret on Col. 
 ii. ] 8, says ackiog ftpoc^eveiy.'] 
 
 II. To judge against, or condemn, un- 
 justly, and through the artifice of the op- 
 posite party in a judicial cause. So De- 
 mosthenes, Cont. Mid. applies /cara^pa- 
 ^EvQivTOt. to one condemned through ar- 
 
K AT 
 
 413 
 
 K A T 
 
 lificc and fraud in a judicial process — 
 " insidiose circuniventum, insidiously cir^ 
 cumvented." Taylor's Demostb. torn. iii. 
 p. 120. occ. Col. ii. 18, where it seems to 
 correspond to Kpipero), verse 16; accord- 
 ingly Hesychius explains i:a,TCx.^pa,€eveTa.i 
 bv icoiTOLKoiveroLi is condemned ; but Chry- 
 sostom, attending no doubt to the injus- 
 ticc implied in the word, interprets koltol- 
 ^poL^EviTii) by kir-i^ptaCtTU) injure, wrong. 
 The term K-ara^paStvtVw may indeed al- 
 lude to the Christian ppa^elov or prize 
 (Phil. iii. 14.), but does not, I think, signify 
 actually depriving others of it, but only 
 pronouncing or judging them unworthy 
 to obtain it ; Eng. Marg. judge agai?ist 
 you. As to the various interpretations of 
 this word the reader may consult Suicer 
 Thesaur. Eisner, Woltius, and Wetstein. 
 []It may perhaps here mean to take au- 
 thority over any one, to act the judge un- 
 justly over them, as napoL^poL^iveiv. Polyb. 
 
 Exc Leg. 46. p. 1194, but see Stolberg. 
 
 Exercit. L. Gr. xxi. p. 102. Reiske, De- 
 mostb. p. 544. Eust. Kom. II. a. 399. (p. 
 
 124.) Eisner. Obss. 8. vol. ii. p. 262.] 
 1^^^ KarayyeXfuc, ioQ, o, from KOLray- 
 
 yiWii). — A proclaimerj publisher, occur. 
 
 Acts xvii. \'6. 
 
 ^g^ Ka-ayyiXXw, from koltcl intens. 
 
 and ayyiXkio to declare. To declare 
 
 plainly, openly, or aloud, to proclaim, 
 
 preach, publish. See Acts iv, 2. \_(^Teach. 
 
 Schleusner. See xvi. 17, 21.) xiii. 5, 38. 
 
 where Schl. says to offer.) xv. 36. xvii. 
 
 3, 13, 23. xxvi. 23. 1 Cor. ii. 1. ix. 14. 
 
 Phil. i. 16, 18. Col. i. 28. On Rom. i. 
 
 8. comp. 1 Cor. xi. 26. [To commemorate, 
 
 Schl.] 
 
 KarayfXaw, w, from koltu denoting ill 
 
 or against, and ytXaw to laugh. To 
 
 laugh at, laugh to scorn, deride, turn to 
 
 ridicule, occ. Mat. ix. 24. Mark v. 40. 
 
 Luke viii. 53. [occ. LXX, Gen. xxxviii. 
 
 23. 2 Chron. xxx. 10. & al. Ps. xxiv. 2, 
 
 and Ecclus. vii. 12, it governs accusative, 
 
 but generally genitive.] 
 
 Karay ivuffKio, from Kara against, and 
 
 yLvcjffKto to knoiv, determine. 
 
 I. To condemn, occ. 1 John iii. 20, 21. 
 [Deut. XXV. 1 . Ecclus. xiv. 2.] 
 
 II. To blame, occ. Gal. ii. 11, Kare- 
 yyojorpivoQ, To be blamed, worthy of blame, 
 reprehendendus, reprehensibilis. This use 
 of the particip. perf. pass, has been sup- 
 posed to be in conformity to the Hebrew 
 idiom J but it is thus applied in the pro- 
 fane writers. Thus Lucian de Saltat. 
 cited by Eisner, 'AXjyOwc £7rt pavitf KA- 
 
 TEPNaSME'NOS, To be justly charged 
 with madness. Comp. under 'EluQtviio, 
 and Tr/pf'w II. [See Vulgate in loc. M\. 
 V. H. xiv. I. Polyb. iv. 1. Herodian. v. 
 15. 1. Hesych. Jcarayivwo-kW pe^Kpopai.'] 
 
 QUI. Properly, to know, perceive, &c. 
 Xen. H. Gr. v. 4. 57. -^1- V. H. ii. 17- 
 xiii. 1. xiv. 5. See Prov. xxviii. 11. He- 
 sych. Karayvibvcu' &7rLyviovai.'\ 
 
 Karayw, or Karayvv fxi, from Kara intens. 
 and ciyw, or ayrv^t to break. — To break 
 in pieces, break, occ. Mat. xii. 20. John 
 xix. 31, 32, 33. The 1st fut. of this V. 
 Krarfci^w, 1st aor. KUTea^a, 2d aor. pass. 
 Karsayriv cire so formed according to the 
 Attic dialect, subj. kareaywo-iv, with the 
 augment unusually retained, John xix. 31 . 
 [See Deut. xxxiii. 1 I . (al. Traro^ov) 2 Sam. 
 xxii. 35. & al. Suid. mrtay?/ teal Karea- 
 yara- KeicXacrfiiva. Theme ctyw to break ; 
 perf. 7ixa, perf. mid. 7iya, whence 'laya and 
 part, iaywg. Phavorin.] 
 
 Karayo), from Kara down, and ctyw to 
 bluing. 
 
 I. To bring down. occ. Acts ix. 30. 
 xxii. 30. xxiii. 15, 20, 28. Rom. x. 6. 
 [Gen. xxxix. 1. xiii. 38. 1 Sam. ii. 6. &c.] 
 
 II. As a term of navigation, Karayeiy 
 TO TzXoLov, To bring a vessel to land. 
 When a vessel is out at sea, it really ap- 
 pears to be raised above the surface of the 
 land, and is in Greek said to be perio)pog 
 high, in Latin altum tenere, and in French 
 etre a la hauteur d'un lieu, to be at the 
 height of (i. e. off) a place. So when 
 men bring it to land, they are, by the 
 same analogy, said Karaynv to bring it 
 down. occ. Luke v. 1 1 , where see Wet- 
 stein. Karayo/iot, To be brought down, 
 in this sense, i. e. to make land, or a port, 
 to touch land. So the Latins say nave 
 devehi. occ. Acts xxi. 3. xxvii. 3. xxviii. 
 
 12. [Hesych. KaTayeiV * eirt tup vav- 
 (TTadixov ayttv. See Xen. A nab. v. 1.6. 
 Sext. Empir. adv. Phvs. II. 68. Eust. on 
 Odyss. d. 182.] 
 
 ^g^ Karayiopi^onai, Mid. from kc/ra 
 denoting ill, and ayioviCopcu to contend, 
 fight. — To subdue in war or battle, occ. 
 Heb. xi. 33. [Hesych. icaraywvt'Cfraf 
 viKq.. See Polvb. ii. 45. 4. Lucian. D. D. 
 xiii. 1. m V.H. iv.8.] 
 
 Karacc'w, w, from Kara intens. and Um 
 
 * [Obs. xaSiXxuo; (deduco, Lat.) is to draw the 
 ship to sea, and avs\xi;w (subduco) from sea, as 
 iK-A'jw refers to motion on land. (See x«Ta6a<'v«i'). 
 See Thuc. iv. 44. Xen. H. G. i. 1. 4. and 6. 17- 
 vii. 1. 36. Her. vii. 10. Cas. B. G. v. 11 and 23, 
 Liv. xxiii. 34. Larch, on Herod, vii. 50.] 
 
K AT 
 
 414 
 
 K AT 
 
 io bind. — 7o bind up. occ. Luke x. 34, 
 where it is spoken of wounds, as it like- 
 wise is Ecclus. xxvii. 21. Comp. Ezek. 
 XXX. 21. xxxiv. 4, 16, in the LXX, where 
 it answers to the Heb. W2ti to bind, which 
 is also applied to wounds. 
 
 1^^^ KaracrjXoc, 6 koX r/, koX to — ov, 
 from Kara intens. and ^^Xoc manifest. — 
 Quite manifest, exceedingly evident, occ. 
 Heb. vii. 15. [Xen. Mem. i. 4. 14. He- 
 rod, i. .5. iii. 68.] 
 
 Kara^aa^w, from KaTci against^ and ^t- 
 ^a^w tojudge^ pronounce sentence, which 
 from ^iKT] judgment. — To pronounce sen- 
 tence against^ condemn, [occ. Mat. xii. 
 37. Luke vi. 37. In Mat. xii. 7. Jam. 
 V. 6, it is used of condemning the innocent^ 
 (and so Luke vi. according to Schl., but 
 this seems weak and forced), occ. Job 
 xxxiv. 29. Ps. xxxvii. 33. xciv. 21. Lam. 
 iii. 37. (of unjustly condemning^ as also 
 Wisd. ii. 20. xii. 15.) Wisd. xi. 11. See 
 Xen. H. G. iii. 2. 16. Thuc. v. 49.] 
 
 Kara^twf.w, from fcara intens- and huoKio 
 to follow. — To follow earriestly^ prose- 
 quor, insequor. occ. Mark i. 36. []occ. 
 Gen. xxxi. 36. 1 Sam. xxx. 22. & al.] 
 
 Kara^ovXo'w, tD, and oo/jlcu, Sjuat, Mid. 
 from Kara intens. and EsXoio tcf enslave. 
 — To enslave entirely, reduce to absolute 
 slavery, [occ. 2 Cor. xi. 20. (treat you 
 like slaves, Schl.) Gal. ii. 4. which Schl. 
 explains, '^ by forcing the Mosaic rites 
 upon us." See Aquil. and Symm. Fragm. 
 Is. xliii. 23. 6v Kanj^ovXioaanrjy as kv 
 Ovcrlaic, Used metaphorically, Xen. Cyr. 
 iii. 1. 13. Plut. vol. V. p. 51. ed. Reiske. 
 occ. Gen. xlvii. 21. Exod. i. 14. vi. 5. Jer. 
 XV. 14. Ez. xxix. 18. (see Duker. Thuc. 
 iii. 20. Herod, viii. 144.)] 
 
 KaTacpEj.no, obsol. from fcara down, and 
 obsol. ^pii-ioj to rim -, whence 2d aor. Ka- 
 rihpajxov. — To run down. occ. Acts xxi 
 32. 
 
 Kara^vvaTfvo), from fjara denoting ill, 
 and Bvva'^evio to rule, vi^hich from cvpa<rr]g 
 a pofefiiate. — To tyrannize over, to op- 
 press tyrannically, occ. Jam. ii. 6. Acts 
 x. 38, where comp. Mat. xv. 22, 28. Luke 
 ix. 39, 42, and under ^atpoviov III. 
 This V. is used by the LXX, Ezek. xviii. 
 J 2, & al. and in the Apocrypha, Wisd. ii. 
 10, & al. and also by the Greek writers, 
 as cited by Wetstein on Acts. [See 
 Exod. i, 13, and so KaTacwaaTsia oppres- 
 sion. Ex. vi. 7. In Sym. Ps. Ixiv. 4. with 
 gen. as in James ii.] 
 
 Karatff^^vj'w, from »cara intens. or de- 
 noting ill, and anrxvv(o to shame. 
 
 I I. To shame, ?nake ashamed, CO? found. 
 occ. 1 Cor. i. 27. xi. 22. Karat<rxvvo/iat. 
 I Pass, To be ashamed, confounded, occ. 
 Luke xiii. 17. 2 Cor. vii. 14. ix. 4. 1 Pet. 
 iii. 16. [In Luke xiii. Schleusn. gives, 
 to be silenced ; in the other passage, to be 
 proved false, (see aKrxvvopai.) occ. 2 Sam. 
 xix. 5. 2 Kings xix. 26. Jer. 1. 38. (de- 
 ducing from m^1 not DIi*.)] 
 
 II. To make ashamed, as importing the 
 disappointment of one 's hopes or expecta- 
 tions, occ. Rom. V. 5. Karaic^^vj/o/xat, 
 Pass. To be thus ashamed, occ. Rom. ix. 
 33. x. 11. 1 Pet. ii. 6. [Ps. xliv. 7. 
 Prov. xiii. 6. See Tobit x. 2. (which 
 Bretschn. translates, are they deceived of 
 
 i their hope? i. e. of obtaining the money, 
 I unless the true reading is KaTeffxr^Tai is 
 he detained ?) Wisd. ii. 1 O.J 
 
 III. To shame, dishonour, occ. 1 Cor. 
 xi. 4, 5. [See Ecclus. xxii. 5.] 
 
 Karafcatw, from KaTo. intens. and fca/w 
 to burn. — To burn, burn up. See Mat. 
 iii. 12. xiii. 30. Acts xix. 19. 1 Cor. iii. 
 
 15. Heb. xiii. 11.2 Pet. iii. 10, where 
 see Vitringa, Observ. Sacr. lib. iv. cap. 
 
 16. []Luke iii. 17. Rev. viii. 7. (fcarem?/ 
 aor. 2, pass. Thorn. M. and Moer. tcare- 
 Kavdrj. ^Attlkov KaTEKatj. 'EXXTyvifCov.) 
 xvii. 16. xviii. 8. In 1 Cor. iii. \5. Schl. 
 says to be utterly destroyed. Comp. 2 
 Kings xxiii. 5. 11. (the word translates 
 n"'ati,*n he made to cease; but KatEiravae 
 is probably the right reading. See Biel. 
 and Boch. Hieroz. vol. i. p. 142, ed. Ro- 
 senm.) occ. Gen. xxxviii. 24. Numb. xvi. 
 37. xix. \7. 1 Mac. iv. 38. v. 68. & al. 
 freq.] 
 
 Karaf:aXv7rrw, from fcaru intens. and 
 KaXvTTTb) to cover. — To cover, vail. Kara- 
 KaXvTVTOfxai, Pass. To be covered, vailed. 
 occ. 1 Cor. xi. 6, 7. [Not pass, but mid. 
 Schl. so Gen. xxxviii. 15. and act. voice, 
 Ex6d. xxvi. 34. Numb. iv. 5. In 2 
 Chron. xviii. 29, read KaTaKaXvxj^opai, not 
 icaTaicaXvipov /xe.] 
 
 KaTaKav^aopaL, ojpai, from KaTo. against, 
 and Kav-^^aopai to boast. — To glory, or 
 boast against, occ. Jam. ii. 13. iii. 14. 
 Rom. xi. 18, where observe that KaTUKav- 
 -X^aaai is the 2d pers. indicat. according 
 to the Doric and Attic dialect for /cara- 
 Kavyar^i or KaraKavya. [In Jam. ii. 13. 
 Schl. translates despises, and explains it, 
 he who shows mercy need not fear judg- 
 ment, occ. Jer. 1. 38. Zech. x. 12.] Comp. 
 under Kavyaopai. 
 
 KaTciKeipai, from Kara down, and Knpai 
 to lie. 
 
K AT 
 
 415 
 
 K AT 
 
 I. 7'o lie, or be laid^ down upon a bed 
 or couch, as a person sick. Mark i. 30. ii. 
 4. Luke V. 25. Acts ix. 33. The Greek 
 writers apply it in the same sense. See 
 Wetstein and Kypke on Mark i. 30. [See 
 John V. 3. Acts xxviii. 8. Theophr. Char. 
 XXV. 4. So KarcucXivofiai, Plut. Conviv. 
 p. J 1 6. — -jacere, Cic. ix. Ep. 20. cubare 
 Ov. Heroid. xx. 164. occ. Prov. vi. 9. (of 
 lying in bed. see Judith xiii. 15.) xxiii. 
 34. Wisd. xvii. 7. KarsKeiTo were weak. 
 Biel. 7verc put down. E. T.] 
 
 II. To lie down, recline to meat. Mark 
 ii. 15. xiv. 5. 1 Cor. viii. 10. Comp. 
 'AvaKEifiui II. And observe that KoraKei- 
 l-iuL is used in this sense also by the purest 
 Attic writers, as may be seen in Wetstein 
 on Mark ii. [Theophr. Char. xxi. 1. 
 Diog. Laert. vii. c I. Athen. iv. 10.] 
 
 KaraKrXaw, tu, or KaT-a/cXct^w, from Kara 
 intens. and K-Xaw or Kka^oj to break. — To 
 break in piece.Sy break, occ. Mark vi. 41. 
 Lukeix. 16. [Ez. xix. 12.] 
 
 Kara^rXetw, from Kara intens. and kXe/w 
 to shut. — To shut up, as in prison, occ. 
 Luke iii. 20. Acts xxvi. 20. [occ. Jer. 
 xxxii. 3. Wisd. xvii. 2. 10. See xviii. 
 2 Mac. iii. 19. 3 Mac. i. 18. Herodian. 
 V. 8. 12. Poll. Onom. viii. 71.] 
 
 KaTOKXripo^orio), w^q Kara kXtjoov di^u)fii. 
 — To distribute by or according to lot, 
 or for an inheritance. Comp. KXrjpoQ. 
 occ. Acts xiii. 19, where Vulg. sorte 
 distribuit, he distributed by lot. Comp. 
 Josh. xiv. 1, 2. The LXX (according 
 to the Alexandrian and Oxford MSS., 
 and the Complutensian and Aldus's edi- 
 tion) have used this V. Deut. xxi. 16. 
 for the Heb. 'j'tiirr to cause to inherit, and 
 (according to the Complutensian and Al- 
 dus's edition) Josh. xix. 51, for the Heb. 
 !?m. It is also found 1 Mac. iii. S6. But 
 in Acts xiii. 1 9, very many MSS., five of 
 which ancient, have KaTEKXrjpoyofirjffev, 
 which reading is accordingly embraced by 
 Mill, Wetstein, and Griesbach. The 
 LXX have also frequently used this lat- 
 ter V. for different Hebrew ones, but most 
 commonly for u;n» pn3. [e. g. Numb, 
 xxxiv. 18. Deut. i. 8. iii. 20. &c.] It 
 occurs likewise Ecclus. iv. 16, or 17. xv. 
 6, & al. [The words are often inter- 
 changed in MSS. of the LXX. See Deut. 
 1. 38. XXI. \6. KaTaKXrjpov)(iio, same sense. 
 Polyb. Hist.ii. 21. JE\. V. H. vi. 1.] 
 
 KaroK'X/vw, from jcara do7vn, and KXiyio. 
 — To cause to lie down, or to recline, as 
 to meat. occ. Luke ix. 14, where see 
 Wetstein. [See 3 Mac. i, 3. JEl V. H. 
 
 viii. 7. Molllus on Longus. p. 117.] Ka- 
 TaKXiyofiai, Pass. To be or be laid down, 
 to recline, as to meat. occ. Luke xiv. 8. 
 xxiv. 30. [Exod, xxi. 18. Numb. xxiv. 9. 
 1 Sam. xvi. 1 1.] 
 
 KaraKXv4w, from /caret intens. and kXv- 
 Cb) to wash, wash away. — To deluge^ 
 overwhelm with water, occ. 2 Pet. iii. 
 
 6. Job. xiv. 19. Ps. Ixxviii. 20. Dan. 
 xi. 10. Wisd. x. 4. 19. Xenoph. de Ven. 
 
 5- 4;] .... 
 
 Y^aTUnXva^oQ, 5, o, from KaTaKeKXvfffiai, 
 perf. pass, of KaraicXv^io. — A deluge of 
 water, occ. Mat. xxiv. 38, 39. Luke xvii. 
 27. 2 Pet. ii. 5. [occ. Gen. vi. 17. vii. 6, 
 
 7, 10, 17. Ps. xxxii. 6. Dan. ix. 26. See 
 Reiske. Plut. vol. ii. p. 715. 
 
 KaraKoXovdeio, G), from Kara intens. and 
 aKoXadiio to follow — To follow after, occ. 
 Luke xxiii. bb. Acts xvi. 17. [occ. Jer. 
 xvii. 16.] 
 
 Kara>co7rrw, from Kara intens. and Koirrdi 
 to cut, beat. — To cut, beat, or wound 
 much, concido. occ. Mark v. 5, where 
 Kypke cites from Achilles Tatius, KA- 
 TAKO'nTEI /i£ TrXriycuQ, he batters me 
 with blows ; and from Arrian Epictet. 
 lib. iii. cap. 26, the particle KATAKO- 
 TIE'NTA applied to a cock wounded in 
 fighting. [It properly means, to cut up 
 into small pieces, and occurs in this 
 sense. 2 Chron. xxxiv. 7 . Is. xxvii. 9, &c. 
 see Xen. H. G. i. 5. 3. M. V. H. ix. 8. 
 (of bruising in a mortar) — also to slay, as 
 Josh. xi. 8, &c. M\. V. H. vii. 19. Xen. 
 M. Eq. iv. 5.] 
 
 KaTaKprjfivii^oj, from Kara down, and 
 Kpripvi'Cit) to throw headlong, which from 
 KprjpvoQ a precipice. — To throw or cast 
 headlong down a precipice, to precipitate. 
 occ. Luke iv. 29. Josephus uses this V. in 
 the same sense, Ant. lib. xiii. cap. 8. § 1, 
 and De Bel. lib. vi. cap. 3. § 1, and cap. 
 4-. § 1. [occ. 2 Chron. xxv\ 12. see 2 Mac. 
 xiv. 43. ^1. V. H. xi. 5, &c.] 
 
 ^^^ Kara/CjOt/itt, aroc, ro, from xzara- 
 KEKpipaij perf. pass, of naraKpivu). — Con^ 
 dem7iation. occ. Rom. v. 16, 18. viii. 1. 
 [In Rom. viii. 1. That ivhich is worthy 
 of pimishmcnt, Schl. See Albert. Gloss. 
 N. T. p. 102. (So Cic. used criminatio. 
 Orat. pro Sext. c. 36.) Ecclus. xliii. 12.] 
 
 Karafcp/vw, from Kara against, and Kpivit) 
 to judge. 
 
 I. To pronounce sentence against, con- 
 demn, adjudge to punishment. Mat. xx. 
 18. xxvii. 3. John viii. 10. Mark xvi. 16, 
 where see Campbell. [On Mark xvi. 16, 
 Schl. says, that KaraKpivonai sometimes 
 
K A T 
 
 416 
 
 K AT - 
 
 differs from Kplyofxat, by relating to tlie 
 punislimeuts of a future life, but the 
 latter to those in this life. occ. also 
 Mark x. 33. xiv. 64. Rom. ii. 1. viii. 34. 
 Esth. ii. I. Symm. Jobxxxiv. 20. (LXX, 
 
 II. To furnish ?natter, or occasion for 
 condem7iation^ to prove or show worthy of 
 condemnation. Mat. xii. 4 1 , 42. Luke xi. 
 31, 32. Heb. xi. 7. comp. Wisd. iv. 16.] 
 
 III. To punish, occ. 2 Pet. ii. 6. [Also 
 1 Cor. xi. 32. James v. 9.] 
 
 IV. To weaken, efiervate, repress. 
 Spoken of sin. To take away its con- 
 demning power, occ. Rom. viii- 3, where 
 see Whitby. [Schleusn. says this agrees 
 with the context, but is unwarranted by 
 the usage of the language. lie translates, 
 punished, as it ivere, sin in the person of 
 Christ^ 
 
 j^g^ KaT-ca-pio-te, loc, Att. ewg, r/, from 
 KaraK^ivii). 
 
 I. Condemnation . occ. 2 Cor. iii. 9. 
 [Schleusner says, that the Law is here 
 called KaTuicp. as threatening punishment, 
 the Gospel hKaioavvrj as giving remission 
 of sins.] 
 . II. Accusation, blame, occ. 2 Cor. vii. 3. 
 
 KaraicvpiEvu), from t^ara intens. or de- 
 noting ill, and Kvpievb) to rule. 
 
 I. To rule imperiously^ lord it over. 
 occ. Mat. XX. 25. Mark x. 42. 1 Pet. v. 
 3. [So used Ps. x. 10.; but in the pass, 
 from Mat. and Mark, Schleusner says, 
 it is for Kvpievu) to rule, Avithout any sense 
 of tyrannical rule. Comjj. Gen. i. 28. 
 (where the word translates Wl'2 to subdue, 
 and so Biel and E. T. See Gen. ix. 1 , where 
 the LXX seem to have added this from 
 i. 28. see ver. 7.) Ps. Ixxii. 8. cii. 2. Ecclus. 
 xvii. 4. Jcr. iii. 14.] 
 
 II. To get the mastery, occ. Acts xix. 
 16. [See LXX, Numb. xxi. 24. xxxii. 
 22,29. (foru;a3.)J 
 
 KaraXaXew, w, from Kara against, and 
 \aXiio to speak. — Governing a genitive by 
 the force of the preposition. To speak 
 against, occ. Jam. iv. 11, thrice. 1 Pet. 
 ii. 12. iii. 16. [In Jam. iv. 11. Schl. 
 translates KarctXaXei i^ojuLov acts contrary 
 to Christianity, as words signifying to 
 speak, &c. are often transferred to ac- 
 tions. Numb, xxi .5. Ps. xliv. 16. &c. 
 
 E^^^ KaraXaXia, ac, ?/, from /caraXaXoc. 
 — J^ speaking against^ evil-speaking, ob- 
 loquy, reproach, occ. 2 Cor. xii. 20. 1 Pet. 
 ii. 1. [In 2 Cor. of open evil-speakings 
 Opp. to \\^LdvpirTpbQ'~\ 
 
 KarcfXaXof, a, 6, r/, from fcaraXaXiw. 
 
 — A speaker against another, n speaker 
 of evil, a detracter. occ. Rom. i. 30. 
 
 KaraXa/u€avw, from Kara intens. and 
 \ap€avoj to take. 
 
 I. To seize, occ. Mark ix. 18. [as a 
 disease; so Ml. V. H. ii. 35. vttu nvoc 
 aadeveiac KaraXrfcpdeig.^ 
 
 II. To lay hold on, apprehend, but in 
 a figurative sense, occ. Phil. iii. 12, twice, 
 where hwKO) and fcaraX* are agonistical 
 words used likewise by Lucian. See Mac- 
 knight, and comp. 1 Cor. ix. 24. fSchl. 
 says, it figuratively means here, to reach 
 the goal and so receive the prize. In 
 LXX, dtu)K(o and KaraXup^dvio are used 
 of an enemy pursuing and overtaking. 
 See Exod. xv. 9. Gen. xxxi. 24. Deut. 
 xxviii. 45. Josh. ii. 5, &c. Herod, v. 98. 
 Bos and Wolf on Rom. ix. 30.] 
 
 III. To take, catch unawares, occ. John 
 viii. 3, 4. \j)r simply, to catch or find. 
 See Exod. xxii. 4. JEl. V. H. iii. 19. ku- 
 raXaplodveL tov 'ApiaroreXr] /3aS/4fovra, he 
 finds, &c. Xen. Mem. iii. 11. 2. Pint. 
 'Phsed. 3. ^sch. Socr. Dial. iii. 3. So 
 
 LXX, Is. xxxvii. 8.] 
 
 IV. To come upon., overtake, as the 
 day, or the darkness, occ. 1 Thess. v. 4. 
 John xii. 35. And in this sense the 
 learned Lambert Bos understands it also, 
 John i. 5, in which, notwithstanding Wol- 
 fius's objections, he is followed by Water- 
 land, in his Importance of the Doctrine of 
 the Holy Trinity, p. 257, and Addend, p. 
 505, 2d edit. And it must be admitted 
 that the expression in John i. 5, is ex- 
 actly parallel to that in John xii. 35, and 
 quite agreeable to the style of the Greek 
 writers, as may be seen in Wetstein on 
 the former text, and in Kypke on the 
 latter. [It is used 1 Kings xviii. 44. of 
 rain overtaking any one. Comp. Herod, 
 iv. 8. In John i. 5, Schleusner translates, 
 6v KareXaPev rejected, did not receive.'] 
 
 V. To attain, obtain. Rom. ix. 30, 
 where see Macknight, and comp. under 
 Sense II. 
 
 VI. To apprehend., comprehend men- , 
 tally, occ. Eph. iii. 18. 
 
 VII. KaToXap^dvopai, Mid. To per- 
 ceive, understand^ ./'W^/, comperio. occ. 
 Acts iv. 13. x. 34. xxv. 25. [See Lucian. 
 vol. i. p. 568, and Gesner's notes. jEsch. 
 Socr. Dial. iii. 16. Passive in Phil. iii. 
 12. £1 Kcu icaraXdpio (see Sense II.), ecf J 
 KOI KareXr)(j)dr}p vtto rov Xptorov, M^hich 
 Schl. translates, that I may obtain (the 
 prize), for which purpose I was laid 
 hold (f (seized upon) by Christ, referring 
 
K AT 
 
 417 
 
 K AT 
 
 to his conversion, see Acts ix. 3 *. In JEl. 
 V. H. iii. 1 9. KOLreiXTj/ifiivog (followed by 
 Ik) is used of one seized upon, or inspired 
 by the god of love or war.] 
 
 ^g^ KaraXiyio, from koltci to, with, 
 and Xeyu) to choose, gather, — To receive 
 into a number, put upon a list, enrol, 
 allego. occ. 1 Tim. v. 9. It is used in 
 the same view by the Attic writers. 
 [Xen. H. G. i. 24. iii. 4. 15. Cyrop. iii. 
 3. 8. Phavor. KaroLKsyEiv to tclttelv kckX 
 iyypcKjieiy. See Dodvrell Diss. Cypr. v. 
 § 24. — KuTaXiycj, (compound from Xiyto 
 to speak.) occ. Dent. xix. 16, and 2 Mac. 
 vii. 30.] 
 
 KaraXeippa, aroQ, to, from /caraXeXet/x- 
 /ucu, 1 pers. perf. pass, of fcaroXe/Trw. — A 
 remnant, residue, occ. Rom. ix. 27- [occ. 
 Gen. xlv. 7. Judg. v. 13. 2 Kings x. 1 1, 
 xix. 31. Is. X. 22. xiv. 22. Ecclus. xliv. 
 
 KciTaXdirio, from Kara intens. and Xe/ttw 
 to leave. 
 
 I. To leave, depart from a place. Mat. 
 iv. 13. — from persons. Mat. xvi. 4. xxi. 
 17. 
 
 II. To leave behind, leave. See Mark 
 xii. 19. xiv. 52. Luke xv. 4. xx. 31. Acts 
 XXV. 14. Tit. i. 5. Comp. Heb. iv. 1. 
 [Gen. xxxiii. 15. Exod. xii. 10. Numb, 
 xxxii. 5. Is. Ixv. 15. & al.] 
 
 III. To leave, forsake. See Mat. xix. 
 5. Luke V. 28. x. 40. t [Acts ii. 1. vi. 2. 
 {to neglect, Schl.) 2 Pet. ii. 15. See 
 Gen. ii. 24. Is. xvii. 10. xxiii. 15, Baruch 
 iv. 1. Ecclus. xxiii. 22. xxix, 14. & al. 
 Xen. An. iii. I. 2.] 
 
 IV. To reserve, occ. Rom. xi. 4-. 
 [Comp. Xen. Ap. i. I. 8.] 
 
 ^g^ KaraXt9a^w, from Kara intens. 
 and XiQa'Cto to stone. — To stone, ovenvhelm 
 with stones, occ. Luke xx. 6. [The same 
 as KaraXido^oXeoj. Exod. xvii. 4. Numb, 
 xiv. 10, and KaraXidooj. Dem. p. 296, 10. 
 edit. Reiske.] 
 
 KaraXXayrj, fJQ, i), from KaryXXaya perf. 
 mid. of KaraXXdffffio. — A reconciliation. 
 occ. Rom. xi. \o. [In Rom. v. 11.2 Cor. 
 V. 18, 19, it is used oi that freedom from 
 sin and its penalties, 7vhich we owe to 
 
 * [So Beza, Erasm. Schmidt, Wolf, and most 
 commentators. Hammond says, " To which end 
 Christ hath contended for me, as for a prize."] 
 
 + [Schl. gives as a distinct sense sino, patior, and 
 adduces this passage. It is, m^-")» /«« xaTeA<;rf 8«a. 
 xonr>, S/ie suffers me, ^c. SchL Now >taTa\€<'7ra> 
 cannot mean to allow or suffer ; it means, (as our 
 translators have expressed) that her sister had gone 
 from her to Jesus, and thus left her to serve 
 alone. 
 
 Christ, and by which we are brought 
 into favour with God, occ. 2 Mace. v. 20, 
 for reconciliation, and Isa. ix. 5 3 but not 
 in this sense.] 
 
 KaraXXaco-o;, from Kara intens. and aX- 
 Xao-o-o) to change, alter. — To reconcile, 
 i. e. change a state of enmity between per- 
 sons to one of friendship, occ. 2 Cor. v. 1 8, 
 1 9, 20. KaraXXao-co/xot, pass. To be re- 
 conciled. occ. Rom. v. 10, twice. 1 Cor. 
 vii. 11.2 Cor. v. 20. [God is said KaraX- 
 XcKTcrety aydpojirovg eavr^, when he gives 
 pardon of sins, and teaches men to obtain 
 his favour ; and they are said karaXXatr- 
 arecrdai rw Oew, when they receive pardon 
 and his favour, occ. Jer. xlviii. 39, but 
 not in sense of reconciling. See 2 Mac. 
 i. 5. vii. 33. iElian. V. H. ii. 21. Joseph. 
 A. J. vi. 7. 4. vii. 8. 4.] 
 
 KaraXoiTrofj a, b, rj, from KaTaXtXoLTra, 
 perf. mid. of KaTaXeiTno. — Remaining, the 
 rest. occ. Acts xv. 17. [1 Kings xx. 30. 
 Ezra iii. 8. iv. 3, 9. Jer. xxiii. 3. Neh. 
 vii. 72. Hag. i. 12, &c. See Polyb. ii. 
 11. G.] 
 
 Ka-aXvpa, arog, to, from KaToXvio to 
 imloose. 
 
 I. An inn, so called from the ancient 
 travellers there loosening their own girdles, 
 sandals, &c. and the pads and burdens of 
 their beasts. 'O Trig ieviag Toirog — XiysTat 
 KATA'AYMA, iv m dr)Xa^t] to. viro^vyia Kai 
 (popria ArONTAI, " The placeof entertain- 
 ment is called KaraXvpa, in which namely 
 beasts and burdens are loosed," says Eu- 
 stathius on Odyss. iv. line 28. " But these 
 places were very different from the pre- 
 sent IiiJis among us, and, no doubt, rather 
 resembled the Connacs, Khanes, or Cara^ 
 vanseras, which to this day, in the east- 
 ern countries, rarely afford any other ac- 
 commodations than bare walls^, and a 
 wretched lodging." Hebrew and English 
 Lexicon under ]h. But comp. Campbell 
 on Luke, occ. Luke ii. 7. [Schleusner 
 says that we must not understand a public 
 inn (as there were none then in Palestine, 
 but travellers went to their relations or 
 friends) , but rather the house of the host, 
 or that part of it destined to the use of 
 his guests. KarciXvo-tc is so used in Jo- 
 seph, de Vita Sua, c. 16. and 25. See 
 Fesselii Advers. Sac. i. 10. § 10. Casaub. 
 Theoph. Char. pp. 207, 336. Jerem. xlix. 
 20.] — In this sense the LXX have used 
 it for the Heb. pba, Exod. iv. 24. 
 
 II. A guest-chamber, a dining-room, 
 where the guests loosed their sandals, &c. 
 before they sat down to meat, occ. Mark 
 
 EI;; 
 
K A T 
 
 418 
 
 K AT 
 
 xiv. 14. Luke xxil. 11. Conip. Luke vii. 
 44, and see Wetstein on Mat. iii. 1 1 , and 
 on Luke vii. 38. — The LXX use it in this 
 sense also for the Heb. 'n'DWb, 1 Sam. ix. 
 22. [The LXX use it for m3 a habita- 
 tion^ Exod. XV. 13; nDD, Jer. xxv. 38. (of 
 a lion's covert) ; hT\^ a tent, 2 Sam. vii. 6^ 
 
 KaraXvw, from Kara intens. and \vu) to 
 loose. 
 
 I. To loose, unloose^ what was before 
 hound OY fastened. Thus sometimes used 
 in the profane writers. 
 
 IL To refresh one's self to bait, or be 
 a guest, occ. Luke ix. 12. xix. 7. It pro- 
 perly refers to persons loosening their 
 girdles or sandals, when they baited on a 
 journey, or reclined to meat. Compare 
 under KaraXv/xa I. IL Our translators 
 render the V. to lodge, Luke ix. 12; and 
 in this sense the LXX have frequently 
 applied it for the Heb. \b. See Gen. xix. 
 2. xxiv. 23, 25. Num. xxii. 8. [Josh. ii. 
 1. iii. 1. .Ter. v. 7. Zech. v. 4. Judith xiv. 
 ]7. In Gen. xxvi. 17. it is used of pitch- 
 in^ ones tent and remaining. See Julian. 
 V."h. i 32. iv. 14. Xen. An. i. 8. 1.] 
 
 III. To dissolve, demolish, destroy, 
 subvert, or throw down, as a building, or 
 its materials. Mat. xxiv. 2. xxvi. 61. xxvii. 
 40. (Comp. 2 Cor. v. 1. Gal. ii. 18.) 
 [Mark xv. 29. Luke xxi. 6. Acts vi. 14. 
 See Ezra v. 12. Philostr. Vit. Sophist, i. 
 9. Herodian. viii. 4. § 4.] So Homer, II. 
 ii. line 117, and II. ix. line 24, 
 
 Uo'KKaw]! TToKtwv KATE'aTIE icdprivii. 
 
 The heights of many cities hath destroyed. 
 
 — as the law and the prophets. Mat. v. 17, 
 where see Wetstein and Campbell. [See 
 Mac. ii. 22. iv. 11. So dissolvere and de- 
 struere leges. Cic. Phil. i. 9. See Xen. 
 H. G. i. 7. 10. Cyrop. vi. 1. 17. Mem. iv. 
 4. 14. So irapaXvo) and Xuw in Philo de 
 Leg. Caii, pp. 693, 726. Vit. Mos. lib. ii. 
 p. 447.] — as a work. Acts v. 38, 39. Rom. 
 xiv. 20. [It is to make to cease, to cease, 
 in Ps. Ixxxix. 44. Jer. xvi. 9. Lam. v. 
 15.] 
 
 KarafiavQavio, from Kara intens. and 
 jjLavQavb) to learn. — To consider, contem- 
 plate, occ. Mat. vi. 28. In this sense it is 
 used by Epictetus, Enchirid. cap. 36. 
 Trfv ffeavTti ^v(tlv KATA'MAGE, Consider 
 your own nature. See more in Wetstein 
 and Kypke. And thus likewise the LXX 
 apply it, Gen. xxiv. 21, for the Heb. 
 MMnti^rr to be astonished, and Job xxxv. 5, 
 for the Heb. liU^ to behold, contemplate. 
 Comp. also Lev. xiv. 36, where it is used 
 
 for the Heb. n«1, and Ecclus. ix. 5, 8. 
 []Comp. Luke xii. 27. where Karavoiio is 
 used, by which word it is explained in the 
 Gloss. See Arrian. Exp, Alex. v. 11. 
 Dem. p. 660. 22. (ed. Reiske.)] 
 
 KarafiapTvpeit), w, from Kara against, 
 and fxaprvpio) to witness. — To witness 
 against, occ. Mat. xxvi. 62. xxvii. 13. 
 Mark xiv. 60. xv. 4. p Kings xxi. 10, 
 13. Job XV. 6. Prov. xxv. 18. Susann. v. 
 43. See Plut. vol.vi. p. 591. (ed. Reiske.) 
 Demosth. (ed. Reiske.) p. 11 15. and 860. 
 26.] 
 
 Kara/jLerw, from Kara intens. and fiivio 
 to remain. — To remain, abide continually. 
 occ. Acts i. 13. [occ. LXX, Numb. xxii. 
 8. Is. ii. 22. Judith xvi. 20. Xen. Cyr. 
 vii. 1.21.] 
 
 Karafiopag, Adv. from Kara in^ at, and 
 fjLovoQ alone. — Apart, in private, xijpaQ 
 places namely, being understood, occ. 
 Mark iv. 10. Luke ix. 18. Karajuovac 
 is often used in the LXX either as one or 
 as two words, and sometimes in the purest 
 Greek writers. To the instances Wet- 
 stein, on Mark iv. 10, has cited from 
 Thucydides, Athenaeus, Lucian, &c. I 
 add from Josephus in bis Life, § 63, wc 
 KATAMO'NAI: tl taXo^ivoQ eiTTEir, as 
 being desirous of saying something in pri- 
 vate. [Ps. iv. 8. cxli. 10. Jer. xv. 17. 
 Mich. vii. 14. 2 Mac. xv. 39. See Thuc. i. 
 32,37.] 
 
 ^^^ KarayaOefJia, aroQ, to, from Kara 
 intens. and ayade/jia a curse. — A great 
 curse, a most cursed thing, or person, as 
 Heb. CD'^^ is used, Deut. vii. 26. occ. 
 Rev. xxii. 3, where comp. Zech. xiv. 11. 
 Heb. and LXX: and observe, that in 
 Rev. the Alexandrian and thirteen later 
 MSS. read KaradEfia, which reading is 
 approved by Mill and Wetstein, and re- 
 ceived into the text by Griesbach. See 
 the following verb; but comp. Vitringa 
 and Wolfius. [Mill supposes KaravcidEfia 
 to have crept in from the margin, as more 
 used and known than KaTcidsfia.'] 
 
 J^^° KaTavadefxari^u), from Karam- 
 defxa. — To curse violently, occ. Mat. xxvi. 
 74, where observe that almost all the 
 ancient and most of the more modern 
 MSS. read Kara0e/xar/^£iv, which reading 
 is accordingly adopted by Wetstein and 
 Griesbach. 
 
 Karaj^a\t'<TKW, from Kara intens. and 
 nyaXlffKU) to cofisume. — To consume, de- 
 vour, as fire. occ. Heb. xii. 29. Comp. 
 Deut. iv. 24. ix. 3, in LXX, in which 
 passages, as also in Lev. vi. 10. Zeph. i. 
 
KAT 
 
 419 
 
 KAT 
 
 J 8. Zecli. ix. 4, the word is applied to 
 the action oi fire for the Heb. Vi« to eat, 
 consume, fccc. Jer. iii. 24. Zech. ix. 15. 
 comp. Is. X. 17. Ez. xxi. 31.] 
 
 ^^^ KaravojOK-aw^o;, from Kara against^ 
 and vap^:a(l) to be numbed^ torpid., which 
 simple V. is used by the LXX in Job 
 xxxiii. 19, and is derived from vapKt) the 
 torpedo, or cramp-Jish. [See Plin. H. N. 
 xxxii. c. i. Aristot. Hist. Animal, ix. 37. 
 i^l. H. A. i. 36. ix. 14. va^Kaui also occ. 
 Gen. xxxii. 2.5, 32. See Joseph. A. J. 
 viii. 8. 5.3 — Governing a genitive of the 
 person, To be idle (i. e. as it were, numbed 
 and torpid) to another's damage, obtorpeo 
 cum alicujus incommodo, Leigh, Mintert, 
 Stockius ; or according to Stolberg, cited 
 and approved by WoUiiis on 2 Cor. xi. 6, 
 To incommode or lie heavy upon, like a 
 torpid and useless limb. " Therefore 
 Hesychius, adds he, explains vapurjaa by 
 i^npvva I have burdened ; and Plutarch 
 (De Solert. Animal, torn, ii, p. 978, B. 
 whom see) calls the torpor occasioned by 
 the fish j3apvTr}Ta vapKio^q a torpid stupor. 
 Nor must we in this compound verb neg- 
 lect the Preposition jcara, which often de- 
 notes somewhat that is against, or incon- 
 venient to another. The Vulgate rightly, 
 nemini onerosus fui, / have been burden- 
 some to no one." Thus Stolberg. occ. 2 
 G)r. xi. 8, (where see Wetstein.) xii. 13, 
 14. — '^ The surprising property of the 
 torpedo in giving a violent shock to the 
 person who takes it in his hands, or who 
 treads upon it, was long an object of 
 wonder. For some time it was in general 
 reckoned to be entirely fabulous : but at 
 last the matter of fact being ascertained 
 beyond a doubt, philosophers endeavoured 
 to find out the cause. M. Reaumur re- 
 solved it into the action of a vast number 
 of minute muscles, which by their accu- 
 mulated force, gave a sudden and violent 
 stroke to the person who touched it. But 
 solutions of this kind were quite unsatis- 
 factory, because the stroke was found to 
 be communicated through water, iron, 
 wood, &c. When the phenomena of elec- 
 tricity began to be better known, it was 
 then suspected that the shock of the tor- 
 pedo was occasioned by a certain action of 
 the electric fluid; but as not the least 
 spark of fire or noise could ever be per- 
 ceived, this too seemed insufficient. Of 
 late, however, Mr. Walsh has, with inde- 
 fatigable pains, not only explained this 
 surprising phenomenon on the known 
 principles of electricitj^, but given a de- 
 
 monstration of his being in the right, by 
 constructing an artificial torpedo, by 
 which a shock resembling that of the na- 
 tural one can be given. — The fish, as is 
 reasonable to imagine, seems to have this 
 electric property in its own power ; and 
 appears sensible of his giving the shock, 
 which is accompanied by a kind of wink- 
 ing of his eyes *." 
 
 ^g^ Karavivu), from Kara downwards, 
 and vEvu) to nod., beckon. — To nod., beckon , 
 properly by inclining the head, as it is 
 used by several of the Greek writers cited 
 by Wetstein. occ. Luke v. 7. \_^QQ Hom. 
 II. a. 514. 524. Liban. Or. xlii. p. 897. 
 Lucian. Asin. 48.] 
 
 Karavoew, w, from Kara, intens. and 
 voiu) to mind. To observe, remark., con^ 
 sider, contemplate, [occ. Mat. vii. 3. 
 Luke vi. 41. xii. 24^, 27. xx. 23. Acts 
 vii. 31. xi. 6. xxvii. 39. Rom. iv. 19. 
 Heb. iii. 1. x. 24. (Let us have care of 
 one another.) In Jam. i. 23. it is used 
 of a man looking at himself in a mirror. 
 Comp. Judith x. 15. Gen. iii. 6. xlii. 9. 
 Exod. ii. 11. Job xxx. 20. Is. v. 12. 
 Ivii. 1. & al. Hesych. KaTavoovvrC Ka- 
 rajjXsTrovTi. See Ps. xci. 8. xciv. 9. & al. 
 Cebes Tab. c. 13. Joseph. A. J. viii. 2. 
 § 2. &c.] 
 
 Karavraw, w, from Kara intens. and 
 avrau) to meet. 
 
 I. To come to, arrive at a place. [See 
 Acts xvi. 1. xviii. 19, 24. xx. 15. xxi. 
 7. XXV. 13. xxvii. 12. xxviii. 13. 2 Mac. 
 iv. 44. Palaeph. de Incred. c. 15. Diod. 
 Sic. iii. 34. iv. 62. 85.] 
 
 II. To come to, arrive at, attain. Acts 
 xxvi. 7. Eph. iv. 13. [Phil. iii. 11. comp. 
 2 Mac. vi. 14. Also used metaphorically of 
 a thing coming to or belonging to any one. 
 See 1 Cor. x. 1 1. xiv. 36. Comp. 2 Sam. iii. 
 29. In 2 Mac. iv. 24. actively, he made 
 to come., he got the priesthood to himself. 
 E. T.] 
 
 Karavv^ie, ioq, Att. ewe? »/? from fcara- 
 vvu) or Karavv^io to nod., as persons asleep 
 are apt to do, which from the Heb. )>13 to 
 move, shake. — Shimber, or rather. Deep 
 sleep, occ. Rom. xi. 8, which is a citation 
 from Isa. xxix. 10, where the LXX use 
 KaTavvt,r.o)Q in the same sense for the Heb. 
 nDn";n a dead or deep sleep. And in this 
 view the V. KaTawyria-erai seems to be 
 applied, Ecclus. xx. 21, There is that is 
 hindered from sinning through want., and 
 
 * Encyclopredia Britannica, 3d edit in Ex4EC- 
 TRiciTY, No. 258, 259, 2G0. 
 
 E E 2 
 
K A T 
 
 420 
 
 K AT 
 
 when he layelh down to rest^ h KUTavvyri- 
 aerat he will ?iot sleep sound, i. e. because 
 he will be employed in devising mischief. 
 QBut Biel translates, will not feel com- 
 punctio?i : see next word.] Comp. Prov. 
 iv. 16. Vs. xxxvi. 4. Mic. ii. 1. The 
 LXX also several times use the V. Kara- 
 vvcyffu)^ or rather Karavv^u) for the Heb. 
 nai or tZJDT to be still. See Isa. vi. 5. 
 xlvii. 5. Lev. x. 3. Ps. iv. 4. xxx. 12. 
 XXXV. 15.; and the particip. perf. pass. 
 KaTavEvvy^ivoQ is in Theodotion's version 
 used for the Heb. CDnii being in a sound 
 sleep or trance. Dan. x. 9. []See also 
 Ps. Ix. 3. oivov Karavvt,E(i)Q vinum con- 
 sopiens as Jerome says, not as the V^ulg. 
 vinurn compunctionis.'] 
 
 KaTavvTTOj, from Kara intens. and yvrrio 
 to prick, pierce, which see. — To prick., 
 pierce, stab. occ. Acts ii. 37. The LXX 
 use the V. KaTeyvyrjcrav for the Heb. 
 inv)?n» ivere grieved, Gen. xxxiv. 7, and 
 the phrase KarevEvvyfiivov rrj Kapdi^, 
 pierced in heart, compunctum corde, for 
 the Heb. !in!? n«Di afflicted in heart, 
 Ps. cix. 16. Comp. Ecclus. xiv. 1. See 
 Wetstein and Kypke. [Schleusner says, 
 that KciTavvcraetrdai is used by the LXX, 
 of those brought to silence and dejected 
 from grief atid anxiety, and quotes the 
 above passages, occ. also 1 Kings xxi. 29. 
 Ecclus. xii. 12. xlvii. 20. See Susannah 
 vs. 10. Hesych. KarayvyrjTt 7]crv)(acraTE, 
 XvTrridrjTE.^ 
 
 ^g^ Kara^tow, w, from Kara intens. 
 and ai,i6u) to think worthy, ft. — To county 
 or esteem worthy or ft. occ. Luke xx. 35. 
 xxi. 36. Acts V. 41. 2 Thess. i. 5. [It is 
 read in Complutens. Ed. Gen. xxxi. 28. 
 occ. Apocr. 2 Mac. xiii. 12. in sense of 
 askiiig. See 3 Mac. iii. 21. Polyb. i. 23.3.] 
 KaraTrariw, w, from Kara intens. and 
 iratEU) to tread. 
 
 1. To tread or trample upon. occ. Luke 
 xii. 1. 
 
 IL To tread under foot. occ. Mat. v. 
 13. vii. 6. Luke viii. 5. 
 
 III. To trample imder foot, in a figu- 
 rative sense, i. e. to treat with the utmost 
 contempt and indignity, occ. Heb. x. 29. 
 So Agamemnon in Homer, II. iv. lin. 157, 
 says the Trojans, KATA' h' opKia Tn-^a 
 IIA'TIiSAN, trampled under foot the 
 faithful covenant, or, more strictly, the 
 faithful oath-offerings, that is, the sacri- 
 fices which were offered at making the 
 treaty with the Greeks. Comp. II. iii. 
 lin. 245, 6, 265-— 273. [See 1 Mac. iii. 
 51. and Ac^uil. Job vi. 3. occ. LXX, Job 
 
 xxxix. 15. 2 Chron. xxv. 18. Is. xxv. 
 10. xli. 15. Ixiii. 3. 6. Amos iv. 1. & al. 
 See Herodot. ii. 14.] 
 
 l^arciTtavcFLQ, loq, Att. ecjq, rj, from Ka- 
 TaTravii). 
 
 I. A rest, [](!) a place of rest (as Ca- 
 naan). Heb. iii. II, 18. iv. 3, 5. (Sion is 
 called KaTctTT. tuv Qeov, Ps. cxxxii. 14.) 
 comp. Ps. xcv. 1 1 . v/here Theodoret says 
 (ap. Suidam), KaTcnravarig. r] yrj rrig Eiray- 
 ysXiag. See Deut. xii. 9. 1 Kings viii. 56; 
 and (2) a time of rest. 1 Chron. vi. 31 ; 
 as the Sabbath. 2 Mac. xv. 1. In Heb. 
 iv. 1, 3, 10, 11, it is applied to the 
 future happiness of Christians. Suid. 
 icarcLTravcnQ. rj rov aajjj^aTOV ypipa sv ^ o 
 Qeoq KaTEiravaEv, &C. /cat >/ tCjv ovpavCov 
 /Bao-tXem,]] 
 
 II. A dwelling, occ. Acts vii. 49. In 
 this sense it is used by the I^XX in the 
 correspondent passage, Isa. Ixvi. 1, for 
 the Heb. nnUD a rest, dwelling, and so 2 
 Chron. vi. 41, for the Heb. nlj. 
 
 KaraTrauw, from Kara intens. and Travio 
 to make to cease. 
 
 I. [(1.) Transitively, To make to rest, 
 to lead to a place of rest. Heb. iv. 8. 
 Deut. iii. 20. v. 33. Josh. i. 13, 15. Ec- 
 clus. xxiv. 8. In Job xxvi. 12, it is used 
 of stilling the sea, or restraining. See 
 below.] 
 
 [(2.) Intransitively, To rest efitirely, to 
 rest. Heb. iv. 10. See LXX, Gen. ii. 2. 
 2 Sam. xxi. 10. Ez. i. 24. (In this sense 
 it is sometimes confused in MSS. with 
 KaraXvu) for resting from a journey, see 
 Josh. ii. 1.2 Sam. xvii. 8.)] 
 
 II. (1.) Transitively, To make to cease, 
 to restrain. Acts xiv. 18. Neh. iv. 11. Ps. 
 Ixxxv. 3. See Deut. xxxii. 26. (comp. 
 Ecclus. xxxviii. 23.) Numb. xxv. 11. 
 Dan. xi. 18. Hos. i. 4. Demosth. p. 808, 
 14.) ed. Reiske.) Polyb. i. 9. 8. Thuc. viii. 
 97. Herod, i. 27.] 
 
 [(2.) Intransitively, (v/ith a participle) 
 to leave off, cease, desist. See Gen. xlix. 
 33. Exod. xxxi. 18. Josh. xi. 23. Lam. 
 V. 14. Gen. vi. 22. /o/m7.] 
 
 KaraTTsVaiT/xa, aroQ, to, from KaraTTETaio, 
 to expand, which from Kara intens. and 
 TTETciio to stretch. — A vail. In the N. T. 
 it is used for the vail of the tabernacle or 
 temple, M^iich separated the holy place or 
 sanctuary from the Holy of Holies. This 
 vail was a type of the flesh or body of 
 Christ, Heb. x. 19, 20; and accordingly 
 when his blessed body was torn on the 
 cross, was itself rent in the midst from 
 the top to the bottom. Further^ as the 
 
KA T 
 
 42) 
 
 It AT 
 
 Holy of Holies was a type or figure of 
 that heaven wherein God dwells (see Hcb. 
 ix. 12, 24.), so Heb. vi. 19, eig to taio- 
 Tepov r» KaTaTTETaa^aTOQ, within iJie vail. 
 means i?i/o heaven^ into which most holy 
 place we have now liberty to €?iier hy the 
 blood of Jesus^ by a fiew and living, or 
 life-giving, way, which he hath conse- 
 crated for us, through the vail, that is to 
 say, his ilesh (Heb. x. 19, 20.) occ. Mat. 
 xxvii. 51. Mark xv. 38. Luke xxiii. 4.5. 
 Heb. vi. 19. ix. .?. x. 20. Comp. Heb. 
 and Eng. Lexicon in *TlQ H. — In the 
 LXX it is most commonly used in the 
 same sense as in the N. T. and answers to 
 the Heb. nDl£3 the inner vail of the taber- 
 nacle or temple. QSee Ex;od. xxvi. 31, 
 :>H. XXX. 6. 1 Mac. i. 22. and also Lev. 
 iv. 6, 1 7. In Exod. xxvi. 37, it is put for 
 the hanging of the door of the tent, (called 
 in Heb. "jDD.) Exod. xxvi. 35. the vail, 
 37. (^^/«e hanging, called kxiaTraarpov, 
 3G.)] 
 
 KaraTTivw, from tcara intens. or down, 
 and TTivio to drink. — To swallow down, 
 deglutitio, whether in a natural or a figu- 
 rative sense. As in Mat. xxiii. 24, per- 
 sons are said {tcaraxivovreg) to swallow 
 a catnel, so in Josephus likewise it is ap- 
 plied to solids, De Bel. lib. v. cap. 10. § 
 1 . Tsg fxtv ypvang, wQ fxri (piopadaiep vtto 
 TGiv Xr/=ra)j/, KATE'RINON, They swal- 
 lowed pieces of gold, that they might not 
 be found by the robbers. So § 3. IIPO- 
 KATAIirNii to swallow first, or before ; 
 and lib. v. cap. 13. § 6, he says the Jews 
 were so wicked, that he thinks, if the 
 Romans had delayed to come, the city, 
 i] KATAnoeH"'NAI "kv vtto x^^a^iarog, 
 would either have been swallowed tip by 
 the earth's opening — And lib. vi. cap. 
 7. § 3, speaking of those horrid savages, 
 the Zealots, he says, that after killing 
 those who had concealed themselves ; k^v 
 ei TLvog evpoiep rpvipriv, apira^ovTeg, aipari 
 Tze4>vpphr]v KATE'niNON, " and if they 
 found any one's victuals, they seized and 
 devoured t\\Qm, though mixed with blood." 
 Herodotus, lib. ii. cap. dS, applies the V. 
 to the trochilus' swallowing leeches, and 
 cap. 70, to the crocodile's swallowing a 
 hogs cJmie. [So Poll. On. vi. 2. fcara- 
 "KivEiv tvtoi Kal ETvl T^g rpo^ijg Xiyovtriv. — 
 See Bergler. Alciph. i. Ep. 22. p. 86. Reitz. 
 Lucian. vol. ii. p. G14. Apollod. Bibl. i. 
 
 C. 1. § 3. KpOVOg KaTtTTLVE TO. yEvvojpEva. 
 
 Ml V. H. i. 3. So Hor. Serm. II. viii. 24. 
 iotas simul absorbere placentas. But its 
 primary meaning, (says Sehleusn.);, is to 
 
 drink up, consume by drinking * ; hence it 
 is used metaphorically, of the earth drink- 
 ing tip a liver. Rev. xii. 16. (of its swal- 
 lofving up men. Numb. xvi. 32.) and in the 
 Pass. Heb. xi. 29, of those swallowed up 
 by the sea, KaTETr6Qr\(Tav' KarEirovTiffdijaay, 
 KciTETTEaoy, Hesych. See Polyb. ii. 41. 7. 
 and so Exod. xv. 4. (where some read ku- 
 TETTOvnaOrjaav). In 2 Cor. ii. 7. of one 
 consumed by care. In 2 Cor. v. 4. Schl. 
 translates. That this mortal body may 
 slowly be consumed by the immortal. It 
 rather seems to mean, inay be swallowed 
 up by or lost in — as a river in the sea, 
 &c. I Pet. V. 8. to devour, make a prey 
 of, comp. Prov. i. 12. Is. ix. 16. Jcr. Ii. 
 34. Lam. ii. 16. On 1 Cor. xv. 54. comp. 
 Is. xxviii. 7.] 
 
 KaraTr/TTTw, from /rara down, and TrtTrrw 
 to fall. — To fall down. occ. Acts xxvi. 14. 
 xxviii. 6. 
 
 ^^^ KaraTrXew, w, from Kara down, 
 and nXiu) to sail. — To sail to, literally to 
 sail down. Comp Kamyw II. occ. Luke 
 viii. 26. [Often used of a ship returning 
 to the port, whence it sailed. See Reiske 
 Demosth. p. 886. Xen. H. G. i. 6. 38. 
 iii. 4. 1. Salmas. de Modo Usur. p. 359. — 
 KarcnrXovg a voyage, occ. 3 Mac. iv. 1 0.] 
 
 ^^^ KaraTTOvew, w, from Kara intens. 
 and TTOvEd) to labour, which from ttovoq 
 labour. — To afflict grievously, grieve ex- 
 ceedingly. [Pass. To be afflicted grie- 
 vously, occ. Acts vii. 4. (see Wetstein) 
 2 Pet. ii, 7. (see Alberti and Kypke) 
 2 Mac. viii. 2. 3 Mac. iii. 2, 13.* See 
 Polyb. xxix. 1 1. 1 1. xl. 7. 3. M\. V. H. 
 iii. 27. VTTO TTEviag icaraTropov^Evog. Hesych. 
 KaTaTTOvovpEvvg' TrEipai^ofiEvog. See Wes- 
 seling on Diod. Sic. xiii, 55.] 
 
 Karairovrii^u), from Kara dowti, and 
 TTOVTi'Cu) to sink, put under water, which 
 from TTovTOQ the sea. — To sink down. 
 KaTaTrovri'Copai, |)ass. To sink, or be sunk 
 down. occ. Mat. xiv. 30. xviii. 6. [See 
 Lact. de Vita Persec. c. 15. p. 119. Wes- 
 seling on Diod. Sic. xvi. p. 109.] That 
 drowning in the sea was a species of 
 capital punishment sometimes inflicted 
 among the Jews about our Saviour's time, 
 appears from Josephus, Ant. lib. xiv. cap. 
 15. § 10, where the Galileans revolting, 
 T^g TO. 'Hpw^a (ppoysvrag ev rrj Xipvr] KA- 
 TEnO'NXaSAN, drowned the partizans of 
 Herod in the lake or sea of Gennesareth. 
 The Scholiast on Aristophanes, Equit. 
 
 * For this common sense of Kar«, see Zeun. ad 
 Vig. p. 619. 
 
KAT 
 
 422 
 
 K AT 
 
 Jin. 1360, informs us, that orav KATE- 
 nO'NTOYN TiraQ, (3apoQ 'AUO' T^'N 
 TPA'XHAON 'EKPE'MaN, when they 
 drowned any persons they hung a weight 
 on their necks. So Suetonius, in the 
 Life of Augustus, § 67, says, that prince 
 punislied certain persons for their oppres- 
 sions in a province (either of Syria or 
 Lycia, namely), by throwing them into 
 a river with heavy weights about their 
 necks, " oneratis gravi pondere cervicibus, 
 prcecipitat in jiumen." [See Casaubon 
 on Suet. h. ]. The punishment was used 
 by the Syrians, Greeks, (see Diod. Sic. 
 iii. p, 239. Wolf. Anecd. Gr. vol. iv. p. 
 222.) Egyptians, (Joseph. Contr. A p. i. p. 
 1058.) and the Romans, (Senec. Contr. v. 
 4.) particularly for parricide. Sometimes 
 the criminal was inclosed in lead or chests. 
 (Potter on Lycoph. v. 239-) or in a sack. 
 (Juv. ISat. viii. 214.) See Kipping Ant. 
 Rom. ii. 7. § 17; Mintert's Lex. on the 
 word, and Shaw's Travels p. 254. occ. 
 LXX, for )y:i1 to swallow up. (See Si- 
 mon's Heb. Lex.) 2 Sam. xx. 1 9. Ps. Iv. 
 9. Eccles. X. 12. Lam. ii. 2. 5. Polyb. ii. 
 60.8. Diod. Sic. xvi.35.] 
 
 Karapa, ag, rj, from mra against^ and 
 dpa a curse. [^An imprecation, a curse, 
 cursing, opposed to blessing. Jam. iii. 10. 
 2 Pet. ii. 14. KarapaQ TtKva (accursed 
 men.) Gal. iii. 10, 13. Used of lands, it 
 denotes barrenness. See Heb. vi. S. and 
 comp. Gen. iii. 17. viii. 21. Jer. xliv. 22. 
 Mat. xxi. 19. Mark xi. 21.] In Gal. iii. 
 ] 3, it is used personally like Heb. f\hhp, 
 Deut. xxi. 23. Comp. Suicer Thesaur. 
 in Karapa. [Schleusuer says, that, used 
 personally, it will denote an expiatory 
 sacrifice, one by whose death evil is 
 averted from a whole people, and he 
 thinks it so applied to Christ. Gal. iii. 13. 
 Bishop Pearson "^ says, " But now Christ 
 hath redeemed us from the curse of the 
 Law, being made a curse for us ; (Gal. 
 iii. 13. t) that is, he hath redeemed us 
 from that general curse, which lay upon all 
 men for the breach of any part of the 
 Law, by taking upon himself that par- 
 ticular curse, laid only upon them which 
 underwent a certain punishment of the 
 
 * On the Creed, Art. IV. 
 
 f [In Gal. iii. 10, 13. (and according to others, 
 in 2 Pet. ii. 14. men tvorthy of punishment.) 
 ir^chleusner understands the punishinenis\}ivce2iitne.(\. 
 by the Mosaic Law, but the Apostle applies it 
 lo one specific curse. (See Deut, xxvii. 26.) He 
 is wrong also in translating nbbp Deut. xi. 26 — 
 29. and n"»K?i IMal. ii. 2. punishment ; it is strictly 
 cHisc. See Simon and Buxtorf. Lex. Heb. 1 
 
 Law, for it is written, cursed is every one 
 that hangeth on a tree, (Deut. xxi. 23." 
 The word occ. LXX, Gen. xxvii. 12, 13. 
 Deut. xi. 25, 26, 28, 29. Numb, xxiii. 
 
 25. Job xxxi. 30. 2 Kings xxii. 19. (comp. 
 Jer. xxiv. 9. xxvi. 6. xliv. 8.) Prov. iii. 
 33. Zech. viii. 13.] 
 
 Karapaojuae, G)pai, from Karapa. — Mid, 
 To curse, imprecate evil upon. occ. Mat. 
 V. 44. Mark xi. 21. Luke vi. 28. Jam. 
 iii. 9. Rom. xii, 14, where it is used ab- 
 solutely, as it is also by Aristophanes in 
 Vesp. cited by Scapula. Pass. perf. To be 
 cursed, occ. Mat. xxv. 41. \^6t Karrjpapipoi 
 ye cursed, (Karapa-oe is used of a wicked 
 man in iEl. V. H. ii. 13.) comp. Wisd. 
 xii. 1 1. On Mark xi. comp. Pleb. vi. 8. In 
 James iii. 9, Schleusn. understands it, to 
 revile, (and quotes Xen. Anab. v. 6. 3. 
 where it is opposed to ETraLviu)) ; but in St. 
 James it is opposed to evXoyiio to bless. 
 occ. Gen. v. 29. xii. 3. xxvii. 29. 2 
 Kings ix. 34. (pass.) Numb, xxiii. 8. 
 xxiv. 9. (act. and pass.) 2 Sam. xvi. 5, 10. 
 (where Schl. comp. Mat. v. 44* and trans- 
 lates, to revile. J Deut. xxi. 23. (pass.) 
 Prov. xxvii. 14. Ecclus. xxviii. 13.] 
 
 Karapyeb), to, from Kara intens. and 
 apyoQ inactive, useless, which adjective 
 is particularly applied to the land by the 
 Greek writers, as may be seen in Wetstein 
 on Luke xiii. 7. 
 
 I. To render or make useless, or ww- 
 profitable. See Kypke. occ. Luke xiii. 
 7. [Hence, to render ineffectual, Rom. 
 iii. 3. See Gal. iii. 1 7, where it answers 
 to uKvpob) to abrogate; and, when used 
 of laws, to annul. Rom. iii. 31. 2 Cor. iii. 
 14. Eph. ii. 15.] 
 
 XL \To make to cease, abolish, or de- 
 stroy. 1 Cor. vi. 13. and pass. Karapyio- 
 pai to be made to cease, to fail, see 1 Cor. 
 xiii. 8, 10. 2 Cor. iii. 7, 11, 13. Gal. v. 
 11. (see Eph. ii, 15.). Hence it is also 
 to subdue, to destroy. 1 Cor. xv. 24 — 
 
 26. 2 Tim. i. 10. (see Macknight) Heb. 
 ii. 14. — to slay or cojisume. Rom. vi. 6. 
 2 Thess. ii. 8. — to bring to nought. \ Cor. 
 i. 28. (comp. 27.) ii. 6. — to put away, 1 
 Cor. xiii. 11. — to abolish or' annul. Rom. 
 vii. 2. KaTr]pyT]Tai aito th vofia, q. d. 
 She is annulled jfrom the law, i. e. the 
 law is annulled 7vith respect to her, she 
 is free from the law, as ver. 3, 'JLXevOepa 
 e^iv ctTTu t5 pops, (See Grotius on the 
 place.) [_Is made free, Syr. Vers, and 
 CEcumen. interprets it airokiXvTai, ^Xev- 
 Of'pwrat.] So ver. 6. Gal. v. 4, Karj^p- 
 yt]ih]ri airo r« X/>i7«, Ye are abolished or 
 
K AT 
 
 42:3 
 
 K AT 
 
 evacuated (V'uJg. evacuati) from Christ, 
 i. e. Christ is evacuated with respect to 
 you^ or, as our Eug. translation, Christ is 
 become of no elfect unto you. [^Theophyl. 
 ovdefiiav Koiytovlav c'x^re fXEra rov Xpia- 
 rov.j — The LXX use Karapyiio four times, 
 namely Ezra iv. 21, 23. v. 5. vi. 8. for 
 the Chaldee !?toi to cause to cease. 
 
 Karapidfisoj, CJ, from Kara with, or to, 
 and apid/jiio) to member. — To number 
 with, or to, to annumerate, annumero. occ. 
 Acts i. 17. [See Jambl. Vit. Pyth. c. 6. 
 § 30. fcat ixera t&v QeHjv top TLvdayopav 
 KaTrjpidfxovp. See Plut. Solon, p. 84. occ. 
 LXX, Gen. 1. 3. (pass, to be fulfilled or 
 reckoned up.) Numb. xiv. 29. 2 Chron. 
 xxi. 19.] 
 
 KaTupTi'Cu), from Kara intens. or with, 
 and apri^bi to adjust. Jit, Jinish, which 
 from apTiog Jit, complete. — '' The proper 
 original sense of the word is to compact 
 or ktiit together, either members in a body, 
 or parts in a building." Leigh in Sup- 
 plement. 
 
 I. To adjust, adapt, dispose, or pre- 
 pare with great wisdom and propriety. 
 {To prepare, occ. Mat. xxi. 16. thou hast 
 prepared for thyself, Schl. (hast per- 
 fected. E. T. and so Parkhurst; it is 
 quoted from LXX, Ps. viii. 2. * where it 
 translates, mD» from nD^ to establish.) Heb. 
 X. 5. quotes from LXX, Ps. xl. 6. aiopa ^e 
 KaTrjpTiario poL (thou hast put a body on 
 me. Syr. Vers, f) Heb. xi. 3. of the crea- 
 tion of the world, occ. LXX, Exod. xv. 17. 
 {ofbuildifig a house, comp. Ezr. v. 3 — 1 1. 
 vi. 14.) Ps. xi. 3. xvii. 5. Ixxiv. 16. 
 Ixxxix. 37. to establish, strengthen. He- 
 sych. Karriprlffd)' siroirjffaQ, ereXs/wcrae.] 
 
 XL To ft. Rom. ix. 22, where see 
 Woltius, [_(7Keva opyrjg Karr]pti(Tf.ieva sic 
 a7cu)\Eiav, men who have ftted themselves 
 for destruction, who are preparing their 
 own destruction. Schleusn.] 
 
 in. To perfect, fnish, complete, occ. 
 Mat. xxi. 16. 1 Thess. iii. 10. Heb. xiii. 
 21. IPet. V. 10. 
 
 IV. To instruct fully or perfectly, occ. 
 Luke vi. 40. KaT-qpriapivoQ he ttclc, every 
 one who is fully instructed, " eruditus, 
 informatus," Eisner; who observes that 
 
 * [In the Psalm it is rendered by our translation 
 ordaitied ; and so Mede, Disc, ix.] 
 
 t iMede (Works, p. 897,) translates it Thou 
 hast fitted my body, i. e. to be thy servant, in such 
 a manner as servants' bodies usually are. The 
 origmal Hebrew has Mine ears hast thou bored ; 
 for it was the Jews' custom to bore the ears of such 
 a» were to be their perpetual seivanti.J 
 
 the V. Karap'fiaal is applied in this sense, 
 Heb. xiii. 21, and ^r^pnapivoQ, 2 Tim. iii. 
 1 7, and cites Plutarch and Polybius using 
 Kataprd^io in a similar view. [Schleusn. 
 translates, Luke vi. 40. as a precept, but 
 the disciple must aspire after his mas- 
 ter's perfection, and in 1 Cor. i, 10. be ye 
 perfected in the same mind, let your 
 agreement be perfect ; and on 2 Cor. xiii. 
 11, after gilding Eisner's interpretation, 
 (see below VI.) he says, plerique rectius, 
 aspire after Christian perfection.'] 
 
 V . To reft, repair, mend, redintegrare, 
 resarcire. Thus it is applied to nets 
 which had been broken, Mat. iv. 21. 
 Mark i. 19. [^Schleusn. gives this as its * 
 primary sense, occ. in LXX, to repair. Ezr. 
 iv. 12, 13, 16. (ra'xi? Karr]pri(Tpiva, &c. 
 7valls repaired and made sound, so that 
 there are no or^^/o-juara or breaches in 
 them, comp. Neh. vi. 1. and hence, Biel 
 expIaiHS 1 Cor. i. 10. metaphorically.) 
 Schl. quotes Herod, v. 109. where it is ra- 
 ther to arrange. See VI.] Whence, 
 
 VI. It seems to denote. To reunite in 
 mind and sentiment, to reconcile, as op- 
 posed to tryiffpara divisio?is, ru^^tures ; 1 
 Cor. i. 10, y/r£ ce KaT'-qptiapsvoi, but that 
 ye be knit together again. Comp. 2 Cor. 
 xiii. 11. Eisner shows that Herodotus, 
 lib. V. cap. 29, and Plutarch in Marcello, 
 use it for reconciling civil dissensions or 
 political factions. [Also to make up one 
 thing out of many others. See Diosc. 
 Prsef. lib. vi. ra KatripTicrpeya tijjy kceapa- 
 T'cjy made dishes. Steph. Thes.]] 
 
 VII. To restore, reduce, as it were a 
 luxated or disjointed limb, to which the 
 N. KatapriapoQ is applied by Galen and 
 Paulus jEgineta. [See Blomf. Gloss, in 
 S. C. T. 370. Wetstein on Mat. iv. 21.] 
 occ. Gal. vi. 1. [Schleusn. says, repair or 
 amend, correct. Theodoret, p^ KoXa^ete 
 aXXa diopdovcrde' crrrjpii^eTe, (see Ps.xvii. 5.) 
 TO eWsT-TTOv avaTrXrjpovT'e, (see Sense HI.)] 
 The above-cited are all the passages of the 
 N. T. wherein the Verb occurs. 
 
 ^^^ KarapTiffig, wq, Att. eiog, rj from 
 Karapri'Cio. — Reformation, restoration to 
 a perfect or ri^ht state, occ. 2 Cor. xiii. 
 9, where it seems particularly to refer to 
 their being reunited in mind. Comp. ver. 
 1 1 , and Karapri'Cia VI. *' The Apostle's 
 meaning is (saith Beza) that whereas the 
 members of the church were all, as it were 
 
 * [In Stephens's Thes. as a derivative sense, and 
 he quotes Polyb. Nauf xarapTiVavraf, &C But 
 Ernesti Lex. Polyb. KarapTt^Ew rac vaiJj-, JEdifi- 
 caiioncm ahsolvere, i. 95. xvi. 1. & al. passim. J 
 
K AT 
 
 424 
 
 K AT 
 
 dislocated and out of joint, they sliould be 
 joined together in love ; and they should 
 endeavour to make perfect what was amiss 
 among them either in faith ,or manners." 
 Leigh. [See Plut. vol. iv. p. 16. ed. 
 Reiske.] 
 
 ^^^, KarapVto-juoc, 5, 6, from Karrjpi'iff- 
 fjicu perf. pass, of Katapri^oj. — A perfect- 
 ing or finishing, or rather perhaps a com- 
 pacting. occ. Eph. iv. 12. Comp. ver. 16, 
 and Karajor/^Tw VI. \_To the perfecting. 
 Schleus.] 
 
 ^^ Karao-t/w, from Kara down^ and 
 * treita to move. Properly, to move dotvn.- 
 wards. fTo shake. M\. V. H. iii. 16. 
 vi. 7. (^(TELfffxoQ rr/y ttoXiv Kariffeiffev.)^ 
 KaraffEieiv riju x^^P"' ^^ move the hand. 
 occ. Acts xix. 33. KaraadtLV rrj x^^P^j 
 To beckon with the hand. occ. Acts xii. 
 17. xiii. 16. xxi. 40. Wetstein and Wol- 
 lius cite this latter phrase from Heliodo- 
 rus, and Kypke from Josephus. QWolf. 
 Anecd. Gr. vol. ii. p. 29. Joseph. A. J. 
 viii. 11.2. occ. Apocrypha, 1 Mac. vi. 38. 
 and Bel and Dragon, v. 14. to shake out 
 bysiftingr\ 
 
 KaraarKcnrTU)^ from Kara down, ^and 
 {TKairrh) to dig. — To dig down or wjp, de- 
 molish by diggings diruere. occ. Acts 
 XV. 16. Rom. xi. 3. [Deut. xii. 3. Judg. 
 viii. 9. 1 Kings xix. 10. 1 Chron. 
 XX. I. Amosix. 11. Xen. H. G. ii. 2. 14. 
 Lys. Orat. xiii. p. 234. ^1. V. H. iii. 6. 
 Thuc. iv. 109. Eur. Orest. 733. where 
 the Schol. TO KaracrKcnrreLV KvpiioQ eiri tto- 
 Xewc.] Wetstein cites Thucydides and 
 Plutarch applying this V. to walls and 
 houses: so Josephus, speaking of the 
 walls of Jerusalem, De Bel. lib. vi. cap. 9. 
 § 4. 'Po)fjaioi—Ta reixn KATE'EKA^AN, 
 The Romans dtig up the walls ; and lib. 
 vii. cap. i, § 1. KeXevei Kalorap yh] rijv 
 re TToXiy aTracrav koI top veojy KATA2- 
 KA'riTEIN, Caesar now orders his army 
 to dig up the whole city and the temple. 
 
 KaTctffKevai^d)^ from fcara intens, and ' in those passages. 
 
 aricEvai^M to prepare. 
 
 I. To prepare, make ready, as a way. 
 occ. Mat. xi. 10. Mark i. 2. Luke vii. 27. 
 Applied to a people, occ. Luke i. \7. 
 [[Xen. de Re Equest. 4. § 17. KUTemcevaa- 
 fxiyoc TiUVTa furnished with every thing. 
 v. Mem. iii. xi. 4. KUTaaKtvri furniture. 
 Diod. Sic. xi. 62. occ. Wisd. vii. 27.] 
 
 II. To build, adjust, as a builder, ar- 
 chitect, or the like. occ. Heb. iii. 3, 4. ix. 
 2, 6. xi. 7. 1 Pet. iii. 20. , The Greek 
 writers use the V'. in tlie same manner, as 
 may be seen in Wetstein on Heb. iii. 3. 
 
 ix. 2. 1 Pet. iii. 20. [[Phavor. Kata&Ke 
 a^£i' 6 vavTvriyoQ t^v vavv' also /cara- 
 ffKEVai^iO' eTTt TUV TEKTOViaV TO crjfjiiovpyid. 
 
 See Xen. Cvr. vi. 1.16. Herodian. v. 6. 
 13. occ. LXX, Numb. xxi. 27. 2 Chron. 
 xxxii. 5. Prov. xxiii. 5. 1 Mac. xv. 3. In 
 Heb. iii. 4, Schl. understands, to found or 
 create, (as the founder of a family, oT/coc). 
 In Is. xl. 28. to, create. Comp. Wisd. 
 ix. 2.] 
 
 KaTa(TKr)v6io, w, from kuto. intens. and 
 ffKr]v6io to dwell, properly, in a tent. [See 
 Xen. Cyr. vi. 2. 2.] 
 
 I, 7'o lodge, harbour^ as birds, occ. 
 Mat. xiii. 32. Mark iv. 32. Luke xiii 19. 
 Comp. Dan. iv. 18, or 2^1, where KrarEO-jcr/- 
 vBv in Theodotion answers to the Chald. 
 pm to divell, lodge. [It does not mean 
 to build nests, as some translate it in 
 N. T. see Dan. iv. 9. (12.) occ. 2 Chron. 
 vi. 2. Ez. xvii. 23. xxv. 4, &c. Prov. 
 ii. 22. KaraarKrjvwaovffi yfjv shall inhabit 
 the lajid. viii. 12.] 
 
 II. To lodge, rest, as the body of Christ 
 in the grave, occ. Acts ii. 26. 
 
 KaTaaKrjvioaig, toe, Att, eioq, r], from 
 KaTaaKTivoh). — A nest, or rather a roost or 
 shelter, for birds. Comp. Ka7-ao-/c?;row. 
 occ. Mat. viii. 20. Luke ix. 58. [Not 
 nests (which are voaaial) : see Fisch. 
 Prol. ix. de Vit. Lex. N.T. Theophyl. 
 on Mat. viii. icaTacrKrjvwaEig' KaTOiKiac ; 
 fTKrjvrj yap Xeyerai Trdcra oiKrjffig^ OCC 
 LXX, for habitation, dwelling. 2 Chron. 
 vi. 2. Ezech. xxxvii. 27. Wisd. ix. 8. 2 
 Mac. xiv. 35. In 1 Chron. xxviii. 2. kg 
 TYiv KaTdoK' for the building, (alii diKodo- 
 prjv.)] 
 
 ^g^ KaTaffKuii^M, from fcara nitens. and 
 (TKia, shade. — To overshadofv, as the Che- 
 rubim did the mercy-seat with their wings, 
 occ. Heb. ix. 5. Comp. Exod. xxv. 20. 
 1 Kings viii. 7. L Chron. xxviii. 18; and 
 observe, that the V. KaTaaKiai^io very ex- 
 actly answers to the Heb. "jD or ']3D used 
 
 I 
 
 Ka-aaKOTTsio, G>, from KaTaaKOTuoQ. — To 
 spy, spy out. Gal. ii. 4. [occ. LXX, 
 2 Sam. X. 3. and KaTaai:o7rEV(o. Josh. ii. 
 2, 3.] ^ ^ ^ 
 
 KaTatn:o7roQ, ' n, 6, from /cartc/coTra 
 perf. 'mid. of KaTacricETrTopai to spy, 
 which from Kara intens. and (tkettto- 
 pai to look. — A spy. occ. Heb. xi. 31. 
 [See LXX, Gen. xiii. 9, 11. (Gloss, in 
 Octat. Karac/coTTOf hi ETridoXwQ KaTacrKO- 
 TTEvovTEQ.) 1 Sam. xxvl. 4. 1 Mac. xii. 26. 
 Ecclus. xi. 31. V. Thucyd. vii. 6. Athen. 
 vi. p. 256. Xen. Cyr. iii. 3. 13. Hesych. 
 
K AT 
 
 425 
 
 KAT 
 
 karaffKo^oi' KaTOTTTevovreQ, tirifiovkoi^ 1} 
 ^oXw*' i^i-x^vevTai, &c. (and Sclileusn. in 
 Gal. ii. 4. understands KaraffKoizeio to plot 
 against.y\ 
 
 Kara(TO(pi^oiiXai, Mid. from fcara against, 
 and (To^l^io to invent suhtilely^ which from 
 ao^oQ rvise, subtle. — To use suhtilty, em- 
 ploy craft against, occ. Acts vii. 19. The 
 LXX have applied this V. in the same 
 sense, and on the same same subject, 
 Exod. i. 10, for the Heb. DDnnn to deal 
 wisely or snbtilely. So likewise we meet 
 witii it in the Apocryphal book of Judith, 
 ch. V. 1/1. 'ETravfTT? avroiQ o BaciXeve 
 'Atyv7rr« rat KAT£S()a>rSATO avrSg Iv 
 TToiy KciL TrXivdu) — The ki?ig of Egypt 
 rose up against them, and used subtilty 
 against them in labour and brick, i. e. 
 with labouring in brick, as the Eng. 
 translation. [In Judith x. 19. it is tode- 
 ceive.~\ — The profane writers also apply 
 the V. in the same view, as Lucian, Dial. 
 Prometh. & Jov. torn. i. p. 120. KATA- 
 SO^rZHt pe, w Upoprjdsv, You are using 
 craft with me, O IVometheus. See also 
 Wetstein ayd Kypke. [See Joseph. A. J. 
 vi. 11. 4. Alciphr. iii. Ep. 4. Suid. says, 
 KaTaao(j)l(Ta(rdaL with accus. to trick, in- 
 jure by contrivance, ^nd Hesych. in pass. 
 to be tricked; (see Thorn. M. p. 844. ed. 
 Bernard.) and Lex. Cyrill. M. S. Brem. 
 to deceive.^ 
 
 ^^ KaraWAXw, from Kara down fcind. 
 '^iXXto to send. — Properly, To send down ; 
 hence, to appease, pacify, quiet, occ. Acts 
 xix. 35, 36. It is used in the same sense 
 not only in 2 Mac. iv. 3 1 , and by Aquila, 
 Ps. Ixiv. or Ixv. 8, foi^ the Heb. n'ou^D tri- 
 umphing over, but ako by Plutarch, Jose- 
 phus, and others of the Greek writers, 
 cited by Wetstein and Kypke on Acts 
 xix. 36. [See Joseph. A. J. i.,1. 2. xiv. 9. 
 1. 6opv/3o»/ KaTe<TT£\\ep. In 3 Mac. vi. 1. 
 icaTa(TT£c^ag having silenced. Phavor. says, 
 avTi Tov Karacriyaa'ag.'] 
 
 ^^^ KarttT/; jua, aroQ, to, from Kcidi'^TjpL 
 to constitute. — Behaviour, outward con- 
 duct or appearance, manner, occ. Tit. ii. 3. 
 Ignatius uses the word in the same sense, 
 Epist. to the Trallians, § 3, where speak- 
 ing of their bishop, he says, ov avro ro 
 KATA'STIIMA peyaXrj XaOrireia, whose 
 very :* behaviour or manner is highly in- 
 structive. So Porphyry De Abstin. lib. 
 iv. cap. 6, speaking' of the Egyptian 
 priests. To ^e aepvov k^k t» KATASTH'- 
 MAT02 loDparo' Yiopeia te yap iji^ kvraK- 
 
 * *' Lockr Wake. 
 
 roc, 'cat I^Xeppa KctOe^rjKuc. " Their sanc- 
 tity appeared even in their manner or be- 
 haviour ; for their gait was regular, and 
 their look composed." Thus also in Jo- 
 sephus. Ant. lib. xv. cap. 7. § 5, we have 
 ciTpepaiM TO) KATASTH'MATI, with an 
 intrepid mien or behaviour. See other 
 instances in Wetstein. [occ. 3 Mac. v. ' 
 45.] , 
 
 KaTa^oXri, fjg, r/^ from mrt'^oXa, perf. 
 mid. of KaTa^eXXd) to send, let down, which 
 see. 
 
 I. Properly, A long garment, or robe 
 reaching doivn tosthe feet. Thus the 
 LXX use this word tor the Heb. nroi^D a 
 robe, Isa. Ixi. 3. 
 
 II. Apparel, dress, in general. Thus 
 Hesychius explains KaTa<?oXri by irepi^oXii 
 dress, a garment, occ. 1 Tim. ii. 9. Jo- 
 sephus applies it in this latter sense, De 
 Bel. lib. ii. cap. 8. § 4. So Plutarch in 
 Wetstein. See also Wolfius on i Tim. ii. 
 9. But Kypke, whom see, thinks it here 
 denotes restraint and sedateness of mi?id, 
 manifesting itself in the external beha- 
 viour, dress, and gesture of the body; and 
 shows that Hippocrates has several times 
 used it in this sense. He, as well as Wet- 
 stein, cites a remarkable expression from 
 Plutarch, Pericl. p. 154. KATASTOAITN 
 nEPIBOAirU, Modesty of dress.— [Aud 
 KaTaa-ToXr) simply is used by the Greeks 
 for modesty in dress. See Foesii CEcon. 
 Hipp. p. 197.] 
 
 Kara^p£(/)w, from «cara down, or de- 
 noting ill, and "Tjot'^w to turn. — To over- 
 turn, overthrow, occ. Mat. xxi. 12. Mark 
 xi. 15. [occ. LXX, Gen. xix. 19—25. 
 Deut. xxix. 23. {of destroying cities, &c.) 
 see Job ix. 5. xii. 19, &c. In 2 Mace, 
 ix. 28, KaTioTpE\pE tov fMov ended. See 
 M\. V. H. V. 1. Suid., &c.] 
 
 ^^^Kara=r|0?7)/iaw, w,from mra against, 
 and '^prjyiau) to wanton, which see. — With 
 a genitive governed by the force of the 
 Preposition, To grow tva7iton, become lux- 
 urious or lascivious against, or in oppo- 
 sition to. occ. 1 Tim. V. 11, where see 
 Macknight, and observe a similar con- 
 struction Jam. ii. 13. [Schleusn. con- 
 jectures when they grow rich (and Hesy- 
 chius has crrprjviiovTEg' TTETrXrjariJLEvoi) by 
 Christian alms, from ffTprjvijQ turgid, full of 
 juice, but is not satisfied with either 
 translation *.] j 
 
 • [Wahl says, Luxuria tUfflucrc in detrimcnittm 
 aUatjus, See Basil. Epist. ad Amphil. p. 28. C.T. 
 iii. Nicet. Annal.xix. 4. 3(i8. D.] 
 
K AT 
 
 426 
 
 K AT 
 
 KaraTpo^fj, rjg, fj, from KaTi'^poc^a perf. 
 mid,, of fcaraTpe^fUj which see. 
 
 I. An overthrow, destruction, occ. 2 
 Pet. ii. 6, where Kypke construes the 
 words, TE^puxrag KaTa'7po(f)fj KaTZKpivEv^ re- 
 ducing to ashes, condemned to destruc- 
 tion ; as Mark x. 33, KaTUKplvsaiv avrbv 
 0avar«, they condemn him to death. And 
 he cites from Arrian, Epictet. lib. i. cap. 1, 
 "EXe' on KATAKE'KPISAI- $YrHt, <l>ria\v, 
 ij eAlSA'Tai,<PrTUi. *' Come, for you are 
 condemned. To banishment, asks he 
 (Agrippinus), or to death? To banish- 
 ment." [The word is used also for the 
 destruction or death of a man. 2 
 Chron. xxii. 7. Prov. i. 18, the end (or 
 death). Ecclus. ix, 14. xWii. 12. M]. 
 V. H. i. 14. Karaffrpocj)}] tov ftiov the end 
 of life ; vi. 4. Suid. KuraffTpocprj' riXog. 
 In 2 Mace. ii. 49, Kuipog KaTaarpoorJQ the 
 season of desolation, and Hesych. Kara- 
 (TTpocprig' £prj^u)aE(s)Q.~\ The LXX have 
 used the word on the same subject, and 
 in the same sense, as St. Peter, Gen. 
 xix. 29. for the Heb. nssn. 
 
 II. A subverting, or subversion, in a 
 spiritual sense, occ. 2 Tim. ii. 14. Comp. 
 ver. 18. Tit. iii. 11. [^Perhaps severe da- 
 mage, injury, Itu KaTaaTpo(})rj clkovovtojp, 
 2 Tim. ii. 14. to the great injury of the 
 hearers. So Schl. who quotes Chrysostom 
 6v fxovov ov^iv EK Tovrov KEpBog, aXXa koI 
 fiXaPrj TToXXr/.] 
 
 KaraTjOww, or — '^pojrvvfjii, from Kara 
 down, and ^pww or '^puywvfxt to strow. — 
 To strow or throw down, to overthrow. 
 The word imports not only the falling, 
 but the great number of those who fell in 
 the wilderness, occ. 1 Cor. x. 5. Comp. 
 Heb. iii. 17. Jude ver. 5. The LXX use 
 the word in the same view. Num. xiv. 16, 
 for the Heb. tonu^ to drain off, or shed the 
 blood. And Josephus, De Bel. lib. v. 
 cap. 9. § 4, applies it to God's miraculously 
 destroying the Assyrian army in the time 
 of Hezekiah : Toy fxiyav ekeIvov arpaTov 
 ixiq. vvktI KATE'STPaSEN 6 Qeoq, God 
 overthrew that great army in one night. 
 For instances of similar applications by 
 the Greek writers see Wetstein on 1 Cor. 
 [See Job xii. 23. 2 Mace. v. 26. xi. 1 1 . 
 xii. 28. XV. 27. ^1. H. A. vii. 2. Xen. 
 Cyr. iii. 3. 28. bi Jliprrai ttoWovq kute- 
 (XTpiivvvaav slaughtered many.~\ 
 
 KaTCKTvpis), from »cara intens., or denoting 
 ill, and avpio to draw. — To draw by force, 
 hale. occ. Luke xii'. 58, where Kypke cites 
 Philo repeatedly using the V. in the same 
 sense. [So detraho, Cic. pro Milon. 14. 
 
 Cum in judicium detrahi non posset, occ. 
 LXX, Jer. xlix. 10, of stripping a person, 
 (for f]Wn to bare, see Is. Hi. 10, &:c.) by 
 pulling off his garments, (so ayaavpopai, 
 to p>^ill up one's clothes, Herod, ii. 60. 
 Theophr. Char. xi. &c.) Symm. in 2 Sam. 
 xiv. 14. KaraavpopEvov v^wp, water throtvn 
 down.^ 
 
 KaraffiparTio, from Kara intens. and 
 cparru) to slay. — To slay, as with the 
 sword, to slaughter, to butcher, occ. Luke 
 xix. 27. [Zech. xi. .5. 2 Mac. v. 12. viii. 
 24. X. 17. Diod. Sic. xii. 7f). Xen. An. iv. 
 1. 17. iEl. V. H. xiii. 2.] 
 
 Karaacppayi^u}, from Kara intens. and 
 a(j)payii^o} to seal. — To seal up, to seal 
 close, occ. Rev. v. 1 . pt is put for tDnn 
 to seal. Job ix. 7- xxxvii. 7. In Wisd. 
 ii. 5. KaTEaippayicrBr] is, it (i. e. Hades) is 
 sealed or shut up, so that there is no re- 
 turn. Hesych. icaTEfffpayiadr)' axEKXEicrdri). 
 The Ancients sealed up any book they 
 did not wdsh to be read. See C. G. 
 Schwartz. Dies, de Ornamentis Codic. Ve- 
 terum.] 
 
 Karaa^Ecng, log, Att. Ewg, r/, from ku- 
 TEffypv, 2 aor, of Kariyu) to take possession, 
 or from the obsol. /carao-xew the same as 
 KaTEX(o. A possession, occ. Acts vii. 5. 
 45. In this sense it is often used by the 
 LXX for the Heb. nm«. [Acts vii. 5. 
 Eig Karaa-^Eo-Lv for a possession, io possess 
 or inhabit. Comp. Gen. xvii. 8. Numb, 
 xxxii. 5. (cv Karaa)(E(TEL), 1 Chron, xiii. 2. 
 Acts vii. 45. by metonymy for the thing 
 possessed, the land itself, // KataaxEcrig 
 ru>y EdvCJy, the land then possessed by the 
 Gentiles, i. e. Canaan.] 
 
 KaraTidrjpi, from Kara down, and TiQript 
 to place, lay. 
 
 I. To lay down, lay, as in a sepulchre, 
 occ. Mark xv. 46. [So Diod. Sic. xx. 
 24. KaraQipEVOv kig tag (3am\iKug dtjKag 
 TO <rd)pa. See Xen. de Re Equest. vi. 7. 
 1 Chron. xxi. 27.] 
 
 II. Karadeadai x«ptv rivL To lay up 
 a favour with one, i. e. to do him a favour 
 in hopes of receiving another in return, to 
 lay him under an obligation, beneficium 
 apud aliquem collocare, gratium ab ali- 
 quo inire. occ. Acts xxv. 9. This phrase, 
 with the singular xdptu, is common with 
 the best Greek writers, as may l3e seen 
 in Eisner, Wolfius, Kypke, and more 
 largely in Wetstein on Acts xxiv. 27, 
 who well explains it, gratificari alicui 
 ut mutuum ab eo beneficium expectes, 
 beneficium depositi vice apud aliquem 
 collocare j and who further produces 
 
K AT 
 
 427 
 
 K A T 
 
 the expression XA'PITAS KarariOi^eior, 
 from Plato, thus using the plural N. as 
 in Acts xxiv. 27. [See Herod, vi. 
 41. vii. 178. xa'ptv addva'tov Karidevro. 
 Thuc. i. 128. as quoted by Blomf. Gloss, 
 in j^^sch. Prom. v. 807. (where we have 
 ')(apiv diaSai in same sense, see Blomf.) 
 Similarly 1 Mace. x. 23. (f)t\iap KaTadiar- 
 6ai Toic 'lovoaiotg, to make aviiiy. E. T. 
 Thucyd. iv. 87. ^oi,av KaradifTdai. Lys. 
 Orat. ii. p. 42. (Ed. Taylor.) exOpciv. Jo- 
 seph. A. J. xi. 6. 5. Evepyemav.^ 
 
 Kararo/xr), ijg, yj, from KaTariTOfia^ perf. 
 mid. of KaTarifJLVb}^ to cut, mangle^ which 
 from KOira denoting zV/, and rsfivoj to cut. 
 A cutting, mangling, cojicision. occ. Phil, 
 iii. 2. By this name Kararof-irj, the con- 
 cision^ St. Paul (using the abstract for the 
 concrete, as he does Trepirofxr) in the next 
 verse, and in other passages) here calls the 
 Jewish teachers, who were not only cir- 
 cumcised themselves, but now, after the 
 coming of Christ, taught that the outward 
 circumcision of the flesh was necessary to 
 salvation, whilst they were at the same 
 time destitute of the circumcision of the 
 heart. In this word the Apostle not only 
 depreciates the carnal circumcision, but 
 seems also to allude to the superstitious 
 cuttings and manglings of the flesh prac- 
 tised among the heathen; for which the 
 LXX in like manner use the Verb fcara- 
 rifivu), Lev. xxi. 5, answering to the Heb. 
 ta'^W to scarify; and 1 Kings xviii. 28, to 
 the Heb. "njnn to cut oneself. Comp. 
 Hos. vii. 14, and see Suicer Thesaur. 
 under Kararop). [The words are (yXeireTe 
 rtjp nararofxrjv. Schl. understands, " Per- 
 mit not circumcision to be imposed on 
 you," and takes Kararofxri for that cir- 
 cumcisioJi, which the Judaizers would 
 impose on Christians; he quotes Theophyl. 
 who says : " once circumcision was a great 
 and honourable thing among the Jews, 
 r^'owsince it has been abolished," (ypyrjaei'. 
 see Karapyiio) " it is nothing more than a 
 Kararofirf {a mangling^ opposed to ttc- 
 ptTo^ri) " for since that which is done is 
 not lawful, they mangle the flesh." Schl. 
 says it cannot mean the Judaizing teachers 
 in the abstract, '' oh verba sequentia Ka- 
 KovQ epydrag" (which, hy the way, pre- 
 cede), but why not? See Gataker. Adver- 
 saria Posthuma. c.38, {beware of the con- 
 cision. E. T. *)] 
 
 * [ Wahl, after others, tliinks thj-t xaTaTo/^^j is a 
 yforiX used by the Apostle contemptuously for ?rep/- 
 TOM^, and applied in the abstract. That there is a 
 play on the words seems c;uite clear.] 
 
 KaraTolevu), from jcara against, and 
 7-0^0 V a bow. — To strike, strike through, 
 or kill with a dart or arrow, sagitta 
 seu telo impeto, trajicio, conficio. occ. 
 Heb. xii. 20, which is a citation of. 
 Exod. xix. 13, where the LXX use the 
 same verb for the Heb. n'^» to dart, 
 shoot, as they do also Ps. xi. 2. Ixiv. 
 4. [Numb. xxiv. 8. for yno to trant^ 
 
 Kararpe'xw, from Kara down, and rpt^^ 
 to run. — To run down. Sec Kara^plfKo. 
 [occ. Acts xxi. 32. Used by the Greeks 
 of attacking, invading, &c. See Xen. H. 
 G. iv. 7. 6. V. 3. 1. Irmisch. on He- 
 rodian i. 10. 4. occ. LXX, 1 Kings xix. 
 20. Jobxvi. 10.] 
 
 Kara^a'yca, from Krara intens. and 0a yo) 
 to eat. 
 
 I. To eat up, devour, occ. Mat. xiii. 4. 
 Mark iv. 4. Luke viii. 5. Rev. x. 9, 10. 
 xii. 4. See Wetstein on Mat. and Al- 
 berti on Rev. [Schl. and Alberti on 
 Rev. x. say that it figuratively expresses 
 intense eagerness to know the contents 
 of the book. We say to devour a book, 
 of reading it eagerly. See also Jer. xv. 
 1 6. Cicer. ad Att. vii. 3. " qui illos libros 
 devorasti.'" Plant. Asin. iii. 3. 59. " de^ 
 vorare dicta," and consult Vechner. Hel- 
 leno-Lex. ii. 4. 
 
 H. To devour, consume, as fire. occ. 
 Rev. XX. 9. Thus it is applied in the 
 LXX for the Heb. b'2i^ to eat, consume. 
 Lev. X. 2. Num. xvi. 3.5. xxi. 28, & al. 
 — as zeal. occ. John ii. 1 7. (Comp. ZijXoQ 
 V. and Heb. and Eng. Lexicon in «Jp.) 
 ['O i^rjXoQ Tov oiKOv (Tov KaTE^ayE pE, I am 
 consumed with indignation for thy violated 
 temple, quot. from Ps. Ixix. 9. In most 
 oriental languages the causes of grief and 
 indignation are said to eat up or consume 
 people. Schl. See his Dissert, de Pa- 
 rallelismo Sententiarum V. T. p. 26. — 
 Of the sword. Is. xxxi. 8. comp. Jer. 1 1 . 
 30. xii. 12. xlvi. 10. 14.] 
 
 III. To consume, or spend in riotous 
 or luxurious living, occ. Luke xv. 30. So 
 the Greek writers cited by Wetstein say, 
 7-a irarptoa — Trarpioav yijv — Trarp'Jau Hffiav 
 KATA^ATEIN, to eat up one's paternal 
 estate or substance ; and the like. Mar- 
 tin's French translation expresses the 
 phrase in St. Luke very happily by 
 " manger son bien." [See Horn. Od. 6. 
 12. Valck. Eur. Hipp. v. 626. So come- 
 dere Macrob. Saturn, ii. 2. Horat. I. 
 Epist. XV. 40, and devorarc. CatuU. 
 xxix. 23.] 
 
K AT 
 
 428 
 
 K AT 
 
 Karaipepio, from Kara do7V7i, or against^ 
 and (pipit) to bring. 
 
 I. To bring dofvn, oppresSyWerpower, 
 occ. Acts XX. 9, where observe that our 
 translators seem to have well expressed 
 the difference between Karafepofjievog vttvm 
 and Karere'xdeiQ airo t5 vttj/w, by rendering 
 the former phrase being fallen into a sleep, 
 i. e. being oppressed or overpowered with 
 sleep, and the latter, he sunk down with 
 sleep. [li\ Aquil. Ps. Ixxvi. 6, KurecpepETo 
 simply translates c^Ti'D are cast into a 
 deep sleep, E. T., and Karatpopa tDDI'IJ 
 deep sleep. Gen. ii. 21. xv. 12. Hesych.* 
 
 ^eiy virvovv. 
 
 Kara(})€peiv is properly to bring down. 
 See Gen. xxxix. I. (Comp. note on Ka- 
 rajSaivu)) Deut. i. 25. Dan. v. 20. Is. 
 xxviii. 2, &c.] 
 
 II. KaracpepeLy, or KctTevsyKai, \pfj^oy, 
 To give one's vote, or rather one's voice, or 
 consent against : For St. Paul^, not being 
 a member of the Jewish Sanhedrim, had, 
 strictly speaking, no vote; so that this 
 phrase means only that he was gvvevIokCjv 
 consenting to, or approving of their exe- 
 cution. Acts viii. 1. xxii. 20. And Gro- 
 tius observes that ^schines uses \pf}(f)oy 
 (pepeip in the same general sense, occ. 
 Acts xxvi. 1 0. See Eisner, Wolfius, Dod- 
 dridge, and Kypke on the place. 
 
 Kara^evyu), from Kara intens. and cpevyu 
 to fee. — To fee for refvge or shelter. 
 occ. Acts xiv. 6. Heb. vi. 18. \^bi tcara^v- 
 yovTiQ we who have fed for refuge. 
 E, T. that h, to God, who trust in him ; 
 others say we ivho have escaped, i. e. the 
 pollutions of the world. Biel. transl. it 
 with Kparrjffatjive who run to obtain, comp. 
 Is. Iv. 5. and 1 Cor. ix. 24.; but the 
 sense of runiiingfor a prize is foreign to 
 the word, and the second aorist hardly 
 suits his interpretation. The first is the 
 proper sense, and so Wahl. See Gen. 
 xix. 20. Lev. xxvi. 25. Deut. iv. 42. 
 Josh. X. 27. Xen. Mem. iii. 5. 12. and 
 tcaracpvy}] a place of shelter, a refuge, Ps. 
 xlvi 1. civ. 18, &c. comp. 2 Mac. x. 28.] 
 
 Kara00£tpw, from fcara intens. and 
 (pddpui to corrupt, destroy. 
 
 I. To corrupt utterly, in a spiritual 
 sense, occ. 2 Tim. iii. 8. [So Gen. vi. 
 12. 2 Chron. xxvii. 2. of moral corrup- 
 tion. Suid. Karaipopa' 6 iy avopiaiq (3iog, 
 h Trapaj^aaeaiy a life of transgression.'] 
 
 * [Schleirsn. quotes )tuT<x(popouvTO'.g in Zeph. i. 
 12. but this is only a conjectural reading of 
 iii. Schwartz and Biel for xoLTOi'ppcvou^Tac.] 
 
 IL To destroy utterly, occ. 2 Pet. ii. 
 12. fGen. vi, 17. Lev. xxvi. 39.1s. xxxiv. 
 1. 2 Mac. V. 14. In 1 Mac.xv.4-.31.it 
 is used of laying waste (comp. Is. xlix. 
 
 19. 2 Mac. viii. 3.) Diod. Sic. i.56. Suid. 
 KaTa(f)dopa' 6 auoyiog ddvaroQ, which some 
 refer to Ps. xlix. 9.] 
 
 Kara<piXe'i), to, from Kara intens. and 
 (piXeit) to love, kiss. — To kiss eagerly, af- 
 fectionately, or repeatedlj . occ. Mat. xxvi. 
 49. Mark xiv. 45. Luke vii. 38. 45. xv. 
 
 20. Acts XX. 37. Wetstein on Mat. cites 
 from Xenophon Memor. Socrat. Qlib. ii. 
 cap. 6. § 33. edit. Simpson.] — thq pey 
 KaX^Q (l)iki](Toi'T6£ jiH, THQ h' ayaQsQ KATA- 
 $IAn'i:ONTOS--as I shall kiss the beau- 
 tiful, but affectionately kiss the good. 
 And* Mall produces from Xenophon, Cy- 
 ropsed. lib. vii. p. 409. edit. Hutchinson, 
 8vo."E7r€tra ^e Kvpa KATE^I'AOYN mi 
 'Xetpag Kai IXO'AAH, ttoXXci ^aKpvovTEQ a/>ia 
 Xap^ /cat sv(f>paiy6pEP0i. " Then they nffec- 
 tionately kissed Cyrus's hands and feet, 
 shedding many tears, and at the same 
 
 I 
 
 time showing signs of joy. 
 
 Where 
 
 (says Mall) should be observed the custom 
 of kissing the feet," namely as illustrating 
 Luke vii. 38; on which text see also Wet- 
 stein. [The LXX trans. pu;i to kiss, 
 sometimes by (ptXEly, as Gen. xxvii. 26. 
 Exod. xviii. 7. sometimes by KaracpiXEiy 
 as Exod. iv. 27. Ruth i. 9. Schleusn. 
 considers Karacp. in N. T. as exactly equi- 
 valent to (j)iXEiy, and so says Wahl in Mat. 
 xxvi. and Mark xiv. and quotes ^El. V. H. 
 xiii. 34. Xen. Cyr. vi, 4. 10. but else- 
 where in N. T. he says as Parkhurst, diic 
 multujnquc osculari.~] 
 
 Karaippoyeo), w, from fjara against, or 
 denoting ill, and (ppoyiu) to think. — Go- 
 verning a genitive by the force of the 
 Preposition, 2o despise, scorii, contemn, 
 q. d. to think against, to conceive an ill 
 opinion of. [^Mat. xviii, 10. Rom. ii. 4. 
 {to abuse. Schl.) 1 Cor. xi. 22. 1 Tim. 
 iv, 12. 2 Pet. ii. 10. See Prov. xiii. 13. 
 (Diod. Sic. i. 67. ^1. V. H. i. 5. Xen. 
 Mem. iii. 4. 1 2.) It is ^o slight, neglect, in 
 Mat. vi. 21. Luke xvi. 13. J Tim. vi. 2. 
 (Herodian. v. 4. 3.) and to disregard, not 
 dread, in Heb. xii. 2. Comp. Xen. Mem. 
 iii. 12. 3. Herodian. iii. 6. 16.] 
 
 KaTa(j)poj^r]Tr)Q, 5, 6, from Karuippoysu). — 
 A despiser, scorner. occ. Acts xiii. 41. 
 [This is a quotation ^rom LXX. in Hab. 
 i, 5. where they seem to have read tzj^jl 
 or tzjnufor D^i:5. (See Gen. xxvii. 12. 
 
 * In his MS. Lexicon, see Note on 'kpfxii^w II. 
 
K AT 
 
 429 
 
 K AT 
 
 where Karacppoviov is a designer according 
 to Biel and Pearson. Praef. Parsen. in 
 LXX Interp. who comp. Herod, i. 59. 
 and Hesych. Kara(j)poye(ov' KarujJovXevo- 
 fiei'og. See Buxtorf. Lex. Heb. but Si- 
 mon. Lex. Heb. gives sense of mocker, 
 irrisor to the Heb. word, occ. Hab. ii. 5. 
 Zeph. ill. 5.] 
 
 Kara^f w, ui, from caret doivn, and yfu) 
 to pour. — To jmur down. occ. Mat. xwi. 
 7. Mark xiv. 3- [occ. Gen. xxxix. 21. also 
 Ps. Ixxxviii. 44.] 
 
 ^^^ Kara^Oovtoc, 8, 6, >% (q. d. KaTO. 
 'Xpovoq ojy, being under the earth) from 
 jcaro binder, and )^0wj/ the earth, ground. 
 — Being' under the earthy i. e. the dead. 
 occ. Phil. ii. 10. comp. Rom. xiv. 9. Rev. 
 V. 3, 13. {jcarax^ovioL are here manes or 
 shades commonly supposed to inhabit places 
 below the earthy according to Sch. and 
 Wahl. Hesiod (Op. & Dies 1 64) calls them 
 viroxQovwi. See Jacob's Anthol. Gr. vol. 
 iv. p. 257. and Dion. Hal. Ant. p. 258, 
 ed. Reiske, jcara^Oonot Qe6i.~\ 
 
 Kara)(pao/iat, w/iai, from Kara intens. 
 and j(^pa.ojj.cu to use. — To use much or im- 
 moderately, occ. 1 Cor. vii. 31. ix. 18. 
 But in the latter text it seems to signify 
 simply to use., make use of^ as this com- 
 pound V. is sometimes applied. Comp. 
 ver. 12, and see Bp. Pearce on ver. \h, 
 and Wetstein and Wollius on 1 Cor. vii. 
 31. [And so perhaps also in the first, koX 
 hi 'y^pu)}xeroL t(o Koafxt^ tovto) cog jn^ fcara- 
 -X^pufiEvoi, and they that use this world, 
 as though they 2ise it not. comp. vs. 30. 
 So Wahl and Schleusn. (So abuti, for uti, 
 see Cic. de Nat. Deor. ii. 60. Liv. xxvii. 
 46.) See 3 Mac. v. 22. ^1. V. H. iii. 13. 
 Dion. Hal. V. 15. Euseb. H. E. iii. 14. 
 Herodian. viii. 4. 22. In ^1. V. H. ix. 
 9. Diod. Sic. iv. 81. it is to abuse.'] 
 
 Karai//u^w, from Kara intens. and -^vyu) 
 to cool. — To cool, refresh, refrigero. occ. 
 Luke xvi. 24. []occ. Gen. xviii. 4. and 
 Ezek. xxvi. 19. in some ed. (Theodot. in 
 Gen. iii. 8. has irpog Kard-d>v^Lv rrig fjfxepag, 
 at the cool of the day.) See Diod. Sic. 
 iii. 8.] 
 
 ^^ KaTsi^ioXog, «, 6, //, from Kara in- 
 tens. and udioXoy an idol. Q'See for Kara 
 intens. Herman, on Vig. p. 638.] — Full of 
 idols, as KaTudey^pog full of trees, Kard- 
 juTTfXoc full of vifies, &c. See Wetstein. 
 occ. Acts xvii. 16. For the propriety 
 with which this character is given to the 
 city of Athens, see Hammond, Wolfius, 
 Wetstein, Doddridge, and Bp. Pearce on 
 text. [See Abresch ad ^schyl. p. 614.] 
 
 Kareyarri, Adv. from caret against, and 
 evavTL before. — Like civri and 'Ivavriy it is 
 construed with a genitive case. 
 
 1. Over against, occ. Mark xi. 2. xii. 
 41. xiii. 3. Luke xix. 30. [See Gen. ii. 
 14. iv. 16. Exod. xix. 2. Ezech. xlvii. 20, 
 and xliv. 4.] 
 
 2. Before, in the presence or sight of. 
 occ. Rom. iv. 17, where Karivavri 'OY £7rt- 
 «r£v<re Qe5 is used for Karevavri QeS 'Q, 
 eirhevae. The word is often used by the 
 LXX in this latter sense. [See Numb. 
 XXV. 4. KaritavTi ruv rjXiov ; so iyavrlov, 
 5. and Exod. xix. 11, &c. comp. 1 Kings 
 xxi. 13. (others Eyu)Trioy) Neh. xii. 24. 
 Schleusn. quotes Rom. iv. 17. thus, care- 
 vayTL ov iTriffrevae Ofw' and translates 
 because he had faith in God, but on 
 what authority I know not ; he gives none 
 whatever. He quotes also one MS. which 
 reads Kareyayn tovtov in Dan. iii. 7. in 
 the sense of therefore; others icat eyeyero, 
 which is not so good a translation of 
 the Chaldee phrase. Wahl and Vater 
 agree with Parkhurst : the latter says ov 
 cannot here be neuter. See his edition of 
 the N. T. in loc] 
 
 KarfvwTTtoj^, Adv. from »cara against, 
 and kyoj-Kioy before. — Before, in the pre- 
 sence of. 2 Cor. ii. 1 7. [xii. 1 9. Coloss. i. 
 22. Jud. 24. Lev. iv. 17. Josh. i. 5. iii. 
 7. xxiii. 9.] 
 
 |^g° Kare^ovo-ta^'w, from Kara intens. 
 or denoting ill, and e^amdi^d) to exercise 
 authority. — To exercise, or use, excessive 
 or arbitrary authority, occ. Mat. xx. 25. 
 Mark x. 42. [Wahl and Schleusn. con- 
 sider this verb the same as the simple 
 
 Karepyd'Cofxai, from Kara intens. and 
 epyd^opai, to work. 
 
 I. To work, perform, do, practise. 
 Rom. i. 27. ii. 9. vii. 15, 17, 18, 1 Cor. 
 V. 3. [2 Cor. xii. 12] Eph. vi. 13, aTravra 
 KCLTEpyatrafXEvoL, havifig done or completed 
 all things. See Raphelius, who confirms 
 this sense of the phrase from Xenophon 
 and Herodotus. But Wetstein and Kypke 
 understand it to mean, having subdued 
 all things. [Wahl and Schleusner agree 
 with Kypke and Wetstein, and quote 
 Xenophon Cyr. iv. 6. 2. Thucyd. iv. 
 85. Herod. *i. 201. Herodian. iii. 12. 
 15. Diod. Sic. iii. 15. Jul. Poll. Onom. 
 ix. 8. p. 1136. ed. Hemsterlms. and Ir- 
 misch. on Herodian. i. 9. 3. p. 336. 
 See Ezech. xxiv. 4. 3 Esdr. iv. 4. In 
 Thuc. vii. 21. Isocr. Evag. 10. it is to 
 perform^ 
 
K A T 
 
 430 
 
 K AT 
 
 II. To work^ effect, produce. Rom. iv. 
 15. V. 3. vii. 8. 
 
 III. To work out, procure hy labour 
 and pains. 2 Cor. iv. 17. Phil. ii. 12. 
 [So Xen. Cyr. iv. 5. 15. "Etre yap^ oaa 
 ay Karepyaawiiieda, jiy (pvXd^ofjiev, TvdXiv 
 ravra aXKorpia eu'rai. " Whatsoever we 
 have acquired hy our labours, (laboribus 
 nostris adopti fuerimus, Hutchinson)."] 
 Comp. Kypke on 2 Cor. 
 
 IV. To fvorkyform^ polish by repeated 
 action what was before rude and mis- 
 shapen. Thus the LXX use it for the 
 Heb. \D^r{, Exod. XXXV. 33 : and for n^O, 
 1 Kings vi. 36. And in this view it seems 
 to be applied spiritually by St. Paul, 2 
 Cor. V. 5. Comp. 1 Cor. iii. 9. Eph. ii. 
 10. See Cameron in Pole Synops. and 
 Bowyer on 2 Cor. v. 5. [To build^ Exod. 
 XV. 17. (al. fcar?/pnVw.)] 
 
 ^g^ Karipxofiaiy from Kara down^ and 
 ^^^(Ofiai to come or go. 
 
 I. To come or go down, to descend. 
 Luke iv. 31. Acts viii. 5. James iii. 15. 
 [^(See Karaj3an'M.) Luke iv. 31. ix. 37- 
 Acts viii. 5. ix. 32. xii. 19. xiii. 4. xv. 1. 
 xviii. 5, 22. xxi. 10. In some of these 
 passages it simply means to arrive at or 
 go to a place, in others to return. See 
 Abresch. on jEschyl. p. 405. Porson on 
 Eur. Med. 1011.] 
 
 II. To come to a place by sea. occ. Acts 
 xxvii. 5. Comp. Y^ardyh) \\. 
 
 Kareadiio, from Kara intens. or down, 
 and £(rdiii) to eat. 
 
 I. To eat up, swallow down, devour. 
 But in the N. T. it is applied in a figura- 
 tive, not a proper sense, occ. Mat. xxiii. 
 14. Mark xii. 40. Luke xx. 47. 2 Cor. 
 xi. 20. Gal. V. 15. As the Evangelists 
 use the expression Kareadieiv rag oidag 
 for devouring the substance, so Homer, 
 we may observe, has the similar phrases, 
 KaTE^sffL oLKov, Odyss. ii. lin. 237, 8; 
 kadUrat oikop, Odyss. iv. lin. 318 ^ and 
 ZiKov — ehtg, Odyss. xvi. lin. 431. Comp. 
 also Odyss. i. lin. 250, 1, and see Wetstein 
 on Mat. xxiii. 14. Pn Gal. v. to vex or 
 injure, according to Wahl and Schleusn., 
 and so Schleusn. in 2 Cor. xi. quoting 
 Arist. Vesp. 285. (which hardly applies), 
 andPlut.vol. ii. p. 1124, 5.] 
 
 II. To devour, as fire. occ. Rev. xi. 5. 
 Thus also it is applied in the LXX, Isa. 
 xxix. 6. XXX. 30, for the Heb. ^D« to eat. 
 Comp. under 'EtrSt'w II. 
 
 Karevduvcj, from Kara intens. and iv- 
 Bvvu) to direct. — To direct well, or pro- 
 sperously, occ. Luke i. 79. 1 Thess. iii. 11. 
 
 2 Thess. iii. 5. Qln LXX, o KaTEvdvvojv 
 (supply rr)p o^ov avrov ; see Ps. v. 8.) is 
 he that acts uprightly. Prov. xv. 8. (Ps. 
 cxli. 2. of a prayer ascending straight.) 
 See Aq. Prov. ix. 6. Karevdvvdfjre kv 
 ohl (rvvE<Ttu)c' but in other places, e. g. 
 Ps. ci. 7, it means to prosper, cxl. 11. 
 Phavor. KaTEvQvvQeir]aav' evo^iodeirjo'ap. 
 See Hos. iv. 10. Dan. iii. 30. (Aquil. 
 Gen. xxxix. 2. Ecclus. xxix. 18. xxxix. 
 
 E^g^ Karecpl'^rjpi, from K-ara intens. or 
 denoting ill, and E(f)i^r]/j.i to come upon. — 
 To make an assault upon. occ. Acts xviii. 
 12. 
 
 Kare'xw, from Kara intens. and t^w to 
 have, hold. 
 
 I. To hold fast, retain, in a spiritual 
 sense, occ. 1 Cor. xi. 2. 1 Thess. v. 21. 
 Heb. iii. 6, 14. x. 23. Comp. Rom. vii. 
 6. [In Luke viii. 15. 1 Cor. xv. 2. to 
 retain in the mind or memory. So Arnob. 
 contr. Gent. lib. ii. continere offensas. 
 Theophr. Char. Eth. xxvi. 1. See Symm. 
 Prov. iv. 4.] 
 
 II. To possess, occ. I Cor. vii. 30. 2 
 Cor. vi. 10. [^and icaracr^^ecrtc for pos- 
 session. Ez. xxxiii. 24. See Josh. i. 11. 
 Dan. vii. 22.] 
 
 III. To take possession of. occ. Mat. 
 xxi. 38. [See M\. V. H. vii. 1. LXX, 
 Job xxvii. 17. Ps. Ixxiii. 12.] Comp. 
 John V. 4, where Wolfius observes from 
 Triller, that the Greek medical writers 
 distinguish between E'^Ec-Qat and KarixEo-- 
 OuL. The former V. they apply to inci- 
 pient and unjixed, the latter to chronical 
 and obstinate diseases. [Herodian. i. 4. 
 19. ttevOei KarEiyETO. See LXX, Jer. 
 xiii. 21. — to lay hold of. 2 Kings \y. 10. 
 2 Sam. XX. 9. in Complut. ed.— /o come 
 upon, as darkness. 2 Sam. i. 9.] 
 
 IV. To take, as a place, occ. Luke xiv. 
 9. 
 
 V. To detain, occ. Philem. ver. 13. 
 Luke iv. 42, in which last text however it 
 evidently denotes no more than earnest 
 endeavours to detain. See Campbell. [See 
 Gen. xxii. 13. xxxix. 20, &c. Judg. xiii. 
 15, 16, &c.] 
 
 VI. To restrain, withhold, repress, occ. 
 2 Thess. ii. 6, 7, — only till he who now 
 restraineth is taken out of the way. For 
 there seems a slight trajection or trans- 
 position in the Greek, as in Acts i. 2. 
 See Wolfius. Comp. Rom. i. 18. [See 
 Ruth i. 13. Xen. Conv. ii. 10.] 
 
 VII. Karf'xctv ktq. To bring a ship 
 down (comp. Karayw II.) towards the 
 
K AX 
 
 431 
 
 K AT 
 
 shore, to make for the shore, occ. Acts 
 xxvii. 40. This phrase occurs in the 
 purest Greek writers, in whom it denotes 
 to bring a ship either to shore or towards 
 it. Instances of both applications may be 
 seen in Raphelius, Wetstein, and Kypke. 
 [See Horn. Od. k. v. 455. Phih)str. Vit. 
 Apollon. iv. 13. Xen. H. G. ii. I. 19. So 
 i-^^ELv to put to shore. Thuc. i. 110. Suid. 
 KaTi<T^ov' irpoaojppla-drjffav. Schol. Thuc. 
 iv. 54. Karatrxovreg' Trpoffoppiffavreg.^ 
 
 Kar/jyop£w, w, from Kara against, and 
 ayope'w or ayopEvcj to speak. — Governing 
 a genitive of the person by the force of 
 the Preposition, To speak against, accuse. 
 See iMat. xii. 10. John v. 45. Rom. ii. 
 15. Rev. xii. 10. with kuto. following, 
 Luke xxiii. 14, where Wetstein cites from 
 Xenophon Hellen. I. KATHTOPO'TN- 
 TI2N KATA' rwv ^parrjyiov. [occ* also 
 with Trepl before the subject of accusation. 
 Acts xxiv. 13. See Math. Gr. Gr. § 347. 
 occ. 1 Mac. vii. 6. 25.] 
 
 ^^^ KarT/yopta, ac, r/, from /carT/yopew. 
 — An accusation, occ. Luke vi. 7. John 
 xviii. 29. 1 Tim. v. 19. Tit. i. 6. [Xen. 
 An. V. 8. 1.] 
 
 KttD/yopoc, 8, c, from Karrjyopeb). — An 
 accuser. See John viii. 10. Acts xxiii. 
 30. Rev. xii. 10. [Prov. xviii. 17. 2 
 Mac. iv. 5. In some copies, in Rev. xii. 
 10, another form occ, fcarr/ywp, to which 
 Schcetgen (Hor. Heb. and Talmud.) re- 
 fers the name 1i:tOf? of the devil as the 
 accuser of mankind before God, which was 
 a Jewish opinion. See Job i. 6. ii. 1. 
 Leigh (Crit. Sac.) thinks it opposed to 
 TrapaKXi^TOQ the advocate.~]^ 
 
 ^^ KaTri(j)eia, ag, »/, from Karr)({>rig, 
 ioc, «c, 6, if, looking downwards, being of 
 a dejected countenance, from s:ar«i; or Kara 
 down, downwards, and ^aoc the eye. 
 Comp. Job xxii. 29, in Heb. and LXX. 
 — A dejection of countenance, a looking 
 down, which is the natural expression of 
 grief joined^ with shame. Thus in that 
 beautiful picture of consummate grief 
 drawn by Xenophon, Cyropaed. lib. v. to- 
 wards the beginning, Panthea, the wife of 
 
 V *, [The word occ freq. in N. T. Schl. quotes 
 Luke xxiii. 14. Acts xxiv. «, as instances of its 
 governing a double genitive, but here the relative w* 
 is in same case as antecedent, either expressed or un- 
 derstood. So of Acts xxv. 11, quoted by WahL 
 See Gr. xxi. 21. Schl. quotes xoLTriyopuv Ti)i6g xara 
 Ti.o'f from Xen. H. G. i. 7. 6. but it does not occur : 
 a double genitive occurs Denru in Mid. p. 5I7. In 
 Mnse of declaring, &c it governs an accusative. 
 See Phavorin. and Schol. on Soph. Aj. 982.] 
 
 Abradatas, when taken captive by Cyrus, 
 is described KaQYiiihrj, KEKaXvppivr], re 
 Kfll eig yrjv bpCJcfa, sitting, veiled, and look- 
 ing on the ground. Plutarch, De Vid. 
 Pud. p. 528, E. says, Karri^tLav is defined 
 XvTzriv Kano f^Xeireiv ttoiu aav, grief which 
 makes one look down. occ. James iv. 9, 
 where see Wolfius and Wetstein. I add 
 that in Homer, II. iii. lin. 51, ^ctpfiajoy, 
 is in like manner opposed to KaTr)(l>Eir)v, 
 [Kar770?)c OCC. Wisd. xvii. 4. (paafiara afiei- 
 ^ijToig Karrfi^Ti Tcpoffw-Koig heavy visions 
 with sad countenances. In Arrian. de 
 V^enat. vii. 2. the word is used for morose. 
 See Thuc. vii. 75. Hom. II. tt'. 498.] 
 
 ^^** Kar>7)(£w, a), from Kara intens. 
 and 7;x^'w to sound. 
 
 I. To sound, sound alotid. [See Lu- 
 cian. J up. Trag. p. 150.] 
 
 II. To teach or instruct another by 
 word of mouth, q. d. to sound iiistruction 
 in his ears, insono ejus auribus. occ. Luke 
 i. 4. Acts xviii. 25. Rom. ii. 18. 1 Cor. 
 xiv. 19. Gal. vi. 6. Josephus applies the 
 V. in the same sense, in his Life, § Qb^ 
 towards the end, 'Avroc o'e ttoXXcl KA- 
 THXH'SQ Tojv ayvonfiEviav, I will myself 
 inform you of many things with which 
 you are unacquainted. See also Wolfius 
 and Wetstein on Luke. But in Luke i. 
 4, Kypke understands it nearly as in the 
 following sense, of any kind of iiforma" 
 tion ; for it is opposed to aa^aXtia cer- 
 tainty ; and he cites Plutarch several times 
 applying it in this general meaning. 
 [Though not confined to oral instruction, 
 (for Euseb. H. E. iv. 23, calls the Epistle 
 of Dionysius, bishop of Corinth, to the 
 Lacedaemonians, opQololjiag KaTrjxv^tic^v, 
 &c.) yet to instruct, (and particularly in 
 the rudiments of any thing. See Steph. 
 Thes. and Porphyr. Quaest. Hom. in 
 init.) is rather its meaning than to in- 
 form. In Lucian Asin. (vol. ii. p. 110.) 
 
 it is to instruct. " GEcumen. on Gal. vi, 6, 
 says, to instruct generally, not merely in 
 elementary points," Leigh Crit. Sacr. 
 Hesych. KarriyovpEvog' ^L^aaKopEvog^ and 
 so Phavorinus.] 
 
 III. Karrixeopai, hfiai, Pass. To be in- 
 formed, receive information or i?itelli- 
 gence. occ. Acts xxi. 21, 24. 
 
 ^g^ KaTi6ofxat,tipai, from Kara against, 
 and lug rust. — To be rusted, cankered 
 with rust or ^/ilth. occ. James v. 3. Comp. 
 under Toe II. [Hesych. KaTitorac kppv- 
 TTWT-a*. See Arrian. Diss. Epict. iv. 6. 
 u)g oxXapia Karibjrai. Ecclus. xii. J 1.] 
 
 KaTLtTxvu), from Kara against, and I<t- 
 
K A T 
 
 452 
 
 K AT 
 
 5(va) to prevail. — To prevail against, occ. 
 Mat. xvi. 18. []See Wetstein, and comp. 
 Ps. ix. 14. cvii, 18. Is. xxviii. 10. Thus 
 also Jer. xv. 18. Wisd, vii. 30, &c. See 
 Diod. Sic. i. 24.39. Ml H. A. v. 19.— or 
 simply, to prevail. Luke xxiii. 23. See 
 Exod. xvii. 11. Josh. xvii. 13. Polyb. vi. 
 51. 6.] 
 
 KaToiKEio, w, from Kara intens. and 
 mKEU) to dwell. — This verbj says Mintert, 
 in the Greek writers properly denotes a 
 certain fixed and durable dwellings and is 
 opposed to Tva^oiKuv, which signifies to 
 sojourn, dwell in a place for a time only. 
 But this distinction is not always observed 
 in the Hellenistical style, as is evident 
 from the LXX of 1 Kings xvii. 20. Jer. 
 xlii. 15, in which and other passages it 
 answers to the Heb. TiJl or i^lJinn to so- 
 journ. — To dwell in, inhabit a house or 
 place. Mat. ii. 23. iv. 13. Luke xiii. 4. 
 Acts i. 19. ii. 9. [xvii. 26. but in Rev. 
 iii. 10. vi. 10. viii. 13. xiii. 8, 14. Schl. 
 takes OL KaroiKovrreg ettI rrjg yfjg for the 
 adversaries of Christ, the men of this 
 world, occ. Gen. ix. 27. Job iv. 19, 
 &c.] 
 
 II. To sojourn, dwell in a place for a 
 time. Acts ii. 5. [Heb. xi. 9. of Abraham 
 dwelling in tents.] 
 
 III. To dwell, as God in the temple at 
 Jerusalem. Mat. xxiii. 21. Hence when 
 it is declared. Acts vii. 48. xvii. 24, that 
 He dwelleth not in temples made with 
 hands:, this is to be understood, that He 
 does not so dwell in temples as to be cir- 
 cumscribed or confined thereby. See 1 
 Kings viii. 27. 2 Chron. vi. 18. Isa. Ixvi. 
 1, 2. Jer. xxiii. 24. — To dwell, as the ful- 
 ness of the godhead in Christ, Col. i. 19. 
 — as Christ, Eph. iii. 17, and the Holy 
 Ghost, Jam. iv. 5, in the faithful. — as 
 devils possessing a man. Mat. xii. 45. 
 Luke xi. 26. — as righteousness in the new 
 heavens and the new earth, 2 Pet. iii. 13. 
 [In Ephes. iii. 17. Bretsch. thinks it used 
 hy an Heb. idiom in a hiphil sense, to 
 make to dwell. See Mac. iii. 36.] 
 
 KaroiKrjfTtg^ tog^ Att. cwc, ^, from ^a- 
 TOLKew. — A dwelling, habitation, occ. Mark 
 V. 3. [where Kctroit^rjaLv ex^ip is for Ka- 
 ToiKEiv, (comp. Dan. iv. 22. ii. 11.) Gen. 
 X. 30. xxvii. 39. Numb. xv. 2. 2 Sam. x. 
 12. 2 Chron. vi. 21, &c.] 
 
 KaT0ii:r)Tr]pi0Vj «, to, from Karoiiceb).—' 
 A place of dwelling, a7i habitatiofi. occ. 
 Eph. ii. 22. Rev. xviii. 2. [Exod. xii. 
 20. XV. 17. 2 Chron. xxx. 27. Jer. ix. 1 1, 
 &c.] 
 
 Karoiaa, ag, //, from KaroiKsio. — A 
 dwelling, habitation, occ. Acts xvii. 26. 
 [Some here understand by Karotdag hu- 
 man life. See itapoiKia 1 Pet. i. 17. 
 Occ. l3an. ii. 11. iv. 22. Exod. xxxv. 3, 
 &c.] 
 
 ^g^ KaTOTTTpil^ojJiai, Mid. from KaroTt- 
 Tpov, «, TO, a mirror, looking-glass, spe- 
 culum, which is used in this sense not 
 only by the profane writers, but by the 
 LXX, Exod. xxx viii. 8, for the Heb. n«lD, 
 and is a derivative from /cara against, and 
 oTTTOfxaL to look. — To behold, as in a mir- 
 ror, occ. 2 Cor. iii. 18. So the profane 
 writers use it for beholding oneself in a 
 mirror or looking-glass. Thus Plato, 
 Tolg jXEQvaai (Tvve^iiXeve KATOnTPI'- 
 2E20AI?/, He advised drunken persons 
 to look at theynselves in a mirror; and 
 Diogenes Laert. in Socrat. 'H^/» he rSg 
 VESQ avvEx^Q KATOnTPI'^ESeAI, He 
 thought that young men should often look 
 at themselves in a mirror. See more in 
 Eisner, Wetstein, and Wolfius. In like 
 manner Clement, whose style has often 
 been remarked by learned men to bear a 
 great resemblance to that of St. Paul, 
 uses EvoTTTpi^ea-dai for beholding as in a 
 mirror, 1 Cor. § 36. As the ancient 
 mirrors were made of metal * highly po- 
 lished, it must necessarily happen that 
 the person who looked on his image in 
 them, would have his face strongly illu- 
 minated by the reflected rays. To this 
 circumstance the Apostle refers in the ex- 
 pressions Tyv avTiiv ELKOva iJLETapop(f)sfXEda 
 CLTTO So^rjg hg ho^av, we are transformed 
 into the same resplendent image f^om one 
 degree of glory or splendour to another. 
 See Eisner and Doddridge on the, place. 
 Does not the Apostle also allude to the 
 case of Moses, Exod. xxxiv. 29, 30 ? 
 
 ^^^ Karop0wyua, aTog, to, from KaTop- 
 66(1) to erect, renew, to accomplish any 
 thing happily or successfully, felici suc- 
 cessu rem gero, which from /cara intens. 
 and opdoio to erect, order. — An illustrious 
 or worthy deed happily or successfully 
 accomplished, facinus felici successu pa- 
 tratum. occ. Acts xxiv. 3. See the purity 
 of this word, and the sense of it here 
 given, abundantly vindicated by Eisner, 
 Raphelius, and Wetstein on the place, 
 [(occ. Apocr. 3 Mac. iii. 23. meaning sta^ 
 tutes, established things.) See Diod. Sic. 
 
 * See Exod. xxxviii. 29, Callimachus, Hymn, 
 in Lavacr. Palladis, lin. 21, Heb. and Eng. Lex- 
 icon in nXT and above in "Zao'nrpov. 
 
KAY 
 
 433 
 
 KAY 
 
 xvii. 51. Polyb. i. 19. 12. Plut. Vit. Al- 
 cib. c. 9. and Pyrrli. c. 10. Dion. Hal. Ant. 
 V. 44. See Lobeck on Phryn. p. 251. Ka- 
 Topdou) is found in Xen. Mem, iii. I. 3. 
 H. Gr. vi. 4. 8 ; and this also occurs freq. 
 in LXX, to renew, repair, establish, &c. 
 See 2 Cliron. xxix. 35. xxiii. 16. 1 Chron. 
 xxviii. Xi &c.] 
 
 Karw, Adv. of place, from Kara down. 
 
 1. Down, downivards. occ. Mat. iv. 6. 
 Luke iv. 9. John viii. 6, 8. Acts xx. 9. 
 Eccles. iii. 21. Is. xxxvii. 31.] 
 
 2. Beneath, below, occ. Mark xiv. QQ. 
 Acts ii. 19. "Ewe KciTio, Unto the lower 
 part or bottom, occ. Mat. xxvii. 5 1 . Mark 
 XV. 31. It is also construed with the 
 article, occ. John viii, 23, 'E/c rCjv kcltu) 
 (rowuv or fxepibv namely) Of the lower 
 (places), yroTw below. [LXX, Josh, x v. 
 19. Deut. xxxii. 22.J 
 
 Karwrepog, a, or, Comparat. from /ccirw 
 helow. — Lower, occ. Eph. iv. 9, where see 
 Doddridge and Mackuight; \ja /carw- 
 TEpa fjiepji rfJQ yfjg, earth opposed to v\pog 
 heaven. Schleusn. comp. Is. xliv. 23. 
 where y^i^n ni'nnn is opposed to CD'lDty. 
 Wahl, " in imos usque terrarum recessus 
 —alii ad inferos.'"'] 
 
 KarioTEpu). An Adverb of the compara- 
 rative degree, from kcltio. — Under .^ spoken 
 of time or age. occ. Mat. ii. 16. [So in 
 Prolog, to Ecclus. U ')(p6vot tca-u) are rnore 
 recent times. See rEl. V. H. iii. \1 . v. 13. 
 Diod. Sic. i. p. 4.^ 
 
 Kdv^a, aroq, to^ from KEKavfiai, perf. 
 pass, of the V. m/w to burn. — Heat, 
 scm-ching heat. occ. Rev. vii. 16. xvi. 9. 
 [^Schleus. understands it here metaphori- 
 cally, of affliction. See Ecclus. xiv. 27, 
 and Glass. Philol. Sacr. p. 1058. ed. 
 Dath. occ. Gen. viii. 22. Is, xviii. 4. Jer. 
 xvii. 8. &c.] 
 
 ^^ Kavfzari^u), from Kcivfxa. — To 
 scorch with excessive heat. occ. Mat. xiii. 
 6. Mark iv. 6. Rev. xvi. 8, 9. 
 
 KavfTiq, lOQ, Att. EhiQ, rj, from Keicavcrai, 
 2 pers. perf. pass, of Kaiio to burn. — A 
 burning or bei?ig burnt up, with drought, 
 namely, the husbandman no longer trou- 
 bling himself, according to the eastern 
 agriculture, to supply it with water, ex- 
 ustio. occ. Heb. vi. 8, where see Mac- 
 knight. [Schl. understands it here of 
 burning the bushes and stubble on the 
 land to amend it, as Virgil, Georg. i. 84. 
 occ. Is. xl. 16. xliv. 15. Dan. vii. 11. of 
 burning with fire. See also Is. iv. 4. Ec- 
 clus^viii. 16. according to Biel.] 
 
 Kavo-ow, di, from jcauctc.— To 
 
 set on Jire, burn. occ. 2 Pet. iii. 10, 
 12. 
 
 YLnv(T(t)v,u)voQ, 6, from Kavoob). — Fervent, 
 scorching heat. occ. Mat. xx. 12. Luke xii. 
 55. James i. 1 1 . Athena?us [iii. p. 73, B.], 
 cited by Wetstein, applies it in the same 
 sense. It is remarkable that this word, 
 in all the places but one where it occurs 
 in the LXX, answers to the Heb. tD^lp 
 the east wind; no doubt because that 
 wind was in the hot eastern countries 
 particularly scorching, as in summer it is 
 with us. See Ezek. xvii. 10. xix. 12. 
 Hos. xiii. 15. Jon. iv. 8. In like man- 
 ner the Greek versions of Aquila (in Gen. 
 xli. 6. Exod. X. 13. Ps. xlviii. 8.) of 
 Symmachus (in Exod. x. 13.) and of 
 Theodotion (in Isa, xxvii. 8.) use tcavaiov 
 for tD^ip. [.Jerome on Ezech. xxvii. says, 
 '' Austro flante, qui significantius CDHp 
 Grsece Kavaiov interpretatur, quem nos in 
 ventum arentem transferre possumus."] 
 
 ^g^ Kavrrjpuii^u), from Kavri]ptoy, «, to, 
 a red hot iron^ a cautery, also the bratid 
 made by a hot iron, which from KavT))p 
 the same, and this from KeKcivTui, 3 pers. 
 sing. perf. pass, of ica/w, kclv^m, to bui'n. — 
 To brand with a hot iron, to mark or im^ 
 print indelible marks with a hot iroii. So 
 Eisner, cauterio indelebilem notam et 
 stigmata inurere. occ. 1 Tim. iv. 2, where 
 KEKavTr^ptarrjiivoL t))v l^iav cvvei^'qaiv does 
 not mean having a callous tinfeeling con- 
 science as if seared with a hot iron, but 
 having their conscience branded a?id 
 spotted with the marks of their sins, which 
 are, as it were, burnt in with a hot iron. 
 Thus Theophylact, Erasmus, Grotius, 
 whom see in Eisner, Bretsch. and Wahl. 
 Comp. also Kypke. [So Cic. de Oflic. iii. 
 21. **'qui conscientiae labes et vulnera in 
 animo habent," but Schleusn. prefers the 
 other interpretation. See Reitz on Lucian. 
 vol. i. p. 645.] 
 
 KAYXA'OMAI, w/iat. Some of the 
 Greek Lexicons deduce it from avyjiv the 
 neck, which proud vain-glorious persons 
 are apt to carry and toss in a remarkable 
 manner. So the Psalmist, Ps. Ixxv. 6, 
 Speak not pMi? I^IVn with a * retorted 
 neck, collo retorto. Comp. Isa. iii. \(^. 
 {To glory, boast, exult, (either absolutely 
 or with kv, virep, &c. before the object 
 exulted in, &c.) Rom. ii. \7, 23. 1 Cor. 
 i. 29, 31. iii. 21. iv. 7. 2 Cor. v. 12. 
 (rove ev Trpo(TU)-!ru) KavywpivovQ those who 
 exult in the external condition. Wahl and 
 
 • See Heb. and Eng. Lexicon in pny IV. 
 FF 
 
KAY 
 
 434 
 
 KEI 
 
 Schl.) X. 13—18. xi. 12, 16, 18, 30, 31. 
 xii. 1—11. Ephes. ii. 9. Phil. iii. 3. (with 
 a sense of trusting^ according to Schl.) 
 Gal. vi. 13, 14. James iv. 16. (Diod. Sic. 
 V. 29. xvi. 70.) — to speak hoastingly, 
 &c. 2 Cor. vii. 14. ix. 2. 2 Thess. i. 4. 
 — to rejoice. Rom. v. 2, 3, 1 1 . — to consider 
 often according to Schl. James i. 9. (On 
 Kav^aop.ai ettl, see Mat. Gr. Gr. § 403.) 
 See LXX, Ps. xxxii. 12. I Chron. xvi. 
 35. Ps. xlix. 6. xciv. 3. cxlix. 5. Prov. 
 XX. 9. XXV. 14. xxvii. 1. Jer. ix. 22. and 
 Judges vii. 2] Observe Kavx^crai, Rom. 
 ii. 1 7, 23, is the 2 pers. indicat. according 
 to the Doric and Attic dialect for Kcivxay 
 or Kavx^- So odwdaaij Luke xvi. 25. 
 
 Kav^VfiUf aroc, roj from KEKavxjnfxai^ 
 perf. of Kav)(aofj.ai. 
 
 I. A glorying or hoasthig, denoting the 
 act of glorying or boasting. 1 Cor. v. 6. 2 
 Cor. V. 1 2. ix. 3. [In the two last passages, 
 as also 2 Cor. ix. 3. Phil. i. 26. ii. 1 6. Schl. 
 says joy or rejoicingy (laus, celebratio, et 
 ex adjuncto Icetitia.) occ. LXX, Deut. x. 
 21. xxvi. 19. Jer. Ii. 41, for TbrMn praise, 
 and 1 Chron. xvi. 27, for Ti'y^'n joy ; and 
 xxix. 1 1 , for ni«an glory.'] 
 
 II. A cause or matter of glorying or 
 boasting. Rom. iv. 2. 1 Cor. ix. 16. 2 
 Cor. i. 14. Gal. vi. 4. [Heb. iii. 6. Kav^ 
 XVH^ ''^^ JXtt/^oc ati exulting hope*. See 
 Prov. xvii. 6. Zech. xii. 7. Ecclus. x. 22. 
 
 KavxriaiQ^ tog, Att. eiog, rj, from kciv- 
 Xaopai. 
 
 I. A glorying, or boasting, denoting 
 the act. 2 Cor. vii. 4, 14. viii. 24. Comp. 
 James iv. 16. In 1 Cor. xv. 31, the 
 Alexandrian, and three other MSS., with 
 the iEthiopic version, and several printed 
 editions, have yperipav Kavxv^i-v instead 
 oi' vperipav ; but Kypke remarks that the 
 latter reading is preferable, and that vpe- 
 TEpav Kavxrjcriy here signifies glorying of 
 or cojicerning you; and he shows that 
 the pronoun vperspa) is thus used by Thu- 
 cydides, and the other possessive pronouns 
 trov and ipyv by Dionysius Halicarn. and 
 Josephus. Griesbach also marks vfisrepav 
 as the reading to be preferred. QSo r(o 
 'yuw TTodo) for want of me. Soph. &d. T. 
 crot rafxa vov6ETr]iJ.ara your chidings of 
 me. Electr. 343, &c. See Schroeder. Inst, 
 ad Fund. Ling. Heb. p. 229. Lowth de 
 Sacr. Poes. Proel. iv. and on Isaiah xxi. 2. 
 for a similar Heb. idiom, occ. also 2 Cor. 
 ix. 4. xi. 10, 17. I Thess. i. 19. Comp. 
 LXX, Jer. xii. 13.] 
 
 * [See MathiaB*s Gr. Gr. § 430.1 
 
 II. Matter or cause of glorying or 
 boasting. Rom. xv. 17. 2 Cor. i. 12. [See 
 also Rom. iii. 27. xv. 17. 1 Cor. xv. 31. 
 2 Cor. i. 12. 1 Chron. xxix. 13, for n1t*2n 
 glory. Prov. xvi. '6\.~\ 
 
 KE~1MAI, Mid. from the obs. kem or 
 KEio) to cause to lie. 
 
 I. To lie, be laid. Luke ii. 12, 16. xxiv. 
 12. John xi. 41. Hpog — /ceTrat, Mat. iii. 
 10. Luke iii. 9, " lieth at., ready for use." 
 Bp. Pearce, so Campbell. [(Mat. xxviii. 
 6. of our Saviour lying in the grave. 
 Comp. John xx. 5 — 12. l^Ela-Qai is some- 
 times used simply by the Greeks for to be 
 buried, comp. Luke xxiii. ^'6. See Ml. 
 V. H. i. 16. xii. 21. xiii. 1. Thuc. ii. 43. 
 Herodot. ii. 127. Nicolaide Luctu Graec. 
 c. XV. p. 220, and Eisner. Obs. Sac. vol. 
 i. p. 282. Phavorinus says, it is used of 
 being dead or buried. Sometimes it is 
 put for Eipx, (see 2 Mac. iii. 11. iv. 31.) 
 John xxi. 9. 2 Cor. iii. 15.] 
 
 II. To be placed, or set. Mat. v. 14. 
 John ii. 6. xix. 29. Rev. iv. 2. [xxi. 16. 
 (see Diod. Sic. i. 30. Herodian. iii. 1.11. 
 Xen. An. v. 4. 15.) Jer. xxiv. 1. Is. ix. 
 4. and Josh. iv. 6, (where read ke'l^evoi 
 with Complut. ed. and see Eur. Hec 16. 
 and Markland. ad Eur. Supp, v. 665.] 
 
 III. To be laid, as a foundation, occ. 1 
 Cor. iii. 11. 
 
 IV. To be laid up. Luke xii. 19. 
 Homer uses it in the same view, II. i. lin. 
 124, iEivviila KEI'MENA TroXXa, Many 
 spoils laid up as a common stock. See 
 Wetstein, and comp. II. xi. lin. 132. [So 
 Xen. CEcon. c. 7. § 36. »/ kig roy sviavrov 
 KEtpiprj ZaTTCLvr}, the stores laid up for the 
 year. See Kypke.] 
 
 V. To be set, appointed. Luke ii. 34. 
 Phil. i. 17. 1 Thess. iii. 3. [So 2 Mac. 
 ii. 1 1. iv. 31, 34. comp. Eur. Phcen. 1666. 
 according to Biel and Schl. but it seems 
 rather used for kipX, (see above.)] 
 
 VI. To be made, or promulged, as a 
 law. occ. 1 Tim. i. 9. The expressions 
 vofj-og KELTat or vopog KEipsvog are in this 
 sense very common in Greek, and parti- 
 cularly in the Attic writers, as may be 
 seen in Eisner, Alberti, and Wetstein. I 
 shall only cite that of Isseus, 'Ovrout o 
 NO'MOS Koivog "AnA2I KEFTAI. The 
 reason of the phrase, vopog KElrai, Eisner 
 deduces from the la7vs, which were enact- 
 ed, being laid in some public place for 
 common inspection, as at Athens in the 
 Prytaneum, at Rome in the Treasary, &c. 
 Comp. also Kypke. [See 2 Mac. iv. 1 1 . 
 and supply ^iaray/xara. Just. M. Ap. 
 
K EI 
 
 435 
 
 KEN 
 
 i. p. 17. ed. Thirlby. Lys. Orat. vi. p. 
 107. Time. ii. 37. iEl. V. H. ii. 7. iv. 4. 
 Xen. Mem. iv. 4. 16. 21. In Thuc. ii. 46. 
 of rewards, in Just. Mart. Apol. i, p. 16. 
 ed. Thirlby, of a punishment publicly 
 proposed.'] 
 
 VII. KeiaQaL ev rivi. To be in the 
 power of any one. Raphelius shows from 
 Polybius, that this is the proper import of 
 the phrase, occ. 1 John v. 19. [^(so Keiadai 
 ett" avQpu)TrM. Symm. Job xxxiv, 23. comp. 
 Xen. An. i. I. ktvai eirl rJ of^fX^J.) others 
 translate, lieth in wickedtiess, i. e. is sunk 
 in vice7\ 
 
 Ketpia, ac, »/. — A slip, swathe, or roller 
 of linen, such as those in which the Jews 
 used to swathe their dead, in order to 
 preservQ the limbs in their proper posi- 
 tion, and to keep the embalming aro- 
 luatics in contact with the corpses. See 
 Wolfius, and comp. John xix. 40. []occ. 
 John xi. 44. Etym. M. Ksipia- ra Ivra^m 
 ^ecrpa. So Phav.] — KsLpia is generally 
 deduced from <o}p fate, death, but since 
 Keipiai is also used by the LXX, Prov. 
 vii. 16, for some slips of cloth, linen, 
 or fringe, (institis, Walton) with which 
 beds were anciently adorned, the word 
 may perhaps be * moi-e probably derived 
 from KEipid to cut, cut off. — [Rather straps, 
 by which the mattress or bed was sup- 
 ported. See Hesych. voc. Tprjro'ig. Schol. 
 Arist. Av. V. 817. Lex. Cyrill. M. S. 
 Brem. i^eipiaig' (paaKiaiQ and Ksipla, ttjq 
 Kkhris 6 Tovog. Hom. Od. a. 440. (jp-qTa 
 Xixsa. Bedstead perforated, i. e. 7vith holes 
 for the straps. J x^'. 190, and Feith. Ant. 
 Hom. ii. c. 8. p, 246. Simon. Lex. Heb. 
 
 KEI'P^, from the Heb. M^a to cut — 
 Active, To cut off. Hence, To shear, as 
 sheep, occ. Acts viii. 32. Mid. To poll, 
 clip oneself (i. e. one's hair) short, occ. 
 Acts xviii. 18. 1 Cor. ix. 6. [Schl. in 
 Acts xviii. gives it the well-known force 
 of the middle voice. (See Matth. Gr. Gr. 
 § 492. c.) to cause oneself to be polled, 
 and says, that Nazarites did not shave 
 themselves, but got it done by the priest. 
 He refers to Numb. vi. 13. (which makes 
 against him. comp. verse 19. in the Heb. 
 text, and see Simon. Lex. Heb. v. rbl), 
 and to Petit. Var. Lectt. c. 3.— On 1 
 
 * Since writing the above, I find this derivation 
 confirmed by the learned FuUer, in these words: 
 ** Nam KitpUi a xti^uv derivatur, perinde ut ^iy- 
 fiara a. -^iTrTuv. Utrumque igitur horum nominum 
 segmenta en/xw; reddas." JMiscel. Sac. lib. vi. 
 cap. 18. 
 
 Cor. xi. 6, he says, " that one punishment 
 of adultresses and harlots was to walk 
 about with the head polled." See Barth. 
 on Claudian. p. 1 186, and notes to Petro- 
 nius, c. 10. 3. It occurs in the act. Gen. 
 xxxi. 19. (of shear hig sheep.) 1 Sam. xxv. 
 7. 2 Sam. xiii. 23, 24. Jer. vii. 29. Hi. 31 ; 
 in the middle v. 2 Sam. xiv. 26. Job i. 
 20. (in token of grief. See Herodot. i. 
 82. Lucian. de Sacrif. vol. i. p. 538.) ; in 
 the pass. Song of Sol. iv. 2.] 
 
 KeXeva-pa, arog, to, from KeKeXevtrpac 
 perf. pass, of iceXevio to exhort. — A shout. 
 In the profane writers it is used for the 
 shout of soldiers charging their enemies, 
 of rowers encouraging each other in their 
 work, or of charioteers inciting their 
 horses, occ. 1 Thess. iv. 16, where see 
 Eisner and Wetstein. [See Lucian. Ty- 
 rann. 19. Diod. Sic. iii. 14. Prov. xx*x. 
 27, and comp. Thuc. ii. 92. On KiXevrrpa 
 and iceXevar^g in their peculiar ««?;«/ sense, 
 see Scheif. de Milit. Nav. iv. 7. and Blomf. 
 Gloss. Msch. Pers. 403. Consult also Wes- 
 sel. on Herodot. iv. 141. Bergler. Alciphr. 
 p. 89.], 
 
 KeXf Ufa), from KeXu) or KeXopai the same, 
 which is used in Homer, and this from 
 the Heb. hp the voice. — To order, com^ 
 mand. Mat. viii. 18. xiv. 9. xviii. 25. 
 xxvii. 64,&al. — \^To co7nmand, (construed 
 with dative, as Joseph. A. J. xx. 6. 2.) 
 Mat. XV. 35, (or with ace. and infin.) Mat. 
 viii. 18. xiv. 9. Luke xviii. 40. Acts iv. 
 15.& al. — to desire, bid, persuade, see Mat. 
 xiv. 19, 28. (Schl. says To permit, but it 
 cannot bear that meaning. See above 
 tcaraXeiTTO) for a similar instance), xv. 35. 
 See Herod, iii. 36, &c. So jubeo for sua- 
 deo, hortor. Curt. v. 5. 8, &c. See Wass. on 
 Thuc. i. 42. — Sometimes it is omitted, as 1 
 Tim. iv. 3, being included in KioXvovrwr. 
 See Valcken. on Herod, p. 552. So in 
 Latin, " Non veto dimitti, verum (supply 
 jubeo) cruciari fame." Pha^dr. Fab. iv. 
 1 7. See Gron. Obs. iv. i 1 . occ. Tobit viii. 
 14. 2 Mac. ii. 4.] 
 
 Kevo^o^a, ag, >/, from KEKog vain, empty, 
 and' ^6^a glory. — Fain-glory, desire of 
 empty praise, occ. Phil. ii. 3. Lucian 
 several times uses this N. in the same 
 sense. See Dial. Mort. Mercur. & Cha- 
 ront. tom. 1. p. 240. Dial. Menipp. & 
 ^ac. Id. p. 272. Ver. Hist. Id. 709. De 
 Mort. Peregr. tom. ii. p. 759. edit. Bened. 
 Pocc. Wisd. xiv. 14. a vain opinion, error. 
 i. q. ayvuyaia Oeov, xiii. 1, and is said of 
 idolatry — co'ia being often opinion. See 
 Eustath, on Hom. II. k. 325.] 
 
 F F 2- 
 
KEN 
 
 436 
 
 KEN 
 
 Kevodo^og, a, 6, rj. from kevoc vaifi, and 
 ^6'^a glory. — Vain-glorimis, desirous of 
 empty praise, occ. Gal. v. 26. Luciaii 
 applies the Adj. in the same sense. De 
 Mort. Peregr. tom. ii. p. 758. 
 
 KENO^S, 7), 6v, from the Heb. n^p de- 
 ' noting hollowness, emptiness. A CANE. 
 
 I. Empty, not having.^ or not having 
 ohiained, any thing, occ. Mark xii. 3. 
 Luke i. 53. xx. 10, II. Herodotus uses 
 KENH'tSi x^P^'- ^i^h empty hands, empty- 
 handed, in the same view, lib. i. cap. 73. 
 [Gen. xxxi. 42. Deut. xv. 13.] 
 
 II. Vain, empty, i. e. of a true and 
 living faith, as not having also good 
 works, occ. Jam. ii. 20. — \_Void of sense, 
 
 foolish. Schl. and so Wahl. See Plut. de 
 Sui Laude, p. 541. (So Hesych. paKKa' 
 KevoQ' from p'''') to empty.)"^ 
 
 III. Vain, fruitless, ineffectual, occ. 
 iv. 25. 1 Cor. xv. 10, 58. [See Deut. 
 xxxii. 47. Job xxi. 34. kevo. neut. plur. 
 for Adv. fruitlessly, see xv. 35.] — 'Etc ke- 
 vov, In vain, to no purpose. 2 Cor. vi. 1 . 
 Gal. ii. 2. Phil. ii. 16. 1 Thess. iii. 5. 
 By this phrase the LXX several times 
 translate the Heb. p'^^V. (See Lev. xxvi. 
 20. Job xxxix. 16. Isa. Ixv. 23.) Jose- 
 phus also uses it, De Bel. lib. i. cap. 14, 
 § I, and Diodorus Siculus, cited by Wet- 
 stein on 2 Cor. vi. i . So it is not a merely 
 Hellenistical phrase. 
 
 IV. Vain, destitute of reality or truth. 
 occ. Eph. V. 6. Col. ii. 8. Comp. 1 Cor. 
 XV. 14. 1 Thess. ii. 1, where Macknight 
 (whom see) ^\false." [Schl. fruitless, 
 as above. In Exod. v. 9. for ^pw a lie. 
 Comp. IIos. xii. 1. Habak. ii. 3.] 
 
 ^^^ KEpo(J)ii)via, ag, rj, from Kepog vai?i, 
 and (pMpri a voice, cry. — Vain, empty, or 
 fruitless babbling, or noise, occ. 1 Tim. 
 vi. 20. 2 Tim. ii. 16. [In some MSS. 
 Kaivo(j>(opiag is read in 1 Tim, Ktvog and 
 Kcuvdg are often confused in MSS. see 
 Wess. Diod. Sic. iii. 48. See various 
 readings to Judges v. 8.] 
 
 Kevoio, to, from icevog empty, vain. 
 
 I. To empty, occ. Phil. ii. 7, where it 
 is applied to Christ's emptying or strip- 
 ping himself of the glory he had when he 
 appeared as God under the Old Testa- 
 ment. [Some translate, he humbled hirn- 
 self to a low estate. Comp. Judg. ix. 4. 
 xi. 3, where poor men (according to Schl.) 
 al*e called CD^p'*!, E. T. vain. See Simon. 
 Heb. Lex. in voc. ; but remark, this emp- 
 tying and humbling applies to Christ's 
 taking the human form in any way what- 
 ever, as he is spoken of as being in the 
 
 form of God in the preceding verse, and 
 in the succeeding, EraTrsLviocrev is used in 
 reference to his humble state and his 
 submission to death. — occ. literally, to 
 empty, to make empty. Jer. xiv. 2. xv. 9. 
 kictvbjQr) was made childless, (in both pas- 
 sages in Heb, 'p^D^ fainteth.) Kevvg is 
 childless. Bion. Idyll, i. 59. See Symm. 
 Jer. xxii. 30.] 
 
 II. To make vain, or useless, occ. Rom. 
 iv. 14. 1 Cor. i. 17. 
 
 III. To make vain, void, null. occ. 1 
 Cor. ix. 15. 2Cor.ix. 3. 
 
 KlvTpov, a, TO, from KEvreo) to prick,, 
 stimulate. — Any thing by which a punc' 
 ture is made. ' 
 
 I. A goad or prick, occ. Acts ix. 5. 
 (comp. ^Kkripog III.) xxvi. 14. To kick 
 against the goads or pricks is a proverbial 
 expression, taken from unruly beeves, and 
 applied to those who by impotent rage 
 hurt themselves. It may not be amiss to 
 observe with the learned Bochart, vol. ii. 
 387, that this proverb is not only used in 
 the N. T. by our Blessed Saviour, but 
 also in the Greek and Roman writers. 
 Thus iEschylus in Agamemnon, ver^ 
 1620. 
 
 nPO^S Ke'NTPA,u>; AA'KTtZE, /x^ Trr^aug fxoyng.. 
 Kick not against the pricks, lest thou be hurt. ^ 
 Euripides in Bacch. ver. 793, 
 
 IIPO^S KE'NTPA AAKTI'ZOIMI ^v^Tog «Si- ©«j~. 
 
 I would with ofF'ring supplicate the God, 
 Rather than madly kick against the pricks.. 
 
 Pindar in Pyth. II. lin. 173, 
 
 noTi' ke'ntfon 8s to* 
 
 AAKTI'ZEMEN TtAsSst 
 "OAiffG/jpof oiju.og. 
 
 But furiously to kick against the pricks 
 Is dangerous. 
 
 So Terence, Phormio, act i. scene 2, line 
 27, 28, 
 
 Nam qua inscitia est 
 
 Adversum stimulos calces ! (subaud. jactare.) 
 
 How mad is it to kick against the pricks ! 
 
 Bochart, however, remarks that Moses 
 had used a similar expression, Deut. xxxii. 
 
 15, a thousand years before the time of 
 iEschylus and Pindar. Comp. Hos. iv. 
 
 16. ^ee also Wetstein's Note on Acts 
 xxvi. 14. \\\\ jEsch. Agam. read Trrat- 
 ang (with Porson, &c.) for Trrjaag, and 
 
K E P 
 
 437 
 
 KEP 
 
 see Blomf. Not. and Gloss, and Prom. v. 
 331. On Eur. Bacch. see Elmsley, who 
 quotes Trpog Kvj.ia XaKTi^eiy also from Eur. 
 Iph. T. 1396. These goads were called 
 also by the Greeks /SovttX))^ (v. Oppian. 
 de Piscati v. 255.) and jjovKevrpoy (v. 
 Eustath. on Horn. II. 4". 134.), and by 
 the Heb. ip^n nn^D the teacher of the 
 ox. (see Judg. iii. 31. and Sim. Heb. Lex. 
 in derivatives from noV to learji.) K^yrpov 
 occ. Prov. XX vi. 3. Sometimes used for a 
 spur for a horse. See Eur. Phoen. 181. 
 Xen.'Cyr. vii. 1. 29. Poll. On. i. 214, &c. 
 See Schelfer. de Re Vehic. i. c. 1 4, p. 1 87- 
 Schocttgeu. Schediasmade Stiraulo Bo6m, 
 &c.] 
 
 / 11. A sling, as of a scorpion, occ. Rev. 
 ix. 10. So in Manilius iv. 217, cited by 
 VVetsteiu on Rev. ix. 3, 
 
 Scorpius armatac metuendus cuspide caudae. 
 
 Comp. 1 Cor. xv. 55, 56, where see Vi- 
 tringa Observat. Sacr. lib. ii. cap. 7> § 7. 
 £In I Cor. it is used metaphorically for 
 that in which the power of harming con- 
 sists — the bitterness of death being a quot, 
 from the LXX translation of Hos. xiii. 14. 
 Comp. Ps. xviii. 5(). xci. 35, 36. for si- 
 milar metaphors. So Homer (JI. a. 48.) 
 says the pestilence was effected by the 
 arrows of Apollo, see Wahl."] 
 
 ^^ KENTYPI'iiN, m'oc, b, Latin.— 
 A centurion, in Latin ccnturio, a lio- 
 man military officer who commajided an 
 hundred men^ so called from centum an 
 hundred, which JMartinius, Lexicon Ety- 
 mol. deduces from the Greek tKarov an 
 hundred, which see. Though KEvrvp'nav 
 be a mere Latin word, yet it is found 
 also in Polybius, lib. vi. p. 470. C. edit. 
 Paris, an. 1616. Thq U iiyEfxovaQ [Lkcl- 
 Xc<Ta>'] KENTYPI'ilNAS Ka\ ra^iapx^Q, 
 The commanders they call centurions 
 and captains, occ. Mark xv. 39, 44,45. 
 Comp. under Acycwv. 
 
 Kcrwc, An Adv. from kevoq. — In vain, 
 io no purpose, occ. Jam. iv. 5. So not 
 only the LXX use it for the Heb. pn^ 
 Isa. xlix. 4, but also Arrian, Epictet. IL 
 17, cited by Wetstein/H KEMm tclq 
 tfxoyug airrj-^S pEv ; Did we utter these 
 sounds to no purpose, or without a viean- 
 ing? And a little before, 'Aoiiptag koL 
 KENflTS (pQEyyopEda rac (jxovag ; Do we 
 utter the sounds without meaning, and 
 lo fw purpose ? 
 
 ^^ Ktpam, ac, //, from KEpag a horn. 
 
 L Properly, A horn. Thus Aristotle, 
 cited by Suicer, mentions KEPAl'AS hvo 
 
 ptyaXaQ Ka.\ rpayjiiag, twO great rough 
 horns, and distinguishes them from ke- 
 pctTia little horns. 
 
 11. It denotes* a little ornamental cur- 
 vature or fourish, which, when Hebrew 
 is elegantly written, is generally used at 
 the extremity of a letter, f Capellus has 
 well remarked from Martinius's Gram. 
 Technol. that *' this word cannot signify 
 the vowel points or accents, since it does 
 not denote a little' thing subsisting by it- 
 self or a separate mark or corpuscle 
 (corpusculum). much less a point (which 
 is in Greek called Tty/x*), not /cfoam), but 
 a small part, or top, or projection, and, 
 as it were, a little horn of some larger 
 body or mark, such as the horns in ani- 
 mals, and those remarkable (if the ex- 
 pression may be allowed) horned pro- 
 jections in building, which in French are 
 therefore called cornichfes, from the Latin 
 cornu," as, we may add, they are also in 
 Eng. cornices, occ. Mat v. 18. Luke xvi. 
 17. In which passages it is evident that 
 our Lord means that not the least part 
 should pass from the law ; and therefore 
 I would rather luiderstand Kepaia in the 
 sense here assigned, than as denoting 
 those little prelections which in Hebrew 
 disti?iguish one similar letter from an- 
 other, as, for instance, a n from a D, or a i 
 from a 1; since many texts might be pro- 
 duced, where taking away one of these 
 would make a very great alteration in the 
 sense, as in fact it has done in some in- 
 stances; though it must be confessed, 
 that KEpaia seems a very proper name for 
 this latter kind of projections also, and 
 is actually thus used by Origen on Ps. 
 xxxiii. where he says, that the Heb. 
 letters Beth and Caph are very much 
 alike, wc ^cara prjcev aWliXcjv haXXaTTEiv 
 I'l (opaxsicf. KEPAI'At puyrj, "so as to differ 
 from each other in nothing but one little 
 KEpaia." See also Wolfius and Wetstein. 
 [^Parkhurst reasons inconclusively here- — 
 the taking away a ♦ (yod or iota) might also 
 make a very great difference in sense, but 
 it is mentioned in this place as the smallest 
 letter, and KEpaia as the smallest part of a 
 letter; whether it be the ornamental or 
 the distinguishing projection. The sense 
 is metaphorical, and probably it is a pro- 
 verbial phrase. See the commentators in 
 Pole's Synopsis, especially Lightfoot and 
 Schraidius, Hesycli. KEpaia- apx') ypa/^- 
 
 • See Doddridge. 
 
 f De PuiKlorum Hebraicoium Antiquitale. 
 
KEP 
 
 438 
 
 KEP 
 
 fiaroQ, Gloss. Vett. Kepaia' ypafifxarog 
 &Kpoy. It is used also in Greek for the 
 extremity of any thing, as of an island. 
 Philostr. Vit. Soph. i. 21. 2. See Schol. 
 on Nicand. Alexipharm. v. 424. p. 86, 
 &c.] 
 
 Kepanevc, yjocj Att. eojc, 6, from icepa- 
 jjLog. — A potter, occ. Mat. xxvii. 7? 10. 
 Kom. ix. 21. [occ. 1 Chron. iv. 23. Is. xxix. 
 13. xli. 2.5. Lam. iv. 2, &c.] 
 
 KepafuiKOQ, ?), ov, from Kipafiog. — Made 
 of potters' clay, earthen, occ. Rev. ii. 27. 
 fSee LXX, Dan. ii. 41. (in some ed. d<r- 
 rpliKLvov.) Lobeck on Phryn. p. 147. pre- 
 fers the form KspafxioQ. KspafxeiKog also is 
 found, see Zon, Lex. col. 1185. In Xen. 
 An. iii. 4. 7. TrXiydoiQ Kepafxlaic, alii KEpcx,- 
 fielaig.'^ 
 
 Kepafiioq, a, or, from KepajjiOQ. — Made 
 of earth or clay, earthen. So Wetstein 
 on Mark xiv. 13, cites from Dioscorides, 
 KEP'AMIA x^'"^" earthen pots. Hence 
 Neut. Kepafxioy, ro, {ayyEioy or aKevog 
 being understood. [See Schol. on Arist. 
 Vesp. 674.] Aji earthen pitcher or vessel, 
 vas fictile, occ. Mark xiv. 13. Luke xxii. 
 10. []See LXX, J.erem. xxxv. 5. vihere 
 it is put for l>^n:i a cup. (*' Plere it is 
 distinguished from DID, and appears to be 
 the larger vessel, crater, DID the lesser 
 one, vrherewith they drew out of the other, 
 cyathus." Leo's Gesen. Heb. Diet, in voc.) 
 Is. V. 10. for ni a Beth an Hebr. measure. 
 In Jerem. xlviii. 12. for Vni a Jiagon or 
 bottle. In Arrian. Epict. iii. 9, of a 
 water-pitcher, Polyb. iv. .56. a wine-vessel. 
 See also Diog. Laert. vi. 2. Xen. Anab. vi. 
 1. 9, and 2. 2. Diod. Sic. v. 26. Hesych. 
 KEpajjiiov' TO Tov oLvov r) vZarOQ aTa^viov, 
 a wine or water pitcher. Sometimes, says 
 Schl. it is used of a certain measure ; i. e. 
 the Roman amphora, but not in N. T.)] 
 
 K'EPAM02, 8, 6. 
 
 I. Potters' clay. It is thus used not 
 only by the LXX, 2 Sam. xvii. 28, but 
 also by the profane writers. [^See He- 
 rodian. iii, 9, 10. Pollux (Onom. vii. 161.) 
 says it is used for all the materials {yXri) 
 of potters' vessels.] 
 
 II. A tile. See Scapula and Wetstein, 
 occ. Luke V. 1 9. Comp. under, 'ATro^fya^w. 
 [Not only a tile, but in sing. numb, some- 
 times the roo/* formed of those tiles. See 
 Poll. Onom. vii. 162. It is used for tiles 
 (generally in the plural) Thuc. ii. 4. 48. 
 Herodian'. i. 12. 16. vii. 12. 12'. 
 
 K'RPA2, aroQ, aog, wg, to, from the 
 Heb. \1p, a horn, the final \ being dropped, 
 (as in ovg from pt% an car) which, how- 
 
 ever, appears again in the Latin cornu, 
 corona, and in the Eng. horn, crown, cor- 
 netj coronation, &c. which are derivatives 
 from the same Hebrew word. — A horn. 
 " Horns are the well-known emblems of 
 strength, power, or glory, both in the 
 sacred and profane writers; and that, 
 not only* because the strength or force 
 of horned animals, whether for offence or 
 defence, consists in tlieir horns (see Deut. 
 xxxiii. 17. Ps. xxii. 22. xcii. 11. Dan. 
 ch. viii.) but also because as horns are in 
 Heb. expressed by the same word (namely 
 pp, see Exod. xxxiv. 29, 30, 35. Hab. iii. 
 4.) as the rays or columns of light, so are 
 they striking emblems of that great agent 
 in material nature, which, assisted by the 
 spirit or gross air, impels the parts of 
 matter in various manners, effects the 
 revolution of the planets in their respective 
 orbits, the production and growth of vege- 
 tables and animals, and, in a word, all 
 those wonderful operations which, where- 
 ever we turn, loudly call upon us to adore 
 THE LORD who formed it, and that 
 Redeemer, even the divine light, whose 
 representative the natural or material 
 light is. We find that in the profane as 
 well as in the sacred writers (see Ps. 
 xviii. 2. Ixxv. 4, 5, 10. Ixxxix. 17, 24, 
 &c. &c.) horns are the very hieroglyphical 
 name {or'[fo7^ce or power, and that hor7is 
 or horned animals, such as bulls, goats, 
 stags, &c. were supposed to bear a pecu- 
 liar relation to their + Apollo, the stm or 
 solar light," one of whose distinguishing 
 titles was§ Kapvdog or Came an, from 
 
 * So Suidas, Msfag" Y) la-^uf ncucci ttJ ^sia ypoKp-^ Ik 
 IUiiTa.(popSg Tuiv ^wwv riov TiO.QwyrXio'jj.iiwv iclg nepaaip 
 xou TuToig a/j.vvo/xsi'wv. Kspaf, a horn, denotes in the 
 holy scriptures strength, by a metaphor taken from 
 animals that are armed v/ith horns, and defend 
 themselves therewith. [" Also Ksp^f iox^F^" '^' 
 S>iAof Ka» /xoifi/jLou, it indicates something strong and 
 stable," and arijuatvet yai tyjv S(^f av, &,c. " it indicates 
 also glory ;" and Lex. Cyrilli MS. Brem. Kspag- f) 
 5o^« £0"T< xai *] huvcKfMtg TroKhaxtg'also Kspag' Travra^vJ 
 T« ('laffiKsvjv Kiyerat. See Schultcns. on Hamasa, 
 p. 665, and Ez. Spanheim. de Us. & Priest. Nu- 
 mism. who show that it is a common symbol of 
 strength, and power, and dominion. See Vorst. 
 Phil. Sacr. c. 3. p. lOG, Ed. Fischer. Schl. 
 
 -f See Heb. and Eng. Lexicon in Tip II. and the 
 authors there cited. 
 
 $ It is very remarkable in this view, that Cal- 
 limachus in his Hymn to Apollo says, that deity 
 did himself build an altar of horns, foundation, 
 sides, and all. 
 
 Au'/xocTO fxh KEPA'E22IN lli^K;a, ttjJ^s Ss Bw^ov 
 'Ek KEPA'flLN,KEPAOT*2 Z\ mpi^' umUXKiTO tc«')/k?. 
 
 Lin. G2, G3. 
 
 § Sec Callimachus's Hymn to Apollo, Ihi. 7I, 
 72, 80. 
 
KE P 
 
 459 
 
 KEP 
 
 Hob. Pi?. — In tlie N. T. it is aj)plie(l to 
 Christ, who is called, Luke i. 69, Ktpac 
 awrripiac, A horn of salvation,) i. e. A 
 mighty and glorious Saviour. This is an 
 Hellenistical phrase used by the LXX, 
 2 Sam. xxii. 3, and Ps. xviii. 3, for tlie 
 Hcb. X>W> pp. Comp. Ps. cxxxii. 17. 
 Ixxxix. 24. Ezek. xxix. 21. — In Rev. v. 
 6, the Lamb is represented as having 
 seven horns^ i. e. fulness of power. Comp. 
 Mat. xxviii. 18. — In Rev. xii. 3. xiii. 1. 
 xvii. 3, 7. the ten horns are ten kings. 
 Comp. Rev. xvii. 12, 16. Dan. vii. 24. — 
 In Rev. xiii. 11, the two horns arc two 
 powers, whether they denote the iivo dis- 
 tinct orders of secular and regular clergy 
 in the Romish communion, according to 
 Bp. Newton ; or of the Dominicans and 
 Franciscans, according to Vitringa; or 
 whether by the two horns be meant the 
 two, species of po?ver, ecclesiastic and 
 civil, claimed and exercised by tbe Pope 
 individually, who pretends a relation to 
 the Lamb, Christ, but in tyranny and 
 cruelty resembles the Dragon who gave 
 his power and authority to pagan Rome, 
 ver. 2. See Dr. Bryce Johnston's Com- 
 mentary. — In Rev. ix. 1 3, we read of the 
 four horns of the golden altar, which are 
 also called in Heb. »nJnp, and by the 
 LXX Kipara, Exod. xxx. 2, 10. xxxvii. 
 25. Lev. iv. 7. 18, & al. and denoted that 
 this altar was an emblem of Christ, the 
 divine light, and of his powerfid inter- 
 cession. [^Secalso 1 Kings i. 50. Joseph, 
 de B. J. v. 5. 6. 6 j3(i}fiOQ rerpayotvog 'icpvro, 
 kipaTOEideiQ TrpoavE^iMv yioviaQ. " The 
 altar Mas built square, with four project- 
 ing corners like horns." The word is 
 also used of the extremities of any thing, 
 as the wings of an army. (See 2 Mac. 
 XV. 20.)] The above cited are all the 
 passages of the N. T. wherein Kepag 
 occurs. 
 
 'KepuTwvy a, to, from ripac, citoq, to, a 
 horn. — A husk of leguminoug plants, such 
 as beans, pease, so named, if this be the 
 true signification of the word, from their 
 resemblance to a horn. But Bochart says, 
 husks of this kind are called, not Keparia, 
 but Xo^oi, and cites several passages from 
 Theophrastus to prove his assertion. Kt- 
 pano, he remarks, are quite different 
 things, namely, the fruit or husks of the 
 ceratonia or charub-trce ; and observes, 
 that either the fruit might be thus deno- 
 minated from the little horns which arise 
 thereon,, or the husks which inclose it, 
 from their being crqoked like a horn; 
 
 whence they are called falcatos hooked, 
 bent like a hook, by Pliny. The author 
 last cited informs us, that the siliqua or 
 charub-tree grew plentifully in Syria; 
 and from Columella we learn, that they 
 afforded food to swine, occ. Luke xv. 16. 
 See Bochart, vol. ii. 708, and Grotius, 
 Wetstein, and Campbell on Luke. [See 
 Columella de Re Rustica, v. c. 10. Plin. 
 H. N. XV. 24. Salmas. in Exercitt. 
 Plin. p. 460. Ol. Celsii Hierobot. vol. i. 
 p. 227.] 
 
 Kcpciw, w, or Kspavvvpi, from Kepag a 
 horn. [Biel gives an Heb. deriv. from 
 n"):i to mix, from the Hist. Crit. reip. li- 
 terar. vol. ii. 276, and disapproves of that 
 from fcepac.] 
 
 I. To pour in, properly into cups of 
 horn, of which the ancient drinking vessels 
 were made, as we are assured by the* 
 Etymologist, and over and over again by 
 Eustathius on Homer, both of whom, 
 therefore, give to the V. Kepdw the mean- 
 ing and derivation here assigned. And 
 in this primary sense of pouring i?i, Kepdcj 
 and its compound avuKepdio, eyKepdu), and 
 aiTLKepab), are used by Homer. Thus 
 Odyss. xxiv. lin. 363, KEPil-NTAS Hi- 
 Qoira oivov, that is, says Eustathius, ea- 
 ^dXXoyTUQ eig KprjTrjpag, putting into the 
 cups. See more in Wetstein's note on 
 Rev. xiv. 10, and in Dammi Lexic. col. 
 1165, under Kepaw. And thus some un- 
 def stand the word in Rev. xiv. 10. xviii. 
 6. [and so Schleusn. and Wahl.] But 
 
 II. In the latter Greek writers. To 
 mix. In this sense it is used by the 
 LXX, for the Heb. IDa to mix, mingle 
 wine either with f the lees, or with aro- 
 matics, Prov. ix. 2, 5. Isa. v. 22. And 
 thus it seems applied in the N. T. occ. 
 Rev. xiv. 10. xviii. 6. In the former text 
 the learned Jos. Mede, (Comment. Apo- 
 calypt.) interprets uKpuTu KetcEpaapevs, 
 7vine untempered M'ith water, but mixed 
 with myrrh, frankincense, or some other 
 bitter drug, which composed what was 
 called by the Jews the cup of malediction ; 
 and he remarks, that the cx})ression al- 
 ludes to the LXX version of Ps. Ixxv. 8, 
 
 * See this confirmed by Mons. Goguet, Origin of 
 Laws, &c. vol. i. book ii. art. iii. p. 107. edit. l<Idin- 
 burgh, and by the Praenestine Table in Shaw's 
 Travels, p. 423, mark x. [On the horns used by 
 the ancients to drink from, see Stiickii Antiq. Con- 
 viv. iii. 349. Ccel. Rhodigin. Antiq. Lectt. xxx. 
 I. Dempster on Rosini, Ant. Rom. p. 840. Span- 
 hcim de Us. and Prasst. Numism. Diss. v. p. 358. J 
 
 t Ste Harmer's Observations, vol. i. p. Ji7»>> *i^« 
 Vitringa on Rev. xiv. 10. 
 
KEP 
 
 440 
 
 KE«& 
 
 on TTO Ti]piovh xeipi Kvp/e oiva 'AKPA'- 
 TOY, TtXiipeQ KEPA'2MAT0S, Because a 
 cup is in the hand of the Lord of untem- 
 pered wiiie, full of mixture ; where the 
 Chaldee has "-a cup of malediction in the 
 hand of the Lord, and strong wine, full 
 of a mixture of bitterness, to take away 
 the understanding, of the wicked." Comp. 
 Ps. Ix. 3 or 4. Isa. li. 17, 22. [Schleusn. 
 is wrong in supposing Is. v. 22. to refer 
 to wine mixed with water. The * Greeks 
 and * Latins understood this by mixed 
 jvine, but the Hebrews understood by it 
 wine mixed with spices, drugs, &c. to in- 
 crease its potency, as Bp. Lowth shows on 
 Is. i. 22. (vol. ii. p. 17, 18.) Refer to 
 Horn. Od. A'. 220. Song of Sol. viii. 2. 
 and Kempfer, Amoen. Exot. Fasc. iii. Obs. 
 15. See Prov. xxiii. 30. Is. v. 22. li. 17. 
 (where consult Chappelow on Hariri, p. 
 33.) and hence the Bp. translates Keicepaa- 
 fiEvoy cLKpaTov ^'merum mixtumjpure wine 
 made still stronger by a mixture of power- 
 ful ingredients." See his note. Biel in 
 Ps. Ixxv. proposes KeKepaa^ihov for icepda- 
 
 j^g^ Kep^aivu), or- iccp^fw, w, from Kep- 
 cog gain, 
 
 I. To gain, in trade or otherwise. 
 [Mat. xvi. 26. xxv. J 7—22. Mark viii. 
 36. Luke ix. 25. Jam. iv. ]'d. Herodian 
 vi. 3. 4. Xen. Mem. ii, 9. 4. and rb 
 KEpcaiveiv gain, occ. M\. V. H. xiv. 44. 
 See Salmas. de modo Usur. p. 129. — to 
 gain over to oneself (or to virtue and 
 Christianity, and so to save^ according to 
 Schl.) Mat.xviii. 15. Phil. iii. 8. {"Lvay.pL- 
 arbv KspSr](ru), that I may obtain Christ as 
 a friend, Wahl ; that I may gain the re- 
 wards of Christ, Schl.) 1 Cor. ix. 19—22. 
 1 Pet. iii. 1. comp. 1 Cor. vii. 16.] 
 
 II. Joined with words expressive of 
 hurt or damage, To escape, occ. Acts 
 
 .xxvii. 21. So Aristotle, Eth. II. Kat J 
 Krara Xoyou ZHMI'AN — eir} Xdteiv, tov to 
 tolSto KEPAA'NANTA evrvxn ^dfiev. 
 '^ And the man, who should in reason re- 
 ceive hiirt^ we call fortunate if he escape 
 it." Sev^eral other instances of the like 
 use of the word by the profane writers 
 maybe seen in Eisner, Woltius, Wetst6in, 
 and Kypke. So the Latin lucrifacere to 
 gain, bv which the Vulgate in Acts xxvii. 
 21, which renders the Greek KsphfiaaL^ 
 signifies in like manner to escape any 
 thing hurtful or disagreeable. See Ains- 
 
 [* See Martial's well-known Epigram, and Aris- 
 
 tophanes Plut. 11.33 
 
 iXUo 
 
 niixcd h^lf wine, half water. 
 
 g ic<j) y.(}<p(x/ut.itT^r^ a cup 
 
 worth*s Dictionary. [So lucrari Cic. in 
 Verr. i. 12. Stat. Theb. xi. 307. Jos. 
 A. Jud. ii. 3. 2. and in Philemon. Frag. 
 (Ed. Le Clerc, p. 352, 1. 148.) Kal yap 
 TTEvrjg u)V peydXa Kepcaivti Kaxd' (^escapes) 
 Diog. Laert. vii. 1. Abresch. on ^sch. 
 p. 35. Wakefield Silv. Crit. pt. ii. p. 
 153.] 
 
 KijO^oc, eocy HQ, TO. — Gain^ advantage, 
 profit, occ. Phil. i. 21. iii. 7. Tit. i, II. 
 [on Phil. i. 21. comp. ^1. V. H. iv. 7. 
 Plat. Apol. Socr. c. 32, ed, Fischer, &c.] 
 
 ^^^ Kippac, aroc, to, from Keipo) to cut 
 or clip off. — A small piece of money, so 
 called because, in the rude state of the 
 ancient money, such were frequently dipt 
 off from larger pieces to make 7veight 
 (comp."I'?7;^t IX.) in their dealings with 
 each other: a practice which ])revails 
 among some nations to this day. occ. John 
 ii. 15. (Comp. Heb. and Eng. Lexiq. m 
 ys^^ and bpW.) [to Keppa is here used id 
 the sing, collectively.] 
 
 1^^"^ KejO/uart^TT/c, 5, to, from KeppaTii^M 
 to divide into small money, which from 
 Keppa. — A dealer in small money, a money- 
 changer, occ. John ii. 14. [^These jno?iey^ 
 changers staid in the Temple to supply 
 those who had to pay the Treasury, with 
 Jewish rnoney, which they were obliged 
 to use. See Salmas. de Usur. p. 497> 
 &c.] 
 
 Ke^akaiov^ a, to, from icefpaXij a head. 
 
 I. A head, top. Thus sometimes used 
 in the profane writers. 
 
 II. A sum-total, including many par- 
 ticulars added together, so called because 
 among the ancients it used to be set down 
 or written at the head, not, as among us^ 
 at the foot, of the account. [See Numb, 
 iv. 2. xxxi. 26., 49. (and comp. Exod. 
 XXX. 12. Heb. and Gr.)] Hence 
 
 III. A sum of money, occ. Acts xxii. 
 28. It is used in the same sense by the 
 Greek writers. See Eisner, Wetstein, 
 Kypke, and Bp. Pearce. [Lev, vi. 5. 
 Numb. V. 7. where U^«"i the head is used 
 similarly. See Artemid. i. 1 8. Plutarch. 
 Aristid.'p. 333.] 
 
 IV. A sum, summary, or recapilulatio7i, 
 of a discourse, or rather, as others render 
 it, the chief or principal point or article. 
 It is used by the profane writers in both 
 these senses, which are not, however, in- 
 compatible with each other, occ. Heb. viii. 
 1 ; where see Eisner and Wolfius ; and 
 Wetstein on Rom. xiii. 9. To what they 
 have adduced I add from Menander, p. 
 260, edit. Cleric. 
 
KE<I> 
 
 441 
 
 KE* 
 
 To Sa KE'I'A'AAION TiTN AOTflN, "AvSpwrof h— 
 The sumqfvay discourse ; Thou art a man — " 
 
 and from Dionysius Halicarn. Jiepi Ivv- 
 deff. sect, 16. p. 114, edit. Upton, Tt ^rj 
 •iOL TO KEiJA'AAlO'N hi fioi TO'Y AO- 
 I'OY^ What is tlie sum of my discourse? 
 [Suidas explains it in Heb. viii. as to 
 j-uyiaTov the chief things Theophyl. as the 
 principal point and the summary. We 
 may, perhaps, therefore unite the senses 
 thus : the main end briefiy stated^ or the 
 sum and substance. See Plat. Gorg. p. 
 M.) but the phrase L' Ke(f>aXai(D {h avv- 
 Topw' Hesych.) means briefly^ touching 
 only the heads of the matter. ~\ 
 Kf^aXatow, Cj, from Kecpakanov, 
 
 I. To smite on the head, ivound in the 
 head. So the Vulg. in capite vulne- 
 raverunt. occ. Mark xii. 4. But I cannot 
 find that the V. is ever applied by any of 
 the Greek writers in this sense. [The 
 Arabic version agrees with the Vulgate. 
 So Schleusn. wlio compares yvaQou) to 
 strike on the cheek, from jvaQoQ (see 
 Hesych.) and yaarpl^eiy to strike on the 
 belly, (see Schol. Arist. Equit. 273, Vesp. 
 1519. Diog. Laert. vii. 1/2.)] 
 
 II. To sum up, sum up in short. Comp. 
 ''AvaKE(pa\aLo6paL. Thus the simple verb 
 is used in Ecclus. xxxii. 8. KE^AAAT'O- 
 20N \6yov, Iv 6\iyoiQ -ttoXXci, Let thy 
 speech be short, comprehending much in 
 
 few jvords. Engl, Transl. and by Thucy- 
 dides, vi, 91, cited by Wetstein on Rom. 
 xiii. 9. And in a similar view De Dieu 
 understands it, Mark xii. 4, And having \ 
 stoned him, eKetpaXaiioarav, teal STri'^eiXav j 
 ijTiixojpivov, breviier vel summatim ege- 
 runt, they made sliort work of it (as we 
 say), and sent him away shamefully 
 treated. This interpretation of De Dieu's 
 is approved and defended by the learned 
 Duport on Theophrastus Ethic. Char, 
 cap. ii, p. 236, as ingenious and very pro- 
 bable ; and certainly we should not affix 
 new and unparalleled senses to M'ords 
 without the most evident necessity. [A 
 phrase somewhat similar occ, Herodot. 
 V. 73. aireKopixpov acftl rdc>f, gave them this 
 short answer. See Wesseling's notes. 
 Larcher. *^ leur dit en peu de mots."] 
 
 KE^AAir, >7c, ;,. 
 
 I. \_TheHead, properly so called. Mat. 
 V.36. (where see Wetstein) vi. 17. x. 30. 
 xiv. 8. 11.* xxvi. 7. xxvii. 29, 30. 37. 
 
 * [Used here of John the Baptist's head, severed 
 tVoni his body ; this passage and 1 Kings xvii. 54. 
 2 Kings iv. ». 1 Chron. x. 10, Triller uses (Notes 
 
 (see under klvIu)) Mark vi. 24 — 28. xr. 
 
 19. Luke vii. 38. 44. 46. xii, 7. xxi. 18. 
 28. (see ayaKvirTio and £7ra/pw) John xiii. 
 9. xix. 2. 30. XX. 12. -rrpdc tt} Kf.(f)aXT} at 
 the head, i. e. the place where the head of 
 Jesus had been; we say the hehd and 
 
 foot of a grave or bed, Acts xviii. 18. 
 xxi. 24. xxvii. 34. Rom. xii. 20. (see 
 avdpa't,) 1 Cor. xi. 4. (see under Kara) 7. 
 xii. 21. Rev. i, 14. iv. 14. ix. 7. 17. »9. 
 (Schleusner here proposes Kevrpa, but 
 gives no authority.) x. 1. xii. 1.3. xiv. 
 14. xvii. 3. 7. 9. xviii. 19. xix. 12. In 1 
 Cor. xi. 4. Schleusn. (although he says 
 most commentators understand Christ by 
 Ti]v fC£0aXr/v avTOv, sec below. III.) thinks 
 it put by synecdoche for the whole person, 
 and translates dishonours himself, and 
 by synecdoche he explains also Mat. viii. 
 
 20. Luke ix. 58. (comparing the use 
 of Ke4>aXri M\. V. H. xii. 8. Pindar. 
 Olymp. vi. 103, &c. Kapa Eur. Orest. 
 237, &c.) and so Acts xviii. 6. * 2 Sam. 
 i. Id. 1 Kings ii. 33. See Hist. Susan. 
 V. 55. Prov. x. 6. Habak. iii. 13.] 
 
 II. The head, top. Mat. xxi. 42. Luke 
 XX. 17. [_The head, the chief, as KsfaXy 
 y(j)viaQ the chief stone of the corner. Mat. 
 xxi. 42. Mark xii. fO. Luke xx. 17. Acts 
 iv. 11. 1 Pet. ii. 7. taken from Ps. cxviii. 
 22. also the top, as of mountains, Geo. 
 viii. b. of a tower, xi. 4.] 
 
 III. The head, superior. Eph. v. 23, 
 as the husband of the wife (comp. 1 Cor. 
 xi. 3.), and Christ of the church (comp. 
 Eph. iv. 15, 16. Col. ii. 19.)— as Christ 
 of all principality and power. Col. ii. 10. 
 comp. Eph. i. 22. So God (Jehovah) is 
 the head of Christ, i. e. as Man ; or the 
 Divinity is superior to the Himianity. 
 1 Cor. xi. 3. comp. John xiv. 28. []add 
 Col. i. 18. See Cic. de Orat. i. 29. Lu- 
 can. ii. 855. Judg. xi. 11.] 
 
 Kf^aXte, icoQ, ij, from KeipocXt) a head. 
 
 I. The head, top of a pillar. Thus 
 used by the LXX for the Heb. U^i^l, 
 Exod. xxvi. 32. xxxvi. 36. xxxviii. 29, 
 
 on Thom. M. Eclog p. 62?. Ed. Bernard,) to re- 
 fute Thorn. M. who says that x«pcx\Yi is only used 
 of the head of living men or beasts ; xpot>/o> of the 
 same part dead. Add Judith xiiL 8. See also JMark 
 vi. 24—28. 
 
 * [It is worth remarking, however, that the 
 /icad seems peculiarly used in speaking of impre- 
 cations and guilt, (as in the above passages.) Add 
 Josh. ii. 19. and remark the putting tlie sins of the 
 people on the /mid of the scape-goat (Lev.xvi. 21.) 
 ajid also the Egyptian custom of imprecation. He- 
 rodot. ii. 39. Sec Bergler on Aristoph. Plut. 526.] 
 
KHn 
 
 442 
 
 KHP 
 
 and (according to some copies) 2 Cliron. 
 iii. 15. iv. 12. 
 
 II. It denotes the pillar or cylinder it- 
 self. See Wetsteiii on Heb. x. 7. Hence 
 
 III. A volume^ or roll of a book, so 
 called from its cylindrical form. Comp. 
 under ' Ava-nrvaaM. occ. Heb. x. 7, which 
 is a citation from Ps. xl. 7, where KecpaXiQ 
 is used in the LXX for Heb. nl^Jio a vo- 
 lume, roll, as it is also, Ezra vi. 2. Ezek. 
 ii. 9. iii. 1, 2. [Properly the projecting 
 ends of the rod or cylinder on which the 
 ancients rolled their books, which had 
 heads carved upon them. See notes on 
 Hor. Epod. xiv. 6. Fuller. Miscell. Sacr. 
 Lib. ii. c. 1 0, and J. H. Maii, Obss. Ss. 
 iii. p. 133. It occurs in Aquil. for n^:D 
 Is. viii. 1. Jer. xxxvi. 2, and Symm. Zech. 
 V. 1 . Suid. Kt(p. /3t/3. OTrep tlveq etXri^a 0a<T(V 
 the roll or volume. Schol. Ezech. ii. 9. 
 (Ed. Bas.) explains it by Top.oQ.'] 
 
 KH~NS02, a, 6, Latin.— It is plainly 
 formed from the Latin census an assess- 
 me?it, tax, which from the V. censeo to 
 rate, cess, tax.-— A tax levied either upon 
 estates or persons, occ. Mat. xvii. 25, 
 (where see Wetstein.) xxii. 17^ 19. Mark 
 xii. 14. The Syriac version renders the 
 word in Mat. xxii. 17, 19, by «ti^»1 ^10:3, 
 pecuniam capitis, the head-money, poll- 
 tax, or capitation ; and so Grotius un- 
 derstands it in that passage, and shows it 
 was usual for the Romans to impose a 
 poll-tax on the provinces. [[In Mark xii. 
 J 5, in the Cambr. MS. EirtKeipaXaiov (by 
 which Hesych. explains it) is read fur 
 
 KH~nOS, 8, o. — A garden, occ. Luke 
 xiii. 19. John xviii. 1, 26. xix. 41. [[not 
 a Jlower-gar den ^hut rather a space planted 
 with trees, or with trees and vegetables. 
 Comp. Mat. xiii. 31. and Mark iv. 31. 
 with the above passage of Lukc;, and 
 * Mat. xxvi. 36. with that of John. See 
 .Joseph. A. J. ix. 10. 4. x. 3. 2. Xen. 
 CEcon. iv. 13. Kfjiroi 61 Trapa^ctG'OL KaXov- 
 fievoi. occ. LXX, Deut. xi. 1 0. Song of 
 Sol. iv. 12. vi. 10. Esth. vii. 8. Eccles. 
 xi. 5, &c.] 
 
 1^^^ KrjTTOvpoc, S, 6, from KfJTroc a 
 garden., and ipog a keeper, inspector., 
 which from bpaio to see, in.spect. — A gar- 
 dener, occ. John XX. 15. [Attice, Kt^ttw- 
 p6c. See Lucian Ed. Reitz, vol. i. p. 551. 
 
 ♦ [The place called a garden in John xviii. in Mat. 
 is said to be '* a place called Gcthscmane," probably 
 derived from naa xvine-prcss and niiyw oil; i\\e press 
 hemg near the olive-grove probably.] 
 
 Jul. Poll. Onom. i. 222. vii. 140. Polyb. 
 xvii. 6. 4. Diod. Sic. i. 59.] 
 
 KT^ptov, «, ro, from /cj/poc bees wax^ which 
 may perhaps be derived from the Heb. 
 1'>p a wall; for every one knows, that the 
 wax forms the walls or partitions of the 
 cells in a honey-comb. This derivation 
 is confirmed by observing with Martinius, 
 that the Arabs use yp for rvax. — A 
 honey-comb. occ. Luke xxiv. 42. [occ. 
 1 Sam. xiv. 27. Prov. xvi. 24. xviii. 11. 
 Ecclus. xxiv. 18. See Xen. An. iv. 8. 16. 
 CEcon. 7. 34.] 
 
 Kiipvypa, aroe, to, from Keicrjpvypat 
 perf. pass, of Ki]pv(T(Tcj. — [A proclaiming., a 
 proclamation made by a herald., a public 
 announcement., (see Demosth. ]). 917. 24'. 
 Ed. Reiske, Thuc. iv. c. 114.) also the 
 edict itself., that is proclaimed. Xen. 
 Agesil. i. 33. and Cyr. iv. 5. 57. See 
 Poll. Onom. iv. 12. 92, 93. It is ai)plied 
 in N. T. to the prophets and teachers of 
 Christianity, and is (I .) Their preaching. 
 see Mat. xii. 41. Luke xi. 32. (comp. 
 Jon. iii. 2.) Tit. i. 3. 1 Cor. ii. 4. In 
 
 1 Cor. XV. 14. Schl. transl. then is my 
 doctrine false ; but it is rather — then 
 is my preaching vain., i. e. fruitless, 
 or useless, (see kevoq). (2.) The doc- 
 trine, that which is preached, (as Krjpvypa 
 the decree, that which is proclaimed, 
 Xen. Cyr. iv. 5. 57-) Rom. xvi. 25. 
 
 2 Tim. iv. 17. In 1 Cor. i. 2'!. Schleusn. 
 understands * an unlearned and inarti- 
 ficial method of teaching; but Wahl, 
 through the foolishness of the doctrine ; 
 i. e. a doctrine that appeared foolishness 
 to the world., which is better. See verses 
 18 and 23. occ. 2 Chron. xxx. 5. Prov. 
 ix. 3.] 
 
 IQipvl,, vKOQ* 6, from Kripvaaw.—A jiro- 
 claimer, publisher, occ. 1 Tim. ii. 7. 
 2 Tim. i. 11. 2 Pet. ii. 5. In the pro- 
 fane writers it generally denotes a pub- 
 lic herald or crier ; and in this sense it 
 is also used by the LXX, Gen. xii. 43, 
 and by Theodotion, Dan. iii. 4, for the 
 Chald. «t1"i3. []occ. also Ecclus. xx. \5. In 
 the N. T. it is applied to the messengers 
 of God, and preachers of the word.] 
 
 KIIPrS2i2, (Chald. ni: the same, to 
 which Ki]pvaa(t) answers in Theodotion's 
 version of Dan. v. 29, or 3 1 .) On this V. 
 
 * [If it refers to the means used, and not the 
 doctrine preached, the doctrine of the cross, it may 
 perhaps rather mean " the preaching of weak in- 
 struments, of unlearned persons" (comp. verses 
 26 — 20, and ii. 1 — 5), but it surely refers primarily 
 to the doctrine preached, namely, Clirist crucified.] 
 
KIIT 
 
 443 
 
 KIIT 
 
 and its derivatives, see Campbell Prelim. 
 Dissertat. p. 279, &c. 
 
 I. To publish, proclaim, as an herald, 
 []See Rev. v. 2. comp. Joel ii. 1. Xen. 
 Cyr. iv. 5. 42.] 
 
 II. To proclaim aloud, publish. QMat, 
 X. 27. (cornp. Luke xii. 3.) xxiv. 14. 
 (comp. Mark xiv. 9.) Mark xiii. 10. 
 Luke iv. 18, 19. 1 Cor. ix. 12. sometimes 
 with sense annexed, of persuading to 
 that which is proclaimed or announced, 
 see Mark i. 4. Acts x. 37. Rom. ii. 21. 
 Gal. V. 1 1, hence, to preach, see Mat. iii. 
 1. Marki. 38, 39. xiii. 10. Acts x. 42. 
 Rom. x. 15. 1 Cor. ix. 27- xv. 11, 12. 
 2 Tim. iv. 2. 1 Pet. iii. 19, &c.] 
 
 III. To publish, declare publicly, 
 viake publicly known. Mark i. 45. v. 20. 
 [vi^ 'dQ. Luke viii. 39. The word occ. 
 Exod. xxxvi. 6. Hos. v. 8. Joel ii. 1. Jon. 
 iii. 5. 7, &c.] 
 
 KH~T02, €oe, iiQ,To. — A whale, a great 
 fish, or sea-monster. Thus in Homer, 
 Odyss. iv, lin. 143. &c. nf^roc is synonimous 
 with ^MKr], or the sea-calf. occ. Mat. xii. 
 40; where it is used for the fish that 
 swallowed Jonah, which, in the history of 
 that prophet, is called by no other name 
 in the Heb. but ^n:i yi a great jish, and 
 r\T\r\ or T[ the fish, without determining 
 any thing as to its species; see Jonah, ii. 
 1, 2, U ; in all which texts the LXX 
 render Ts by ktitoq. (Comp. .S Mac. vi. 6.) 
 But there is the highest probability that 
 the fish in question was not of the whale 
 but of the shark kind : For though whales 
 are sometimes found in the * Mediter- 
 ranean, where Jonah was cast away ; yet 
 the whale, notwithstanding his monstrous 
 size, is naturally incapable of swallowing 
 a man. And though ft may be alleged 
 that the same God who preserved the 
 prophet in the fish's belly, and caused 
 him to be vomited up again alive, could 
 have enlarged the swallow of the whale 
 so as to absorb him ; yet I think we are 
 not, without good reason, and plain au- 
 thority of scripture, t^ appeal to God's 
 miraculous interposition : 
 
 (Ncc Deiis inienit, nisi dignus vindice nodus.) 
 
 And in the present case we have neither 
 of these warrants. It is moreover noto- 
 
 * " John Faber saw one that was thrown on 
 shore in Italy that was ninety-one Roman palms 
 long, and fifty thick : The Roman palm is a little 
 above half a foot. The same author avers there 
 was another at Corsica a hundred feet long." 
 Brookes's Nat. Hist. vol. iii. ch. 2- p. G. 
 
 rious, that sharks are a species of fish 
 common in the Mediterranean ; and we 
 are * assured, not only that some of this 
 kind are of such a size and make as to 
 be capable, without any miracle at all, of 
 swallowing a man, but that whole men 
 have been actually found in their bellies ; 
 I heartily, therefore, concur with the 
 opinion of the excellent and learned Bo- 
 chart, that the fish which swallowed the 
 prophet Jonah, was of that species of 
 shark which naturalists, from its roughs 
 sharp teeth (gltto tu)v Kapj^apojv o^ovrwv), 
 have denominated carcharius, and lamia 
 from its monstrous swallow, (avro r» 
 £)(£iv piyav \aip6v.) — Our blessed Lord 
 observes, Luke xi. 30, that Jonas was a 
 sign to the Ninevites ; and it may be 
 worth remarking, that the fame of that 
 prophet's miraculous preservation was 
 so widely propagated as to reach even 
 Greece; whence, as several learned men 
 have observed, was, no doubt, derived 
 the story of Hercules' escaping alive out 
 of the fish's belly, which is alluded to by 
 Lycophron, who calls Hercules, 
 
 TpiTaino; ^yuaAa-vf/* xxp'^apog yuwv. 
 
 That fam'd thrcc-nighted lion, whom of old 
 Triton's carcharian dog with horrid jaws 
 DavourM. 
 
 That is, says Bochart, whom the canis 
 carcharias or shark sent by Neptune swal- 
 lowed up. — Thus the poet not only agrees 
 with the scripture account of Jonah as to 
 the time his hero remained entombed, but 
 even mentions the very species offish by 
 
 * See Bochart, vol. iii. 743. To which I shall 
 add a remark or two from other writers. Thus 
 then the learned authors of the Universal History, 
 vol. X. p. 554, Note B. 8vo. edit. *' The word 
 here used (Mat. xii. 40.) signifies no more a rvhalc 
 than any ofhcr large Jish that has fins : and there 
 is one commonly known in the Mediterranean by 
 the name of the carachias (read carcharias) or /«- 
 mia^ of the bigness of a -.shale., but with such a 
 large throat and helly as is able to sxcalloxv the 
 largest man xchulc. There was one of this kind 
 caught within these thirty years or more on the 
 coasts of Portugal, in whose throat, when stretched 
 out, a man could stand upright." So Iilons. 
 Pluche, speaking of the shark., says, "It has a 
 very long gullet, and in the belly of it are some- 
 times found the hodies of men half-eaten, some- 
 times "ichok and entire.'''' Nature Displayed, vol. 
 iii. p. 140, small edit. And Kolben mentions 
 a species of shark at tlie Cape of Good Hope, 
 whose jaws are so large, and its gullet so wide, 
 that it may easily be believed he can stvallorc a full 
 dressed man.'* Natural History of the (jape, 
 p. 194. 
 
KI B 
 
 4J4 
 
 K I 
 
 vihich it is most probable that the pro- 
 phet was swallowed, ^^neas Gaza^iis, 
 however, calls the fish which devoured 
 Hercules, as the LXX and St. Matthew 
 do that which swallowed Jonah, Krjrog. 
 '^ffrrep Kai 'llpaKkfig a^erai^ ciappayEtffrjg 
 rrJQ reivg^ e^' >]<; 'iirXei, vtro KH~T0Y2 Ka- 
 TaTrodijvai /cat haaoji^ecrdai. ^" As Her- 
 cules also is reported, when he was ship- 
 wrecked, to have been swallowed by a 
 {KijTovg) whale, and yet to have been 
 saved." The reader may see more on this 
 subject in Bochart, vol. iii. 742, &c. in 
 Vossius De Orig. & Progr. Idol. lib. ii. 
 cap. 15, and in Grotius De Verit. Relig. 
 Christ, lib. i. § \Q, Not. 105. [occ. Jobix. 
 13. xxvi. 12. Hesycli. KrJTog' BctkaacrLog 
 lyQvg TrajJixeyiOrjg. See Gen. i. 21.] 
 
 KH^A"!:, a, 6. Chald. and Syr. «&"'D a 
 stone or rock, from Heb. f]D. plur. IZD'55 
 properly hollow rocks, rocky caverns, Job 
 XXX. 6. Jer. iv. 29, — Cephas, or rather 
 Kephas, b kpfxrivtveraL Ylirpog, which is 
 interpreted in Greek namely, or is equi- 
 valent to, IJirpog, saith St. John, ch. i. 
 42, or 43. And what is Uerpog } Our 
 translators render it a stone, and Leigh 
 Crit. Sacr. says, '^ Uerpog doth alwr.ys 
 signifie a stone; never a rock.'' Lon- 
 ginus, however, De Sublim. § xxxv. usas 
 YlirpHg for the large stones or rocks (sco- 
 pulos;, as Virgil calls them, iEn. iii. lin. 
 57.) thrown up by mount ^tna. And 
 Dionysius Halicarn. TLepl ^vvQea. § xx. 
 p. 166, edit. Upton, applies both Trerpng 
 and Trerps to the huge sto?ie or rock, 
 which Sisyphus was condemned to roll 
 up hill*. And to these applications of 
 Uerpog agrees the declaration of our Sa- 
 viour to Simon, Mat. xvi. 18, Thou art 
 Uerpog, and upon this Uirpa Rock, will I 
 huild my church. — Only it should be re« 
 membered that our Lord spake, not in 
 Grepk, but in the corrupt Hebrew of that 
 time (see under '^^paig), and probably 
 used the same term «QO or «a«D (as the 
 Syriac version does) in both parts of the 
 sentence. But, in representing his words 
 in Greek, the masculine N. Uerpog seems 
 to have been chosen as more proper for 
 the name of a man, than the feminine N. 
 Uerpa. The name Krjcpag occurs John i. 
 42, or 43. 1 Cor. i. ]2. iii. 22. ix. 5. xv. 
 5. Gal. ii. 9. 
 
 Ki^cjTog, «, 71, from i:i€og the same. — 
 A hollow vessel, a chest, an ark. In the 
 
 * See Bp. Pcarce's Note on Mat. xvi. 18, to 
 whom I am obliged for the passaget) from Longi- 
 nus and Dionysius. 
 
 N. T. it is used for the ark of Noah, 
 Mat. xxiv. 38, and [Luke xvii. 27. Heb. 
 xi. 7. 1 Pet. iii. 20.] for the ark of the 
 covenant, placed in the Holy of Holies, 
 Heb. ix. 4. Comp. Rev. xi. 19. In the 
 latter sense it answers in the LXX to 
 the Heb. ])'M^, Exod. xxv. 10, & al. freq. 
 in the former to ran. Gen. vi, 14, & al. 
 freq. Lucian in Timon. tom. i. p. 59, 
 speaking of Deucalion's flood, calls the 
 ark wherein he was saved, in like manner, 
 KL^wriov. [Hesych. KifSijorog- Xapva'^ Iv 
 \ivrj i) ffopog, and Apollodor. and Josephus 
 call the ark Xapva'd, and Philo '^vXivov 
 epyov peyiarov. See ^El. V. H. ix. 13. 
 See Simonid. Danae.] 
 
 KieA'PA, ag, ^.—A harp. occ. 1 Cor. 
 xiv. 7. Rev. v. 8. xiv. 2. xv. 2. The 
 Greek name may be derived either fi'.>m 
 Heb. in:3 to surround, on account of the 
 * orbicular or round shape in which, we 
 are told, harps, were at first made; or 
 rather from the Chaldee D^n'p, which 
 Theodotion constantly renders by KiQlipa 
 in all the texts v/herein it occurs, namely, 
 Dan. iii. 5, 7, 10, 15. [Schleusn. says, it 
 was a triangular instrument with chords 
 struck by the fingers or a plectrum, in- 
 vented by Jubal, (See Gen. iv. 21.) and 
 by Pliny ascribed to Amphion. Plin. H. 
 N. vii. b(^. occ. for ^i::: Job xxi. VZ. 
 XXX. 31. Is. V. 12. (Joseph. A. J. vii. 
 12. 3. r/ pev Ktvvpa, ^eKa j^opSaUg t^ripj^teyri 
 TVTtreraL TrXijKTpio, the kinyra, furnished 
 with ten strings, is struck with a plec- 
 trum.) for nj'Ji Job XXX. 9. and b^:, I 
 Sam. X. 5. (Joseph. A. J. as before, vd- 
 fjXa BwceKa (pOoyyovg e^ovcra, toIq SaKrv- 
 XoLg Kpoverai, the nabla, having twelve 
 strings, is struck by the fingers^ 
 
 Kiddpi^ii), from Kidapa. — 'To harp, j}l/ty 
 upon a harp. occ. I Cor. xiv. 7. Rev. xiv. 
 2. " The repetition of three or four words 
 related in their original and sound (says 
 the elegant Black wall) is sometimes to 
 be met with in the sacred and common 
 classics. If (pioprjy KtOapiodioy KLdapi(6vTU)v 
 ev raig Kidapaig avrCjy in St. John, and 
 acre^E~ig aae^eiag avrCJv utv r}(re^r](Tav — 
 afxaprcoXoi aae^etg in St. Jude (ver. 15.) 
 sound disagreeable and grating to an over- 
 curious ear, the same offence must be 
 taken at rfXt'wc o.le\ reXerag reXupeyog Tt- 
 Xeog oHTOjg yiverat in the sublime f Plato, 
 
 * See Bp. Chandler's Vindication of the Defence 
 of Christianity, vol. i. ch. i. p. 50, and comp. Heb. 
 and Eng, Lexicon in V)n^p. 
 
 t " Phicd. 24U, liu. 28, 29, edit. Scr. and 
 Stcph." 
 
KT O 
 
 445 
 
 K I N 
 
 and at that passage in the clean and po- 
 lite * Xeuophon, 6l traihg uKtiovrec tclq 
 ^iKUQ diicaitjjg ^iKa^ofiivag icoKsv fxavQa- 
 vEiv SiKaioT)jra." Sacred Classics, vol. i. 
 p. 182. To the instances Blackvvall has 
 produced, \re may add from Menander, 
 p. 274, edit. Cleric. AaXw yero/xeVw, 
 A«Xf, StiXevEiv (f)o€s ; from Plato Apolog. 
 Socrat. § 23, edit. Forster, 'O jiey eXarrii) 
 r»Ta Tti aywvog ayCJva aycjvii^o/jieyog ; from 
 Xenophon's Memor. Socrat. lib. iii. cap. 5. 
 § 20, t hKaiOTepdi^ rag te SiKScg SiKa^oy- 
 rag ; and from Isocrates ad Demon, cap. 
 15, fxrj^E rag •^apiTag a^api'^iog yapiCo- 
 fxEvog. But one of the most remarkable 
 of this kind of repetitions to be found in 
 any Greek writer is that cited by Wet- 
 stein on I Pet. ii. 21, from Plato's Pro- 
 tagor. p. 227. D. edit. Ficin. "Q.aTTEp 6i 
 ypapfiaTLTOL roig jjirj—u) ^sivdlg ypaipEiv 
 Tutv Tra/^wv v'Koypa\^avTEg ypa^x^hg rrj ypa- 
 ^/^i «rw TO ypani^uiTiov Ci^uaai, Kai ayay- 
 Kai^uari ypct^ftv Kara rijv v(l)tjyrj(nv tojp 
 ypafifxciTiov wc, k. t. X. In which short 
 passage we may observe, that ypa^Eiv 
 and its derivatives are repeated no less 
 than eight times. These examples from 
 the best Greek writers should make true 
 critics modest in censuring the supposed 
 inelegance of such passages of Scripture 
 as Jude ver. 15. Rom. xii. 3, and Rev. 
 xiv. 2 j and may serve to prove that how- 
 ever harsh such repetitions may sound to 
 a modern ear, yet that they were not dis- 
 pleasing to an ancient Attic one. For 
 had they been so, would such an eloquent 
 writer as Plato, and such a mellifluous one 
 as Xenophon, have been so free in the use 
 of them ? It may be further remarked, 
 that in Rev. xiv. 2, 
 
 *' The sound is made an echo to the sense," 
 
 being strongly and beautifully expressive 
 both of the number of the harpers, and of 
 the continuance of their music. |^occ. 
 Is. xxiii. \6. See Xen. Mem. iii. 1. 4. 
 Diod. Sic. iii. 58. Ml V. H. iii. 32.] 
 
 ^g^ KiQapi^Zog, 5, 6, from KiOapa a 
 harp, and w'^oc, for aot^og, a singer^ 
 which from aitSio to si?ig^ which see under 
 
 * " Cyropfed. lib. viii. p. 338, lin. 18, 19. Grsec. 
 Oxon." p. 514, edit. Hutchinson, 8vo. 
 
 t So Plautus in the Prologue to Amphitruo, lin. 
 42, introduces 3Iercury saying. 
 
 Nam juste al justis Justus sum orator datus. 
 
 Nam injusta ab justis impetrare non decet : 
 
 Justa a?(tem ab injustis pctere, insipientia 'st. 
 See M. Casauboa De Ling. Ileb. p. 57 — C2. 
 
 "A^w. — One who shigs to the havj) on 
 which he plays, a singer to the harp. So 
 Ammonius, tciOapi'^tjg plv e.'^tv 6 uovoy 
 ipaXXwv* Kidapo)^6g Se u ^Eojv koi ipaWojp. 
 KiOapi'^tjg is one who only plays, Kidapo)- 
 Sog one who both si7igs and plays, occ. 
 Rev. xiv. 2. xviii. 22. [The same words 
 exist in Latin with the same difference. 
 See Varr. de Re Rust.ii. 1. 3. Cic. Verr. 
 i. c. 53. " non omnes qui citharam habent, 
 sunt citharoedi."] 
 
 KINNA'IVmMON, a, to, from the Heb. 
 ]^'0'm;;> the same, to which it answers in the 
 LXX of Exod. xxx. 24. Prov. vii. 17. 
 Cant. iv. 14. and which is from the V. 
 tn:f; (in Arab.) to emit a strong smell. — 
 Cinnamon. What is now so named is a 
 second and inward bark of an aromatic 
 tree called canella zeylanica. occ. Rev. 
 xviii. 13. \\\\ Griesbach, Koppe, (con- 
 I tinned by Heinrichs,) and Vaters N. T. 
 j KoX ap(i)fioy is received into the text after 
 I Kipctpiof-iov, on the authority of many 
 I MSS. and versions. The difficulty is, 
 ! that afxcofxcv (literally, unhlamed, and ap- 
 ' plied to aromatics, pure., unadulterated)., 
 is used for Kivapojpoy, (soamomum, Mar- 
 tial viii. 77') hut some understand it of a 
 different aromatic. See Plin. xii. 13. It 
 was used to anoint the body and the 
 head. See Lucan x. 166.] — Herodotus, 
 lib. iii. cap. 3, observes, that the Greeks 
 learned the name Kivrapwpov from the 
 Phenicians ; and it may be remarked that, 
 as all spices came from the east to Greece 
 and Italy, so they have eastern names, 
 not only in Greek and Latin, but gene- 
 rally also in English and the other modern 
 languages. I shall cite some more in- 
 stances from Bochart, vol. i. 713 : 
 
 ny*ifj5, Ka<To-/'a, Cassia. 
 
 mp, Kdtvva, Canna, Ca?ie. 
 
 110, MCppa, JEol. (aliter :^uupva.) Myrrha, MyrrJi, 
 
 ns-nb, A/Sai-of, Libanus, Olibanum. 
 
 riDnbn, XaXSavr;, Galbanum. 
 
 m>nK, 'A?vo'»i, Aloe. 
 
 "TID, NcxpSoj-, Nardus, Nard, spike-nflr<7. 
 
 1S)13, KvTTpas, Cyprus. 
 
 Kiy^vvEvu), from Kivdvvog. — To be in 
 danger^ or ifi extreme danger, occ. Luke 
 viii. 23. 1 Cor. xv. 30. Acts xix. 27, 40. 
 On this last text Raphelius remarks, that 
 KLv^vvEVEL is uscd in like manner with a 
 dative of the person, and a nominative of 
 the thing, by the best Greek writers, as 
 by Plato and Demosthenes. See also 
 Wetstein. [occ. LXX, Jon. i. 4. Ecclus. 
 
K A A 
 
 446 
 
 K A A 
 
 xxxiv. 12. See Plut. Oth. p. 1069. B. 
 Arrian. Epict. iii. 27. Diod. Sic. xii. 51. 
 Xen. Mem. ii. 3. IG. and Cyr. i. 5. 3. Po- 
 ]yb. i. 28. 10.] 
 
 KfVovj/oe, «, o. — A danger, peril, occ. 
 Rom. viii. 35. 2 Cor. xi. 2G. [occ. LXX, 
 Ps. cxvi. 3, for llfD distress. See Tobit 
 iv. 4.] 
 
 Kiveu), w, from kIid to go, and * vaio to 
 co7ne. 
 
 I. To move, stir. occ. Mat. xxiii. 4. 
 Kiviojjiai, ^fjiai, pass. To move or be moved. 
 occ. Acts xvii. 28. []See Arrian. Epict. i. 
 J 2.] 
 
 ir. To move, agitate.^ ^^g^ ^s the bead, 
 occ. Mat. xxvii. 39. Mark xv. 29, [in 
 derision and mockery. Mat. xxvii. 39. 
 Mark xv. 29. see Ps. xxii. 7. Job xvi. 4. 
 Ecclus. xii. 18. xiil. 7. Horn. II. d'. 281. 
 376. p. 442. Virg. ^n. xii. 894. Consult 
 <le la Cerda's note. Petron. c. 92. and 
 1 1 3. sometimes in anger and sometimes 
 in derision,] 
 
 III. 2o move, reinove. occ. Rev. ii. 5. 
 vi. 14. [See 2 Chron. xxxv. 15. /ci veto-Oat 
 to depart, and Prov. xvii. 13. Herodian. 
 vi. 1.6. Diod. Sic. xx. 36.] 
 
 IV. To tnove, excite, as sedition, occ. 
 Acts xxiv. 5. KivEOfxaL, SfiaL, pass. To be 
 moved, be put into cormnotion or tumult, 
 occ. Acts xxi. 30. The profane writers 
 use the V. in the same sense. See Wet- 
 stein and Kypke. [^o KLvr]Trig a seditious 
 
 fellow. Polyb. Exc. Leg. 80. See Max. 
 Tyr. Diss. xiii. p. 136. {araaiv klvelv). 
 Xen, Ages. i. 37. Herodian. i. 3. 15. 
 Long. Pastor, iv. p, 242.] 
 
 Kivi^mq, lOQ, Att. fwc, //, from Ktvico. — 
 A moving, 7notion, cojiimotion. occ. John 
 V. 3. [occ. Wisd. vii. 24. 2 Mac. v. 3.] 
 
 — KIS. A numeral termination denot- 
 ing (like the Latin — ies) tivies, and fre- 
 quently postfixed in this sense, as in hrr- 
 TiXKiQ seven times, TroWdiag many times, 
 7ro<raKiQ how many tiines, how often ? 
 
 KXaSoQ, 8, 6. from e/cXa^ov, 2 aor. of 
 kXci^m to break. — A branch, properly a 
 small branch or twig, which is easily 
 broken. So Theophrastus informs us. 
 Hist. Plant, lib. i. cap. 2, Kkahov hk Ka- 
 XSci TO /jAcWj7jua, TO ek thtiov tu)v apre/jo- 
 vwv (pvey, olov fiaXt-a to sweTeiov. " They 
 call by the name of kXcl^oq the shoot which 
 springs from these larger brancjies, and 
 generally that of the same year." [[Mat. 
 
 * For this seems the primary and leading sense 
 of this Greek root. See Dammi Nov. Lexic. Grac. 
 col. 1559. ^ 
 
 xiii. 32. xxi. 8. xxiv. 32. Mark iv. 32. 
 (comp. Ps. i.3.) xiii. 28. Luke xiii. 19. In 
 Rom. xi. 16. it is used metaphorically for 
 offspring, (as the Jews are there called hi 
 KkadoL, and the Patriarchs // pXa, comp. 
 Is. xi. 1. in Heb. and Ecclus. xiii. 25.) 
 see Theophr. Char. xxi. 3. (if the read- 
 ing be genuine), Valckenser. Eur. Phoen. 
 88.] 
 
 KAA'Zll, or KAMa.—To br^ak, as 
 bread. To show the exact propriety of 
 this expression it may be proper to ob- 
 serve, that bread ?imong the Jews was made 
 in thin cakes, not in loaves, as with us. Mat. 
 xiv. 19. XV. 36. [xxvi. 26. Mark viii. 6, 19. 
 (/cXao-ai apTOv iiQ Tiva to break bread for 
 any one, i. e. in order to distribute it, 
 comp. Is. Iviii. 7. Lam. iv. 4. See Ezek. 
 xviii. 7.) xiv. 22. Luke xxii. 19. xxiv. 
 30. Acts ii. 46. (See Kypke.) xxvii. 
 35.] It is applied to the body of Christ 
 broken on the cross, I Cor. xi. 24. To 
 break bread sometimes implies, though it 
 does not strictly denote, the celebration 
 of the Eucharist, as Acts xx. 7, 11. I 
 Cor. X. 16. Comp. Acts ii. 42. Bishop 
 Pearce, in his Note on Acts xx. 7, ob- 
 serves, that " in the Jewish way of speak- 
 ing, to break bread, is the same as to 
 make a meal; and the meal here meant 
 seems to have been one of those which 
 were called ayaizcu, love feasts. Such of 
 the heathens as were converts to Chris- 
 tianity wQi'e obliged to abstain from meats 
 offered to idols, and these were the main 
 support of the poor in the heathen cities; 
 arrb tHjv lepiiiv ot TTTioyol i^axriy the poor 
 are supported by the sacrifices, says the 
 old Scholiast on Aristophanes, Plut. ver. 
 594. The Christians, therefore, who were 
 rich, seem very early to have begun the 
 custom of those ayaivai, love feasts, which 
 they made on every ifirst day in the week, 
 chiefly for the benefit of the poor Chris- 
 tians, who, by being such, had lost the 
 benefit, which they used to have for their 
 support, of eating part of the heathen 
 sacrifices : it was towards the latter end 
 of these feasts, or immediately after them, 
 that the Christians used to take bread 
 and wine in remembrance of Jesus Christ, 
 which, from what attended it, was called 
 the Eucharist or Holy Communion, [occ. 
 LXX, Jerem.xvi. 7. IsXa'Cio is the more 
 ancient, fcXctw the more recent form, ac- 
 cording to Wahl and Lobeck on Phrynich. 
 p. 172.} 
 
 KXa/w, 1st fut. KkavQ-M, from kXciw to 
 break. 
 
K AE 
 
 447 
 
 K A E 
 
 I. Intransitively, To weep, jvail. Mat. 
 xxvi. 75. [Mark v. 38, 39. xiv. 72. xvi. 10. 
 Luke vi. 25. vii. 13, 32, 38. viii. 52. 
 xxii. 62. John xi. 31. (see Harmer's Ob- 
 servations, vol. iii. p. 4.58.) 33. xvi. 20. 
 XX. 11, 13, Id. Acts ix. 39. xxi. 13. 
 Rom. xii. 15. Jam. iv. 9. v. 1. Rev. v. 4-, 
 5. xviii. 15, 19. In Phil. iii. 18. K\aia)v 
 Xeyu) I say it with tears. In Luke vi. 
 2 1 . 6t KXaiovTEQ the wretched. Comp. 1 Cor. 
 vii. 30. occ. Is. XV. 2, 5. xxii. 4. Jerem. 
 xlviii. 5. Gen. xxi. 1 (J, &c.] 
 
 II. Transitively, To bewail, lament, 
 weep for. Mat. ii. 18. Rev. xviii. 9. 
 [See Gen. xxxvii. 35. Jerera. xxii. 18. 
 Ps, Ixxviii. 65. (passive voice) Jerem. 
 xxxiv. 5. 1 Mac. ix. 20. and Xen. Cyr. 
 y. 2. 32.] With kirl and a dative follow- 
 ing. To weep over. Luke xix. 41. With 
 cTTt and an accusative. To weep for. Luke 
 xxiii. 28. [Comp. Gen. xlv. 14, 15. 
 Judg. xi. 37. Ecclus. xxii. 9. 10.] 
 
 E^g^ KXttVic, lOQ, Ait, €we, h> ^Yom 
 kKuCo) or K\dio to break. — A breaking. 
 occ. Luke xxiv. 35. Acts ii. 42. Comp. 
 under KXa'^w. [In Luke xxiv. 35. 
 Schleusn. understands at their meal, by 
 sv rrj KXdarei rov aprov, (as by super 
 coenam. Suet. Vesp. 22.) but surely it al- 
 ludes to bur Saviour's actually breaking the 
 bread, and so Wahl, cumfrafigeret panes. 
 see verse 30, 31. On Acts ii. 42, where 
 it is used of the Eucharist, (and so the 
 Syriac version) comp. Acts xx. 7. 1 Cor. 
 X. 16.] 
 
 K\aV/ia, aroQ, to, from KEKXaa-pai perf. 
 pass, of uXd^w or ^rXaw to break. — A piece 
 broken off, a fragment. Mat. xiv. 20. 
 [xv. 37. Mark vi. 43. viii. 8, 19, 20. 
 Luke ix. 17. John vi. 12, 13. Lev. ii. 6. 
 Judg.ix. 5^. 1 Sam. xxx. 12. Ezech. xiii. 
 19. Xen. de Venat. x. 5. Hesych. <cXaV- 
 fiara' (TvvTpippara, Qpvppara *', also Qpvp- 
 para' KXaapara aprov. 
 
 KAA'il. See KAA'Za 
 
 KXavdpog, 5, 6, from KXaUo, /cXovo-w, to 
 rveep. The ^ is inserted as in l^adpog, a 
 step, from /3aw or /3atVw to go. — A weep- 
 ing. Mat. ii. 18. [viii. 12. xiii. 42, 50. 
 xxii. 13. xxiv. 51. xxv. 30. Luke xiii. 
 28. Acts XX. 37. Gen. xlv. 2. 2 Sam. xiii. 
 36. Job xvi. 16.] 
 
 KXetc, ei^oQ, >/, (whence accus. plur. 
 kXu^olq, by syncope kXeIq,) from kXbiio to 
 shut.— A key. But in the N. T. it is 
 only used figuratively. Mat. xvi. 19, our 
 
 * {£i.ia.^p-j7Trw OCC Is. Iviii. 7 ; and we have rpd- 
 ?sor a fragment in Horn. Od. ^. 508.1 
 
 Blessed Lord says to Peter, / will give to 
 thee the keys of the kingdom of heaven. 
 " As stewards of a great family, espe- 
 cially of the royal household, bore a key, 
 probably a golden one (as the lords of the 
 bedchamber do), in token of their oDice, 
 the phrase of giving a jjerson the key na- 
 turally grew into an expression of raising 
 him to great power, (comp. Isa. xxii. 22. 
 Rev. iii. 7.) — and, we may add, was with 
 peculiar propriety applicable to the stew~ 
 ards of the mysteries of God. 1 Cor. iv. 
 I . " Peter's opening the ki7igdom of hea- 
 ven, as being the first that preached it 
 both to the Jews (Acts ii.) and to the 
 Gentiles (Acts x.), may be considered as 
 an illustration of this promise ; but I ap- 
 prehend it more fully explained by the 
 power of binding a?id loosing afterwards 
 mentioned*." — The key of knowledge, 
 Luke xi. 52, is the means of acquiring it. 
 t It is said, that authority to explain the 
 Law and the Prophets was given among 
 the Jews by the delivery of a key ; and 
 of one Rabbi Samuel we read, that after 
 his death they put his key and his tables 
 into his coffin, because he did not deserve 
 to have a son, to whom namely he might 
 leave the ensigns of his office. If the 
 Jews really had such a custom in our Sa- 
 viour's time, the above expression may 
 seem a beautiful reference to it. — The 
 keys of hades and death, or rather — of 
 death and hades (see Wetstein's Var. 
 Lect.) Rev. i. 18, denote the power to 
 call men out of this life into the invisible 
 state of departed souls, and finally to raise 
 them from death, and to reunite their 
 souls and bodies at the resurrection. Sa 
 the Orphic Hymn to Pluto, i. e. the air 
 acting within the surface of the earth, and 
 making plants vegetate, 
 
 nXbTWJ', Of xoLTtyeig ydttif KAHl'AAS afraavi;, 
 nXaToSi^TouK yEvs^i* /SpoTsrji' xapjtolg inavTivv, 
 
 Pluto, who hast the keys of all the earth. 
 Enriching mortals witli the yearly fruits. 
 
 Hence Pluto and his wife Proserpine 
 (who also in the Orphic style, tcapTrsg 
 draTTfjUTr' cLTTo yau]c, sends forth fruits 
 from the earth) were by the Greeks and 
 Romans represented Mitli keys in their 
 hands. See more in Daubuz on Rev. ix. 
 I, and in Wetsteiu on Rev. i. 18. — The 
 key of David, Rev. iii. 7, alludes to the 
 
 * Doddridge. 
 
 -|- See Grotius and Caniero in Pole Synops. on 
 the place. 
 
K AE 
 
 448 
 
 K MI 
 
 promise made to Eliakim, Isa. xxii. 22, 
 (comp. 2 Kings xviii. 18,) and imports 
 the unlimited power of Christ in his house- 
 hold the church. [Eichhorn thinks the kei/ 
 of David, Rev. iii. 7, the same as the keys 
 of the kingdom of heaven. Mat. xvi. 19.] 
 See Vitringa on llev. iii. The key of the 
 2ni of the abyss. Rev. ix. 1, is power or 
 permission to open it, (comp. (tpeap) as the 
 key of the abyss, Rev. xx. 1, is power to 
 shut it. — The above cited are all the pas- 
 sages of the N. T. in which the N. occurs. 
 — In the LXX this N. answers to the 
 Heb. nnao the same, an instrument of 
 opening, [occ. for a key, Judg. iii. 25. 
 In Job xxxi. 22. of the shoulder-blade or 
 socket r\ 
 KAE'm. 
 
 I. To shut, as a door. Mat. vi. 6. xxv. 
 10. John xx. 1 9.— as a prison, Acts v. 23, 
 Comp. Mat. xxiii. 13. [See also Acts 
 xxi. 30. Luke xi. 7. Rev. iii. 7. xxi. 2,5. 
 Job xii. 15. Song of Sol. iv. 12. Is. xxiv. 
 10. See Ecclus. xxx. 17.] 
 
 II. To shut up a person. Rev. xx. 3. 
 [1 Sam. xxiii. 20.] 
 
 III. To restrain, repress. I John iii. 
 1 7. KX£/o-j7 7-a oTTrXdy^va Iivth, restrain- 
 eth his bowels, i. e. his compassion. Comp. 
 'StirXay^vov. This is an Hebraical phrase 
 used Ps. Ixxvii. 9, or 10, VDn^— ^ap, 
 which the LXX render by avvi'E,EL~THQ 
 oiKTLpjjLHQ, restrain his tender mercies, 
 Eng. Translat. — shut up — The heaven is 
 said KXeiadfjyai, when it is restrained from 
 forming and sending down rain. Luke iv. 
 25. This expression is also agreeable to 
 the Heb. a^DU^n n« TnS Deut. xi. 1 7. 
 
 iK 
 
 mgs viii. 35. 2 Chron. vi. 26, & al. 
 
 which the LXX render by avay/iv r«c 
 iipavtiQ, to restrain the heavens. [Comp. 
 llev. xi. 6.] 
 
 KXifipa, aroQ, to, from dt^Xefx/jiai perf. 
 pass, of kXetttu) to steal. — A theft, occ. 
 Rev. ix. 2L [of the act of thieving, (and 
 so Xen. CEcon, xiv. 5.) but in Exod. xxii. 
 3, 4. Gen. xxxi. 39. the things stolen.'] 
 
 KXeoQ, eoQ, hq, to, from kXeu) or kXeUo to 
 celebrate with the voice, which may be 
 from the Heb. bp the voice. — Glory, occ. 
 1 Pet. ii. 20. [Job xxviii. 22. xxx. 8.] 
 
 KXeVr/ye, «, o, from fcXeTrrw. — A thief. 
 [occ. Mat. vi. 19. xxiv. 43. Luke xii. 33, 
 o9. John X. I. 10. xii. 6. 1 Cor. vi. 10. 
 I Thess. V. 2, 4. 1 Pet. iv. 15. 2 Pet. iii. 
 ,10. Rev. iii. 3. xvi. 15. In John x. 8. 
 Schleusn. says, it is used metaphorically 
 for a deceiver of any kind, (and Wahl, 
 homo pessimus,) for KXeTTTeiy means to 
 
 deceive, circumvent, Szc. See Horn. II. a'. 
 131. ^'. 217. Comp. Gen. xxxi. 20, 26. 
 {eKXoTTocpoprjaag pe thou hast deceived 
 7ne,J but it seems rather to bear the same 
 meaning as in verse 1. occ. Job xxiv. 1. 
 Joel ii. 9, &c.] 
 
 KAE'IJT^.— To steal, thieve, [occ. Mat. 
 vi. 19, 20. xix. 18. Mark x. 19. Luke 
 xviii. 20. John x. 10. Rom. ii. 21. xiii. 9. 
 Ephes. iv. 28. In Mat. xxvii. 64. xxviii. 
 13. it is to take away secretly, and so kXe- 
 TtTELv is used for doing any thing secretly. 
 See Tobit i. 18. edaxpa civtovq KXiirTiav, I 
 buried them privily. See ^1. V. H. iii. 
 4. Pind. Pyth. A', e. 7. Xen. An. iv. 6. 
 1 1 . Cto seize secretly. J See Herod, vii. 
 49. Gen. xxx. 33, &c.] 
 
 KXr7/ia, aTog, to, from /cXaw to break. 
 Comp. KXaooc. — A small branch, twig, or 
 shoot, particularly of the vine, which is 
 easily broken. See Ezek. xv. 2 — 5: occ. 
 John XV. 2, 4, 5, 6 ; where observe that 
 D'Arvieux particularly mentions vine- 
 twigs as used in Palestine for ftiel in 
 dressing their food. See farmer's Ob- 
 servations, vol. i. p. 262, and Bp. Lowth 
 on Isa. xxvii. 11. — It is used in the LXX 
 for Heb. nvbn the long dangling shoots 
 of the vine. Ezek. xvii. 6, 7, 23. xix. 1 1. 
 [In Joel i. 7. for ti:^:i»^ti; the tangled 
 shoots of the vine, from ywi^ to entwine. 
 Apollodor. iii. 13. 7. KX^fia afiTCEXov. Xen. 
 Q^con. xix. 8, &c.] 
 
 KXr)povopEio, to, from KXrjpovofJOQ. — To 
 inherit, obtain for an inheritance, pro- 
 perly, by lot, as the children of Israel did 
 the promised land, Num. xxvi. 55. xxxiii. 
 54. Josh. xiv. 1, 2. See Mat. v. 5. 
 (Comp. Ps. xxxvii. 1 1, in Heb. and LXX.) 
 Mat. xix. 29. [xxv. 34. Mark x. 17. 
 Luke X. 25. xviii. 18. 1 Cor. vi. 9, 10. 
 XV. 50. Gal. V. 21. Heb. i. 4. 14. vi. 12. 
 xii. 17. 1 Pet. iii. 9. Rev. xxi. 7. In 
 Gal. iv, 30. strictly, t4f inherit, elsewhere 
 with greater latitude, to obtain or possess, 
 simply, as U?1^ in Gen. xv. 7, 8, &c. occ. in 
 LXX, Gen, xv. 3. KXrjpovofiyaEi ps shall 
 be mine heir, verse 4. Lev. xx. 24. Ps. 
 xxxvii. 9, 11, 22, 30. (comp. Mat. v. 5.) 
 Is. xlix. 8. Ecclus. xix. 3. 1 Mac. ii. .57. 
 (comp. Mat. xxv. 34.) In Prov. iii. 35. 
 ^o'^ay KXripovopElv to obtain glory. (See 
 Ecclus. iv^ 14. vi. I. xx. 25.) See 1 Mac. 
 ii. 10. Judg. i. 19. (or 20 and 27, see the 
 various readings.) Deut. ii. 31. iii. 12. 
 occ. also actively to make to inherit. 
 Prov. xiii. 23. See Abresch. on Thom. 
 M. p. 298, and see Josh. xvii. 14-. (In 
 Tobit iii, 17, it is the same as ayx'^ 
 
K A H 
 
 449 
 
 K A II 
 
 (TTEVEiv to marry an heiress by right of 
 relationship. See Grotius.] 
 
 K\T}povofJ.ia, ag, rj^ from KXrjpoi^o^og. — 
 [^Au inheritance, properly one divided by 
 lot, (conip. KXrjpopojjieu}) or as a patrimony^ 
 a possession. See Mat. xxi. 38. Mark 
 xii. 7. Luke xii. IS. xx. 14. Acts vii. 5. 
 Heb. xi. 8.] As the inheritance of the 
 earthly typified that of the heavenly Ca- 
 naan, so the latter is often called KXrjpovo- 
 fiia. Acts xx. 32. [Gal. iii. 18. Eph. i. 14. 
 18. Coloss. iii. 24. Heb. ix. 15. 1 Pet.i. 
 4. comp. Ephes. v. 5. {ovt: t'yeL kXijp' hath 
 no share^ &c.) and see Josh. xiii. 23, 28, 
 where the word is used of the land ap- 
 portioned to each of the tribes of Israel. 
 tJee also Deut. iii. 20. Josh. i. \b, &c. occ. 
 frequently in LXX. Deut. ii. 12. xxxiii. 
 4. Josh. xiii. 1. xxiv. 4. Ps. xv. 5. Is. 
 xvii. 14. Ezech. xi. 15. Ecclus. xxiv. /• 
 (habitation), 20. Judith xii. 5. (See 2 
 Mac. ii. 4. 17.) In Gen. xxxi. 14, &c. 
 it is put for n^nJ an inheritance, a por- 
 tionr\ 
 
 KX-qpovopog, », o, from KXijpoQ a lot, and 
 vipo) to distribute. 
 
 I. An heir, or inheritor, properly of an 
 inheritance divided by lot. [Gal. iv. I.] 
 See Mat. xxi. 38. Mark xii. 7- Luke xx. 
 14, where the scene is laid in Canaan 
 which was thus divided to the Israelites, 
 (comp. KXrjpovopiio) * hence applied to the 
 heirs of the heavenly Canaan. Rom. viii. 
 17. Gal. iv. 7. Tit. iii. 7. Heb. vi. 17. 
 Jam. ii. 5. 
 
 II. It is applied to Christ, who is ap- 
 pointed Heir and Possessor, and Lord of 
 all things. Heb. i. 2, KXrjpoyupov, t5t k^i, 
 Kvpioy, Heir, that is, Lord, says Chry- 
 sostom. Comp. Mat. xxi. 38, &c. [The 
 word denotes simply a possessor. Rom. 
 iv. 13, 14. Heb. 'xi. 7. Festus says, 
 Haeres is also used in I.atin for a master 
 or possessor, occ. LXX, Judg. xviii. 7. 
 2 Sam. xiv. 7- Jer. viii. 10. Ecclus. xxiii. 
 22.] 
 
 KAHTOi;, «, 6. 
 
 I. A lot, the stone or mark itself, which 
 was cast into the urn or vessel. So He- 
 sychius, KXfjpog' to fiaXXopevov sig to Xa- 
 y(€iy. [Phavorin. also says, that " tcXijpog 
 is a mark which they threw into the ves- 
 sel for the lots, a pebble, may be, or 
 a ring, a t himp of earth, &c.'''] Mat. 
 
 * [But observe, that in these passages the person 
 spoken of is called the heir, as being the son. ] 
 t [See Soph. A j. 1286, and the Scholiast's Note, 
 
 ou IpctTTsm-J Tov xKrjpoi vypa; apoCpac jStlSXcv, &C. 
 
 no shvj/lhig' lot, not a litmj) of wet earth, hnt one 
 
 xxvii. 35. [comp. Mark xv. 24. Luke 
 xxiii. 34. John xix. 24, and Ps. xxii. 19. 
 Actsi. 26'. Sovpai KXi'ipovg. (bniJi Tn3. Lev. 
 xvi. 8.) also ibid, eirea-ev b KXijpog eni 
 MaTdiay. comp. Ez. xxiv. 6. Jon. i. 7.] 
 All the words in Mat. xxvii. 35, between 
 KXijpoy tOAvards the beginning, and KXypoy 
 at the end of the verse, are omitted in 
 very many MSS., and are accordingly re- 
 jected by VVetstein and Griesbach ; but 
 * Michaelis, notwithstanding, thinks they 
 ought to be retained, and accounts for 
 their having been dropped in so many 
 copies by the singular circumstance that 
 KXfjpoy immediately precedes, and imme- 
 diately follows, the omitted words —a cir- 
 cumstance very likely to occasion such a 
 mistake in transcribing. — The method of 
 casting lots among the Greeks in the time 
 of Homer may be very clearly collected 
 from II. iii. lin. 315, 316, 324, 325. II. 
 vii. lin. 175, 176, 181—183. II. xxiii. 
 lin. 861. Odyss. x. lin. 206, namely the 
 lots of the several parties, properly marked 
 or distinguished, were put into some ves- 
 sel, as, for instance, an helmet ; this was 
 violently shaken by one who turned away 
 his face, and whose lot soever first leaped 
 out, and fell upon the ground, he was the 
 man chosen or preferred on the occasion. 
 Comp. Num. xxxiii. 54. It appears also 
 from the passages cited by Wetslein f on 
 Mat. xxvii. 35, that the Trojans and Ro- 
 mans used the same method in casting 
 lots : and among the Jews " there might 
 (as Bate has observed, Crit. Heb. under 
 bi:i) be several Mays of casting lots, one 
 of which seems to be by casting the lots 
 into a vessel by Prov. xvi. 33, ^lov p»n2 
 bn:n n«, the lot is cast into p»n the lap, 
 bosom, or midst, i. e. of the urn, or other 
 vessel. From the above cited passages of 
 Homer we may ulso observe the sacred^ 
 ness of lots among the heathen, and their 
 belief that the disposal of them, however 
 seemingly fortuitous, belonged to Jove. 
 [BaXXeiv KXrjpovg, OCC LXX, Joel iii. 3. 
 Obad. verse 11. Neh. iii. 10. Jon. i. 7.] 
 
 II. A loty allotment, part, or share. 
 Acts i. 17, 25. viii. 21. [Comp. Deut. 
 xii. II. xiv, 27, 29. 2 Sam. xx. 1. Eur. 
 Phoen. 845. Hippolyt. 1060. (see Monk) 
 Hesych. KXrjpog' pipog.'] 
 
 -xhich would leap out of the helmet first, &,c. appa- 
 rently reproaching Menelaus.] 
 
 * Introduction to N. T. vol. i. p. 273, edit. 
 Marsh, which see. 
 
 t To v/hich we may add Horace, Ode iii. lib. 2- 
 
 lin. 25, and Ode i. lib. I), liu. IG. 
 
 G G 
 
K A H 
 
 450 
 
 K A H 
 
 III. An inheritance. Acts xxvi. 18. 
 (Ccmp. Acts XX. ;32.) Col. i. 12. Comp. 
 KXriporofxla. [^It is used of property ac- 
 quired by lot in Diod. Sic. iv. 42. xiii. 
 91. i^l. V. Il.vi. 1. xii. 61.] 
 
 IV. KXrjpoi, 01, 1 Pet. v. 3,. seems to 
 denote these distinct con Q-r orations of 
 Christians (comp. Dent. iv. 20. ix. 29.) 
 which fell to the lot, as it were, of differ- 
 ent pastors. See Wolfius, Doddridge^, 
 and Mackniglit. I^Dodwell (Diss. Cypr. 
 i. 9.) understands the word to denote the 
 possessions or money collected from the 
 sale of the 2^roperty of Christians for the 
 common use. Bingham (Antiq. i. 5.) 
 assents to the propriety of this translation, 
 which is also defended by a similar use of 
 the word elsewhere. From Hesiod. Opp. 
 et D. 37. Dion. Cass. xx. p. 255. Iv. p. 
 799. ed. Reimar. Hom. Od. Z. 85. & al. 
 it appears that icXypog and KXijpot apply to 
 property of whatever description. Sec 
 also Graev. Lectt. Hesiod. c. 8. p. 42. and 
 Perizon. ad Jj^lian. V. H. ii. 61 . Grotius 
 liowever, followed by many others, trans- 
 lates. Do not cxei^cisc tyranny over the 
 Christian people, whom you are appointed, 
 to govern and instrnct. There has been 
 much dispute on the subsequent applica- 
 tion of this word to the priesthood, to which, 
 indeed, it is thought by some to apply 
 here. Do not lord it over the ministers of 
 God. Rigalt on Cyprian (Ep. viii. or ad 
 Pam. Nuni. iii.) contends, though it is 
 difficult to see with what purpose, that it 
 was always apjdied to the whole Christian 
 community. But the truth seems to be, 
 as Bingham and Dodwell show, that the 
 origin of the application of the word to 
 Cliristians, arose from God's calling the 
 Israelites his inheritance, (perhaps, as 
 Dodwell says, as if chosen hy lot out of 
 other nations,) as in Deut. iv. 20. ix. 29. 
 and that witli equal propriety the whole 
 of the Christian family would be so called, 
 as opposed to unbelievers. But as among 
 the Jews, who were a holy nation, one 
 tribe * m as more especially devoted to 
 God, and thus became more particularly 
 Ms part among his own people, so was 
 it among Christians, that the appellation 
 of God's inheritance, or KXfjpoc, came to 
 belong more especially to the ministry. 
 Dodwell (Diss. Cypr. i. 15.) thinks also, 
 
 * [The passages cited to show that God called 
 the Levites 7iis inheritance^ viz. Numb, xviii. 20. 
 l>eut. xviii. 2. do not apply. God is there called 
 tlie inheritance of the Levites.] I 
 
 that the custom of consulting God by lot 
 for the designation of ministers, which 
 was the practice of the Apostolic age, but 
 probably not of any subsequent one, still 
 farther fixed the appellation of KXijpog to 
 the ministry. Of the fact of its being so 
 fixed from the very earliest times no one 
 can doubt, for even Clemens Ilomanus 
 distinguishes between the clergy and 
 laity. See Clem. Ep. i. ad Cor. p. 40. 
 and another passage, apud Euseb. iii. 23.] 
 
 KXrjpvcj, d>, from nXyjpoQ.'—'To take or 
 choose hy lot. Thus the V. active is used 
 by Aristophanes, and the mid. by De- 
 mosthenes. See Eisner on the place. 
 K\?;poo/xai, Hjuat, pass. To he taken pro- 
 perly hy lot. So it is applied by the 
 LXX, 1 Sara. xiv. 41, for Heb. I!:? was 
 taken. And in this view it seems used 
 in Eph. i. 11, the only passage of the 
 N. T. wherein it occurs, — in whom koX 
 eKXr}pb)6y]fiev we (Jews) also were taken, 
 as it were, by lot. 
 
 KXrjoic, log, Att. eiog, r/, from KtKXr](raiy 
 2 pers. perf. pass, of K-aXtw, or obsol. tcXto}, 
 to call. 
 
 I. A calling, [^or i^ivitation, and in the 
 N. T. <T calling to the joys of the Mes- 
 siah's kingdom. See Rom. xi. 29. Ephes. 
 i. 18.^ sXyrig ttjq KXijorEMg avrov the hope of 
 his calling, i. e. the hope to which he calls 
 you*, iv. i. 4. Phil. iii. 14. »/ ciyo) KXijcrig' 
 comp. Heb. iii. 1, eTrovpuriog KXijaig. 2 
 Thess. i. 11. 2 Pet. i. 10. Here Sclil. 
 without necessity understands ///flY to which 
 7ve are called, the heavetily hanquet, as 
 it were, as in Judith xii. 11. KXTiaig is 
 for a supper. In 1 Cor. i. 26, Schl. thinks 
 TYiv K\f](Tiv for KXrjTovg, those among you 
 IV ho are called; but it rather means ^owr 
 calling, its manner, and riature, &c. Jer. 
 xxxi. 6.] 
 
 II. A calling, condition, employment. 
 1 Cor. vii. 20. ^[Comp. verse 18, 19, 21.] 
 
 KXTyroc, ^/, ov, from KSKXrjTai, 3 pers. 
 perf. pass, of icaXiio, or obsol. kXeio to call: 
 [Called. Mat. xx. 16. xxii. 14. Rom. i. 
 6, 7. (see KOcXio) Is. li. 2.) viii. 28. 1 Cor. 
 i. 24. Jude verse I. Rev. xvii. 14. In 
 Rom. i. 1, and 1 Cor. i. 1. KXi]rdg aTrocrro- 
 Xog an appointed apostle, occ. LXX, 
 Exod. xii. 16. kXtiti) ay/a (an holy con- 
 vocation, Heb.) Lev. xxiii. 2, 4, 21 — 37 . 
 1 Kings i. 41, 49. bi KXrjrol 'A^oviov the 
 guests of Adonijah, (those invited by him) 
 comp. Judg. xiv. 1 1 .] 
 
 * [In these two first passages, Schl. thinks the 
 reference is to God's mercies and blessings gene- 
 rally.] 
 
KM 
 
 451 
 
 K A I 
 
 Iv\t€aroc, », o. It is generally sup- 
 posed to be formed from the Attic\|3/€a- 
 roc, X bein|^ substituted for p. And Kpi- 
 Cajoc signifies a7i oven to bake bread in, 
 from Kpl barley (see under KpiOy), of 
 which bread was often made in ancient 
 times, and ftavvog Jire, a furnace. — An 
 oven. occ. Mat. vi. 30. Luke xii. 28. 
 Comp. under y^^oproQ. QGen. xv. 17. Lev. 
 ii. 4. xxvi. 2G. Hos. vii. 4, 6, 7. See 
 Schol. Aristoph. Plut. v. 765. Thorn. M. 
 ed. Bernard, p. 554. and Scultet. Exerc. 
 Evang. lib. 2. ch. 36.] 
 
 K\t/za, arog, tu, from KSKXifxaij perf. 
 pass, of kXivu) to incline^ decline. 
 
 I. A cli?natej in the ancient geography, 
 1. e. * " A space upon the surface of the 
 terrestrial globe contained between two 
 circles parallel to the equator, and so far 
 distant from each other, that the longest 
 day in one differs half an hour from the 
 longest day in the other parallel." Cli- 
 mates were so called because in number- 
 ing them they decline from the equator, 
 and incline towards the pole. " Accord- 
 ing to the ancients, what they judged the 
 habitable part of the northern hemisphere 
 was divided into seven climates, to which 
 the like number of southern ones cor- 
 responded." In this technical sense the 
 word is not used in the N. T. But, 
 
 II. KXifxara, ra. Regions, or tracts of 
 country, without any regard to the length 
 or shortness of the days. occ. Rom. xv. 23. 
 2 Cor. xi. 10. Gal. i. 21. So in Josephus 
 De Bel. lib. iv. cap. 7. § 2, we have m 
 aXXa TH-S 'lOYAAI'AS KAI'MATA, the 
 other tracts or parts of Judeai-. [It occ. 
 in some copies of LXX, Judg. xx. 2. but 
 the passage is corrupt. Biel quotes it as 
 translating J^li in Ps. xlviii. 2. (xlviii. 3. 
 Heb.) but it is not in Bos nor Mill. ( See 
 Bythner. Lyr. Proph.)] 
 
 KXivr]^ 7]Q, ?/, from kXivu) to recline, lie ; 
 so the Heb. ntDD a bed, from the V. nto: 
 to incline, recline; and the Lat. lectus 
 from the Greek Xiyu) to lie down ; whence 
 also, by the waj^, the German Ittgcn, 
 Saxon liegan, Scottish %, and Eng. lie. 
 — A bed, or conch, where men recline 
 or lie. [Mark iv. 21. Luke viii. 16. 
 (Diod. Sic. i. 59.) — a couch to recline on at 
 meals. Mark vii. 4.] On Luke xvii. 34. 
 Avo kirX KXivrjQ fiiag, Markland (Appen- 
 dix to Bowyer's Conject.) says, " This 
 
 * New and Complete Dictionary of Arts, Sec. in 
 CLDIATE. See also Keil's Astronomy, Lect. 
 
 regards rich men; two men lying npon 
 one couch, at supper, I supjwse," [and sr* 
 Schleusn. but Wahl understands it of « 
 bed, (lectus cubicularis) and we may ob- 
 serve, that the time is night. — It is a bed 
 to sleep on or for the sick to lie on. Mat. 
 ix. 2. 6. Mark vii. 30. Luke v. 18. In 
 Acts V. 15. the word is distinguished from 
 Kpaftftarog a meaner sort of couch, (though 
 they are sometimes synonymous. See 
 Hesych. Suid. and Cic. de Div. ii. 36.) Rev. 
 ii. 22. /3ci\Xw avrijv eiQ nXiv-qv I bring sick' 
 ness tipon her, make her keep her bed, 
 Comp. 2 Sam. xiii. 5. in Heb. and Judith 
 viii. 3. occ. LXX, 2 Sam. iii. 31. iv. 11. 
 Ps. vi. 7. Deut. iii. 11. Job vii. 13. In 2 
 Chron. xvi. 14. it is put for a bier. In 
 Xen. viii. 8. 16. of a couch for meals. 
 In Aristoph. Plut. 541, of a bed to sleep 
 on ; that is, for the rich, opposed to cttL- 
 jSag rryoivbiv a pallet of rushes.'] 
 
 ^g^ KXiviCiov, a, TO. A diminutive 
 from KXtvr]. — A little bed, a couch, occ. 
 Luke V. 1 9, 24. This word is used like- 
 wise by Dionysius Halicarn. \_\\i. GS, 7^' 
 Aristoph. Lysist. 915. Poll. Onom. x. S2. 
 See Wetstein.] 
 
 KAl'NO. 
 
 I. To recline, lay, lay down. occ. Mat. 
 viii. 20. Luke ix. ^S. See Suicer The- 
 saur. in Kf^aX?) III. 
 
 II. To bow down, decline, occ. Luke 
 xxiv. 5. John xix. 30. [kXIveiv to Zvq to 
 incline the ear, so as to hearken, Apo- 
 cryph. Ecclus. iv. 8. vi. 35. See also xv. 
 4.'li.22.] 
 
 HI. Spoken of the day. To decline. 
 occ. Luke ix. 12. xxiv. 29. KekXikev ?/ 
 ijpepa. This expression is used by the 
 LXX for the Heb. CDVn ma:, the de- 
 clhiing of the day, Jud. xix. 8, and (ac- 
 cording to some copies) for the Heb. 
 tDVn nsi, the giving way, yielding, of the 
 day, namely to the evening or night. Jud. 
 xix. 9. The Greek phrase plainly denotes 
 the day's or daylight's going off towards 
 the west. Herodotus, lib. iv. cap. 181, 
 has the similar expression, 'AHOKAINO- 
 ME'NHS tT]q rjfiEpag, the day declining. 
 So the best Latin writers say, die incli- 
 nato, and die inclinato in vesperam. See 
 Wetstein on Luke ix. QSee also Curt, 
 vi. c. 11.9. Lact. de Mort. Persec. c. 24. 
 Jer. vi. 4. Jndg. xix. 89. — Arrian. Exp. 
 Alex. iii. 4. 4. Polyb. iii. 93. 7.] 
 
 IV. To cause to give way, discomjit, 
 put to flight, rout an army. occ. Heb. xi. 
 34. The profane writers likewise apply 
 the V. in this sense. Thus Homer, II. v. 
 
 GG2 
 
K N II 
 
 452 
 
 KO A 
 
 lin. 37, TpiociQ c' 'EKAI'NAN Aocraol, The 
 Greeks routed the Trojans. So Josephus 
 De Bel. lib. vi. cap. 2. § 6, Mrj3' iripoi 
 (jetaiioQ KAI'NANTES t5q hepag, Neither 
 of them entirely routing the others. []So 
 in Latin " inclinatur acies." Liv. i. 12. 
 V. Polyb. i. 27. 8.] 
 
 ^^^ KAio-f'a, ac, hi from KEKkiaai, 2 
 pers. perf. pass, of kKLvio. 
 
 I. A place where men recline or lie 
 dow7i, a tent. Thus applied in the profane 
 writers, particularly in Homer. 
 
 II. A company of persons reclining. 
 occ. Luke ix. 14. where the ace. plur. is 
 used as an adverb, by co?npanies. So 
 KXtcr/a is used by Josephus, Ant. lib. xii. 
 cap. 2. § 11, for a distinct company re- 
 clining at meat. [[See Math. Gr. Gr. § 
 425. 5. occ. 3. Mac. vi. 31. oi tentsr\ 
 
 K\o7r>7, r)Q, ht from KsicXoTra, perf. mid. 
 of kXstttio to steal. — Theft, occ. Mat. xv. 
 19. Mark vii. 22. [Gen.xl. 15, &c. See 
 Wisd. xiv. 25. Ecclus. xli. 19. (or 23.)] 
 
 KXvdMv, (t}vog, o, from KXvi^io to wash, 
 wash away, which see under KaTaK\vl,io. 
 
 I. The raging of the sea, a tempest. 
 occ. Luke viii. 24. The LXX use it Jon. 
 i. 4, 12, for the Heb. 'irD a teinpest. 
 Comp. ver. 1 1 . [See Wisd. xix. 7- and Prov. 
 xxiii. 34. Aristotle (de Mirab. Auscult.vol. 
 ii. p. 734) and Zonaras (Annal. vol. ii. 95) 
 use it of a storm, that raises the waves. 
 In 1 Mac. vi. 11. metaphorically, it de- 
 notes distress and affliction, (see Glass. 
 Phil. S. p. 1075.) and in Wisd. xiv. 7. the 
 sea, simply. Hesych. kXv^iov, the motion 
 (^Ojoa) of the watet^ or the violence of the 
 waves. "2 
 
 II. yl wave, surge, hi How. occ. Jam. i. 
 6. 
 
 KXi/owj^/^o/iai, from KXvocoy. — To be 
 agitated, tossed to and fro, as by the 
 waves of the sea, fiuctuare, or fluctuari, 
 animo. occ. Eph. iv. 14. (Comp. Jam. i. 
 6.) [It denotes there 07ic agitated by 
 doubt. In Is. 1 vii. 20. owe agitated and 
 harassed by affliction. (Heb. to be driven 
 like the sea, i. e. to and fro. See 2a- 
 Xevopai IV.) See Eisner. Obss. Sac. vol. ii. 
 p. 213. Albert.Obs.Philol.p.370. Abresch. 
 Lect. Aristoenet- p. 48. Oppian. Halieut. 
 iii. 505. vooQ ^e it yuTE KVfxa hXeiTai, and 
 see Ritterhus. Notes.] So Aristophanes, 
 cited by W^etstein on Eph. KAYAllNI- 
 ZO'MENOS Ik r5 Tvods, being tossed to 
 and fro by his desire. 
 
 ?|^^ KvrjGcD, from Kymo to cut, scrape, 
 scratch, tickle. 
 
 I. To scratch, rub. 
 
 II. To tickle, make to itch ; whence 
 passive Kvridopai to itch. Wetstein and 
 Wolfius cite from Plutarch De Superstit. 
 torn. ii. p. 167, B. MaariKriv (l>r](rip o HXa- 
 
 T(t)V avdplOTTOtQ H TjOV^J/C SVEKOC KOC KNH'- 
 
 SEOS "OTllN lodwaL—Vhto says, that 
 music was given to men not to indulge 
 their luxury, or tickle their ears — [jocc. 
 2 Tim. iv. 3. KvrjOopevoi tyiv aKor]v' itch- 
 ing as to their ears ; seeking those who 
 speak to please and to charm the ear. 
 Chrysost. i. e. those who speak what they 
 know will please their hearers.^ 
 
 ^^ KOAPA'NTHS, «, 6, Latin. —A 
 word formed from the Latin quadrans, 
 — tis, which (from quatuor yb?<r) denotes 
 a Roman coin, made of brass or lead, 
 which was the fourth part of an as, and 
 equal in value to about three-fourths of 
 our farthing. Plutarch, in his Life of 
 Cicero, tom. i. p. 875, C. edit. Xylandri, 
 says, To a^ AEHTO'TATON t» x"^*^" 
 vofxifrparog KOYAAPA'NTHN //jcaXej/, The 
 smallest piece of brass money they (the 
 Romans) called a quadrans. And there 
 seems no reason to doubt but this was 
 the case at Rojne in the time of Cicero, 
 But St. Mark, ch. xii. 42, mentions a 
 still smaller coin current in Judea in our 
 Saviour's time, called a Xe-wrov, two of 
 which, he says, made a quadrans, — Zvo 
 Xeirra, 6 hi K0APA'NTH2, according to 
 the reading of all the copies. Nor will a 
 comparison of Luke xii. 59. with Mat. v. 
 26. prove, as the late learned Bowyer 
 thought, that when St. Mark wrote, the 
 KodpavrriQ or Quadrans w^s the Aetttov or 
 Mite. For those texts in Mat. and Luke 
 are not parts of the same discourse of our 
 Lord, but were spoken at different times 
 and on diftereut occasions; and as' both 
 expressions are evidently proverbial, why 
 might he not use the name of one coin in 
 the one, and of another coin in the other : 
 just as we, for a trifle, mention an half- 
 penny or 'a. farthing indifferently? occ. 
 Mat. V. 26. Mat. xn. 42. [The Evan- 
 gelists appear to have used Xe-ktov, as 
 corresponding to the Heb. MtDpl^ (or 
 ntD^na frutah. See Lightfoot in Pole's 
 Syn. on Mark xii, and the other writers 
 there) which was the 8th part of the 
 Assar, according to the Heb. writers. See 
 Buxt. Lex. Talm. voc. TD«. Reland. 
 Diss. V. de Numm. Samaritt. p. 189. 
 Hesych. and Suid. Ko^pcivT-jye* XEirra hvo. 
 And so Alberti on the Gloss. N. T. p. 13, 
 correcting the Glossary ifself, which says 
 Ko^pavT-nvXExrov. See Fischer Prolus. xix. 
 
KOI 
 
 453 
 
 KO I 
 
 de Vit. Lex. N.T.Gronov.Maiitiss. Pecun. 
 Vet. c. iii. p. 437. Ez. Spanli. Diss, de 
 Us. et Praest. Nuniism. vol. i. p. 20. 
 Meurs. Gloss. Graeco-barb. p. 2.50. and 
 Cangii Gloss. Med. Graec. (see AfTrrov.)] 
 KotX/a, ae, 7/, from noiXog hollow. 
 
 I. 27ie belli/ of man. Mat. xv. 17. 1 
 Cor. vi. 13. Rev. X. 9, 10. Comp. Rom. 
 xvi. 18. Phil. iii. 19.— of a fish. Mat. xii. 
 40. [Comp. Jon. ii. 2. In some of these 
 passages, especially the last, it is the 
 stomach rather than the belli/, occ. 2 
 Sam. XX. 10. 2 Chron. xxi. 15, 19. It 
 denotes the serpent's belly, Gen. iii. 
 14. Lev. xi. 42.] In John vii. 38, it 
 denotes the imnost part, heart, mind, or 
 soul of man. See Doddridge, Spearman's 
 Letters on LXX, p. 245, Randolph, On 
 the Prophecies, &c. cited in the N. T. p. 
 31, and his View of our Saviour's Mi- 
 nistry, p. i 93, and comp. Heb. and Eng. 
 Lex. in Jton L 
 
 II. The womb. [Mat. xix. 12. (comp. 
 Job i. 21. Is. xlix. 1.) Luke i. 15, 41, 
 42. (comp. Micah vi. 7. and KOipivoQ 
 above.) ii. 21. xi. 27- xxiii. 29. (for the 
 M'oman herself. See Claudian. Panegyr. 
 V. 202.) John iii. 4. Acts iii. 2. xiv. 8 
 Gal. i. 15. In LXX, see Gen. xxv. 23. 
 Ruth i. 1 1. 2 Sam. xvi. 1 1, &c.] 
 
 KoLfimo, u), from i^eXjjLai to lie down. 
 
 I. To cause to lie down to sleep. Thus 
 applied in Homer, Odyss. iii. lin. 397. 
 Comp. Odyss. xii. lin. 372. It is also 
 used for laying asleep, II. xiv. lin. 236, 
 KOI'MHSO'N /zot Zrjvdg—oaffe, literally, 
 lay me Jove's eyes asleep. [See Job xxiv. 
 10. (others read kKoifxtcrav) Aquil. Hos. 
 ii. 20. (18.) — to lay down. 1 Kings xvii. 
 19. (comp, iv. 32.)] 
 
 II. Koi/Liao/xat, w/uat, To be laid 
 doivn to sleep, to sleep, be asleep. Mat. 
 xxviii. 13. Luke xxii. 45. John xi. 12. 
 [[Acts xii. G. Hesych. KoiprjOirrf Kara- 
 KXtdevTi, 6v TTcii'TioQ vTTVhjaavTL. Scc Dau. 
 vi. 18. In Gen. xix. 32. xxvi. 10. xxxv. 
 22, &c. of lying with a woman, in Josh, 
 vi. 11. to tarry, see Gen. xxviii. 1 1 .] 
 
 III. Koipaopai To be or Jail asleep 
 in death, to sleep the sleep of death. 
 Mat. xxvii. 52. John xi. 11. Acts vii. 
 CO. [xiii. 36. 1 Cor. vii. 39. xi. 30. 
 XV. G. 18. (64 KoipriQivTEQ kv XpicrrS, 
 they who have suffered martyrdotn for 
 Christianity. Schl. rather, they who have 
 died in the faith of Christ.) \h\A. 20. 51. 
 1 Thess. iv. 13, 14. 2 Pet. iii. 4. \b.'] In 
 the LXX it is used in the last as well as 
 in the second sense for the Heb. iDU^ to 
 
 lie. See Gen. xlvii. 30. 2 Sam. vii. 12. 
 Job iii. 13. [For the sense of dying {or 
 lying in the grave) see 1 Kings ii. 10. 
 xi. 21.43. xiv. 20. 32. Dent. xxxi. 16. 
 Soph. Elect. V. 510. Joh. Meurs. in 
 Lycophr. p. 206. J. Mail Obss. S. iv. p. 
 1 18.] Estius observes on 1 Cor. vii. 39, 
 that '^ sleepji?ig is thus applied only to 7nen 
 that are dead, and this because of the 
 hope of the resurrection; for we read no 
 such thing of brutes." This is an ex- 
 cellent remark ; for sleeping implies 
 waking; of which the heathen poets 
 were so sensible, that when they describe 
 death as a sleep, we find them adding the 
 epithets per])etual, eternal, or the like, in 
 order to express their own gloomy notion, 
 and to exclude the idea of waking from 
 this sleep of death. Thus Moschus, Idyll, 
 iii. lin. 107, having observed that herbs 
 and plants, after seeming to die, yet revive 
 in the succeeding year, subjoins, 
 
 "AfJLfisg S' 5/ fAByd^.O!, xxi xaprepol ^ {ro<po\ av^psg, 
 
 "Eu^ojueg'^Er MA'AA MAKFO'N, 'ATE'PMONA, NH'- 
 rPETON vTTvov. 
 
 But we, or great, or wise, or brave, 
 Once dead, and silent in the grave, 
 Senseless remain ; one rest we keep, 
 One long, eternal, una'wah-cn''(l sleep. 
 
 So Catullus, lib. i. 5. 
 
 Soles occidere Sj; redirc possuni : 
 
 Nolis cum semcl occidit li-cvis lux, " 
 
 Nox est perpetua una dormienda. 
 
 The sun that sets again will rise, 
 And give tlie day, and gild the skies ; 
 But when we lose our little light, 
 We sleep in everlasting night. 
 
 Baker's ]\ledulla. 
 
 Homer, II. xi. lin. 241, says ofa hero who 
 was slain, 
 
 He slept a lra::en sleep. 
 
 So Virgil, ^n. x. lin. 745, 6. 
 
 Olli dura guies oculos, & ferreus urget 
 Somnus, in aetemam claudmUur lumina noctem. 
 
 An iron sleep o'erwhelms his swimming sight. 
 And his eyes close in everlasting night. 
 
 But, on the contrary, it was doubtless with 
 a view to the joyful hope of a resurrection 
 both of body (see Mat. xxvii. 52.) and 
 soul, that the departed saints in the O. 
 T. as well as in the New, are said to fall 
 asleep, to sleep, to sleep with their father Sy 
 Sf^c. And the Christians, says Suicer, 
 Thcsaur. in KoLfjirjTyipiop II. because they 
 
KOI 
 
 believe the resurrection of the dead, and 
 will have death rather styled Koi^-qaig and 
 VTTVOQ than ^avaroQ, call burying places 
 KotfirjTr]pta, i. e. dormitories, or places de- 
 signed for rest and sleep. To which pur- 
 pose he cites from Chrysostom, Ata thto 
 KoL avTOQ 6 TOTToc KOIMIITH'PION d)y6- 
 jua-rai, tVa [ladiJQ on bi TErO^svTrjKores Koi 
 evrdvda KEifxevoL « TcQviiKaaLV^ ItWa KOI- 
 ]Vm~NTAI KOL Kadev^Hffiv. From the 
 Greek Koiix-qTitpiov we have the Latin 
 ccemeteriinn, French cimeiiere, and Eng. 
 cernetery, for a burying-ground. 
 
 ^g^ KolfirjaiQ, log, Att. ewg, ?/, from 
 Koiy.ao]ia.i. A lying down, or taking rest, 
 in sleep, occ. John xi. 13. [See Ecclus. 
 xviii. 10. xlvi. 19. xlviii. 13.] 
 
 KoiroQ, 7], by. Varinus, says Mintert, 
 derives it from Kslb) to lie, q. toiq Tract 
 TTpoicelpEvog, lying open to all. 
 
 I. Comjuon, belonging to several, or of 
 which several are partakers, occ. Acts ii. 
 44. iv. 32. Tit. i. 4. Jude ver. 3, where, 
 says Macknight, " The salvation preached 
 in the Gospel, is called cor« wo?/, because 
 it belongs equally to all who believe ; to 
 the Gentiles as well as to the Jews ; 
 to men of all nations and conditions." 
 Comp. Tit. i. 4. [See Prov. xxi. 9. xxv. 
 24. Wisd. vii. 3. koivoq ayp. Ecclus. 
 xviii. 1. 2 Mac. ix. 26. xii. 4. (comp. 
 Polyb. xxv. 8. 4.) 3 Mac. vii. 17. See 
 Isocr. Evag. c. 4. lepbp kolvov a temple 
 open to all Greeks; Pind. Pyth. iii. 3. 
 in Juv. Sat. xv. 148, communis conditor 
 mundi ; of God. Ecclus. xviii. 1.] 
 
 II. Common, profane, unclean, polluted^ 
 dejiled; spoken of the hands, occ. Mark 
 vii. 2, (where the Evangelist explains it 
 by aviTTTOig unwashen *) — of meats, occ. 
 Acts X. 14. (Comp. ver. 28.) xi. 8. Rom. 
 xiv. 14. Comp. Heb. x. 29. Koivoc seems 
 to be used in this sense, because some 
 things, and especially some meats, which 
 were common to other nations, were, either 
 from the law or from tradition, avoided 
 by the Jews as polluted and unclean, [see 
 Joseph. A. J. xii. 12, 13. kolvovq avQpio- 
 irovQ. Hesych. and Suid. kolvov to a/ca- 
 OapTov.'} (See Pole Synops. on Mark 
 vii. 2.) We do not, however, find the 
 adjective thus applied by the LXX, but 
 in 1 Mac. i. 47. 62. So Josephus Antiq. 
 lib. xi. cap. 8. § 7, has KOINO^AFIAS 
 for eatiiig unclean meats ; and lib. xiii. 
 cap. ]. § 1. Tby KOINO'N fiiov for the 
 
 * See Kype and (?a upbell's Preface to Ma.kj p. 
 120. 
 
 454 KOI 
 
 heathenish manner of living. This ap- 
 plication of the word is, I think, Hel- 
 lenistical, or peculiar to the grecizing 
 Jews (comp. Kolvou)); though I am well 
 aware, that a passage is produced from 
 Lucian to prove it agreeable to the style 
 of the pure Greek writers. That writer, 
 De Mort. Peregr. tom. ii. p. 764, treating 
 of the Christians, after observing that 
 they worship Christ, and live according 
 to his laws, subjoins, KaTa(f>povSaiv hv 
 airavTMv et,l(rr)g, /cat KOINA' >;y«vrai. 
 '' They despise all things equally, and 
 think them common." But one can 
 hardly suppose he here means to accuse 
 the Christians of thinking «// things «w- 
 clean ; he rather seems to refer to their 
 contempt of the good things of this world, 
 and to their boundless liberality to each 
 other. Comp. Acts iv. 32, and see more iu 
 Alberti on Actsx. 15. 
 
 l^g^ Koivuo), Cj, from kolvoq common^ 
 unclean^ which see. 
 
 I. To communicate, iinpart. Thus used 
 in the profane writers. [See Thuc. i. 39. 
 iv. 4. Polyb. viii. 18. 1.] 
 
 II. In the N. T. To make common or 
 iinclean, to pollute, dejile. [Acts xxi. 28. 
 of the legal pollutions of the Jews, (but 
 understood in a spiritual sense.) Mat. xv. 
 11. 18. 20. Mark vii. 15. 18. 20. 23. 
 Heb. ix. 13. (comp. Numb. xix. 9 — ]?•) 
 Rev. xxi. 27. (where Tray Kotyovv seems 
 for Tvag Koivbg, every unclean person.) 
 comp. under Kotvoc IE Alberti Gloss; N. 
 T. p. 114. KEKoiyuiKev kpiavev and so 
 Suidas.] 
 
 III. To pronounce or call common or 
 unclean, occ. Acts x. 15. xi. 9. This use 
 of the verb is agreeable to the Hebrew 
 and Hellenistical idiom. Thus the Heb. 
 «OtD, and LXX ptaiveiy, which properly 
 signify to pollute, 7nake unclean, are used 
 for pronouncing unclean. Lev. xiii. 3, 8, 
 11, 20 3 so the Heb. nnto.and LXX Ka- 
 QoLpi'Ceiv, properly to cleanse, for pro- 
 jwuficing clean, Lev. xiii. 6, 13,1 7, 23 ; 
 and in this sense we may interpret the V. 
 UaQapLUEv in the two fore-cited passages 
 of the Acts. I^Hesych. p) Koiyov jlo; ctKa- 
 dapTov Xeye. So Albert. Gloss. N. T. 
 p. 72.] 
 
 Koiyioyecoj w, from Koiyioybg. — To com- 
 municate. 
 
 I. With a dative of the thing, To 
 communicate, partake, participate, be a 
 partaker in or of. occ. Rom. xv. 27. 1 
 Tim. v. 22. 1 Pet. iv. 13. 2 John ver. 11. 
 So with a genitive, occ. Heb. ii. 14. [(see 
 
K O I 
 
 455 
 
 KO I 
 
 2Mac. V. 20. xiv. 25. Prov. i. 11. Diod. 
 Sic. i. 74. Xeii. Mem. ii. 6'. 22, 23.) In 
 Ecclus. xiii. 1, 2. (with ii pei'son in dat.) 
 it is to associate with, be partner with, t^-c. 
 see 2 Chron. xx. 3 (J. Job xxxiv. 8. Ecclus. 
 xiii. 19. (with yntra or Trpoc.)] 
 
 II. With a dative of the jicrson, To 
 commimicaie^ distribute, imparl to. occ. 
 Kom. xii. 13. Gul. vi. 6. Phil. iv. 15. 
 [Polyb. ii. 32. 8. ii. 45. 2. i. 77. 7. /El. 
 V. M. iii. \7 . Horodian. iii. 10. 15. Thorn. 
 M. ]). 538. cd. Bernard.] 
 
 Rou'wvm, ac, ^, from koivmvoq. 
 
 I. A partaking, participation, 1 Cor. 
 X. 16. Q Others understand K-oawi/a here, 
 a means to make us partakers ; but the 
 meaning is nearly the same : it is here 
 used relative to the Lord's supper.) Phil, 
 iii. 10.] 
 
 II. A communion, fellowship, society. 
 [1 Cor. i. 9. 2 Cor. vi. 14. (comp. Ec- 
 clus. xiii. 2. 17) Gal. ii. 9. Phil. i. 5. 
 (see Paley, Hor. Paul. ch. vii. No. 1.) 
 Philem. v. 6. In Acts ii. 42. koX tt} kol- 
 vii)viq. Kal ry kXcktei tov aprov in ike use of' 
 the J.orcVs shipper in common. Schleusn. 
 Wahl says, " in meals in common, by fig. 
 liendiadys ;" but it seems ])lainly to allude 
 to the Lord's supper, which was pecu- 
 liarly called KOLvm'ia by ecclesiastical 
 \vritci*s. (see 1 Cor. x. 1 6. Dionys. Areop. 
 Hier. Eccles. ch. iii. Chrysost. Hom. x. 
 in Joh. Suicer. Obss. Sacr. p. 101. Ca- 
 saub. Exercitt. Antibar. xvi. SO. p. 445.) 
 In 2 Cor. xiii. 13, // koiviovIcc tov ayiov 
 lii'EvpaTOQ is * the fellowship of the Holy 
 Ghost ; that communication and indwell- 
 ing of the Holy C4host the Comforter, 
 by which the blessings of God the Father 
 and the Son, the grace of Christ, and the 
 love of God are bestowed on man. (see 
 Schleusn. himself, in Wv^vpa 10. )J — 
 In Eph. iii. 9, almost all the MSS., six 
 of which ancient, for Koiriovla have oiko- 
 vopiu, so that this latter seems the true 
 reading, which is accordingly embraced 
 by Mill and Wetstcin, and by Griesbach 
 received into the text. But comp. Mac- 
 knight. 
 
 * [Schleusn. (and so Roseninuller) has chosen 
 to translate it thus : " may you be partakers of 
 divine assistance," but even granting divine as- 
 sistantc to be a prober translation of ioj ay. T\v. 
 (which is granting too much, as it stands here,) 
 would an invocation of the grace of Christ and the 
 love of God be summed up with so much •wcalccr a 
 phrase as " a partaking in divine assistance ?" If 
 xo/v. is here participation^ it means a participation 
 in the gifts of the Holy Ghost, &$ a person, as tlie 
 two fonwcr arc 
 
 III. Communication, distribution, alms- 
 giving. Rom. XV. 20. 2 Cor. ix. 13. Meb. 
 xiii. 16. Comp. 2 Cor. viii. 4. [See 
 D'Oiville and Chariton, p. 135. Phavor. 
 Koiyujfia' »/ eXer]po(Tvyr}.'^ 
 
 Eg^" KoivoypiKog, r), ov, from Kouwyia. 
 Ready or willing to commufiicate, or im- 
 part, liberal, occ. 1 Tim. vi. 18. In this 
 sense it is often used in the profane wri- 
 ters. See Wetstein. [[According to Pha- 
 vorinus, it is inild and affable, sociable. 
 Demosth. p. 182. 16. ed. Ueiske and Po- 
 lyb. ii. 41. 1.] 
 
 Koij/ojydc, a, 6, rj, from Kotvou) to par- 
 take. 
 
 I. A partaker, occ. Mat. xxiii. 30. 1 
 Cor. X. 18. 2 Cor. i. 7. 1 Pet. v. 1.2 
 Pet. i. 4. Philem. ver. 17, "« partaker 
 of thy affection." Macknight. \J2 Kings, 
 xvii. 11. Prov. xxviii. 24<. Is. i, 23. Mai. 
 ii. 14. Ecclus. vi. 11. xli. 5. In 1 Cor. 
 X. 18, Kotyiorol TOV OvaiOLorrjiuov kiai, arc 
 partakers in the worship, i. e. sanction 
 the worship, according to Schleusn. j but 
 Wahl understands it of the priests sharing 
 the victims with the altar. See verses 14 
 and 20.] 
 
 II. A partner, companio7i. occ. Luke v. 
 10. 1 Cor. X. 20. {connected with demons) 
 2 Cor. viii. 23. Hcb. x. 33. [See Ecclus. 
 xli. 18. xiii. 3.] 
 
 KoLTt), r}(j, ii, from KEiTat, 3 pers. of keI- 
 pcct to lie. 
 
 I. \^A bed. occ. Luke xi. 7. (1 Mac. i. 
 5. comp. Exod. xxi. IS. and see kXIpt}. 
 2 Sam. xi. 2. Is. Ivi. 10. Xen. de Mag. 
 Eq. vii. 1 1 . &C.1 particularly the mar- 
 riage-bed. occ. Heb. xiii. 4. Plutarch, 
 cited by Wetstein on the place, uses the 
 })hrase MIAI'NEIN TirN KOI'THN r5 
 yeyyiirravTOQ, to defle his father's bed. So 
 Josephus, Ant. lib. ii. cap. iv. § 5. — 
 KOI'THN MI'ANAI Trjy at]v edeXvfrayTa, 
 attempting to defile thy bed. [See Chariton, 
 ii. 1. Lucian. Pseudomant. vol. i. p. 779. 
 Stosch Archaeolog. CEccnom. N. T. p. 17. 
 So cubile in Lactant. de Mort. Persec. a. 
 38. Xen. Cyr. iii. 3. 1.] 
 
 II. It is used as a modest term for 2W- 
 pure embraces or whoredom, occ. Pom. 
 x^ii. 13. where our translators well render 
 it chambering. Kypke cites Pindar Pyth. 
 xi. 38, and Euripides Hippolyt. lin. 154, 
 using it in the same sense as St. Paul. 
 [see Numb. xxxi. 17, 18.35. Wisd. iii. 
 17, 18. Anthol. Gr. (De Bosch.) lib. v. 
 Ep. 25. 89.] 
 
 III. lWiTr)v ex^ir, To have, retain, ©r 
 conceive seed, occ. Rom. ix. 10. The LXX 
 
KOK 
 
 451 
 
 K O A 
 
 frequently use Kolrrjv (nripjjLaTOQ , concu- 
 bitum seminis, for the Heb. ^l) nnru^. 
 see Lev. xv. 18. xviii. 20. xix. 20. Num. 
 V. 13.; and in Lev. xviii. 23. Num. v. 20, 
 KotTTj denotes tlie seed itself] answering to 
 the Heb. m:;!!^, whose ideal meaning 
 from the V. IDU^ to lie corresponds to that 
 of Kolrr} from KeTjj.aL. Schl. understands 
 seed for issue or offsjjring.'] 
 
 KotrwVj ioyoc, by from koltt]. — A hed- 
 chamher. occ. Acts xii. 20. (Comp. under 
 'Ett* L 5.) [See Eccles. x. 20. 2 Sam. iv. 
 7. xiii. 10. Exod. viii. 3. (see Tajidov, 
 and comp. Judg. iii. 24. xv. 1.) Ezech. 
 viii. 12. Joel ii. 16. 2 Kings vi.. 12.] 
 
 KuicicLvoQ, r;, qv, from kokkoq a grain. — 
 Scarlet, of a scarlet colour, so named be- 
 cause this colour was dyed with what was 
 anciently called kokkoq /3a^io/ the dying 
 grain, which Dioscorides describes as 
 ^djivog fjLiKooQ (bpyyavwdriQ, (o Trpoa-Keiprcu 
 VI KoicKOL u}Q (j)aK6i, "• a Small dry twig to 
 which the grains adhere, like lentiles." 
 But these grains, as a great author ob- 
 serves on Solinus, are within full of little 
 worms (or maggots), whose juice is re- 
 markable for dying scarlet, and making 
 that famous colour which we admire, and 
 the ancients adored. Both the insect and 
 the colour were by the Arabians called 
 Alkermes ; whence the French cramoisi, 
 and the English crimson. Kermes is a 
 name still well known among us, and is 
 nothing but the coccus of the herry-hear- 
 ing ilea; or holm oak, a dwarf tree common 
 in Palestine, in the isle of Crete, and in 
 many other countries. '' It is a very 
 valuable commodity, and serves two very 
 great uses ; the dyers in scarlet finding 
 it as valuable in their way, as the phy- 
 sicians in theirs*." [Mat. xxvii. '28. 
 Heb. ix. 19. Rev. xvii. 3, 4. (supply Ifxa- 
 riov. comp. 2 Sam. i. 24.) xviii. 12. 16.] 
 — In the LXX, kokkivoq generally answers 
 to the Heb. ^w ni^'^ID or m>b"in »:^, i. e. 
 onaggot or insect-{i(Ao\\Y double dyed, or 
 double-dyed maggot or ewiec^-colour, which 
 might confirm the above interpretation of 
 kOKxu'oe, if indeed it needed confirmation, 
 [^ee Is. i. 18. Exod. xxv. 4. Lev. 
 xiv. 4. ()'. 49. Gen. xxxviii. 2. 8. Song of 
 Sol, iv. 3. vi. 6. Josh. ii. 18. 2 Sam. i. 
 24, &c. ; the word is used for ^♦d'id, 2 
 
 * The reader, for further satisfaction, may con- 
 sult Bochart, vol. iii. p. 024, Biooke's Nat. Hist. 
 vol. iv. p. {Jl, &.C. New and Complete Dictionary 
 of Arts, in Kermes^ and especially JMons. Goguet's 
 <irigiii of Laws, &c. pu ii. b. 'J. cli. 2. art.l. p. 
 lOG. edit. Edinburgh. 
 
 Chron. ii. 7. 14. iii. 14. See Braun. de 
 Vest. Sacerdot. Salmas. Exerc. Plin. p. 
 192 and 213. Plin. ix. 41. xvi. 8. xxii. 
 2. Theophr. H. P. iii. 8.]— Kof^xoe, 
 (which is fern, when used in this sense) 
 occ. LXX, Lam. iv. 5, &c. and Aquil. 
 Song of Sol. iv. 3. Hesych. Y^okvioq kl, ov 
 ^OLViKOvv (iaTrreraL to ^ptDjua.] 
 
 KO'KKOS, H, 6. — A grain, of mustard 
 seed. Mat. xiii. 31. [xv. 20. Mark iv. 
 31. Luke xiii. 19. xvii. 6.— of corn, John 
 xii. 24. 1 Cor. xv. 37. yvuvov kokkop, a 
 mere grain. Kokkoq does not occ. in this 
 sense in LXX. See above, the last word.] 
 
 ^^ KOAA'ZO,oyuat, Mid.— To punish, 
 occ. Acts iv. 2 L 2 Pet.ii. 9- where observe, 
 that KoXai^ofxivag is used for KoXaadr}'- 
 aojxivnQ to be punished hereafter, as ch. 
 iii. 11, \vofiivb)v for XvOrjarofjieviop. So 
 avriXeyofJLevoy for avTiXeyQriao^Evov , Luke 
 ii. 34 ; a7ro(l)opTi^6iJievov for aTro^opncrojue- 
 pop. Acts xxi. 3 ; KUTapyi^iJiEprjp for Krarap- 
 yr]di](rone.P7]p, 2 Cor. iii. 7. Wolfius on 
 2 Pet. iii. 11, remarks, that the participle 
 present is sometimes put for the future in 
 the Greek writers, and cites from Thu- 
 cydides (Tvfi(})ipoPTa in the sense of what 
 W'ill jjrojit. [See Apocr. Wisd. xi. 16. 2 
 Mac. vi. 14. Thuc. ii. 87. Isocr. Panegyr. 
 c. 34. p. 90. Irmisch. on Herodian, i. 
 5. 25. Herodian iii. 11. 17. JEl V. H. 
 iii. 10. Diod. Sic. iv. 31. Xen. Mem. iii. 
 13. 4.] 
 
 ^^^ KoXafv'e/a, olq, //, from KoXaKsvio to 
 fatter, which from KoXa'E,, ukoq, a flat- 
 terer, and this the Greek Etymologists 
 derive from KoXXHaQon to stick to, adhere, 
 (to hang on, as we say,J or from koXov 
 food, meat, for which parasites ^a/^er y 
 but KoXat, may be deduced from the Heb. 
 p/H to smooth, flatter. — Flattery, adula- 
 tion, occ. 1 Thess. ii. 5. [See Albert. 
 Obss. Philol.p. 47b. Herodian i. 1. 13.] 
 
 KoXao-iCj t^oQ, Att. £wc, >/, from KoXa^o) 
 , to punish. 
 
 I. Punishment, occ. Mat. xxv. 46. [see 
 Ez. xliii. 11. Wisd. xvi. 2. 24. xix. 4. 2 
 Mac. iv. 38.] 
 
 II. Torment, occ. 1 John iv. 1 8, where see 
 Eisner, Wolfius, and Wetstein, and comp. 
 Kypke. [Others translate it here a cause 
 of stumbling, a stumbling-block, (as Ez. 
 xiv. 3, 4. 7. xviii. 30. xii v. 12.) but this 
 does not agree with the context so well.] 
 
 l^g^ KoXa^iCix), from koXa^oe a blow, 
 vvhicli from koXcltttu} to strike, beat. See 
 Heb. and Eng. Lexicon in Pj^D. 
 
 I. To buffet, to strike with the double 
 Jist ; for so the word properly signifies, as 
 
KO A 
 
 457 
 
 KO A 
 
 Theophylact iuforms us on Mat. xxvi. 
 Ko\a<{)i^eiy £Tt to Bia tCjv ')(eip<ijy TrXijTTeiVj 
 avyKcifx-KTOfxivLov rGtv ^aKrvXojy^ koI tva 
 ci(peXe<?epov enrio^ ^ta ra ypovda KOvhvXii^etv. 
 KoXa(f)i(eiv means to strike with the hands, 
 the Jingers being clenched, or, to speak 
 more briefly, to buffet with the fist. occ. 
 Mat. xxvi. 67. Mark xiv. ^b. 1 Cor. iv. 
 11. 1 Pet. ii. 20. [Not used by Attic 
 writers, see Lobeck on Phryn. 'p. 175. 
 Thomas M. says they used kovIvXIIuv in 
 this sense.] 
 
 II. To afflict, depress, occ. 2 Cor. xii. 
 7. So Chrysostom explains it by Ta-rrei- 
 vijjaiQ depression, KatcuxriQ affliction, and 
 refers 1 Cor. iv. 11, to t^he same meaning. 
 See Suicer Thesaur. in KoXafl^cj. 
 
 KoXXau), w, from KoXXa glue. 
 
 I. To glue, glue together, though I 
 know not that the verb is ever found 
 strictly in this sense ; but Wetstein cites 
 from Athenaeus x^^^^^ KoXXriaavra sol- 
 dering brass ; and Scapula gives us koX- 
 X^v aiZripov, to solder iron ; and from the 
 medical writers KoXXq,v rpavjuara, to con- 
 glutinate wounds, i. e. to reunite the 
 divided parts. [See, however, Larcher 
 and Schweighauser on Herod, i. 25, where 
 mh'jpov KoXXtjo-ig is used for '' the inlaying 
 of iron with precious metals, stones,'" &c.) 
 Hence, to make to cohere, to make fii-m. 
 see Job xxxviii. 38. xli. 14, &c.] 
 
 II. KoXXaoijiai, wpcci, governing a da- 
 tive. To cleave or adhere to, Luke x. 1 1 . 
 [See Ps. cii. 5. Job. xxix. 10. Lam. iv. 4. 
 comp. Ps. cxix. 25. Hence to be joined, 
 or Joi?i oneself to, associate oneself with. 
 see Luke xv. \b. Acts v. 13. ix. 26. x. 
 28. xvii. 34. see Plut. de Polyphil. vol. 
 11. p. 94. ^EL pi) pah'o}c — KoXXdcrQuL toIq 
 Eyrvyxnvovcn " one must not rashly joifi 
 oneself^ with those one meets with," see 
 Suicer and Wetstein. See Acts viii. 29. 
 Hence also to cleave to a person or thing. 
 Rom. xii. 9. 1 Cor. vi. 16, 17. In the 
 LXX it is often used in the same view, 
 and generally answers to the Heb. p2l. 
 See Jer. xiii. 11. Deut. xxviii. 60. Ruth 
 ii. 8. (with pera instead of the dat.) 2 Sam. 
 XX. 2. 2 Kings xviii. 6. (comp. 1 Cor. vi. 
 17). Ps. xliv. 25. Ecclus. xix. 2. (comp. 
 1 Cor. vi. 16.) 1 Esdr. iv. 20 (with Trpog) 
 and in Deut. xxix. 20, (with h) &c.] 
 
 lioXXovpioy, or, as some MSS. read, 
 KoXXvpiov, a, TO, from KtoXvu) to restrain, 
 and pu)Q a flux, running, or piio to flow. 
 [Others deduce it from KoXXvpa a little 
 loaf, (with M-hich it is sometimes syno- 
 nymous), which the collyriuni, before it 
 
 was dissolved, might resemble.] — A coU 
 Zynw/w, a topical remedy applied to the eyes 
 to repel sharp humours, occ. Rev. iii. 18. 
 
 KoXXvpiov is used by Galen, and other 
 Greek writers cited by Wetstein. [For 
 the different sorts of collyrium in use 
 among the ancients, see Celsus de Medic, 
 vi. c. 6. Paul. yEgin. iii. 28. Hippocr. de 
 Victu Acut. c 68. Dioscorid. i. c. 2. p. 
 130. Plin. H. N. xxi. c. 20. Salmasius 
 Exercitt. Plin. p. 182 and 936. Le Clerc. 
 Hist. Med. Lib. ii. c. i. p. 612. occ. in 
 Complut. and Aid. Ed. (and Alex. MS. 
 "has KoXXvpi^a) in 1 Kings xiv. 3. in sense 
 KoXXvpa; which itself occ. (in Complut. 
 Ed.) Lev. viii. 26. see Schol. on Exod. 
 xxix. 2, &c.] 
 
 ^g^ KoXXv€tT?)c^ «? o, from KoXXvtoq 
 a small coin. (So the Schol. on Aristoph. 
 Pace, lin. 1 199, explains KoXXv^ti by ei^og 
 ivreXw vopia-parog. [But KoXXvfiog also 
 means the changing of money. See Poll. 
 Onom.iii. 9. vii. 30. — Moeris, Thomas M. 
 p. 108, and Phrynichus, p. 82. (see p. 440, 
 ed. Lobeck) say that the Attics did not 
 use KoXXvfji'^rjc, but apyvpajuoi/3oc.] — A 
 iJioney -changer, one who changes money of 
 greater value into that of less. occ. Mat. 
 xxi. 12. Mark xi. 15. John ii. 15. See 
 more in Suicer Thesaur. and Wetstein on 
 Mat. xxi. 12. [Schleusner and Wahl tell 
 us, that " these KoXXv(3i>7TaL were in the 
 temple to supply the Jews with the half- 
 shekel, which they paid annually in the 
 month of Adar," (before the 25th, see 
 Ikenii Ant. Heb. Part H.ch.vi.) "orNi- 
 san," according to Wahl. See Winer 
 Biblisches Realworterbuch, p. 3. Exod. 
 XXX. 13 — 15, and Lightfoot on Mat. 
 xxi.] 
 
 KoXo€ow, w, from koXo^oq maimed, cut 
 off. [which occ. Xen. Cyr. i. 4. II, and 
 some deduce it from icoXovu) to amputate, 
 cut off, &c.] 
 
 I. To cut off. In this its proper sense 
 it is used by the LXX, 2 Sam. iv. 1 2, for 
 the Heb. |»^p. [See Symm. and Theodoj. 
 Is. xxviii. 20. Arrian. Diss. Epictet. ii. 
 10. Diod. Sic. i. 7S. Polyb. i. 80. 13. 
 Hence KoXojSox^ip mutilated in the hand, 
 Lev. xxi. 1 8, and KoXoj^oppiv in the nose, 
 or flat-nosed, ibid. KoXojioKepKog deficient 
 in the tail, Lev. xxii. 23.] 
 
 II. To cut short, shorten, occ. Mat. 
 xxiv. 22. Mark xiii. 20. See Wetstein on 
 Mat. where Chrysostom, cited by Suicer, 
 explains et pr] sKoXotwdrjaav, k. t. X. by 'Et 
 £7rt TrXiou t/wpari/Cev 6 TroXepog 'Pw/zatwv 6 
 Kara Tfjg ttoXewc, airavTeg ay cnru)XoyTO bt. 
 
K O A 
 
 458 
 
 KO A 
 
 'la^aiot. " If the Avar of the Romans 
 against the city [of Jerusalem namely] 
 had continued longer, all the Jews would 
 have fierished." [So ^Vp (which Biel 
 quotes m 2 Sam. iv. by mistake) in Prov. 
 X. 27.2 
 
 KCAnOS, «, 6. Mintert deduces it 
 from KoiKoQ hollow, or KaXvxria to cover. 
 
 I. The bosom, occ. John i. 18. xiii. 23. 
 Luke xvi. 22, 23, where comp. Mat. viii. 
 1 1 ; and observe^ that in the Treatise on 
 the Maccabees, ascribed to Josephus, but 
 probably written by a converted Jew, § 
 J 3, the seven brethren are represented as 
 thus encouraging one another to endure 
 torments and death for the sake of tlieir 
 religion, avru) yap ^avovraq y/idg 'A^pacifx 
 Kcil 'Icraafc: Kal 'la^wS viroCELflVTat elq 
 TOTS KO'AnOYH livTG>v, for then Abra- 
 liam, Isaac, and Jacob will after our death 
 receive us into their bosoms. QThe al- 
 lusion * seems to be to the meals of the 
 ancients, (and so here to the happiness of 
 heaven under the figure of a feast or ban- 
 <]uet) for, as they lay on their triclinia, 
 the head of one rested or reclined on the 
 bosom of the ucxt to him. So Abraham 
 receiving into his bosom, means placing 
 next to himself, as a mark of favour and 
 affection, (see Joh. xiii. 23). It was so 
 among the Romans. See Xiphil. in Dion. 
 p. 352, and P. Zornii Bibliotheca. An- 
 tiquar. Exeget. vol. i. p. ,536. Wahl (and 
 Schleusn. i)artly) explains Joh. i. 18. from 
 this metaphor 6 wv liq tov koXtzov tov 
 Tvarpog (comp. vs. 2.) proximus, i. e. fami- 
 liarissimus, conjnnctissimus, "nearest and 
 dearest to the Father;" quoting from 
 Cic. *' tu vero sis in sinu semper et com- 
 plexu meo." Epist. xiv. 4. See also pro 
 Cluent. 5. pro Coslio, 4. Schleusn. also 
 suggests the notion of *' the beloved Son 
 of God," from the metaphor of a father 
 nursing his child, (see note in preceding 
 page). In cither Avay it seems, as Schl. 
 allows it may, to denote Christ's equality 
 of nature and dignity with the Father. 
 Obs. in Luke, koXttol plur. is used of a 
 
 * [tn Ruth iv. 16, it is used of ctiking a child into 
 the hosom and nursing it, comp. 1 Kings xvii. lH. 
 Numb. xi. 12. sec Eisner on Joh. i. 18. Some 
 have supposed this the metaphor in Ijuke. Soe Pole's 
 Synops. In Ecclus. ix. ] . yuvalKa r'oj )i6KTrou coj the 
 wife of thy hosom., whom thou /oldest to thy losom., 
 cmbraccst with aftcction, thy hdoved xoifc, comp. 
 Deut. xiii. 6. xxviii. 54. 5G. also Gen. xvi. 5. 2 
 i>am. xii. 8. See Fesselii Advers. Sacr. Book IV. 
 ch. ix. p. 3S;i. So Tibuil IiKjue tuo cadcrct nostra 
 scnecta sinu.1 
 
 single person. See Diog. Laert, i. 85, and 
 Reitz on Lucian, vol. ii. p. 246.] 
 
 II. A loose cavity or hollow formed by 
 the doubling of a robe or garment.^ q. d. a 
 lap. occ. Luke vi. 38*, where there is a 
 manifest allusion to the long flowing gar- 
 ments of the Jews, into wliich a con- 
 siderable quantity of corn might be re- 
 ceived. Comp. Ruth iii. 15. 2 Kings 
 iv. 39. Neh v. 13. Psal. Ixxix. 12. Isa. 
 Ixv. 6. Jer. xxxii. 1 8^ In the three last 
 texts the LXX in like manner have 
 koXttoq. Raphelius and VVetstein cite 
 Herodotus and Polybius using koXttoq 
 in the same sense ; to whom Kypke adds 
 Joscphus, Plutarch, Arrian^ and Ap- 
 pian. [See Polyb. iii. 33. 2. Hcrodian 
 i. 8. 11. Apollon. Rhod. Argon, iv. 919. 
 Liv. xxi. 8. Suet. Jul. Caes. 82. 
 
 III. A bay, a creek, occ. Acts xxvii. 
 39. Homer uses koXttoq in this sense, II. 
 ii. lin. 560, Avhere Eustathius explains it 
 by -S"aAacrcra virb aKpiorrjptMy 7rEpie')(0fieprj, 
 a sea inclosed by promontories ; [^and 
 Phavorinus also in nearly the same words.] 
 Strabo and Themistius also, cited by 
 Wetstein, apply the word in the same 
 manner. QSee Herod, ii. 11, &c. Diod. 
 Sic. iii. 38. Hcrodian iii. 4. 4. Xen. H. 
 G. i. 4. 8. iv. 8. 10. Demosth. (ed. 
 Reiske) p. 1237. 1. 9, &c. So Virgil. B.'.\. 
 ii. 23. Sinus, &c. Italian ^oZ/b, Fr.goZ/c.] 
 Hence Eng. A gulph. 
 
 1^^ KOAYMBA'ii, u).— To swim. occ. 
 Acts xxvii. 43. It is used also by Achilles 
 Tatius, cited by Alberti and VVetstein. 
 'Ev/oi CE KOAYMBA^IN irEipio^Evot, Some 
 trying to swim. [^See Symm. Is. xxv. 1 1. 
 (Phavorinus derives it from persons ap- 
 pearing KoXoL or KoXojSoi cut short as they 
 swim. Dorice KoXvi^tq-v.)'] 
 
 KoXvfJL^rjdpaj ag, r/, from KoXvp^aoi). — ■ 
 A bath for swimming or bathing. So 
 Joseph us applies the word in the remark- 
 able story of Herod the Great's drowning 
 the young high-priest Aristobulus. Ant. 
 lib. XV. cap. 3, § 3. So De Bel, lib. i. 
 cap. 22, § 2. See also Bp. Pearce's Mi- 
 racles of Jesus vindicated, pt. iv. p. 63, 
 12mo. occ. John v. 2, 4, 7- ix. 7, 11- — 
 The LXX have frequently used this word 
 for the Heb. riD'in a jwol. [See 2 Kings 
 xviii. 17. Neh. iii. 15, 16. Is. vii. 3. 
 Symm. Song of Sol. vii. 4. Schleusn, and 
 Wahl inulerstand a fish-pool in Joh. ix. 
 7. 1 1 . rather than a bath. Tittman says, 
 
 on the place. 
 
 Piscator in Pole Synops. and Doddridge 
 
KOM 
 
 459 
 
 .KO N 
 
 a hathing-'housc. See Diwl, Sic. xi. 
 2.5.] 
 
 ^g^ KOAaNI'A,ac,T/. It is plainly the 
 Latin coiouia in Greek letters, which from 
 colonus an husbandman^ a N. derived 
 from the verb colo to cultivate^ and this 
 from the Heb. M^D to perfect. — A colony. 
 *' * Colonies (properly speaking) were 
 states or communities where the chief 
 ])art of the inhabitants had been trans- 
 jilanted from Rome, and though mingled 
 with the natives who had been left in the 
 conquered place, yet obtained the whole 
 power and authority in the administration 
 of affairs." " t Colonies •^vere governed 
 by the Roman laws." occ. Acts xvi. 12. 
 Comp. ver. 21, where the inhabitants of 
 the Roman colony of Philippi are called 
 Romans, as being freemen of Rome. 
 [Schleusn. says that it was not properly 
 a Roman colony, only a city, Italici juris. 
 Wahl says that it was a colony founded 
 by Julius or Augustus Ceesar, and refers 
 to JDio Cassius, li. 4. See Schwartz. 
 Monumcnta Ingeniorum, vol. ii. p. 65. 
 Tiiis word occ. in some Greek inscriptions 
 on coins. See Spanh. de Us. et Praest. 
 Num. p. lOa, &c.] 
 
 ^g^' Kofiao), w, from Kofxr]. — To have 
 lon^ hair, comatus sum, comam alo. occ. 
 1 Cor. xi. 14, 15. [Suid. andEtym. M. 
 explain KOfi^v to be prond, wanton, lux- 
 iirious, &c. See Xen. de Rep. Lac. xi. 8. 
 de Re Eq. v. 3. See Salmas. Epist. de 
 Caesarie Virorum et Coma Mulierum, 
 Lug. Bat. 1644.] 
 
 K'OMII, r)Q, i), from the Heb. Sip to 
 rise. The hair of the head, the hair 
 which arises from the head. occ. 1 Cor. 
 xi. 15. [occ. LXX, Numb. vi. 5. Ez. 
 xliv. 20. for i)-,£) long hair (See Xen. 
 Cyr. i. 3. 2. Plut. Lycurg. c. 22. M. 
 V. H. vi. 5, &c.); and for ^t^Q a tiara, an 
 ornament for the head, Ez. xxiv. 23. Suid. 
 ^opt]' y 6pi^ ri/c Kc^aXi/c. comp. Lev. xix. 
 2/. Joh. i. 20. Polyb. ii. 36. 7.] 
 
 • Rennet's Antiquities, b. iv. ch. 18. 
 
 t Lardner's Credibility of Gospel Hist. b. i. 
 ch. ii. p. 145. 
 
 t [The fact stated by Dio Cass, is this, that 
 Augustus gave it as an habitation to some of the 
 Antonian party, whom he drove from their towns 
 iti Italy to put in his own soldiers. See the notes 
 on the passage. It is called Colonia, in a coin quoted 
 by Spanhcim (as above.) Col. Jul. Aug. Philip, 
 and on a stone in Spon. I\Iisc. p. I73. Col. Jul. 
 Philippcnsis. See also Cuper de Elephant. Ex- 
 ercitt. in Salljngrc. Thes. Ant Rom. vol. iii. p. 
 loO, &c. Sec notes to Dio Cass, and Adams's 
 Kora. Ant. on the Jus Italicum, &c.] 
 
 KOMI'Za. 
 
 I. To bring, as in the liand, aiFcro. occ. 
 Luke vii. 3?" [see Esdr. iv. 5. Wisd. 
 xviii. 21. Arrian. Exp. Alex. vii. 22.] 
 
 IL Kopii^opcu, Mid. To receive to one- 
 self or into ones hand, as it M'ere, as 
 Abraham did Isaac from the dead, occ. 
 Heb. xi. 1 9. (where see Raphelius, Wet- 
 stein, and Macknight.) [comp. 2 Mac. vii. 
 
 1 1. 29.] — or as a person does his money, 
 which had been intrusted to others, occ. 
 Mat. XXV. 27, where see Wetstein and 
 Kypke. QCeb. Tab. c. 21. ctti Tovrto eXa- 
 ^ov ra Oepara, k(f w ovlkv Kbikvei tov 
 QepEvov TTciXiv Kopirraadai. See Polyb. x, 
 34. 3. Diod. Sic. xii. 8. xiv. 33; Isaeus 
 xix. 8. In LXX, comp. Gen. xxxviii. 20. 
 Hos. ii. 9. 2 Mac. x. \. to recover, as a 
 
 fort, city, &c.] 
 
 III. Mid. To receive to oneself, as a 
 recompense, whether of good, occ. Eph. 
 vi. 8. I Pet. i. 9. V. 4 ; or of evil, occ. 
 Col. iii. 25. 2 Pet. ii, 13. — as a promise^ 
 or thing promised, occ. Heb. x. 36. xi. 
 39. On 2 Cor. v. 10, Kypke remarks, 
 that Kopi^ecrdai is often spoken of rewards 
 and punishments. He cites Demosthenes 
 and 3 Mac. i. 3. Observe KopiEirai, ko- 
 pielrrQe, KopiipevoL, are from the 1st fut. 
 mid. Attic. KopiSpat for Kopiaopai. j^Sce 
 1 Mac. xiii. 37. 2 Mac. viii. 33. Tob. vii. 
 
 12. Arrian. Exp. Al. M. v. 27. 3. Xen. 
 Cyr. i. 5. 10.] 
 
 ^g^ KopdiOTepoy, Neut. Sing, of koju^/o- 
 repoc, the comparative of Kop-ibdg elegant, 
 neat, trim, [Xen. Cyr. i. 3. 8.] It is used 
 as an adverb, More elegantly. Also, Bet- 
 ter i?i health, occ. John iv. 52. So in Ar- 
 rian, Epictet. lib. iii. cap. 10. KOM^ITS 
 "EXEIN is applied to one who is recovering 
 from a fever. See Raphelius. 
 
 Koviau), to, from Kovia or kovit], which 
 is frequently found in Homer, and in that 
 poet, I believe, constantly signifies dust, 
 as II. ii. lin. 150. II. xi. lin. 151 ; but the 
 succeeding Greek writers use it for chalk. 
 [See Diod. Sic. xx. 8. Deut. xxvii. 2. 4. 
 Amos ii. 1. Lex. MS. Cyrill. Kovia' r, 
 kEvKaaia.'] Kovta, in its primary sense 
 of dust, may be very naturally derived 
 from Kvao) or Kviio to rub off, abrade, 
 comminute. Comp. under KovLoprvc. — To 
 whiten, make white by smearing with 
 chalk ajid water, to white-wash. occ. Mat. 
 xxiii. 27. Acts xxiii. 3. With respect 
 to the former text, Dr. Shaw * observes, 
 that '^ as all the different sorts of tombs 
 
 * Travels, p. 219, 220, 2d edit. 
 
Kon 
 
 460 
 
 Ko n 
 
 and sepulchres (among the Moors) with 
 the very walls likewise of their respectiv e 
 cupolas and enclosures, are constantly 
 kept clean ivhite-washed^ and beautifiedy 
 they continue to illustrate those expres- 
 sions of our Saviour where he mentions 
 the garnishing of the sepulchres, Mat. 
 xxiii. 29 ; and ver. 27, where he compares 
 the Scribes, Pharisees, and hypocrites to 
 whited sepulchres, which indeed appear 
 beautiful outward^ but are within full of 
 dead mens bones and all uncleanness. 
 Comp. Harmer's Observations, vol. iii. p. 
 449. [[They used to whiten the sepul- 
 chres to mark them, that they might not 
 touch them, and so be polluted. See 
 Winer. Biblisches Ileal w. p. 261. Wahl.] 
 — In Acts xxiii. 3, St. Paul calls the 
 high -priest Ananias, a whited wall^ " al- 
 luding to the beautiful outside of some 
 walls which are full of rubbish and dirt 
 Avdthin "^j" says Doddridge ; in whose ex- 
 cellent note on this passage may be seen 
 how justly Ananiasdeservedthischaracter, 
 and how remarkably the Apostle's pro- 
 phecy of God's smiting hiin was fulfilled 
 in his destruction, related by Josephus, 
 De Bel. lib. ii. cap. 17. § 6. 9. [occ. 
 Deut. xxvii. 2. 4.] 
 
 KovLoproQ, 5, 6, (q. koviq oprt)) from k6- 
 vie dust (which from Kvaoj or Kpio) to rub 
 off, abrade), and opio to excite, raise. — 
 Dust. occ. Mat. x. 14. Luke ix. 5. x. 11. 
 Acts xiii. 51. xxii. 23, where comp. 2 
 Sam. xvi. 13, and see Harmer's Obser- 
 vations, vol. iv. p. 202. [occ. Exod. 
 ix. 9. Is. V. 24. Deut. ix. 21, &c. See 
 Polyb.v. S5. 1. Xen. Anab. i. 8. 8.] 
 
 KoTra^w, from kottoq labour, fatigue. 
 
 I. To cease through extreme fatigue, 
 or being spent with labour. [See Ec- 
 clus. xxiii. 17. comp. 16.] 
 
 II. To cease, as the wind. So Flero- 
 dotus applies kKoiraae to the wind, lib. vii. 
 cap. 191. 7} aXXo^c KWQ avTOQ (m^epoc 
 namely) 'EGE'AON 'EKO'IlA2:E,or other- 
 wise it ceased of its own accord, occ. Mat. 
 xiv. 32. Mark iv. 39. vi. 51. The LXX 
 apply it to the stormy sea, Jonah i. 11 , 
 12, for Heb. pnm to be calm, still; — to 
 the waters of the deluge. Gen. viii. 1, 
 for ^m to assuage, and ver. 8, 1 1, for nbp 
 to be light, alleviated; — to the plague, 
 
 ♦ To this day, in the eastern countries, they 
 sometimes build their walls of day or unhurnt 
 Iricks, and then plaster them over. And at Is- 
 pahan this is said to be done with a plaster of fine 
 white stone. See Heb. and Eng. Lexicon under 
 bDn I. and Bp. Lowth's Note on Isa. xxx. 13. 
 
 Num. xvi. 48. 50, for ^Vi>J to be re- 
 strained; — to the fire of the Lord, Num. 
 xi. 2, for i>pl2^ to sink. [In Ecclus. xliii. 
 23, act. to appease.'] 
 
 KoTTETog, 5, 6, from KOTZTOfxai, which see 
 under Kottt-w II. — Vehement lamentation, 
 properly such as is accompanied with 
 beating the breast, planctus. occ. Acts 
 viii. 2. [See Gen. 1. 10. Esther iv. 3. Is. 
 xxii. 12. Micah i. 8. Zech. xii. 10. 1 Mac. 
 ii. 70. iv. 39. ix. 20. Macarius (Horn. 
 XV. p. 184.) says, if a rich man die, 
 pETCi peXio^iiop Kat dpiii'ov koi kottetov J/c- 
 Kopi^erai, &c. he is borne out to burial 
 with singing, and lainentation, and avail- 
 ing. Dionys. Hal. Ant. II. xix. XI. xxxi. 
 (ed. Huds.) Hesych. kowetoq' KopjxoQ. 
 dprjvoQ pETci \p6(l)ov ■yeipu)v, lamentation with 
 striking of the hands. See Geierus de 
 Luctu, Hebr. c. 14. §. 4. Ovid. Met. ii. 
 584. ix. 636.] 
 
 KoTT?/, y}Q, 1], from KEKoira, perf. mid. of 
 KOTTTO). — A smiting, slaughter, occ. Heb. 
 vii. 1. [Gen. xiv. 17. Josh. x. 20. Judith 
 XV. 7.] 
 
 KoTrmw, w, from kottoq labour, fatigue. 
 
 I. {^To labour, generally, to toil, labour, 
 even to great fatigue and wearitiess. occ. 
 Mat. vi. 28. Luke v. 5. xii. 27. Joh. iv. 
 38. (of labouring in tilling, comp. 2 Tim. 
 ii. 6.) Acts XX. 35. 1 Cor. iv. 12. Ephes. iv. 
 28. It is applied also to the labours of the 
 ministers of the word. See 1 Cor. xv. 1 0. 
 xvi. 16. Gal. iv. 11. Phil. ii. 16. Coloss, 
 i. 29. 1 Thess. v. 12. 1 Tim. iv. 10. v. 
 17- See also Rom. xvi. 6. i]tlq ttoXKu 
 EicoTTiatrE ELQ rjpdc, who laboured much for 
 us, to our advantage. See Wisd. ix. 10.] 
 
 II. To be fatigued or spent with la- 
 bour, occ. John iv. 6. [of our Saviour 
 being weary from his journey. Rev. ii. 
 3. occ. LXX, Deut. xxv. 18. 2 Sam. 
 xvii. 2. Jer. xvii. 16. with a part. 6vk 
 EKOTTiaaa cikoXovQCjv, I have 7iot fainted 
 
 folloiving, have not ceased tofolloiv. Is. 
 xl. 28—31. xlvi.l.] 
 
 III. To be fatigued or weary with sin, 
 misery, and the heavy yoke of the cere- 
 monial law. occ. Mat. xi. 28. Comp. 
 Acts XV. 10. Gal. V. 1. 
 
 KO'nOS, a, 6. [Some Lexicons de- 
 duce it from KEKoira, perf. mid. of kotttii)' 
 Parkhurst from ^D the j)alm of the hand."] 
 
 I. Labour, travail. [Whether manual 
 labour, see 2 Cor. vi. 5. (comp. xi. 23, 27. 
 1 Thess. ii. 9. 2 Thess. iii. 8.) or exertiotis, 
 activity, zeal i?i any cause. See 1 Cor. 
 iii. 8. (but see the use of Koiruiu) 2 Tim. 
 ii. 6.) xv. bS. 1 Thess. i. 3. (comp. Heb. 
 
Kon 
 
 461 
 
 KO P 
 
 vi. 10.) Rev. ii. 2. In John iv. 38. kottoq 
 is used for the fruits of labour. Comp. 
 2 Cor. X. ]5. Ecclus. xiv. 15. In Xen. 
 de Re Equest. iv. 2. Anab. v. 8. 3. for 
 weariness from labour.l^ 
 
 II. Trouble f disturbance, uneasiness. 
 So, KoTTOv or icoTTHQ, Trape-xeiv, to give trou- 
 ble or uneasiness to, to trouble^ disturb, 
 negotium facesso; for which the Greek- 
 writers generally use the phrase irpay 
 fiara Trapi^eiv. See Alberti on Mat. xxvi. 
 10, and Addenda, p. .505. To the pas- 
 sages he has produced may be added from 
 Theophrastus, Eth. Char. cap. 1.5, IIPAT- 
 MATA' ^oL ^/) HAPE'XE, Don't trouble 
 me. Kypke, however, Observ. Sacr. in 
 Mat. has produced from Aristotle, Probl. 
 § v. qu. 38, p. 837, ToT? ylip ^rjpdlg ro 
 irdv ipapoQ EfJ-TriTrToy KO'IIOYS eiwde IIA- 
 PE'XEIN. '^ For the whole burden lying 
 upon the thighs is apt to produce fatigue." 
 And a little after, " Walking on hard 
 ground HAPE'XOYSI KO'UOYI. fatigues 
 the muscles and sinews of the legs. See 
 Duport on Theophrast. as above, [^occ. 
 Mat. xxvi. 10. Mark xiv. 6. Luke xi. 7. 
 xviii. 5. Gal. vi. 17. (comp. Ecclus. xxix. 
 4. and Long. Pastor, lib. iii. p. 72.) In 
 Rev. xiv. 13, of the toil and labour, the 
 troubles of human life, as Job v. 7.~\ 
 
 KoTTpia, etc, V) from KO-rrpog dung, filth. 
 — Filth, dung, a dunghill, manure, occ. 
 Luke xiii. 8. xiv. 35. [occ. LXX, 1 Sam. 
 ii. 8. Neh. ii. 13. 2 Kings ix. 37. ,Tob ii. 
 8. (for 1S« the dust. Comp. Hom. II. lo. 
 640.) Is. v. 25.] 
 
 KO'nXii. 
 
 I. To cut off or down. occ. Mat. xxi. 
 8. Mark xi. 8. [See LXX, Numb. xiii. 
 24. 1 Kings v. 6. Is. x. 15. Ezech. xxxix. 
 10, &c. In 2 Sam. v. 20. it is to smite 
 or overthrow, (whence ko-kyi ; which see). 
 Comp. Josh. X. 20, &c. Hence, it de- 
 notes to vex and the like, see 1 Mac. xii. 
 24. and Duker on Thucyd. viii. 13 ; so 
 KOTTuxTLQ vcxatiou, Eccles. xii. 12.] 
 
 IL KoTTTOficu, Mid. To strike or beat one- 
 self particularly one's breasts, with the 
 hands in lainentation, so to lament, wail, 
 plangerc. Beating the breasts is mentioned 
 as a gesture of violent grief both by the 
 sacred (see Nah. ii. 7. Luke xviii. 13. 
 xxiii. 48.) and by the profane writers. 
 Thus Homer, II. xviii. lin. 30, 31, (comp. 
 lin. 50, 51.) 
 
 iT^^Qsa vtKXr\yovTO 
 
 ■Xjptr) 
 
 With their hands 
 
 All hrat their breasts. 
 
 Which is, as usual, copied by Virgil, Mn. 
 i. lin. 485, 
 
 -Tunsac jjffc^ora palmis. 
 
 -With their hands 
 
 Beatinff their breasts. 
 
 So in Ovid, 
 
 Plangere mtda mcis conabar pectora palmis. 
 Then with my hands my breasts I strove to heat. 
 
 See more to this purpose in Wetstein on 
 Luke xviii. 13. It is used intransitively, 
 Mat. xi. 17. xxiv. 30, — with the prepo- 
 sition tTTt following, Rev\ i. 7. xviii. 9. — 
 (Construed with an accusative, Luke viii, 
 52, where however the prep, kin or dia 
 seems understood. Comp. Luke xxiii. 
 27. [See LXX, Gen. xxiii. 2. 1. 10. 
 1 Sam. XXV. 1 . 1 Kings xiii. 30. 2 Sam. 
 xi. 28. Eccles. xii. 6. Zech. xii. 10. So 
 Aristoph. Lysist. 397- KoizTEaQ" "ASojpiv, 
 Beivail for Adonis. See the Schol. and 
 Herod, ii. 42. 61, and Larcher's notes, 
 where he exposes a most absurd mistake 
 of Voltaire. Comp'. also Ez. vi. 9. xx. 
 43. Jerem. viii. 2. (pass, to be lamented 
 for,) and see Feith. Ant. Hom. lib. iii. c. 
 
 15. p. 287—290. Hom. II. x'-.^*^? &c. 
 KoTrrwv, tvtttojv' Hesych. & Attice, kott- 
 TEiv Tt]v Qvpav is to knock at the door, 
 though the primary sense is to cut. See 
 Schol. Arist. as above, and Eust. p. 899, 
 and 1256. So in the pass. QaXaaaa kott- 
 Toixevr] TrpoiaiQ re, &c. is beaten upon, &c. 
 Theocr. Idyll, xxii. 15, 16.] 
 
 KO'PA/^, aKoc, 6, from tcpa^cj to cry 
 out, according to some; but it rather 
 seems a name formed by an onomatopoeia 
 from the croaking of the raven, or caw- 
 ing of the crow. So Aristophanes in Ran. 
 expresses the croaking of the frog by 
 KO'A^. — A raven, or crow. occ. Luke 
 xii. 24. [occ. LXX, Gen. viii. 7. Lev. xi. 
 
 16. See also Deut. xiv. 13 — 17. et var. 
 lectt.] 
 
 Kopafftov, TO, from Kopoc, a young man, 
 a youth, stripling. — A damsel. [Mat. ix. 
 24, 25. xiv. 11. Mark v. 41, 42. vi. 
 22, 28, Ruth ii. 8, 22, 23. iii. 2. 1 
 Sam. ix. 11. xx. 30. (see also Theodot.) 
 XXV. 42. Esth. ii. 2—9. iii. 2. Joel iii. 2. 
 Zech. viii. 5.] & al. Kopdaiou, though 
 condemned as a bad word by the old 
 grammarians, Phrynichus, Thomas, and 
 Pollux, is yet several times used by Lu- 
 cian, and frequently by Arrian, Epictet. 
 as may be seen in Wetstein on Mat. ix. 
 
KO P 
 
 462 
 
 KO P 
 
 24. Comp. also Kypke. [See Arrian. 
 Diss. Epict. iii. 2. 8. (In. i. 18 and 28. 
 Kcpan-iciov occ.) Lucian. Asin. c. 6. Jacobs. 
 Anthol. Gr. vol. i. p. 108. Walil says, 
 (from Lobeck on Phryn. p. 74.) that it 
 was applied to girls of the lower orders 
 with a certain degree of evTEXiafiug (or 
 holding them cheap) by the older Greeks 
 in conversation only, but that later writers 
 use it without this sense annexed. So of 
 Kopiliov.'] 
 
 ^" KOPBA-N. UQh.— Corhan, 6 e^^i 
 Ziafioy, which is a gift, says St. Mark, i. e. 
 an offerijig dedicated to God. So Jose- 
 phus. Ant. lib. iv. cap. 4, § 4, explains 
 Kop^dvj hiopov Se tsto m^^aivEi^ this sig- 
 nifies a gift, or offering. And in this 
 sense the Heb. N. pip (from n"ip to ap- 
 proach, and in Hiph. to offer, present,) 
 is very frequently used in the O. T. and 
 constantly by the LXX, except in one 
 passage rendered cG)pov. occ. Mark vii. 
 11*. 
 
 ^" KOPBANA-S, a, b.—The sacred 
 treasure^ or treasure dedicated to God, 
 and destined to sacred uses. So Josephus 
 expressly tells us, the sacred treasure 
 among the Jews was called Corhorias, top 
 upov Sfr)(ravp6v, KaXeiraL ^e KOPBliNA"!!. 
 De Bel. lib. ii. cap. 9, § 4. The word 
 seems plainly formed from the Chald. or 
 Syriac Nmi? or b^il'Tip, which from the 
 Heb. pip. Comp. Kop€av. occ. Mat. 
 xxvii. 6, where the Syriac version, for 
 Kojo€amr, has Kjmip h'2. [It is here 
 the same as the Ta^ocjyvXaKiov (|^uke xxi. 
 1, &c.) according to Wahl and Schleusii. 
 and this was thirteen chests in the court 
 of the women, called by Rabbinical writers 
 mnQlU^ trumpets, from their shape, v. 
 Theophyl. ad loc. Hadr. Reland. de Spo- 
 liis Templi Hierosolym. in arcu Titiano 
 (Traj. ad Rhen. 1716.) Stolberg. Exer- 
 citt. Ling. Gr. x. 382. and Winer. Bi- 
 blisches Realwort. p. 692.] 
 
 KOPE'NNYMl.— To satiate, satisfy. 
 Pass. To he satiated, satisfied, properly 
 with food. [occ. Acts xxvii. 38. (with 
 genit. see Mathiae Gr. Gr. § 330.) 1 Cor. 
 iv. 8. metaphorically. See LXX, Deuter. 
 xxxi. 20. m. V. H. i. 4. Irmisch. on 
 
 • [The trick which our Saviour meant to repro- 
 bate was this : The Jews, in order to avoid giving 
 to their parents what they asked, were in the habit 
 of saying it was offered to God, and yet they used 
 it themselves. Our Lord meant therefore to say, 
 that if they called it an offering to God, they were 
 bound to make it so really and not to use it them- 
 selves.] 
 
 Herodian. i. 13. § 10. p. 5.53. Xen. Mem. 
 iii. 11, 13.] — Kopivvvp.1, may be derived 
 from KGpoQ satiety, ahimdance, or immedi- 
 ately from the Heb. pp the light, the 
 great agent which produces plenty and 
 abundance to the earth and its inhabit- 
 ants. To denote this natural truth, 
 Plenty was represented with the emblem 
 of a horn (comp. Kepae) inverted and 
 pouring out fruits, and that, both on the 
 * coins of the Romans, and in the descrip- 
 tions of their poets. Thus Horace Carm., 
 Saicul. lin. 59, 60, 
 
 ■Apparetqtic hcata plcno 
 
 Copia cornu. 
 Plenty with her full horn appears." 
 
 And Lib. i. Ode xvii. lin. 14, &c. 
 
 Hie till Copia 
 
 Manahit ad plenum henigno 
 JRiiris honorum opulenta cornu. 
 
 Here shalt thou rural blessings know. 
 Which from Pknty^s horn shall tiow.' 
 
 Again Epist. xii. lin. 28, 29, lib. 1. 
 
 aurea frugcs 
 
 Itali(E pleno defnndii Copia cornu. 
 Plenty pours out her fruits from loaded /jor??." 
 
 Hence we may in some measure account 
 for the LXX having rendered 'il&n ^Ip, 
 the name of one of Job's daughters (Job 
 xlii. 14.) by the words 'AjuaXOamc icspac. 
 'I'laM ]^p may mean the horn inverted. 
 'ApaXdaiag Kspag is the horn of Amal- 
 thcea^ which was the name of the goat 
 feigned to have 7iursed Jupiter in his in- 
 fancy. Thus Callimachus, Hymn, in Jov. 
 lin. 48, 49. 
 
 2u 8* l9?i5-ao nlova. juoc^lv 
 
 Thou drew'st the sxnelling teat of that fam'd gcat, 
 Kind AmaltlieBa. 
 
 Whose horn was thenceforth said to have 
 '' the privilege, that whoever possessed it 
 should immediately have what they de- 
 sired; whence it came to be called the 
 horn of plenty." (Boyse's Pantheon, ch. 
 15.) The name Amalthoea is an evident 
 corruption from the Heb. n3D« a nurse, 
 with « postiixed after the Phenician man- 
 ner. See Bochart, vol. ii. 630. 
 
 * See Addison's Dialogues on Medals, and 
 Spence's Polymetis, p. 14C. 
 
KOS 
 
 4G3 
 
 KO S 
 
 KO'POS, H, by from tlic Heb. n5, to 
 which it several times answers in the 
 LXX. [£. 9. 2 Chron. ii. 10. xxvii. 5, 
 &c.] — ^ Cor*, " the largest measure of 
 capacity among the Jews, whether for 
 solids or liquids, (I Kings v. 11.) It was 
 the same as the homcr^ Ezek. xlv. 14;" 
 so equal to ten haths^ (Gr. pctToi)^ or to 
 about 75 gallons 5 pints English, occ 
 Luke xvi. 7. [Sec Lev. xxvii. 16. 
 Numb. xi. 31, &c. Joseph. A.J. xv. 9. 
 2, makes it equal 10 Attic Mcdimni. 
 See Epiphanius de Mensur. et Ponder, 
 p. 540. (Ed. Basil.) and Le Moyne Var. 
 Sacr. p. 471.] 
 
 RofT/ic'w, w, from koct^oq order. 
 
 I. To order, set in order. See Mat. xii. 
 44. Luke xi. 25. Thus also it is applied to 
 a table by the LXX, Ezek. xxiii. 41, for 
 the Heb.'ini? /o set in order. And Homer, 
 Odyss. vii. lin. 13, has dop-ov "EKOSMEI 
 2)repared supper. [Comp. Ecclus. xxix. 
 27. k6(tj.ii)(tov rpciTTf^av furnish a table. 
 
 I. 14. in xlvii. 1 1. ^0 appoint j ordain. See 
 xvi. 27.] 
 
 II. To adorn, garnish, [occ. Luke xxi. 
 5. 1 Tim. ii. 9. (comp. 1 Pet. iii. 5. 
 where it is metaphorically used.) Rev. 
 xxi. 2 J 1 9. In Tit. ii. 1 0. to do honoiir to. 
 Comp. Thucyd. ii. 42. Xen. Conviv. viii. 
 i\S. H. G. V. 4. 33. In Herod, viii. GO. 
 142. K6cri.ioy (pipeiy is to be honourable, 
 proper, becoming, comp. Soph. A]. 293.] 
 Mat. xxiii. 29 ; on which lasti text com- 
 pare 1 Mac. xiii. 27 — 30; and observe, 
 tliat it was a custom among the Greeks, 
 as well as among the Jews, not only to 
 erect, but also to repair and adorn the 
 monuments of those who had merited 
 well of them, or who had suffered an un- 
 deserved death. This was a part of what 
 the Greeks called KOSM£"IN rbv rac^ov 
 (see Kypke), or coming still nearer to 
 the phrase of St. Matthew, KOSME"IN 
 T(V MNirMA; so Xenophon, Hellen. 
 lib. G, cited by Raphelius and Wetstein, 
 whom see, as also Eisner and Wolfiuson the 
 place. To the passages they have produced 
 I add from Josephus, Ant. lib. xiv. cap. 
 
 I I, § 4, that Phasael tck^ov "EKOSMEI 
 ra> Trarpi, adorned a monument for his fa- 
 ther. [^Wahl understands it, of placing 
 little cohimnsy &c. Schleusn. translates i"t 
 here, to build up, erects i. q. oiKolopelv 
 which precedes it. occ. LXX, 2 Kings ix. 
 30. 2 Chron. iii. G. Jer. iv. 30. Ez. xi. 
 11, 13. xxiii. 40. See ^1. V. H. viii. 
 10. xi. 9, &c.] 
 
 * Sec Heb. and Eng. Lexicon in 13 III. 
 
 III. To trim, as a lamp. c»fc. Mat. xxv, 
 7. [}. e. to prepare, as above. See Munthe 
 Obss. in N. T. e Diod. Sic. p. 88.] 
 
 ^^^ Is^oapiKOQ, ij, by, from KorrpoQ the 
 world. — TVorldlij, relating to this world. 
 occ. Tit. ii. 12. Heb. ix. 1, *' a tabernacle 
 made on earth, and of earthly materials." 
 Clark [on Tit. Comp. Ylbtrpoc V. and 
 
 CttWJ'.] 
 
 KucrptoQ, «, V, ij, from k uapoQ order. — 
 Orderly, decent, occ. 1 Tim. ii. 9. iii. 2. 
 The expressions in 1 Tim . ii. 9, are very 
 similar to those of Epictetus, Enchirid. 
 cap. G2, where he says tha t women should 
 •be made sensible that th(jy arc esteemed 
 for nothing but for appea ring KO'SMIAI 
 Kal 'AIAII'MONES ky i:O*P0SrNH(. 
 [Schleusner in 1 Tim. iii . 2. understands, 
 desirous of order and n ding those below 
 him with steady discipli ne ; he refers to 
 Xen. An. vi. G. 17. (in ed. Schn. 4. 32.) 
 but it there means orderly, obedient. In 
 Eccles. xii. 9- Koapwy 7r«pa/3oXwv occurs,^ 
 but this does not agree w ith the Hebr. See 
 Perizon. on .El. V. H. xiv. 7. Gottleber 
 on Plat. Pha?d. p. 30. (on § 13.) Irmisch. 
 Excurs. ad Herodian. i. 2. 3. p. 788. Xen. 
 Hier. Y. 1. Diod. Sic. xiii. 38, &c.] 
 
 ^^" Koo-juok-joariup, opoQj b, from i:<)apoc 
 the world, and Kparog power, authority. — 
 A ruler of this woi'ld. occ. Eph. vi. 12, 
 where it is spoken of evil spirits. Comp. 
 John xii. 31. xiv. 30. [and 2 Cor. iv. 4. 
 — The Jews have received the word thu& 
 -I'tDlpionp into their langu.age, and apply 
 it sometimes to Satan (cal led also bu^ "IVo^ 
 obu^ the prince of the world, see John xii. 
 31.) and evil spirits, som etimes to kings 
 and princes. See Buxtorf. Lex. Talmud, 
 and Rabbin, fol. col. 120 5.]— The Scho- 
 liast on Aristophanes, cit ed by Wetstein, 
 applies this word to Sesr aichosis, king of 
 Egypt, as emperor of tin ', world : 2e<ray- 
 ^wcic: o (iaGiKtvQ rujy *A .lyvirtiojVf KOS- 
 M0KPA'Ti2P yeyoy^Q— 
 
 KO'SMOS, B, o. — In t he Greek writers 
 it denotes ordei', regul irity, ornament. 
 [e. g. Thuc. iii. 77. H erodot. viii. 60. 
 Xen. CEcon. viii. 20, &c. ] 
 
 I. A71 adorning, orm iment. occ. 1 Pet. 
 iii. 3. [Comp. 1 Tim., ii. 10, and Is. 
 Ixi. 10. Walil transl; ites Jam. iii. 6. 
 — 6 KoapoQ TTJg a^iKiag ihe tongue is the 
 ornament, (i. e. the glo: rser over) of ini- 
 quity. Eng. transl. a 1 vorld of iniquity, 
 and Schleusn. multitud* ) impiorum.) See 
 Prov. XX. 29. Exod. x xxiii. 5. Is. xlix. 
 IS. Jer. iv. 30. Ez. vii. 20.] 
 
 II. The world, the i> fhole frame of tl/e 
 
K O 2! 
 
 464 
 
 K O S 
 
 material heaven and earth, so called from 
 its admirable regularity and beauty. So 
 Aristotle, lib. i. De Mundo, defines Koo-- 
 fioQ, av'^rifjia e^ ^pav5j kul yrjc, Kal tCov kv 
 T'sTOiQ '7repii')(pfiev(oy (l)vaEiov' Xiyerai ^e 
 ftepioc K0'2M0S, r/ rwy oXwv TA'/5^IS k^iI 
 AIAKO'SMHSIS — a system composed of 
 the heaven and the earth, and of the 
 beings contained in them; otlierwisej, the 
 order and beautiful arrangement of the 
 universe is called Ko<t^oc. And Plutarcli. 
 De Placit. Phil. lib. ii. cap. i, says that 
 TlvBayopag ttjowt^os Mvofxaae rriv Tojy bXcjv 
 TrepioxWf K0'^3M0N, ek rrJQ ev avtw 
 TA'^^EOS. " Pythagoras was the first who 
 called the system of the universe Kocfxog, 
 from the order observable in it." [^See also 
 Plut. Gorg.] And in this the Latins 
 imitated the Greeks, as Pliny observes, 
 Nat. Hist. lib. i. cap. 4. '^ Quem Korrfiov 
 Grceci nomine ornamenti appeUaverunt, 
 nos a perfecta absolutdquc elegantia, mun- 
 dum. What the Greeks called KoarpoQ by 
 a name denoting ornament, we, from its 
 perfect and complete elegance, denominate 
 mundus." And before him Cicero (in 
 Timaeo § 10, edit. Olivet.) Hunc hac 
 varietate distinctum bene Grceci Koapog, 
 nos lucentem mundum nominaremus. [So 
 Cic. de Senect. xxii. uses " haec omnis 
 pulcritudo" in same sense, occ. Mat. xiii. 
 35. (comp. xxiv. 21. and see Gen. i. 1.) 
 XXV. 34. Luke -xi. 50. Joh. xvii. 24^. Heb. 
 iv. 3.,Ephes. i. 4. I Pet. i. 20. Rev. xvii. 
 8. (see fcara€oXr)) John i. 10. xvii. 5. 
 Acts xvii. 24. Rom. i. 20. On Jam. iii. 
 6. see "Ovrcj 2. In LXX, 6 Koapog rov 
 ovpavov often occ. for «n^. Gen. ii. 1. 
 Deut. iv. ] 9. (see Selden de Diis Syris 
 Proleg. c. 3.) xvii. 3. Is. xxiv. 21. x].*'26. 
 the host of heaven. Fuller Miscell. Sacr. 
 book I. c. 7. p. .'')8. thinks that they de- 
 duced i^n^" from nilf, whence ^il»- sple7i^ 
 dour, &c. (see Simon. Lex. Hebr. and 
 Wepter. Frag. Oitt. pt. iv. p. 43) but 
 they may have used the word as denoting 
 the regularity and order of the heavenly 
 bodies, like that of an army, which «ny 
 properly means.] 
 
 III. The eartih. Mark xiv. 9. Luke xii. 
 30. Comp. 2 Pet. ii. 5. iii. 6. [comp. also 
 2 Cor. i. 12. So tp-^ecrdai eig tov Koa-pov 
 of Christ's coming upon the earth, being 
 born, made man. See John xi. 27. comp. 
 vi. 14. ix. 39. :di. 46. (In Joh. i. 9. 
 Schl. joins lp^6p£vov with (f)u>e and not 
 with at^dpMwop). Wahl translates the 
 phrase to appear among men, (see IV.) 
 
 and the * sense is the same ; add Heb. x. 
 5. Tlie Rabbin, writers call all men b'D 
 tZ)^1i>-^i^n all that come into the world. 
 See Drusii Prseterita, Book IV. in init. 
 'Ef: TOV Kocrpov eivai is said of worldly- 
 minded persons, (see VI.) occ. John viii. 
 23. In xviii. 36. the word is used of an 
 earthly kingdom, dominion, &c. as opposed 
 to an heavenly ; and hence it is used of 
 this present world and earthly things. So 
 1 Cor. iii. 1 9. r; (xoi^ia rov Kocpov tovtov, 
 earthly wisdom, comp. 1 Cor. i. 20, 21. 
 and see aiijy. Refer to John xvi. 33. and 
 sense V. below. Hence 6 ap')(o}r tov k6(t- 
 pov tovtov, John xii. 31. xiv. 31. xvi. 
 i 1 . is used of Satan. Comp. 2 Cor. iv. 
 II. In John xvi. 3i. kyio vsviKrjKa tov 
 Koapov I have overcome the world, i. e. its 
 power to injure your faith, &c. Gal. iv. 3. 
 TO. (TTOL-^^fta TOV Kocrpov is the rudiments of 
 religion which were given to the Jews, 
 according to Schl.; but it here means the 
 Jewish religion as being more earthly, ad~ 
 dressed more to the senses. Comp. Col. 
 ii. 8. 20. See Pole Syn. Parkhurst takes 
 Mat. iv. 8. in the sense of The earth; 
 but I think the word here only means 
 Palestine. See SiKupiv^]. In Rom. i. 8. 
 perhaps the Roman empire is meant, or 
 the expression may be loosely taken for 
 everywhere.'] 
 
 IV. The world, i. e. the whole race of 
 mankind, both believers and unbelievers, 
 both good and bad. John iii. 16, 17. vi. 
 33. xii. 47. xiv. 31. Rom, iii. 19. [I 
 John ii, 2. of the whole race of mankind: 
 So Adam is called 7ra7j)p tov Koapov^ 
 Wisd. X. 1. comp. xiv. 6.] It is spoken 
 hyperbolically of a great number of per- 
 sons, as le monde in French, and the 
 world in Eng. John xii. \ 9. Comp. .lohn 
 vii. 4. xviii. 20.— of the Gentiles, as op- 
 posed to the Jews. Rom. xi. 12.— of the 
 eternal world, of that better and heavenly 
 country, which Abraham and his seed 
 were to inherit, and which was typified 
 by the earthly Canaan. Rom. iv. 13, 
 where see Macknight. 
 
 V. The wicked part of the world, 
 which constitutes the larger nwr,ber of 
 mankind. John vii. 7. xv. 18, 19. xvi. 20. 
 
 * [Observe, however, that unless in .John i. 10. 
 we refer Ipx^/xevov to av9,:w7rov, that in all these in- 
 stances the phrase is applied to Christ, and will ra- 
 ther mean his coming into the world as from else- 
 where, i. e. from heaven by av9pw7ro7r(3(9=«'«, than the 
 mere Rabbinical phrase above quoted. See Pole's 
 Synopsis on John i. 10. and comp. xii. 46.] 
 
KO Y 
 
 465 
 
 K O * 
 
 xvii. 14. Rom. xii. 2. I Cor. xi. 32. 
 1 John iii. J, 13. iv. .5. Comp. 1 John ii. 
 15. V. 19. [See Etymolo^. M. voc. Kdo-- 
 fioQ. Ernesti ad Animian. Marcell. xW. 8. 
 Phavorinus says, kug-jjiov' tovq Iv cnrKTrf^ 
 Kal ev afxapria aydpu)7rovQ Xiyei u 'Attoctto- 
 XoQ ( I Cor. xi. 32.) tVa fjit) avv rJ icoa-fjf 
 KaTaKpi6u)/.i£v. Hither also some refer 
 Jam. iv. 4. r/ (biXia rZv ktoVjuov, compliance 
 (or friendship) ivith a sinful world. 
 Wahi and Schleusn. say love of richeSy 
 &'C. (as below, VI.)] 
 
 VI. The things of' this woi'ld, as riches, 
 honours, pleasures, &c. 1 Cor. vii. 31. 
 Gal. vi. 14. Comp. 1 John ii. 15, \6. 
 [On Ko(T//og, see Joh. Floder. Diss, de 
 HonionA^niia vocabuli KoffpoQ in IScriptis 
 N. T. Upsal, 1770, 4to.] 
 
 KOTMI. — Arise, Heb. and Syr. »alp, 2 
 pers. fem. imperat. of the V. Olp to arise. 
 occ. Mark v. 41. 
 
 ^" KOYSTliAI'A, ac, ;/. It is plainly 
 the Latin custodia in Greek letters, which 
 from the N. custos, — odis, a keeper, a 
 sentinel, and this from euro, to take care, 
 and sto to stand, q. d. one who stands 
 upon guard. Further, the V. euro seems 
 to be from the N. cor the heart (which 
 from the Greek Ki]p, see under KapUa), 
 and sto to stand, from the Greek Taw, tw, 
 which see under "I'^rjpu — A watch, or 
 guard, of soldiers. Stockius observes, 
 that X'irgil in like manner uses the Latin 
 custodia for the soldiers themselves, JEn. 
 ix. liu. 166, 7, 
 
 Noctem custodia ducit 
 
 Insomnem ludo. 
 
 The guard in pastime spends the sleepless night. 
 
 QSee Senec. Epist. 70.] So Caesar, cited 
 by Wetstein, *' dispositis in vallo cus- 
 todii.s, having ])osted guards in the 
 trenches." occ. Mat. xxvii. 65, QQ. xxviii. 
 
 1 1, That this guard consisted of Roman 
 soldiers is evident from the circumstances 
 of the history * ; and Josephus, Ant. lib. 
 XX. cap. 4, § 3, and Dfi Bel. lib. ii. cap. 
 
 12, § 1, informs us, that it was usual with 
 the Roman governors to order a Roman 
 cohort to mount guard in the porticoes of 
 the temple at the solemn feasts. [Others 
 understand it of the Praetorian soldiers 
 present at our Saviour's crucifixion. Suid. 
 Kovcrrcocla' to T(p Beapiorrjpio) eTnKelpEvov 
 ffTpuTSvpa, (Tvarrjpa arpaTKjJTLKoy ; (Trifog, 
 
 Co. 
 
 * See Mackn-ght .nnd Campbell on Mat. xxvii. 
 
 (and so Hesych. nearly) the detachment 
 on duty at the prison, a military body, a 
 troop.'] 
 
 Kov<pi^(i), from tcScpog light. — To lighten, 
 make light or less heavy, occ. Acts xxvii. 
 38. The LXX apply it in like manner 
 to a ship for the Heb. bpn to lighten. .Ion. 
 i. 5. [So Achilles Tat. iii. p. 153. ottcjq 
 TO pey (iaTTTi^opEvov rfjg vrjog avaKov<pi- 
 aaipev' Polyb. i. 39. eKpid^avreg ek tCov 
 irXoiiov Ttayra ra f^apr), poXig eKOV<picray 
 rag vavg. See Raphelius and Wetstein. 
 occ. also 1 Sam. vi. 5. 1 Kings xii. 4. 10. 
 to lighten.'] 
 
 Kc^tvoc, «, 6, so called aTro r?7c icii<b6~ 
 T7]Toc, from its brightness, or from icoTrroj 
 to cut off, because made of cuttings or 
 twigs of trees. The ancient Syriac ver- 
 sion, for K6(l)iviig, has constantly used 
 p»51p, "• Cave autem credas, &c. But do 
 not imagine, says Vossius (Etymolog. 
 Latin, in Copiiinus), that this word is 
 from the Syriac pj"'s:"ip. For, on the con- 
 trary, the Syrians took this, like many 
 other words, from the Greeks."' [^Hence 
 the French, Coffin, a wicker basket, 
 (petit panier d'osier, &c. Diet, de I'Acad.) 
 from which our coffin. See Johnson.] — 
 A wicker basket, * properly of a certain 
 measure or capacity. Qocc. Mat. xiv. 20. 
 xvi. 9. Mark vi. 43. viii. 19. Luke ix. 
 17. John vi. 13.] It seems probable that 
 each of our Lord's Apostles carried his 
 basket with him. [They probably wanted 
 these baskets when among the Samaritans 
 or the Gentiles to carry their provisions, in 
 order not to be polluted by the meats, &c. 
 of other nations.] The Jews in other 
 countries made great use of these ko^ivol, 
 as appears from Juvenal, who mentions 
 them as a kind of badge of that people. 
 Sat. iii. lin. 14, 
 
 Judffiis, quorum cophinus fceiuunqne supelle.r. 
 The Jeivs equipt with baskets and with hay. 
 
 And Sat. vi. line 541, he speaks of a for* 
 tune-telling Jewess, 
 
 Coi^hino fvenoqite rclicto. 
 
 Leaving her basket and her hay. 
 
 * " Erat autem cophinus non quivis calathus seu 
 corbis, sed ceHct cujusdem vierisnrce^ ut miiius recte 
 fdcere mihi videantar vulg. lex. cum has duas sig- 
 nificationes distinguunt, x(J:C<voc, cophimis (imo co- 
 phinus seu c07-bis certae meusurcc), item, mensiircs 
 genus." Duport. in Theophrast, Eth. Char. cap. 
 iv. p. 282, edit. Needham. [The measure was tlireQ 
 yo'i;. See Hesvch.l 
 
 HH 
 
K P A 
 
 4f)6 
 
 K P A 
 
 Oil which passages Grotius (on Mat. xiv. 
 20.) observes^ that *' the Jews went from 
 Home to their Proseuchce or Oratories, 
 which were in the Aricinian wood^ at ten 
 miles distance from tlie city, furnished 
 with their hashets, and with hay to serve 
 them for a bed ;" but rather, I think, 
 (according to the late Mr. Madan's learned 
 and sensible Note on Sat. iii. line 14, in 
 his New and Literal Translation of Ju- 
 venal, which see) — to stop the interstices 
 of their wicker baskets, in which they 
 stowed the alms of provisions and money 
 they had collected; since it can hardly 
 be supposed that they should usually 
 carry about with them in their baskets 
 as much hay as would serve for a bed to 
 lie on. Dryden renders the former line 
 above quoted, 
 
 By banish'd Jews, who their whole wealth can lay 
 In a small hasket, on a tvisp of hay. 
 
 " In these baskets or little panniers, adds 
 Grotius, they used to carry along with 
 them bread." Mat. xvi. 9. Mark viii. 19. 
 [occ. Judg. vi. !9. Ps. Ixxxi. 6. and see 
 Simon. lieb. Lex. voc. "iTi. Suid. ko^ivoq' 
 ayyeiov TrXf^crdr.] 
 
 ^g^ KPABBATOS, «, h.—A couch. 
 It denotes a mean kind of bed, such as 
 the ancients used to repose themselves 
 on at noon, grabatus, or perhaps a 7nat- 
 tress *. The Syriac version renders it by 
 D^:), Mark ii. 4. Acts v. 15, & al. ♦' The 
 Greek grammarians, says Kypke, reject, 
 as vulgar and inelegant, the word /cpa€- 
 taroQ, which denotes a meaner kind of 
 bed, Phrynichus, for instance, ^rdjiirHQ 
 \iyE, aXka firj KpoG^arog. Say ^kiixttsq^ 
 but not Kpa^^aroc. Nor can it be denied 
 that greater elegance has been sometimes 
 sought in the word adinrac. Thus, ac- 
 cording to Sozomen, Hist. Eccles. lib. i. 
 cap. 1 1 , Spyridon severely reproved Tri- 
 , phyllius bishop of Ledri on this account : 
 'E7nrpa7r€tc Tpi^vWiog Zt^a^ai to TvXfidog, 
 f-TTEL TO fjr]TOV fLKELVO TTapaysiv eiQ jiiaov 
 t^irjae, to, dpov an top Kpa€€aToy Kal 
 TreptTruTEi, auifXTroha avrX th Kpa^^aTH^ fie- 
 To^aXujy TO ovoixa, ei-n-e. Kai 6 ^Ttvpiliav 
 ayavaKTy]aac^ h avyz^ e'^j;, ufXElvijJv th 
 Kpa^tarov etpriKUTOc^ oti tcliq civtS Xi^ecrip 
 iTraiffyJjyr) Ke')(py\aQaL. " Triphyllius being 
 ask'cd to preach to the people, and having 
 occasion to quote that text. Take up thy 
 
 * See lldx ai:d Eng. Lexicon in niOD XIV. and 
 
 "vv/. 
 
 Kpd^t>aTov and walk, changed the word 
 fcpaS^arov into adjiTroca. At which Spy- 
 ridon being provoked, Are you better, 
 says he, than he who said Kpa^^aTOv, that 
 you are ashamed of using his words * ?" 
 The word Kput,£aTOQ however certainly 
 occurs in approved authors. I shall not 
 repeat the j)assage in Pollux's Onomast. 
 lib. X. cap. 7, nor that in Arrian, Epic- 
 tet. lib. Iii. cap. 22, [p. SI 7, 318.] Mhere 
 Kpa€,€aTiov occurs. These have been an- 
 ticipated by Schwarzius and by Georgius, 
 Hierocrit. p. 127. " I add from Arrian, 
 Epictet. lib. i. cap. 24. p. 145. — wc rov 
 KPA'BBATON h Trav^oxa'w. "Av sv o 
 7ravdo)(evQ tt7ro0ar/j, aTroXtVij ch t^q KPAB- 
 BA'TOYS ;— as a bed at an inn. If then 
 the landlord dies, will he leave you the 
 beds? Consult also Heupelius." Thus 
 Kypke. Comp. Wetstein on Mark. [It 
 occurs Mark ii. 4, 9, 11, 12. vi. 55. John 
 V. 8 — 12. Acts V. 15. ix. 33. and is omit- 
 ted in 34. ffTpCJaov neavTw make thy bed. 
 In Mcer. aidnTiovQ, 'ArriKwC KpaiDpaTOC, 
 'EXXrjviKuiQ. Hesych. adjiTrovg, Kpa/3/3arocj 
 and he also explains fTKifXTrodioy a mean 
 little couch that would hold one person. 
 See Notes on Thorn. M. p. 799. Lobeck 
 on Phryn. p. 63. and Schwarz. Notes on 
 Olearius de Stilo N. T.] 
 
 RPA'Z^. — To cry, cry out or aloud^ 
 exclaim. [Mat. viii. 29. ix. 27. xiv. 26. 
 (of crying out in fear.) xv. 23. xx» 
 30, 31. xxi. 9, 15. Mark xi. 9. John xii. 
 13. Acts vii.57. xiv. 14. xix. 28, 32, 34. 
 xxi. 36, &c. Rev. xii. 2. (of a woman 
 crying out in childbirth.) xviii. 18, 19. 
 (of crying out in lamentation, wail^ 
 vrg, &c.) In Luke xix. 40. (comp. Ha- 
 bak. ii. 11.) 6l XiOol K£fcpai,ovTai is a pro- 
 verbial phrase, (see Drus. Prov. 11. ii. 
 Book iii. 85. Nonn. Dfcnys. Book xvi. 
 224. £i7rare TrsTpai. On James v. 4. comp. 
 Gen. iv. 1 0. In John vii. 28, it is to speak 
 out openly. See John i. 15. (comp. /cr/- 
 pvarffio.) Rom. ix. 27. Hesych. KtKpaye' 
 (pavepojg ^iap.apTvpeTaL. In Rom. viii. 15. 
 it is used of crying out in prayer. Comp. 
 Gal. iv. 6. Ps. xxviii. 1. xxx. 8. Suidas says, 
 that KEKpalojiai applied rather to the ear- 
 nestness of the prayer than the elevation 
 of the voice, ovk ettI (pMyrje aXX ettI irpo- 
 dvpiag Kal gvvtovov koX (nrovdaiag EV)(rjg. 
 occ. LXX, 2 Sam. xiii. 19. xix. 4. Job 
 xix. 7. XXXV. 9. et al. Obs. the form 
 
 * But Spyridon, in his ijeal, forgob that our S/i- 
 viour dirl not speak Greek. 
 
K P A 
 
 4C)7 
 
 K P A 
 
 KEKpa^ojxai is fut. from a new form KEKpayu), 
 which arose from perfect 2. Kskpaya of 
 kpdi;o). See Matthise Gr. Gr. § 219. iv. 
 or Fischer on Weller Gr. Gr. p. 172.] 
 1^^ KpaLTTuXr], riQ, y. 
 
 I. Properly, A head-ache, a shooting 
 pain, or conjnsion, of head, arising from 
 intemperance in wine or strong liquors. 
 So Hesychius, KpaiirdXr], // cnro '^QiCiiQ 
 HiQriQ i:e(f>a\aX'yta. KpanrdXr] denotes the 
 head-acheoccasioned by yesterday' s di'imk- 
 enness. [See Etym. M. also Eustath. and 
 Suidas, &c.] 
 
 II. Surfeiting^ excessive or intemperate 
 drinking or eating, occ. Luke xxi. 34. 
 See Wetstein. [See Alciphr. iii. 21. He- 
 rodian. i. 17. 7. and Irmisch. Exc. on i. 3. 
 3. Piut. de Puer. Educ. c. 18. 8.]— The 
 LXX have used the V. KpanraXdu} in the 
 sense of being drunk, for the Heb. 1'2'^, 
 Isa. xxix. 9 ; and for the Pleb. p^inn to 
 exult, be agitated^ Ps. Ixxviii. 65. 
 
 KpaWo)', », To^ from Kpdvov the head, 
 which from Kuprjvov the same, but pro- 
 perly the top or summit, as it is applied 
 in Homer to cities, II. ii. lin. 1 17. II. ix. 
 lin. 24 ; and to mountains, II. i. lin. 44. 
 II. ii. lin. ]67. & al. and this, I appre- 
 hend, from the Heb. \1p a horn. — A skull. 
 occ. Mat. xxvii. 33. ]\Iark xv. 22. John 
 xix, 1 7. Hence used by St. Luke as the 
 name of the place where Christ was cru- 
 cified, and commonly called in English 
 Calvary, from the Latin calvaria a skull, 
 occ. Luke xxiii. 33. Comp. ToXyoda. 
 [occ. Judg. ix-. 53. 2 Kings ix. 35.] 
 
 KpaVTTE^ov, 8, TO, so called, q. j^pepd- 
 pevov iiQ Tcicov, hanging down to the 
 ground. [It denotes the prominent part 
 of any thing, e. g. it is used in Xen. 
 H. G. iii. 2. IG. of the 7vin^s of an arimj. 
 See Eur. Supp. 6fiO. and Xen. H. G. iV. 
 C. 8. (of the front or lower parts of a 
 7nomitain.)2 — A tassel or tuft of the gar- 
 ment which the Jews in general, and our 
 blessed Lord in particular (see Mat. ix. 
 20. xiv. 36. Mark vi. 56. Luke viii. 44..) 
 wore in obedience to the Mosaic law. 
 Num. XV. 38. Deut. xxii. 12 ; and which 
 the Scribes and Pharisees affected to have 
 remarkably large, as badges of extraor- 
 dinary piety, and of uncommon obedience 
 to the divine commandment. Mat. xxiii. 
 5. See Campbell on Mat. ix. 20. The 
 above-cited are all the passages of the 
 N. T. wherein the word occurs. — In the 
 LXX it answers not only to the Heb. p]JD 
 the border, extremity,' Deut. xxii. 12. 
 Z^qh. viii. 23, but also to r\T)t thefower- 
 
 like tuft which the Jews were commanded 
 io wear on the borders of their garments. 
 Num. XV. 38, 39. These flowers were a 
 very proper and striking emblem of tlie 
 eradiation or emission of light* ; and 
 upon them they were commanded to put. 
 Num. XV. 38, a complicated lace, fTii], of 
 blue or sky-colour, an emblem of the 
 Spirit, taken from its azure appearance 
 at the extremity of the system. Was not 
 the command, therefore, for their wearing 
 such flowers on the borders of their gar- 
 ments, teaching them, in symbolical lan- 
 guage, that they Mere to consider them- 
 selves as clothed with the Sun or Light of 
 Righteousness (see Isa. Ixi. 10. Mai. iv. 
 2. Rev. iii. 18. xii. 1.); ?,^\\viviug put on 
 Christ the divine light (see Rom. xiii. 14. 
 Gal. iii. "-ly-) j and that, therefore, they 
 should ivalk as children of light, Eph. v. 
 8, putting on the new man, which after 
 God is created in righteousness and true 
 holiness, Eph. iv. 24; that they should 
 jvalk in the spirit, Gal. v. 16, 25, being 
 adorned with the complicated graces (see 
 Gal. V. 22, 23.) of which he is the Author 
 to believers } Comp. Num. xv. 39,40. [Lex. 
 Cyrill. MS.Brem. jjpao'Tre^pv to tov ipariov 
 atcpov, eviOL de to OvaavojTuv tov '^ltujvoq' 
 {Qvaavh) TOQ is a fringe properly. See 
 Herod, iv. 189. liom. II. B. 448. E. 738, 
 &c.) Hesych. Kpdcnrecii- tol tv rw cLpw tov 
 ipuTiov KtEicXcjapira pdppuTa, Kal to ixKpov 
 civTov. Schleusner says, that the colour 
 of these fringes was coccineus, but this is 
 rather crimsom or scarlet (as also the xop- 
 (pvpeoQ. See Schleusn. in voc.7rop<pvpa, &c. 
 Braun. de Vest. Sacerd. i. 14. and on the 
 spiritual allusions of this colour, ii. 26, 
 &c.) and they were n^Dn or blue (as 
 Parkluirst says) in reality. He should ra- 
 ther have said hyacinthinus. See Simon. 
 Heb. Lex. in voc. under derivat. from bbj. 
 Braun. t de Vest, i, 13, 15, &c.] 
 
 KpaTaiog, a, ov, from coa-oc strength. 
 — Strong, mighty, powerful, occ. 1 Pet. v. 
 6. [Exod. iii. 19. vi. 1. xii. 9. Job ix. 4, 
 &c. alib.] 
 
 Kparatcw, a), from KpuTaiog. — To 
 strengthen, make strong. KpuTatoopat, 
 
 * See Heb. and Eng. Lexicon in vv I. II. V. 
 
 t [Braunius determines, however, on this tlif- 
 ficult point of colours, that there were different sorts 
 of purpura. Erat purpura^ violacea ct ccrrnlea et 
 rubra, i. 14. 2. and afterwards § 3. Plur.mum 
 tamen color ruber intelligitur per purpuiam, non 
 violaceus, nee cseruleus. Those who wish to know 
 more on this subject shmild read his elaborate 
 work.] 
 
 H H 2 
 
K P \ 
 
 4GB 
 
 K P A 
 
 ujjai, pass. To be sirenglliened, to be or 
 grow strong, occ. Luke i. 80. ii. 40. 
 1 Cor. xvi. 13. Eph. iii. 16. [On 1 Cor. 
 xvi. comp. 1 Sam. iv. 9. 2 Sam. x. 12, occ. 
 LXX, Ps. XXX. 24. Ixxx. 15, 17. Kpa- 
 Tcuovy or KpaTato)df}vai virep, fTTt, is often 
 to 'prevail over. See 1 Sam. xvii, 50. (Ed. 
 Aid. and MS. Alex.) 2 Sam. x. 1]. 1 
 Kings XX. 23, &c. &c.] 
 
 Kpartw, w, from fcparoc strength. 
 
 I. 2o /«j/ strong or fast hold on, to 
 hold fast. Mat. xxvi. 48, 50. Mark xiv, 
 44, 46. Acts iii. 11, where Kypke cites 
 from Achilles Tatius, lib. v. p. 309, 'H 
 ^ev eTrex^ipei fie KPATEFN e/cct KOLfxr^Or)- 
 aofjievov. She endeavoured to retain me 
 to sleep there. [See LXX, Song of Sol. 
 and Judg. xvi. 27. to holdfast, detain, 
 (see sense I V^ also.)] 
 
 II. To hold fast, hold, detai?i. Acts 
 ii. 24. [Schleusner remarks on this 
 passage, that the sense of conquering is 
 not wholly foreign to it, and so Wahl_, who 
 takes Kpareicrdat for to be overcome. See 
 Perizon. on M). V. H. ii. 4. Suid. Kpareip, 
 viK^v. In LXX, it occ. for to subdue. 
 Josh, xviii. 1 . also of taking, (as a city.) 
 Deut. ii. 34. iii. 4. See also Habak. i. 
 10. Judg. viii. 12. 1 Mac. i. 2. ^I. V. H. 
 vii. 10. Xen. Mom. iii. 2. 1. (of con- 
 quering, getting the better of enemies) 
 Sch weigh. Lex. Herod, voc. KpuTsto. 
 Hence it is to rule over, and the like, see 
 Esther i, 1. Judg. vii. 8. according to | 
 some editions, (to lead, be at the head j 
 of.) Prov. viii. i 6. comp. Wisd. iii. 8. x. 
 
 2. and thus Schleusn. explains Rev. vii. I. 
 (but it is there rather to restrain, see I 
 VII.) Thus at KparovvTeq those in power, j 
 See 2 Mac. iv. 50. Wisd. xiv. 19. Xen. de I 
 Rep. Lac. c. ii. 1 . ; hence metaphorically, 
 to govern our passions. Prov, xvi. 32.] 
 
 III. To hold fast, maintain, retain. 
 [Mark vii. 3. (comp. Karex^- ^ ^^^' ^^ 
 2.) 4, 8. 2 Thess. ii. 15. Heb. iv. 14. 
 (where Schl. says it is to obtain (as VI.) the 
 promise) Rev. ii. 13, 14, 15, 25. iii. 11. 
 In Rev. ii. 13. Schleusn. understands it <o 
 cleave to, as also Col. ii. 19. (in sense of 
 
 following after) and so Acts iii. 1 1 . com- 
 paring 2 Sam. iii. 6. Ecclus. i. 19. (which 
 will however hardly apply.) — In Ecclus. 
 xxi. 14. it is to keep, contain, retain, as 
 knowledge.]] 
 
 IV. To lay hold on or take. In this sense 
 it is construed either with a genitive, as 
 Mat. ix. 25. Mark i. 31. Luke viii. 54; 
 or with an accusative. Mat. xii. 11. xiv. 
 
 3. xxii. (j. xxvi. 4. (Comp. Mark ix. 10, and 
 
 Doddridge there. [Wahl in that place un- 
 derstands to keep in the memory. Schleusn. 
 to keep secret, comparing iEsch. Chceph. 
 7S) Add Mat. xviii. 28. xxi. AQ. xxii. 6. 
 xxvi. 55, 57. xxviii. 9. Mark iii. 21. v. 
 41. vi. 17. xii. 12. xiv. 1, 44, 51. Acts 
 xxiv. 6. Rev. xx. 2. occ. LXX, Gen. xix. 
 16. Judg. xvi. 21.2 Sam. vi. 6. Ps. Ixxiii. 
 23. Song of Sol. vii. 8. Is. xii. 13.] 
 
 V. To hold, as in the hand. Rev. ii. 1. 
 
 VI. To obtain. Acts xxvii. 13. Poly- 
 bius, as cited by Raphelius, several times 
 uses KaraKpaTEiy Tijg TvpoQiaEiocioY obtain- 
 ing one s jjurpose ; but Wetstein produces 
 the very phrase, 'EKPATH'SAMEN TH~S 
 flPOGE'^E^S, from Galen. Comp. Heb. 
 vi. 18, on which latter text Raphelius 
 says, that Kpariiaai tlvoq means compotem 
 alicujus rei fieri, ea potiri, to become pos- 
 sessed of any thing, to obtain it; and 
 cites Acts xxvii. 13, and several passages 
 from Herodotus, Polyblus, and Arrian, 
 wliere the phrase is thus used. [See 
 Prov. xxviii. 22. In 1 Mac. x. 52. 2 Mac. 
 iv, 1 0, 27. V. 7. it is used of obtaining a go- 
 vernment.'] 
 
 VII. To hold, restrain. Luke xxiv. 1(), 
 where see Kypke. [Hev. vii. 1.] 
 
 VIII. To retain, not to remit, as sins. 
 Jolin xx. 23. 
 
 KpartTOc, I^ ov. Superlative of KparvQ 
 strong, ?nighty, poiverful (used by Homer, 
 II. xvi. lin. 181. II. xxiv. lin. 345. Odyss. 
 V. lin. 49, 148.), which from Kpciroq 
 strength. — Most strong or porverful. In 
 the IN. T. it is used only as a title of re- 
 spect 'jr dignity, Most excellent, occ. Luke 
 i. 3, (where see Campbell.) Acts xxiii. 
 26. xxiv. 3. xxvi. 25. [In Xen. de Rep. 
 L. c. viii. 1 , 2, 5. bi KpariaTOi are the chief 
 persons. Theophyl. on Acts i. 3. says, 
 Kjocirmroc, sttI twp ap^ovrwy Kai iiysfxoi'My. 
 See Lex. Xenoph. in voc. occ. LXX, 1 
 Sam. XV. 15. ra KpunaTa rbv ttoijiviov the 
 best of the sheep, et alibi.] 
 
 lipdroQ, eoQ, hq, to, most probably from 
 KtpaQ, aroQ, to, a horn, which is also an 
 emblem and synibolical name oi strength. 
 See under Kipag. — Strength, power. — 
 'Ej/ TO) Kparei Ttjt: tT^voc, Eph. vi. 10. 
 The like phrase occurs in the LXX of 
 Isa. xi. 26, for the Heb. HD f» D«. Comp. 
 Job xxi. 23. Dan. iv. 30, or 27. [Comp. 
 also Eph. i, 19. Col. i. 1 1. KpaToc is an 
 intensitive in such phrases. It occ. in 
 doxologies. 1 Tim. vi. 16. 1 Pet. iv. II. 
 V. 1 1. Jud. 25. Rev. i. 6. v. 13. comp. iv. 
 11. V. 12. Some consider it here equi- 
 valent to utro£ or rt/<//. It occ. LXX, Gen. 
 
K P A 
 
 4G9 
 
 KPE 
 
 xlix. 24. Ps. Ixxxix. 10. {tov upaVouf r/;c 
 6a\daorr]Q the violdfice, the raging of' the 
 sea) Ps. :xc. 11. Job xii. 17. Dan. xi. 1.] 
 Kara kq(ltoq. Acts xix. 20, According to 
 Urength or po7ver, i. e. powerfully^ might- 
 Uif. This phrase is used in the best 
 Greek writers. See Wetstein and Kypke. 
 [Others understand Qeov and translate, 
 bij the assistance of God^ but this is harsh 
 and unnecessary.] — lloitiv KpdroQ, Luke i. 
 51, To exert strength, to perform a 
 mighiy net, or perhaps (o gain the vie- 
 tory, as Kpdroq is often used in the ])rofane 
 writers, comp. Ps. cxviii. 16. — Heb. ii. 
 14. Tov TO KpdroQ £)(^or-a t» 5"amr«, 
 THTE'^i TOV Aid^oXor, Him who had the 
 ]K)wer of death, that is, the Devil. For 
 (lis saith the Book of Wisdom, ch. ii. 
 23, 24.) through eiivy of the Devil came 
 death into the world. Comp. John viii. 
 44. In Heb. ii. 14, " tov exov-a is the 
 participle of the imperfect, and is rightly 
 rendered, him who had the poiver of death. 
 For the Apostle's meaning is that the 
 Devil, at the beginning of the world, had 
 the power of bringing death on all man- 
 kind, by tempting their lirst parents to 
 sin. Hence he is called a murderer from 
 the beginning — and a liar and the father 
 of it, John viii. 44. — It is observable that 
 the power of death ascribed to the Devil 
 is called KpaTOQ, and not tlafrla^ because 
 lie had no right to it. It was a power 
 usurped by guile. All the baneful effects 
 of this power, Christ at the resurrection 
 will remove, at least so far as they relate 
 to the righteous." Macknight. Compare 
 the Rev. William Jones's excellent Lec- 
 tures on the Figurative Language of 
 Scripture, p. 450. lii the profane wri- 
 ters, To KpaTOQ tyELv Tivdc, Is oftcu used 
 for having political po-wer or authority 
 over. Thus Herodotus, lib. iii. cap. 69. 
 TO^ HEPSE'aN KPA'T02 "EXONTA, 
 Having the commaiid of or supreme au- 
 thority over the Persians. lb. cap. 142. 
 Tli'S U 2A'xM0Y MataVapioc— "EIXE 
 TO^ KPA'TOS. Mseandrius had the go- 
 vernment of Satnos. See more instances 
 in Raphelilis and Wetstein. [Add Soph. 
 Antig. 173. (ed. Schapf.) ^sch. Supp. 422. 
 Albert. Obss. Philol. p. 419, and Gloss. 
 Gr. p. 171. ApoUodor. Bibl. iii. 14. 6. In 
 Heur. 11. 14. {6 to KparoQ t^ofy davarov 
 the King or Lord of death) " Satan is so 
 called," says Schl. '^ being supposed by the 
 Jews to have received from God a \lo\ve\' 
 of slaying men! Sec Schcetgen. Hor. 
 Hebr. and Taliiind, p. 93.i." But tlii- 
 
 was not the only reason ; it was also 
 because he brought sin an<l therefore 
 death into the world, and still promotes 
 sin, &c. See Owen in Pole Syuops. ad 
 loc] 
 
 Kpavya^oj, from Kpavyt'i. — To cry, cry 
 out. Mat. xii. 19. xv. 22. John xi. 43. 
 [xviii. 40. xix. 6. 15. Acts xxii. 23. 
 Ezr. iii. 13. See Lobeck on Phryn p. 337.] 
 
 Kpavyj), i)c, ^, from KEKpaya, perf. mid, 
 of Kpa'C^ to cry out. 
 
 L A cry, or crying out. occ. Mat. xxv. 
 
 6. Rev. xiv. 18. — from sorrow or pain, 
 occ. Heb. V. 7 Rev. xxi 4. fin Heb. v. 
 
 7. Schl. says earnest prayer. So Suid. re- 
 ferring to I's. V. 1 . Comp. KiKpat,opaL and 
 2 Sam. xxii. 7. Ps. xviii. 6. Neh. ix. 9. 
 In LXX, it is often a cry of sorrow ., wail- 
 ing, and the like. Esth. iv. 3. 1 Sam. v. 1 2. 
 It is a shout, in 1 Sam. iv. 6. 2 Sam. vi. 1 5. 
 see Jer. iv. 19. On Gen. xviii. 20, 21., 
 Biel refers to Schol. who explains it by bold- 
 7iess and insolence; but see James v. 4. 
 and Sim. Heb. Lex. voc. npi.>J. Comp. too 
 Gen. iv. 10. We speak oi crying sins. ~] 
 
 II. A clamour, occ. Acts xxiii. 9. EpL 
 iv. 31. 
 
 Kptac, iaToq, Ion. iaoc, Att. twc- — 
 Flesh, flesh-meat. It seems properly to 
 denote ^^t'*/^ as used for food, which is its 
 most common sense in the profane writers, 
 particularly Homer, as also in the LXX, 
 occ. Rom. xiv. 21. 1 Cor. viii. 13. [Gen. 
 ix. 4. Exod. xii. 8. Prov. xxiii. 20. Is. 
 xxii. 23, &c.] 
 
 KpftVcwv, ovoQ, 6 cat rj ical to Kp£i<r(roVy 
 from KpeiTTiav. — Better, occ. 1 Cor. vii. 9, 
 38. Phil. i. 23. [Exod. xiv. 12. Judg. 
 xi. 25. (in some copies ayaQw-fpoc is read, 
 and so xv. 2.) and Prov. passim.] 
 
 Kpe/rrwv, ovoq, 6 Kal // ical to k'pslrTOv. An 
 irregular comparative. 
 
 I. Stronger, more powerful, superior, 
 or better in strength. Comp. Heb. i. 4. 
 (Thus frequently used in the profane 
 writers.) [Understand here, higher in 
 power, office, and dignity, and c/)nip. 
 Heb. vii. /. where to KpeiTTOv the higher 
 Chi office sc. or dignity) is opp. to to eAar- 
 Tov. In Chrysost. de Sacerd. iii. 6. ItI to 
 K-petTTOv ek-o(Tpi)dr], means was adorned with 
 higher dignity or excellence. See Pole 
 Synopsis.] 
 
 II. Better, more excellent. 1 Cor. xi. 
 17. xii. 31. [Heb. vii. 19. 22. x 34. xi. 
 16.35.40. xii. 24. 1 Pet. iii. 17. LXX,' 
 Judg. viii. 2.] 
 
 III. Better, more profitable. 2 Pet ii. 
 21. [or preferable. See Arit^toph. Plat, 
 
K P E 
 
 470 
 
 K r t 
 
 611. (so R-paret, Eur. Hippol, 248, for 
 KpelffCTQv h(TTL SGC Monk.) comp. Exod. xiv. 
 
 12, &C.1 
 24. 
 
 IV. Better^ more favour able. Heb. xii. 
 
 KPEMA'O, w, and KP'EMAMAI, Mid, 
 ofobsof.KPEMHMP. 
 
 I. To hang, suspend, occ. Mat. xviii. 
 6. Acts xxviii. 4. [^(in middle voice, comp. 
 Gal. iii. 13, &c.) See 1 Mac. i. 61.] 
 
 II. To hang^ as upon a cross, to crU" 
 cifij. occ. Luke xxiii. 39. Acts v. SO. x. 
 39'. Gal. iii. J 3. Bp. Pearson on the 
 Creed, art. iv. observes, that both Diod, 
 Siculus and Arrian use Kpep(iy in like 
 manner for crucifying; and so doth Jo- 
 sephus, De Bel. lib. vii. cap. 6. § 4. The 
 phrase Kpipacrcu etti iivXa is Hellenistical 
 and used by the LXX, Gen.xl. 19. Deut. 
 xxi. 22, 23, & al. for the Heb. ntVn 
 P Vi?. [See Esdr. vi. 32, &c.] 
 
 III. Kpipaffdai iv — Mat. xxii. 40, sig- 
 nifies either to hang in, i. e. [be] contained 
 in, or to hang^ depcJid, upon. The former 
 interpretation is embraced by \Vhitby, 
 who says the expression '• is a metaphor 
 taken, from the custom mentioned by Ter- 
 tuUian, of hanging up their lows in a 
 pubh'c place to be seen of all men ; and it 
 imports, that in the precepts here men- 
 tioned is compendiously contained all that 
 the Law and the Prophets do require in 
 reference to our duty to God and man." 
 Others, however, think that the ex- 
 pression KpEpaadcu Bv denotes to hang or 
 depend upon, agreeably to the Latin idiom. 
 Cassandcr and Grotius, to Mhom we may 
 add our Eng. Translators, were of this 
 latter opinion, to wdiich Stockius sub- 
 scribes, and cites the similar Latin phrase, 
 pendere in, from Cicero's Oration against 
 Piso, § 4i, edit. Olivet: ''An tu viihi — 
 dicere audes (non) in tabellis paucorum 
 judicuin, sed in sententiis omnium civium 
 fama7n nostram fortunamque pendere } 
 
 Darest tliou object to me, that our fame 
 and fortune depend not on the tablets of a 
 few judges, but on the opinions of all our 
 fellovz-citizens." Stockius further ob- 
 serves, that no passa<5;e similar to tliat of 
 St. Matthew hath ever yet been produced 
 from any Greek author; and in this I 
 think he is right : For I cannot apprehend 
 that the phrase apraadcu 'EK to hang 
 from, which is used by Plato, Plutarch, 
 ^ and Limblichus (see Eisner, Wolfms, and 
 Wetstcin), for depending upon, is pa- 
 rallel to Kpepaadat 'EN. And in Arrian, 
 i:]pictet. lib. ii. cp.p. 16. p. 215, edit. Can- 
 
 tab. KPE'MASGAI 'EK, not—'EN, is used 
 for dependi?ig upon. On the whole, with- 
 out presuming to dictate, I must confess 
 myself most inclined to the latter inter- 
 pretation. [In Judith viii. 24. on el 
 iipij)v KpiparciL rj \pv)(rj avrwy because their 
 hearts depend on us. Philo. vol. ii. p. 420. 
 Cjv ai Tov eOvovq eXttiCsq EKpEpavTO. Comp, 
 Is. xxii. 24. Seo Pind. Olymp. vi. 125. 
 Anacr. xxix. 17 * Mairaonid. de Fun- 
 damento Legis, ch. i. §, 3. says, to ac^ 
 knowledge other gods, is to deny the 
 great principle in »lVn h'2T]'^ on (literally 
 in) which all dependsr\ 
 
 KprjpvoQ, 5, 6, q. KpepapevoQ hanging. 
 So Ovid. Metam. lib. xiii. lin. 525, 
 
 Imminet ceguoribus scopulus. — — 
 A cliff o'er-hangs the deep. 
 
 A steep jjlace, a j^^^cipice hanging over 
 the ground below. Homer generally uses 
 it for the hank of a river, as 11. xxi. lin. 
 175,200,234, 244, which is frequently 
 undermined, and hangs over the water. 
 So the Poet describes the Trojans, when 
 pursued by Achilles, as hiding themselves 
 under the banks of the river Xanthus, II. 
 xxi. lin. 26, Urwaaoy vtvo KPHMNOTS 
 occ. Mat. viii. 32. Mark v. 13. Luke viii. 
 33. [2 Chron. xxv. 12, for ^bo a rock. 
 Hence tcaratcpripvti^u) to throw down a pre^ 
 cipice, (see Kara) 2 Mac. vi. 10.] 
 
 KptOj), T/c, r/. — Barley, so called from 
 Kpiv(o to separate, because the grains of 
 this corn grow separate from each other 
 in the ears. occ. Rev. vi. 6. [see LXX, 
 Exod. ix. 31. Lev. xxvii. 16, &c. Ol. 
 Cels. Hierobot. vol. ii. 239.] 
 
 KjOiOiroc, 7], ov, from Kpidi). — Made of 
 barley, barley, occ. John vi. 9, 13. [2 
 Kings iv. 42. Numb. v. 15. Judg. vii. 13. 
 Xen. As. iv. 5. 21.] 
 
 liptpa, arog, ro, from Kptvio to judge. 
 [or Kplpa.'] 
 
 I. A solemn judgment, judicial trial. 
 Acts xxiv. 25. Heb. vi. 2. — a judicial 
 sentence. Rom. ii. 2, 8. Comp. Rom, v. 
 16. [J-iaucQ decrees, statutes, ordinances. 
 See Rom. xi. 33. Comp. Ps. xxxvi. 7. cxix. 
 7b. Ezech. xxxvii. 24. I^ev. xviii. 1 . xx. 
 22. Deut. iv. 1. Comp. also Ps. Ixxii. 1. 
 Wisd. xvii. 1. Hence ttoieTv icpipa to do 
 justice. Prov, xxi. 15. xxviii. 5. Mic. iii. 
 9. vi. 8. Jer, v. 1. In Joh. ix. 39, elq Kpipa 
 means to judge, to make a separation hc' 
 tween good and had, according to Wahl; 
 but Schlcusn. says, ideo hoc consilio, on 
 
 I 
 
KP r 
 
 471 
 
 K P I 
 
 what autliority I know not. Sometimes 
 ill LXX, the word is used for appoint- 
 7ncjit^ or tier J &c. See Esdr. ix. 4. 2 Chron. 
 iv. 7. XXX. 16. Comp. Kpivio to determine^ 
 settle."] 
 
 II. A private Judgment, or pronouncing 
 a private sentence or opinion. Mat. vii. 
 2. [So 1 Tim. iii. 6. Sclil. takes eiy 
 Kpipa SiajSoXov for harsh judgment. See 
 Pole Synopsis.] 
 
 III. A being adjudged or sentenced to 
 punishment^ condemnation, damnation. 
 Mat. xxiii. 14. Luke xxiii. 40. xxiv. 20. 
 Rom. iii. 8. xiii. 2. [Gal. v. 10. 1 Pet. 
 iv. 17. 2 Pet. ii. 3. comp. Jude 4. (but 
 Wahl and Schln. in all the above pas- 
 sages understand punishment, as below, 
 IV.)] 
 
 IV. The execution of judgment, pu- 
 nishment. Mat. xxiii. 14. Mark xii. 40. 
 Jam. iii. I. 1 Cor. xi. 29. see the three 
 following verses. [See Rev. xvii. 1. xviii. 
 20. where 'iicpivev 6 Qeog to Kpiy.a vpioy el, 
 uvTfjg is, hath avenged you on her^ hath 
 punished her for the injuries done to you, 
 according to Schleusn. See Kp/vw VII.] 
 
 V. A judicial or legal contest, a law- 
 suit, occ. 1 Cor. vi. 7. [comp. Exod. xviii. 
 22. xxiii. 6. Job xxxi. J 3.] 
 
 VI. Judicial authority^ power of judg- 
 ing. Rev. XX. 4. [so Ecclus. iii. 2. of a 
 mother's authority over her child.'] 
 
 KPI'NON, a, TO. — A lily., a well-known 
 species of flower. [Mintert derives the 
 word from kptVw to separate, as having 
 separate leaves. Parkhurst from pp in 
 the sense of lighl^ as also fcp/rw itself, 
 both of which seem quite fanciful.] The 
 lily is called ir. Heb. \'CDW and n^mw, 
 from (tl>U^) its six leaves, or rather from 
 (U^1t2^) \\.s'vivid colour or whiteness*, occ. 
 Mat. vi. 28. Luke xii. 27. [In LXX, for 
 ma a flower. Exod. xxv. 31. 33, 34. 
 Numb. viii. 4. whence Schl. concludes 
 it to be used for flowers of all kinds, but 
 this does not follow, for the LXX may have 
 supposed these to be lilies. Comp. 1 Kings 
 vii. 18. 21. 25. 2 Cliron. iv. 5. See Hos. 
 xiv. 6. Is. XXXV. 1. Song of Sol. ii. 12. 
 16. iv. 5. V. 14. see Dioscor. iii. 99. Ol. 
 Celsii. Hierobot. vol. i. p. 383. Scacchi, 
 Elaeochrism Mysoth. i. p. 209. Salmas. 
 Exerc. de Homonymis Hyles latrices. 
 p. 23 1.] 
 
 • See Hel\ and Eng. Lexicon under iru'. 
 
 •j- [Sir James Smith thinks that the flower al- 
 luded to by ovir Lord was the Amaryllis Lutca. a 
 common and lirilliant liliaceous plant in the Le- 
 vant. Cut sec Christian Kcmcnibr. for Feb. loilJ.J 
 
 KPI'Nil,* [[properly, to separate. See 
 Plom. II. ft'. 302. and Schol.] 
 
 I. To judge, try in a solemn or judicial 
 manner. Spoken of men, John xviii. 31. - 
 Acts xxiv. 6. — of God, Acts xvii. 31. 
 Rom, iii. 6. [see sense IX.] — of Christ, 
 God-man, 2 Tim.iv. 1. Compare Luke 
 xix. 22. [See Job. v. 22. Rom. ii. 12. 16. 
 
 1 Cor. V. 12, 13. James ii. 12. 1 Pet. i. 
 17. ii. 23. iv. .0. Rev. xi. 18. xx. 12, 13. 
 occ. in the sense to give judgment. Prov. 
 xxix. 7. comp. Ps. Ixxxi. 1. 3. 
 
 II. With an Accusative, To judge., re- 
 gulate, rule. This seems an Hellenistical 
 sense of the V. in which the LXX use it 
 for the Heb. p, as in Gen. xlix. 16. Dan. 
 p», KptvEi shall judge his people as one of 
 the sceptre-hearers of Israel. So in Mat. 
 xix. 28. Luke xxii. 30, the promise to 
 the Apostles of sitting on thrones and 
 judging the twelve tribes of Israel imports 
 their being intrusted by Christ with the 
 government and regulation of the whole 
 Christian Church, the true Israel of God. 
 Comp. VLaXiyyEVEaia. [See 1 Cor. vi. 2. 
 and Ecclus. iv. 9. (kv rw tcpiveiv at when 
 thou judgest, rtdest,) 16. Wisd. i. 1. vi. 
 4. Artemidor. ii. 12. p. 56. Kpiveiv yap to 
 apyELV eXeyop ul 7caXaioi.~\ 
 
 III. To judge, pass sentence, or give 
 one's opiiiion in a private 7nanner. Mat. 
 vii. 1, 2. Luke vi. 37. John viii. 15. 
 [comp. Rom. ii. 1. 3- xiv. 3. 10. 13. 1 
 Cor.^v. 12. x. 29. Coloss. ii. 16. .lam. iv. 
 11. (synon. here with K-araXoXe'w, which 
 see ; but kqLvel vopov seems to mean makes 
 himself above the laiv). See also Job. 
 viii. 26. Rom. ii. 27. xiv. 22. in sense of 
 condemning and the like, which it often 
 bears.] 
 
 IV. To judge, discern, form a menial 
 judgment or opinion. Luke xii. ,57. John 
 
 vii. 24. Acts iv. 19. 1 Cor. x. 15. xi. 13. 
 
 V. To judge, think., esteem. Acts xvi. 
 15. xxvi. 8. Comp. Acts xiii. 46. I Cor. 
 iv. 5. Rom. xiv. 5, in which last text 
 KpivEtv denotes preferring one to another, j 
 (Sec Raphelius.) So in Xcnophon, Me- 
 mor. Socrat. lib. iv. cap. 4. § 16, Avliere 
 Socrates, having observed that it was a 
 law among all the states of Greece, that 
 the citizens should swear opovorjcreiv to 
 agree, he adds, " I suppose this is done 
 
 fiy(^ OTZWQ THC aVTHQ "yOpHQ KPrNliSIN 01 
 
 TToXiTcu, not that the citizens should pre- 
 
 * "Whence the Latin cerno to discern, sec ; which 
 the learned reader needs not be informed was an- 
 ciently pronounced kerno. See Ivittlcton's ami 
 Ainsworth's Diclioniirics on the IcLter C. 
 
K P I 
 
 472 
 
 KPl 
 
 Jer the same dances, nor that they sliould 
 comme?id, ETrawojatr, the same musicians, 
 nor that they vshould choose, aipoJvTaL, the 
 same poets," &c. Thus also Menander, 
 p. 230, lin. 245, edit. Cleric. 
 
 AufS-9 a. KPI'NAI rev yctyUtTv yWsAXoi'Ta SeT, 
 "Hto< 7r^oa?iv»} o-^yr^, >j yjiy\?\i rpoTirov. 
 
 " There are two things of which he who means 
 to marry must choose or prefer (one), either a 
 pleasing countenance, or good morals." 
 
 VI. J'o Judge jjroper, determine. Acts 
 XV. 19. xvi. 4. XX. 16. xxi. 25. xxv. 25. 
 [see Acts iii. 13. xxvii. 1.] KeicpiKa, I 
 have decided or dctermified. 1 Cor. v. 3. 
 It implies a ^/ixed resohtioii or deter- 
 viinatipn, and is thus used in the profane 
 writers, especially several times by Ar- 
 rian, Epictet. ii. cap. 15. See Wetstein. 
 [Add also 1 Cor. ii. 2. vii. 37. 2 Cor. ii. 
 i. Tit. iii. 12. comp. Judith ii. 3. 3 Mac. 
 i. G. Polyb. iv. 66. M\. V. H. i. 34. See 
 Krehsii Notae ad Decreta Roman. j)ro Ju- 
 dicis, p. 171. Cic. Fam. vii. Ep. 33. mihi 
 judicatum, i.e. constitutum est. Esdr. vi. 
 22.] 
 
 VII. To adjudge to punishment, con- 
 demn. John iii. 17, 18. vii. 51. Acts xiii. 
 27. I^Comp. Joh. viii. 50. xvi. 11. xii. 
 47. (comp. iii. 17, IS.) where it is opp. to 
 rrio'Ctiv. xvii. 31. In all the above passages 
 Schl. understands to imnish. See LXX, 
 Is. xlvi. 16. Ezech. xxxviii. 22. Acts vii. 
 7. Rom. ii. 12. 2 Thess. ii. 12. Heb. x. 
 30. (or to judge^ see also xiii. 4.) 1 Pet. 
 iv. 6. Rev. vi. 10. xvi. 5. xviii. 8. 20. 
 (comp, Kpl^a). See Kara/cptVw.J 
 
 VIII. To furnish matter or occasion 
 for condenmation, to condemn in this 
 
 sense. Rom. ii. 27. Comp. KarajcpjVw II. 
 
 IX. Kpivofiai, Pass. To be Judged, i. e. 
 to be brought or called into Judgment, to 
 be called in question, in jus vocari. Acts 
 xxiii. 6. 'xxiv. 21. xxvi. 6. KpUofxat is 
 used in the same sense both by Lysias and 
 Demosthenes. See Wetstein on Acts 
 xxxiii. 6. [^comp. Acts xxv. 9, 10. 20. 
 (see next sense). So Judicare in Latin. 
 Livy xxvi. 3. xliii, 1 6.] 
 
 X. KptVo^^at, Mid. and Pass. To be 
 Judged, i. e. to enter into a Judicial con- 
 test with, to implead, sue. 1 Cor. vi. 1. 
 With a dative following, occ. Mat. v. 40 ; 
 — with the preposition pera with. occ. 1 
 C(tr. vi. 6. [comp. Gen. xxvi. 21. Judg. 
 viii. I . (al. cieXe'^avTo) xxi. 22. Job xxxi. 
 13. Jer. ii. 9. 36. Mich. vi. I I. Hds. ii. 2. 
 hixni. iii. 3(). Eccles. vi. 10.] 
 
 XT. KpipEfrdai h, To be Judged by^ 
 occ. 1 Cor. vi. 2. This phrase is by no k 
 means merely Hebraical or Hellenistical, * 
 but is often used in the Greek writers, as 
 may be seen in Wetstein. 
 
 Kp/o-tc, toe, Att. vjiQ, )/, from KeKpiaat, 
 2 pers. perf, pass, of KplvM to Judge. 
 
 I. Judgment. John v. 22, 30. vii. 24. 
 viii. 16. Comp. John xii. 31. xvi. 8. 11. 
 Rev. xix. 2. Spoken of the final Judg- 
 ment. Mat. xii. 36, 41, 42. [comp. x. 15. 
 xi. 22. 24. Mark vi. 11. Luke x. 14. xi. 
 31, 32. 2 Thess. i. 5. 1 John iv. 17. 
 Jude 6. Rev. xiv. 7.] 
 
 Kpiaiv TToiaip, To pass Judgmefit or 
 sentence. John v. 27. Jude ver. 15. This 
 expression is thus applied in the best 
 Greek writers. See Raphelius, Wetstein, 
 and Kypke on Mat. and Macknight on 
 Jude. Qln Deut. x. 1 8. Troiwv Kpiatv Tcpo- 
 (7r}XvT0), &c. that trieth the cause of (or 
 for) the stranger, (unless Kpiatg is here 
 Justice or right). Xen. H. G. v. 2. 35. 
 'l(Tpi]vioi Kpiaiv TToieiv to bri?ig Ismenius to 
 trial. In LXX, see Deut. xvi. 1 S. for Judg- 
 ment. In sense of statutes, ordinances^ 
 &c. (comp. Kpt/za), the word occ. Deut. iv. 
 5. 14-. xi. 1. Exod. xv- 25. Ps. cxix. 137. 
 Rev. xvi. 7. It is used also for custom, 
 (that which is usual, quasi appointed, from 
 Kpivix) to determine, settle, &c.) See Ezr. 
 iii. 4. Judg. xviii. 7- 2 Chron. xxxv. 13. 
 — for cause (in a judicial sense). Exod. 
 xxii. 9. xxiv. 14. .Jer. v. 28. Comp. Ps. 
 cxxxix. 12. Prov. xxiii. 29. (or strife.)'^ 
 —KpiaiQ (JXacr^rjpoQ or ftXaa^rjpiac, A 
 reproachful or railing Judgment or sen- 
 tence, occ. 2 Pet. ii. 11. Jude ver. 9. See 
 W^olfius and Macknight. 
 
 II. Judgment, Justice, occ. Mat. xxiii. 
 23. Comp. Mat.' xii. 20. [see LXX, Is. 
 xxxii. L xlii. 1, 2. Some explain it true 
 doctrine. ~\ 
 
 III. Judgment of condemnation, con- 
 demnation, damnation. Mark iii. 29. 
 John V. 24, 29. [See Heb. x. 27. Hev. 
 xviii. 10. 1 Tim. v. 24. (others blame) 
 James ii. 13. (or Judgment) 2 Ve\. ii. 4. 
 of future punishment. In Acts viii. 33. 
 Bretsch. Wahl and Schl. understand pu- 
 nishjnent. Comp. Is. liii. 8.] It also im- 
 plies the punishment consequent on con- 
 demjiation. Mat. xxiii. 33. 
 
 IV. The cause or ground of condemna- 
 tion ov 2'>'ii'nishment. John iii. 19. 
 
 V. A particular court of Justice among 
 the JeM^s, consisting of twenty-three men -, 
 which, before the Roman government was 
 established in Judea, had the power of life 
 
K P I 
 
 473 
 
 KP Y 
 
 and death, so far as its jurisdiction extend- 
 ed, and punished criminals by strangling 
 and beheading, occ. Mat. v 2 1 , 22. [So Bp. 
 Middleton.] The learned reader may do 
 well to consult on this subject Rayni. ]\Iar- 
 tin, PugioFid.pt. ii. cap. 4, § 4, and Voisin's 
 Notes. [^See Iken. Ant. Heb. part ii. ch. 
 iv. § 20. & seq. Schleusn. understands the 
 seven judges mentioned by Joseph. Ant. 
 iv. 8. 14 & 38. Bell. p. 'ii. 20. 5. (but 
 see Iken. § 31.) and refers to Deut. xvi. 
 18. as also Bretschu. who adds 2 Chron. 
 xix. .5. ; but nothing is said there of the 
 numhcr. See Krebs. Obss. Flav. p. 19. 
 Rhenferd. Diss, de X. Otiosis. (Iken. as 
 .above), and Possini Spicileg. Evang. p. 45.] 
 KpiTi'ipiov, «, TUj from KetcpL-ai, 3 pers. 
 perf pass, of Kpivio io judge. 
 
 I. Judgment^ the act or authority of 
 jiidgi?ig or determining, occ. 1 Cor. vi. 2. 
 
 So Lucian, Bis Accusat. torn. ii. 331. 
 'OvUv iiye'iTaL KPrTII'PION aXtidsg etvai. 
 He thinks r\o judgment is true. 
 
 II. A judicial contest or controversy, a 
 law-suit. occ. 1 Cor. vi. 4. 
 
 III. A judgment-seat, a trlou7ial, a 
 court of judicature, occ. Jam. ii. 6. In this 
 sense it is used not only by the LXX, 
 Jud. V. 10, for the Heb. pa, (comp. 
 Theodotion in Dan. vii. 10, 26,) but also 
 commonly by the Greek writers, particu- 
 larly by Diodorus Siculus, and Polybius. 
 See Wetstein. [^Comp. also Exod. xxi. 
 6. Susann. vs. 49. Pausan. Corinth, ii. 
 156. Polyb. ix. ^'^. 12. xvi. 27- 2. Other 
 words in — r]pLov mean a place, as ^ftryuw- 
 
 TfjplOV, &c.] 
 
 KpiTtjQ, 5, 6, from Kpipio to judge. — A 
 judge. [See Mat. v. 25. xii. 2/. Luke 
 xi. 19. xii. 58. xviii. 2. 6. where 6 kpitijq 
 Tfjg a^LKiag is the unjust judge. Acts x. 
 42. xviii. 15. 2 Tim. iv. 8. Heb. xii. 23. 
 James ii. 4. icpiTal BiaXoyicrixwy voyrj- 
 pCjy, iniquitous, unjust judges, iv. 11. 
 comp. Kpiycj. occ. JDeut. i. 16. xvi. 18* 
 1 Sam. xxiv. 16. Ezr. vii. 25, &c. In 
 Acts xxiv. 1 0. it is applied to P'elix. In 
 Acts xiii. 20. of the Judges * from Joshua 
 to Samuel. Comp. Judg. ii. 16, 18, 19. 
 Ruth i. 1 . occ. also for rulers, governors, 
 cS:c. Ecclus. X. 2, 24. Esdr. ii. 1 7. Epist. 
 Jerem. 14. Joseph. Ant. vi. 5. 4.] 
 
 ^S^ KpiriK-oc, y, by, from Kpivw to 
 judge, discern. — Able to discern, a dis- 
 cerner. occ. Heb. iv. 12. [Adjectives in 
 
 * [Called D*t0S)Ty xar' tldx^i^ whence the Cartha- 
 ginian Siiffetes. liiv. xxx. 7. 5. On the connexion 
 between the Carthaj^in. and tlie Heb. languages, 
 consult 8i.iden dc Dili, jjyris, Prole;^. ch. 2.] 
 
 — iKOQ denote skill in any matter as fiovffi' 
 
 KOC, &C.] 
 
 KPOra. Eustathius thinks it formet! 
 by an onomatopoeia from the sound; 
 others derive it from Kepag a horn, q. 
 K€j08w to strike with the horn. — To knock, 
 as at a door, of which only it is spoken 
 in the N. T. In this sense it is applied 
 also by the Greek writers, Xenophon, 
 Plato, and others. See Wetstein on Mat. 
 vii. 7. [occ. (with or Mithout rriv dvpay). 
 Mat. vii. 7, 8. Luke xi. 9, 10. xii. 36. 
 xiii. 25. Acts xii. 13, 16. Rev. iii. 20.^ 
 Judg. xix. 22. Song of Sol. v. 2. Judith 
 xiv. 14. Schleusner says, that Kpoveiv 
 is used of knocking from without for 
 eiitrance, -ihoipeiy (crepare) of k?iocking 
 from within to give wanting that the door 
 was to he opened (which anciently opened 
 outwards.) Grsev. ad Lucian. Soloec. vol. 
 ii. p. 758. Hemsterhuis. Arist. Plut. vs.. 
 1098. p. 414. Xen. Symp. i. 11. Lobeck 
 on Phryn.p. 177. Piers, on Moer. 21 1.] 
 
 KpvTrror, ?), by, from KpvTtrb). — Hidden, 
 secret, [occ. Mat. x. 26. (comp. Mark iv. 
 22. Luke viii. 17. xii. 2.) Rom. ii. 16. 
 (comp. I Cor. iv. 5. xiv. 25. 2 Cor. iv. 2. 
 and LXX, Ps. Ii. 6 or 8. Ecclus. i. 30. iv. 
 18.) In Mat. vi. 4. kv tw KpvTrrfo (and 
 Joh.'vii. 4. 10. xviii. 20. ey Kpvirri^) is in 
 secret. On vs. 6. 6 ky rw /cpvTrrw. Schl. says, 
 ky TM rapieib), vs. 6. 18. it seems rather, 
 he that is in secret, or is even in the most 
 secret places, generally, or that is him- 
 self in secret, unseen,) ibid. 6 pXeirioy ky 
 rw KpvTrTtf, that seeth (things that are) 
 in secret ; others not so well, that seeth, 
 himself unseen. Rom. ii. 29. 6 ky t^ 
 KpvTrrtd 'lov^aiog that is in the heart or 
 inwardly, a Jew, i. e. spiritually. Comp. 
 1 Pet. iii. 4. 6 fcpv-rrrbg riig Kap^iag avQpw- 
 TTog the inward man of the heart. (Schl. 
 conjectures from verse 3. Koafubg for iiv- 
 dpiOTTog without any necessity.)'^ KpvTrrt), 
 ijg, »/, fem. agreeing with X'V" place un- 
 derstood, but used as a N. substantive for 
 a subterranean place or vault, '• Crypta, 
 testudo subterranea, locus abditus et ca- 
 meratus." Hederic's Lexic edit. Morell, 
 1766. occ. Luke xi. 33. [Others deem 
 the fem. used by a Hebraism for neut. 
 Bretschn. says, a place used to hide things 
 in. occ. 1 Kings vi. 4. (comp. Ezech. 
 xl. 17. dvpiSeg KpvxTai) Ezech. viii. 12. 
 Wisd. vii. 21, &c. 
 
 KFYUTQ,. 
 
 I. To hide, conceal. [(1.) Literally. 
 Mat. V. 14.* xiii. 44. xxv. 25. Job. viii. 
 * [5:ome translate the verb here. To hide again.} 
 
KP Y 
 
 474 
 
 KT A 
 
 59. ekpvjjTf Kctl k'mXQe, where some say, 
 he * went out unperceived, taking tKp' 
 Kal as equivalent to an adverb by an He- 
 braism, as Wahl and Gesenius ; Schl. says, 
 withdrew himself from their rage, going 
 out of the temple, comparing Herodian. 
 iii. 4. 14. V. 4. 21. vii. 2. 10. but these 
 are unlike in construction. Comp. Job. 
 xii. 36. xix. 38. padr]Tr/g KEKpyfifxipoe se- 
 cretly a disciple. 1 Tim. y. 25. Heb. xi. 
 23. Rev. vi. 15.] 
 
 [(2.) Metaphoricalljr, of things, not un- 
 derstood, dark sayings, &c. Mat. xiii. 35. 
 Luke xviii. '64. xix. 42.] occ. LXX, 1 Sam. 
 x. 22. Jer. xxiii. 24.] 
 
 II. To lay up, reserve. Col. iii. 3. 
 (Comp. ch. i. 5. 2 Tim. iv. 8.) Rev. ii. 
 17) ^ayeiv otto t5 yuavj'a r« KeKpvppeya, 
 to eat of the hidden rnanna, or rather, of 
 the manna laid up, i. e. to partake of that 
 spiritual support to life eternal, which is 
 derived from Christ, now laid up, recon- 
 ditus, in heaven (comp. Col. iii. 3, in 
 Greek,)- and which was typified by the 
 manna laid up in a golden vessel in the 
 Holy of Holies of the Tabernacle. Comp. 
 Exod. xvi. 33, 34. Heb. ix. 4, and see Vi- 
 tringa and Johnston on Rev. [oqc for 
 laying up, Ps, xxxi. 19.] 
 
 ^g^ Kpv^aWi'Cu), from Kpv'^aXkog. — 
 To shine like crystal, occ. Rev. xxi. 1 1 . 
 [Comp. Wisd. xix. 21. (kpvaraXXofi^j/C.)] 
 
 Kpv-aXXos, «, 6, from Kpvog cold, and, 
 '^eXXojj.cu to concrete. 
 
 I. Ice, water concreted hy cold. Thus 
 frequently used in the profane writers, 
 and in the LXX, Job vi. 16. Ps. cxlviii. 
 8, in Wisd. xvi. 22, and Ecclus. xliii. 20, 
 or 24. [In Numb. xi. 7. some take it for 
 hail. See Test. xii. Patr. p. 546.] 
 
 n. Crystal.^ so called from its resem- 
 blance to ice. occ. Rev. iv. 6. xxii. 1 . — So 
 the Heb. Hip signifies both' ice and 
 crystal, and Kpv'^aXXoQ in the LXX an- 
 swers to that word in the former sense. 
 Job. vi. 16. and in the latter, Ezek. i. 22. 
 [See Isaiah liv. 1 2. Plin. Ii. N. xxxvii. 
 
 2.] 
 
 Kpv(pri. It seems properly the dative 
 fcm. of Kpv(j)dQ secret, from KpvTrroj to hide, 
 and is used adverbially for ey Kpv(l)fj XMp<} 
 in a secret place. — In secret, in private. 
 occ. Eph. V. 12, where the Apostle pro- 
 bably alludes to the abominable impurities 
 secretly practised by the heathen in their 
 
 * [This explanation leaves it undetermined whe- 
 ther our Saviour used any miraculous agency to 
 conceal himself, See Pole Synopsis.] 
 
 religious mysteries. See Whitby's and 
 Doddridge's Note, and Leland's Ad- 
 vantage and Necessity of the Christian 
 Revelation, pt. i. ch. 8 and 9. p. 1 94, &c. 
 p. 223, &c. vol. i. 8vo.— The LXX use h 
 Kpv(j)r} in the same sense, Ps. cxxxix. 15. 
 Isa. xlv. 19. xlviii. 16. [Ruth iii. 7. and 
 Kpv(j)fj Gen, xxxi. 26. Deut. xxviii. 57. 
 In some MSS. Mat. vi. 18. ev rw tcpvipalo) 
 is found for e. r. Kpv-KTM. Kpv(j)a~iog, and 
 Kpv(})ai(OQ occ. LXX, Jer. xxiii. 24. Wisd. 
 xvii. 3. Jer. xl. 1.5. Another form Kpv- 
 (piog in Ps. Ii. 6. Eur. Hec. 993. and Kpv- 
 (bog, 1 Mac. i. 56. (53.) ii. 31, 38,41.] 
 KTA'OMAI, KTCopai. 
 
 I. To acquire, prepare, provide, occ. 
 Mat. X. 9. [In Luke xviii. 12. Schleusn. 
 takes KTuopuL for / get, all I get, as re- 
 venue ; but Parkhurst's sense seems pre- 
 ferable. In 1 Thess. iv. 4. Wahl, to 
 acquire, obtain a wife, taking aKevog in 
 this "sense. But the expression to kavrov 
 G-KEvog hardly agrees with the sense of ac- 
 quiring or obtaining. See, however, Pole's 
 Synops. and cKtvog below, occ. LXX, Is. 
 Ivii. 13. Jer. xvi. 19. Gen. xii. 5. xlvi. G. 
 Ecclus. Ii. 28. (33.)] 
 
 II. To acquire by money or a price, 
 to purchase with money, occ. Acts viii. 20. 
 xxii. 28. i. 18, ei^ryaaro ptirchased, i. e. 
 was the occasion of purchasing (comp. 
 Mat. xxvii. 3, &c.) ; and observe, that 
 verbs are often thus used in scripture. 
 See Wolfius, Doddridge, and Glassius, 
 Phil. Sacr. lib. iii. tract 3. cap. 10. [Jo- 
 seph. A. J. ix. 8. 3. Lysias, (p. 324.) has 
 £^//jU£wo-£ fqf an accuser J, i. e. caused a 
 person to be punished, occ. Gen. xxxiii. 
 19.] 
 
 III. To possess, occ. Luke xviii. !l?. 
 Comp. 1 Thess. iv. 4. Luke xxi. 1 9, where 
 Raphelius shows, that aratcrdadai Tag 
 \l^v)(^cig is used by the Greek writers, par- 
 ticularly Polybius, for refreshing or re- 
 covering the souls of men spent in fatigue, 
 and thence interprets icTy'iaaade rag ^v)(a^' 
 vpCJv in St. Luke by keep, jyossess, or 
 keep in possession (as it were) o/' your 
 soids. But Campbell (whom see) renders 
 the words 'Ev tt}, &c. Save yourselves 
 by your perseverance, making them pa- 
 rallel to Mat. x. 22. Kypke concurs with 
 those interpreters who assert that these 
 words signify the same as Mat. xxiv. 13. 
 Mark xiii. 13, and thinks that KTriffcifrde is 
 here equivalent to the fut. KTijfxeaOe ye 
 shall preserve, which is indeed the read- 
 ing of the Alexandrian and three other 
 MS^>.j and favoured by the ancient Syriac 
 
KTI 
 
 •475 
 
 KTI 
 
 and Vulgate versions. To show tliat the 
 phrase KTyjtraadaL vac i^i^X"^ '^ "^^ ^" 
 Hebraism, Kvpke cites from Lysias, TA'S 
 ^YXA^2 aWorpiag KE'ETHSBAl to pre- 
 serve the lives of others. [Schleusn. 
 quotes KTdffds, giving no authority.] 
 
 Krf/ftit, aroc, roj from EKTrifxai or kIkty}- 
 fxai, perf. of Kraofiat. 
 
 I. A possession, occ. Mat. xix. 22. Mark 
 X. 22. 
 
 II. Particularly, An immovable pos- 
 session^ an estate in lar^. occ. Mat. xix. 
 22. Mark x. 22. Acts v. 1. (comp. ver. 
 8.) Acts ii. 45, and see Wetstein on Mat. 
 xix. 22. [occ. LXX, for HPHD Job xx. 29. 
 xxvii. 13. DID a vi?iei/ard. Hos. ii. 15. 
 mti; afield. Prov. xxiii. 10. Apocryph. 
 Ecclus. xxviii. 24. xxxvi. 25. Eust. on 
 II. rj. p. 685. says. Homer uses ktii fxara, 
 simply of all kinds of property; those 
 after his time, peculiarly of land and 
 houses.~^ 
 
 KrJjivoc, eog, 8C> to, from KTaofiai to 
 possess^ just as the Heb. rupD, to which 
 KTrivoQ generally answers in the LXX, is 
 used for cattle^ from the V. nip to possess. 
 [e. g. Gen. xxvi. 14. Deut. iii. 19. Josh, 
 i. 14.] 
 
 I. A beast of burden, occ. Luke x. 34. 
 Acts xxiii. 24. [LXX, for 'V)ii. Numb. 
 XX. 4, 8, 11.] 
 
 II. KrZ/i'Ea, r), ra, Cattle^ beasts for 
 slaughter, occ. 1 Cor. xv. 39. Rev. xviii. 
 13. [occ. LXX, for norm. Gen. iii. 14. 
 vi. 7. n>n Gen. i. 28. Ps. Ixxviii. 48. \vC£ 
 sheep. Gen. xxx. 43. Ez. xxiv. 5. tl^D*! 
 Gen. viii. 19.] 
 
 ^^° Kr//rwp, opoQ, o, from KiKTrjrai, 3d 
 pers. perf. of Krrctojuai. — A possessor, occ. 
 Acts iv. 34. [Diod. Sic. vol. x. p. 102. 
 ed. Bipont. — Hesych. Kri^ropeQ' 6iKoh(T7r6- 
 raC irricrrai.'^ , 
 
 KTl'ZQ,. — In Homer it signifies to 
 found a city or habitable place (see II. 
 XX. lin. 216'. Odyss. xi. lin. 262.) [also 
 Diod. Sic. i. 12. Herodian. iv. 8. 16. 3. 
 Esdr. iv. 53. (v. Eisner on Heb. ix. 11.) 
 Joseph. A. J. iv. 8. 5. (comp. Lev. xvi. 
 16.); but in the N. T.] 
 
 I. To create, produce from nothing. 
 Mark xiii. 19. [Rom. i. 25. 1 lini. iv. 3. 
 Col. i. 16. (of Christ. Comp. Eph. iii. 9. 
 where Schl. gives sense III. but Wahl and 
 Bretschn. give this sense) iii. 10. (Schl. 
 again gives sense III.) Rev. iv. 11. x. 6. 
 See LXX, Deut. iv. 32. Ps. Ixxxix. 1 2, 47. 
 Gen.xiv. 19. W isd. i. 14. x. 1.] This is 
 an)crcly Ilcllenistical senscof the wcTi'd, in 
 Mhich it is frequently used by the LXX 
 
 for the Heb. «*ia. As few, if any, o( 
 the * heathen Greeks had any notion of 
 creation, properly so called, so had they 
 no word to express it. 
 
 II. To form out of pre-exist ent matter. 
 I Cor. xi. 9. It is thus applied by the 
 LXX for the Heb. «^i, Deut. iv. 32. 
 Comp. Gen. i. 27. v. 1, 2. in the Heb. 
 
 HI. To make, compose. Eph. ii. 15. 
 [In Ecclus. vii. 16. xxxviii. \. ai ordahi" 
 ing, ap]X)inti?ig.~\ 
 
 IV. To create cLudform, in a spiritual 
 sense. It denotes spiritual regeneration 
 and renewal. Eph. ii. 10. iv. 24. 
 
 Kr/cric, LOQ, Att. e(s)c, >/, from kti^co. 
 
 I. A creation, production from nothing. 
 Mark xiii. 19. Rom. i. 20. 2 Pet. iii. 4. 
 Rev. iii. 14. Comp. Col. i. 15. [On which 
 text see Trpwroroicoc, by Metonym. the 
 things created f, creatures. Rom. i. 25. 
 viii. 39. (See sense III.)] 
 
 II. Formation, structure, otc. Heb. ix. 
 1 1 . [Comp. Krii^u) I. and II.] 
 
 III. A creature. Web. \y. Vd. [Others 
 man, as IV. Schleusn. suggests the sense 
 of counsel, device^ 
 
 IV. A human creature, or the rational 
 creation. Mark xvi. \b. (comp. Mat. 
 xxviii, 19. Luke xxiv. 47.) Col. i. 23. 
 comp. Rom. viii. 22, where see Macknight. 
 ['^ In Mark and Col. i. most interpreters 
 understand the heathen only, called pecu- 
 liarly nv^in creatures by the Jews, as is 
 shown by Lightfoot on Mark, Works^ vol. 
 ii. p. 468." Schl. 
 
 * " There was among the heathen natural phi- 
 losophers a great variety of opinions about the 
 origin of the world, and the nature of the element 
 or elements of which they pretended particular 
 bodies to have been formed. Some maintained 
 that water was the principle of all things, others 
 gave that pre-eminence to the air, others to the fire, 
 others to homogeneal parts, &c but they all agreed 
 in this.) that the 7nattcr of the xoorld was uupro- 
 duced : they never disjmtcd among themselves jijjOu 
 the question^ Whether any thing rcas made out of 
 nothing f They all agreed that it teas impossible.^' 
 Bayle's Dictionary, under the article EPICURUS, 
 Note R. See also Dr. EUis's excellent Enquiry, 
 Whence cometh Wisdom, &c? Append, p. 76, 
 77 ; Leland's Advantage and Necessity of the 
 Christian Revelation, part i. ch. 13, p. 278, &c. vol. 
 i. 8vo; Encyclopasdia Britannica, in Creatiox, 
 and in Metaphysics, No. 264. 
 
 f [In Rev. iii. 14. Christ is called rj ap-j(r\ rri; 
 xT^asoj; Tou Q-ov, which the Arians explain, the 
 first created of created things; but if xt/o-*? is here 
 creatures, a.pyr\ would rather be the efficient cause, 
 (as Bretsch. explains it from Wisd. xii. IC. comp. 
 Ecclus. xxxviii. 16.) Some take it as the head or 
 governor. SchL the head nftlie church foinidcd hy 
 God. (See Pole's Synops. on Rev. iii. 14. and 
 Col. i. 15.) Comp. Kx/.TMa, Jam. i. 13.] 
 
K'l I 
 
 47(y 
 
 K YB 
 
 V. It denotes spiritual regeneration 
 und renovation. 2 Cor. v. 17. Gal. vi. 15. 
 Com p. KnXw IV. 
 
 VI. 'AvdpiomvYi KTifriQj 1 Pet. ii. 13, is 
 in our translation rendered ordinance of 
 man, so Martin's French etablissement 
 kumain, and is supposed to refer only to 
 the magistrates immediately afterwards 
 mentioned *, and to their being invested 
 with political povFer; which investittire 
 must, in all ordinary cases at least, be 
 performed bi/, as well as to, men, though 
 the authority of the persons thus invested, 
 as binding the conscience, is from God. 
 Comp. Rom. xiii. I, 2. [and kt/^w, Ec- 
 clus. vii. 16. xxxviii. 1. xlix. 14.] But 
 perhaps Trao-j; aydpojirivy ktictel in 1 Pet. 
 ii. 13, might be more justly translated, 
 to every human creature, as iraarj rf} 
 KTiaei, without avOpoj-rrhr] , signifies, Mark 
 xvi. 15. Col. i. 23. comp. Rom. viii. 19, 
 22 ; and so the ancient Syriac version 
 renders the words in St. Peter by ^^nb^b 
 i^Wii^ »in to all the sons of men. And 
 on this interpretation tlie sense of St. 
 Peter's injunction will be. Submit your- 
 selves to every human creature, according 
 to your respective relations to them. He 
 begins with that of subjects to kings and 
 governors, to whom he particularly en- 
 forces obedience, because the Jewish con- 
 verts to Christianity were by the heathen 
 suspected, and even accused of being, 
 (comp. ver. 1 2,) and perhaps were some- 
 times really, inclined to rebellious prin- 
 ciples. At ver. 18, he enjoins the sub- 
 mission of servants to their masters ; and 
 having largely insisted on this relative 
 duty, he comes, at ch. iii. 1, to that of 
 M-ives to their husbands; and, ch. v. 5, 
 lays down this general rule, Yea, all of 
 you be subject one to another, Mhich nearly 
 ^corresponds vrith the command in ch. ii. 
 
 13. [Bretschn. and Schleus. ordinance. 
 Wahl, man, as Parkhurst.] 
 
 E^g^ Krifffjia, arog, ro, from hTLcrjiat, 
 .perf. pass, of ktH^u). — A creature, occ. 1 
 Tim.iv.4. Rev. v. 13, viii. 9. [James i. 18. 
 metaphorically, of the spiritual creation 
 of man, (or his renovation) by the Chris- 
 tian religion, occ. Apocryph. Wisd. ix. 2. 
 xiii. 5.] 
 
 Kri<ry)c, «, o, from kti^^o). — A creator. 
 occ. 1 Pet. iv. 19. [occ. 2 Sam. xxii. 32. 
 Apocryph. Judith ix. 12. 2 Mac. i, 24.] 
 
 * Just as the Romans say crcare coiisnlem, to 
 create a consul ; crcare rcgcm., to create a king. 
 Phcedius, lib- i. fab. 30. Livy, lib. L cap. 05. 
 
 KvSem, ag, >/, from kv^^vio, to 
 play at dice, so to cheat, deceive, (thus 
 Arrian, Epictet. ii. 19. Tt — r«c aXXtJc 
 KYBErETEj why do ye cheat others?) 
 from KvtiOQ a cube or die. 
 
 I. A playifig at dice, so used by Athe- 
 nseus in Wetstein on Eph. iv. 14. 
 
 II. Sleight, cheating, artifice, or dex- 
 terity, such as is frequently employed by 
 gamesters with dice. So Theodoret on 
 the place. KvCtmv tyiv Travspyiav koXeI. 
 TleTTOirjraL de cnro t5 Kv^eveiv to ovofia. 
 'I^iov ^£ riov Kv^evoPTioy ro rrj^E KCLKEttre 
 ps.Ta<l)ipeiv rag \pti(f)&g, kuI Travhpyiog rwro 
 TToieip. The Apostle '^ calls craft Kv^eia, 
 which is a N, formed from kv^svu) to play 
 at dice : Now gamesters of this sort use 
 to move the dice to and fro, and to do this 
 craftily." occ. Eph. iv. 14, where see 
 Eisner and Wetstein. [.El. V. H. vii. 
 12. Gataker on Marc. Antonin. i. 8. p. 
 9. Suidas, Kv/3£ta" iravovpyia. Others, 
 after Salmasius, explain it here rashness, 
 chance, or random counsels, as Kvfte.vELv 
 (v. Arrian. Diss. Enict. p. 448, and 
 Suid. KvloevELv' elg klvCvvov Trpoiz-qhjv) 
 and its compounds are used of rashness. 
 v. Polyb. i. 87. iii. 95. Diod. Sic. xvii. 
 30. xvi. 78. Elorat. Od. ii. 1. (J. v. 
 Senftlebius de Alea veterum (Lips, 
 1677). Morus Diss. Poster, ad Ephes, 
 iv. 11—17. (Lips. 1792.) P. A. Boysen 
 in the Tempe Helvetica, vol. iii. p. 412. 
 Wahl says, inconstancy, unsteadiness.'] 
 
 Kvtepvriaig, loc, Att. tiog, ?;, from kv^ep-' 
 raw to govern, v» hich from Heb. in:i to he 
 strong; whence as Ns. yi^ a master, 
 hI'Dj a onistress ; whence also the Latin 
 guberno, &c. French gouverncr, and Eng. 
 govern, Sec. — Government, directiofi. oce. 
 1 Cor. xii. 28- ; wliere Thcophylact ex- 
 plains Kvtepvr](T£ig by to icv^epi'^v, ifToi 
 biKOvopeiu to. tCov uCe\(f)oJy, governing, or 
 managing the aifairs of the brethren." 
 [LXX, Prov. i. 5. xi. 14. xxiv. fi. of 
 prudence. Gloss, in Prov. Salm. nv'i^ipyr]^ 
 (jLv. BTTicrTrifi-qy twv TrpaTTOfiivioy. Plu- 
 tarch, (ed. Reiske) vol. vi, p. 6\i). Kvfitp-^ 
 vrjaig Qeov ; and vol. iv. p. 298. 300.] 
 
 Kv^Epyijrrjg, a, 6, from Kv^spraio, wliich 
 see under Kvc>ipyrj(ng. — The steersman, 
 pilot, or master of a ship. " * Ki/^epv//' 
 Tr]g the master or pilot had the care of the 
 ship, and government of the seamen there- 
 in, and sate at the stern to steer; all 
 things were managed according to his 
 
 19. 
 
 * Potter's Antiquities of Greece, vol. ii. b. 3. ch, 
 
K Y A 
 
 ^77 
 
 K YM 
 
 direction : It was therefore necessary that 
 he should have obtained an exact know- 
 ledge of the Art of Navigation, which 
 was called iiv^epvr}rlt:r) TEyvr]." Tig yap 
 hiv Iv vri't tcvptog; 'O KYBEPNH'THS. 
 Who is master in the ship? The pilot. 
 Says Arrian, Epictet. lib. iii. cap. 2(). 
 occ. Acts XKvii. 11. Rev. xviii. 17. 
 Ezech. xxvii. 8. 27, 28. Prov. xxiii. 34.] 
 — This word is often used in the profane 
 M-riters (see Wetstein on Acts), and in 
 like manner the V. K.v€epmw, and the 
 Latin guheruo and giihernator, usually 
 refer to the vianagmg or steering of a 
 ship. 
 
 KvkXoQev^ Adv. from kvk\oq a circle, 
 with the syllabic adjection ^ev denoting 
 from or at a place. — Around. It is joined 
 with a genitive, occ. Rev. iv. 3, 4. v. 11. 
 [so LXX, 1 Kings xviii. 32.] — used ab- 
 solutely, occ. Rev. iv. 8. [So LXX^ 
 Judg. ii. 14. viii. 34. 2 Chron. iv. 2, &c.] 
 
 KrKAOS, «, b.—A circle. In the N. 
 T. it is used only in the dative case, ad- 
 verbially, kvkXu, for £y kvkXo), round, rotmd 
 about, around, \)v kvkXw, occ. Xen. Cyr. 
 viii. 5. 5. Arrian. Diss. Epict. i. 8. 3. 
 Joseph. A. J. ix. 7. 2 and 3.] Mark iii. 
 34. [comp. Is. xlix. 18. vi. 6. 36. comp. 
 Luke ix. 12. Rom. xv. 19. Rev. vii. Jl.] 
 Ttic KY'RAOt ayp«c, Mark vi. 36. So 
 Xenophon. tciq KY'KAOt x***!""^ ^* ^"^ 
 Plutarch, rag KY'KAOi TroXac- See more 
 in Wetstein. KY'KAllt rS ^pova, round 
 about the throne, Rev. iv. 6. So Wet- 
 stein on Rev. v. i 1 . cites from Xenophon, 
 KY'KAflt r« TparoTre^a round about the 
 camp. [comp. Gen. xxxv. ,5. occ. LXX, 
 Numb. xvi. 24. Job i. 10. Ezech. xvi. 
 57, &c.] 
 
 KufcXow, G), from kvkXoq. — To encircle, 
 surround, occ. John x. 24. Acts xiv. 20. 
 [In a military sense of besieging, Luke 
 xxi. 20. where Schl. after C. F. Krumb^ 
 holz 0pp. Subseciv. i. p. 1 6, takes kvkXov- 
 fiivr]v to be pres. by enallage for fut. Heb. 
 xi. 30. Rev. XX. 9. See Is. xxxvii. 33.] 
 
 ^^ KuXtc/ia, arog, to, from kekvXkt- 
 fiai, perf. pass, of kvXuo. — A rolling, wal- 
 iawing. occ. 2 Pet. ii. 22, where Kypke 
 cites from Arrian, Epictet. lib. iv. cap. 
 !!• p. 423. "ATTfXSt-, koL xoipco SiaXeyi^, 
 ly"F.N BOPBO'POt fxy) KYAl'HTAI. " Go 
 and argue with a hog not to roll in the 
 mire." [On the Jewish proverb quoted bv 
 St. Peter, v. Schcetgen. Hor. Heb. et 
 Talmud. \'orstii de Adagiis, N. T. ch. iv. 
 p. 776, ^ed. Fischer.)] 
 
 KYAI'il, from tlie Heb. h or Vrj to roll, 
 
 to which this verb, when used in the 
 LXX, generally answers. — To roll. Kv- 
 Xiofiai, Pass, or Mid. To roll, wallow. 
 occ. Mark ix. 20. [occ. LXX, Josh. x. 
 18. Prov. xxvi. 27. Amos ii. 13, &c. Po- 
 lyb. xxvi. 10. 16.] 
 
 ^g^ KY'AAOS, ri, or. — Having any, 
 or even all, the limbs crooked, distorted^ 
 luxated, coJitracted. Thus Kypke on 
 Mat. at large explains the word on the 
 authority of Hippocrates, who even applies 
 it to a short or distorted ear. occ. Mat. 
 XV. 30, 31. xviii. 8. Mark ix. 43. [Hesych. 
 KvXXog' ^((oXog, Kap-rrvXec. Suid. 6 7r£7r7/pw- 
 pivog ov poyov iroSa dWa Kcil ■)(jE7pa. v. 
 Suid. voc. (jovXvTog' Fest. in voc. Cyllenius. 
 Foes. Q^con. Hipp. p. 220.] 
 
 KY^MA, arog, to, from the Heb. tD^b 
 to arise ; so the Eng. a surge is from the 
 Latin surgo fo arise. — A wave, a billow, 
 See Mat. viii. 24. [xiv. 24. Mark iv. 37. 
 Acts xxvii. 41. Jud. 13. metaphorically 
 of violent and turbulent men. Comp. Is. 
 ivii. 20. and Irmisch. on Herodian, i. 4. I . 
 p. 89. occ. LXX, Job xxxviii. 11. Is. 
 xlviii. 18. Jerem. xxxi. 37.] 
 
 KvjJi€aXor, a, to, from Kvp€og hollow, 
 which from KEKvppai perf. pass, of Kvirfio 
 to bend. A cymbal, a concavo-convex 
 plate of brass or other metal, the concave 
 side of which being struck against another 
 plate of the same kind, produces an acute, 
 ringing, inharmonious sound, occ. 1 Cor. 
 xiii. 1 , where see Locke, Doddridge, Wet- 
 stein, and Macknight. — The LXX use 
 this word frequently for the Heb. CD'ni?l»'D, 
 and more rarely for tD»';^?V. [See I 
 Chron. xiii. 8. xv. 16. 2 Chron. v. i 1, &c. 
 Ps. cl. 5. and it is found in 1 Sam. xviii. G. 
 2 Sam. vi. 5. for other Heb. instruments, v. 
 Lampe de Cymbalis V^et. et Ellis Comm. 
 de Cymbalis, in his Fortuita Sacra. 
 Rotterd. 1727. Plin. H. N. Lib. i. 
 p. 8. ed. Bipont. Xen. de Re Equest. i. 
 3.] 
 
 KY^MINON, », TO.— Cumin, a kind of 
 herb. It is plainly derived from the Heb. 
 name pD, which is from the V. Md^ to he 
 hot, on account of the warm qualities of 
 this plant, occ. Mat. xxiii. 23. [LXX, 
 Is. xxviii. 25. 27. v. Olai Celsii Hierobot. 
 Part i. p. 516. Hesych. Kvpiyov. (So 
 Schleusn. corrects for KvpPivoy from a 
 MS. of Photius's Lexicon.) tovto errl 
 piKpoXvyov traTTOv, i. e. the Greeks use 
 Kvpivov for atiy trumpery thing, and a 
 carefulness of cumin proverbially de- 
 noted a miserly person, (v. Theophr. 
 Char. c. 10. Scliol. Aristoph. Vesp. 1348. 
 
K Y P 
 
 478 
 
 K Y P 
 
 Spanhem. on Julian. Cms. p. 74). So kv- 
 IJ.tvo7rpiaTrjQ, a splitter of' cumin, An- 
 glice a skiiijiint. Hemsterbus. on Aris- 
 toph, Plut. p. 193.] 
 
 I^g^ Kvvapioj/, », 70, a diminutive 
 from KVLov^ KvvoQ^ a dog. — A cur, a whelp., 
 catellus. It is a term of greater contempt 
 than Kviov, and is thus applied by Arrian, 
 Epictet. lib. ii. cap. 22. KYNA'PIA hU- 
 'KOT tL^EQ aaivovTci^ K. T. X. ; Did you never 
 see cti?'s wagging their tails, &c. ? Our 
 blessed Lord, speaking as a Jew, applies 
 this name to the Heathen, who might but 
 too justly be so called on account of their 
 many impurities ^nA abominations. Comp. 
 \s.viov II. and see Wetstein on Mat. occ 
 Mat. xv. 26, 27. Markvii.27, 28. [Theo- 
 phrast. Char. xxi. 3. Xen. Cyrop. viii. 4. 
 
 9. V. Lobeck on Phryn. p. 181),] 
 KY'nm, from the Heb. ^-210 bend.— 
 
 To bend, stoop down. occ. Mark i. 7. 
 John viii. G. 8. So Theophrastus, Ethic. 
 Char. cap. 24. KA'T^ KEKY^^'S, Stoop- 
 ing downivards, or holding down his 
 head, and Lucian Amores, torn. i. p. 1060. 
 [Gen. xliii. 28. Exod. iv. 31. xii. 27. I 
 Kings i. 16.31. xviii. 42. Neh. viii. 6.] 
 
 Kvpia, ag, ?/, from Kvpwe a lord. — A 
 lady. occ. 2 John ver. 1, 5. [occ. LXX, 
 for a fnistress (in respect of a servant) 
 Gen. xvi. 4. 8, 9. 2 Kings v. 3. Is. xxiv. 2. 
 Epict. Enchir. 40. at yvvaiKEQ Kvpiai k'cc- 
 Kovvrai oltto reaffapeincaiSeica itm'. Wahl_, 
 Schl. and Bretschn. take it as a proper 
 name : it occ. thus in Gruter's Inscript. ; 
 and the Latin Cyria in those of Gorius, 
 V. C. A. Kriegel. Comment. Philol. de 
 Kvpia. Johannis Lips, 1758.] 
 
 ^^^ KvpiaicoQ, ?), bv, from Kvpiog. — Of 
 or relating to the Lord, the Lord's, occ. 
 1 Cor. xi. 20. (comp. Acts xx. 7.) Kev, i. 
 
 10. So Ignatius uses KvpiaKtjv for the 
 Lord's day, Ad Magnes, § 9 ; and this is 
 the usual name of Sunday with the 
 subsequent Greek Fathers. The Saxon 
 cyjice, Scottish kii^k, and our Eng, church, 
 are from the same Greek word Kvpiaicr}, 
 q. d. the Lord's house. [See Act. Thom. 
 § 29 and 31. Euseb. Orat. irepi rfjg iifxipag 
 KvptaKfjg. p. 2. (ed. Jani.) Suic. Thesaur. 
 Eccies. voce, /cvpta/c?;, 7rao-)(a, y^fiipa. In I 
 Cor. xi. KvpiciKov ceiTTvov is the Lord's sup- 
 per. Albert. Gloss. N. T. p. 131. KvpiaKOP- 
 TO kv Ei:K\-i](Ttaig apiorov.] 
 
 ^Kvpuvoj, from Kvpiog a Lord, 7naster. — 
 To have or exercise ride or authority 
 over, to ride over, (q. d. to lord it over). 
 Luke xxii. 25. [Rom. xiv. 9. 2 Cor. i. 
 24. 1 Tim. vi. 15. Kvmog tmv KvoifvorrMV. 
 
 Rom. \\. 9. to have po7ver over. Comp. 
 1 4. vii. l.qfa law, as vofxog icvpiog is used 
 of a law still in force, occ. LXX, Gen. 
 iii. 1 6. Exod. xv. 9. Numb. xxiv. 7. 
 2 Chron. xx. 6. Dan. ii. 39. iii. 28 or 27. 
 comp. Rom. vi. 9. 1 Mac. x.76' of taking 
 a city, et al.] 
 
 KY'PIOS, a, 6. Plutarch informs us, 
 that Kvpog, the nam-e of Cyrus, who in 
 the O. T. (Isa. xliv. 28. xlv'. 1.) is called 
 ti^miD, did in Persic signify the Smi *. 
 This name then seems an evident cor- 
 ruption of the Heb. Din the Sun, i. e. the 
 solar orb or fire : and as the Sun is ma- 
 nifestly the great ruler in material nature, 
 and the idolaters of several nations ac- 
 cordingly worshipped him under the title 
 of tlVo the King, and t 1?)>1 the Ruler, 
 Lord, so from the same word Din may, I 
 think, be deduced the Greek Kvpog au~ 
 thority, Kvpwg lord, and even the verb 
 Kvpco to exist ; for it was a heathen tenet, 
 that the Suji was self-existent. Thus, 
 for instance, the Orphic Hymn, 'Etg 
 "HXiov, lin. 3. calls him 'AvTO(f)vrig self- 
 born. 
 
 I. It imports property or possessioti, 
 and is spoken of men. — A lord, master, 
 in respect of a servant or slave, [Mat. 
 vi. 24. x. 24. Ephes. vi. 5. 9. Col. 
 iii. 22, &e. Gen. xxvii. 29. 37. and b 
 Kvptog rfjg oidag (paterfamilias.) Mark 
 xiii. 35. Comp. Exod. xxii. 8. (Heb. 
 n»in"bi?n, the same.) Judg. xix. 22.] — A 
 master, or owner of a vineyard, Mat. xxi. 
 40. — of a dog, Mat. xv. 27. — of an ass, 
 Luke xix. 33. [So LXX, Exod. xxi. 28. 
 6 KvpLog Tov Tctvpov, 29. 34, &c. In Gal. 
 iv. 1 . icvpioc is used of a rninor, as owner 
 of an estate. In Mat. xii. 8. Kvpiog tov 
 aa(3{3uTov hath power over the sabbath. 
 Comp. Mark ii. 28. Xen. H. G. ii. 2. 7. 
 and 1 1 . Kvpiog sipr]V7]g Kai TTvXipov, Slc. 
 And so Kvpwg is found too with an 
 inlin. expressing one that hath j^ower 
 or authority to do any thing, as Kvpiog 
 haXven'. Xen. de Rep. Lac. iv. 6, ^'c] 
 — Aj)i)lied by a wife to her husband, 
 1 Pet. iii. 6. ; where see Campbell's 
 
 * Speaking of the name K-j^oj or Cyrus, he ob- 
 serves, ano Tu yjKiH yivia^ai (paar KT'PON yxp jra- 
 KsTv Tlepaag Tot/"HAION. " They say it is taken from 
 the Su7i ; for the Persians called the Sun, Kuros.''* 
 Plutarch in Artaxerx. tom. i. p. 1012, A. So, 
 long before him, Ctesias in Persic. Excerpt, cap. 
 48. T/Ssrai TO Mo/tot aurou utto to5 'HAI'OT KT'I'DN. 
 See Vitringa Observat. Sacr. lib. i. cap. 8. § 14, 
 
 f See Heb. and Eng. Lexicon under sbD II. and 
 bynlll. 
 
K YP 
 
 479 
 
 K YP 
 
 Prelim. Dissertat. p. 304, &c. [Comp. 
 Gen. xviii. 12. iii. 16.] — It is also a title 
 of the Roman Emimror^ as in the profane 
 Greek writers, and as Dominus in the 
 Latin. Acts xxv. 26, where see Wet- 
 stein, [^and Spanhem. de Us. et Praest. 
 Numism. p. 729.] 
 
 II. In the vocative, both singular and 
 plural, it is used as a title of respect, like 
 Sir and Sirs in English. [^Joh. i v. 1 1. 15. 
 xii. 21. Actsxvi.30, &c. comp. Gen.xix. 
 2. In Mat. xxi. 30. (from a son to his^a- 
 ihcr) xiii. 27. and al. freq. from servants 
 to their master, viii. 25. comp. Mark iv. 
 38. from the disciples to our Saviour, et 
 al. freq. &c. In Mat. vii. 2 J . ou Trac o 
 Xiyioi' poi, Kvpie,Kvpie, not all who profess 
 themselves my disciples and followers. 
 Schl. (or who call on my name as their 
 Lord and Saviour). Schl. here takes kv- 
 pioQ as equivalent to dicacrtcaXog (as the 
 Heb. i"l) or i^adriyrjTrig ; and also in Job. 
 xiii. 13, 14. 6 h^aancaXog kol 6 Kvpiog 
 (although here distinguished) v. 16. (opp. 
 here to coiiXoc, asxv. 15. 20.) Mat. xxi. 3. 
 xxviii. 6. Job. xxi. 7. (used absolutely, 6 
 Kuptoc, in these three last pass. v. Pole Sy- 
 nops.) and Job. xxi. 28. where, as exclaims 
 Thorn. 'O KvpioQ pov kol 6 Qeog pov. In 
 none of these does teacher, magister, doc- 
 tor, seem very appropriate. Other autho- 
 rity and other pre-eminence seem implied, 
 than that merely of the teacher over his 
 disciples*. See Mat. xxii. 41 — 45. St. 
 Luke uses 'O Kvpiog for our Saviour, in 
 his narrative, vii. 13. x. 1, &c. St. John 
 iv. l.&c] 
 
 lit. In the LXX it answers to the 
 several names or titles of God, 'Jl^, h^, 
 m!?«, ti]>n^«, lllf, >1U^, but far most fre- 
 quently to mn"' : and when applied in this 
 last manner, it may not improperly be 
 derived from KvpM to be, exist, subsist, to 
 which V. KvjOtoc in this view may seem 
 to bear such a relation as mti"' doth to 
 T^^T] to be, subsist f. [See, amongst others, 
 LXXj Gen. xx. 13. xxi. 1. Job xix. 21. 
 V. 8. ix. 2. vi. 4, 14. Is. xvii. JO. Gen. 
 xviii. 3, &c. &c. and n^ Ps. cxv. 17. cl. 6. 
 In Mat. xi. 25. Kvpte tov ovpavov ical Trjg 
 yiJQ Lord or Ruler, &c. Kvpiog without 
 the Art. for God, Mark xiii. 20, &c. 3 with 
 
 • [Schl. adds 2 Kings ii. 3. 5. 16.) butobs. that 
 Elisha was. in some degree, the servant of Elijah) 
 1 Kings xix. 21, and 2 Kings iii. 11. vi. 5, where 
 it seems a title of respect, as above.] 
 
 t See Pearson on the Creed, Art. II. Our 
 liORD, p. lfJ3, 4. Note, edit. fol. 1602. 
 
 it, Luke i. G, &c.]— In the N. T. like- 
 wise Kvpwg, when used as a name of God, 
 though it sometimes answers to ♦ini* 
 (comp. Mat. xxii. 44. Mark xii. 36, with 
 Ps. ex. 1 . *), yet it most usually cor- 
 responds to T^^r]i JeJiovah, and in this sense 
 is applied. 
 
 1. Essentially, or to the Three persons 
 of the ever-blessed Trinity. Mat. iv. 7. 
 (Comp. Deut. vi. 15.) Mat. iv. 10. 
 (Comp. Deut. vi. 13.) Mark xii. 29. 
 (Comp. Deut. vi. 4, 5.) Luke iv. 19. 
 (Comp. Isa. Ixi. 2.) & al. 
 
 2. Personally, or to one of the divine 
 persons, as to the So7i, Mat. iii. 3. 
 (Comp. Isa. xl. 3.) Rom. x. 13. (Comp. 
 Joel iii. 5, or ii. 32.) — to the Holy Ghost, 
 Acts ir. 29, 33. (Comp. ver. 24, 25, and 
 ch. i. 1^, and 1 Cor. xii. 8, 9, 10. " It is 
 in the writings of the Apostles simply and 
 absolutely ascribed to Christ, says Zan- 
 chie, a thousand times." Leigh Crit. 
 Sacr. But in many of these passages it 
 seems rather to correspond to the Heb. 
 ^in«, which denotes power or dominion, 
 than to nin% which imports necessary ex- 
 istence. [It is especially applied to Christ, 
 (says Schleusn.) on account of his divine 
 nature and because he is the Lord or 
 head of the Christian church, v. Mat. iii. 
 3. Luke i. 43, 7Q. ii. 11. Xptcr7-oc Kvpiog. 
 xxiv. 3. 6 Kvpioc 'lr](jGvg. (& al.) I Cor. 
 viii. 5, 6. 1 Cor. ix. 1. (& al.) 6 Kvpiog 
 7]pa>y. — 'Ej' Kvpio), i. e. Christ t, occ. also 
 very frequently with various senses, which 
 must be gathered from the context. It 
 is sometimes to be explained from the 
 communion of the members of Christ's 
 church, through Christ their head, they 
 being in him, as the branches in the vine. 
 (See Job. xv. 1.) So hi ovreg ep Kvpio). 
 Rom. xvi. 11. of those in the fellowship of 
 Christ's religion. See xvi. 7 — 14. &c. 22. 
 ao-TraCeo-Oat — iv Kvpio), is to salute with 
 brotherly love, as one Christian should 
 another. (Others, to wish all good from 
 Christ,) &c. Phil. iv. 1. crrijKEre iv Kvpiio,^ 
 stand fast in the faith and communion of 
 our Lord's religion. 1 Cor. vii. 39. povov 
 h Kvpto), is 07ily let her marry a Christian, 
 according to Schl. and Bretsch. Others^ 
 say, still remaining a Christian herself, 
 or according to the precepts of Chris- 
 
 • Comp. Ecclus. Ii. 10, and Arnald there. 
 
 •f- [As instances of Kuc.or, without the article, for 
 Christ, see Mat. iii. 3^ 1 Thess. v. 2. 2 Pet. iii. 
 10. 2 Cor. iii. 17, 18. and especially Rom. xiv. 6. 
 See Bishop Middlcton on Imke i. 15.] 
 
K Yii 
 
 480 
 
 K n A 
 
 iianity^ &c. Sometimes kv Kvpio) is ofi 
 the Lord's account, v. Ephes. iv. 1. 
 (Some also so explain Rev. xiv. \'A. 
 Others as above, i?i the faith and commu- 
 niofi of our Lord.) & al.] — We find 
 Epictetus, in Arrian, lib. ii. cap. 16, 
 adopting, as in other instances, the scrip- 
 tural or christian style, KY'PIE 'O GEO'S, 
 TTwc p) ayojviCJ; "^ Lord God, how shall 
 I esca])e solicitude ?" For it does not ap- 
 pear that any of the ancient Heathen 
 Greeks ever gave the title Kvpiog to any 
 of their gods. (Comp. under 'EXeew I.) 
 [Schl. says that they did, and refers to 
 Wesseling on Diod. 'Sic. i. Q5. Palairet, 
 Obss. Philol. p. QS:\ 
 
 ^g° Kvpi(')ri)Q^ 1JT0Q, >/, from Kvpiog. 
 
 I. Dominio?i, power ^or authority , either 
 angelical, occ. Eph. i. 21, or according to 
 some, rnagistratical or civil, occ. 2 Pet. ii. 
 10. Jude ver, 8; but in these two latter 
 texts, as well as in the first, Whitby, 
 M'hom see, understands it of angelical 
 ])Owers. 
 
 II. KvpLOTrjTEQ, wv, cLi, Powcrs, a cer- 
 tain order of angels, an abstract term 
 being used for a concrete, occ. Col. i. 
 16. [Schl. and Wahl also in the other 
 passages take it as an abstract for a con- 
 crete. Phavorin. KvpioTririQ ii(n hwafxeig 
 (iyiai XeiTOvpyiKol Kvpiov. " Kvpwr. are 
 holy ministering arigels of the Lord." 
 Schl. is uncertain to what passage this ap- 
 plies.] 
 
 Kupow, w, from Kvpog authority^ con- 
 jirmationj which see under Kuptoe- — To 
 confirm, i. e. by a public, or solemn act. 
 occ. Gal. iii. 15. 2 Cor. ii. 8, where see 
 Raphelius. SJLvpovaQai in Greek writers 
 means to he confrmed by law, sanctioned 
 bt/ public authority, v. Thuc. viii. 69. Ml. 
 V. H. ii. 9. xiii. 24. occ. LXX, Gen. 
 xxiii. 20. Lev. xxv. 30. of property cow- 
 Jlrmed to any one's possession, and Aquil. 
 (jen. xxiii. 17. 1 Sam. xv. 13.] 
 
 KY'O. To he pregnant, or with young. 
 This verb occurs not in the N. T , but is 
 inserted on «iccount of its derivatives. 
 [LXX, Is. lix. 4.] 
 
 Kvwv, Kvvoc, o, ij, from kvio to be preg- 
 nant. 
 
 I. A dog, so called from their jwoUfLC 
 nature, occ. Luke xvi. 21. [comp. ^1. 
 H. A. viii. 9. 2 Pet. ii. 22. comp. Prov. 
 xxvi. j 1 . and Voorst. Diatr. de Adagiis. 
 N. T. ch. 4. p. 774. occ. LXX, 1 Sam. 
 xvii. 43.] 
 
 II. It denotes men who resemble dogs 
 in being of an impudent, impure, greedy, 
 
 I snarling, fierce, noisy disposition, occ. 
 
 I Mat. vii. 6. Phil. iii. 2. Rev. xxii. 15. 
 See Bochart, vol. ii. 686. Suicer. The- 
 saur. in Kuwv, and Wolfius and Vitringa 
 in Rev. [Observe, that the Jews called all 
 uncircumcised and idolatrous persons dogs. 
 Hence in Rev. xxii. it may mean all un- 
 believers. See Schcetgen. Hor. Heb. and 
 Talmud, p. 1145. Thus also in Mat. 
 profane persons are meant. On the sense 
 oi impudent, brawling,Szc. (which probably 
 is the true one Phil. iii. 2.) compare Mos- 
 chopul.on Hesiod."Epy. 67. Schol. on Hom. 
 II. a. 225. X. 362. Odyss. p. 248. Thus 
 KvvrepoQ is explained more impudent ^ more 
 daring, in Hom. II. &. 483 & al. See* 
 Steph. Thes. in voc. In Rev. xxii. Wahl 
 understands Pathics.'] 
 
 K12'A0N, 8, ru, A larger limb or bone 
 of the human body ; whence a larger 
 member of a period, and the point which 
 
 I denotes it, is called by the same name. 
 Colon, occ. Heb. iii. 17, where the 
 Apostle, by using this word, sets before 
 our eyes, as it were, the un buried limbs 
 and bones of those who fell in the wil- 
 derness. Comp. Ps. cxli. 7. The LXX, 
 however, use the same word fcwXa for the 
 Heb. o''n:;5 carcases. Lev. xxvi. 2>Q. 
 Num.xiv. 29, 32, 33, & al. 
 
 KOAY'a, from the Heb. «iVd, (Eccles. 
 viii. 8.) infin. of the V. ^h'2 to restrain. 
 
 [I. To restrain, hinder, with ace. and 
 infin. or infin. Mat. xix. \4. (where per- 
 haps it is to forbid, comp. sense III. 
 Mark ix. and Luke xviii. 1 6.) Acts viii. 
 2>Q. xvi. 6. xxxiv. 23. Heb. vii. 23. 1 Cor. 
 xiv. 39. TO XoKeiv yXiocraaiq fiy KioKvere. 
 Luke xxiii- 2. KioXvovra dissuading ; and 
 with ace, qf the thing restrained, 2 Pet. 
 ii. 16. ace. of person. Acts xi. 17.; ace. of 
 pers. and gen. of thing from which he is 
 restrained. Acts xxvii. 4^. comp. Xen. 
 An. i. 6. 2. occ. also Rom. i. \.c>. occ. 
 LXX, Numb. xi. 28. 1 Sam. xxv. 26. 
 Is. XX viii. 6. Ecclus. xx. 21. Exod. xxxvi. 
 6, &c.] 
 
 II. To restrain, withhold, keep back. 
 Luke vi. 29. [Similarly KoAveir ri ano 
 rivoQ to withhold any thing from any one. 
 V. LXX, Gen. xxiii. 6. 2 Sam. xiii. 13. 
 Acts x. 47, withhold or forbid. ~\ 
 
 III. To forbid. Mark ix. 38, 39. I 
 Thess. ii. 16. 1 Tim. iv. 3, KwXvovrwv 
 fxeiv, cLTriyeaQai jjpioparwr, forbidding to 
 marry, (commanding) to abstain from 
 meats ; where a word contrary in sense to 
 K(j)\v6vT(i)u is to be supplied in the latter 
 member of the sentence. Comp. 1 Tim. 
 
RAM 
 
 48» 
 
 Kft M 
 
 ii. 12, 1 Cor. vii. 19. xiv.34. Rom. Ti..5. 
 Luke V. 39, where see Kypke. — Instances 
 of the like ellipsis are to be found in the 
 best of the Roman writers. Thus, in the 
 first Satire of Horace, quisque eveiy one 
 is to be supplied in the third line, instead 
 of nemo 7io one in the first. So Cicero 
 De Fin. lib. ii. cap. 8. " Recte ergo is 
 negat miqiiam bene ccenSsse Gallonium ; 
 recte miserum. Therefore he (La^h'us) 
 justly denies that Gallonius ever supped 
 well ; and justly ((iffirms) that he was 
 miserable." And Grotius cites from Phae- 
 drus, lib. iv. fab. 1 7, lin. 3 1, a phraseology 
 very similar to that in 1 Tim. iv. o, 
 " Non veto dimiUi, verum cruciari fame. 
 I do not Jorbid them to be dismissed, but 
 (I comynand them) to be tortured with 
 hunger." Compare Terence, Andria, act. 
 iii. seen. 5, lin. ult. 
 
 " N'amque Jiocce tcmpvs prcccavere mlhi mc, hand 
 te ulcisci sinit. 
 
 For the time (obliges) me to take care 
 of myself, and does not suffer me to 
 punish thee." See MadameJDacier'sNote. 
 See more in Pole Synops. M-here Beza's 
 citation from Homer, II. xii. lin. '2.67, 
 268, has a near relation to the present 
 purpose ; 
 
 ' AKKov ixtiXiyJoi;^ oiKKov g-sps'Ji; iTrei^ct 
 NEl'KEON— 
 
 " One they encouraged (for some such 
 word as u>Tpvvov, eiceXevop, or the like, 
 says the learned Damm, is to be under- 
 stood) with kind, another they reproved 
 with harsh words." I add, that in the 
 polished Dionysius Halicarn. we have an 
 ellipsis resembling that of Horace above 
 referred to. M/^^etC vTroXafi^avirio fie 
 ayyoeiy, on k. t. X. — ^c — aKitaaq fxadeTio. 
 " Let no one suppose me ignorant that, &c. 
 — but let him hear and learn." De Struc- 
 tura Orationis, sect. xxvi. p. 246, edit. 
 Upton. I conclude m ith an example from 
 Plato Apol. Socrat. § 18. edit. Forster, 
 mv Iv, J "AvhptQ 'AOrivaioi, nOAAO~Y 
 AE'O eyio vTTtp efxavrti aTroXoyeiaOai — 
 aW vTrep v/iwv — "Now therefore, O Athe- 
 nians, / ajn far from apologizing on my 
 account, but (t apologize) for your sakes" 
 —[add Soph. CEd. Tyr. 236—241. and 
 comp. KcAeuw abOve.] 
 
 KO'MH, r/c, ^. 
 
 I. A village. [Mat. ix. 35. (mc ttoXelq 
 Tracrctc koX rac Kw^ac). x. 1 I . xiv. 15. xxi. 
 2. Mark vi. 6. 36. {aypovg Kal Kw/xac) 56. 
 (ttc Kojung if TToXeiQ y aypovQ).x\. 2. Luke 
 
 V. 1 7. viii. 1 . jx. 6. 1 2. 52. 56. xiii. 22. xvii. 
 12. xix. 30. xxiv. 13. 28. In Mark vii. 27. 
 rac Kwpac K^naapsinQ is, the villages round 
 about, and dependant on the citif Cossarea. 
 So the LXX, (for niDl daughters, i. e. 
 of the metropolis. Numb, xxxii. 42.) has 
 Triv Kaad ical rag Kojpag avTfjg. Comp. 
 1 Chron. ii. 23. Josh. xv. passim, xvii. 
 11. & al. freq. v. Glass. Philol. S. p. 1022. 
 occ. Acts viii. 25. by metonym. for the 
 inhabitants of the villages. Neh. vi. 2. 
 Song of Sol. vii. 11.2 Mac. viii. 1. {towns. 
 E. T.)] 
 
 [II. A city, or a smaller walled town. 
 Mark viii. 23. 26. of Bethsaida. comp. 
 vs. 22. Joh. xi. 1 . 30. of Bethany., and 
 Luke X. 38. (but Bretschn. in all the 
 above places renders the wordljy vicus, 
 and Wahl in Luke x.) Joh. vii. 42. of 
 Bethlehem. (Observe, that before the time 
 of Rehoboam, Bethlehem was unwalled, 
 since he is said in 2 Chron. xi. 6, to have 
 built it, i. e. fortified it, comp. vs. 5.) 
 LXX has icu)pr] for Tj? a city, 1 Chron. 
 xxvii. 25. Is. xlii. II. for n^p (civitas) 
 a city. Jerem. xlix. 25.] 
 
 1^^ lUopoTtoXig, log J Att. eu)g,.ri^ from 
 Kiopr] a village^ and TcoXig a city. — A town. 
 It seems properly to denote a larger kind 
 of town, superior to Kwpri a village., though 
 inferior to TvoXig a city. occ. Mark i. 38, 
 where see Josephus De Bel. lib. iii. cap. 
 3. § 2. cited by Kypke. 
 ^" Kfli~M02:,' 8, 6. 
 I. Comus., The god of feasting and re^ 
 veiling; forthus the wordis sometimes used 
 in the profane writers. This idol seems 
 plainly of oriental origin, and to be no other 
 than l^iDD Chemosh, the abomination of the 
 Moabites and Amoriies. See, inter al.. 
 Num. xxi. 29. Jud. xi. 19, 24, and Heb. 
 and Eng. Lexicon under u;dd. — Jeroriieon 
 Isa. XV. 4, tells us, that in Nabo the idol 
 Chemosh was worshipped, who by an- 
 other name is called Baal-Pkegor. But 
 however this may be, there can be little 
 doubt, but that part of the religious ser* 
 vices performed to Chemosh, as to Baal- 
 Peor, consisted in revelling and drunken- 
 ness., in obscenity and impurity of the 
 grossest kinds. [Schleusner s derivation 
 seems much more probable. He says that 
 it is certainly derived from Ki&p-q, whence 
 KwpdCeiv to go about the town intoxicated^ 
 as the ancients in their revellings used to 
 go about the streets, with garlands on their 
 heads, m ith torches and music^ and sing 
 and dance wantonly at the doors of their 
 mistresses, Wahl and Bretsch. sav, that 
 
 II' 
 
Kft N 
 
 482 
 
 Ka$ 
 
 Y^wfLOQ is primarily '* a aolemn procession 
 to Bacchus through the Kw/xat or towns, 
 with hymns," &c.]] 
 
 II. Revelling, lascivious feasting with 
 songs and music. In this sense also the 
 word is frequently used by the profane 
 writers. According to Hesychius, Kwjuot 
 are aaeKyri aafxara kol xopvtjcct, (Tvfnroffia 
 Kat ai^at, lascivious and obscene ballads, 
 drunken songs; or as Theophylact. ra 
 rojy fiedvovriov fied^ v^piioy aa^ara, the 
 abusive songs of drunkards ; and Zonaras 
 explains the verb Kiona^eiv by ro fiera 
 avXibv KOI Kidapag Kot w^wv, rby olvov 
 TTLELv, drinking wine with the music of 
 flutes and of' the harp^ and with songs. 
 See more in Suicer Thesaur. under Kw/xog, 
 and in Wolfius and Wetstein on Rom. 
 xiii. 13. occ. Rom. xiii. 13. [[comp. Dio. 
 Cass. Ixv. p. 734. Gal. v. 21. 1 Pet. iv. 3. 
 On this word see Schwartz. Diss, de 
 Comessationibus Veterum. (Altorf, 1744). 
 Lamb. Bos Obss. Philol. in N. T. p. 117- 
 Alberti Obss. Philol. in N. T. 330, and 
 Gloss. Gr. N. T. p. 1 12. Aristoenet. I. Ep. 
 27. ii. 20. Aristoph. Thesmoph. 997. and 
 Bourdin's notes. ^El. V. H. xiii. 1. Xen. 
 Cyr. vii. 5. 25. — Spanheim (on Aristoph. 
 Plut. V. 1 04 1 ) and H. a Seelen (in Annotatt. 
 in N. T. ex Plutarcho, p. 1 5,) contend that 
 Kui/jiog was once used in a good sense.] — In 
 Wisd. xiv. 23, the idolaters are described 
 as efXfiavElQ K12'M0YS ayovreq^ making 
 mad revellings ; and 2 Mac. vi. 4. informs 
 us, that during the persecution of Anti- 
 ochus, the Temple was filled aaioTiag Kal 
 KO'M^N with riot and revellings. See 
 Arnald on Wisd. — From the oriental 
 U^IDD, or immediately from the Greek V. 
 Kiofjia^eip to revel^ is derived the Latin 
 comessor or comissor, &c. of the same im- 
 port. 
 
 ^g^ KO'NO^P, wTTog, 6, >'/. — A gnat, a 
 species of insect, occ. Mat. xxiii. 24. Bo- 
 chart shows (vol. iii. 564.) from Aristotle, 
 Plutarch, &c. that by kwvw;// is properly 
 meant a kind of insect that is bred in the 
 lees of winCf and that ever after lives on 
 acids, avoiding sweets, [v. Arist. Hist. 
 Anim. iv. 8. v. 19. Plutarch, contra 
 Stoicos (vol. X. p. 424. 15. Reiske's edit.) 
 Xaipovffi {ot KU)yu)ireg) Xa^Trrf Kal o^ei' top 
 
 Be TcoTifxoy Koi ^jpriaToy otvoy cnroTnyofjLEvoi 
 (pEvyovfft. These insects delight in the 
 scum of new wine and vinegar, but drink- 
 able and good wine they taste and leave. 
 These insects were called rabbinically 
 oai^ and «pn. V. Buxtorf. Lex. Talmud, 
 p. 342 and 927. Vorst. de Adag. N. T. 
 ch. iii. p. 771. The Arabian proverb 
 ^' he eats an elephant, and is choked with a 
 gnat," is similar to that in Mat. — Kwi/w\// 
 signifies also a mosquito, or any such in- 
 sect which annoys men, whence /cwj'w- 
 tzeIov or KojydjTTLov, a mosquito-net for a 
 bed^ which it seems to mean in Judith x. 
 21. xiii. 9. 15. xvi. 19. Hence the Latin 
 conopeum, v. Schol. on Juv. Sat. vi. 80. 
 and the English canopy.'^ 
 
 Ki2$0'S, ?), 6y. [[Properly blunt or 
 blunted (from kotttio) according to Bret- 
 schn. and Schleusn. as Hom. II. X'. 390. 
 K(0(f)6y josXog ; and hence of a person blunted 
 in any of his senses^ 
 
 I. Properly, Deaf deprived of the 
 sense of hearing. Mat. xi. 5. Mark vii. 
 37. Luke vii. 22. [occ. LXX, for u;^n, 
 deaf. Exod. iv. 11. Lev. xix. 14. Ps. 
 xxxviii. 13. Is. xxix. 18. xxxv. 5. xliii. 
 8.] And because they who are naturally 
 deaf are also dumb, (see Mark vii. 32.) 
 Hence, 
 
 II. Dumb, unable to speak. Mat. ix. 
 32, 33. xii. 22. xv. 31. Luke xi. 14. 
 [occ. LXX, for dV« dumb. Hab. ii. 18.] 
 — The word seems to denote both deaf 
 and dumb, Luke i. 23 ; and it is plain 
 from ver. 62, that Zacharias had lost his 
 hearing as well as his jspeech. See Wol- 
 fius and Doddridge. 
 
 in. Making dumb, occasioning dumb- 
 ness, occ. Mark ix. 25. Luke xi. 14. 
 Comp. Mark ix. 17. [In Mark ix. 25. it 
 seems rather to mean making deaf] 
 Many adjectives, both in Greek and 
 Latin, are applied likewise in a transitive 
 sense. So in Homer, II. iii. lin. 246, 
 ^Oiyov "EYa)PONA, cheerful, is used in- 
 stead of cheering, wine ; in Virgil, Georg. 
 ii. lin. 127, felicis* mail means the happy- 
 making apple ; and in Juvenal, Sat. xiii. 
 lin. 27, divitis Nili is the enriching Nile. 
 
 [* See however l^Iartyn's VirgU.] 
 
 I 
 
483 
 
 A. 
 
 A Ae 
 
 Ax, Lambda. The eleventh of the 
 9 more modern Greek letters, but the 
 twelfth of the ancient, whence in num- 
 bering, as L denotes te7i, and k twenty, so 
 the small \ denotes the third decad or 
 thirty. In the old Cadmean alphabet it 
 corresponded to the Hebrew or Phenician 
 Lajned in name, order, and power; but it 
 is not easy to say, whether its form ap- 
 proaches nearer to the Hebrew or to the 
 Phenician letter, though it certainly has a 
 resemblance to both. 
 
 Atty^avw, from the obsol. Xr'j^io the 
 same, which from the Heb. npV to take, 
 receive. 
 
 I. To obtain, occ. Acts i. 1 7. 2 Pet. i. 
 1. Thus it is used not only by the LXX, 
 1 Sam. xiv. 47, for the Heb. ^D^ to take; 
 but likewise by Homer, Odyss. xx, liu. 
 282, "lo-j/v (fjioipav namely) cbg avroi irep 
 •EAATXANON, a part of the banquet 
 equal to what they themselves had gotten. 
 On this occasion we can hardly suppose 
 there was any drawing of lots. |^See 
 Wisdom viii. 1 9. 3 Mac. vi. 1 . h Trpeapeio) 
 Ti)v >/XtKtar i]^rf XcXoy^^wc having attained 
 an advanced age. Hesych. XeXoy^^wc* rv 
 \u}v' having obtained. LEsch. Socr. Dial, 
 iii. 19. Eur. Phoen. 1505. Thuc. ii. 44. 
 and Reiske Index. Graec. Dem. p. 478.] 
 
 II. To obtain by lot. occ. Luke i. 9. 
 The Jewish writers inform us in the 
 Mishna, that the various offices of the 
 several Priests and Levites in the daily 
 service were determined by lot. See Pole 
 Synops. and Wetstein on the text. [occ. 
 Joseph. B. J. iii. 8. 7. On the construction 
 of this verb, sometimes with a gen. some- 
 times with an ace, see Matth. Gr. Gr. 
 § 363.] 
 
 III. To cast lots. occ. John xix. 24. 
 [(Comp. Mat. xxvii. 35.) Thuc. iii. 50.] 
 
 Aa9prt, Adv. from X//9w, Doric XliQio, 
 to lie hid. See under AavQavw. — Pri- 
 vately, secretly, occ. Mat. i. 19. ii. 
 7. John xi. 28. Acts xvi. 37. [Deut. 
 xiii. 6. 1 Sam. xviii. 22. Ps. ci. 5. 
 Hab. iii. 14. 1 Mac. ix. 60.]— In Mat. i. 
 1 9. Wetstein, whom see, explains \aQpa 
 by without acquainting the witnesses of 
 
 A AK 
 
 his divorce from Mary, with the reason of 
 it, namely her supposed adultery. [" So 
 that she might not suffer public disgrace." 
 Schleusn.] — In John xi. 28, Markland, in 
 Bowyer, joins Xadpa with etTrao-a, that is, 
 whispering her. So Nonnus. 
 
 AalXai//, airog, >;. The most probable 
 deriva;tion seems to be from Xa or Xiay 
 very ?nuch, and Xcnrrot to lick, or LAP tip, 
 as wolves do water in drinking (see Ho- 
 mer, II. xvi. lin. 161.); for a whirlwind 
 viole?itly licks up, as it were, the dust and 
 all light bodies in its way.— ^ whirlwi?id, 
 a hurricane, a violent storm. Aristotle De 
 Mundo, cap. 4, explains the word by 
 TTvevpa /3iafov /cat eLX»pe.vov KcirioQev avw, 
 a violent whirlwind moving from beneath 
 upwards; Hesychius by avepa av^po^ri 
 ptTCL VETH, a pjhirlwind attended with rain. 
 occ. Mark iv. 37- Luke viii. 23. 2 Pet. ii. 
 17. This word is used by Homer and 
 Lucian. See Wetstein and Kypke on 
 Mark. [Job xxi. 18. xxxviii. 1. Jer. 
 XXV. 32. Comp. Wisd. v. 14, 23. Ecclus. 
 xlviii. 9. 12. Lucian. Halcyon, p. 100. 
 Plutarch. Timoleon. p. 249.] 
 
 g^ AAKE'l^, or AHKE'^. Mintert 
 says it is related to Chald. v(ph to be 
 struck, broken ; but I cannot find, that the 
 Chald. V. is used in this latter sense. 
 AaKEb) seems to be a word formed from 
 the sound, like clack, crash, &c. in Eng. 
 
 I. Homer applies it to the crashing of 
 bones when struck with a battle-axe, II. 
 xiii. lin. 616, AA'KE ^ o'^aa, the bones 
 crashed; — to the sound of a shield when 
 struck through with a spear, II. xx. lin. 
 277,— AA'KE ^ aairXq vtt avrfje. 
 
 II. To break or burst with noise, occ. 
 Acts i. IS, where see Wetstein. [It is 
 said of things that burst with a noise 
 from being distended, and therefore is not 
 simply (T'^^i'CEaQaLy as Suidas and Zonaras 
 (Lex. c. 691. where see Tittm.au) explain 
 it. It occurs in this sense Act. S. 1 horn. 
 § 33. 6 ^£ CpaKiov (pvariQeiQ iXa^rjae Kal 
 airidays Kal i^ej^vdr} o log avrov Kol rj ^oXr]. 
 And the dragon being blown out (by the 
 poison he had drank) burst and died, and 
 his poison and his gall was shed out. 
 
 112 
 
A A A 
 
 484 
 
 AAA 
 
 See Scliol. on Arist. Nub. 409. Barnes 
 on Eiirip. Elect. 1213. Philo de Vita 
 Mosis, p. 621. Plant. Curcul. ii. 1. 7- 
 Metuo ne medius disrumpar. Com p. liis 
 Casina, ii. 5. 18.] 
 
 ^g" Aam^fw, from the Adv. Xa^ with 
 the keel, calce, which Eustatliins deduces 
 from Xij'^w, the 1st fut. of Xyyio to leave 
 off J as being the extremity of the leg ; 
 but it may perhaps be better derived from 
 the Heb. ^hn to go, tvalk ; whence also 
 the Latin calco to tread, and calx the 
 heel. — To kick, kick up. occ. Acts ix. 5. 
 xxvi. 14. Comp. under Kt'y-jooj/ I. ITSee 
 Wetstein N. T. vol. ii. p. 635. Schol. 
 .^sch. Prom. v. 307. Eur. Bacch. 794.] 
 — The simple V. occurs not in the LXX, 
 but the compound aTroXaKr/^w is used in 
 that version for the Heb. toi^n to kick up, 
 Deut. xxxii. 15. [1 Sam. ii. 29. Hos. iv. 
 29.] 
 
 AAAE'^, w. Mintert observes, " that 
 in the j)rofane writers Xiyeiv and XaXelv 
 differ; Xiytiv signifying to speak with 
 premeditation and prudence, but XaXeiv 
 to speak iynprudentlij and without con- 
 sideration; whence XuXeiv apt^OQ, Xiyuv 
 ctCvvarioTaTOc, is applied to him M^liO lets 
 his tongue run, but does not speak to 
 the purpose ; who talks, but says nothing. 
 But this critical distinction is unknown 
 to the * sacred writers." " This verb/' 
 adds Mintert, ^^is used in the N. T. for 
 all kinds of speaking by which the senti- 
 ments of the mind are expressed." [When 
 the very words uttered are given, Xeyiov 
 generally precedes them after iXaXr]aey 
 he spoke and said, see Mat. xiii. 3. KaX 
 iXaXrjCTEP avTOLQ itoXXa kv Trapa j3oXa~iQ, 
 \iyu)v, &c. Mark vi. 50. Joh. viii. 12. 
 Acts viii. 26. Sz al. freq. Comp, Gen. 
 xxiv. 7. xxxiv. 8. Exod. xxxi. 11. Lev. 
 XX. 2. & al. In Acts vii. 6. ovtioq sup- 
 plies the place of Xiyujv which is wholly 
 omitted Heb. v. 5.] 
 
 L To speak, used transitively, Mat. 
 IX. 18. ^avra avrov XaXovpTOQ civtoIq. 
 Mat. X. \9. xii. 34, 36. Mark ii. 7. & al. 
 freq. — intransitively, Mat, ix. 33. fXaXr;- 
 (TEv 6 KMfoQ. xii. 46. en ^e avrov XaXovy- 
 TOQ Toig oxXoig. xvii. 5. xxvi. 47- Mark i. 
 34. vii. 35. kcu aXaXei SpdoJQ and he spoke 
 clearly ; also with a dat. indicating the 
 manner, as John vii. 26. 7rappr}aiq. XaXe~i, 
 &c. It is applied to God. John ix. 29. 
 Comp. Exod. iv. 30. Acts vii. 38, 44. 
 Heb. i. 1. V. 5, Comp. Luke i. 70. Mat. 
 
 • Comp. however, AoiKia II. 
 
 X. 20. Mark xiii. 11. — to angels. Acts viii. 
 26. X. 7, &c. AaXelv yXwarar] is used of the 
 power of speaking in an unknown tongue, 
 given by God. occ. 1 Cor. xiv. 2, 4, 5. 
 (yXwo-o-atc) 13. & al. See Mark xvi. 17. 
 Acts ii. 4 — 7. The phrases XaXsiy tlvl 
 (1), and XaXelv pera rivog (2), seem used 
 indifferently for to speak to any one (a), or 
 to converse with any one (b). See Mat. xii. 
 
 46. xiv. 27. xxiii. 1. comp. Exod. xx. 19. 
 for phrase (I) in sense (a), & Mat. xii. 
 
 47. Mark xvi. 19. John iv, 26. Gen. xxix. 
 9. in sense (b). Also John iv. 27- ix. 39. 
 xiv. 30. for (2) in sense (b), and Mark vi. 
 50. Rev. x. 8. in (a). In Ephes. v. 19.Xa- 
 XovvTEc, eavTolg \paXpolq, k. t. X. Schleusn. 
 translates singing to God^ in your assem- 
 blies, &c. The El.T. speaking to yourselves. 
 (Comp. Col, iii. \^.) The phrase XaXelv 
 TcpoQ TLva OCC. freq. in St. Luke's writings, 
 e. g. Luke i. 19, 24, 44. Acts iii. 22, &c. 
 and 1 Thess, ii. 2. Heb. v. 5. xi. 8.]— In 
 Heb. xi. 4, the Alexandrian and eleven 
 
 I later MSS. read XaXel, which reading is 
 I followed by the Vulg. and both the Syriac 
 I versions, and received into the text by 
 I Griesbach *. 
 
 I II. To speak in ansjver. John xix. 10. 
 [LXX, for n^i), Job xix. 1 8. and thus per- 
 haps in James i. 1 9. it means to answer 
 reviling.'] 
 
 HI, To tell, comjnand. Acts ix. 6. x. 
 6 ; but observe that in this last verse all 
 the words from srog to icoielv, inclusive, are 
 omitted in four ancientand very many later 
 MSS., in both the Syriac versions, and in 
 the CoUiplutensian edition ; and they are 
 accordingly rejected as spurious by Wet- 
 stein and Griesbach ; and Michaelis, In- 
 troduct. to N. T. v. ii. p, 271, edit. Marsh, 
 says they are " nothing more than a 
 Greek translation, vihich Erasmus himself 
 made from the Latin ; and this interpola- 
 tion, though not found in a single Greek 
 MS., has been transferred to our modern 
 editions." 
 
 IV. To speak, preach, publish. Mark 
 ii. 2. iv. 33. Acts iv. 31. 1 Cor. ii. 6, 7. 
 Heb. ii, 2, & al. Comp. Mat. xxvi. 13. 
 Heb. ix. 19. \_To speak of, celebrate. 
 Matth, xxvi. 13. Mark xiv. 9. Acts ii. 1 1. 
 also in Heb. xi. 4, if XaXelTCCi be read, it 
 
 * [If K<xKe7 is read, Schleusn. translate? it, still 
 exhorteth to piety. Bretschn. says crictli out^ i. e.for 
 vengeance^ (as y.p&X'^), which seems very forced. 
 The Eng. translation renders it, still spealceth^ and 
 this it seems to mean, i. e. By faith Abel still speaks 
 to us and declares that we should trust in God as 
 he did.] 
 
A A M 
 
 485 
 
 A A M 
 
 means, is spoken of, his name is still cele- 
 brated after his death^ as in Aristoph. 
 Thesmophor. 585. XaXovjjieyoy is that 
 which is Spoken of by every one; — some- 
 times also, to preach, in the sense of 2«- 
 sfructifig, teaching. J oh. vii. J 7, 18, 46. 
 1 Pet. iv. 11.1 Joh. iv. 5. £*: rov koctjiov 
 XnXovffi teach worldly doctrines, & * al. 
 Also of written precepts^ &c. as vrell as 
 oral. Heb. vii. IJ. (So Bretschn.; but 
 observe, that the law of IMoses was orally 
 delivered as well as written.) 2 Pet. iii. 
 16.] 
 
 V. To tell, announce, report. Luke ii. 
 17,18. 
 
 \^\l. To foretell, sometimes with a 
 sense of promising. Luke i. 45, 55. xxiv. 
 6. John xvi. 1. Acts iii. 21, 24. xxvi. 22. 
 Heb. xi. 18. Schleusn. gives the sense of 
 effecting to XaXioj in the difficult passage 
 ot Heb. xii. 24. KpElrrov (alii KpeitToya) 
 XaXovpTi Trapa rov "A/BeX, which effecteth 
 a better thing (namely, mercy,) than the 
 blood of Abel, ivhich obtained vengeance. 
 And our translation in nearly the same 
 sense, that speaketh better things than 
 that of Abel. But others refer it to the 
 sacrifice of Abel, not to his blood, and 
 render it, that speaketh more powerfully 
 than the sacrifice of Abel, i. e. that the 
 blood of Christ is more availing than the 
 sacrifices offered of old, even that of 
 Abel, which was accepted. See Heb. ix. 
 !3.] 
 
 AaXta, ac, >/, from XaXiw. 
 
 L Speech, occ. John viii. 43. [^larl ryv 
 XaXiav TTjy eprjy ov yiywrrKEre (wherefore 
 do ye not acknowledge my doctrine as 
 divine? Schl.) Job xxxiii. 1. Ps. xix. 3. 
 Song of Sol. iv. 3. Ecclus. v. 13.] 
 
 II. Talk, prate, prattle, {report.'} occ. 
 John iv. 42. \vhere it seems to imply con- 
 tempt. Comp. Ecclus. xxxii. 4 or 6. [In 
 2 Mac. V. 5. viii. 7. a rumour, see Is. xi. 
 3. In Ecclus. xlii. 1 1. a subject of talk, 
 as we say, the talk of the town.~\ 
 
 III. Speech, manner of speech, dialect. 
 occ. Mat. xxvi. 73. Mark xiv. 70. [Oi 
 the Galilean dialect see Buxtorf. Lex. 
 Talmud, p.' 434.] 
 
 AAMA', Ueh.^Forwhat ? why ? Heb. 
 MDf?, which from h for, and MD what? 
 occ. Mat. xxvii. 46. " 
 
 * [Has not John viii. 44. a somewhat similar 
 sense, orai/ ^aX>; to x^sSSof, tx rH'v IZitvv K<x>ie7? where 
 Schleusn. translates, when he acts wickedly tie acts 
 after his oxen heart : but is it not rather, when he 
 teaches (or suggests) lies, as it is spoken of the 
 devil ?1 
 
 Aafi^ayit). — To take, in whatever man- 
 ner. 
 
 I. To take, as into the hand. Mat. xiv. 
 19. XV. 36. xxvi. ^6, 27, & al. [to take 
 up, as from the ground. Mat. xvi. 9, 10. 
 xxvii. 6.] 
 
 IL To receive. Mat. x. 8. xix. 29. xx. 
 7. [Heb. xi. 35] 
 
 HL To receive, collect, take, as tribute. 
 Mat. xvii. 24, 25. [xxi. 34. Mark xii. 
 
 -•^ ... 
 
 IV. To take, or receive money, in the 
 sense of making gain. 2 Cor. xi. 20, "Et 
 TLQ Xaf.i€ayei, a0' vpCJy namely, if a man 
 make gain of you. Thus it is interpreted 
 by the learned Eisner. Out of the in- 
 stances produced by him and Wetstein of 
 the like use of XajuCavw by the profane 
 writers, I shall only cite from Aristo- 
 
 j phanes, Equit. lin. 863. Ka/ (tv AAM- 
 I BA'NEIS i]y T))y ttoXiv raparrjyc, So you 
 make a gain when you disturb the city ; 
 and from Xenophon, Cyropeed. H. r5 AA- 
 Bl^FN eysKa koX Kep^dyai zoiiaiy, they do 
 it for the sake of receiving money and 
 gaining. Wolfius, however, after men- 
 tioning this interpretation, rather prefers 
 another, which explains Xap^ayeiy by 
 getting a person into one's power, and 
 making him subservient to oneself. This 
 latter exposition seems equally agreeable 
 to the context ; but the former is, I think, 
 better supported by the use of the Greek 
 writers. [Schleusn. renders it, if any one 
 take away (your property) ^rorw you ; by 
 sense XHL So V/ahl, suppl)dng ^p^- 
 para. Schl. adds however, Eisner's inter- 
 pretation, and refers to Gataker Misc. c. 
 27. p. 721. and Taylor on Lyss. Oratt. p. 
 338. to show that Xapftayeiy is peculiarly 
 used for taking on usury."] 
 
 V. To take, as a woman, in marriage. 
 Mark xii. 19, 20, 21, 22. Thus applied 
 also by Polybius cited in Raphelius, and 
 bv Xenophon in Wetstein. [Add Luke 
 XX. 28—31. See Gen. iv. 19. xii. 19. 
 XX. 2. Deut. xxviii. 30. 2 Sam. iii. 
 14'. (betroth, Heb.) Test. xii. Patr. p. 
 579. Xa/i/3- tiQ yvycuKa^ Isocr. Evag. c. 9. 
 Philostrat. Vit. Soph. c. 25. § 4.] 
 
 V^L To p7tt on, take on one's self John 
 xiii. 12. (of j}utting 07i a garment ;) Phil, 
 ii. 7« {pop(l)}]y ^aX« Xaljioy. So Test. xii. 
 Pat. p. ^4<2, 6 6eo£ aiopa Xajjiov' comp. 
 Zech. vi. 13. Wisd. v. 19. — hence, per- 
 haps, to take upoti one's self so as to 
 carry, to bear. Mat. x. 38. (comp. xvi. 
 24, and Luke xiv. 27.) and hence it is 
 used of bearing the weight or burthen of 
 
A A M 
 
 486 
 
 A A M 
 
 sins, &c. see Mat. viii. 17. and comp. 
 Lev. V. 1. 17. xvii. 16. xix. 8. Ezech. 
 xxxvi. 7, &c.] 
 
 VII. To take, receive, as an office. 
 Acts i. 20, 25. XX. 24. Rom. i. o. Heb. 
 vii. 5. [In Luke xix. 12. 15. Xapeiv eavrS 
 (iaonXelav, which some render to take pos- 
 session of; but Schl. and Whitby say it 
 seems rather to allude to going to Rome^ 
 to receive institution or investiture to a 
 kingdom, as in the case of Herod and Ar- 
 chelaus. It therefore means to obtain 
 regal authority for himself in his own 
 country. See 7ra/3aXayL//3avw, sense II.] 
 
 VIII. To receive, admit, as a per- 
 son into one's house. 2 John ver. 10. 
 Comp. John vi. 21. xix. 27. [^Wisd. vii. 
 ]8.] 
 
 IX. To receive, entertain, embrace, [as 
 a doctrine or teacher.] Mat. xiii. 20. 
 Markiv. 16. John i. 12. [iii. II. 32, 33. 
 V. 43.] xii. 48. xiii. 20. [xiv. 17. xvii. 8. 
 1 John v. 9. Rev. iii. 3. comp. 1 Cor. xi. 
 23. 1 Thess. ii. 13. Thus npV, Numb, 
 xxiii. 20; whence it means doctrine fre- 
 quently, e. g. Prov. iv. 12, &c.] 
 
 X. To take, i. e. procure and carry, 
 assumere. See Mat. xvi. 5, 7, 8. xxv. 
 3, 4. John xviii. 3. [Mark viii. 14. Acts 
 ix. 25. xvi. 3. (comp. LXX, Gen. xix. 
 15. Judg. xi. 5.) Schl. however seems to 
 prefer considering Xapwv in these two 
 pass, from Acts as redundant.] 
 
 XI. To receive, get, obtain. Mat. vii. 
 8. xxi. 22. Acts xxv. 16. xxvi. 10, 18. 
 Rom. V. 11. [It is spoken of obtaining a 
 prize, 1 Cor. ix. 24, 2o. in which sense it 
 is peculiarly used, (see M\. V. H. ix. 31. 
 and Poll. Onom. iii. 3.) and thus Schl. 
 explains Phil. iii. 12. (see fcaraXa/z/3avw) j 
 ^Iso oi receiving pay or rewards. Joh, iv. 
 36. 1 Cor. iii. 14. Heb. ii. 2. James i. 7. 
 comp. Dan. ii. 6.] — Aat>e1y hadoxov. To 
 receive, or have for a successor, to be suc- 
 ceeded by. Acts xxiv. 27. 
 
 XII. To take by force, to apprehend, 
 seize. Mat. xxi. 35, 39. Mark xii. 3. 8. 
 Comp. Luke ix. 39. 1 Cor. x. 13. 
 
 XIII. To take away. Mat. v. 40. viii. 
 17. XV. 26. [Rev. iii. 11. vi. 4. LXX, 
 Gen. xxvii. 36. 2 Chron. xvi. 2. Ezr. i. 
 7. Xen. Symp. iv. 30. Polyb. iv. 3.] 
 
 XIV. To seize, as fear, astonishment. 
 Lukev. 26. vii. 16. [Exod. xv. 15. Ps. 
 xlyiii. 7. Is. xxi. 3. Jer. xiii. 21. To 
 this sense nearly, that is, to fall upon, or 
 befall, Bretsch. and Schleusn. (with some 
 doubt) refer 1 Cor. x. 13, and not as 
 Pdrkhurst to sense XII.] It is applied in 
 
 like manner by the Greek writers. 
 Wetstein. 
 
 XV. To catch, take in, as we say, im- 
 plying deceit, 2 Cor. xii. 16. So Wolfius 
 and Wetstein (whom see) cite from So- 
 phocles in Philoctet. lin. 100, AO'Ailt 
 <!?i\oKTr)rrjv AABE'IN, to catch Philoctetes 
 by an artifice or guile. So Virgil, Mn. 
 ii. lin. 196, capti dolis. \_To take, (as a 
 city). Josh. XV. 15. In 1 Kings xx. 21. 
 it means (according to Biel and Schl.) to 
 take captive. Also to catch, as fish. Luke 
 V. 5. 9. comp. Mat. iv. 19.] 
 
 XVI. To take, assume. John iii. 27. 
 Heb. V. 4. Rev. xi. 17, where see Vi- 
 tringa. 
 
 XVII. To be desirous of receiving, to 
 need, or be ambitious of See John v. 34, 
 41,44. 
 
 XVIII. AatELv apx^v. To take a be- 
 ginning, to begin. Heb. ii. 3. This phrase 
 is used in the same sense by Polybius, 
 iElian, and others of the Greek writers, 
 as may be seen in Raphelius and Wet- 
 stein. \yivp(iovkiov XapjjavELp to take 
 counsel together. Mat. xii. 14. xxii. 15. 
 xxvii. 1 . See Schwartz, on Olearius de 
 Stilo N. T. and Comment. Crit. Ling. 
 Gr.N. T. p. 1264.— X7]0r/v Xa^/3. to forget. 
 2 Pet. i. 9. Ml V. H. iii. IS.—vTrofivrjffiy 
 X. to remember, call to mind. 2 Tim. i. 5. 
 — Treipav X. to make trial. Heb. xi. 29. 
 ^1. V. H. xii. 22. See Palairet. Obss. 
 Crit. p. 491.] 
 
 XIX. AaptavEiv TrpoCioTrov, To accept 
 the person, i. e. to respect one 7nan more 
 than another out of regard to some ex- 
 ternal circumstances, occ. Luke xx. 21. 
 Gal. ii. 6. This is an Hellenistical phrase 
 used by the LXX for the Heb. tZJ'3Q n«U^ 
 in two senses; 1st, To accept a man's 
 person with favour. Lam. iv. 1 6. Mai. i. 
 8. 2d]y, To accept it with undue or par- 
 tial favour, as in the N. T. Lev. xix. 15. 
 Ps. Ixxxii. 2. Mai. ii, 9. So Ecclus. xxxv. 
 13. xiii. 1. Comp. Qavjia'Cio II. [See 
 Kuinoel on Luke xx. 2 1 .] 
 
 AAMMA\ Heb. The same as AAMA% 
 which see. occ. Mark xv. 35, where see 
 Wetstein. 
 
 AAMIIA'S, a^oc, 7*/, from the Heb. l^s!?, 
 for which the LXX have constantly used 
 this word. M is inserted, as usual, before 
 TT and /3, not only in the Greek deriva- 
 tives, XapTTciQ, XayiiTTW, XapTreraio, but also 
 in the Chald. IQob and Syriac «^&dV a 
 lamp. naoV in Jonathan Ben Uziel's Tar- 
 gum on Exod. XX. 2, 3. is used like the 
 Heb. TSb in Gen. xv. 17- Exod. xx. 18. 
 
A A M 
 
 48; 
 
 A AM 
 
 And observe, that though *i or ^ is dropped 
 in the nom. sing, of the Greek Xa/iTrac, it 
 appears in the oblique cases, XafiTra^og, 
 XifiTrah^ XafxTra^a, &c. [[PhaForinus and 
 others deduce it from \a/i7rw, which SchJ. 
 deduces from Xmv and 0aw, ^w, to shine.'] 
 — In general it denotes something burning 
 and shining brightly. 
 
 I. A torch. Rev. viii. 10. So the Ro- 
 mans sometimes called a comet, fax a 
 torch, or fax caelestis a heavenly torch. 
 JSee Daubuz. Comp. John xviii. 3, and 
 ^avog. ^VVahl and Schleusn. refer the 
 XafXTrdhg TTvpog in Rev. iv. 5. to this 
 sense. Bretschn. takes it for flames of 
 
 fire, which sense it appears to bear. Gen. 
 XV. n. Job xli. 19. comp. Exod. xx. 18. 
 Others, with Parkhurst, understand 
 lamps^ in allusion to the candlestick with 
 seven branches. See Pole's Synopsis, occ. 
 LXX, Zech. xii, 6. and Dan. x. 6.] 
 
 II. A lamp. occ. Mat. xxv. 1 , 3, 4, 7, 
 8. Acts XX. 8. Rev. iv. 5. See Har- 
 nier's Observations, vol. iv. p. 430, 1. 
 [Judg. vii. 16. 20. In Dan. v. 5. for 
 «nU;^nD Chald. Iucer7ia.'\— On Mat. xxv. 
 1 — 12, we may observe, that it was like- 
 wise the custom among the ancient Greeks 
 to conduct the new-married couples home 
 with torches or lamps. [These were hence 
 called vvpfiKai Xajunra^eg. See Heliodor. j 
 ii. p. 112. iv. p. 198. Eur. Med. 1027. 
 Ipheg. in Aul. 732. Val. Flacc. Argon, 
 viii. 243. 277. Valck. on Eur. Phoen. p. 
 124. and Schrader on Musaeus. ch. 20. 
 p. 352.] Thus Homer II. xviii. lin. 491, 
 &c. 
 
 'Ex T^ fxiv poc yafiot r eg-av, ilk(X7rt>a! Tt* 
 
 VjfKpaf 8' Ix ^xXd/jLoiv^ SafSwv ii7roXa(u,7ro/z«va(«v, 
 'Hyivtov §' iva aVf, JroXuf 8" vftivaiof opwpu. 
 
 Here sacred pomps and genial feast delight, 
 And solemn dance, and hymenaeal rite ; 
 Along the street the new-made brides are led, 
 With torches Jlaming, to the nuptial bed. 
 
 Pope. 
 
 So the Messenger in Euripides* Helena, 
 lin. 728, &c. says to Helen, that he re- 
 members the lamps or torches he carried 
 before her and Menelaus at their wed-» 
 ding. 
 
 Ni;» avttviSfiat ahv to» vfiivam irdtX/v, 
 
 Kai AAMIIA AflN /xi/j.vrifiiS\ S.( TtTpaopot; 
 
 "iTTTTOtg rpoy^i^wy Tictptft^oy aii 8* iv $(<Ppois 
 
 Now do I recollect your bridal-day, 
 The lamps I well remember, which I bare 
 Before the nuptial car, in which with him 
 You left a parent's for a husband's house. 
 
 A like custom is still observed among the 
 Pagan East-Indians : *' For on the day of 
 their marriage the husband and wife, being 
 both in the sa,me palanquin, go out between 
 seven and eight o'clock at night, accom- 
 panied with all their kindred and friends; 
 The trumpets and drums go before them, 
 and they are lighted by a multitude of 
 massals, which are a kind oi flambeaus. — 
 The new-married couple go abroad in this 
 equipage for the space of some hours, 
 after which they return to their own 
 house, where the women and domestics 
 wait for them. The whole house is en- 
 lightened with little lamps, and many of 
 those massals already mentioned are kept 
 ready for their arrival, besides those that 
 accompany them, and go before the palan- 
 quin*." — This last circumstance strongly 
 illustrates Mat. xxv. 6, 7, where the vir- 
 gins go out and meet the bridegroom with 
 their lamps. That the Roman brides also 
 were led home to their husbands' houses 
 in the evening by the light of torches, is 
 too well known to be insisted on. See 
 Kennet's Roman Antiquities, pt. ii. book 
 5. ch. 9. and the passages cited by Wet- 
 stein on Mat. xxv. 1. 
 
 E^P^ Aafxirpog, a, 6y, from Xap.ivd) to 
 shine. 
 
 I. Shining, resplendent, bright, clear. 
 occ. Rev. xxii. 1.16. [(In verse 1, it is 
 used of water, as in Hippocrat. de jEre, 
 Locis, & Aquis, and in verse 16, of a star, 
 as in Epist. Jerem. verse 51, and Horn. 
 II. ^. 77 ^^ Comp. Actsx. 30. 
 
 II. White, bright, dazzling, occ. Rev. 
 XV. 6. xix. 8. Acts X. 30. Comp. Mat. 
 xvii. 2. Mark xvi. 5. Luke ix. 29. So 
 Homer, speaking of a xiriov or inner gar- 
 merit, says, Odyss. xix. lin. 234, AAM- 
 nPO'2 ^ ^r rjiXiog wc, it was bright, or 
 white, like the sufi. Aap-rrpog seems to 
 signify white with peculiar propriety; 
 since, as the naturalist well knows, white- 
 ness arises from the composition of the 
 luminous rays of all the other colours. 
 [In Luke xxiii. 11. Schleusn. comparing 
 Mark xv. 17. understands the colour 
 translated purple, (see KOKKog and Trop- 
 (pvpa) and cites Hor. Sat. II. vi. 102, 
 who uses candere of the same colour. 
 Wahl, however, referring to Kuinoel, takes 
 the two passages to refer to two di- 
 stinct events, namely, that of St. Luke 
 to an insult put by Herod on our Saviour, 
 
 * Agreement of Customs between East-Indian* 
 and Jews, Artie, xvii. p. 68, edit. London, I7O0. 
 
A A N 
 
 488 
 
 A A O 
 
 I 
 
 ^7^ clothing him with a white garment, 
 and that of St. Mark to one put on him 
 by the soldiers of Pilate. The Syriac, 
 Persian, and Arabian versions are with 
 Schleusner ; the V^ulgate and the ^Ethiopic 
 with Wahl. See Casaubon. Exercitt. 
 Antibaron. xvi. 73. p. .534. Salmas. Ex- 
 ercitt. Plin. p. 244;, and on Tertuliian 
 de Pallio, p. 134. In James ii. 2. it de- 
 notes sjilendid raiment, as opposed to 
 mean or dirti/, ((jvirapoQ) . In Rev. xviii. 
 14. Sclil. takes m XajjiTrpa for precious 
 things^ ornaments, &c. Some refer it to 
 costly meals. It occ. Apocryph. Eccliis. 
 xxix. 25. for sumptuous fare^ and xxxi. 
 (or xxxiv.) 23. XajUTrpov ctt' dproig is used 
 of one that lives liberally.'^ 
 
 III. Splendid^ white, Candidas, occ, 
 Luke xxiii. 1 1 . Jam. ii. 2, 3. Comp. Rev. 
 xviii. 14. So Wetstein on Luke xxiii. 1 1, 
 cites from Plutarch ESeH~TA AAM- 
 nPA'N ; and from Diodorus Siculus^ 
 ESeH'TA2 AAMnPA'S. See also Wol- 
 fius, Bp. Pearce, and Campbell on this text. 
 
 AafiTrporrjc, rr}TOc, /;, from Xa^irpoc- — 
 Splendour, brightness, occ. [Acts xxvi. 
 13. LXX, Ps. cix. 4. Dan. xii. 3. Is. Ix. 
 3,2 
 
 ^^° AajLtTTjOwc, Adv. from Xajnrpog. — 
 Splendidly, occ. Luke xvi. 1 9. So an old 
 comic writer in Menandri and Philem. 
 Reliquiae, p. 208, lin. 65, edit. Cleric. 
 AAMnPil'S yap evtoi '((baiv — For some 
 live splendidly. — [Xen. Cyrop. ii. 4. 1, 
 wc XajUTTporara occ. adverbially for as 
 splendidly as possible. Suidas says that 
 XajiiTrpwQ is used for clearly, openly, ma- 
 nifestly, see Schol. Thuc. ii. 7.] 
 
 i\ap7rii), from XajjLTrag, which see. — To 
 shine^ emit or give light, occ. Mat. v. 1 o, 
 16. xvii. 2. Luke xvii. 24. Acts xii. 7. 
 2 Cor. iv. 6. [Prov. iv. 18. Is. ix. 2. Lam. 
 iv. 7. Dan. xii. 3. Wisd. v. 6.] 
 
 AarOayb). 
 
 I. To be hid. occ. Mark vii. 24. Luke 
 viii. 47. [See Wisd. x. 8. xvii. 3. In the 
 LXX it is sometimes used with Atto, as 2 
 Sam. xviii. 13. Lev. v. 2. (in the Aid. ed.) 
 and with c^, as Lev. iv. 13. Numb. v. 13.] 
 
 II. To be hidden, unknown to^ occ. 
 Acts xxvi. 26. 2 Pet. iii. 5, 8. So De- 
 mosthenes and Plato, cited by Wetstein 
 on ver. .5, M^^£ r50' 'YMA~2 AANGA- 
 NE'Ti2, Neither he ye ignorant of this. 
 Heb. xiii. 2, "EAA90N tlveq t,evi<ravTfQ 
 ayyeXac, Some have entertained angels 
 without knowing it. In the Greek ex- 
 pression there is an ellipsis of the pro- 
 noun tavT^Q after 'iXuOoy, soynp kcive been 
 
 unkno7vn to themselves, as it were, when 
 they entertained, &c. This use of the 
 V. XavQavio or X>/0w with a participle is 
 very common in the purest Greek writers. 
 See* Alberti and Raphelius, the latter of 
 whom observes, that the pronoun is some- 
 times expressed;, as by Xenophon in his 
 CEconomics, TavTo. roivvv 'EAEAH'GEIN 
 'EMAYTON ETTL'^apEvoQ. "Truly I knew 
 not that I understood these things." So 
 Plato, cited in Hoogeveen's Note on Vi- 
 gerus, De Idiotism. cap. v. sect. 8, reg. 3. 
 'EAA'GOMEN 'HMA~S 'AYTOTS Trat^wj/ 
 H^Ev ^La^ipovTEQ. " We knew not that we 
 differed nothing from children." See other 
 instances in Wetstein on Heb. 
 
 Aa^£vroc, j), ov, from Xa^Evio to cut or 
 hew stone, [(occ. Exod. xxxiv. 1. 4.)] 
 which from Xaac or Xdg a stone, and ^eoj 
 to scrape, chip, hew, which see. — [Hewn 
 out of a rock, Luke xxiii. .53. It occ. 
 LXX, Deut. iv. 49. v-ko 'Ao-rj^ibd rrjv Xa- 
 ^Evrt)v, where it translates prop, name 
 njDQ. (See Jerom. Onomast. Heb. & Loc. 
 Script, in the words Asedoth and Tafga.) 
 so Aquila in Josh. xiii. 20. See xii. 3. 
 Deut. xxxiv. 1. Numb, xxiii. 14.] Comp. 
 Aarojuew. 
 
 AAO% «, 6. 
 
 I. A people, a nation.^ a number of men 
 joined together by the common bands of 
 society. See Luke ii. 10, 31, 32. [Acts 
 iv. 25. vii. 17, 34. Rev. v. 9. vii. 9, &c. 
 pass. It is used in the plural number in 
 Ez. vii. 23. ix. 9. Micah vi. 16. It occ. 
 for the inhabitants (1) of a city, as Acts 
 xxi. 30. 36, &c. {'2) of a district, as Mat. 
 iv. 23. ix. 35. Lukevi. \7 . Gen. xxiii. 7. 
 In Luke ii. 10. Schleusn. understands by 
 Travrl rw Xaw, all the people of Israel, but 
 this seems too restricted a sense. It is 
 used for the people of Israel in Luke ii. 
 32. John xi. 50, 52. Acts iv. 25. (plur.) 
 xxvi. \7. 23. xxviii. 27. (in which three 
 last passages it is opposed roTc e6ve(ti) and 
 1 Kings viii. 32, &c.] 
 
 II. [In its general sense of the people, 
 the miiltitude, it is used for ( 1 ) A mixed 
 multitude^ collected together in any place, 
 as Luke iii. 15. vii. 1. viii. 47. John viii. 
 2, & al. freq. (2) A multitude of men, as 
 Luke xxiii. 27. tov Xaov /cat twp yvvaiKCjv. 
 See Gen. xix. 4. and thus Bretschn. takes 
 it in Acts iv. 27. XaoL 'lapafjX the men of 
 Israel, (.'i) Of armed men. See Josh. x. 
 5. 2 Sam. xvii. 2, 3. 22. 29, &c. comp. 
 1 Mace. V. 19. 42., where Schleusn. takes 
 o XaoQ for the common soldiers, and ol 
 ypafjpciTtlc TOV Xaov for those officers who 
 
A AT 
 
 489 
 
 A A T 
 
 kepi the muster-rolls of the soldiers. This 
 sense, however, may be derived from that 
 of the common people^ as distinguished 
 from their king or leader. See Hom. II. 
 a'. 10. Xen. Cyr. vi. 1 . ] 0. and sense (5) 
 below. (4) Of men collected together 
 for judicial business. See Luke xxiii. 13. 
 Acts xii. 4. (5) The people generally., 
 the common people, or multitude, as di- 
 stinguished from magistrates, &c. Mat. 
 xxvi. 5. xxvii. 64. Mark xi. 62. Luke i. 
 10. vii. 29, 30. Acts V. 26. LXX, in 1 
 Sam. xxiv. 10, where it seems to imply 
 contempt.'\ 
 
 III. It is spoken of the Society of 
 Christians, or of the Christian Church. 
 Mat. i. 21. I Pet. ii. 9, 10. [See also 
 Luke i. 17. Acts xv. 14. xviii. 10. Heb. 
 ii. 17. iv. 9. xiii. 12. Tit. ii. 14. In the 
 Old Testament, God calls the Jews his 
 people, e. g. Exod. xiv. 5. See Rom.' xv. 
 10, &c.] — In the LXX this word most 
 commonly, and that in a great number of 
 places, answers to the Heb. CD)> a people. 
 
 Aapvy^, vyyoQ, 6. — The throat, pro- 
 perly the larynx^ that is, says Galen in 
 Scapula, the upper part and entrance of 
 the aspera arteria, or windpipe. It may 
 be derived either from \a very much, and 
 prjyvvpi to break, on account of the rough, 
 uneven texture of the larynx; or from 
 \a very much, and puw to fiow, referring 
 to the lubricating fluid discharged from 
 the oscula or openings in the membrane 
 investing it, and from the glands with 
 which it is furnished. So the Latin 
 name guttur may be in like manner from 
 gutta a drop, or from the Greek x^'^'VPf 
 which from ^(vcj to pour forth. Mar- 
 tini us deduces the reason of both the 
 Greek and Latin names from the throat's 
 pouring forth words ; but this seems less 
 natural. [Schleusn. deduces it from Xa- 
 pvacrii), and considers it equivalent to 
 (papvy^. It occ. Rom. iii. 13. and in 
 LXX, Job vi. 30. xii. 11. xxxiii. 2. 
 xxxiv. 3. Ps. V. 9. (or 10). Ixviii. 4. cxiv. 
 15. Prov. V. 3. viii. 7. 'Song of Sol. ii. 3. 
 V. 16. vii. 10. In Ecclus. vi. 5. Xapvy'^ 
 yXvKvg is used by metonymy for soft, 
 gentle words.'] 
 
 Aarofiiuj, io, from Xdg a stone, (which 
 see under Aa^evroc), and riropa perf. mid. 
 of ripvijj to cut. — To hew stones. This is 
 the proper meaning of the Word, and thus 
 it is used by the LXX, 1 Chron. xxii. 2, 
 for the Heb. ::rn to hew. And answering 
 to the same Heb. word, it also denotes, in 
 that version, to hew out in stone or rock, 
 
 Deut. vi. 11. 2 Chron. xxvi. 10. Neb. ix. 
 2.5, and is particularly applied to a se- 
 pulchre, Isa. xxii. 1 6. And in this sense 
 alone it is plainly used in the N. T. 
 See Bp. Pearson on the Creed, Art. IV. 
 Note, and Shaw's Travels, p. 264. occ. 
 Mat. xxvii. 60. Mark xv. 46. [Used for 
 mD to dig, Exod. xxi. 33. See Joseph. 
 A. J. xii. 7. 6. Dion. Hal. Ant. p. 831. 
 ed. Reiske.] 
 
 Aarpeta, aq, ri, from Xorpevw. 
 
 I. Service. 
 
 II. Religious service, worship, occ. 
 John xvi. 2. Rom. ix. 4. xii. 1. Heb. ix. 
 
 1. 6. [Theodoret on Rom. ix. says it is 
 >/ vopiKr} lepovpyia, the Levitical service 
 or Ivor ship, i. e. ceremonial and external 
 service. The LXX use it for min)? ser^ 
 vice. Exod. xii. 25, 26. xiii. 5. (where 
 it is said of the jmssover). Josh. xxii. 27. 
 See 1 Chron. xxviii. 13. and comp. 1 
 Mac. i. 45. ii. 19. 22. Plat. Phaedr. c. 49. 
 Schleusn. and Bretschn. explain John xvi. 
 
 2. of a sacrifice, and Rom. xii. \. of a 
 spiritual sacrifice, comp. Pet. ii. 5. In 
 the Greek Fathers, the word denotes what- 
 soever is done for the honour and worship 
 of God. See Suicer. Thes. vol. ii. p. 
 215, and Stolberg. Exercitt. Ling. Gr. p. 
 313.] 
 
 AATPEVO, from \a very much, and 
 rpiix) to tremble (which see), according to 
 that of the Prophet, Mai. i. 6. /// be a 
 master, tvhere is my fear.^ and of the 
 Apostle, Eph, vi. 5, Servants, be obedient 
 to them that are your masters according 
 to the flesh, with fear and trembling, rpops. 
 [Wahl and Bretschn. deduce it from Xd- 
 TpL£, one who serves for wages, a hired 
 servant. Phavorinus says AarpEveiv kv- 
 pi(o. TO ^ovXevEiV AcLTpiQ' 6 Itti piaQu ^ov- 
 Xevioy' Aarpov yap b piardog, and so nearly 
 the Etym.M. From Aarpoy Varro, Festus, 
 &c. deduce the Latin Latrones in the 
 sense of mercenary soldiers. Hesych. Aa- 
 rpeveC eXevdepog wv ^ovXevei. AarpevW 
 ^ovXevb)' See Xen. Cyr. iii. 1. 20. and 
 Soph. Trach. 35. (40.) and the Scholiast 
 there.] 
 
 I. To serve, be a servant, in a civil 
 sense. Thus it is used in the profane 
 writers. 
 
 II. To serve, in a religious sense, to 
 worship, and that whether God, [as Mat. 
 iv. 10. Luke i. 74. ii. 37. iv. 8. (comp. 
 Deut. vi. 13. X. 20.) Acts vii. 7. xxiv. 
 14. xxvi. 7. xxvii. 23. Rom. i. 9. Phil. iii. 
 
 3. 2 Tim. i. 3. Heb. ix. 14. Rev. vii. 15. 
 xxii. 3, and in the LXX, Exod. iii, 12. iv. 
 
A ET 
 
 490 
 
 AEr 
 
 23. vii. 16. Deut. vi. 13. x. 12. Josh, 
 xxiv. 15. Dan. vi, 16.]— or creatures, 
 Rom. i. 25. Acts vii. 42. [See Exod. 
 XX. 5. xxiii. 24. Deut. iv. 28. xi. 16. 
 Dan. iii. 12, 14. Hesych. AarpEvio' ai^io. 
 Suidas says, that with an ace. it signifies 
 to honour — with a dat. to sacrifice.'] 
 
 III. It is particularly spoken of per- 
 Jbrmiiig the Levitical service. Heb. viii. 5. 
 ix. 9. x. 2. xiii. 1 0. [See Numb. xvi. 9.] 
 
 Aa)(^avoy, e, ro. — A?i herb, so called, 
 say the Greek Etymologists, from Xa- 
 ')^aivu) to dig, because the earth is digged 
 in order to its cultivation : but may we 
 not as probably derive it, with Marti nius, 
 Thomassinus, Dr. Greg. Sharpe, &c. from 
 the Heb. Tlh green, fresh, not withered, 
 and so deduce the V. Xaxaivo) from Xa- 
 Xavov? occ. Mat. xiii. 32. Mark iv. 32. 
 Luke xi. 42. Rom. xiv. 2, where see Mac- 
 knight. [Gen. ix. 3. 1 Kings xxi. 2. 
 Ps. xxxvii. 2. Prov. xv. 18.] 
 
 ^^ AEPEll'N, wpoc, o, I]. Latin.-— 
 A legion, a particular division or battalion 
 of the Roman army. This word is plainly 
 formed from theLatin legio. — * TheRoman 
 legion, in the time of our Saviour, probably 
 consisted of about six thousand two hun- 
 dred foot, and three hundred horse, occ. 
 Mark v. 9, 15. Luke viii. 30. Mat.xxvi. 53, 
 where our Saviour seems to allude to the 
 7iumber of his poor^, timid, defenceless dis- 
 ciples, one of whom had moreover proved 
 a traitor. And as the Evangelists use 
 the word Acyctl)*/, so we may remark that 
 Polybius, who wrote about 150 years be- 
 fore Christ, has likewise adopted the 
 Latin military terms. 'A-rarag, rptapinQ, 
 TrpiyKLTraQ, eKvpaophLvapinQ, Kevrvpiojvag, 
 ^tKupioiVEQ, lib, vi.p. 468 — 472. edit. Paris, 
 1616. [[The Talmudists used the term 
 p»:ib (from the Lat. legio) of one person, 
 as a chief or prince and the like, and thus 
 Schleusn. thinks Beelzebub, the chief 
 of evil spirits, is meant in Mark v. and 
 Luke viii. but others suppose the man 
 possessed by manyj or as it were a whole 
 legion.'] 
 
 AETii. 
 
 I. To say, speak, or utter in words. 
 Mat. iii. 2, 3. xi. 7, 9- xxii. 24. Acts viii. 
 6. xiii. 45, & al. freq. — [in prophesying. 
 Mat. ii. 17. xix. 28. with a sense of pro- 
 mising. Mark xv. 28. Luke ix. 31. John 
 i. 52. ii. 22. Acts viii. 34. 1 Tim. iv. 1. 
 — in objecting or asking, as in the phrases 
 
 * See Kennet*B Roman Antiquities, pt. ii. book 
 4, cii. 5 and C. 
 
 &\\a Xiyu) and Xtyw 5vv Rom. x. 1 8, 
 xi. I. where* St. Paul brings forward an 
 objection as it were, from some other ob- 
 jector. — in narrating, Mark i. 30. Luke 
 xxiv. 10. (although in Mark, some take 
 it as equivalent to epwraoj, comparing 
 Luke iv. 38.) — in boasting, Luke xxiii. 2. 
 Acts V. 36. viii. 9. See Xen. Cyr. i. 3. 
 9. Eur. JEol. V. 46.]— in asking, Mat. ii. 
 2. John V. 6. xix. 9. Acts xxv. 20. Horn, 
 xi. 1,'& al. — in answering, Mat. \jv. 10.] 
 ix. 28. Mark viii. 19. John xxi. 15, 16, 
 22. On Luke xxii. 70. John xviii. 37, 
 comp. under "Ettw I, and Campbell on 
 Mat. xxvii. 11. I add from Arrian Epic- 
 tet. lib. ii. cap. 4. 'Ov/c eifflv at yvvaiKelc 
 KOLval ({>v(TEt; KA'tPii AE'ra. Women 
 are not common by nature ^ I say so too. 
 
 II. Transitively, with an accusative, 
 To speak of, or concerning. John vi. 71. 
 viii. 27, 54. ix. 19. On John viii. 27, 
 Whitby cites Plato using Xiyu) with an 
 accus. in the same manner j and Kypke 
 shows that this application of the V. is 
 common in the Greek writers. Comp. 
 Luke ix. 31. [See also 1 Cor. i. 12. (v. 
 Long, de Sublim. ix. 1.) x. 29. xiv. 16. 
 Ephes. V. 12. 2 Tim. ii. 7. So dicere in 
 Latin, as in Cic. de Fin. v. 3. v. ^1. V. H. 
 iii. 36. Valck. on Herodot. vii. 144.] 
 
 III. To say, command, give in charge. 
 Mark ii. 11. v. 41. Luke vi. 46. Acts xv. 
 24. [(and followed by a negative to forbid, 
 as Mat. V. 34, 39. Rom. xii. 3. LXX, 
 Numb, xxxii. 31. Esth. iii. 3. viii. 14.)] 
 Thus it is often used in the Greek wri- 
 ters. See Eisner on Luke vii. 14, and 
 Raphelius on Rom. xii. 3. To the pass- 
 ages they have cited we may add from 
 Arrian, Epictet. lib. i. cap. 4. AETO 
 avrw avTodev Tropeveffdat eig biKOv, I 
 charge him to go directly home. [jElian. 
 V. H. xiv. 38. Schleusner also classes 
 Rom. iii. 1 9. vii. 7. under this head, but 
 in the latter, it is simply used as intro- 
 ducing a qiwtation ; in the former, it pos- 
 sibly alludes to more than the mere com- 
 mands of the law.] 
 
 IV. Aiyu), To call, name. [Mat. xix. 
 17. Mark x. 18. xii. 37. xv. 12. Luke 
 xviii. 19. XX. 37. John xv. 15.] Aeyo/iat, 
 
 To be called, named, [Mat* i. 16. 
 
 ♦ [Schleusner takes Xeyo) 8«, Rom. xv. 8. Gal. 
 iv. 1. V. 16, as formulae of connexion and arrange- 
 ment, tenendum autcm est, scitote autem, and so 
 also in Gal. iii. 17. They seem, however, to be 
 used to give peculiar force and emphasis to that 
 which the Writer brings forward.! 
 
AET 
 
 491 
 
 A El 
 
 ii. 23. iv. 18. ix. 9. x. 2. xxvi. 3, 14, 36. 
 xxvii. 17. Mark xv. 7- Luke xxii. 1, 47. 
 John iv. 5. ix. 11. xix. 13. Acts iii. 2. 
 Co], iv. 11. So in the O. T. no«3 is 
 sometimes used for «lpD, e. g. Is. iv. 3. v. 
 App. Alex, de Bell. liv. i. p. 650. Xen. 
 An. i. 8. 7.] The Greek writers fre- 
 quently use the V. in this sense. 
 
 V. It sometimes refers to the inter- 
 pretation of a word out of one language 
 into another, as, for instance, Mat. xxvii. 
 33, A place called Golgotha, in Hebrew 
 namely, 6q etl Xeyufievog, which is called, 
 or means, in Greek, Kparlu tottoc, the 
 place of a skull. Thus John xx. 16. 
 Rabboni, 6 Xiyerai, which is called, i. e. in 
 Greek, diSdcrKaXe, master. So John iv. 
 25. [Add John i. 39. xix. 17. Acts ix. 
 36. Hither also Wahl, Bretschn., and 
 Schleusner, refer John xi. 16. xx. 24. 
 QojfiaQ 6 XEyofievog Aidv/jLog^ Thomas which 
 being interjjreted is IHdymus. Thomas 
 is from cnND a twin, and- the names are 
 so alike in sense, that doubtless the one 
 was derived from the other, but the above 
 phrase seems rather to mean, that is also 
 called Didymus. Comp. sense IV^. and 
 especially Mat. iy. 1 8.] 
 
 VI. It is applied to writings, to say, 
 declare *, 'H ypa(j)7] Xiysi, The scripture 
 saith. See Mark xv. 28. John xix. 37. 
 Rom. iv. 3. X. 11. Comp. John vii. 42. 
 So Xenophon in Raphelius on Mark xv. 
 28, rPA'MMATA AETONTA rah, and 
 rPA'MMATA"EAErEN. So Herodotus, 
 lib. i. cap. 1 24. Herod, lib. vi. cap. 6, edit. 
 Oxon. Comp. Lukei. 63. 2 Kings x. 1, 6, 
 inLXX. [Also Luke iii. 4'. 1 Cor. x. 15. 
 2 Cor. vi. 2. 1 Tim. v. 18. Joseph. A. J. 
 xiii.4. 1.] 
 
 VII. AtyfiJ' £v kavT^, To say within 
 himself, to think. Mat. iii. 9. ix. 21. Luke 
 vii. 49. [Luke iii. 8. and so Xeyeiv tv rrj 
 K-ap^t^ avTrjg. Rev. xviii. 7- comp. Ps. iv. 
 
 * [Schleusner translates this word in Mat. iii. 17- 
 to declare ; and since b-p the voice signifies thunder ., 
 he takes (^w-jy) Ix t&v lupoLwv for thunder also, (see 
 the origin of this under ^twii) and translates The 
 thunder heard from heaven declared Jesus the Son 
 of God. It is almost needless to expose the futility 
 of this supposition ; for if articulate words were 
 heard, Xiywaa. simply tells us that the very words 
 which follow were used, and the thunder is a 
 gratuitous supposition. If he means that no ut- 
 tered "words were heard, only a stroke of thun- 
 der., which rvas to be understood as " declaring 
 that Jesus., ^c." reasoning is idle; for language 
 could hardly have been used Icbs appropriate to 
 convey this idea, and such a method of interpreta- 
 tion would explain away one half of Scripture, and 
 leave the meaning of the other quite uncertain.] 
 
 4. X. 6, 12. Obad. verse 3. Zeph. i. 12. 
 iii. 1. (ii. 15.) v. Epictet. c. 73. The tv 
 eavTM, &c. is sometimes omitted, as Mat. 
 vi. 31. xii. 44. Luke i. 16. v. 39. xvii. 
 10. Mark v. 28. (So ^a« 2 Chron. 
 xxviii. 10.) Hence, or perhaps because 
 by what we say, our sentiments are known, 
 Xeyu) is used for to think, hold, or pro- 
 nounce as our opinion. See John ix. 17. 
 Acts iv. 32. X. 28. So to avro Xiyeiv to 
 agree, 1 Cor. i. 10.] For the reason of 
 this phrase, which appears to have been 
 sometimes used by the Greeks (see Wet- 
 stein on Mat.), compare under "Ettw II. 
 
 [VIII. To order any thing to be said, 
 to say by means of messengers. See Mat. 
 viii. 6. comparing Luke vii. 3. Mat. xxvii. 
 19. Luke vii. 6, 20. xix. 14. John xi. 3. 
 Acts xvi. 35. Judg. xi. 14, 15, 19. 2 Sara. 
 X. 5. Judith iii. 1.] 
 
 [IK. To choose. Hesych. Xiyea-dai' 
 sKXeysffdai. This sense is given to it in 
 Heb. vii. 1 1 . by Wahl, Schleusn., and 
 Bretschn., the latter of whom considers 
 that the primary meaning of the verb is 
 to collect, and quotes for this sense the 
 Test. xii. Patriarch, p. 764. It may how- 
 ever be rendered, to be called or named, 
 in the passages from Heb. vii. in allusion 
 to the passages where our Saviour is called 
 a priest after the order of Melchisedech, 
 and so takes not his name of priest from 
 the Levitical priesthood ; for our Saviour 
 belonged to another tribe, namely, that of 
 Judah. (See verse 13, 14.) comp. v. 6, 
 10. vii. 17, 21. InHeb.xi. 24. Schleusn. 
 unnecessarily takes Xiyeadai by metonymy 
 for to be. Moses refused to be called any 
 longer the son of Pharaoh's daughter, as 
 he had been by adoption heretofore.] 
 
 AETli. — To gather, collect, choose, or 
 take out. The V. in this view seems a 
 plain derivative from the Heb. nph to 
 take, and though not used in the N. T. it 
 is here inserted on account of its deri- 
 vatives. 
 
 Aelfifia, aroCf to, from XiXeififxai, perf. 
 pass, of XeiTTio to leave. — A remnant, re- 
 sidue, remainder, occ. Rom. xi. 5. [[The 
 same as KaTaXeiufxa. Comp. Rom. ix. 27. 
 occ. LXX, 2 Kings xix. 4. Aquila, Deut. 
 ii. 34. iii. 3.] 
 
 /AEI'OS, a, OP, from the Heb. n^ 
 smooth. — Smooth, even, level, plain, occ. 
 Luke iii. 5. (So Homer, Odyss. iii. lin. 
 103, AEI'HN 'OAO'N.) [Comp. Is. xl. 
 4. occ. Gen. xxvii. 11. 1 Sam. xvii, 40. 
 Prov. ii. 20. xii. 13. Aristot. H. A. 
 ix. 37.] 
 
A EI 
 
 492 
 
 AEH 
 
 AEi'no. 
 
 I. To fail^ he wanting, desum, deficio. 
 occ. Luke xviii. 22. Tit. i, 5. iii. 13. So 
 Josephus of Mariamne^ Ant. lib. xv. cap. 
 7, § 6. T6^' EXLEiKEi; "EAEinEN 'AYTHi. 
 But meekness tvas wanting to her. [See 
 Apocrypha, Wisd. xix. 4.] 
 
 II. AeiTTOfxai, Pass. To be deficient in, 
 or destitute of. In the N. T. it either 
 governs a genitive of the thing, or is 
 followed by the preposition h. occ. Jam. 
 i. 4, 5. ii. 15. Both these constructions 
 are used also in the Greek writers*. See 
 Raphelius and Wolfius on Jam. i. 4, and 
 Wetstein on Jam. i. 5. (^Krebs. Obss. 
 Flav. p. 394, says that Xe/Treo-Oai and 
 aTToX' are proper^ly said of runners who, 
 deserted by their strength and swiftness, 
 are left behind in the race, but that it is 
 also applied to those who lose their cause. 
 The verb occ. pass, voice in Prov. xix. 4. 
 but means^ to be desei'ted!^ 
 
 III. Aei-Kix), To leave. It is thus used 
 in the profane writers, but not in the N. 
 T. The meaning of the V. is, however, 
 inserted on account of its derivatives 
 
 AeiTOvpyio). w, from Xeirapyog, which 
 see. — To minister publicly, in sacred of- 
 fices, occ. Acts xiii. 2. Heb. x. II. [It 
 is used by the LXX, of the Levitical 
 service of the Priests, (as in Heb. x.) 
 Exod. xxviii. 35, 43. xxix. 30. Numb, 
 iv. 12, 14. Deut. x. 8. Ezek. xl. 46 (or 
 48.) Joel i. 9. & al. freq. It most com- 
 monly translates Viim or nni^.] So Jose- 
 phus De Bel. lib. ii. cap. 17, § 2, men- 
 tions r«e Kara tyjv Xarpetay AEITOYP- 
 rO~YNTA2, those who ministered publicly 
 according to the (Jewish) service. — in 
 works of charity, occ. Rom. xv. 27* 
 [Comp. 2 Cor. ix.' 12. Test. xii. Patr. p. 
 
 (j89. 6vK OLKTeipEL TOV \iiTOvpyovvTa aVTO) 
 
 kv jw-afcw. So in Xen. Mem. ii. 7. 6. of 
 those who alleviate public want. 
 
 AeiTOvpyia, ag, >/, from XeiTupyoQ. — A 
 public ministration, ministry, or service, 
 whether in sacred offices, in which sense 
 it is often used by Josephus, see Wet- 
 stein. occ. Luke i. 23. Heb. viii. 6. ix. 21. 
 Phil. ii. 17. Comp. Rom. xv. 16. Isa. 
 Ixvi. 19, 20. — or in works of charity, occ. 
 2 Cor. ix. 12. Phil. ii. 30. Comp.' Heb. 
 xiii. 15, 16. Hence the Eng. words, li- 
 turgy, liturgical. [See LXX, Exod. 
 xxxviii. 21. Numb. viii. 22. xvi. 9. xviii, 
 4-. 2 Chron. xxxi. 2. &c.] 
 
 AeiTOvpyiKog, rj, bv, from XuTupyoQ. — 
 Performing public service, ministering 
 
 * [See Soph. El. A^i] 
 
 publicly, occ. Heb. i. 14. []0n the ser- 
 vices of angels, see Ps. xxxiv. 7- xci. 1 1. 
 Mat. xiii. 4. 49. xvi. 27. Philo de Gigant. 
 p. 286. The word is applied in the LXX 
 to instruments, &c. and means, belonging 
 to the Levitical service. Numb. iv. 12 — 26. 
 Exod. xxxix. 26.] 
 
 AeirovpyoQ, 5, b, from * Xetroc public 
 (which from Xabc, Attic. Xewq, a people), 
 and 'ipyov a work, office. — [AttT-ovp^oi, 
 at Athens, were persons of substance, 
 who were obliged to take certain burden- 
 some and expensive offices at the appoint- 
 ment of the state or their own tribe, 
 under certain regulations, which the 
 reader may see at length in Potter's Gre- 
 cian Antiquities, Book i. ch. 15. They 
 were also sometimes obliged to pay heavy 
 contributions.] — A public officer or mi- 
 nister. It is spoken of magistrates, occ. 
 Rom. xiii. 6. — of ministers in sacred 
 offices, occ. Rom. xv. 16. Comp. Heb. 
 viii. 2. — of persons ministering in works 
 of kindness, occ. Phil. ii. 25. — of the Jire 
 as ministering to Jehovah, occ. Heb. i. 7. 
 The correspondent Heb. word to XeiTup- 
 y«c in Ps. civ. 4, is »mU,*tD ministers ; and 
 in the LXX this N. often answers to the 
 Lleb. nlll^D waiting or attending upon, 
 from the V. mti^. Comp. under "AyyeXoc 
 V. [LXX, Josh. i. 1. (where others read 
 vTTovpyo)) 1 Kings x. 5. & al.] 
 
 [^* AE'NTION, «, rb.—A towel, a 
 7iapkin. It is formed from the Latin lin- 
 teum, v.hich denotes any linen cloth, from 
 linumy^a^, linum, which see under Aivov. 
 Aevtiov, however, is used both by Galen 
 and Arrian, as may be seen in Wetstein. 
 occ. John xiii. 4, 5. 
 
 AEnrS, ihoQ, {]. The Greek Etymo- 
 logists derive it from Xetto) to take off the 
 bark, scales, or, &c. A scale, occ. Acts 
 ix. 18. [See Tobit ii. 9. vi. 8. xi. 1.3. 
 (where an obstruction of the sight is 
 called Xeukojuci or XEvmpara, and is said 
 to have jjeeled away, EXETriadt).) The 
 word is used in LX'X, Lev. xi. 9 — 12. 
 Deut. xiv. 9, 10. of the scales of fishes, 
 and Numb. xvi. 38. of metal plates, or 
 laminae. See Valckenaer on Herod, vii. 
 61. and Joseph. A. J. iii. 6. 3.] 
 
 Airrpa, ag, ij, from XcTrJe a scale, which 
 see. — The leprosy. A foul cutaneous 
 disease, appearing in dry, white, thin, 
 scurfy scales or scabs, either on the 
 
 * A^Ttov Ixa^Hv 5 TTOiXono) T3 Brifji6ffto)/. The an- 
 cients called what was public AeTrov, says Ulpian 
 cited by Wetstein on Luke i. 63. [Sec Valckenaer 
 on Hoiod. vii. 19. 7-] 
 
A E IT 
 
 493 
 
 AEn 
 
 whole body, or only on some part of it; and 
 usually attended with violent itching and 
 other pains, occ. Mat. viii. 3. Mark i. 42. 
 Luke V. 12, 13. The eastern leprosy 
 was a most filthy and loathsome distemper 
 (Num. xiii. 10, 12.), highly contagious, 
 so as to infect and seize even garments 
 (Lev. xiii. 47, &c.), and houses (Lev. xiv. 
 34, &c.), and by human means incurable, 
 at least so deemed by the Jews. (See 2 
 Kings v. 7.) The various symptoms of 
 this dreadful distemper, which was a 
 striking emblem of sin both original and 
 actual, may be seen in Lev. ch. xiii. and 
 xiv. where we may also read the legal 
 ordinances concerning it, which, as on 
 the one hand they set forth how odious 
 sin is to God, so on the other they repre- 
 sent the cleansing of our pollutions by the 
 sacrifice and resurrection of Christy by 
 the sprinMing and application of his 
 blood, and by the sanctifying and healing 
 influences of the Holy Spirit on all our 
 powers and faculties. (See Lev. xiv. 
 i-^32.) The Greek name AiirpoL seems 
 to have been given to this distemper on 
 account of those thin white scales {Xettl- 
 Seq) which usually appeared on the bodies 
 of the leprous, and with which they were 
 sometimes so overspread as to look like 
 snow. See Exod. iv. 6. Num. xii. 10. 
 2 Kings V. 27 ; in \vhich texts, though 
 there is in the Hebrevv no word for white, 
 yet I am persuaded that it was designed 
 to compare the leprosy to snow, as well 
 on account of the whiteness as the fl^aki- 
 ness of its scales. Herodotus, lib. i. cap. 
 13S, mentions the Xeirpav as a disease 
 among the Persians in his time, and calls 
 it also XevKriy the white scab. The pass- 
 age deserves to be transcribed: *'0c ay 
 M Tu,y a«ra))/ AE'HPHN Ti AETKHN txou 
 sg TToXty tiTOQ « Karipxerai, 8^e <Tvp.pi(r- 
 ^yerai rolai aXXoi(n Uepffyai' (f)aal ^s fiiy 
 eg Toy fjXioy apaprayoyra n ravr txeiy. 
 " Whoever of the citizens has the leprosy 
 or white scab does not enter into the city, 
 nor keep company with the other Per- 
 sians. And they say he is afflicted with 
 this disease for some offence against the 
 sun." Hippocrates * calls the AevKr), or 
 white leprosy, (poLyiKir] vScroc the Phe- 
 nician disease ; and Celsus f mentions 
 two kinds of leprosy by the names of 
 
 "AX^oc and Ae'v/:?/, both which appellations 
 import whiteness, agreeably to the de- 
 scription he gives of them. And I am 
 well assured by a gentleman who resided 
 some years in Turkey in Asia, that he 
 has seen several leprous persons in those 
 parts whose faces looked quite white, or, to 
 use his own comparison, like the hoar^ 
 frost. See more in Heb. and Eng. Lex- 
 icon under i?")^ L [We must however 
 observe, that there were various kinds of 
 leprosy, (see Leviticus xiii. and xiv.) dif- 
 fering in colour, virulence, &c. The 
 reader who wishes to see this part of Le- 
 viticus elucidated, will find an elaborate 
 discussion of the subject in Dr. J. M. 
 Good's *' Study of Medicine, London, 
 1822," vol. iv. p. 574. under the head 
 Lepidosis Lepriasis, (Class, vi. ord. iii. 
 Gen. iv. Spec. 2. in the Index.) See also 
 Winer, Biblisches Realwort. p. 70. Celsus 
 iii. 25. V. 19. Murray de Vermibus in 
 Lepra Obviis, 8vo. Goe'tt. 1 749, and Schil- 
 ling Commentatiode Lepra, 8vo. Lug. B. 
 1778.] 
 
 AsTTpog, w, 6, from Xiirpa. — A leper, a 
 person diseased with the leprosy, \_ocq,. 
 Mat. viii. 2. x. 8. xi. 5. Mark i. 40. 
 Luke iv. 27. vii. 22. xvii. 12. In Mat. 
 xxvi. 6. Mark xiv. 3. Simon is so called, 
 as having been a leper and cured. Levit. 
 xiii. 44. xiv. 3. 2 Sam. iii. 29. 2 Kings 
 V. 5.&al.] 
 
 AeiTToy, 5, to, from XeTrroc small, which 
 from Xeiird) to fail. [^Schleusner, Wahl, 
 &c. take Xe-ktov as an adjective neut. and 
 supply KEpp.a (as in Alciphr. i. Ep. 9.) 
 or vopiffpa (as Poll. Onom. ix. 92.) It 
 occ. as an adjective in LXX, Gen. xli. ,4. 
 (meaning thin) & al.] — A mite, the 
 smallest coin in use among the Jews, in 
 our Saviour's time, equal to half a ko- 
 ^payrriQ or Roman quadrans, and conse- 
 quently to about I of a farthing of our 
 money, occ. Mark xii. 42. Luke xii. 59. 
 xxi. 2. Comp. under KoBpayrriQ. [Schl., 
 Wahl, &c. after Fischer. (Prolus. xix. de 
 Vit. Lex. N. T.) consider the KoSpayrrig 
 of the N. T. (of which the Xetttuv was one 
 half,) not to have equalled the Roman 
 quadrans, but to be the 4th part of the 
 Jewish as. They make * the Jewish 
 qnadra?is = ^ Attic chalcus of which 
 
 * Prorrhetic. lib. ii. sub fin. Galen., Explicat. 
 Ling. Hippocrat. See Scheuchzer, Phys. Sacr. on 
 Lev. xiii. 
 , t De 3Iedicin. lib. v. cap. 28, § 19. 
 
 * [It seems clear that the Kstttov or prutah (see 
 Ko5pavT»)f) was ^ the Jewish quadrans, but the 
 value of the latter does not seem so clearly ascer- 
 tained from Fischer's calculations, to which I must 
 refer the reader who wishes to pursue this subject.] 
 
AEa 
 
 4d4 
 
 A Eft 
 
 cbalci, 4S made a drachma. Schkusner 
 refers to the following writers. Poll. Onom. 
 ix.6. Eisenschmid. de Ponderibus et Men- 
 suris, p. 50. J. H. Mail Obss. Ss. Book iv. 
 p. 134. Gronovius de Pecunia Vetere, p. 
 437- Salmasius de Foenore Trapezitica, p. 
 481.] 
 
 AevirrjQ, e, rj, from AevV, Heb. ♦iV Levi, 
 the third son of the patriarch Jacob. See 
 Gen. xxix. 34. — A Levite, one of' the tribe 
 of Levi, and so by birth a Minister of the 
 Temple, occ. Luke x. 32. John i. 19. Acts 
 iv. 36. 
 
 Aev'lriKOQ, i), ov, from Aev'irrjQ. — Levi- 
 iical, of the Levites, or of the tribe of 
 Levi. occ. Heb. vii. 1 1 . 
 
 AevKuiyu), from XevKoc. — To whiten^ 
 make white, occ. Mark ix. 3. Rev. vii. 14. 
 [Ps. li. 7. Is. i. 18. Joel i. 7. See Horn. 
 Od. xii. 72. Eur. Iph. Aul. 157.] 
 
 AevKog, 17, op, according to Eustathius 
 and the Etymologist, from XEvffcno to see, 
 look, because things of a white colour are 
 conspicuous or easily seen, — White. Mat. 
 V. 36, as the light, Mat. xvii. 2. So 
 Homer, II. xiv. lin. J85, AEYKO^N 2' ^y 
 'HE'AIOS J»c)— as snow. Mat. xxviii. 3. 
 —as wool. Rev. i. 14. — as fields a little be- 
 fore harvest, John iv. 35. So Ovid, Me- 
 tam. lib. i. lin. 110, 
 
 Nee renovatus ager gravidis canebat aristis. 
 The field untili'd look'd •white with bending corn. 
 
 [(Comp. Virg. Eel. iv. 25. Georg. i. 396. 
 Theophrast. Hist. Plant, viii. 4. Homer 
 Od. iv. 104.) occ. also Mark ix. 3. xvi. 5. 
 (comp. Luke xxiv. 4.) Luke ix. 29. John 
 XX. 12. Acts i. 10. Rev. ii. 17. iii. 4, 5. 
 18. iv. 4. vi. 2. (See Herod, ix. (52. and 
 Servius on Virg. ^n. iii. 537. Wetstein 
 N. T.vol. ii. p. 770.) verse 11. vii. 9, 13. 
 xiv. 14. xix. II, 14. XX. 11. Gen.xxx. 35. 
 xlix. 12. Lev. xiii. 3, 4. Dan. vii. 9. Zech. 
 i. 8. vi. 3.] 
 
 Aiiav, opTOQ, 6. The ancient Gramma- 
 rians, with whom the learned Bochart, 
 vol. ii. 715, concurs, derive it from Kevaaia 
 to see, or from Xaw to behold, or view at- 
 ientively ; whence aXaoc blind. [nn« one 
 of the Heb. names for a lion, is by many 
 in like manner deduced from n«1 'to see!} 
 — A lion, so called from his sharp sight ; 
 for he is, say Bochart and Manetho, 6lv- 
 ^epKeararoy ^rjpiov, a 7nost sharp-sighted 
 beast. Heb. xi. 33. 1 Pet. v. 8. On 
 which latter text it may be observed, 
 that the roaring of the lion is in itself one 
 
 of the most * terrible sounds in nature : 
 but it becomes still more dreadful, wlifen 
 it is known to be a sure prelude of de- ^ 
 struction to whatever living creature M 
 comes in his way. Hence that question * 
 in the prophet Amos, ch. iii. 8, The lion 
 hath roared, who will not fear^ The 
 above-cited text of St. Peter may be fur- 
 ther illustrated by observing, that the 
 lion does not usually set up his horrid 
 roar till he beholds his prey, and is just 
 going to seize it. This appears from 
 Amos iii. 4. Isa. v. 29. Ezek. xxii. 25. 
 Comp. Ps. civ. 21. Jer. ii. 15, and see 
 Bochart, vol. ii. 729. 
 
 II. Figuratively, A very powerful and 
 cruel man, a tyrant, occ. 2 Tim. iv. 17. 
 In which passage St. Paul seems particu- 
 larly to allude to the prophet Daniel's 
 miraculous deliverance. Compare also Ps, 
 xxii. 21, or 22. xxxv. 17. Ivi. 5. [Prov. 
 xxviii. 15. Nahum ii. 12.] — t Euse- 
 bius, Chrysostom, Theodoret, OEcume- 
 nius, Theophylact, and the ancient Chris- 
 tian writers in general, interpret the lion 
 mentioned by tlie Apostle to mean that 
 monster of cruelty, Nero, the Roman em- 
 peror. But Clemens Romanus, who must 
 be allowed to be a more early and better 
 authority than any of the authors just 
 mentioned, having, in his first Epistle to 
 the Corinthians, § 5, said, concerning St. 
 Paul, that fJiapTvpriaag ettl TQTl^ 'HPOY- 
 ME'NftN tirwg cnrriKkayr} oltto r» Koapu, 
 " having suffered martyrdom under the 
 governors, he thus departed out of the 
 world," our learned Bp. Pearson % was of 
 opinion, that by the tmv riysfxiviov there 
 mentioned, were meant the two prefects 
 of the praetorian guards, Tigellinus and 
 Sabinus, who, during Nero's absence in 
 Greece, were governors of the city under 
 Helius, whom Nero had left with absolute 
 authority, and who was, if possible, more 
 inhuman than his master, Nerone ipso 
 neronior, and consequently that by the 
 lion in 2 Tim. iv. 17, the Apostle in- 
 tended this Helius. The accurate Dr. 
 Lardner, however, has very ably and at 
 large defended the ancient opinion, that 
 by the lion St. Paul meant Nero himself 
 I will not injure that very learned writer's 
 reasonings on this subject by attempting 
 
 • This is particularly remarked by Kolben, Nat. 
 Hist, of the Cape, who says he had often heard it. 
 
 •|- See Bochart, vol. ii. 771, and Suicer Thesaur. 
 in Aswv III. 
 
 X De Serie & Success. Romse Episc. Diss. i. cap. 
 8. § 9. 
 
AHN 
 
 405 
 
 AHA 
 
 to abridge them, but with pleasure refer 
 the reader to his History of the Apostles 
 and Evangelists, chap, xviii. § 7, which 
 he may also find in the 2d vol. of Theo- 
 logical Tracts published by Bp. Watson, 
 p. 432. Comp. p. 272, 277, 285 ; and I 
 shall only further observe, that as St. 
 Paul calls Nero, the lion, so Marsyas, 
 Agrippa's freednian, in Josephus, Ant. 
 lib. xviii. cap. 7, § 10, gives Tiberius the 
 same appellation, and informs his master 
 of that emperor's death by telling him, 
 TeQvriKEv'O AE'ilN,/Ae lion is dead. Comp. 
 Apocryphal Esth. ch. xiv. 13. 
 
 III. In Rev. V. 5, Christ, on account of 
 his victorious resurrection from death, is 
 called the Lion of the Tribe of Judah, in 
 allusion to Jacob's prophecy. Gen. xlix. 9. 
 [Chrysostom. Horn. 97- vol. v. p. 644. 
 says, " that Christ is so called, as being 
 of the royal tribe, namely, that of Judah 
 which had dominion over the Jews, as the 
 lion has over the beasts."] 
 
 Ar]dri, V^i V> from Xydofj-aL to forget (in 
 Homer), mid. of X?;9w to lie hid. See 
 Aavdavoj. — Forgetfuhiess, oblivion, occ. 
 2 Pet. i. 9, AT}dr]v \ajLi€av£t»', or XaCetv 
 TLvog, to forget a person or thing. This 
 phrase is used in the same sense by Jo- 
 sephus, and frequently by ^lian. See 
 Wetstein and Kypke. [v. ^1. V. H. iii. 
 18. H. A. iv. 35. Joseph. A. J. ii. 9. 1. 
 and see Krebs. Obss. Flav. p. 404. occ. 
 LXX, Deut. viii. 19. Jobvii. 21. Wisd. 
 xvi. II. xvii. 3.] 
 
 AHNO^S, 5, 6, Ij. 
 
 I. The large vessel in which the an- 
 cients used to tread their grapes, a tviyiC' 
 press. The LXX frequently use Xrivog 
 for the Heb. n:i or n»n:i properly the 
 tvine-press, or vessel where the grapes 
 were pressed by treading, [e. g. Judg. vi. 
 11. Nehem. xiii. 15.] And it occurs 
 figuratively. Rev. xiv. 19, 20. xix. 15. 
 [Comp. Joel iv. 13. and Is. Ixiii. 3. In 
 Gen. XXX. 38, 41. it is used for the gut- 
 ters of watering troughs. Hesych. Xt/voc* 
 OTTOU <TTa(\>v\ri TroLreirai. v. Poll. Onom. vii. 
 ch. 32. § 151. Theocrit. Idyll, xiv. 16. 
 yii. 26.] 
 
 II. " * The cavity under the wine^ 
 press, in which the vessel was fixed, and 
 which received the liquor pressed from 
 the grapes," the lake, lacus. For the 
 correspondent word in Mark xii. 1, is 
 v7ro\i]VLoy. OCC. Mat. xxi. 33. In this 
 sense Xtipog in the LXX often answers to 
 
 • See Doddridge. 
 
 the Heb. np» [as Deut. xvi. 13. Pror. iii. 
 10. Hos. ix. 2. but in Is. v. 2. TvpoXriyioy, 
 and Is. xvi. 10. vKoXaviov is used to 
 translate it. See Columel. de R. R. xii. 
 18. Ovid. Fast. iv. 888. Tac. Ann. xi. 31. 
 Schneid. on Xen. An. iv. 2. 22. and Lowth 
 on Is. V. 2.] 
 
 ^^ Ajipoe, «, 6. Eustathius derives 
 Xijpoc from Xa very much, and pio), put to 
 speak. — An idle tale. occ. Luke xxiv. 1 1 . 
 [It is used in Greek sometimes, for things 
 of no value, as well as words. Arist. Plut. 
 589. XripoiQ avacwv tovq vifcwvrac crown- 
 ing the victors with worthless things, as 
 olive-leaves, &c. So Xen. vii. 2. 41. In 
 Aristoph. Plut. 517. Xiipov Xrjpeic you are 
 talking idly, nonsense I Plat. Phaedo. 1 9. 
 an idle tale. Aijpu)^r]Q' absurd, {vai?iy 
 Eng. translation.) occ. 4 Mac. v. 11,] 
 
 Arj'Tyg, «, 6, from XeXr/t^ai, 3 pers. 
 perf. pass, of Xrii^io to prey, which the 
 Greek Grammarians derive from Xtjic or 
 Xeia prey. — A robber. See Mat. xxi. 13. 
 xxvi. 55. xxvii. 38. John x. 1, and Camp- 
 bell's Prelim. Dissertat. p. 574. and 
 Eisner and Wolfius on Mat. xxi. 13. 
 [Mark xiv. 48. xv. 27. Luke x. 30, 36. 
 xxii. 52. John xviii. 40. 2 Cor. xi. 26. 
 LXX, Obad. verse 5. Ezek. xxii. 9. 
 Epist. Jer. verse 18. Ecclus. xxxvi. 26. 
 See Buxtorf. Lex. Talmud, and Chald. in 
 DtDD^. It is sometimes applied to preda- 
 tory leaders, or bands; and hence, perhaps, 
 translates Tni a troop in Jer. xviii. 22. 
 Comp. Procop. de B. V. ii. 18. and Epist. 
 Jer. vs. 15. In Mat. xxi. 13. we have (nrri- 
 Xaiov XrjiTTCjy, where some take it meta- 
 phorically to denote a man of evil gains; 
 and Schleusn. proposes the sense of a re- 
 tail-dealer, that it may agree with oijcoc 
 e^TTopiov, John ii. 1 6, and Fischer, in his 
 edition of Pasor. Lex. says Xriaral are 
 dealers who chaffer after dirty gains : 
 observe, however, that in Jer. vii. 1 1 . (the 
 parallel passage) the word is Vl&, a word 
 denoting violence.^ 
 
 ^^ Arjxptg, toe, Att. etog, ij, from Xe- 
 Xrj^ai 2 pers. perf. pass, of Xafi^avat or 
 Xr]tu) to receive. A receiving, occ. Phil, 
 iv. 15. [[Ecclus. xlii. 7. See Paley's Hor. 
 Paul. ch. vii. 1, 2, 3. and ch. x. 2.] 
 
 AI'AN, Adv. from Xa, the same, or im- 
 mediately from the Heb. rr\b to join, add. 
 — Very much, exceedingly, very. Mat. ii. 
 16. iv. 8, & al. 'YTrep Xiav very exceed- 
 ingly; but in the N. T. these two par- 
 ticles with the article prefixed are used 
 as a superlative adjective, rwv virep Xiav 
 'AttotoXwv, the very chiefest Apostle.^, as 
 
A I B 
 
 496 
 
 AlB 
 
 our Eng. translation well renders it. occ. 
 2 Cor. xi. 5 . xii. 11. So Longinus De Sub- 
 lim. sect, xxxiii. uses rolg ayav ttXstolq 
 for vast riches, [occ. LXX for "i«D greatly. 
 Gen. i. 31. iv. 5. 1 Sam. xi. ]5. In N. t. 
 with a verb. Mat. ii. 16. xxvii. 14. Luke 
 xxiii. 8. 2 Tim. iv, 15. 2 John 4. 3 John 
 3, M'ith an adjective. Mat. iv. 8. viii. 28. 
 Mark xi. 3, with adverbs. Mark i. 35. vi. 
 51. xvi. 2.] 
 
 AI'BANOS, 8, 6, from the Heb. n^V 
 the same, which from \3.b white. [It ap- 
 pears from authors quoted by Schleusn., 
 as Hesych. Suid. Phavorin. Phryn. Schol. 
 Aristoph. Plut. 703, that Xipavog is * 
 properly the tree (Xl/3av^^ov ^£)/^pdv,Diod. 
 Sic. V. 41.) and XipanoTog the Jruit; but 
 the later * Greek writers and the writers 
 of the N. T. useXipavos for theyrMz7 also. 
 See Foes. GEcon. Hipp. p. 2')3. Cels. Hie- 
 robot, vol. i. p. 231. Alberti Obss. Philol. 
 p. 9. Thorn. Mag. It occ. for frank- 
 incense in LXX. Lev. ii. 1, 2. 16. Neh. 
 xiii. 5. 9. Song of Sol. iv. 11. and in 
 verse \^ ior Mount Lib anus. See Hesych. 
 Is. Ix. 6. Jer. vi. 20. Ecclus. xxiv. 15. 
 Baruch i. 10.] — Frankincense^ OWh^mim^ 
 a resinous substance produced from a tree 
 growing in the East, particularly in Ara- 
 bia. It is of a 7vhitish colour, and the 
 best is nearly transparent, occ. Mat. ii. 
 11. Rev. xviii. 13. See Wetstein on Mat. 
 ii. 11. 
 
 AiftavojToe^ Sj 6, or Xi€a»/6>rov, «, to, 
 from Xl^avoQ. — A vessel to fume incense 
 in^ an incense-vessel, a censer, occ. Rev. 
 viii, 3, 5. Comp. GvparZ/piov. I do not 
 find that the Greek writers ever use this 
 word for any thing but the frankincense 
 itself, in which sense the LXX also apply 
 it, 1 Chron. ix. 29, for the Heb. runV. 
 QSchleusner says that it is sometimes used 
 for the tree itself and refers to Foes. 
 (Econ. Hipp. p. 233, and the notes on 
 Thorn. M. p. 577.] 
 
 AIBEPTrNOI, o)v, ot.— This has been 
 supposed to be a name formed from the 
 Latin Libertini, which denotes the sons of 
 freed-men, or of those who were once 
 slaves., hut afterwards set free ; though in 
 the t latter writers Libertinus is used for 
 afreed-man, i. e. for one who had been 
 himself a slave, but was afterwards made 
 
 * [Wahl, however, refers to Eur. Bacch. 144, 
 where, if the passage is sound, A/jSavo? seems used 
 for the fruit, i. q. frankincense.} 
 
 t See Suetonius in Claudio, cap. 24. Ainsworth's 
 Dictionary in Libertinus, and Francis's Note on 
 Horace's Sat. vi. line 6. lib. 1. 
 
 free* That there were a great number 
 of Jews who came under the one or the 
 other of these denominations, and who 
 are by Tacitus, Annal. lib. ii. cap. 85, 
 expressly called Libertini generis^ of the 
 Libertine race, may be seen proved in 
 Doddridge's Note, and more fully in Lard- 
 ner's Credibility, &c. vol. i. book i. chap. 
 3. § 4. occ. Acts vi. 9, where see also Wol- 
 fius. But it is to be observed, says Bp. 
 Pearce (whom I abridge), that with these 
 Libertines the Cyrenians and Alexandrians 
 are here joined, as having one and the 
 same synagogue for their public worship. 
 And it being known that the Cyrenians / 
 (chap. ii. 10.) lived in Libya, and the 
 Alexandrians in the neighbourhood of it, 
 it is most natural to look for the Liber- 
 tines too in that part of the world. Ac- 
 cordingly we find Suidas in his Lexicon 
 saying upon the word Ai€eprtwt, that it 
 is ovofia Ts edysQ, the name of a people ; 
 and in a Latin Tract published with Op- 
 tatus's Works, mention is made of Victor, 
 Episcopus Ecclesise Catholicse Liberti- 
 nensis. From these two passages it ap- 
 pears there was in Libya a town or di- 
 strict called Libertina, whose inhabitants 
 bore the name of At^tprtwi, Libertines, 
 when Christianity prevailed there, — in 
 the reign of the Roman emperor Hono- 
 rius. And from hence it seems probable, 
 that the town or district, and the people, 
 existed in the days of which Luke is here 
 speaking. They were Jews, no doubt, 
 and came up, as the Cyrenian and Alex- 
 andrian Jews did, to bring their offerings 
 to Jerusalem, and to worship God in the 
 temple there. QSchleusn. agrees with 
 Pearce, but mentions with praise the 
 other opinions, namely, 1. That they were 
 Libertini of Roman origin, attached to 
 the Jewish religion, (see Tac. as above). 
 2ndly, That they were the freed descend- 
 ants of such Jews as had been carried 
 away captive by Pompey to Rome, (see 
 Philo. Legat. ad Canim, vol. ii. p. 568 ) 
 or of those forcibly transplanted into Li- 
 bya by Ptolemy the First, (v. Joseph. J. 
 A. xii. 1. and contra Apion. ii. 4.) and 
 that they had a synagogue at Jerusalem. 
 From the fact mentioned by Josephus, 
 some, as Beza, Leclerc, Spanheim, Misc. 
 iii. 2. 17. vol. ii. p. 320, have wished to 
 read Aiftvcrnviov. v. Wetstein, N. T. vol. 
 ii. p. 492. Bretschneider inclines to the 
 opinion that they were descended from 
 Pompey's captives. More on this subject 
 may be* seen in Deyling. Obss. Sacr. pt. 
 
A I 
 
 497 
 
 AIK 
 
 ii. obs. 35. and J. Floder. Dissert, de Sy- 
 nagoga Libertiii. Upsal, 1/67, 4 to. Bp. 
 Marsh (Lectures, pt. vi. p. 69), thinks 
 them those banished from Rome for Ju- 
 daism, and estaWished at Jerusalem.] 
 
 AiOa^o), from XiOog a sionc. — To stone, 
 " * to pelt, beat, or kill with stones." 
 [John X. 31 — 33. xi. 8. Acts v. 26. xiv. 
 19. 2 Cor. xi. 25. Heb. xi. 37. LXX, 2 
 Sam. xvi. 6. 13.] 
 
 AiQivoQ^ T), or, from Xidog. — Stone, made 
 of stone, occ. John ii. 6. 2 Cor. iii. 3. 
 Rev. ix. 20. [Gen. xxxv. 14. Exod. xxiv. 
 12. & al. Ecclus. xvii. 16. (omitted in 
 some editions) Kup^la Xidhrj. comp. Ezek. 
 xxxvi. 26. Fischer shows that Xidog and 
 Xidivog are used of marble.'] 
 
 AiOotoXEo), u), from Xidog a stone, and 
 fye€oXa perf. mid. of (3aXXu) to cast. — To 
 stone, i. e. either to pelt, or kill with stones. 
 Mat. xxvi. 35. xxiii. 27. Mark xii. 4. 
 [Luke xiii. 34. John viii. 5. Acts vii. 58, 
 59. xiv. 5. Heb. xii. 20. Exod. viii. 26. 
 xvii. 4. xix. 13. Lev. xx. 2. 27. Numb. 
 XV. 35, 36. Josh. vii. 25. 2 Chron. x. 15. 
 Ezek. xvi. 40.] 
 
 Aidog, H, 6 or tj. 
 
 I. A stone. Mat. ix. 3. vii. 9, & al. 
 Applied figuratively to our blessed Lord 
 himself, Mat. xxi. 42, 44. Rom. ix. 32, 
 33. 1 Pet. ii. 4. 6, 7.; and to sincere be- 
 lievers in Him. 1 Cor. iii. 12. 1 Pet. ii. 
 5. [Comp. Mark xii. 20. Luke xx, 17. 
 Ephes. ii. 20—22. On the XidoL KaXoi of 
 the temple, Luke xxi. 5. comp. Joseph. A. 
 J. XV. 11. 3. 1 Kings v. 17. Ezra v. 8. 
 In Luke xix. 40. bi XiQot KEKpa^ovTai is a 
 proverbial phrase, comp. Hab. ii. 11. and 
 Kpai^u) above. (Altman. Bibl. Brem. cl. 
 vii. p. 261. contends that by Xidot are 
 meant metaphorically '' the common peo- 
 ple, plebeians, as being senseless." Comp. 
 Aristoph. Nub. 1205. Plaut. Mercat. iii. 
 4. Terence, Heaut. iv. 7, but this seems 
 very far-fetched). Aldog pvXiKog a mill- 
 stone, occ. Mark ix. 42. 8ee Rev. xviii. 
 
 21. and ^vXog and ovog. Aidog is used of 
 large blocks of stone, in Gen. xxviii. 18 — 
 
 22. xxix. 2—10. Mat. xxvii. 60. 66. 
 xxviii. 2. On Rom. ix. 27, see TrpofTKo/j,- 
 jjia. Aidog is applied to stojie tablets. 
 2 Cor. iii. 7. to images. Acts xvii. 29. 
 Comp. Deut. iv. 28. 36. 64. Ezek. xx 
 32. 
 
 n. A precious stone. Rev. iv. 3. It is 
 joined with rifxiog precious.^ Rev. xvii. 4. 
 xviii. 12. 16. xxi. 19. Comp. ver. 11. 
 
 * Johrson. 
 
 [Exod. xxviii. 1 2. xxxv. 27. 2 Sam. xii. 
 30. 1 Kings x. 2. 1 1. Ezek. x. 1. & al.] 
 
 At^o?jOwror, «, o, fj, from Xidog a stone, 
 and Tpww to strow. — This word is pro- 
 perly an adjective, paved with stone^ and 
 IS thus generally used by the Greek wri- 
 ters (see many instances in Wetstein) j 
 but they sometimes apply it substantively, 
 as in the Evangelist, for A pavement of 
 stone, a stone-pavement, occ. John xix. 
 13. In the LXX it answers to the Heb. 
 ^Q)>T a pavement, 2 Chron. vii. 3. Esth. 
 i. 6; and to P)i:>1 paved., Cant. iii. 10. 
 Comp. Tat>t>ada. [("Eoa(^oc is probably to 
 be supplied). Schleusn. understands a sort 
 of elevated Mosaic pavement on which the 
 firj/ia or tribunal of Pilate stood, before 
 his prcetorium. It seems that Roman 
 governors were in the habit of carrying 
 the materials to form such a pavement 
 with them. See Plin. H. N. xxxvi. 6^. 
 Casaub. and Ernesti on Sueton. J. Caesar. 
 46. Salmas. on Solin. I. p. 854. Krebs. 
 de Usu et Praest. Rom. Hist. p. 43. Seelen 
 Meditt. Exeg. pt. i. p. 643. Others sup- 
 pose the XidocrrpojTov here to be that men- 
 tioned by Josephus as in the Temple, (B. 
 Jud. vi. 1. 8. vi. 3. 2.) " and that Pilate 
 gave judgment there to accommodate him- 
 self to the prejudices of the Jews." See 
 Lightfoot.] 
 
 AiKpdu), Co, from Xiav Kapltv toiling 
 much. 
 
 I. To winnow corn, separate it by the 
 wind from its husks and chaff. Thus 
 Homer uses the word, II. v. lin. 500. So 
 Xenophon, CEconom. cited by Raphelius 
 on Mat. iii. 12, 'Ek: thth Ie KadapSjisy 
 Tov alrov AIKMflfNTES. '' After this 
 we will cleanse the corn by winnowing." 
 And thus the LXX use it, Isa. xii. 1 6, 
 for the Heb. rr^ j but in Ruth iii. 2, it is 
 applied for the same Heb. word, not to the 
 corn, but to the threshing-floor. Comp. 
 Ecclus. V. 9. ; and as to the ancient me- 
 thod of witinowing, see below under Jlrvoy 
 and Heb. and Eng. Lexicon in nil VI. 
 and n*l IX. [Is. xxx. 24. Ezek. xxvi. 
 4. Amos ix. 9. Wisd. xi. 18. In Job 
 xxvii. 21, it translates 1J?U^ to remove, 
 quasi whirl away. In Ecclus. v. 9. (//>) 
 Xitcfia iv Travri avipw) it is usually taken 
 as a middle verb, (se ventilare or hue 
 illuc agitari) the same as irepi(j)€pe(rdai, 
 Ephes. iv. 14. Be not carried away with 
 every wind, i. e. *' be not inconstant." 
 The Eng. transl. is, Winnow not with 
 every wind; i. e. " use not all means, 
 good or bad, which are offered to v*>ii."] 
 
 K K 
 
A IM 
 
 498 
 
 A IT 
 
 II. To grind to powder, and dis- 
 sipate, to shatter, ^'facio ut in niinu- 
 tissimas partes (iissiliat, contero et com- 
 miniio, ut instar palearum particulee mi- 
 nutissimcT. dispergantur, contritum in mi- 
 nutissimas partes ceu paleas dispergo*." 
 Thus also the word is used by Theodotion, 
 Dan. ii. 44, to which the texts in the 
 Evangelists refer t for the Chald. Jl&D to 
 consume, destroy, occ. Mat. xxi. 44. Luke 
 XX. 18; which passages naturally remind 
 one of a similar expression in the Greek 
 proverb. 
 
 '0\pe 0£x ocKiycn fxCKoi^ aKsacn te Xetttk. 
 
 The mill of God grinds late, but grinds to dust. 
 
 A sentiment, by the way, very agreeable 
 to the Christian doctrine, (Ps. 1. 21, 22. 
 Eccles. viii. 11. Rom. ii. 4 — 6.) and, as 
 such, well worthy the reader's serious 
 consideration. 
 
 Aifxrjv, ivog, b. — A port, haven, occ. 
 Acts xxvii. 8, 12. Eustathius, in Sca- 
 pula, deduces it Trapa to \iav peveiv.^from 
 remaining very quiet. [Ps. cvii. 30. 1 
 Mac. xiv. 5. 2 Mac. xii. 6. 9.] 
 Aipvr], r]Q, >/. 
 
 I. A lake ojf standing 7vater, RS opposed 
 to a running stream, so called from Xiav 
 pevELv remaining very quiet; so Lat. 
 stagnum a pool, may be from Heb. pnti? 
 to be still. Comp. Aipyjv. occ. Luke v. 1, 
 2. viii. 22, 23. 33. [(Comp. Mat. iv. 
 18. John xxi. 1. See Schol. on Appian. 
 Halieut. i. 47. Arist. Av. 1333. 9.)] — 
 In all which passages it is applied to the 
 lake of Gennesaret, which is generally 
 in the Gospels called a sea. In like man- 
 ner Homer uses Xipvr] for the sea, Il.xiii. 
 lin. 21. 32. & al. [Ps. cvii. 35. cxiv. 8. 
 Song of Sol. vii. 4.] 
 
 II. ^ lake^ large collection^ of fire. 
 Rev. xix. 20. [xx. 10. 14. xxi. 8. Bretschn. 
 and Schleusner suppose the mare mor- 
 tuum to have given rise to this descrip- 
 tion.] 
 
 Aipoc, 5, 6, from XiXeip^ai perf. pass, 
 of XeiTTio to Jail. 
 
 [I. Hunger. Luke xv. 17. Rom. viii. 
 35. (Eng. Tr.famine), 2 Cor. xi. 27.] 
 
 [II. Famine, dearth, want of food. Mat. 
 xxiv. 7. Mark xiii. 8. Luke iv. 25. xv. 14. 
 xxi. 11. Acts vii. IL xi. 28. Rev. vi. 8. 
 
 * Stockius in Voc. 
 
 + Comp. Dan. ii. 34, 35, and see Bp. Chandler's 
 Defence of Christianity, chap. ii. sect. i. p. 126, &c. 
 &c. Isi edit, and Bp. Newton, on the Prophecies, 
 vol. i. p. 428, &c. 8vo. 
 
 xviii. 8. Gen. xii. 10. xxvi. I. 2 Chron. 
 XX. 8. & al. Since in the Doric dialect 
 (see Lobeck on Phryn. p. 188.) Xtpk was 
 frminine, and many Dorisms had passed 
 into common Greek, Schleusner and 
 Fischer after Valckenaer (in his Spec. 
 Annot. Crit. in loc. quosd. N. T. p. 383.) 
 approve of the reading of some MSS. of 
 laxv^a in Luke xv. 14. for iTxyp^^} and 
 also ptyliX^v for peyav in Acts xi. 28. In 
 these two passages Griesbach hesitates 
 which reading to prefer, but in Luke iv. 
 25. (which Fischer classes with the others, 
 as having the fem. adject, supported by 
 MSS.) only two MSS. have the fern, ad- 
 ject., and Griesbach has not admitted it 
 
 into his margin. Aipbc is feminine in 
 Isaiah viii. 21. 1 Kings xviii. 2. in many 
 MSS., and Edd. See Fischer Prol. de Vit. 
 N, T. p. 671.] 
 Al'NON, 8, TO. 
 
 I. Flax, a well known species of plant, 
 [LXX, Exod. ix. 31. of the plant growing, 
 and in Prov. xxxi. 13. o^ its j^roduce.'] 
 
 II. A wick of a lamp made of flaxen 
 threads. Airov TV(l)6pevov, smoking, or 
 dimly burning flax, is used figuratively 
 for a weak and almost extinguished foith. 
 occ. Mat. xii. 20. Comp. Prov. xx. 27. 
 Isa. xlii. 3, where Aivov in the LXX an- 
 swers to the Heb. nnti^Q flax. [Comp. Is. 
 xliii. 17.] 
 
 III. Linen, cloth made of flax. occ. 
 Rev. XV. 6. [See Is. xix. 9. and Horn. 
 Od. V. 72>. 117. and the Schol. Min. and 
 Eustath.p. 508. 51.] 
 
 AiTTupoc, a, ov, from Xittoq the fot. — 
 Abounding with fat, fot, dainty, occ. Rev. 
 xviii. 14. [Schleusn. here takes it for 
 splendid things, and so Wahl ; but Bretsch. 
 and Eichorn understand; luscious food, 
 dainties, as tn^JDU^ in Is. xxv. 6. and LXX, 
 Is. XXX. 23. ctproc \nrap6g. In Nehem. ix. 
 it signifies /er^z'/e.] 
 
 ^g=" A i'TPA, ag, >/• — A pound weight, 
 Vulg. libra. Pollux in Scapula says Xirpa 
 is used by the old Greek writers ; and 
 Wetstein on John xii. cites Eustathius on 
 II. xxii. aflirming that it is found in Epi- 
 charmus, who flourished in the 5th cen- 
 tury before Christ. Airpa was also used 
 by the Sicilians for the obolus, or weight 
 of twelve ounces*. If it be a Greek 
 word, it may be derived from Xitoq small, 
 slender, as denoting a smaller kind of 
 
 * See Voss. Etymol. T a'in. in LIBRA, Ency- 
 clopa;d. Britan. in MEDALS, No. 45. Wttstein 
 on .John xii. 3. 
 
A I ^ 
 
 499 
 
 A o r. 
 
 weight. But if, as * Galen asserts, Xirpa 
 be a Roman word, it must be put for the 
 Latin libra, which signifies both a pair 
 of scales^ and a pound weight. The 
 change, however, of b into ^, in making a 
 Greek of a Latin word, is very unusual, 
 if not unparalleled. The Roman libra or 
 pound equalled twelve ounces Avoir-du- 
 pois. occ. John xii. 3. xix. 39, where see 
 Bowyer's Conject. [Schleusner (refer- 
 ring to Poll. Onom. iv. 24. 2. and ix. 6.) 
 says, that A/rpa means " a heavy copper 
 coin used in Sicily and at Tarentum, called 
 the ^ginetan obolus," and that it is 
 usually so interpreted in Joh. xix, 39, but 
 that it is doubtful whether it applies " to 
 the price of the mixture or the quantity." 
 Suid. says Alrpw 6 (TTad/jiog. Hesych. j 
 Airpa' ofJoXoQj 6i ^e vopiajxa rrapa ^iKeXoTg, I 
 01 ^£ sTTi arradj-iioy, 6i ce 'Pioixaloi Eia rov I 
 /3' Xifipa. Pollux (ubi supr.) says the 
 word is of Greek origin. Buxtorf tells us, 
 that the Rabbis always used «"itO'b (which 
 is taken from this) of weight, not money. 
 Lex. Tal. p. 1 138. See Er. Schmid. notes 
 on John xix. Sal mas. de Usur. p. 577. and 
 de mod. Usur. p. 242. Bynaeus de Morte 
 Ch. i. p. 249. and J. D. Michael is Hist. 
 Resur. J. C. illust. p. QS.'\ " I think," says 
 Kypke, "that this mixture of viyrrh and 
 aloes, which they used in the kvrailnaarpoQ 
 of Jesus, was perhaps reduced to powder; 
 which I conjecture, beeause, ver. 40, the 
 body is said to be vjound in linen clothes 
 with the spices, whereas, if the spices had 
 been liquid^ it should have been said that 
 the body of Christ was anointed with 
 them, as aXei(\>(.iv is used Mark xvi. I. 
 And thus, to those who rashly object that 
 so great a quantity of spices was unne- 
 cessary, we may answer, 1st, that even 
 the bed on which the body of Christ was 
 laid, such as the Thalmudists call y\^, 
 and the Hebrews '2^Wo^ was, in order to 
 produce a sweet smell, every where filled 
 with these spices ; which was customary 
 in the burying of those M'hose funerals 
 were intended to be sumptuous, as appears 
 from 2 Chron. xvi. 14. 2dly, That part of 
 these spices might, at the very time of 
 the burial, be consumed by fire for an 
 odoriferous fumigation." See more in 
 Kypke himself. 
 
 At\^, Xi^vQ, o, from Xet'Sw to j)Our out. — 
 The south-west, properly the wind^ so 
 
 * De Compos. IMedicam. in Scapula, speaking 
 of the Romans, Imyw^m Tocury. ovoytiara, t^, ts T>?f 
 AI'TPAS, xal tI tS |«rK, xx) to rijf hyxfaf. 
 
 called from his pouring out, as it were, or 
 protlucing rain. So Virgil iEn. i. I. 89, 
 creberque procellis Africus. occ. Acts 
 xxvii. 12. [See Cellarii Geogr. Book i. 
 ch. 8. § 4. Salmas. Ex. Plin. p. 879. 
 Polyb. x. I. 3. It is the same as the 
 ventus Africus. The reader will find a 
 table of different winds, according to the 
 ancient division ofthecompass,inLarcher's 
 Herodot. vol. v. p. 408. Ai\p occ. for the 
 south-west wind, Ps. Ixxviii. 26. The 
 LXX use it for n:i the south. Gen. xiii. 
 14. XX. 1. xxiv. 62. &al. See also Numb. 
 ii. 10. iii. 29. Deut. xxxiii. 23.] 
 
 t^P^ Aoym, ag, //, from XiXoya perf. 
 mid. of Xiyii) to gather, collect. — A ga- 
 thering, collection, occ. 1 Cor. xvi. 1, 2. 
 [Phavorin. Xoyia. r/ (jvXXoyri Tvapa rw 'Atto- 
 (tt6X(^ ical TO £K TTuXXivy ffVveicrcbepdpEi'oy. 
 Xeyei h rijv eXerjpocrvvrjv' (See Alberti 
 Gloss. Gr. N. T. p. 137. and Suicer. 
 Thes. in voc. Zonar. Lex. col. 1317.) 
 The apostle uses Xoyla for a charitable 
 contribiition.'\ 
 
 Aoyii^ofxcu, Depon. from XoyoQ. []The 
 proper meaning of this word is, to add up 
 numbers, to number or reckon arithme- 
 tically ; in which sense it occ. 2 Chron. v. 
 6. and in prolane authors, e. g. Xen. 
 Cyrop. viii. 2. 18. Theophr. Char. xiv. 
 See sense IL and IV. It occ. of reckon- 
 ing money. Lev. xxvii. 23. and 2 Kings 
 xii. 15. ovK sXoyiaavTO Tovg aydpag, they 
 called not to a reckoning those men, &c. 
 Biel. Our word reckon is vulgarly used, 
 as Xoyt'C., in the sense to conclude, &c. 
 The 1st aor., 1st fut., and perf. are used in 
 pass, sense (see Matthiae Gr. Gr. § 49.5 
 — 497) and the pres. also. See Rom. ix. 
 8. &c.] 
 
 I. To reason, argue rationally, to dis- 
 course. Mark xi. 3 1 . 1 Cor. xiii. 1 1 . 
 [Wisdom ii. 1,21.] 
 
 II. To infer, coriclude, after stating 
 the reasons on both sides, and balancing 
 the account, as it were ; for this word is 
 in the profane writers applied to arith- 
 meiical calculations. See Rom. iii. 28. viii. 
 18. Heb. xi. 19. Raphelius shows, thiit 
 Xenophon uses the V. in the same sense. 
 [Hence also (says Schleusn.) to be firmly 
 persuaded of any thing, as 2 Cor. x. 1 1 . and 
 in verse 7, he interprets rovro Xoyi^iaOo) 
 TTciXiy a(f eavTOv, let him conclude also this, 
 using himself as an example.~\ 
 
 HI. To think. Rom. ii. 3. 
 
 IV. To reckon, account. J Cor. iv 1. 
 2 Cor. iii. .5. xi. 5. To esteem. Rom. xiv. 
 14. [In a pass, sense, to be reckoned, 
 KK2 
 
A O I^ 
 
 500 
 
 A o r 
 
 esleerricd, as ^urk ayufjcjv fXoytVO?/ he was 
 reckoned ivith the transgressors^ i. e. ac- 
 counted as one of them. (Comp. Is. liii. 
 J 2. Luko xxii. 37.) So in Rom. ii. 26. 
 viii. 36. ix. S. Hence kig ovUv Xoyia-dr]- 
 yai to be set at nought, despised, occ. Acts 
 xix. 27. (and in the LXX, Is. xl. 17- 
 Wisd. ix. 6. or with 6vk instead of etc 
 ovcev. Is. liii. 3. 1 Kings x. 21. 2 Chron. 
 ix. 20.) For this sense (both mid. and 
 pass.) see Gen. xxxi. 1.5. Lev. xxv. 31. 
 1 Sam. i. 13. Job xli. 23. (or3i.) Wisd. 
 ii. 1 6. Schleusn. in 2 Cor. iii. 5. under- 
 stands, to think out, or Jind out by think- 
 ing.'] 
 
 V. To impute, reckon. Rom. iv. 6i 2 
 Cor. V. 19. In a passive sense. To be 
 ijnputed, reckoned. Rom. iv. 3, 4, 5, 8, 9, 
 JO. 2 Tim. iv. 16, & al. [Gal. iii. 6. 
 James ii. 23. and Gen. xv. G. Lev. xvii. 
 4. Numb, xviii. 27. .lob xxxiv. 37. Ps. 
 cvi. 31. Test. xii. Patr. p. 644. To this 
 sense, also Bretschn, refers Rom. ii. 26.] 
 
 VI. To think, imagine. Rom. ii. 3. p 
 Cor. x. 2. and LXX, 1 Sam. xviii. 25. 2 
 Sam. xiv. 13.] 
 
 VII. To tMnk, consider 2 Cor. x."7. 
 By the Apostle's thus repeating the word 
 Xoyi'CofLat again and again in this chapter, 
 it should seem, that the opposers of the 
 gospel, here alluded to, were, like most of 
 their brethren in moder?i tifnes, great pre- 
 tenders to reason and argument. Comp. 
 ver. 5. 
 
 VIII. To think, intend. 2 Cor. x. 2. 1 
 Cor. xiii. 5. " « Xoyii^erai to fca/cov, it me- 
 ditatcth no mischief i. e. it does not hatch 
 or contrive any ill to any one by way of 
 revenge, or upon any other cause': for so 
 Aoy/^£cr0ai kcikov is used by the LXX, 
 Ps. XXXV. 4, and xli. 7. Diodati agrees 
 with me, when he translates it, non divisa 
 il male." Rp. Pearce. (^Schleusn. trans- 
 lates it, imputeth Jiot injuries to others, 
 i. e. taketh not account of or avengeth not 
 injuries done to it. It frequently occ. in 
 LXX, for devising or contriving, e. g. 
 Neh. vi. 2, 6. Jer. xi. 16. Hos. vii. 15. 
 
 oiC. ] 
 
 " ^5° AoytK'oe, »), ov, from \6yoQ reason, 
 a Tvord. 
 
 I. Rational, reasonable, spiritual, occ. 
 Rom. xii. 1, Tr/v XoyiKrjv Xarpelay vfxujv, 
 your reasonable service, " i. e. your spiri- 
 tual worship consisting in the offering up 
 of reasonable creatures (viz. yourselves 
 endued with reasonable souls), instead of 
 brnfe beasts under the law. 1 Pet. ii. 5." 
 Mr. Clarlc's Note: so that the Koyua) Xa- 
 
 rpeia here mentioned, is properly opposed 
 to the outward offering of liKoya i^Cki 
 irrational animals. See 2 Pet. ii. 42. 
 Jude ver. 10. [^Chrysostom interprets it 
 ri]v TTi'svidariKriv diaKoviav a service per- 
 formed ivith the heart and spirit. So 
 Porphyr. de Abst. ii. 45. Tqv voepav 
 t/uaiav. Comp. John iv. 24. Test. xii. 
 Patr. p. 547. irpoa-cpipovcn (the angels) 
 icvpio) ocfiriy evioBlag, XoytKrjy Koi aval- 
 paKTor 7r()oa(f)opay, a spiritual and blood- 
 less ofjering. In I Pet. ii. 2. XoyiKov 
 ytiXa seems used of the elements of the 
 Christian religion as the food of the soul: 
 others, in both places, interpret it agree- 
 able to reason."] 
 
 II. Of or belonging to the word, of 
 God, namely ; or, Rational, spij'itual. occ. 
 I Pet. ii. 2; where see WolfiuS;, and on 
 Rom. xii, 1. 
 
 Aoyiop, », TO, from \6yor. — In Herodo- 
 tus, Thucydides, Aristophanes, and others 
 of the Greek writers (whom see in Wet- 
 stein on Rom. iii. 2), it is used for A 
 divine speech or answer, an oracle, [v. 
 Ml. V. H. ii. 41. The Schol. Thucyd. 
 ii. 8.. distinguishes XoyLo. prose oracles, 
 from ■^pr](rpo\ oracles in verse; but X6- 
 yior seems rather the generic term (see 
 Arist. Equit. 194. ed. Br.), and is perhaps 
 a dim. from Xoyoc, as oracles are usually 
 short. Hesych. Xoyiw di'y<j)rtTa, pavrev- 
 juara — {j)i]pai, ')(pr]apoi. Aoyiov twy Kpi- 
 aetjv (or AoyEiov, according to some), occ. 
 Exod. xxviii. \5. for the breastplate of 
 judgment, in which were the Urim and 
 Thummim. Comp. verse 23 — 26. xxix. 
 5. 20. Lev. viii. 8. Ecclus. xlv. 10, 12. 
 Joseph. A. J. iii. 7. 5. viii. 3. 8. Test. xii. 
 Patr. p. 565. to Xoyiov ttjq crvviaeuyg' v. 
 Spencer, de Leg. Heb. Ritual, iii. vii. ch. 
 i. § 1. p. 922. and Suid. in voc] And in 
 the N. T. it is applied to, 
 
 I. The Law given to Moses, occ. Acts 
 vii. 38, M'here see Wolfius. 
 
 II. The Old Testament in general, occ. 
 Rom. iii. 2. Heb. v. 12. 
 
 HI. Divine revelation in general, occ. 
 1 Pet. iv. 11. Comp. 1 Thess. ii. 13. 
 Heb. V. 1 2. So Polycarp calls the Scrip- 
 tures TA AOTIA TO~Y KYPI'OY. the 
 oracles of the Lord. Epist. ad Philip. § 
 7. [It is used only in the plural in the 
 N. 1'. and so in the LXX^ Numb. xxiv. 
 4, 16. Ps. xii. 6. xviii. 30. cvii. 11. 
 Wisd. xvi. 11. of the words, promises, &c. 
 of God, and in the singular number in Ps. 
 cxix. 38, 58. cxlvii. 19. See Phil, de Vit. 
 Mf)S iii. p. 455.] 
 
A r 
 
 501 
 
 Ao r 
 
 g^g^ Aoyioc, «, 6, 7/, from Xoyog speech, 
 — Eloquence. It implies both eloquence 
 aud learning, or sense, occ. Acts xviii. 
 24. See Eisner, Wolfius, Wetstein, and 
 Kypke. [Athenseus, i. 9. Herodian. i. 5. 4. 
 Hesycli. Aoytoc o r^e foroptat,- ifXTreipoQ, OJie 
 skilled in history. Conip. Gron. on He- 
 rodot. ii. 3. Wessel. Diod. Sic. ii. 4. and 
 Larcher's Note on Herod, i. J. Thoui. 
 Mag. Xoy/ovg, rove ttoXv/otojOoc, 6l ap- 
 Xa/wc a-TiKt^ovTEc, wg ical 'Upo^OTog' — 
 Tovc ^LuXeicTiKOvg, m vcrrepov' tart ce Kal 
 Aoytog 6 Xoyov ivc^opog' — '^ Aoyiog is also 
 one gifted with ajlow of words. "^ 
 
 Aoyt.Tjuor, a o, from XeXoyia/jai perf. 
 of Xoyt'Cofjiai. — A reasofiing. [It is ap- 
 plied also to computation^ as Schleusner 
 observes, referring* to Suidas, Hesvch,, 
 Pharorin., Thucyd., y. 6S. Philostr.'Vit. 
 Soph. i. 25. 7. ' In the N. T. it is used 
 for the conscience^ man's natural sense 
 of right and wrong, in Rom. ii. 15. In 
 2 Cor. X. 5. Schleusn. understands false 
 opinions; again, as i. e. St. Paul and 
 Bretschneid., the devices of our enemies. 
 It may perhaps rather mean, vain rea- 
 sonings : see Pole's Syn. It is a])plied 
 in LXX to devices, counsels. Ps. xxxiii. 
 JO, 11. Prov. vi. IS. xii. 5. Jerem. xi. 
 J 9. Nah. i. 11. Wisd. i. 3. & al. In 
 Ecclus. xxvii. 4. Schleusn. (Thes. Vet. 
 Test.) omitting avrov, translates h Xo- 
 yia-pb) by sound reason, which does not 
 suit the context ciapevei. Bretschn. (in 
 his edition of Ecclus. Ratisbon. 1806.) 
 agrees with the English version, in his 
 talk. Comp. verse 7- In Ecclus. xliii. 
 23. we have 'Ev XoyicrpS avrov, by his 
 will or command ; *' the same as Xoy^." 
 Bretsch,] 
 
 ^^ Aoyo/xax^'w, w, from Xoyog a word, 
 and ^dxopai to fight, contend. — To con- 
 tend or debate about words, occ. 2 Tim. ii. 
 .14. 
 
 ^^^ Aoyo/iaxm, ac, //. See Xoyopa- 
 Xe'w. — A cofitefitioTi or debate about words. 
 occ. 1 Tim. vi. 4. [It is used of trifling 
 disputes.] 
 
 Aoyog, «, 6, from XeXoya perf. mid. of 
 Xsyw to speak. 
 
 I. A word. Mat. viii. 8, 1 6. Luke vii. 
 7. — Word, as opposed to deed and truth, 
 I John iii. 18. So Isocrates in Nicocl. 
 r« l^aaiXeiog rw pev AOTOi hiiXXayfAtva, 
 rjf ^ 'AAH'GEIAt rpa^eiog 'i^ovTog — the 
 
 * [He luUls Xcn. .'\rcm. iv. 7. K., where it is in 
 the plural nui-iibcr, and Schneider, in his Index, 
 gives it the sense of" syllogisms.'" J 
 
 Jting being reconciled in word, but in 
 truth resenting. Comp. under "Epyov II. 
 [ju tpy(^ Koi Xoyw in ivord and deed. 
 Luke xxiv. 19. comp. Acts vii. 22. 2 Cor. 
 x. 11. Rom. XV. 18. Col. iii. 17. 2 Thess. 
 ii. 17. According to the context, Xoyog 
 and Xoyoi are, like the English word or 
 words, often applied to whatever is com- 
 posed of words or sayings, or delivered in 
 Mords: as,] 
 
 [(i.) Commands or precepts, v. Mat. 
 xix. 22. John viii. 55. Rom. xiii. 9. comp. 
 Gal. V. 14. I Thess. iv. 15. (comp. I 
 Kings xiii. 32.) 2 Thess. iii. 14. Esth. \\. 
 32. Prov. vii. 2. Ecclus. xliii. .^. I Mac. 
 ii. 34, 55. In Deut. x. 4. mc have rowf 
 liKa Xoyovc.] 
 
 [(2.) Prophecies. Luke iii. 4. John 
 ii. 22. xii. 38. xv. 25. Acts xv. 15. 
 2 Chron. ix. 29. To this sense Schleusn. 
 refers, Mat. xxiv. 35. none of my pre- 
 dictions concerning Jerusalem shall be 
 unfulfilled 7\ 
 
 [(3 ) Promises. Rom. ix. 6. comp. vs. 
 9. Heb. iv. 2. vii. 28. o Xcyoc Tfjg dpicio- 
 poalag the promise confirmed by an oath. 
 In Ecclus. xiii. 15. 6 pij avurrjpCJi/ Xoyovg 
 he that keepcth not his promises. See Ps. 
 cvi. 12. cxix. 25.] 
 
 [(4.) Threats or curses. Heb. iv. 12. 
 2 Chron. xxxiv. 24. Esdras i. 47. Earuch 
 
 ii. I.] 
 
 [(.5.) Questions. Matth. xxxi. 24. (ac- 
 cording to somCj but see sense X.) Luke 
 xxiii. 9. according to Bretschn. Schl. 
 translates, Iv Xoyoig iKavo\g about various 
 matters ; namely, the accusations against 
 him. But Bretsch. or the Engl, transla- 
 tion, in many words, seems better. Also 
 Acts XV. 6.] 
 
 [(6.) Followed by /cara, it is used of 
 calumnies or blaspheming. Mat. xii. 32. 
 (Comp. Luke xii. 10.) Aoyoc is used in a 
 bad sense in Ps. cxxxix. 4. J 
 
 \^{7 .) Arguments or exhortations. Sec 
 Acts ii. 40. XV. 32. xx. 2. Eph. v. 6. In 
 Acts vi. 5. it seems used for a plan or 
 proposal.'] 
 
 \l. A saying, speech, discourse, con- 
 versation. Mat. xii. 37. xv. 12. xix. 22. 
 xxii. 15. xxvi. 1. John ix. 39. Acts v. 
 24. Comp. Mat. v. 37. — Aoyoc KoXaKsiag. 
 Speech of flattery, \. e. flattering speech. 
 1 Thess. ii. 5. Comp. 2 Cor. vi. 7, and 
 see Wolfius. 
 
 111. A report, rumour. Mat. xxviii. 15. 
 Luke V. 15. vii. 17. [^Jdhn xxi. 23. Acts 
 XV. 22. 1 Kings x. 6. v. Joseph. A. J. 
 XV. 3. 7. In Mat. xxviii. 15. Schleusn. 
 
A o r 
 
 502 
 
 A o r 
 
 says thin rumour^ namely, that the San- 
 hedrim was guilty of this fraud. He 
 adds that others refer \6yoQ to the story 
 told hy the watch, as instructed hy the 
 Sanhedrim, which seems preferable ; and 
 so Fritzsche takes it in his Commentary 
 on St. Matthew. (Lipsies, 1826.)] 
 
 IV. A sayings a common sayings a 
 proverb. John iv. 37. [So verbum, Ter. 
 Adelph. act v. sc. iii. v. 17. Comp. also 
 Prov. V. 1. Wisd. vii. 16.] 
 
 V. The word of God, whether of the 
 Law, Mark vii. 13. — or of the Gospel, 
 Mat. xiii. 19, 20, 21, 22, 23. Mark ii. 2. 
 xvi. 20. Acts viii. 4. 2 Tim. iv. 2. & al. 
 freq. It sometimes also implies the pro- 
 fession and practice of the gospel. See 
 
 Mat. xiii. 21. Mark iv. 17. John viii. 31. 
 Rev. i. 9. XX. 4. [It is the doctrine 
 which is delivered, as John iv. 41. Acts 
 xviii. 15. Heb. ii. 2. and especially the 
 Christian doctrine, Luke i. 2. Mark ii. 
 2., which is elsewhere called, 6 Xoyoc rov 
 Qeov, as Luke v. 1. viii. II. Acts iv. 
 29. vi. 2, 7. viii. 14. xiii. 48, A9. xiv. 3. 
 — and o \6yoQ rfjg aXijdeiag, Ephes. i. 13. 
 Col. i. 5. and 6 \oy. ti^fjg, Phil. ii. 16.— 
 Trjg ffiOTrjpiag, Acts xiii. 26. — rijg ftaari- 
 Xeiag, Mat. xiii. 19,— row aravpov, 1 Cor. 
 i. 18. — Tiig icaraWayrjg. 2Cor. v. 19. It 
 is used also of single sayings or doctrines. 
 1 Tim. i. 15. iii. I. iv. 9. (the same as 
 Bi^aaKaXtai, verse 6.) vi. 3. 2 Tim. i, 13. 
 ii. 11. Tit. iii. 8. Heb. vi. J. It is used 
 for teaching. John xvii, 20. and in 1 Cor. 
 i. 1 7, Schleusn. takes aocjjia Xoyov for a 
 learned and subtle method of ieachi?ig. 
 See ii. 4. xv. 2. I Thess. i. 5.^2 Thess. ii. 
 2, 15:] 
 
 VI. Speech, eloquence. I Cor. ii. 1, 
 [14.] 2 Cor. xi. 6. [In 1 Cor. xii. 8. 
 Schl. interprets Xoyog ao(l>Uig the power 
 of instructing better i? formed Christians 
 with learning and subtilty ; and Xoyog 
 yvMareojg, that of teaching the elements of 
 Christian doctrine popularly *. He also 
 refers Ephes. vi. 19. to ability in ex- 
 poundingChristianity, and he translates it, 
 ut mihi Deus facultatem largiatur, libere 
 tradendi religionem Christianam. Add 
 Luke xxiv. 19. Ecclus. xvii. 5. (where 
 Schl. reads tpfxr}veiag or — ay for eput]- 
 
 [* IVIacknight makes the first to be, t?ie doctrine 
 oftlie Gospel communicated by inspiration, so that 
 they who possessed it could direct the faith and 
 practice of mankind infallibly (and so Whitby) ; 
 the second he thinks is a full knowledge of the an- 
 dent revelations made hy Moses and the I'rophets 
 also given by iuspiration. ] ' 
 
 vEt^.) See Philo de Mundi Opificio, vol. 
 i.p. 4.ed. Pfeifer.] 
 
 VII. Ability to speak, utterance. Eph. 
 vi. 19. But in this text Kypke (whom 
 see) interprets 'Iva fioi * ^odrj Xoyoc, that 
 liberty of speaking may be granted me ; 
 in which sense it is certain that Aoyov 
 hilovai is often used in the Greek writers, 
 and for which he cites Demosthenes, Jo- 
 sephus, Dionysius Halicarn., and Polybius. 
 Kypke moreover puts a comma after Xo- 
 yoc, and refers kv avoi^ei r« <^6fxarog to the 
 following V. yviopiaai. The Apostle bad 
 his wish, Phil. i. 12, 13. 
 
 VIII. Reason, the faculty of reasoning 
 or discoursing. Kara Xoyov, Agreeably 
 to reason. Acts xviii. 14. This sense of 
 Aoyoc is very common in the profane au- 
 thors 3 but 1 do not find that it is thus 
 used elsewhere in the N. T. ; and in Acts 
 xviii. 14, it should be observed, that a 
 heathen is the speaker. Comp. "AAoyoe 
 and AoyiKog. \_In consideration of my 
 office and duty., says Schl., adding, that 
 the Syriac translates it as is reasonable.'] 
 The phrase ^.-ara Xoyov itself is usual in 
 the best Greek writers, as may be seen in 
 Wet stein. 
 
 IX. An account, i, e. of one's actions or 
 proceedings, given to a superior; hence 
 the phrase hsvai Xoyov to give an account, 
 Rom. xiv. 12. So Xenophon, Cyropaed. 
 lib. i. cited by Raphelius, 'Hmym^^ero 
 viro t5 ^i^ao-mXe AIAO'NAI AOTON Jv 
 eTToiet. " He was obliged by his preceptor 
 to give an account of what he did." 'Atto- 
 ^Hvai Xoyov to give or render an account, 
 Mat. xii. 36. Acts xix. 40. Heb. xiii. \7. 
 1 Pet. iv. 5. Comp. Luke xvi. 2. Plato 
 has .the same expression in his Pha^don, § 
 8. p. 171, edit. Forster: 'AAA' l^iiv U 
 Tolg hiica^aig /SaXo/xat rov AOTON 'AIIO- 
 AO'YNAI, ^g K. T. X. " But I will give an 
 account to you as to my judges, how," &c. 
 So Dionysius Halicarn. Ant. lib. i. to- 
 wards the beginning, 'AHOAI'AOSOAI 
 AOTOYS, and 'AHOAIAOTE AOTOYD. 
 [To this sense Schleusn. and Bretschn. 
 doubtingly refer Heb. iv. 13. (v. sense 
 XV.) Seel Pet. iii. 15.] 
 
 X. A discourse in writing, a treatise, 
 particularly of the historical kind. occ. 
 Acts i. 1 . So Xenophon at the beginning 
 of his 2d, 3d, 4th, 5tfi, and 7th books of 
 Cyrus's Expedition, refers to the preced- 
 ing part of that history bv the name of 
 TQTl nPO'SOEN, or 'EMnPO'SOEN, 
 
 * Sec Wctstcin and Griesbach. 
 
A or 
 
 503 
 
 Aor 
 
 AOrat. St. Luke's phrase AOTON 
 nOlE'lSGAI is used by Polybius for 
 composing an historical narration. See 
 more in Raphelius, Wetstein, and Kypke. 
 [Schleusn, adduces 1 Kings xvi. 5. (but it 
 seems there and in many other places to 
 mean rather acts, kv jSify'/uo) Xoyioy tG>v 
 ilfiepwy jjaaiXiwy 'IffparfX, as in tlie former 
 part of the verse to. Xonra tCjv Koyojv 
 Baatra, the rest of the acts of Baasha) 1 
 Chron. xxix. 29. 2 Mac. ii. 30. xv. 37. 
 Herodot. i. 184. v. 36. &c. Hence KoyioQ, 
 which see. In Polyb. ii. 50. Aoyoi ivcE- 
 XOfxtvoL are tales feigned with probabiliti/. 
 So XoyoTTowg is an historian or fabulist, 
 as Herodot. ii. 134. Aoyog is used for a 
 narration, story. John iv. 28 — 39. Acts 
 V. 22—24. V. Mail Obss. Sac. iii. p. 120.] 
 
 XI. An account, " * « computatio7i of 
 debts or expenses." Mat. xviii. 23. xxv. 
 19. Comp. Phil. iv. 15, 17. See Wolfius 
 and Wetstein on ver. 15, and comp. 2u- 
 vaipb). [Dan. vi. 2. Biel refers hither Mat. 
 xii. 30. and Luke xvi. 2. (see sense IX.) 
 and Schleusner says the word may be so 
 taken in the latter passage, or utto^oq tov 
 Xoyov TiJQ oiKovopiaQ aov may mean, give 
 up the account book of your steward- 
 ship.'] 
 
 XII. Account, value, regard. Acts xx. 
 24, 'AAA' ti^Evog Koyov Trotajuat, But I 
 make account of, or regard, none of these 
 things, namely. The phrase 'OYAE'NA 
 AOTON nOlE'ISOAl tivoq, to make no 
 account of a thing, is very common, in 
 Herodotus, as may be seen in Raphelius 
 and Wetstein ; the latter of whom cites 
 from Dionysius Halicarn. the expression 
 of the Apostle, AOTON 'OYAENO'2 
 avTU)v nOIH2A'MEN02. [v. Job xiv. 3. 
 xxii. 4. In Jerem. xxxviii. 19. Koyov 
 (.■^tiv to make account of seems to be used 
 in the sense oi fearing. Comp. xlii. 16. 
 and Tobit v. 20. vi. 15. x. 6.] 
 
 XIII. An account, cause. Mat. v. 32, 
 Ilapeicroc Aoy« iropyetag, Except on ac- 
 count of whoredom. Acts x. 29, Tlvi 
 Aoyw; For what account.'^ wherefore? 
 These expressions may at first sight seem 
 to be used merely in conformity to the 
 Heb. phrase 1l5 h)2, upon account of, 
 Gen. xii. 17. Exod. viii. 8, & al. But in 
 Herodotus ek thth t5 AOTOY means on 
 this account, or for this reason; and in 
 Polybius TTpoQ Tl'NA AOTON, on fvhat 
 account, for what reason. See Raphelius 
 on Acts X. 29. Wetstein on ^Kv^aXa, 
 
 * Johiiboii. 
 
 Phil. iii. S, cites from Alexander Aphro- 
 dis. AtA T»Tov TOV AOTON TIFS 'AS- 
 OENEI'AS — On this account of weak- 
 ness — ; and Kypke on Acts says, that 
 TivL Aoyw is a common expression, for 
 which he quotes Euripides and Plutarch, 
 and observes, that ctti is understood, 
 which is supplied by Thucydides. [So 'Etc 
 (pipvriQ Xoyov under the name of a dowry. 
 2 Mac. i. 14. ctti Aoyfc> Karr}XV<^£(^Q under 
 the name or pretence of insLruction. Test, 
 xii. Patr. p. 703. (See the next sense.) 
 In LXX, 2 Sam. xiii. 22. btvX Xoyov ov, 
 &c. because. Schleusn. after interpret- 
 ing Mat. V. 32. as above, says, that most 
 commentators consider Koyov redundant. 
 Fitzsche denies that it is so, and trans- 
 lates prceter causam (id est, ad sensum 
 crimen), &c. which is better. Schleusner 
 quotes as instances of Koyog redundant * 
 Acts xiii. 15. Mat. xv. 23. xxi. 24. xxii. 
 46., and refers to 2 Kings xviii. 3 6. Ecclus. 
 xxiii. 13. 2 Mac. iii. 6. and Vorst. Philol. 
 Sacr. c. 14.] 
 
 XIV. Show, appearance, pretence. 
 Col. ii. 23, "A TLva I'^i Koyov ptv e-)(pvra 
 crofiag, Which things have indeed a show 
 or appearance of wisdom; where Chry- 
 sostom remarks " Koyov, (^-qaiv a ^vvapiv, 
 apa, a/c aKfjOeiav, the Apostle says Xoyoi^, 
 not the power, and therefore not the 
 reality." Wetstein cites several passages 
 from the Greek writers where the phrase 
 Koyov 'ix'^Lv is applied in a similar view, 
 particularly from Demosthenes cont. Lep- 
 tin. 'E<r£ he. t5to, M-(og fiEv atcHrrai, 
 AOTON TLva "EXON- 'Ec U rig ciKpi^Qg 
 s^ETacjELE, xpEvhog av ov (^avEiri. " The 
 having heard so carries with it some ap- 
 pearance (of truth) ; but if one examines 
 accurately into the matter, it will appear 
 false." Comp. also Kypke. \\. Schol. 
 Soph. Electr. v. 225. Dion. Halic. ix. 20. 
 and verbum in Cic. Verr. iii. 13. Nep. 
 Phoc. c. 3.] 
 
 XV. An affair, matter, thing, which 
 may be the subject of discourse. Luke i. 
 4. Acts viii. 21. xv. 6. [Comp. Mat. 
 xxi. 24. (but see sense I.) Mark i. 45. 
 xi. 29. Luke iv. 36. (LXX, 2 Sam. i. 4.) 
 XX. 3. On Mat. xxii. 46. comp. Is. xxxvi. 
 21.] It is certain that the Heb. nm a 
 word, is often thus applied in the O. T. 
 and that Xoyoc in the LXX frequently 
 answers to it in this sense, (see inter al. 
 Lev. viii. 36. Deut. iv. 9, 30. xiii. 14.) ; 
 
 * [But it would be easy to show that it is not 
 diktly redundant in tliesc instances.] 
 
A O 
 
 504 
 
 A o r 
 
 yet it Mould be rash to affirm, that the like 
 application of Xoyoc in the N. T. is a 7nere 
 Hebraism^ or not pure Greek; for the 
 best Greek writers use it in the same 
 manner. Thus Sophocles, Trachin. lin. 
 254, 
 
 -T» AO'rOT 8' H XP^ (pfiovov. 
 
 -We may not grudge at that affair 
 
 Of which Jove seems the doer.- 
 
 So Herodotus, lib. i. cap. 189, Kai drj 
 KUT oEov TTvydavofxai rov Travra AOTON 
 ^epairovTOQ. " And on the road I hear all 
 the affair from the servant ;" and Lucian 
 De Syr. Dea, torn, ii. p. 893. liavTo. bi 
 AOTON ¥S,e<l>rjve " He discovered to her 
 the whole affair ."' [See Stanley on ^Esch. 
 Pers. 313. Brunck. Soph. (Ed. Col. 1 150. 
 (Ed. Tyr. 1 144. Palsephat. de Incredibil. 
 c. 13. *Palairet. Obss. Fhilol. p. 61.]— 
 Heb. iv. 13, lipbq ov i]fjuv b Xoyog, With 
 whom is our affair or business, or as our 
 Eng. translation better renders it. With 
 whom we have to do. " Cum quo nobis 
 res est." Wetstein, who cites a parallel 
 expression from Plutarch, 'Eav fie ttoKiv 
 Koi^oprire, IIP0^2 TO^YS KYPI'OYS {;;/wv 
 fVai MOl AOTOS, If you rail at me 
 again, /«?/ business will be wilh your 
 masters. [(See sense IX.) Beza states it 
 as above ; others, to whom we address our- 
 sclvc,9, i. e. in prayer ; and others again, 
 of whom is our present discourse7\ — Phil. 
 IV. 15. 'Etc Xoyov ^ocreiof; icat \ij\peioQ, In 
 the affair, or in respect of giving and re- 
 ceiving. So Polybius, cited by Ka})helius 
 and Wetstein, 'EIS apyvpis AOTON, in 
 ike affair, or respect of money. See 
 more in Wetstein. [Schleusn. refers this 
 to sense XI.] — -'JL')(£iv Xoyop Trpoc riva, 
 To have a matter against any one. Acts 
 xix. 38. Comp. Acts xxiv. 19. Mat. v. 
 23. On Acts xix. 38, Kypke shows the 
 Greek writers use \6yog in like manner 
 for a matter or subject of dispute or co?i- 
 tention. 
 
 XVI. The divine and substantial Word 
 of God, i. e. the second person of the ever 
 blessed Trinity. The title is not taken, 
 as some have imagined, either from * 
 
 * Since not only Plato, but Pythagoras and Zeno 
 likewise, conversed with the Jews, and derived from 
 them many other of their notions and expressions ; 
 it is not at all wonderful, that we meet with some- 
 thing about a ©Ero2 AO'ros:, or DIVINE 
 WORD, not only in Plato, but also in Tinjjeus 
 the Pythagorean, and the Stoics. See G«le's Court 
 
 Plato or from Philo (with whose writings 
 there is no sufficient reason to think that 
 the Evangelists were acquainted), ■ but 
 from the scriptures of the O. T. and from 
 the subsequent style of the ancient Jews 
 in conformity thereto. Christ is called 
 mn» nnn. The Word of the Lord, (inter 
 al.) Gen. xv. 1, 4, (comp. ver. 7, 8, 9, 
 13.) 1 Sam. iii. 7, 21. xv. 10, (comp. 
 ver. 11, &c.) 1 Kings xiii. 9, 17. xix. 9, 
 15. Ps. cvii. 20; and the Targums or 
 Chaldee paraphrasts frequently substitute 
 ^'"i «lD^a, the Word of Jehovah, for the 
 Heb. nirr Jehovah. Thus doth the Je- 
 rusalem Targum in Gen. iii, 22, and both 
 that and the Targum of Jonathan Ben 
 Uziel in Gen. xix. 24. And Onkelos on 
 Gen. iii. 8. for the voice of CD^n^« nin% 
 Jehovah Aleim, has the voice »>1 «1D»D of 
 the word of Jehovah. The Jerusalem on 
 Gen. i. 27, for the Heb. tD'r\h^ Nnn>l, 
 The Aleim created man, &c. has Mini 
 ^n b^'^iD'D, the Word of Jehovah created; 
 comp. Targum Jonathan on Isa. xlv. 12. 
 xlviii. 13. Jer. xxvii. 5. And on Gen. 
 xxii. 14*, that of Jerusalem says, Abraham 
 worshipped and prayed »'i «na''J3 tziU^n, 
 in the name of the Word of Jehovah, and 
 said, Thou art Jehovah. So Onkelos, 
 Gen. xxviii. 20, 21, If '^ ^^^D>fi, the 
 Word of Jehovah will be my help, — then 
 ^n «1D'D, the Word of Jehovah shall be 
 my God. And both Onkelos and Jona- 
 than Ben Uziel, in Deut. xviii. 19, instead 
 of / (i. e. Jehovah) will require it of 
 him, substitute ^na-D my Word will re- 
 quire it of hitn : but vengeance is the 
 peculiar attribute of Jehovah. See Deut. 
 xxxii. 35. Many other instances of the 
 like kind might be produced from the 
 Targums * ; but the preceding passages 
 are abundantly sufficient to prove, that 
 not only -f, persotial but divine characters 
 are ascribed to the Word of the Lord, by 
 the Chaldee paraphrasts. — The Grecizing 
 Jews speak in the same style. Thus 
 
 of Gent, part ii. book 2, ch. 5. B. 3. eh. 2, and 3, 
 and B. 4. ch. 3. Le Clerc's Comment, on the first 
 eighteen verses of John i. Archbishop Tillotson's 
 1st Sermon on the Divinity of our Blessed Saviour, 
 and Lardner's Hist, of Apostles and Evangelists, 
 ch. ix. § 10. Obj. 3, in Bp. Watson's Theological 
 Tracts, vol. ii. p. IGO. 
 
 * See Kidder's Messias, pt. iii. pref. p. xi. & p. 
 106, &c. 
 
 -}• See Scott's Christian Life, vol. iii. p. 35, 
 Note («), 12mo. edit. And observe, that in the 
 Jerusalem Targum on Gen. xlix. 18, by Ti?iiO ffiy 
 rcord (i. e. of the J/ord) is plainly meant 2V<t' Men- 
 skill. 
 
A O I^ 
 
 505 
 
 A 01 
 
 Wiscl. ix. Ij O God, who hast made all 
 thin(Ts kv AOTili a» by thy Word ; and 
 ch. xviii. 15, 16, the Almighty xVOTOS is 
 described as a perso7i leaping' down from 
 heaven, and executing vengeance on tKe 
 Egyptians. Conip. Wisd. xvi. 16. Ec- 
 clus. xliii. 28, or 26. — If it be asked wliy 
 the second person of the eternal Trinity 
 is thus called The Word of God ? the 
 easiest and most natural answer seems to 
 be, because HE hath always been the 
 great Revealer to mankind of Jehovah's 
 attributes and will, or because, as he him- 
 self speaketh. Mat. xi. 27, No one knoweth 
 the Father, save the Son^ and he to whom- 
 soever the Son ivill reveal him. Comp. 
 John i. 18. " The Divine Person who 
 has accomplished the salvation of mankind 
 is called The Word, and the Word of 
 God, Rev. xix. 13, not only because God 
 at first created and still governs all things 
 by him, but because, as men discover 
 their sentiments and designs to one an- 
 other by the intervention of words, speech, 
 or discourse, so God by his Son discovers 
 his gracious designs in the fullest and 
 clearest manner to men : All the various 
 manifestations which he makes of Him- 
 self in the works of creation, providence, 
 and redemption, all the revelations he has 
 been pleased to give of his will, are con- 
 veyed to us through Him ; and therefore 
 He is by way of eminence fitly styled 
 THE WORD OF GOD." Macknight 
 on John i. 1 — 5. occ. John i. 1. (thrice) 
 14. 1 Johni. 1. V. 7.* Rev. xix. 13. 
 Comp. 2 Pet. iii. 5. Heb. iv. 12, 13. 
 Luke i. 2, where see Wolfius, Kypke, 
 and Campbell. [^Schl. says that Xoyog, in 
 John i. 1 , may be rendered of Christ in 
 his capacity of teacher, without impugn- 
 ing the interpretation of those who prefer 
 the phrases '' the substantial, hypostatical, 
 and eternal word." He refers for other 
 interpretations of the passage to Cramer. 
 Symbol. Kiloniens. part i. p. 213. Titt- 
 man. de Vest. Gnost. in N. T. frustra 
 quaisitis, p. 163, and other works referred 
 to in Wolf on the passage, Deyling Obss. 
 Sacr. pt. i, obs. 49. See also Lampe 
 and 'J'ittman ad loc. If he wishes to 
 see the utter failure of attempts to ex- 
 plain away this part of St. John on the 
 part of the Unitarians, he need only con- 
 sult their own " improved version of the 
 
 * If indeed this much controverted text of 1 John 
 V. 7, be genuine ; of which let the learned reader 
 consult the critica 
 judge for himself. 
 
 N. T."' without referring to the rvorks of 
 Magee, Nares, Laurence, &c ; in which 
 the errors and the unfairness of that work 
 have been exposed in so masterly a man- 
 ner. 
 
 A-oy^ri, TjQ, rj, from AcXoy^a perf. mid. 
 of Xayx'^^vu) to obtain, reach. The a ap- 
 pears in the Latin derivative lancea, and 
 in the Eng. lance. 
 
 I. Properly, The iron head of a lance 
 or spear which reaches an enemy, or &c. 
 [See Herod, i. 52. Xen. An. iv.'7* 11. v. 
 4. 6. Poll. Onom. x. c. 3.] 
 
 II. The lance or spear itself, occ. John 
 xix. 34. [Xen. Cyr. vi. 2. 1 1. The LXX 
 use it for HD'l a lance or sword resembling 
 a lance. Judg. v. 8. Neh. iv. 13. 16. 
 Ezek. xxxix. 9. non a spear, 1 Sam. 
 xvii. 7. Job xli. 18. (2 Mac. v. 2. xv. 
 
 Aoicopsw, w. See Aoico^og. — To revile, 
 reproach, occ. John ix. 28. Acts xxiii. 4. 
 1 Cor. iv. 12. 1 Pet. ii. 23. [It occ. in 
 tlie N. T. with the accus. as in Greek 
 authors, v. Reitz. on Lucian. Op. vol. ii. 
 p. 787. Sallier on Thom. M. voc. Ata- 
 Xoi^Ojoetrat. The LXX use it for chiding 
 or contending with a person, with irpoQ, 
 Exod. xvii. 2. v. Numb. xx. 3. ; with hg. 
 Gen. xlix. 23.; with ace. Deut. xxxiii. 8.; 
 dat. Exod. xvii. 2. See 2 Mac. xii. 14. 
 Wetst. N. T. vol. i. p. 906. Hemsterhus. 
 on Arist. Plut. p. 131. It also occ. Exod. 
 xxi. 18. in midd. voice.] 
 
 AoiCopia, ag, 1], from Xoi^opog, which 
 see. — A reviling, railing, occ. 1 Tim. v. 
 14. 1 Pet. iii. 9. [It is opposed in Xen. 
 Hier. i. 14. to kiraivoQ. In the LXX, 
 Prov. x. 18. it is used of slander, of chid- 
 ing and contention, Exod. xvii. 7. Prov. 
 XX. 3. Ecclus. xxii. 24.] 
 
 Aoilopoc, a, 6. — A railer, one who useth 
 reproachful language, or in the style of So- 
 lomon, Prov. xii. 18, who speaketh like the 
 piercings of a sword, occ. 1 Cor. v. 11. vi. 
 10. [The LXX, Prov. xxvi. 21. of a con- 
 tentious man. Comp. xxv. 24. xxvii. 1.5. 
 Ecclus. xxiii. 7. Hesych. Xoi^opog' kuicoXo- 
 yog, vppKTTiig. So Albert. Gloss. Gr. p. 
 1 25.] Aoi^opmisby Eustathiusderivedfrom 
 Xoyog a word, and ^opv a spear ; Xoicopia, 
 Xoyog ihg copv TrXrjTTUjv, *' a word striking 
 like a spear,"' says he. Thus the Psalmist 
 sj^eaks of words that are drawn swords. 
 Ps. Iv. 21. Comp. Ps. Ivii. 4. lix. 7. Ixiv. 
 3. So in Homer we have Kepropioig kirk- 
 eaffi, heart-cutting words, II. v. lin. 419, 
 and absolutely KepTopioic, II. i. lin. 539, 
 for reproaches. 
 
A O I 
 
 506 
 
 AO Y 
 
 AOIMO'S, «, 6, from XiXei/jifiat perf. 
 pass, of XaVw to Jail, the diphthong ei 
 being, for the sake of sound, changed into 
 m. I^or from Xvfj.r].'] 
 
 I. A plague, pestilence, occ. Mat. xxiv. 
 7. Luke xxi. 1 1 . 
 
 II. A pestilent, mischievous fellorv. occ. 
 Acts xxiv. 5. So Demosthenes, cont. 
 Aristogiton. 'O (papfjiuKog, o AOIMO'S, 
 " that villain, that pestilent follow." See 
 more in Wetstein and Kypke. Pestis in 
 the Latin writers is in like manner often 
 applied to a person (see Wetstein and 
 Suicer), as plague or pest are sometimes 
 in English. The LXX use Xoljjloq in this 
 latter sense for the Heb. yp a scorner, 
 Ps. i. 1. Prov. xix. 25, & al. y^lti a robber., 
 Ezek. xviii, 10, for y^)) a violent man. 
 Jer. XV. 21 , & al. comp. also 1 Mac. x. 61. 
 XV. 3™ 21. [Ezek. vii. 21. ^I. V. H. 
 xiv. 11. TrillerObss. Crit. p. 375. Pa- 
 lairet. Obss. Philol. p. 336, and notes on 
 Thom. M. p. 582. The LXX also use 
 Xoifxog as an adjective, and decline it, e. g. 
 1 Sam. i. 16. Qvyaripa Xoifirjv an evil 
 woman, comp. ii. 12. x. 27. xxx. 22. and 
 Suid. in voc] 
 
 AotTToe, J7, ov, from XeXonra perf. mid. of 
 XeiTrio to leave. 
 
 I. Re?naining, the rest. Thus the 
 plural, (with the article) is in the N. T. 
 applied both to persons and things. The 
 rest. See Mat. xxii. 6. xxv. 1 1 . Mark iv. 
 
 19. Luke xii. 26. [xviii. 9. Acts v. 13. 
 (opp. to Xaoe, and meaning the upper 
 orders.) Rom. xi. 7. Ephes. ii. 3. (Comp. 
 iv. 17, and 1 Thess. iv. 13.) LXX, Lev. 
 ii. 3. Neh. xi. 20. Is. xvii. 3. xliv. 15. 17. 
 Ezek. xli. 9.] 
 
 II. AoiTTor, or to Xolttov*, neut. for Kara 
 TO XoiTzov, As for the rest, or as for what 
 7'emains, jiipoQ 'part, or XP^I^^ thing, 
 rnatter, being understood. See 2 Cor. 
 xiii. 1 1. I Thess. iv. 1. Phil. iii. 1. iv. 8. 
 Eph. vi. 10. [In 1 Cor. iv. 2. o hk Xoi- 
 TTov and for the rest, moreover : the same 
 as koiTToy Be.'] 
 
 III. Besides, as to the rest. I Cor. i. 1 6. 
 
 IV. It sometimes refers to time, and 
 may be rendered henceforth, for the fu- 
 ture, now. Mat. xxvi. 45, Acts xxvii. 
 
 20. 2 Tim. iv. 8. 1 Cor. iv. 2. vii. 29, 6 
 KaipoQ avvE'^aXixivoQ to Xoitcov c'^tj^, the 
 time henceforth is short, where see Wet- 
 stein. [In Mat. xxvi. and Mark xiv. f 
 
 * [We must observe, that in the only two places 
 where the article is omitted, 2 Cor. xiii. 11. and 1 
 Tliess. iv. 1. several MSS. have it.] 
 
 * PThc Eng. Tr. " Sleep on now and take your 
 
 Schleusn. and others render it interroga- 
 tively Do you sleep now ? i. e. at such a 
 time as this. He refers to Diog. Laei^t. 
 vi. 2. 11. Joseph. A. J. xi. 6. 11. Wahl 
 and Bretschn. say, ''post hac, alio tempore, 
 — Sleep hereafter, not now" and perhaps 
 this is the least objectionable version, 
 though not quite satisfactory. In Acts 
 xxvii. 20.Schl., Wahl, and Bretschn. ren- 
 der it at length, and so Bretschn. in other 
 passages.] 
 
 V. Th AoittS for e/c, or citto, ra XonrS 
 Xpovii, From the time remaining, i. e.frotn 
 henceforth, Gal. vi. \7' The best Greek 
 writers, Herodotus, Xenophon, Demo- 
 sthenes, &c. apply t5 XoiTTH in the same 
 sense, as may be seen in Wetstein. [v. 
 Herodot. i. 11. iii. 61. Arist. Ran. 594. 
 In 2 Mac. xi. 19. etc to Xoittop.'] 
 
 AovTpov, 5, TO, from ASw to wash. — A 
 laver, a vessel to wash in. So Leigh, 
 Mintert, and Stockius ; and thus also the 
 learned Duport on Theophrastus, Eth. 
 Char. p. 281, who confirms this inter- 
 pretation by remarking, that almost all 
 nouns in Tpop denote instruments, as apo- 
 Tpov, icro'KTpoy, KaTOirTpov, cncTirrTpov, &C. 
 &c. &c. Joseplius, however, uses ksTpov 
 for a bath, i. e. for the fluid itself in 
 which one bathes. De Bel. lib. vii. cap, 
 6. § 3, where he speaks of the hot and 
 cold springs of water, near the castle of 
 Macherus, at juio-ydjufvai TrotSo-t AOY- 
 TPO'N ijh^op, which being mixed, says 
 he, make a most agreeable bath. And 
 our translation of the N. T. renders it 
 IV ashing ; and perhaps the LXX apply it 
 in the same sense. Cant. iv. 2. vi. 6. for 
 the Heb. n^m. It is certain that these 
 Translators generally use a different word, 
 Xhtyjp, for a laver. ' Exod. xxx. 18. 28. 
 xxxi. 8, & al. freq. occ. Eph. v. 26. Tit. 
 iii. 5 ; in both which passages there is a 
 plain allusion to the baptisvnal ivashing. 
 Comp. John iii. 5. Acts xxii. 16. Heb. 
 X. 23. And in Eph. v. 26, there seems a 
 
 rent,'''' seems objectionable, as our Lord calls on his 
 disciples to arise in the very next verse. Fritzsche 
 (after Euthymius Zigabenus) takes it ironically. 
 «' Sleep on," that is, "■ if you can," whereas our 
 Saviour knew that they must arise immediately. 
 Notwithstanding Fritzsche's arguments, surely iroj/y 
 is a tone at variance with the rest of our Saviour's 
 conduct on this affecting occasion. The tone of 
 verse 40. (to which Fritzsche appeals) is rather 
 that of calm expostulation and of pity for human 
 weakness, than reproach. The notion of I'hcophy- 
 lact, quoted by Fritzsche, deserves consideration : 
 " Jam vobis dormire et quiescere licet, non ini- 
 pedio," that is, " I ask you not oh any account any 
 longer to watch."! 
 
A YK 
 
 507 
 
 A YH 
 
 fartlier allusion to the custom, common 
 both to the Jews and Gentiles, for brides 
 to be washed with water, before they 
 approached their husbands. See Eisner, 
 Wolfius, and Wetstein. [In Ecclus. xxxi. 
 25. (or xxxiv.) it is used for washing, and 
 in the Act, SanctiThoma?, of baptism, Kk- 
 dapiffag clvtovq r« 0"aJ Aovrpw.]] 
 
 Aovio^ from Xvto to loosen, namely, the 
 filth, which before adhered ; so Homer 
 uses the N. Xv/xara for ablutions, Jilth 
 washed off, II. i. lin. 314.— To wash. occ. 
 John xiii. 10. Acts ix. 37, (where see 
 Wetstein) xvi. 33. "washed from their 
 stripes, i. e. the blood from them." Bp. 
 Pearce. Heb. x. 23. 2 Pet. ii. 22. Rev. i. 
 5. " The Grammarians," says the learned 
 * Duport, " remark a difference betvreen 
 A«e/v, and irKvyeiv, and vLtttelv ; that 
 XtiELv is spoken of the whole body, ttXvveiv 
 of garments and cloths, and vItttelv of the 
 hands" See N/tttw. [^In John xiii. 6 
 XeXovfiivoc, "he whose body (or hands) 
 is washed," Schl. : " he who is washed in 
 the water of baptism," Bretsch. (v. Cy- 
 prian in Pole's Synops.), but baptism is 
 not mentioned here. In Acts xi. 37. 
 XovaravTEQ by a kind of Atticism (v. 
 Valcken.Eur. Hipp. p. 205.) is put forXou- 
 oaaai, (for women washed the dead bodies 
 of women. \. Markland's Supp. p. 281). 
 In Rev. i. some MSS. read Xvaavri, but 
 Griesbach does not admit it into his mar- 
 gin, and therefore considers the weight of 
 evidence clearly against it. occ. LXX, 
 Exod. ii. 5. xl. 12. Lev. xi. 40. 2. Sam. 
 xii. 20. Song of Sol. v. 12. Ezek. xvi. 9.] 
 
 AvfCOe, H, o. 
 
 I. A wolf. occ. Mat. x. 1 6. Luke x. 3. 
 So in Homer, II. xxii. lin. 263. 
 
 As wolves and Iambs can ne'er in concord meet — 
 
 II. By wolves are figuratively denoted 
 men of wolfish dispositions, cunning, 
 fierre, bold, cruel, ravenous, and vora- 
 cious, occ. Mat. vii. 1.5. John x. 12. 
 Acts XX. 29. So Epictet. in Arrian, lib. 
 I. cap. 3, says that some men, by reason 
 of their animal relation, deviating "towards 
 it, become ArKOIS o^uoici— ctTri^oi, Kal 
 Ittl^hKol koX (3Xatepol, like wolves, faith- 
 less, and insidious, and hurtful [Comp. 
 LXX, Gen. xlix. 27. Jerem. v. 6. Hab. i 8. 
 Zeph. iii. 3. Glassii Philos. Sacr. p. 1 137. 
 ed. Dathe,Bochart, Hieroz.v.ii.p. 823. ^^1. 
 
 * In TheopIurasL Eth. Char. p. 454. 
 
 H. A. X. 26. Plin. H. N. xi. 37. Parkhurst 
 has here inserted a long and curious pass- 
 age from Macrobius, on the Mord XvKog, 
 as formerly designating Apollo, and the 
 names \vk:d(3ag a year, and Xvco^wc the 
 morning tivilight, as derived from this. 
 (See Macrob. Saturnalia, i. 17.) To those 
 who wish to pursue this notion, the fol- 
 lowing references may be useful. Blomf. 
 Gloss, ad Sept. Cont. Theb. 133. Clarke, 
 &c. on Hom. II. A'. 101, and Od. ^'. 161. 
 Erfurdt, Elmsley, and the Schol. on Soph. 
 CEd. Tyr. 203. 919. Strabo, lib. xiv. 
 Thucyd. (Bipont. ed. vol. iv. p. 392, note 
 on Book vi. 36.) Horat. Carm. Lib. iii. 
 Od. iv. 68. Soph. Electr. 7.] 
 
 AYMAFNil, opai, mid. from Xvprj de- 
 struction. — To ravage, waste, make havoc 
 of. It is frequently applied to savage 
 beasts, destroying the sheep, and ravaging 
 the fruits of the earth. (See Alberti, 
 Wolfius, and Wetstein). [Xen. CEcon. 
 V. 6. Callim. Hym. in Dian. 155. crveq 
 f'pya, Cveq ^vtcl Xv jiaivovrai. MX. V. H. 
 iv. 5. Joseph, de Bell. iv. 9. 7.] It is, 
 therefore, vrith great propriety spoken of 
 the persecuting Saul. occ. Acts viii. 3. 
 Comp. LXX in Ps. Ixxx. 13, and Ecclus. 
 xxviii. 23, or 26. [See Prov. xviii. 9. 
 xxvii. 13. 2 Chron. xvi. 10. Ka\i\vn{]vaTO 
 'Ao-a h T(o Xow, &c. (And Asa oppressed 
 some of the people, Heb. and Engl. Tr.) 
 Biel supplies rivaq. Is. Ixv. 25. & al. 
 (In Exod. xxiii. 8. it is to pervert.) Polyb. 
 iv. 87. Xen. H. G. ii. 3. 16. vii. 5. 18. 
 with dat.] 
 
 AvTTfw, w, from Xvtt?/. — Transitively, 
 To grieve, cause to grieve, make sorrow- 
 ful. 2 Cor. ii. 2.5. vii. 8, 9. Eph. iv. 30. 
 [Where Bretschn. (comp. Isa. Ixiii. 10.) 
 gives it the sense of " provoking to wrath." 
 Schleusn. prefers rendering it " Do not 
 resist God, to whom you owe all your 
 Christian benefits," or *' do not abuse 
 these benefits," but the other interpreta- 
 tion is preferable.] AviriOjiai, — wjuat, To 
 be grieved, sorronful. Mat. xiv. 9. xvii. 
 2?:. xxvi. 37. [xix. 22. Mark x. 22. 
 xiv. 19. John xvi. 20. xxi. 17.] Rom. 
 xiv. 15, ^' hurt," Macknight, whom see: 
 [^where Bretschn. renders it is angered. 
 Schleusn. if by thy promiscuous use of 
 meats thy brother is made to sin, com- 
 paring vs. 21. (see cTKav^aXii^u)) . Schl. 
 refers for XvTrelv, " to injure or hurt," 
 to ^1. V. H. i. 8. H. A. iv. 23, and ra 
 \v7rriffovTa, " evils." ^sch. Socr. Dial. iii. 
 1 C. ; and hence lie takes XvirovfieyoL for 
 afflicted with evils, in 2 Cor. vi. 10.] 
 
A YT 
 
 508 
 
 A YT 
 
 1 Thess. iv. 13; where observe that Lu- 
 €iaii, De Luct. torn. ii. p. 431, thus de- 
 scribes the lamentations of the heathen 
 for the dead, as customary in his time, 
 i. e. towards the end of the 2d century, 
 
 OifiMyol — KUt KWKvrog yvvaiKwv, kol irapa 
 Trarratp ^aKpvaj Kai <^ef)va TvirTOfXEva, /cat 
 ^TrapaTTGfisvri KOfir], Kal (pou^icTcro/jievai 
 Trapeiai' ical tts Kal EadrjQ Karappijyvvrai, 
 Koi Koyig ETTi rfj KecpaXrj TrdacreraL' Kal 6l 
 ^Cjvteq oiKTpoTepoi T« vEKpa' 01 fjLEv yap 
 X(>^l^o.l KvXtr^HvraL TroWaKtg, Kal rag ke- 
 i0aAae apaTTHcn Trpoc to eda^og — " The 
 shrieks and wailing of the women, and 
 the tears of all, the breasts beaten, the 
 hair torn, and the cheeks stained with 
 blood. And in some places the garments 
 are rent, and dust sprinkled upon the 
 head; so that the living are more to be 
 pitied than the dead, for they are often 
 rolling on the earth, and khocking their 
 heads against the ground." [[Some give 
 this word the sense of anger, in Gen. iv. 5. 
 
 1 Sam. xxix. 4. 2 Kings xiii. 19. Neh. v. 
 6. Esth. i. 12. ii. 21. Is. viii. 21. Jonah 
 i. V. ]. 5. 10. and Wahl and Bretschn. 
 give it this sense in Mat. xiv. 9.; but 
 Fritzsche denies that it can be so taken, 
 and considers the LXX translation care- 
 lessly executed in the passages appealed 
 to. We say to be veoced^ either of anger 
 or grief. It occ. also Gen. xlv. 5. 2 Sam. 
 xix. 2. Jer. xv. 18.] 
 
 AY'mi, -qg, r/. — It denotes, in general, 
 any imeasiness of mind. — Grief, sorrow. 
 See Luke xxii. 45. [John xvi. 6. 20, 21. 
 (of a woman in travail, comp. Gen. iii. 
 16. Eur. Electr. 534.) 22. Rom. ix. 2. 
 
 2 Cor. ii. 1. (Schleusn. comps. 1 Cor. iv. 
 2 1 . and renders it so as to 7nake you sorry, 
 and Bretsch. to inveigh against you), ibid. 
 3. 7. vii. 10. ix. /. jui; he ?^v7rr}g (where 
 Schl. says not unwillingly, and Bretsch. 
 (comp. Ecclns. xviii. 15), 7iot a?igrily.) 
 Phil. ii. 27. Heb. xii. 11. 1 Pet. ii. ly. 
 LXX, Gen. xlii. 3S. Prov. x. 10. 22. Is. 
 l.Jl.] 
 
 Avaig, log, Att. fwcj V^ fi'Om Xvu) to 
 loose. — A being loosed, occ. 1 Cor, vii. 27. 
 [Prov. i. 3. in a different sense.] 
 
 ^^^ Ai/crirf Xe'w, w, from Xvw to pay, and 
 Xirog expense, cost. — To be advantageous, 
 profitable, q. d. to quit the cost. Av<rt- 
 teXe~i, impers. It is jjrof table, it is worth 
 while. See Duport on Theophrast. Eth. 
 Char. X. p. 357- occ. Luke xvii. 2. Comp. 
 Tobit iii. 6. Ecclus. xxix. 11, in the 
 Greek. 
 
 Avrpoy, «, tu, from \uw to loose, ran- 
 
 som. — A ransom^ a price paid for re- 
 deeming captives, loosing them from their 
 bonds, and setting them at liberty. Thus 
 used by Demosthenes and Josephus. See 
 Wetstein, and comp. below, under Avrpow. 
 occ. Mat. XX. 28, Mark x. 45, where it is 
 applied spiritually to the ransom paid by 
 Christ for the delivery of men from the 
 bondage of sin and death. See Vitringa 
 on Isa. i. 27. The LXX use it of a price to 
 redeem, (1) hife.^ Exod. xxi. 30. (2) 
 Captives, Isaiah xlv. 13. (3) Slaves, 
 Lev. xix. 20. xxv. 51. It also occ. Lev. 
 XXV. 24. Prov. vi. 35. xiii, 8. Lex. Cy- 
 rill. MS. Brem. Xvrpa' ^wpa kn tXtuQep/^ 
 aL'^aXioT(s)V yivo^Eva ijTOV ^tcopEPa. v. 
 Diog. Laert. ii. §. 10. Ml V. H. xiii. Ik 
 Thuc. vi. 5.] 
 
 AvTpoo), h>, and — oopai, sfxai, mid. from 
 Xvrpoy. 
 
 I. To raiisom, redeem, deliver by paying 
 a price, occ. Tit. ii. \A. 1 Pet. i. 18. It 
 particularly signifies to ransom a captive 
 from the enemy. Thus Josephus, Ant. 
 lib. xiv. cap. 14, § 1. " Herod not know- 
 ing what had happened to his brother, 
 EairtvoE AYrPO(.SASBx\I tCjv TToXEpiojv uv- 
 TOP, AY'TPON VTrep cturw Kara^uXwp vo- 
 piapa, twg Tptaicoaiiov raXarrwp , hastened 
 to redeem him from the enemy, and wus 
 willing to pay for his ransom a sum of 
 money to the amount of three hundred 
 talents." [v. LXX, in Lev. xix. 20. xxv. 
 30. xxvii. 33. Numb, xviii. 15. 17- Is. 
 Iii. 3, &c. Polyb. xvii. H). l.j 
 
 II. To deliver, occ. Luke xxi v. 21. 
 [Deut. xiii. 5. Ps. cxxx. 8. Is. xliv. 23, 
 24, Hos.xiii. 14, &c.] 
 
 AvTpMtTig, log, Att, ewCj % from XvTpooj, 
 which see. 
 
 Redemptioji, [properly deliverance by 
 paying a pr'ice, deliverance by ransom 
 from captivity, and hence from other 
 evils, occ. Luke i, (iS. ii. 38. (where 
 Schleusn. and Wahl take it by meton. 
 for XvTpu)Tiig, but this is unnecessary). 
 Heb. ix. 12. the deliverance from sin and 
 its penalties effected for us by Christ, occ. 
 LXX, Ps. cxi. 9. cxxx. 7. Comp. xxv. 22.] 
 
 AvTpioTTjc, H, 6, from Xvrpoio. — A de- 
 liverer, occ. Acts vii. 35. Comp. Mic. vi. 
 4. [occ. LXX, Ps. xix. L5. Ixxviii. 35. 
 for bi^^a a redeemer, (* according to Bid, 
 
 * [It is probably from Xurpwri^', a verbal, in 
 rii,-. The words are huTfcuTai S/ajravro; sVovTft/. 
 *• (the houses) shall he redccmaUc at any timc.,^'' 
 i. e. not limited to a ye^ir, as houses in walled 
 towns. The llcb. is f) n*nn nbKJ, '■'• There shrll 
 be rcdemi>iioit (i. c. the right of redeevi'mg^ Simon. 
 
i 
 
 A YX 
 
 509 
 
 A YO 
 
 Schleusn., and Bretsclin.) in Lev. xxv. 
 
 31,32.] 
 
 Av^tm, (tc, //, from XvxyoQ- — A caridle- 
 slick, a lamp-sconce or stand, Qocc. Mat. 
 V. 15. Mark iv. 21. Luke viii. 16. xi. 33. 
 comp. Ecclus. xxvi. 17. In Rev. i. 12, 13. 
 20. ii. 1. the candlesticks of the vision 
 ai'C churches, (probably because the spirit 
 of God shines through them to the world,) 
 comp. ii, 5. xi. 4.] — This word in the 
 LXX answers constantly, except in one 
 j)assage, to the Heb. n^iifo, which is used 
 for the golden cajidlesticks or lamp- 
 sconces in tile Mosaic Tabernacle, and in 
 Solomon's Temple. [See Exod. xxv. 31 — 
 3.5. Lev. xxiv. 4. 1 Chron. xxviii. 15. & 
 al. ; it is so used in Heb. ix. 2. On which 
 see Joseph. A.J. iii. 6, 7. Avxviov was 
 the other and preferable Greek form, v. 
 Lobeck on Phryn. p. 314. Poll. Onom. x. 
 p. 1294, ed. Hemsterhuis.] 
 
 Av^voQ, «, o. This word is generally 
 deduced from Xvoj to dissipate^ and vvxoq 
 the same as vvt, the night : But may it not 
 be as well derived from the old N. Xvkt] 
 light ? 
 
 I. A lamp, an instrument of giving 
 light; hence English a link. Mat. v. 15. 
 [Schleusn. and Bretschn. here and in 
 some other places understand a candle of 
 wax or tallow r\ Mark iv. 21. Rev. xxii. 
 5. Comp. Luke xii. ^b. 2 Pet. i. 19. 
 And on Rev. xviii. 23, comp. Jer. xxv. 
 10, and Heb. and Eng. Lexicon in ")j IL 
 Avyroy aif/ac, lighting a lamp. Luke viii. 
 16. xi. 33. Theophrastus, Eth. Char, 
 xviii. has the same phrase, tov AY'XNON 
 "A^AS. Comp, Arrian. Epictet. lib. ii. 
 cap. 17, towards the end, and Aristo- 
 phanes, Nub. lin. 18. And to illustrate 
 the sense of Av^vog, I cite from the same 
 Comedy, lin. 56, 7, 
 
 ©E. "EXany :^ju7v i?x iver' «v tw AT^KN^/. 
 
 2T. "0< /io;, Tiyxp /jlo: tov 7rOTr;v''HnTE2 AT'XNON; 
 
 Serv. We have no oiHn the LAMP. 
 Strepsiades. Ah me ! Why didst thou light 
 such a soaking lamp 9 
 
 [oce. Exod. xxv. 37. xxvii. 20. Lev. xxiv. 
 4, & al.] 
 
 n. It is spoken of the eye, as being 
 that part of the body which alone is 
 
 Heb. Lex.) to ity (There is a change here from 
 plur. to sing, in the verse.) Eng. Tr. they may 
 he redeemed. Some MSS. have Sutoli agreeing 
 ■with X'jTp«>T«l. AuTpaiTof in this sense would be 
 strictly according to analogy, v. Matthiae Gr. Gr. 
 §.215.] 
 
 capable of receiving light, and so directing 
 the whole body. The Latin poets fre- 
 quently use lumina lights for the eyes. 
 occ. Mat. vi. 22, (where see Wetstein)— 
 of the Lamb, who is the Light of the New 
 Jerusalem, occ. Rev. xxi. 23. — of John 
 Baptist, who was like a bur7iing and 
 shining lamp in his bright knowledge of 
 divine truths and in his fervent zeal of 
 communicating them to other?, occ. John 
 V. S5. So in the Martyrdom o/' Ignatius, 
 § 2, that holy bishop is said to have been 
 AY'XNOY ^iKr\v S^eifcs ttjj^ sku'^h (f)0JTil^(ov 
 ^tavoiay ha rrjg rioi' ^eiuyv 'ypa(^{br' eurjyj]- 
 ffi(DQ, " after the manner of a divine lainp, 
 illuminating every man's heart b)"^ the ex- 
 position of the Holy Scriptures." Wake. 
 Comp. Ecclus. xlviii. 1 . [Also Ps. cxix. 
 105. (where it is used of the law of God) 
 Prov. vi. 23. In 2 Sam. xxi. 17. David 
 is called 6 Xvj^voc 'lapaijX, the light of Is- 
 rael.'] 
 
 ATQ,, perhaps from the Heb. h^ to 
 faint, fail, or from n«b to be tired, spent 
 with fatigue. Homer, speaking of the 
 Grecian ships, uses this V. in the passive 
 for being worn out or decayed, II. ii. lia. 
 135, 
 
 Ka) ^r, Inpci aiariTrs ve'wv, x«< CTripTd AE'ATNTAT. 
 The planks are rotted, and the * threads decayed, 
 
 I. To loose, somewhat tied or bound, 
 [as (1.) Animals. Mat. xxi. 2. Mark xi. 
 2. 4, 5. Luke xiii. 15. (2.) Men or 
 angels, (sometimes perhaps with a sense 
 of letting go free after unbinding, to let 
 loose.) John xi. 44. Acts xxii. 30. xxiv. 
 26. Rev. ix. 14, 15. xx. 3. 7. LXX, Ps. 
 cii. 21. Jer. xl. 4. Hesych. eXvcrev. aire^ 
 XvTp(0(TEv. V. Demosth. p. 764. ed. Reiske. 
 Hence Xvopat in middle voice means " to 
 get a captive liberated, to ransom him." 
 Hom. II. xxiv. 118. 195, &c. Kusterde 
 Verb. Med. and Schol. on Hom. II, a. 13. 
 (3.) To loose or untie sandals. Mark i. 7. 
 Luke iii. 16. John i. 27. Acts vii. 33. 
 xiii. 25. So Exod. iii. 5. Josh. v. 16. for 
 
 * Zirapra^ " Not the cordage, but the threads 
 or tJwngs with which the ships were sewed together^ 
 Ta pi.ixfxaLTCf. ruoi ycwv. Salmas. The Libumians 
 sewed most of their ships with thongs ; the Greeks 
 more commonly with hemp or tore, or threads made 
 of other plants (sativis rebus), whence they were 
 called ffncLpTo. (from arrttpw to sow namely.) Varro 
 in Gellius, lib. xvii. cap. 3." Dr. Clarke's Note, 
 Comp. Niebulir, Voyage en Arabie, torn. i. p. 
 228,230. 
 
A Y LI 
 
 510 
 
 A Yil 
 
 ^.m^ to put off, and Gen. xlii. 27. of 
 mity'ing a sack. It is used metaphoricaJly 
 of loosmg the bands — of the tongue. Mark 
 vii. 35. — of disease, Luke xiii. 16. (see 
 Aia}.)—qf death. Acts ii. 24. (see Job 
 xxxix. 1 — /. and w^ly below.) — of matri- 
 mony^ I Cor. vii. 27. XiXvcraL cnro yvvai- 
 KOQ ; (art thou loosed from a wfe ? Eng. 
 'i'r. ) but observe that this only means 
 art thou free from a wfe? and will apply 
 to those who have never been married. 
 We say, the tie of matrimony. It is used 
 in Rev. v. 2. 5, of breaking seals, so as to 
 open a sealed book. Thus Chariton. 
 Aphrod. p. 97. ed. Reiske. Xveiv ra ypdfx- 
 fiara, of opening or unrolling letters; and 
 in this sense Biel and Bretschn. (re- 
 ferring to Neh. viii. 5.) take Xvora in 
 Esdr. ix. 4G. which Schl. translates, ^' to 
 eA'plain.' See sense III.] 
 
 II. To loose, pronounce, or determine 
 7iot to be binding, occ. Mat. xvi. 19. xviii. 
 18. (Comp. A£w IV.) [Schleusn. says 
 that all the ancient teachers of the church, 
 (v. Launoii Epist. VIII. part v. p. 658, 
 &c.) understand this "■ of the power given 
 to the apostles," John xx. 22, 23. of re- 
 mitting or retaining sins, which is agree- 
 able to the usage of the Greek language, 
 (v. Aristophan. Ran.* 703. (691. ed. 
 Brunck.) Xvaai rag Trporepov afiapriag) 
 and of the LXX, (v. Isaiah xl. 2. Ecclus. 
 xxviii. 2, both of which passages are very 
 strong, and deserve to be consulted), and 
 of the Jewish doctors, (v. Seb. Schmidt. 
 Fascic. Disput. Theol. p. Q7Q. and Hack- 
 span, de Usu Script. Jud. p. 458.). " Many 
 others/' says Schleusn. "^rejecting this, 
 interpret it qf declaring lawful, or com- 
 manding, permitting, from the Heb. 'nlW 
 and Tnn (v. Buxtorf. Lex. Talm. p. 
 1410, and 2524. comp. also "iDi^, p. 174, 
 andLightfoot. Hor. Heb., on this passage,) 
 so that it may mean whatsoever ye declare 
 lawful and enjoin, shall be ratified by 
 God." Fritzsche and Wahl are decidedly 
 for this sense. Bretschn. referring to 
 Mat. xviii. 15 — 17. supposes it to mean 
 " ejecting from their society, like pub- 
 licans and sinners" and quotes Esdr. ix. 
 13, Xvaai T^y opyyi' icvpiov acj) jjfxioy tore- 
 move or avert, which hardly applies.] 
 
 III. To break or violate a command- 
 ment or law. Mat. v. 19, (where see 
 
 * [This quotation is not quite in point. It is 
 there used of a person wiping away or correcting 
 ?iis former errors. A passage is required where it 
 means remitting the penalties of another jyerscn^s 
 transgressions.] 
 
 Wollius, Kypke, and Campbell. [Here 
 Bretschn. and Schleusn. both prefer the 
 sense of explaining, (as eitlXvco, Mark 
 iv. 34. Acts xix. 39. according to 
 some, but this is doubtful, comp. Ar~ 
 rian. Epict. iii. 21. 7.) So Xvaig is in- 
 terpretation in Eccl. vii. 30. (viii. 1. 
 Eng. Tr.) Wisd. viii. 9. v. Joseph, c. Ap. 
 i. §. \7. A. J. viii. Q. b. Liban. Epist. 
 34. Observe however with Fritzsche 
 that the opposition in Mat. v. is between 
 Xvetv and Troieiv, which plainly sup])orts 
 Parkhurst's interpretation.)] Jolm vii. 
 23, (where see Raphelius and Wetstein.) 
 — the Sabbath, Joh n v. 1 8. — the Scripture, 
 John x. 35. [Bretschn. adds, that in the 
 sense oi violating, it only occ. in St. John's 
 writings in the N. T.] 
 
 IV. To dissolve, destroy. John ii. 19. 
 I^Schleusn. understands here an allusion 
 to the body as a prison, and interprets 
 the saying of our Saviour thus, ''You 
 will sometime release me from this body 
 of mine," (comp. Mat. xxvi. Q\. xxvii. 
 40.) considering it to possess a certain 
 " elegant ambiguity,'' On the notion of 
 the body as a prison, v. Artemid. Oneiro- 
 Crit. iii. (^\. Ml. V. H. v. 6. Gataker on 
 M. Antonin. ii. 17. and Barth. on Clau- 
 dian, p. 1263.] Eph. ii. 14. [Schleusn. 
 says that Wetstein here appears to have 
 joined X:'uaaq with r>> e^^par, which is a 
 Greek phrase, (v. Plut. Coriol. p. 235. 
 Eur. Troad. 50.) and so with compounds 
 of Xvu). The difficulty is then the govern- 
 ment of 7-0 peaoroixov.^ 2 Pet. iii. 10, 11. 
 Comp. 1 John iii. 8. On John ii. 19, Eisner 
 cites from Herodian, lib. vii. cap. 2. edit. 
 Ox on. AY'EIN ye(l)vpap to demolish a 
 bridge ; and from the Apocryphal 1 Es- 
 dras i. 55. "EAYSAN ra Teixn'^^p^<^<^0<iip. 
 Comp. Homer, 11. ii. 1. 117, 118. xvi. 1. 
 100, and see Kypke. [Test. xii. Pa- 
 triarch, p. 684, 'Iva XvOaxri ^vo crKfJTrrpa ev 
 'IcrparjX, that two tribes of Israel might 
 be destroy ed.~\ 
 
 V. To break or beat to pieces, as a 
 ship. occ. Acts xxvii. 41. So Wetstein 
 cites from Eustathius rag vrjag AY'EIN, 
 from v\chilles Tatius to irXdlov AIEAY'GH, 
 and from Lucian to (TKa(f)og — AIE'AYUEN. 
 
 VI. To dissolve, break up, as a con- 
 gregation or synagogue, occ. Acts xiii. 
 43, where Kypke cites from Lucian, 'Ettci- 
 Sav AY0H~i TO avpTroatov, After the feast 
 was broken up : and from Diod. Sic. Tore 
 /itfV 'EAY2E T^y kKtcX^aiay, Then he dis- 
 solved the assembly. 
 
11 
 
 M. 
 
 MAT 
 
 Mfi, Mu. The twelfth of tlie more 
 ^ modern Greek letters, but the 
 thirteenth of the ancient, whence in num- 
 bering yu is used for the fourth decad, or 
 forty. In the Cadmean alphabet it an- 
 swered to the Hebrew and Phenician 
 Mem in name, order, and power ; but in 
 both its forms, M and //, it has a much 
 greater resemblance to the Phenician than 
 to the Hebrew letter. 
 
 ^^^ May£/a, ac, ?/, from fiaysvio. — 
 Magic, 7nagical art. occ. Acts viii. 1 1 . 
 [v. Joseph. A. J. ii. 13. 3. Phavorinus 
 from Suidas says fiayeia : £7riK\r](yiQ dai- 
 
 ^g° Mnyevu), from fxayog. — To use 
 magical arts, as incantations, &c. pre- 
 tending in consequence of them to exert 
 supernatural powers, occ. Acts viii. 9, 
 where see Doddridge. 
 
 MATOS, 8, 6.— A Mage, a Gentile 
 philosopher or sage of the Magian reli- 
 gion, occ. Mat. ii. 1, 7, 16. This sect 
 chiefly flourished in Persia; and consi- 
 dering this circumstance, and what is 
 said Mat. ii. 16, it seems much more 
 probable that the Magi, who arrived at 
 Jerusalem some * considerable time after 
 our Saviour's birth, should come from 
 tlie distant part of Persia, or Parthia f, 
 than from the neighbouring region of 
 Arabia. Suetonius, not to mention other 
 historians +, expressly tells us, that 
 " § an ancient and uninterrupted opinion 
 had prevailed in all the East, that it was 
 decreed hy the Fates, that at that time, 
 (namely, at the beginning of the last 
 Jewish war), some coming out of Judea 
 should obtain the dominion." No wonder 
 
 * See Doddridge's Note {m) on Mat. ii. 11, and 
 Note (/) on 3Iat. ii. 16. Bishop Chandler's Vin- 
 dication of Defence of Christianity, book ii. p. 455, 
 and Univ. Hist. voL v. p. 408. Note P. 8vo. 
 
 t See Wetstem's Notes on Mat. ii. 1. 
 
 X As Josephus and Tacitus, whose testimonies 
 are cited by Bishop Chandler with pertment re- 
 marks, in his Defence of Christianity, Chap. i. Sect. 
 i. p. 26, &c. 
 
 § " Percrehuerat oriente toto vctus ^ constans 
 opinio^ esse in fatis ut eo tempore Judcea profecti 
 rerum potirentur." Suetonius in Vespas. cap. 4. 
 
 MAT 
 
 that such an opinion should be propa- 
 gated throughout the East, when we con- 
 sider the vast number of Jews which 
 were spread over all the Eastern countries. 
 In the reign of Ahasuerus or Artaxerxes 
 Longimanus *, the Jews were dispersed 
 throughout all the provinces of the vast 
 Persian empire, Esth. iii. 8, and that in 
 numbers sufficient to defend themselves 
 against their enemies in those provinces, 
 Esth. ix. 2, 16; and many of the people 
 of the land also became Jews, Esth. viii. 
 17. After the Babylonish captivity the 
 Jews increased so mightily, that f we 
 find them not only throughout Asia, but 
 ill Africa, particularly in % Egypt, in 
 great numbers, and in many cities and 
 islands of Europe, (comp. Acts ii. 5 — 11, 
 and Philo, Legat. ad Caium, p. 16.) and 
 § wherever they dwelt they made many 
 proselytes to their religion ; and in their 
 attempts to this purpose, no doubt, they 
 must very much spread the expectation 
 of the Messiah's coming; an article so 
 important in itself, and so flattering to 
 their national vanity. These opportu- 
 nities of being informed of the approach- 
 
 * See \^nhitby's Note (c) on Mat. ii. 2. and Note 
 (c) on Jam. i. 1. and Note (a) on 1 Pet. i. 1. 
 
 -j- See Lardner's Credibility of Gosp. Hist. vol. 
 i. book i. ch. 3. § 1. and Leland's Advantage and 
 Necessity of Revelation, pt. i. ch. 19. p. 44G. 
 
 X See the 3d Book of the Maccabees, ch. iii. iv. 
 Vitringa on Isa. torn. i. p. 582. 
 
 § Thus Strabo in Josephus, Ant. lib. xiv. cap. 7. 
 § 2, whom see, speaking of the Jewish people in 
 the time when Sylla was sent against Mithridates, 
 about 87 years before Christ : "avtyi 8' hg Tracrav tto- 
 hiv y,dri7rotfeKyiKvQ(i, xa) To;ro»oux Is-i paS/cuf siipe7v rrjs 
 oiHBfJisvrig^ «f o'u TTupa^iBexTai toi/to to <pvXov, /mri^ iirt' 
 xpoiTs^rat xjir auToiJ. Tf^v re "kiyxjmov ncn Kup>;vi)f/a>, 
 S.TS Twv ciVTuJv YiyiftS-jwii T\jyoZ<7av, Twv noiWwv cvy^ik, 
 ^y)Kojffxi cuvfSjj xai 8a rx ervvT(xyju.aT<x ruiv 'lovBciiwv 
 S'psNpa* dia^ip6^TWi, xix) cuva'Jtri<Toii, y^pwfxvjo. to7s ttoi- 
 rphis tuiv'IovZmwv uS/ucig. " This people had already 
 passed into every city, nor were it easy to find any 
 place in the world which had not received this 
 nation, and been possessed by it. It happened also, 
 that Egypt and the country of Cyrene, (comp. Acts 
 ii. 10.) as being subject to the same Princes, and 
 many others, imitated this people, and were ex- 
 ceedingly favourable to their rites, and increased 
 their numbers by adopting the Jewish laws,''* Comp. 
 also under npocrrjXuTOf III. 
 
MAT 
 
 512 
 
 MAT 
 
 ing Advent of the Great King, the Ma- 
 gians of Persia liad in common with many 
 other people. Add to wliich, that Zo- 
 roaster, the famous reformer of the Ma- 
 gian sect, had in all probability been a 
 servant to the prophet Daniel * ; and as 
 he had adopted so many other things in 
 his scheme from the Jewish religion, so 
 there is the highest reason to think he 
 would not fail to instruct his followers in 
 such an interesting point as that of the 
 Messiah's corning, the time and circum- 
 stances of which had been so particularly 
 foretold by his Master. Dan. ix. 24— 27. 
 Accordingly the writers of the Univ. 
 Hist, observe, that '' Zoroaster is said by 
 credible authors to have predicted the 
 coming of the Messiah, and this not in 
 dark and obscure terms, such as might 
 have been applied to any other person, 
 but in plain and express words, and such 
 as could not be mistaken. Univ. Hist. vol. 
 V. p. 407, 1st edit. 8vo. where in the 
 notes the reader may find the testimonies 
 here referred to. — It seems a groundless 
 conjecture, to suppose that the Magi 
 knew the signification of the star by some 
 tradition of Balaam's prophecy, Num. 
 xxiv. 1 7. " It is much more probable, 
 as Doddridge has remarked, that they 
 learned it by (immediate) divine reve- 
 lation, which, it is plain, they were 
 guided by in their" return, as we see 
 afterwards at ver. 12." Or else, we may 
 observe with Bishop f Chandler, that " it 
 was the common belief of all sorts of 
 people in all nations at that time, that 
 the rise of unusual stars, of comets, and 
 of the different shapes of blazing lights in 
 the heavens, did foretell great changes 
 upon earth, the birth of some extraor- 
 dinary person, and the erection of new 
 empires : that the Magi being constant in 
 the same belief, and being acquainted 
 with the tradition or report, tliat about 
 this time a great prince was to be born 
 in Judea, to whom all the East should 
 one day be subject, they might justly 
 conclude from the rise of this bright ap- 
 pearance, which went under the charac- 
 ter of a star, that HE was then born, and 
 his birth was in this manner notified to 
 the world: and that though their prin- 
 ciple was wrong, yet, admitting them to 
 
 • See Hyde Relig. Vet. Pers. cap. 24. Prideaux 
 Connex. part i. book 4. anno 486. 
 
 t Vindication of Defence of Christianity, book 
 ii. p. 419. 
 
 be possessed therewith, they acted very 
 consistently in their inference from it. 
 Comp. Wetstein on Mat. ii. 2. For a 
 more particular account of the principles 
 and doctrines of the Magian religion, and 
 of Zoroaster or Zerdhusht, the great re- 
 former of it, I refer the reader to Hyde's 
 Religio Veterum Persarum, cap. 31, and 
 cap. 24. & seqt. — to Prideaux's Con- 
 nexion, vol. i. pt. 1, book 3, anno 522, p. 
 179, &c. and book 4, anno 486, p. 211, 
 &c. 1st edit, 8vo. — and to the Universal 
 History, vol. v. p. 143, &c. See also 
 Wetstein on Mat. ii. 1 . I proceed to ob- 
 serve, that as the Greek ^ocjiog a Sage 
 seems plainly derived from the Heb. nB^ 
 to speculate, so the Persian * Mog, or 
 Mag, and with a Greek termination Ma- 
 yoQ, may very probably be t deduced from 
 the Heb. n^n to meditate, mutter, with 
 the formative d prefixed, as it is in the 
 plural CDOriD, Isa. viii. 19. [We learn 
 from ancient authors, that the Magi were 
 the priests of the Persian religion; that 
 they were thought pre-eminently skilled 
 and learned in human and divine matters ; 
 that they were held in so great honour, 
 that the kings took them as friends and 
 counsellors; and that public measures 
 seemed to require their sanction, in order 
 to become quite legitimate acts. See Jus- 
 tin, i. 9. 7. xii. 13. Curtius v. 1. Xen. 
 Cyr. iv. 5. \Q. and C. 6. Herodot. i. 132. 
 Cic. de Div. i. 23. Diog. Laert. i. 1—9. 
 (and Menagii Not.) Ml V. H. ii. 17. iv. 
 20. (and Perizonii Not.) (Porphyry de 
 Abst. Anim. iv. 16. p. \Qb. says Trapa ye 
 prjy rovQ SlepaatQ 6i Trepi to Qsloy ao(^o\ Koi 
 TovTOv BipaTcovTEQ, MATOI pev Trpoaa- 
 yopivovrai. Tovto yap ^rjKoi Kara ryy 
 kiTi'^wptov hUiXeKTOv 6 MayoQ.) Strab. i. 
 p. 43. Lib. XV. p." 1045. Joseph. A. J. 
 xi. 3. 1. Plin. xxiv. 29. Suid. Hesych. 
 Ammon. and the Scholion in the London 
 ed. of LXX, on Dan. iv. 7. Brisson de R. 
 Persar. lib. ii. p. 179. In Mat. ii. 1. 
 Schleusn. and Bretschn. (after a writer 
 quoted in Wetstein), construe utt' 'Arw 
 Tokuiv after payoi, and not after Trapeyi- 
 povro, so as to make it Eastern Magi ; 
 but Fritzsche denies that it can be so 
 
 * Hyde, Relig. Vet. Pers. cap. xxi. p. 373, 1st 
 edit, conjectures, that aD 21 Rob-mag., mentioned 
 Jer. xxxix. 3, 13, means the head or chief of the 
 Magians^ whom Nebuchadnezzar hsidi sent for from 
 Persia^ and kept in his court, to make it more 
 splendid, and occasionally to have the benefit of his 
 counsels. 
 
 f See Gale's Court of Gent. pt. ii. b. 1. ch. 6. 
 and Vossius Etymolog. I^atin. in Magus. 
 
M Ae 
 
 513 
 
 MA I 
 
 taken, on account of the absence of the 
 article hi. On the time at whicli the 
 Magi came to Bethlehem, see Towns- 
 hend's New. Test, and Benson's " Chro- 
 nology of our Saviour's Life." 
 
 II. We may remark M'ith Prideaux, 
 Connect, vol. i. p. 221, 1st edit. 8vo, that 
 as the Magi had great skill in mathema- 
 tics, astronomy, and natural philosophy, "a 
 learned man and a magician became equiva- 
 lent terms j and this proceeded so far, that 
 the vulgar, looking on their knowledge to 
 be more than natural, entertained an 
 opinion of them as if they had been ac- 
 tuated and inspired by supernatural pow- 
 ers, in the same manner as, too frequently 
 among us, ignorant people are apt to give 
 great scholars, and such as are learned 
 beyond their comprehensions (as were 
 Friar Bacon, Dr. Faustus, and Corne- 
 lius Agrippa,) the name of conjurors : 
 and from hence, those \vho really prac- 
 tised wicked and diabolical arts, or would 
 be thought to do so. taking the name of 
 Magians, drew on it that ill signification 
 which now the word Magician bears 
 among us : " Whereas the true and ancient 
 Magians," adds the Doctor, " were the 
 great mathematicians, philosophers, and 
 divines of the ages in which they lived. 
 Dio Chrysostom, as cited in the Universal 
 History, vol. v, p. 393, Note, observes, 
 that '*' The Persians called those Magi who 
 were employed in the service of the gods ; 
 but the Greeks, being ignorant of the 
 meaning of that word, apply it to such 
 as were skilled in magic, a science un- 
 known to the Persians." In the N. T., 
 however, Mayoe is used in the bad sense 
 also. occ. Acts xiii. 6, 8. [^Comp. Test, 
 xii. Patr. p. 522. the woman tai ixayovc 
 TrapEKaXeae teal (^dp^aKa civtm TrpuaijyeyKe'^ 
 Comp. Maye/a and Mayci/o*. [^Hesych. 
 ^ayoy Tov a-Trareiova' ^apjxaKevriiv Am- 
 mou. nayov (jicipfiaKOV v. JEschin. c. Cte- 
 siph.] — In Theodotion's version of Daniel 
 this word several times answers to the 
 Heb. and Chald. pu;«, a kind of astrolo- 
 ger or pretended conjuror among the 
 Babylonians, [v. Dan. i. 20. ii. 2. 10. 
 27.] 
 
 !!:§*■ MaQriTEvu), from i.iadr)r{]g. 
 
 1. Governing a dative. To be a disciple 
 io, or follower of another's doctrine, occ. 
 Mat. xxvii. 57. In this manner Plutarch, 
 cited by Wetstein, several times. applies 
 the y. active to such as were disciples to 
 others in oratory. Comp. also Kvpke. 
 [Thus Jamblich. Vit. Pythag. c 23. p. 
 
 103. fiadjjrtvffayTec to) HvOayop^ 7rpf<r- 
 pvTr) vloc and Plut. Vit. x. Or, p. 837.] 
 
 II. Governing an accusative. To make 
 a disciple, [occ. Mat. xxviii. 19. Acts xiv. 
 21. Comp. John iv. 1.] 
 
 III. To instruct, occ. Mat. xiii. 52- 
 But fjadrjTevdelg in this text may perhaps 
 as well be rendered inade a disciple ac- 
 cording to sense II. [The phrase is pa- 
 drjTevdelQ rfj (^aaCkziq. tu>v ovpavwy' which 
 Bretschn. takes in a middle sense (see 
 Matth. Gr. Gr. § 493.) who applies him- 
 self to heavenly learning. Schleusner says 
 7vho hnows well my doctrine ; but Fritz- 
 sche translates it, prepared or instructed 
 
 for the Messialis kingdom, i. e. so as to 
 understand its nature. Bp. Blomfield * 
 says, Discipled into the kingdom ofhea- 
 ven, i. e. converted to Christianity.] 
 
 ^g^ Ma9j/-]7c, «, 6, from padiio t6 
 learn.— A disciple, folloiver of doctrine. 
 [Mat. x. 24, 25. Luke vi. 40. In John 
 ix. 28. the Pharisees are called fol- 
 lowers of Moses, (v. Joseph, c. Apion. i. 
 § 2. and § 22.) It is used in the N. T. 
 of the followers of John the Baptist. Mat. 
 ix. 14. Mark ii. 18. Luke v. 33. John 
 iii. 25. — of the followers of the Phari- 
 sees. Mat. xxii. 16. Mark ii. 18. — of 
 the 12 Apostles kut eloxh'- Mat. x. 
 1. xi. 1. Luke vi. 13. ix. 1, &c. and of 
 the 70 disciples. Luke x. 1, 17, 21, 2;^. 
 After the death of our Saviour, it is used 
 for any follovrer of Christ, a christian. 
 Comp. Acts vi. 1, 2. xi. 26. In John 
 xiii. 35. XV. 8. it may refer to the imita- 
 tion of our Saviour's life. v. Joseph. Ant. 
 vi. 5. 4.] 
 
 ^g^ Ma0»/rpia, ag, y, formed from pa- 
 6r)T})c, as TTon'jTpia a poetess, from TroLrjrijg 
 poet. — A female disciple, occ. Acts ix. 36. 
 I^Thom. M. condemns this form {Ma6r}- 
 rptg' log avXrirpig, 6v padyrpia) ; but it occ. 
 Diog. Laert. iv. 2. viii, 24. Diod. Sic. ii. 
 52. On words in — rpig and — rig, see 
 Lobeck on Phryn. p. 256.] 
 
 MatVo/uac, from yuaw to be eager after, 
 desire eagerly or ardently. — To be mad, 
 furious, occ. John x. 20. [(Aatjudvtov t'xft 
 KaX paivtraL, where Schleusn. refers to Bos, 
 Exercitt. Philolog. on John vii. 20. and 
 Albert. Obss. PhiloK on Mat. xi. 18. to 
 show that paiverai is a kind of explana- 
 tion of haipoviov e'xfi)] Acts xii. 15. 
 xxvi. 24, 25. 1 Cor. xiv. 23. [MaiveffQai 
 is applied to persons acting or speaking 
 under the influence of extravasrant en- 
 
 [ Rsference to Jewish Tradition, &c. p. 7.] 
 LL 
 
M A K 
 
 514 
 
 MA K 
 
 thusiasm. See Ml V. H. ii. 44. iii. 9 
 and 52. Porphyr. Vit. Platon. c. 15. Xen. 
 Cyr. viii. 3. l3. Diog. Laert. i. 104, 
 &c. occ. Jer. xxix. 26. Wisd. xiv. 2P.] 
 
 MciKapl^o}, from ^aKcipioQ happy. — To 
 pronounce or call happy, occ. Luke i. 48. 
 Jam. V. 11. Herodotus uses the V. in this 
 sense, lib. vii. cap. 45, and 46, (see Wet- 
 stein) and so likewise the LXX, Gen. 
 XXX. 13, for Heb. "^m^. [On Luke i. 
 comp. Ps. Ixxii. 17. (on the fut. jua/captw, 
 see Mat. Gr. Gr. § 174.) In James v. 
 11. Schleusn. and 13retschn. give it sim- 
 ply the sense of praising or celebrating. 
 occ. Job xxix. 11. Song of Sol. vi. 8. 
 Is. iii. 12. ix. 16. Ecclus. xi, 28. {to pro- 
 nounce happy^ comp. Solon's Dialogue 
 with Croesus, Herodot. i. 32.) xxv. 7.] 
 
 MciKaptoQ, la, Lov, from pciKcip the same, 
 [^which some derive from pri Krjpl not 
 subject to fate, supposing it thus applied 
 to the gods as immortal, v. Horn. II. a. 
 339, &c. Damm. Lex. col. 1 170. Keiske's 
 Demosth. p. 1400. 1. h patcapiov vr](ToiQ.'] 
 — Happy, blessed. See Mat. v. 3. Luke 
 xxiii. 29. John xiii. \7. Acts xxvi. 2. 1 
 Cor. vii. 40. Jam. i. 12, 25. Rev. xiv. 13. 
 On 1 Tim. i. \\, see Wetstein and Suicer 
 Thesaur. in MaKapwQ I. [In Acts xx. 35. 
 pciKapwv ecrri hiduvaL paWov r) Xapjoaveiv, 
 Schleusn. makes it mean the cause of 
 happiness, thus: " It brings eternal hap- 
 piness to give more readily than to re- 
 ceive," joining /iaXXov with ^icovai; but 
 Wahl and Bretschn. join it more pro- 
 perly with paKapiop. (See Mat. Gr. Gr. 
 § 458. Herman, on Viger. Note 60.) 
 Schleusn. says of 1 Tim. i. 1 1, that God 
 is so called as the source of happiness ; 
 Bretschn. as most worthy of praise, occ. 
 LXX, Deut. xxxiii. 29. 2 Chron. ix. 7. 
 Job V. 17. Dan. xii. 12,] 
 
 ^g* MaicapiarpoQ, «, o, from puKapl^io. 
 —-A calling or pronouncing happy, feli- 
 citation: also Happiness, felicity, blessed- 
 ness, occ. Rom. iv. 6, 9. Gal. iv. 15, T/c 
 «v riv 6 paicapiapuQ vpaiv; How great 
 then rvas your felicitation of yourselves ? 
 Hofv happy did you boast yourselves to 
 be? See Wolfius. [Not happijiess it- 
 self says Schl., which in Greek would 
 be puKapLOTYiQ ; but rather, a pronouncing 
 or calling happy ; and he takes Xiyei top 
 paKapiapou in Rom. iv. 6. for paKapi'Cet. 
 On words in — c/zoc, see Lobeck on Phryn. 
 p. 511.] 
 
 ^" MA'KEAAON, «, rh. Latin. 
 [(Also written 6 paKeXXoQ, r) paKeXXt], and 
 TO pnKeXewr in Plutarch, vol. ix. p. 14. 
 
 ed. Reiske.)] — A word formed from the 
 Latin macellum, which signifies ^' * A 
 market-place for Jlesh, fish, and all man- 
 ner of provisions, a shambles, a butcher- 
 row." occ. 1 Cor. X. 25. " If we recol- 
 lect that Corinth was at that time a 
 Roman colony, we shall cease to wonder 
 that a public place in that city was named 
 in imitation of the Latin macellum, and 
 that St. Paul, in writing to the Corin- 
 thians, should retain the use of a word, 
 which in that city had acquired the na- 
 ture of a proper name." — " MaKeXXov 
 occurs also in Plutarch. See Kypke Ob- 
 serv. Sacrse, tom. ii. p. 219. But as Plu- 
 tarch thought it necessary to explain it 
 by KpeojTTwXiov, it is probable that the 
 word was of Latin origin." Marsh's Mi- 
 chaelis vol. i. p. 163. and Marsh's Note 3. 
 p. 431. I^Schl. derives macellum from 
 mactare. (v. Donat. on Ter. Eun. Act. ii. 
 Sc. ii. V. 91.) and says, that besides " or- 
 dinary provisions, avaricious persons sold 
 there even the flesh of victims.'* v. 
 Theoph. Char. x. and Servius on Virg. 
 ^n. viii. 183. Varro de Ling. Lat. iv. ch. 
 
 MaKpay, Adv. [^I. Sometimes ellipti- 
 cally used for /caret paKphv bcbv far, a 
 long way off. Luke vii. 6. xv. 20. John 
 xxi. 8. Acts xxii. 21. 2 Sam. xv. 
 17. 1 Kings viii. 46. (comp. 2 Chron. vi. 
 36. Luke xv. 13.) Arrian. Exped. Alex, 
 iv. 3. 6. V. 3. 25. Eur. Phoen. 913. 
 (920. Pors.) In order to reconcile Mat. 
 viii. 30. with Mark v. 1 1. Luke viii. 32. 
 Schleusn. would translate it prope or 
 near. (He refers to Thuc. i. 13. Hesych. 
 J/cet* paKphv' Troppio' and pinl Exod. ii. 4, 
 xxxiii. 7. Ps. xxxviii. 12. — to the Latin 
 procul in Liv. xl. 8. Virg. Eel. vi. 15. ^n. 
 vi. 10. X. 864. and Servius's Note. The 
 Vulgate translates non longe.) Now it 
 cannot mean prope, and it is quite need- 
 less to force this meaning on it, for the 
 EKel of Mark refers to the region ; ''there 
 was in that part of the country ;" and 
 Matthew's paKpliv means a good way 
 off t, from our Saviour and those around 
 him, just as in Luke xv. 20. MaKphv is 
 only a relative term, as Fritzsche justly 
 observes, and this remark applies to the 
 instances of p^ni adduced by Schl. In 
 Numb, ix. 10. Judg. xviii. 7' & al. Biel 
 supplies the ellipsis thus, Kara paicpay 
 Xiopav. 2. MaKpav eivai is sometimes 
 
 * Ainsworth's Dictionary. 
 
 t [Thus our Translation rightly. 1 
 
M A K 
 
 51o 
 
 M A K 
 
 used metaphorical ly, as Mark xii. 34. 
 Acts xvii. 27. which Schleusner exphiins 
 to mean, for the Divine nature may he 
 known easily from his works. Bretsch. 
 for there is intercourse between God and 
 us, so that we may know he cares for us. 
 In Acts ii. 39. Schleusner understands by 
 TTaai Toig eig fxaicpav to all the Gentiles., as 
 dwellers afar off and aliens from the Jew- 
 ish state ; Bretschneid^r (who refers to 2 
 Sam. vii. 19. comp. vs. 16. Ecclus. xxiv. 
 32, 33. Joseph. A. J. vi. 13. 2. Xen. Cyr. 
 y. 4. 21.) takes it of tijne, '- to all those 
 in distant ages," sera posteritas. In 
 Ephes. ii. 13. v/ieTc oi ttote 6vt£q fxaKpav 
 ye that were once gentiles, the same as 
 aliens from the commonwealth of Israel, 
 verse 12. comp. 17. v. Wetstein and 
 Schoetgen. Hor. Heb. vol. i. p. 761. Is. 
 Ivii. J 9.] 
 
 MaKpoQev, An adverb of place, from 
 fiuKpog far, and ^ey a syllabic adjection 
 denotingyrom or at. 
 
 I. From far. Mark viii. 3. [Prov. xxv. 
 25. Jer. ir. 16, &c.] 
 
 II. At a distance, afar off. [^Mark v. 
 6. xi. 13. xiv. 54. xv. 40. Luke xvi. 23. 
 xviii. 13. (which Schleusn. translates 
 near, but see fiatcpav above) xxii. 54. 
 xxiii. 49. Rev. xviii. 10, 15, 17. Gen. 
 xxi. 16. xxxvii. 18, &c.] It is fre- 
 quently in the N. T. construed with 
 the preposition cltto, utto luiKpoQev afar 
 off, at a distance. Mat. xxvi. 5S. xxvii. 
 55, & al. The LXX use it in like man- 
 ner, Ps. xxxviii. II, or 12, & al. And 
 Wetstein, on Mat. xxvi. 58, cites several 
 similar phrases from the ancient Greek 
 writers, particularly 'AH' 'OYPANO'GEN 
 from Homer, II. viii. lin. 365. II. xx. 
 (read xxi.) lin. 199. Odyss: xii. lin. 381. 
 [Fritzsche compares Soph. Philoct. 550. 
 a/z^t aovvEKa. v. Herman's Note, and 
 Achill. Tat. V. 26. (3oTavu>y eyeKev j^apiy. 
 V. Schoefer. on Gregor. Corinth, p. 32.] 
 
 MaKpodvfieu), to, from [laKpoOvfiog, which 
 see under MaKpodvfxog. 
 
 I. To have patience, suffer long, be 
 long-suffering, as opposed to hasty anger 
 or punishment, occ. 1 Cor. xiii. 4. 1 
 Thess. V. 14. 2 Pet. iii. 9. [See Prov. 
 xix. 11. Aquila in Job vi. 11. Ecclus. 
 xviii. 11. xxxii. 18.] 
 
 II. To have patience, forbear, occ. 
 Mat. xviii. 26, 29. 
 
 III. To have patience, endure or wait 
 patiently, as opposed to despondency or 
 impatience, occ. Heb. vi. 15. Jam. v. 7, 
 8. [Baruch iv. 25. Ecclus. ii. 4.] 
 
 IV. To tarry, delay, occ. Luke xviii. 
 7, Kat fiuKpodvutiy err'' clvtoiq, though he 
 linger (i. e. seem to delay, comp. 2 Pet. 
 iii. 9.) with regard to them, the elect 
 namely. We have an exactly parallel ex- 
 pression Ecclus. xxxii. 22, or xxxv. 18, 
 Kat 6 KvpiOQ 6v [.ly (^pacvvrj, 6v6e pq 
 MAKPOeYMH'SHi ctt' avToig. And the 
 Lord will not delay, neither will he lin- 
 ger with regard to them, i. e. the humble, 
 mentioned ver. 17. So Martin's French 
 translat. (ver. 20.) — w'usera point de long 
 delai envers eux. See more in Suicer, 
 Thesaur., under MaKpoOvpojs, and comp. 
 Campbell's Note on Luke. 
 
 MaKpoOvpla, ag, rj, from fiaKpoQvpoQ, 
 which see under MaKpodvpcog. 
 
 I. Forbearance, long-siffering. Rom. 
 ii. 4. [ix. 22. 2 Cor. vi. 6. Gal. v. 22. 
 Ephes. iv. 2. Col. iii. 12. 1 Tim. i. 16. 
 
 1 Pet. iii. 20. 2 Pet. iii. 15. Prov. xxv. 
 15. Jerem. xv. 15. Aquila and Theodot. 
 in Prov. xix. 11.] 
 
 II. Patience under trials and afflic- 
 tions. Heb. vi. 12. Jam. v. 10. Comp. 
 Col. i. 11. [2 Tim. iii. 10. iv. 2. Isaiah 
 Ivii. 15. Plut. in Lucull. p. 514.] 
 
 ^g^ M.aKpodvjxojg, Adv. from paKpo- 
 OvpoQ lojig-suffering, a N. often used in 
 the LXX, and derived from puKpog long, 
 and %p6g the mifid, anger. — Patiently. 
 occ. Acts xxvi. 3. 
 
 MAKPO^S, a, oy. 
 
 I. Far J distant. Luke xv. 13. xix. 12, 
 'Ete xojpav pai:pay, into a far country. 
 [[(See under paKpay, which is ace. sing, 
 taken adverbially.) I Chron. xvii. 17. 
 
 2 Chron. vi. 36. Ezek. xii. 27. slq Kai- 
 povQ paKpovg times (that are) far off. 
 Eng. transl. In Ecclus. x. 10. paKpbv 
 appuxTTTifxa' a protracted illness, if the 
 passage be genuine, on which see Bret- 
 schneider's Note in his edition of Ecclus.] 
 
 II. Long, prolix. MaKpk Trpoaevx^oT' 
 dai, To make long prayers, q. d. to pray 
 long. Mat. xxiii. 14, (where see Wet- 
 stein.) Mark xii. 40. Luke xx. 47. So 
 Homer, II. i. lin. 35, HOAAA 3' 
 'HPA'G', He prayed many things, or 
 much. Compare lin. 351. [Theophrast. 
 Char. iii. 1. Callim. Epig. 5. 6vk 'in 
 paKph Xeyu). Joseph. A. J. vi. II. 1 0. 
 Arist. Plut. 612. poKpa KXuieiy. Hom. II, 
 y. 22. paKpa' Schol. peyaXcjg. LXX, 
 Prov. xxviii. 16. Poll. Onom. vi. c. J. § 
 12. i. 9.] 
 
 MaKpo)(^p6yioe, ov, b, fj, from paKpijg 
 long, and y^poyog time — Enduring a long 
 time. occ. Eph. vi. 3. — In the LXX of 
 LL2 
 
M A A 
 
 516 
 
 M A A 
 
 Exod. XX. 12. Deut. v. 16, fxciKpoxpovwe 
 yiveaQai answers to the [^Heb. O'D' 1"'"i«n 
 to prolong the days. Com p. also Deut. 
 xxii. 7. iv. 40. and ixaKpoy^ovil,u), Deut. 
 xvii. 20. Sym. in Job xii. 12.] 
 
 MaXada, ag, ?/, from fjLaXaicog tender. 
 — An indisposition, injirmity. occ Mat. 
 iv. 23. ix. ^5. X. J. Comp. ^oaog. 
 [Schleusn. gives as its primary sense, 
 rveakness or softness, chiefly of mind, 
 laziness. Suid. jxaXaKia' padvpia. v. Polyb. 
 iii. 79. Joseph. A. J. ii. 10. 1. Xen. de 
 Venat. iii. 8. It is used in the LXX for 
 ^l^n a7iy bodily weakness or infirmity. 
 Deut. vii. 1.5. 2 Chron. xxi. 15 — 19. 
 Isaiah xxxviii. 9. Comp. Exod. xxiii. 25. 
 2 Chron. xxiv. 25. Suid. and Hesych. 
 fiaXaKia* voaog. Poll. Onom. iii. c. 21. 
 Thus paKaKL^v or [xaXaKii^ecrdai to be 
 sick. Is. xxxvii. 9. xxxix. 1, &c. Test, 
 xii. Patr. p. 420. v. ^1. V. H. iii. 9. Xen. 
 de Ven. viii. 4. Duport. on Theophr. 
 Char. c. i. p. 1S9, Hence, says Schleusner, 
 Salmasius is erroneous in referring this 
 use of the word to a peculiar idiom. (Os- 
 sileg. Hellen. p. 291.) 
 
 MaXa Kog, 7), oy, from paXaaaw to soften, 
 which from the Heb. fhD to sooth. 
 
 I. Soft, delicate, spoken of garments, 
 oce. Mat. xi. 8. Luke vii. 25. So Lucian 
 De Salt. tom. i. p. 908, eo-e^cri MA- 
 AAKA'IS, in soft garments; and Ho- 
 mer, II. ii. lin. 42, MAAAKO'N x*''^^"? 
 a soft ov fine vest; II. xxiv. lin. 796, 
 TTEirXoiffL MAAAK0~I2I, soft veils; and 
 Odyss. xxiii. lin. 290, t(rdrirog MAAA- 
 KH'S, a soft coverlet for a bed. See 
 more in Wetstein and Kypke. [So in 
 Demost. p. 1155. 4. (Ed.'Reiske.) Trpd- 
 (3ara fiaXatca woolly sheep, and therefore 
 soft to the touch. LXX, Prov. xxvi. 22. 
 \6yot paXaKol, soft, honied words. Comp. 
 XXV. 15. In Mat. xi. 8. it is better to 
 take it of delicate raiment in general, and 
 not specifically oi silk (as Eisner), which 
 was extravagantly dear — perhaps oi fine 
 linen, v. Forster de Bysso. p. 79. Eisner. 
 Obss. Sacr. vol. i. p.' ^7. Albert. Obss. 
 Philol. p. 82. Olear. ad Philostr. Vit. 
 Apollon. c. 27. p. 167.] 
 
 IL ^ man who suffers himsef to be 
 abused contrary to nature, a catamite, 
 a pathic^ (so Theophylact, thjq airrxpo- 
 Tradovvrag); hence MaXaKol are by the 
 Apostle joined with 'ApaevoKolTaL Sodo- 
 mites. These Avretches affected the dress 
 and behaviour of * women. [It appears 
 
 * The reader may find a remarkable description 
 or. such in Josephu«, De Bel. lib. iv. cap. 9. § 10. 
 
 (v. Wetstein and Kypke) that the Greeks 
 themselves applied the term paXaKvg to 
 these monsters, v. Dion. Halicarn. Ant. 
 vii. p. 418. Diog. Laert. vii. c. 5. § 4. 
 The Romans also used the term maiacus 
 in the same sense, (v. Plant. Miles Glo- 
 rios. iii. 1. 73.) and also mollis (e. g. Ovid. 
 Fast. iv. 342. Mart. iii. 73.)— Hesych. 
 paXaKog' paXdaKog' e'fcXvroe, yvvaiKor]8r]g.'] 
 occ I Cor. vi. 9. 
 
 1^" MaAtTtt, Adv. of the superlative 
 degree, from paXa, which see under 
 MctXXop. — Most of all, chiefly, especially. 
 Acts XX. 38. XXV. 26. xxvi. 3. [Gal. vi. 
 10. Phil. iv. 22. 1 Tim. iv. 10. v. 8, 17. 
 2 Tim. iv. 13. Tit. i. 10. Philem. verse 
 16. 2 Pet. ii. 10. Hesych. paXiffra' Xiav, 
 TTCLvv, ttXeov, ac^o^pa, paXXov.~\ 
 
 MaXXov, An adv. of the comparative 
 degree, from juaXa much. 
 
 I. More. [See Mat. vi. 30. (ttoXX^ 
 pdXXov.) vii. 11. {iroffo) pdXXop ;) x. 25. 
 xviii. 13. Mark ix. 42. xiv. 31. Luke 
 v. 15. xi. 13. 1 Cor. xiv. 18. In 
 Mark x. 48. ttoXXS paXXov the more a 
 great deal, as the E. T. has it, comp. 
 Luke xviii. 39. John v. 18. The LXX 
 use TToXv pdXXov, Numb. xiv. 12. Deut. 
 ix. 14. Is. liv. 1.] it is emphatically 
 joined with nouns or verbs express- 
 ing a comparison. See Mat. vi. 26. 
 Mark vii. 36. Luke xii. 24. 2 Cor. vii. 
 13. Phil. i. 23, where Wetstein cites 
 many instances from the best Greek wri- 
 ters, of the like use of pdXXov with com- 
 parative adjectives. Thus from Isocrates, 
 TToXv yap MA~AAON KPE~ITT()N, and 
 from Isaeus, -koXv MA~AA0N 'ETOIMO'- 
 TEPON. He farther shows, that in the 
 Latin writers magis, more, is sometimes 
 likewise added to comparatives. [See 
 Eur. Hec. 377. Aristoph. Concion. 1131. 
 Herodot. i. 23. ^1. V. H. x. 9. H. A. iv. 
 34. and for magis see Hirtii P. de Bello 
 Africano. c. 54. Plaut. Menoechm. Prolog. 
 55. Vechn. Hellenolexia, p. 76. Bergler. 
 on Alciphr. p. 228. Abresch. on ^sch. 
 lib. i. 20. and the notes on Thorn. M. p. 
 596.] 
 
 II. Rather. [Mat. x. 6, 28. xxv. 9. 
 Mark xv. 11. Luke x. 20. Rom. xiv. 13. 
 1 Cor. V. 2.] MdXXov iXoperog, Choosing 
 rather. Heb. xi. 25. This phrase is 
 agreeable to the style of the best Greek 
 writers, as Wetstein has abundantly 
 shown. [Schleusner gives the following 
 list of passages where this elective sense is 
 joined with the first and pdXXov is to 
 be rendered inagis et potitis. Mat. xxvii. 
 
MAM 
 
 517 
 
 MAN 
 
 24. John iii. 19. xii. 43. Acts iv. 19. v. 
 29. xxvii. 11. 1 Cor. ix. 12. xiv. I, 5. 
 2 Cor. r. 8. xii. 9. 2 Tim. iii. 4 ; but 
 in some of them this seems rather fan- 
 ciful.] 
 
 J II. MaXXoy ^f, Or rat her, yea ra- 
 ther^ in a corrective sense, occ. Rom. viii. 
 34. The Greek writers apply the phrase 
 in like manner. See Vig. Idiot, sect, 
 viii. reg. 1, and Hoogeveen's note. [v. 
 Gal. iv. 9. and Raphe). Obss. Polyb. on 
 that passage, and Palairet Obss. Philol. 
 p. 432.] 
 
 IV. "Ert fxaXXov kuI /JciXXov, More and 
 more.bcc. Phil. i. 9. That the phraseology 
 may not be suspected as a Hebraism or 
 Latinism, Kypke cites (inter al.) from 
 Polybius, MA^AAON 'AE/I KAP MA'A- 
 AON e'^ervcphTO, He was cojitinually puff- 
 ing up more and more: and from Dio- 
 genes Laert. HnWerf MA^AAON "ETI 
 KAP MA^AAON, Pound yet more and 
 more. [So magis magisque in Latin, e. g. 
 Cic. Epist. ii. 18. v. Tursellin. de Par- 
 ticul. Ling. Lat. MaWov (as well as 
 the Latin magis. v. Vechneri Hellenol. 1. 
 i. pt. ii. c. 5. p. 138.) is ofteh omitted, 
 according to * Schleusner and some other 
 critics; as in Mat. xviii. 8. koXov trot ea- 
 
 Tiy 7/, &c. for fidWov KaXov r], 
 
 &c. (comp. Ecclus. xx. 1.) See Luke xv. 
 7. xvii. 2. 1 Cor. xiv. 19. Herodot. ix. 
 26. Hom. II. a. 117. joovKo^' syio Xaov 
 troov ifXjiEvaL ?/ cnroXecrOai (v. Schol.) and 
 in LXX, Gen. xlix. 12. 2 Mace. xiv. 42. 
 Tobit iii. 6. xii. 8. Andoc. de Myst. p. 
 60. ed. Reiske. v. Wesseling on" Diod. 
 Sic. xi. p. 412. Duker on Thucvd. vi. p. 
 436.] 
 
 Mafx/ir], r}5, rj, from the Heb. t=)« a 
 mother, 
 
 I. Anciently, An infantile name for a 
 7tiother, A mamma, as we likewise speak. 
 
 II. A grandmother, occ. 2 Tim. i. 5, 
 where see Wetstein and Wolfius. [It 
 means here the maternal grandmother, v. 
 Schol. on Arist. Acharn. 39. Spanh. 
 on Arist. Nub. v. 1386, and Wetstein, 
 
 * [Fritzschc entirely rejects this explanation, and 
 also that which takes xaAov as positive put for 
 comparative. His own theory is that there is a change 
 of design in the speaker, who first intends to enun- 
 ciate tlic matter fully and absolutely, but then 
 changes his intention and enunciates it compara- 
 tively. He supplies the comparative before i], " It 
 is good for thee," &c. (and better) than, &c. 
 Herman on Vig. p. «84. gives a different theory. 
 It is worth observing, that the Heb. has no com- 
 parative form, but uses the positive with a. follow- 
 ing it.] 
 
 N. T. vol. ii. p. 354. Phavoriuus says, 
 that fxafjinrj ought not to be used for 
 grandmother, (which is ridr]) but mo- 
 ther, and derives it from fxajxifv a child's 
 word for (payuv. "It occ. for a grand- 
 mother 4 Mac. xvi. 9." Biel.] 
 
 MAMMON A-2, or MAMliNA'S, a, 6. 
 — Mammon. pDD is used for money in 
 the Chaldee Targum of Onkelos, Exod. 
 xviii. 21, & al. and of Jonathan, Jud. v. 
 19. 1 Sam. viii. 3. So the Syriac «J1DC, 
 Exod. xxi. 30. Mat. vi. 24. Luke xvi. 9. 
 Castell deduces these Avords from the 
 Heb. fD« to trust, confide^ because men 
 are apt to trust in riches, q. d. pDKD 
 what is conjided in. And Austin ob- 
 serves, that Mammon in the Punic or 
 Carthaginian language signified * gain. 
 The word plainly denotes riches, Luke 
 xvi. 9, 11, in which latter verse mention 
 is made not only of the deceitful Mam- 
 mon, but of TO aXr]Qivov the true. St. 
 Luke's phrase Mcijuwm ahKiag very ex- 
 actly answers to the Chaldee nptl^T pOOj 
 which is often used in the Targums, as 
 in 1 Sam. viii. 3. xii. 3. Prov. xv. 27. 
 Job xxvii. 8. Hos. v. 11. In Mat. vi. 
 24. Luke xvi. 13, Mammon is beautifully 
 represented by cur Saviour as a person, 
 which has made some suppose it was the 
 name of an idol or god of riches wor- 
 shipped in Syria: but I find no suificient 
 proof of this. [Schleusn. appeals for a 
 proof of it to Tertullian ; to Wetstein on 
 the Dialogue against the Marcionites, 
 attributed to Origen, p. 36 ; to t Barthii 
 Advers. lib. Iv. c. 4. and Ix. p. 2978 (I 
 find no mention of this sense in Buxtorf. 
 Lex. Talmud, in voc. p. 12 1 6.) In Luke 
 xvi. 9, 1 1. he takes it for perishable, i. e. 
 uncertain and deceitful wealth, and not 
 wealth unjustly acquired. Fritzsche on 
 Mat. takes it for a personification of 
 riches,] — The above cit^d are all tlie 
 passages of the N. T. wherein the word 
 occurs. 
 
 MavQavw. 
 
 I. To learn. [See Mat. ix. 13- xi. 29. 
 xxiv. 32. Mark xiii. 28. John vi. 45. 
 (where it is distinguished from glkovelv, 
 and means to profit by hearing, to tin- 
 
 * " Mammona apud Hebraeos divitice appellari 
 dicuntur. Convenit & Punicum nomen : Nam //?- 
 crum Punice Mammon dicitur." Augustin. l)e 
 Senij. Dom. lib. ii. 
 
 t [On consultuig Barthius as above, I find very 
 little towards proving the point in question; and 
 Barthius himself does not seem of the opinion that 
 it means a Syrian idoL^ 
 
MAN 
 
 518 
 
 M AN 
 
 der stand.) vii. TS. (where jur) jjLej^adrjKtjQ 
 means not having frequented the schools 
 of Jewish doctors^ having had no learned 
 instruction.) Rom. xvi. 17. 1 Cor. iv. 6. 
 xiv^. 31,35. Gal. iii. 2. {to he informed, 
 as also in Acts xxiii. 27.) Eplies. iv. 20. 
 Phil. IV. 9. Col. i. 7. 1 Tim. ii. 1 1. (where 
 fxavQaveiv seems to mean, learn hy hear- 
 ing public discourses (corap. 1 Cor. xiv. 
 34.) and is opposed to IlUktkelv.) 2 Tim. 
 iii. 7 , M. Rev. xiv. 3, which some take in 
 the sense of leai'ning by heart, others of 
 tmder standing.'] 
 
 II. To learn^ acquire a custom or 
 habit. Tit. iii. 14. 1 Tim. v. 13, where 
 observe, that fxavQavaai may be either 
 joined with apyat, and considered as a 
 Greek idiom forapyca eivai fxavdaps<n,they 
 learn to he idle, (so Fricseus in Pole Synops. 
 cites from Euripides, Medea, lin. 295, ek- 
 dicaaKEcrduL ao(^HQ for EK^LcaaKEaQai rrofsg 
 EJvai, to teach, to be wise) ; or, according to 
 Wolfius and others, navQavHfn may be con- 
 strued with the participle irEpLEpyof^^vai, 
 used for the infinitive TTEpUpx^ffdai, Being 
 idle they learn to go about from house to 
 house. A very similar construction is 
 produced from Aristotle's Politic, viii. 
 6. iJoTEpoy ^£ h7 MANGA'NEIN civthq 
 'AAO'NTAS Kal XEIPOYFrO~YNTA^— 
 But whether they ought to learn to sing, 
 and to perform on musical instruments — . 
 See more in Pole Synops. and Wolfius on 
 the place. But does not the following 
 ])art of the verse in 1 Tim. v. show the 
 former interpretation to be preferable? 
 [Comp. Phil. iv. 11. 1 Tim. v. 4. Heb. 
 V. 8. and the LXX, in Deut. iv. 10. xviii. 
 9. Is.i. 17. ii. 4. Jer. ix. 5. Xen. Anab. iii. 
 2. 25. naOu)jJiEV apyoV'Crjv. OCC. LXX, for 
 IdV he learnt. Deut, v. 1. xvii. 19. for 
 ^'?^. Prov. xxii. 25. and i)"i^ he hiew or 
 %uiderstood. Exod. ii. 4. Esth. iv. 5. & al. 
 In the passage which Parkhurst quotes 
 from the Medeaefc^t^ao-KrecrOatrather means, 
 to get them taught, by the force of the 
 middle voice, v. Porson's note.] 
 
 Mavm, ac, ?;, from juatVo^tai to he mad. 
 '—Madness, distraction, occ Acts xxvi. 
 24. [occ. LXX, Kos. ix. 7, 8.] 
 
 MANNA, TO. Indeclinable. Heb.— 
 Manna, that miraculous food from heaven 
 with which God fed the Israelites during 
 forty years in the wilderness. Heb. ]n, a 
 species. '' At its first falling, Exod. xvi. 
 \^, The children of Israel — said KIM p 
 this (is) a particular species, a peculiar 
 thing, for they hieiv not wjiat it (was). 
 Comp. ver. 31, Deut. viii. 3, Who fed 
 
 thee with JDM-nX, that peculiar thing 
 which thou knew est not, neither did thy 
 fathers know. *." j^Schleusner makes |D 
 the same as rra what ? as in Chaldee and 
 Syriac; and hence, «in JD would be (as 
 the LXX take it) what (is) this? Others 
 deduce itfrom 'n^D he measured (astherewas 
 an appointed portion for each Israelite), 
 or in Piel he prepared, so called as being 
 food prepared by the Deity. Comp. Wisd. 
 xvi. 20. V. Drusius on John vi. 31. and 
 Ottii Obss. Flav. p. 198. Schl. further 
 adds, that it cannot be ascertained whe- 
 ther this manna was produced by a divine 
 miracle, or was like that which still be- 
 dews the ground in the East, and parti- 
 cularly in the deserts of Arabia (v. Nie- 
 buhr's Descript. Arab. p. 146.) and is col- 
 lected in the morning, and made into a sort 
 of cake. Vander Plardt (Ephem. Philol. 
 c. 7) supports the affirmative, but is op- 
 posed by Deyling. t Obss. Sacr. iii. 7.) To 
 account for its being called in the N. T. 
 not Mciv but Maj/va, we may observe that 
 the Heb. nJD is several times in scripture 
 applied to a portion, and that too of food, 
 as Sam. i. 4, 5. Neh. viii. 10, 12, & al. 
 and that the LXX almost constantly use 
 Mavpa for p, as Num. xi. 6, 7, 9, & al. 
 freq. occ. John vi. 31, 49, 58. Heb. ix. 4. 
 Rev. ii. 17. where comp. KpTrrw II. 
 [Schleusner takes the hidden manna for 
 the rewards of Christians in a future state. 
 There is probably an allusion to a tra- 
 dition of the ark of the covenant and the 
 vessel of manna kept in it, having been 
 hidden by Jeremiah from fear of Nebu- 
 chadnezzar, and the expectation that it 
 would reappear in the time of the Messiah. 
 See Eichhorn on the passage,] 
 
 MavTEvopuL. — To prophesy, divine, occ. 
 Acts xvi. 16. This V. is plainly from 
 MavTiQ a soothsayer, a diviner, which 
 we may, with Eustathius, very properly 
 deduce from paivopal to be mad, dis- 
 tracted, beside oneself, on account of the 
 mad extravagant behaviour of such per- 
 sons among the heathen. To justify this 
 derivation, the reader may consider the 
 
 * Heb. and Eng. Lexicon, in n2D III. 
 
 -)- [Deyling stales, after Le Clerc and others, 
 several ixiaterial differences between the manna of 
 the Israelites and common manna. The manna 
 of the Jews, too, putriiied in the couTse of the night, 
 except on the Ofh day, and on the 7th none was 
 found. This must clearly establish the miraculous 
 nature of the transaction with those who give 
 credit to Closes. Schleusner's doubt, therefore, 
 is unreasonable aifd improper. iScc Graves on the 
 Pentateuch, App. § 2. p. 407.J 
 
M A N 
 
 519 
 
 M AP 
 
 picture of one of these * frantic prophet- 
 esses, as drawn by the masterly hand of 
 Virgil, Mn. vi. lin. 46, &c. Comp. 76, 
 &c. and 100—102. — "Few that pre- 
 tended to inspiration (says Archbishop f 
 Potter, after citing the former of these 
 passages) but raged after this manner, 
 foaming and yelling, and making a 
 strange terrible noise ; sometimes gnash- 
 ing with their teeth, shivering and trem- 
 bling, with a thousand antick motions. 
 In confirmation of these assertions I shall 
 subjoin a % passage or two from Plato, 
 where speaking of those who are under 
 the dominion of what he elsewhere calls 
 OTTO M«<7a»v Karo'yri koi MANI'A, a pos- 
 session and madness from the Muses, 
 which excites and inspires the mind into 
 enthusiastic songs and poems, he says (in 
 lo), ^aK^evaai koX Karexofxevoi, tScTrcp di 
 Ba*:^at, they who are possessed rage like 
 the priestesses of Bacchus ; and that this 
 his diviner was eydeog Kal eV^pwv, kuI 6 
 v»Q firfKETi kv avTw evrj, &c. rapt into a 
 divine extasy and mad, neither did his 
 understanding remain in him, being 
 moved ^f/ct fioip^ by a divine fate; and 
 in his Timceus, 'li^avop ^e (n^fxelov wc 
 fxavTiKriv aippoavrrj Qeog EidioKEv. " This 
 circumstance, namely, that ^hlg eyysg 
 s(l>cnrr£Tai fiayrtKr/Q eydeu Kal aXrfdsQ, no 
 one in his right senses is seized with the 
 true spirit of divination, is a sufficient 
 sign that God hath vouchsafed this fa- 
 culty of divination to human madness;" 
 a doctrine, by the way, very well agree- 
 ing with the notion of the Mahometans, 
 and of the Eastern nations in general, 
 that madmen are inspired. Comp. Hu- 
 6(i)v. And although in those frantic fits 
 of the heathen diviners there might fre- 
 quently be much affectation and impos- 
 ture, yet, no doubt, in many such in- 
 stances there was a real possession hy the 
 devil. This is too plain to be denied in 
 the case of the prophetic damsel. Acts 
 xvi. 16, 18. '' Herein also," says the 
 learned Gale, " the devil played the ape, 
 and imitated the divine mode of prophe- 
 tie, which for the most part was by ex- 
 tatic raptures and visions.*' Comp. 2 
 Kings ix. 11. Jer. xxiii. 9. xxix. 26. 
 
 • Insanam vatem, as she is called, ^n. iiL lin. 
 443. 
 
 t Antiquities of Greece, book ii. ch. 12. 
 
 X For farther satisfaction the reader may consult 
 the learned Gale's Court of the Gentiles, voL ii. 
 part 3, book i. ch. 3. § 7, to whom I am indebted 
 for the testimonies from Plato. 
 
 Hos. ix. 7. Ezek. iii. 14, 15. [Mar- 
 revofiai. occ. for CD Dp he divined. Deut. 
 xviii. 10. 1 Sam. xxviii. 8. Ezek. xii. 
 24. v.^^1. V. H. i. 29. ii. 17. Apol- 
 lodor. iii. c. 6. § 7. Graev. on Lucian. 
 Soloecist. c. 9. p. 755. Sometimes it is 
 to ask an oracle (Lucian as above.) Some- 
 times it is found passively. JE\. V. H. iii. 
 25.] 
 
 MAPAI'Nil, from the Heb. IMD to fret, 
 corrode. — To cause to decay or fade. So 
 Isocrates ad Demon, cap. 4. KaXXoe //fV 
 yap Tj ')(^p6yoQ ayaXwaey y yoaog 'EMA'- 
 PAiNE, As for beauty, either time con- 
 sumes, or disease withers it. Hence 
 MapatVoyuat, pass. To he decayed or 
 faded, to fade^ fade away. occ. Jam. i. 
 1 1 . Wetstein has shown in his note on 
 this text, that the word is often applied 
 in like manner by the Greek writers. 
 To the instances he has produced I add 
 from Lucian, De Syr. Dea, tom. ii. p. 
 887. To (7w/xa h''i]^ipT]g 'EMAPAI'- 
 NETO, His body wasted away daily, 
 [occ. LXX, Job XV. 30. xxiv. 24. Wisd. 
 ii. 8. xix. 21. Phavorin. fjapaiyofiac 
 cnraydio' Tafje^iu) Attrtvior/.] 
 
 ^" MAPAN AGA'. Heb. Chald. or 
 ^yr.— MAR AN ATHA. It denotes a 
 sole?nfi curse, occ. 1 Cor. xvi. 22, where 
 the Syriac version, «n« pD, which sig- 
 nifies The, or Our, Lord comethj nn« is a 
 pure Hebrew, as well as that or «n« are 
 Syriac and Chaldee words. [^Cheitomceus 
 ( Graicobarbar. N. Ti p. 104.) gives nearly 
 this derivation, and Hesychius says,Mapa- 
 yada. 6 Ki/piog iiXdey >/ siSoy rby Kvptov'] 
 t^'lD is used in Chald. for a sovereign or su- 
 preme lord., Dan. ii. 47? & al. So pD may 
 be regarded either as a simple N. of the 
 same root, with the formative \ postfixed 
 (see Castell in n»), or else as compounded 
 of ID a lord., and the Syriac suffix 1 our. 
 If this * interpretation of MAPAN AGA', 
 which is not only favoured by the Syriac 
 version, but also given by Theodoret and 
 several of the Greek Scholia cited by 
 Wetstein, be right, t'le expression will 
 refer either to the miraculous f inter- 
 position., or to the final coming of the 
 Lord to take vengeance on the man lying 
 under this most grievous curse. Comp. 
 Jude ver. 14, 15, and Macknight there, 
 and on 1 Cor. But does it not seem un- 
 likely that the Jews should, in such a 
 
 • Of which see more in Whitby on 1 Cor. xvL 
 22, and in Vitringa on Rev. iii. 1 1. 
 -|- See Doddridge. 
 
MAP 
 
 520 
 
 MA P 
 
 solemn instance, adopt u foreign, whether 
 Chaldee or Syriac, word ? I am therefore 
 rather inclined to another interpretation 
 of the expression, from the Heb. OiriD 
 nn« cursed art thou, Avhich might be 
 the form of the anathema or curse, called 
 in Heb. CDin. As for the substitution of 
 the V for D in Mapav we may observe 
 wdth the learned * Montfaucon, that at 
 the end of words the Greeks do very fre- 
 quently put their v for the Heb. tz), be- 
 cause the latter termination is very dis- 
 agreeable to the Greek language ; and pro- 
 bably the Grecizing. Jews might in common 
 conversation pronounce Mn^ tZ3lnD MA- 
 PAN A0A'. But let the reader consider, 
 and judge for himself. 
 
 ^g^ MapyapirriQ, a, 6. — A pearl, so 
 called from fiapyapov the same. [occ. 
 Mat. xiii. 4b, 46. I Tim. ii. 9. (where 
 see Wetstein). Rev. xvii. 4. xviii. 12. 16. 
 xxi. 21. which last passage some interpret 
 of marble as white and bright as pearls. 
 Schleusn. of 'precious stones in general. 
 It is used metaphorically for any thing of 
 great value and price, as Mat. vii. 6. jxri^e 
 iSaXrjTE Tovg jxapyapiraQ vfjLuJv sfiTrpoadev 
 Tu)v ■xplpojy of offering Christian doctrine 
 to those who would reject it with contempt. 
 V. Vorst de Adagiis N. T. c. 4. p. 779. 
 (ed. Fischer.) In Arabic wise sayings are 
 called pearls, v. Schultens on Hariri 
 Consess. i. p. 12. ii. p. 102, and Hist. 
 Timur. c. .52.] 
 
 Mapjuapoc, a, o, r/, from fxapfiapu) to 
 glister, shine. [Schleusner and Wahl give 
 fxcipfxapov, ov, TO, a substantive from the 
 adjective. Bretschneider is with Park- 
 hurst. Map ixapovirirpov occ. ^ViV. Phoen. 
 V. 1 4 1 6, ed. Pors . See also 074, and Schol. 
 on Hom. II. tt', 735. 'II ^upjiapoQ occ. 
 Epist. Jerem. vs. 72, and fxap/iaptyoe. 
 Song of Sol. V. 15.] 
 
 I. Properly an adjective. Bright, shi- 
 ning, white. 
 
 II. Aidos being understood, A white 
 kind of stone, marble, m armor. So 
 Hesychius explains papfxapog by Xevkyi 
 X'lQoQ a white stone, occ. Kev. xviii. ]2. 
 
 ^" MA'PTYP, vpoc, 6, fi. It is gene- 
 rally derived fi-om i^eipio to divide, decide, 
 because a witness decides controversies 
 (comp. Heb. vi. 16.) j but the learned 
 
 * " Omncs vero (Grccci scilicet Veteris Testa- 
 metiti Interpretes) d per M exprimunt, pra?terquam 
 in fine vocuni, iM N pro M freqnentisshne poniint 
 GrcEciy quianempe u temiinatione [x abhorrct Or^ca 
 lingua." Hexapla, vol ii. Pravia Disquisitio, 
 page '^OG. 
 
 Damm, in Lexic. col. 1495, deduces it 
 from the old word ^apri the hand, because 
 witnesses anciently used to hold up their 
 hands \xi giving evidence. That this was 
 a significant ceremony used among the 
 ancient Hebrews in taking oaths is evident 
 from Gen. xiv. 22. God himself is re- 
 presented as swearing in this manner, 
 Exod. vi. 8. Deut. xxxii. 40. Ezek. xx, 
 5, 6. 15. And from a similar custom 
 among the old Greeks *, Apollo in Pin- 
 dar, Olymp. vii. lin. 1 19, 120, orders La- 
 chesis, one of the Fates, xeipciQ ixvreivai, 
 Qeojv o' opKOP piyav f.i^ irapcjiaijev, to lift 
 up her hands, and not violate the great 
 oath of the gods." 
 
 I. A person witnessing, a witness. 
 [Mat. xviii. 16. xxiv. 65. Mark xiv. 63. 
 Luke xxiv. 48. Acts i. 8. 22. ii. 32. iii. 
 15. V. 32. vi. 13. vii. 58. x. 39. xiii. 31. 
 xxvi. 16. 2 Cor. i. 23. eyw ^e fiapTvpa 
 Tov Qevv eTTiicaXovfxaL (comp. Thuc. i. 78. 
 ii. 71.) 2 Cor. xiii. 1. 1 Thess. ii. 10. 1 
 Tim. V. 19. vi. 12. Heb. xii. 1.] 
 
 II. A martyr, one who seals his tes- 
 timony to Jesus and his doctrine with his 
 blood. Acts xxii. 20. Rev. xvii. 6. But 
 see Campbell's Prelim. Dissertat. p. 442. 
 [Schl. gives Heb. xii. 1. under this sense, 
 " a multitude of 7nen who have suffered 
 evil for the true worship of God," com- 
 paring chap. xi. See Suicer. Thes. Ec- 
 cles. vol. ii. p. 310. In 2 Tim. ii. 2. he 
 takes this word (by metonymy of con- 
 crete for abstract) for *'a testimony or 
 argument adduced for the truth of any 
 thing," a proof Wahl says it is a wit- 
 ness ; and so Bretschn., who however sug- 
 gests that it may mean the books of the 
 Old Testament, as affording testimony to 
 Christianity ; but this is very far-fetched. 
 He quotes Joseph, contr. Apion. i. 7. as 
 using it of the testimony of genealogies, 
 TToWovg Trapacry^ojJ.evoy fxaprvpag.'] 
 
 Maprvpiw, at, from jjiciprvp. 
 
 I. To witness, bear witness, testify. 
 [See John i. 7. (where and in xv. 26. 
 xviii. 23. Schl. gives the sense of teaching 
 or explaijiing) iii. 26. 28. v. 31 — 33. 
 pep.apTvpr]Ke rf] aXrjdei(}. X. 25. Xii. 17. 
 Acts xxii. 5. xxvi. 5. Heb. xi. 5. (pass, 
 voice). 1 John v. 6—10. & al. In LXX 
 it translates l^^n he gave witness^ Gen. 
 xliii. 3. Hence] 
 
 [II. To declare, profess, John iv. 44. 
 
 * Of which see Homer, II. vii. lin. 412. II. x. 
 lin. 321. Comp. Virgil, JEn. xi. lin. 196 ; and 
 Heb. and Eng, Lexicon, under m* V. 1. 
 
 I 
 I 
 
M AP 
 
 521 
 
 MAP 
 
 vii. 7. 1 Tim. vi. 13. tov fxaprvpriffavrog 
 cTTt Hovtiov IliXarov rrjy KaX^y ofxoXoyiav 
 who freeljj and openly put forth a pro- 
 fession, Schl.; and the word is used of 
 declaring prophetically , Acts x. 43. Rom. 
 iii. 2 1 . fiaprvpovfieyri vttu tov vvfJ-ov Kal tu)V 
 TTpofrjTwy which Moses and the prophets 
 have prophesied and promised, as Schl. 
 translates the place.] 
 
 III. With a dative following. To hear 
 witness to or concerning. Mat. xxiii. 3 1 . 
 Implying praise or commendation^ Luke 
 IV. 22. [See John iii. 26. In Luke xi. 48. 
 Schleusn. * translates " ye approve of the 
 deeds of your forefathers," and he gives 
 this sense also to Rom. x. 2. See Xen. 
 Mem. i. 2. 21. JLsch. Socr. Dial. iii. 
 Q. Krebs. Coram, ad Deer. Athen. p. 
 72.] So Josephus, Ant. lib. xiv. cap. 
 10. § 2, 'AXTQTl ttoXKol MEMAPTYPH'- 
 KASIN. See other instances in Eisner 
 and Kypke on Luke. So Maprvpionai, 
 H^at, pass. To he of good report, have a 
 good character. Acts vi. 3. x. 22. [xvi. 
 2.] xxii. 12. Heb. xi. 2. 39. Comp. ver. 
 4,5. [add 1 Tim. v. 10. comp. 3 John v. 
 C. 12.] 
 
 IV. To hear witness to, denoting assent 
 or confirmation. Acts xiv. 3. Heb. x. 15. 
 Beza and Raphelius observe that paprv- 
 pi(jj is applied in the same manner by the 
 profane writers. See also Eisner on Luke 
 iv. 22. 
 
 V. MapTvpiopai, S/xat, To implore, he- 
 seech, or as our Eng. Translators, to 
 charge. 1 Thess. ii. 12. [So paprvpopat 
 Thuc. vi. 80. Comp. Deut. xxxii. 46.] 
 
 'MapTvpla, ae, >/, from paprvp. 
 
 I. A hearing witness, testif cation. 
 John i. 7. [Testimony, evidence, witness 
 borne or to he home, Mark xiv. 55. 
 (where Schleusner takes itforyitaprvp, the 
 abstract for the concrete) 56. 59, Luke 
 xxii. 71. John i. 7. 19. iii. 11- 32. (where 
 Schleusner understands doctrine, the thing 
 professed), v. 32. 36. (where Schleusner, 
 as in John v. 9, understands the proofs 
 given by God to our Saviour's divine mis- 
 sion), viii. 13, 14. (Schl. and Bretschn. 
 give it the sense of confirmation oy praise) 
 17. (Comp. Mat. xviii. 16.) xix. 35. xxi. 
 24. Acts xxii. 18. (where Schl. translates 
 
 * [Perhaps as the approval is expressed by xrti 
 avJi'j^onilTi (which Schl. does not quote) we may 
 translate it, yc hear -witness to them, record thcm^ 
 as it were. Our Translators appear to have used 
 the various reading ot* for xai ; but xa; is best sup- 
 ported. Bretschneider translates it laudatis atque 
 probatit.] 
 
 it teaching or instruction) Titus i. 15* 
 1 John V. 9. In Rev. i. 9, ij paprvpia 
 'It)(tov Xpiarov seems the constant prO' 
 fession of Christianity , testimony to the 
 truth of Christ and his religion, comp. 
 i. 2. vi. 9. xii. 11. 17. xix. 10. xx. 4. 
 In 1 Tim. iii. 7, paprvpiay KaXrfv a good 
 report or character, Comp. Maprvpioj III. 
 and 3 John vs. 12. Ecclus. xxiv. 23. occ. 
 for testimony or evidence in Exod. xx. 
 16, Deut. V. 20. Prov. xxv. 18. — and in 
 Ps. xviii. 8. of the ordinances of God.'] 
 MapTvpiop, f«, TO, from paprvp. 
 1. A wit7iess, testimony. [See Mat. * 
 viii. 4. (comp. Mark i. 4-4, and Luke v. 
 14.) xxiv. 14. Mark vi. 11. (comp. Luke 
 ix. 5.) xiii. 9. Acts iv. 33. 2 Cor. i. 12, 
 where Schl. takes it for commendation^ 
 James v. 3. In Mark xiii. 9, uq pap- 
 Tvpiov avToic, so that ye may testify to 
 them, holdly profess Christiaiiity before 
 them; others, as Bretschn. ^br a testimony 
 against them, but comp. Mat. x. 18. Luke 
 xxi. 13.] 1 Tim. ii. 6, To paprvpiov Kai- 
 pu'ig l^ioig. If these words be joined with 
 the preceding, the sense will be, as is 
 expressed in our translation, that Christ 
 gave himself a ransom for all to be tes- 
 tified, i. e. the ohject or subject of a public 
 testimony to be borne, in due time : But 
 Bengelius puts a colon after Travrwv, and 
 a comma only after l^ioig ; and according 
 to this punctuation the words must be 
 joined with what follows, and the ellipsis 
 supplied in some such manner as this : 
 The testimony (namely, that Christ gave 
 himself a ransom for all) was to be borne 
 in due time, for which testimony I was 
 appointed a preacher, Sfc. Comp. Bow- 
 yer's Conject. [The word occ. Gen. xxi. 
 30. xxxi. 44. Deut. iv. 45. xxxi. 26. 
 Josh. xxii. 27. Ruth iv. 7. In Prov. 
 xxix. 14. Amos i. II, they have pointed 
 ni^b differently from the common method 
 (which gives perpetually or for ever, eig 
 ad Symni. in Prov.) and they translate it 
 Eig paprvpioyJ] 
 
 II. The testimony of Christ is the tes- 
 
 * [Fritzsche takes Itg fxaprvphv avrolg as a re- 
 flection of St. IMatthew, and not part of our Saviour's 
 speech, explaining it thus : " Tliis he said for a tcs~ 
 timomj to the multitude, that he revered the law of 
 Moses ;" but this has its difficulties. He refers to 
 Thuc. L 87. Ss/^af Ti ^wp/o^ OLVT<ng, and siiTiilar 
 expressions, but all of them have a participle 
 agreeing with the speaker, and are not therefore 
 quite in point Besides in Thuc the ayTo?; are the 
 persons addressed in the speech, but not so in St. 
 Matthew.] 
 
MAP 
 
 522 
 
 M A 2 
 
 timony concerning Christy his person, 
 offices, and glories. 1 Cor. i. 6. Comp. 
 I Cor. ii. 1. 2 Tim. i. 8. [In these pass- 
 ages Schl. and Bretschn. understand the 
 doctrine of Christ, the Christian doctrine. 
 In Heb. iii. 5. Schl. translates elq fiap- 
 Tvpiov tCjv \a\r]dr)aonEV(t)P for the pro- 
 mulgation of those things about to be de- 
 livered to the Jews. In Acts vii. 44. fj 
 OKTivri Tov fxapTvplov occ. (comp. licF. xv. 
 5.) and some take it for f} ki^iotoq tov 
 fjiapr. or the ark of the covenant, kept in 
 the tabernacle of the covenant. Bretschn. 
 says that vopoQ and papTvpiov are often 
 the same thing, in LXX, e. g. Deut. \v. 
 4b. vi. 17. 20. Ps. Ixxviii. 5, and hence 
 the ark of the covenant, where the tables 
 of the Law were kept, was called // Kitw- 
 TOQ TOV papT., and the tables themselves 
 papTvptop, (and thus nearly Suidas). See 
 Exod. XXV. 1 6. xxvi. 33. xxx. 6. xxxi. 
 18. comp. xvi. 34. (Heb. and Gr.) The 
 LXX have also translated "li^lD bn« the 
 tabernacle of the congregation, by this 
 phrase ij (tk. t. fx. in Numb, xviii. 4. 6. 
 Lev. iv. 4. Exod. xxix. 42. 44. & al. ap- 
 parently deducing ^Xl^D from nl^ he wit- 
 nessed^ instead of ni,» he appointed. But 
 it may be observed that as this is also 
 called mi?rr pU^D, e. g. Numb. i. 50, and 
 translated by the same words in LXX, 
 where fxapTvploy is an appropriate trans- 
 lation of mi>n, they may have .used their 
 phrase indifferently, without regard to the 
 Heb. word used in each passage. It is 
 called mi? simply in Exod. xvi. 34. See 
 Iken. Ant. Heb. i. vii. 6. 32—41. Keland. 
 Ant. Jud. i. ch. iii.] 
 
 Maprupojuat, from papTvp. 
 
 I. Governing a dative. To testify, 
 bear witness to, occ. Acts xx. 26. Gal. v. 
 3. [^Bretschn. supplies tov Qeov, I call 
 God to witjiess to you^ I declare to you 
 by God ; and compares Ecclus. xlvi, 19. 
 Schleusner translates / declare to you.'] 
 In the former text our Translators render 
 HapTvpofxai vp~iv by / take you to record^ 
 but, I apprehend, erroneously ; for ^xap- 
 Tvpofxai, in the sense of taking to record, 
 or calling to witness, is followed not by 
 a dative, but by an accusative of the 
 person. Thus Plutarch in Alcib. XaXcTrwc 
 (^ipovTa KoX MAPTYPO'MENON 0EOY'2 
 Kcd 'ANePi2'nOY2, taking it grievously, 
 and calling gods and men to witness. So 
 Josephus, on occasion of the horrid pol- 
 lution of the Temple by the Zealots, in- 
 troduces Titus thus speaking to them : 
 MAPTY'POMAI eEOTS ky^ TzciTpiovQ^ 
 
 MAPTY'POMAI ^e Kal STPATIA^N epr^v, 
 Kal TOrS Trap' epoi 'lOYAAI'OYS Kal 
 'YMA^S 'AYTOY~S, cog i^k, eyw rav9' vpug 
 avayicai^o) pLaiveir, I call to witness my 
 country's gods — " I call to witness also 
 my army, and the Jews who are with me, 
 and even you yourselves, that I do not 
 force you to pollute this holy place. De 
 Bel. lib. vi. cap. 2 § 4. Comp. lib. ii. 
 cap. \6. § 4. ad fin. [See also Judith 
 vii. 28.] 
 
 II. To testify, or rather to beseech, or 
 charge, obtestor. Polybius, as cited by 
 Raphelius, uses the V. in this latter 
 sense, occ. Eph. iv. [7- Comp. MapTv- 
 piu) III. 
 
 MA'PTYS, 6, 7], Dat. Plur. fxapTvai. 
 The same as jiapTvp. See Grammar, sect. 
 v. 3, 4. 
 
 I. A witness, [Acts x. 41. xxii. 15. 
 Heb. x. 28. 1 Pet. v. 1. In Pvom. i. 9. 
 MapTVQ yap pov saTty 6 Geoc, God knows 
 and can testify, I declare by the Al- 
 mighty^ the same as the Jewish oath 1i> 
 mn\ Comp. Phil. i. 8. I Thess. ii. 5. 
 Gen. xxxi. .50. Job xvi. 19, and Augustin. 
 ad Hilar. Epist. 89.] On Acts x. 4 1 , the 
 reader may do well to consult Jenkin's 
 Reasonableness and Certainty of the 
 Christian Religion, vol. ii. chap. 28. Ep. 
 Pearce's Miracles of Jesus vindicated, 
 part i. p. 10, &c. 12mo. Leland's View 
 of Deistical Writers, vol. i. letter vii. p. 
 138, &c. and letter xi. p. 271, 1st edit. 
 Randolph's Answer to Christianity not 
 founded on Argument, p. 173, and his 
 View of our Blessed Saviour's Ministry, 
 p. 374, and Lardner's Collection of Tes- 
 timonies, vol. ii. p. 308. [occ. LXX, Exod. 
 xxiii. 1. Deut. xvii. f). Prov. xiv. 5. & al. 
 In Numb, xxiii. 18. Prov. xii. 19, they 
 seem to have pointed with Tzere instead 
 of Pathack.] 
 
 II. A martyr, one who seals his tes- 
 timony to Jesus and his doctrine with his 
 blood, occ. Rev. ii, 13. [See also xi. 3. 7- 
 In Rev. i. 5. iii. 14, our Saviour is called 
 6 fjapTVQ 6 TTLa-TOQ, &c. Schlcusu. says he 
 knows not in what sense, unless it be 
 perhaps as the interpreter of the Divine 
 will, and he refers to John i. 9. xiv. 6. 
 Eretsch. gives the same sense, and says 
 that God is so called in the Old Test, 
 as manifesting his will (in promises or 
 threats), and executing it faithfully. 
 Comp. Ps. Ixxxix. 36. Jer. xxix. 23. Ma- 
 lach. iii. 5.] 
 
 MASSA'OMAI or MASA'OMAI, a>pai, 
 from the Heb. nVD to squeeze, press. — 
 
MAS 
 
 523 
 
 MAT 
 
 To chew, champ, occ. Rer. xvi. 10. [occ. 
 LXX, Job XXX. 4. V. Aristoph. Plut. 
 320. Equit. 717. Vesp. 780. Ecclesaz. 
 554. Sclil. deckices it from fxaaato to 
 pound.'] 
 
 MaTtyoo;, w, from fJ-ari^, lyoc. 
 
 I. To scourge. [Mat. x. 17. xx. 19. 
 xxiii. 34. Mark x. 34. Luke xvii. 33. 
 John xix. 1.] On Mat. x. 17, see Dod- 
 dridge's and Wetstein's Notes. On Mat. 
 XX. 19. John xix, 1, we may observe with 
 * Lardner, that it was usual with the 
 Romans, before execution, to scourge per- 
 sons condemned to capital punishment; 
 and with Mintert, that this scourging 
 was performed either with rods or with 
 whips, of which the latter was the more 
 grievous punishment, inflicted only on 
 slaves, and persons condemned to the 
 cross. See also Wetstein on Mat. xxvii. 
 
 26, and Josephus, De Bel. lib. ii. cap. 14, 
 § 9, and lib. v. cap. 11, § 1. [See also 
 Lipsius de Cruce, lib. ii. c. 3. occ. LXX, 
 Exod, V. 14. 16. Deut. xxv. 3. Jer. v. 3. 
 (for n::n Hiph. from nDj.) 2 Mac. iii. 26. 
 34.] 
 
 II. To coi'rect, scourge, in a figurative 
 sense. Heb. xii. 6. (Comp. Ma^i^ II.) 
 [The passage is a quotation from the 
 LXX version of Prov. iii. 1 2, which does 
 not quite agree with the Heb. (Schl, and 
 Bretschn. suppose them to have read 
 l»i^::» for !:k:i). Comp. Job xv. 11. Ps. 
 Ixxiii. 4, 5. Tobit xiii. 2. Judith viii. 
 
 27. Prov. xvii. .'0.] 
 
 Ma-r/i^a;, from /ia^t^ a scourge. — To 
 scourge, occ. Acts xxii. 25, where see 
 Wetstein. [Numb. xxii. 25. Wisd. v. 
 11.] 
 
 MA'STI^a?, tyoe, i,. 
 
 I. A scourge, or whip. occ. Acts xxii. 
 24. Heb. xi. 36. Thus it is used in the 
 LXX, Prov. XX vi. 3, for the Heb. tDlU^, 
 the same. [[Coinp. 1 Kings xii. 11.14. 
 Ecclus. xxviii, 17.] 
 
 II. ^ grievous distemper considered 
 under the notion of a divine scourge. 
 Comp. Heb. xii. 6. John v. 14. ix. 2. occ. 
 Mark iii. 10. v. 29. 34. Luke vii. 21. 
 I^Comp. Apocryph. Ecclus. xxx. M. xl. 
 9. 2 Mac. ix. 9. 1 1 . It is used also by 
 the LXX to denote any calamity or 
 affliction, as a chastisement from God. 
 e. g. Ps. xxxii. 11. xxxv. 15. xxxviii. 17. 
 xxxix. 11. Jer. vi. 7. Tobit xiii. 14. In 
 Ecclus. xxii. 6. it is put for correction or 
 
 * Credibility of Gospel Hist. vol. i. book i. ch. 
 vu. S 13. 
 
 discipline, (comp. Prov. xix. ^29. Ecclus. 
 xxiii. 2.) To the gods among the Heathen? 
 were sometimes attributed scourges, by a 
 like metaphor, comp. Hom. II. v. 812. 
 AwQ paariyi kuk^. v. Schwartz. Comment. 
 Grit. Gr. Ling. p. 879. Potter on Lyco- 
 phron. Cass. v. 436.] 
 
 MASTO'S, 5, 6, from * /xa^oc, the same. 
 The breast, properly the female breast. 
 occ. Luke xi. 27. x'xiii. 29. Rev. i. 13. 
 [On Luke, see Glass. Philolog. Sacr. p. 
 1270. ed. Dath. In Rev. i. 13. it is used 
 of a man's breast, but Schleusn . takes it 
 there for loi?is or navel, from the LXX 
 translation of Ezek. xvi. 4 or 7, but the 
 LXX have probably confused ") and 1. occ. 
 LXX, Gen. xlix. 25. Job iii. 12. Song (rf 
 Sol. i. 2. 5. (where, as in iv. 10, the 
 LXX read 11 from n», not in.) vii. 4. 
 Joel ii. 16, &al.] 
 
 1^^^ MaratoXoym, ac, ij, from /Ltarato- 
 Xoyog a vain talker. — Vain, useless talk- 
 i?ig or babbling, " vain jangling." Eng. 
 Translat. occ. 1 Tim. i. 6. 
 
 ^g^ MaraioXoyoc, », o» from ixaraioQ 
 vain, and Xt'Xoya perf. mid. of Xiyo) to 
 speak, talk. — A vain talker, one idly 
 prating what is of no use. occ. Tit. i. 10. 
 
 Mdraiog, a, ov, and paraiOQ, a, 6, ^, 
 from pa-rrjy iii vain, which see. — Vain^ 
 useless, unprojitable. occ. Acts xiv. 15. 
 1 Cor. iii. 20. xv. 17- Tit. iii. 9. Jam. i. 
 26. 1 Pet. i. 18. [In Acts xiv. l.'>, it is 
 applied to idols, comp. in LXX Lev. 
 xvii. 7. 1 Kings xvi. 2. Is. ii. 20. Hos. 
 V. II, & al. (So the Heb. bnn and «1U^ 
 denoting vanity, are used of idols as vain 
 a.ud fruitless, Jer. ii. 5. xviii. 1.5. Ps. 
 xxxi. 7.) ^ome give it this sense iu 
 1 Pet. i. 18, but Schleusn. thinks it means 
 perverse, as the Heb. words for vanity 
 are used of perversity also, and he cites 
 Ps. Iviii. 2. Prov. xiii. 11. occ. LXX, 
 Exod. XX. 7. xxiii. 1. Deut. v. II. Is. 
 xxxi. 2. xxxii. 6 xliv. 9. Ezek. xi. 2, 
 & al. freq. In Ezek. xiii. 6 — 9, it is put 
 for ::?D a lie, a false thing, comp. Zeph. 
 iii. 13.] 
 
 Maratorr/c, "H^oq, >/, froni paraioQ. 
 
 I. Vanity, disappoifitifig misery, occ. 
 Rom. viii. 20. In this sense the word is 
 often used by the LXX in the book of 
 Ecclesiastes for the Heb. hlTi. QTheo- 
 doret on this pass, explains it by (pdopa. 
 
 • The old Greek Grammarians distinguish be- 
 tween fid^o! and /uarof, and tell us, that /ja^of is 
 properly spoken of a 7nan and .uif^; of a -xomav.. 
 See M'elst'.in on Rev. i. 13. 
 
MAX 524 
 
 (wliich see), comp. verse 21. So Phavor- 
 inus. Schleusner snys, Miseria,calamiias; 
 but Bretschn. Jragilitas, comp. Ps. xxxix. 
 
 6. Ixii. 9. Eccles. i. 2. 14, where it is 
 used to denote that earthly things are 
 vain and fleeting , subject to decay, mu- 
 tability , and corruption^ which suits with 
 the sense of <f)d6pa here.] 
 
 II. Vanity, want of real wisdom, fool- 
 ishness, occ. Eph. iv. 17. Comp. Rom. i. 
 21.1 Pet. i. 18. [Some take it here in 
 the sense of idolatry, Schleusner of j^er- 
 versity, comparing Ps. xxxi. 7.] 
 
 III. Vanity, uselessness, unprofitable- 
 ness, or rather falsehood, occ. 2 Pet. ii. 
 18. Comp. Ps. cxliv. 8. 11, where the 
 Greek fxaraior-qTa in the LXX answers to 
 the Heb. ^^\i> vanity, falsehood. [Schl. 
 and Bretschn. give it here the sense of 
 vanity, comp. Ps. iv. 2, where it trans- 
 lates p»1 emptiness, occ. LXX, Ps, xl. 5, 
 Hi. 7, & al] 
 
 Maraiow, G>, from /uaratoc. — To make 
 vain; whence MaraLoofiai, sfxai, pass. 
 To become vain, destitute of real wisdom, 
 occ. Rom, i. 21. So in the LXX this 
 verb answers to the Heb. hi'n to beco7?ie 
 vain, and in Hiph. to make vain, Jer. ii. 
 5. xxiii. 16 J and to ^^DDJ or pDDn to be 
 perverse, foolish, or to act perversely, 
 foolishly, from the root ^3D to pervert, 
 
 1 Sam. xxvi. 21. 1 Chron. xxi. 8. Comp. 
 
 2 Sam. xii. I3. [In Judith vi. 8. to be 
 brought to nought, to fail '\ 
 
 MATH'N, Adv. — In vain. occ. Mat. xv. 
 9. Mark vii. 7 ; which are almost exact 
 cijtations of the LXX version of Isa. xxix. 
 13. ['Etc fJ-arrjv occ. Ps. Ixiii. 10. cxxvii. 
 1, 2. Jerem. iv. 30. Sometimes puTrjp is 
 put for tDin gratis, without a cause, as 
 Prov. iii. 30. Ps. xxxr. 7. — in Ps. xxxix. 
 
 7. 1 2. for ^nn in vain. — in Ps. xli. 7, for 
 
 MA'XAIPA, aQ, r]. The Greek Lexi- 
 cographers deduce it from ^a^oiiai to 
 fight, or from paxw atpeiv exciting 
 battle; but it may with much greater 
 probability be deduced from the Heb. 
 niD to cut, with the formative a prefixed, 
 as in ^niDD cutting instruments, swords. 
 Gen. xlix. 5, from Heb. ni2 to cut off. 
 [See Vitringa Obss. Sacr. i. 7, p. 79.'} 
 
 I. A sword. Mat. xxvi. 47. 51, 52, & 
 al. Comp. Eph. vi. 17. Heb. iv. 12. In 
 Mat. xxvi. 52, is "a proverbial expression 
 not to be rigidly interpreted. Such say- 
 ings are understood to suggest what fre- 
 quently, not what always happens. It 
 «eems to have been introduced at this 
 
 MAX 
 
 1 
 
 time, in order to signify to the disciples 
 that such weapons as swords were not 
 those by which the Messiah's cause was 
 to be defended." Campbell. Comp. under 
 Uac IV. [occ. Mark xiv. 43 — 48. Luke 
 xxi. 24. xxii. 36 — 52. John xviii. 10, 
 n. Acts xii. 2. Heb. iv. 12. xi. 34. 
 Rev. vi. 4. xiii. 10, (which ought to be 
 compared with Mat. xxvi. 52.) and verse 
 14, occ. for 1'^\X^, the same, in Gen. xxvii. 
 40. xxxi. 26. Exod. xv. 9, & al. In 
 Gen. xxii. 6. 10, it translates the Heb. 
 n^Di^D a knife. Heinsius, Aristarch. Sacr. 
 p. 483j and Feith, Ant. Horn. Book i. 
 chap. X. p. 60, bring passages to prove 
 that it is used by Greek authors for the 
 knife used in sacrificing (culler sacri- 
 ficulus). Alberti, on Mat. xxvi. 5 1 , shows 
 that it is used of a large kind of knife 
 (culter major) from ^lian. V. H. viii. 
 3. Horn. II. y. 271. add. Herod, ii. 
 41.1 
 
 II. [The form fxa-^aipav ^opetr] im- 
 ports the authority of inflicting pu- 
 jiishment, especially capital, occ. Rom. 
 xiii. 4, He beareth not the sword in 
 vain. This is spoken agreeably to the 
 notions and customs of the Romans at the 
 time when the Apostle wrote. Thus not 
 more than twelve or thirteen years after 
 the date of this Epistle, Vitellius, when 
 he resigned the empire, '' * assistenti 
 consult — exsohitum a latere pugionem 
 velut jus necis vitseque civium, reddebat, 
 gave up his dagger, which he had taken 
 from his side, to the attending consul, 
 thus surrendering the authority of life 
 and death over the citizens." So the 
 kings of Great Britain are not only at 
 their inauguration solemnly girt with the 
 Sword of State, but this is afterwards 
 carried before them on public occasions, 
 as a sword is likewise before some other 
 inferior magistrates among us. See Vi- 
 tringa on Kev. vi. 4. [Seneca de Cle«. 
 mentia, i. 11, the commentators on Au- 
 relius Victor. Vit. Trajan, c 13, and 
 Schwartz Comment. Crit. Ling. Gr. p. 
 881.] 
 
 III. It denotes deadly discord, occ. 
 Mat. X. 34. [Comp. 1 Alac. ix. 73. So 
 mn Levit. xxvi. 6. comp. Gen. xxxi. 26. 
 Jerem. xiv. 13. In Rom. viii. 35. Schl. 
 understands danger of a violent death, by 
 fxaxctipa.'] 
 
 M'AXH, 77c, h> froi" t^ie Heb. nro « 
 
 • Tacit. Hist. iii. cap. 68. Comp. Sucton. in 
 Vitell. cap. 15. 
 
MET 
 
 525 
 
 MET 
 
 smiling^ as of enemies in battle. Josh. x. 
 20. Jud. xi. 33, & al. which from the V. 
 HDJ to smite, the Hiph. of which, nsn 
 answers to jtxa^^ojuat of the LXX, Josh, 
 ix. 18. 
 
 I. AJlghting, battle. Thus often used 
 in the profane writers. Comp. Jam. iv. 
 1 . 2 Cor. vii. 5 ; in which latter text the 
 Avord refers to the violent and hostile op- 
 position made by the enemies of the 
 Gospel. So Chrysostom, "E^wOev pa^ai^ 
 Trapo rwv aiti'^iov' ecriodey 06iSot, ^m T»g 
 ciG-dEveic TMV TTi'^iov, pri TrapaarvpojtTi, With' 
 out were fightings, from the Unbelievers ; 
 Within yyere fears, on account of the weak 
 Believers, lest they should be perverted. 
 
 II. A strife, contention, dispute, occ. 
 2 Tim. ii. 23. Tit. iii. 9. In this latter 
 sense the word is several times used by 
 Arrian, Epictet. lib. i. cap. 22. [Thus 
 also is it used. Jam. iv. 1. In the LXX 
 it occ. for nn contention, strife. Gen. 
 xiii. 7. Prov. xvii. 1. comp. I/, xxvi. 20. 
 Ecclus. xxvii. 14. xxviii. 11, & al. It 
 occ. 2 Mac. x. 29. xii. II, in its proper 
 sense of battle, comp. 1 Mac. vii. 28, 
 where Bretschn. translates it rvar.~] 
 
 Ma-^opai, from pa^rj. 
 
 I. To fight, contend in fighting or 
 battle. Thus often used in the profane 
 writers. See Jam. iv. 2. Acts vii. 2(). 
 Comp. Exod. ii. 13. [In Acts vii. it is 
 used of two men fghiing, as appears from 
 Exod. ii. 13. It is also used thus in 
 Exod. xxi. 22. Lev. xxiv. 10. Deut. 
 XXV. 11. 2 Sam.xiv. 6; and in its proper 
 sense 2 Kings iii. 23. 2 Chron. xxvii. 
 5.] 
 
 II. To strive, contend in words, occ. 
 John vi. 52. 2 Tim. ii. 24 ; in which 
 latter text it is evident, that an angry 
 hostile manner of disputing, as oppo'sed 
 to gentleness, forbearance, meekness, is 
 the only thing here forbidden to Chris- 
 tians. [Comp. LXX, Gen. xxxi. 36. 
 Neh. xiii. 11. Xen. Antiq. iv. 5. 12. 
 Theophr. Char, xiii.] 
 
 M.f.ya\uvyiio, w, from piyag, gen. pe- 
 yaXa, great, and av^iu) to boast, effero cer- 
 vicem, glorior. [(See under Kavxao/^at)]- 
 — To boast great things.^ to boast, vaunt 
 brag much, magnified me eflfero. occ. Jam. 
 iii. 5. —The LXX have this verb for the 
 Heb. nn: to be lofty, haughty, Ezek. xvi. 
 .50. Zeph. iii. H. It is also used by 
 the best Greek writers. See Wetstein 
 on Jam. [See also Ps. x. 20. Ecclus. 
 xlviii. 18. 2 Mac. xv. 32. in which 
 Bretschneider comparing vi. 5. takes it of 
 
 insolence against God. vid. Diod. Sic. xr. 
 16. Heliodor. vii. 19. Porphyr. de Abst. 
 i. 39, and notes on Thom. M. p. 601. 
 In James iii. 5. Schl. translates it effects 
 great things.'] 
 
 WeyaXeloQ, a, ov, from fiiyag^ gen. 
 peyaXa, great. — Great, magnifcent, glo- 
 rious, illustrious, occ. Luke i. 49. Acts 
 ii. 11. []occ. in Ps. Ixxi. 17, of God's 
 mighty works or signal kindnesses, comp. 
 
 1 Chron. xvii. 17. Tobit xi. 15. Ecclus. 
 xvii. 9. 13. xviii. 3. xxxiii. 8. xiii. 21. 
 
 2 Mac. iii. 34. vii. 17. Xen. Kep. Lac. i. 
 3. Mem. iv. 5. 2. Polyb. viii. 3.] 
 
 Mfya\fior/?c, ttjtoq, y, from jjiEyaXeiog. 
 
 I. Majesty, magnifcence. occ. Acts 
 xix. 27. 2 Pet. i. 16. [Jerem. xxxiii. 
 9, for ni^^n an ornament, a glory. Esdr. 
 i. 5. Symm. Ps. Ixxi. 21. cxxxi. 1.] 
 
 II. Mighty or glorious power, occ. 
 Luke ix. 43. 
 
 MeyaXoTrpcTTj/e, iog, «e> b, >/, i:a\ to — eq, 
 from peyag, gen. peyaKa, great, and 
 Trpivrw to be conspicuous, excellent. — 
 Magnifcent, glorious, very excellent, occ. 
 2 Pet. i. 17. [Deut. xxxiii. 26. 2 Mac. 
 viii. 15. xv. 15. Xen. Mem. iii. 10. 5.] 
 
 MeyaXvyu), from jjiiyag, gen. pEyaXa, 
 great. 
 
 I. To make great or large, occ. Mat. 
 xxiii. 5. Luke i. 58. Eng. Transl. hath 
 shewed great mercy. [On Luke i. comp. 
 Gen. xix. 19. 1 Sam. xii. 24. 2 Sam. 
 xxii. 51. I Kings x. 23. In 1 Sam. ii. 
 21. iii. 19, the word is used in pass, voice, 
 of a child growing in Dan. iv. 30, of bei7ig 
 increased.^ 
 
 II. To magnify, extol, celebrate with 
 praises. Luke i. 46. Acts v. 13. [x. 
 16. xix. 17. 2 Cor. x. 15. Phil. i. 20.] 
 In this latter sense, as well as in the 
 former, the V. is used by the LXX, Ps. 
 xxxiv. 3. Ixix. 30. Ixx. 4, & al. for the 
 Heb. blj to be great, in Niph. or Hiph. 
 Nor is this meaning peculiar to the Helle- 
 nistical style ; for Eisner and Wetstein, on 
 Luke i. 46, cite Thucydides, Diod. Sic, 
 and Plutarch, applying the V. in the 
 same view. See also Kypke. [See 2 Sam. 
 vii. 26. Diod. Sic. i. 20. Xen. H. G. 
 vii. 1. 13. Thuc. viii. 81.] 
 
 MeyaXwc, Adv. from piyag, gen. jue- 
 yctXa, great. — Greatly, very 7nuch. occ. 
 Phil. iv. 10. [1 Chron. xxix. 9. Nehem. 
 xii. 42. Wisd. xi. 21. 2 Mac. x. 38. Jn 
 Zech. xi. 2, Cappellus (Crit. S. p. 754) 
 would read psyaXoi.'] 
 
 MeyaX(0(Tvi^r], r]Q, >/, from piyag^ gen. 
 /xtyaXs. — Majesty. [This word, which 
 
MET 
 
 526 
 
 MET 
 
 18 hardly ncet with in profane writings, is 
 used by the LXX for the might and 
 majesty of kings, or more especially of 
 God. See Ps. Ixxix. 11. 2 Sam. vii. 
 21. 23. Dan. vii. 27. Zech. xi. 3. Ec- 
 clus. xviii. 5. It is used (the abstract 
 for the concrete) for God in Heb. i. 3. viii. 
 1, (perhaps, as Bretschn. suggests, with 
 some reference to the Shechinah). In the 
 book of Enoch, (Fabr. Cod. Pseud. V. T. 
 p. 187), we have kvio-Kiov rrjc S6^r]5 Tfjg 
 /jteyaXojffvprjQ. vid. Test. xii. Pat. 586. In 
 the doxology, Jude, verse 25, Schleusn. 
 translates it " laus, celebratio majestatis, 
 &c. ;" but it seems rather to bear its proper 
 sense of might or majesty ; though, of 
 course, when we say. To God be glory 
 and mighty we mean, let them be attri- 
 buted to him. Schleusner refers to Deut. 
 xxxii. 3. 1 Chron. xxix. 11. Ps. cxiv. 6.] 
 METAS, fxeyaXtj, fxeya, gen. fieydXtij 
 — oXtjc, — aX», &C. 
 
 I. Great, in quantity, size, or capacity, 
 large. See Mat. xxvii. 60. Mark xvi. 
 4. John xxi. 11. 2 Tim. ii. 20. Rev. 
 vi. 4. xviii. 21. [Rev. xx. 1, aXvaiv 
 fXEyaXrjv, a long chain, according to Schl., 
 who quotes Etym. M. ixiya' arj/uatpeL Kai 
 TO sTTiiJirjKec, and Horn. 11. ^'. 124, {^iya 
 Toiov), but others explain it of the strength 
 of the chain, a great chain. In Heb. xi. 
 24*, (comp. Exod. ii. 10, 11). Mwo-^g 
 /Jiiyag yevofLEvog after he had come to 
 manhood, i. e. was about forty years of 
 age, comparing Acts vii. 23. In Acts 
 viii. 10, cnrd fxiicpov eiog /xeyaXov, Schl. 
 explains it in the same sense, both young 
 and old, that is to say, " all to a man, 
 ad unum omnes," in imitation of the 
 Heb. phrase b)li ^:i?1 ]\opn in I Sam. v. 9. 
 comp. Esth. i. 20. Jereni. xxxi. 34. 
 2 Chron. xv. 13 (where the LXX trans- 
 late ttTTo vecjripov Eotg Trpeaj^vTepov) xxxi v. 
 30, and N. T. Acts xxvi. 22. Heb. 
 viii. 11. Rev. xi. 18. xiii. 16. xix. 5. 18. 
 XX. 12. V. Horn. Odyss. /j'. 311<, a. 216, 
 and Abresch on ^schyl. p. 287. Others, 
 however, explain the phrase in the sense 
 of persons of all ranks, both high and low, 
 V. Fischer on Vorst de Hebraismis N. T. 
 ch. XXV. p. 512. 'Ot fieyaXot is used for 
 gj^eat men, in Mat. xx. 25. Mark x. 42. 
 Comp. 2 Sam. vii. 9. Neh. xi. 14. Job 
 ix. 22. Polyb. iii. 98. Herodian i. 6. 1 7, 
 also Acts viii. 9.] 
 
 II. Great in degree or intenseness. 
 See inter al. Mat. ii. 10. iv. 16. viii. 
 24. xxiv. 21. xxvii. 50. Luke iv. 38 
 On Mark iv. 37- John vi. 18, see Wet- 
 
 stein for instances of similar expressions 
 in the Greek writers. [[See Thucyd. ii. 
 21. Hom. Odyss. ^'. 458. On Mat. 
 xxvii. 50, Kpa.l,<xg (jxovrj fiByaXr], COmp. 
 Hev. xiv. 18. 2 Chroii. xv. 14.' xx. 20. 
 Deut. xxvii. 14, and Luke xvii. 15, & 
 al,] 
 
 III. Great in number, numerous. 
 Mark v. 11. [Comp. Mat. viii. 30. Luke 
 viii. 32, and Exod. i. 9. 1 Kings viii. 
 65. eKKXr}<Tia jxeyaXr]. 2 Chron. vii. 8. 
 Thence, says Bretschn. ot jueyaXoi, Is. 
 V. 14, means the multitude, for \\'0T]; but 
 Schl. takes it in the same sense as U fxty. 
 above, in Mat. xx. 25.] 
 
 IV. Great in quality, dignity, ex- 
 cellence, or authority. Spoken of men, 
 Mat. V. 19. XX. '15, 26. Luke i. 15. ix. 
 48.— of Christ, God-man, Luke i. 32, & 
 al. — of a day, John xix. 31 . ^"ilv yap /j.e- 
 yaXr) ?/ ijixspa Ikeivu rs Sa€€ars, For that 
 particular Sabbath-day was a great or 
 high day, i. e. a day of peculiar sacred- 
 ness and solemnity, as being not only the 
 weekly Sabbath, but the second day of 
 the Jeast of unleavened bread. Comp. 
 Mat. xxvi. 17. Mark xiv. 12. In like 
 manner the eighth and last day of the 
 feast of Tabernacles is called fxeyaXr], 
 John vii. 37, from the peculiar solemni- 
 ties observed thereon. See Lev. xxiii. 36. 
 Num. xxix. 35, &c. [See Is. i. 13. Heb. 
 and Greek. In Jude verse 6. /leyaXr} fj/jiipa 
 is used in reference to the day of judgment, 
 and so in Acts ii. 20. of the day of the 
 destruction of Jerusalem, as signal or ter- 
 rible days. Comp. Mai. iv. 5. Joel ii. 11, 
 31. Jerem. xxx. 7. Hos. i. 1 1. Zeph, i. 14. 
 and see Pole's Synops. on the passage of 
 Acts.] — 'Ov liiya, 2 Cor. xi. 15, is of the 
 same import as ov Bavjj.a.'^op, ver. 14, 7iot 
 wonderful, no great matter, as we say in 
 English. Raphelius shows, that jneya is 
 used in like manner by Arrian for won- 
 derful, remarkable, extraordinary. Comp. 
 
 1 Cor. ix. 1, & Kypke. [See Hemster- 
 hus. on Lucian. Nigrin. 1 . vol. i. p. 39. 
 ed. Rcitz. Soph. Antig. 847. In 1 Cor. 
 ix. 1 1 . yueya may be rendered, is it a 
 great thing. In Gen. xiv. 28. Me'ya 
 jxoL larXv it is a great thing for me.'] 
 
 [V. Cod is called jiiyag in Scripture, as 
 denoting his power and majesty. Rev. xix. 
 17. Deut. vii. 21. Comp. Exod. xviii. 
 1 1. The word is also thus used o^ Christ 
 (see sense IV.) *. Tit. ii. 13. Heb.iv. 14. 
 
 * [Some refer it here to God the Father ; but see 
 Pole's Synopsis : Schleusner to our Saviour.] 
 
M Er 
 
 5-27 
 
 MEe 
 
 xiii. 20. It is applied to the heathen gods. 
 Acts xix. 27, 34. but observe that the 
 words are in the mouth of the heathen.] 
 
 [VI. Great ia importance, said of a 
 commandment. Mat. xxii. 36, 38. which 
 Schleusn. and others take as positive put 
 for superlative. (Fritzsche denies this, 
 but his explanation comes to the same 
 point, " the really great commandment; so 
 great, that the rest dM indie in comparison 
 of it." In ver. 38 he reads, >y fieyaXtj Kal 
 irpcjrT). See his notes.)] 
 
 [VII. Proud or lofty; thus Rev. xiii. 
 5. OTOfia \a\ovv fityaka kol ^\a(T<pr]^iaQ. 
 Comp. Dan. vii. 8, 11, 20.] 
 
 M€y£0oc, £0C5 «c» ro, from fxiyaq great. 
 — Greatness, ccc. Eph. i. 19. [^Applied 
 here to the greatness of God's power. So 
 in Exod. xv. 16. fiEyiQei l^payiovog cov, 
 2 Mac. XV. 24. Sometimes it is used in 
 a more proper sense of greatness of size, 
 stature, &c. See 1 Sara. xvi. 7. 1 Kings 
 vi. 23. Ezek. xix. 11. In Wisd. vi. 7- of 
 greatness in station or power, &c. 
 
 Meyirdpeg, avwv, 6t, from ^iyi~oc. — 
 Persons of the highest ranks, great men, 
 lords, magnates, occ. Mark vi. 21. Rev. 
 vi. 15. xviii. 23. See Wetstein on Mark 
 vi. 21, who cites Salmasius, remarking, 
 that this word was probably introduced 
 into Greece by the Macedonians, for that 
 it is formed quite ditferently from any 
 other Greek word, and entirely in the 
 Persian manner. He shows not only that 
 Josephus has several times used it, but 
 that it is found also in the later Roman 
 writers, Suetonius, Seneca, TacituS, and 
 Curtius. It is also frequently used in 
 the LXX, in Theodotion's version of 
 Daniel, and in Ecclus, also in 1 Mac. ix. 
 37. [occ. LXX, 2 Chrou. xxxvi. 18. Prov. 
 viii. 16. Is. xxxiv. 12. Jer. xiv. 3. Dan. 
 V. 1,2, 3, 9, 23. Jonah iii. 7- Nah. iii. 
 10. Ecclus. iv. 7, &c. Sturzius (de Dia- 
 lect. Maced. p. 180 — 182) considers the 
 word as Greek in its form and termina- 
 Hon, but says, that it probably belongs to 
 the Macedonian or Alexandrian dialect, 
 being a recently invented word to express 
 a foreign notion, and used only by later 
 writers, such as Artemidor. Oneirocrit. i. 
 2. iii. 9, 13. and the LXX, &c. For 
 words similar in termination, see his work 
 ubi supra, and comp. Lobeck on Phryu. p. 
 196. V. Sueton. Caligul. 5. Tac. Ann. xv. 
 27. Senec. Epist. xxi. Brisson. de Regno 
 Pers. book i. n. 209. p. 282. Freinshem. 
 ad Curt. v. 13. 3. Joseph. A. J. ix. 3. 2, 
 XX. 2. 3.] 
 
 MeytToc, »;, ov, Superlative of fiiyaci 
 great. — Greatest, very great, occ. 2 Pet. 
 i. 4. [Job xxvi. 3. xxxi. 28.] 
 
 ^g^ Medepfirjvevoj, from fjiera. denoting 
 change, and kpix-qvemo to interpret. — To 
 interpret, translate out of one language 
 into another, or out of one less known into 
 another better known. [Mat. i. 23. * 6 
 kari ne6epjjr]vevofX£vov. Mark v. 41. xv. 
 22, 34. John i. 42. Acts iv. 36. xiii. 8. 
 Prologue to Ecclus.] So Polybius, lib. 
 vi. p. 468, edit. Paris, 1616. 'EKrpaop^i- 
 rapiovQ, ^O, MEGEPMHNEYO'MENON, 
 eTTiXeKTovQ BrjXot, Extraordinary, which, 
 being interpreted, signifies chosen. See 
 Kapheliusand Wetstein. 
 
 ME'GH, TjQ, 7/. — Drunkenness, occurs 
 Luke xxi. 34. Rom. xiii. 13. Gal. v. 21. 
 Comp. Ps. cvii. 27. fHagg. i. 6. Is. 
 xxviii. 7. Prov. xx. 1. Ezek. xxxix. 19. 
 Clemens Alex. (Paed. ii. 2) makes fiidr} 
 excess in wine, irapoivia the drunkenness, 
 S^c. consequent on it, and Kpai-KoXr] the 
 headache remaining from it, (which see.) 
 In Prov. XX. 1. and some other places it 
 translates "iDll^ a strong liquor.'] 
 
 1^^ M£0i«ravw t, from piTo. denoting 
 change of place, and Uavu) to place. — Tp 
 remove from its place, to transfer, occ. i 
 Cor. xiii. 2. Comp. Mat. xvii. 20. xxi. 2 1 . 
 [So Judg. X. 16. Is. liv. 10. Xen. An. ii. 
 3. 5. H. G. iv. 1. 3. Joseph. A. J. ix. 11. 
 1 . fiediarTrjfiL in same sense.] 
 
 Medhrijui, from fxera denoting change 
 of place, and trrj^i to place. 
 
 I. To remove, as from an office, occ. 
 Luke xvi. 4. Acts xiii. 22. Comp. Dan. 
 ii, 21. in Theodotion's version. The pro- 
 fane writers apply the word in the same 
 view, as may be seen in Raphelius and 
 Wetstein on Luke. But on Acts xiii. 
 22, Raphelius and Kypke observe, that it 
 may denote removing Saul, not only^rom 
 his regal office, but jrom Ife ; and of this 
 latter application Kypke produces several 
 instances from Josephus, and remarks, 
 that Diodorus Sic. expresses himself fully. 
 METE'STHSEN lavrov'EK TO'Y ZH'tN. 
 So 3 Mac. ii. 20. iii. 1. META'STHSAt 
 TO"Y ZirtN. [Comp. also 2 Mac. xi. 23. 
 Diod. Sic. ii. 57. iv. 55. It is used in 
 
 * [As la-Tt ia not merely the copula here, but 
 rather means 3/j>.o7 or sign'ijies, Fritzsche accen- 
 tuates it (eoTiv), both here and in similar passages. 
 See his Note.] 
 
 t [This is only another form of the following 
 verb, but I have left them separate, to show that 
 this form does not occur in the LXX.] 
 
M Ee 
 
 528 
 
 MEG 
 
 1 Kings XV. 13. 2 Kings xxiii. 33. for re- 
 moving from an office, and in Joseph. 
 A.J. passim. Polyb. iv. 87. On the govern- 
 ment of the genitive, see Matthiae Gr. Gr. 
 
 § 33 ig 
 
 .II. To removej translate into the king- 
 dom of the Son of God. occ. Col. i. 13, 
 where see Raphelius, Wolfius, and Wet- 
 stein. 
 
 III. To turn away, jjervert. occ. Acts 
 xix. 26, where Kypke shows that both 
 ^ Thucydides and Plutarch use the V. 
 for turning or bringing over persons to 
 other opinions or sentiments; and Plu- 
 tarch, in a bad sense, for perve7'ting. 
 J[('omp. Deut. xvii. 17. xxx. 1/.] 
 
 ^g" MedoSeia, uq, r], from neBohvio to 
 contrive J devise, which from fieOocog a 
 way, method, device, artifice, and this 
 from ^tra denoting change of place, and 
 hloQ a way. A device, artifice, art, arti- 
 ficial method, a wile. occ. Eph. iv. 14. vi. 
 11. So Theodoret on the former text 
 explains fxeOohiav by firjxcirvy machina- 
 tion, artificial contrivance; and Suidas, 
 having his eye on the latter, expounds 
 fiedo^eiag by riyvaQ yj ^uXag arts or de- 
 ceits ; and Chrysostom, Horn. xxii. in 
 Ephes. asks, Ti e^l fjeOohia ; MeduhvaaL 
 £74 TO cnrctrrjcrai Kai ^la fxr]-)(^avr]Q tXeiv, 
 OTrep icai eirl tCjv TEjQ'iov yivarai, kcu ev 
 \6yoiQ, KoX hv epyoic:, Kal ky TraXaiarfxamv 
 ETTt Th)v irapayovTiov rifJidQ. " What is jhe- 
 Oohia? Mtdohvoj signifies to deceive and 
 to overcome by artifice, which is effected 
 by wiles both in words and actions,, and 
 in our spiritual combats about those 
 things which seduce us." So also Theo- 
 phylact. See Suicer, Thesaur. in MeOo- 
 hta. — This N. occurs not in the LXX, 
 but we meet with the V. jiedodEvto, 2 Sam. 
 xix. 27, for the Heb. bji") to calumniate, 
 Kal fjLeQojdevaev ky rJ ^a'Aw gov, and he 
 hath acted deceitfully against his servant. 
 St. Polycarp also, in his Epistle to the 
 Philippians, uses the V. transitively for 
 artfully perverting, § 7. '"Og av ME- 
 GOAEY'Ht TCI Xcyia t5 Kvpia Tvpog rag 
 *idiag kiriQvfiiag. *' Whosoever ^en;er/;s the 
 oracles of the Lord to his own lusts." 
 Wake. [Aquila in Exod. xxi. 13. trans- 
 lates 'n-]')i he lay in wait, by jjLeOdjhvae. 
 In 2 Mac. xiii. 18. cm ^edd^iop means by 
 cunning, artifice. Comp. Artemidor. iii. 
 25. For fxedoBevo) to investigate in a 
 good sense, see Diod. Sic. i. 15. (Ed. Bi- 
 pont.] 
 
 ^^° MedopLa, ojy, tci, from yuera rvith, 
 and opoQ a bound, limit. So the Latin 
 
 confinia, confines, is likewise from Coii or 
 cum 7vith, and finis a border, bomid. — 
 Borders, confines, where the common 
 bounds of two countries coincide, occ. 
 Mark vii. 24. See Wetstein, who shows 
 it is applied in like manner by the pro- 
 fane writers. To the instances he has 
 produced I add from Josephus, De Bel. 
 lib. vii. cap. 1 . § S, speaking of Melitene, 
 ly MEGOPIOIS TirS 'APMUNLAS £7i 
 KAL KAnnAAOKFAS, it is situated in 
 the borders of Armenia and Cajopadocia. 
 Comp. Ant. lib. xx. cap. 5, § 1. [Dio 
 Cass. lib. xlvii. Herodian. v. 4. 10. Thuc. 
 ii. 18 and 27. Xen. Cyrop. i. 4. 16.] 
 
 MedvtTKU), fron} pidv wine. — To make 
 drunk, inebriate. MeBvaKojxai, pass. To 
 be drunken, drunk. Occ. Luke xii. 45. 
 Eph. V. 18. 1 Thess. v. 7. [Prov. iv. 
 17. xxiii. 30. and in act. voice. Jer. li. 7. 
 JIab. ii. 15j and in the sense oi filling 
 plenteously, Ecclus. i. 16. (seeM£0vwIll.) 
 Some deduce from this form the aor. 1. 
 pass. ejjiedv(Tdr}v' which occ. Rev. xvii. 2. 
 EpeQvaQriaav they satiated themselves, in 
 a middle sense according to Bretschn., 
 but Schleusner would translate it rather 
 they were jnaddened, like drunken people, 
 who lose their senses and self-govern- 
 ment.] 
 
 Midvaog^ a, 6, rj, from fjiedvu). — A 
 drunkard, one given to excessive drinking. 
 occ. 1 Cor. V. 11. vi. 10. [Prov. xxiii. 
 21. xxvi. 9. Ecclus. xix. 1. xxvi. 9. ywi) 
 pedvffog. V. Schwarz. Comm. Crit. Gr. 
 Ling. p. 886. and Lobeck on Phryn. p. 
 151.] 
 
 Medvu), from fxiOv wine. See under 
 Medv(TKoj. [Some have derived it from 
 fiETCL and dvio, because after sacrifices the 
 ancients indulged in feasting and wine. 
 See Athen. Deipnos. ii. 3- Eustath. 
 Hom. II. p. 890. lin. 50. and Dresig de 
 Verb. Med. N. T. i. 82. p. 330.— It de- 
 notes in general to drink wine or strong 
 drink 7nore freely than usual, and that 
 whether to drunkenness, or not. 
 
 I. To be drunken, inebriated, occ. Mat. 
 xxiv. 49. Acts ii. 15. 1 Thess. v. 7- 
 Comp. Rev. xvii. 2, 6. Deut. xxxii. 42. 
 Isa. xlix. 26, and see Daubuz, Vitringa, 
 and Bp. Newton on Rev. [On the phrase 
 fXEdvEiy EK, Rev. xvii. 6. v. Matth. Gr. 
 Gr. § 401. 2. occ. Is. xxiv. 20. 1 Sam. i. 
 13. XXV. 36. and in active sense. Jerem. 
 li.39. (fut. pEdvau) I will make drunk.)'] 
 
 II. Pass. To drink freely and to cheer- 
 fulness, though not to drunkenness, occ. 
 
 John ii. 10. And in this sense the verb 
 
M EI 
 
 529 
 
 ME A 
 
 is plainly used by the LXX, Gen. xliii. 
 34. Cant. v. I, and also, I think, in Gen. 
 ix. 21, for the Heb. 13U^, which in like 
 manner admits of a good or indifferent, as 
 well as of a bad, sense. In the three 
 passages just cited from the LXX we 
 may observe the V. is in the 1st aor. 
 pass, as in St. John. Comp. 1 Mac. xvi. 
 16. [Wahl in John ii. understands actual 
 inebriation.'] 
 
 III. " To he filled, plentifully fed." 
 Macknight. occ. 1 Cor. xi. 21. Comp. 
 LXX in Ps. xxxvi. 8, or 9. [In Isaiah 
 Iviii. 11. Kr\7roQ ixeOviov a well watered 
 garden. Comp. Ecclus. xxxix. 22. Ps. 
 Ixv. 9.] 
 
 ^g^ Meii^uTepoQ, a^ ov.— Greater. It 
 is an emphatical comparative formed from 
 the comparative ixel'Cmv. Thus Schmidius 
 observes, that in Homer we have x^9^^^' 
 repoQ worse from yepEiwv, irXeiorepoQ more 
 from ttXeliov ; in Thucydides, KaXXtcjrepog 
 more beautiful from KaWi^v ; in xlpollo- 
 nius Rhod. fiEiorepoQ less from fiEtioy ; and 
 in Aratus, x^/porepoe worse from ye-ipiov. 
 Comp. 'E/Va)(tTorepoc. occ. 3 John ver. 4. 
 [Lobeck on Phryn. p. 136. condemns 
 these comparatives in prose. He says, that 
 in Thuc. iv. 118. from which KaXkLioTEpov 
 is cited, the MSS. are for Ka\\wv~\ 
 
 MEi'C'i)Vy ovoQ, o, r/, kol to fiEl^oy. An 
 irregular comparative from fxiyag great. 
 
 I. Greater in quantity, size, or capa- 
 city, larger. Mark iv. 32. Luke xii. 18. 
 But observe, that in Mark the compara- 
 tive degree fXEti^ov is used for the super- 
 lative, fxiyi^oQ greatest, as it is also Mat. 
 xiii. 32. xviii. 1, 4. Mark ix. 34. Luke 
 xxii. 24, 26. John x. 29. 1 Cor. xiii. 13. 
 So Herodotus, lib. i. cap. 26, uses the 
 Ionic fXE^oyag for /lEyi'^ag. Comp. under 
 'EXfetvoc. I^Fritzsche on Mat. xiii. 32. 
 denies that comparatives are put for su- 
 perlatives. (See Miyag V.)] 
 
 II. Greater in intenseness or degree. 
 John XV. 13. xix. 11. Jam. iii. 1. iv. 6. 
 
 III. Greater in number or abundance. 
 Heb. xi. 26. 
 
 IV. Greater in quality, dignity, au- 
 thority, excellence. Mat. xi. 11. xii. 6. 
 xviii. 1. xxiii. 17, 19, & al. freq. 
 
 V. Greater in age, elder, occ. Rom. ix. 
 12, which is a citation from the LXX 
 version of Gen. xxv. 23. This sense of 
 /iet'^wv seems Hellenistical ; and thus the 
 LXX have used it not only in the passage 
 just cited for the Heb. ni great, but also 
 Gen. X. 2 1 . xxix. 1 6, & al. for f?nj great, 
 old^ elder. 
 
 MeXar, avog, to, from j^iXag black ; so 
 the Latin atramentum ink, from ater 
 black. Ink. occ. 2 Cor. iii. 3. 2 John ver. 
 12. 3 John ver. 13. 
 
 MiXag, a/va, ay. — Black, either when 
 the sun shineih not. occ. Rev. vi. 12. \_b 
 ijXiog EyivETo jiiXag. Comp. Joel ii. I O.J 
 or where his light or rays are not re- 
 flected, which circumstance constitutes 
 blackness of colour, occ. Mat. v. 36. Rev. 
 vi..5. [Song of Sol. i. 5. v. 11.] 
 
 ME'AEl. [Fut. jueXr/o-fi* imp. e/uLeXe, an 
 impersonal Verb.] — It is a care or con- 
 cern, curse est. [It is followed by a da- 
 tive of the person caring, with ( 1 ) A 
 genitive oHhe thing cared for, as 1 Cor. ix. 
 9. See m. V. H. xii. 50. Xen. Cyrop. 
 iii. 1. 30. Matth. Gr. Gr. § 326. (2) A 
 nominative^ as Acts xiii. 1 7. dvclv tovtiov 
 TaXXiioyi e^ieXev, Gallio cared for none of 
 these things, E. T. This is given by 
 Schl. and Wahl as an instance of ixeXel 
 with nom. ; but it rather belongs to case 
 ( i ), taking ovoev for not at all, as Bret- 
 schneider gives it, comparing Job xxii. 3. 
 On ^.eXel with nom.^ see Blomf. on Prom. 
 V. 2. and Matth. Gr. Gr. § 326. Obs. 2. 
 (3) With a genitive governed by Trfpt, as 
 Mat. xxii. 16. 6v jxeXel ctol TTEpl dv^evoe li- 
 terally, there is not care to thee about any 
 one, i. e. thou carest not for any one, in the 
 sense o{ fearing. (Comp. Mark xii. 14); 
 and in the sense of caring, for having a re- 
 gard and care for any one. John x. 13. xii. 6. 
 1 Pet. V. 7. Comp. Wisd. xii. 13. (Gfoc 
 — J ^xeXei TTEpl TzayTon') 1 Mac. xiv. 43. 
 So with hirep lEl V. H. xiv. 1 . (4) Vvlth 
 oTi^ as Mark iv. 38. 6v jjieXei croi oti airoX- 
 XvjXEda, is it no concerfi to thee (carest 
 thou not) that we perish ? Luke x. 40. 
 (See Matth. Gr. Gr. 530, .531. § 1.) (5) 
 It is put absolutely, the thing cared for 
 being supplied, as 1 Cor. vii. 21. p'/ ctol 
 IieXeto) let not f this J be a care to, let not 
 this trouble you. Comp. Tobit x. 5. and 
 see Drusius. Our translators have given 
 a different sense. See Xen. Cyrop. iv. 3. 
 
 MeXetclo), w, from /xeXeVr/ care, medita- 
 tion, which from /xeXet. 
 
 I. To meditate, occ. Acts iv. 25. 
 []Comp. Ps. ii. 1. In 1 Tim. iv. 15. 
 TavTa peXETa, it means, give your atten- 
 tion to these things^ exercise yourself in 
 thinking upon them. Comp. Ps. i. 2. 
 cxix. 16, 47, 70, 14-8. Prov. viii. 7. xv. 
 28. Is. lix. 3, 13. & al. Arrian. Diss. 
 Epict. iv. 1. On Ps. xxxv. 28. (xxxiv. 
 32. Biel.) see Schleusu. and Biel in 
 
 MM 
 
M E A 
 
 530 
 
 ME A 
 
 Thes. LXX, &c. The word is used by 
 Greek writers of the exercises or train- 
 ings of any profession or art, whether 
 physical or intellectual, e. g. of rhetori- 
 cians or soldiers. Vid. Xen. H. G. iii. 4. 
 16. Demosth. Ed. Reiske. p. 328 and 
 1414.] 
 
 II. To premeditate, occ. Mark xiii. 1 1 , 
 on which text Wetstein remarks^ that 
 fxeXE-rdo) in the Greek writers is often ap- 
 plied to a studied and elaborate discourse, 
 as opposed to an extemporary one. 
 pComp. Luke xxi. 14, where TrpojjieXeTav 
 is used.] 
 
 ME'AI, iroQ, TO. — Honey, occ. Mat. iii. 
 4. Mark i. 6. Rev. x. 9, 10. On Mat, 
 iii. 4, Wetstein cites from Diodorus Sic. 
 speaking of the Nabathseans, Trap' uvtoiq 
 — ME'AI ttoXt) to KaXs^Ei'op "AFPION, 
 '' in their country is a great deal of wild 
 honei/, as it is called.'* Comp. "Aypiog I. 
 [Bochart, Kieroz, Pt. ii. Book iv. ch. W, 
 1 2, takes it of honey deposited by bees on 
 the ground, or in clefts of trees, or rocks 
 (comp. 1 Sam. xiv. 25. & seq. Ps. Ixxxi. 
 16. Deut. xxxii. 13.) ; but others, as 
 Fritzsche, Kuinoel, &c. after Wesseling 
 on Diod. Sic. xix. 94. and Suidas, (voc. 
 'A/cpi'c) understand by it a kind of honey 
 that exudes from the leaves of certain 
 trees in the East (Schleusner says, i7i 
 folia dephiit), gets hard, and is ga- 
 thered. The LXX use fxiXi for tt^n'i 
 Deut. xxxii. 13. Josh. v. 6. &al. freq.] 
 
 ^^^ ISleXifftnoQ, h, 6, koX //, koX to — or, 
 from fiiXicTda a bee, or immediately from 
 fiiXi honey. — Of ov belonging to bees or 
 honey. So ^eXiaaiov Kr)pior a bee's — or 
 honey-comb. occ. Luke xxiv. 42. [Schl. 
 and Bretschneider suppose the fieXiacnov 
 added, because there were other kinds of 
 honey in use in the East made from dates 
 and grapes, &c. See Joseph, p. 1 191 . ed. 
 Hudson. The passage above cited from 
 Diod. Sic. should be consulted in Wesse- 
 ling, as the sense depends on the position 
 of Kcu, which he alters.] 
 
 MEAI'TH, 7]Q, i).—Melifa, now Malta. 
 A small island in the Mediterranean Sea, 
 lying between Sicily and Africa, so called, 
 according to some, from the Greek neXi, 
 iTOQ, because it abounded in honey : but 
 I apprehend the name may be much more 
 probably deduced from the Heb. lobo to 
 escape, take refuge; and that the Pheni- 
 cians, who established a colony in it, 
 called it \i\D'<bD or Nto»V?D, because, as 
 Diodorus Sic. lib. v. informs us, ** when 
 they extended their traffic to the ocean, 
 
 KATA^YFH^N ^Ix'^y tuvt^jv evXifxevoy 
 Hffhv, /cat Keifiirrjv TreXayiav. They made 
 this island a place of refuge, as it was fur- 
 nished with good harbours, and lay out at 
 sea." See more on this subject in the learned 
 and entertaining Bochart, vol. i. 499, 500. 
 occ. Acts xxviii. ] . — In the Appendix to 
 the former edit, of this work, I mentioned 
 with approbation the opinion so ably re- 
 vived by Bryant, that the island MeXtTtj, 
 on which St. Paul was shipwrecked, was 
 not, as hath been commonly thought, 
 that of Malta, in the Mediterranean, but 
 the Illyrian island of Melite, lying in the 
 Adriatic Gulf, near Corcyra Nigra. But 
 I now revert to the more received opinion, 
 principally for these two reasons: 1st, 
 Because it appears from two passages of 
 Strabo, cited by Wetstein, that the name 
 'A^p/ac, or Adria, was, iti his time, i. e. in 
 the reign of Augustus Csesar, extended 
 at least as far as to the Ionian Gulf, as 
 it certainly afterwards was to the * Sici- 
 lian Sea, and even to the south of Pelo- 
 ponnesus. 2dly, Because (to borrow the 
 words of Bp. Pearce, whom see), " in 
 Paul's voyage to Italy from Melita on 
 board the Alexandrian ship, which had 
 wintered there, he and his companions 
 landed (Acts xxviii. 12, 13.) at Syracuse, 
 and from thence went to Rhegium : but 
 if Melita had been the Illyrian isle of 
 that name, the proper course of the ship 
 would have been to Rhegium before it 
 reached Syracuse, and it needed not to 
 have gone to Syracuse at all : whereas in a 
 voyage from the present. Malta to Italy, 
 it was necessary to reach Syracuse in 
 Sicily before the ship could arrive at Rhe- 
 gium in Italy." 
 ME'AAil. 
 
 I. To delay. Acts xxii. 16. It is ap- 
 plied in this sense by the best Greek 
 authors, who use the very phrase TI' 
 ME'AAEIS; see Wetstein and Hooge- 
 veen's Note on Vigerus, De Idiotism. 
 cap. V. sect. 8. i-eg. 11. {y. Aristoph, 
 Nub. 1298. irraye tL fieXXeig ; Plut. 606. 
 Schol. Eur. Hecub. 726. fiiXXELV to fipa* 
 
 II. With an infinitive following. To be 
 about to do a thing, futurus sum. [(1.) 
 Sometimes it refers to that which is to 
 take place immediately, and is nearly 
 equivalent to our phrase to he 07i the 
 point of doing any thing, as Acts iii. 3. 
 xvi. 27. xxi. 27. xxvii. 33. Luke vii. 
 
 * See Bp. Pearce and Wetstein on Acts xxvii. 27. 
 
ME A 
 
 531 
 
 MEM 
 
 2. comp. John iv. 47. where Schleusn. 
 (referring to the Schol. on Homer's 
 II. -/r. 316. and on Eur. Hec. 726. and 
 Hesych. /ue'XXer ^atVerai, eoike, &c.) would 
 translate iJixeWe yap airoOyrjaKeiv seemed 
 to be at death's door, much as we should 
 say vulgarly, was like to die; but the 
 English transl, was at the point of death. 
 is perhaps better. So elsewhere fre- 
 quently, (2.) Sometimes it refers to that 
 which is to take place at a more remote 
 period, as Mat. xvi, 27- John vi. 71. Acts 
 xxiF. 15. Rev. i. 19. xvii. 8, &c. (3.) In 
 Mat. ii. 13. fxiWei yap 'Hpw^ryc i^rfreiv, 
 See. Schleusner and Bretschn. translate it 
 by vult, intends, and so John vi. 15. &al. 
 freq. ; but is going to or is about to seek, 
 gives good sense. (4.) It seems some- 
 times used of things ordained to happen, 
 as Mat. xi. 14. 'UXiag 6 ^iXXtop epx€(rdai 
 which was to come. Comp. Luke xxiv. 
 21. Rev. iii. 10. Acts xxvi. 22. & al.] 
 MeAAwv, particip. Future, what is to 
 come. Mat. iii. 7. xii. 32. [^Comp. Rom. 
 viii. 38. 1 Cor. iii. 22. 1 Tim. vi. 19.] 
 Both the V. and participle are in the 
 N. T. joined with an infinitive fut. as 
 Acts xxiii. 30. xxiv. 15, 25, particularly 
 with etreardai. So likewise in the purest 
 Greek writers. Thus in Herodotus, lib. 
 iv. cap. 98, Tepag nov MEAAO'NTilN 
 "ESESGAI KawCJv, A sign oi future evils. 
 See more instances in VVetstein on Acts 
 xi. 28. xxiii. 30. But in Rev. iii. 16. 
 Gal. iii. 23, the V. or particip. is joined 
 with Istaorists; to vindicate the purity 
 of which expressions the learned Forster 
 in his Notes on Plato, p. 348, cites from 
 Lysias 'QNO'MASAI ME'AAiiN, and 
 from Mian MEAAO'NTiiN "AAiJNAI. 
 Comp. Zeunius's Note on Vigerus De 
 Idiotism. p. 260, edit. Lips. 1788. On 
 Acts xxvii. 30, observe that fxeXXovTiov is 
 not governed by irpo^cKreL, but is the 
 genitive agreeing with avrutv understood, 
 put absolute. Kypke produces instances 
 of the like construction after wq from 
 Arrian, Josephus, and Appian. Comp. 
 also Luke viii. 20. xii. 86. [Lobeck on 
 Phryn. p. 746. says that /ze'XXw resembles 
 diXb), ^Layoovfxat, eonca^ 6(t>eiXit), iXTr/^w, 
 which, though each has its favourite tense 
 to be coupled with (as aorist or future ) , 
 are yet not immutably joined to that 
 alone ; and he shows that it takes present, 
 future, and aorist infinitives. See his Ex- 
 cursus on the subject, and Porson. on 
 Orest. 929. Elmsley on Eur. Heracl. 
 710.] 
 
 ME'A02, eoc, »e, to. [MfXoc, according 
 to Hesychius, is applied to the parts of 
 the body, from their harmonious adapta- 
 tion to one another and the body. For 
 the Greeks call every thing congruous 
 and harmonious, fxiXog, which also sig- 
 nifies, jnusical harmony, songs^ &c. Avhence 
 our word melody. In this latter sense 
 it occ. Ecclus, xlvii. 10. comp. xl. 21. 
 Ezek. ii. 10.] 
 
 I. A member or part of the animal or 
 human body. 
 
 [(1.) Singly, as Mat. v. 29, 30. Rom. 
 xii. 4. 1 Cor. xii. 14—26. James iii. 
 5.] 
 
 [_{2.) Collectively, to. fxiXr) is used for 
 the body, as Rom. vi. 13, 19. vii. 5, 23, 
 where kv toIq fiiXeai jjlov answers to verse 
 18. ev rrj aapd fiov in my fiesh, that is, 
 the flesh opposed to the spirit. See ^api, 
 and comp. Coloss. iii. 5 (where it means 
 the fleshly appetites) and James iv. 1. 
 In the LXX, /cara peXt], in pieces, occ. in 
 the directions given for the burnt- offering 
 of the ram. Exod. xxix. 17.- Lev. i. 6, 12. 
 viii. 19.] 
 
 II. It denotes a member of Christ's 
 jnystical body. See Rom. xii. 5. 1 Cor. 
 xii. 27. Eph. iv. 25. v. 30. [See also 
 1 Cor. vi. 15, where some, however, 
 translate to. peXr} tov Xpiarov bodies dedi- 
 cated to the service of Christ.~\ 
 
 %^ MEMBPA'NA, t/c, h- It is the 
 Latin membrana in Greek letters, which 
 signifies, 
 
 I. " * yi membrane, the upper and little 
 thin skin of any thing," so called from 
 membra the limbs or members, which it 
 covers, [v. Plin. H, N. ix. 29. xvi. 14.] 
 
 II. Parchment, vellum, which is made 
 of the ski?is of sheep, and f is said to 
 have been invented at Pergamus, a city 
 of Lesser Asia; whence it is called in 
 Latin pergamena, and hence the French 
 name parchemin^ and our Eng. parch- 
 ment. In this latter sense only the word 
 is used in the N. T. occ. 2 Tim. iv. 13 ; 
 where the parchments which Timothy is 
 directed especially to bring with him, 
 probably mean (as the learned Bp. Bull | 
 and others have observed) St. Paul's Ad- 
 versaria or Common -place-books, in which 
 he had written hints or extracts taken 
 
 * Ainsworth's Dictionary. 
 
 f See Pliny's Nat. Hist. lib. xiii. cap. 11. Pri- 
 deaux's Connexion, part i. book 7? at the end ; and 
 Wetstein's Note on 2 Tim. iv. 13. 
 
 i Sermon X. vol. ii. p. 407- 
 
 MM 2 
 
MEN 
 
 532 
 
 MEN 
 
 either from the Scriptures of the Old 
 Testament^ or from tiie human BiGXla, 
 whether Jewish or Heathen, just before 
 mentioned. 
 
 f^^ MiiKbojjiai, Depon. q. f^wfjiov (baio 
 or (pii/xi, to tell a fault, says Mintert. — 
 To find faulty blame, occ. Mark vii. 2. 
 Rom. ix. 19. Heb. viii. 8, where Wet- 
 stein abundantly shows that it is in like 
 manner construed with a dative in the 
 Greek writers. [Comp. on Heb. viii. 2 
 Mac. ii. 7- fJ^efixpafievoQ clvtoIq elttev. Ec- 
 clus. xli. 7. Arrian. Diss. Epict. ii. 23. 
 Thucyd. iv. Q\, Matth. Gr. Gr. § 383. 
 
 6.] 
 
 ||^^ MEjixliiJioipoQ, a, 6, 1], from fXEfithiQ 
 a finding fault, a complai?ii??g (from 
 fXEjjipofjiaLJ , and jjiolpa a portion, allotment^ 
 which from iiEtpio to divide^ share. — A 
 discontented, querulous person, o?ie who 
 is continually finding fault with his lot, 
 and turning every thing into an occasion 
 of complaint. The word is often used in 
 the purest Greek writers (see Wetstein) ; 
 9,nd Theophrastus has sketched the cha- 
 racter with great elegance, Eth. Char, 
 cap. 1 7, which is given us by Mr. Addi- 
 son in The Lover, No. 39, as translated 
 by Mr. Budgell. occ. Jude ver. 1 6. 
 
 MFN, A Conjunction^ plainly derived, 
 I think, from the Heb. ^d« denoting irM^/^. 
 ['^ It occurs but rarely in the Gospels of 
 Mark, .lohn, and Luke, and not at all in 
 the Epistles of St. John and the Revela- 
 tions." Bretschn.] Concessive or affirm- 
 ative, Truly, indeed, in which sense it 
 often corresponds to Zk hut in the latter 
 member of the sentence, as Mat. iii. 1 ] . 
 ix. 37. [xiii. 32. where Fritzsche's note 
 should be consulted, xvi. 3. Mark x. 39, 
 40. Acts XXV. 1 1 . Rom. viii. 1 7. 1 Cor. 
 XV. 51. Jud. verse 8. & al. freq.] though 
 it is sometimes used without Ze following, 
 as Actsi, l.iii. 21 ; nor is this application 
 of pkv unusual in the Greek writers. 
 Thus Xenophon, Cyropsed. lib. iv. p. 225. 
 edit. Hutchinson, 8vo. Ilpwroi' MFN 
 TravaETai <pot>tipEvoQ, "EllEITA yvw&ETai 
 on, K. T. X. *' First he will cease being 
 afraid, then he will know that," &c. for 
 ETTELta Ze. See Hutchinson's Note, and 
 comp. Herodotus, lib. i. cap. 102, De- 
 mosthenes De Coron. at the beginning, 
 and see Zeunius's Note on Vigerus De 
 Idiotism. p. 536, edit. Lips. 1788. And 
 on Acts i. 1, Kypke remarks that the 
 particle pkv is elegantly used by the 
 Greek writers, if in their latter books 
 they refer to the former written by them, 
 
 and briefly repeat their general contents. 
 This he says is done by Herodian at the 
 beginning of each of his books except the 
 second. And Wetstein cites Xenophon 
 doing the same at the beginning of his 
 2d, 3d, 4th, 5th, and 7th books of Cyrus's 
 Expedition. [Comp. Thuc. i. 20.; and on 
 the omission of Ik see Herman, on Viger ^ 
 de Idiotism. p. 841. (Lips. ed. 1822), and 
 indeed the whole of Herman's remarks 
 on Vig. ch. viii. § 8. should be consulted, 
 as correcting Viger and Zeun. See 
 Matth. Gr. Gr. § 606. The constructions 
 pEv — Kol, pEv — TE Herman explains as in- • 
 stances of anacolouthon, in which a tran- 
 sition takes place from a disjunctive 
 scheme with pkv to a conjunctive with 
 KOL. See Acts xxvii. 21. where Wahl 
 refers the te to ph and Schleusn. the kol 
 in verse 22. In Acts xiii. 4, which 
 Bretschneider quotes as pkv ovv followed 
 by TE, the te only serves to connect its 
 own clause with KaTfjXdov, &c. and so 
 perhaps in xxvii. 21. It is used in rfz- 
 visions, distinctions, and the like, as, for 
 example, with the article in Mat. xxii. 5. 
 b pEv EiQ Toy 'iZiov aypov, 6 ^e, &c. one to 
 his farm, another to, &c. comp. Phil. i. 
 1 7. & al. So also in many similar schemes, 
 one of which deserves notice, og per — oq 
 ^£, as Mat. xiii. 8. xxi. 35. 1 Cor. xi. 21. 
 Jude verse 22. This construction Stur- 
 zius (de Dialecto Macedonic. &c. p. 205 
 — 209.) considers peculiar to the later and 
 less jmre Greek writers, and declares that 
 the instances adduced from Demosthenes 
 all require emendation, and he corrects 
 some by the aid of MSS. For more on 
 this subject I must refer to his work, and 
 to Matth. Gr. Gr. § 286. § 290. In 
 Heb. X. 33. we find tovto pky — tovto M 
 partly — partly, a common phrase in He- 
 rodotus, ike.'} — Mev yap — For indeed. Acts 
 xiii. 36, where Wetstein cites Homer and 
 Thucydides joining these particles in like 
 manner. [Also Acts xxviii. 22. Rom. iii. 
 2. Thuc^ vii. 27. 55. Hom. Od. a. 131.] 
 — Mev §p. [This phrase is sometimes 
 followed by ^e referring to pky, and some- 
 times without it. The ovy seems to con- 
 nect the matter with what precedes, and 
 often with a certain sense of conclusion, 
 much as our now, then, therefore, &c. 
 Lobeck on Phrynich. p. 342. refers to 
 Hesych. in voc. and Sturz. de Dialect. 
 Maced. for instances from the N. T. of 
 pky ovy and pkv ovy yg beginning a sen- 
 tence. Sturzius indeed (p. 203.) con- 
 demns them both, as well as the aXKa pev 
 
MEN 
 
 535 
 
 MEN 
 
 tniv {with or without the ye) in Phil. iii. 
 8^ and approves of Buhle's and Harles' 
 reading of to ^xev olv in Aristotle de 
 Poet. xxii. ,S. (see next word) ; but I do 
 not find any passage quoted from N. T. 
 which begins with ^ev olv without ye.'] 
 1. And indeed. Luke iii. 18, (where see 
 Wolfius) John XX. 30. — 2. Further^ more^ 
 over. John xx. 30. Acts i. 6, 18. viii. 4, 
 25, & al. 
 
 MevovvyEy A Conjunction, from fiev in- 
 deed, ovv therefore, and ye trtily. [It 
 should be written fxev ovv ye, separately, 
 according to Sturzius as above.] 
 
 1. Fe«, rather, quin imo. occ. Luke 
 xi. 28. q. d. Thou hast said, Blessed is 
 the womb that bare me, therefore I think 
 proper to affirm, that blessed, &c. It may 
 be justly questioned whether this parti- 
 cle be by the more ancient and pure Greek 
 writers ever placed at the beginning of a 
 sentence, as it is by St. Luke and St. 
 Paul. Theophylact Simocatta, who is 
 cited by Wetstein on Luke as several 
 times so using it, is a writer of the se- 
 venth century, and of but slender au- 
 thority for diction. Wolfius and Wet- 
 stein, however, quote a passage from Ari- 
 stotle which begins with ^levovv, a con- 
 struction which is also very unusual. See 
 Vigerus De Idiotism. cap. viii. sect. 8. 
 reg. 15. 
 
 2. Yea, verily, occ. Rom. x. 18. So 
 "AWa fiEvovvye, But indeed, or yea verily. 
 occ. Phil. iii. 8. 
 
 3. Used interrogatively. Nay, hut ? 
 imo vero.? occ. Rom. ix. 20. q. d. Thou 
 presumest to arraign the conduct of God, 
 therefore^ truly let me ask thee who art 
 thou, O man } &c. 
 
 MeVrot. A Conjunction, from fikv in- 
 deed, and TOL truly. \JAsvtol, says Her- 
 man, first means sane, enim vero, cer- 
 tainly, indeed, and is chiefly used thus in 
 replying. See Plat. Phaed. § A5. where 
 it occ. thus three times, and the last time 
 with 6v : cv fjiv tol cei'taifily not. He 
 adds, that its most usual signification is 
 tamen, but he doubts whether ^evtoi and 
 ^e are ever so used that the juev and ^e 
 are in opposition, as Wahl and Bretschn. 
 take them in James ii. 8, 9. Bretschn. 
 quotes Xen. Cyrop. ii. 4. 2; but Schneider 
 has (from MSS.) edited ^ev for fxivroi. 
 See more in Herman on Vig. as above.] 
 It is an affirmative and adversative par- 
 ticle. Yet indeed^ yet truly. See John 
 iv. 27. vii. 13. [xii. 42. xx. 5. xxi. 4. 
 2 Tim, ii. 19. Jude verse 8. Prov. v. 4. Ps. 
 
 xxxix. 6. liiv TOL ye.] In some copies it 
 is in several texts written in two separate 
 words, fxlv TOL. 
 ME'Na. 
 
 I. Intransitively, To remain, abide, 
 dwell. [Mat. x. 11. Mark vi. 10. xiv. 34. 
 Luke i. 56. viii. 27. ix. 4. x. 7. John ii. 
 12. iv. 40. Acts ix. 43. xviii. 3. xxi. 8, 
 &c. See also John i. 39, 40. Luke xix. 
 5. xxiv. 29, where it rather bears the 
 sense of the Latin diverto, to tarry a 
 little while, especially on a journey, nearly 
 like the English to put up. Comp. Acts 
 XX. 15. The LXX use it for nU^* Gen. 
 xxiv. 55. Ps. cii. 12. and for pV to pass 
 the nighty to lodge, in Judg. xix. 6, 9. in 
 some copies. It is used to express the in- 
 dwelling of the Spirit of God in the 
 Christian's heart, and of the intimate 
 union thus wrought. See John xiv. 10 
 — \7. comp. verse 23. xv. A — 7. 1 John 
 iv. 12— 1 6. comp. ii. 6. iii. 15, \7.'] 
 
 II. To remain, endure, last. Mat. xi. 
 23. [Rev. xvii. 10. Heb. vii. 3, 24. 
 (comp. Ps. Ixxxix. 35.) x. 34. xiii. 14. 
 comp. xii. 27. 2 Cor. iii. 11. 1 Cor. iii. 
 14. xiii. 13. (see Gill.) Heb. xiii. 1, So 
 of continuing in any one state, as opposed 
 to change, as inarTOQ pivai. 2 Tim. ii, \3. 
 1 Cor. vii. 8, 1 1 , 20, & al. To this sense 
 may be referred some passages quoted un- 
 der sense III. See 2 Tim. iii. 14. jiive 
 ev oiQ tfiadeg. Comp. 1 John iv. \6. 2 
 Mace. viii. 1. Eccles. viii. 15. In Acts 
 V. 4. it is said of an estate as continuing 
 to its owner in opposition to npadev, 
 though Bretschneider would translate 
 6v)(iL fxevop aoi ejuLEve (removing the comma 
 after fikvov) did not the remainder (of 
 the price) belong to you ? but even if this 
 agreed with the sense of the passage, it 
 would require to fiivov. occ. LXX, Job 
 XV. 29, &c. for continuing^ 
 
 III. To persevere. 1 Tim. ii. 15. 
 Comp. John xv. 9, 10. 1 .John iv. 16. And 
 on John viii. 31, see Kypke. 
 
 IV. To staiid firm or stedfast. Rom. 
 ix. 11. 
 
 V. To remain alive. John xxi, 22, 23. 
 1 Cor. XV, 6. Wolfius on John cites Ar- 
 rian using it in the same sense, Epictet. 
 lib. iii. cap. 24, p. 342, edit. Cantab. 
 Me'x/at vvv Bid ere "EMENON — / have con- 
 tinued in ife thus long for tliy sake — See 
 more instances in Kypke. [Comp. also 
 John xii. 34.] 
 
 VI. Transitively, with an accusative. 
 To wait for. Acts xx, 5. This use and 
 construction of the V. is verv common in 
 
M E P. 
 
 534 
 
 M E P 
 
 the Greek writers. See Scapula. [The 
 JbXX^ Isaiah viii. 17. comp. xxx. 18. v. 
 2, 3, 7. 2 Mac. vii. 30.] 
 Msp/^w, from fieplg a part. 
 
 I. To divide, part, share, occ. Mark vi. 
 41. Luke xii. 13. Comp. Heb. vii. 2, 
 where Mackuight *' imparted." [(On 
 Heb. vii. see below, sense III.) In LXX, 
 KEpi^io occ. for pbt] to divide, Exod. xv. 
 9. Numb. xxvi. 53.&al.] 
 
 II. To divide, separate into parts, occ. 
 1 Cor.i. 13. 
 
 III. To distribute, occ. Rom. xii. 3. 1 
 Cor. vii. 17. 2 Cor. x. 13. [In LXX, it 
 sometimes answers td the Heb. ^Tljn he 
 gave to possess, as Prov. viii. 21. comp. 
 xiv. 18. and in Heb. vii. 2. Schleusner 
 renders it to give simply.] 
 
 IV. Pass. To he divided, disunited, hy 
 discord, occ. Mat. xii. 25, 26. Mark iii. 
 24, 25, 26. 
 
 V. To be differenced or different, to 
 differ, occ. 1 Cor. vii. 34. [^So Chrysos- 
 tom, who renders it well, ^(fo-r/z/cao-t.] 
 But see Vulg., Wolfius, and Bowyer. But 
 Kypke renders ju£juept<rai, is divided, per- 
 jj/exed, i. e. by their several cares, which 
 are specified ver. 34 ; so he makes ^e/xe- 
 pi<^ai parallel to jxepifiva, and produces 
 Achilles Tatius using ifief^iipi^o in the like 
 sense. Comp. Macknight. 
 
 MipLfiva, r/c, V, from pepi^etv tov vovv, 
 dividi?ig or distracting the mind, accord- 
 ing to that of Virgil, ^n. iv. lin. 285, 
 
 Animum nunc hue cclerem, nunc dividit illuc. 
 
 A thousand ways his restless mind divides. 
 
 And of Terence in the Andria, Act i. 
 seen. 5, or 6. lin. 26, 
 
 Tot vie itnpediunt curoe, qua: meum animum di- 
 vorsim trahunt. 
 
 So many cares encompass me, which draxt} my mind 
 different tvays. 
 
 Anxious, distracting or perplexing care, 
 carefulness, solicitude, [See Mat. xiii. 
 22. Mark iv. 19. Luke viii. 14. xxi. 34. 
 1 Pet. V. 7. comp. Ps. Iv. 22. In 2 Cor. 
 xi. 28. the care, or taking cai^e of. occ. 
 Ecclus. xxxi. 1, 2. xlii. 1). vid. 1 Mac. vi. 
 10.] 
 
 Mipipvu<i), w, from pspipva. — To care, 
 to be careful, anxious, anxiously careful 
 or solicitous. Our Translators render it 
 by being careful, Luke x. 41. Phil. iv. 6; 
 by caring, 1 Cor. vii. 32, 33, 34 ; and by 
 
 having care, I Cor. xii. 25. Phil. ii. 20 ; 
 but in other texts by tahiiig thought. 
 Thus Mat. vi. 25. Luke xii. 22, Mr) pe- 
 pipvarE T'fi \pvxj1 vputv, Take no thought 
 for your life ; Mat. vi. 3 1 , M>/ olv [lepip- 
 vrjarjTE — Therefore take no thought, say- 
 ing, what shall we eat ? and again. Mat. 
 vi. 34, M?) ovv pepipvy]crY}TE — Take there- 
 fore no thoughtybr the morrow. These, 
 I must confess, have long appeared to me 
 some of the most unhappy translations in 
 the M'hole English Bible ; since the texts 
 thus rendered, by seeming to enjoin what 
 is plainly inconsistent wuth the present 
 condition of humanity, are apt to make 
 men less scrupulous in repressing that 
 anximcs solicitude about worldly things, 
 which is indeed absolutely forbidden to 
 Christians in these very texts. But 
 though I speak thus freely, yet I would 
 by no means be understood to arraign 
 either the learning or the fidelity of our 
 excellent and pious Translators in the 
 instances just cited; but am inclined ta 
 think, that at the time our last translation 
 was made (which is now above 170 years 
 ago) the phrase to take thought did gene- 
 rally denote to take anxious thought, or to 
 be anxiously careful. I am not sufficiently 
 versed in our old English writers to pro- 
 duce many proofs of this supposition : 
 however, in the Original Letters pub- 
 lished by Sir John Fenn, vol. ii. p. 71, 
 Letter 41, at the end, I find, ^' Also ye 
 shall be of good cher (cheer) and take no 
 thought." Dated April 14, 1471. In 
 Shakspeare's Julius Csesar, Act ii. seen. \, 
 towards the middle : 
 
 " If he love Caesar, all that he can do 
 
 Is to himself take thought, and die for Caesar." 
 
 And in the Life of Mr. John Fox prefixed 
 to his Book of Martyrs, I meet with this 
 passage, p. 11, " He would at no time 
 suiFer the care of his private estate to 
 enter his mind, much less that it should, 
 by taking thought for his household af- 
 fairs, be overcome or drawn aside." So 
 our Translators, 1 Sam. ix. 5, use taking 
 thought for the Heb. Jb^l, which certainly 
 denotes solicitude or anxiety Q' sollicitus, 
 anxius, anxie timuit,'' Robertson), and 
 which on the same subject, 1 Sam. x. 2, 
 they interpret by sorroweth. To all this 
 we may add, that the English translation 
 by the divines who fled to Geneva in 
 Queen Mary's reign, renders pi] pEpip- 
 vo-TE, in Mat. vi. 25, be not careful -, ri 
 
M EP 
 
 535 
 
 MES 
 
 fLEpinvdrE ; ver. 28. whi/ care ije 9 Mrj ay 
 fxepijjivriarjre, ver. ,34, care not theft ; but 
 ver. SI, for thes^ very same words it lias, 
 * therefore take wo thought — whence we 
 may fairly conclude, that taking thought 
 was in their time exactly synonymous 
 with caring, being careful. []occ. LXX, 
 Ps. xxxviii. 18. for :i«l. See 2 Sam. vii. 
 10. 1 Chron. xvii. 9.] 
 
 Mepig, i^oQ, fj, from fieipM to divide, 
 share. — A share, part, portion, division, 
 occ. QLuke X. 42. (See Wolfius, Wet- 
 stein, Kypke, and Eisner, who shows 
 that the Greeks use fieplg for an office. 
 Obss. Sacr, vol. i. p. 225.) On Acts viii. 
 21. comp. Deut. xii. 12. Gen. xxxi. 14. 
 Numb, xviii. 20, &c. In 2 Cor. vi. 15. 
 it seems to be synonymous with Koiviovia 
 fellowship. Comp. 2 Sam. xx. 1 . 1 Kings 
 xii. 16. In Col. i. 12. elq rriv uipi^a rov 
 K\i]pov into the participation of &c. See 
 Macknight. It is used of a region or 
 division of the country^ Acts xvi. 12. 
 comp. Josh, xviii. 6, 0. and yucpi^apx^c. 
 1 Mac. X. Qb. Joseph. A. J. xii. 5. 5. 
 In Neh. viii. 12. it occurs for nJD a mea- 
 sured portion.'^ 
 
 MepKTfxoQ, «j o, from ixefXEpia^LaL perf. 
 pass, of fiepii^io. 
 
 I. A distribution, gift distributed, occ. 
 Heb. ii. 4. [occ. LXX, Josh. xi. 23. Ezra 
 vi. 18, &c.] 
 
 II. A dividing, occ. Heb. iv. 12. 
 ^^^ Mept'^ijQ, «, 6, from fxepiiiii}. — A 
 
 divider, an umpire for dividing an estate 
 among coheirs, occ. Luke xii. \4^ where 
 see Grotius. [This must be distinguish- 
 ed from pephrjQ, a partaker, or o-vppf.pi' 
 otFiq. v. Phavorin.] 
 
 Mipog, €oe, 8g, to, from fxeipio to divide, 
 part. 
 
 I. A part, piece. Luke xi. 36. xv. 12. 
 xxiv. 42. John xix. 23. [Acts v. 2. Rev. 
 xvi. 19. Gen. xlvii. 24. Exod. xxv. 
 26. for Mi^Q a corner. Josh, xviii. 14, 
 &c.] Hence the following phrases. 
 
 1. Mepog TL (k-arci being understood) 
 literally, As to some part, partly, in some 
 measure. I Cor. xi. 18. This is a pure 
 and Attic expression, used several times 
 by Thucvdides. See Wetstein. [comp. 
 Dan. ii. 33.— Thucyd. ii. 64. iv. 30.] 
 
 2. 'Ava nepoQ, By course or turn, q. d. 
 'hy part or share. (Comp. below, sense 
 
 II.) 1 Cor. xiv. 27. 
 
 3. 'Atto pepag, In pai't. Ptom. xi. 25. 2 
 Cor. i. 14. In some sort or respect. Rom. 
 XV. 15. In some degree. Rom, xv. 24. 
 On 2 Cor. ii. 5, see Whitby, Wolfius, 
 
 Bowyer, and Macknight. [occ. Dan. i. 
 
 4. 'Ev pipEi. with a genitive following, 
 In respect of Col. ii. 16. So Wolfius 
 and Wetstein cite from iElian, KPI'NAN- 
 TE2 EKa^ov 'El' TQTi ME'PEI ^6v», and 
 from Diogenes Laertius, 'EN ME'PEI 
 oKofiparoQ in respect of a scoff, [v. M\. 
 V. H. viii. 3.] 
 
 5. 'Ej' tm pipEL Tovro), In this respect 
 or behalf' 2 Cor. ix. 3. 1 Pet. iv. 16. 
 Comp. 2 Cor. iii. 10, where Wetstein cites 
 from Polybius rrjv TrtViv 'EN TOY'Tiit 
 Til^i ME'PEI ^ia(j)v\aTrEtv, to preserve 
 fidelity i?i this respect. 
 
 6. 'E/c pipovQ, In part, partially, im- 
 perfectly. 1 Cor. xiii. 9, 1 0, 1 2. In par- 
 ticular. 1 Cor. xii. 27. 
 
 7. Kara pepog, Part by part, by parts, 
 particularly, sigillatim, Heb. ix. 5, where 
 see Wetstein. Comp. Kara II. 20. [He- 
 raclid. Alleg. Hom. p. 425. Thucyd. iv. 
 26.] 
 
 II. ^ share, portion, fellowship. Mat. 
 xxiv. 51. Luke xii. 46. Rev. xx. 6. John 
 xiii. 8, where see Kypke. [Rev. xxi. 8. 
 xxii. 19. Comp. the use of pioig in Is. 
 xvii. 14. Jerem, xiii. 25, &c.] 
 
 III. A lot, employment, occupation, occ. 
 Acts xix. 27, where see Wolfius and 
 Kypke. 
 
 IV. A part, faction. Acts xxiii. 9, 
 where Kypke cites Dionysiivi Halicarn. 
 using it in the like sense. 
 
 V. Mipr], ra, The parts, region, country. 
 Mat. ii. 22. xv. 21. xvi. 13. [Mark vi'ii. 
 10. Acts ii. 10. xix. 1. xx. 2. In Mark 
 vii. 24. Schleusn. considers it omitted in 
 this sense, and so Matth. xxvii. 51. In 
 Exod. xvi. 35. he translates it fines, 
 boundaries.'^ 
 
 VI. Mipr), TO., The parts, side. John 
 xxi. 6. 
 
 'M.E(rr)ptpia, ag, ri, from pityr] the middle, 
 and ijpipa day. 
 
 I. The middle of the day, mid-day. occ. 
 Acts xxii. 6. 
 
 II. The south, that part of the heavens 
 ivhcre the sun is at mid-day. occ. Acts 
 viii. 26. [occ. Gen. xviii. 1. xliii. 16, 25. 
 2 Sam. iv. 5. Jer. vi. 4. for D'^nnii' noon. 
 In Symraachus, 1 Sam. xx. 41. for '2^': 
 the south. Hesych. M(rrr}pl3pta' ra tov 
 Ndrou pEprj kol to Tfjg ypEf,ag piffov.j^ 
 
 [^S^ Merrtrevw from pEaiTTjg, To be 
 between two, and hence, to act as me- 
 diator, see Diod. Sic. xix. 71. Joseph. 
 A. J. vii. 8. 5. xvi. 4. 3. In the N. T. 
 it occ. Heb. vi. 17. ipEmTEVfTEv opfco> 
 
MES 
 
 5:\6 
 
 ME2 
 
 (God) interposed witli an oath, perhaps, 
 with some alhision to the sense of witness 
 which fXEairriQ sometimes bears. (See be- 
 low.)] 
 
 Meo-tVT/c, 8, 6, from ixictoQ the middle. — 
 A mediator^ one who mediates betweeri 
 two parties, occ. Gal. iii. 20. This title 
 is in the N. T. ascribed to Christ, occ. 
 1 Tim. ii. .5. Heb. viii. 6. ix. 15. xii. 24. 
 — to Moses, occ. Gal. iii. 19. Josephus 
 uses this word for a mediator or hiter- 
 cessor, Ant. lib. xvi. cap. 2. § 2. Twv 
 Trap" 'AyptTTTT^ Tiaiv hirti^riTs^ivwv ME- 
 Sl'THi: iiv. " He (Herod) was the inter- 
 cessor with Agrippa for whatever was 
 desired." Theodotion applies it for an 
 umpire, Job ix. 33, where o psfflTrjc 
 ijpm' answers to the Heb. "'J''Ji between 
 lis; and Josephus, in a similar sense, 
 Ant. lib. iv. cap. 6, § 7- Tavra U ofivvvreQ 
 ekeyov, kul Qeov MESI'THN Jv viri- 
 a')(yovvTO iroiovfj-evoL — " These things they 
 confirmed with oaths, and making God 
 the umpire or witness of what they pro- 
 mised — " So Lucian, Amores, torn. 1. p. 
 1063, speaking of Pylades and Orestes, 
 Qeov — TMv Tvpog aWrjXag Tradiov MESI'- 
 THN Xa^ovreg, Taking a God for a wit- 
 ?iess of their mutual affection. [Wahl on 
 1 Tim. ii. 5. says,^ (after Lobeck on Phryn. 
 p. 122.) that fieTog Sitcaerrrig would be 
 purer Greek, and quotes Thuc. iv. 83 ; 
 but it theiv means a referee, an arbi- 
 trator., and I doubt if this notion can be 
 applied to our Saviour's mediation. They 
 also quote p.z<ji^Log from Aristot. Polit. v. 
 
 '^leaovvKTLov, a, ro, from piaog the mid- 
 «7^, and vv'i, vvicTog the night. — Midnight. 
 occ. Mark xiii. 35. Luke xi. 5. Acts xvi. 
 25. XX. 7. [(On the Jewish division of 
 the night, see cpvXaa).) It occurs in 
 LXX, for n';»!7n ^liTT in Judg. xvi. 3. 
 Ruth iii. 8. comp. Ps. cxix. 62. and for 
 f]W^ darkness. Is. lix. 1 0. On the purity 
 of the word see Lobeck, Phryn. p. 53.] 
 The old Greek Grammarians, Thomas 
 Magister andPhrynichus, have condemned 
 the use of Meaovvicriov in prose as being a 
 poetical word : Alberti however on Luke 
 xi. 5, and Wetstein and Kypke on Mark 
 xiii. 35, have cited instances of its being 
 iised by Aristotle, Diodorus Siculus, Lu- 
 cian, and Plutarch. 
 
 ME'S02, 77, ov. — The middle, midst, 
 of time or place. Mat. xxv. 6. [^Mifrrig 
 ce yvKTog, &c. ; so in Xen. H. G. i. 6. 28. 
 TTcpl pi(rag vvKtag, (which occ. also Exod. 
 id. 4.) Comp. Anab. ii. 2. 8. iii. 1. Zd. 
 
 Herod, iv. 181. In Acts xxvi. 13. 'H/z^* 
 pag [ii(Tr]g At mid-day, comp. Esdr. ix. 4 ] . 
 and Neh. viii. 3. (in some copies.)] John 
 i. 26, Miaog Be vfxwv E'^r}Kev, There stand-* 
 eth one in the midst (q. d. middlemost) of 
 you. So Mat. xiv. 24^, To II irXdiov y\Bfi 
 fxiaop Tfjg BaXacrffijg ^v, q. d. Navis autem 
 jam media maris erat. The Latins, hoM'- 
 ever, would say, in 7nedio maris. QOr 
 rather, i?i medio mari. Sehleusn., Bretsch., 
 and Wahl take fieaov as the accusative 
 case and supply K-arct; but Parkhurst's 
 construction of it is better, as may be 
 seen from Fritzsche in loc. Observe also, 
 that we must not take (iaattvt'Copevov in 
 connexion with ^j/, (as Wahl does, who 
 supplies ov being to fieaov) but with 
 irXoiov. The peaov and ^y are to be con- 
 strued together.] Acts i. 18, '^XaKr}(Te 
 piaog, he burst in sunder in the midst or 
 middle. So Plautus cited by Ainsworth, 
 medius disrumpi. Me'cov, to^ fiipog part 
 being understood. The middle part, the 
 midst. Acts xxvii. 27. Hence, 
 
 1. 'Efc peaov. From the midst, from 
 among, away. Mat. xiii. 49. 1 Cor. v. 2. 
 2 Cor. vi. 17. Col. ii. 14. [occ. LXX for 
 "TiDD Gen. xix. 29. Exod. vii. 5. xxiv. 16. 
 Is. Iii. ] 1. and for nnpD Exod. xxxi. 14. 
 Mic. V. 10 — 13. In Gen. xxxv. 2. Lam. 
 i. 15. the LXX have altered the form of 
 the sentence, and we must not take this 
 phrase as translating "]ini or n'^p^.] 
 
 2. *Ayu peaoy, In, or through, the 
 midst^ between. Mat. xiii. 25. Mark vii. 
 31. 1 Cor. vi. 5. [occ. LXX for pn Ezek. 
 xxii. 26. Judg. xv. 4. 1 Kings v. 12. and 
 for pnn Numb, xxxiii. 8. Josh, xviii. 9^ 
 Prov. viii. 20.] 
 
 3. Aia piffov. Through the midst. Luke 
 iv. 20. xvii. 11, " through the conjinesy 
 — Campbell, whom see. [occ. LXX for 
 ^in:! Ps. cxxxvi. 14. Jer. xxxvii. 4. and 
 for nipn Amos v. 1 7.] 
 
 4. 'Etc 7-0 fxiaov, In or into the midst. 
 Mark xiv. 60. Luke v. 19. vi. 8. John 
 XX. 26, where Kypke cites from Xenophon, 
 Cyropsed. lib. iv. towards the beginning, 
 concerning Cyrus going to harangue his 
 soldiers, 2TA'^2 'EIS TO^ ME'20N. ['Eie 
 piaov is used in LXX for p2"!?«, Ezek. 
 xxxi. 10 ; for ^ini, Exod. xi. 4. xiv, 16. 
 1 Sam. ix. 1 4 3 and for "}in"^«, Exod. xiv. 
 23. Josh. iv. 5.] 
 
 5. 'E;/ /xfVw, In the midst, among. Mat. 
 xviii. 20. Luke ii. 4Q. viii. 7, & al. freq. 
 [It occ. for nipn, Deut. xi. 6. Ps. xlvi. 5 
 or 6, for linn, Gen. i. 6. ii. 9. Neh. ix. 
 11. 1 Kings vi. 27. & al. Also for 
 
M ES 
 
 537 
 
 M ET 
 
 *^in'^«, Neh. vi. 10.] The above phrases 
 are often used by the LXX, and in their 
 version generally correspond, the 1st to 
 the Heb. iinn or 11 pD ; the 2d to pi or 
 linn ; the 3d to linn or I'ipl ; the 4th to 
 ^in b« or lirrn ; and the 5th to lini or 
 nipa. They are not, however, merely 
 Hebraical or Hellenistical, being found 
 also in the classical Greek writers. See 
 Wolfius on Luke xvii. 11, and Scapula's 
 Lexic. in ME'SOS. 
 
 ^g^ MeaoTOLxov, a, to, from /xiffoQ, 
 middle, and ToiyoQ a wall. — A middle 
 wall, a wall separating between two 
 places, occ. Eph. ii. 1 A, where the Apostle 
 seems plainly to allude to the wall or 
 ^pvcpaKTOQ XidivoQ stone pallisado, as Jo- 
 sephus calls it, which separated the court 
 of the gentiles from that of the Jews, 
 and which, he says, was furnished with 
 pillars at equal distances, rov rrjc ayveiag 
 TTpocrrjfiaipovaaL vofiov, ai fjiev 'EX\r]PiKO~ic, 
 ai ^£ 'FiOfjLa'iKolQ ypafijiarn, fxr} ^eiv aXXo- 
 (pvXbv evroc rov ayiov Trapievai, " Inscribed 
 some with Greek, and some with Roman 
 letters, and notifying the purity required 
 by the law, and that no alien must enter 
 that holy place." De Bel. lib. v. cap. 5, § 
 2. Comp. lib. vi. cap. 2. § 4, and Ant. 
 lib. XV. cap. 1 1. § 5. See also Doddridge 
 and Wetstein's Note on Eph. ii. 14. 
 [Schleusner will not allow that there is 
 here the smallest allusion to the division 
 in the Temple. This word is of very 
 rare occurrence. It is found in Athenaeus 
 vii. p. 281. (ed. Casaubon.) and Hesychius 
 under KaTrj\i\p. See also Phavorinus.] 
 
 ^g^ MearovpapTjiJLa, aro^, ro, from /mi- 
 aoQ middle, and ovpavog heaven. — The 
 mid-heaven, the middle part of the hea- 
 vens, the meridian, occ. Rev. viii. 13. xiv. 
 6. xix. 17. Thus Sextus Empir. Astrol. 
 cited by Wetstein : " They say there are 
 four signs which preside at every one's 
 birth, and which by one common name 
 they call Centres, and more particularly, 
 cue, the horoscope, another, the fieaspa- 
 vrjfia, the third, the west (^vvov), and 
 the last, the subterranean {viroyaiov) or 
 ai'Tifxeo-spuvrjixa, which itself is also a /ze- 
 aspavri^a:' And Eustathius, on that verse 
 of Homer, II. viii. lin. 68. 
 
 Hyuo? 8' yjsXiog fxiaov a^savov o'./uL<pi^s§y}xsi, 
 But when the sun gained the mid vault ofheav''n, 
 
 observes, that "the time from the dawning 
 of the day, fxexpie rjXtaKu MESOYPANH'- 
 
 MATOS till the sun's gaining the 7»m-» 
 dian, is called by Homer (see lin. 66.) the 
 increase of the day, but from thence the 
 day seems to decline. So Plutarch and 
 Strabo speak of the sun ME20YPA- 
 NCYNTA, as opposed to his rising and 
 setting, or being in the east or west. See 
 the passages and more in Wetstein on 
 Rev. viii. 13. [v. Salraasii de Ann. Cli- 
 macteric] 
 
 Meffou), w, from fila-og middle. — To be 
 in the middle or midst, occ. John vii. 14. 
 Tijg eopTTJg fjLEffharjg^ In the midst of the 
 feast. So in Herodotus, lib. iii. cap. 104, 
 we haw MESOY^SA rj rjfJLiprj the middle 
 of the day ; and in Thucydides, lib. v. 
 cap, 57, r5 ^epag MESO^YNTOi:, in the 
 midst of summer. See Raphelius and 
 Wetstein. [occ. Exod. xii. 29. p£(T6v(Tr\g 
 Trig vvKTog. Comp. Neh. viii. 3. xv. 9.] 
 
 ^" MESSI'AS, », 6. Heb.— T^e 
 MESSIAS, the Christ. It is plainly 
 the Heb. n^U^o, or Chald. t^n»mD, Mes- 
 siah, with a Greek termination, which 
 from the V. nt^D to anoint; so it ex- 
 presses one anointed^ or rather instituted 
 to a certain office or offices by unction ; 
 and as this ceremony was used in the in- 
 auguration of kings, prophets, and priests, 
 so when spoken either in the Old or N. T. 
 of the Lord's Christ, it imports his being 
 anointed with the reality of the typical 
 oil (see Ps. xlv. 7, or 8. Heb. i. 9.), even 
 with the Holy Ghost and with power, 
 (See Acts x. 38. iv. 27. Luke iv. 18. 
 Isa. Ixi. 1.) occ. John i. 42. iv. 25.' 
 Comp. Ps. ii. 2. Dan. ix. 25, 26, and 
 Heb. and Eng. Lexicon in hU^D L, and 
 below, XpL'^og I. 
 
 MESTO^S, 71, or, from the Chald. or 
 Syriac DDio sufficient, abundant. See 
 Castell Lexic. — Full, replete. See John 
 xix. 29. xxi. 11. Rom. i. 29. Jam. iii. 8. 
 Mat. xxiii. 28, and Wetstein. [Add 
 James iii. 17. Rom. xv. 14. and 2 Pet. 
 ii. 14. (on which see Moix^Xlg). In 
 Ezek. xxxvii. 1. Nah. i. 10. Prov. vi. 
 34.] 
 
 ^g^ Merou), w, from /xe-roc- — To Jill. 
 occ. Actsii. 13. [3 Mac. v. 1, 10.] 
 
 META', A Preposition. 
 
 I. Governing a genitive. 
 
 1. Withy together with. Mat. i. 23. ii. 
 3, 1 1 . xxviii. 20, & al. freq. [^Luke xv. 
 30. Mat. viii. 11. fin company with J 
 & al. freq. (1.) It is sometimes used of 
 persons accompanying any one, as Mat. 
 V. 41. xvi. 27. XX. 20. xxv. 10. & al. 
 pass. (2.) Of persons dwelling or re- 
 
M ES 
 
 538 
 
 M E S 
 
 ^mning with others, as ecjg ttote effofjiaL 
 fitd' vfiwv. Mat. xvii. 1 7. and kol j)v juem 
 rwv dT}pi(t)v, Mark i. 13. & al. freq. though 
 perhaps here it rather means, i?i the same 
 place with. vid. (6.) So (3.) oi /zera rivoc 
 are the companions of any one, as Mat. 
 xii. 3. Mark i. 36. comp. xvi. 10. & al. 
 freq. (4.) '"Eimt //era tlvoq to he present 
 with any one, so as to assist hiin. Mat. 
 i. 23. xxviii. 20. Luke i. QQ. John iii. 2, 
 &c. Comp. also the use of juera in benedic= 
 tions,as Rom. xvi. 24. I Cor. bivi. 23,24. 
 Gal. vi. 18. Ephes. vi. 24, &c. (5.) Some- 
 times it is joined with the things a man 
 carries or has with him, as Mat. xxvi. 
 55. Mark xiv. 48. Luke xxii. 52. John 
 xviii. 3, &c. (6.) Sometimes it expresses 
 community of place, as Mark i. 20. xiv. 
 54. Luke xxiv. 5. John xx. 7. & al. 
 These and other shades of difference oc- 
 cur in the various passages in which it 
 is found, but the context is generally an 
 easy guide to the nature of the associa- 
 tion it expresses, and therefore more in- 
 stances are not given. In Rev. i. 7. fxeTu 
 tG)v vE(f)£XMv. Schleusner comparing Mark 
 xiv. 62. takes /x£ra as synonymous with 
 evl in Mat. xxiv. 30. (comp. Dan. vii. 
 13.) ; but it cannot bear the sense of super 
 which he gives it ; it only expresses that 
 our Saviour is accompanied or surrounded 
 hy clouds ; the kiii of St. Matthew is 
 more particular ; the general idea is the 
 same. This is one among the many in- 
 stances of the mischief of endeavouring to 
 make every word tally in two parallel 
 passages. Mera cannot be used for Wi, 
 and there is no need to force the passage. 
 Some few MSS. read kirl.'] 
 
 2. As well as. Luke xi. 7. Comp. 
 Mat. ii. 3. 1 Cor. xvi. 1 1, and see Bowyer 
 and Campbell on Luke. [Others in Luke 
 xi. 7. understand it to mean, in the same 
 bed or room.~\ 
 
 3. With, on the same side or party 
 with. Mat. xii. 30. So in Herodotus, 
 lib.ii. cap. 152, we have MET' 'EOYTOY 
 yivecrdut, To bo on his side; *^ and in 
 Aristophanes, ""Rv MEG' 'HMO~N ^H2, if 
 you were of our party." See Raphelius, 
 Wetstein, and especially Kypke. 
 
 4. Among. Luke xxiv. 5. 
 
 5. With, against. Rev. xi. 7. Comp. 
 1 Cor. vi. 6, 7. [[Verbs which express 
 an action performed by more than one 
 agent, as to fight, contend, converse, &c. 
 are followed by /xfra, which thus couples 
 the second agent with the subject of the 
 verb. Thus TroXeyur/o-w ij^et uvrioy. Rev. 
 
 ii. 16, where the action is incomplete un- 
 less there be some one to war with. 
 Comp. xi. 7. xvii. 14. xix. 19. & alibi. 
 Similarly XaXelv ^eto. tlvoq in Gen, 
 xxxi. 29. See also 2 Kings xiv. 15. 
 Gen. xxvi. 20. The same is true of Rev. 
 ii. 22. {tovq [j.oiyEvovraQ fj^ET avTfjg.) xiv. 
 14. xvii. 2. {(j^eO" v£ ETropvcvaar) xviii. 3. 
 
 9, where Bretschneider, however, supposes 
 [j.ETa to express the means, and considers 
 the ^jQ, Sec. as human instruments. So 
 KpivEffdai yt^ETCi tlvoq, 1 Cor. vi. 7, should 
 be explained; but in Mat. xii. 41, 42. it 
 simply means together with (and not 
 against, as Schleusner says) being con- 
 strued with avao-TrjffovTai. See Fritzsche 
 and Wahl] 
 
 6. With, by, by means of, in the same 
 sense as ^lo. with a genitive. Acts xiii. 1 7. 
 Comp. Acts xiv. 27. xv. 4. (see ver. 12.) 
 Mat. xxvii. 66, where see Raphelius and 
 Kypke, who shows that it is thus used by 
 Demosthenes, Thucydides, Xenophon, and 
 Polybius, and in Mat. construes jOceWt tvq 
 Kf^'TM^taQ, with ria^aXiaavTO. But Qu ? 
 [Fritzsche's explanation of Mat. xxvii. 
 seems the best. He construes ^era tTjq 
 KovffTio^iaQ with c^payto-avrfe tov XIBov 
 in this sense, they made it sure, sealing 
 the stone, as well as setting the watch ; 
 (ji.ETa joining thus the two precautions 
 they used. I should construe John xix. 
 40. much in the same manner.] Metu 
 jSlag, With, or by force. Acts v. 26. 
 'ATEIN META^ Bl'AS is several times 
 used by Polybius, as cited by Raphelius 
 and Wetstein. [Metcl often makes a pe- 
 riphrasis of the adverb, as [metcl X"P"^ 
 with joy , joyfully , Mat. xiii. 20 jaera o-ttw- 
 ^rjQ, Mark vi. 45.] 
 
 7. To, towards. Luke i. 58, 72. x. 37. 
 Comp. 1 John iv. 17, where French 
 Translation — la charite envers nous, and 
 Diodati's Italian — la carita inverso noi. 
 
 £8. Metcl ^LioyfLiov. Mark x, 30. which 
 some render in return for ; but this it can 
 hardly bear. Bretschneider renders it 
 statim post, and compares Amos iv. 2. 
 'TOVQ IJ.E& viJbCJv your posterity, and viii. 
 
 10. Mic. iii. 11. where he translates 
 Kpij^ELv fXETu hwpwv acccptis muneri- 
 bus.] 
 
 II. Governing an accusative. 
 
 1. Of time. After. Mat. xvii. 1. xxiv. 
 29. XXV. 19, &al. Mera ravra, John xiii. 
 7, After these things, " not hereafter, i. e. 
 at some distant time, as rendered in our 
 Translation, but As soon as I have finish- 
 ed what I am now doing," Dr. Bell on 
 
MET 
 
 539 
 
 M ET 
 
 the Lord's Supper, p. [47, let edit. p. 164, 
 2d, Note. 
 
 2. Of time. Within, intra. Mark viii. 
 31, where ju-era rpelg ijuiepag is the same 
 as Tfi Tpirfj ijfxipg, on the third day, Mat. 
 xvi. 21 ; and in this sense the phrase is 
 used Mat. xxvii. 63, as is plain from ver. 
 64. So Josephus, Ant. lib. i. cap. 12, § 2, 
 speaking of the circumcision of Isaac, 
 says, 'Ev9vc MET' oyho-qv ijixipav Trfptre'jw,- 
 vatri, they circumcise thera immediately 
 within or on the eighth day. So the 
 learned Hudson renders it in his version. 
 Die statim octavo circumcidunt. See more 
 in Wetstein and Kypke on Mat. xxvii. 
 63. [See Mat. i. 12, Mem ^e riiv fieroi- 
 KEorlay (^ajSvXaJpoQ, &c. which Kuinoel 
 translates '^ tempore exilii" at the time of 
 the exile or sojourn at Babylon. Fritzsche 
 however translates it *^ postquam erat in 
 Babyloniam demigratum" ajfter the re- 
 moval to Babylon ; and in a long note, 
 well worth reading, denies that \izrh of 
 time ever has any sense but after. In 
 the above passage from Josephus he trans- 
 lates it " exacta die octava," and on Mat. 
 xxvi. 63, he says that broken days are 
 reckoned as entire ones. — His note should 
 be consulted.] 
 
 3. With the neuter article to and a 
 verb infinitive, After, after that. Luke 
 xxii. 20. \JitTa to hixvrjffai, after supping 
 or supper, or after that he had supped. 
 So Mat. xxvi. 32. Mark xiv. 28. xvi. 19, 
 & al. [Mera is used of place in Heb. ix. 
 3, meaning " behind."'] 
 
 III. In Composition. 
 
 1. It denotes relation, connexion, or 
 agreement with some other person or 
 thing, as in peTiyj^ and fitToXap^avio to 
 partake. 
 
 2. After, as in fxeTajxiXopai to be con- 
 cerned after a fact, i. e. to repent. 
 
 3. It denotes change of place or con- 
 dition, as in peTayio to turn,, pETo^aivu) to 
 pass, psTapopcpou) to transform. 
 
 ^g^ MeraSao'w, from pzTa denoting 
 change of place or condition, and ftaivu) 
 to go. 
 
 1- To go, or pass, from one place to 
 another. Mat. xvii. 20. Luke x. /. [tojmss 
 from one state to another. John v. 24. 
 Comp. xiii. 1. and 1 John iii. 14.] 
 
 II. To go away, depart. Mat. viii. 34. 
 [xi. 1. xii. 9. XV. 29. John xiii. 1. Acts 
 xyiii. 7. It occ. metaphorically 2 Mace. 
 vi. \ . p£Ta(^aiveiv eic (or ctTro) t(ov '7raTp(oo)y 
 vopwv. Comp. vs. 9, 29.] 
 
 Mfra€dXXw, from ptra denotiNg change 
 
 of place or condition, and /3aXXw to cast, 
 put. To change, occ. Acts xxviii. 6, Mcro- 
 ^aWofiEvoL {yvwpriv namely) changing 
 their mind or opinion. Josephus often 
 uses the 2d aor. mid. of this V. in the 
 same sense", as De Bel. lib. v. cap. 9. § 1. 
 and 3, and cap. 11. § 2; and Ant. 
 lib. 3. cap. 12. § 3. he has the full 
 expression, METABA'AAESGAl TA^S 
 TNll'MAS. See also Alberti, Wetstein, 
 and Kypke. [So Joseph. A. J. v. 7. 7. 6 
 Qeoq pETafDaWopEPog eiq to rjpEpwrepov. 
 occ. in the act. voice 2 Mace. vi. 29. comp. 
 Elxod. vii. 17. /cat ^€ra/3aXet hg atp.a it 
 shall change or tur?i to blood, v. 20. Lev. 
 xiii. 3. Ecclus. xviii. 26.] 
 
 Merayw, from pETci denoting change of 
 place, and ayw to lead, guide. 
 
 I. To turn about, manage, as a horse 
 by a bridle, occ. Jam. iii. 3. 
 
 II. Merayo/iat, Pass. To be turned 
 about, steered, as a ship by the helm or 
 rudder, occ. Jam. iii. 4. focc. 2 Chron. 
 xxxvi. 3. 1 Kings viii. 48. of leading away 
 captive. Comp. 2 Chron. vi. 37. 2 Mace, 
 i. 33. In Ecclus. x. 8. /ueraytrai is trans* 
 
 f erred. In 2 Mace. iv. 10. of changing 
 the habits of a people, and in Prol. to 
 Ecclus. of translating a language, v. 
 
 p.£dEppr]VEVlO.'] 
 
 M-ETaSidiofii, from fiETo. denoting change 
 of condition, and ^t'^wyui to give. — To im- 
 part, to communicate, q. d. to transfer. 
 occ. Luke iii. 11. Rom. i. 11. xii. 8. Eph. 
 iv. 28. 1 Thess. ii. 8. See Wetstein on 
 Luke, and Macknight on Rom. xii. 8. [On 
 1 Thess. 11.8. comp. Wisd. vii. 13. where 
 it is used of communicating knowledge, 
 and Test. xii. Patr. a r}KovaaTE, pETahoTe 
 Kal vpE~ig Tolg TEKvolg vpSJv. Comp. 2 
 Mace. viii. 13. In Rom. xii. 8. Schleusner, 
 Bretsch., and Wahl understand by 6 pE- 
 Tadi^ovg a deacon from his office of distri- 
 buting the alms. (There were similar 
 officers in the Jewish synagogues called 
 D»Dj"ia. See Lightfoot Hor. Hebr. Mat. 
 iv. 23.) Comp. Ephes. iv. 28. Job xxxi. 
 17. Prov. xi. 26. where the LXX. take 
 T^nU^n to mean breaking so as to distri- 
 bute, but it is rather to sell.'] 
 
 ^g^ METadEfftg, log, Att. Etag, >/, from 
 pETaTidrjpi to transfer, or change. 
 
 I. A being transferred or translated 
 from one place to another, a translation. 
 
 occ. Heb. xi. 5. 
 
 II. A removal, occ. Heb. xii. 27. 
 
 III. A change or abrogation, occ. Heb. 
 vii. 12. [It occ. in 2 Mace. xi. 24. and de- 
 notes a change of manners and customs.~\ 
 
MET 
 
 540 
 
 MET 
 
 Mera/pw, from fxerk denoting change of 
 place, and aipio to take up or away. 
 
 I. Transitively, To transfer from place 
 to place. Thus used in the profane writers. 
 [See also 2 Kings xxv. 11. Ps. Ixxx. 
 8. Prov. xxii. 28. 
 
 II. In the N. T. Intransitively, To 
 transfer oneself remove^ depart, occ. Mat. 
 xiii, 53. xix. J. PAquila, in Gen. xii. 
 
 ^•3 , - . 
 
 MeraicaXeoyuaij «^at, mid. from /itera 
 denoting change of place, and KaXiu) 
 to call. To call from one place to an- 
 other, to call or send for. Acts vii. 14. 
 X. 32. XX. 17. xxiv. 25. [Achilles Tat. 
 Book iv. p. 243. Kal ^etrat Toy rov arpa- 
 Toiri^ov larpov [JieraKaXicraadai. It occ. in 
 active v. in LXX, Hos. xi. 1. 2.] 
 
 "MeTaicivEb}, <S, from pera, denoting 
 change of place or condition^ and KLviio 
 to move. To move away, remove., di- 
 moveo, transmoveo. occ. Col. i. 23. Deut. 
 xxxii. 30. 
 
 ^g^ M£raXa/i€avw, from p^rh de- 
 noting relation, and Xaju€avw to take. 
 
 I. With a genitive of the thing. To 
 partake^ or he a partaker.^ of. occ. Acts ii. 
 A^. xxvii. 33. 2 Tim. ii. 6. Heb. vi. 7. xii. 
 10. I^occ. Wisd. xviii. 9. Xen. Cyr. vii. 5. 
 18. ^lian. V. H. ix. 5.] 
 
 II. With an accusative of the thing, 
 To get, obtain, occ. Acts xxiv. 25. Aat>eLv 
 Kaipov is often used in the Greek writers 
 for taking an opportunity (see Wetstein) ; 
 and Kypke has produced from Polybius, 
 lib. ii. cap. 16. METAAABO'NTES B^ 
 KAIPO'N appoTTOvra 7roirj(r6pEda rrjy Ka- 
 TrjKtiaav pvrjpijv. " Having gotten (nacti) 
 a convenient opportunity^ we will take 
 proper notice." QOn the accusative joined 
 with verbs of this nature, see Matth. Gr. 
 Gr. § 363. obs. It occ. 2 Mace. iv. 21. in 
 the sense of hearings learning, &c. Comp. 
 xi. 6. xii. 5. xiii. 10, xv. 1.] 
 
 ^^^ METcik-q-^LQ, lOQ, Att. ewc} V) from 
 the old verb fxeTaXii^io^ — Xnxpu), the same 
 as peraXap^avio. — A partaking, or being 
 partaken of. occ. 1 Tim. iv. 3. 
 
 ^g^ MeraXXarrw, from juera, denoting 
 change of conditio7i, and aXXdrrw to change. 
 — To change one thing for or into another, 
 to transmute, occ. Rom. i. 25, 26. [occ. 
 Esth. ii. 20. It sometimes is used (either 
 with or without rov j3iov) for changing 
 life for death, or dying., as 2 Mace. iv. 7. 
 37. V. 5. vi. 31. vii. 7, 13, 40. In vii. 14. 
 Biel would read ixETuXXcKraovra tuq an 
 av6pu)7r(s)v (i. e. sXxl^ag) because f^sTaX- 
 Xdoraoyrag W ayOpwrnoy (he says) would 
 
 require the passive to express killed by 
 men, as the vulgate renders it; but if 
 pEraXXaarawv means dyings there is no 
 need of the passive.] 
 
 MErafj-EXopai, or Mtra/ueXtojuat, from 
 jjiETci after, and niXo/jLai to be concerned, 
 which from the impers. peXel it is a con- 
 cern. — To repent, repent oneself pro- 
 perly, to be concerned after something 
 said or done. *' Proprie signifcat, post 
 rem aliquam perperam patratam anxium 
 & sollicitum esse." Mintert. Mat. xxi. 
 29, 32. xxvii. 3. 2 Cor. vii. 8. [It is ap- 
 plied avdpioTTOTradioc to God, in Heb. vii. 
 21. comp. 1 Sam. xv. 35. and Augustin. 
 de Civit. Dei, xvii. 7. It occ. also Prov. 
 V. 11. xxv. 8. Ecclus. xxxv. 19. et al. 
 In Exod. xiii. 17. the impersonal verb 
 pErafjiiXEi is used, 3 
 
 I^g^ METapop((>6u}, w, from /lera de- 
 noting change of condition, and jiop<^6M to 
 form. 
 
 I. To transform as to external ap- 
 pearance, to transfigure, occ. Mat. 
 xvii. 2. Mark ix. 2. [iElian V. H. i. 1. 
 says of the polypus, that they lie under 
 the rocks koX kavrovg etg rrjy EKEivioy pera- 
 popipovcri xpoiav, and change themselves 
 into the colour of the rocks. Symni. in 
 the Title to Ps. xxxiii. (where the LXX 
 use aXXoLovy) uses this word.] 
 
 II. To be transformed, or changed in- 
 ternally and spiritually, occ. Rom. xii. 2. 
 Comp. 2 Cor. iii. 18. [Senec. Epist. 5. 
 " Sentio non emendari me tantum, sed 
 transfigurariy Quintil. vi. 1.] 
 
 MeravoEo;, w, from /ierct after, or de- 
 noting a change of condition, and yoUo to 
 think. 
 
 I. To understand afterwards. So Plato 
 in Gorg. Tav-a TrpoyorjcraffL pky Bvycira, 
 METAN0H'SA5:i ^e ayiara. " These 
 things are indeed possible to those who 
 understand them before, but to those 
 who understand them afterwards irre-- 
 mediable." 
 
 II. To change one's mind or opinion. 
 So in Xenophon, Cyropaed. lib. i. at the 
 beginning, rjyayKa^opEda METANOE~IN, 
 we were forced to change our opinion. See 
 Raphelius's excellent annotations on Heb. 
 xii. 17. [Wahl, in Acts ii. 38. iii. 19, 
 makes it to change one's opinion of 
 Christianity, and so receive it, and in 
 xvii, 30. XX vi. 20, to change from ido- 
 latry to the true God ; but it seems ra- 
 ther used in its common sense of re- 
 penting.~\ 
 
 III. In the N. T. To repent, i. e. either 
 
MET 
 
 541 
 
 MET 
 
 io be wise after a fact or facts committed, 
 to return to one's wits, as we say, resi- 
 pisco; or rather, I think. To change one's 
 mind and sentiments, to have them really 
 altered, so as to injluence one's subsequent 
 behaviour for the better. Mat. iii. 2. xi. 
 20, 21. Mark i. 15. Luke xvii. 3, 4, & al. 
 freq. Comp. Mercu'o/a, and see Campbell's 
 Vlth Preliminary Dissertation on the 
 Gospels, part iii. p. 242. [xii. 41. Marki. 
 15. vi. 12. Luke x. 13. xi'. 32. xiii. 3, 5. 
 XV. 7, 10. xvi. 30. Rev. ii. 5, 1 6. iii. 3, 19. 
 xvi. 9. It is followed by otTro in Acts viii. 
 22. (fi£Tavoi)a'oy ovv oltto t% KadaQ aov 
 ravrriQ) and is sometimes rendered to de- 
 sist, but it implies more than merely de- 
 sisting — it is rather desisting in conse- 
 quence of repentance. So with ek Rev. 
 ii. 21, 22. ix. 20, 21. xvi. 11. Followed 
 by eirl before the thing repented of, it im- 
 plies sorrow for it, and a consequent change 
 of heart. So 1 Cor. xii. 21. Camp. Joel 
 ii. 13. (It is also attributed av0pa)7ro7ra0wc 
 to God, as Amos vii. 3, 6. Jonah iii. 10. 
 iv. 5. and Jerem. xviii. 8, 10. with Trepi.) 
 Observe also that in Mat. xi. 21. xii. 41. 
 Luke x. 13. Bretschneider takes it for 
 *' poenitentiam agere," repenting, as shown 
 by abstinence from indulgence, by fasting, 
 and the like. So Test. xii. Patr. p. 520. 
 fTrra trr] peTSVorjcra kvioTciov Kvpiov bivov 
 Ka\ (TiKEpa ovK ETZLOV KoX icpiaQ ovK eiaTfKQev 
 £ig TO (TTOjua pov, K. T. X. Seven years did 
 I pass in repenting before the Lord. Wine 
 mid strong drink (date-wine, Lowth, Is. 
 V. 11.)/ drank not, and meat entered not 
 into my mouth, &c. So p. 607. Comp. 
 Joelii. 12. Jonah iii. 16.]— In the LXX 
 this verb almost constantly answers to the 
 Heb. tuns, which in like manner denotes 
 io change the mind. [[E. g. 1 Sam. xv. 
 29. Jer. iv. 28. xviii. 8. et al. where it 
 is applied to God (see MerapeXopai). occ. 
 also Wisd. v. 3. Ecclus. xvii. 24. &c. 
 
 MfraVota, ag, rj, from pETavoiu). 
 
 I. A change or alteration of mind. 
 Heb. xii. 1 7- " He found no room pEravoiag 
 for (Ms father Isaac's) change of mind 
 (or for his father to change his mind), 
 though he sought avrriv it (this change of 
 mind) with tears." I think with Raphe- 
 lius, that the pronoun feminine avrriv, re- 
 ferring not to TOTTOv, but to pEravoiag, 
 clearly shows, that pEravcKag means Isaac's 
 not Esau's, change of mind. See more 
 in Raphelius on the place. [See Polyb. 
 iv. 66.'^ 
 
 IL Repentance, cha?ige or alteration of 
 wind, and consequently of conduct or be- 
 
 haviour, from evil to good. So Athana- 
 sius, Quaest. 133. De Parab. Ata rw-o — 
 Xtyerai pETavoia oTl pEraTidrjai rov v»v 
 CLTTO tS kcx,k5 TTpog TO ayadop. MetcivoM 
 is so called because it transfers the mind 
 from evil to good. Aretas in cap. 3. Apo- 
 cal. MtraVotct etl pETd'^aarig cltto rwv yEipO" 
 v(s)v, Kal pETat,o\^ ETTL TO (iiXTiov. Merct- 
 voLa is a change from worse to better. 
 [Mat. ix. 13. Mark ii. 17. Luke v. 32. 
 XV. 7. 2 Cor. vii. 9, 10. 2 Tim. ii. 25. 
 Sometimes it is used with more especial 
 reference to the repentance or change of 
 heart and conduct (from idolatry or sin- 
 fulness) required by the Christian cove^ 
 nant of its converts, and also to that 
 preached by John the Baptist. See Mat. 
 iii. 8, 11. Mark i. 4. Luke iii. 3, 8. xxiv. 
 47. Acts xiii. 24. xix. 4. xx. 21. xxvi. 20. 
 In this sense it is sometimes coupled with 
 the remission of sins obtained through the 
 Christian covenant. See Titman, Prolus. 
 II. de Vocabulis CEconomise Salutis, p. 
 4. and Parkhurst below.] — A5mt /zcra- 
 voiav. To give repentance, i. e. to offer 
 terms of peace and reconciliation. Acts v. 
 31. '* As repentance was not actually 
 wrought in Israel by the efficacious grace 
 of Christ, I think it evident," says Dod- 
 dridge, " that ^»vat pErdvoiav here sig- 
 nifies to give place or room for repentance, 
 just as the same phrase does in Josephus 
 (Ant. lib. XX. ch. 7- § 7.) where he says, 
 that the Jews rising up at Csesarea in a 
 tumultuous manner, the wiser people 
 among them went to intercede with the 
 governor (Felix) AOyNAI META'- 
 NOIAN ETTi Tolg TTEirpaypEVOLg, i. e. to pub- 
 lish a pardon to those that should lay down 
 their arms," or more literally, to give them 
 room for repenting of what they had done, 
 as Hudson renders it, ut daret locum 
 poenitentiae ob ea in quibus deliquerant. 
 Comp. Acts xi. 18. Aristotle cited by 
 Wetstein on Acts v. uses the expression 
 in the same sense. So Wisd. xii. 19, And 
 hast made thy children be of good hope, 
 OTi Al' AiiS£7ri ttjuap7->7/ia<riMETA'NOlAN, 
 that thou givest repentance ybr sins, i. e. 
 (as the author had expressed it ver. 10.) 
 'EAI'AOYS TO'nON METANOI'AS, thou 
 gavest place or room for repeJitance. The 
 phrase Zihovat pETavoiag to-kov is applied 
 in the same view by Clement, 1 Cor. § 7. 
 'Ev yEVEo. Ka\ yEVEq, METANOI'AS TO'- 
 ITGN "EAilKEN o'hffTroTrjg Tolg /3b\o/u£- 
 voig e7n<^pa(f)f}vaL etc' olvtov. " In every 
 generation the Lord hath given place or 
 room for repentance to those that were 
 
MET 
 
 542 
 
 MET 
 
 willing to turn to him." — 'Eig fxerdvotar 
 ajEiv, To lead, move^ incite j to repentance, 
 Rom. ii, 4, where Wetstein cites the same 
 expression from Plutarch and Appian, 
 and Kypke from Joseph us. 'Etc /i£ra- 
 voLav ^(ojprjffaij To come to repentance. 
 occ. 2 Pet. iii. 9. So Plutarch, cited by 
 Wetstein, 'EI2 META'NOIAN-— Xi2PH'- 
 SAS. Comp. Kypke. [Mfra'wia occ. 
 LXX, Prov. xiv. 15. There are some re- 
 marks on this word in Morini Liber, de 
 Sacramento Poenitentise, i. 2. and Doe- 
 derlein. Institut. Theolog. Christ. § 320. 
 and a dissertation of Joh. Floder. de Dif- 
 ferentia Vocum pETCtvoiag Kcil perafxeXiiaQ . 
 tJpsal. 1774. quarto.] 
 
 ^g^ Meralv, An Adv. governing a 
 genitive^ from fXEra with, or after. 
 
 1. Between, Mat. xviii. 15. xxiii. 35. 
 [Luke xi. 51. xvi. 26. Acts xii. 6. xv. 9. 
 Apocrypha, Wisd. iv. 10. (^amongst J xvi. 
 19. xviii. 23. Rom. ii. 15, Mera^v aX- 
 Xr/Xwv, Between, or among one another, 
 
 / inter se invicem, " between themselves." 
 Eng. Marg. 
 
 2. With the article prefixed it denotes 
 time. John iv. 31, 'Ev Ze tm pEva^v (x^^op^ 
 namely,) In the mean or intermediate time. 
 So Scapula cites from Demosthenes 'O 
 MKYA^T XPO'NOS, The mean time. 
 
 3. After, following, succeeding. Acts 
 xiii. 42, 'Etc to pEra^v odt>^aTov, On the 
 following sabbath. This expression is 
 plainly equivalent to Ep^ofiEvov (rd^^aTov, 
 the next sabbath, ver. 44. So Josephus 
 speaks Aa€/^8 re /cat J^oXojjiMPTog etl ce 
 Tiav META;S?r THTiov /3a<7i\£wv, of David 
 and Solomon, and of the kings after (i. e. 
 who succeeded, subsequentium, Hudson) 
 these. De Bel. lib. v. cap. 4. § 2. And 
 lib. ii. cap. 11. § 4, fXEtalv is used for 
 afterwards^ as it is also by Clement twice 
 in 1 Cor. § 44. To which from Kypke 
 we may add Plutarch using MKVAlSiT for 
 afterwards, and TCIi: META;2;r t^aai- 
 Xevctlv for the succeeding kings. Institut. 
 Lacon. p. 240. [v. Kypke, Obss. Sacr. vol. 
 ii. p. 67' Krebs. ad Decreta Rom. p. 223. 
 and Obs. Flav. p. 220.] 
 
 METOLTripTTU), and — ofiai. Mid. from 
 pETo, denoting change of place, and ttejuttw 
 to send. — To send for one from another 
 place, arcesso. [occ. in Mid. voice or 1. 
 aor. pass. Acts x. 5, 22, 29. xi. 13. xxiv. 
 24, 26. XXV. 3. and Gen. xxvii. 45. 
 Numb, xxiii. 7. 2 Mace. xv. 31.] 
 
 M€ra<rp£0w, from fiETct denoting change 
 of place or condition, and ■rpe^w to turn. 
 
 I. Properly, To turn from one side to 
 
 the other, converto.* [In Deut. xxiii. 5. 
 :i>DrT to turn away.~\ 
 
 II. To turn, change, occ. Acts ii. 20. 
 Jam. iv. 9, Thus it is often used in the 
 LXX for the Heb. IQn. See inter al. Joel 
 ii. 31. Amos viii. 10. []Comp. Ecclus. xi. 
 1 Mace. ix. 41. Test, xii. Patr. p. 688. 
 6 fjEXiap TO dyadop kv Troj'r/pt'^ {eiq TTOvrjpiav 
 that is) pETacTTpicpEi.'] 
 
 III. To pervert, or to subvert, over- 
 throiv. occ. Gal. i. 7. 
 
 ^^^ METaaxripcLTiliio, from /xem Aq- 
 noting change of condition and ffx^paTii^it} 
 to fashion, which from (ryjipa a fashion, 
 form, or a rhetorical figure, which see. 
 
 I. To transfigure, transform, occ. 2 
 Cor. xi. 13, 14, 15. Phil. iii. 31. [See 
 Symm. in I Sam. x. 5. and Joseph. A. J. 
 vii. 10. 5. pETaa^npaTiffag avTOv having 
 changed his outward appearance. Test, 
 xii. Patr. p. 530.] 
 
 II. To transfer figuratively, i. e. by a 
 rhetorical figure, or figurative 7nanner of 
 exptression. occ. 1 Cor. iv. 6. Tavra — pE- 
 TaaxvpdTKTa elq IpocvTOV kol AttoXXio — 
 These things (namely what he says con- 
 cerning the authority of their teachers, 
 ch. iii. 5, 6, 7, 8.) / have by a figure 
 transferred to myself and to Apollos, by 
 that figure namely, " * in which, to use 
 the words of Quintilian, lib. ix. cap. 2, 
 we want the hearers to understand by a 
 kind of suspicio?i what we do ?iot exp)rcss ; 
 not indeed the contrary of what we say, 
 as in the irony, but something latefit 
 however, and to be discovered by our audi- 
 ence, which, adds he, is now almost the 
 only thing called schema among us, and 
 whence debates are called figurative." See 
 more in Wetstein. 
 
 METaTidrjpi, from pETo. denoting chatige 
 of place or co?idition, and Tidrjpi to place. 
 
 I. To transfer, translate from place to 
 place, occ. Acts vii. 16. Heb. xi. 5. |^0n 
 Heb. xi. 5. comp. LXX, Gen. v. 24. Wisd. 
 iv. 10. & Joseph. A. J. i. 3, 4. Ecclus. 
 xliv. 16.] 
 
 II. To remove. [Thus b pETaTidE^ opia, 
 of removing boundaries. Deut. xxvii. 17. 
 Hos. V. 10.] Pass. Tobe removed, changed, 
 or perverted, spiritually or mentally, occ. 
 Gal. i. 6, where see Wetstein and Kypke. 
 [It is rather middle than pass. here. 
 
 * '* In quo, per quandam suspicionem quod non 
 dicimus, accipi volumus: no7i utique contrarium 
 nt in hpwvda, sed aliud latens, & auditor! quasi 
 inveniendum, quod — jam fere solum schema a 
 iiostris vacatur, ^ unde controversicc figuratte d'l- 
 cuntur.-^ 
 
MET 
 
 543 
 
 M ET 
 
 Comp. 2 Mace. vii. 24. Ecclus. vi. 9. & 
 active in 1 Kings xx. 25.] 
 
 III. To change, or turn. occ. Heb. vii. 
 12. [So Joseph. A. J. xii. 9, 7. fXEra- 
 deivai Tr)v Tifxijv cnrb tuvttiq rfjg oiKiag eig 
 htpov oLKov. In Jude 4. it means per- 
 verling.'] 
 
 ^^ McrtTretra, Adv. of time, from 
 fiera after, and tTreira then. — Afterwards. 
 occ. Heb. xii. 17. [occ. Apocrypha, Ju- 
 dith ix. 7. KoX TCI fieTiireira. Comp. Addit. 
 Esth. xiii. 4. Xen. Cyrop. i. 5, 7. rov eirEira 
 
 MtT-e^w, from /xera denoting relation, 
 and e^w /o have. — To partake, take part, be 
 a partaker. It governs a genitive, occ. 1 
 Cor. ix. 10, (where see Bowyer) 12. x. 
 
 17, 21, 30. Heb. ii. 14. v. 13. vii. 13. 
 <!}vXijg hepag fXETi<T^r]Kev , partook of, i. e. 
 belonged to, another tribe, [occ. Prov. i. 
 
 18. Esdras v. 40. Wisd. xvi. 3. 2 Mace, 
 iv. 14. V. 10, 27. On its government see 
 Mat. Gr. Gr. 361. 4.]— On this V. and 
 its derivatives see Dr. Bell on the Lord's 
 Supper, p. 68 of the 1st edit, or p. 72 of 
 the 2d. 
 
 Merewpii^w, from fieriupog high, which 
 from fxera denoting change of place, and 
 aelpb) to lift up. See Scapula. 
 
 I. In the Greek writers, To lift up on 
 high. [See LXX, in Micah iv. 1. It is 
 applied to the flight of birds, ^lian. H. 
 A. iii. 20. vii. 30. xi. 33. See the LXX 
 Obad. vs. 4. Ezek. x. 16—19. Meta- 
 phorically oi pride and lofty imaginations. 
 2 Mace. 'v. 17. vii. 34. 3 Mace. vi. 5. 
 Comp. Ps. cxxx. 1. Hence pereiopifffiog 
 o(f)da\pwv, Ecclus. xxiii. 4. (which, how- 
 ever, Bretschn., comparing xxvi. 9, under- 
 stands oHascivious rather than lofty looks) 
 and rfjg Kapdtag. 2 Mace. v. 21.] 
 
 II. To put a ship out to sea. Thus 
 Philostratus, cited by Scapula and Wet- 
 stein, METEOPI'SAl Tt]y vavy hg to 
 TreXayog j and Thucydides vii. 1 6. ME- 
 TEI2PISeErS EP T<3 TTEXayEi, Being out 
 at sea. So the adjective fxETEwpoi is often 
 in the best Greek writers applied to ships 
 or jiersons in them when out at sea (the 
 reason of which see under Kamyw II.) 
 And because these are in perpetual agita- 
 tion by the winds and waves, hence 
 
 III. The adjective pEriiapog often de- 
 notes being agitated with hopes and fears, 
 being anxious, in anxious suspense, or the 
 like. So Lucian Jup. Trag. tom. ii. p. 
 191, Kai vvv METE'^POI irdvTEg irpog 
 Tr)v acpoaaiv—And now they are all a7iX' 
 iously solicitGUs to hear — And thus it is 
 
 frequently used in Josephus, as De Bel. 
 lib. i. cap. 27. § 3, speaking of the -con- 
 demnation of Herod's sons, Alexander and 
 Aristobulus : 'Ev0a U METE'ilPOS iJTt 
 Itvpia, Trdcra, /cat ro 'laSdiKoy 'HN, ek^£j(o- 
 jXEV(i)v (or rather ekBe^oixevov) to riXog r» 
 ^pdfiaTog. *' Then was all Syria and Judea 
 agitated with anxious thoughts, expecting 
 the end of this tragedy." 8o lib. iv. cap. 
 9. § 2, Kal OL nEv METE'aPOI izEpX tCjv 
 oXCjv "ONTES, we av ffCLXEVOfXEvrjg Trjg 
 'Fb}fiaiov i]yEpoviag — And they being anX' 
 ious for the whole, since the Roman em- 
 pire was now tossed in a storm — Comp. 
 lib. ii. cap. 21. § 1, and Ant. lib. viii. cap. 
 8. § 2. And in this view pETEwpl^opai 
 in St. Luke seems to signify to be agitated 
 with hopes and fears, with anxious, un- 
 easy, restless thoughts, or the like, cura- 
 rum fluctuare aestu. occ. Luke xii. 29. 
 See Doddridge, Alberti, Wolfius, and 
 Wetstein on the place. [Bretschneider 
 makes jxercwpoc attentus, cupidusy in pass- 
 ages similar to the above. " Metaphora," 
 says he, ^' desumpta ab iis, qui de alto pro- 
 spiciunt quasi speculatores ( Ecclus. xxxvii. 
 4.), vel quod magis placet, qui oculis sub- 
 latis cupide prospiciunt, igitur magna 
 cupiditate feruntur" He takes therefore 
 Luke xii. 29, thus : do not be intent on 
 these things, or be carried away by eager- 
 ness for them. But his metaphor is very 
 far-fetched. Parkhurst's explanation seems 
 the best. So Wahl and Schleus. See also 
 the Glosses in Stephens's Thes. p. 1636. 
 Ed. Valpy. On this word see Loesner. 
 Obss. Philon. p. 116. Munthe. Obss. 
 Philol. e Diod. Sic. p. 157, and Krebs. 
 Obss. Flav. p. 123.] 
 
 yiETOLKEffia, ag, i^, from jttfirotKfiw to re- 
 move from one habitation to another, which 
 from lUETo. denoting change of place, and 
 oiKEM to inhabit. — A removing from one 
 habitation or country to another, a trans- 
 portation, or transplantation, occ. Mat. 
 i. 11, 32, 17. [2 Kings xxiv. 16. I 
 Chron. v. 22. Ezek. xii. 11. Obad. vs. 
 20. Nahum iii. 10. Schleusn. after Jen- 
 sius (in Ferculo Litterario, p. 4.) says, 
 that it is not used in Greek authors. 
 Wahl refers to Jacob's Gr. Anthol. vol. i. 
 p. 175. The term ^EToUog a scy/ourner, 
 of one who is settled for a time in a 
 foreign state, is common.] 
 
 METOLKi^io, from /xera denoting change 
 of place, and oikI^m to cause to dwell, 
 which from oiKog a house. — To cause to 
 change his habitation, to remove from one 
 habitation to another, occ. Acts vii. 4, 43, 
 
MET 
 
 544 
 
 MET 
 
 or 44, where fjueroiKiio is the 1 st ftit. Attic 
 for [Aeroidait). |[2 Sam. xv. 19. 1 Chron. 
 V. 6, 26. Jer. xxii. 12, & al. Ml V. H. 
 i. 11. Thuc.i. 12.] 
 
 MeroxV} VS> ^) from [^^tex'^ to partake. 
 -^A partaking, participation, agreement. 
 occ. 2 Cor. vi. 14. [occ. Ps. cxxi. 3, but 
 in a different sense.] 
 
 MeVoxoe, 8, 6, from (J^erixio to pai^take. 
 
 I. A partaker, occ. Heb. iii. 1, 14. vi. 
 4. xii. 8. [Hos. iv. 17. and for associate 
 Ps. cxix. 63. Eccles. iv. 10.] 
 
 II. An associate, occ. Heb. i. 9. The 
 correspondent Heb. word in Ps. xlv. 8, to 
 Trapa rsg ^SToyjiQ cs of the LXX and of 
 the Apostle is 1»1!inD above thy associates, 
 and by these are meant all men who be- 
 lieve on Christ. Com p. Heb. ii. 11, &c. 
 Rom. viii. 17. [[Schleusn. understands by 
 [ji^EToxovQ other kings, as does Wahl, who 
 says, ^' those of the same craft or of the 
 same rank, as Luke v. 7. Heb. i. 9."] 
 
 III. A partner, occ. Luke v. 7. 
 Merpi(o, w, from fj^irpov. — To measure, 
 
 mete. Qlt is used literally of measuring 
 dri/ or liquid things, or height and 
 length, &c. Rev. xi. 1, 2. xxi. 15 — 17. 
 Exod. xvi. 18. Numb, xxxiii. 5. Ruth iii. 
 
 15. and metaphorically in Mat. vii. 2, 
 which is a proverbial phrase (comp. Luke 
 vi. 38. Mark iv. 24.) found in the Chaldee 
 paraphrase of Gen. xxxviii. 25, 26. vid. 
 Vorst. de Adagiis N. T. ch. 8. p. 800. 
 Andr. Schott. Adagialia Sacra N. T, p. 
 
 16. On 2 Cor. x. 12. where it means to 
 estimate, comp. Hor. I. Epist. vii. 98.] 
 
 M.erprjTijQ, 5, 6, from fjisrpEO). — A mea- 
 sure of capacity, occ. John ii. 6. It is 
 very difficult to determine the exact 
 quantity of the [/.ETprfrriQ here mentioned. 
 In the LXX the word is used once, 1 Kings 
 xviii. 32, for the Heb. n^D a seah, equal 
 to about two gallons and a half English : 
 But as the seah is mentioned in scripture 
 only as a measure of things dr^, it is more 
 probable that fXETprjTrig in St. John means 
 the Jewish nn bath, for which also it is 
 once used by the LXX, 2 Chron. iv. 5, 
 and which is generally reckoned equal to 
 seven gallons and a half English, though 
 Calmet reduces to less than six gallons, 
 Lami to less than four, and Le Clerc to 
 less than three gallons. But if we take 
 the largest of these computations, and 
 consequently allow the quantity of wine 
 furnished by our Saviour on this occasion 
 to have been equal to about a hundred 
 and fourteen gallons, this very quantity 
 itself will prove to any ingenuous mind, 
 
 that it could not be intended to be di-unk 
 at one day's feast, even by a very large 
 private company; especially considering 
 that this miraculous supply was not given 
 till the wine provided for the feast fell 
 short. (Comp. John ii. 3, 10.) So large 
 a quantity was probably designed not only 
 to supply the new-married couple with 
 wine during the seven days that the nup- 
 tial feast lasted (Jud. xiv. 12. comp. Gen. 
 xxix. 27, 28. Tobit xi. 19.), and to pro- 
 vide for their future occasions, but what 
 was of infinitely greater consequence, to 
 ascertain the reality of our Lord's miracle. 
 Had he exerted his miraculous power 
 over a small quantity only, those who can be 
 now so unreasonable as to charge our Blessed 
 Saviour with encouraging drunkenness, 
 would, no doubt, have been ready to in- 
 sinuate, that there was some sleight of 
 hand in the case, or a juggle between 
 Jesus and the servants ; and would have 
 asked, Why he did not turn all the water 
 in the vessels into wine } Whereas now 
 the very quantity itself, which, according 
 to the lowest computation above-men- 
 tioned, amounts to about forty-Jive gal- 
 lons, shows, that there was no room for 
 legerdemain or deception. See Bp. Pearce's 
 Miracles of Jesus vindicated, part iii. 
 I^Schl., Wahl, and Bretschn. gwe pETp-qTriQ 
 as the Attic Amphora containing 72 sex- 
 tarii or 1 2 congii. The Roman Amphora 
 contained 42 sextarii. A sextarius is about 
 an English pint.] 
 
 l^^ MerptoTTttSew, w, from pErpioiraQ-^Q 
 moderate in his passions, which from 
 ILETpioQ moderate (see iiErpiiao), and itaQoQ 
 passion. Hesychius explains [j.£TpL07radr]Q 
 by (jt^iKpa TTCLtryoiv suffering or bearing 
 small things, (rvyytvojaKtov gTrteifcwc, mildly 
 pardoning ; and in Plutarch in Colot. 
 fiErpiOTTadEia is the same as Trpaorrjg meek- 
 ness. — With a dative following. To mo- 
 derate one's anger towards, to pardon, or 
 treat with mildness or gentleness, occ. 
 Heb. V. 2. So Josephus, Ant. lib. xii. 
 cap. 3. § 2, speaks of Vespasian and Titus, 
 METPIOnAGHSA'NTilN, behaving with 
 moderation and gentleness towards the 
 Jews after such disputes and wars as they 
 had had with them. See more in Wet- 
 stein and Kypke. 
 
 ^g° M.ETpi^l)Q, Adv. from fxtrpiog mo- 
 derate, which from pirpov. — Moderately, 
 a little, occ. Acts xx. 12. So in Jose- 
 phus, Ant. lib. XV. cap. 8. § 1 , 'OY ME- 
 TPI'ilS E^vax^paivQv, They were not a 
 little provoked. [2 Mace. xv. 38.] 
 
M EX 
 
 545 
 
 MH 
 
 ME'TPON, 8, t6.—\^A measure of ca- 
 pacity or length. Id the N. T. it is ge- 
 nerally used metaphorically, occ. Mat. vii. 
 
 2, where see Lightfoot and Vorst de 
 Adagiis N. T. ch. viii. p. 803. Comp. 
 Mark \y. 24. Luke vi. 38. There is a 
 similar Jewish proverb n^iD nJJl mo 
 measure for measure. In Rev. xxi. 17. 
 Schleusner and Bretschneider translate it 
 amussis, a cai^penters line, so that ^iroov 
 avdpu)7rov, or funis messorius may be by 
 mans measure, to show that common cu- 
 bits were meant. Others (as Hammond 
 and Wahl) translate it stature, and refer 
 it to the icaXayuoc, verse \b^ which they 
 make 6 cubits long, comparing Ezek. xl. 
 5, and taking the cubit here only as a^bo^, 
 instead of a foot and a half; but the con- 
 struction in this case would be very awk- 
 ward. In John iii. 34. Ik fxtrpov means 
 by measure or sparingly. It is also used 
 for the quantity measured; and hence 
 metaphorically is used for a share of any 
 quality, as faith and the like. Rom. xii. 
 
 3. comp. Ephes. iv. /. In Ephes. iv. 13. 
 it is used much as we use the word stand- 
 ard. Comp. 2 Cor. x. 13. 'Ev /ueVpo), 
 Eph. iv. ifi, is in proportion to,'] On 
 Mat. xxiii. 32, comp. Zech. v. 6. Gen. xv. 
 16. 1 Thess.ii. 16.[;M£Vpotocc.LXX,for 
 mo a measure^ Lev. xix. 2.5. Ezek. xl. 
 3, 5. & al. — for nS'« an Ephah, Deut. xxv. 
 14, 15. —form a Bath, (Heb. measure), 
 2 Chron. ii. 10. — for n«D a Seah, 2 
 Kings vii. I, 16, 18. — for ^p amussis, 
 a measuring line, Ezek. xlvii. 3. Isaiah 
 xliv. 13.] 
 
 MerioTTOp, «, to, from pera after, i. e. 
 above, and u}\p, wrrog, the eye, which see. — 
 The forehead, that part of the face which 
 is above the eyes, " frons, q. d. pars faciei 
 quae est post oculos." Scapula. Rev. vii. 
 
 3. [ix. 4. xiii. 16. xiv. 1, 9. xvii. 5. xx. 
 
 4. xxii. 4. Ezek. ix. 4.] 
 
 ME'XPI, before a consonant; ME'- 
 XPIS, before a vowel. [It appears ra- 
 ther, from Lobeck on Phryn. p. 14, that 
 they are used indiscriminately. 2 
 
 I. Of place, with a genitive following. 
 Unto, even unto. occ. Rom. xv. 19. 
 
 II. Of time. 
 
 1 . With a genitive following. Until. It 
 sometimes denotes the mere interval of 
 time, so as to exclude what is beyond. 
 Mat. xiii. 30. Acts x. 30. xx. 7. Some- 
 times it denotes the intermediate time 
 80 as not to exclude what is beyond. 
 Mat. xi. 23. [xxviii. 15. Rom. v. 14.] 
 Me'xptc 5, Until, for fte'xptc rii xp^vtt iv 
 
 J, until the time in which. Mark xiii. 
 aO. The same elliptical expression is 
 used also by Xenophon and Arrian. See 
 Wetstein Var. Lect. on the place. Comp. 
 'Ewe « under "Ewe I- 
 
 2. With a V. in the subjunctive mood 
 following. Until, till. occ. Eph. iv. 13. 
 [Comp. Ps. civ. 19. Job viii. 2.] 
 
 III. Of condition, Unto. Phil. ii. 8, 30. 
 2 Tim. ii. 9. Heb. xii. 4. [Comp. 2 
 Mac. xiii. 14.] 
 
 MH', [A negative particle. The gram- 
 marians say, that 6v denies, and pfi for- 
 bids. This Herman considers merely a 
 consequence of their primary difference, 
 which he conceives to consist in this, that 
 6v denies a thing, while pi] denies the 
 thought of it C cogitationem rei") ; — ov 
 denies it therefore absolutely, while pri 
 denies it conditionally, or as proposed 
 under some modification of thought, with 
 reference to some word, expressed or un- 
 derstood, by which thought, suspicion, or 
 volition (cogitatio, suspicio, voluntas) is 
 implied. Thus to pri ravra ytvrjraL he 
 supplies (f)o(Dovpai, to prj tovto ^paarjc, opa, 
 and pij KEvde he translates, noli celare. 
 He further instances 6v roXprjoretg and p^ 
 roXpriaeiQ ; the first of which predicates 
 absolutely, that such a person will not 
 dare, the second cautions one, whom we 
 expect to dare, against doing so. More 
 may be seen in his notes on Viger from 
 No. 267 to 272, and incidentally in other 
 parts of the work. Buttman's remark 
 quoted by Wahl is very just, that since 
 there are * many cases in which fji^ and 
 6v are both appropriate, we often find 
 that even in similar passages sometimes 
 one is used and sometimes the other. All 
 that the limits of this work will allow is 
 to collect some instances of each usage of 
 pi] in the N. T. It may be proper here 
 to state, that the remarks made on pri and 
 dv are equally applicable to their com- 
 pounds as ovhiQ and firjhlc, &c. which 
 are followed by the same moods, &c.] 
 
 1. Of denying. Not, Mat. i. 19. iii. 10, 
 & al. freq. [it occ. thus in the N. T. 
 with a participle, as in Luke xxii. 36. 6 
 prj ix^v. John V. 23. James ii. 13. & al. 
 On John iii. 18. see Herman on Vig. No. 
 267. Also without the article, as Acts 
 ix. 26.] 
 
 Q2. Before an infinitive, as 2 Cor. ii. 
 1. iKpiva TOVTO, TO pri iXdeiy, &c. Comp. 
 
 * [There are of course many also where otily ons 
 of them can he used.] 
 
 NN 
 
MH 
 
 546 
 
 MHii 
 
 Rom. xiv. 13. & al. freq. See Matth. Gr. 
 Gr. § 539.] 
 
 [3. It is used with the relatives og, 
 offoi, &c., with lav and other conditional 
 words, as Mark vi. 11. Luke viii. 18. 
 John XV. 4. & al. freq.] 
 
 4. After verbs of contradicting or de- 
 nying it is pleonastic, and is used in like 
 manner by the best Greek writers. See 
 Luke xxii. 34. xx. 27, and Wetstein and 
 Kypke on this last cited text, and Kypke 
 on the former, pt sometimes follows 
 Xcyw in the sense of denying, as Acts 
 xxiii. 8. Xeyovat ju>/ clvat avaararnv say 
 that there is no resurrection. Comp. Luke 
 XX. 27 ; but generally after Xiyta it is pro- 
 hibitive, as Rom. ii. 22. 6 Xiyiov fxri 
 HOL^EVEiv thou that commandest not to 
 commit adultery, (comp. Xiyw ) So also 
 after Krjpvaraio Rom. ii. 21, ■^prj/JLarii^io 
 Matth. ii. 13, and ypa^w 1 Cor. v. 9, II, 
 &c.] 
 
 5. Of forbidding, or the like. Not, ne. 
 In this sense it is often joined with an 
 imperative, as Mat. vi. 19, 25. [^(This 
 imperative is sometimes of the present, as 
 above, sometimes of the 1st or 2nd aor. as 
 Mat.xxiv.18.vi. 13)] And sometimes with 
 a subjunctive, as Mat. vi. 7,8, 13. Mark 
 X. 1 9. [(This subjunctive is sometimes aor. 
 Land 2. act., as Mat. iii. 9. v. 17. vi. 13. 
 and vii. 6. x. 5. Heb. x. 35. & alibi; or 
 passive, as Mat. i. 20. v. 42; or aor. 1. 
 middle. Mat. x. 9)] ; but when detestation 
 or abhorrence is intimated, with an opta- 
 tive, Rom. vi. 2. ix. 14. Gal. ii. 17. 
 
 6. Not only, fjLovov, being understood. 
 Phil. ii. 4, where see Wolfius. Comp. 1 
 Cor. X. 24, 33, and under 'Ov 1. 
 
 7. After the verbs 'Opaw and BXeVw, 
 That not, ne ; joined with an indicative. 
 Mat. xxiv. 6 ; but generally with a sub- 
 junctive. Mat. xviii. 10. xxiv. 4. 
 
 8. Lest. Mark xiii. 36. 
 
 [_9, It follows dv, and is joined in the 
 N. T. with the following tenses, (a.) * 
 Subjunctive aor. ]. pass, as Mat. xxiv. 3. 
 6v juj) acpedrj, &c. these shall not be suf- 
 fered or le^t. (b.) Subj. aor. 2. act. as 
 Mat. v. 18. xxiii. 39. dv /u?) /ze \lr\TE ye 
 shall not see me, & al. freq. (c.) Future 
 indicative, Matth. xvi. 22. xxvi. 35. & al. 
 Elmsley and Monk would in this case sub- 
 join a note of interrogation ; thus, dv \xy\ 
 XT)pi](TtiQ ', will you not not talk nonsense? 
 
 * [It is sometimes thus explained, «u nn Qdvunr; 
 there is not (any danger) lest they should die, i. e. 
 they shall not dk-l 
 
 will you not cease to do so ? See Quart. 
 Rev. June 1812, p. 453. and Monk's 
 Hippolytus, p. 30, 76. (d.) Subjunc. 
 aor. 1. mid. Mat. xvi. 2, 8. Mark ix. 1. 
 Rom. iv. 8. (e.) Subj. aor. 2. mid. Mat. 
 xxiv. 21. The three first constructions 
 are used by Attic writers, the two last 
 are not correct. See Lobeck on Phryn. p. 
 735. Matth. Gr. Gr. § 516. and the ar- 
 ticle on Dawes's Canons in the Mus. Crit. 
 No. 4. p. 528. & seqq.] 
 
 10. Of interrogation, and answering to 
 the Latin an ? num } q. d. what ? or (ac- 
 cording to the Scottish idiom) whether ? 
 Mat. vii. 9. Luke xi. 12. xvii. 9. John 
 vii. 35, 41, & al. So p) «fc; to the Latin 
 an non ? q. d. what — not ? occ. Rom. x. 
 
 18, 19. 1 Cor. ix. 4,5. 
 
 1 1 . Interrogat. Mr) yap — For, what — 9 
 1 Cor. xi. 22, where see Wetstein. 
 
 M^ye, An adv. from /xr) not, and ye 
 truly. — Not truly. In the N. T. it is 
 constructed only with ei ^e but if, h ^e 
 fjiriye, literally, but if not truly, or but if 
 truly not, i. e. if otherwise, otherwise. 
 Mat. vi. 1. ix. \7. Luke xiii. 9. xiv. 32, 
 &al. 
 
 MriZafiwQ. An adv. from i^rj^a/jLog not 
 eve?i one. which from jirj^e not even, and 
 afxoQ one, some one, a word which Eusta- 
 thius says belongs to the Ionic and Doric 
 dialects *. — By no means, occ. Acts x. 1 4. 
 xi. 8. [Used by the LXX for nV'pn 
 absit,God forbid ; (it literally means, a 
 profane thing, an abomination ; but see 
 Simon's Heb. Lex. on hhx\, and this word.) 
 occ. Gen. xviii. 25. 1 Sam. xx. 2, &c.] 
 
 Mr^lk, A Conjunction, from iiy\ not ; and 
 ^£ but, and. — Nor, neither, not even, 
 joined both to nouns and verbs. See Mat. 
 vi. 25. vii. 6. x. 9, 10. Mark ii. 2. xiii. 
 11, 15. [It usually follows p;, as Mat. 
 vi. 25. vii. 6, sometimes repeated, as 
 Mat. X. 9, 10. In Acts xxiii. 8. p/ — 
 Hr]M — fxiiTE. In Rom. ix. 11. it follows 
 fxr]Tru). In Mark ii. 2. it means, not even. 
 Comp. Ephes. v. 13.] 
 
 Mi^^etc, firjhfjiia, jxr^Uv, 6, r/, rOi from 
 jjLT) not, or [xrjBe not even, and lie one. — 
 Not one, no one, none. Mat. viii. 4. xxvii. 
 
 1 9. [It occurs sometimes without a sub- 
 stantive, as Acts xxiv. 25. in neuter for 
 nothing, and Rom. xiii. 8. both oi persons 
 and things, fjirjhvl firj^ey 6<pei\€T£. In 
 Acts ix. 7, the author of the " New Trial 
 of the Witnesses of the Resurrection," 
 &c. p. 19, has translated ^riUva nothing. 
 
 * See Dammi Lexic. col. 15. 
 
M H A 
 
 547 
 
 M UN 
 
 (It is no persofi or no man, as the Eng. 
 translation properly renders it *.) Some- 
 times with a substantive, as ava(jo\r)v 
 fijjhfxiav.'] Mri^iy, to, Neut. Nothing, 
 or adverbially (fcara being understood), 
 Noi at all Mark v. 26. Luke iii. 13. iv. 
 35. 
 
 MridiTTOTE, An adv. from jjiri^e not even, 
 and TTore at any time, ever. — Never, at no 
 time. occ. 2 Tim. iii. 7. 
 
 M»y^£7rw, An adv. from fir}le not even, 
 and TTw (a word rarely used but in compo- 
 sition) yet. — Not yet. occ. Heb. xi. 7. 
 
 MT/k-eVt, An adv. from jjLrj not, and etl 
 any more, yet, the k being inserted for 
 the sake of sound. No more, no longer. 
 Mat. xxi. 19. Mark i. 45. [ii. 2. ix. 25. 
 xi. 4. John v. 14. viii. 11. Acts iv. 17. 
 xiii. 23. XXV. 24. Rom. vi, 6. xiv. 13. xv. 
 23. 2 Cor. V. 15. Ephes. iv. 14, 17, 28. 
 1 Thess. iii. 5. 1 Tim. v. 24. 1 Pet. 
 iv. 2. and in no other passages in N. T. 
 Exod. xxxvi. 6. Josh. xxii. 33. Ecclus. 
 xxi. 7, &c.] 
 
 Mi/fcoc, eoQ, «c. TO, q. from fxiyaq great, 
 — Length, occ. Eph. iii. 18. Rev. xxi. 
 [occ. for y^v< length. Gen. vi. 15. xiii. 
 17. & al. Also for r\^'>^ height. Jerem. 
 Hi. 22.] 
 
 MtiKvvb), from fxrjKog. — To lengthen, 
 stretch out in length. MrjKvvofiai, pass. 
 To be lengthened, grow up, as a blade of 
 corn, assurgo. occ. Mark iv. 27. — In the 
 LXX of Isa. xliv. 14, fir]Kvvio signifies to 
 cause to grow, as the rain doth a tree, and 
 answers to the Heb. b"ii in Hiph. to make 
 great. [It occ. Ezek. xii. 25 — 28, in 
 the sense of delaying. In Greek writers 
 it is often used of long speeches. 1 
 
 Mr]\(t)Trj, fje, rj, (i. e. Sopa a skin or hide) 
 from firjXop, Doric /luXov, a sheep. — A 
 sheep's skin or hide with the wool on. occ. 
 Heb.xi.37, They wandered about Iv prjXij' 
 raig, in sheep-skins, in goat-skins. So Cle- 
 ment in his 1st Epistle to the Corinthians, 
 § 17. Mi/xr/rai yfva>/i£0a KaKeiPWv, oiriveg 
 kv AE'PMASIN 'AirErOlS, koL MHAO- 
 TAFU TrepifTrarT/cav, Krjpvaaovreg rijv eXev- 
 aiv TH Xpi'^5' AiyojxEv ^e 'HXiay, ical 
 *W^i<T(Ta'iov, iTL ^e Kat 'le^EKirjX, r«c irpo- 
 ^//rac. " Let us be imitators of those who 
 went about in goat-skins and sheep-skins, 
 preaching the coming of Christ: we 
 mean Elias, and Eliseus, and Ezekiel, 
 the prophets." That Elias or Elijah had 
 
 • [See the excdlent " Letters of an Oxford 
 Layman," in reply to this work, especially p. 62 
 and 106.] 
 
 a hairy garment appears from 2 Kings i. 
 8, and that this was the usual dress of 
 the prophets seems evident from Zech. 
 xiii. 4, where it is styled li^U^ rr^n^, a 
 garment of rough hair. The garment or 
 mantle of Elijah is in Heb. called ni1«. 
 1 Kings xix. 13, 19. 2 Kings ii. 8, 13, 
 14 ; in all which passages the LXX very 
 remarkably render the Heb. word by prj- 
 Xu)ri] a sheep-skin. [M^Xov is used of 
 goats, as well as sheep, though chiefly 
 applied to the latter, v. Schol. Callim. 
 Hymn, in Apoll. v. 50. and Spanheim's 
 notes. Jul. Poll. Onom. x. ch. 45. p. 1366. 
 ed. Hemsterh. eWj/c ^' «'' '<^"^ pTiXojTijy 
 
 TTIV TOV TTpO^OLTOV COpCLV, ^iXtlfiOVOg tiTCOV- 
 
 TOQ Ev 'Evp/TTW Srpwjua, iJir]X(t)Ti]V t £X^*' 
 he hath a coverlet and a sheep-skin. 
 The Etym. M. prjXwrii' 7rpo/3ar£ioe ^opa. 
 In Heb. xi. 37. ev pr^XtoTaTg clothed in 
 sheep-skin dresses, compare the use of 
 £v, Joseph. A. J. xviii. 6. 7.] 
 
 MH'N, -qvoQ, b.—A month. This word 
 may be derived either from ^invri the 
 moon, by the phases of which the month 
 is reckoned (so the Eng. month from 
 moon), or else it may be deduced imme- 
 diately from the Heb. n^D to number, 
 compute, as being a certain period of 
 days, or space of time numbered or com- 
 puted by the lunar phases ; and p/vr? may 
 be considered as a derivative from pi]v. 
 [Luke i. 24, 26, 36, 56. iv. 25. Acts vii. 20. 
 xviii. 11. xix. 8. xx. 3. xxviii. 11. James 
 V. 17. Rev. ix. 5, 10, 15. xi. 2. xiii. 5. 
 xxii. 2. and only once besides, i. e. Gal. 
 iv. 10, where many take it for vovp.r]via 
 which see. occ. for Win, Gen. vii. 11. 
 Judg. xi. 37. & al. freq.; also for ni% 
 Exod. ii. 2. Zechar. xi. 8. & al. freq.] 
 
 MM'N. A conjunction subjoined to 
 many other particles. It may be derived 
 either from ph truly, or immediately 
 from the Heb. p« truth.-^U pi]v (JD« 
 apr)v), Truly, verily, surely, occ. Heb. vi. 
 14. These two particles are very fre- 
 quently used together by the profane wri- 
 ters in the most solemn oaths. So Eu- 
 stathius in Odyss. 1 1 . "Eti ^H koI opKioy 
 pETCi TH MH'r^, oiov, ^H MITN Trotr/o-w toU. 
 "^H joined with priv is also used in swear- 
 ing, as ri prjv verily I will do this." See 
 Raphelius and Wetstein, and comp. Gen. 
 xxii. 16, 17. in the LXX, and ^ II. 2. 
 above. 
 
 ^g^ Mt}vv(jj. — To indicate, show, sig- 
 nify, declare, occ. Luke xx. 37. John xi. 
 57' Acts xxiii. 30. 1 Cor. x. 28. occ. 2 
 Mac. iii. 7- vi. 11. xiv. 37.] 
 
 N N 2 
 
M II n 
 
 54S 
 
 MHT 
 
 MiiTTOTs, An adv. from fij) denoting ?ie- 
 gation or interrogation, and ttote at any 
 time. 
 
 I. Lest at any time, lest. Mat. iv. 6. v. 
 25. vii. 6. XXV. 9. *' Lest there he not 
 enough for us and you., go rather to them 
 who sell, and buy for yourselves." So 
 Campbell, who thinks there is no ellipsis, 
 and observes that It after Tropeveade is 
 wanting in some MSS. of principal note. 
 But see the learned Translator himself, 
 also Wetstein and Griesbach (Var. Lect.) 
 the latter of whom rejects U from the 
 text. [^Even granting ^e to be spurious, 
 (see Fritzsche) the government by tto- 
 peveade is surely awkward. It would be 
 better to supply 6v nay, as we have in 
 Mat. xiii. '^9.' Some, however, would 
 render /ui/Trore in this case perhaps, as 
 below. Mr]7roT£ occ. also Mat. xiii. 15, 
 29. XV. 32. xxvii. 64. Luke iv. U. xii. 
 58. xiv. 8, 12, 29. xxi. 34. Heb. iv. 1. 
 In Mark xiv. Heb. iii. 12. it is followed 
 by future indicative, v. Matthiae Gr. Gr. 
 § 520. Obs. 4. In Acts v. 39. Schleusner 
 translates it nam tunc^ or quoniam ; but it 
 is better to refer it to something under- 
 stood, either with the sense of beware, or 
 perhaps desist therefore. In Acts xxviii. 
 27. Mark iv. 12. it denotes an effect, and 
 may be construed so that not. It occurs 
 LXX, for ^5 lest. Exod. i. 10. v. 3. & al. 
 freq.] In Acts v. 39, either pXe-n-erE, 
 see, beware, which is expressed Heb. iii. 
 1 2, may be understood before fxrjTrore, or 
 else this word be connected with eao-are 
 livT^g^ ver. 38, and the intermediate words 
 may be read in a parenthesis. See Bow- 
 yer. 
 
 2. Whether. Luke iii. 15, where it sig- 
 nifies a doubt. [.Tohn vii. 26. and accord- 
 ing to some in 1 Tim. ii. 25.] 
 
 3. If so be, if perhaps. 2 Tim. ii. 25. 
 Or, Perhaps, as the word is used by the 
 LXX, Gen. xxiv. 5. xxvii. 12. xliii. 12. 
 1 Kings xviii. 27, for the Heb. particle 
 »!?"i«. Ecclus. xix. 13, 14. So Arrian, 
 Epictet. lib. iii, cap. 22. p. 313. edit. 
 Cantab. Ti 2v oSev t'x^re EXevdepoy ; 
 MH'nOTE tja^v. " What then, have you 
 nothing free ? Perhaps nothing." And in 
 this sense of Perhaps, Kypke (after Al- 
 berti) understands it in Mat. xxv. 9, 
 and produces several other instances 
 of its being thus applied by the Greek 
 writers. 
 
 [4. In Heb. ix. 1 7. it occ. for not then, 
 if read in one word.] 
 
 MvTTw, An adv. from ya)) wo/, and tw 
 
 yet. — Not yet. occ. Rom. ix. 11. Heb. 
 ix. 8. 
 
 Mtjttwc, a conjunction, from fii] lest, 
 and TTwg by any means. — Lest by any 
 means, lest peradventure. Acts xxvii. 29. 
 Rom. xi. 21. I Cor. viii. 9. ix. 27- 
 
 Mr]p6c, 5, 6, (either from pEipo) to di- 
 vide, because the body is there divided or 
 split, as it were. — The thigh, occ. Rev. 
 xix. 16. QSchleusner thinks the name 
 written not on the thigh, but on the 
 sword ; but he refers to Montfaucon. Pa- 
 laBogr. Gr. i. 2. to show that names were 
 written on the garments about the thigh. 
 V. Zornii Opuscula SS. vol. ii. p. 759. 
 occ. Gen. xxiv. 2, 9. Numb. v. 21, 22, 
 27. In Deut. xxviii. 57. Gen. xlix. 
 
 10. the Heb. hy) foot, and this word give 
 the same sense ex natura loci. In Gen. 
 1. 23. Ezek. vii. 17. it translates ^*ii the 
 knee. 
 
 MiiTE, A conjunction, from pn not, and 
 TE and. — Neither, nor. Mr/re — pi]TE. Mat. 
 xi. 18, &c. and after ^^. Mat. v. 34— -36. 
 Rev. vii. 3. See also 2 Thess. ii. 2. 1 
 Tim. i. 7. Rev. vii. 1 . M77 — pri^E — pi]TE. 
 Acts xxiii. 8. Mj^re — prjTE—TE. Acts 
 xxvii. 20. MrjTE — yu//r£ — ci. Heb. vii. 3. 
 In Mark iii. 20. it occ. in the middle of a 
 sentence, and, means not even.'] 
 
 MH'THP, TEpoQ, by syncope rpoc, h- 
 The Greek Grammarians deduce it from 
 /iuw to desire., on account of the intense 
 ^opyr) or natural affection which mothers 
 bear to their offspring. This word is 
 found not only in the Greek and Latin, 
 but, with little variation, in the * North- 
 ern languages, and even in the f Persic. 
 In the Doric dialect it is written juarr^p, 
 whence Latin mater. 
 
 I. A mother. Mat. i. 18. ii. 1 1. xix. 5, 
 
 12, & al. On Mat. xii. 50. [comp. Mark 
 iii. 34, 35. John xix. 27. and Rom. xvi. 
 
 13. where St. Paul calls the mother of 
 Rufus T^v pr]TEpa clvtov koX kpov, probably 
 intimating her kindness towards him. 
 See Cuper. Obss. Book i. ch. 8. and Horn. 
 
 11. vi. 4-29. especially.] 
 
 II. It is applied to the Jerusalem which 
 is above, i. e. to the celestial society to 
 which all true believers, as spiritual sons, 
 belong, occ. Gal. iv. 26. \_A city was an- 
 ciently called pvTrip, either as a metropolis 
 
 * "MOTHER, mater; Anglo-Saxon me'ceji, 
 mo*cop, mo'oufi; Alaman, muater, muoter, mu- 
 der; Dan. moder; Stiec. moder; Belg. moeder.'* 
 Junius, Etymolog. Anglican. 
 
 t See Heb. and Eng. Lexicon in "^nv^, and 
 comp. above under Qiyxr r.j.. 
 
M HT 
 
 a40 
 
 MI r 
 
 (see Spunheirn on Julian. Imp. p. 31), or 
 in regard to the colonies which it planted 
 (see Spanh. de Usu et Pnvst. Numism. 
 vol. ii. p. 318. Achill. Tat. i. p. 3. Flo- 
 rus iii. 7. 4.), or in regard to the citizens 
 considered as its sons. See Mat. xxiii. 37^ 
 also, and coiiip. LXX in Jerem. xv. 8, 
 where by }xr]Ti]p is understood Jerusalem, 
 according to Biel. See Jerem. 1. 12. and 
 Isaiah 1. 1.] 
 
 III. — To mystical Babylon, the mother 
 of whores or whoredoms (for some copies 
 read xo^wdior) , i. e. the author and pro- 
 moter of idolatries, occ. Rev. xvii. 5. See 
 the learned Daubuz on the place. [Test. 
 X]i. Patr. p. 539. >/ Tropveia fxrirrjp tart 
 TravTwv Tutv KaKwv, and p. 735, ?/ ^e yua- 
 X^tpa sTTTa kukCjv firirvp f-^rX. As our pro- 
 verb, '* Necessity is the mother of inven- 
 tion.''^ 
 
 M^7-t, An adv. from ju?) denoting a ques- 
 tion, and n any thing. 
 
 1. It denotes a question asked, and 
 answers to the Latin nuniquid ? num .- 
 an? What—? Mat. vii. !6. xxvi. 22, 25. 
 Mark iv. 21. xiv. 19. Luke \i. 39. 2 Cor. 
 xii. 18; and in this sense, and not, with 
 our Translators, as importing a negative 
 interrogation, Campbell (whom see) un- 
 derstands it in the only two remaining 
 texts, where it occurs simply ; namely 
 Mat. xii. 23. John iv. 29. But as to these 
 Qu.^ For, 
 
 2. M//rt ye seems to denote, literally, 
 What not truly ^ or — at least, i. e. how 
 much more? occ. 1 Cor. vi. 3. Thus it 
 is used also in the Greek writers. See 
 Wetstein and Kypke. 
 
 M)7rte, — TtvoQ, from /i»/ denoting a queS' 
 iio?i, and rt'c a,fiy one, — Any one? occ. 
 John iv. 33. Com p. John vii. 48. 
 
 Mr)rpa, ac. fj, from fiijrrjp a another. — 
 The womb, matrix, occ. Luke ii. 23. Rom. 
 iv. 19. [Gen. XX. 18. Numb. viii. 16. 1 
 Sam. i. 5. Ezek. xx. 26. & al. In Judith 
 ix. 2, Grotius would read fiiTpav after 
 eXvtrav. v. Eichhorn Introd. in Libr. 
 Apocryph. V. T. p. 325. In Ecclus. i. 14. 
 iy l^ijTpq. like the Hebr. ]\D2D from the 
 womb, meansyrom the earliest infancy. 1 
 
 E^g^ Mj^rpaXwac*, «, 6, Attic for jxt}- 
 TpaXoiaQ, which from firjrrjp a mother, and 
 aXomw to strike, smite, beat, and this from 
 aXoaw to thresh. — A murderer, or rather, 
 A smiter or striker of his mother, occ, 1 
 
 * So Eustathius, on Homer, II. iv. p. 385, cited 
 by Wetstein on 1 Tim. i. 9, spells it with an :>, and 
 not fj.tTcoi^J>)i with an y,. 
 
 Tim. i. 9. Comp. Exod. xxi. 15. Ammonius 
 De V«Kmm Differentiis, 'Apt<?o0a»/7/e, ''H 
 MHTE'F 'HAOI'HSEN, 7*/ Trarpog ymdoy 
 tTrarakey. 'Af « Kai MHTPA AOI' AN (}>a(nv 
 Kai IIATPAAOI'aN Aristophanes, '' he 
 hath either beaten his mother, or struck 
 his father on the face, whence the terms 
 fijjTpaXolag and TrarpaXoiaQ." See Wet- 
 stein. 
 
 Mm, ag, rj. The feminine of Iiq one, 
 which see. But it seems properly derived 
 from m fem. of Ioq one, alone. [^On the 
 old form Ioq see Horn. II. vi. 422. and 
 Payne Knight on II. ix. 320.] with ^l pre- 
 fixed. 
 
 MIAI'Nii, perhaps from the Heb. ^«D 
 to refuse-, reject. — To pollute, defie, cere- 
 monially, occ. John xviii. 28. [jSo LXX, 
 Lev. xi. 24, 43, 44. xxii. 5, 8. et al.] 
 morally and spiritually, occ. Tit. i. 15. 
 Heb. xii. 15. Jude ver. 8. Wetstein, on 
 Tit. i. 15, cites from Dionysius Halicarn. 
 MIAI'NEIN TirN 'AYTO'Y SYNEI'AH- 
 SIN, to de/ile his own conscience. [See 
 Ezek. xviii. 6. xxiii. 17. of dejiling a 
 woman, and so al.] — It is very frequently 
 used by the LXX in both these senses, 
 and generally answers to the Heb. wDto to 
 pollute, defile. [|Schleusner says its proper 
 sense is to colour or bedaub^ 
 
 Miacpa, arog, to, from peplatrpai, 1 
 pers. perf. pass. Attic of piaivoj. — A pol- 
 lution, deflement. occ. 2 Pet. ii. 20. [In 
 LXX, Lev. vii. 18. it is used of a thing 
 that brings legal pollution, in Jerem. 
 xxxii. 34. an abomination. See I Mace, 
 xiii. 50.] 
 
 ^g^ MiaffyinQ, «, 6, from ^sfiiacriiai, I 
 pers. perf. pass. Attic of piaivoj. — A pol- 
 lution, dejiling. occ. 2 Pet. ii. 10. 'Ettc- 
 Bvfxia ptaafxs, lust of pollution, i. e. pol~ 
 luting lust, an Hebraism. Comp. under 
 AiaXoyitTpoQ I. [1 Mace. iv. 43.] 
 
 1^^^ Mt'y^a, uTog, to, from ^ipiypai I 
 pers. perf. pass, of piyvvpi to mix. — A 
 mixture, occ. John xix. 39^ [Ecclus. 
 xxxviii. 8.] 
 
 Miyyvpi. — To mix, mingle, occ. Mat. 
 xxvii. 34. Luke xiii. L Rev. viii, 7. 
 XV. 2. [In Luke xiii, 1. Pilate is said to 
 have " mingled the blood of some Gali- 
 laeans with their sacrifices," which means 
 that he caUvSed them to be slain at the 
 altar. Parkhurst, considering the answer 
 of our Saviour, in verse 3, as a prophecy, 
 has quoted Josephus de Bell. v. 1, 3. as 
 a fulfilment of it, and it is well worth con- 
 sulting in this respect. References to 
 other circumstances which agree with it 
 
M 1 A 
 
 550 
 
 MIS 
 
 may be found in Hammond and Whit- 1 
 by. occ. Gen. xxx. 40. Ps. cv. 35. Is. 
 xxxvi. 8. Comp. 2 Kings xviii. 23, where 
 it means to join, in the sense of joining a 
 party or side.] 
 
 MIKPO^S, a, ov, Doric MIKKO'S. 
 
 I. Little J small., in size or quantity. 
 Luke xix. 3. 1 Cor. v. 6. Jam. iii. 5. 
 Comp. Mat. xviii. 6, 10^ 14. [Gen. xxiv. 
 17. xliii. 2. xliv. 25. 2 Sam. xvii. 20. 
 Ezek. xvii. 6. et al.] 
 
 II. Little^ shorty of time. Rev. vi. 11. 
 Mu-joov {x9^^'^^ ^^^^ namely, which is ex- 
 pressed John vii. 33. xii. 45.), A little 
 while. John xiv. 19. xvi. 16, 17, 19. 
 Heb. X. 37. Comp. 'Oaog IV. [See LXX, 
 Is. xxvi. 20.xxviii. 10, 13. liv. 7- 2 Chron. 
 xii. 7. In Exod. xvii. 4. eti jiiKpov kuI kutu- 
 \idofto\r](Tov(ri fie which Bretschn. takes of 
 time, and as meaning *' in a little while 
 they will stone me," Biel supplies liaaT-qixa 
 Xpovov kari, and translates it ** parum 
 abest quin," they are not far from stoning 
 me. (See Jerem. li. 33. Hos. i. 4.) The 
 phrase denotes an event near at hand. 
 Comp. the use of fiiicpov Gen. xxvi. 1 0. Xen. 
 Cyr. i. 4. In Xen. Anab. i. 3. 2. we have 
 f-iLKpov £^e0v7£ Tov fjL}) KaTaTreTpiodrjvai nar- 
 rowly escaped being stoned.'] Of distance, 
 Miicpoy, TO, A little, a little way. Mat. 
 xxvi. 39. Mark xiv. 35. Aia'^rjfxa distance 
 or spa^e is understood. 
 
 in. Little, small, in number. Luke 
 xii. 32. [So Gen. xlvii. 9. fxiKpal /cat tto- 
 ptjpat ytyovaaiv at rjfiepaif few and 
 evil.'] 
 
 IV. Little, in dignity, mean, i. e. in 
 appearance. Mat. x. 42. [It is here ap- 
 plied to the disciples of Christ.] Comp. 
 Acts viii. 10. xxvi. 22. Heb. viii. 11. [In 
 the passages in which it is opposed to 
 [MEyag, as cnro (jiLKpov eioq {J^eyakov, many 
 writers take it in the next sense (see 
 Meyag). It occ. in the LXX, for things of 
 little consequence, as Numb. xvi. 13.] 
 
 V. Little, in age, young. Mark xv. 40. 
 See Vitringa Observ. Sacr, lib. iii. cap. 3. 
 § 17. 
 
 'M.LKp6TEpoQ, a, OP. Comparative of [/.iKpog. 
 Less, in size, dignity, or spiritual advan- 
 tages, occ. Mat. xiii. 32. Mark iv. 31. 
 Luke ix. 48. Mat. xi. 11. Luke vii. 28. 
 But observe, that in all these passages 
 [MKporepog is used for the superlative p- 
 icporarog the least. Comp. Mei^wv I. and 
 'FAEEipog. [See under MaXXov.] On Mat. 
 ^i. 11, comp. Luke vii. 28, and sec Whit- 
 by. WolHus, and Wetstein. 
 
 MI'AION, H, u). — A mile. occ. 
 
 Mat. V. 41. It is a word formed froni 
 the Latin mille a thousand ; for a Roman 
 mile consisted mille passuum (see under 
 'Opyvitt), of a thousand paces, each of 
 which was nearly equal to five feet En- 
 glish. [v.Polyb.xxxiv. 11.8. Strab. Geogr. 
 Lib. V. p. 332. vi. p. 425. vii. p. 497. See 
 Bergier de Viis Publicis, book iii. ch. 
 1 1 . and Everard Otton. de Tutela Viar. 
 Publicar. ii. 4.] See Raphelius and Wol- 
 fius. 
 
 ^g° Mtjaeojaai, 5//.ai, from |w,tftoc an 
 imitator, properly of the scurrilous hind, 
 a buffoon, a mimic. — To imitate, follow, 
 whether a person or thing, occ. 2 Thess. 
 iii. 7, 9. Heb. xiii. 7. 3 John ver. 11. 
 [occ. Wisd. iv. 2. xv. 9. Thucyd. ii. 
 37.] 
 
 ^^ MifirjTrjg, 5, 6, from pEjxijJiriTaL, 3 
 pers. perf. of //t/zeojuat. — An imitator, a 
 follower. [1 Cor. iv. 16. xi. 1. Ephes. v. 
 1. 1 Thess. i. 6. ii. 14. Heb. vi. 12.] In 
 1 Pet. iii. 13, ten MSS., two of which 
 ancient, for fiLiirjral have ^riXcoTai, which 
 reading is followed by the Vulg. and both 
 the Syriac versions, and adopted by several 
 printed editions ; and Griesbach marks it 
 as perhaps the preferable reading. [He- 
 rodian vi. 8, 6. log p.ri naQr}Tag hvai fiovov, 
 aXXa ^rjXojrag, koc jiLpr}Tag rrjc ekeIvov av- 
 hpEiag.~\ 
 
 MifxvriffKoj, from /uj/aw to remind, by 
 prefixing the reduplicate syllable fxi, and 
 adding the termina,tion o-kw, as in SiBpa- 
 ffKio from ^paw, yiyviocrKb) from yvou). — To 
 cause to remember, to remind. Mt/uvr/- 
 ffKOfxai, pass. To be mindful, to remember. 
 occ. Heb. ii. 6. xiii. 2. [^(For ^E^viiiJ^ai 
 and EfJLvrjadriv see fxraofxaL.) occ. LXX, Is. 
 xii. 4. xlviii. 1. Ixii. 6.] 
 
 MISE'il, w, from the Heb. Di^D to reject 
 with disgust, " ex odio reprobavit," Min- 
 tert, for which the LXX use this word. 
 Prov. XV. 32. or xvi. 3. Isa. xxxiii. 15. 
 liv. 6. 
 
 I. To hate. Mat. v. 43, 44. [x. 22. 
 xxiv. 9, 10. Mark xiii. 13. Luke i. 7J. 
 vi. 22, 27. xix. 14. xxi. 17. John iii. 20. 
 vii. 7. XV. 18 — 25. xvii. 14. Rom. vii. 15. 
 Tit. iii. 3. Heb. i. 9. 1 John ii. 9, 1 1, iii. 
 13, 15. iv. 20. Jude vs. 23. Rev. ii. 6. 
 xvii. 16. xviii. 3.] But in Rev. ii. 15, ob- 
 serve that for 6 [j^tffio the Alexandrian and 
 another ancient MS., with many later ones, 
 several ancient versions, and several printed 
 editions, read ojxoiwg ; which reading is ap- 
 proved by Grotius, Wetstein, and Gries- 
 bach, the last of whom has received it 
 into the text. [occ. Gen. xxvi. 27. 
 
MIS 
 
 551 
 
 M N A 
 
 Exod. xviii. 21. Deut. xii. 31. 2 Sam. 
 
 xiii. 15. Prov. xxii. 14. et al.] 
 
 II. To hate, comparatively, to postpone 
 
 in love or esteem. Mat. vi. 24. Luke xiv. 
 
 26. (Comp. Mat. x. 37.) John xii. 25. 
 
 Rom. ix. 13. Comp. Mai. i. 3. Gen. xxix. 
 
 30, 31, 33. Deut. xxi. 15—17. [See also 
 
 Luke xvi. 13. Prov. xxv. 17. Ecclus. 
 
 vii. 26. and Vorst. de Hebraism. N. T. 
 
 p. 150. ed. Fischer. Schleusner also 
 
 takes it nearly in this sense, in Ephes. 
 
 V. 29.] 
 
 ^^^ Mto-flaTTOcoffta, ac, //, from [i^iadog 
 
 a recompense, and airohi^iopt to render. — 
 
 A recompense, wliether of reward, occ. 
 
 Heb. x. 35. xi. 26. — or of punishment, 
 
 occ. Heb. ii. 2.] 
 
 j^g^ Mior0a7ro^ori]c, «> o, from [^ktBoq 
 a reward^ and a7ro^t^w/>n to render. — A 
 
 recompenser, a reivarder. occ. Heb. xi. 6. 
 MfVOtoc, «, 6, from ^ladog a reward, 
 hire. — A hired servant, a hireling, whose 
 condition was perhaps, in many respects, 
 worse than that of a household slave*, occ. 
 Luke XV. 17, 19. [Job vii. I. Levit. 
 XXV. 50. Tobit V. 11. Ecclus. xxxi. 22. 
 xxxvii. 11.] 
 
 Mio-0oo|uoat, 5/x.at, Mid. from fxiadoQ hire. 
 — To hire, to engage to labour Jor wages. 
 occ. Mat. XX. 1, 7. [Gen. xxx. 16. 2 
 Chron. xxiv. 12. xxv. 6. Hos. iii. 2. 
 et al. See JEl V. H. xiv. 17. Xen. de 
 Vect. iv. 19, 20, 22. The active is used 
 by Lysias Orat. xxxiii. p. 544. ^El. V. H. 
 vi. 1. Pollux, Onom. i. sect. 75, says, 
 e.L7roiQ ^ ay fjnadtoaaa-dai Kal f/^Krduxrat 
 oiKoy. In Isaiah vii. 20, it occurs in a 
 passive sense.] 
 
 Miseo's, S, b. 
 
 I. Properly, Hire, wages due for work 
 done. [Mat. xx. 8. Luke x. 7. Acts i. 1 8. 
 ([/.LirdoQ Tfjg adLKiag " merces injusta," 
 Schleusn.; but the Engl, transl. is better, 
 " the reward of iniquity.'' Justin, ii. 15, 
 uses '' premium proditionis.") Rom. iv. 
 4. 1 Tim. V. 18. James v. 14. 2 Pet. ii. 
 15. LXX, Gen. xxxi. 7,41.] 
 
 II. A reward, recojnpense, in a good 
 sense, though far exceeding the merit of 
 the receiver. Mat. v. 12. x. 41. [46. vi. 
 1—5, 16. X. 41, 42. Mark ix. 41. Luke 
 vi. 23, 35. John iv. 36. I Cor. iii. 14. ix. 
 17, 18. 2 John vs. 8. Rev. xi. 18. See 
 Prov. xi. 21. Doederlein Instit. Theol. 
 Christ. §. 329.] '' It signifieth a retvard 
 of mere grace, as well as an hire or wages; 
 and so the Apostle useth it plainly, Rom. 
 
 * See Dr. Powell's Disc. xiv. p. 231. 
 
 iv. 4." Dr. Fulk in Leigh's Grit. Sacr. 
 In Jude ver. 11, c(mstrue [ji^iffdu with 
 irXavrj — in the deception of Balaam's re- 
 wai-d. Comp. 2 Pet. ii. 15, and see Wol- 
 fius. [Others supply x'^P'-^ ^^ y^ta-Ou 
 here.] 
 
 III. A recompense of punishment. 2 
 Pet. ii. 13. Comp. Rev. xxii. 12. See 
 Blackwall's Sacred Classics, vol. l.p. 176. 
 [Callim. Hymn, in Dian. v. 264, and 
 Spanheim's notes. iElian (V. H. Fragm. p. 
 937) says of one executed for sacrilege 
 Tov fx^iadoy rjviyKaTO tovtov Trucporaroy. So 
 Lact. de Morb. Persec. ch. 5, says " dig- 
 nam scelere suo recipere mercedem."] 
 
 Mi(Tdb)[Mt, aroQ, TO, from /X£/xio-9w|W.ai, 1 
 pers. perf. pass, of i^iadoio to let ont to hire. — 
 A hired Aomjcocc. Actsxxviii.30. SoPhilo, 
 cited by Wetstein, 'EN MIEGil'MATI 
 oikeIv. [See the notes on Thorn. M. p. 
 6 1 7. Its proper sense, however, is wages, 
 or that which is given for the services 
 or use of any person or thing, and it 
 occ. thus Deut. xxiii. 18, i^iaQojiMi 
 TToppriQ. Comp. Ezek. xvi. 32, 33, 41. 
 Hos. ii. 12. Micah i. 7- So Suidas, p'tr- 
 ^^ol^a' 6 p^LaBbg 6 IraipiKog, and he quotes 
 vEIian. (See vol. ii. p. 356 of Kiihn's edi- 
 tion of iElian.) ^lian (V. H. iv. 12) 
 uses it for the pay of a painter; and 
 Isocrates (Orat. Areopag. ed. Steph. p. 
 145.) for the revenues arising from lands 
 let.-] 
 
 Mio-0wroG, «, o, from |U.£a/cr0wrat, 3 pers. 
 perf. pass, of u.taQou) to let for hire. — A 
 hired servant^ a hireling, occ. Mark i. 20. 
 John x. 12, 13. [Exod. xii. 45. xxii. 15. 
 Lev. xix. 13, et al. In Judith vi. 2, it 
 is applied to mercenary troops. Comp. 1 
 Mace. vi. 29.] 
 
 MNa'A, |xva. Gen. fj^vaag, y^rdg, ij. — 
 The LXX use this word several times for 
 the Heb. n30 maneh, whence it is evi- 
 dently derived, and which, from Ezek. xiv. 
 1 2, seems in money to have been equal to 
 sixty shekels, of which see under 'Apyuptoj' 
 II. [Luke xix. 13 — 25. Michaelis (vol. 
 iii. ch. vi. § 2.) argues, that 10 minae being 
 too small for the whole of a royal treasure, 
 St. Luke has rendered n:3D a portion by 
 jtAva, frojji mispointing it. But the pa- 
 rable does not suppose the nobleman a 
 king when he left his country, nor 10 
 minae his whole treasure. See Marsh's 
 note, and observe, that the wrapping 
 up in a napkin suits a mina, but not 
 the tenth part of a royal treasure, occ. 
 LXX, \ Kings x. 17- Ezr. ii. 69. 
 Esdr. v. 45. 1 Mace. xiv. 24. xv. 18. The 
 
M NH 
 
 552 
 
 M N H 
 
 value of the niina seems uncertain, for 
 comparing 1 Kings x. 17- with 2 Chron. 
 ix. 16, it appears equal to 100 shekels. 
 Prideaux reckons in moiiey the Hebrew 
 7nina at 60 shekels (as Parkhurst), and 9l. 
 English money. See Eisenschmidt de 
 Ponder, et Mensur. p. 58, and Salmas. 
 de Usur. p. 566.] 
 
 Mmojxat, /xrw,aat, from the active /xmw, 
 o), to remind, cause to remember^ bring 
 into another's memory, as the V. is used 
 in Homer, II. xv. lin. 31. Odyss. iii. lin. 
 101, &al. I 
 
 \J. To remember (i. e. to retain or keep { 
 in mind or memory) or to recollect (i. e. j 
 to call to mind or remembrance). Mat. v. ! 
 23. xxvi. 75. xxvii. 63. Luke xvi. 25. j 
 xxiv. 6, 8. John ii. M , 22. xii. \6. Acts \ 
 x. 3 ! . (ai i\zy\\Loavvai crov e[Xvr](Tdri<rav \ 
 hojirioy tov Qeov are known and approved j 
 of by God. comp. vs. 4.) xi. 16. 1 *Cor. I 
 vi. 2. 2 Tim. i. 4. 2 Pet. iii. 2. Jude 17. 
 It occ. in LXX, sometimes followed by 
 the genitive, sometimes by the accusative, 
 Gen. xl. 23. Dent. v. 15. viii. 2. xv. 15. 
 Josh. i. 13. Ecclus.xv. 8. & al. In Ezek. 
 xviii. 22, it occ. in passive sense.] 
 
 [II. It is applied avdpMTroTradiog to 
 God.-] 
 
 p . When he shows himself mindful of 
 his covenants^ &c. by signal acts, as Luke 
 i. b4, 72. Comp. Gen. ix. 15, 16. Exod. 
 vi. 5. Ps. XXV. 6. cxix. 49.] 
 
 {^2. Vv^hen he pardons men's sins he is 
 said *' not to remember them,'* and vice 
 versa. See Heb. viii. 12. x. 17. Rev. xvi. 
 19, and comp. Ps. xxv. 7. Ixxix. 8. Is. 
 xliii. 25. Jereni. xxxiii. 8. Ecclus. xxiii. 
 18. See also Luke xxiii. 42, 43.] 
 
 Mvt/a, ag, ij, from jjLvaofxai. 
 
 I. Remembrance, occ. 1 Thess. iii. 6. 
 2 Tim. i. 3. Comp. Phil. i. 3. On the 
 first text Wetstein cites from Isocrates 
 the same phrase MNEI'AN"EXEIN. 
 
 II. Mention, occ. Rom. i. 9. Eph. i. 16. 
 1 Thess. i. 2. Philem. ver. 4. In all which 
 texts it is joined with the V. 7roie~i<Tdai to 
 make, as it often is in the same sense by 
 the Greek writers. See Wetstein on 
 Rom. i. 9. [So Ps. cxi. 4. Job xiv. 13. 
 Mma also occ. Deut. vii. 18. Is. xxiii. 1 6. 
 Jer. xxxi. 20. Ezek. xxi. 32. xxv. 10. 
 Zech. xiii. 2.] 
 
 Mv^/itt, aroc, to, from fiiixvrjfxai, 1 pers. 
 perf. of /JLvaofxai. — A monument in memory 
 
 * [Schleusner (and so Hammond) understands 
 here, consulting the apostle by letter; others, re- 
 ttiemhcrxiig and uhidivg hy his directions J 
 
 of the dead, a tomb, a sepulchre. Luke 
 xxiii. 53. [|Mark v. 5. Luke xxiv. 1. 
 Acts ii. 29. vii. 16. Rev. xi. 9. Exod. xiv. 
 11. Numb. xi. 34, 35. xix. 16. Ezek. 
 xxxii. 23, et al.] On Mark v. 5. Luke 
 viii. 27, see the following word. 
 
 MvrijiEiov, 5, TO, from fii^rj/ia the same. 
 — A monument, tomb, sepulchre. See Mat. 
 viii. 28. xxvii. 60. Luke xi. 44. John v. 
 28. [Mat. xxiii. 29. xxvii. 52, 53, 60. 
 Mark v. 2. vi. 29. xv. 46. xvi. 2 — 8. 
 Luke xi. 47, & al. Gen. xxiii. 6, 9. xxxv. 
 20. 1. 5, 13. Nehem. ii. 3, 5, &c.] The 
 history of the demoniacs in Mat. viii. 
 28, &c. is well illustrated by what we are 
 told of the philosopher Democritus by 
 Diogenes Laert. eprji^d^wy evIote kuI toIq 
 Ta({)ot£ hhaTpi^iov, that he frequented 
 solitary places, and even lived sometimes 
 in tombs; and by Lucian, that Kadi7p'^ag 
 kavTOv eiQ MNH~MA, shutting himself up 
 in a tomb without the gates (of the city), 
 he there continued writing and composing 
 both night and day. Philopseud. tom. ii. 
 p. 495. See also Wetstein on Mat. viii. 
 28. [The sepulchres of the Jews were 
 often in * caves (v. Gen. xxiii. et al.) 
 with which Palestine abounded, and M'hich 
 often served as lurking-places. (1 Sam. 
 xxiv. 4.). On the splendid monuments 
 sometimes erected to the dead (v. Luke 
 xi. 47.) comp. Joseph. A. J. xiii. 6 5. 
 and 1 Mace. xiii. 27. See Iken. Ant. pt. 
 iii. ch. xiv. 8. Home's Introd. pt. iv. ch. 
 viii. — On Mv-qp-eiov, which is also used for 
 any kind of monument or memorial (e. g. 
 Thucyd. ii. 41.) consult Duker and 
 Wasse on Thucyd. i. 138, and see Wisd. 
 X.7.], 
 
 Mvripr], rig, y, from pifjLvrjfiai, perf. of 
 livaofjai. 
 
 I. Remembrance, memory. Thus used 
 in the Greek writers. See Scapula. []Ps. 
 xxx. 4. (comp. xcvii. 12.) Eccl. i. 11. 
 ii. 16. ix. 5. Wisd. viii. 13. 2 Mace. ii. 
 16. ^la {ji,yrii/.r]g apoXapelv to commit to 
 memory.^ 
 
 II. Mention, occ. 2 Pet. i. 1 5, Tr)v rsTtav 
 fjivifpirjy TvoieTadaL, to make mention of these 
 things; for thus the phrase ripog [^vrifirjy 
 TToieladat is used in the Greek writers, 
 particularly Herodotus ; nor can I iind 
 that it is ever applied in any other sense. 
 See Raphelius and Wetstein. To these 
 
 • [See Nicolaus de Sepulchris Hebricoruni, book 
 iii. ch. X. ; and indeed the whole of the 3d book con- 
 tains curious matter on the Hebrew tombs, and the 
 -1th on their ornaments, inscriptions, &c.J 
 
M N II 
 
 5.53 
 
 M A 
 
 passages tliey have produced I add from 
 Herodotus, lib. i. cap. 15. "APAYOS— 
 MNHMHN nOIH'SOMAI, / will make 
 mcjiiion of Ardys ; lib. ii. cap. 102. TOV- 
 TOY MNII'MHN nOIH'SOMAI j and from 
 Lucian, Pseudomant. torn. i. p. 8.59. 'Haetc 
 jxej'TToXv u)aoTipii \r)'7H iMNH'MHN IIOIH- 
 20'ME9A. We will make me?ition or 
 speak of-d much more horrid robber. 
 
 Mj'r;|U,oF£i'w,from iJ^viiinov mindful, Vthich 
 from jooj/j/'xr/. — It is construed sometimes 
 Avith a genitive, and sometimes with an 
 accusative following. 
 
 I. To remember. [Mat. xvi. 9. Mark 
 viii. 18. Luke xvii. 32. John xv. 20. xvi; 
 21 . Acts XX. 31 , 35. 1 Thess. i. 3. 2 Thess. 
 ii. 5. Heb. xiii. 7. Rev. ii. 5. iii. 3. It occ. in 
 LXX, for "121 he remembered. Exod. xiii. 
 3. I Chron. xvi. 12, 15. Is. xliii. 18. See 
 Tobit iv. 5. Wisd. ii. 4. On 2 Tim. ii. 8, 
 Wetstein remarks that both in Demo- 
 sthenes (v. Reiske's ed. p. 1478) and Iso- 
 crates, the V. governs an accusative- In 
 Rev. xviii. 5, Schleusner takes it (as in 
 ^vaofxai) avdpioTTOTradoJQ for punishing. 
 
 II. To be mindful of. Heb. xi. 15. 
 
 III. To recollect. John xvi. 4. Comp. 
 Eph. ii. 11. 1 Thess. ii. 9. 
 
 IV. To make mention. Heb. xi. 22. It 
 is used in this sense also by the profane 
 writers. See Scapula's Lexicon. 
 
 \y. To remember, in the sense of doing 
 kindness to, or having compassion on. v. 
 Gal. ii. 20. Col. iv. 19. Comp. ^l^T Ps. 
 viii. 5. cvi. 4.] 
 
 M.yr]fj.6(Tvvov, », to, from [j^viif/.iov mind- 
 ful, which from fj.vr}'^i]. — A memorial, 
 '' * somewhat to preserve memory." [See 
 Herod, ii. 121.] occ. Mat. xxvi. 13. Mark 
 xiv. 9. [Exod. xvii. 14. Deut. xxxii. 
 26. Ps. xxxiv. 16. Ecclus. x. 17. xxxv. 
 /.] In Acts x. 4. there is a plain allusion 
 to the Levitical service. See Lev. ii. 2, 
 9, 16, where the LXX use the word 
 fivqpoavvov for the Heb. m2it< a memo- 
 rial, which denotes a part of the bread- 
 offering, including all i\\e frankincense, 
 which was ordered to be burnt on the 
 altar, to be an offering made by fire for a 
 sweet savour unto the Lord. [Comp. Lev, 
 . V. 12. vi. 15. Is. Ixvi. 3. Ecclus. xxxviii. 
 ll.xlv. 20.] 
 
 M.vr]'^ivio, from pvaopai to court for a 
 wife, as the V. is frequently used by Ho- 
 mer (see Odyss. i. lin. 248, andOdyss. vi. 
 lin. 34, 284.) which from pvaopai to re- 
 member, have in mind. — To court for a 
 
 * JohilSon's Dictionary. 
 
 wife, nuptias ambio, sum procus. Pass. 
 Mvrfrevopai, To be courted, as the woman. 
 Also, To be betrothed^ or contracted, in 
 consequejice of being courted, occ. Mat. i. 
 18. Luke i. 27. ii. 5. From Deut. xx. 7. 
 Jud. xiv. 7, 8, it appears, that it was usual 
 among the Jews not to cohabit immedi- 
 ately after their espousals In the LXX 
 it generally answers to the Heb. U?i« to 
 betroth, which see in Kircher's Concord- 
 ance, [occ. LXX, Deut. xxii. 23—28. It 
 is also used of a vian betrothing a wife, as 
 oaTLQ pEpvi]ffTtvTaL yvvaiKa. Deut. xx. 7. 
 Comp. Hos. ii. 19. 1 Mace. iii. 56. Eurip. 
 Alcest. 723. Iphig. in Aul. 841. Phavo- 
 rinus says pvrjffTevio' sir'i (TvpcfxjJviaQ yapov 
 oQev pvrjffreia r/ Trepl yapov cru/i^wvta* ical 
 pvrjtTTiip 6 pepvr)(TTevpivoQ' tcai pvrjffrri, 
 rj pepvrjarevpivT]' pprjarevii) is used of a 
 contract of marriage; whence pvrjareia 
 is the espousals, pvr](m)p the betrothed 
 7nan, and pvi]aTr] the betrothed woman. 
 See Ireland's Nuptiae Sacr^e, p. 28, & 
 
 MoyCKakoQ, «, 6, fi, from poyiQ scarcely .^ 
 hardly, with difficulty, and \a\oQ speak- 
 ing. Speaking with difficulty, having an 
 impediment in his speech, a stammerer. 
 occ Mark vii, 32, where see Wolfius and 
 Wetstein. [occ. in LXX, Is. xxxv. 6, for 
 obw dumb, as also in Aquila, Symm., and 
 Theodot. in Exod. iv. II, and some trans- 
 late it thus in Mark vii. comparing ver. 
 37. Properly it is the same as riQ 11^ 
 heavy or sloiv of speech (lo-^^j/oipwvoc) in 
 Exod. i v. 10.] 
 
 ^^ Moyic, Adv. from puyog labour, 
 toil. — Scarcely, hardly, occ. Luke ix. 39. 
 [Phavorin. Mdyic ffat poXic ro clvto' aWu 
 TO poXiQ povov toTq pijTopai "yjj^aipov. ava- 
 XoyoiTspov Ze. to poyig urro tov poyCo, 
 TO KaKOTvaBu). See Wasse on Time. i. 
 12.] 
 
 ^" MO'AIOS, «, 6, from the Heb. 
 Id to measure, and as Ns. ID and nm a 
 measure; whence also Eng. mete, Latin 
 modus, moderor, &c. and Eng. mode, mo- 
 derate, &c. A measure of capacity, a 
 bushel, or rather a peck ; for the Roman 
 modius did not much exceed this latter 
 quantity. [See Eisenschmidt de Pond, 
 et Mens. p. 164. Schleusn. makes it 
 either the Roman modius at 1 6 sextarii, 
 or the r])f<:2 at 24 sextarii.] Some have 
 supposed that this word is formed from 
 the Latin modius ; but Grotius observes, 
 that though not very common among the 
 Greeks, it was yet derived from them to 
 the Latins ; for Diiiarchus, says he, uses 
 
MO I 
 
 554 
 
 M O I 
 
 it. So Scapula and Wetstein in Mat. v. 
 1 5, cite x'^^^^'- l^o^toi, from Dinarchus in 
 Demosthen. Comp. also Kypke, who ob- 
 serFes that the word came from the Greeks 
 to the Latins. — For proof'that the ancients 
 used sometimes to hide their burning lamps 
 under bushels, or the like, see Woltius 
 and Wetstein. [v. Fulgent. Mythol. book 
 iii. ch. 6, p. 115, " lucernamque modio 
 tegit"] 
 
 Mot^aXtc, t'coc, h* from fxaL'^aofxaL. 
 
 I. An adulteress, a woman who com- 
 mits adultery or whoredom, occ Rom. vii. 
 3. 2 Pet. ii. 14, Having eyes fj.e'^sc fioixa- 
 XiBogJuU of Rduher J, say our Translators, 
 but literally full of an adulteress. So 
 Plato, 'AvyfiQ "EXONTA TA^ "OMMATA 
 ME'STA, Having his eyes full of light j 
 and ^KOTHQ 'ANAnAE'ilS UXOI'Hi t^c 
 6<^da\^iHQ should have his eyes full of 
 darkness j and Moschus, coming still 
 nearer to the expression of the Apostle, 
 Idyll, ii. lin. 18, where he is speaking of 
 Europa, who had seen two women so 
 plainly in her sleep, that when awake 
 
 Still had she both the women in her eyes. 
 
 Thus Eisner, whom see. Doddridge re- 
 marks, that " there is a prodigious strength 
 in the expression of St. Peter : it properly 
 signifies,sayshe,theirhaving an adulteress 
 continually before their eyes." Yea, I think, 
 it imports their having their eyes so taken 
 up with or full of her, that they could see 
 nothing else. Thus CEcumenius, 'Ovroi 
 yap ocpdaXfxag e^ovreQ «^£v aXXo (^XeimtTiv 
 rj fjioLxaXi^ag, for though these men have 
 eyes, yet they see nothing but adulteresses. 
 Comp. Kypke. [It is perhaps better to 
 take it here as the concrete for the abstract, 
 and translate it adultery, adulterous looks. 
 The word occ. LXX, Ezek. xvi. 37. xxii. 
 45. Hos. iii. 1. Mai. iii. 5.] 
 
 II. An adulteress, in a spiritual sense, 
 (I woman who transfers her best affections 
 from God to the world, occ. Jam. iv. 4. 
 And in this view the term seems to be 
 used M'hen applied as an adjective to the 
 Jewish people, who are called yej/ga p-ot- 
 ^aXtc (f^n adulterous generation, occ. Mat. 
 xii. 39. xvi. 4. Mark viii. 38. Comp. John 
 V. 44. xii. 42, 43. Doddridge interprets 
 yzvta /j.oixuXiQ '^ a sjmrious race, dege- 
 nerated from the piety of their ancestors ;" 
 but I find no proof that fiotxaXlc ever 
 signifies spurious. See Suicer Thesaur. 
 under Fepea IV. 
 
 Motxnoy^ai, Qfji^ai, from i^ol^oQ' 
 
 I. To commit adultery, strictly and 
 properly so called, occ. Mat. v. 32, twice, 
 (comp. Lev. xx. 10.) Mat. xix. 9, (latter 
 part.) Markx. 11, 12. 
 
 II. To be guilty of adultery, by causing 
 another to commit it. Mat. xix. 9, (former 
 part.) Mark x. 11. The former text 
 runs thus. But I say unto you, that who- 
 soever shall put away his wife, unless 
 
 for whoredom, and marry aXXrjy another 
 woman, poixaraL is guilty of adultery. 
 The adultery, in this case, could not con- 
 sist merely in marrying a second wife, 
 while the first was living ; for polygamy 
 was, without doubt, permitted to the 
 Israelites, both before and under the law, 
 and was accordingly practised without 
 scruple, and without the least divine re- 
 prehension, by some of the best men that 
 ever lived ; by Abraham, Jacob, David, 
 &c. Consider also the history of Elka- 
 nah, 1 Sam. i. and of King Joash, 2 
 Chron. xxiv. 1 — 3. Comp. 2 Kings xii. 
 2. Yea, the Mosaic law actually pro- 
 vides for cases of a supposed polygamy, 
 without ever condemning the practice it- 
 self, see Exod. xxi. 10. Deut. xxi. 15 — 
 17 ; and, according to a case which must 
 have often happened, even enjoins it. 
 Deut, XXV. 5 — 10. How then was the 
 man mentioned Mat. xix. 9. guilty of 
 adultery ? I answer, by causing his 
 former wife to commit it ; as our Saviour 
 had explained himself, Mat. v. 32. So 
 Clemens Alexandrinus, Strom, xi. inter- 
 prets the former povyaTai in Mat. xix. 9, 
 by avayKa'Cei poLxevdrjvai forces to com- 
 mit adultery ; and indeed two Greek 
 MSS., referred to by Wetstein, for this 
 poLyarai read icoiCi avriiy poiyEvdrii^aL 
 makes her commit adultery ; but this I 
 take to be a gloss from Mat. v. 32. [In 
 Mark x. 1 1 . Parkhurst translates poixa.- 
 rai STT avTi)y in the same way, but sus- 
 pects the genuineness of the two last 
 words, as not found in the parallel pass- 
 ages, as omitted in three of W^etstein's later 
 MSS. and the ancient Syriac version, and 
 as there is a point or stop before them in 
 the Alexandrian MS. edit. Woide. These 
 grounds seem hardly sufficient. Griesbach 
 leaves the words untouched. The sense 
 of juoix"o/iai given above, would require 
 more to defend it than the passage from 
 Clemens*, and even if it is Greek, hardly 
 
 [The lej'ercn.x in raikluirst is clearly wro'jg. 
 
MOI 
 
 555 
 
 MO A 
 
 suits the context. For why, in that case, 
 should our Saviour suppose the raan mar- 
 ried again, as simply divorcing his wife 
 Mould be sufficient t The fact appears to 
 be, that Me must from Mat. v. and xix. 
 supply the limitation to Mark x. and 
 Luke xvi. and suppose our Saviour in all 
 four passages to condemn as adultery, di- 
 vorceand remarriage, except for adultery ; 
 thus restricting the liberty of divorce 
 practised under the Jewish law to one case, 
 and restoring, or nearly restoring, (see 
 Ireland, Nupt. Sacr. p. 2o.) the original 
 institution of inarriage. For a fuller dis- 
 cussion of this subject, see Dr. Ireland's 
 Nuptise Sacrae, the Quarterly Review of 
 Tebbs's Prize Essay, No. Iv/p. 179, and 
 the Christian Remembrancer, vol. 2. p. 
 738.] 
 
 Moixda, ag, >/, from fJioixoQ. — Adultery. 
 occ. Mat. XV. 19. Mark vii. 21. John 
 viii. 3. Gal. v. 19. [Jerem. xiii. 27. 
 Hos. ii. 2. iv. 2.] The whole story of 
 the woman take?i in adultery, kv fjLoix^^-, 
 from John vii. 53. to viii. 11, inclusive, 
 has been by many learned Mriters sus- 
 pected as spurious. It is either not found 
 at all in a considerable number of MSS., 
 or not in this part of St. John's Gospel, 
 or it is noted as dubious. Wetstein ac- 
 cordingly marks it as what ought to be 
 expunged, and Griesbach as probably to 
 be omitted. On the other hand, much 
 the greater number of MSS. retain the 
 passage. Mill thought it authentic, and 
 Bp. Pearce in his Notes defends it against 
 the objections of Wetstein. And to the 
 authors here mentioned, together with 
 Wolfius and Campbell in his Note on 
 John viii. 1 — 11, I refer the reader for 
 further satisfaction. [See, hoMever *, 
 Nolan on the Greek Vulgate, p. 239. & 
 seq.] 
 
 Mot^ei/w, from fioi^pQ' 
 
 I. To commit adultery. Mat. v. 27. xix. 
 18. [Mark x. 19. Luke xvi. 18. xviii. 20. 
 Rom ii. 22. xiii. 2. James ii. 11. LXX, 
 Exod. XX. 13. Deut. v. 18. & al.] 
 
 II. Transitively M'ith an accusative. 
 To commit adultery with, to debauch, a 
 woman, occ. Mat. v. 28. So Lysias, p. 
 4. edit. Taylor, 4to. 'EMOlXEYEN— 
 
 The only passage I can find is Clem. Strom, ii. 
 last section, but he there quotes it //or^ara* a u t ^ v, 
 and explains it as above.] 
 
 * Titmann (Melet Sacr. p. 318, sq.) seems on 
 the whole against it Staiidlin published at Got- 
 tingen, in 1806, two Commentationes in its de- 
 fence, and Kuinoel admits its authcnticit)'. 
 
 rYNA'IKA TH^N 'EMH'N ; anH Lncian 
 De Merc. Cond. torn. i. p. 506. MOI- 
 XE'YilN r5 d^cX^S TH^N FYNA'IKA, 
 Committing adultery with his brother's 
 wife. Moixevojxai, Pass. To be de- 
 bauched, commit adultery, as a woman, 
 moechari. occ. John viii. 4 ; where Wet- 
 stein cites from Plutarch, Ti/v /xi^repa 
 MOIXEYOME'NHN 'EO' 'AYT04>il'Pat 
 KATAAA'BON ; and from ^lian, MOI- 
 XEYOME'NHN rYNA'IKA 'EIT 'AY- 
 TO^a'Pflt Xa€wv. [See Lev. xx. 10. 
 ^sch. Socr. Dial. ii. 14. Thorn. M. //oi- 
 
 ^arai o ayijo, ^oi\evETai 
 
 Ik 
 
 V yvviiy a 
 
 distinction which is not ahvays observed ; 
 and Phavorinus says also fiotyevEi Koi ^oi- 
 yarai 6 at^rjp, ^ot^fverai ^£ rj yvvi] ore 
 avdpa iyovtra ETipo) av^pl fiiypvrat.'] 
 
 III. To be guilty of adultery, by 
 causing another to commit it. Luke xvi. 
 1 8, former part. Comp. under Motx«o/"«« 
 II. [See also note above on Parkhurst's 
 Sense II.] To commit spiritual adultery, 
 i. e. be guilty of idolatry, occ. R^v. ii. 22. 
 
 MOI'XOS, », o. 
 
 I. An adulterer, occ. Luke xviii. 11. 1 
 Cor. vi. 9. Heb. xiii. 4. [occ. LXX, Job 
 xxiv. 15. Ps. iv. 18. Prov. vi. 32.] 
 
 II. An adulterer, in a spiritual sense, 
 occ. Jam. iv. 4. Comp. Motxa\<e II. 
 [See for similar metaphors, Is. Ivii. 7 — 9. 
 Ez. xvi. \5, &c.] 
 
 MoXjcj Adv. from p6\oQ labour. — 
 Scarcely, hardly, with difficulty. Acts 
 xiv. 18. xxvii. [7, 8, 16. Rom. v. 7. 1 
 Pet. iv. 18. comp. Prov. xi. 31. It occ. 
 also Wisd. ix. 1 6. Ecclus. xxvi. last verse. 
 Diod. Sic. xvii. 55. Thom. M. says MoXtc 
 is (jpacicoQ and poyig, pirci /3mc j but see 
 WasseonThuc. i. 12.] 
 
 MOAO'K, 6. Keh.— Moloch, Heb. iba 
 THE King; for M-hich the LXX use 
 MoXox, 2 Kings xxiii. 10. Amos v. 26; 
 MoXo^ Baa-iXet, Moloch the King, Jer. 
 xxxii. 35; ^nd" Apxovri, the Ruler, Lev. 
 xviii. 21. XX. 2, 3, 4. occ. Acts vii. 43. 
 It is the name of an idol Morshipped by 
 the Ammonites, 1 Kings xi 7, and by 
 the apostate Israelites, Lev. xviii. 21. xx. 
 2. 2 Kings xxiii. 10, who dedicated and 
 even burnt their own children to him. 
 See Ezek. xvi. 20, 21. xxiii. 37, 39. Jer. 
 xxxii. 35. Comp. ch. vii. 31. "The 
 Rabbins assure us, that this idol was of 
 brass, sitting upon a throne of the same 
 metal, adorned Mith a royal croivn, hav- 
 ing the head of a calf (or steer), and his 
 arms extended as if to embrace any one. 
 When they Mould offer any children to 
 
M O A 
 
 556 
 
 M O N 
 
 him, they heated the statue within by 
 a great fire; and when it was burn- 
 ing hot, they put the miserable victim 
 within his arms, which was soon con= 
 sumed by the violence of the heat ; and 
 that the cries of the children might not 
 be heard, they made a great noise with 
 drums and other instruments about the 
 idol. Others relate, that the idol was 
 hollow, and within were contrived seven 
 partitions, one of which was appointed 
 for meal or flour, in the second there 
 were turtles, in the third an ewe, in the 
 fourth a ram, in the fifth a calf, in the 
 sixth an ox, in the seventh a child. All 
 these were burned together by heating 
 the statue on the inside." Calmet. [The 
 worship of Moloch appears to have had 
 some reference to the swi, as Theophyl. 
 t)n Acts vii. says, from Cyril on Amos, 
 that his image had \iQov Bia(f>apf} ettI 
 
 fXETtOTTOlQ CLKpOLQ SIQ eii)ar(f)6pOV TVTTOV, tt 
 
 A-hining stone upon his forehead , like the 
 sun. 80 also Albert. Gloss. Gr. p. 212. 
 On Moloch see also Buxtorf. Lex. Rabb. 
 in voc. «»:!. (These abominations were 
 committed in the valley of Hinnom.) 
 Selden. de Diis Syris, i. ch. 6. Brau- 
 nius Select. Sacr. iv. 8. p. 476. Winer. 
 Biblisch. Real wort, in voc. Nicol. de Syr, 
 on Lev. xviii.] — With regard to that 
 horrid, but general, custom among the 
 heathen, of offering human sacrifices^ 
 and particularly children, to Moloch^ Kpo- 
 voQ or Saturn, the reader may, among 
 some curious particulars, find enough to 
 make his blood run cold in the * authors 
 cited in the note. He would also do well 
 to consult at first hand. Porphyry De 
 Abstinentia, lib. ii. cap. 53, & seqt. and 
 Eusebius's Prgeparat. Evangel, lib. iv. cap. 
 
 * Plutardi. De Superstit. towards the end. 
 Parlter's Bibliotheca Biblica on Leviticus, p. 286, 
 ^, 5,eqt. Jenkin's Reasonableness of Christianity, 
 vol. i. p. 339. 3d edit. Dr. H. M ore's Explanation 
 of Grand ftlystery, book iii. cap. 14, &c. Caesar's 
 Comment, lib. vi. § 15, and Cluverius's and Mon- 
 tanus's Notts. Rollin's Account of the Carthagi- 
 nian Religion in his Ancient History, vol. ii. Uni- 
 versal History, vol. xvii. p. 257, 262, 266, 268, 
 292. Picart's Ceremonies and Religious Customs, 
 folio, vol. iii. p. 16, 129, 149, 160, 154, 155, 167, 
 168, 170, 171, 188, 199. Leland's Advantage 
 and Necessity of Christian Revelation, part i. ch. 
 7. p. 181 of the 4to. and p. 167, &c. of the 8vo. 
 edit. Millar's Hist, of Propagation of Christianity, 
 vol. i. p. 181, &c. 257, 262, vol. ii. p. 211, 214, 
 217, 220. JMallet's Northern Antiquities, vol. i. 
 p. 132 &c. Capt. Cook's Voyage to Pacific Ocean, 
 Introduct. p. 68. vol. i. p. 351, 405. vol. ii. p. 31, 
 1)9, 53, 203. vol. iii. p. 6, 161. 
 
 16, 17. The last mentioned author 
 quotes from Diodorus Siculus, lib. xx. a 
 passage remarkably to our present pur- 
 pose. It relates to the Carthaginians, 
 when besieged by Agathocles, tyrant of 
 Sicily : they imputed this calamity, says 
 Diodorus, to Cronus or Saturn's fighting 
 against them j for whereas they used in 
 former times to sacrifice the best of 
 their own children to this god, they had 
 lately offered such children as they had 
 privately purchased and brouglit up. 
 In haste, then, to rectify their errors, 
 they chose out two hundred of the noblest 
 children, and sacrificed them publicly. 
 Other persons who were accused of irre- 
 ligion gave up themselves willingly (Ifca- 
 (TitoQ lavTtiQ thoaav), to the number of no 
 less than three hundred. For they had 
 a brazen statue of Saturn stretching 
 out his hands towards the ground, in 
 such a manner that the child placed 
 within them tumbled down into a pit full 
 of fire. 
 
 [M0AY'Ni2. To pollute, defile, occ. 
 1 Cor. viii. 7. (metaphorically) Rev. iii. 
 4. xiv. 4. on which see Dresig. de Verb. 
 Med. N. T. i. 24. p. 203. ed. Fischer. 
 LXX, Is. Ixv. 4. Jer. xii. 9. Lam. iv. 14. 
 Ezek. vii. 1 7. xxi. 7- Zech. xiv. 2. Tobit 
 iii. 15. Ecclus. xxi. 30. (28). Its proper 
 meaning, says Schleusner, is to colour, 
 comp. piaipu), ffTTiXoio, and Gen. xxxvii. 
 31, where it translates b2\D to tinge or 
 dip (v. Simon. Lex. Heb.) and Joseph. 
 A. J. iii. 6. 1. tpia — cLvQeaL pep.o\va- 
 peva.'] 
 
 [MokvanoQ, 5, 6, from pep6Xv(rpai 1 
 pers. perf. pass. Attic of fioXvpu). Pollu- 
 tion, deflement. occ. 2 Cor. vii. J. and 
 LXX for nQ:n jwofatieness or hypocrisy. 
 Jer. xxiii. 15. ISee Esdr. viii. 83. 2 Mac. 
 V. 27.] 
 
 ^g^ [Mo/i0^, ?7c, r/, from pipon^a 
 perf. mid. of pipi^ofiaL. Complaint, cause 
 qf' complaint, quarrel, occ. Col. iii, 13. 
 Comp. Eur. Crest. 1067. (ed. Pors.) Thuc. 
 ii. 41.] 
 
 ^g^ [Mov//, ijc, ?/, from pipova perf. 
 mid. of pivio to remain, dwell. A mansion, 
 habitation, abode, occ. John xiv. 2, 23. 
 On the latter passage, comp. Thuc. i. 131 . 
 Joseph. A. J. viii. 13. 7. iroiovpevoQ Iv 
 avT(p {(TTrrjXaio)) jmovrir. xiii. 2. 1. Chari- 
 ton i. 1 1. See above Mevw L] 
 
 MovoyeviiQ, ioQ, hq, o, ?/, from povoQ 
 only, and yivio or yuvto to beget. 
 
 I. It denotes an only or only-begotten 
 child, occ. Luke vii. 12. viii. 42. ix. 38. 
 
MON 
 
 557 
 
 MO N 
 
 Heb. xi. 17. In which last passage Isaac 
 is called Abraham s only-begotten son, in 
 respect of his issue by Sarah. Comp. Gen. 
 xxii. 2. [occ. LXX, Ps. xxii. 20. xxxv. 
 17. for Heb. ^»n^ and Wisd. vii. 22. 
 (rrrevLia iLovoyevic.) Tobit iii. 15. viii. 
 
 J 7.] 
 
 II. It is applied to Jesus Christ, the 
 only-begotten Son of God. occ. John i. 14, 
 18.' iii. 16, 18. 1 John \v. 9. Though I 
 am not ignorant how strenuously * some 
 great and good men have insisted, that 
 this term relates to the divinity or divine 
 nature in Christ, yet truth obliges me to 
 declare, that I apprehend it strictly and 
 properly refers to his humanity, which, as 
 it was begotten of God, was therefore the 
 Son of God, Luke i. 35, (^♦n'?^ 11 Son of 
 the ALEIM, Dan. iii. 25. Comp. John | 
 X. 36); and as no other man was thus 
 begotte?i, was the only-begotten Son of 
 Godt. And, according to John i. 18, 
 though no one {bSelg) had seen God at 
 any time, yet this only-begotten Son, who 
 is in the bosom of the Father, i. e. *^' not 
 only the special object of the Father's 
 love, but who is admitted to his most 
 secret counsels J," he hath declared him. 
 [Some understand by ^ovoysvriQ beloved, 
 as the Heb. n^n» is translated by ayairr]' 
 TOQ, or ayaTTioiiEvoQ in Gen. xxii. 2, 4, 
 16. Amos viii. 10. Zech. xii. 10. Prov. 
 iv. 3 ; but Aquila, in the first and last 
 passages, translates it fioyoyevrjg. Park- 
 hurst gives no reason for departing from 
 Bp. Bull, &c. except the fact of our 
 Saviour's miraculous birth ; nor does the 
 sense which he has substituted agree so 
 well with the passages in which the word 
 occurs.] 
 
 Mopoy, Neut. of fxovoQ, applied adver- 
 bially.— [0«/y, exclusively, as tTritTTa^evoQ 
 povov TO l^airricrpa 'Iwavvov. Acts xviii. 
 25. only that baptism and no other. So 
 Matth. V. 47. viii. S. Rom. iii. 29. 1 Cor. 
 XV. 1 9. & al. In Mat. ix. 2 1 . lav fiovov 
 aj^iopai if I do but touch, comp. x. 42. 
 XIV. 36. With an imperative it some- 
 times denotes the necessity of any thing, 
 as Mark v. 36. pi) <^o^ov, fiovov TnVrcve. 
 
 * Bp. BuU, Jud. Eccles. CathoL cap. v. p. 313 
 — 317. edit. Grabe. Dr. Waterland, Importance 
 of Doctrine of the Trinity, p. 241, &c. 2d edit. 
 
 t Bp. Pearce on John i. 14, explains the only- 
 begotten) of' the Father, by " the only-hegotten Son 
 of the Father, ch. iii. 18." Adding, *' No man 
 was ever born? into the world as Jesut was, accord- 
 ing to Mat i. 20, and Luke i. 35. 
 
 t Campbell, in Note on John iii. 1.3. 
 
 (Comp. Luke viii. 50. Phil. i. 27, &c.) 
 Your faith is the only condition I re- 
 quire. It follows k fiij in Mat. xxi. 1 9. 
 Mark vi. 8. Acts xi. 19.] It is used in 
 elliptical expressions. Gal. ii. 10. v. 13, 
 as Raphelius shows it is likewise by Poly- 
 bius and Arrian. Comp. Wolfius. — 'Ov 
 /lovov ci, And not only, followed by aXXa 
 Koi but also, implies an amplification of 
 what precedes, and may frequently be 
 rendered, as in our translation. And not 
 only so. See Rom. v. 3, 11. viii. 23. 
 2 Cor. viii. 19. So Hoogeveen on Vige- 
 rus, De Idiotism. cap. viii. sect. 8. reg. 
 23. cites from Cebes's Picture, " That 
 fortune is wont Znvai 7roXXa7r\a<na, av&iQ 
 KoX a<f>e\eardaL B. mo>K£v 'OY MO'NON 
 AE, 'AAAA^ KAr tu 7rpov7rap')(ovTa, to 
 give men many things, and again to take 
 them away, and not only these, but also 
 what they before had." Kypke on Rom. 
 V. 3, renders the whole phrase 'Ov fj^ovor 
 ^e, aXXa Kai — by Quin imo, quod maju» 
 est — Yea, what is more — and produces 
 Philo and Lucian thus applying it. 
 [Schleusner supposes povov omitted in 
 many passages, as in Mat. v. 46. comp. 
 47, and after ovk i/xe ^ixerai Mark ix. 36, 
 also after y.rj 0a»v£t Luke xiv. 12; but 
 others suppose the sentence rather com- 
 parative, so as to mean, invite the poor 
 rather than richer friends. See also 
 John xiv. 24. Acts v. 4. (after avOpuTroig.) 
 Rom. iv. 9. (after 7rfjOtrop/v.) 1 Thess. 
 iv. 8, to which Schl. supplies [j.6voy, as he 
 does pi Gen. xiv. 8. Exod. xvi. 8, &c. 
 In Diog. Laert. vi. 2. ov [xrjy (jxovov) 
 ey affrei, aXXa (koi) KaO' oBoy. See Du- 
 ker's Thuc. iv. ch. 92, &c.] 
 
 MoyoQ, r), oy, from [j^i^yay perf. mid. 
 of ju-eVw to remain. 
 
 I. Alone, only, single. Mat. iv. 4, 10. 
 [xviii. 15. Luke iv. 4, 8. ix. 36. x. 40. 
 (see K-araXftTTw.) John vi. 22. viii. 9. xvi. 
 32. Rom. xi. 3. xvi. 4. 1 Cor. ix. 16. 
 xiv. 3Q. Col. iv. 11. 1 Thess. iii. 1. 
 2 Tim. iv. 11. Heb. ix. 7- 2 John verse 
 1. On John v. 44. comp. xvii. 3. Rom. 
 xvi. 27. 1 Tim. i. 17. vi. 15, 16. Jude 4, 
 25. Aristoph. Acharn. 814. Hesychius has 
 jxdvov TO £v. In John xii. 24. it is used 
 of a grain of corn uvtoq povog piyei, it 
 remainetk single or alone, i. e. produces 
 no other grains, or is fruitless. Moyog 
 almost redundantly follows « p). Mat. 
 xii. 4. comp. xvii. 8. xxiv. 36. Luke v. 
 21. vi. 4. Mark ix. 8. Phil. iv. \5. Rev. 
 ix. 4. Moyog occ. for fi.6yoy (as in Mat. 
 iv. 4 & al.) in LXX, Deut. vi. 13. xxxii. 
 
MOP 
 
 158 
 
 MO S 
 
 1^.] Luke xxiv. 18, Sv [j^ovoq (not jxo- 
 voy) 'KapoiKEiQ Iv 'IfjOfcKraXr//^, koL «/c ey- 
 v(t)Q — J Art thou alone a stranger, or. 
 Art thou the only stranger in Jerusalem, 
 and knowest not, &c. ? So Wetstein 
 (whom see) cites from Dio, 2v apa, liTre, 
 MO'NOS avrjKooQ el rttTOiv^ a Tzavrtg "icra- 
 aLv ; Are you, pray tell me, the only per- 
 son who never heard of what all the world 
 knows ? 
 
 II. Alone, without company, solitary. 
 Mat. xiv. 23. Mark vi. 47. ix. 2. John 
 vi. 15. [(See LXX, Gen. ii. 18. xxi. 
 28, 29. Numb, xxiii. 9. 2 Sam. x. 8.) 
 On John viii. 16, 29. comp. xvi. 32. In 
 Lament, i. 2. i^ovr) is used of a deserted 
 €ity opposed to B.full one.] So of things, 
 Luke xxiv. 12, Keii/^iva ^6va, lying by 
 themselves. 
 
 ^g^ Mo>'o00aXju,oc, «, 6, from ix^ovoq 
 single, and ocpdaXfj^og an eye. — Having 
 but one eye. occ. Mat. xviii. 9. Mark ix. 
 47* [^Ammonius (p. 60. ed. Valcken.) 
 says that kTtp6(pQa\iJ.0Q is a person de- 
 prived by accident of one eye, while ^o- 
 v6<j>da\[/.0Q is a one-eyed being, such as 
 the Cyclops, &c. See also Thom. M. and 
 Pollux, Onom. ii. 62. This distinction is 
 not always preserved. See Valcken. on 
 Ammon. ii. I. p. 84. Perizon. on ^l. 
 V. H. xii. 43. Albert! on Hesych. vol. i. 
 p. 1484. ApoUodor. Bibl. ii. ch. 8. p. 
 443.] 
 
 ^^ Mo vow, Wjfrom />covo£. — To leave 
 alone. Movoojtxat, a/x,ai, pass. To be left 
 alone, to be destitute, occ. 1 Tim. v. 5. 
 This V. is often used in the Greek wri- 
 ters. See Wetstein and Kypke. 
 
 MOP$H', rje,fi. — Outward appearance, 
 form, which last word is from the Latin 
 forma, and this, by transposition from 
 the Doric jw^op^a for [^op^rj. occ. Mark xvi. 
 12. (Comp. Luke xxiv. 13.) Phil. ii. 6, 
 7, where the 6th verse refers not, I ap- 
 prehend, to Christ's being real and es- 
 sential God, or JEHOVAH (though 
 that HE IS SO is the Foundation of 
 Christianity), but to His glorious ap- 
 pearances, as God, before, and under, the 
 Mosaic dispensation. See Whitby and 
 Doddridge, and comp. under "Iffog HI. 
 \T>r. Jones, in his Greek Lexicon, refers 
 the place to Christ's transfiguration ; but 
 the present participle virap^iov appears to 
 me to form an insuperable objection to re- 
 ferring it to any occasional manifestations 
 of Christ's glory. Further also, the no- 
 tion of the transfiguration seems at va- 
 riance with the context. Schleusner 
 
 here takes j^op^r) by metonymy for ^volq 
 or ovaia, referring to M\. H. A. iii. 24. 
 Eur. Bacch.54. and Plato de Repub. ii. 
 p. 431. who says of God kuXXicttoq koL 
 apiaroQ wv elg to Zwarov eKaaroQ avT&v 
 p^evtL ad ev rrj avrov piop(l)rj, where he 
 translates /xop^j) nature. This appears 
 preferable to Parkhurst's explanation. 
 See also Kevob) above.] — The LXX use 
 it, Isa. xliv. 13, for the Heb. n»inn 
 fashion, form, and Job iv. 16, for nil oil 
 a delineation, similitude, [jocc. also for 
 jnChald. splendour. Dan. v. 6, 9, 10. vii. 
 28. See Wisd. xviii. 1.] 
 
 Mop<p6(3), u), from p^opcprj. — To form, occ. 
 Gal. iv. 19. QKopp observes, (says 
 Schleusner,) that [j.op(f>ovffdai is peculiarly 
 used by the Greeks of the formation of the 
 infant in the womb, but adduces no proof. 
 Is. xliv. 13.] 
 
 ^g^ M6p(p(D(nq, Log, Att. eojq, rj, from 
 ^op(p6u). {Mop^waLQ is more properly the 
 act of forming, and p^opcpiap^a the form or 
 image. Hesych. p.6p(f>ioiLa' y^optpii' But 
 [jt,6p(j)U)aric is also explained or^rj/^ario-^tJc, 
 EiKOJv. See Albert. Gl. Gr. p. 95. Suidas 
 and Hesychius.] 
 
 I. A form, delineation, sketch, draught, 
 summary, occ. Rom. ii. 20, where see 
 Whitby and Doddridge. [This seems a 
 metaphor from the notion that what we 
 learn is formed {fAopcpovtrdai, Gal. iv. 19.) 
 within us, and a figure of it imprinted on 
 the mind.] 
 
 II. -4 form, outward ctppearance. occ. 
 2 Tim, iii. 5, where some understand the 
 word in Sense I. See Wolfius on both 
 texts, and Suicer Thesaur. in Mop^wo-t?. 
 
 ^g^ Moo-xoTTOtew, w, from i^oax^Q ^ 
 calf, and Troiicj to make. — To make a 
 calf occ. Acts vii. 41. [This is said of 
 the golden calf made by the Israelites, in 
 imitation (as some say) of the Egyptian 
 worship of Apis. See Selden de Diis Syris, 
 i. 4.] 
 
 MO'SXOS, 8, 6, rj. Homer uses this 
 word as an adjective, II. xi. lin. 105, 
 MO'SXOISI XvyoiffL with tender flexible 
 twigs ; and this seems its primary mean- 
 ing ; whence it afterwards came to denote 
 young, tender animals of the beeve kind. 
 [Thom. M. Za[haXri' 6 apprjy p.6crxoQ' ^a- 
 paXL£ ^e fj drjXeia' fxoax^^ ^^' i<:oiv6v, kir 
 afi(f)OTip(t)v' Hesych. poa^oQ' o aTraXof 
 fiovQ' Phavor. {loax'^Q' '"^ TVS pooc eVyo- 
 vov See Eur. Hec. 530. & Schol. on 
 209. ed. Pors. The LXX never use the 
 feminine article with this noun, but it is 
 in apposition with «t fioeg. Numb. vii. 
 
MY E 
 
 559 
 
 M Y K 
 
 87.] — -^ calf, a steer, a young hulloch. 
 Luke \Y. 23. Heb. ix. 12. (Comp. Lev. 
 xvi. 3.) Heb. ix. 19. (Comp. Exod. 
 xxir. 5.) Kev. iv. 7. (Comp. Ezek. i. 
 10.) [This word is used by the LXX 
 in various places for almost all the He- 
 brew names of animals of the ox kind, 
 without distinction of gender or age^ as 
 6. g. b:i% Exod. xxxii. 4, 8, 19. Neh. ix. 
 18. and nVJi^ fem. Hos. x. 5. for nQ 
 juvencus, Lev. iv. 3—5. Job xlii. 8, &c. 
 for ^w bos cujusvis cetatis et sextis. Prov. 
 XV. 17. Is. Ixvi. 3, & al. for ")pn the same, 
 Gen. xii. 16. 2 Sam. vi. 6, &c. for ^pa-p, 
 Lev. i. 5. for Tin, Ezr. vi. 17. vii. 17. 
 and in Ezek. xxxix. 18. for i:d a lamb. 
 On Luke xv. comp. Jerem. xlvi. 21.] 
 
 MovfTiKOQ, «, o. — A musician, a player 
 on a musical instrument, occ. Rev. xviii. 
 22. [Schleusner gives it as an adjective 
 fiovffLKOQ, ri, 6y. It occ. LXX, Gen. xxxi. 
 27. Ezek. xxvi. 13. Dan. iii. 5—15. 
 Ecclus. xxxii. 4—7. xl. 22. xliv. 6. xlix. 
 2. 1 Mac. ix. 39, 41. Hesych. fiovm- 
 K-oc* xpuXTTjg, TExvirriQ' and Schleusner 
 says, that it is used of excellence in any 
 art.] ^ 
 
 MoxBoQ, «, 6, from p.6yoQ labour, toil. 
 See under UoyiQ.— Toil, travel, afflictive 
 or wearisome labour. It is more than 
 KoiroQ, and is therefore put after it in all 
 the three passages of the N. T. wherein 
 it occurs, namely, 2 Cor. xi. 27. 1 Thess. 
 ii. 9. 2 Thess. iii. 8. [Numb, xxiii. 
 2 1 . Deut. xxvi. 7. Eccles. passim. Isaiah 
 1x1. 8. Jerem. iii. 24. & al.] 
 
 MYEAO'S, «, 6. — The marrow, occ. 
 Heb. iv. 12, where, as the learned * Dr. 
 Smith has justly remarked, " we are to 
 understand not medulla ossium, the mar- 
 row of the bojies, but medulla spinalis, the 
 marrow of the back or spinal marrow ; for 
 this hath much more intimate communion 
 and conjunction with the joints than the 
 other hath," namely, as being the origin of 
 those nervous fibres whereof the muscles 
 and tendons, which direct the motions 
 of the joints, are f principally composed. 
 Scapula observes, that Sophocles and the 
 tragic poets use fiveXdy Xevkop for the 
 brain (of which the spinal marrow is the 
 continuation), that the medical writers 
 call the brain pveXog €yKi<paXiTr)Q, and 
 the spijial marrow fiveXoe pax^TYiQ. The 
 
 ' Jfi°g Solomon's Portraiture of Old Age, p. 29, 
 
 t See Boerhaave's Institut. Aledic 8 393—399, 
 edit. 3tiae. ' ^ ' 
 
 Etymologist derives fxveXbc from /uvw to 
 hide. [See Eur. Hipp. 255. Trpoc anpov 
 fiveXdv ^pvxvQ' and Valckenaer's note. 
 Alciphr. i. 23. Heliodorus iii. 7. ^xpiQ iv 
 offria Koi fxveXovg avrovg tttr^ucrat. It is 
 used for :ibrtfat. Gen. xlv. 18.] 
 
 Mv«w, w. Eustathius [on Hom. Iliad, 
 p. 1356.] deduces it from ^vio to shut, 
 namely, the mouth, because the initiated 
 were fxveiv to <76pa, koi pr] eK(f>aivEiv a pe- 
 pvriyraij to shut their mouths, and not dis- 
 cover what they were taught in the myste- 
 ries. Comp. Kafipvio. [This word is pecu- 
 liarly used with reference to the sacred 
 mysteries. See Poll. Onom. i. 1. § 31. 
 Isocrat. Panegyr. p. 106. ac ovk oiov t 
 aXXoLQ 77 Toig fjiefivrjijiEvoic aKoveiv.^ — To 
 initiate into secret mysteries, occ. Phil. iv. 
 12, where the Apostle beautifully alludes 
 to the sacred mysteries which were so 
 famous among the Greeks, and to which 
 the learned reader cannot be ignorant the 
 term ju-vew peculiarly relates. See the 
 passages cited by Wetstein on the place. 
 [Theodoret and Theophylact make jt^f^v?;- 
 paL here Treipav eXa^ov; Vulgat. institutus 
 sum. See Irmisch on Herodian, i. 13. 16. 
 
 p. 577.] 
 
 ^g^ MOQog, «, 6, from /xvfw to in^ 
 struct. 
 
 I. A word, a speech. Thus used in the 
 profane writers. [Eustathius on Hom. 
 Iliad, a. p. 29, says, that Homer used 
 IMvdoQ for XoyoQ simply, but that later 
 writers useid it of false stories. Diod. Sic. 
 i. 93, fjivdovg 7r€7rXa(Tfxivovg. See Valesius 
 ad Mausacc. Adnott. ad Harpocr. p. 
 122.] 
 
 II. In the N. T. A tale, a fable, a 
 fiction. [1 Tim. iv. 4, (comp. Tit. i. 14) 
 
 7. 2 Tim. iv. 4. 2 Pet. i. 16.] Wetstein 
 on 2 Pet. i. 1 6, cites from Galen TnOapoXg 
 — 'HKOAOrOHSAN AOTOIS, they have 
 followed plausible accounts; and from Jo- 
 sephus, Prooem. in Ant. § 4, the very 
 phrase rolg MY'GOIS 'E;S?AKOAOYeH'- 
 SANTES. [MvdoQ occ. Ecclus. xx. 19. 
 Suidas says Mvdog' Xoyoc \(/evBrlQ, liKovii^iav 
 rrjv aXr/0£iov.] 
 
 MYKA'OMAI, w/xat.— Properly To low, 
 or bellow, as a beeve. It is plainly formed 
 from the sound, like the Latin mugio, and 
 the Eng. to moo. All these three verbs, 
 we may observe, begin with an tw, which 
 letter seems best to suit the noise of beeves; 
 whence Quintilian calls it mugientem li- 
 teram, the mooing or bellowing letter. 
 But fxvKaopat in the only passage of the 
 N. T. wherein it occurs, namely, Rev. x. 
 
M YA 
 
 560 
 
 M YP 
 
 3, is used for the roar i fig of' a lion; and 
 Plutarch, De Solert. Animal, torn. ii. p. 
 972. D. speaking of young lions hunting 
 for prey, says, K^j/ Xa^wo-tj/ 6ri«y, ava- 
 KaXHVTOLi, MO'SXOY MYKH'MATI to tpv- 
 XVf^f^ TTottiVTEQ ofJLoiop. " If they catch any 
 thing they call (the old lions) by making 
 a roar like the bleating of a calf.'' Theo- 
 critus, Idyll, xxvi. lin. 21, has MY'KHMA 
 AE'AINH2 for the roar of a lioness. And 
 Oppian, Cyneget. lib. \y. seems to con- 
 found fivKdadaL with (ipv^aaQai^ which 
 latter properly denotes a lioiis roarings 
 when he says. 
 
 MTKA'TAl BPT'XHMA TreXwptov- 
 A horrid roar he lellous. 
 
 See more in Bochart, vol. ii. 287^ and 732. 
 [^Hesychius, MvKatrBai' ovoiq koI KafxiiXoig 
 hfioiioQ f^pv-^eadai /cat j3ov(tL'] 
 
 MvKTripii^oj, from fxvKTrjp the nose, nos- 
 tril; which from juvco-w to blow, clear 
 from mucus by blowing, mungo, emungo. 
 — To mock, properly, to sneer, to show 
 contempt by looks, and particularly by 
 contracting the nose or nostrils ; for, as it 
 is observed by Quintilian, lib. xi. cap. 3, 
 § 4, edit. Rollin, " Naribus derisus, con- 
 temptus, fastidium signijtcari solet. By 
 the nostrils we are apt to show scorn^ con- 
 tempt^ disgust" Hence Horace drolly 
 expresses sneering by naso suspendere 
 adunco, lib. i. sat. 6. lin. 5. (Comp. lib. i. 
 sat. 3. lin. 29, 30.) So Persius, sat. i. 
 lin. 40. — Rides — et nimis uncis Naribus 
 indulges. (Comp. sat. v. lin. 91.) So we 
 speak of turning up the nose at a thing, 
 in the same sense. MvKTrjpi^o/Jiai, pass. 
 To be mocked, eluded, occ. Gal. vi. 7. 
 [Prov. i. 30. XV. 20. Job xxii. 1 9. Jerem. 
 XX. 7. 1 Mace. vii. 34. & al. Hesych. /xvic- 
 rrfpii^et* yXevai^ei, KarayeX^ airo tov fivi^eiv 
 toIq fjiVKTrjpaL.I 
 
 8^^ MvXiKOQ, 17, OP, from iivXog. — Be- 
 longing to a mill. occ. Mark ix. 42. 
 
 MY'AOS, «, 6, from pvXr} a mill, or im- 
 mediately from the Heb. bin or biD to cut 
 off or to pieces ; whence also the Latin 
 mola, and Eng. mill, meal. — A mill-stone. 
 occ. Mat. xviii, 6. Luke xvii. 2. Rev. xviii. 
 21, 22, where comp. Jer. xxv. 10, and ob- 
 serve that '' in the East they [usually] 
 grind their corn at break of day ; and 
 that when one goes out in a morning, one 
 hears every where the noise of the mill." 
 See more in Harmer's Observations, vol. 
 i. p. 250j &c. [Schleusner, however, after 
 
 Grotius, explains the (pmri pvXov in Rev. 
 xviii. of the songs of the servants employed 
 in grinding. That it was the practice of 
 the ancients to sing in their mills, see in 
 Poll. Onom. vii. 33. 8, and Goetzius de 
 Pistrinis Veterum (1730, 8vo.) p. 382. 
 The upper and moveable stone of the mill 
 (Latin catillus) was called fxvXog and also 
 ovoQ, because, though at first they were 
 small and worked by hand, yet afterwards 
 they were made so large that they M'ere 
 turned by asses. Hence fxvXoQ ovikoq, 
 Mat. xviii. 6, denotes a large mill-stone. 
 It is called n::T the horseman (2 Sam. xi. 
 21. Judg. ix. 53,) as riding on the other, 
 and translated pvXog by LXX. The lower 
 stone (Latin rneta) is properly pvXr], but 
 this distinction is not always observed. 
 See Goetzius as above, p. 123. Meurs. 
 on Lycophr. Cass. 233. Hesychius, MvXtj 
 ovTii) XiyErai icai 6 kcltu) rrjg pvXrjg Xldog, 
 ro Be avio ovog. MvXoc was also used for 
 the whole mill. It occ. Exod. xi. 5. Deut. 
 xxiv. 6. Is. xlvii. 2. for D^m.] 
 
 MvXmv, wpog, 6, from p.vXrj. See under 
 MvXog. — A place where corn is ground 
 with a hand-mill. occ. Mat. xxiv. 41. 
 [Jerem. lii. 9. Others write it pvXwv, 
 — Cjpog. See Jungerman on Poll. Onom. 
 iii.5. 7S.2 
 
 Mvpiag, a^og, rj, from fxvpioi. 
 
 I. A myriad, i. e. te7i thousand. Acts 
 xix. 19. Comp. ch. xxi. 20. [Ezr. ii. 64, 
 69. Nehem. vii. 7\, 72. See also Rev. ix. 
 
 II. A vast or indefinitely great multi- 
 tude. Luke xii. 1. Comp. Heb. xii. 22. 
 Jude ver. 14, with his holy myriads, of 
 angels namely, as in the preceding text. 
 [See Luke xxi. 20. Rev. v. 11. Gen. 
 xxiv. 60. Ps. iii. 6. Ecclus. xlvii. 6, & 
 al.] 
 
 ^g^ Mvpi^u), from pvpov. — To anoint 
 with aromatic or odoriferous ointment, 
 occ. Mark xiv. 8. This V. is used both 
 by Aristophanes and Athenaeus. See 
 Wetstein. [Aristoph. Plut. 529. Lys. 
 937. Athenaeus xv. p. 691. Hence juv- 
 piorpog, Judith xvi. 6.] 
 
 Mvpioi, at, a. It is derived from ^vplog, 
 which, with the difference only of a gramma- 
 tical accent, signifies infinite, immense, in- 
 numerable. — Ten thousand. occ.yi^t.xwm. 
 24. 1 Cor.iv. 15. xiv. 19. On 1 Cor.iv. 15, 
 Wetstein and Kypke show that the word is, 
 by the Greek writers, used, like the Latin 
 sexcenti, six hundred, for an indefinitely 
 large number. Wetstein cites from Philo, 
 MYPI'OI AIAA'SKAAOI. [See Cic. de 
 
M Y S 
 
 j61 
 
 M YS 
 
 Div. ii. 14. Terent. Pliorm. iv. 3. 63. 
 -/Eschin. Socr. Dial. iii. 1 2. ju-vptwi/ flararwj' 
 Xelpojy airorev'^iQ' Mvpwi is used by LXX, 
 tor D»E:bt^ nl\Pv, ten thousands^ Esth. iii. 
 9. and for 111, the same, 1 Cliron. xxix. 
 7. Dan. vii, 10. for nnni Judg. xx. 10. 
 Suidas says, HAvpia' TroAXa K:at ayapidfjir)Ta. 
 
 MY'PON, e, ro. — ^w aromatic, odori- 
 Jerous ointment. Galen, cited by Wetstein 
 on Luke vii. 46, says fjuvpov is properly 
 oil, in which any aromatic is mixed. The 
 name seems to be from the Heb. "iiD myrrh, 
 Mhich was a principal ingredient in such 
 compositions. [Others derive it, but not 
 so v.ell, from ^vpo) to Jlow. See Foesii 
 CEcon. Hipp. p. 254. Plin. H. N. xiii. 2. 
 Mat. xxvi. 7—12. Mark xiv. 3, 4. Luke 
 vii. 37, 38, 46. xxiii. 56. John xi. 2. 
 xii. 3, 5. Rev. xviii. 13. Exod. xxx. 
 25. Prov. xxvii. 9. Song of Sol. i. 3. iv. 
 J 4, 16. V. 1. & al.] Comp. under 'A\a- 
 fla^pov, and see Campbell on Mat. 
 
 MuT?/ptoj', «, TO, from /iv<?>)c a person 
 initiated in sacred mysteries^ which from 
 f.ivf.10 to initiate. — A mystery. 
 
 L It denotes in general somewhat hid- 
 den, or not fully manifest. Thus, 2 Thess. 
 li. 7, we read of to fj^v^rjpwv rijg avof-uag, 
 the mystery of iniquity, which began to 
 work in secret, but Mas not then com- 
 2)letely disclosed or manifested. Josephus 
 has a similar phrase, MYSTII'PION KA- 
 KI'AS, a mystery of wickedness, which 
 he applies to Antipater's crafty conduct 
 to ensnare and ruin his brother Alexander, 
 De Bel. lib. i. cap. 24. § 1. Menander, 
 p. 274. lin. 671, edit. Cleric, uses juvrr/jotov 
 for a secret. MYSTH'PION an firj Karei- 
 irjiQ rJ 0tXw, Tell not your secret to a 
 friend. 
 
 n. *'' Some sacred thing hidden or 
 secret, which is naturally unknown to 
 human reason, and is only known by the 
 revelation of God." Thus 1 Tim. iii. 16, 
 Great is the mystery of godliness ; God 
 fvas manifest in the flesh, justified by the 
 spirit, Sj-c. The ynystery of godliness, or 
 of true religion, consisted in the several 
 particulars here mentioned by the Apo- 
 stle ; particulars, indeed, which it would 
 never have entered into the heart of man 
 to conceive (comp. 1 Cor. ii. 9.) had not 
 (jod accomplished them in fact, and pub- 
 
 " Ittem occullam seu arcanum sacrum^ quas na- 
 tural ter ration! humanae incognita est, nee scitur, 
 nisi ex rcvelatione & patefactione Dei." Suicer 
 Tliesaur. in Mur»)g(ov II. 2. 
 
 Jished tliem by the preaching of his gos- 
 j)el ; but which being thus manifested are 
 intelligible, as facts, to the meanest un- 
 derstanding. When the Apostle styles 
 this mystery of godliness fiiya great, he 
 seems plainly to allude to the famous 
 Eleusinian mysteries*, which were distin- 
 guished into jiiKpa Koi jxEyaXa, small and 
 great, the latter of which were had in the 
 highest reverence among the Greeks and 
 Romans. See Wolfius on the place, and 
 comp. Eph. V. 32. and Suicer Thesaur. 
 in MvHipiov IL 2. a. b. In like manner 
 the term fxv^tipwv, Rom. xi. 25. 1 Cor. 
 XV. 51, denotes what was hidden or un- 
 known till revealed; and thus the Apo- 
 stle speaks, 1 Cor. xiii. 2, of a man's itn- 
 derstandiiig all mysteries, i. e. all the re- 
 vealed truths of the Christian religion, 
 which is elsewhere called the mystery of 
 faith, 1 Tim. iii. 9. And when he who 
 spake in an unknown tongue is said to 
 speak mysteries, 1 Cor. xiv. 2, it is plain 
 that these mysteries, however unintelli- 
 gible to others on account of the language 
 in which they were spoken, were yet un- 
 derstood by the person himself, because 
 he thereby edified himself, ver. 4. (Comp. 
 Acts ii. 11. X. 46.) And though in 1 
 Cor. ii. 6. we read of the wisdom of God 
 in a mystery, even the hidden wisdom, 
 which (ver. 8.) none of the princes of this 
 world knew, yet, says the Apostle, we 
 speak or declare this wisdom; and (ver. 
 10.) he observes, that God had revealed 
 the particulars whereof it consisted to 
 them by his Spirit. So M'hen the Apo- 
 stles are called stewards of the mysteries 
 of God, I Cor. iv. 1, these mysteries could 
 not mean what was unknown to them ; 
 because to them it was given to know the 
 mysteries of the kingdom of God, Mat, 
 xiii. 1 1 : Yea the very character here 
 ascribed to them implies not only that 
 they knew these mysteries themselves, but 
 that, as faithful stewards, they were to 
 dispense or make them known to others. 
 See Luke xii„ 42. 1 Pet. iv. 10. In Col. 
 ii. 2, St. Paul mentions his praying for 
 his converts, that their hearts might be 
 comforted, kig tiriyvwcnv r« fji^v^rjpiii rti 
 Gea, Koi JlarpoQ /cat ra Xpi<ra, ^o /Acknow- 
 ledge of the mystery of God, even of the 
 
 • For a good account of the heathen mysteries^ 
 and particularly of the Eleusinian, see Leland's 
 Adviintage and Neccssitjr of the Christian Revela- 
 tion, part i. ch. 8 and l), and Macknight's Pref. to 
 Ephesians, sect 7. 
 
 oo 
 
M Y S 
 
 M£iM 
 
 Father atid of Christ ; for thus I think 
 the passage should be translated (comp. 
 'Er/yi/wo-ie). But if with our Translators 
 we render ETriyvwcnv acknowledgment ^ still 
 the vrord fjLv^rjpls can by no means exclude 
 knowledge; for this is life eternal, saith 
 our Lord, John xviii. 3, that they may 
 know ihee^ the only true God, and Jesus 
 Christ, whom thou hast sent. And lastly, 
 whatever be the precise meaning of the 
 mystery of God, mentioned Rey. x. 7, yet 
 it was something he had declared evqyyi' 
 Xi(T£, to his servants, the Prophets. Comp. 
 Amos iii. 7. 
 
 III. The word (jLv^ijpiov is sometimes 
 in the writings of St. Paul applied in a 
 peculiar sense to the calling of the Gen- 
 tileSy which, Eph. iii. 3 — 9, he styles the 
 mystery., and the mystery of Christ.^ 
 which in other generations was not made 
 known to the sons of men, as it is now 
 revealed to his holy Apostles and Pro- 
 phets by the Spirit, that the gentiles 
 should be fellow-heirs, and of the same 
 body (with the Jews namely), aiid par- 
 takers of his promise in Christ, by the 
 gospel. Comp. Rom. xvi. 25. Eph. i. 9. 
 iii. 9. vi. 19. Col. i. 26, 27. iv. 3. 
 
 IV. It denotes a spiritual truth 
 couched under an external representation 
 or similitude, and concealed or hidden 
 thereby, unless some explanation be given. 
 Thus, Rev. i. 20, the mystery, i. e. the 
 spiritual meaning, of the seven stars — 
 The seven stars are the angels of the 
 seven churches. So Rev. xvii. 5, And 
 ujion her forehead a name written, Mys- 
 tery, Babylon the Great, i. e. Babylon in 
 a spiritual sense, the mother of idolatry 
 and abominations ; and, ver. 7, / will tell 
 thee the mystery or spiritual signification 
 of the woman. Comp. Mat. xiii. II. 
 Mark iv. 11. Luke viii. 10. Eph. v. 32, 
 and their respective contexts. I think 
 proper to observe, that I have carefully 
 taken notice of all the passages of the 
 N. T. in which the term [j^v^rjpioy mys- 
 tery occurs J and this I have the rather 
 done, because a most unscriptural and 
 dangerous sense is but too often put upon 
 this word, as if it meant somewhat abso- 
 lutely imintelligible and incomprehensible. 
 A strange mistake ! since in almost every 
 text wherein i^v^rjpioy is used, it is men- 
 tioned as something which is revealed, de- 
 clared, shojvn, spoken, or which may be 
 known or understood. — Theodotion uses 
 this word, Dan. ii. 18, 19, 27, 28, 29, 30, 
 47. iv. 9, for the Chald. p; which denotes 
 
 not a thing unintelligible, but a secret. 
 In the same sense it is applied in the 
 Apocryphal Books. See Tobit xii. 7. 
 Judith ii. 2. Ecclus. xxii. 22. xxvii. 16, 
 17, 21. 2 Mac. xiii. 21 ; and is also used 
 for sacred or divine mysteries, Wisd. ii. 
 22. vi. 22 ; and for the mysterious rites 
 or ceremonies of false religion, Wisd. xiv. 
 15, 23. — The passages just cited are all 
 wherein the word occurs, whether in the 
 common Greek version of the O. T. or in 
 the Apocrypha *. [[There is a disserta- 
 tion on the word i/.v(rTi}piov, by J. S. 
 Kuhn, 4to. Quedlinb. 1771, and some re- 
 marks upon it in Casaubon. Exercitt. An- 
 tibaronian. xvi. N. 43.] 
 
 E^P^ MuwTra^^w, from y^vELV tclq WTrac, 
 sliuttijig the eyes. See Mvfw and Rayu- 
 fxvu). — To shut, wink., or close the eyes 
 against the light. Thus the word is ex- 
 plained by the learned Bochart, vol. ii. 
 31, 32, where the reader may find this 
 interpretation defended and illustrated at 
 large. See also Suicer s Thesaur. on the 
 word. occ. 2 Pet. i. 9. 
 
 MwXw;^, wTToc, 6, from {/^(okoc a battle, 
 fighting, and a;;// an appearance. MoiXoc 
 is from ^j.oXoq labour., particularly of a 
 military kind, fighting, which see under 
 MoXtQ. — A wound made in war, also a 
 wale, weal, or whelk., i. e. the mark left 
 on the body by the stripe of a scourge. So 
 the Etymologist, MwXcu;// — // Ik TroXefj^a ye- 
 vopevrjTrXrjyr] — KvpiwQ yap y^toXiOTrsQ Xeyov- 
 Tat at etc t-osiiov Xiopuyv 7rXt]yai. In the latter 
 sense it is plainly used Ecclus. xxviii. 17, 
 IiXr)yri pa<^iyoc: iroiti juwXwTrctc, " The 
 stroke of the whip maketh marks in the 
 flesh." Eng. Trans. Thus also it is ap- 
 plied by the Greek writers. See Wet- 
 stein, occ. 1 Pet. ii. 24. [The LXX use 
 juwXwi// for rmnn. Gen. iv. 22. Exod. 
 xxi. 25. Ps, xxxviii. 18. Is. i. 6. liii. 5. 
 and in the Apocrypha it occ. Judith ix. 
 13. Ecclus. xxiii. 9. xxviii. \S. Hence 
 Aquila in Song of Sol. v. 8. uses the verb 
 pu)\wTri(o, where the LXX have rpavu^a- 
 
 Tli^d) .] 
 
 Mivpeopai, sfxai, from pCofxoQ. — To 
 blame., fnd fault with, occ 2 Cor. vi. 3. 
 viii. 20. [Prov. ix. 7. Wisd. x. 14. Mw- 
 pripa (al. fiwKrjpa). Ecclus. xxxiv, 18.] 
 
 Mli'MOS, 8, o, from the Heb. tZJiD a 
 spotf for which the LXX have frequently 
 
 * Long since the above was written, in the first 
 edition, I saw Dr. Campbell's comment on this 
 word, in his Prelim. Dissertat. ix, part i, which the 
 reader raay do well to consult. 
 
MOP 
 
 563 
 
 MOP 
 
 used this Greek word. — A spot, blemish, 
 disgrace, occ. 2 Pet. ii. 13, [[where St. 
 Peter calls certain evil-doers (nr'iXot kui 
 fUdfioi, as if a blemish or disgrace to the 
 human race. In the LXX this word occ. 
 of blemishes properly in Lev. xxi. 16 — 23. 
 xxii. 20—25. Deut.'xv. 21. Song of Sol. 
 \v. 7. & al. and metaphorically in Ecclus. 
 XX. 24. In Ecclus. xviii. 15. for blame. 
 See also Ecclus. xi. 31, 33. xlvii. 22.] 
 
 Mwpat v<u, from /iwjooc insipid, foolish, 
 which see. 
 
 I. MwpatVojuai, Pass, spoken of salt. 
 To lose its savour, to become insipid, occ. 
 Mat. V, 13. (where see Wetstein.) Luke 
 xiv. 34. Comp. Mark ix. 50. '' Our 
 Lord's sup|K)sition of the salfs losing its 
 savour, is well illustrated by Mr. Maun- 
 drell *, who tells us, that in the Valley of 
 Salt near Gebtd, and about four hours' 
 journey from Aleppo, tl^ere is a small 
 precipice, occasioned by the continual 
 taking away of the salt. In this, says he, 
 you may see the veins of it lie : I brake a 
 piece of it, of which the part that was 
 exposed to the rain, sun, and air, though 
 it had the sparks and particles of salt, yet 
 it had perfectly lost its savour, as in 
 Mat. V. The innermost, which had been 
 connected with the rock, retained its 
 savour, as I found by proof." IVfecknight's 
 Note on Slat. vi. 13. Dr. Shaw, Travels, 
 p. 148, takes notice of a similar circum- 
 stance in Barbary. " Jibbel Had-defFa, 
 says he, is an entire mountain of salt, 
 situated near the eastern extremity of the 
 Lake of Marks. The salt of it is of a 
 quite different quality and appearance 
 from that of the Salince, being as hard 
 and solid as stone, and of a reddish or 
 purple colour. Yet what is washed down 
 from these precipices by the dews attains 
 another colour, becomes as white as snow, 
 and loses that share of bitterness which is 
 in the parent rock salt; it may very 
 properly be said to have lost, if not all, 
 yet a great deal at least, of its original 
 savour.'' 
 
 II. To make foolish, infatitate, occ. 
 fiom. i. 22. 1 Cor. i. 20. [Chrysostom, 
 
 • Journey to the Euphrates. 
 
 on 1 Cor. i. 20, paraphrases it thus, 
 i^ei^ev avT^iv fxiopav. Mwpa/rw OCC. LXX, 
 2 Sam.xxiv. 10. Isaiah xix. 1 I. xliv. 25. 
 Jerem. x. 14. Ecclus. xxiii. 16.] 
 
 ^^* Mwp/a, ae, ?/, from /uwpof. — 
 Foolishness, folly, occ. 1 Cor. i. 18, 21, 
 23. ii. 14. iii. 19. [occ. Ecclus. xx. 3L 
 xli. 18.] 
 
 ^g^ MiapoXoyia, ac, y, from fxtopog 
 foolish, and Xoyog a word, speech. — 
 Foolish talking, occ. Eph. v. 4. [Hein- 
 sius (ad loc.) and Eisner (Obss. Sacr. vol. 
 ii. p. 221.) understand by it not only 
 foolish but indecent conversation, from 
 the usage of the words acppoavpt] (Deut. 
 xxii. 21. Judg. xix. 23, 24, &c.) and 
 pojpia in a similar sense. See Schol. on 
 Eurip. Hippol. v. 642. popiay 7/rot r>)v 
 TTopreiav. So avoia (Eur. Hipp. 398.) 
 and pojpaivb) are used also, as ptapaivovaa 
 yvvii Eur. Androm. 674. See Monk on 
 Hippol. 640.] 
 
 MwjQOe, «, O, 7/. 
 
 I. Tasteless, insipid. Thus it is used by 
 Hippocrates, lib. ii. De Diaet. cap. 27, 
 'Ofcoca vypy]v (^vaiv t'x^t, fcat ^hv^pi]Vj koX 
 MOPH'N,— ''Such as are of a moist, cold, 
 and insipid nature." — So Dioscorides, lib. 
 iv. 18. p. 122. 'P/^at yevaafjiiyo) MiiPA'I, 
 Roots insipid to the taste. 
 
 IL By an obvious and easy transition 
 from the bodily taste to the mind, foolish, 
 silly, stupid, insulsus. See Mat. vii. 26. 
 XXV. % 3, 8. 1 Cor. i. 27. iii. 18. Tit. 
 iii. 9. Mojpoy, to, Foolishness, folly. 1 
 Cor. i. 25. IMwpog occ. Deut. xxxii. 
 6. Is. xix. 11. xxxii. 5, 6. Jer. v. 21. 
 Ecclus. viii. 22. xxi. 15—28. & al.] 
 
 in. It denotes A wicked, graceless, 
 abandoned wretch. This is agreeable to 
 the style of the Old Testament, where 
 fools frequently mean wicked, profligate 
 persons. See 2 Sam. iii. 33. xiii. 13. Ps. 
 xiv. 1 . occ. Mat. v. 22. Comp. Mat. xxiii. 
 17, 19. So Schleusner,and observe, that in 
 these latter passages our Blessed Saviour 
 spake in his^jro/>/«e^ic character (comp. ver. 
 14, 15.); and therefore, in whatever sense 
 we take the word pioput, he was guilty of no 
 violation of the former precept, which was 
 levelled against bitter expressions of caw^e- 
 less anger in our ordinary conversation. 
 
 002 
 
5 04 
 
 N. 
 
 N A Z 
 
 Nv, Nn. The thirteenth of the more 
 f modern Greek letters, but the four- 
 teenth of the ancient; whence, as a nu- 
 meral character, v is used for the fifth 
 decad, or ,/{fti/. In the old Cadmean al- 
 phabet it answered to the Hebrew and 
 Phenician Nun in name, order, and power; 
 but in both its forms, N and v, it rather 
 resembles the Phenician than the Hebrew 
 letter, though indeed not very like either. 
 
 Nai^ojpdioQ, «, 6. 
 
 I. A Nazarene, i. e. a native or inha- 
 bitant of the town of Naznreth, and also, 
 A Nazarite. . Both these senses of the 
 word are, I apprehend, referred to in that 
 famous passage of St. Mat. ch. ii. 23, And 
 he (Joseph) came and dwelt at Nazareth, 
 that it might be fulfilled which was spoken 
 hy the Prophets, He (Christ) shall be 
 called J i. e.* he shall not only be esteemed 
 and called, but he shall really be Na^w- 
 pttioc- Now there is no prophecy in the 
 O. T. wherein it is foretold, that Christ 
 should be so much as an inhabitant of Na- 
 zareth^ and it was expressly predicted that 
 he should be born at Bethlehem : But as 
 Nathanael objected, John i. 47, Can any 
 good thing come out o/* Nazareth ? (comp. 
 John viii, 41, 42, 52), so we find the 
 Jews calling our Saviour Na^wpdiog or 
 Nazarene in contempt, John viii. 5. Acts 
 vi. 14. Comp. John xix. 19. And their 
 taking occasion, from our Lord's abode at 
 Nazareth, to apply the epithet of Na^w- 
 paioQ to him in this opprobrious sense, 
 w as, indeed, agreeable to those many pro- 
 phecies in which it was foretold, that the 
 Messiah should be treated in a cotiternptu- 
 ous and reproachful manner t: But this 
 is not all ; for by the observation in St. 
 Matthew, somewhat further and more de- 
 terminate seems to be intended than 
 merely that Christ should thus meet with 
 contempt and reproach. And accordingly 
 in the greater number of passages where- 
 in the title ^a'Cio^dioQ or l<ia^aprjydg is 
 ascribed to Christ, it is plain that nothing 
 
 * Comp. Kxhiw IV. f See Whitby on Mat. 
 
 N AZ 
 
 opprobrious was intended. See Mark i. 
 24. xvi. 6. Luke iv. 34. xxiv. 19. John 
 xviii. 5. Acts ii. 22. iii. 6. iv. 10. xxii. 8. 
 The Vulgate renders Na^apatoc in Mat. 
 ii. 23, by Nazaraeus, which is used for a 
 Nazarite in Jud. xiii. 5, 7- xvi. 17. Lam. 
 iv. 7, of that version ; and the Greek word 
 answering to the Heb. tDnTJ, and to the 
 Eng. Nazarites, is spelt with an w, Na- 
 i^iopaiag, in Theodotion's version of Amos 
 ii. 12. as in Mat.— The Nazarite, the par- 
 ticulars of whose vow we have Num. vi, is, 
 I think, by all Christians allowed to have 
 been a lively and striking representative 
 of Christ; and* many of the qualifications 
 ascribed to the Redeemer in the Prophets 
 may be reduced to the correspondent typi- 
 cal qualifications of the legal Nazarite. 
 It was then in effect foretold, not by one, 
 but by the Prophets in general (^la tiov 
 npo(f)r]TMV, as St. Matthew says), that 
 Christ should not only be despised and 
 rejected of men, but also that, notwith- 
 standing this contempt and ill-treatment, 
 he should be the treal Nazarite, the great 
 Antitype of that emblematic character. 
 '^ J So that whilst the Jews and Romans 
 were calling him in contempt 'Nai^Mpdioi; 
 and Na^aprjvoQ, the Nazarcean und Naza- 
 rene, the providence of God was at the 
 same time pointing him out as the true 
 Nazarite, from tlie circumstance of his 
 dwelling in that city or town which had 
 been prophetically, with a view, no doubt, 
 to this important event, called Nazareth, 
 or the city of THE Nazarite: Even as 
 Pilate by the title on our Lord's cross 
 proclaimed him both to Jews and Gentiles 
 to be Jehovah the Saviour, o l^a^copdiog, 
 the expected King of the Jews, though 
 doubtless he intended by this inscription 
 to deride and blast his pretensions. See 
 
 * See an ingenious treatise entitled, The Crca- 
 tioii the Ground- work of Revelation, ^c. printed at 
 Edinburgh, 1750, p. 60, & seqt. 
 
 f See Wetstcin on Mat. ii. 23, and the learned 
 Spearman's l^etters on the liXX, &c. Let, III. p. 
 257, & seqt. 
 
 X See Heb. and Eng. Lexicon under -ir3 II. 
 
N A r 
 
 .'ies 
 
 N AO 
 
 John xix. 19, 20."— Dr. Clarke, on the 
 (iospels, thus paraphrases Mat. ii. 23. 
 " And there (i. e. in Galilee) he dwelt in 
 the city Nazareth. From whence Jesus 
 ivas called a Nazarite : As the Prophets 
 ]iad foretold that he should he^ in several 
 senses of that word ; and particularly, as 
 it was prophesied in those w^ords, Judg. 
 xiii. 5, which were spoken of Samson, as a 
 type of Christ : He shall be a Nazarite 
 from the womb." On which text of 
 Judges the Doctor subjoins this Note : 
 '^ This j)lace, though scarce taken notice 
 of by commentatofs, seems to be more 
 immediately respected by the Evangelist 
 than those where only the word n^3 or 'in 
 is used in different senses." Thus Dr. 
 Clarke. Diodati, however, not to men- 
 tion others, had, in his Italian Transla- 
 tion, taken very particular notice of Judg. 
 xiii. 5 ; and on the expression, by the 
 Prophets, Mat. ii. 2,^, has the following 
 Annotation, which I submit to the reader's 
 consideration and judgment : '' These 
 Mords," says he, '* are not found any 
 •where else, except in Judg. xiii. 5, con- 
 cerning Samson ; who in many particulars 
 of his life was a figure of Christ: and it 
 is credible that the Prophets, in their 
 teaching, taught that the true Samson of 
 the Church and the Nazarite of God, 
 should be the Messiah, whose perfect 
 sanctification had been prefigured by the 
 ancient Nazarites, Numb. vi. 2. And 
 because Christ was mystically possessed 
 of the truth of this character, the pro- 
 vidence of God moreover willed that he 
 should bear its name, which was unwit- 
 tingly and equivocally imposed on him 
 through popular scorn, from the name of 
 the despicable city where he dwelt." 
 
 TI. Na^wpatot, oi^ Nazarenes or Naza- 
 rceans. A name given to the Christians, 
 from their Blessed Master, in contempt. 
 Thus the Jews and Mahometans still call 
 Christians Nazarencs to this day. occ. 
 Acts XX i v. .5. 
 
 NA'I. An Adverb. 
 
 1. Of affirming. Verily, indeed, yea, 
 xVIat. V. ?)7. ILct your yea be really yen, 
 i. e. a sincere affirmation. Others would 
 exjdain it to mean use no stronger affirma- 
 tions, &:c. as levelled against taking oaths 
 on ordinary occasions, xi. 9, 26. Luke vii. 
 26. X. 2 1 . xi. 5 1 . xii. 5. 2 Cor. i. ♦ 1 7—20. 
 
 • [Schlcusner suggests here t^ va) ««< r\ ov, a 
 phrase which occurs in verse 18, and denotes vari- 
 ableness and deceit, as in English, " a yea and nay 
 person."] 
 
 James v. 12. Rev. i. 7. xir. 13. xvi. 7. 
 xxii. 20.] 
 
 2. Of assenting. Yea, yes. Mat. ix. 2&. 
 [xiii. 51. xvii. 2-1. xxi. 16. John xi. 27. 
 xxi. 15, 16. Acts V. 8. xxii. 27. Rom. iii. 
 29. Followed by aXAa or kuI, it may be 
 so, but yet. Mat. xv. 27. Mark vii. 28. 
 See Plutarch Themist. p. 117, & de Vir- 
 tut. Mul. p. 258. Arrian. Epict. iv. 6. p. 
 396. Wesseling on Diod. Sic. xiii. p. 561. 
 Demosth. p. 310. ed. Reiske. Others, how- 
 ever, take val in the sense given below by 
 Parkhurst, (3.) v. Philost. Vit. Sophist, 
 ch. 5. §2. p. 574. Hom. Iliad. K. 169— 
 172.] 
 
 3. Of beseeching, / pray, or beseech 
 thee. Mat. xv. 27. Mark vii. 28. Philem. 
 ver. 20. In this last sense val is used in 
 the purest Greek writers. ** Nat Trpoc 
 rujv Qeioy, I entreat you by our Gods, is 
 both in Euripides and Aristophanes," says 
 Blackwall, Sacred Classics, vol. i. p. 143. 
 
 Naoc? 5, o, from pai(o to dwell, inhabit, 
 which from Heb, mj the same. The Heb. 
 N. mj is used for God's habitation, 2 Sam. 
 XV. 25. 
 
 I. A temple [Ezra vi. 5. Acts vii. 48. 
 xvii. 24.], properly the building where 
 God dwelt, or was present, in a peculiar 
 manner. See Mat. xxiii. 21. Luke i. 9, 
 and Campbell there. Comp. 1 K. viii. 13. 
 Ps. xxvi. 8. cxxxii. 14, and Karotfcew III. 
 and Kypke on Mat. xxvii. 5. [Especially 
 the Temple of Jerusalem. Mat. xxiii. 
 16 — 21. V. xxvi. 61. xxvii. 40. Mark xW. 
 58. XV. 29. John ii. 20. 2 Thess. ii. 4. 
 Rev. xi. 1, 2. In Rev. vii, 15. xi. 19. xiv. 
 15, XV. 6, 8. xvi. 1. xxi. 22, it is used of 
 the heaveyily temple, and in some of 
 these passages is followed by hv tm ovpavta. 
 (Comp. Wisd. iii. H. Rev. iii. 12.) It is 
 also used for jmrl of the Temple of Jeru~ 
 saleyn, as (1.) The court. Mat. xxiii. 35. 
 comp. 2 Chron. xxiv. 12, and see Grotius. 
 Mat. xxvii. 5. In the LXX, it ofteu 
 translates CdVik the Porch of Solomon. \ 
 Chron. xxviii. 11. 2 Chron. viii. 12. xv. 
 8. xxix. 7, 1 7. See Simon. Heb. Lex, voc. 
 CDf?1«.] 
 
 [(2.) The Holy. Luke i. 9. comp. Exod. 
 XXX. 7, 21, 22. Rev. xi. 1. I Kings vi. 3, 
 5.] 
 
 [(3.) The Holy of Holies. (See I Kings 
 vi.5. Ps, xxviii. 2.) Mat. xxvii. 51. Mark 
 XV. 38. Luke xxiii. 45. 3 Mac. i. 10. ii. 
 1. — Generally M'ith the Greeks Itpov is 
 the whole sacred enclosure, while vaoc is 
 the sacred recess. See Lurcher on Herod, 
 i. 181.] 
 
NAP 
 
 566 
 
 N E/A 
 
 II. The silver Naol of Diana, mentioned 
 Acts xix. 24, seem to iiave been a kind of 
 models made in silver of her famous tem- 
 ple at Ephesus. See Raphelius, Wolfius, 
 Wetstein, and Doddridge on the place. 
 [See Lederlin. Meletem. Philol. de Tempi. 
 Argent. Dian. Ephes. (Argeutor. 1714. 
 4to.) Herodot. ii. 63. Theophrast. Char. 
 c. 16. Wesseling. Diod. Sic. xx. 14. 
 Salmas. ad Solin. cap. 53. p. 803. and J. 
 H. a Seelen. Meditt. Exeg. Pt. i. p. 507. 
 The Scholiast on Aristot. Rhet. i. 1 5. says, 
 that vaol are eiKovoaTaaLa, little chapels 
 with images in them^ 
 
 III. The body of Christ is called a 
 Temple^ not only because in it dwelt all 
 the fulness of the Godhead bodily (Col. ii. 
 9.), but also because that indwelling of 
 the divinity, and its blessed effects in re- 
 ference to man, were typified by the fur- 
 niture of the Jewish tabernacle and tem- 
 ple. See this latter point particularly 
 proved in Catcott's Sermons, entitled. 
 The Tabernacle of the Sanctuary a Type 
 of the Body of Christ*, occ. John ii. 19, 
 21. Comp. John ii. 20. Mat. xxvi. 61. 
 xxvii. 40. Mark xiv. 58, xv. 29. 
 
 IV. The Church of Christ is termed a 
 temple^ because an habitation of God 
 through the Spirit. Eph. ii. 21. (comp. 
 ver. 22.) 2 Cor. vi. 16. 2 Thess. ii. 4, 
 where see Macknight. So Christians are 
 called the temple of God, because the 
 Spirit of God dwelleth in them, or because 
 their body is the tenq^le of the Ploly 
 Ghost, which is in them. See 1 Cor. iii. 
 16, 17. vi. 19. 
 
 NA'PAOS, «, ;;, from the Heb. i^ll 
 the same, for which the LXX have used 
 it in the only three passages wherein it 
 occurs, Cant. i. 12. iv. 13, 14. — " Spike- 
 nard, or nard, a plant that grows in the 
 Indies, whose root is very small and slen- 
 der : It puts forth a long small stalk, and 
 has several ears or spikes even with the 
 ground, which has given it the name of 
 spikenard." Thus Calmet. And J Brookes, 
 describing this aromatic as it comes to us, 
 *^ Indian Spikenard is a hairy root, 
 
 * [Schleusner says that the body of Jesus (John 
 ii. 19.) and the bodies of men (1 Cor. iii. 16, 17' 
 vi. 19.) are called the temples of God, because by 
 all Christ's bodily actions he promoted the worship 
 of God, and we are bound to do the same. How 
 tame and insipid this explanation is, need not be 
 pointed out. He calls in proof only 1 Cor. vi. 20. 
 *' Glorify God in your bodies."] 
 
 + Comp, under {uvxfxwy.a-j. 
 - X Nat. Hist. vol. vi. p. IC 
 
 or rather a congeries of slender capilla- 
 ments adhering to a head about as thick 
 as the finger, and as long, and of the 
 colour of rusty iron ; the taste is bitter, 
 acrid, and aromatic, and the smell agree- 
 able*." occ. Mark xiv. 3, (where see Wet- 
 stein.) John xii. 3. [See Spanheim. Cal- 
 lim. p. 70. Hiller Hierophyt. Pt. ii. ch. 
 15. p. 64. & seq. and Olai Celsi Hiero- 
 bot. Pt. ii. ch. 1. Schleusner takes it 
 in the N. T. for the oil or ointment made 
 from the plant, as nardus in Latin. Hor. 
 Epod. V. 59, &c.] 
 
 ^g^ Navaytw, w, from vaoQ a ship, 
 and ctyw to break. — To suffer shipwreck. 
 occ. 2 Cor. xi. 25. 1 Tim. i. 19. The 
 Greek writers likewise apply this word in 
 a metaphorical sense. Thus Cebes in his 
 Picture, p. 33, edit. Simpson, says of 
 foolish and wicked men, NAYAT0Y2IN 
 ev T(o /3/w, They suffer shipwreck in life. 
 See other instances in Wetstein and 
 Kypke. [In Latin naufragium is used for 
 loss of property or reputation, e. g. Cic. 
 de Invent, i. 5. Orat. pro Sull. 14. see 
 Galen de Rat. Med. 1 9, & Philo de Som- 
 niis, vol. i. p. 678. 26.] 
 
 ^§^ l^avKk-qpoQ^ «, 6, from vavQ a ship, 
 and icXrjpog a lot. — A71 owfier of a ship. 
 occ. Acts xxvii. 1 1 . This word is com- 
 mon in the Greek writers. See Wetstein. 
 [Xen. Anab. vii. 2. 7. & de Vectig. iii. 4. 
 12. V. 3. and see Xen. de Rep. Lac. vii. 
 
 NAY'S, aoQ, ri, accus. ravy. — A ship, 
 OCC. Acts xxvii. 41. [1 Kings ix. 26. x. 
 11, 22. 2 Chron. ix. 21. J oh ix. 26. 
 Prov. xxxi. 14. It is sometimes to be 
 supplied, as Acts xxvii. 40, Karslxov (i. e. 
 Trjv I'avv.)^ 
 
 ^g^ NavTTjQ, a, o, from pavg a ship. — ' 
 A sailor, q. d. a ship-mart. occ. Acts xxvii> 
 27,30. Rev.xviii. \7. 
 
 Neayme, «, o, from vioQ new, young. 
 
 [(1.) A young man, a youth. Acts xx. 
 9. xxiii. 17 — 22. Ruth iii. 10. 2 Sam. vi. 
 I. X. 9. Judges xvi. 26. xvii. 7, 1 1. (al, 
 Trailapiov.) Prov. vii. 7. Zech. ii. 4. v. 
 Polluc. Onom. ii. 1. Herodian. iii. IL 
 
 [(2.) In Greek, men in their prime 
 are called veavicci, vEavia-Koi, and reoi, even 
 when past thirty. See Joseph. A. J. vii. 
 9. 2. Casaubon. Exercitt. Antibaron. i. 
 
 * For a further account of the Nardus Indica, 
 or Spikenard, which is a kind of aromatic grass» 
 see Dr. Blanc, in Philosophical Transactions, vol. 
 XXX. part 2, 
 
NEK 
 
 567 
 
 NEK 
 
 1 8. 34. (In Latin adolescens and adole- 
 scentulus are soused, v. Cicer. Phil. ii. 21. 
 Senec. Epist. 30. Sallust. Bell. Catal. 49. 
 (where see Cortius.) Manut. Animadv. ad 
 Cic Epist. Fam. ii. ep. 1.) Hence it is 
 used of Paul, Acts vii. 58.] 
 
 'i^eavicTKOQ, a, 6. See Neavmg. 
 
 [(!.)] A young man^a youth. [^Mark 
 xvi.5. Luke vii. 14. Acts ii. 17. (opposed 
 t) Trp€(TJ3vr£pot) V. 10. conip. vers. 6. 1 
 John iii. I'i, 14. Gen. xix. 4. xxv. 27. 
 Exod. X. 9. xxiv. 5. Deut. xxxii. 25. 
 Judg. xiv. 10. Ezra x. 1^] In Mark xiv. 
 51, 01 veavicFKOL probably means the sol- 
 diers, as Campbell renders it, and as the 
 Greek word often signifies in Polybius and 
 the correspondent N. Juvenes in the Latin 
 writers. See Raphelius and Leigh's Cri- 
 tica Sacra. The LXX use bt veavicKOL 
 for the Heb. CD»ni)3n in the sense of sol- 
 diers, Gen. xiv. 24. But in Mark xiv. 51, 
 three ancientxMSS.,with the Syriac, Vulg., 
 and other ancient versions, omit bt veavi- 
 oKoi. Mill was inclined to think them a 
 Scholion, and Griesbach has marked them 
 as what ought probably to be omitted. 
 Michaelis, however, Introduct. to N. T. 
 vol. i. p. 311, edit. Marsh, defends their 
 genuineness on account of the peculiar 
 harshness of St. Mark's usual style. 
 
 Q2.) A man in his prime (" from 23 to 
 34 or 41." Phavorin.) used for avj/p. Xen. 
 Cyr. viii. 3. 12, 13. comp. 11. Anab. vii. 
 7. 3. comp. § 1. Diog. Laert. viii. 10. See 
 Mat. xix. 20, 22. & comp. Luke xviii. 18. 
 Gen. xli. v. Herodot. v. 12. 13.] 
 
 NfKpoc, ct, dv, from vekvq the same, 
 which from the Heb, n^: to smite, kill ; 
 whence also the Latin neco to kill, noceo 
 to hurt. 
 
 I. Dead, naturally. Mat. x. 8. xi. 5, & 
 al. freq.* ^But gbserve, that in Mat. x. 8. 
 vEKpHQ eyeipere are wanting in very many 
 MSS., so that Wetstein marks them as 
 words that ought to be expunged, and 
 Griesbach omits them in his text. " This 
 part of Jcsus's instructions to his twelve 
 Apostles/' says Bp. Pearce, " is omitted 
 in a multitude of Greek MSS., and proba- 
 bly it never came from Matthew's pen ; 
 because this circumstance of raising the 
 dead is not mentioned here at ver. 1. 
 Nor is it in Mark vi. 15, where that 
 Evangelist gives an account of what great 
 
 * [Schleusncr, in Acts xx. 9, most unjustifiably 
 translates it " us if dead." The intention of this 
 is to explain away one of the miracles of the Apo- 
 stles.] 
 
 works they had done upon their mission. 
 Luke likewise, in ch. ix. 1, takes no no- 
 tice of it. See also Mark xvi. 18, and 
 Luke X. 1 9, 20." [;it is used of one that 
 had been dead and was just restored to 
 life in Luke vii. 15. Comp. also 2 Tim. iv. 
 1 . 1 Pet. iv. 5. 'O pEKpoQ is used of a dead 
 body or carcase. Deut. xxviii. 1 6. 2Chron. 
 XX. 24. Isaiah xxxiv. 3. Jerem. vii. 33. 
 xxxiii. 5. See Matth. xxiii. 27- So also in 
 Greek writers, both in the Masc.andNeut. 
 vid. ^1. V. H. iv. 6. 8. (where see Gro- 
 novius and Perizonius) Palseph. Incred. 
 c. 12. Dion. Hal. lib. iii. p. 158. In Wis- 
 dom of Solomon xiii. 10, 18, idols are 
 called vEKpa, i. e. lifeless or powerless; 
 also XV. 17.]— On Luke xv. 24, see 
 Kypke. 
 
 II. Dead, spiritually, dead in sin, sepa- 
 rated from the vivifying grace of God, 
 or, more distinctly, having ones soid sepa- 
 rated from the enlivening influences of 
 the Divine Light and Spirit, as a dead 
 body is from those of the material light 
 and air, and in consequence having no 
 hope of life eternal. Mat. viii. 22. Eph. 
 ii. 1,5. V. 14. Col. ii. 13. Comp. John v. 
 25. 1 Tim. V. 6. And in this view siiful 
 practices are called dead works, i. e. such 
 as are performed by those who are dead in 
 sin. Heb. vi. 1. ix.'l4. [See Rom. vi. 13. 
 Rev. iii. 1. Schol. on Arist. Ran. 423, and 
 Clem. Alex. Strom. Book v.] 
 
 III. NgfCjooc Tji apapriq.. Dead unto, or 
 by, sin. Rom. vi. 11. Comp. under 'Atto- 
 dv{](TKu) II. [So in Latin a man is called 
 dead to that with which he has no com- 
 munion. V. Plant. Cistell. iii. 1.16. See 
 Rom. viii. 10, and Philostr. Vit. Soph. ii. 
 ch. i. p. 547.] 
 
 IV. A dead faith, Jam. ii. 17, 20, 26, 
 is a faith unaccompanied with good w^orks, 
 and therefore unprofitable, ver. 16, 17; 
 and unable to justify, ver. 20, 21 j and 
 save, ver. 14. 
 
 V. Sin is said, Rom. vii. 8, to have 
 been dead without the law, i. e. appa- 
 rently dead and inoperative. 
 
 ^^ '^EKpoio, w, from vEKpoQ. — To make, 
 as it were, dead, to mortfy, eneco. occ 
 Rom.iv. 19. Col. iii. 5. Heb. xi. 12. 
 
 l^eKptaaiQ, io£, Att. eioQ, v, from 
 
 VEKpOlO. 
 
 I. A putting to death, occ. 2 Cor. iv. 
 10. Always carrying about in the body 
 Hiv vEKp(i)aiv the putting to death of the 
 Lord Jesus, i. e. being exposed to cruelties 
 resembling those which he sustained in 
 his last sufferings. Comp. ver. 11, and I 
 
NEO 
 
 568 
 
 NE^ 
 
 Cor. XV. 31, and see Suicer Thesaur. 
 under Ncfcpwo-ic 11. 4. 
 
 II. Dead7iess. occ. Rom. iv. 19. 
 
 Nfoc, a, ov. 
 
 I. Youngs in age. []Tit. ii. 4. Gen. 
 xxxvii. 2. Exod. xxxiii. il, Deut. xxviii. 
 50. Prov. i. 4. xxii. 15. Is. Ixv. 20. Tke 
 man of 100 years shall be youngs i. e. 
 shall be as strong as a young man. In 
 Zecli. ix. 9, it is used with ttwKoq fgr a 
 young ass. See ^Esch. Socr. Dial. i. 7- 1 !:> 
 J2. ii. 16. fieipciKioy n (T<p6^pa viov. Xen. 
 de Ven. ix. 8.] 
 
 II. New, as wine. [Mat. ix. 27- Mark 
 ii. 22. Luke v. 37—39. Is. xlix. 26. It 
 is used also by the LXX for the new 
 
 fruits, &c. of the year, as Lev. ii. 14. xxvi. 
 10. Hence in Exod. xiii. 4, iv riS jjirjyl 
 tCjv viijjv, i. e. KapTrCJv, (or ')(icpojy sjnkes 
 of corn according to Bochart. Hieroz. jit. 
 i. 2. 50.) is used for !i>nb^, which see in 
 Simon's Heb. Lex. Also in Numb, xxviii. 
 26;, the day of first fruits is called r/ 
 ilfxipa rCJv viiov. Comp. Ecclus. xxiv. 
 25. 1. 8. Josh. V. 1 1. — New seems more 
 properly this word's primitive sense than 
 young.~\ 
 
 III. The New Man, as opposed to the 
 Old, Col. iii. 1 0, denotes that Christian 
 temper and disjwsition which is the con- 
 sequence of a man's being renewed in 
 hiOQvledge after the image (f his Creator, 
 and wdiich is called by St. Peter a divine 
 nature^ 2 Eph. i. 4. So « new mass, 1 
 Cor. V. 7, signifies a mass, i. e. a society 
 of men, different fro7n, and more excellent 
 than, a former ; and the new dispensation, 
 Heb. xii. 24, means the Christian, in 
 contradistinction from the old, Mosaic, or 
 Sinaitical one. 
 
 Neocrroc, «, o, from veo£ young. — A 
 young bird, a chicken, occ. Luke ii. 24. 
 Comp. LXX in Lev. xii. 8, where ^vo 
 vtoatTHQ 7repL'^epu>v answers to the Heb. 
 njl"" »J1 ^jll', literally two sons of a pigeon. 
 [Lev. V. 7. Deut. xx'jiii. 11. Jobxxxviii. 
 4 1 . xxxix. 30, &c.] 
 
 NeoT-r/t', rrjrog, r;, from veoq young. — 
 Youth, age or time of youth. So Hesy- 
 chius, 7] Tojv veojy fiXida. OCC Mat. xix. 
 20. Mark x. 20. Luke xviii. 21. Acts 
 xxvi. 4. 1 Tim. iv. 12, where see Wet- 
 stein. [In 1 Tim. iv. 12, Bretschneider 
 says it may mean nerv7iess, in allusion to 
 Timothy's recent circumcision or his re- 
 cent appointment to his office. The other 
 explanation seems preferable. N£or??c occ. 
 LXX, Gen. viii. 21. Lev. xxii. 13. J 
 Sam. xii, 2. Job xx.\i. 18, & al. It is used 
 
 by Greek writers for rashness and the 
 like, as incident to youth. See Plat. Apol. 
 Socr. § 14.] 
 
 Neo^vroe, «, 6, from vioQ new and (pvroQ 
 planted, from ^vw, which see. — Properly, 
 Newly planted; hence in the N. T. it de- 
 notes one who is but lately convertedfrom 
 Judaism or heathenism to Christianity, arid 
 newly implanted in the church. Chry- 
 sostom explains it by veoKariixn'^oc newly 
 instructed, i. e. in the Christian religion, 
 occ. 1 Tim. iii. 6. [In Albert. Gloss. Gr. 
 N. T, p. 157, it is explained by vEoirpo- 
 ar]kvTOQ. It occ. in LXX, in its proper 
 sense of newly, planted. Job xiv. 9. Ps. 
 cxxviii. 3. cxliv. 12. Is. v. 7.] 
 
 NEY'li. — To beckon, nod, to make a sign 
 by moving the head or eyes. occ. John xiii. 
 24 (where see Doddridge). Acts xxiv. 10. 
 [Prov. iv. 25. Hom. II. a. 528. i. 223, 
 &c.] 
 
 Ne^eX?/, r]Q, y, from vi(f)OQ the same. — 
 A cloud. See Mat. xvii. 5. xxiv. 30. 
 xxvi. 64. Rev. i. 7. Acts i. 9. 2 Pet. 
 ii. 17. Jude ver. 12. On Luke xii. 54, 
 comp. 1 K. xviii. 41, &c. and see Harmer's 
 Observations, vol. iii. p. 16, &c. On 2 
 Pet. ii. 17, observe that fifteen MSS., 
 three of which ancient, for j/e^iXat read 
 Kai ofjux^ai and mists, which reading is 
 approved by Mill, and received into the 
 text by Griesbach. On 1 Cor, x. 1, see 
 below I^Krivoio III. and Heb. and Eng. 
 Lexic. in h^l. [On 1 Cor. x. 1. see also 
 vTvb below, and comp. Exod. xiii. 21. xiv. 
 19. Numb. ix. 15. xii. 5, 10. Ps. Ixxviii. 
 14. Neh.ix.12,19. N£^fX77isusedbyLXX 
 for ]jV! a cloud. Gen. ix. 13 — 16, & al. — 
 for li^ a vapour. Job xxxvi. 27- — for pnu? 
 a light cloud. Ps. xxxvi. 5. Is. xiv. 8. 
 and for «»u;j a vapour or an elevated 
 cloud. Jer. x. 13. Ii. 16.] 
 
 NE'$OS, eoQ, HQ, TO. The Greek Lexi- 
 con-writers derive it from ve not, and 
 0aoc or ^wg light; which derivation. 
 Scapula observes, is confirmed by Plu- 
 tarch. 
 
 I. A cloud, properly so called. [Eccles. 
 xi. 3. Job xxvi. 8, 9. xxxviii. 37. Wisd. 
 V. 21.] 
 
 II. A vast or infinite multitude or nu7n- 
 ber. occ. Heb. xii. 1. Comp. Isa, Ix. 8. 
 So in Homer, II. iv. lin. 274, (comp. II. 
 xvi. lin. GQ, and II. xxiii. lin. 133.) we 
 have vicpoQ Tre'Cibv, and in Virg. Mn. vii. 
 lin. 793. Nimbus peditum. So Hero- 
 dotus, lib. viii. cap. 109, cited by Raphe- 
 lius, NE'^OS ToasTov avdpwTrwv, so great 
 a cloud, i. e. multitude of men. See 
 
N EO 
 
 569 
 
 NH 
 
 more in Wetstein, Kypke, and Suicer 
 Thesaur. in l^e<pog. [See also Ezek. xxx. 
 IS. Eur.Phoen. 1332. Hoc. 908. Porphyr. 
 tie Abst, An. i. 25. Potter ad Lycophr. 
 Cass. p. 569.] 
 
 NE$PO'S, «, 6. — A rein or kidney, [occ. 
 for the kidneys Exod. xxix. 13, 22. Lev. 
 iii. 4, 10, 15. iv. 0.] As experience shows 
 that the workings of the mind, particu- 
 larly the passions of joy and fear, have a 
 very remarkable effect on the reins or 
 kidneys, (see Ps. Ixxiii. 21. Prov. xxiii. 
 16), so from their retired situation in the 
 body, and their being hiddeji in fat, ^'£0po^ 
 is used in the N. T. for the most secret 
 thoughts and affections of the soul. occ. 
 Rev. ii. 23, where the manner of expres- 
 sion is exactly conformable to that of 
 the Hebrew Scriptures. See Ps. vii. 9 
 or 10. xxvi. 2. Jer. xi. 20. xvii. 10. xx. 
 12. 
 
 ^^^ Newfcopocj B, o, r/. from vemq Attic 
 for vaoQ, a temple, and Kogiio to sweep 
 clean. — Properly, A person dedicated to 
 the service of so?ne god or goddess, and 
 whose peculiar business it was to sweep 
 the temple and keep it clean. [|See Xen. 
 Anab. v. 3, 7. Suid. New/copoe* 6 tov vdov 
 KoafxCov Kal £vrp£7rt<^wv, dW ov)(' o trapiov. 
 The person who decked or dressed the 
 temple (i. e. Mith garlands), but not the 
 sweeper of the temple. Hesychius, how- 
 ever, says, 'O TOV vaov KoarpQy. KopfTv 
 yap TO aaioEiv tXeyop. Albert. Gloss. Gr. 
 vewKopov, KocrjJijTopa, vTrrjpirrjy. Schleusner 
 says also that they held the aspergillum 
 (or instrument for persons to sprinkle 
 themselves with) at the entrance of the 
 temple. See the notes on Thom. M. voc. 
 ZcLKOpoQ, p. 404.] Raphelius observes, 
 that not only the city of Ephesus, but 
 other cities also, were by the Heathen 
 actually entitled veojKopoi of their gods or 
 goddesses. Josephus in like manner tells 
 Jiis countrymen, that God delivered their 
 fathers eavrto NEOKO'POYS, to take care 
 of his temple. De Bel. lib. v. cap. 9, § 4. 
 occ. Acts xix. 35. See also Doddridge 
 and Wetstein on the text. — I add from 
 An Essay on Medals, printed for Dods- 
 ley, and cited in the Critical Review for 
 September 1/84, p. 201, 2. "• Perhaps 
 the most remarkable feature in the legends 
 and inscriptions of Greek imperial medals 
 is the addition, almost perpetual, of the 
 title NEQKO'POS to the names of certain 
 cities. The word is equivalent to the 
 Latin Mdituus, and will, in spite of my 
 reader's smile, bear the English inter- 
 
 pretation or churchwarden. It implies 
 that the cities who ado})ted that ap|)ella- 
 tion looked upon themselves as guardians 
 of the shrine of some celebrated deity, 
 whose devoted worshippers they were, and 
 consequently blessed in the immediate 
 and peculiar protection of such heavenly 
 power." [See more on this subject in 
 Grajv. Thes. Antiq. Gr. et Lat.'vol. xi. 
 p/^29. Selden.ad Marm. Arund. p. 1/0. 
 j^^. a Seelen. Meditatt. Exeg. Pt. i. p. 
 522.] 
 
 Ntwrfptfcoc? Vf ov, from vfwrcpoc.-— 
 Youthful, incident to youth, occ. 2 Tim. 
 ii. 22 ; where the Vulg. juvenilia youth- 
 ful, and Syriac version «nv^tDi of youth. 
 And though the Adj. reivTeptKOQ be a word 
 of rare occurrence in the Greek writers, 
 yet Wetstein on the text cites Josephus 
 applying it in the sense here assigned, 
 Ant. lib. xvi. cap. 1 1, § 7, where he speaks 
 of the hvOahiag NEQTEPIKH'2, Kal /Sa- 
 aiXiKriQ olr](ji(t)Q of the youthful insolence 
 (juvenili arrogantia, Hudson) and royal 
 pride of Herod's sons, which occasioned 
 his putting tliem to death. Comp. Suicsr 
 Thesaur. in 'E7ri0u/iea, and Wolfius on 2 
 Tim. ii. 22, where " the Apostle," says 
 Macknight, " does not mean sensual lusts 
 only, but ambition, pride, love of power, 
 rashness, and obstinacy j vices which some 
 teachers, M'ho are free from sensual lusts, 
 are at little pains to avoid." [[Others ex- 
 plain it, but not so well, of a zeal for in- 
 novation. The word occurs also 3 Mace, 
 iv. 8. Joseph. Ant. iv. 4. 2. 4 Mace. iii. 
 21. Polyb. X. 24. 7.] 
 
 Newrepn^, ct, ov. Comparative of vioQ 
 young. 
 
 I. Younger. fLuke xv. 12', \3. 1 Tim. 
 V. 1, 2, 11, 14. Tit. ii. 16. 1 Pet. v. 5. 
 LXX, Gen. ix. 24. xxvii. 15, &c. In Luke 
 xxii. 26, it seems to mean less in dignity 
 or inferior.'] 
 
 H. Young, i. e. in comparison of the 
 age of man. occ. John xxi. IS. The LXX 
 use it in this latter sense, 2 Chron. xiii. 
 7. Job xxiv. 5. Jer. i. 6, 7, & al. for the 
 Heb. 1i,>j a young man, a youth ; and so 
 Cebes in his Picture. [So Acts v. 6, oi 
 rewTEpoi is the same as ol veavioKot in 
 ver. 10.] 
 
 NH\ An Adverb. 
 
 1 . Of affirming or affirmative swearing, 
 with an accusative following. By, per. occ. 
 1 Cor. XV. 31, wh^re see Wetstein and 
 Kypke, who remarks that in the Greek 
 writers N/) is generally followed by A/a 
 Jupiter, or the name of some other of 
 
NHS 
 
 57a 
 
 N HS 
 
 their Gods. [So in the LXX, Gen. xlii. 
 15, 16, prj TTiv vyieiav ^«paw. v. Aristoph. 
 Acharn. 7.51. Aristeen. Ep. xi. On v^ and 
 /xa used in adjurations, see Brunck on 
 Arist. Lysistr. 465. 
 
 2. Of denying, Not. It is thus used 
 only in composition. 
 
 Nr/0w, [the same as viio^ like ttXcw 
 and 7rXr/0w.] To spin. occ. Mat. vi. 
 28. Luke xii. 27. TExod. xxxv. 19, 
 &c.] 
 
 %^^ iSriTTia^oj, from vi^tcloq. — To be a 
 child or infant, occ. 1 Cor. xiv. 20. 
 
 '^rjTTioq, «, 6, from v^ not, and sttw to 
 speak, just as the Latin infans, from in 
 7iotj and fans speaking. It is used by 
 Homer as an adjective in the expressions 
 vriTZLOQ vioQ. v7]7nog Trate, an infant son : 
 vriTTtoQ TTOiQ occurs also in the prose 
 writers. 
 
 I. Properly, An infant, a child not yet 
 able to speak plain.' occ. Mat. xxi. 1 6. 
 Comp. 1 Cor. xiii. 1 1 ; and see Macknight 
 on Heb. ii. 6. [The LXX use this word 
 for hb^i) a child (p^erhaps a stickling, from 
 bli>, see Sim. Heb. Lex.) Ps. viii. 2. 1 
 Sam. XV. 3. xxii. 19. Job iii. 16. Ps. 
 cxxxvii. 9. Lam. i. 5.— for ?p a child 
 Jerem. xliii. 6. Ezek. ix. 6.— for 1i?i a 
 boy. Prov. xxiii. 13. Hos. xi. 1, and for 
 p:v a suckling Is. xi. 8.] 
 
 W. A child., a young person under age, 
 whom our law likewise calls an infant. 
 occ. Gal. iv. I. Comp. ver. 3. 
 
 III. A child, a babe^ in ignorance and 
 simplicity, occ. Mat. xi. 25." Luke x. 21. 
 Kom. ii. 20. The LXX use it in this 
 view, Ps. xix. 7 or 8. cxvi. 6. cxix. 130, 
 for the Heb. 'd^ simple. So Didymus's 
 Scholion in Homer, II. ii. lin. 31, explains 
 'NriTTiog by a<;/)jOwj/, avorjros, unwise, foolish. 
 (Comp. kvpke on Mat.) [See Hesiod. 
 Opp. 131.' Horn. Od. 0'. 429. 442. The 
 Jews used to call novices in sacred or 
 other literature mplJ^n or sucklings.'] 
 
 IV. ^ babe in Christ, a jyerson weak 
 in faith, and but a beginner in the divine 
 life. occ. 1 Cor. iii. l.^Eph. iv. 14. Heb. 
 V. \3. 
 
 I^§^ 'Nrjffloy, s, TO. A diminutive from 
 vrjaoQ. A small island, an islet, occ. Acts 
 xxvii. ]6. 
 
 N^fToc, «, ?/, from viu) to swim. To 
 this etymology of vrjrroc from j/£wDionysius 
 seems to allude in his Periegesis, lin.'y, 8. 
 edit. Wells. 
 
 'Hut* NHXO'MENON" KiKKriffKiTm oCvo/jloi NH"I,02. 
 
 But if a small country appears smmtnbig-, as it 
 were, in the sea, it is called urjaos. 
 
 So the Latin name i7isula is derived from 
 being in salo, in the sea. — An island. 
 Acts xiii. 6. xxvii. 26. [xxviii. 1, 7, 9, 
 11. Rev. i. 9. (where see Wetstein.) vi. 
 14. xvi. 20. LXX, Gen. x. 5. Is. xx. 6. 
 ii. 5. & aL In Rev. xvi. 20. Schleusner 
 understands an insulated house, as the 
 Latin insula is sometimes used. He 
 refers to Sueton. Nero. 38. Tacit. Ann. 
 XV. 43. Grsev. Preefat. vol. iv. Thesaur. 
 Ant. Rom. Gesner. Thes. Ling. Lat. voc. 
 i?isula, &c. ; but the notion does not seem 
 appropriate here.] 
 
 Nj7'rf/a, ac, f}, from vq'^Evio. 
 
 I. A fasting, an abstaining from food. 
 Mat. xvii. 21. [Mark ix. 29. Luke ii. 
 37. Acts xiv. 23. 2 Cor. vi. 5. xi. 27. 
 2 Sam. xii. \{}. Neh. ix. 1. Tobit xii. 
 8. 2 Mac. xiii. 12. & al.] In 1 Cor. 
 vii. 5, twelve MSS., six of which ancient, 
 together with the Vulg. and several old 
 versions, omit the words rri rrj'^eia ml 
 — which omission is approved by Mill, 
 Bengelius, and, Bp. Pearce, and those 
 words are by Griesbach rejected from the 
 text. 
 
 II. A solemn fast, a tijne of solemn 
 fasting, occ. Acts xxvii. 9, where it seems 
 
 to mean the fast of the great day of 
 atonement, which was kept on the tenth 
 day of the seventh month, nearly answer- 
 ing to our September O. S. Comp. Lev. 
 xvi. 29. xxiii. 27. Num. xxix. 7. Jer. 
 XXX vi. 6, and see Wolfius^ Doddridge, 
 Wetstein, and Kypke on Acts. [This 
 fast was called biun tDiy, or in Chald. 
 «m XQiy the great fast. It was (says 
 Wahl, referring to Winer Biblisch. Real- 
 wort, p. 218.) the only public fast en- 
 joined by the Mosaic Law 3 but after the 
 captivity, fasting and days of abstinence 
 became very frequent, and it was cus- 
 tomary, especially for the Pharisees, to 
 fast twice a week. (Mat.ix. 14, 15. Luke 
 xviii. 12.) The reader will find a list of 
 the public fasts of the Jews and the oc- 
 casions of them in Iken. Ant. Hebr. Pt. 
 i. ch. xii. § 50, 51. See Hooker Eccles. 
 Polity, Book v. § 72, &c. Sparke's ei>- 
 (Tiaarijpioy sive Scintilla Altaris, p. 169 
 —205. (3rd edition, 1663.) Nelson's 
 Companion to the Fasts, in init — N??- 
 arsia OCC. LXX, for a ])ublic fast or a 
 fast-day. Ezr. viii. 21. Joel i. 14. Is. 
 Iviii. 3—5.] 
 
 N»;T€yw, from vrj'^iQ. — To fast, abstain'- 
 
N H * 
 
 571 
 
 N I K 
 
 from food. Sec Mat. iv. 2. vi. 16, 17- 
 ix. 14, 15. 
 
 [(1.) As a religious act of mortifica- 
 tion. Mat. iv. 2. vi. 16—18. Luke v. 33. 
 xviii. 12. Acts x. 30. xiii. 2, 3. LXX, 
 Judg. XX. 26. Neh. i. 4. Jerem. xiv. 12. 
 When used of* jjrotracted fasting it 
 means partial abstiue?ice, an abstinence 
 during day-time. (See Lightfoot on 
 Luke iv. 2.) or from certaiii food, as 
 meat and wine. See Test. xii. Patr. p. 
 701. kvi]a'Tevov kv toIq ettto. eVecriv eKeivoig 
 Kal eyei'6f.iriv — wq iv rpvcprj ^uiyiov. " I 
 fasted during those seven years, and yet 
 I ap})eared as if living in luxury." ibid. p. 
 710.] 
 
 (^(2.) In token of grief, under any 
 calamity. Mat. ix. 15. Mark ii. 20. Luke 
 v. 34, 35. See 1 Sam. xxi. 13. 2 Sam. 
 i. 12. xii. 16,21—23.] 
 
 ^g^ Niy^tc, log, Att. Ewcj o, r/, from 
 vt) not, and kaQib) to eat. [" Declined 
 with gen. vhariog, Horn. II. xix. 207. Od. 
 xviii. 369. vii ar icoq. Aih^w. vii. 79. 126. 
 Plur. vi](TTELQ, (as in N. T.) Dion. Hal. 
 Rhet. ix. 16. 6, 7/, vIjcttlq. Plutarch Cato 
 Maj. § 23. See Lobeck on Phryn. p. 
 326." Wahl. In some copies of the LXX, 
 vi](TTr]Q is read for aSenrvog in Dan. vii. 
 1 S.2-^Fasii}ig. occ. Mat. xv. 32. Mark 
 viii. 3. 
 
 ^^^ N770aXioc, or N/?^aXfoc, «, 6, t] ; 
 for in the several texts where the word 
 occurs the MSS. vary. See Wetstein, and 
 Griesbach, who prefers the former spell- 
 ing. It is derived from Nj/^w, which see. 
 — Sober both in body and mind, vigilant. 
 [See Chrysostom dc Sacerd. iii. 12. vi, 
 5.] occ. 1 Tim. iii. 2, 11. Tit. ii. 2. 
 Hesychius explains vrjcpaXioi by vi]^ov- 
 TSQ, fxrj TreTTWKareg, sober, not having 
 drunk. 
 
 j^g^ Nr/0w, from vj) ?iot, and tt'ko or 
 TToio to drink. 
 
 I. To be sober, as opposed to drunken- 
 ness. [Soph. CEd. Col. 100. Nr/0wi/ 
 aoivoiQ, Xen. Cyr. vii. 5. 25.] occ. I 
 Thess. V. 6, 8. 1 Pet. v. 8 ; and as in the 
 preceding text it is joined witli ypj/yoptw 
 to watch., so it sometimes signifies, 
 
 II. To be watchful, vigilant^ attentive; 
 
 * [Schleusner, Wahl, &c also explain our 
 Saviour's fast of 40 days thus. Observe, however, 
 that St. Luke, iv. 2, says that he ate nothing, which 
 must mean, ate very little, if we adopt their inter- 
 pretation. If entire abstinence (as seems to be the 
 case) be ijitcndcd, no doubt our Saviour's life was 
 miraculously preserved ; but he was not the less 
 alive to the pains of hunger.] 
 
 because as sleep is the usual companion of 
 drunkenness, so is vigilance of sobriety, 
 occ. 2 Tim. iv. 5. 1 Pet. i. 13. iv. 7. 
 [See the maxim of Epicharmus (Lucian. 
 Hermotim.p. 541. andCic. ad Att. i. Ep. 
 19.) N^^£ nai pipvr\ao aTriareiy — Joseph. 
 deBell. ii. 13. 1.] 
 
 NlKA'il, w, from Heb. nD3 to smite, 
 which in the O. T. often implies victory 
 in war. 
 
 I. To conquer, overcome, properly in 
 an outward and temporal sense. See 
 Luke xi. 22. [See Rev. vi. 2. xi. 7. xvii. 
 
 II. To overcome, spiritually. See John 
 xvi. 33. Rom. xii. 21, where see Kypke. 
 [Comp. Test. xii. Patr. p. 681. viKq.v to 
 piffog'2 1 John ii. 13. v. 5. Rev. ii. 7- 
 (here & al. of perseverance and conquest 
 in the Christian's warfare) ii. 17, 26. 
 iii. 5, 12, 21. xii. 11. xxi. 7. See Prov. 
 vi. 25. Wisd. iv. 3. Thuc. i. 76. ii. 60. 
 In Rev. xiii. 7. Bretschneider explains it 
 to iiijure, and compares Wisd. xvi. 10. 
 xviii! 22. 2 Mac. iii. 5. In Rev. ii. 26. 
 iii. 12, 21, the nominative 6 vikSjv is put 
 absolutely., as other nominatives likewise 
 are in the N. T. See Mat. vii. 24. xii. 
 36. John vii. 38. Acts vii. 40. Nor is 
 this construction uncommon in the best 
 Greek writers. See Raphelius and Wol- 
 fius. I add from Plato's Apol. Socrat. § 
 6, edit. Forster, Kat AIAAEPCMENOS 
 avT<3, Eco'ii MOI HTog 6 av7]p — And talk- 
 ing with him, this man seemed to me — . 
 Phsedon, § 29, speaking of the soul, 'Oi 
 'A^IKOME'NII, vTrapx^'- 'AYTiri, Whi- 
 ther coming, it happens to her." See 
 Forster's Index, under Nominativus. 
 
 III. To overcome, in a judicial sense, 
 to gain or carry one's cause, occ. Rom. 
 iii. 4. (This application of the word is 
 usual in the purest Greek writers. See 
 Wetstein.) [The passage is Kal viKrjffrjg ky 
 rw KpivEcrOai ae. It is taken from the LXX, 
 Ps. Ii. 4'. or 6, where viKrjo-rjg translates 
 n:]tn thou shalt be pure or innocent, i. e. 
 before the judge. The word nrt signifies 
 also in Syriac (according to Bretschneid.) 
 to conquer. Bretschneider also explains 
 Rev. XV. 2. Tovg viKiovTag ek tov Qrjpiov 
 those who have preserved themselves pure 
 
 from idolatry, taking vLK&vTag as a Syriac 
 idiom for to be pure. See r\^l in Simon. 
 Heb. Lex.] 
 
 IV. To prevail. Rev. v. 5, where see 
 Vitringa. [Comp. verse 4. a^iog hpidri 
 ftjoi'^at.] 
 
 N(/cj;, i|c, r/, from ruow. — Victory, occ. 
 
NOE 
 
 572 
 
 NOM 
 
 1 John V. 4, where it signifies the means 
 m- inatnimcjit of victory. [I Chron, xxix. 
 Jl. 1 Mac. iii. ID. 2 Mac. x. 28. xiii. 15. 
 XV. 8, 21.] 
 
 N7.WC, eoQ, HQ, TO, from vikuio. — Victory. 
 occ. Mat. xii. 20. 1 Cor. xv. 54, 55, 57. 
 []0n Mat. xii. 20. see Kpiatq and £/v/3aXXw. 
 In I Cor. XV. 54. KarEizaQr} 6 davarog, elg 
 vIkoq, Schleusner translates it, is swal- 
 lowed tip for ever, a sense which eIq vIkoq 
 sometimes bears in the LXX translation 
 of the word nvik v. 2 Sam. ii. 26. Job 
 xxxvi. 7. Lam. v. 20. Amos i. 1 1. viii. 7. 
 It appears, however, that H^i has also the 
 sense of victory. Comp. LXX, and Heb. 
 1 Chron. xxix. 11. Lam. iii. 18. Simon. 
 Heb. Lex. in voc. and Buxt. Lex. Rabbin. 
 &c. and also Buxtorf. Lex. Heb. in voc. 
 8t. Paul has quoted and translated here 
 Is. XXV. 8. The LXX translation is 
 quite different. The sense for ever 
 seems preferable to in victory. 8ee Pole's 
 Syn. in loc] 
 
 ^^^ '^Lirrijpy rjpoQ, 6, from vtVrw to 
 wash.— A large ewer or cister?i for 
 washing the feet. occ. John xiii. 5. [Call- 
 ed also TTodariTTTijp (pelvis). Poll. Onom. 
 X. 78.] 
 
 N/Trrw, and Mid. NtVrojuai, from vd(^io 
 or vi<pio to wet. — To wash. It is spoken 
 of some part of the body, as of the hands, 
 Mat. XV. 2. Mark vii, 3.*— the feet, [John 
 xiii. 5—14. I Tim. V. 10.]— the face, 
 Mat. vi. 17. (comp. Gen. xliii. 31, in 
 LXX.) — tbe eyes, John ix. 7, (where 
 comp. ver. 6, and see Campbell,) 11, 15. 
 liomer applies this vv^ord to the hands, 
 Odyss. ii, lin. 261, & al.— to the feet, 
 Odvss. xix. lin. 356, 376, TJ ae 110'- 
 AAS NI'-«^i2. [occ. Exod. xxx. 18—20. 
 Deut. xxi. 6. Judg. xix. 21. for i>m, and 
 is applied to the hands and feet ; also for 
 f]iJ\P, Lev. XV. i i, applied to rinsing the 
 hands^ and vers. 1 2. to rinsing a wooden 
 vessel. Observe, that generally in Greek 
 viTTToiiaL is used for washing the hands 
 before meals, and a.'KoviTiTop.aL after 
 meals.~\ 
 
 Naio), Gt, from vooq the mind. 
 
 I. To agitate, revolve, or ttirfi about in 
 the mind, mente agito, to consider.^ pon- 
 der. 2 Tim. ii. 7. Comp. Mat. xxiv. 15. 
 Mark viii. 17. xiii. 14. [v. Prov. xxiii. 
 
 '•1 
 
 II. To understand [or perceive. Mat. 
 XV. 17. xvi. 9, 11. Mark vii. 18. John 
 xii. 40. Rom. i. 20. Ephes. iii. 4. 1 Tim. 
 i. 7. Heb. xi. 3.] 
 
 III. 7o thinky conceive. Eph. iii. 20. 
 
 ^^^ ^orjpa. a^oc, to, from voiio. 
 
 I. A thought, conception of the mind. 
 occ. 2 Cor. X. 5. [comp. Baruch ii. 8.] ; 
 where Kypke, however, understands it, 
 according to Sense II, of the counsels or 
 contrivances of the enemies of the gospel. 
 
 II. A device, contrivance, occ. 2 Cor. 
 ii. II. 
 
 III. The understanding, the mind. occ. 
 2 Cor. iii. 14. iv. 4. xi. 3. Phil. iv. 7. 
 
 ^^^ NoOoc, «, o, 7]. — A bastard, spu- 
 rious, illegitimate birth, occ. Heb. xii. 8. 
 [Wisd. iv. 3.] 
 
 Nojur/, rJQ^ y, from vivopa, perf. mid. of 
 vipii) to distribute, feed, as a shepherd iiis 
 Hock. 
 
 I. Pasture, properly of cattle, [as in 
 LXX, Gen. xlvii. 1. 1 Chron. iv. 39, 40. 
 Hos. xiii. 6. Jerem. x. 25. & al] occ. 
 John x. .9, where it is spoken figuratively 
 of the sustenance of God's holy word and 
 spirity by which the soul is iiourished to 
 everlasting life and happiness. [Comp. 
 Ezek. xxxiv. 14. Ps. Ixxiv. 1. Ixxix. 13. 
 xcv. 7.] 
 
 II. Nojur/j^ £X^»^ Tt) eat, as a gangrene 
 or niortihcationj literally /o have pasture 
 or food. occ. 2 Tim. ii. 17. Raphelius 
 shows, that Polybius applies NOMIFN 
 TToieicrdaL to idcers in the same sense ; and 
 Galen, cited by Wetstein, says, that the 
 Greek physicians usually called ai]7re^o- 
 pojStj £/\,vr/ gangrenous ulcers, NOMA'S. 
 I add from Josephus, De Bel. lib. vi. cap. 
 2, § 9, speaking of the Jews burning 
 part of the portico by which the castle of 
 Antonia communicated with the Temple : 
 KaOairep arjiropivti cw/zaror, airEKOTVTOv to. 
 irpoEikr}fxt.va piXrj (j)davovT£Q Trjv eIq to 
 Trpoaoj NOMH'N. " They did, as it were^ 
 from a body now putrefying cut oif the 
 limbs which were first seized, to stop the 
 eating or spreading of the mortifica- 
 tion." [See Polyb. i. 81. 6. and i. 8, 
 6, where he uses vopriv \ap(oavEiv also of 
 afire.~\ 
 
 l^^"'"' ISiopi^co, from ropoQ law. 
 
 I. To establish by law. [JEl. V. H. iii. 
 18.] 
 
 II. Because what the legislator thi?i/cs 
 right and fit is established by law, hence 
 it signifies To think, be of opinion. Mat. 
 [v. \7. X. 34. XX. 10. Luke ii. 44. Acts 
 vii. 25. viii. 20. xiv. 19. xvi. 27. xvii. 
 29. xxi. 29. Apocryplia, Wisd. xiii. 4.] 
 On 1 Tim. vi. 5, we may observe, that 
 Josephus has a similar expression, De 
 Bel. lib. ii. cap. 21, § 1. 'ApETnv rjyipE^ 
 voQ T)p' uTcdrrjv, Thinking deceit virtue. 
 
K O M 
 
 573 
 
 N (3 M 
 
 No/a'i'o/xaf, To he thought, supposed, occ. 
 Luke iii. 23, where see Camjibell. 
 
 III. Since what is established hi/ law 
 $0011 becomes customary, hence ^opi'Co- 
 yuat, pass. To be customary^ or agreeable 
 to custom, occ. Acts xvi. 13, ^Ov eroy^i- 
 ^tTo Trpo<T£v\Tf eivai^ where an oratory was 
 accustomed to be, or rather where there 
 was an oratory according to the custom, 
 namely, of the Jews. The profane wri- 
 ters frequently use the V. in this sense of 
 hei7ig accustomed or usual. See Whitby, 
 Eisner, and Wolfius. But Bp. Pearce on 
 Acts xvi. 1 3, says, " The word vopi^eo-dai 
 often signifies, as it seems to do here, 
 what the laws or magistrates of a country 
 allow ;" and he accordingly renders the 
 Greek words, " where an oratory was by 
 law allowed to be." For an instance of 
 such allowance, see under Xlpoa-ev-yji II. 
 
 ^g^ ^opiKo^, r), ov, from vopoQ. 
 
 I. Of, or concerning the law, legal. 
 occ. Tit. iii. 9. 
 
 II. l^opiKoc, a, 6. A lawyer, a person 
 who prqfessed to be skilled in the law of 
 Moses, and to resolve any difficulties con- 
 cerning it. See Mat. xxii. 35. (comp. 
 Mark xii. 28.) [Luke * vii. 30. x. 25. 
 xi. 45, 46, 52. xiv. 3.] " Whether there 
 be any diiference between Lawyers and 
 Scribes, or whether they are words per- 
 fectly synonimous, I cannot say : perhaps 
 some were chiefly employed in the schools, 
 and others usually spoke in public in the 
 synagogues/' says Lardner, Credibility 
 of Gospel History, book i. ch. 4, § 3. 
 And that these two terms are not en- 
 tirely coincident, Campbell [(Diss. vii. 
 Pt. ii. § 2, 3. and Diss. xii. Pt. v. § 
 12.)], whom see, appears very justly to 
 infer from Luke xi. 45, 46. [See Reland 
 Diss. Misc. Pt. ii. p. 90. Trigland. de 
 Karaeis, p. QQ. Some suppose that the 
 ypapparalg exjdained the law publicly in 
 the synagogues, and the vopiKol privately 
 in schools.] 
 
 III. In Tit. iii. 13, Macknight observes 
 that No/itKoe 7nay mean a Roman law- 
 
 * FBretschneider remarks that St. Matthew calls 
 those vo,u(xoj whom the other Evangelists call vo- 
 (UiS<5j<c->ta>>.cj and yi:afjLjuxTt7;^ and then gives the 
 above references to the chapters and verses, vii. .30, 
 &c. (of St. Luke), as hchmghig to St. Matihcrv. 
 The edition of Schmidt's Concordance (Goth, and 
 Lips. 1717) which I use, by i\\e oynission oi Luc. 
 at the top of column 2, page 42G, gives these re- 
 ferences apparently to St. Matthew. I suppose 
 Bretschneider used the same edition. He would 
 liave done bwttcr to use his own ej'cs.] 
 
 yer. fDiog. Laert. vi. 54. uses it for a 
 lawyer.'} 
 
 1^1^' ^oplpiog, Adv. from vofiipoc law- 
 ful, which from vupoq. — Lawfully, ac- 
 cording to law. occ. I Tim. i. 8. 2 Tim. 
 ii. 5. On this latter text see Raphclius 
 and Wetstein, who cite the same j)hrase 
 NOMI'MiiS ' AG AEI-'N from Arrian, Epic- 
 tet. lib. iii. cap. 10. [See Lydii Ago- 
 nistica Sacra, ch. 2. p. 5. Xen. Mem. iv. 
 4. 1. No/xt/xoc occ. 2 Mac. iv. 11. and rii 
 vopipa for the laws or customs of a peo- 
 ple. 1 Mac. i. 14. 3 Mace. i. 4. So v6- 
 pipov is often used by the LXX for a law, 
 statute, or custom, e. g. Exod. xii. 24. 
 xxix. ^28. & al. freq.] 
 
 lHopKT'fia, aTog, to, from vevopia-pai 
 perf. pass, of vopH^at to establish by law. 
 — Money, coin, whose value is settled by 
 law, q. d. lawful money. [See Aristot. 
 Ethic. V. 5.] occ. Mat. xxii. 19. [Neh. 
 vii. 7\. 1 5lac. xv. 6. Aristoph. Ran. 
 708. & seq. It occurs for a decree, Ezr. 
 viii. 36 ; a custom, Msch. S. C. T. ^7 A, 
 (ed. Butler.)] 
 
 1^^^ Nojuo^i^a<T/ca\oc, », o, from vopog 
 the law, and ^i^acrKaXog a teacher. — A 
 doctor or teacher of the law of Moses, occ. 
 Luke V. 17. Acts v. 34. 1 Tim. i. 7. 
 [See Lightfoot, Llor. Heb., and Talm. on 
 Luke xi. 45, and Campbell as above un- 
 der vopiKug. In 1 Tim. i. 7. Schleusner 
 and Bretschn. understand assertors of 
 the Mosaic Law; Wahl more generally 
 teachers or guides. The former seems 
 best.] 
 
 ^^^ ISopodeaia, ag, ?/, from vojjog a 
 law, and ^iaig an appointing, establish- 
 ing. — An appointment or ordaiimig of a 
 law. occ. Kom. ix. 4 j where Kypke re- 
 marks, that '•' all the prerogatives of the 
 Jews, here enumerated by the Apostles, 
 are universal, and extend to the Jews, 
 of all times, especially to those then 
 living ; and that therefore by ^opodEoia 
 is here to be understood, not so much the 
 promulgation of the law, which belonged 
 only to the Mosaic age, as the law itself, 
 i. e. the whole system of his laws. And 
 he shows that this is not an unusual sense 
 of l^opodetria, which is so applied by Dio- 
 nysius Halicarn. and Diodoriis Sic. as we 
 add it likewise is in ^ Mac. vi. 23. [v. 
 Kypke, Obss. Sacr. vol. ii. p. 1 73. Joseph, 
 de Maccab. ch. 5. vopodtmag tnariipr].} 
 
 No/io0£7£w, 10, from vopog a law, and 
 TiOiipi to establish, ordain. 
 
 L To inake,, establish, or ordain a law, 
 to ordain by law. Thus Josephus applies 
 
NO M 
 
 574 
 
 N O M 
 
 the V. active, Cont. Apion. lib. i. § 31. 
 l^onodeTioj-iat, Hfjiai, pass. To he establish- 
 ed, as it were, bt/ law. occ. Heb. viii. 6. 
 So Luciaii, Tinion. torn. i. p. 85. Tavra 
 — NENOMO0ETH'2eiQ, Letthese things 
 hejixed, as it were, by law. 
 
 II. 'NojuLodereoijiai, Sfxai, pass. To re- 
 ceive, or be instructed in, a law. occ. Heb. 
 vii. 1 1. Q'O KaoQ yap ett avrfj^ (i.e. lepu)- 
 amnf) repofxoderrjTO (for Evevofx. the aug- 
 ment being omitted, see Wyssii Dia- 
 lectologia Sacra, p. 291.) for the people 
 was taught (or received) the law under 
 the Levitical priesthood. On this con- 
 struction, see Matth. Gr. Gr. § 421, ob- 
 serving that the constructions vofiodeTeiv 
 TL TLVL and TLva tl both occur, e. g. Exod. 
 xxiv. 12. Ps. cxix. 3:>. See Dent. xvii. 
 9. Ps. XXV. 8, 12. xxvii. 11. Schleusner 
 thinks that in this place of Hebrews the 
 verb is to to he ruled, and translates was 
 ruled by the priesthood. Bretschneider 
 translates it was bound to the Levitical 
 priesthood."] 
 
 'NopoOevqQ, 8, 6, from vojioderico. — A 
 legislator, lawgiver, occ. Jam. iv. 12. fPs. 
 ix. 20. Xen. Mem. i. 21.3.] 
 
 'NopoQ, s, 6, from vivopa, perf. mid. of 
 vipio, either in the sense of distrihutiiig, 
 assigning, because the law assigns to 
 every one his own ; or in that of ad- 
 ministering, because it administers all 
 things either by commanding or forbid- 
 ding. 
 
 I. A law in general. Rom. iv. 15. v. 13. 
 []In both these verses vopog occurs twice, 
 and in both, the ^/irst time is limited to the 
 law of Moses, the 2nd time is s;eneraL 
 Comp. Rom. ii. 14. Gal. v. 23. TTim. i. 
 9. Heb. viii. 10. x. 16. In John xviii. 
 31. it seems to mean a code of laws ; in 
 xix. 7. a single penal statute, (which see in 
 Deut. xviii. 20. Lev. xxiv. 14 — 16.) or 
 generally the whole Jewish code. Comp. 
 Grot, on Acts xxi. 28, and I Cor. xiv. 34, 
 where o vo/ioc means a traditional law. 
 (See Vitringa de Synag. Vet. Book iii. 
 Pt. i. ch. 8. and Braunius, Selecta Sacra, 
 p. 64.) Also comp. John vii. 51. Acts 
 xxiii. 3. xxiv. 6. xxv. 8. Schleusner 
 takes it for a single precept, &c. of Moses, 
 in Luke ii. 22. John vii. 23. In Rom. 
 vii. 1 — 3, he explains it of the law re- 
 lating to matrimony. The LXX fre- 
 quently apply it to single ordinances of 
 Moses, as Exod. xii. 49. xiii. 9. xvi. 4, 
 &c. like the Heb. ni^n, which was after- 
 wards aj)plied to the whole Mosaic insti- 
 tution. See Numb. xv. 15. Deut. i. 5. 
 
 iv. 844. In Heb. ix. 19. Schleusner 
 translates Karix vopov by divine com- 
 mand.~^ 
 
 II. And most frequently. The divine 
 law given by Moses, and that whether 
 moral, ceremonial, or judicial. See [Mat. 
 V. 17. vii. 12. xxii. 36, 40. xxiii. 23. 
 John i. 17. vii. 19, 49. Acts vi. 13. 
 vii. 53. XV. 5, 24. xviii. 13, 15. xxi. 
 20—28. Rom. ii. 13, 14 (1st time), 15, 
 17, 18, 20, 23. iii. 21, vtzo rnv. iv. 13— 
 \(i. vii. 5, 6 — 21. (on the above chapters 
 of Rom. see note below *.) viii. 3, 4. ix. 32. 
 xiii. 8, 10. 1 Cor. ix. 20. xv. 56. Gal. ii. 
 16, 19, 21. iii. 2,5, 10—24. iv. 4, 5, 21. 
 V. 3, 14, 18. Ephes. ii. 15. Phil. iii. 6, 9. 
 1 Tim. i. 8. Heb. vii. 5, 12, 19, 28. viii. 
 4. ix. 22. x. 8. James ii. 9—11. On the 
 phrase 'ipya vopov, Rom. iii. 28. & al. 
 see Bull, Harm. Apost. ch. vi. — ix. & al.] 
 
 * [The following remarks from Bp. Middleton 
 on the Gr. Article, (p. 438, &c.) may be useful, 
 as the above selection of passages is made chiefly 
 on his principles. No//of is used (says Middleton) 
 by St. Paul of every rtile of life, of every reve- 
 lat'ioi., and especially of the Mosaic Law, and even 
 of the moral and ceremonial observances, inculcated 
 by any vo'«of. St. Paul's object was to show that 
 all these are equally unavailing for justification, 
 which comes only by the Gospel. Now Middle- 
 ton defends the old remark, " that v6fxog, used for 
 the Law of Moses, and even for the whole body of 
 Jewish Scripture, generally (though not univer- 
 sally) has the article." He thinks it subject to no 
 exceptions but those to which (as he shows 
 throii^-hout his, work) words the most definite are 
 liable. The two chief sources of exception are the 
 two following principles. ] 
 
 [(a). A noun, though used definitely and xar' 
 i^oyjiv, is often without the article after a prepo~ 
 sition, as xara TioXtv the city (Athens.) Plat. Theat. 
 &c. Middleton, Pt. i. ch. vi. § 1.] 
 
 [(b). When one noun governs another in the 
 gen. case, either loth have the article or neither, 
 though used definitely ; e. g. Rom. viii. 4. x. 4. 
 xiii. 10, &c. — Middleton's interpretations are here 
 subjoined to several passages of Rom. ii. — vii. 
 Thus, ii. 13, he retains tcl; (by (b).) against Gries- 
 
 bach and understands the Mosaic Law 17. the 
 
 Mosaic liaw (retaining tw). — iii. 20. a general 
 sense — v. 20. a Rule of life, ('' the law of nature,'* 
 Macknight); for the Mosaic Law did not enter 
 privily., but with pomp and splendour. —vi. 14, 15. 
 any law or rule of life not offering mediation nor 
 atonement., and thus opposed to grace, (others of 
 the law of Moses, see (a).) — vii. 1. law generally.— 
 7- the Mosaic Law, see (a). In ii. 25. iii. 21. 
 (1st time). — 31. he understands moral obedience. 
 These, with Rom. xiii. 8. Gal. vi. 13, I leave to 
 the reader's consideration. Comp. Ecclus. xxxii. 
 1. 1 Mac. ii. 21. In Gal. ii. 19. Bishop M. says, 
 " For I through law (i. e. the imperfection belong- 
 ing to law of every kind, in not providing an atone- 
 ment) died unto law (i. e. renounced the harsh con- 
 ditions on which alone it off*ered me salvation), that 
 I might live to God."] 
 
"N O M 
 
 576 
 
 NOS 
 
 Hence it sometimes signifies the Book of 
 Moses, or the Pentateuch containing that 
 iajv, Luke xxiv. 44. Acts xiii. 15. Gal. 
 iv. 21, 22. (comp. Gen. xvi. 1, 2, 15. xxi. 
 3.) but sometimes the Old Testament, 
 in genera], as John x. 34. (comp. Ps. 
 Ixxxii. 6.) John xii. 34. (comp. Ps. ex. 
 4.) John XV. 25. (comp. Ps. xxxv. 19.) 
 1 Cor. xiv. 21. (comp. Isa. xxviii. 11.) 
 Rom. iii. 19. [It occurs for the Penta- 
 teuch, Mat. xi. 13. Luke ii. 23, 24. xd. 
 16, 17. John i. 46. viii. 5, 17. Acts xxiv. 
 14. xxviii. 23. Rom. iii. 21. 1 Cor. ix. 
 8, 9. Neh. viii. 2. Joseph. B. J. vii. 
 5, 7. Phil, de Vit. Mos. lib. ii. p. Qb7 y 
 &c. In Luke xvi. 1 7, the phrase means 
 that the laiv of Moses (spiritually under- 
 stood) shall all he fuljilledy i. e. all that 
 tvas really ineant to be binding in it shall 
 endure.'] 
 
 111. The gospel, or gospel method of 
 justijication, is called the law of faith, 
 as opposed to the law of works, Rom. iii. 
 27; and the law of the spirit of life, in 
 opposition to the law, i. e. power, domi- 
 nion (comp. Sense IV) of sin and death, 
 Rom. viii. 2. The gospel is also styled 
 by St. James, ch. i. 25, the perfect laiv of 
 liberty (comp. ch. ii. 12.) as opposed to 
 the Mosaic law, which made nothing per- 
 fect (see Heb. vii. 19. ix. 9.) 5 and as 
 freeing believers from the yoke of cere- 
 monial observances, and from the slavery 
 of sin. ([On Rom. ix. 31, see AiKaiocrvyr). 
 In Phil. iii. 5. since vopog sometimes 
 means a rule of life, Schleusner takes it 
 for a sect, cara vopov <t>api(Talog In sect a 
 Pharisee.] St. James, ch. ii. 8, calls that 
 divine command, thou shall love thy 
 neighbour as thyself, the royal law ; 
 *' Not so much, says Whitby, because it 
 is, a law of Christ, our King, it being* 
 law of the O. T., as because it is the law 
 which, of all laws that concern our neigh- 
 bour, is ?nost excellent, and which governs 
 and moderates other laws, especially the 
 ceremonial and positive laws, which are 
 to give place to that 0^ charity and mer- 
 cy." See Kypke, and comp. Gal. vi. 2. 
 V. 14. 
 
 IV. A force or principle of action, 
 equivalent to a law. Rom. vii. 21, 23, 25. 
 viii, 2. Theophylact explains vopoQ tTiq 
 apaprlag, Rom. vii. 23, 25, by ttiv Bvpa- 
 fiiy, riiu rvpavyiBa rfjQ apapriag, the 
 power or tyranny of sin. See Locke on 
 the above passages. — [No/zoc is most fre- 
 quently used by the Greeks in the sense 
 of a law or the law, as ».-ar« tov vopov 
 
 legally. Xen. Hell. ii. 3, 22. and it is 
 thus used both sing, and plur. e. g. in the 
 phrases Ik tov vopov and ek ribv voputv 
 (see Stephens's Thes. in voc) as we say 
 both by the law, and by the laws. It 
 occ, however, also in the following senses. 
 (1). Custom, Xen. Cyr. i. 4. 29. 3 Mac. 
 vii. 5. (2). A musical air, (from W/lxw in 
 its sense of divide, quasi modulate) . See 
 Deut. xxxii. 46. Herodot. i. 24. Aristot. 
 Probl. xix. 28. Spanheim. Callim. p. 510. 
 Schol. Arist. Equit. v. 9, &c. &c. (3). ^ 
 district, and then more properly accented 
 vopoQ. See Herodot. ii. 164. Sturz. de 
 Dial. Mac. p. 92. comp. 1 Mac. x. 30. xi. 
 34, 57.] 
 
 Nooc, «, 6. See NSc. 
 
 ^^° No(T£w, G>, from v6(toq. 
 
 I. To be sick, properly in body. 
 
 II. To be sick, sickly y infirm, in mind, 
 to dote. occ. 1 Tim. vi. 4, where Vulg. 
 languens, sick. Wetstein cites from Plato 
 NOSErN nEPr Xoywv iiKoiiv ; and from 
 Plutarch HEPI^ a^pa yt^m— and HEPP 
 Bo^av NOSEI'N. [Comp. PeHzon. on 
 .^1. V. H. iii. 47. Pollux. Onom. x. 30. 
 voaG)v £iQ 6vopa.T(i)V ypf}(nv.'\ 
 
 ^^^ '^off-qpcL, aTOQ, TO, from voarioj. — 
 A disease, sickness, occ. John v. 4. 
 
 N0'202, », ?/. — A disease, distemper, 
 properly of a more grievous kind, hence 
 joined with paXada, which denotes a 
 slighter i?ifrmity. Theophylact on Mat. 
 iv. explains yoaov by Ttjy ^(.poriap KaKOTra- 
 deiav, a chronical disease; and MaXa- 
 Kiav by Tr]v TzpotTKaipov avujpaXiav t5 ad)" 
 /ua-oc, a temporary disorder of the body. 
 So Markland, Append, to Bowyer's Con- 
 ject. " ^oaoQ is a disease o^some stand- 
 ing ; MaXaKia an indisposition or tein- 
 porary disorder of the body. (Mat.) x. 1 ; 
 — our version is not distinct enough." 
 Mat. iv. 23, 24. [Mat. iv. 23, 24. ix. 35. 
 X. 1. Mark i. 35. iii. 15. Luke iv. 40. 
 vi. 17. vii. 21. ix. 1. Acts xix. 12. On 
 Mat. viii. 17, see jpaoTal^u), and comp. Is. 
 liii. 4. Eccles. vi. 2. where »^n is used of 
 a sinful propensity. — Notroc occ. LXX, 
 Deut. vii. 15. xxviii. 59. Exod. xv. 26, 
 &c.] 
 
 Nofforia, ag, fj, from reoaaog, by syncope 
 voaaog, a chicken, which from viog young. 
 [Attice vtocrata (or veottlo..) v, Aristoph. 
 Av. 641. Lobeck on Phryn. p. 207-] — 
 A brood of young birds, occ. Luke xiii. 
 34. [Deut. xxxii. 11. It properly sig- 
 nifies the nest itself (or >/ Kokia. See 
 Suidas). So LXX, Ps. Ixxxiv. 2. comp. 
 Gen. vi. 14. Deut. xxii. 6. Pausan. ix. 
 
NO Y 
 
 576 
 
 N O Y 
 
 oO. In Prov. xvi. 16. it is used of a 
 habitation. Comp. Obad. verse 4. Numb, 
 xxiv. 21.] 
 
 NoTo-foj/, 8, TO. See Nocro-ta. — A chicken. 
 Noa-o-t'a, ra, Chickens, occ. Mat. xxiii. 37- 
 [Attice veoaaiov. v. Lobeck. Phryn. p. 
 20G. Ps. Ixxxiv. 3.] 
 
 Noo-cp/^w, from vocr^t apart, separated, 
 seorsim. 
 
 I. 7b separate. Thus used in the pro- 
 fane writers. 
 
 II. l^o(T(f)ii^oiJLai, mid. To secrete, pur- 
 loin, steal, interverto, dam subducta in 
 coraniodum nostrum converto, to efnbezzle, 
 which last Eng. word seems very nearly 
 to answer to the Greek, occ. Acts v. 2, 3. 
 Tit. ii. 10, where see Wetstein, who 
 shows that the word is thus applied by 
 the Greek writers, particularly to jjecu- 
 lation, or robbery of the public treasure. 
 To the passages he lias produced to this 
 purpose Kypke, on Acts v. 2, adds several 
 others. — The LXX use the word in this 
 latter sense, Josh. vii. 1, (comp. ver. 1 1.) 
 and thus it is also applied, 2 Mac. iv. 32. 
 [See Polvb. x. 16. Dresig. de Verb. Med. 
 N. T. i. 92. p. 354.] 
 
 JVO'TOi:, s, 6. 
 
 I. The south, or south side. occ. Rev. 
 xxi. 13. [Comp. LXX, Ez. xl. 27, 28, 
 44, 45.] 
 
 II. A southern countri), or the southern 
 part of the earth, occ. Mat. xii. 42. Luke 
 xi. 3 1 . xiii. 29. [On Mat. xii. and Luke 
 xi. {(^aa-iXto-aa vorov) comp. 1 Kings x. 1. 
 Arabia is generally understood, of which 
 Saba was the capital. Josephus calls her 
 (A. J. viii. 6. 5 and 6.) Queen of the 
 Egyptians and JEthiopians, but see 
 Whiston's notes. NoVoc occ. for Dm, 
 Eccles. i. 5. xi. 3, &c. for 1^1, Judg. i. 9, 
 15, 1 6. for ^D^n, Job ix. 9.] 
 
 IIL The south ivind. occ. Luke xii. 55. 
 Acts xxvii. 13. xxviii. 13. On Luke xii. 
 55, see Harmer's Observations, vol. i. p. 
 60, &c. I add from Volney, " In March 
 appear (in Syria) the pernicious southerly 
 winds with the same <;ircumstances as in 
 Lgypt," that is to say, their heat " is 
 carried to a degree so excessive, that it is 
 difficult to form an idea of it, without 
 liaving felt it j but one may compare it 
 to that of a great oven, at the time when 
 the bread is drawn out." Voyage en 
 Syrie & en Egypte, torn. i. p. 297. comp. 
 p. 55. 
 
 J^S° ^ovQeGia, aq, if, from v5c the 
 mind, and ^icrtq a putting, regulating. 
 
 I. A regulating of the mind, instruc- 
 
 tioti, admo7tition. occ. 1 Cor. x. 11 . Eph. 
 vi. 4. [Judith viii. 27. Wisd. xvi. 6. 
 Phil. Vit. Mos. vol. ii. p. 99.] 
 
 II. An admo?iition, as implying reproof. 
 occ. Tit. iii. 10. 
 
 l^ovderiu), w, from p5g the rnind, and 
 rvdrjpi to put, regulate. 
 
 I. To regulate the mind, instruct, 
 warn, admonish, occ. Acts xx. 31. Rom. 
 XV. 14. 1 Cor. iv. 14. Col. i. 28. iii. 16. 
 1 Thess. V. 12. [Comp. Job iv. 3. xxxvii. 
 14. xxxviii. 18.] 
 
 II. To admonish, importing reproof, 
 as it frequently, if not generally, does in 
 the profane writers. See Wetstein on 
 Rom. XV. 14, and Kypke on 1 Thess. 
 V. 14. occ. 1 Thess. v. 14. 2 Thess. iii. 
 15. 
 
 ^ovfiTjvia, ag, ?/, q. viofirivia, which is 
 several times used in tlie LXX, from vioQ 
 new, and py]vq the moon, wliich see under 
 Mt^v. — The new moon. occ. Col. ii. 1 6. — 
 NajuT/vm is frequently used in the LXX 
 for the Heb. m^n the first day of the 
 Jewish artificial month, which was, ac- 
 cording to the law, to be celebrated with 
 peculiar solemnities. See Num. xxviii. 
 1 1 , &c. X. 1 0. Ps. Ixxxi. 4, and Heb. and 
 Eng. Lexicon under t!;nn II. [On the 
 determination of the vovprjvia by the 
 Sanhedrim and its proclamation, see 
 Iken. Ant. Heb. Pt. i. ch. xii. 6—10. 
 Novprjyta occurs Exod. xl. 2, 17. Ezr. 
 iii. ,5, &C.J 
 
 E^g^ Nouvex'i^C) Adv. from r&yexVQ 
 wise, discreet, which from v5v a mind, 
 and £^w to 'have. — Wisely, discreetly, sen- 
 sibly, occ. Mark xii. 34. This adverb is 
 frequently used by the Greek writers, 
 particularly by Polvbius. See Wetstein 
 and Kypke. [Polyb. v. 88. 2. xvii. 29. 
 lS.HvtyovTMg in the same sense occ. Iso- 
 crat. ad Philipp. iii. 118. D:o Cassius 
 Ixxviii. 28. 1336. Plat, de Legg. iii. p. 
 126. divides it tv /cat 'f^^ovTiidq vovv. So 
 Lobeck on Phryn. p. 604, which see. 
 Phavorin. voc. l^ovviyovTaq says, ^aviyja 
 v(j) 'iv, ctTTO Tov VOVV E^io (TvvBeTOV pfjpa ; 
 i. e. Nouj'€)^w in one word, compounded of 
 vovv tx^'l 
 
 Noi/e, Gen. voog, Dat. vdi, Ace. v5v, 6, 
 from vooQ, vsg, 5, 6. 
 
 I. The mind, understanding. Luke 
 xxiv. 45. Rom. i. 28. Phil. iv. 7. Rev. 
 xiii. 1 8. where observe, that vsv t^eiv is 
 a common phrase in the Greek writers 
 for having understanding. Comp. Rev. 
 xvii. 9, and see Vitringa on this text. 
 [In Rom. i. 28. Sense II. seems more 
 
N YM 
 
 b77 
 
 N Y N 
 
 appropriate. In Phil. iv. 7, (comp. Eplies. 
 iii. 1 9.) vTrepexovrra irai'Ta vovv is, that 
 stirpasseth man s power to comprehend its 
 full extent. \n Luke xxiv. Wahl sup- 
 plies Xoyiov to avrijjv, and explains vovv 
 their meaning ; but it is better to refer 
 invTMv to the disciples. Nouc occ. LXX, 
 for n? or nnb the heart, Exod. vii. 23. 
 .Tosh. xiv. 7. Job vii. 17. Is. x. 7, 12. xli. 
 22. and for mi. Is. xl. 13. In 2 Mac. xv. 
 8. e'xorrac ^f K'ara j^oiJi/is, keeping in mind 
 or remembering.'] 
 
 II. T/fe 7«mf/, as including Me «/f*ec- 
 tions and n;?'//, Rom. vii. 25. (comp. ver. 
 22.) Rom. xii. 2. Eph. iv. 23. Comp. 
 Col. ii. 18. 1 Tim. vi. 5. 2 Tim. iii. 8. 
 Tit. i. lo. [Wisd. iv. 12. ix. 1.5.] 
 
 III. The mind, intentioji, design, sen- 
 timents. 1 Cor. ii. 16. Comp. 1 Cor. xiv. 
 14, where 6 vS? /xa seems to denote the 
 meaning of what I say or pray, which 
 not being understood, is with respect to 
 others, unfruitful. See Bp. Pearce and 
 Macknight. [] Hammond makes 6 vovq 
 pov my faculty of thinking upon and ex- 
 plaining to others the meaning of what I 
 litter in an unknown tongue. And thus 
 also nearly Schleusner. This seems the 
 better sense. Comp. vss. 15, 19, though 
 in V. 15. some take r^ vot as a dativus 
 commodi, and translate it that others may 
 understand.2 
 
 IV. Judgment J sentiment, opinion. Rom. 
 xiv. 5. Comp. 1 Cor. i. 10. 
 
 [V. Counsel or intentions. Rom. xi. 
 34. comp. 1 Cor. ii. 16. Isaiah xl. 13. 
 Hom. II. H'. 143. Joseph. A. J. vii. 4. 
 4.] 
 
 NrM«&H, r)Q, 7% Eustathius derives it 
 from vEov newly, and (jyaeiv or (palveardat 
 to appear, because ru rrpiv ^aXapevopivr) 
 veuv <j>aiv£Tai, ore to rrjr ijXida^ sup avrrj 
 ETravOei, " she who was before confined to 
 her chamber ne7vly appears, being now 
 in the flower of her age." So vvp<f)T} is, as 
 it were, veo/x^?;. 
 
 I. A hvide, a woman lately married. 
 occ. John iii. 29. Rev. xviii. 23. Hence 
 it denotes spiritually the Church of 
 Christ, occ. Rev. xxi. 2, 9- xxii. 17. On 
 Rev. xxi. 2. the learned Daubuz writes 
 thus : *' Nv/i^r; signifies properly a woman 
 betrothed to a husband till such time as 
 the marriage is consummated ; and this 
 is the title of the Church whilst the 
 faithful are in this mortal state, as may 
 be seen in this exact book, ch. xxii. 1 7 ; 
 whereas in the state of the resurrection 
 she is called his (the Lamb's) wife, yvvi] j 
 
 so that the Holy Ghost speaks cautiously 
 here 'ii2 vv/j(f>riv AS a bride. — Among 
 the Greeks the title of vv/i^?? was given 
 to the neiv-married woman for some time, 
 as appears by Hesychius, vvfx^r), i) veio'^i 
 ya/j.7]6e~i(Ta. But where it is set in contra- 
 distinction to yvvi] wife, it shows a state 
 antecedent to the full marriage ; and as 
 it is set in this place (ch. xxi. 2.), implies 
 the very time when that marriage is just 
 perfected, that is, the wedding-day." [In 
 Rev. xviii. 23. Bretschneider says, (pwvij 
 vvf.i<pt6v tcai vv^^r]Q is the song in honour 
 of the bride and bridegroom. Comp. 
 LXX, Jerem. vii. .S4. svi. 9. xxv. 10. 
 Hivpiprj occ. also Is. Ixi. 10. Joel i. 8. 
 Wisd. viii. 2. & al.] 
 
 II. A^ son's wife, a daughter-in-law. 
 occ. Mat. x. 35. Luke xii. 53. This 
 seems an Hellenistical sense, taken from 
 the similar use of the Heb. nb^, which 
 signifies both a bride and a daughter-i?!- 
 law. Thus the LXX use vvf-Kf))], answer- 
 ing to nbo for a daughter-in-law, 1 Sam. 
 iv. 19. 1 Chron. ii. 4. [See Gen. xi. 31. 
 comp. xxxviii. 24. Lev. xviii. 15. Ruth 
 i. 6 — 8. (So vvfifioQ is a son-in-law. 
 Judg. xix. 6. Neh. xiii. 28.) The proper 
 Greek term for a daughter-in-law is woe 
 or evvvoQ.^ 
 
 ^vfi<f)ioQ, 8, 6, from vv/Ji(prj. 
 
 I. A bridegroom, occ. John ii. 9. Rev. 
 xviii. 23. Comp. John iii. 29. [Jerem. 
 vii. 34. Is. Ixi. 10. Ixii. 5.] 
 
 II. It denotes Christ, the spiritual 
 Bridegroom of his Church, occ. Mat. ix. 
 15. Mark ii. 19, 20. Luke v. 34, 35. 
 Comp. Mat. xxv. 1, 5, 6, 10. 
 
 Nv^^wv, Cjvog, 0, from vvjj.(l>r}. — A bri- 
 dal chamber, thalamus, occ. Mat. ix. 15. 
 Mark ii. 19. Luke v. 34. 'Oi viol r» 
 vviu(j)CJvoQ, The sons of the bride-chamber, 
 is an Hebraism, and seems to denote the 
 friends (comp. John iii. 29.) and com- 
 panions of the bridegroom, who attended 
 him during the nuptials, and had free 
 access to the bridal chamber *; such the 
 tD'i^D companions of Samson, mentioned 
 Jud. xiv. 1 1 , appear to have been. But 
 in the above-cited passages of the N. T. 
 the expression figuratively denotes the 
 disciples, who were the friends aiid com- 
 panions o/' Christ. Comp. Nvp(l>log, and 
 
 * [They were perhaps rather the guests during 
 the days of the bridal festivities (see Iken. Ant. Pt. 
 iii. ch. i. $ 22.), and not the same as the v-u:p«ywyol 
 and 7roij(x}><jfx:^tot, for whose office see Potter, iv. 11, 
 and Reiske's Plutarch, T. vii. p. 304. The He- 
 brew marriages are described in Calmet, Fragments, 
 Pt. ii. No. 107, andPt. iii. p. 85, and following.] 
 
 PP 
 
N YN 
 
 0/ 
 
 8 
 
 N Y2 
 
 John iii. 29. fiv/i<f>iby is used in the 
 same sense in Tobit vi. 13, 16. [In Joel 
 ii. 16. some copies read rvfi(f>(iiyoQ for koi- 
 Tuivog.'} 
 
 NTN. A Particle. 
 I. An Adv. of time. 
 1. Now, at this present time. Mat. 
 xxvii. 42, 43. Mark x. 30, & al. freq. 
 [It is sometimes joined with past tenses, 
 as Acts vii. 52. Rom. v. 1 1 . vi. 1 9 ; some- 
 times with future tenses, as John xii. 31. 
 comp. xvi. 5. Acts xxvi. 17.] Raphelius 
 observes, that in Luke xi. 39, vvp implies 
 somewhat of admiration, or rather of in- 
 dig7iation^ and that Arriau Epictet. ap- 
 plies it in the same manner. With the 
 article prefixed it is used as an adjective. 
 Thus, 'Oi vvp Hpavni, The heavens that 
 now are, 2 Pet. iii. 7 ; ZmViq rfjQ vvv, The 
 present life, or the life that now is, 
 J Tim, iv, 8 ; 'Ev rw vvv icaipM, Iti or at 
 the present time, 2 Cor. viii. 14 ; so, "Ewe 
 TH vvv, Ktitp^ being understood, 2'ill the 
 present time, or till now, as we say. Mat. 
 xxiv. 21.. [See LXX, Gen. xviii. 12. 
 xxxii. 4. xlvi. 35. Deut. xii. 9.] 'Atto t5 
 vvv, KaipH namely, From the present 
 tiyne, Luke xxii. 69. Acts xviii. 6. [See 
 LXX, Gen. xlvi. 31. Is. ix. 7. Dan. x. 
 17. Mic. iv. 7.]; with the neut. article 
 plur. Tot vvv for Kara ra vvv, irpayfiara, 
 2'hings, circurnsfances, or the like, being 
 understood. Now, according to, or iw, the 
 present circumstances. Acts iv. 29. v. 
 St^, & al. Ta vvv is often applied in the 
 same manner by the Greek writers, as 
 may be seen in Eisner and Wetstein on 
 Acts iv. 29. 
 
 9. But now, just now, lately. John xi. 
 ^8, where Kypke shows that vvv is used in 
 this sense, not only by Josephus, but by 
 Aristophanes. To the passages produced 
 by him may be added from Josephus, 
 Cont. Apion, lib. ii. § 37, NY"N /xtV yajo 
 Tiva lepeiav uTriKTEivav, For they (the 
 Athenians) have now-lately put to death 
 a certain j)riestess. 
 
 II. A Conjunction used in the assump- 
 tion of an argument, or in the second 
 proposition of a syllogism, as the Eng. 
 now, and French or. — Nvi/ ^e, But now. 
 John xviii. 36. 1 Cor. vii. 14. Comp. 
 John viii. 40. [When used also with the 
 imperative, it has the sense of ovv as in 
 James iv. 13. v. 1. Actsxiii. 11, &c.] 
 
 Nvr/, Attic for vvv. — Now. See Rom. 
 vi. 22. vii. 6. xv. 23. Heb. xi. 16. [& al. 
 ] XX, Exod. xxxii. 33. Numb. xi. 5. & 
 al] 
 
 I. ^, or The, night, properly so called, 
 Mat. ii. 14. iv. 2. xxiv. 31, & al. freq. 
 [Nv/croc hy night, occ. Mat. ii. 14. xxvii. 
 64. xxviii. l:i. See also xxv. 6. John 
 vii. 50. xix. 39. Nvjcroc icai rj/jiipag. 
 Mark v. 5. Luke xviii. 7. 2 Thess. ii. 9. 
 2 Tim. i. 3. Rev. iv. 8. & al. Nv/cra Kal 
 rjfiepav constantly. Luke ii. 37. Acts 
 xxvi. 7. 2 Thess. iii. 8. N?'/^ occ. LXX, 
 Job iii. 3, 4. Ps. i. 2. & al.] 
 
 II. It figuratively denotes A time of 
 ignorance and dissoluteness. 1 Thess. v. 
 5. comp. ver. 7. See ^kotoq II. [Schleus- 
 ner translates, 6vk eafJEv vvktoq ov^e ctko- 
 TovQ, We are not children of the night 
 or dark?iess, i. e. our deeds are not evil 
 ones that shun the light *.] 
 
 III. It signifies The time of this pre- 
 sent life, as being a state of darkness and 
 ignorance in comparison of the clear light 
 and Jmowledge of which the saints shall 
 be partakers in the eternal day of a better 
 state. Rom. xiii. 12; where see Wolfius 
 and Doddridge, and comp. Rev. xxi. 25. 
 xxii. 5, and ^llfxipa III. 
 
 IV. It denotes death. John ix. 4. So 
 Horace, Carm. Lib. I. Ode iv. lin. 16, 
 
 Jam te premct Nox. 
 
 Soon will the night o'ertake my friend. 
 
 And Ode xxviii. lin. 15, 
 
 Omnes una manct Nox. 
 
 One night remains for All. 
 
 Comp. under Kot/xuw III. 
 
 NvTa^^w, from vev^u^io, which in Ho- 
 mer, II. XX. lin. 162. Odyss. xviii. lin. 
 153, 239, signifies to nod, as the head, 
 from vEvia to nod. 
 
 I. To slumber, properly to nod with 
 the head, as persons falling asleep, occ. 
 Mat. xxv. 5. Wetstein shows, that the 
 Greek writers use it in this sense. To 
 the instances produced by hjm I add 
 from Plato, Apol. Socrat. § xviii. p. 
 94. edit. Forster. 'AxOofxevoi, Sairep bi 
 NYSTA'ZONTES tyetpo/zevoi— Being dis- 
 pleased, like persons who when nodding are 
 roused, [occ. LXX, Ps. cxxi. 3, 4. Is. v. 
 27. for CDii to slumber, and Ps. Ixxvi. 7* 
 
 * [Schleusncr also says, that the Greeks called 
 every thing " quod non apparet et diligenter ab- 
 sconditur" Nu|. He quotes only Herodot. ii. 150. 
 oTTotf y£i/o«To i-yt; but this cannot mean that it might 
 he secret, but simply, xvhen night came on, every 
 night.] 
 
N ae 
 
 579 
 
 N fix 
 
 for GnnJ to be overwhelmed hy sleep. See 
 also Prov. vi. 10. xxiv. 33. So vuoray- 
 p/e is sleep, Jereni. xxiii. 31 . On 2 Sam. 
 iv. C, where the Heb. text has nothing 
 corresponding to f^'vora^e kciI eKcidev^e, 
 comp. Joseph. A. J. vii. 2. 1.] 
 
 II. To slu?nber, delay, linger, occ. 
 2 Pet. ii. 3, where Wetstein cites from 
 Plato NYSTA'ZONTOS ^ku^^, while the 
 judge delays. 
 
 ^- nVtTO.— To stab, pierce, as 
 with a spear, occ. John xix. 34. QHom. 
 II. A. 252. & al. In 3 Mac. v. 14, it is 
 used for poking a person so as to wake 
 him. See also Ecclus. xxii. 19,] 
 
 ^^^ l^v)(Qyiixepov, «, TO, from vv^, 
 vvKTog, a night, and ij^upa a day. See 
 Grammar, sect. i. 17, 10. — A day and a 
 night, a nuchthemeron. occ. 2 Cor. xi. 25. 
 
 NwOpoe, a, 6v, from vu)Qi]Q the same, 
 which from vu) from ve not, and ^iu) to 
 run. [Others from vib and QoqiIv to 
 
 leap. V. Albert. Gloss. Gr. N. T. p. 174.] 
 NwOa)c is used by Homer, II. xi. lin. 558, 
 "OvoQ viodttQ, a sluggish ass. 
 
 I. Slothful, sluggish, occ. Heb. vi. 12. 
 Comp. Ecclus. iv.^iTy. [xi. 12.] 
 
 II. Slow or £?7<// of hearing, occ. Heb. 
 V. 1 1, where Wetstein (whom see) cites 
 from Heliodorus NiiBPO'TEPOS Cv 
 TirN 'AKOH'N. IDull of hearing here 
 means dull in comprehension, the same as 
 vioGpoKap^LOQ, Prov. xii. 8. Nw0poe occ. 
 also Prov. xxii. 29.] 
 
 Nii~TOS, «, 6. — The back of a man. 
 occ. Rom. xi. 10. [Phrynichus, &c. de- 
 termine that the Attics always used to 
 vwTOv and ra va)ra, and not the masculine 
 for 7nefis backs. See Fischer, Prol. xxx. 
 de Vitiis Lex. N. T. Lobeck on Phryn. 
 p. 290. The LXX use the masculine, 
 Ps. cxxix. 3. Is 1. 6. ISwTog or Nwroj', 
 occ. also Gen. ix. 23. xlix. 8. Josh, xviii. 
 12. Jcr. ii. 27. & al.] 
 
 ;s?EN 
 
 S^, Xi. The fourteenth of the more 
 J modern Greek letters, but the fif- 
 teenth of the ancient. 
 
 ^P* SeviUf ac, )/, from ^voc. — A 
 lodging, occ. Acts xxviii. 23. Philem. ver. 
 22. [On the phrase lirl ^evi^ ad mensam 
 hospitalem, see Perizon. on MX. V. H. iii. 
 37. ix. 15. The full phrase hviri tpa- 
 xe^a occ. Hom. Od. xiv. 158, &c. In 
 the N. T., however, the word is only ap- 
 plied to a lodging. See Hesych. ^evia' 
 viro ^oxv, &c. In 2 Sam. viii. 2, 6. Uvia 
 is from '^iyioy a gift. Comp. Ecclus. xx. 
 29.] 
 
 13^^ Sevii^iOj from ^evia or ^vog. 
 
 I. To receive a stranger into one's 
 house, to lodge and entertain him. occ. 
 Acts X. 23. xxviii. 7- Heb. xiii. 2. [^1. 
 V. H. xiii. 26. Herodot. vii. 27. Ecclus, 
 xxix. 25.] Sevi^ofiai, pass, or mid. To be 
 lodged, or lodge in a neuter sense, occ. 
 Acts X. 6, 18,32. xxi. 16. 
 
 II. tsievitio, To be strange, occ. Acts 
 •XFii. 20. So Diodorus Siculus, TJ ^E- 
 
 NI'ZONTI ri/e \f^£(uc kUirXr^U t^q 'AOtj- 
 vaitic. (Gorgias) by the " strangeness of 
 
 his speech astonished the Athenians." Sec 
 more in Wetstein. [Hesych. and the 
 Etym. M. explain £,£pi^eiv to use a 
 foreign language or foreign and strange 
 manners, i. e. to be strange; hence ra 
 ^evi'Covra are strange things. Comp. 2 
 Mac. ix. 6.] 
 
 III. Sevi^o), To make to wonder, to 
 surprise, (the same as g»c7rX?/rrw, according 
 to Thom. M.) J and hence SEvii^opai Pass, 
 is To be amazed as at a strange thing. 
 '' Raphelius ( Annot. ex Polyb. in loc.) and 
 others have observed, that this word is 
 very emphatical, and expresses a perfect 
 amazement and consternation of mind. 
 Doddridge, occ. 1 Pet. iv. 4, 12; in 
 which latter verse it governs a dative, as 
 it likewise does in Polybius, lib. i. p. 32. 
 /HTENIZO'MENOI TArS twv opyavQy 
 KATASKErAIS, Astonished at the ap- 
 paratus of engines." See Kypke on 1 Pet. 
 iv. 4, and Wetstein on ver. 12. [M. 
 Antonin. vii. 5S. viii. 11. aiffxpor levi- 
 ^Eadui, El 1} ffVKt} (TVKo. (jtepEt. So in Joseph. 
 A. J. i. 4. ^Evl^M is to make to wonder, to 
 surprise.'] 
 
 P P2 
 
E 2 
 
 580 
 
 H P 
 
 0S!,evoco)(E(x), Gi, from l^ivoQ u 
 stranger, aud ^€)(ojuat to receive, cnter^ 
 tain. — To receive and entertain strangers. 
 occ. I Tim. V. JO. So Herodotus uses 
 the Ionic t,e*-vohoKiti)^ lib. vi. cap. 127- 
 3^EIN0A0KE'ON iravTaq avOpwrraQ, Re- 
 ceiving all men hospitably. See Raplie- 
 lius, Wetstein, and Kypke. [^SevoloKEM 
 is a more approved form. v. Lobeck on 
 Phryn. p. SO?.] 
 /STE'NOS, «, 6. 
 
 I. Properly, ^ person who belonging 
 to one country dwells or sojourns in an- 
 other, a stranger, foreigner, occ. Acts 
 xvii. 21. Comp. Heb. xi. 13. [See 
 2 Sam. xii. 4, where it is used of a tra- 
 veller sojourning at the house of another,, 
 uniting the sense of stranger and guest 
 (see IV. below). Comp. Job xxxi. 32.] 
 
 II. In a more general sense, A stranger, 
 a person of another nation or religion. 
 occ. Mat. XXV. S.5, 38, 43, 4-4. Comp. Mat. 
 xxvii. 7. 3 John ver. 5. [Ruth ii. 10. 
 2 Sam. XV. 1 9. & al.] 
 
 III. It is applied to the Gentiles, who 
 before their conversion to Christianity 
 were strangers from the covenants of pro- 
 mise, occ. Eph. ii. 12. Comp. ver. 19. 
 
 IV. A host, one who lodges and enter- 
 tains a stranger. Eustathius says it is 
 plain from the ancients, that 6 iroiibv rrfv 
 ieviav koX 6 Tvaar'^iov avrijv, ^E'NOS a\- 
 Xi)XoiQ eXiyovTo, " both he who entertained 
 and he who was entertained were called 
 t,tPog, in respect of each other." Wetstein, 
 on Rom. xvi. 23, produces some instances 
 of the former sense from the Greek writers. 
 So the Latin hospes signifies both the 
 stranger and the person entertaining him. 
 Thus Ovid, Metam. lib. i. lin. 144, 
 
 non hospes al hospite tutus. 
 
 occ. Rom. xvi. 23. [In 1 Sam. ix. 13, ol 
 ^evm are the guests.^ 
 
 V. As an adjective, iEHrog^ ??, ov. Strange, 
 foreign, occ. Acts xvii. 1 8, where comp. 
 
 under Aonpoviov II. and see Wetstein and 
 Kypke, and Josephus Cnnt. Apion, lib. ii. 
 cap. 37. [In 2 Mace. ix. 28, IttI Uvt^q is 
 used for on a foreign lajid (supplying 
 ym)' It occ. for strange or novel in 
 Wisd. xix. 5. Comp. xvi. 2, 3, 16.] 
 
 VI. Strange, wonderful, occ. 1 Pet. iv. 
 12. Thus applied also in the profane 
 authors. See Wetstein on Acts xvii. 20. 
 
 £^^ ^i-^-nQ, H, b, Lat.— A kind oi pot. 
 occ Mark vii. 4, 8 ; in which texts h'^iov 
 is from the singular ^eV^yc, which Wet- 
 
 stein, on Mark vii. 4, clearly proves from 
 Galen and others to be a word formed 
 from the Latin Sextarius^ a measure of 
 liquids equal to about one pint and a half 
 [Erasmus, however, deduced U(TTr]Q here 
 from i,eaTOQ polished^ so as to mean a 
 wooden vessel^ turned and polished. The 
 Attic UaTr]Q contained 2 cotylse. Some 
 consider the Heb. Jib to be the same mea- 
 sure. V. Eisenschmidt de Pond. & Mens. 
 Sect. ii. ch. 3. p. 80. and Goodwin Mos. and 
 Aar. vi. ch. 9. — Josephus (A. J. viii. 2. 9.) 
 says that the Heb. Bath (the measure) 
 contained 72 ^arcu. See Pocock ad Port. 
 Mos. ch. 9. p. 404. Epiphanius (de Men- 
 suris in Le Moyne, Varr. Sac. p. 484) says 
 that the Alexandrian !S^icrTr}g contained 
 as much oil as would M^eigh two pounds.^ 
 lS^Tjpalrit>, from ^rjpoQ. 
 
 I. To dry ujj, as water, occ. Rev. xvi. 
 12. [As an issue of blood. Mark v. 29. 
 LXX, Is. xix. 5. Ps. cvi. 9. Hos. xiii. 9, 
 &c.] 
 
 II. To dry up, wither, as the grass. 
 Jam. i. II. [Comp. LXX, Job xii. 15. 
 (where it means to scorch up). Ezek. 
 xvii. 24. Xen. Mem. iv. 3. 8.] ^-qpaivo^ 
 pat. Pass. To be dried up, withered, as a 
 plant or tree. Mat. xiii. 6. xxi. 1 9. [Mark 
 xi. 20, 21. (on e^rjparrut 3 pers. sing, 
 perf. pass, see Matth. Gr. Gr. § 1 84. Obs.) 
 Luke viii. 6. John xv. 6. LXX, Ps. cii. 
 4, 1 1, &c.] — To be wasted away, as the 
 hand. occ. Mark iii. 1, 3. — as a person, 
 occ. Mark ix. 1 8. So Syriac version U^2»1. 
 Comp. iSiripoQ III. 
 
 III. iairipaivopai. Pass. To be dry, or 
 ripe, as the corn-harvest, occ. Rev. xiv. 
 15. [Some give it here the sense of to be 
 ripe for punishment. Wahl seems to take 
 it in the sense of 7vitheritig. Bretschneider 
 is with Parkhurst, and this agrees best 
 with the passage itself.] 
 
 57HPO^S, «, OP. 
 
 I. Dry. occ. Luke xxiii. 31, where, 
 however, the dry tree means the Jewish 
 people destitute of God's Holy Spirit, 
 and of the fruits of righteousness (comp. 
 Ezek. XX. 37. Mat. xxi. 19, 20), and by 
 consequence proper fuel for the divine 
 vengeance, as dry wood is for the fire. 
 [The phrase seems to imply, if an inno- 
 cent man is thus treated, what shall be 
 done to the wicked. See Schott's Adagi- 
 alia Sacr. p. 85. and SvKov and vypbg 
 below.] 
 
 II. tsirjpa, //, The dry land. It is properly 
 an adjective agreeing with yrj understood, 
 and is sometimes used in this sense by 
 
^YA 
 
 581 
 
 ;^ Y A 
 
 the profane writers (sea Casauboii, Wet- 
 steiii, and Kypke on Mat. xxiii. 15.) as 
 it often is by the LXX, answering to the 
 Heb. n2in or ntt^n*, which are in like 
 manner fem. adjectives, signifying dri/, 
 and agreeing with p« the earth, or nD"]« 
 the ground, understood, occ. Mat. xxiii. 
 15. Heb. xi. 29. [Comp. Gen. i. 9, 10. 
 Jon. i. 10. 1 Mace. viii. 32, &c. To 
 4j7p<ij'OCC.Exod. iv. 9. (comp. xiv. 16.) and 
 so Aristot. de Mirabil. p. 7S4, says of 
 some fish, tv rw ^r}pS TrXavdrat Kai tto.- 
 Xiv ayarpi-)(^Ei elg Trorafiov. Thus vypov 
 and vypa are used for the waters or the 
 sea. e. g, Horn. II. S. 308. Strabo i. p. 
 
 III. Withered, having some part of the 
 body withered, occ. John v. 3. Applied 
 particularly to the hand. occ. Mat. xii. 
 1 0. Luke vi. 6> 8. Comp. 1 K. xiii. 4, in 
 LXX. 
 
 taivKivoq, t], ov, from ^vXov wood.-—' 
 Wooden^ made of wood. occ. 2 Tim. ii. 
 20. Rev. ix. 20. [Lev. xi. 32. xv. 12. 
 Deut. X. I. Ezr. vi. 4. Dan. v. 4, 23.] 
 
 SvXov, «, TO. Eustathius and the Ety- 
 mologist derive it from ^voj to scrape 
 (which from ^ew the same), because wood 
 is a kind of substance very fit for beitig 
 scraped, and we may add frequently 
 worked in this manner. 
 
 I. Wood. Rev. xviii. 12. Comp. 1 Cor. 
 iii. 12, where ?vood, hay, stubbie, seems 
 to denote such weak or worthless persons, 
 as being built into the Temple of God, 
 i. e. the Christian Church, cannot abide 
 the fire ol persecution. See under 11 vp V. 
 [lu Ezr. V. 8. i,vKa are beams or timber. 
 Comp. 1 Kings vi. 15. In 2 Sam. xxiii. 
 7. the Complutensian edition has ^vkiov, 
 others ^vXov. In Ezek. xx. 32. ^vXa are 
 wooden idols. SvXov is used of a ship, as 
 made of wood, Wisd. xiv. 7. comp.j v. 5. 
 and x. 4.] 
 
 II. It denotes some thing made of wood, 
 as the stocks in a prison, which, however, 
 were so contrived as to make the punish- 
 ment of being put into them much more 
 severe and painful than that of the stocks 
 among us. occ. Acts xvi. 24, where see 
 Eisner, Wolfius, and Doddridge, to whom 
 add Valesius's Notes on SvXw, &c. in 
 Eusebius's Eccles. Hist. p. 174,^203, edit. 
 Reading. Aristophanes uses i,vXov in the 
 same sense. QSee Bergler's note on Ari- 
 stoph. Equit. 366. The Scholitist says that 
 it was a wooden thing with Jive holes, 
 into which the prisoner's feet, hands, and 
 -neck were thrust. It was al.^o called 
 
 TTo^ovafc//. See Phavorinus and Poll. viii. 
 72. Lysias Orat. ix. p. 128. Comp. Herod, 
 vi. 7^, and the LXX in Job xxxiii, 11, 
 and Aquila Job xii. 27. Other names 
 were koXov, l,vXoi:i^r],Kh}Xvpa,2k,Vii\ crTe^Xit)- 
 TTipiov ; Nervus by the Latins, and 1o in 
 Hebrew. Job ut supra. See Hesych. 
 in voc. EyKaXoffKeXelg, and Fisch. dc V^it. 
 Lex. N. T. Prolus. xix.] See Wetstein, 
 who also cites from Plutarch TOYS HO'- 
 AAS 'EN TQTi /STY'A^i hcepivou 
 
 III. ^uXa, ra, Staves, or rather clubs ; 
 for Campbell on Luke observes, that 'Pa£- 
 ^OQ signifies a staff for walking with, 
 SvXoy a club fur offence or defence, and 
 that these v.ords are never in the Go.sj)eJs 
 used promiscuously. Mat. xxvi. 47, 55. 
 Luke xxii. 52. iS^vXov is thus applied by 
 the Greek writers produced by Wet.stein. 
 []e. g. see Herodot. ii. 63. Lucian. Fugi- 
 tiv. p. 598. (Ed. Vossii 1687.)] 
 
 IV. The cross of Christ. Acts v. 30. 
 x. 39. 1 Pet. ii. 24. Comp. Gal. iii. 13, 
 and Deut. xxi. 23, in LXX. [In Deut. 
 xxi. 23, it may perhaps mean a tree. 
 Comp. Aristoph. Ran. 726. See jcarapa 
 and Pearson on the Creed, note on Art. 
 iv. vol. ii. p. 245. ed. 1816.] 
 
 V. A tree. Though ^vXoy often answers 
 in the LXX to the Heb. y:^ when de- 
 noting a tree, yet this is not a merely 
 Hellenistical or Hebraical application <if 
 the word ; for Aristotle uses it in the 
 same sense. [See LXX, Gen. i. 1 1. Ezek. 
 xvii. 24, &c. Theophrast. Hist. Plant, v. 
 9. Eur. Cycl. 569.] See Wolfius on Rev. 
 xxii. 2, and the authors there cited, occ. 
 Luke xxiii. 31. Rev. ii. 7. xxii. 2, 14. 
 'Yyjo^ f,vXw, The green tree, in St. Luke, 
 means Christ, considered as watered with 
 the continual infiuence of God's Holy 
 Spirit, and bringing forth the blessed 
 fruit oi perfect holiness and righteousness. 
 The Redeemer is described at large under 
 the same image in the 1st Psalm. Comp. 
 Ezek. XX. 47. xxi. 3, and see Suicer Thc- 
 saur. in SvXov I. 2. [It appears to have 
 been common to describe the righteous as 
 green and Jiourishing trees. See Ps. i. 3. 
 Ezek. XX. 47, which, however, Parkhurst 
 applies solely to the Redeemer.] h\ Rev. 
 SvXoy riJQ ^ajfjc;) The Tree of Life, de- 
 notes Christ as being the Author of eter- 
 nal life to all that obey him. For the 
 general promise of our Lord. Rev. ii. 7 , 
 To him that overcometh will I give to cat 
 of the TREE OF LIFE, which is in the 
 midst of the Paradise of God, seems 
 nearly similar to the pariicu'ar declara- 
 
^T A 
 
 582 
 
 3? YP 
 
 tion male by Christ to the penitent thief : 
 This day shall thou be with ME in Para- 
 dise, Liike xxiii. 43. Comp. Vitringa on 
 Rev. ii. 7. The phrase i,v\ov TfjQ ^(dfjg'is 
 taken from the LXX, Gen. ch. ii. and iii. 
 where it answers to the Heb. tD^^nn ^i). 
 And when Adam and his wife, after their 
 transgression, were removed from the 
 Edenic Paradise, and thus from the out- 
 ward emblematic tree the Cherubim were 
 set up. Gen. iii. 24, to preserve the way 
 to the true Tree of Life, i. e. Christ, who 
 not only in Rev. ii. 7, but also in Rev. 
 xxii. 2, is described under this character 
 by St. John, in liis delineation of the hea- 
 venly Jerusalem : Jn the midst of the 
 
 street of it, and of either side of the river ^ 
 was there the Tree of Life, which bare 
 twelve (manner of) fruits, and yielded 
 her fruit every month ; and the leaves of 
 the tree were for the healing of the nations. 
 Comp. ver. 1 4. [Other interpretations are 
 given in Pole's Synopsis.] 
 
 Svpaio, a, from ^vpor a razor, which 
 from ^v(t) to scrape, and this from U(t) the 
 same. To shave, as with a razor, occ. 
 Acts xxi. 24. (where see Doddridge). 1 
 Cor. xi. 5, 6. [Numb. vi. 9, 1!). Deut. 
 xxi. 12. Ezr. xliv. 20. On I Cor. xi. 5, 
 observe that it was the custom to shave 
 the heads of adulteresses and immodest 
 women. See Barth.on Claudian. p. 1180] 
 
 O. 
 
 ^^ (), Omicron.. O fxiKpov, i. e. O small, 
 ^^ 9 or shorty in sound namely, so called 
 to distinguish it from Omega. O is the 
 fifteenth of the more modern Greek let- 
 ters, but the sixteenth of the ancient, 
 among which it answered in order to the 
 Hebrew or Phenician Oin : whence also 
 its name O or Ov was probably taken, by 
 dropping the w, as in the Greek names 
 Nu and Xi frf)m Nun and Shin. It is 
 certain, that the old Greeks had but one 
 character for their O, whether pronounced 
 long or short. This appears from ancient 
 inscriptions still extant, one of which the 
 reader may find transcribed under the 
 letter II. And though it be very difficult, 
 if indeed possible, to determine the man- 
 ner, or rather the various manners, in 
 which the Hebrews and Phenicians pro- 
 nounced their Oin, yet that it sometimes 
 had the sound of the Greek O appears 
 not only from this letter's corresponding 
 to it in the order of the Cadmean alphabet, 
 but from the LXX Translators often sub- 
 stituting o or w, for the Heb, i> in proper 
 names, as in 'O^oXXa/x for tDVlJ?, 2 Chron. 
 xi. 7; 'OXa for «^:>, I Chron. vii. 39; 
 'O'Ca for «);>, 2 K. xxi. 2G ; 'a^>)afor Iii), 
 2 Chron. xv. 8 ; "ily for 3>i?, Numb. xxi. 
 3. y\s for the form O, it is not so like to 
 the Hebreu- as to the Phenician Oin, 
 
 which latter is a kind of irregular tri- 
 angle, and is sometimes written almost 
 circular. 
 
 'O, 'II, T0\ The prepositive article of 
 the Greeks*. 
 
 I. Definite, The, that, this. Mat. ii. 
 10,11. xxi. 7. TirN ovov KoX TO'N irioXov, 
 the «6.yand thefoal. John vi. 10. 'Ej/ TQTl 
 roTT^, in the, or that, place. John vii. 40, 
 TO'N \6yov, this saying. Gal. v. 8, 'II 
 TTEiaixovri, this j}er suasion. Col. iv. 16, 'II 
 BTVL^okn, this letter. Rom. xvi. 22. I Thess. 
 v. 27. 2 Thess. iii. 14. Comp. 1 Cor. v. 
 9. 1 Thess. iv. 6. TIFS 6^5, Of this or 
 that way, Acts ix. 2. xix. 9, 23. xxiv. 22. 
 Comp. Acts xxii. 4. The neuter article 
 TO' is often applied in a similar sense. 
 Luke xxii. 2, And the high priests sought 
 T0\ TtG>Q ave\u}(TLv clvtov, this, how (q. d. 
 the honi) they might destroy him. Comp. 
 ver. 4. Acts iv. 2\. Luke xix. 48. Luke 
 ix. 46. "EioDjXOf ^£ ^laXoyiapoQ kv avroiq, 
 TO', TiQ av eirj fid^ajv avrwv, A reasoning 
 
 * [On the difficult subject of the Greek Article 
 I have been unable to satisfy myself, and I have 
 therefore left Parkhurst's article untouched, though 
 full of errors. But in the Appendix the reader 
 will find a remedy for this in an analysis of Bishop 
 JMiddleton's work, with some remarks, intended to 
 point out where that learned and acUnirablc person 
 carried his theory too far.j 
 
583 
 
 O 
 
 arose among them, (namely) this, who 
 should be the greatest of them ; where 
 see Kypke, and comp. Luke i. 62. xxii. 
 24. Mark ix. 23, *0 Se 'Irjang elTrev avr^ 
 T0\ El Svyaaai 7riT£uo"at, k. t. X. And Jesus 
 said unto him this, or thus, if thou canst 
 believe, &c. Majus quoted by Wolfius 
 observes, that the neuter article is ele- 
 gantly prefixed to answers, and produces 
 an instance from Folya^nus ; 'l0aparj)c 
 v7ro\a€wv t(pr] TO\ rtf av ijXTriart thto 'iaeff- 
 dai ; ^' Iphicrates answered thus. Who 
 could have hoped that this would hap- 
 pen ?" Comp. Mat. xix. 18, and Wetstein 
 on Luke i. 62. 
 
 II. Emphatic, 'H wapdivog, THE Vir- 
 gin, Mat. i. 23. 'O vlog fxa, 'O ayaTrrjTOC. 
 My so?i, (even) THE beloved. Mat. iii. 
 17. 
 
 in. It is (like the Heb. n emphatic) 
 prefixed to the nominative, when used for 
 the vocative case, as Luke viii. 54. Mark 
 V. 41. Rom. viii. 15. 
 
 IV. Explanative, or exegetical, Rom. 
 viii. 23, vwdemav — TITN cnroXvTpiOffiv, k. 
 T. \. the adoption, that is to say, or even, 
 the redemption of our body. Comp. Phil, 
 iii. 9. 
 
 V. It is often prefixed to proper names, 
 as le and la in French, as 'O 'iTyo-Sc, Jesus, 
 'O ^lioavvqg John, TH'2 TakikaiaQ Gali^ 
 lee. See Mat. iii. 13, 14. So in the French 
 le Tasse, la Fosse, la France, VAngleterre, 
 ike. 
 
 VI. The article of any gender is pre- 
 fixed to adverbs, which are then to be 
 construed as nouns, as 'O ecro), The inner; 
 'O e^u). The outer ; 'O TrXyariov, The, or a, 
 neighbour; TA' arw, The things above. 
 Comp. below XH. 1. 
 
 VII. Indefinite, A or an, i. e. any one, 
 some. Mat. xiii. 2, TO' irXoloy, A ship. 
 But Qu. ? 
 
 VIII. Before verbs it is frequently used 
 in the nominative for avrog he, as Mat. 
 xiii. 28, 29, 'O Se e(f)T], But he said. And 
 it is sometimes thus applied in other cases^ 
 particularly by the poets. Thus Acts 
 xvii. 28, TO~Y (for uvtS) yap Kai yhoQ 
 ecrfxiv, For we His offspring are. 
 
 IX. Repeated with the particles plv 
 and ^e subjoined, 6 ^ev — 6 he denote the 
 one — and the other, and in the plur. bi 
 fier — 01 3£, some or the one — a?id the others. 
 Acts xxvii. 44. Phil. i. 16, 17. Comp. 
 Mat. xiii. 8, 23. — 'O ^e, in the latter part 
 of a distributive sentence, answers to 6g 
 fiey in the former j)art. Rom. xiv. 2. So 
 Polybius, cited by Wolfius, 'AS ME'N 
 
 irpoa-Tiyero, TA'S AE' KaTE<^pi((t£TO tCjv 
 TToXewy, " Of the cities he conciliated some, 
 and destroyed others." 
 
 X. 'Oi ^e is used absolutely for so7ne, 
 without bi ixev preceding. Mat. xxviii. 17, 
 'Ot U eEf^affav, But some doubted. Ua- 
 phelius on the place shows, that Xenophon 
 applies OL Be in the same manner. See 
 Hutchinson's Note 3, in Cyri Exped. lib. 
 i. p. 82, 8vo. &c. and comj). Mat. xxvi. 
 67. John xix. 29 ; and for other instances 
 of the like use of vi Be for riyeg Be in Strabo, 
 Plutarch, Diogenes Laert. and Arrian, see 
 Kypke on Mat. xxviii. 1 /. 
 
 XI. With a participle it may generally 
 be rendered by wAo, that, which, and the 
 participle as a V. Thus I John ii. 4. 'O 
 Xe'ywv, he who saith, i. e. the (person) 
 saying. John i. \8, 'O iov, who is or was. 
 
 XII. It is used elliptically. 
 
 1. It often implies the participle &v^ 
 especially before a preposition or adverb, 
 as Mat. vi. 9, 'O tv roig Hpavolg, who art 
 in heaven; Mat. v. 12, T0T2 Tvpb vpCjy 
 (ovrag namely) who were before you; 
 Col. iii. 2, TA' a;/w (ovra) the things 
 which are above; Acts xiii. 9, ^avXog, O 
 Kal UavXog (i. e. wv or Xeyopeyog) Said 
 who (is or is called) also Paul. Comp. 
 Mark iii. 21. Rom. xvi. 5. Phil. iv. 22. 
 Col. iv. 8. 1 Thess. iv. 12. 
 
 2. With a proper name in the genitive 
 following, it often denotes consanguinity 
 or affinity. Mat. x. 3, 'IaKw€oc 'O r« 'AA- 
 0a/« {hibg namely) James the son of Al~ 
 pheus; Mark xvi. J, Mapm 'H ra 'lavwSa 
 {fjrirrjp) Mary the mother Of James; 
 (comp. Mark xv. 40.) Acts vii. 1 6, 'E/i- 
 pbp TOY" (irarpog) ^vx^p-y Emmor the 
 father of Sychem; John xix. 25, Mapm 
 'H TH KXwTTtt (yvi'v), Mary the wife of 
 Clvopas; Mat. i. (i. TIP^S r« 'Ovpis, the 
 wife of Uriahs 'Yiog, Trarrip, pvrrjp, yvvii, 
 are in like manner dr<){)t in the best Greek 
 writers, the article implying them, as 
 may be seen in Bos Ellips. under these 
 nouns- 
 
 3. The neuter article with a N. in the 
 genitive implies possession, property, or 
 relation, as Mat. xxii. 21, TA Kaiaapog 
 (xpvpnra namely) the things of Ccesar ; 
 Rom. viii. 5, TA' ri/C (Tcipicug (i. e. tpya) 
 the works of the Jiesh. Comp. Mat. xxi. 
 21. I Cor. vii. 32, 33, 34. 2 Pet. ii. 22. 
 Similar applications of the article are 
 common in the Greek writers. — Luke ii. 
 4-9, 'Ev T0I~2 T» Trarpbg, At my Father's, 
 house namely, as the Syriac version, n»n 
 '»a«. So the LXX (Alcxaud.) Esth. vii. 
 
O TK 
 
 584 
 
 O AO 
 
 9, have 'Ey TOl"!! 'A/xav for Heb. n»n:i 
 pn. The Greek writers use the same 
 elliptical expression. See more in Dod- 
 dridgej Wetstein^ Bp. Pearce, and Camp- 
 bell. 
 
 4. The neuter article singular TO' is 
 used in several adverbial phrases, the pre- 
 position Kara, and the N. Trpdyfia, or the 
 like, being understood, as Acts iv. 18, 
 TO^ KaOoXa, At all, for Kara to Trpctyjua or 
 XpVJJ-a KaBoXti. So Luke xi. 3. TO' Kad' 
 ilfjiipap for Kara to /ca6' fjfxepay ')(^pfjfxa, Ac- 
 cording to our daily need. Rom. ix. 5. 
 TO' jcara cap/ca for /caret to KaTd aapica 
 Xpfj/Jia, In respect qftkejlesh. 
 
 'Oy^oriKovTU, 6i, at, ret, Undeclined, from 
 oy^ooQ the eighth, and rjKovTa the decimal 
 termination. See under 'E^^ojjirjKoyTa. — 
 Eighty, occ. Luke ii. 37. xvi. 7. [Gen. v. 
 28.] 
 
 "Oycoog, r}j ov, from oktio eight, the 
 tenues k and r being changed into their 
 media y and E. Comp. "E^^o/joq. — The 
 eighth, occ. Luke i. 59. Acts vii. 8. Rev. 
 xvii. 11. xxi. 20. 2 Pet. ii. 5, where the 
 expression oySooy Nw£ — ecpvXaiie, he pre- 
 served Noah the eighth (person), mean- 
 ing with seven others, is quite agreeable 
 to the manner of using the ordinal num- 
 bers in the purest Greek authors, except 
 that these latter generally, though not 
 always, subjoin ai/roe he or himself to the 
 numeral noun. See Rapheliiis, Wetstein, 
 and Kypke on 2 Pet. ii. 5, and Hooge- 
 veen's last Note on Vigerus, De Idiotism. 
 cajj. iii. sect. 2. An exactly parallel phrase 
 is used in the French language by their 
 best writers ; and thus I find the text in 
 St. Peter is rendered in Martin's French 
 Translation, Mais a garde Noe, lui hui- 
 tieme. Comp. 1 Pet. iii. 20. [See Horn. 
 II. H. 223. Athen. x. 5. 2 Mace. v. 27. 
 Thucyd. i. 61 . ii. 1.5. D'Orvill. ad Charit. 
 i. 10. Kypke ii. p. 442.] 
 
 "OFKOS, H, 6. 
 
 I. A tumour, swelling. [Diod. Sic. ii. 
 36. iv. 33. iElian. V. H. ix. 13.] 
 
 II. In the N. T. A weight, an incum- 
 bering weight, occ. Fleb. xii. 1 , where this 
 seems the true sense of the word, because 
 the Apostle is there speaking of our Chris- 
 tian course under the similitude of a race. 
 So Suidas and others explain oyKog by 
 ftapoQ a weight, in which sense the word 
 is also used in the profane writers. See 
 Scapula Lexicon, and S nicer Thesaur. in 
 
 "OyKOQ, and Wollius on Heb. [The word 
 is used absolutely /'or weight in ^lian 
 xiv. 7. {weight of the body or fesh), and 
 
 so in ix. 13. Schl. thinks there is a meta- 
 phor here taken from racers, who avoid 
 every thing which can hinder their active 
 motion, and reduce the weight of flesh by 
 temperance and exercise. See Fabr. Ago- 
 nist, ii. 3. Lyd. Agon. S. c. 19. p. 71. 
 Some take it to be pride here, as it is in 
 Tsoc. ad Dem. p. 8. Joseph, de Bell. iv. 5. 
 2. It is swelling speech in Philo Alleg. 
 p. 69.] 
 
 "Oh, ijh, Toh, from the prepositive arti- 
 cle 0, and conjunction h. — This, this 
 here, he, she, it. See Luke x. 39. xvi. 25. 
 Jam. iv. 13. [It occurs also Acts xv. 23. 
 xxi. 11. Rev. ii. 1, 8, 12, 18. iii. I, 7, 
 14, and perhaps nowhere else in the N. 
 T.] 
 
 'Ohvio, from o^oc a way. — To journey, 
 travel, occ. Luke x. 33. []Tobit vi. 5. 
 Symm. Job xxix, 25. LXX, I Kings vi: 
 i 2, metaphorically. Joseph. Ant. xix. 4. 
 2. Herodian. vii. 3. 9.] 
 
 'O^rjyioj, a, from o^rjyog. 
 
 I. To lead or guide in a way. occ. Mat. 
 XV. 14. Luke vi.. 39. Comp. Rev. vii. 17. 
 
 II. To lead, or guide, in a spiritual 
 sense, to instruct, occ. John xvi. 13. Acts 
 viii. 31. Comp. Mat. xv. 14. Luke vi. 39. 
 — The LXX frequently use it, both in 
 its proper sense, as Exod. xiii. 17. xxxii. 
 34. Numb. xxiv. 8. Deut. i. 33 ; and in 
 its figurative one, Ps. v. 9. xxiii. 3. xxv. 
 5, 9. Ixxvii. 20, & al. [So Wisd. ix. 11.] 
 
 'O^Tjyog, 5, 6, from o^og a way, and 
 iiyiofiai or ayt«> to lead. 
 
 I. A guide in a way, or to a place, occ. 
 Acts i. !6. [It is here used of .ludas, but 
 Schl. thinks it means rather the guide and 
 adviser of the plans for talcing Jesus.~] 
 
 II. A guide, an instructor, occ. Mat. 
 XV. 14. xxiii. 16, 24. Rom. ii. 19. [Wisd. 
 vii. 15. The word occurs Ezra viii. 1, as 
 A guide apparently ; but the meaning 
 does not suit the original.] 
 
 ^g^ 'OcoiTTopiio, o), from o^og a way, 
 and Treipci) to pass through. — To pass 
 through a way, to journey, travel, occ. 
 Acts X. 9. [.5iilian. V. H. x. 4. Herodian 
 vii. 9. 1. The substantive o^onropog oc- 
 curs Judg. xix. 17. 2 Sam. xii. 4. Prov. 
 vi. II. Ecclus. xxvi. 13.2 
 
 ^^^ 'OEoiTTopia, ag, >/, from o^oiTroptio, 
 — A journey, journeying or travelling, 
 occ. John iv. 6.* 2 Cor. xi. 26. [Inc. Job 
 vi. 19. Wisd. xiii. 19. 1 Mace. vi. 41. 
 
 * [On the purity of the phrase here used see 
 Pfochen. de Ling. G. N. T. Purit. § 84. and Oa- 
 takcr dc Styl. N. T. c. 30. p. 229.] 
 
O AO 
 
 585 
 
 O AY 
 
 Herodian ii. 15. 11. iii. 6. 31. Xen. Cyr 
 i. 27.] 
 
 'OAO'S, M, ^, either from the Heb. nixi 
 or Chald. m)^ to pass, jjass away. 
 
 I. A tvay, properly so called, a road in 
 which one travels. Mat. ii. 1 2. viii. 28, & 
 al. freq. Comp. Mat. iv. 13. x. 5. [It 
 often is put with a Gen. following for the 
 road leading to a place, as in Mat. iv. 15, 
 iloQ docXatrariQ the road leading to the sea 
 or coast. Mat. x. 5. and Heb. ix. 8. // r<oy 
 hy'ni}v bloQ the road to the sanctuary. So 
 Gen. iii. 24. Provr. vii. 27. Jer. ii. 18. 
 See Gesen. ad Is. viii. 23. Sturz. Lex. 
 Xen. T. iii. p. 239. In the phrase kroi.- 
 fxa'CeLv bcbv allusion is made to the custom 
 of the Eastern monarchs, who in their 
 progresses sent persons before them to 
 make roads, level hills, and fill up hollows. 
 See Arrian. Exp. Alex. iv. 30. 13. Diod. 
 Sic. ii. 13. Bergier. de publ. Viis Pop. 
 Rom. in Thes. Ant. Rom. x. & Schwarz. 
 Comm. p. 959. Joseph. Bell. J. iii. 6. 2. 
 Justin, ii. 10. occ. Mat. iii. 3. Mark i. 3. 
 Luke i. 76. iii. 4 ; and so of other forms, as 
 KaracTKevai^tLV Tt]v bluv. Luke vii. 27. 
 Mark i. 2. Mat. xi. 10, and kvQvvELv John 
 i. 23. See Isaiah xl. 5.] 
 
 II. A journey. [Mat.x. 10. xv. 32. xx. 
 17. Mark vi. 8. viii. 3, 27. ix. 33, 34. x. 
 52. Luke ix. 3. x. 4. xxiv. 32, 35. Acts 
 ix. 17, 27. XXV. 3. xxvi. 13. 1 Thess. iii. 
 11. It also is often used as a measure of 
 distance in this sense, as Luke ii. 44, a 
 day s journey ; Acts i. 1 2, « sabbath day's 
 journey ; eight stadia according to some 
 
 (see Josh. iii. 4.), seven according to 
 others. (In Mark ii. 23, blbv ttoieIv is 
 judged to be a Latinism answering to 
 iter facere by Schl., for the meaning of 
 this phrase in good Greek is to prepare or 
 make a road. See Xen. Anab. iv. 8. G. v. 
 1.7; and the middle is used in the sense 
 of St. Mark.)] So Herodotus, cited by 
 Raphelius, 'HME'PliS 'OAO^N; and Lu- 
 cian, where he is imitating the style of 
 that author, 'OAO^N 'HME'PHS, De Syr. 
 Dea, tom. ii. p. 880. Josephus in like 
 manner has 'OAO'N TpiG>v 'HME'Pi2N, a 
 journey o/" three days. Ant. lib. xii. cap. 
 8, § 3, and lib. xv. cap. 8, § 5. Midg 
 'OAO'N 'HME'FAS, One day's jourfiey. 
 And it is well known that in the eastern 
 countries they still reckon distances by 
 hours and day's journeys. 
 
 III. A way, manner of life or acting, 
 custom. See Acts xiv. IG. Rom. iii. 16. 
 Jam. i. ft. 2 Pet. ii. 15. Jude ver. II. 
 [Gen. vi. 12. Ps. i. 1. Jobxxiii. 10. Xen. 
 
 Cyr. i. 3. 4. Mem. i. 7. 1. ^^sch. Socr. 
 Dial. iii. 8. And it is used of God's 
 manner of acting or providence. See 
 Rom. xi. 33. Acts xiii. 10. Ileb. iii. 10. 
 (the miracles probably in the desert) Rev. 
 XV. 3. Ps. xviii. 31.] 
 
 IV. Particularly with a genitive fol- 
 lowing, A way leading to, a method or 
 manner of obtaining. Rom. iii. 1 7. Acts 
 xvi. 17. 'ii. 28. (comp. Mat. xxi. 32. *) 
 2 Pet. ii. 2. 21. But in these two last 
 texts the Christian religion is called the 
 way of righteousness and truth, not so 
 much because it leads to righteousness 
 and truth, as because it is itself a dis- 
 cipline o/" righteousness and truth. [See 
 John xiv. 4. Luke i. 79. iMat. vii. 13 
 and 14. 1 Cor. xii. 31. Is. lix. 8. Prov. 
 iv. 11.] 
 
 V. A way or manner of religion. Acts 
 xxiv. 14. See under 'O I. Comp. Acts 
 ix. 2, (where see Wolfius.) xix. 9. 23. 
 xxiv. 2. 
 
 VI. Doctrine, law of life, religioji. 
 Here 0£», Kvpia, &c. generally follow, and 
 the meaning is the doctrine or law of 
 God, leading to life eternal. Mat. xxii. 
 16. Mark xii. 4. Luke xx. 21. Acts 
 xviii. 25. So Job xxiii. 11, Ps. xxv. 4. 
 cxix. 151.] 
 
 VII. Christ calls himself The way, 
 John xiv. 6; because no one cometh to 
 the Father, or can approach the Divine 
 Essence in a future state of happiness, 
 but by him. Comp. Heb. x. 1 9, 20, and 
 see Suicer Thesaur. in 'Ocbq II. 1. 
 
 'OlovQ, uvTOQ, 6, q. i^^Q, from e^w to 
 eat ; so the Latin dens a tooth, q. edens 
 eating. — A tooth. Mat. v. 38. & al. 
 
 ['O^vmw, w, from ocvyrj, which see.] 
 
 [I. To inflict pain or sorrow. Hence 
 in the passive. To feel sorrow or grief 
 to be grieved. Luke ii. 48. Acts xx. 38.] 
 
 [II. To torment. Luke xvi. 24, 25. 
 Here o^vvaffai is 2d pers. indie, by the 
 Doric dialect for d^vv^. The a is here 
 retained as in Kav-^acrat. See jcau^ooyuat. 
 The verb occurs in the passive only in the 
 N. T.— -Lucian. Lexii)h. § 13. vEsch. 
 Dial. S. iii. 7. Aristoph. Ran. 650. Is. 
 xl. 29. Zach. ix. 5.] 
 
 [I. Pain of body. Gen. xxxv. 18. Jer. 
 xxii. 23.] 
 
 II. Grief sorrow, occ. Rom. ix. 2. 
 
 * [Schl. says, a divine doctrine. "W&hl .says, 
 In a just way. But Purkhurst is riglk, A wuy 
 hading to righteousness attdjus^ijicafivn.] 
 
o za 
 
 586 
 
 O I K 
 
 1 Tim. vi. 10. The Greek Etymologists 
 deduce it from e'^w to eat, consume, be- 
 cause it consumes both body and mind. 
 So in Homer, 11. xxiv. liu. 128, 9, Thetis 
 says to Achilles, when overwhelmed with 
 soi'Tow and concern^ 
 
 2?> 'EAEAI HpoLVtnv ; 
 
 How long unhappy shall thy sorrows flow, 
 And thy heart waste with life-consuming woe ? 
 
 Pope. 
 
 On the latter line Pope remarks from 
 Eustathius, that " the expression in the 
 original is very particular : were it to be 
 translated literally, it must be rendered. 
 How long wilt thou eat, or prey upouy 
 thy own heart by those sorrows } And it 
 seems it was a common way of expressing 
 a deep sorrow ; and Pythagoras uses it in 
 this sense, Mj) eadtetv KapEiay, that is, 
 Grieve not excessively, let not sorrow 
 make too great an impression upon thy 
 heart." Comp. Ecclus. xxx. 21 — 24, 
 In like manner, Odyss. ix. lin. 75, Homer 
 describes persons in great anxiety and 
 distress, as ^v^ov "EA0NTE2 ; and, II. 
 vi. lin. 202, of a melancholy man he says, 
 *0»' ^vj-Lov Kx'iTE'AjQN, He preys upon 
 his own mind. So Horace, lib. i. epist. 2. 
 lin. 38, 39, speaking o{ corroding passions, 
 " Si quid est animum, literally. If any 
 thing eats (your) mind." 
 
 *0^vpfx6c^ H? 0} from d^vpofiai to lament, 
 bewail. — A lamentation, wailing, occ. 
 Mat. ii. 18. 2 Cor. vii. /. [The verb 
 o^vpopai is used in Greek to express 
 weeping (as Paus. viii. 12.), and also 
 the cry of birds for the loss of their 
 young, as in Homer. Iliad. B. 315. See 
 also iEsch. Soc. D. iii. 4. It therefore 
 expresses, perhaps, passionate weeping in 
 Mat. ii. 18. See Jer. xxxi. 15. 2 Mac. 
 xi. 6. TElian V. H. xiv. 22. Themist. x. 
 133. In 2 Cor. vii. 7. the consequent is 
 put for the antecedent; and the sense is 
 sorrow or mourning.'] 
 
 "OZ^. — To smell, emit an odour, good 
 or bad; for though in John xi. 39, the 
 only passage of the N. T. wherein it occ, 
 it is used in the latter sense, yet the V. 
 itself is of an indifferent meaning, and in 
 the profane M'riters applied to stveet^ as 
 well as to disagreeable^ odours. [The verb 
 is used of sweet smells, Aristoph. Ach. 
 19G. Hermipp. apud Athen. i. p. 29. E. 
 Homer. Odyss. E. GO, of bad ones^ Ari- 
 stoph. Ach. 852j where KaKoi' is added^ as 
 
 h^v is Plut. 1020. See Exod. viii. 14. 
 Arrian. Diss. Ep. iv. 11. 15.] 
 
 "Odev, from the relative pronoun or, and 
 the syllabic adjection Qev, denoting from 
 or at a place. 
 
 I. As an Adverb. 
 
 1. Whence, from which 'place. Mat. 
 xii. 44. Acts xiv. 26. |^Thuc. iii. 69. 
 Deut. ix. 28.] Comp. Mat. xxv. 24, 26, 
 where it signifies from the place in 
 which. 
 
 2. Whence, from which fact or cir- 
 cumstance. 1 John ii. 18. 
 
 3. Where. Mat, xxv. 24. Kypke ob- 
 serves that Homer and Theocritus in like 
 manner use 'iyyvdev, with the termination 
 usually denoting frorn a place, for near 
 to ; so that oQev in Mat. is for oVw, as in- 
 deed the Cambridge and another MS. 
 cited by Mill and Wetstein read. [Kui- 
 noel, Schleusner, and Rosenmiiller, put 
 Acts xiv. 26. under this head, observing 
 that the expression whence they had been 
 commended to the grace of God, is harsh. 
 Indeed Hemsterhuis wished to read ^ftrav 
 for 7]aav, and so to translate whence they 
 had set out, having been commended. 
 Wahl and Bretschneider agree with Park- 
 hurst] 
 
 II. As a Conjunction, Where, where- 
 fore, for which reason. Mat, xiv. 7- Acts 
 xxvi. 19. Heb. ii. 17. iii. 1. vii, 25. viii. 
 3. ix. 18. xi. 19. Xen. Mem. i, 1, 2.] 
 
 ^^ '000'NH, r]Q, fi, from Heb. ptD« 
 fine linen, or fine linen thread, which 
 from mto to spin. See H[eb. and Eng. 
 Lex. in \\D^. — A piece of linen, linteum, 
 a sheet, wrapper, or the like. occ. Acts x. 
 11, xi. 5. [Herodian v. 6. 21. of a sail. 
 Test. xii. Pat. p. 639.] 
 
 'OQoviov, a, TO, from oOoyrj. — A linen 
 swathe or roller, such as the Jews used 
 to swathe up their dead in. occ. Luke 
 xxiv^ 12. John xix. 40. xx. 5, 6, 7. [On 
 this custom of the Jews, see Deyling 
 Obss. S. iii. 37. Chiiiet. de Linteis' Se- 
 pulchr. Christi, c. 28. Salmas. ad Script. 
 Hist. Aug. p. 347- Cuper. Observ. ii. 9. 
 Fischer. Prol. de Vet. Lex. N. T. p. 79. 
 The word occurs Judg. xiv. 13. Hos ii.5.] 
 
 "^Oi^a, perf. mid. of "Et^w to know.whldi 
 see. 
 
 'Onceiog, eta, sioy, from oikoq a house, or 
 household. 
 
 I. A person of, or belonging to, a cer- 
 tain [farnily or] household, occ. 1 Tim. 
 V. 8. [Is. xxxi. 9. 1 Sam. x. 14, 15, 16. 
 Can uncle.) Again, see Lcvit. xviii. 6, 
 and Is. Iviii. 7^ wiiich for construction 
 
O 1 K 
 
 587 
 
 OIK 
 
 compare vvith the place of Gulatians quoted 
 in Sense II.] 
 
 II. [One connected with another in 
 any way. In the N. T. it occurs of those 
 connected in religion, as Gal. vi. 10. 
 itimtloi. TJiQ irhewg connected with us in 
 Christian belief, Christia?is. See Wea- 
 sel, ad Diod. Sic. xiii. 91. Strab. i. 13. 
 oiKeioi Ts Oew they who are of the family 
 of God, which is often called oikoq 0£«.] 
 occ. Gal. vi. 10. Eph. ii. IS. 
 
 'OiKiTT)Q, H, 6, from oiKita to dwell in a 
 house. — [_Any one belonging to a house, 
 whether servants or not *, but especially 
 a household servant, and probably one 
 born in the house from servants."^ occ. 
 Luke xvi. 13. Acts x. 7. Uom. xiv. 4. 
 1 Pet. ii. IS, where see Macknight. [See 
 Gen. ix. 25, 2G. Exod. v. 15, 16. Xen. 
 Mem. ii. I. 9. 12. Schl. suggests (after 
 Morus) that this word or otkf/w should be 
 read in Heb. iii. 3, for ^tK«.] 
 
 *i)iKih), w, from diKOQ. 
 
 I. To d7vell^ inhabit. See Rom. vii. 17, 
 18, 20. viii. 9, 1 1. I Cor. iii. 16. 1 Tim. 
 vi. 16. [^When] followed by aira with, 
 \jt is] To dwell with, or, cohabit, as man 
 and Mife. occ. 1 Cor. vii. 12, 13. — The 
 above are all the passages in the N. T. 
 wherein the verb occurs. (^See Gen. iv. 
 16,20. xvi. 3.] 
 
 II. 'OncHfiivr]. See below. 
 "OiKTjfxa, uTog, to, from olkeu) to dwell. 
 
 I. Properly, A house, a dwelling. 
 [Thucyd. iv. 115. Ezek. xvi, 24.] 
 
 1\. A prison, so called from a super- 
 stitious practice usual with the Greeks, 
 particularly with the Athenians, of giving 
 to bad things auspicious names t. See 
 under 'Apkepoc. The Attic writers often 
 use the word in this sense, occ. Acts xii. 
 7 ; where see Wetstein, Bp. Pearce, and 
 Kypke. [Sec Athen. xiii. 3. vElian. V. 
 H. vi. 1. Thucyd. iv. 48. Valck. ad Am- 
 nion, iii. 4. Dem. 789. 2.] 
 
 'OiKr]T7ipioy, «, TO, from SiKeu). — A ha- 
 bitation, dwelling-house, occ. 2 Cor. v. 2. 
 Jude ver. 6. [Jer. xxv. 30. Schleusner 
 strangely misquotes the first place, to ki, 
 HpavH, for which he has 70 hv to~iq spa- 
 vo~iQ. As to the place of Jude {which 
 Cudworth (vol. iv. p. 46.) explains rather 
 of the angel's heavenly body than merely 
 the place of abode.) Wahl and Bretsch n . 
 after Jurieu (Hist. Crit. Dogm. i. 4. p. 
 
 • [So Hesychius, Suidas, Thorn. M. p. 644. 
 Atheiwus, vi. p. 2(51. Sec Herod, viii. lOG.] 
 
 t [lliis is the r«'murk of llclladius, Chrcstoiii. 
 p. 22, and sec riutarch dc \'it. Soloa.] 
 
 24.) and Cappellus, think that the apo- 
 stle alludes to the angels who are said in 
 Jewish tradition * to have been con- 
 nected with women before the flood, thus 
 leaving their own abode. It appears 
 more probable to others, that the apostle 
 refers only to other traditions existing 
 among the Jews, of a great change and 
 fall in some of the angels. Thus (Me- 
 drasch. Sohar. fol. 46. p. 2. col. 2.) Aza 
 and Azael murmur against God and are 
 thrown down from heaven. R. Mena- 
 chem, on Gen. vi. 2, also mentions angels 
 who fell from heaven, cee Sohar. on 
 Exod. fol. 8. col. 32. (quoted in Schoetg. 
 Hor. Heb. p. 1 078.) where God is about 
 to send the sinful angels into a fiery river, 
 and choose others in their phice. But if 
 we read the book of Enoch (lately trans- 
 lated by archbishop Lawrence), it would 
 seem that the Jewish tradition was, that 
 the rebellion of the angels first showed 
 itself by their choosing leaders in order to 
 go on earth and live with women, and 
 teach mankind all evil arts f '■> so that 
 these traditions are consistent %. It is 
 not, however, necessary here that St. 
 Jude, in saying that they left their own 
 dwelling, should refer especially to their 
 living with women on earth ; but generally 
 to their losing their first estate.] 
 'OiKia, ac, 77, from oikoq. 
 
 I. A house. Mat. ii. 1 1. vii. 24, 26, & 
 al. freq. {^Afiy dwelling-place, as the hea- 
 vens considered as the dwelling of God. 
 John xiv. 2.] 
 
 II. A household, family. John iv. 53. 
 1 Cor. xvi. 15. [Perhaps iMat. x. 13. 
 xii. 25. Phil. iv. 22. on which last Schl. 
 is doubtful. Gen. xxiv. 2. 1. 8, 21. Xen. 
 Mem. ii. 7. 6.] 
 
 III. Goods, means, facultates. Mat. 
 xxiii. 14. Mark xii. 40. Luke xx. 47. 
 
 * [Sec the book of Enoch, Cod. rscudepig. 
 V.T.Lp. 179— 19J). Test xii. Pat. p.52y. Joseph. 
 Ant. i. 3. 1. The sons of God, mentioned Gen. vi. 
 2, probably gave rise to this story. Bretschneider 
 calls these anguls the tutelar angels.] 
 
 f [It is not quite clear v/hether Azarycl was 
 reckoned one of those who married a mortiJ. He 
 is not mentioned among them in ch. vii. i); and 
 from ch. X. C and 12, and ch. xiii. 4, there seems 
 to be a distinction made, as if his rebellion had 
 arisen from another source.] 
 
 :}: [Cyprian's expressions are, "I suppose collected 
 from this book and Tertullian," (de Cult. Focm. Opp. 
 p. 150.) He says, speaking of the evil arts ofor- 
 namcnthig tJw prrs(w^ &c. Qu.-p omnia pi-ccatorcs 
 et apos'atiE angeli suis artibus prtxlideruiit, quando 
 ad tcrrena contagia devcluti, a tttlcsti vigore rccts- 
 scre.] 
 
() I K 
 
 588 
 
 O 1 K 
 
 Coiiip. under Kariadiui. [Horn. Od. B. 
 237. Xen. Mem. iv. 1. 3. See Taubman 
 on Plant. Most. i. 1. 11.] 
 
 IV. St. Paul applies the term to our 
 mortal body, and to the glorious state of 
 saints after death. 2 Cor. v. 1. Comp. 
 John xi7. 2. Josephus, De Bel. lib. iii. 
 cap. 7,^5, says, that " they who depart 
 out of this life according to the law of na- 
 ture, and repay the boon which they have 
 received of God when he is pleased to de- 
 mand it, enjoy K\io£ fiey aiwviov, "OIKOl 
 ^£ Kal yeveal ^i^aioij eternal glory, houses, 
 and ages of security — ." 
 
 ^^f^ 'OiKLaKOQj 5, o, from oiicla. — A 
 person belonging to a household, a do- 
 mestic, occ. Mat. X. 25, 36. |~Some MSS. 
 read oiKEiaKog *.] 
 
 ^^° 'OtKo^eo-TTorew, a), from oiKo^etnro- 
 r}]£. — To govern ov manage a household, 
 or the domestic affairs of a family, occ. 
 1 Tim. V. 14. [Plut. de Plat. Phil. 5. 18. 
 It is a recent word, according to Lobeck 
 on Phryn. p. 373.] 
 
 ^^■^ "'OlkoIect'kottiq, 8, 0, from oikoq a 
 houscy and ^tairoTiiQ ^ lord, master. — The 
 master of a house. See Mat. x. 25. xx. 
 1,11, Markxiv, 14. [It seems often put for 
 master simply as in the first passage, and 
 Luke xiii. 25. It occurs in Mat. xiii. 27, 
 52. xxi. 33. xxiv. 43. Luke xii. 39. xiv. 
 21. xxii. 11. Plutarch Quaest. Rom. 30. 
 Joseph, c. Apion. 2. 11.] 
 
 'OiKo^o/jLeu), u>, from olkoc a house, and 
 ^o/u£w to build, which from ^e^ojxa perf. 
 mid. of ^Efjib) the same. 
 
 I. To build, as a house, tower, town, 
 sepulchre, &c. See Mat. vii. 24, 26. xxi. 
 33. Luke iv. 29. xi. 47. On John ii. 20, 
 comp. Bp. Pearce and Campbell ; and on 
 Mat. xxiii. 29, see Harmer's Observa- 
 tions, vol. iii. p. 424, &c. [Gen. ii. 22. 
 Xen. Mem. iii. 8. 8.] 
 
 [II. To rebuild. Mat. xxiii. 29, and 
 Luke xi. 47, 48. Mat. xxvi. 61. xxvii. 
 40, and Mark xv. 29. John ii. 20. Josh, 
 vi. 26. Amos ix. 14. Is. xliv. 26.] 
 
 III. To build, in a spiritual sense, as 
 the Church. Mat. xvi. 18. Comp. 1 Pet. 
 ii. 5. See also Mat. xxi. 42. Mark xii. 
 10. Luke XX. 17. Acts iv. 1 1. 1 I'et. ii. 
 7. In which latter passages the term 
 oiKo^ofiHyreg builders is applied to the 
 Priests, Scribes, and Pharisees, among 
 the Jews, because they professed to be 
 teachers, and ought to have built up the 
 
 * [It, is here used in an Auic s'.nsc. Sec Hefsy- 
 chius iind .^lian. V. H. vi. l.J 
 
 Jewfeh church 141 the true faith of a glo- 
 rious but suffering Redeemer, 
 
 IV. To profit spiritually, conduce to 
 spiritual advantage, to edify. 1 Cor. viii. 
 1. [x. 23.] xiv. 4, 17. [I'thess. v. 11.] 
 
 V. 'OiKocopeopai, Sjuat, Pass, in a bad 
 sense. To be built up, emboldened, en-- 
 couraged, in an evil notion or practice. 
 
 1 Cor. viii. 10. [Compare Inc. ii. Chron. 
 xxxii. 5. where the verb is To stretigthen, 
 and KaTLff^vii) is used in the LXX.] See 
 Blackvvall's Sacred Classics, vol. ii. p. 1 04, 
 5, who remarks, that " Mons. Le Clerc 
 has paralleled this passage with Mai. iii. 
 14, 15, where the Heb. )::i:i, are built up, 
 is well rendered by the Greek interpreters 
 avoiKohopQvTai, namely, Troinvrec avopa, 
 in doing iniquity." So Plautus in Tri- 
 num. I. ii. 9b. Qui a3dificaret, or exse- 
 dificaret, suam inchoatam ignaviam. Who 
 would build up his beginning worthless- 
 ness. See Wolfius and Wetstein *. 
 
 'OiKo^opr}, ijg, rjt from the same as iiKo- 
 Eopiu). 
 
 I. Properly," The act of building. It 
 is riot, however, used in this sense in the 
 N. T.; but see LXX in 1 Chron. xxvi. 27. 
 [1 Mac. xvi. 23.] 
 
 II. [Metaphorically, The act of edify- 
 ing,'] edif cation, spiritual proft or ad- 
 vancement. Rom. xiv. 19. xv. 2. 1 Cor. 
 xiv. 3, 5. 2 Cor. [xii. 19.] xiii. 10, & al. 
 And so in 1 Tim. i. 4, Beza's or the Cam- 
 bridge MS. reads oiKu^opijv, which read- 
 ing is partly adopted by Griesbach. See 
 also Mill and Wetstein. 
 
 III. A building, edifice. Mat. xxiv. 
 1. Mark xiii. 1, 2. Comp. 1 Cor. iii. 9. 
 
 2 Cor. v. I. Eph. ii. 21. [In these three 
 last places the word is used metaphori- 
 cally. In the 1st and 3d, it is said to be 
 applied to the body of Christians, con- 
 sidered as a temple of God, and sacred to 
 him. But in the 1st, it appears to me 
 clearly to be, that which is built or im- 
 proved by God. Ye are God's husbandry, 
 ye are God's buildi?ig, i. e. ye are that 
 which has been cultivated by God, which 
 has been built up to the faith by him.'] 
 
 g^" 'OiKohpia, ag, >/, from the Siinie 
 as oiKo^ofiiit). 
 
 [I. Building. Thucyd. ii. 65.] 
 
 • [Bretschn. says, it is rather To he prepare l^ 
 (as the people prepare for building, by getting 
 every thing necessary,) as in Ps. lxx.\ix. 2, where 
 the answering clause Iroi^a^w occurs. The exans- 
 ple is good : the explanation is a specimen of what 
 men say when they are determined to find a reason 
 for their whims.] 
 
O I K 
 
 589 
 
 O r K 
 
 II. Edijication, spiritual advancement. 
 occ. according to some printed editions, 
 1 Tim. i. 4-3 where oimvofxiav, the reading 
 of almost all the MSS., three of which 
 ancient, seems the true one. See Mill, 
 Wolfius, Wetstein, and Griesbach. Conip. 
 'OiKo^a/jLi) II. 
 
 ^OtKoyopiojf (jj, from 6iKoy6p.og. — To act 
 as a steward, occ. Luke xvi. 2. [occ. 
 Diod. Sic. xii. 15. Xen. Mem. iii. 4. 12. 
 and in a metaphorical sense. To dispense, 
 in Ps. cxii. 5.] 
 
 ^QiKovofiia, Of, 7], from oikovohoq. 
 
 I. Properly, A dispensation, admi- 
 nistration^ or management of family af- 
 fairs, a stewardship, occ. Luke xVi. 2, 3, 
 4. pt is power in Is. xxii. 21. place or 
 office, ibid. 19 *. So in 1 Cor. ix. 17. and 
 Col. i. 25. it appears to be an office,"] 
 
 IJ. A spiritual dispensation, manage- 
 metd, or economy, occ. 1 Cor. ix. 17. Eph. 
 i. 10. iii. 2. Col. i. 25. 1 Tim. i. 4. 
 'Otjcoj'o/imv 0£H, The dispensation of God., 
 i. e. of divine grace or favour to man 
 through Christ. On Eph. iii. 9, see 
 under Koiviovia II. [[The word seems to 
 be rather ptlan, counsel.^ in some cases. 
 In Eph. i. 10. the words are 'Eig olkovo- 
 piav r« TtkqpojpaTOQ tu>v Katpioy, avaKE- 
 ipaXaictjffaarQai. Rosenmiiller, Wahl, and 
 Schl., all agree that this is for r5 Troielcr- 
 Oai Iv rw 7rXr;p' tmv k. j wte ctvafc' i. e. in 
 order to produce this arrangement in the 
 fulness of time, viz., that all things may 
 be collected in Christ Bretschneider says, 
 Ut dispensaret, ut daret quod decreverat 
 tempore constituto. I should translate, 
 For or with a view to (see 'Etc H. 3.) the 
 plan of the fulness of time., i. e. the plan 
 relating to the fulness of time ; namely, 
 the plan of bringing all things together 
 in Christ in the fulness of time f. This 
 sense o^ plan or contrivance occurs often 
 in Polybius, as Hist. ii. 47- v. 34, and 40. 
 In Eph. iii. 2, when I compare it with 
 Col. i. 25, I can hardly doubt that the 
 writer meant, if not to use the same 
 words, to express the same sense, and 
 that he used one of those licences not un- 
 common in Greek, of attaching the par- 
 
 • [Schl. says, that Tertullian translates it very 
 elegantly in Luke xvi. 4. by nh actu summoveri. 
 The elegance of a technical phrase is not very con- 
 spicuous.] 
 
 t lUnder Ka/pof I have said that the final con- 
 summation of all things is the time here intended, 
 on the ground that the writer had in his mind the 
 completion of this plan of union. If he looked to 
 its commencements^ the publication of Christianity 
 is the proper meaning here. ] 
 
 ticiple or udjective to a different word 
 from that to which it strictly belongs. 
 Thus, Triv oiKOvopiav rj/c \o.piTO^ rrJQ 
 Bodelffrjg ija)l elg vpdg, is for Ti)y oik' t' \' 
 ryv Eodei<rav. Then the proper transla- 
 tion of oiKovopia is the office; and so 
 Schl., who translates very loosely, Au- 
 divistis quomodo mi hi demandatum fuerit 
 munus apostolicum quo etiam inter vos 
 functus sum^ 
 
 'OiKopofiOQ, 8, o, from oikoq a house, 
 and vivopa, perf. mid. of vipio to admi- 
 nister.'^ 
 
 I. A person who manages the domestic 
 affairs of a family, a steward, occ. Luke 
 xvi. 1, 3, 8. 1 Cor. iv. 2. Comp. Gal. iv. 
 2, where it denotes those who manage the 
 affairs of a minor. — 'Oncovopog rijr tto- 
 \tioc. A steward, treasurer, cofferer, or 
 chamberlain of a city. So Vulg. Arca- 
 rius. occ. Kom. xvi. 23. On which pass- 
 age Eisner produces an ancient inscrip- 
 tion, where mention is in like manner 
 made of the 'Oa-ojo/^oc of the city of 
 Smyrna*. [Is. xxii. 15.] 
 
 II. It is applied in a spiritual sense, 
 not only to the apostle? and ministers of 
 the Gospel, occ. 1 Cor. iv. 1. Tit. i. 7, 
 (comp. Luke xii. 42.), but also to private 
 believers, who had received any miracu- 
 lous gift of the Spirit, occ. 1 Pet. iv. 1 0, 
 [and were to use the gift, and impart it 
 to others, thus acting as ministers of 
 God.] 
 
 ^OIKOS, «, h. 
 
 I. A house, properly so called. Mat. ix. 
 6, 7. xi. 8, & al. freq. [kv olkio is at home, 
 1 Cor.xi. 34. xiv. 35. mr oicov or Kar oikhq, 
 in private houses, privately. Acts ii. 46. 
 V. 42. XX. 20. On Rom. xvi. 5. 1 Cor. 
 xvi. 19. Col. iv. 15. Philem. 2. see h- 
 Kkqtria. The word is often used of a 
 royal house or palace, though not abso- 
 lutely. Mat. xi. 8. Luke xxii. 54. (palace 
 of the High Priest.) Gen. xii. 1.5. — and 
 for a house of God, or temple, as Acts vii. 
 47, 4-9. generally with 0f5 added, as 
 Mat. xxi. 13. Mark xi. 17. Luke xix. 
 46. John ii. 16, 17. of the temple of 
 Jerusalem, In Mat. xii. 4. Mark ii. 26. 
 Luke vi. 4. it is the sanctuary, and is put 
 absolutely in that sense, Luke xi. 51. 
 (though Kuinbel on Mat. xxiii. 37. says, 
 
 * [The office was one of some consequence; for in 
 Josephus, Ant. xi. 0. 12, it is mentioned with the 
 acyovTff. The word Ta/mix; is more common. Its 
 use as applied to the curators of the public money 
 in the temple of JRIinerva at Athens is well known. 
 I have given instances in Graecae Inscr. Vetust. p. 
 212.] 
 
O IK 
 
 590 
 
 O 1 K 
 
 it is the temple ; but I think without rea- 
 Bon.) See 2 Chron. xxxv. 5. The word 
 -Kpoaev^iiQ is added in the same sense in 
 Mat. xxi. 13. Markxi. 17. Luke xix. 46. 
 In John ii. 16. with hfiitopia (traffic) 
 it means a jilace of traffic, or shop. It 
 expresses (and this sense is mentioned by 
 Hesychius. see also Horn. Od. H. 356.) 
 various parts of the house ; as ( 1 ) the 
 chamber on the top of the house for 
 retirement. Acts x. 30. xi. 13, according 
 to Schleusner, Wahl, and Bretschneider. 
 In Acts ii. 2, (as Josephus mentions 
 (Ant. viii. 3. 2.) that there were 30 
 of these oeci or chambers round the tem- 
 ple) Krebs and Bretschneider choose to 
 imagine that the apostles were assembled 
 in one of them ; but it appears absurd to 
 tliink that the rulers of the temple would 
 have given them permission to assemble 
 tliere. Wahl takes it for the upper 
 chamber of the house, as in the places 
 just quoted. Something depends on the 
 meaning of Kadrjfxai in this place, which 
 may be either to sit, or to dwell; and 
 Rosenm., taking the last sense, construes 
 the house where they dwelt. Schl. avoids 
 the difficulty, saying, Replevit totum 
 aedificium, quo convenerunt. Wahl's 
 sense appears the most satisfactory. (2) 
 The word denotes an eating-room, as in 
 Luke xiv. 23. Xen. Symp. ii. 18. — In 
 Mat. xxiii. 38. Luke xviii. 35, (your 
 house is left unto you desolate) it is 
 doubted whether the sense is your dwell- 
 i7ig-place, (i. e. here Jerusalem and 
 JudcBa) or your nation and power^ or 
 country, your temple. The first sense 
 obtains in Luke i. 23, 56. xiii. 35. Mat. 
 xii. 44, and this is preferred by Schleus- 
 ner ; the second, which is that of Grotius, 
 Eisner, and Loesner, is defended by Mat. 
 x. 6. XV. 24. & al. See Loesner in Com- 
 ment. TheoU. a Vellhusen, Ruperti, and 
 Kuinoel, ii. p. 49. The prediction then 
 is, that the power and honour of the 
 Jewish nation shall be utterly destroyed. 
 The last interpretation is embraced by 
 Olearius, Wolfius, and others, and latterly 
 by Kuinoel. Wahl thinks v/iwv against 
 
 W. A household^) family dwelling in a 
 house. Luke xix. 9. Acts [vii. lO.] x. 2. 
 [xi. 6. xvi. 15. xviii. 8.] 1 Cor. i. 16, & 
 al. On Tit. i. 1 1. [1 ^i im. iii. 4, 5, 12. 
 V. 4. 2 Tim. i. 16.] Kypke cites the 
 phrase "OIKOYS — 'ANATPE'HE^eAI 
 from Josephus. [Gen. vii. 1. Xen. Mem. 
 iii. 6. 14. Thucyd. i. 22.] 
 
 IIL A family, lineage. Luke i. 27. ii. 
 4, where Doddridge, after Grotius, justly 
 I think, refers olkh to thefarnily, and 7ra- 
 rpia to the household or desce?idaJiis of 
 David, according to the division of the 
 Tribes mtofamilies and households. Com p. 
 Numb. i. 18, &c. Josh. vii. 17, 18. [I 
 Kings xii. 16, 19,] and see Doddridge on 
 Luke ii. 4. In this view it is spoken of a 
 whole nation sprung from a common pro- 
 genitor. Mat. X. 6. XV. 24, & al. |^Luke i. 
 33. Acts ii. 36. vii. 42. Heb. viii. 8. 10.] 
 
 IV. The house of God denotes either 
 the material temple at Jerusalem, Mat. 
 xxi. 13. Luke xi. 51. John ii. 17. (Comp. 
 Mat. xxiii. 38.) because God dwelt there- 
 in^ or was peculiarly present in it, as 
 Mat. xxiii. 21. — or the Christian Church, 
 1 Tim. iii. 15. Heb. iii. 6. x. 21. 1 Pet. 
 ii. 5. iv. 17, which is the temple or ha- 
 bitation of God through the Spirit. Comp. 
 Naoc IV. 
 
 'OiKovi/.ivr)^ r;c, h- Properly the par- 
 ticiple pass. pres. fern, contract, from 
 oiKsb) to inhabit. 
 
 I. r^ the earth being understood. The 
 inhabited or habitable earth or world. 
 Mat. xxiv. 14, (where see Doddridge's 
 excellent Note) Rom. x. 18. Comp. Luke 
 xxi. 26. Acts xvii. 6, 31 ; in which last 
 text it denotes the inhabitants of the 
 world. [[Schl. thinks it is put for The 
 whole world in these passages, without 
 respect of its inhabitation, or capability of 
 its inhabitation. Add Heb. i. 6. Rev. 
 xvi. 14. So Ps. xviii. 15. It is put for 
 the inhabitants also in Acts xix. 27. Rev. 
 iii. 10. xii. 9. Ps. ix. 8.] 
 
 II. The Roman empire. Luke ii. 1. 
 Acts xi. 28. xxiv. 5. Rev. iii. 10.']— The 
 Roman empire might well be called by 
 the Evangelists Eao-a, or oXr^^ ?/ oiKspivr} ; 
 since near two hundred years before their 
 time Polybius had observed, lib. vi. c. 48. 
 'Pw/xalot ev 6Xiy<p ')(^p6v<p HASSAN v(f> 
 kavT^g tiroiriaav f H^N 'OIKOYME'NHN, 
 The Romans in a short time subdued the 
 whole inhabited world; and Plutarch, 
 Pompei p. 631, F., mentions IloXXa yj^pia 
 T^g vTTo 'V(s)paiu)v 'OIKOYME'NHS, Many 
 countries of the Roman world. [Pol. iv. 
 38. 1 . Herodian. v. 2. 4.] See more in 
 Wetstein on Mat. xxiv. 1 4, and Luke ii. 
 1 ; and on this latter text see Dr. Camp- 
 bell's excellent Note, and on Rev. iii. 10, 
 Vitringa ; and observe, that the LXX in 
 like manner use r/ iuicHjjiyr] oXrj for the 
 Babylonish empire^ Isa. xiii. 1 1. xiv. 17 ; 
 and i; oiKupeprf, for the Syrian, Isa. xxiv. 
 
O I K 
 
 591 
 
 O I K 
 
 4 *. [This interpretation of Parkhurst is 
 far too positively stated. In Luke ii. 1, 
 many interpreters, for example, Keuchen, 
 Byneeus (de Natali J. C. p. 305.), Fa- 
 briciiis (Cod. Apol. i. p. 103.), Lardner 
 (Credib. vol. i. p. 240.), Fischer (Prol. 
 iii. 2.), Kuinoel, and many others con- 
 ceive, that only Juda3a is meant, as there 
 is not any record of a general census of 
 the Romaii empire in the Roman histo- 
 rians at the time spoken of. So again, 
 in Acts xi. 28, the dearth in the whole 
 world spoken of, is referred by most 
 persons to Judaea alone, especially as it is 
 known by .Josephus (Ant. xx. 5. 2.) that 
 such a dearth existed there at the time 
 noticed. In Luke iv. 3, most persons 
 also understand Palestine, (though Wahl 
 as well as others think the whole world 
 is meant) ; and this sense is found in Jo- 
 sephus Ant. viii. 13. 4. xiv. 7. 2. The 
 Jews also called Judaea the earth or all 
 the earth. See Ruth i. 1 . 2 Sam. xxiv. 
 8. Parkhurst has omitted Acts xvii. 6, 
 where the Roman empire is clearly meant. 
 In coins it is so designated. See Zoega 
 Num. ^g. Imp. p. 23.] 
 
 III. 'OiKniJieyrj i) jjLeWnffa, The world to 
 come, Heb. ii. 5, seems to denote the 
 state of the ivorld under the Messiah, or 
 the kingdom of the Messiah^ which began 
 at his first advent, and shall be completed 
 at his second and glorious coming. The 
 Jews in like manner call the kingdom of 
 the Messiah tDh^)^ «nr7 the world to come, 
 pr<»bably from that prophecy of Isaiah, 
 ch. Ixv. 17, where it is represented by 
 new heave?is and a new earth. It is ob- 
 servable that St. Paul uses this phrase 
 only in this passage of his^ Epistle to the 
 Hebrews or converted Jews, as being, I 
 suppose, a manner of expression familiar 
 to them, but not so intelligible to the 
 gentile converts. See Whitby and Dod- 
 dridge on the place; and comp. Heb. 
 vi. 5. 
 
 \^OiKHpy<)Q, 5. See the following word.] 
 ^^ 'OiKovpoQ, 5, 6, //, from olkoq a house, 
 and «poc a keeper, which see under Kri- 
 7r«oor. — A keeper at home, to look after 
 domestic affairs with prudence and care. 
 " t Eisner has shown, in a learned note 
 on this place, that the Mord oiKupk is 
 used by several of the best authors to ex- 
 
 • [So Alexander's empire is called in jElian 
 V. H. iii. 2D ; and the Greek dominion in Demosth. 
 De Cor. c. 15 and 19.] 
 
 f Doddridge. 
 
 press both tliese ideas." Hcsychius ex- 
 plains oiKinpoQ by o ^tpovrt'CMV ra t» oiku 
 Kal (pvXctTTCjy, one who takes care of the 
 things belonging to the house, arid keeps 
 them. It is a pretty observation of Leigh, 
 that our Eng. word housewife answers 
 the Greek oncupog. See also Wetstein. 
 occ. Tit. ii. 5, where observe from Wet- 
 stein and Griesbach, that six ancient 
 MSS. read oitcspy&g workers at home. 
 [^The word occurs in its proper sense in 
 Artemid. ii. J 1 ; in that of the N. T. in 
 Eur. Hec. 12G1. See Fessel. Advers. 
 SS. ii. 17. 'OiicHpiio, occurs Lucian Ni- 
 grin. c. 18. Liban. in Orest. p. 293. 
 'OiKapia Plut. T. vi. p. 538. T. v. p. 1 PJ. 
 ed. Reisk.] 
 
 ^OiKTEipeu) and ^OiKTetpco, from oiktoq 
 compassion. Comp. under 'EXeoe- — To 
 compassiojiatCy have compassion upon, 
 tenderly pity. It is more than eXec'w to 
 pity. occ. Rom. ix. 15, which is a citation 
 from the LXX of Exod. xxxiii. 19, in 
 which text, as in many others, this V. 
 ansM-ers to the Heb. CDni, which is like- 
 wise a very strong word properly denoting 
 to have one's bowels yearn, as with love, 
 pity, &c. Comp. Phil. ii. 1. Col. iii. 12, 
 where anXayxvct bowels, and oiKripfiol 
 mercies, are joined together. See also 
 Jam. V. 11. [Ex. xx. 19. Mic. vii. 19. 
 jElian. V. H. iii. 22.] 
 
 'OifCTipjioc, «, 6, from oiKreipu). — Mercy, ^ 
 tender mercy, compassion, occ. Rom. xii. 
 1. 2 Cor. i. 3. Phil. ii. 1. Col. iii. 12. 
 Heb. X. 28*. — This word, when used in 
 the LXX, almost constantly answers to 
 the Heb. CD>Dm bowels of mercy, yearn- 
 ings of the bowels from compassion. [See 
 2 Sam. xxiv. 14. Is. Ixiii. 15. Zach. i. 
 
 IC;] 
 
 'OLKripfxtap, opog, 6, y, from oikreipto. — 
 Merciful, tenderly merciful, compassioii- 
 ate. occ. Luke vi. 36. Jam. v. 11. — The 
 word in the LXX most commonly answers 
 to the Heb. tzTm properly one whose 
 
 * [This word usually occurs in the plural. 
 Fischer in his 6th Prolusion accounts for the use of 
 the plural in this and similar cases, by saying, that 
 that number seems fitter than the singular to be- 
 token the dignity of certain persons, and the ex- 
 cellence of certain things ; and that it is used not as 
 an intensitive of the excellence of that which is 
 spoken of; but merely an indication of its ex- 
 cellence. Stock says the contrary of this word, viz. 
 that it indicates the infinity of God's love; but 
 Fischer says, that tliat would be equally expressed 
 in the singular, as all God's attributes are infinite, 
 and that the plural is only used as more fitting his 
 great goodness and love.] 
 
OIN 
 
 5S2 
 
 o i o 
 
 howeh yearn with pity. Conip. under 
 *OiKTei()(o. [Exod. xxxiv. G. Nehem. ix. 
 J 7, 34. Ecclus. ii. 1].] 
 
 ^Oi/jiaL, by syncope from oiofiai, which 
 see under "Oiw. — Toihijik, suppose., judge. 
 occ. John xxi. 25. 
 
 'OivoTTorjye? «j o, from oivoq wine^ and 
 Tronic « drinker., which from ttow /o drink. 
 '—A drinker of wine, a wine-bibber, occ. 
 Mat. xi. 19. Luke vii. 34.— In the LXX 
 of Prov. xxiii. 20, it answers to the Heb. 
 p» «!1D a swiller of wine. [^Polyb. xx. 8. 
 2. The verb oiroTTorfw occ. Prov. xxxi.4.] 
 
 '^OINOS, 8, 6, from the Heb. |»^ wine, 
 which from n:i^ to press, squeeze, as being 
 the expressed juice of grapes. It may be 
 worth observing, that the name is with 
 little variation retained in many other 
 languages, as in the Latin vinum, whence 
 the Italian and Spanish vino., and the 
 French vin ; in the Gothic wein, Welsh 
 gwifi, Cimbric ui7t, old German uuin, 
 Danish viin, Dutch rviin, Saxon pin, and 
 English wi7te and vine*. 
 
 I. Wine, Mat. ix. 17. I Tim. v. 23, & 
 al. 
 
 II. From the intoxicatijig effects of 
 wine, and the idolatrous abuse of it among 
 the heathen, (see Hos. iii. 1. Amos ii. 8. 
 1 Cor. X. 7, 21.) wine signifies communion 
 in the intoxicating idolatries of the mystic 
 Babylon. Rev. xiv. 9. Comp. Jer. Ii. 
 
 7. ['Oivoc has not this sense alone, but 
 in union with other remarkable words, as 
 OvpoQ, or TTOpveia. Under the word Qvpog, 
 with which oTvoq is joined in this place of 
 Revelations, and also in xviii. 3, and which 
 denotes poison, or medicaments of a stu- 
 pifying and intoxicating nature, Park- 
 hurst interprets the phrase as denoting 
 such injiam7natory philtres or love potions 
 as were given by prostitutes to their lovers. 
 See Qvfioc;. And I presume that here he 
 means to compare the idolatries of Baby- 
 lon to such medicated drinks in their in- 
 toxicating effects. In the last passage, 
 indeed, we have oIvoq rS dvfiS rfjg iropveiag, 
 and in Rev. xvii. 3, again olvog ttjq Tropveiag 
 simply; and Rosenm. observes on Rev. xiv. 
 
 8, that the words describe a city using all 
 sorts of arts to bring other nations under 
 her power, as prostitutes used philtres to 
 entice lovers ; and that Babylon is said to 
 have intoxicated all nations with the wine 
 of her fornication, i. e. of her idolatry. 
 See TTopvela. Wahl, Bretschneider, Gata- 
 ker (Adv. Misc. v. p. 47), Blackwall (Sa- 
 
 • See Junius's Etymol. Anglican, in WINE. 
 
 cred Class, ii. p. 187), and Vitringa alscr 
 understand the j)hrase much in this sense. 
 Hammond takes Qv/j.6g in its stronger 
 sense of absolute poison, and interprets 
 Rev. xiv. 8, of a bitter poisonous cup of 
 fornication, looking to its evil conse- 
 quences, and not simply to its inebriating 
 quality.] 
 
 III. From the Jewish custom of giving 
 to condemned criminals, just before their 
 execution, a cup of medicated wine, to 
 take away their senses (comp. under Kepaw 
 
 11. andS/ivpvi<i;'w), it denotes figuratively 
 the dreadful judgments of God upon sin- 
 ners. Rev. xiv. 10. xvi. 19. Comp. Isa. Ii. 
 17, 21, 22. Jer. xxv. 15. [Schl., Bretsch., 
 and Wahl say, that the metaphor is taken 
 from the confusion and dismay of the sin- 
 ner under God's hand, which is similar to 
 that of drunken men, and amounts to 
 madness, and leads them to ruin.] 
 
 ^^^ OlvocfKvyia, ag, r], from olvocjAvl, 
 vyog, 6, a drunkard, a person habitually 
 or frequently heated with wine, which 
 from olvog wine, and (fkvu) or <})\v^io to be 
 hot, boil. — A being heated, or a debauch, 
 with ivine, excess of wine. occ. 1 Pet. iv. 
 3. — The Greek writers often use this word 
 in the same sense. See Wetstein. [An- 
 dronicus Rhodius (ttcjoi JlaQwv, p. (5.) de- 
 fines Oivotp^vyia to be kinQvfXLa oivs uttXtj- 
 pog an insatiable desire for tvine. Hesy- 
 chius says olvocfKvyiat, jiidaL (fits of 
 drunkenness). It occurs Philo de Op. 
 Mundi, p. 36. and de Temul. p. 272. Xen. 
 de Rep. Lac. v. 4. CEc. i. 22. ^lian. V. 
 H. iii. 14. Poll. Onom. vi. 22. See also 
 Eustath. ad Iliad. $. p. 1330, 26. 'Otro- 
 (jAvyiio occ. Deut. xxi. 20. and Is. Ivi. 
 
 12. 'Otvo^Xv^ (which Hesvchius calls a 
 drunkard, or great lover of wine, and the 
 Etym. M. 618, 34, 07ie that rushes info 
 wi7ie, or drunkenness) occ. iEsch. Soc. 
 Dial. ii. 40. ^Elian. V. H. iii. 14.] 
 
 "Oiofiai [or contracted ^Oipai, to thi7ik, 
 be of opinion, suppose. Hesychius ex- 
 plains it by vofxi^u), vTrovoio), and vwoXap.- 
 (3apb). It occurs only thrice in the N. 
 T. John xxi. 25. For similar examples 
 of the infin. of the Aor. instead of that of 
 the fut. see Lobeck ad Phryn. p. 751. 
 Phil. i. 17. The infin. pres. after vopO^oi 
 occurs in lamblich. de Vit. Pyth. v. 61. 
 and after oiofiai in Xen. Hell. v. 1. 15. 
 Lobeck on Phryn. p. 753. makes some re- 
 marks on the necessity of supplying hly, 
 deXeiv, or ^vvarrQai in such cases. James 
 i. 17. Gen. xli. 1,17. Job xi. 2. Aristot. 
 Rhet. ii. 13.] 
 
O KT 
 
 593 
 
 O A I 
 
 'Oioc, a, oy, from we as. 
 
 I. Suck as, qualis. Mat. xxiv. 21. 
 Mark ix. 3. xiii. 19. 
 
 [II. Of what sort, without reference to 
 any particular object as a point of com- 
 parison. Luke ix. 55. 1 Thess. i. 5. 
 Test. xii. Pat. p. 741. Add I Cor. xv. 48. 
 2 Cor. x. 1 1. xii. 20. Phil. i. 30. 1 Thess. 
 i. 5. Rev. xvi. 18. -^sch Soc. Dial. ii. 2. 
 Gen. xliv. 15. In 2 Tim. iii. 1 i, it occurs 
 twice. In the 2d place, omc; ^iwy/jifig, 
 Schl. refers it to this head ; but it is dif- 
 ficult to construe it with this sense. It 
 may be perhaps what persecutions have I 
 endured. Erasmus has scis quam graves 
 calamitates, &c. sustinuerim. In the 
 other place oia fioi lyirero^ Schl. says it 
 is simply which, and so Erasmus. See 
 Esth. ii. 1. Dan. xii. 1.] 
 
 [III. '^Oiog (or more usually olog te) is 
 joined often with lep, and a verb in the 
 intin. following, in the sense of to be able. 
 Herman (on Viger, n. 79.) says it is for 
 roMTog siut (Dtc. The verb eLjjil is often 
 omitted (as in Plat. Rep. iii. p. 386. ed. 
 Serr. Arrian. Exp. Al. i. 13. Xen. Cyr. 
 vi. 1. 4.) Many examples will be found 
 in Matthias, § 479. Obs. 2. or the N^tes on 
 Viger, iii. 8. 9. Whether, instead of a 
 verb in the infin., art and a verb may fol- 
 low, seems doubtful, though after ^warog, 
 &c. such a construction is allowed. See 
 Matthise, § 531. However, Schleusner, 
 Rosen m ill ler, and Wahl, conceive that 
 olov on is to be taken in that sense in Rom. 
 ix. 6. Rosenm. adds that others think it 
 is as if, as though, and so Parkhurst.] 
 "Olli, 1 Fut. oiao). 
 
 I. To bring, carry, occ. John xxi. 18. 
 Rev. xxi. 20. I do not find that the verb 
 in this sense is ever used in the Greek 
 writers iu any other form than that of the 
 1st fut. oicro;, oiffEig, &C. 
 
 'O/cvew, w, from oKvog sloth, idleness, 
 which the Greek grammarians derive 
 from « Kiveiv, not moving, — To delay, be 
 loth, think much, as we say. occ. Acts 
 ix. 38, where see Wctstein and Kypke. 
 [Judg. xviii. 9. Numb. xxii. 16. Ecclus. 
 vii. 35. Polyb. i. 14. 7. Xen. Mem. ii. 3. 
 
 ^^•^ 
 
 OKVTjpog, a, 6v, from okveio. 
 
 I. Slothful, idle. occ. Mat. xxv. 26. 
 Rom. xii. 11. [Prov. vi. 6, 9. xx. 3, 4. 
 Herodian. viii. 5. 1.] 
 
 II. Tedious, troublesome, occ. Phil. iii. 
 1. [6. Theocr. xxiv. 35.] 
 
 'OKTayfjiepog, e, 6, >/, from oktio eight, 
 and iifiipa a day. {^Lasting eight days. 
 
 or] of the eighth day, performed on the 
 eighth day. occ. Phil. iii. 5. Q there is some 
 doubt whether Trepirofxfj or TrspLro^r} is the 
 right reading. Schl. is for the latter, 
 Wahl and Bretschn. for the former ; and 
 Wahl defends it by a passage cited by 
 Wetstein from Greg. Naz. Or. xxv. 465. 
 D. Xpi^bg ayi'^arai TpLijfjiepog^ Aai^apog te- 
 rpaij^Epog *.^ 
 
 "OKTO, bi, ai, th. Undeclined.^-A noun 
 of number, Eight. Luke ii. 21, & al. 
 
 "OXe0poc,H, b, from dXcw. — Destruction.^ 
 occ 1 Cor. V. 5. 1 Tim, vi. 9. 1 Thess. v. 
 3. 2 Thess. i. 9, where see Macknight. 
 [Prov. xxi. 7. Jer. xlviii. 3. Obad. v. 13. 
 Diod. Sic. xiv. QQ. Xen. Anab. i. 2. 26.] 
 
 ^g^ 'OXiyoTn^oc, », b, from oKiyog lit- 
 tle, and ■Ki'^ig faith. — Of little faith, hav- 
 ing but little faith, occ. Mat. vi. 30. viii. 
 26. xiv. 31. xvi. 8. Luke xii. 28. 
 
 '0AIT02, ??, ov. — Small or little. 
 
 [(i.) In number (oXiyog ctpidfiM, Deut. 
 iv. 27, i. e. when used in the plural,^e/y) 
 as Mat. vii. 14. ix. 37. xv. 34. xx. 16. 
 xxii. 14. xxv. 21, 23. Mark vi. 5. viii. 7. 
 X. 2. xii. 48. (where understand irXi]yag, 
 and see Bos and Matthias, § 418 and 420) 
 xiii. 23. Acts xiv. 28. xvii. 4, 12. Heb. 
 xii. 10. 1 Pet. iii. 20. v. 12. (understand 
 Xoywv. Thucyd. iv. 95. uses the singular 
 in the same sense.) Rev. ii. 14, 20. iii. 4. 
 Rev. xii. 12. In Eph. iii. 5, h oKiyto is by 
 some (as Schl. and Bretschn. after Came- 
 rarius) said to be a little time before ; by 
 others to be shortly, in few words {cia 
 ftpcixE(i)y), and in this way Parkhurst and 
 Wahl, after Chrysostom, take it.] 
 
 [(2.) In quantity, of place or time. It 
 is used as to space in Mark i. 19. Luke 
 V. 3. (where Schl. calls it an adverb, and 
 says we must understand tcara bXiyov 
 fjiipog 7-8 roTra; as to time in Mark v. 3l. 
 James iv. 34. Comp. Joseph. Ant. xii. 10. 
 5. 1 Pet. i.6. V. 10. Rev.xvii. 10. (vdiere 
 also Schl. calls it an adverb, and under- 
 stands Kara oXiyov fJiipog t3 ^poj'a; why 
 not xpovov at once.'' )J 
 
 1^(3.) In quantity, simply. Thus 1 
 
 * [Bp. Middkton is for Trspnoyy, and observes 
 justly, that adjectives in r.fxffo; are usually applied 
 to persons ; and also, that, in this place, the struc- 
 ture of the whole passage would be disturbed by 
 supposing tlie nominative used; for the Apostle, 
 both before and after this phrase, is himself the sub- 
 jsct of the discourse ; yet, if the noniinative is used, 
 how awkward would it be to restore s/w in the next 
 clause ?] 
 
 f [The proper meaning of this word is perhaps 
 destroyer. See Demosth. 119. 8. & 582. 1. ed. 
 Reisk. and V^alck ad Animon. c. 10.] 
 
 QQ 
 
O A 1 
 
 m 
 
 A O 
 
 Tim. V. 23, 6ivo> oXiyo} is probably ^ *w«// 
 or moderate quantity of whie^ though 
 some have fancied it was a light or weak 
 wine. See Wolf's note. Again, 2 Cor. 
 viii. \d^ (referring to Exod. xvi. 18.) a 
 small quantity of manna. And so per- 
 haps Luke vii. 47, oXiyov ayctTrcc, i. e. his 
 love is little in quantitij, and oXiyov a(j)ie- 
 rai.] 
 
 [(5.) In inagnitude. Acts xii. 18. xv. 
 2. xix. 23. And so] kv oXiyo), within a 
 little, almost, well nigh, propemodum. 
 Acts xxvi. 28, 29. So Chrysostom, 7ra|oa 
 fiiicpdv ', though I am well aware that in 
 the Greek writers (see Wetstein) ev oXiyio 
 generally signifies in a little or short time, 
 "Xpovio being understood : but its being 
 opposed in ver. 29. to gj/ ttoXXm, deter- 
 mines its meaning ; and see Raphelius, 
 Woltius, and Doddridge on Acts xxvi. 28, 
 and Plato Apol. Socrat. § 7. p. 71. edit. 
 Forster, where ev oXiyu may mean almost, 
 nearly, as toihtov tl following seems to 
 show. See Forster's note. I add, that 
 in ver. 29, the modern Greek version ex- 
 plains EV oXiyw by Trap' oXtyov. [|Comp. 
 Strab. V. p. 372. Hap' oXiyov in Frov. v. 
 14, and oXtyw or oXiya has the same sense. 
 See Pausan. i. 13. Thucyd.iv. 129. ^lian. 
 V. H. iv. 28. Abresch. Deluc. Thucyd, p. 
 483. 'OXiyoQ is small in magnitude also 
 in Acts xxvii. 20, and perhaps in 1 Tim. 
 iv. 8, (see Diog. 4. vi. 70.) though some 
 may understand ^(povov, James iii. o. There 
 is no doubt that oXiyog and jiiKpoc are 
 often interchanged in good Greek. See 
 Theoc. Idyll, i. 47. Hom. Hymn, in Merc. 
 245. Eustath. ad Hom. II. E. p. 464, 46. 
 Valck. ad Eur. Hippol. 530.] 
 
 'OXiyo-^vy(OQ, », 6, 7/. — Feeble-minded, 
 weak-hearted. — From oXiyog small, and 
 \lv-)(ri the mi?id; or perhaps this word 
 should be deduced from oXiyog small, and 
 ■d'vx^'l ^'''^(^th, and so may strictly denote 
 one who fetches his breath short and 
 weakly, as it is well known low-spirited 
 and sorronful persons do. Thus the LXX, 
 Num. XX i. 4, have o)XLyo'^v)(rj(Tev 6 Xao£ 
 for the Heb. Dm U;Si ^ypn, literally the 
 breath of the people 7vas shortened *. So 
 Jud. xvi. 17 j and in the LXX of Exod. 
 vi. 9, the ?^, 6XLyo\pv')(ici answers to the 
 Heb. rTT^ ivp shortness (weakness) of 
 breath, i. e. low-spiritedness ; ^nd in Isa. 
 Ivii. 15, the adjective oXLyo-^vyog to bau^ 
 
 *' [The verb occurs also in Ps. Ixxvii. 0, where 
 it is to be dejected ; in Jonah iv. 9, to faint. See 
 likewise Judith vii. 19. viii. 9. Ecclus. iv. 9.J 
 
 m*l low, depressed in breath, occ. 1 Thess. 
 V. 14. [add Prov. xiv. 29. xviii. 14. Is. 
 liv. 6] 
 
 'OXtywpEw, w, from oXiyog little, and 
 Wj0£w to care, which from &pa care. — To 
 neglect, despise, occ. Heb. xii. 5. [The 
 verb occurs in the sense of neglecting in 
 ^lian. V. FI. ii. 23. Thucyd. ii. 62. 
 Herodian. i. 1.1. Xen. Mem. ii. 4, 3. and 
 so it is explained in the Lexicographers. 
 Schl. here makes it to refuse or reject, 
 because the words are taken from Prov. 
 iii. 11, where the Heb. is D«Dn b^7\ 
 
 ^^ 'OXoOjOfvrr/c, «;. o, from oXoOpEVM. 
 — A destroyer, occ. i Cor. x. 10. [The 
 passage has a reference to the murmuring 
 of the Jews in Numb. xiv. 2. The word 
 signifies the same as b oXodpevojv in Fleb. 
 xi. 28; where it signifies the destroying 
 angel mentioned Exod. xii. 23 *, as 6 oXo- 
 Opevojv. This destroying angel is men- 
 tioned also in 1 Chron. xxi. 12. (ayyeXos , 
 Kvjo/s kloXoQpEVMv). He was called by 
 the Jews Sammael, and so some explain 
 the word here. But as we do not find 
 that the murmuring Jews were destroyed 
 by the immediate intervention of the de- 
 stroying angel, like the first-born in Egypt, 
 Kosenm. and Schl. understand here the 
 plague, by which the murmurers were 
 destroyed, in Numb. xvi. 41, and follow- 
 ing. Wahl and Bretschn. do not decide 
 for either opinion.] 
 
 'OXoBpevo), from oXeOpog destruction. — 
 To destroy, occ. Heb. xi. 28. [See the 
 last word. Exod. xii. 23. Deut. xx. 20. 
 Jer. ii. 30. v. 6. xxv. 36. & al. It seems 
 in the LXX a strong word, and to denote 
 entire destruction.] 
 
 'OXoKavTwpa, arog, to, from oXoKavToto 
 to burn the whole, spoken of sacrifices by 
 Xenophon f and Plutarch [^T. viii. p. 772. 
 ed. Reisk.] ; and this from oXog all, the 
 whole, and Kt/cavrai, 3 pers. perf. pass, of 
 Kaiii) to burn. A burnt-offering, the whole 
 of which was burjit on the altar, and no 
 part of it eaten either by priests or peo- 
 ple. See Lev. i. 9, 13, 17. occ. Mark xii. 
 33. Heb.x. 6, 8. This wwd in the LXX 
 most commonly answers to the Heb. TV'^ 
 a burnt-offering, so called from the V. 
 Tihy! to ascend, because it ascended in 
 flame and smoke towards hea^^en. [See 
 
 * [This answers to the Hebrew rfHU'n.l 
 
 t 'i2AOKAT'Tri24N rouf raupoff — 'ftAOKATTri- 
 
 2AN TO'jf "TrTToof. Xenophon, Cyropjed. lib. viii. p. 
 
 464, edit. Hutchinson, 8vo. [(viii. 3. 24.) 'oXoxat- 
 
 T£tt. occurs Xen. An, vii. 8. 2. Joseph. Ant. iii. 
 
 8. 6.1 
 
O AO 
 
 595 
 
 O A Y 
 
 Exotl. X. 25. xxiv. 5. xxxii. 6 j and it is for 
 nu^« in Exod. xxx. 20. Levit. iv. 35. v. 
 12. xxiii. 8, 25, 36. The word oXoicavrou) 
 occurs in Joseplms Ant. iii. 9. 1. ix. 7. 4. 
 and the noun Test. xii. Pat. p. 569. The 
 victim was all burnt except the skin or 
 liide.] 
 
 'OXoKXrjpia, ac, rj, from oXokXt/jooc- {^In- 
 tegrity, or entireness of all the parts.'] — 
 Perfect soundness, as opposed to lameness 
 or bodily weakness, occ. Acts iii. 1 6. Comp. 
 ver. 2j and ch. \v. 9. []The Vul^. has in- 
 tegram sanitatem.'] In the LXX of Isa. 
 i. 6, this word is used nearly in the same 
 sense, for the Heb. CdMd. 
 
 'OXofcrXr/jOoc, «, 6, >/, from oXog all, ike 
 whole, and icXfjpog a part, share. [Schl. 
 derives the word from kXtjooq an inherit- 
 ance, and makes its primary signification 
 an heir to the whole property, which he 
 got from Budseus ; but I doubt this use of 
 it. It is, as Wolfius says, " Quod omni- 
 bus suis partibus constat," entire or per- 
 fect, and is so used of victims (in Joseph, 
 iii. 12. 2.), which by the law were to have 
 no defect. See Poll, i. 29. Plut. vi. p. 
 660. ed. Reisk. Deut. xxvii. 6. Josh. viii. 3 1 . 
 In 1 Macc.iv.47.it is used oi unhewn or un- 
 touched stones ; in Ezek. xv. 5, of a tree 
 not cut. See also Alciph. iii. 22. Diodor. 
 i. 4. Then it means the whole, like oXoq, 
 but is a stronger word, the whole in the full 
 integrity of its parts. Aristot. Eth. iv. 1. 
 And this is the sense in 1 Thess. v. 23. 
 It is used of sanity of body by Lucian, 
 Macrob., and Arrian. Diss. Ep. iii. 26, and 
 thence, I presume, transfei-red to sanity 
 of mental qualities, as in James. See 
 Wisd. XV. 3. Lucian. Am. c. 24. and 
 Hemsterh. ad Lucian. T. i. p. 17.] — 
 Wlwle, having all its parts, sound , perfect, 
 integer. Neut. used as a substantive, '0X6- 
 KXr]pov vfjLoJv, Your whole, compositum, 
 frame, constitution or person, namely, con- 
 sisting of the three "several particulars 
 immediately mentioned. 1 Thess. v. 23, 
 where see Whitby, Wetstein, Doddridge, 
 and Macknight. In the Greek writers it 
 is spoken of the soul, as well as of the 
 body; and in Jam. i. 4, the only other 
 text of the N. T. wherein it occurs, is 
 applied spiritually, but not without allu- 
 sion to that bodily soundness and per- 
 fection which was required by the Mosaic 
 law in the typical priests of God. 
 ^ 'OAOAY'Za, either from the Heb. VV>, 
 in Hiph. b»b»n to howl, yell, to which this 
 word when used in the LXX [Is. xiii. 6. 
 XV. 3. Ez. xxi. 12. Jer. iv. 8.] generally 
 
 answers; or else it may be, like the 
 Hebrew, formed immediately from the 
 sound. To howl, yell. occ. Jam. v. 1, 
 where see Wolfius and Wetstein. [It is 
 pr6])erly expressive of women's shouting 
 or howling. See Blomf. ad ^sch. Sept. 
 Theb. 254. Both Pollux and Suidas re- 
 strict it to women. In Greek it is often 
 expressive of acclamations of joy or festi- 
 vity made by women in honour of the 
 Gods. See Casaub. ad Theoph. Char, c- 
 21. Spanh. ad Call. H. in Del. 258. and 
 ad Julian. Imp. p. 234. Hemsterh. ad Lu- 
 cian. Somn.. c. 4. However, it is used 
 also, not only in the LXX as above, but in 
 Greek authors, as in the N. T., to express 
 yells of sorrow. The noun oXoXvyjuoc 
 (not the verb, as Schl. savs) so occurs in 
 ^sch.Choeph. 384. and Sept. Theb. 254. 
 See also Soph. El. 75 1.] 
 
 "OAOS, 7], ov, from the Heb. b^ all, 
 every, the aspirate breathing being sub- 
 stituted for 3, which in sound it resem- 
 bles when pronounced gw^<Mra%, after the 
 oriental manner. — All, the WHOLE. 
 Mat. iv. 23, 24. ix. 26, & al. freq. On 
 John vii. 23, Wetstein very pertinently 
 cites from Hippocrates, "aAbS"ANeP^- 
 nOS EK yevETijQ vs(t6q en, The whole or 
 etitire man is a disease (i. e. a heap of 
 diseases) from his birth ; and from Are- 
 taeus, To Kaicoy — evdodi te "OAOi TQ7 
 'ANGPil'mii EvoiKE~i, KoX "OAON 'iloyQEv 
 ajxTTEx^i. '' Within the malady resides in 
 the whole man, and witljout wholly sur- 
 rounds him." " Circumcision," says.fesus, 
 ^' is a painful thing, and concerns a part 
 of the man : I have restored a man to 
 ease, and a whole man." Markland in 
 Bowyer's Conject. "OX-qv ttiv yfiEpav, All 
 the day. Rom. viii. 36. This seems an 
 Hellenistical phrase ; it is used by the 
 LXX, Ps. xliv. 22, where, as in Rom., it 
 answers to the Heb. CDVn ^D, and denotes 
 always. — This word in the LXX gene- 
 rally answers to the Heb. b^. [Gen. xxv. 
 25. Lev. iv. 12. See Diod. Sic. xi. 71. 
 Herodian. viii. 4. 3. Xen. Cyr. ii. 1 . 24.] 
 ^^^ 'OXo7fXj7C> foc, ag, 6, ?;, /cat to — ec, 
 from oXog all, the whole, and -tXew to com- 
 plete. — All, or the whole, completely or e?t- 
 tirely. occ. 1 Thess. v. 23. ['OXortXcDc Aq. 
 Deut. xiii. 1 7.] 
 
 "OXvvQog, «, o, from oXXv^ai to be de- 
 stroyed ; perish. — An early fg, which in 
 the warmer climates is very apt to fail, 
 occ. Rev. vi. 13, where see Wetstein, and 
 comp. Isa. xxxiv. 4, The word is used 
 in the same sense bv the LXX in Cant. 
 • Q Q 2 
 
O M B 
 
 506 
 
 O M N 
 
 ii. 13 *, for the Heb. :Q, which is in like 
 manner deri\ed from :5 to fail. Accord- 
 ingly the Vulgate hath grossos both in 
 Cant, and llev., which, says the old Dic- 
 tionary quoted by Martinius (Lex Philpl. 
 in Grossus), are ])roperly f the Jirstjigs, 
 which easily fall off by the wind. Comp. 
 Heb. and Eng. Lexicon in :Q III. 
 "0\mq, Adv. from o\oq. 
 
 1. At all, omnino. occ. 1 Cor. xv. 29. 
 Mat. V. 34, where " the person who signs 
 himself R. in Bowyer's Conjectures (i. e. 
 the late learned Markland, whom see), 
 proposes to reject the colon after oXwc, 
 for which we might substitute a comma. 
 — According to this arrangement the 
 passage would be, But I command you by 
 no means to swear., either by heaven, S^^c. 
 — The command of Christ therefore ap- 
 plies particularly to the abuse of oaths 
 among the Pharisees, who on every trivial 
 occasion swore, by the heaven, the earth, 
 the temple, the head, &c. ; but it implies 
 no prohibition to take an oath in the name 
 of the Deity on solemn and important 
 occasions." Michaelis, Introduct. to N. 
 T. by Marsh, vol. ii. p. 5\6. Comp. Mat. 
 xxiii' 16', 18, and Bp. Pearce on Mat. v. 
 34. 
 
 2. Affirmative, Itideed, by all means, 
 sane. occ. 1 Cor. v. 1. vi. 7. It is some- 
 times used in this sense by the profane 
 writers. But see Klsner and Wetstein 
 on 1 Cor. V. 1. [Wahl and Bretschn. 
 translate these two passages like the first 
 by omnino, and give no other meaning. 
 Schl. just mentions the sense immo vero 
 as given by some. to 1 Cor. v. 1. In 1 Cor. 
 vi. /. the sense appears to me to be de- 
 cidedly, as our E. T. has it, utterly or eti- 
 tireiy. In I Cor. v. 1, SalmasiusdeFoen. 
 Tra}). p. 161. explains it rightly by apa, 
 i. e. in good truth. I cannot see how 
 P.'irlduirst's By all means applies to it.] 
 
 "Ofi^poc, a, b, from 6jU8 ptiv flowing to- 
 gether. So tlie Etymologist, "0/x€poc o 
 'OMOY'TE'i^N KoX KaTEp'^^ofxevoQ b^apiiog 
 (l>Ep6j.iEvos. "OjLi^pog, wliat flojvs together 
 and comes down, what falls heavily. — A 
 heavy shower, a storm of rain, imber. occ. 
 Luke xii. 51. [It is put for tz)0')?u^ in 
 Deut. xxxii. 2. See Wisd. xvi. 16. Xen. 
 CEc. V. 18.] 
 
 * [Schl. quotes Nalium iii. 12, but the LXX 
 has c-ux-vr. "OKuiOoi is found in one of the miner 
 versions.] 
 
 t " Grossi sunt ficus immatura-, inhab'tles ad 
 comedendiim ^ proprie priniitivos, quae ad pulsum 
 venti fcicile cadunt. Vtt. Dicf."" [Ste Theoph. 
 
 II. P. ii. a] 
 
 []'0/x£/po/jai. The same as 'Ijuapojuai. 
 This word is found in some MSS. of 1 
 Thess. ii. 8, and is acknowledged by Pha- 
 vorinus, Hesychius, and other authorities.] 
 
 'OjuiXew, w, from ojjiiXoq a multitude. 
 
 I. Properly, To be in a multitude or an 
 assembly of people. 
 
 II. To be in company with any one, be 
 conversant with. [^See Prov. xv. 13.] 
 
 III. To converse., talk with, colloquor. 
 occ. Lukexxiv. 14, 15. Actsxx. ll.xxiv. 
 26. [See Dan. i. 19. (sec, Chish.) Susan. 
 V. 53. Joseph. Ant. x. 11. 7. iv. 2. 2. xi. 
 5. 6. The word occurs twice in Prov. 
 xxiii. 30, but the first place appears an 
 interpolation, and the second is used in 
 the sense of ambulo, or continenter ambulo. 
 See Abresch. Lectt. Aristsen. p. 50.] 
 
 'Optkia, UQ, y], from opCkoQ. — Commu- 
 nication, conversation, discourse, occ. 1 
 Cor. XV. S3. Hence Eng. Homily. [Park- 
 hurst hashere, as elsewhere, joinedtwodif- 
 ferent meanings under one head, so that 
 it is not clear what meaning he intended 
 to give the word in the passage quoted. 
 The meanings should be thus divided :] 
 
 [I. Communication.) association with, 
 
 familiarity, commerce with. iElian. V. 
 
 H. xiii. 1. iEsch. Socr. Dial. i. 2. 1. It 
 
 is used de congressu venerea Exod. xxi. 
 
 10. .Toseph. Ant. ii. 4. 2.] 
 
 [II. Discourse, conversation. Wisd. 
 viii. 18. Joseph. Ant. xi. 3. 2. xv. 3. 6. 
 Bretschn. refers 1 Cor. xv. 33, to sense 
 I., Schl. to sense II., but says it may be 
 referred to I. Wahl makes it consortium et 
 sermones. Alberti and W^olf say it means 
 not only conversation., but generally all 
 association.il 
 
 "OpiKoQ, 8, 6, fi*om ops together, or opn 
 eike'itrdaL being crowded together [or from 
 opa and 'iXrj, a band, a crowd*. 2 — A mul- 
 titude, company, crowd, occ. Kev. xviii. 
 1 7 ; where for the words air). rSJy TrXoiiov 
 6 6ptXo£, the Alexandrian and another 
 ancient MS., with fourteen later ones, 
 have 6 kirl tottov ttXelop who saileth to the 
 place^ and this reading is embraced by 
 Wetstein, and by Griesbach, who receives 
 it intothetext. [1 Kings xix. 20. Thucyd. 
 iv. 112. Herodian. i. L 1.] _ 
 
 "Oppa, aroQ, to, from wfipai, 1 pers. 
 perf. pass, of the V. oTTTopat to see. — An 
 eye. occ. Mark viii. 23. [Prov. vi. 4. vii. 
 2 Xen. Mem.i.2. 17.'] 
 
 £Opvvu), or "Opvv/ji (fut. opoffo), perf. 
 lopoica, from opoo).)'} 
 
 [I. To swear, i. e. to declare by an 
 * [Hesychius gives both derivations.] 
 
O MO 
 
 597 
 
 OMO 
 
 oath. Mark xiv. 71. (with oti) or io pro- 
 mise or threaten with the confirmation of 
 an oath (\rith a dat. of the person and 
 infiu.) Heb. iii. 18. (ace. with Trpoc and 
 infin.) Acts ii. 30. Luke i. 73. (dat. and 
 fut. indie.) Mark vi. 23. Heb. iii. 11. iv. 
 3.J 
 
 [II. To swear by any person or thing. 
 (1.) With the accusat. James v. 12. Is, 
 Ixv. 16. So Isoe. ad Demon. § 12. Diod. 
 Sic. i. 29. Demosth. p. 622, 22. Joseph. 
 Ant. V. 1. 1. Xen. An. vii. 6. 18.; or 
 (2.) With »cara Heb. vi. 13 and 16. So 1 
 Sam. xxviii. ]0. Is. xlv. 23. Ixii. 8. Amos 
 vi. 8. Demosth. p. 852, 19. and 1306, 21. 
 jEsop. Fab. QS.; or (3.) With kv, as Mat. 
 V. 34, 35, :^Q. xxiii. 16, 18, 20, 21. xxvi. 
 74. Mark xiv. 71. Rev. x. 6. So Jerem. 
 V. 7» and Ps, Ixii. 1 1 , for !ii;iu;i, and Eur. 
 Hippol. 1025. Aristoph. Pax, 138. See 
 Spfuih.ad Aristoph. Plut. 129. Drakenb. 
 ad Sil. Ital. viii. 105,] 
 
 'Ofxodv flavor J Adv. from ofxaOvfio^ una- 
 nimousy which from biiog alike, and Srvjioe 
 mind. 
 
 I. With one jnind, with unaitimous 
 affection, unanimously. Acts i. 14. ii. 1, 
 AQ. 
 
 II. With one accord. Acts iv. 24. vii. 
 57. xix, 29. — This word is also used by 
 the purest of the Greek writers. See 
 Wetstein on Rom, xv. 6. [Schl. makes 
 no distinction of sense in these passages. 
 Wahl says (1.) With one mind. Kom. xv. 
 6. Acts i. 14. viii. 6. Xen. Hell. ii. 4-. 
 17. (2.) Together. Acts ii. 1. iv. 24. v. 
 12. vii. 57. xii. 10. xv. 25. xviii. 12. xix. 
 29. So LXX, Lam. ii. 8. Job xvii. 16. 
 The word occurs also Numb. xxiv. 24. 
 xxvii. 21. Job xvi. 10. xxi. 26^ Aristoph. 
 Av. 1016. Joseph. Ant. xv. 8. 2.] 
 
 ^^^ '0/xota<^w, from ofioioQ. — To be 
 like. occ. Mark xiv. 70. [Supply ry tCjv 
 
 ^^^ 'OfjioioTraOrlg, ioQ, ^g, 6, ^, from 
 ofioioQ like, and Tradog a being affected. — 
 Liable to be affected in a like manner, of 
 like infrmities, subject to like infrmities. 
 occ. Acts xiv. 15. Jam. v. 17. See Wet- 
 stein on Acts, and Campbell's Prelim. 
 Dissertat. p. 131, &c. [Wisd. vii. 3. Arist. 
 Eth. viii. 13. Theoph. H, P. v. 8. The- 
 mist. xxvi. p. 318. Macrob. Sat. iv. 6.] 
 
 '^Ofxoiog, a, ov, from ufxag. — Like^ simi- 
 lar, in whatever respect. Mat. xi. 16. Gal. 
 V. 21, & al. freq. [It is followed by a 
 dative, as Mat. xi. 16. xiii. 31, or a gen. 
 John viii. 55. (but this is the only ex- 
 ample) in the N. T. It is found in the 
 
 classical writers, as Xen. An. iv. 1. 
 17. See Matthiae, § 386. Schlciisner, 
 WahJ, and Bretschneider say that in 
 Mat. xxii. 39. (where Christ is speaking 
 of the two great commandments) the word 
 means equal. Thus the second command- 
 ment is made equal to the first. Kuinoel is 
 silent*. Rosenmiiller is expressly 'dgainst 
 this opinion, and so is Waterland, Sermon 
 ii. (vol. iv. p. 23. 8vo. ed.) The word, 
 no doubt, sometimes expresses parity of 
 nature, di^ in Ecclus. xiii. 15. & al. ; but if 
 the equality of these two commandniei:ts 
 were here intended, doubtless a more 
 positive form would have been found. 
 The word occ. Dan. iii. 25. Is. xiii. 3.] 
 
 'OfiowTTjg, rt]Tog, r/, from 6jj.oiog. — Like- 
 ness, resemblance, occ. Heb. iv. 15. {(of 
 parity of nature)'] vii. 15. \_(in Christ's 
 human character), occ. Gen. i. 1 1. Wisd. 
 xiv. 19. Polyb. xiii. 7. 2.] 
 
 'Ofioivu), G), from ofxoiog. 
 
 I. To make like, assimilate. Mat. vi. 8. 
 vii. 26. Heb. ii. 17. Acts xiv. 11, where 
 observe that it was an ancient opinion 
 among the Gentiles (derived, no doubt, 
 from the real appearances of Jehowih 
 under the Old 7'estament, see Gen. xviii. 
 1. xxxii. 24. Josh. v. 13. Jud. xiii, 6. 22.) 
 that their gods used to visit the earth 
 under a human form. See Alberti on the 
 place. Homer, Odyss. xvii. lin. 485, 6, 
 and Duport's Gnomologia on that passage, 
 and the authors by him cited. [^Runi. ix. 
 29. Is. i. 9. xl. 18. Time. iii. 82. Diod. 
 iii. 63.] 
 
 II. To liken, compare. Mat. vii. 24. 
 xi. 16. Mark iv. SO, & al. [Schleusuer 
 and Wahl put all the expressions where 
 the word is used to introduce a parable 
 (as The kingdom of heaven is likened 
 (i. e. may be compared) to ten virgins), 
 viz. Mat. xiii. 24. xviii. 23. xxii. 2, xxv. 
 1. under Sense I. Bretschneider with 
 more propriety places them under the 
 present head. Add Luke vii. 3 1 . Lam. ii. 
 13. Wisd. vii. 10.] 
 
 '0/xotw/ia, arog, to, from wpoiiofxai perf. 
 pass, of oj-ioiod). — A likeness, resemblance. 
 occ. Rom. i. 23. v. 14. vi. 5. viii. 3. Phil, 
 ii. 7. Rev. ix. 7. [In this last ])assage it 
 is rather form or figtire, as in Deut. iv. 
 
 16, 17, 18. Josh. xxii. 28. Aristot. Esth. 
 viii. 10. It is likeness in 2 Kings xvi. 
 
 10. 2 Chron. iv. 3. Is. xl. 18- In Rom. 
 i. 23. ofioicjpa eiKorog is explained by 
 
 * [Hammond has Ule; Voadnd^e, mucJi H\c ; 
 Clarke, like in excellence and dignity ; Erjismus, 
 si mile. \ 
 
O M O 
 
 598 
 
 OMO 
 
 Sclil. as put for bfioiiofjia edcortfcov, i. e. 
 Simulacrum iconicum, as Suetonius Vit. 
 Calig. i^'2. expresses it. The phrase 
 ayaXfJia Ilkovlkov occurs Athen. V. p 205.] 
 
 'OfxoLOje, Adv. from 6p.oioc. — Likewise^ 
 in like manner. Mat. xxii. 26. xxvi. 35, 
 & al. [In Luke xvi. 25. Schleus. says, 
 Contra, on the other hand. So Bretschn. 
 Vicisshn, In {his) turn; a sense which 
 he likewise gives to Luke vi. 31. 1 Cor. 
 vii. 3, 4 and 22. 1 Pet. iii. 7. The word 
 occ. Prov. i. 27. iv. 18. Ezek. xiv. 10. 
 .Esch. Socr. Dial. ii. 32. 36.] 
 
 'O/xo/wcig, toe, Att. £u)Q, 11, from bfxoioti). 
 — ^ likeness, resemblance, occ. Janu iii. 
 
 9. Comp. Gen. i. 26, where the LXX 
 have used fcafl' b}xoiu)(nv for the Heb. 
 i:mDi:; according to our likeness. [Ez. i. 
 
 10. xxviii. 10.] 
 
 'O/uoXoyew, (o, from 6/x5 together with, 
 or 6/xoc like, and \6yoQ a word, speech. 
 
 L To assent.^ consent. Thus used in 
 the profane writers. [Thuc. iv. 69. Strab. 
 viii. p. 524.] 
 
 Ii. [7b profess., publicly declare, or de- 
 clare assejit to. Mat. vii. 23. John i. 20. 
 ix. 22. xii. 42. Acts xxiii. 8. xxiv. 13. 
 Rom. x. 9 and 10. Tit. i. 16. Heb. xi. 
 13. 1 John iv. 2, 3, \5. 2 John 7. In 
 Mat. X. 32. Luke xii. 8. bfioKoyeip kv kpoi 
 appears to me undoubtedly to be in this 
 sense, shall profess his belief in we, shall 
 acknowledge or declare me for his master, 
 I will acknowledge him as my disciple. 
 Parkhurst cites Ps. xliv. 8. kv r<^ bvo- 
 pari CH eL,opo\oyrj(T6peOa, and Vorst (de 
 Hebr. p. 662.) and Gataker (de Stil. 
 N. T. p. 183.) have shown that this is an 
 Hebraism for the ace. In Hebrew, the 
 verb min is construed both with n« 
 (Gen. xxix. 35), i (Job xl. 14), b (] 
 Chron. XV. 35), and hi) (Neh. i. 6, 9, 12.) 
 So Schl., KuiEoel, and Bretschn. Wahl 
 says, ev Ipoi is for the simple dative, (see 
 Matthiae, § 382.) and that the meaning is. 
 If any one assentsto me, (i.e. to what I say, 
 viz. that I am the Messiah), I will assent 
 to what he says, viz. that he is one of my 
 disciples. But this is harsh, and not pro- 
 bable. In 1 Tim. vi. 12. Schl. says, that 
 the verb signifies to proinise ; but others 
 more rightly refer it to this head. In 
 1 John i. 9. the verb means to confess 
 sins, wliich may be referred to this head. 
 Ecclus. iv. 29.] 
 
 HI. To promise, q. d. to speak the 
 same ivith, or consent to the desire of^, 
 another, occ. Mat. xiv. 7. Plutarch us- , 
 the word in the same manner. See Wet- : 
 
 stein. [See Plat. Crit. c. 10. Phsedon. c. 
 64. Xen. An. vii. 4. 13. Polyb. ii. 95. 1. 
 Ind. Reisk. ad Lys. in voce. Jer. xliv. 25.] 
 
 IV. To confess, celebrate with public 
 praises. Heb. xiii. 15. [Job xl. 9.] 
 
 'O/ioXoym, ag, f], from the same as 
 bpoXoyeo). 
 
 [I. Assent, agreement. Thuc. iii. 90. 
 vi. 94. Polyb. iii. 15 and 18.] 
 
 II. A confession, profession, occ. 1 
 Tim. vi. 12, 13.* Heb. iii. 1. [The 
 meaning of tov ap-^iepia rfjc bpoXoyiag 
 is variously taken. Schl., after Luther, 
 Wolf, and many others says, that the 
 High Priest of our profession is the H. P. 
 whojn we profess, or own, as our Master. 
 Camerarius and Deyling (Obs. S. i. p. 
 371.) say that bpoXoyia here is a law- 
 word, signifying Pledge, undertaking, or 
 promise, and that the meaning is. The 
 High Priest (not only whom we own as the 
 promised Messiah, but) who undertook 
 or promised to pay the price of our re- 
 demption. The other is simpler, and 
 more in analogy with the other places 
 where the word occurs in the N. T. It is 
 found for a vow in Lev. xxii. 18. Jer. xliv. 
 25. for a voluntary and promised sacri- 
 fce. Deut. xii. 1 6, 1 7.] Heb. iv. 14. x. 23. 
 2 Cor. ix. 13, 'Errt rfj inroTayfj ttjq bpoXo- 
 ylag vpG>v eig to evayyeXiop, For the obe- 
 dience of your confession to the gospel, 
 i. e. for your obedient confession or pro- 
 fession of the gospel. 
 
 ^^^ 'OpoXoynpipiog, Adv. from bpo- 
 XoynpEvoQ particip. pres. pass, contract, of 
 bpoXoyiio. — Confessedly, by the coifession 
 of all. occ. 1 Tim. iii. 16. Xenophon [(CEc. 
 i. 1 1. Hell. ii. 3. 18.)] and Plutarch apply 
 the word in the same sense. See Raphe- 
 lius and Wetstein. [Polyb. i. 40. and one 
 of the minor versions in Hos. xiv. 5. 4 
 Mac. vi. 31.] 
 
 ^^° ^OpoTtyvoQ, a, 6, r/, from biibg 
 like, and re'xj'r; art, trade. — Of the same 
 trade or ha7idicraft. occ. Acts xviii. .3. 
 This word is used in the same sense by 
 Herodotus, lib. ii. cap. 89. So Prome- 
 theus in Lucian, torn. i. p. 108, calls 
 Mercury 'OMOTE'XNllf, of the same 
 trade with himself^ as being likewise a 
 thief 3 and Demonax, Id. p. 1007, says 
 to a pretended conjuror, koX yap avrbc 
 'OMO'TEXNOE eifJLi aoi, for I myself am 
 
 * [To this place Schl. gives the sense of jjro- 
 
 mise, as he does to the verbs in the same passage. 
 
 See Sense II. of the verb. He also gives this 
 
 meaning to Heb. iv. 14 ; but this gives a worse 
 
 j^se.] 
 
 .. i 
 
O MO 
 
 >90 
 
 ONE 
 
 of the same trade as you. [^Demosth. p. 
 
 '0/J.5, AdF. the genitive of ofio^ like, 
 q. (1. td>* ofjLs TOTTti or xpova, upon or at the 
 like place or time. — Together, whether of 
 place or time. occ. John iv. 36. xx. 4. xxi. 
 2, where Kypke cites Xenophon, Cyro- 
 paed. lib. iii. using 6yu« etvai, in like man- 
 ner, for being gathered together, [^sch. 
 Dial. iii. 1. Jobxxxiv. 29^] 
 
 ^^ 'Oji6(l>p(ov, ovoQ, 0, )/, from ofxog 
 like, and (pprjv mind. — Of like mind, una- 
 nimous, occ. 1 Pet. iii. 8. THesiod. Tlieog. 
 V. 60.] 
 
 'OMO'ii, Cj.—To swear. An obsolete 
 V. whence in the N. T. we have the 1 
 aor. &iio(Ta, Heb. iii. 1 1 . & al. Subjunct. 
 2d and 3d pers. oixoariQ and oiioari, Mat. 
 V. 3G. xxiii. 16. Infin. dfxoaai, Mat. v. 
 34. Heb, vi. 13. Particip. o^oaag. Mat. 
 xxiii. 20, 21. 
 
 ^^ ["O/iwc, A conjunction.] 
 
 [I. Yet, as in 2 Mac. ii. 27. xv. 5. 
 Wisd. xiii. 6. Joseph. Antiq. viii. 3. 6. 
 Hesychius says, o/xojg- TrXrjy. With /acV- 
 7-ot, it seems to be like attamen, but yet or 
 nevertheless; and it so occurs Herod, i. 
 129 *, and Demosth. adv. Nausim. p. 991. 
 Gal. iii. 15, is referred by Schleusner and 
 Wahl to this head, though I cannot see 
 with what meaning. Bretschneider says, 
 Vel, even, and so our E. T. in sense, 
 though it be but a man's covenant, and 
 Beugel, etsihominis tantummodo. Luther 
 has, ♦* Verachtet man doch eines menschen 
 testament nicht." Where doch seems to be, 
 indeed, as we use it in English sometimes, 
 in a sense not very different from even, as 
 thus. However, or indeed, a mans testa- 
 ment is not annulled. There is exactly 
 the same difficulty with the word in 1 
 Cor. xiv. 7, where Parkhurst renders it, 
 in like manner, so also, as he seems to do 
 in the place of Galatians. And Wetstein 
 and others^ to introduce that meaning, 
 read bp.G}g (which Hesychius explains by 
 bfioitog) for ofjLcjg. The French translation 
 has de meme, the E. T. even. Luther, 
 '' Halt sichs doch auch also in dingen, 
 die da lauten/' For o\nog, see iEsch. 
 Socr. Dial. ii. 33, 34. Eur. Or. 679. 
 2 Mac. ii. 28. Inc. 1 Sam. xxi. 5. for 
 6/iwc. Horn. II. i. 196. v. 535. ix. 312. 
 There is a good note by Mr. Tate on 
 Soph. (Ed. T. 1326, on the connexion be- 
 tween the meanings of o^wc] 
 
 • ["O^wj ye ^£i-To<. OCC. Aristoph. Ran. 61. 
 Vesp. 1345, where Herman (ad Vig. p. 337.) says, 
 Attamen certe.} 
 
 "ONAP, TO, Undeclined. — A dream. 
 occ. Mat. i. 20. ii. 12, 13, 19, 22. xxvii. 
 1 9, in all which texts we have the phrase 
 Kar ovap*, which, though condemned by 
 [SuidasJ, Phrynichus, [and Thom. M. p. 
 650], as unusual, is however used by 
 Plutarch, Parallel, tom. ii. p. 305, D. and 
 307, B. and by lamblichus. [De Myst. 
 M^. iii. 3.] See Wetstein and Kypke. 
 [Add Strab. iv. 1 . 4. Diog. Laert. x. 32. 
 Artem. i. 13.] 
 
 ^g^ 'Omptov, e, TO. A diminutive of 
 ovog an ass. — A young ass, an ass's colt. 
 occ. John xii. 14. FA then. xiii. p. 582. 
 C] 
 
 'OveihiCb}, from oveiCog. — To upbraid, 
 reproach, whether unjustly, as Mat. v. 
 11. xxvii. 44. [Mark xv. 32. Luke vi. 
 22. Rom. XV. 3. 1 Tim. iv. 10. 1 Pet. iv. 
 14 ; in which passages it may be rendered, 
 to revile, or abuse. And so Jndg. viii. 15. 
 Neh. vi. 13. Prov. xxv. 10. Is. xxxvii. 6. 
 Diod. Sic. xiii. 1 7.] — or justly, as Mat. 
 xi. 20. Mark xvi. 1 4. In Mat. xxvii. 44, 
 almost all the MSS., ancient and later, 
 after dveiliCov read av-ov, which is ac- 
 cordingly embraced by Wetstein and 
 Griesbach. Kypke remarks that ovei^i^ 
 Celv TLva generally signifies to upbraid 
 or revile any one, but ovticii^eLv tlvl to re- 
 proach one with something. He further 
 explains to h' uvto adverbially for Kara to 
 avTo, in the same or like manner, like- 
 wise, and shows that t' avro, and to B* 
 avTo are thus used by Josephus. [The 
 word occurs in this second sense in Xen. 
 Mem. ii. 9. 8. ^lian. V. H. xiv. 28. 
 Prov. XX. 4. In James i. 5, it is to 
 throw in ones teeth (a favour conferred), 
 and so Ecclus. xviii. 18. xx. 15. ^lian. 
 V. H. xiii. 39. Polyb. ix. 31. 4. See 
 Eustath. p. 66, 10.] — On Jam., i. 5, see 
 Wolfius and Wetstein. 
 
 'Oi'tt^icTjuoc, «5 b, from oyetSii^oj. — A 
 rep7'oach, either which one casts on an- 
 other, occ. Rom. XV. 3 ; or which oneself 
 sustains, occ. 1 Tim. iii. 7. Heb. x. 33. 
 xi. 26. xiii. 13. In these two latter 
 passages the reproach of Christ seems to 
 denote reproach borne on account of 
 Christ, and in the last ovELliapov clvth 
 moreover intimates, that by being re- 
 proached we are rendered conformable to 
 him. [In 1 Tim. iii. 7. Schl. (after Heu- 
 man) takes the word (as also KpT/xa, in 
 V. 6.) in the sense of a.j\idgme?it past, or 
 
 ♦ [They say that ovap simply should be used as 
 Pint. Phileb. p. 70. Diog. L. i. 11?. Xen. Symp. 
 iv. 33. See Lobe»:k ad Phryn. p. 422, 423.] 
 
O N I 
 
 600 
 
 O N O 
 
 reproach cast on another, and joins it 
 with Aia/3oXoc, which he thinks (with 
 Erasmus and Luther on v, 6.) means, the 
 adversary or calumniator, translating. 
 Lest he should experience the hard judg- 
 ments of the adversaries of Christia7iity , 
 or lest his former evil life he brought 
 against him. Woh^ observes, that if ovei- 
 ^icrpoQ as well as Traytc was to be referred 
 to ^m/3o\oe, the verb would not be placed 
 between them, and therefore he conceives 
 oveidiafiov here to be human reproach, 
 infamy, and the Traylc th ^Laj^oKs the arts 
 by which the devil betrays men to sin. 
 So Calov and many others. In Heb. 
 xi. 26. xiii. 13.* there is some doubt. 
 Chrysostom explains it tov oveL^Lcrpov ov b 
 XpL'^oQ vwiptive, the reproach ivhich Christ 
 bore, and so Wahl and Bretschneider. 
 Wolf agrees with Parkhurst. Schleusner 
 gives Chrysostom's explanation, but says, 
 that there is ambiguity. I agree with 
 Parkhurst ; for the phrase in Heb. xi. 26. 
 appears to be the same as 6\i\peig r<5 
 Xpt^tt in Col. i. 24. The word occurs Is. 
 xliii. 28. f insult, reproach,) and see also 
 Ezek. xxvi. 6. Josh. v. 9.] 
 
 "OvEL^oQ, toQ, HQ, TO, from 6v6(i) to re- 
 proach. — Reproach, disgrace, occ. Luke 
 i. 25. [I Sam. xi. 2. Neh. ii. 17. Lev. 
 XX. \7, Prov. xviii. 13. Is. xxx. 3. Micah 
 ii. 6.] 
 
 K^^ "Ovr}U.L, from obs. ovid) the same. 
 — To help, profit, benefit. Pass. "Oynpai 
 or ovafiai, To be helped, profited, bene- 
 fited, to receive advantage, pleasure, or 
 joy from. occ. Philem. ver. 20, 'Eyw an 
 ovaiprjv, May I, or let me have joy of 
 thee. The phrase oyalprjv tivoq is used 
 in the same view by the best Greek M^ri- 
 ters. See Eisner and Wetstein. \_M\. 
 V. H. 25. Herodian v. 1.2. Xen. An. 
 iii. 1. 38. Aristoph. Thesm. AQ9. Soph. 
 Trach. 5^^, and Tobit iii. 8. in the Alex. 
 MS.] 
 
 I|^^ "OviKog, 7], ov, from opoq an ass. 
 — Belonging to an ass, asinarius. occ. 
 Mat. xviii. 6. Luke xvii. 2, where piAog 
 oviKOQ means such a rnill-stofie as was 
 turned about by an ass, being too large 
 to be managed' by the hand. That the 
 Greeks and Romans f used asses for the 
 
 * [In this place Schl. cites Xpta-ru, but the text 
 has chitS. ] 
 
 t [Ovid. Fast. vi. 318. 
 
 Et quae puniceas versat asella molas. 
 
 But Hesychiu5 says, that oVof is the njjper mill- 
 stone. 1 
 
 same purpose may be seen abundantly 
 proved in jlochart, vol. ii. 188. See also 
 Wetstein. 
 
 "ONOMA, aroQ, to, from ovYipt to help, 
 because the name helps us to know the 
 thing; or from vepu) to attribute, because 
 a peculiar name is attributed or given to 
 every thing. Thus say the Greek Ety- 
 mologists. But I should rather deduce 
 the noun ovop.a from the Heb. tD«j to 
 declare, with the n emphatic prefixed 5 
 so the Gothic and Saxon nama, and Eng. 
 name, are evidently from the same Heb. 
 root. Com p. 'Ovopai^b). 
 
 I. A name. See Mat. i. 21, 23. x. 2. 
 Mark xiv. 32. Luke i. 26. 
 
 II. A name, character described by a 
 naine. Mat. x. 41, 42. Comp. Mat. xxiv. 
 5, (where see Campbell.) Mark xiii. 6. 
 Luke xxi. 8. 
 
 III. Name,fame^ reputation. Mark vi. 
 14. Comp. Rev. iii. 1, and see Wetstein 
 on Phil. ii. 9, and Suicer Thesaur. in 
 "Ovopa III. []Numb. xiv. 15. 2 Chron. ix. 
 
 1. Josh. vi. 28. ix. 9. Ml. V. H. ii. 13. 
 Plat. Apol. c. 29. ed. Fisch. Virg. JEn. ii. 
 89, and so in Heb. Gen. xi. 4. & al. See 
 too the Syriac in 1 Mac. iii. 41.] 
 
 IV. Name J as implying authority, dig- 
 nity, Eph. i. 21. Phil. ii. 9. "Ovopa is 
 sometimes used in this view by the 
 Greek writers. See Wolfius. [Wahl says. 
 Glory. See 1 Chron. xvii. 8. ^El. V. 
 H, i'i. 13, Xen. Cyr. iv. 2. 3. Thuc. vii. 
 64.] 
 
 V. As a name is the substitute or re- 
 presentative of a person, hence bvopa is 
 used for the person himself. Acts i. 15. 
 Rev. iii. 4. xi. 13. Longinus in like man- 
 ner uses ev "ONOMA for one person, De 
 Sublim. sect, xxiii. p. 138, edit. 3ti8e, 
 Pearce. See Raphelius, and comp. Num. 
 i. 2. xxvi. 30. [John v. 43.] Acts iv. 7, 
 12, and Kypke there. [tEI. V. H. xiii. 
 20, Eur. Phoen. 425. Liv. i. 10*. Stat. 
 Theb. vi. 3/3. Cic. de Am. c. 5.] 
 
 VI. pn the same way, when joined 
 with 0f5, l^pL'^H, or T» ayis TrvevpaTog, 
 this word designates the divine persons of 
 the Trinity, in compliance with the Heb. 
 idiom, where mn^ DU^, and tD>n^« ou; 
 are used for God. See Deut. xii. 11. Ps. 
 XX. 1 . Ixxv. 2. Is. xxx. 27. It is espe-. 
 cially used thus, (1.) When prayer, 
 praise, &c. is addressed to God, as Rom. 
 
 * [See Vechner Hellenolex. ii. 8. p. 338. Num. 
 i. 2. Raphel. Obss. Polyb. p. 29?. Coteler. Mo,, 
 num. Gr. p. 814. Canter. Nov. Lect. viii. lO.j 
 
O NO 
 
 601 
 
 ONO 
 
 X. 13. XV. 9. Heb. xiii. 5. Is. Ixiv. 6. 
 
 Joel iii. 5.] 
 
 [(2.) When the majesty of God is al- 
 luded to, as Mat. vi. 9. Luke i. 49. John 
 xii. 25. xvii. 6 *. Rom. ii. 24. 1 Tim. vi. 
 1. See Exod. ix. 16. Ps. viii. 1.] 
 
 Q(3.) Where a delegation of the power 
 of the Sacred Person whose name is used, 
 is claimed. Mat. vii. 22, and Mark ix. 38. 
 Mat. xxiv. 5, and Mark xiii. 5. Mark ix.^ 
 39. xvi. 37. John v. 4-3. x. 25. Acts iii. 
 6. iv. 7. So I understand the passages 
 'EuXoyZ/juevoc o kpyoiievoQ kv ovofj^an Kv- 
 pi8, where Wahl would join kvX' with ev 
 ovofx' Mat. xxi. 9. xxiii. 39. Mark xi. 9.] 
 
 [_{4.) When any thing is said to be 
 done through the authority of the person 
 named, as Acts xvi. 18. 1 Cor. i. 10. v. 4. 
 2 Thess. iii. 6. Joseph. Ant. iv. 1. 1. vii. 
 1. 5. viii. 13. 8. Comp. the Heb. and 
 LXX in Esth. viii. 8.] 
 
 [[(5.)* Where, as in sense V., there is a 
 simple periphrasis of the person, as Luke 
 xxi. 12. John i. 12. iii. 18. 1 John iii. 23. 
 Acts X. 43. 1 Cor. vi. 11. (by Jesus 
 Christ.) In Acts iv. 10. ev oyofxari 'I. X. 
 is explained by h r«rw, and in ver. 12. 
 ovofxa is person. Acts xxvi. 16.] 
 
 [(6.) Where any thing is said to be 
 done for the sake of the person, as Mat. 
 x. 22. xviii. 5. xix. 29. xxiv. 9. Mark 
 ix. 37. Luke ix. 48. John xiv. 13, 14, 
 26. XV. 16, 21. xvi. 23, 24. Acts v. 41. 
 ix. 16. xxi. 13. Rom. i. 5. 1 Pet. iv. 
 14.] 
 
 Q(7.) Where the life, actions, doctrine, 
 &c. of the person are spoken of, as Acts 
 iv. 17, 18. viii. 12. ix. 16, 27, 28. xxvi. 
 9, and in two places, viz. Eph. v. 20, and 
 Col. iii. 17, it seems to imply the will, 
 though Vitringa (Obss. iii. 9. 20. p. 
 3i7.) says that it is to the glory of Christ 
 in the 2d passage.] 
 
 [^(8.) Where baptism is spoken of, it 
 appears to denote the profossion of belief 
 in the person named, and communion with 
 him, as Mat. xxviii. 19. Acts ii. 38. viii. 
 16. x. 48. See 'Etti H. 6. Parkhurst 
 says, into the foith and confessioii, or in 
 token of one's foith, and of ones open- 
 ly confessing. St. Paul uses ovo/ua of 
 himself in the same sense, 1 Cor. i. 16, 
 
 • [Parkhurst wishes to show that ovo/xa cy (i. e, 
 ©:«) is applied to Jesus in this place, and he does 
 it by alleging, that Chrysostom explains the place 
 by saying "Ay^ye me Koinlv nplg tov ^<xvphi. But 
 Chrysostom obviously only wished to show how 
 God was to be gloritied, i. e. by the death of O'or 
 Loid, and never meant ,««' to explain cvo,aa ch,] 
 
 saying, that he had baptized no one inter 
 a confession of faith m him. I should 
 say also, that in 2 Tim. ii. 19, to name 
 the name of the Lord, means, to profess 
 the religion of Jesus ; and so Schleusner. 
 Wahl says, it is to call on God in prayer. 
 See also 1 Cor. i. 2, which Wahl explains 
 in the same way, but which Schleusner, I 
 think rightly, puts here.] 
 
 VII. [The word ovofia implies the 
 cause, or ground of any action, as Mark 
 ix. 41. kv ovofxari otl Xpt<r5 eVe on 
 the ground that ye are Christ's (disci- 
 ples). 'Etc ovo/JLa, with a person following, 
 is the most usual form. Mat. x. 41. On 
 the ground that he is a prophet, a Just 
 man. So the Hebrews tziU^V. See Vorst. 
 Phil. Sacr. ii. p. 260. and Buxtorf. Lex. 
 Talra. V. tjm. Wahl says. He who re- 
 ceives a prophet for the sake of a prophet, 
 as, for example, Elisha for the sake of 
 Elijah; but the other is better.] 
 
 VIII. \^A false name, or name without 
 corresponding reality. Rev. iii. I. So 
 Aristoph. Plut. 159. Herod, vii. 138. 
 Chariton v. 7- Polyb. xi. Q. A. It need 
 hardly be added, that the Lexicographers 
 differ widely as to a word applied to so 
 many purposes, but the various cases 
 seem to range themselves satisfactorily 
 enough as above, except a few. In Mat. 
 xviii. 20, Where two or three are ga^ 
 thered together kig to kpov ovopa, Schl. 
 says, vel mea auctoritate, vel mei et doc- 
 trince mece causa. W^ahl says. Propter 
 Jesum. John xvii. \\. If w is the read- 
 ing, Bretschneider says, ovo/xa an must 
 be the doctrine by which Jesus manifested 
 the glory of the father; if ae, he translates 
 it as the worship of God. This last is 
 Wahl's opinion.] 
 
 IX. [^ word. Acts xviii. 15. 2 Chron. 
 i.9.] 
 
 'OvoficL^M, from ovopa. 
 
 I. To \jnention. 1 Cor. v. 1. Eph. v. 
 3. Schl. says, it is to be or exist, in 
 the pass, like KuXiopai, and adds, Eph. 
 iii. 15, (from whom the whole family 
 springs./] — Observe, that in 1 Cor. v. I , 
 six ancient and two later MSS., as also 
 the Vulg. and two other old versions, 
 omit dvopa'Cerai, which is accordingly 
 dropped by Griesbach in his edition ; and 
 to the critics referred to by Wetstein, as 
 rejecting this word, add Bp. Pearce. 
 
 IL To name [or] mention \jvith re- 
 verence, worship.] occ. Eph. i. 21. Rom. 
 XV. 20. (where see Kypke.) 2 Tim. ii. 
 1 9, in which last text to name the name 
 
on II 
 
 602 
 
 o ni 
 
 of Christ denotes professing his religion. 
 Comp. Isa. xxvi. 13, in the LXX, where 
 the phrase to ovo/j-a orofjid^eiv is used in 
 a similar sense for the Heb. "l^::?!! torn to 
 make mention of a name. 
 
 III. To name, impose a name, deno- 
 minate, occ. Luke vi. 13, 14. [1 Cor. v. 
 11.] Comp. Eph. iii. 15. [Polyb. ix. 33. 
 9. Xen. Mem. iv. 5. 12.] 
 
 "OvoQf e, 6, ^, An ass, he or she. Mat. 
 xxi. 2. Luke xiii. 15, & al. In Luke 
 xiv. 5. very many MSS., six of which an- 
 cientj for ovoq of the printed editions, 
 read vioq; so both the Syriac versions; 
 and this reading is approved by Wetstein. 
 •p— Some derive ovoq from ovr)fii to help ; 
 so Latin jumentum a beast of burden, 
 properly an ass (Mintert), from juvo to 
 help, assist, because it helps or assists 
 man in his labours. [For the oriental use 
 of these animals, see Ex. iv. 20. Num. 
 xxii. 21. Judg. V. 10.] 
 
 "Oi/rwCi Adv. from Siv, ovtoq, being, 
 particip. pres. of et/ti to be. — Really, in 
 reality, in truth, truly. Mark xi. 32. 
 Luke xxiii. Al . John viii. 36, & al. In 
 2 Pet. ii. 18, the Alexandrian, Vatican, 
 and three or four later MSS., for ovtmq 
 read okiyiaQ a little; which reading is 
 favoured by the Vulg., both the Syriac, 
 and several other ancient versions, and 
 received into the text by Griesbach. 
 [Num. xxii. 37. Jer. iii. 23. Xen. Symp. 
 ix. 5.] 
 
 "pioQ, eoQ, ec, TO, from 6^vq sharp. — 
 Vinegar, which Eng. word is in like 
 manner from the French vin aigre sharp 
 wine. Mat. xxvii. 31, 48, & al. [There 
 seems to be reason (from St. Mark xv, 
 23 and 36.) to think that this was rather 
 the thin sour wine used by the soldiers 
 as their common drink. For such an use 
 of the word, see Galen, de Simpl. Med. 
 fac. (i. 1 7.), and to show the common use 
 of such drink, see Ulpian. Leg. ix. 1. 
 and others cited by Deylinsr, Obss. i. 
 p. 257.] 
 
 OaE/Y'S, tta, V. 
 
 I. Sharp, having a piercing point or 
 keen edge. Rev. i. 16. xiv. 14. & al. [Is. 
 V. 28. Xen. Ven. v. 20.] 
 
 II. Swift, nimble, occ. Rom. iii. 15. 
 [Amos ii. 15. Prov. xxii. 28. xxvii. 4.] 
 The word is used in this latter sense also 
 by the profane writers; [as Hom. II. E. 
 312. Herodian. i. 9. 20. v. 15. 11. Diod. 
 Sic. i. 32.] See Wetstein. 
 
 'Otti/, %, >/, from oTTTOfiai to see. 
 
 I. A peep-hole. See Aristoph. Plut. 
 
 lin. 714. — So a hole or cavern is called in 
 Hebrew n'll^D from -n« the light, which 
 it admits. 
 
 II. A hole or cavern in the earth, occ. 
 Heb. xi. 38. 
 
 III. A hole or opening whence a spring 
 of water issues, occ. Jam. iii. 11. [The 
 word occurs ^lian. V. H. iv. 28. Athen. 
 xiii. p. 569. B. Exod. xxxiii. 22. Song 
 of S. V. 4. Obad. vers. 3. Lam. xii. 3. 
 The Greek Lexicographers and Gram- 
 marians seem to make oTrr) a hole bored, 
 so as to see through. See Etym. M. Suid. 
 and Poll. ii. 55.] 
 
 "OwnrQev, Adv. q. oTriaioQev from OTr/aw 
 behind, and the syllabic adjection ^tv de- 
 mAing from or at a place. — Behind, after. 
 Mat. ix. 20. Luke xxiii. 26. Rev. iv. 6, 
 & al. On Rev. v. 1, we may observe, 
 that Lucian, Vit. Auct. tom. i. p. 366, in 
 like manner mentions 'OUISeorPA'- 
 $iiN (iitXidiv, books written on the back 
 or outer side. [See also Plin. Epp. iii. 
 5.] Comp. Ezek. ii. 10, or 14, and see 
 Wetstein and Vitringa on Rev. and Heb. 
 and Eng. Lexicon under nn^ II. 1. 
 [Gen. xviii. 10. Polyb. i. 51. 8. Herod, 
 iv. 60.] 
 
 'OnrSQ, Adv. [It is used,] 
 I. [Absolutely, and means Behind, 
 Luke vii. 38, whence, (assuming with the 
 article the force of a noun) in Phil. iii. 
 14, TO. oTTcffio means The things behind, 
 i. e. former advantages; — or back, either 
 simply or in the phrase he rii ottiVw, Mat. 
 xxiv. 18, (where Schl. says it is redun- 
 dant; and Parkhurst cites Herod, ii. 
 103. £'7n'^pe\j/ac oTrtcno.) Mark xiii. 16. 
 (Luke xvii. 31.) and again, Luke ix. 62. 
 John xviii. 6. xx. 14. See Gen. xix. 17. . 
 It is used metaphorically of those who, 
 having followed a teacher, go back or de- 
 sert him. John vi. 66.'] 
 
 [II. With a Genitive following,] 
 [(1.) Behind. Rev. i. 10. xii. 15. 
 Numb. XXV. 8. The phrase Get thee 
 behind me, i. e. begone *, occ. Mat. 
 iv. 10. xvi. 23. Mark viii. 33. Luke 
 iv. 8.] 
 
 [(2.) After, of place, as (a) To go, 
 follow, &c. after any one as a teacher, it 
 being the Jewish custom that the dis- 
 ciples should attend their master. Mat. 
 iv. 19. X. 38. xvi. 24. Mark i. 17, 20. 
 viii. 34. Luke ix. 23. xiv. 27. xxi. 8. 
 John xii. 19. And so 1 Tim. v. 15. In 
 
 * [This form is explained by Fischer, Prol. xv. 
 p. 377] 
 
onA 
 
 60S 
 
 o no 
 
 Rev. xiii. 3. Schleusner thinks ott/o-w re- 
 dundant, but it may come under this 
 head, understanding a7r£\0«<ra. In Acts 
 V. 37. XX. 30, we have the phrase To 
 draiv men away (to follow) after one. 
 See Jer. ii. 5. Ecclus. xlvi. 10 ; — or (b) To 
 go after a thing to get it, as 2 Pet. ii. 10. 
 Jude verse 7.] 
 
 [(3.) After, of time. See Mat. iii. 1 1 . 
 Mark i. 7- John i. 15, 27, 30. Neh. xiii. 
 19. Dan. ii. 19. Eccl. x. 14. Wahl refers 
 Luke xix. 14. (to send a message after 
 one) to this head.] 
 
 ^g^ 'OttX/^w, from oirkov, which see. 
 — jfo arm. 'OirXii^oiJiai, Mid. To arm 
 oneself in a figurative sense, occ. 1 Pet. 
 iv. 1. So Sophocles, Electr. lin. 999, 
 cited by Wetstein, ToiSrof GPA'SOS 
 avrr) ^' 'OnAI'ZHt— You both arm your- 
 self with such courage. Comp. Kypke. 
 [The word is used in the same meta- 
 phorical sense in Joseph. Ant. vi. 9. 4. de 
 Mac. 13. Liban. Ep. 551. p. 268. Hom. 
 Od. B. 289. The apostles frequently use 
 terms relating to military arms in respect 
 of the Christian warfare, as Rom. xiii. 12. 
 Col. iii. 10. & al. The word is found in 
 its proper sense in Herodian. i. 13. 5, in 
 the active ; and vi. 9. 5, in the middle.] 
 
 "OttXov, 8, TO. The learned Damm, 
 Lexic. Nov. Graec. deduces it from dfx5 
 together with, and ttsXcj to be, because it 
 is with or assists a man in his works. [It 
 is most used in the plural.] 
 
 I. "OTrXa, ra. Arms, armour, whether 
 offensive, occ. John xviii. 3. 2 Cor. x. 4 ; 
 — or defensive, occ. Rom. xiii. 12*. 2 
 Cor. vi. 7. Thus generally used in the 
 profane writers. See Homer, II. xviii. 
 lin. 613. II. xix. lin. 21. In 2 Cor. vi. 
 7, it seems to refer to arms both offensive 
 and defensive, the former being carried in 
 the right-hand, the latter in the left. 
 See Virgil, Mn. ix. lin. 806, 7, and 
 ^Elian in Wetstein. Comp. also Wolfius. 
 [Parkhurst's distinction of offensive zxid. 
 defensive arms has little truth. Schleus. 
 observes, that in 2 Cor. vi. 7, the apostle 
 probably alludes to the full or heavy 
 armed soldier, who was called by the 
 Greeks 'A/x^i^f^ioc, i- e. Right-handed on 
 both sides, or possessing all possible helps 
 and arms. Schleusner ranges Rom. xiii. 
 
 * [Schleusner makes it here dress, and refers for 
 authority to Deyling, iii. p. 328, where I can find 
 nothing of the sort, nor in the vobirae. At p. 308, 
 Deyling says, that Sk'ax means instruments in ge- 
 neral] 
 
 12. 2 Cor. vi, 7, (with some inconsistency, 
 after the observation cited above) and x. 
 
 4, under head II. Th^y are all meta- 
 phorical. The word ^'s used in the sense 
 of arms generally ^^ 2 Kings x. 2. Ez. 
 xxxix. 9 5 and tor a shield, 1 Kings x. 
 17 j a lance, Nah. iii. 3; a breast-plate, 
 Jer. Ii. 3. See Diod. Sic. v. 33. Polyb. 
 xxiii. 9. 3. Xen. Cyr. ii. 1. 14.] 
 
 IT. It denotes in general any kind of 
 instrument, "OirXa ra, Instruments, occ. 
 Rom. vi. 13. Thus Homer uses oTrXa 
 for Vulcan's tools, II. xviii. lin. 409 ; so 
 lin. 412, 413, "OIIAA re iravTa — roig 
 ettoveIto, all the tools with which he 
 worked ; — oirXov and oTrXa, plur. for the 
 rope or tackling of a ship, Odyss. xxi. lin. 
 390, Odyss. ii. lin. 398, 390, Uavrh 
 'OnAA — ra vrjeg (popisffi, all the tackling 
 which ships carry. [See Eustath. ad 
 Iliad. A. 325, and Hesychius, for this 
 meaning of OTrXa. Jer. xxi. 4. Ez. xxxii. 
 27. Herod, vii. 25. 36. Spanh. ad Callim. 
 H. in Del. V. 325.] 
 
 ^g^ 'OTToiog, a, ov, from 07r(t)e, how, 
 and oioQ of what sort. 
 
 I. Of what sort or manner, qualis. occ. 
 1 Cor.' iii. 13. Gal. ii. 6. 1 Thess. i. 9. 
 Jam. i. 24. [Herodian. vi. 1. 1. Xen. 
 Mem. iv. 4. 13. — The phrase] Toiarog 
 oTToiog Ka\ — Such as — Vulg. talis qualis 
 et — occ. Acts xxvi. 29. So the profane 
 writers use Kat for as after Kara ravra in 
 the same manner, after "lauyg equally, and 
 opoiioQ like. See Vigerus^ Idiotism. cap. 
 viii. sect. 7, reg. 8. 
 
 "OTTore, Adv. [the same as] ote. — When. 
 occ. Luke vi. 3. [Hom. II. i. 339. ^sch. 
 
 5. Dial. iii. 14. Is. xvi. 14.] 
 "Ottw, [the same as] « where. 
 
 1 . Where, in which place. Mat. vi. 1 9, 
 21. Rev. ii. 13. [Add Mat. xxviii. 6. 
 (6 ToiiOQ ottb). So Mark xvi. 6. John iv. 
 20, and with a similar reference to a pre- 
 ceding substantive, Mark ii. 4. The 
 subst. is omitted Mark v. 40. John vi. 
 62. XX. 12, 19. It refers to em also, as 
 Luke xvii. 37. John xii. 26, 36. xiv. 
 3. and in Col. iii. 11. to 6 veoq avOpwiroQ. 
 See also Mat. xxvi. 57. 'Efcti or a sub- 
 stantive is omitted John vi. 62. vii. 34, 
 36. xi. 32 * J and is redundant Mark vi. 
 55. Rev. xii. 14. This, says Parkhurst, 
 is an Hebraism, used likewise Judg. xviii. 
 10. Ruth iii. 3. & al., for the correspond- 
 ing Hebrew DU;"*1U^N, literally, which 
 
 * [Schleusner says of tliese places, PrcemittUur 
 IxsT, which is, I presume, a mi^rint for omiiiitvr.^ 
 
onT 
 
 604 
 
 o na 
 
 there. 'S^tt' Avrwv is similarly redundant 
 in Rev. xvii. 9. See Gesen. p. 743, 744. 
 Schl., however, says, that in Mark vi. 55. 
 o7r« is quoniam for since or because, as in 
 Dion. Cass, xxxix. ; but this is not ne- 
 cessary. When av or kuv is added, this 
 word is wheresoever, as in Mat. xxiv. 28.] 
 
 2. Whither^ to what place. John viii. 
 2 1 , 22. [Add John xiv. 4. With 'h.v or khv 
 it is whithersoever, as Mat. viii. 19. Jam, 
 iii. 4. Rev. xiv. 4. This generalizing 
 force of av is well known. On the change 
 of TTs for TToi see Lobeck ad Phryn. p. 43. 
 128.] 
 
 3. When, whereas. 1 Cor. iii. 3. 2 Pet. 
 ii. 11. " The best classics use it in the 
 same sense; "OIIOY yap £^£<ri kv v^repui — 
 ayiovLcraadaL — For when (or whereas") 
 hereafter there might be an opportunity 
 of engaging. Thucydides, lib. viii. 482. 
 1. 18. Xenophon, Cyropaed. p. 519." 
 Blackwall's Sacred Classics, vol. i. p. 147. 
 It may be worth adding, that the Eng. 
 where is used in this sense by our old 
 writers. [Luc. Dial. Deorr. xviii. 3. He- 
 rodian. ii. 7. 5. Xen. Cyr. ii. 3. 11.] 
 
 'OTrm^w, from oi// the eye. See under 
 "OTrro/xai. — To see, behold. 'OTrTdvofxai 
 To be seen. occ. Acts i. 3. [^or To offer 
 one's self to be seen, as Schl. and Wahl 
 think, from Hesychius and other autho- 
 rities.] — The LXX have used this V. 
 in the passive for the Heb. n«ni, 1 Kings 
 iii. 5. rSee also 1 Kings viii. 8. Tob. xii. 
 
 19;] 
 
 '07rrao-/a, ag, rj, from oirravoj. — A vision. 
 occ. Luke i. 22. xxvi. 23. Acts xxiv. 19. 
 2 Cor. xii. 1. [Dan. ix. 23. x. 1, 7.] 
 
 "OTrro^ai, Mid. and Pass, from the ob- 
 solete active ^ttt-w, and this from oJ/ or 
 w;f/ the eye *. 
 
 L To see. Mat. xxviii. 7. Mark xvi. 7. 
 John xvi. 1 7, & al. freq. But w(pdr]u in 
 the form of a 1st aor. pass, is used in a 
 passive sense. To be seen, appear. Mat. 
 xvii. 3. Luke i. 11. Actsii. 3, & al. [We 
 have the fut. pass, in the passive sense in 
 Is. xl. 5, the meaning perhaps being 
 rather shall be shown or made to appear ; 
 and in Acts xxvi. 16. we have the same 
 tense with that meaning, but used actively 
 — dd)dr](Toixat I will make to appear or 
 will show you. In Acts vii. 26, &(j)dr}v is 
 said by Schl. and Kuinoel to be for ETri'rrjy 
 I came upon unexpectedly (whence in I 
 
 * Which from the Heb. Sy to move quicJdy, par- 
 ticularly as the eye, see Prov. xxiii. o ; whence as 
 a N. masc. plur. "SySj; denotes the eyelids. So the 
 iEolic Dialect uses "Onna for "0/xf.i(x. the eye. 
 
 Kings iii. 16, the verb translates Mil), 
 and so Luther translates the place. It is 
 hardly necessary to say, that the verb is 
 sometimes used in a metaphorical sense, 
 as Rom. xv. 21, to see God is to be ad- 
 mitted to his presejice and joy. It was 
 an especial favour to be admitted to see a 
 royal personage in the East, whence per- 
 haps the expression (see Esth. i. 14.) 
 Mat. V. 8. Heb. xii. 4. and see 2 Kings 
 xxv. 19. The word occ. Exod. iii. 2, 16. 
 Job V. 1, & al. Xen. Cyr. i. 4. 10.] 
 
 II. To see to, look to, take care. Mat. 
 xxvii. 4, 24. Acts xviii. \^. Grotius ob- 
 serves on Mat. xxvii. 4, that the phrase 
 crv oxpEL is taken from the Latin idiom : 
 for the Romans, when they mean to cast off 
 the care of any thing from themselves upon 
 another, used to say Tu videris. See thou 
 (to it), which the Greeks, says he, ex- 
 pressed by Sot /xfXeVw : and thus far may 
 be true. But Stockius goes further, and 
 positively* asserts that the verb oTrrojjiai 
 is never thus used by any prose Greek 
 writer. But what then shall we say to 
 the following passage in Arrian, Epictet. 
 lib. iii. cap. 10, at the end.? 'Ovk eSet 
 aVw fiOL Trpocreve^dfjvai ruv aSe\(j)6v. "Ov, 
 dXXa rSro /jlev eKEivoe "O^ETAI. '^ My 
 brother ought not to have behaved to me 
 in such a manner. True ; but this he 
 himself must look to ;" and again, lib. iii. 
 cap. 18. at the end, '' Such an one blames 
 you, avTOQ "O^ETAI ttwc T^oiei to 'iSioy 
 epyov, he himself wzm*^ see to it how he does 
 his own business." Comp. also lib. iv. cap. 
 V. p. 395, 7. cap. vii. p. 403, and cap. viii.p. 
 409, edit. Cantab. 1 665. [For other exam- 
 ples see Soph. Phil. 839. Marc.Antonin.v. 
 17. ix. 24. xi. 12. xii. 1. Schwarz. Mo- 
 num. Ing. i. p. 125. So video is used fre- 
 quently, as Ter. Andr. ii. 6. 25. Cic. ad 
 Brut. Ep. ii. Ad Att. v. 1. xiv. 1 1.] 
 
 III. To see, experience, be made a par- 
 taker of. John iii. 36. Comp. Ps. xxxiv. 
 13. [2 Chron. xxxiv. 28.] "Et^w III. and 
 Qe(ope(o III. [Lye. Cass. 1019. In a sense 
 not very different we must take the phrase 
 To see the day or times of any one, i. e. 
 to live in them, to attain to them. Luke 
 xvii. 22.] 
 
 'OnTO'S, y], 6v. — Uoasted, broiled, 
 dressed by fire. occ. Luke xxiv. 42. [Ex. 
 xii. 8, 9. Diod. Sic. ii. 9. Xen. An. ii. 4. 
 12.] 
 
 'Onil'PA, ac, \i. 
 
 * " Certe a nullo prosaicce ornlionis scriptorc iis- 
 quam ita {iii Mat. xxvii. 4. scilicet) ■usuryaium 
 verhum rcperitur.'^ 
 
ona 
 
 605 
 
 OP A 
 
 [I.] The autumn, [See Xen. Hell. ii. 
 4. 25.] 
 
 (^11. Autumnal fruit. It occurs] in 
 this latter sense. Rev. xviii. 14. The 
 most probable of the Greek derivations of 
 this word seems to be from ottoq juice j 
 and fe'pa timey seaso7i ; since autumn is 
 the season when fruits in general are full 
 of J2iice, and when the juices of grapes^ 
 apples, Src. are pressed out for the use of 
 man. QSee Jer. xl. 10, 12. xlviii. 32, 
 where the Hebrew i)''p, which has the 
 same double signification, is translated by 
 oTTwpa. Refer also to Is. i. 8. xxiv. 20. 
 Herodian i. 6. 3. Xen. Hell. ii. 4. 16. 
 Foes. CEc. Hipp. p. 277. Anac. Od. 1. 8. 
 In this place of Rev. which the Vulg. 
 translates Po7na desiderii^ some think that 
 the fruits used as delicacies after meals 
 are intended. So Rosenm., Schl., Wahl, 
 and Bretschn. Wolf seems to think that 
 it refers to all the things mentioned before, 
 Thus have perished all the Jruits thou 
 most desiredst. Grotius and others say, 
 Thou ivilt no longer he able to enjoy 
 venereal pleasures. Others, The mature 
 time of the desire of thy soul hath pe- 
 rished.'] 
 
 "OirwQ, from ttwc how. 
 
 I. An Adverb, How^ in what manner, 
 hy what means. Mat. xxii. 15. Luke xxiv. 
 20. [The last is a true example. The 
 first I conceive to belong to II. J. Wahl 
 and Schl., however, add to it Mat. xxvi. 
 59, and Wahl (consistently) Mark iii. 6 ; 
 but this is wholly unnecessary, and though 
 Herman's 2.54th note on Viger justifies 
 the construction, it is certainly rare, and 
 liere not so simple. The word occurs in 
 this sense 2 Mace. vii. 22. Xen. Hell. i. 
 4. 5. iv. I. 14-. iEsch. Socr. Dial. ii. 1. 5. 
 iii. 3.] 
 
 II. A Conjunction. [Construed in good 
 Greek with the subjunctive, when a thing 
 present is considered — with an optative, 
 if a thing is mentioned as the thought or 
 intention of any one, which is especially 
 the case after verbs in past tenses. In 
 the N. T., however, the optative never 
 occurs, but uniformly the subjunctive, 
 except in one or two cases noticed below.] 
 
 1. Denoting the fnal cause. [To the 
 end thai. ( 1 .) After a present. Mat. vi. 
 2, 5. Luke ii. 35. 1 Pet. ii. 9. (2.) With 
 the aor. not in the indicative. Mat. ii. 8. 
 V. 16. vi. 4, 18. Luke xvi. 28, et al. (3.) 
 After a preterite, and therefore for the 
 optative, Acts ix. 2. Heb. ii.*9, et al.] 
 
 2. Denoting the event. So that, and 
 
 thus. [(1.) After a fut., Mat. xxiii. 35, & 
 al. (2.) After an aor. not in the indie. 
 Acts iii. 19, according to Wahl. Schl. 
 makes it when, referring to Hom. II. M. 
 208. Od. r. 373. A. 109. X. 22., and Parkh. 
 and Bretschn. make it denote the final 
 cause. (3.) After a preterite (for the opt.) 
 Luke xvi. 26. To this belong Mat. ii. 
 23. xiii. 35. Rom. iii. 4. (where see in 
 LXX, Ps. Ii. 4.) 
 
 Q(3.) With verbs of praying, &c. (1.) 
 After the pres., Philem. ver. 6, (where it 
 depends on Trom^ivoQ in ver. 4.) (2.) After 
 an aor. not in the indie. Mat. ix. 38. 
 Luke x. 1. (3.) After a preterite, Mat. 
 viii. 31. Luke vii. 3. xi. 37.] 
 
 "Opafxa, UTOQ, to, from wpafiat, perf. 
 pass, of opdu) to see. — A sight, a vision, 
 presented to a person waking. Mat. xvii. 
 9. Acts vii. 31.x. 3. — to a person in a 
 trance or ecstacy (comp. "Efc-rao-tc IL)? 
 Acts X. 17, 19. xi. 5. Comp. Acts ix. 10, 
 12. xii. 9. — to a person asleep, occ. Acts 
 xvi. 9? 1 0. xviii. 9. [It appears to denote 
 always something extraordinary in the N. 
 T. Comp. Xen. de R. Eq. ix. 4. ^1. V. 
 H. ii. 13. Gen. xlvi. 2. Ex. iii. 3. Dan. 
 viii. 2. Phavorinus says opafiara kicn. wpo' 
 (f>TjTiiiy oaa lypriyoporeg /SXeVao-tv 6t Trpo^^- 
 rai hre kv vvicti, eire hv Vf^P^-' evvirvia M 
 Offa Kadev^ovreg (pavra^ovTai.^ 
 
 "Opao-tc, log, Att. ewg, rj, from opdo). 
 
 QI. Properly, The act of seeing. Arr. 
 Diss. Ep. i. e.'S.] 
 
 II. A vision, occ. Acts ii. 1 7. Rev. ix. 
 17. [[Joseph. Ant. ii. 2. 1. Zach. x. 2. 
 Dan. ii. 28.] 
 
 III. Appearance, occ. Rev. iv. 3, twice. 
 [Ez. xliii. 10.] 
 
 'Oparog, ij, 6v, from opaw. — Visible, to 
 be seen. occ. Col. i. 16. [J oh xxxiv. 26. 
 Xen. Cyr. i. 6. 2. Mem. iii. 10. 3.] 
 
 'OPA'a, G,. 
 
 I. To secj behold. Mat. viii. 24. Luke 
 ix. 36. xxiii. 49, & al. 
 
 II. To perceive, see mentally. Acts viii. 
 23. Comp. [Col. ii. 18.] Heb. ii. 8. [Jam. 
 ii. 24.] and^Ei^w II. 
 
 III. In the imperat. See, take heed, 
 beware. [(1.) With verbs of the same 
 signification,] Mat. xvi. 6. Mark viii. 15. 
 [Luke xii. 15. (2.) With p) or its com- 
 pounds,] Mat. viii. 4, "Opa (o7ra»g being 
 understood) fjrj^ivi elTrrjg, See, or take 
 heed (that J thou tell no man. So Mat. 
 ix. 30. [xviii. 10. xxiv. 6.] and Mark i. 
 44. [1 Thess.v. 15.] But Rev. xix. 10. 
 xxii. 9, "Opa fiTi {'Koi^ai)g namely) See 
 (thou do it) not. [In Heb. viii. 5, it is 
 
opr 
 
 606 
 
 O P0 
 
 Take care you do it (as in Exod. xxv. 40. 
 Xen. Cyr. i. 4. 8.) and in Acts xxii. 26, 
 Consider. See Epict. Enchir. c. 26. Xen. 
 Cyr. iii. 1.2.7. There is often an ellipse 
 of opa in this sense. See Mat. xxv. 9. 
 Acts V. 39.] 
 
 [^Opyi], rJQ^ r/, from dpeyofiai to desire 
 earnestly. 'Optyerat yap^ says Theodoret,] 
 who gives this derivation, 6 opyi'CojxevoQ 
 anvvdcrOai top k^dpbv, for the angry per- 
 son eagerly desires to be revenged of his 
 enemy. So Aristotle, Rhet. lib. ii., says 
 opyri anger is ope^ig fiera Xvtt^c, vehement 
 desire accompanied with grief, and in the 
 Stoical definitions it is defined *' a desire 
 of punishing him who seems to have hurt 
 us in a manner he ought not." 
 
 I. Anger, wrath, of man^ Eph. iv. 31. 
 Col. iii. 8. Jam. i. 19, 20.— or of God, 
 Heb. iii. 11. iv. 3. Comp. Mark iii. 5. 
 [Numb. xi. 1. Is. x. 5, & al.] 
 
 II. The effect of anger or wrath, that 
 is, punishment, from man. Rom. xiii. 4, 
 5 ; — from God, Rom. ii. 5. iii. 5. [Mat. 
 iii. 7. Luke iii. 7. John iii. 36. Eph. v. 6. 
 1 Thess. i. 10. v. 9, & al. [See Ecclus. 
 vii. 18.*] 
 
 'Opyi^u), from upyr], — To provoke to 
 anger, irritate. [^Esch. Dial. Soc. ii. 1.] 
 ''Opyi^ofxai, pass. To be provoked to anger, 
 to he angry. [^With a dative. Mat. v. 22. 
 (Xen. Symp. iv. 64. Polyb. xxii. 14. 7. 
 Lys. Or. i. p. 7.) ; with kirl and a dative, 
 Rev. xii. 17. (Herodian. vii. 10.2.) j ab- 
 solutely. Mat. xviii. 34. xxii. 7. 1 Kings 
 xi. 9. Neh. iv. 1 . Gen. xl. 2.] 
 
 'OpyiXoQ, a, 6, r}y from opyYi. — Prone to 
 anger, passionate, occ. Tit. i. 7, where 
 see Wetstein. [Prov. xxii. 24. xxix. 22. 
 Aristot. Eth. iv. 5. Xen. de R. Eq. ix. 
 7.] 
 
 ^g^ 'OpyvLCL, CLQ, rj, from opiyu) to 
 extend (which see), and yvla the limbs. 
 [See Eustath. in Odj^ss. i. 325.] 
 
 I. The clasp or grasp of a man, i. e. 
 when his two ar7?is are stretched out to 
 clasp as much as possible. So the Ety- 
 mologist, 'OpyvLci (TTjfxaiysL t^v eKracriv 
 TU)v yEipioVy avv Tw TrXaret t5 <^r]6sg. 'Op- 
 yvia signifies the eMent of the hands, to- 
 gether with the breadth of the breast. 
 Josephus (Ant. lib. xv. cap. 11, § 5.) 
 speaking of the pillars belonging to the 
 royal portico, which Herod "built along 
 
 • [In Rom. iv. 15, Schleusner says that opv^ is 
 divine punishment ; but that he should not be 
 much against translating it sins causing God's 
 anger, as in Job vi. 2 ; and he thinks that the 
 words next following give a colour to this. ] 
 
 the southern front of the temple, says, 
 Kat TTW^oQ i^v eica'TH klovoq wc rpelg avvair- 
 TovTiov aWrikoiQ tciq 'OPrYIA'S TrepiXa- 
 teiv. "• And the thickness or circumference 
 of each pillar was as much as the grasp 
 of three men laying hold of each other 
 could encompass." [^See also Schol. on 
 Horn. II. E. 33. ^. 327, & on Lye. Cass. 
 26.] 
 
 II. A fathom, a measure of length of 
 about five feet English, being equal to a 
 man's grasp, or to the distance between 
 the two hands stretched out, including the 
 breast. So Grotius, '' Spatium quantum 
 passse manus patent;" whence, says he, 
 is derived the Roman passus, a pace. So 
 Xenoj)hon, Memorab. lib. ii. cap. 3, § 19. 
 
 XsipEQ fXEV EL ^EOL aVTCLQ TO. ItXeOV 'OP- 
 
 FYIA'S ^lExovra afia Troifja-ai ««r av ^v- 
 vaLVTO' Tco^EQ S' a^' av ettI to. 'OPFYIA'N 
 ^lExopra eXOolev ajjca. " The hands, if 
 you should want to employ them both to- 
 gether at a greater distance than Si fathom, 
 would not answer your purpose ; and the 
 feet would not, at the same time, reach 
 even so far as a fathom." occ. Acts xxvii. 
 28, twice, where see Wetstein. [[Polyb. i. 
 22. 4. Herod, ii. 5.] 
 ^- 'OPE'ra. 
 
 I. To stretch out, as the hands. Thus 
 it is frequently applied in the profane au- 
 thors, particularly in Homer. QSoph. 
 GEd. c. 839. Eur. Phcen. 103.] 
 
 II. 'Opeyojitai, Mid. To stretch out 
 otieself, or o?ie's hands, for, \jls Hesiod. 
 Scut. Here. 456. Eur. Orest. 303. and 
 then metaphorically] to desire eagerly, 
 long after, occ. 1 Tim. iii. I. vi. 10. Heb. 
 xi. [Q. 'Opiyo/jiaL in the same sense is 
 construed with a genitive in the Greek 
 writers. See Wetstein on 1 Tim. [In 1 
 Tim. vi. 10, the word rather means Being 
 entirely giveii to. Comp. Xen. Mem. i. 2. 
 15. De Rep. Lac. ii. 14. It occ. in Symm. 
 Job viii. 20.] 
 
 'OpELvoQ^ r), ov, from opoQ a mountain. 
 — Moujitainous, hilly, 'Opetvj) (x^P^ 
 namely) A mountainous or hilly country. 
 occ. Luke i. 39, 6b. Raphelius remarks, 
 that in Polybius opEivri is often thus used 
 by itself for a mou7itainous country. [Gen. 
 xiv. 10. Josh. ii. 16. Diod. Sic. i'i. 38.] 
 
 I^P° "OpE'^ig, log, Att. EU)g, >/, from opi^ 
 yofxai. — Lust, conc2ipiscence. occ. Rom. i. 
 27. \^Evil desires. Ecclus. xix. 30. Wisd. 
 xiv. 2. See Herodian. iii. 13. 14. vi. 1. 
 12. ^1. V. H. X. 9.] 
 
 ^^ 'Op0o7ro^ew,w,from opdog right, Rud 
 TT^g, TToSog, afoot. — To walk uprightly. 
 
o pe 
 
 607 
 
 ope 
 
 " Gr. Foot it aright, or walk with a right 
 foot." Leigli. — In the N. T. it is used in 
 a figurative and spiritual sense only. occ. 
 Gcil. ii. 14. [See Tan. Faber. ii. Ep. 29. 
 Schol. Adagial. N. T. p. 125.] 
 'Opfloc, //, 6v, from opw, to excite, 
 
 I. Upright in posture, occ. Acts xiv. 
 10. [tEscIi. S. Dial. i. 4. Xen. de Ven. 
 iv. 1.] 
 
 II. Straight, occ. Heb. xii. 13. [^Prov. 
 iv. 26. xxi. 8.] 
 
 'Op9o-o/xew,w,from dp0oc right, straight, 
 and TETOna perf. mid. of re/xyoj to cut. — 
 To cut aright or straight, occ. 2 Tim. ii. 
 1.5, 'OpdoTOjjLavTa TOP \6yov rfjg oXrjdEiaQ. 
 No doubt the Vulgate has given in ge- 
 neral the true sense of this expression by 
 rendering it recte tractantem verbum veri- 
 tatis, rightly handling the word of truth: 
 but it is not so easy to determine whence 
 in particular the metaphorical word opQo" 
 TOfisyTci is taken. Some [(as Luther, 
 Melanchthon, Calov, Gerhard, Beza, 
 Bochart (Hieroz. P. i. L. ii. p. 324.) H. 
 Stephens, and Grotius)] suppose it al- 
 ludes to the cutting up and dividing the 
 sacrifices by the Ijevitical priests, [(to 
 which it is objected -that the word is not 
 used of cutting up victims, and that (as 
 in Rom. xii. 1.) not the gospel, but those 
 who obey it are compared with victims)] ; 
 others f(as Leigh, Arnold, &c.)] to the 
 dividing and dispensing food at a table, 
 [(like a good father giving to each child 
 the food fittest for him)], or to " the dis- 
 tribution made by a steivard in delivering 
 out to each person under his care such 
 things as his office and their necessities 
 required." (Doddridge.) [And so Vi- 
 tringa. Archesvn.xiii. p. 273. & Syn. Vet. 
 i. 3. 8. p. 714.] Comp. Luke xii. 42. 
 Prica3us (Price) refers it to the exact 
 cutting or polishing of stone or marble. 
 Chrysostom, Theophylact Q). 813.] and 
 CEcumenius Qi. 77'S, and after them 
 Erasmus] explain it of cutting off all 
 superfluous and useless matter in preach- 
 ing God's word, as curriers do in skins 
 they are preparing for use, comp. ver. 1 6 : 
 but Theodoret [Opp. iii, p. 498.] thinks 
 it a metaphor taken from husbandmen ; 
 'E7ra£v«ju£v Koi rdv yeopywv r«c evdsiag 
 rag avXaicaQ avarefivovTUQ' arw cat h- 
 ^atrfCoXoc a'tiiiraLvoQ, 6 rw Kavoyi tCjv ^eiojv 
 Xoyiiav ETTOfxevog. " We commend even 
 those husbandmen who cut straight fur- 
 rows ; so that preacher is worthy of praise 
 "who follows the rule of the divine oracles." 
 And to this last interpretation I must 
 
 confess myself most inclined ; because our 
 Blessed Lord himself illustrates the duty 
 of a minister of his gospel by a similar 
 allusion, Luke ix. 62, (comp. under "Apo- 
 rpov) ; because St. Paul had just before 
 called Timothy "Epyar»/v, which, though 
 applied to other workmen, properly sig- 
 nifies an * husbandman; and also because 
 opdorofiElu in the LXX signifies to cut or 
 make straight in the only two passages of 
 that version where it occurs, namely, 
 Prov. iii. 6. xi. 5. To all which we may 
 add, that though it may be doubted whe- 
 ther the verb opdoropEiv be ever in the 
 Greek writers applied to husbandmen's 
 ploughing, yet in Theocritus, Idyll, x. 
 lin. 2, we have 'OTMO^N "APEIN 'OP- 
 90'N, to draw or make a straight furrow, 
 [Deyling (iv. p. 633.) rightly observes, 
 however, that this expression does not 
 entirely defend the other, and that opBo- 
 TopElv is, as Parkhurst observes, not ap- 
 plied to ploughing. But this interpreta- 
 tion is not very different from that ap- 
 proved by Eisner, Schleusuer, and others, 
 viz. that the metaphor is taken from those 
 who walk in a straight path. Te/xveiv 
 Sdvv or keXsvOov evQeIup is to go straight, 
 says Eisner f; and in Prov. xi. 5 J, we have 
 EiKaioavvTj ufiojfAs opdoTopel oE^g directs 
 his ways, keeps all his goings straight 
 (not as Deyling says, holds the straight 
 path, for the verb is active, as appears 
 from the next citation) ; and again in 
 Prov. iii. 6, tva opdoroprj r»c o^^g as that 
 she may direct thy goings. We have in 
 the Rhesus 422, of one who speaks the 
 truth, T(o EvBE~iav Xdywv TEpvcvri keXevQov, 
 And it appears that they who treated of 
 the law were by the Hebrews called 
 nnn!! Q^plDSn or ripvovTEg rov vopov. 
 See also the quotation from Megillah, fol. 
 24, 1 . in Schoetgen. H. H. and T. p. 888 ; 
 and Fuller Misc. Sacr. iii. 16.] * 
 
 'Opdpi^io, from opdpiog §. — To rise early 
 in the morning, to do any thing, or to come 
 to or be with any one, early in the morn- 
 ing, diluculare. occ. Luke xxi. 38^ where 
 
 * See the learned Dupoit on Theophrastus, Eth. 
 Char. p. 269. 
 
 •|- [So viam secare in Lalin. Virg. Mn. vi. 
 899, where Servius even says, Secare est recta via 
 ire et ad lineam viam ducere.'] 
 
 X [Deyling cites this on ver. 3, and afterwards 
 cites ver. 5, as a separate place. On referring to 
 i\l ill's edition (1725), I observe a different reading, 
 viz- (iyuai^af, and that ver. 4. is whoUy omitted.] 
 
 § ['0^9^£:;6(v ATTJXcDf, op9|:*?£<v'E?.?>.>:v;xwf. ]Mceris. 
 See Salmas. de liing. Hell. p. 101, and Schvrarz. 
 ad Clear, de Stylo N. T. p. 314-3 
 
OPI 
 
 608 
 
 OPK 
 
 see Wolfius and Wetstein. In the LXX 
 it is often used for the Heb. tDOU^n to 
 rise in the 7nor?iing, and particularly in 
 Gen. xix. 27, where it denotes to come or 
 go early to a place. [[See Gen. xx. 8. 
 Josh. iii. 1. Ecclus. xxxix. 6.] 
 
 'OpdpivoQ, ?7, ov, from opdpog.'-^Of or 
 belonging to the morning, matutinus. occ. 
 Rev. xxii. 1 6. But the triie reading is 6 
 vpwLvoQ^ which see, and comp. Rev. ii. 28. 
 The LXX use opOpivoQ, Hos. vi. 4. xiii. 
 3, for the Heb. "CDl^wa forward, early. 
 [The grammarians (Thorn. M, p. 656, 
 Phrynichus, p, 1 6, and others) condemn 
 this word, and say that the next is the 
 proper one. But this occurs in Posidipp. 
 apud Athen. xiii. p. 596, and several 
 other Avriters quoted in Sturz. de Dial. 
 Alex. p. 13.] 
 
 "OpQptoQ, a, ov, from opdpoQ. — Early, 
 doing any thing early in the morning, occ. 
 Luke xxiv. 22. [It may be translated as 
 an adverb; and so in Job xxix. 7- It 
 occurs in Horn. H. in Merc. 143. Theogn. 
 843. Plat. Prolog. 313. B.] 
 
 "OPGPOS, 8, 6. The Greek Lexico- 
 graphers derive it from opdou) to erect, 
 raise, because the morning raises men to 
 their work. — The day-break, or dawning 
 of the day, the early morn, diluculum. 
 occ. Luke xxiv. 1. John viii. 2. Acts v. 
 21. [Salmasius (de Ling. Hell. p. 100) 
 Sdijs it is not a classical word ; but it 
 occurs in Plato Crit. c. i. Polyb. iii. 73. 
 3. xii. 26. 1. Xen. An. ii. 2. 21. Ven. vi. 
 6. Diod. Sic. xiv. 104. It occurs fre- 
 quently in the LXX, as Esth. v. 14. 
 Prov. vii. 18. Joel ii. 2, &c. Thomas M. 
 makes it the time before daylight, when 
 you can still use a light ; Phrynichus says 
 it is the time of cock-crowing, beginning 
 at the ninth hour and ending at daylight.] 
 
 'PjO0wc, Adv. from dpQoQ. 
 
 I. Rightly, well. occ. Luke vii. 43. x. 
 28. XX. 21. 'Op0wg Xejeiv, to speak 
 rightly or justly, is a phrase used both 
 by Herodotus and Polybius. See Raphe- 
 lius and Wetstein on Luke xx. 2 1 . [Deut. 
 V. 28. Numb, xxvii. 7.] 
 
 II. Applied to utterance. Rightly, pro- 
 perly, plainly, occ. Mark vii. 35. 
 
 'Opi'Co), from opoQ, a, 6, a bound, limit. 
 
 I. To bound, limit. In this sense it 
 occurs not in the N. T., but in the pro- 
 fane writers and in the LXX, Num. xxxiv. 
 6. Josh. xiii. 27, & al. for the Heb. bin: a 
 bound, limit. [Schl. quotes Acts xvii. 26. 
 as an instance, thus, opiarocg rae opodeaiag, 
 &c, but the passage is bpiaag Trpoa-reuiy- 
 
 fiivsQ Kaip^Q Koi roc opodealag ; and in 
 the first application it is clearly to be re- 
 ferred to the second sense ; nor is there 
 any reason to change it as applied to the 
 second noun. God may be well said to 
 decree the bounds of space as well as 
 time. Compare with this place of the 
 Acts, Diod. Sic.i. 41. xvi. 29.] 
 
 II. To determine, decree, appoint, set, 
 because what is determined or decreed is, 
 as it were, limited and confined by certain 
 bounds. In this sense it is applied either 
 to men, occ. Acts xi. 29 ; — or to God, 
 occ. Luke xxii. 22. Acts ii. 23. x. 42. 
 xvii. 26, 31. Heb. iv. 7; on which last 
 text Wetstein shows, that 'HME'PAN 
 'OPI'ZEIN is a phrase used likewise by 
 the Greek writers. []occ. Prov. xvi. 30.] 
 
 III. To mark out determinately . occ. 
 Rom. i. 4, where see Eisner, and comp. 
 Acts xvii. 31. X. 42. [Chrysostom says 
 Zzvy^ivTOc, a7ro(l>apdevTOQ, KpidivTog, and 
 nearly so Zonaras Lex. Col. 1473.] 
 
 "Optov, 8, TO, from opog^ 8, 6. — A coast, 
 bound of a territory or country. Mat. ii. 
 16. iv. 13. Mark vii. 31, & al. [SchL 
 says it is hence used for the country itself, 
 and he considers this as its constant sense 
 in theN. T., and so Wahl. Bretschneider 
 considers it as the confines in Mark x. 
 1.* Gen. X. 19. Exod. xxxiv. 24, and as 
 neighbouring country in Mat. xix. 1. 
 There Kuinoel agrees with Schl. and 
 Wahl. It is a country assigned by lot 
 in Josh. XV. 1 & 2, and also in the first 
 verse bpiiov is boundaries^ 
 
 'Opdi^cj, from opmg. 
 
 I. To adJ2ire, cause to swear, to lay 
 under the obligation of an oath. Thus it 
 is used by the LXX, for the Heb. i)>3tt>rr 
 to cause to swear, Gen. xxiv. 37. 1. 5, 25, 
 & al. ; but not, I think, in the N. T. 
 Comp. 'Y^lopd'Coj. 
 
 II. To beseech in the name of God, to 
 conjure, obsecro, occ. Mark v. 7, where 
 observe, that rov Qeov is put for vrj rov 
 Qeov, by God, and that the correspondent 
 words in Luke viii. 28, to opd^oj (re top 
 Qeov are ^eojiai an, I beseech thee. See 
 Grotius and Campbell on Mark v. 7- [It 
 is] To charge solemnly, as in the name of 
 the Lord Jesus, in Acts xix. 13. 1 Tliess. 
 V. 27 ; in which texts 'Itjo-Sv and Kvpwv 
 
 * ["Ofm, says Schleiermacher (Critical Essay on 
 St. Luke, p. 235.), is always followed in the N. T. 
 by a genitive of the whole of which it is a part, so 
 that hpfrt, rrif 'indah.; can only be a part of Judasa,^ 
 not of Persea, and every one knew that no part of 
 Jvulica lay beyond Jordan.] 
 
0PM 
 
 609 
 
 OPO 
 
 i 
 
 aro governed by vi) understood, as under 
 sense II. [[The same construction with 
 l^opKti^b) obtains in Gen. xxiv. 3. With 
 the simple verb in the LXX, the person 
 sworn by is generally governed by a pre- 
 position. See 2 Kings xi. 4. Neh. xiii. 
 25. Xen. Symp. iv^. 10.] 
 
 "OpKOQ, », 6, from epKog a fence, which 
 from etpyw io inclose, include; or else 
 opKOQ (according to Ainsworth and others) 
 may be deduced immediately from the 
 Heb. "]*!> the thigh, in allusion to that 
 ancient patriarchal custom of putting the 
 hand under the thigh in swearing. See 
 Gen. xxiv. 2, 9. xlvii. 29. 
 
 I. An oath, i. e. says Stockius, " a re- 
 ligious assertion of a man, imprecating 
 the divine vengeance on himself if he 
 speaks not the truth." occ. Mat. xiv. 7, 
 9. xxvi. 72. Mark vi. 26. Heb. vi. 16. 
 Jam. v. 12. [See Thuc. ii. 73. iii. 83.'] 
 
 II. A thing proTnised with an oath. 
 occ. Mat. V. 33. Comp. Deut. xxiii. 21, 
 23. Num. xxx. 2. 
 
 III. It is applied to God, who, in con- 
 descension to our capacities, and to con- 
 firm our hopes (see Heb. vi. 18, 19), is 
 frequently in the O. T. represented as 
 swearing, and who, because he could 
 swear by no greater, sware by himself, 
 Heb. vi. J 3. occ. Luke i. 73.* (where see 
 Eisner and Wolfius.) Acts ii. 30. Heb. vi. 
 17. 
 
 'OpKio/xoffiaj ac, //, Q. SpKu ojxoffic (from 
 o/idw) the swearing of an oath. See Acts 
 ii. 30.— ^n oath. occ. Heb. vii. 20, 21, 
 twice, 28. [Ezek. xvii. 18, 19. for an 
 oath threatening evil, 3 Esdras viii. 93, 
 for an oath of promise. 
 
 'Oppao), w, from upfjiii. — To rush vio- 
 lently, or impetuously, occ. Mat. viii. 32. 
 Mark v. 13. Luke viii. 33. Acts vii. b7. 
 xix. 29. [The word occurs Jer. xlviii. 40. 
 Habb. i. 8. 2 Mace. ix. 2. x. 1 6. xii. 20. 
 In good Greek it very often is to go, with- 
 out any notion of violence, as in Xen. Cyr. 
 i. 6. 1. Hell. i. 3.] 
 
 'OpiJLyj, iiQ, 7/, from (apfxai perf. pass, of 
 vpu) to excite. 
 
 I. An impetus, or impetuous motion. 
 Thus used by the profane writers [as 
 Xen. An. iii. 1. 8. and in Prov. iii. 25. 
 Jer. xlvii. 3.] 
 
 II. A violent attempt or assault, occ. 
 Acts xiv. 5, where see Wctstein, and comp. 
 "Clp^narar, Acts vii. 57- [Schl., Wahl, and 
 
 ['o^xov here is referred to ;uv>jcr&ij>a/, which in 
 the LXX takes an ace occasioncJly. ] 
 
 Bretsch. take appfi both here and io St. 
 James iii. 4, to mesLii a plan, as in Thucyd. 
 iv. 4. Xen. Mem. iv. 4. 2. and so Hesy- 
 chius opfxy)' /SsAr), eiridvpia.^ 
 
 III. Inclination, will. occ. Jam. iii. 4. 
 
 "Oppripa, UTOQ, TO, from bpfiah). — A vio* 
 lent or impetuous motioii. occ. Rev. xviii. 
 21. [On the dative in this sense see Mat- 
 thise, § 404. occ. Deut. xxviii. 49. Amos 
 
 *'Opve.ov, 8, TO, from opviq. — A bird, 
 fowl. occ. Rev. xviii. 2. xix. 17,21. [Deut. 
 iv. 1 7, et al. seepe.] 
 
 *'OpviQ, idoQ, 6 Kul fi, from $pvvpi io ex- 
 cite, which from 6po). 
 
 I, A bird, in general, so called from its 
 rajnd motion, as in Heb. P]"!)? a bird, from 
 l^i> tojly. Athenseus and Galen, cited by 
 VV^etstein on Mat. xxiii. 37, observe, that 
 opvLQ is in the ancient Greek writers ap- 
 plied to any kind of bird, and that whe- 
 ther male or female. [1 Kings iv. 23. Is. 
 xlvi. 1 1 .] 
 
 II. "Opvtc, ^, A hen, i. e. the female of 
 the house-cock, gallina. occ. Mat. xxiii. 
 37. Luke xiii. 34. In this appropriated 
 sense only the word is used in the latter 
 Greek writers. [See Aristoph. Vesp. 811. 
 Eur. Here. F. 71. Xen. An. iv. 5. \9.'2 
 
 1^^° 'Opodeaia, ag, rj, q. d. opa ^icjtg, 
 a setting qf a boundary or limit. 
 
 [I.] A setting of a boundary. [Xen. 
 Ven. vi. 22.] 
 
 [II.] A bound set. occ. Acts xvii. 26. 
 
 "OPOS, €oe, «c, 7-0, from the Heb. nn 
 the same. — A mountain, hill. Mat. v. 1, 
 14, & al. On Mat. iv. 8, see Maundrell's 
 Journey, at March 29, and Hasselquist's 
 Voyages, p. 128, and Note under AciVrv/u 
 I. [In Mat. V. 1, Middleton thinks that 
 the mountain country is meant, as in Gen. 
 xix. 17, and Josh. ii. 22, 23, and elsewhere 
 as the Jews divided the country into moun- 
 tain, valley, and plain. Reland, i. p. 306. 
 And Middleton thinks that many things 
 show that the sermon on the mount was de- 
 livered farther to the north than Tabor. In 
 Mat. xxiv. 1 6. Mark xiii. 4, the hilly coun- 
 try beyond Jordan is probably meant, ac- 
 cording to Schleusner, i. e. Peraea. In 
 Mat. xvii. 1, 9, he does not think Mount 
 Tabor is meant, as it was too far distant 
 from Caesarea, near which Jesus then Mas. 
 See Reland's Palestine, i. 5 1 . Lightfoot 
 and others think it was a mountain called 
 Paneus near Cajsarea. See Lami Harm, 
 p. 365. In Heb. viii. 5, & al. Sinai i^ 
 called the mountain kut t^oxy]y. In IMat, 
 xvii. 20, there is a proverbial mode of 
 R R 
 
O 2 
 
 610 
 
 O 3 1 
 
 speaking probably, on which consult Vorst 
 de Adag. N. 1\ c. xi. p. 814. Lev. ix. S.] 
 
 "0P02;, a, 6. — A hound, boundary^ limit. 
 This word occurs not in the N. T., but 
 frequentl)'^ in the profane writers, and is 
 here inserted on account of its derivatives. 
 
 '0PY'S2£i, or 'OPY'TTii.— To dig. occ. 
 Mat. xxi. 33. xxv. 18. Mark xii. 1. [Gen. 
 xxi. 30. Prov. vi. 27. Xen. de Vect. ii. 
 
 7.] 
 
 'OP^ANO^S, 5, 6. 
 
 I. An orphan, a child bereaved of one 
 or both parents, a fatherless child, occ. 
 Jam. i. 27. [^Sclil. refers this to sense II. 
 and compares Ps. Ixviii. 6. Jer. xvi. 5. 
 xxii. 13, in Hebrew.] 
 
 II. Desolate, destitute, like a helpless 
 orphan, occ. John xiv. 1 8, where Camp- 
 bell, whom see, " Orphans" Comp. 1 
 Thess. ii. \7, in the Greek. Lucian, in 
 his account of the death of Peregrinus, 
 tom. ii. p. 760, applies to him the ex- 
 pression 'OP$ANOrS *HMA~S KATA- 
 AinO'N, Leaving us orphans, in which he 
 seems to be sneering [(at?)] the very text 
 in St. John. [The word in Greek applies 
 to destitution in all the relations of life, 
 parents, children, guardians, friends, &c. 
 See Xen. Anab. vii. 2. 32. De Rep. Ath. 
 iii. 4. De Vect. ii. 7. Dion. Hal. i. p. 69. 
 Dem. 1320, 19.] 
 
 'OPXE'O, w. Eustathius derives it 
 from dpeytu to stretch forth, namely, the 
 hands and feet ; others of the Greek 
 grammarians, from ep^op-ai to go, because 
 dancing is a certain orderly manner of 
 going. * 
 
 I. Atheneeus informs us (lib. i.) that 
 6px^(o and opx^opai were used by the an- 
 cient Greeks for rnoving, or bei7ig moved. 
 See Scapula. 
 
 II. [In the middle,] To dance, ccc. 
 Mat. xi. 17. xiv. 6. Mark vi. 22. Luke 
 vii. 32. [2 Sam. vi. 16. Xen. Cyr. i. 3. 
 10.] 
 
 I. A relative Pronoun, Who, which, 
 freq. occ. [We may observe here ( 1 .) that 
 in Greek, the relative i7i gender is often 
 referred to the sense of the antecedent, as 
 Gal. iv. 19, or (2.) to some word follow- 
 ing Mdiich explains the antecedent, as 
 Gal. iii. 16 j and that (3.), in case, it is 
 often attracted into the same case as the 
 antecedent, instead of being (whether ex- 
 pressed or understood) determined by the 
 
 • [Phavorinus, from opx'^i the ranks of vines, 
 ivhere originally, at the vintage, the dancing in chorus 
 took place.] 
 
 verb or adjective to which it belongs, as 
 Luke xxiv. 25. John iv. 14. Acts i. 1. 
 xvii. 31. Luke xxiii. 41. Acts xxii. 15. 
 In Rom. ix. 23, 24, oq is said by Schl. to 
 be for qualis, of which kind, by Wahl for 
 HTOQ ^e : in either case it is referable to 
 obs. (I .). In the expressions « — clvtS and 
 similar ones, clvtoq is redundant. See 
 Callim.Ep.xliv. Soph. Phil. 315. Viger. 
 iv. 13. Herman, ad Vig. not. 28. and 
 Jensius ad Lucian. T. i. p. 296. But see 
 Gesenius, p. 743, and refer to Mark i. 7, 
 and Ps. xix, 3. The neuter a is often 
 put by itself, like the Latin quod, for quod 
 attinet ad. Rom. vi, 10. Gal. ii. 20.] 
 
 II. Repeated, "Oc }xev—oq U one— and 
 another. 1 Cor. vii. 7. xi. 21. ^'Ov pev — 
 ov U — ov Is. — One — and another — and 
 another. Mat. xxi. 35. Comp. Mat. xxv. 
 15. • 
 
 ^g^" 'OaaKLQ, An Adv. from oaoQ how 
 great, how many, and — klq the numeral 
 termination, which see. — As often as. occ. 
 I Cor.xi. 25, 26. Rev. xi. 6. [Xen. Mem. 
 iii. 4. 3.] 
 
 "02I0S, m, lov. 
 
 [I. Holy. (1.) Of God, implying 5«wc- 
 tity. Rev. xv. 4. xvi. 5. (2.) Of men, im- 
 plying piety and integrity, as Acts ii. 27. 
 xiii. 35. 1 Tim. ii. 8. tit. i. 8. (comp. 
 Porphyr. de Abst. ii. 60.) Heb. vii. 26. 
 See also in LXX, Deut. xxxii. 4. Prov. 
 xvii. 26. XX. 11. Amos v. 10. ^sch. Soc. 
 D. iii. 2. Josephus Ant. viii. 9. Perizon. 
 ad M\. V. H. viii. 1. D'Orvill.ad Charit. 
 Aphr. i. 10. p. 267. Valck. ad Ammon. 
 p. 184.] 
 
 [II. Merciful, hind. So used only in 
 the neuter, ra oaia mercies. Acts xiii. 
 35. (Wahl says mercies sacredly pro- 
 mised.) This word answers frequently 
 in the LXX to the Hebrew iDH (as Deut. 
 xxxiii, 8, &c.), which signifies both be- 
 nignity and benevolence, and piety. The 
 apostle referred to 2 Chron. vi. 42, and 
 especially to Is. Iv. 3.] 
 
 "OaLOTTiQ, rrjrog, r], from offiog. — Piety 
 towards God ; for as this N. occurs not 
 in the LXX, the Evangelist and Apostle 
 seem to use it in the like sense as the 
 Greek writers. See Wetstein on both 
 the following texts, occ. Luke i. 75. Eph. 
 iv. 24. [Schl. and Wahl say that baioTrjQ 
 respects our duty to God, as ^iKaioabvr] 
 does that to man. Parkhurst has made a 
 strange mistake in saying the word does 
 not occur in the LXX. See Deut. ix. 5. 
 Prov. xiii. 34. 1 Kings ix. 4, and in one 
 MS. Judg. ix. 16. See also Wisd. ix. 3. 
 
020 
 
 611 
 
 oso 
 
 Xen. Cyr. vi. 1. 47. In Xen. de Ven. i. 
 1 J, it is reverence to parents.'] 
 
 ^g^ 'Oa/wc, Adv. from oaiog. — Kindly. 
 occ. I Thess. ii. 10. [8chl. and Wahl say 
 holily^ i. e. with pious and just reverence 
 to God. So in Wisd. vi. 10. Ecclus. iii. 
 22.] 
 
 'Offpjj, rjc, f], from Zapat. perf. pass, of 
 o^io to smell. 
 
 I. Smell, odour, occ. John xii. 3. [Like 
 o'Cii)^ this word is applied to good and bad 
 smells. In the latter sense it occurs Is. 
 xxxiv. 3.] 
 
 II. Odour, in a figurative sense, as of 
 knowledge, occ. 2 Cor. ii, 14. comp. ver. 
 IQ. Eisner and others think, that the 
 Apostle in this passage alludes to the per- 
 fumes which used to be censed during the 
 
 triumphal processions of the Romans. 
 Plutarch, on an occasion of this kind, de- 
 scribes the streets and temples as being 
 ^vpiapcLTiav Tr\i]pf.i(^, full of incense, which 
 might, as Eisner has remarked, be not 
 improperly called an odour of death to the 
 vanquished, and an odour of life to the 
 victors. It is certain, however, that the 
 expressions odour of death and odour of 
 life are agreeable to the Jewish phrase- 
 ology (see Whitby) ; the latter they call 
 tD""n CDD, which they use for a wholesome 
 perfume (see Wetstein on 2 Cor. ii. 16.), 
 the former they style MDId'! i^DD, which 
 denotes a deadly poison, Targ. Jonathan 
 on Jer. xi. 19, and Targ. Ben Uzicl on 
 Gen. xl. 1. Considering St. Paul's rapid 
 transitions., it may seem, that at the 14th 
 verse he had in his view the incense fumed 
 in the Roman triumphs ; and that having 
 there mentioned offfn), he was reminded 
 of the Jewish phrases otrfxij ^avara and 
 oorpri ^u)f}g, which he applies at verse 1 6. 
 But comp. Macknight. [In Eph. v. 2. 
 Phil. iv. 1 8, we have oap)) evio^iag (where 
 evijjcia acts as an adjective, and makes the 
 sense, a very pleasant smell. See Gesen. 
 643.) answering to the Hebrew nnOTin 
 (see Gen. viii. 21. Levit. i. 9, & al.), and 
 referring to that pleasure which the an- 
 cients imagined the Deity took in their 
 sacrifices. The sacrifice of our Lord is 
 compared to that of a victim of sweet 
 smell, i. e. acceptable to God, in Eph. v. 
 2 ; and in Phil. iv. 8, the gifts sent by 
 the Philippians are in the same way re- 
 cognized as acceptable. See Deyling, ii. 
 p 58.] 
 
 "OffOC, T), OV. 
 
 I. [As much, as great, how nnich, how 
 great. In this sense too^toq cither goes 
 
 before or is understood, as in John vi. II, 
 and Rev. xxi. 16. (comp. iElian. V. PI. 
 i. 4. Xen. Gr. ii. 3. 6.) Sometimes both 
 antecedent and o(toq have a comparative 
 with them, as in Heb. i. 4. Xen. Mem. i. 4. 
 10. (see Matthias, §455.); sometimes to- 
 (T»Tw is omitted in the 1 st member, as Heb. 
 viii. 6. Polyb. iv. 42. 5 ; and sometimes the 
 comp. after otroQ is omitted, as Heb. x. 
 25. Xen. Cyr. vii.5.81. Matthiae, § 455. 
 In Mark vii. 36. both irregularities occur. 
 It is applied in this sense with y^^ovov to 
 time, how much time, i. e. how long. Mark 
 ii. 19; with cTri in Rom. vii. 1. 1 Cor. 
 vii. 39 ; and without xf>'>»'oi^ in Mat. ix. 
 15. 2 Pet. i. 13. Xen. Cyr. v. 5. 8. And 
 so we are to understand fiiKpov oaov otrov 
 in the N. T.] MiKpov oaoy, A little or 
 small quantity, is a phrase frequently met 
 with in the Greek writers*. But in Heb. 
 X. 37, oaov is doubled; and we have 
 ptKpov oaoy oaoy for a very little quan- 
 tity, namely, of time, a very little while. 
 The LXX use the same expression, Isa. 
 xxvi. 20, for the Heb. l'>jn tornS, literally, 
 as it were the little space of an instant; 
 and the repetition of oaoy in tliis phrase 
 has been by some supposed Hellenistical, 
 and to be taken from the Hebrew manner 
 of doubling words in emphatical expres- 
 sions. But Aristophanes, cited by Wol- 
 fius and Wetstein, repeats oaov in like 
 manner, Vesp. lin. 213. 
 
 T<ax d7r£xo/;ur,9;^a£v *020N "OSON r/X^>; 
 "Why should we not sleep a very little •while? 
 
 Where the Scholiast explains oaov oaov 
 tlXjjv by £Xa)(t<rov a very little. ['E0' oaov, 
 inasmuch as, is found Mat. xxv. 40, 45. 
 Rom. xi. 13.] Ka0' oaov. By how much. 
 Heb. iii. 3. Also used for Kadiog, As. 
 Keb. ix. 27, where Kypke confirms this 
 sense by remarking that it answers to 
 eVwc so, ver. 28. [["Oo-a is used adverbially 
 for the sing, in Kev. i. 2. xviii. 7.] 
 
 II. In plur. "Ooroi, oaai oaa, As many 
 as, who- or whatsoever. Mat. xiv. 36. 
 2 Cor. i. 20. Mat. vii. 12, & al. freq. [It 
 is often preceded by vaq, as Mat. xiii. 44, 
 45. xviii. 25, et al. Xen. Anab. vii. 6. 
 36. — and aWoc John xxi. 25 ; and fol- 
 lowed by iiTOQ, expressed, as Gal. vi. 12. 
 Jude ver. 10, or understood, as Jude ver. 
 10. 1 Tim. vi. 1, et al. "Oo-Tcp, i/Trcp, 
 
 • [See Lucian. Hermot. i. p. 591, and also 
 iKiylv oaov in p. 590 and 693. So tutSo qjo* in 
 Theoci. 45.1 
 
 R R2 
 
O S «I> 
 
 012 
 
 OTI 
 
 orrep Mark sv, G. Ltidon. Dlc-U. Deor. vl!i. 
 1.x. 4.] 
 
 III. How great, or hoiv many. Mark 
 V. 19, 20. Luke viii. 39. Acts ix. 13, 16. 
 xiv. 27, & al. 
 
 'OSTE'ON, 5j/, £«, 5, ro. This word, 
 like the Latin os a bofie, may be deduced 
 from the Hcb. 1^ strength^ or y^ ^/irmjiess^ 
 or perhaps from tD^i> a hone, to which 
 last it most commonly answers in the 
 LXX. A hone. occ. Mat. xxiii. 27. Luke 
 xxiv. 39. John xix. 36. Eph. v. 30. Heb. 
 xi. 22. [Gen. ii. 23. Xen. de R. Eq. i. 
 
 "O^ig, i} riQ, 8,Ti. (The neut. is thus 
 written with an inserted comma to di- 
 stinguish it from the conjunction on.) It 
 is a compound of bg the pron. relative, and 
 rig who. 
 
 I. Relative, who, which, what. Mat. ii. 
 f). vii. 15, 24. Acts v. 16, & al. freq. 
 
 II. Universal, Whosoever. Mat. v. 39, 
 41. xiii. 12, &al. freq. 
 
 ^O'^puKLvog, ri, ov, from o^paKou a JisKs 
 shell, a pot made of earthen-ware.^ (as 
 Ecclus. xxii. 7.) which from b'^peov a 
 shell-Jish. — Of earthen-ware, earthen, occ. 
 2 Cor. iv. 7. 2 Tim. ii. 20. Comp. Jer. 
 xxxii. 14. Lam. iv. 2, in LXX. In 2 Cor. 
 it implies t\\c frailty of our mortal nature, 
 particularly of our earthly mortal bodies. 
 ISee Wolfius, and comp. Macknight on 
 both texts. [Levit. vi. 28. Diod. Sic. iii. 
 8.*] 
 
 ^^^ "Off^prjfTig, log, Att. eiog., ^, from 2 
 pers. perf. pass, of 6(r(ppaofxaL to smell. — 
 The smelling, the sense of smelling, occ. 
 1 Cor. xii. 1 7. [['Orr^patr/a occ. Hos. xiv. 
 7. See Herodian. i. 12. 4. Epict. i. 20. 
 Sec Lol)eck on Phryn. p. 1 17.] 
 
 'OS^rS, {jog, ^. 
 
 I. The loins of the human body, com- 
 prehending the five lower vertebra? of the 
 back. [It is used in this sense both in 
 the singular and plural, and occ. Job 
 xxxviii. 3. xl. 2. Is. v. 27. Exod. xii. 11, 
 & al. It denotes sometimes the whole 
 spine.] occ. Mat. iii. 4. Mark i. 6. 
 
 II. The scriptures represent children 
 as being in, and proceeding from, the 
 loins of their father or progenitor, Heb. 
 vii. 5, 10. (comp. Gen. xxxv. 11.1 Kings 
 viii. 19.) and this with physical pro- 
 l)riety ; since in the loi7is are situated the 
 spermatic arteries, which convey the 
 
 • [For other places in Greek authors see TriUer's 
 Obss. Crit. iv. 0. p. .320. Testa has the double 
 meaning of shcU and vessel of earthcnwctie in Latin.] 
 
 blood from tho aorta to the testicles to be 
 secreted, and prepared into seed: and 
 hence Kapicog rfjg orrtpvog, the fruit of the 
 loins, is used for offspring, occ. Acts ii. 
 30. Comp. under Ka(>7roe II. [Comp. 
 with this phrase those which occur Gen. 
 xlvi. 26. Exod. i. 5. Judg. viii. 30, and 
 again, Gen. xv. 6, and 2 Sam. xvi. 1 1, 
 and Gen. xvii. 6 and 16; and see Vorst. 
 Phil. Sacr. c. 39. On Heb. vii. 10. see 
 Schwarz. ad Clear, de Stil. N. T. p. 
 254.] 
 
 III. The garments of the ancients 
 being loose and flowing, it was necessary 
 to gird them about their loins when they 
 wanted to exert their strength and ac- 
 tivity ; hence being girded about, or gird- 
 ing up, the loins, are expressions denoting 
 readiness for fnotion or action, and are 
 applied spiritually. Luke xii. 35. 1 Pet. 
 i. 13. Com\). 'Ara^wvvvpi. And because 
 being thus girded was eminently the 
 military habit, hence it is applied to the 
 soldiers of Christ. Eph. vi. 14. Comp. 
 Uepi^ojvvvpi II. [^See 1 Sam. ii. 4. Jer. 
 i. 17.] — The above-cited are all the texts 
 of the N. T. wherein 6a(pvg occurs. 
 
 "Orav, A Conjunction, from 6t£ when, 
 and the indefinite av. 
 
 1. Whensoever, when. Mat. v. 11. vi. 
 2, 5, & al. freq. 
 
 2. Whilst, as lofig as. So Vulg. quam- 
 diu. John ix. 5. Comp. 1 Cor. iii. 4. 
 
 [3. After. Mat. ix. \d. xxiii. 15. Jer. 
 xxix. 10. xxxiv. 14.] 
 
 f4. It seems to be little more than a 
 conditional particle, if, in Mark xiv. 7. 
 Luke xvii. 10.] 
 
 [5. Since. Rom. ii. 14. 1 Cor. iii. 4.] 
 
 "OTE, An Adv. of time When. Mat. 
 
 vii. 28. ix. 25, & al. freq. [It has usu- 
 ally an indicative, showing that the ac- 
 tion spoken of actually is, has been, or 
 tvill be; but in Luke xiii. 35, there is 
 the subj. for the future ; a proof of bad 
 Greek, according to Lobeck on Phryn. p. 
 722.] 
 
 "O.re, i%Te, t6,te. The prepositive Arti- 
 cle com})oun(led with re and, also, both. 
 See Luke xxiii. 12. Acts xxvi. 30. Rom. 
 i. 20. Acts xxi. 25. "0,te and T6,Te are 
 thus written with an intervening comma, 
 to distinguish them from the adverbs ore 
 when, and tote then. 
 
 ["OTI, A Particle, compounded of o 
 the neuter of og (which is used for it 
 Hom. II. A. 120. E. 433.) and tL It 
 properly begins an explanatory sentence, 
 and is in that way dependent on r«ro, as 
 
OTI 
 
 613 
 
 OTI 
 
 in Roni. x. 8. (sco verse 8.) 1 John iv. 10, 
 and Jude verse 5. Hence it is] 
 
 [ I . Narrative, and is used where tlie 
 Latins have an ace. and infin., and the 
 Engh'sh that, esi)ecially after 'verbs of 
 sayings kfiowi7ig, perceiving, remember^ 
 ing, and the like, as Mat. ii. 16. vi. 5, 1 G. 
 & al. freq. To this head Wahl refers 
 John vii. 35, supposing Xiywv under- 
 stood ; and Hoogeveen thinks the particle 
 is used in its causal sense, translating, 
 where is he about to go ? for, as he says, 
 we shall not Jind him. Either of these 
 are admissible; and there is no occasion, 
 as Hoogeveen observes, to coin a new 
 sense, as Schl. and others do, translating so 
 that. Schleusner alleges 1 John iv. 17, 
 and Mat. xxiii. 13; but these passages 
 are against him, for in each, on is clearly 
 dependent on r»ro. There is a large class 
 of passages which Wahl refers, and I 
 think rightly, to this head, supposing an 
 ellipsis of some of the words mentioned at 
 the beginning, as oida or ot^afxey, SfjXov, 
 &c. Mat. V. 45. vi. 5. 13.* (comp. Luke 
 xii.24.) xi.29. Luke xxiii. 40. Acts i. 17. 
 X. 14. Rom. ix. 20. 1 Cor. xi. 15. In 
 the above expressions, as the writer speaks 
 in his own person, the ace. and infin. 
 9night be used also in Greek ; but not if he 
 gives the words of another, for then he be- 
 gins in fact a new sentence, which is in- 
 troduced very often by on. See Mat. ii. 
 23. xxvi. 72. xxvii. 43, 47. Mark i. 15. 
 vi. 35. xii. 6. xiv. 26, 58. Luke xvii. 10. 
 xix. 42. Acts V. 23 and 25. James i. 13. 
 & al. See Epict. Enchir. c. 14. Xen. 
 Cyr. viii. 3. 26. In John xi. 56, there is 
 
 • On Mat. vi. 13. observe, that several learned 
 cntics, among whom Wetstein and Griesbach, have 
 not only doubted the genuineness of the doxology, 
 or< 0-8 hi*, K. T. K., but have even rejected it as 
 spurious. But though omitted in the Cambridge, 
 and two other Greek MSS., and in the Vulg. ver- 
 sion, and in the Complutensian edition (except the 
 concluding word'A/x^v), it is found in all the other 
 Greek MSS., and in the ancient Syriac version. 
 And as for the opinion advanced in the Compluten- 
 sian Note, that the doxology was received from the 
 Greek Hturgies into the text, it is well remarked by 
 Wolfius, that it is more probable that it should 
 have been taken from the text of Matthew into the 
 Lturgies, than vice versi. Else how came it not to 
 be likewise inserted into the text of Luke xi. 4 ? In 
 Mat. yii. 14, no fewer than eighty-sevenMSS., six 
 of which ancient, for Sti have t/ Itow ? So, besides 
 several other old versions, the first Syriac has kd, 
 and Vulg. quam ? t<' is also the reading of several 
 ancient editions, and is approved by Wetstein, and 
 received into the text by Griesbach. Mill, however, 
 Proleg. p. 41. prefers d'r/. 
 
 an ellipse perhaps of doKel. 8ce 2 Thess, 
 ii. 2. Buttman, § 136. Matthias, § 507.] 
 [2. This particle signifies because, for, 
 and is thus causal; but, as Hoogeveen 
 says, it is even here more projxjrly de- 
 clarative, for it depends on Bia rsro— ex- 
 pressed, as in Mat. xiii. 13. John viii. 47. 
 & al. (Xen. Hell. viii. 1. 34.)— or under- 
 stood. This sense is very common. Mat. 
 V. 3, 4, 5. & al. freq. Hoogeveen (»b- 
 serves, that ^wri seems only an abbrevia- 
 tion of ^la r«ro ort, and is used for on. 
 (See Plut. Phced. T. x. p. 315. ed. J5ip.) 
 Sometn'mes in this sense there seems an 
 ellipse of W hi, before oriy as in Mark ix. 
 1 1 and 28. T/ on, is very often the in- 
 terrogation What isithe cause that— ? Acts 
 V. 4, 9. comp. John xiv. 22. There is a 
 double use of the causal 6tl in I John iii. 
 20. Hoogeveen removes the difficulty by 
 taking away the stop at the end of v. 1 9, 
 reading in thefirstcase on eav, and making 
 it whatsoever, and then the second on de- 
 pends on EK r«7-«. Then we translate in 
 fact, « And by this (viz., that God is 
 greater than our hearts) we know that 
 we are of the truth, and shall calm and 
 assure our hearts before him, of whatever 
 crime our hearts may condemn us." Wahl 
 also takes away the stop at the end of vs. 
 1 9, and reads thus, Treiao^ev rag KupUag 
 Vjiibv OTI, kkv Kurayivwo-KT] I'l/JiZy 7/ Kctp^ia, 
 OTL fXEi'Ctav, K. T. X., observing, that on is 
 repeated in a similar manner in Xen. An. 
 V. 6. 19. vii. 4. 5. See Matthiae, § 507 
 and 529.] In Luke vii. 47> it is not 
 strictly causal, but denotes an inference 
 of the antecedent from the consequence : 
 '' Wherefore, since she has shown so great 
 a regard to me, I say unto thee, it is plain 
 that her many sins are forgiven, on for 
 or because she hath loved much : her 
 great love to me is the sign (not the me- 
 ritorious cause) of her many sins being 
 forgiven." I am aware, that some learned 
 men render on in this passage by there^ 
 fore, and produce other texts of the N. T. 
 to confirm this interpretation ; l)ut it docs 
 not appear to me, that on ever signifies 
 therefore, either in the inspired, or any 
 other Greek writer j and the learned 
 reader may see the explanation of the 
 text here given abundantly vindicated 
 in Chemnitius's Harmonia Evangelica, 
 cap. 57. See also Wetstein. [Schleusner 
 takes the view objected to by Parkhurst, 
 and alleges 1 John iii. 14, and John viii, 
 44. twice, and some passages from the> 
 LXX; but the first of these passages. 
 
OY 
 
 614 
 
 O Y A 
 
 which is the only one of moment, makes 
 against him. St. John there clearly 
 means, that "^ our love for our Christian 
 brethren is a sign of our Christian state." 
 And Hoogeveen is entirely with Park- 
 hurst on this passage of St. Luke, where 
 the emphasis seems to be on iroXKai, as 
 Hoogeveen observes. Thus the reasoning 
 is, " It is clear that she has been forgiven 
 many sins, for you see that she loves 
 much ; while he to whom little is forgiven, 
 loves little."] 
 
 p. There is a remarkable use of otl 
 before the infinitive, in Acts xxvii. 10. 
 as in Xen. Hell. iv. 3. 1. Diod. Sic. iv. 26. 
 Polyb. i. 4. 1.] 
 
 "Ora. It is used in the Attic dialect 
 for BTivoc the genitive of oVte who, which; 
 hence "Ewe ore for eioq j^povn kv (Stivl (the 
 relative ors being put in the same case 
 with the antecedent by an Atticism) is un- 
 til or during the time in which. It either 
 eoccludes the time following, as Mat. v. 25. 
 Luke xiii. 8. xv. 8. John ix. 18; or not, 
 Lukexxii. 16, 18. Comp. "Ewe », under 
 "Ewe 1. 
 
 1. Until, occ. Luke xiii. 8. xv. 8. xxii. 
 16, 18. John ix. 18. 
 
 ^ 2. Whilst, occ. Mat. v. 25.— The above 
 cited are all the passages of the N. T. 
 wherein the phrase ewe ora occurs. 
 
 'OY, An Adv. Before a consonant « 
 is used; before a vowel with a smooth 
 breathing hk ; before a vowel with a rough 
 breathing «^. 
 
 J. Negative, Not. Mat. i. 25. ii. 18. v. 
 14. xii. 43. [With Rom. ix. 25, that 
 (people) which is not my people. Comp. 
 Deut. xxxii. 21. Hos. li. 25.] With p,ri 
 following, the negation is made more in- 
 tense, 'Ov /i}), l7i no wise, by no means, 
 Mat. V. 18, 20. Heb. xiii. 5. & al. [And 
 so with other negatives. See Mark iii. 
 27. V. 37. XV. 4. Luke iv. 2, x. 19. xii. 
 27. xviii. 13. xxiii, 53. Acts vii. 5. viii. 
 39. liom. iii. 10. 1 Cor. vi. 10. Rev. xii. 
 
 8. xviii. 14. XX. 4. xxi. 4.] 
 
 2. No. John i. 21. 'Ov yap. Nay 
 verily, no truly, non sane, minime vero. 
 Acts xvi. 37, wiiere Kypke cites Lucian 
 and Atheneeus using these two particles 
 in the same sense. 
 
 3. Prohibitive, Not, ne. Mat. v. 21, 27. 
 xlx. 18. [Acts xxiii. 5. Rom. vii. 7- xiii. 
 
 9. It must be observed, that this is con- 
 trary to the rules of good Greek, as Zeun 
 (on Viger. vii. 12. 3. not. 26.) rightly 
 observes. M?) ought to be used in these 
 cases. The true difference between « and 
 
 juj? is this, that » denies a thing itself, juj) 
 the thought or intention of it. Hence, » 
 can be used absolutely, while //?/ depends 
 on another verb expressed or understood. 
 Mj) ravrh yeprjrai (sc. (po(isfiaC) — ju?) t^to 
 SpaffrjQ (sc. opa). Sometimes not so much 
 a verb of this sort, as the thought and 
 plan itself is understood, as /i?) kevQe be 
 unwilling to conceal. This difference is 
 rigidly observed. But there may occur 
 cases where it is difficult to tell which 
 should be used. The following, however, 
 are easy to make out; ov ToXfxriaeiQ is 
 You will not dare, said of one whom we 
 know not to be daring enough to make 
 such or such an attempt ; fii) ToXjirjaeic 
 Do not dare, of one whom we think to be 
 sufficiently daring for it. Herman on 
 Viger. not. 267. — Here then 6v is used 
 for ^ri. See Matthias, § 601. Vorst. Phil. 
 Sac. 222. ed. Fischer.] 
 
 4. Interrogative, Nof? annon, nonne.'* 
 Mat. vi. 26, 30. vii. 3. 
 
 5. Pleonastic, after the verbs o^ deny^ 
 ing. 1 John ii, 22. Comp. under Mr) 2. 
 
 6. 'Ov — aXXtt — used elliptically for ov 
 /j^opov — aXXa — Not only — but — See John 
 [vii. 16.] xii. 44. Acts v. 4. Rom. ii. 28, 
 29. Eph. vi. 12. 1 Thess. iv. 8. 1 Pet. 
 iii. 21. Comp, Exod. xvi. 8. 1 Sam. viii. 
 7. Jer. vii. 22. in LXX, and see Bp. 
 Pearce's Note on John xii. 44. Or, Not 
 so much — as — 1 Cor. i. 17, where also 
 see Bp. Pearce. ['Ov, after the Hebrew, 
 has the same sort offeree in Mat. ix. 13, 
 / will have mercy, and not merely sacri- 
 
 Jicc, which Kuinoel has explained very ill, 
 by making the force of the sentence turn 
 on the meaning of Ot'Xw. See Mede's 
 works, p. 352, for other examples of this 
 comparative negation.] 
 
 'OY, An Adv. of place, from oQi the 
 same, which from the pron. relative o'e, 
 and the syllabic adjection ^i denoting in 
 or at a place ; or rather a is elliptical for 
 e0' a roTra, in what place. See Bos 
 Ellips. 
 
 1. Where, in what place. Mat. xviii. 
 20. Luke iv. 16, 17. Comp. Rom. iv. 
 15. V. 20. Heb. iii. 9, where see Wolfius, 
 and Macknight. 'Ettcivw a. Above (the 
 place) where. Mat. ii. 9. 
 
 2. Whither. Luke x. 1. xxii. 10. xxiv. 
 28. 
 
 3. "^Ov lav. Whithersoever, I Cor. 
 xvi. 6. 
 
 'OYA', An Interjection, or natural ex- 
 clamation of derision or insult, — Ah, aha ! 
 occ. Mark xv. 29. In Arrian [Diss. Ep. 
 
O Y A 
 
 615 
 
 O YK 
 
 iii. 23.] and Dio [Ixiii. 20.] it denotes 
 admiration or applause, — See Raphelius 
 and Wetstein. 
 
 'OYAI'. An Interjection of grief or 
 coficern. — It is joined with a dative, 
 
 J. In denouncing misery or evil, JVoe, 
 alas! See Mat. xi. 21. xviii. 7. xxiv. 19. 
 1 Cor. ix. 16. Luke vi. 24, 25, 26, and 
 Campbell on this last passage. QIs. i. 4. 
 Arr. Diss. Ep. iii. 19.] 
 
 2. Used as a Noun, A woe. Rev. ix. 
 12. xi. 14, as it is also in the LXX of 
 Ezek. ii. 10, for the Heb. particle in grief 
 *n. In the LXX it generally answers 
 either to ^1« a particle of grief , or to »ln 
 a particle of grieving or threatening j from 
 either of which it may be derived. 
 
 ^^ 'OvSapaJg, An Adv. from tidajuog 
 not even one, which from a'^e not even, 
 and the Ionic or Doric apot; one. See 
 under Mri^apCiQ. — jBy no means, occ. Mat. 
 ii. 64. I'Ov^ap^ occ. 1 Kings i. 37. Prov. 
 xxiii. 5.] 
 
 'Ou^£, A Conjunction, from 6v not, and 
 li a conjunction copulative. 
 
 1. Neither, nor. Mat. v. 15. vi. 15, 20, 
 26, & al. 
 
 2. Not even. Mat. vi. 29. viii. 10. Gal. 
 ii. 3, 5. [Mark vi. 31. xiv. 59. Luke 
 vii. 9. 'Ouic — »^€ are used in this sense 
 Luke xviii. 13. The formula »^e lie is 
 not even one. See Mat. xxvii. 14. John 
 i. 3. & al.] 
 
 3. Interrogative, Not so much as? 
 Mark xii. 10. Luke vi. 3. 
 
 [4. In some cases 4he is little more 
 than a simple negation, not. John viii. 
 42. Acts iv. 34. Gal. vi. 13. So «^T in 
 Heb. as Ex. xl. 37. & al., and 7iec in 
 Latin, as in Cic. ad Fam. L. x. Ep. 1 .] 
 
 ^OvheiQ, »hepia, nhiv, from a^e not even, 
 and etc, pia, er, one. 
 
 I. Not one, no one, none, ?iothing. See 
 Mat. V. 13. vi. 24. xvii. 8. Mark vi. 5, 
 & al. freq. Acts xxi. 24, Jv /.•arr/x»?vrai 
 vepi as s^iy k'^iv, *' So I point it : the 
 construction I take to be this: "Ort sUv 
 \tht(jov^ lov [for a] KaTiiyYivrai tteqi era, 
 hiv: for what reason can be given why 
 cJi/ is in the genitive case, but that it is 
 drawn into that case by the preceding 
 word rarwv understood ? That none of 
 those things which they have heard con- 
 cerning thee is, or exists, i. e. is real or 
 true. The version is good sense, but the 
 construction can only show the reason of 
 it. It may be so, or otherwise, Acts 
 XXV. 11, because KaTrjyopeiu governs a 
 genitive, which KaTr)xe1aQat does not." 
 
 Markland in Bowyer's Conjectures. 
 [Markland has explained this quite 
 rightly. He should have added, that 
 the phrase «^iv Itc in this sense is used 
 in other writers as «k: Iti rarwv sBev, 
 (where the gen. antecedent spoken of by 
 Markland is expressed) in Polyb. p. 1397. 
 See Raphel. in loc. This instance should 
 therefore be perhaps referred to sense II.] 
 
 II. 'Ov^ev, Neut. Nothing, i. e. in- 
 effectual, insigfiificant, of no worth. Mat. 
 xxiii. 16, 18. John viii. 54. 1 Cor. vii. 
 1 9. viii. 4. Comp. "Et^wXov HI. and 1 
 Cor. xiii. 2. 'Ovttv eipl is used in a like 
 view by Arrian, Epictet. lib. iv. cap. 8. See 
 Raphelius, Wolfius, and Wetstein. [See 
 also 2 Cor. xii. 11. Eur. Iph. in Aul. 968. 
 Aristoph. Eq. 158. Clear, ad Philost. 
 Vit. Apoll. iii. c. 30. 'Etc aotV is used 
 in the same sense, of no account, in Acts 
 V. 36. Is. xiv. 23.] 
 
 [III. 'OvhiQ is used sometimes where 
 vert/ few, rather than absolutely no one, 
 is used. See John iii. 32. 1 Cor. xiv. 2.] 
 
 'Ou^fVore, An Adv. from hce not even, 
 and TTOTE ever. [See Exod. x. 6. 1 Kings 
 i. 6. Thucyd. iv. 61. In Mat. xxi. 16, 
 42. Mark ii. 25. the word is interroga- 
 tive.] — Never, Mat. vii. 23. xxi. 16, & 
 al. freq. 
 
 'Ov^eVw, An Adv. from »^e not, and 
 TTw yet, which from Heb. nQ or 1Q here. 
 — Not yet, never yet. occ. Luke xxiii. 53. 
 John vii. 39. xix. 41. xx. 9. 1 Cor. viii. 
 2. [Ex. ix. 30. Xen. Mem. iii. 6. 1.] 
 
 'OvQetQ, sdepiu, sOey, from are 7iot, not 
 even, and Iiq, pia, cV, one. 
 
 I. Not one, no one, nothing. 
 
 II. 'Ovdey Neut. Nothing, of no value, 
 or worth. Comp. 'Ov^uq II. occ. 1 Cor. 
 xiii. 2, according to many MSS., and 
 some printed editions. See Wetstein's 
 Var. Lect. 
 
 'Ouic. See under 'Ov. 
 
 'OvKETi, An Adv. from afc not, and etl 
 any more. — Not longer, no more. Mat. 
 xxii. 46. Mark ix. 8. x. 8. xv. 5, (where 
 see Campbell.) Luke xv. 19, &al. [It is 
 constantly joined with other negatives, as 
 Mark xiv. 25. Acts viii. 39. Ez. xvi. 41, 
 42. See Xen. Cyr. i. 4. 5.] 
 
 j^g^ £OvKHy and ovKsy, from e/c and 
 av. — This word is usually said by the 
 Grammarians to be therefore or not, ac- 
 cording as the accent is laid on the 1st or 
 2d syllable. But the case seems to be 
 that it is always negative, but is fre- 
 quently used in interrogations; and as sKuy 
 TtiTo hi TToulv ; ought we not to do this ? 
 
O Y P 
 
 616 
 
 O Y P 
 
 is very nearly the same as Stl dpa tbto 
 sroiE~ir, Therefore roe ought to do this 
 (and the Greeks we know constantly 
 draw conclusions in this form), the Gram- 
 marians neglected the interrogation, and 
 gave the sense of therefore to this par- 
 ticle. The change of accent 'arises from 
 the Greeks drawing back the accent in 
 interrogations, and from the natural pro- 
 priety of accenting the emphatic word, 
 according to Herman on Viger. not. 261. 
 See Elmsley on Eur. Med. 860. There is 
 one peculiar use of this particle to be no- 
 ticed. The Greeks constantly place the in- 
 terrogation on the first word, and the 
 rest follow without an interrogation, as in 
 Soph. Ant. 91. "OvKsv^ orav ^j) fx^ crdevio 
 TTETravo-o/uai ; i. e. JVhen in truth I have 
 no power, J shall be quiet, shall I not ? 
 So in St. John xviii. 37. ovksp paffiXeve 
 el (TV, i. e. You are a king (then), are you 
 not?] 
 
 ^OYN, A Conjunction. 
 
 1. Illative or argumentative, There- 
 fore, then. Mat. iii. 8, 10. vii. 11. x. 16, 
 & al. freq. 
 
 2. No7v, but. Mat. xii. 1 2. 
 
 3. It is used in continuing a subject, 
 or passing from one part of it to another, 
 Then, as Luke xxii. 36. John xviii. 16, 
 17. 1 Cor. xiv. 23. Comp. John xx. 
 30. 
 
 4. In resuming an argument or sub- 
 ject which has been interrupted, it may 
 be rendered. Then, therefore. Thus Eph. 
 iv. 1, the Apostle resumes the exhorta- 
 tion which he had begun at the 1 st verse 
 of the preceding chapter ; compare also 
 ver. 17. So Heb. iv. 6, comp. ver. 1 ; 
 John xviii. 19, comp. ver. 15; Mark iii. 
 31, comp. ver. 21 ; 1 Cor. viii. 4, comp. 
 ver. 1 . ' 
 
 "OuTTo;, An Adv. from & not, and ttw 
 yet. 
 
 I. Not yet. Mat. xv. 17. xxiv. 6, & al. 
 freq. \J.\\ the following places, it refers 
 to transactions past at the time of the 
 narration, but not past with respect to 
 the action narrated. John iii. 24. vii. 30. 
 1 Cor. iii. 2. The word occ. Gen. xviii. 
 12.] 
 
 'Oi/pa, aQ, //. The Greek Lexicogra- 
 phers derive it from opog, «, o, a bound, 
 extremity. So the Eng. * a tail, may be 
 related to the Greek teXoq end, extrerkity. 
 — A, or the, tail of an animal occ. Rev. ix. 
 
 * See Junius Etymol. Anglican, in TAIL. 
 
 10*, 19. xii. 4. [Is. xix. 15. Xen. de 
 R. Eq. v. 7.] 
 
 'OvpavLOQ, a, 6, r], from ^pavog. — Hea-' 
 venly, of or belonging to heaven, occ. 
 Mat. vi. 14, 26, 32. xv. 14. Luke ii. 13. 
 Acts xxvi. 19. Comp. 'Ovpavog. [Dan. 
 iv. 23. Xen. Mem. i, 1. 11.] 
 
 ^g^ *OvpavoQEv, An Adv. of place, 
 from BpavoQ heaven, and ^ev denoting 
 from a place. — From heaven, occ. Acts 
 xiv. 17. xxvi. 13. [Lobeck (on Phryn. 
 p. 93.) reckons this a word of a low age. 
 Wahl quotes it from Iambi. Vit. Pyth. 
 xxxii. 216. Niceph. Greg. x. 1. 287. 
 iEschin. 73, 5.] 
 
 'OYPANO^S, 5, b. Aristotle, De Mund. 
 says, 'Ovpavov ervfjuog KoX^fiEv cnro th 
 ■"OPON ELvai TU)V "ANii. 'Ovpavbg is so 
 called from being the boundary of things 
 above. 
 
 I. The heaven f, that immense aerial 
 fluid which, in its several conditions of 
 fire, light, and gross air, is difl^used 
 throughout the created universe, and ac- 
 tually + fills every part of it which is not 
 possessed by other matter. ^Thus hea- 
 ven and earth make up the universe. 
 Mat. xi. 25. Acts iv. 24. xvii. 24. See 
 Col. i. 16. Heb. i. 10. The Jews in our 
 Lord's time divided heaven into three 
 regions, the first containing the atmo- 
 sphere and clouds, the second the starry 
 firmament, the third the dwelling-place 
 of God. And the word occurs in all these 
 senses. Schleusner suggests, that the use of 
 the plural number of the noun arises from 
 this division, while Fischer (see note on 
 diKTipfibo) attributes it to the greater 
 propriety and adaptation of the word to 
 the dignity of God ; and Parkhurst con- 
 siders it as an Hebraism, the plural tD>DU^ 
 being constantly used. We may observe, 
 that the more recent Jews adopted a dif- 
 ferent division, into seven regions.] 
 
 [II. The heaven, or atmosphere. Mat. 
 xvi. 1, 2, and 3. Luke iv. 15. .Tames v. 
 18, et al. Here the fowls of the air to. 
 
 • [See Bochart Hieroz. T. ii. p. 475-1 
 
 •j- So Suiccr "Oiesaur. *' 'Ovpoc/of proprih notat 
 
 Totum illud fluidum corpus a terra usque ad extima 
 
 mundi extensum." 
 
 \ That the ancient Greeks were well acquainted 
 
 with this physical truth appears from the Orphic 
 
 verses cited from Stobaeus, edit; Eschenbach, p. 
 
 24t>, 
 
 "OUX Ir' TI^TTOf 
 
 'Ou fx^ V<» 'AH' P. 
 
 There is no place where AIR is not. 
 
OYP 
 
 617 
 
 OYT 
 
 vrtTtivh tS &navB fly. Mat. vi. 26. vlii. 20. 
 xiii. 32, et al. Comp. Gen. i. 20. — and the 
 clouds are supported. Mat. xxiv.30. xxvi. 
 64. Luke xii. .56. In Luke x. 18, some 
 join liaTardy with U rw «pav«, and con- 
 ceive the phrase is to be properly taken, 
 as Satan and other demons were supposed 
 to dwell in the air (see Eisner on Eph. 
 ii. I .) while others, as Kuinoel*, take it in 
 a figurative sense for losing all power ; 
 others again join a^paTrTjv Ik ts wp.] 
 
 [III. The heaven, or starry Jlrma- 
 ment. Mark xiii. 25, U a'repe£ ireaavTai 
 airo TtSJy tipavcjv (comp. in Heb. Deut. i. 
 10. X. 22. Is. xiii. 10.) Acts vii. 42. 
 (comp. Jer. viii. 2. xix. 13. xxxiii. 22.) 
 Heb. xi. 12. See Gen. i. 16, 17. The 
 expression eQg r5 »pav5 vxj^iodfjvaij Mat. 
 xi. 23, to be exalted to heaven, a figurative 
 description of great eminence and superior 
 advantages, maybe referred to either this or 
 the last sense. The Prophets use similar 
 expressions. Is. xiv. 13. Jer. li. 53. Lam. 
 ii. L The sins of Babylon are said to 
 reach to heaven, to intimate their num- 
 ber and greatness. Rev. xviii. 5. Comp. 
 Jer. li. 9. and Heb. vii. 26.] 
 
 IV. It is used for that heaven where is 
 the peculiar residence of God, called by 
 the Psalmist the holy heavens, or heavens 
 of holiness, i. e. of separation, Ps. xx. 6; 
 and by Solomon, 1 Kings viii. 30, 39, 43, 
 49, God's dwelling or resting place — 
 n'lm tDiDD, or —nnu^ p^o. Mat. v. 16, 
 45, 48 ; where the blessed Angels are, 
 Mark xiii. 32 ; whence Christ descended, 
 John iii. 13, 31. vi. 32, 33, 38, 50, 51. 
 (comp. 1 Cor. xv. 47.) j where after his 
 resurrection and ascension he sitteth at 
 the right hand of the Majesty on high, 
 Heb. viii. 1, and appeareth in the pre- 
 sence of God for us, Heb. ix. 24 ; and 
 where a reward is reserved for the righte- 
 ous. Mat. v. 12. 1 Pet. i. 4. 
 
 V. As the material heavens eminently 
 declare the glory of God, Ps. xix. I, and 
 as each of the three divine Persons and 
 
 • [This remark of Kuinod's affords a curious 
 specimen of the loose way in which he and others of 
 the same school cite passages to prove any point in 
 hand. Kuinocl says, that the phrase 1^ »pav» tt/tt- 
 T«iv occurs in the sense he gives it in Mat xi. 23. 
 John xii. 31. Rev. xii. 7. Is. xiv. 12. Now the 
 last is the only place where it occurs. In the first 
 there is a different phrase of the same meaning, and 
 in the two others there is not the most distant con- 
 nexion with it Indeed these places must, I con- 
 ceive, have been copied without examination from 
 some note ttluting to a different part of the same 
 verse.] i 
 
 their economical acts arc described to us 
 in scripture by the three cmiditions of the 
 heavens and their operations, so not only 
 the Heb. Cd^dU^ and Chald. H»Dtt^ the hea- 
 vens are used as a name of God in the 
 Old Testament, 2 Chron. xxxii. 20. (comp. 
 2 Kings xix. 14, 15. Isa. xxxvii. 14, 15.) 
 Dan. iv. 23 or 26, but npavoQ is applied 
 to the same sense in the New, as Mat. 
 xxi. 25. Mark xi. 30, 31. Luke xv. 18, 
 21. XX. 4, 5. John iii. 27. So PamXeta 
 t5)v Hpavwv, the kingdom of heaven, or of 
 the heavens, is synonymous with fiacnXeia 
 t5 0e«, the kingdom of God. See under 
 BarnXeia III. The Thalmudists in like 
 manner frequently use Heaven for God, 
 and oppose Heaven in this view to mew, 
 as may be seen in Wetstein on Mat. xxi. 
 25. Comp. 1 Mac. iii. 18, (Alexandr.) 19, 
 60. iv. 10. [See Fischer de Vitiis Lex. 
 N. T. p. 96.2 
 
 ■^OYS, dn-og, t6, immediately from the 
 old word ovag, aarog. 
 
 I. The ear, properly so called, the organ 
 of hearing. Mat. vii. 33. Luke xxii. 50, 
 & al. [On Mat. x. 27. (what ye hear in 
 the ear) Schl. observes that the phrase 
 to whisper in the ear was in use among 
 the Rabbis to express the esoteric doctrines 
 which they delivered to their disciples. 
 But comp. Gen. 1. 4, and Josh. viii. 35.] 
 
 II. It denotes the ear of the mind, i. e. 
 the faculty of understanding and attend 
 lively considering. Mat. xi. 15. xiii. 9, 
 15, 43. Luke ix. 44, & al. See Wetstein 
 on Mat. xi. 15. [In Acts vii. 51 (uncir-. 
 cumcised in their ears, a phrase taken 
 from Jer. vi. 10.) the meaning obvi- 
 ously is (as circumcision was a command 
 of God, and the neglect or refusal of it 
 implied disobedience), disobedient to the 
 commands of God, shutting as it were 
 their ears to his voice.~] 
 
 III. Ears are, in condescension to our 
 capacities, ascribed to God, and denote hia 
 attention both to the cries of the poor op- 
 pressed, Jam. V. 4, and to the prayers of 
 the righteous, 1 Pet. iii. 12. 
 
 ^Ovaa. The particip. pres. fern, of the 
 V. eifil to be, which see. 
 
 |^§^ 'Ovorla, ag, ^, from the preceding 
 H<ra. — Substance, wealth, goods, occ. Luke 
 XV. 12, 13. [Tobit xiv. 18. Aq. Eccl. 
 ii. 8. iElian. V. H. x. 17. Xen. Mem. ii. 
 8. 3. Aristoph. Plut. 754. Theoph. Char, 
 xvii. 2.] 
 
 "Ovrc, a Conjunction, from ov not, and 
 re and. — Neither, nor. Mat. vi. 20. xii. 
 32, & al. freq. [In Mark iii. 5. Luke xii. 
 
OYT 
 
 616 
 
 OYT 
 
 26. 1 Cop. iii. 2, it seems to be Not even. 
 It occurs Numb, xxiii. 25. Deut. v. 21.] 
 
 "^OvTOQ, 6.vri], T^TOf from the prepositive 
 article 6 the, and avrog he. — [This, used] 
 
 [(1.) Either of things actually before 
 one's eyes, as Mat. iii. 9, 1 7. iv. 3, 9, & al.] 
 
 [(2.) Of things actually doing, or of 
 which one is actually speaking. Mat. iii. 
 3. V. 19, et al. and so of time present, 
 Mat. xxiv. 34. xxvi. 34.] 
 
 Q(3.) Of things immediately preceding, 
 as Mat. vii. 12. Mark xii. 30, & al., or 
 following, as Mat. x. 2. Mark xvi. 1 7, & 
 al.] 
 
 ([(4.) ''OvTOQ is used emphatically, to 
 give some dignity to the persons or tihings 
 mentioned, as Mat. v. 19, Srog fiiyag. x. 
 22, & al. Xen. Cyr. ii. 1. Dem. 522, 20, 
 & al. freq. See Weiske Pleonasm. Gr. p. 
 76.]^ 
 
 [(5.) It is used, like iste, to express 
 contempt, as Mat. xiii, 55, ovx ovroq e^lv 
 6 tIktovoq vloq ; is not this follow the car- 
 penter's son ? xxvii. 48. Mark ii. 7, and 
 vi. 2. (perhaps) Luke vii. 39. Acts vii. 
 34. Ecclus. xiii. 27- Neh. iv. 2, et al. 
 Xen. Cyr. i. 3. 11. Anab. iii. 1. 30.] 
 
 £(6.) It is used in phrases inserted 
 parenthetically for explanation, and serves 
 as a strong connexion. Acts viii.26, Fai^ay, 
 avrr) hiv eprjinoQ, x. 36. Diod. Sic. v. 58.] 
 
 Q(7.) With Kai this word serves, says 
 Schl., as the relative, as Luke xvi. 1 . xix. 
 2 J but I think Matthise far more correct 
 in saying that it is put as in Latin, et is, 
 isque, in the sense and truly, and indeed, 
 or and also. So Luke vii. 12, *cat avrr} 
 X^pa*. See Luke xx. 30. I Cor. ii. 2. 
 Herod, i. 147. vi. II. And it is so used 
 especially in the neut. plur. when con- 
 veying a more accurate definition or ap- 
 plication of some previous entire pro- 
 position, as in 1 Cor. vi. 8, a^iKEire — Kal 
 ravra ah\(j)tig, Ye act unjustly, and that 
 too towards brethren. In the N. T. the 
 neut. sing, is also so used, Rom. xiii. 11. 
 1 Cor. vi. 6. Eph. ii. 8. Phil. i. 28. See 
 Soph. El. 613. Xen. Mem. ii. 3. 1. The 
 English phra.se A?id that too, seems nearly 
 to convey the sense of these Greek ones.*] 
 
 8. T»ro, neut. used adverbially, Kara 
 being understood. Thus rSro fjitv — and 
 TtiTo ^e answer one another in distribic- 
 tion, and may be rendered partly — and 
 partly, Heb. x. 33. This use of t5to is 
 
 * [The meaning is, besides Tier other sufferings 
 (losing her son) she was also a •widow, so that the 
 phrase refers to the whole of the previous proposi- 
 tion.] 
 
 very common in the best Greek writers. 
 See Raphelius, Wetstein, and Kypke. 
 
 "AvTTj fern, in Mat. xxi. 42. Mark xii. 1 1, 
 is, I apprehend, a mere Hebraism for the 
 neut. r5ro, used, as likewise by the LXX, 
 for Heb. pron. JFem. n«r, Ps. cxviii. 23 — 
 In Mark iv. 18, the latter utol hen are 
 words so plainly superfluous, and wanting 
 in such a great number of MSS., that 
 they are rejected by Mill, Wetstein, and 
 Griesbach, and, no doubt, ought to be 
 omitted. Aia rito, in John vii. 22, are by 
 Theophylact joined with the preceding 
 V. Qavixa^ere, Ye all wonder because, or 
 on account, of it: this construction is 
 evidently preferable to the common one, 
 and is accordingly embraced by Beza, 
 Doddridge, Worsley, Kypke, Griesbach^ 
 Campbell, and other modern critics and 
 translators. So Martin's French trans- 
 lation, Et voi:s vous en etes tous etonnes. 
 Comp. Mark vi. 6. — [|Wahl gives the sense 
 of Tolog or roi^rog, such, to this word, in 
 Luke ix. 48. John iv. 15. vii. 4. 2 Tim. 
 iii. 5. 2 John, ver. 7 j but this sense is 
 rather an inforence from the whole con- 
 text, than the sense of the word itself.] 
 
 "OvTU) before a consonant, «rwc before a 
 vowel, an Adv. from nrog. 
 
 1. Declarative, Thus, in this manner, 
 so. Mat. i. 18.ii.5.iii. 15. v. 12,&al.freq. 
 
 2. Comparative, So, in the same or 
 like manner. See 1 Thess. ii. 8. Rom. v. 
 15, 18. John iii. 14. Comp. Mat. vii. 17. 
 xii. 45. Jam. iii. 6, where aVwc is omitted 
 in the Alexandrian and another Greek 
 MS., and in the Vulg. version ; and the 
 author of the ancient Syriac seems to 
 have considered it as belonging to the 
 preceding clause, 6 Koffjiog Trig a^idag, and 
 either read the Greek differently from the 
 printed editions, or has added explanatory 
 words J for thus runs that version of the 
 beginning of ver. 6, And the tongue is a 
 
 Jire, and the world of iniquity is as a wood. 
 And the tongue, S^c. It must be con- 
 fessed that this supplement (comp. ver. 
 5.) greatly clears this otherwise perplexed 
 and difficult text. [Is. xvi. 1 7.] 
 
 3. So, to such a degree. Mark [ii. 7.] 
 
 iv. 40. Gal. iii. 3. Comp. Mat. xxvi. 40. { 
 
 1 Cor. vi. 5. [[where it is rather used as a j 
 reproachful question. So then, is this the I 
 case ?~\ i 
 
 4. So, in this, or the present state. 1 
 Cor. vii. 26, 40. [Schl. adds Luke xii. 21. 
 
 2 Pet. iii. 4.] 
 
 5. So, so then, therefore. Rev, iii. 1 6. 
 
 6. So thus, accordingly. Phil. iv. 1. 
 
OYX 
 
 619 
 
 0<bE 
 
 John iv. 6, " Accordingly j like a person 
 so wearied." Harmer's Observations, 
 vol. iii. p. 252, where see more. But 
 Kypke observes, that it is usual with the 
 Greek writers to use utojq after a parti- 
 ciple, as in John, ylefmasticaUy ^ of which 
 he produces instances from Josephus, Pau- 
 sanias, and Plutarch. [So Eisner and 
 Krebs.*] 
 
 7. Then, then at length, and so, ita 
 demum, turn demum. See Acts xx. II. 
 xxvii. 17. [2 Pet. i. 11.] & al. Raphe- 
 lius on Acts xx. 11, shovrs that Hero- 
 dotus, Xenophon, and Polybius use «rwc 
 in the same sense. [And we have it with 
 Ka\.~\ — Kat HtioQ, A?id so, and then. Acts 
 xxviii. 14. 1 Cor. xi. '28. Epictetus ap- 
 plies these two particles in the same man- 
 ner, Enchirid. cap. 35. " Consider what 
 must go before, and what may follow, mt 
 «Vwc, a?id so, or and then, attempt the 
 business." So in cap. 34. In 1 Cor. xiv. 
 25, Kat «rw at the beginning of the verse 
 are omitted in ten MSS., four of which 
 ancient, in the Vulg. and several other 
 old versions, and is accordingly ejected 
 from the text by Griesbach. [Add Acts 
 xvii. 33. I Cor. xiv. 25. Heb. vi. 15. 2 
 Pet. i. 1 1 . And it appears to me that it 
 is so used of time in Acts vii. 8. And then 
 (i. e. after knowing the promise) he begot 
 Isaac (where Wahl puts Jacob, and trans- 
 lates ita, ut nosset pra;ceptum — genuit 
 Jac. ; but he allows the sense to be post 
 legem de circumcisione datam.) See far- 
 ther Rom. xi, 26. 1 Thess. iv. 17. Rev. 
 xi. 5.] 
 
 'Oi/)(. See above in 'Ov. 
 
 'Ovx/, An Attic. Adv. from «x- 
 
 1. Not, generally with an interroga- 
 tion, as Mat. V. 4G, 47, & al. frcq. [2 
 Chron. xx. 6.]; but sometimes without, as 
 John xiii. 10, 11. 
 
 2. No, nay., not so. Luke i. GO. xii. 51. 
 xiii. 3. Rom. iii. 27. [Luke xvi. 30.] 
 
 . ^g^ '0(j)€i\iTr]Q (for '0(])£i\r]rT]Q,) «, 6, 
 from dxbelXTjrai 3 pers. perf. pass, of d^et'Xw, 
 or obsol. ocpeiXiu) to owe. 
 
 1. A debtor, one who is indebted to an^ 
 other, occ. ]\Lit. xviii. 24. 
 
 IL A debtor, one who is obliged to do 
 something, or &c. occ. Rom. i. 14. viii. 12. 
 Gal. v. 3. Comp. Rom. xv. 27. [Soph. 
 Aj.590.] 
 
 IIL An offender, a trespasser^ one who 
 
 * [Schl. is with Eisner and Krebs. See Arrian. 
 Exp. ii. 10. But he thinks it may be for if irvx^^- 
 See Abrcsch. ad vEsch. p. 597- Alberti makes it 
 aftcrxvardsy others therefore.1 
 
 is a debtor .^ or obliged either to reparation 
 or punishment, occ. Mat. vi. 12. (comp. 
 ver. 14, 15. Luke xi. 4.) Luke xiii. 4. 
 (comp. ver. 2.) So in Dan. i. 10, li'n, 
 which properly signifies to make a debtor^ 
 is used for making guilty, liable or ob- 
 noxious to punishment. And in Mat. vi. 
 1 2, the ancient Syriac version for 6(^u\i]- 
 fiara and ocpetXerdlQ uses 'alH and »l»rT, 
 the former of which signifies both debts 
 and trespasses^ and the latter both debtors 
 and trespassers. See Castell, and comp. 
 Heb. and Eng. Lexicon in in. [In the 
 Targums too these Hebrew words are 
 often used, where the text has sinners or 
 offenders. See Ps. i. 1 and 5. Gen. xviii. 
 23. Vorst. de Hebr. iii. p. 75.] 
 
 ^^^ 'O0£t\^, fjs, 7], from 6(pei\ii). 
 
 I. A debt. occ. Mat. xviii. 32. [Lobeck 
 on Phryn. p. 90.] 
 
 IL A due. occ. Rom. xiii. 7. [1 Cor. 
 vii. 3.] 
 
 ^0<p£i\T)iid, aroQ, ro, from d}(f)£i.Xr}pai 1 
 pers. perf. pass, of 6(f>ei\(t) to owe. 
 
 [I. A debt properly. Deut. xxiv. 10. 
 1 Mace. XV. 8.] 
 
 11.^ debt, somewhat strictly due. occ. 
 Rom. iv. 4. On which text Wetstein 
 cites Thucydides [ii. 40.], opposing in 
 like manner xapiv to 6(f>ei\r]pa. 
 
 III. An offefice, a trespass which ob- 
 liges to reparation, occ. Mat. vi. 22. 
 Comp. '0(f)£iXeTrjQ III. [and Targ. on Ps. 
 XXV. 18. Ez. xviii. 7-] 
 
 'O^EI'AO. 
 
 I. To owe money, goods, or &c. to be 
 indebted. Mat. xviii. 28, 30. Luke vii. 
 41. xvi. 5, 7. Rom. xiii. 8. [Philem. ver. 
 18. Deut. XV. 2. Xen. An. i. 2. 1 1. Ages. 
 iv. 4. The pass. Rom. xiii. 8, is referred 
 by Schl. and Wahl to sense 1 1.] 
 
 II. To be obliged to do or suffer any 
 thing, so that one ought, on some account 
 or other, to do or suffer it. See Luke 
 xvii. 10. John xiii. 14. xix. 7. Acts xvii. 
 29. Rom.xv. 1, 27. Heb.ii. 17- Comp. 
 Mat. xxiii. 16, 18. [Add 1 Cor. xi. 10. 
 2 Cor. xii. 14. Eph. v. 28. 2 Thess. i. 3, 
 ii. 13. 1 John ii. 6. iii. 16'. iv. 11. 3 
 John 8. Hut in John xix. 7. Heb. ii. 
 17, as well as in 1 Cor. v. 10. vii." 36, the 
 sense is rather to behove, to be under some 
 necessity. In Acts xvii. 29. 1 Cor. xi. 
 7. 2 Cor. xii. 11. Heb. xi. 12, the sense 
 is. It is right, it is proper, one ought.'] 
 
 III. To be indebted, i. e. bound to make 
 reparation to another whom one has in- 
 jured, occ. Luke xi. 4. Comp. 'OfbtiXirnQ 
 III. 
 
0*I^E 
 
 620 
 
 O *E 
 
 *'O0eAoy. — / wish. It is properly the 9d 
 aorist, according to the Ionic dialect, which 
 drops the augment, of the V. ofEiXu) to 
 owe, Qbut was adopted subsequently as the 
 usual form in common Greek]: hence, 
 being declined ocpeXov, €q, e, &c. and 
 agreeing with a noun or pronoun in num- 
 ber and person, it is often used by Homer 
 in wishing, either with the particles wq 
 or &iQe prefixed, or not, as II. iv. lin. 315, 
 'iic "O^EAE'N TiQ av^pwy aXXog e'x^iv, 
 literally, " How ought some other man 
 to have it (your great age) ! i. e. I wish 
 some other man had it." II. iii.lin. 40," Aid' 
 "O^EAES ayovog t kfiEvaL—''' Oh ! thou 
 oughtest to be unborn ! or / wish thou 
 wert so." II. xix. lin. 59, T]7>/"0$EA' kv 
 vriEtTffi KaTaKrafxev "ApTEfJitQ i^. " Whom 
 Diana should have killed, or whom / wish 
 she had killed with an arrow at the ships." 
 Many other instances of the like kind the 
 reader may find in the learned Damm's 
 Lexicon, col. 643, 644 j and in this man- 
 ner oipeXoy or &(f)eXop is in Homer, I be- 
 lieve constantly, declined by persons, sin- 
 gular or plural, (see II. xxiv. lin. 253, 4.) 
 and joined with a V. infinitive. But the 
 latter Greek writers*, probably in con- 
 formity with the vulgar language, fre- 
 quently apply 6(j>eXov in the first person 
 singular, or as it were adverbially, for / 
 wish, and make the following V. agree 
 with the noun or pronoun spoken of in 
 number and person. So LXX in Job xiv. 
 13. Ps. cxix. 5. And thus St. Paul, 1 
 Cor. iv. 8, Kat o<f>eX6v ye tSaertXevcarc, 
 And truly I wish ye did reign, which in 
 Homer's style would be expressed, Kai 
 i&Q or ai0') 6(j)eX£Te, or w^tXere, ye /Baert- 
 XevauL. Comp. 2 Cor. xi. 1. Rev. iii. 15. 
 As to Gal. V. 12, the only remaining pass- 
 age of the N. T. where oipeXov occurs, we 
 may perhaps, with the learned Eisner, ex- 
 plain oipeXov Koi aTTOKo-ipovrai, I wish they 
 were or may be even cut off (prsecide- 
 rentur) or deprived of all further oppor-- 
 tunity or capacity of disturbing you ; for 
 the word d^opp/v or the like may be un- 
 derstood (see 2 Cor. xi. 1 2), and this ac- 
 cusative N. be construed, according to a 
 very common idiom, with the V. of a 
 passive signification aTroKoxl/oyrai. Comp. 
 I Cor. ix. 1 7 3 and see more in Eisner. — 
 But, after all, it may be doubted whether 
 
 * See Vigerus De Idiotism. cap. v. sect. ix. reg. 
 4, 5, 6. [Viger says that w;f eXov is not used adver- 
 bially, but joined to its proper person and number. 
 On ol^iXov and 6<ptkov see Fisch.on Well. iii. p. 147, 
 and the Intei|>p. on Mteiis, p. 205.] 
 
 the Greek language will admit of 6({>eKuv 
 being construed with a W, future. Lucian 
 in his Solaecista*, and the ancient Gram- 
 marians cited by Wetstein on 1 Cor. iv. 
 8. give us reason to think that it will not ; 
 nor do I know that any one instance of 
 such a construction has been yet produced 
 from any approved Greek writer. And 
 the uncouthness of the phraseology in 
 Gal. V. 12. is further increased by the in- 
 sertion of the particle koI before aTzoKd- 
 \l/ovrai. Some therefore have proposed 
 the placing of a point after ucpeXov to 
 separate it from Kal cnroKoxpovTai. I wish 
 — afid they shall be cut off. '' Paul," 
 says Schwarzius in Wolfius, *' had begun 
 to 7vish, but dropping his wish he declares 
 that destru'Ction hung over those who dis- 
 turbed the Galatians." But Bengelius 
 in Gnomon, ** Is then the scandal of the 
 cross taken away ? I wish it was. And 
 they shall be cut off that trouble you." 
 Let the reader consider, and judge for 
 himself. [Herman (on Viger, not. 190) 
 says, that (IxheXov is used only in wishing 
 that something had been which certainly 
 was noty that something may be now, 
 which certainly is not, and that some- 
 thing may be in future, which certainly 
 will not be. As &(J)eXov Oave^v I wish I 
 had died, but I dia not ; &(f)eXov ju») ^fjv 
 I wish I were not alive, but I am ; /x^ 
 yap &<I)eXov aQavaroQ EffEadai I wish I 
 were not to be immortal, but I shall be. 
 The uncertainty of future events, of course, 
 as he justly observes, would necessarily 
 make the last a very rare form of expres- 
 sion. ''Et0£isused,he says, in the same way, 
 except that it implies rather a probability 
 than certainty of the non-completion of 
 the wish — a distinction apparently a little 
 strained — while the opt. expresses a wish 
 which may be accomplished. The diflSi- 
 culty in the passage of Galatians is not 
 merely whether oc^eXov can be joined with 
 the fut. indie, but whether it can be 
 joined with any mood but the infinitivef. 
 However, although this construction is 
 rare, Markland (on Eur. Supp. 796.) cites 
 an instance (of the 1 aor. pass.) from Ar- 
 rian. Diss. ii. 18. Zeun on Viger (v. 9. 
 
 • Tom. ii. p. 978. !>• he produces this as a So- 
 laecism, stti) "O^EAON KAI* vuv ax^Xa^rja-ai ATNH'- 
 2H/, where he is perhaps sneering the very text in 
 Gal. 
 
 t [Thom. M. p. 665, says, only the opt. or a 
 past tense. He quotes Ps. cxix. 4. as an instance 
 of the first, and Greg. Or. xxviii. T. i. p. 4«4, of 
 the second.] 
 
o*e 
 
 621 
 
 04>l 
 
 6.) quotes CalHm. Ep, xvlli. (Q aor. mid.) 
 and Schwarz de Solaecismis Disc. J. C. p. 
 115, quotes the future from Aristaenetus, 
 I Ep. 6. — ''0((}E\oy occurs '2 Kings v. 3. 
 Numb. xiv. 2. xx. 3. Ex. xvi. 3.] 
 
 "OibeXog, €0Q^ &g, to, from d^tWw to heap 
 up^ increase, jwofit. — Profit^ advantage. 
 occ. 1 Cor. XV. 32. Jam. ii'. 14, 16. Wet- 
 stein on 1 Cor. XV. 32, shows, that the 
 phrase, Tt poi to ocJieXog, is agreeable to 
 the style of the best Greek writers. j^See 
 Gen. xxxvii. 25. Job xv. 3. -^sch. Soc. 
 D. ii. 7. Arrian. Diss. Ep. iv. 1. 167. 
 Polyb. iii. 36. 6.] 
 
 I^g^ 'O^OaXjLto^eXe/a, ag, >% from o0- 
 OaXfxog the eye^ and ^aXeia, service. — Ei/e- 
 service. " It implieth a mere outward 
 service only, to satisfy the e^e of man." 
 Leigh, occ. Eph. vi, 6. Col. iii. 22. [Theo- 
 phylact on the first place says, *' Not 
 only when their masters are present and 
 see them, but when they are absent."] 
 K^ 'O^GAAMO^S, 5, 6. The Greek Lexi- 
 11 con- writers derive it from oTrropai to see; 
 ^ but this derivation seems defective. Per- 
 haps as the Latin oculus the eye is derived 
 |. from occulo to hide, because hidden by the 
 p * eyelids^ so the Greek 6(f)daXfi6g may be 
 from the Heb. P)i) to move swiftly (whence 
 ^&^5r the eye-lids)^ and CD^r to hide. 
 
 I. The eye, the orgaji of seeing. Mat. 
 V. 38. ix. 29, 30, & al. freq.— On Mat. 
 xxi. 42, Eisner shows that the Greek 
 prose-writers apply kv o^QaXpolg in the 
 same manner. To the instances produced 
 by him, I add from Herodotus, lib. ix. 
 cap. 1 1 9. Tov U TTdlEa 'EN 'O^eAAMOI'- 
 SI r« 'ApTavKTE(o KaTeXevaay. '* And 
 Ii they stoned Artayctes' son before his 
 W'. eyes." [The phrase avoiystv thc ofdaXpsg 
 is used in the N. T. to denote the restora- 
 tion of the faculty of sight, but not in 
 good Greek, where the phrase is rather 
 TToitiv pXixpat iraXiv (as Aristoph. Plut. 
 401. 451.) and where this phrase when 
 used has its literal meaning. Schl. says 
 the use of it in this sense is an Hebraism, 
 and refers to Is. xxxv. 5. and Vorst. Phil. 
 Sacr. c. 37. 6. p. 698. See Mat. ix. 29, 
 30. XX. 33. John ix. 10, 14,&al. In Acts 
 ix. 8 and 40, however, the phrase occurs 
 in the natural sense of the words, while in 
 Acts xxvi. 18. Eph. i. 18. (comp. Jer. 
 
 • What an admirable /^wcc these are to the eyes, 
 and how gloriously the wisdom of the Creator is 
 displayed in their fortn and texture., was observed 
 long ago by Cicero in the person of Balbus the Stoic, 
 De Nat. Dcor. lib. ii. § 57 ; and is further illustrated 
 %y Dr. Derham, Physico-Theol. book iv. cli. 2. 
 
 XXXV. 6.) the moaning is figuratively To 
 open the eye of the mind, i. e. to instruct, 
 — The eye being one of the most precious 
 parts, is put for the man himself. See 
 Mat. xiii. 16. Luke x. 23. Rev. i. 7. Heb. 
 iv. 13. From the exceeding value of the? 
 eye, too, arises the expression in Gal. iv. 
 15, Ye would have dug out your own eyes 
 and given them to me, i. e. you would have 
 given me any thing, however dear ; or, 
 according to Schl., ye would have borne 
 any suffering for my sake, which is not, I 
 think, so satisfactory.] Hovqpog o^daX- 
 fjLog, An evil eye. This is an Hebraical 
 or Hellenistical expression. Thus in LXX 
 of Deut. xv. 9, KoX HONHPErSHTAI 'O 
 'O$0AAMO'S SOY answers to Heb. n^TT 
 l^i). Comp. Tobit iv. 1 6. Ecclus. xiv. 8, 
 10. xxxi. 13, in which two last passages 
 we have the very phrase 'O<I>0AAMO'S 
 nONHPO'S. See also Prov. xxiii. 6. 
 xxviii. 22. It denotes an envious grudging 
 eye, or that "*" malignant look, that ^'jea- 
 lous leer malign," as Milton calls it, which 
 usually accompanies envy or grudging; 
 and so it is applied Mat. xx. 15. Mark 
 vii. 22 ; but in Mat. vi. 23. Luke xi. 34, 
 I think, with Doddridge, that it means a 
 bad distempered eye, i. e. an eye over- 
 grown with a film or speck. So Theo- 
 phylact explains ScpdaXpog noyrjpog in Mat. 
 vi. by oipdaXpog voa-oj^g a distempered 
 eye. Comp. 'AttXooc IL and Wolfius and 
 Kypke in Mat. vi. 23. [Schl. considers the 
 eye spoken of in this phrase as the eye of 
 the mind. In Ecclus. xxxii. 8, ayaddg 
 d(bdaXp6g seems to denote readiness and 
 cheerfulness in giving.^ 
 
 II. The eye of the mind, i. e. the inteU 
 lectual faculty or understanding. Mat. 
 vii. 3, 4, 5. xiii. 15. Eph. i. 18. So Lu- 
 cian, Wt. Auct. tom. i. p. 373. TvcpXog 
 yap h TTJg ^IOrXH"S top 'O^GAAMO^N, 
 For you are blind in the eye of your soul ; 
 and Clement, 1 Cor. § 19, has^0MMA2I 
 TH"S ^YXH-S, The eyes of the soul. 
 
 III. The eyes of God denote his exact 
 and intimate knowledge in general, Heb. 
 iv. 1 3 J and particularly his knowiiig and 
 attending to the concerns of the righteous, 
 1 Pet. iii. 12. 
 
 "O^tCj f-OQ, Att. Etag, 6, from oTrropai to 
 see ; so the Greek ^paKcjv a species of ser- 
 pent, from BipKU) to behold, and Heb. mn^ 
 a serpent, from the V. wni to eye, view 
 acutely. Serpents in general are so re- 
 markable for their acutely eyeing of ob- 
 
 • See Spectator, No. 19. 
 
0*P 
 
 622 
 
 O X Y 
 
 jects, that a * serpent's eye became a pro- 
 verb among the Greeks and Romans, who 
 applied it to those who viewed things 
 sharply and acutely f. 
 
 I. A natural serpent. Mat. yii. 10. 
 Mark xvi. 18. 1 Cor. x. 9. [Ex. iv. 3. vii. 
 
 II. An artificial serpent. John iii. 
 14. 
 
 III. The devil, who deceived our ^first 
 parents in the form of a serpent ; hence 
 called that old serpent, Rev. xii. 9. xx. 2. 
 Comp. 2 Cor. xi. 3. And on Luke x. 1 9, 
 comp. Ps. xci. 13, and see Doddridge, 
 "Ofetg Kal HjcdpTrtot, 6i rCov Aal/jiopiov ^a- 
 \ayyEQ — the armies of Demons, says 
 Theophylact. [In Sohar, fol. 27. col. 
 105, the following remark is made on 
 Gen. iii. 1. "It was Sammael who ap- 
 peared under the form of a serpent ; and 
 that image of a serpent was Satan.'* 
 Schleusner seems to take serpents in the 
 literal sense in Luke x. 19, referring to 
 Psalm xci, 13 ; but the phrase used there 
 is generally understood figuratively, to 
 designate the power of overcoming your 
 enemies; and so Schleusner explains it 
 under Ilarew. See Bos Observ. Crit. p. 
 103.] 
 
 IV. Our Saviour calls the Scribes and 
 Pharisees serpents^ on account of their 
 cunning, insidious, malicious, and even 
 diabolical dispositions. Mat. xxiii. 33. 
 Comp. "ExtW II. 'AXwTT)?^ IL and Av- 
 KOQ II. []"E)^i^j^a is so used. Soph. Ant. 
 350.] 
 
 'COPY'S, {joQ, ;/. 
 
 I. Properly, The brow of the human 
 forehead, '^ The arch of hair over the 
 eye.*' Johnson. Thus sometimes used in 
 the profane writers. [^See Levit. xiv. 9. 
 Xen. Mem. i. 4. 6.] 
 
 II. A brow or projection of a hill. occ. 
 Luke iv. 29, where Wetstein and Kypke 
 show, that the Greek writers apply it in 
 this sense also. — '" We went out to see 
 the hill from which the inhabitants of 
 Nazareth were for throwing down Christ 
 when he preached to them. This is a 
 high stony mountain, situated some gun- 
 shots from Nazareth, consisting of the 
 lime-stone common here, and full of fine 
 plants. On its top, towards the south, 
 is a steep rode, which is said to be the 
 
 * " Serpcntis oculus — De Jds did consuevit qui 
 acribus & intentis intuerentur oculus. Ab ani- 
 mante sumpta metapliora.'''' — Erasmi Adag. 
 
 t Comp. Heb. and Eng. Lexicon in \rT3 IV. 
 
 spot for which the hill is famous ; it is 
 terrible to behold, and proper enough to 
 take away the life of a person thrown 
 from it." Hasselquist's Voyages, p. 159. 
 Comp. Maundrell's Journey at April 18, 
 
 19. [See Homer Iliad, Y. 151. Mosch. 
 Idyll, ii. 48. Strabo v. 3. 7. Liv. xxvii. 
 
 20. Virg. Georg. i. 108.] 
 
 ^g^ 'OxXew, w, from o^oq. — To dis^ 
 turb, trouble, vex, harass, infest, occ. 
 Luke vi. iS. Acts v. 16. See Wetstein 
 on Luke. [See Diod. Sic. v. 10. He- 
 rodian ii. \b.7. iii. 11. 1. Tobit v. 7. 
 2 Mac. xi. 31, and Inc. Habb. ii. 15. 
 'Ej/o^A-fw occ. 1 Sam. xix. 15. Diod. Sic. 
 V. 10. Xen. An. ii. 5. 13. See Salmas, de 
 Modo Us. p. 788.] 
 
 ^g^ 'OX^OTTOtew, w, from oyXoq a mul- 
 titude^ and TTOiiu) to make. — To make or 
 raise a mob. occ. Acts xvii. 5. 
 
 "OXAOS, a, 6. 
 
 [1. A crowd, a multitude collected. 
 Used in the singular and plural, which 
 hitter is the case also in other Greek, as 
 Herodian v. 6. vii. 10. Mat. iv. 25. v. 1. 
 vii. 28. viii. 1. ix. 23. xiii. 2. xiv. 22. 
 xxvi. 47. Mark ix. 14. & al. Numb. xx. 
 20. 1 Kings XX. 13. Is. xliii. 7. Ez. xvi. 
 39. Ecclus, vii. 8. ^lian. V. H. xiv. 8. 
 Xen. de Re Eq. ii. 5. It is obviously used 
 for some of such a crowd in Luke iii. 10. 
 John vii. 20. xii. 34.] 
 
 [11. A multitude, a great ?iumber. 
 Luke V. 29. vi. 17. (where it is clearly 
 used just as TrXrjdog is in the next clause). 
 Acts i, \5, vi. 7. xi. 4. xix. 26. & al. 
 Eur. Phoen. !50. Joseph. Ant. iii, 4. 
 
 !■] 
 
 [III. The common people, as opposed 
 to the higher classes. Mark xii. 37. John 
 vii. 12, 32, 49. JElian. V. H, ii. 6. Xen. 
 de Rep. Ath. ii. 10. See Ruhnk. ad Tim. 
 p, 283.] 
 
 [^IV. A tumult. Luke xxii. 6. Acts 
 xxiv. 1 8.] 
 
 'O^VjOw/io, aroQ, to, from w^^upwjuat perf. 
 pass, of o^vpoio to fortify, which from 
 oxv^oQ strong, fortified, and this from 
 ixvpoQ the same, which from 'iyjio to 
 holdfast. — A strong-hold, a fortification. 
 [Xen. Hell. iii. 2. 3.] In the LXX it is 
 frequently used in its proper sense for 
 the Heb. nvnn the same. (See especially 
 [Josh. xix. 29.] Prov. xxi. 22, and 1 JNIac. 
 V. 65.) But in 2 Cor. x. 4, the only pass- 
 age of the N. T. wherein it occurs, it 
 denotes spiritual strong-holds, such as 
 inveterate superstition, obstinate prejudi- 
 ces, perverse reasoning, habitual vices, and 
 
O^B 
 
 623 
 
 O'9'I 
 
 the like, which are opposed to the recep- 
 tion of Christ's gospel. 
 
 'Oxpapiov, «, TO. A dimiiiutire from 
 o-^oy, which signifies in general whatever 
 is eaten with breads and was anciently so 
 used, but afterwards, as* Plutarch, Athe- 
 naius, [Phavorinus in voce], and Eusta- 
 thius remark, came to be applied par- 
 ticularly to Jlsh. So the LXX use o-^ov 
 (al. o\\joq) Num. xi. 22, for the Heb. '»:n. 
 The word may be derived either from 
 oTrraw io roast ^ or broil, or from e\\ju) to 
 boil. — A little Jlsh. occ. John vi. 9, 11. 
 xxi. 9, 10, 13 . That o-^ik^ia in these 
 passages means fishes is evident, because 
 what St. John expresses by this word, ch. 
 vi. 9, 11, St. Matthew calls IxOvag, ch. 
 xiv. 17, 19. So St. Mark, ch. vi. 38, 41, 
 and St. Luke, ch. ix. 13, 16; and what 
 St. John styles oi//ap/wv, ch. xxi. 10, are 
 in the next verse called {■^(Bvuyv /^eyaXwr, 
 great Jishes ; which latter passage espe- 
 cially proves, that o-^apiov is not always 
 .to be confined to a diminutive sense. See 
 under Bit>\iov I f. — Athenseus, lib. ix. 
 cap. 8, shoivs that Plato, Pherecrates, 
 Philemon, and Menander, use oil/apiov for 
 a Jish ; and in Athenaeus it is particu- 
 larly spoken of a great Jish, I^Qvoq fie- 
 yoKa. See [iElian. V. H. i. 28.] Suicer 
 Thesaur. in '0\^apioi^, and Wetstein on 
 John vi. 9. 
 
 'Oi/zf, An Adv. 
 
 I. In Homer it signifies After some 
 time, late, at length. See Darami Lex- 
 icon. 
 
 IL In the N. T. absolutely. In the 
 evening, occ. Mark xiii. 35. With a ge- 
 nitive following, occ. Mat. xxviii. 1, '0-J/£ 
 ^€ '2id^t>aTii>v, In the evening of the Sab- 
 bath. Comp. 'E7rt0too-K-a) II. [The vei-- 
 sions of the word in this passage are va- 
 rious. Schleusner says. The Sabbath 
 heitig nearly Jinished', i. e. late on the 
 Sabbath; others, (and lately Tittman of 
 Dresden, Wahl, and Bretschneider,) After 
 the Sabbath, because in Mark xvi. 1 , the 
 expression is The Sabbath being passed. 
 Others, The week being fnished. In 
 Philostratus (Vit. Apoll. iv. c. 18.) 6^ 
 fiv^Tjpiiov means. The mysteries being 
 fnished, while in Ma^w. (V. H. ii. 23.) 
 o^i riJQ rjXidae is late in life, and in 
 
 • See Wetstein on John vi. 9, Xenophon Me- 
 mor. Socrat. lib. iii. cap. 14, [and Bochart Hieron. 
 i. 1. 6.] 
 
 t [Fischer (Prol. i. 5. or x. 2.) observes, that 
 many nominatives have the form of diminutives in 
 Greek.] 
 
 Xenophon (Hell. ii. 1. 14.) and Thucy- 
 dides (iv. 93.) 6\he TrJQ iifiipag is late in the 
 day. This indeed seems the usual force 
 of dJ/f with the genitive. See other pass- 
 ages collected by Zeun on Viger. vii. 1.1. 
 not. 26. But perhaps the passage in 
 Philostratus, with the distinct meaning of 
 the parallel passage in St. Mark, may 
 justify Tittman's translation, which cer- 
 tainly avoids the difficulties pressing on 
 the others. See Casaubon Exerc. Anti- 
 baronn. p. 673. D'Orvill. ad Charit. i. 14. 
 p» 287.] It is used as a noun. occ. Mark 
 xi. 1 9, "Ore 6\pi kyivtro, When the even- 
 ing was come, when it was evening. |^So 
 Xen. de Ven. vi. 25. Thucyd. iii. 108. 
 iv. 93. The word occ. Gen. xxiv. 11, for 
 the evening^ and in Is. v. 11, for the twi- 
 light. It is used in a peculiar sense, Ex. 
 XXX. 8. Between the two evenings. See 
 
 "Oxlifioc, «, 6, ^, from ov//£ late. — Late, 
 latter, occ. Jam. v. 7, where it is spoken of 
 the latter rain, which falls in Judea and 
 the neighbouring countries, sometimes in 
 the middle, sometimes towards the end, 
 of April *. The LXX apply the word in 
 the same sense for the Heb. tyipbo, the 
 rain which prepares the fruits for gather- 
 ing, from U^pV to gather^ Deut, xi. 14, & 
 al. [The word occ. Ex. ix, 33. Joel ii. 
 23. Zach. X. 1. Died. Sic. vii. 10. Theo- 
 phrast. Hist. Plant, i. 1 5. ii. 4. Arist. Hist. 
 An. V. 1 9. 227. Xen. CEc. xvii. 4. Hom. II. 
 ii. 325. Lobeck on Phryn. p. 52, says, this 
 is not so Attic a word as the following.] 
 
 ^^^"Oy^jioQ, a, ov, from 6-^i. — Qf or be- 
 longing to the evening. Mark xi. 1 1 ; where 
 o-^iaq is joined with utpag time; so &paQ 
 being understood, oyhlaQ by itself is often 
 used for the evening, as Mat, viii. 16. 
 Mark i. 32. John xx. 19, & al. freq. [It 
 must be observed, that the Hebrews had 
 two evenings, the one from the 9th hour 
 to sunset; the other from sunset to the 
 beginning of night. See Ex. xii. 6. xxx. 
 8. Wahl refers Mat. viii. 16. xiv. 18. 
 xxvii. b7. (comp. Mark iv. 35.) to the 
 first; and Mat. xiv. 23. (comp. Mark vi. 
 47.) xvi. 2. XX. 8. xxvi. 20. Mark i. 32. 
 John vi. 16. xx. 19. to the second. 
 Bretschneider gives xvi. 2. Mark i. 32. 
 iv. 35. XV. 42. John vi. 15. to the first, as 
 well as those assigned by Wahl ; and to 
 the second he adds Mark vi. 47. xiv. 17. 
 The word occurs Aristot. H. An. ix. 27. 
 472. Polyb. vii. 16. 4. Xen. Anab. vi, 3. 
 
 • Shaw's Travels, p. 335, 2d edit. 
 
0^1 
 
 6(34 
 
 0^C2 
 
 31. Thuc ylii. 9(5. In the places of Po- 
 lybius and Thucydides Ae/Xj? d;|/ta de- 
 notes the later evening.^ 
 
 "Oi/zie, lOQ, Att. stag, ^, from ili^^at 2 
 pers. perf. of oTTTajxai to see. 
 
 [I. It is used in good Greek for the eye, 
 or that with which we see, as ^Elian. 
 V. H. vi. 1 2. Longin. x. §. xvii. 3. See 
 Foes. CEc. Hippoc. p. 287.] 
 
 II. The faculty of sight. Aristot. Me- 
 teor, iii. 3. Polyb. iii. 99. 7.] 
 
 III. A countenance, face. occ. John xi. 
 44. Rev. i. 16. [See Gen. xxiv. 16. 
 J Kings i. 6. Jer. iii. 3, 4. M\. V. H. iv. 
 28. Demosth. 413, penult. In this and 
 the next sense, the word is almost the 
 same as TrpdtrwTrov.] 
 
 IV. An appearance, occ. John vii. 
 24. [Face, surface, outward appear- 
 ance. The meaning of the phrase is. Do 
 not judge by a person's outward ap- 
 j}earance, which is elsewhere expressed 
 by TrpoaioTToy Xafifiaj/Eiv. The Syriac has, 
 Do not judge in accejytance of faces. 
 Our Lord probably meant to reproach the 
 Jews for making a distinction, groundless 
 in itself, between him and Moses. See 
 for this sense, Thucyd. vi. 46. Lysias 
 583, ult. These various meanings of the 
 word are recognised by the Greek Lexi- 
 cographers. In Ex. X. 5, it is surface. 
 
 See also Numb. xxii. 5, 11. Lev. xiii. 
 55.] 
 
 ^^ *0^^iovLov^ H, To^ from oyi^ov, which 
 see under Oy\/apiov. 
 
 I. Properly, Any thing that is eaten 
 with bread, especially,;^* A. 
 
 II. Because the Roman soldiers were 
 paid not only in money, but in victuals, 
 and particularly corn ; hence it is used for 
 the military pay or wages by the Greek 
 writers, as by Josephus, Ant. lib. xii. cap. 
 2. § 3, and' by Polybius (lib. vi. cap. 6. 
 p. 484. A. edit. Paris, 1616), who gives a 
 particular account of the pay and corn 
 distributed to the Roman soldiery, occ. 
 Luke iii. 14. (where see Wetstein.) 
 Comp. 1 Cor. ix. 7. [See Caesar de B. G. 
 i. 23. 1. Polyb. i. QQ. MktQoq mi rpo0j) 
 in Demosthenes (Phil. i. p. 47.) is the 
 same thing. There are two tracts in the 
 Xth vol. of the Antiqq. Rom. expressly 
 on military pay. The word occ. in this 
 sense, 1 Mac. iii. 28. 3 Esdr. iv. 56. 1 
 Mac. xiv. 32.] Whence, 
 
 III. Wages, or reward, in general, occ. 
 Rom. vi. 23. 2 Cor. xi. 8. Observe, that 
 in the former text ra 6\pojvia rfjc afxap- 
 Tiag are the wages paid by Sin, considered 
 as a person, and so are opposed to ro 
 Xo^pitrpa r« GeS, what is given by God, 
 See Locke on the place. 
 
 n. 
 
 HAP 
 
 DAP 
 
 nn, TT, OT, Pi. The sixteenth of the 
 9 more modern Greek letters, but the 
 seventeenth of the ancient, among which 
 it plainly answered to the oriental Pe in 
 name, order, and power; but its forms 
 may be better referred to the Hebrew 
 than to the Phenician character. Thus 
 the ancient form F has a manifest re- 
 semblance to the Hebrew p) final, or ra- 
 ther is that very letter turned to the 
 right hand. The form F and tt seem va- 
 riations from n, as vj is from tt. 
 
 Tlayi^evM, from xayig, t^og, //. — To in- 
 snare, applied figuratively, occ. Mat. 
 xxii. 15. [1 Sam. xxviii. 9. Cic. Acad. iv. 
 29.] 
 
 JTaytc, i^oQ, 1], either from iirayov, 2 
 aor. of Trrjyvvpi, or of the old V. Trr/yw (o 
 fix. 
 
 I. Properly, A net, or snare, in which 
 birds or wild' beasts are taken, occ. Luke 
 xxi. 35. It is thus applied by the LXX, 
 Prov. vii. 23. Eccles. ix. 12. So Ecclus. 
 xxvii. 20. [Prov. vi. 5. Jer. v. 27. Wahl 
 conceives that here the suddenness of 
 falling into a snare is the point alluded 
 to.] 
 
 II. A snare, in a figurative sense, what 
 insnares or intanglcs one to destruction. 
 occ. Rom. xi. 9. 1 Tim. iii. 7. vi. 9. 2 
 Tim. ii. 26. [Josh, xxiii. 13.] 
 
 Ilayor, «, 6, from 'iirayov 2 aor. of 
 
HAG 
 
 625 
 
 HA I 
 
 iryyvvfitf or of the obsol. Tr^yw tojix, com- I iraOvficiTa, Wahl says, and I think right- 
 ly, that we are to understand eXevaofxeva^ 
 and so Erasmus, Schmidt, and Wolf. 
 The word occurs in this sense in Eur. 
 
 pmge. 
 
 I. A hill, which is usually composetl of 
 very ^ard or solid materials. 
 
 II. "Apetog Ilayoc, Areopagus *j or 
 Mars' hill. — This hill was situated in the 
 midst of the city of Athens, opposite the 
 citadel. — So Herodotus, lib. viii. cap. 52, 
 speaking of the time of Xerxes* invasion, 
 mentions To^- Karapnop Tijg 'AKpoTroXtog 
 oxOoy, Tov Wdrjyaloi KaXiovcri 'APEI'*ON 
 IIATON. — Here the famous Senate, or 
 court of the Areopagites, instituted by 
 Cecrops, the founder of that city, used f 
 anciently to assemble. Both the place 
 and tribunal were J probably called by 
 this name from a famous judgment there 
 passed on "APHS, a Thessalian prince. 
 Though this tribunal did indeed take 
 cognizance of religious matters, yet, as 
 Doddridge well observes, it does not ap- 
 pear that St. Paul was carried to the 
 place of their assembling in order to un- 
 dergo a formal trial, but only to satisfy 
 the curiosity of those who wanted to in- 
 quire what was that strange doctrine he 
 taught, occ. Acts xvii. 19, 22. For a 
 more particular account of this famous 
 court, see Wetstein's Note on Acts xvii. 
 1 9, Archbp. Potter's Antiquities of Greece, 
 book i. ch. 19, and Goguet's Origin of 
 Laws, pt. ii. book i. ch. 4, art. 1, vol. ii. 
 p. 2J , edit. Edinburgh. 
 
 ^§^ Uadijfia, aroQ, to, from 'Kaayo) 
 to suffer, 
 
 I. A suffering, affliction. Heb. ii. 9. 
 Rom. viii. 18. Col. i. 24. 2 Cor. i. 5 ; in 
 which last text the sufferings of saints 
 are called the sufferings of Christ, be- 
 cause they are endured ybr the sake of 
 Christ, and in conformity to his suffer- 
 ing §. Comp. Phil.iii. 10. 1 Pet. iv. 13. 
 2 Cor. iv. 1 0. [In 1 Pet. i. 11 . ra ktg Xpi^^ov 
 
 • It may not be amiss, especially for the sake 
 of public readers, to observe with Dr. Clarke on 
 Homer, II. iv. lin. 185, that the syllable rra in eVa- 
 ^yoj-, whence Trayoj a hill is derived, is shorty and con- 
 sequently that the last syllable but one in Areojjagiis 
 is sho7-t likewise. 
 
 t According to JMons. Goguet and the French 
 Academicians, the tribunal of the Areopagus was 
 afterwards removed to a part of Athens called the 
 King's Portico. Origin of Laws, &c voL ii. p. 22. 
 edit. Edinburgh. 
 
 X So Pausanias in Atticis, cap. xxviii. p. 68, 
 cited by Wolfius, "Er/ 8s "APEIOS Ilayof xaAayuavof, 
 ctT< irpwTo; "APHS evrai/Qa exf/S*;. 
 
 § [Schleusner has cited from Lysias, p. Ill, 
 TifUDpiat Toiv 0£cDv, punishments for violating the 
 majesty of the gods^ and from Cic pro Rose. 24. 
 pocnae parentum, in the same sense.] 
 
 PhcEU. 60. Xen. Hier. v. 1 and 3.] 
 
 II. A jmssion, an affection. IJom. vii. 
 5. Gal. V. 24 j in which latter text 7ra- 
 drjpara denotes the irascible and malign 
 nant passions, eTndvfxioLL, the concupisci^ 
 hie. [In thB sense o^ affections of mind, 
 it occ. in Xen.Cyr. iii. 1. 10. ^^sch. Soc. 
 Dial. iii. 15. Plut. Phaed. c. 43. ed. 
 Fisch.] 
 
 ^^^ TladrjTog, «, 6, from Traa-yia. 
 
 I. Passible, that can suffer. [Plu- 
 tarch, de Plac. Philos. c. 16. Philo de 
 Spec. Legg. p. 805. C. nearly in this 
 sense.] 
 
 II. That should suffer^ or having suf- 
 fered, occ. Acts xxvi. 23. Comp. Luke 
 
 xxiv. 26, 27. [Parkhurst is at a loss be- 
 tween two different interpretations. The 
 last is Schleusner's, with little support 
 from analogy. The first is Wahl's, Kui- 
 noel's, and Bretschneider's*.] 
 
 nd^oc, coc, «C5 yoj from Trdary^uj. 
 
 [1. ^ suffering, or misfortune. Eur. 
 Phcen. 1361. M\mn. V. H. iii. 32. Prov. 
 XXV. 20.] — 2. A passion, affection, [as 
 ^Elian. V. H. xii. 1. to sk Tijg Xvtttjq 
 TTuOog ; but more usually] lust. occ. Rom. 
 i. 26. Col. iii. 5. 1 Thess. iv. 5. [See 
 Xen. Cyr. v. 5. 10.] 
 
 J^^ Iltt i^a y (I) yd c, «j o, from 7ra7g, 
 Trai^og, a child, and aywydc ^ leader, 
 which from ayw to lead. — Rendered in 
 our translation I?istructor, school-mas- 
 ter, but among the Greeks properly sig- 
 nified a servant whose business it was 
 constantly to attend on his young master, 
 to watch over his behaviour., and particu- 
 larly to lead (ayeir) him to and from 
 school and the place of exercise. These 
 Ilat^aywyot were generally slaves., impe- 
 rious and severe f, and so better corre- 
 sponded to the Jewish teachers and Jew- 
 ish law, to which the term is applied by 
 St. Paul. occ. 1 Cor. iv. 15. Gal. iii. 24, 
 25, where see Eisner and Wolfius; and 
 observe, that Xenophon [de Rep. Lac. ii. 
 1. & iii. 2.] and Plutarch de Lib. Educ. 
 tom. ii. p. 4. A. B. expressly distinguish 
 between nat^aywy«s and AiMffKaXag 
 
 * [Rosenmiiller translates, Christum debuisss 
 pati, and says, na$rn6; pro eo qui dcbcbat pati, ut 
 apparet ex Luc xxiv. 25. But at the end of tliis 
 note he says, Paulus tradit eventum vaticiniorum ; 
 unde patet va&riTo; esse eum qui rcvcra passus sit. ] 
 
 -j- Comp. Sueton. in Claud, cap. 2. 
 
 SS 
 
n A I 
 
 626 
 
 n A I 
 
 teachers, [See Perizon. ad iElian. V. H. 
 iii. 21. xiv. 20. and Cic. ad Att. viii. 4.] 
 
 JlaicapLov, 8, TO. A diminutive from 
 Traig, Trcucog. a hoy. — A Utile hoy, a child. 
 occ. Mat. xi. 16. John vi. 9. But in 
 Mat., Wetstcinand Griesbacli, on the au- 
 tliority of veiy many MSS., six of which 
 ancient, read iraiSiotg. [^Schleusner rightly 
 observes, that diminutives in Greek have 
 often the force of their primitives, and 
 therefore this word is often simply for 
 TTciic. Galen uses it for a boy of Jifteen, 
 (de Comp. Med. per Gen. v.) See Xen. 
 Cyr. i. 4. 12. Hell. iv. 4. 17. It occurs 
 often in LXX for a boy^ as Gen. xxii. 5 ; for 
 a servant in 1 Sam. xxi. 7. ^Elian. V. H. 
 ii. 2. and so perhaps it should be taken 
 in St. John vi. 9. In Aristoph. Thesm. 
 1203, it is put for a girl; in Plutarch 
 (T. vii. p. 11. ed. Hutten) of a son and 
 daughter."^ 
 
 Viailda, ac, ^, from Trae^evw. 
 
 I. Institution, discipline, instruction,' 
 particularly of children, occ. Eph. vi. 4. 
 2 Tim. iii. 16, [in which latter text it is 
 applied to persons in general. See Prov. 
 i. 2, 7. vi. 23.] 
 
 II. Disciplitie, correction, chastisement. 
 occ. Heb. xii. 5, Q(from Prov. iii. 11.)] 7, 
 8,11. [So Prov. XV. 10.] 
 
 Tiai^evrrjg, 5, 6, from Trai^evo). 
 
 I. An instructor, occ. Rom. ii. 20. 
 [Hos. V. 2. Ecclus. xxxviii. 22.] 
 
 II. A correctorj chastiser. occ. Heb. 
 xii. 9. 
 
 HaLhevo), from Trtitc? Trat^oe, a child. 
 
 I. To instruct, particularly a child or 
 youth. Acts vii. 22. xxii. 3. [_ — and ge- 
 nerally] 2 Tim. ii. 25. Comp. Tit.ii. 12. 
 Thus it is used in the purest Greek wri- 
 ters. See Wetstein on Acts vii. 22. On 
 Acts xxii. S, Kypke remarks, after Al- 
 berti, that avared^aixfiivoQ relates to the 
 bringing up, strictly so called, and Treirai- 
 ^evjjLeyog to the instruction. This he con- 
 firms by a very similar passage from 
 Appian, Bel. Civ. lib. iv. p. 1008, where 
 Cassius, who had been bred up at Rhodes, 
 complains of the Rhodians that " assist- 
 ance w'ds denied to him vtto tCjv HAI- 
 AEYSA'NTON /cat GPE^A'NTilN, by 
 those who had instructed and brought 
 him 2ip ;" and that to him thev preferred 
 Dolabella, " ov «/c 'EnAI'AEYSAN «^£ 
 'ANE'GPE^AN, whom they had neither 
 instructed nor brought up." [See Hero- 
 dian i. 2. 2. iElian. V. H. xiii. 1. Diod. 
 Sic. i. 70. Xen. Cyr. i. 2.3.] 
 
 [II. To chastise or correct, (as a neces- 
 
 sary part of education.) Heb. xii. 7, 10. 
 See Prov. xix. 18. xxix. 17- — of chas^ 
 tisement by the scourge, Luke xxiii. 15, 
 22. — of correction by calamities sent by 
 God, 1 Cor. xi. 32. 2 Cor. vi. 9. (where 
 some refer the word to chastisement by 
 the magistrate.) Heb. xii. G. (see Prov. 
 iii. 12.) Rev. iii. 19. Wisd. iii. 5. Ecclus. 
 X. 28. Schleusner refers I Tim. i. 20. to 
 the sense of chastising by ecclesiastical 
 punishment. Wahl says, simply. To learn, 
 (i. e. to he instructed.) See Hos. x. 1 0.] 
 
 I^g^ TLaiZiodtv, An Adv. from Trailiov 
 a little child, and the syllabic adjection 
 ^ev denotingyrom a place or time. — From 
 a little child or infant, from infancy, occ. 
 Mark ix. 21.* So Lucian, Philopatr. 
 tom.ii. p. 1005,nAIAO'eEN, [and Synes. 
 deProv. p. 91. C] 
 
 llai^iov, 8, TO, A diminutive of Tralg, 
 Trai^og. 
 
 I. A little child, an itifant. Mat. ii. 8, 
 9, 11. Luke i. 59, 66, 7Q, & al. [Is.lxvi. 
 12. — Mat. xviii. 3. Unless ye become like 
 children, i. e. unless ye renounce all pre-- 
 tensions to merit as much as childreji 
 must, according to Michaelis and Bp. Mid- 
 dleton } but perhaps infants are here in- 
 tended, and their freedom from actual sin 
 is proposed for imitation. Our church 
 says^ ** How he exhorteth all men to fol- 
 low their innocency."^ 
 
 II. A child of more f advanced age. 
 Mark v. 39, 40, 41. ix. 24. Comp. 1 Cor. 
 xiv. 20. Heb. xi. 23. 
 
 III. UaiEla, Vocat. plur. is a term of 
 familiarity, affection, or kindness in call- 
 ing or speaking to, as the sing, child is 
 often used in English, John xxi. 5. 1 John 
 ii. 18. 
 
 [IV. The sense is extended occasionally. 
 Disciples, as Heb. ii. 13. (from Is. viii. 
 10.) and 14.] 
 
 tlatBiaK7], rjgy rj, from TraTg, Trai^oe, a 
 boy. 
 
 I. A damsel, a young woman. Thus 
 used by the ancient Greeks, according to 
 Phrynichus (see Wetstein on Mat. xxvi. 
 69.), and by the LXX, Gen. xxxiv. 4. 
 Ruth iv. 12, and perhaps in Acts xii. 13, 
 [and so iElian. V. H. xii. 5^. See Al- 
 berti, p. 248.] 
 
 II. A maid-servant, a female slave. 
 Mark xiv. QQ. Gal. iv. 22, & al. freq. 
 [So Gen. xx. 17. Deut. v. 14. & al. 
 Lysias 14, 12. 496, 1. Isa3us 134, 3. He- 
 
 * [The LXX have a more classical expression, 
 'Ex naPjtu, Is. xlvi. 3. So Xen. Mem. ii. 2. 8.] 
 j- Comp. under B</SA/bv I. 
 
rr A r 
 
 C27 
 
 n A A 
 
 rod. i. 93. Sec, for more, Kypke on Mat. 
 xxvi. 69, and the Commentary on Thorn. 
 M. p. 671. To reconcile St. Matthew 
 witli St. Mark, Michaelis observes, that 
 St. John says, (xviii. 25.) Thei/ said; 
 whence it appears that several spake, and 
 that all which is said by the three first 
 Evangelists may be exact; there might 
 be more than the three named; but St. 
 Peter, in relating the matter to St. Mark, 
 might have said the maid, referring to that 
 one who liad questioned him before, and 
 made the deepest impression on him.] 
 
 Jlal^u), from 7ra7c a child. 
 
 [I. To play, like children. 2 Sam. ii. 
 14. Prov. xxvi. 19. Ecclus. xlvii. 3. 
 Theophr. Char. 27.] 
 
 II. To dance, occ. 1 Cor. x. 7, which 
 is a citation of the LXX version of Exod. 
 xxxii. 6, where the correspondent Heb, 
 word to Tra'i'CeLv is pny, which, it is evi- 
 dent from ver. 18, 19, includes the shout- 
 ing, singing, and dancing, in honour of 
 their idol. Homer uses this verb for 
 dancing, Odyss. viii. lin. 251, 
 
 'AK\' ocyt ^xr^xaiv ^yirocp/jLOves offffot upts'ot^ 
 DAl'SATE 
 
 Ye choicest dancers of PhaDacia's isle, 
 Come forth and play. 
 
 So Odyss. xxiii. lin. 147, 
 
 'AvZpwv nAIZO'NTr^N 
 
 Eisner, on 1 Cor. x. 7, shows that Hesiod, 
 []Scut. Here. 95.] Herodotus, and Aristo- 
 phanes, [Ran.4'10.], apply irai'Ceiv in the 
 same sense. But Kypke (whom see) re- 
 marks, that in 1 Core x. 7, it is not to be 
 confined to dancing, but comprises also 
 singing and music. 
 nAI~S, Trat^oc, o, ^. 
 
 I. A child, whether a young child, an 
 infant, as Mat. ii. 16; or a child more 
 advanced, a hoy or girl. Mat. xxi. 15. 
 Luke ii. 43. viii. 51, 54. Acts xx. 12. 
 Com p. ver. 9. 
 
 II. A child, in respect to his father, 
 without regard to age, a son. Acts iii. 
 13, 26. iv. 27, 30. [Polyb. iv. 35. 15. 
 Xen. Cyr. i. 5. 4. So used of Christ as 
 the Son of God, and in Mat. xii. 1 8. Acts 
 iii. 13. iv. 27, 30. From this sense it 
 comes to signify a dear or beloved object, 
 as Luke i. 54, and some refer Acts iv. 25. 
 to this, others to the following sense.] 
 
 III. A servant, attendant. Mat. viii. 6. 
 (comp. Luke vii. 7.) Mat. xiv. 2. Luke 
 
 xii. 45. Eisner on Luke vii. 7, and 
 Kypke on Mat. viii. 6, have shown that 
 the Greek writers * use it also in this 
 sense. QIs. xliv. 26. Gen. ix. 25.] 
 
 JlArii. — To strike, or smite, as with 
 fists or sticks, occ. Mat. xxvi. 68. Luke 
 xxii. 64. [Numb. xxii. 28. Is. xiv. 29. 
 Diod. Sic. ii. 8. Xen. Cyr. vii. 3. 6.] 
 — with a sword, Mark xiv. 47. John xviii. 
 10. — with a sting, occ. Rev. ix. 5. 
 
 IIA'AAI, An Adv. of time, [which, like 
 the Latin dudum and the English long, 
 refers either to long or short spaces of 
 past time, according to the subject in 
 hand f . Long ago, long. Mat. xi. 20, 
 and Luke x. 13. They woidd long ago 
 have repented in sackcloth and ashes, 
 where the reference is really to ancient 
 times. Mark xv. 44. Whether he had been 
 long dead. This is Pilate's question to 
 the centurion, and can therefore only 
 mean a few hours. He meant, probably, 
 whether he had been apparently dead long 
 enough to make it clear that his death was 
 real. Some, however, construe it as just^ 
 a sense which Valckenaer (quoted in the 
 note) has shown to belong to TraXae. The 
 word occurs also Heb. i. 1. Jude 4, and 
 2 Pet. i. 9, where it is put with the ar- 
 ticle, and means the former, or the old.Ji 
 
 TlaXaiog, am, aiov, from TraXai. 
 
 I. Old, ancient. See 1 John ii. 7. Luke 
 v. 39. So Lucian, De Merc. Cond. torn. 
 i. p. 485, HAAAIO'TATON ^OINON 
 Tnv6vT<s)v, Drinking the oldest wine. See 
 more in Wetstein. [Mat. xiii. 52. Lev. 
 XXV. 22. Josh. ix. 4, ^.y-The Old Man, 
 as opposed to the New, Eph. iv. 22. Col. 
 iii. 9. (comp. Rom. vi. 6.) means that 
 corrupt nature which every man by na- 
 tural birth derives from fallen 4dam. 
 Comp. under Kaivog I. Ntoc IIL For 
 TraXam 'Cvprj, 1 Cor. v. 7, 8, see under 
 Zv/xT/ III. For TraXata ZtaQiiKr] see under 
 AiadriKi] I. 4. 
 
 II. Old, worn by age. Mat. ix. \6, 17, 
 &al. 
 
 t^g^ UaXaioTrjQ, rrjrog, r/, from ira- 
 XaioQ. — Oldness. occ. Rom. vii. 6. [Eur. 
 Hel. 1062.] 
 
 JlaXaiow, w, from TraXatoc. 
 
 I. To make old, [and then] IlaXaco- 
 
 * [See Poll. On. iii. 8. 78. Hcsych. in voce. 
 Eustath. ad Horn. Iliad. A. p. 438, 38. ed. Rom. 
 Aristoph. Ran. 192.] 
 
 + [See Valckenaer ad Eur. Hipp. 1085. Fischer 
 ad Plat. Pha^d. § 27- Schol. Aristoph. Plut. 1040. 
 This too is the express doctrine of Eustathius on 
 Iliad. II. p. G77, 23.] 
 
 SS2 
 
n A A 
 
 628 
 
 HAM 
 
 ojuiai, Hficu, Pass. To grow old, occ. Luke 
 xii. 3.3. Heb. i. II. Comp. UaXaiog II. 
 [So Ueut. xxix. 5. Is. 1. 9. li. 6.] 
 
 [II. To antiquate, or abrogate. Heb. 
 viii. 13. So antiquare in Liv. v. 30. viii. 
 37. Cic. (le Leg. iii. 17.] 
 
 ^g^ Hcikr], r]Q, fj, from rraXXw to shake. 
 — A wrestling, contcfidmg. occ. Eph. vi. 
 3 2, where it is applied spiritually. See 
 Macknight. [Xen. de Ven. x. 12. Anab. 
 iv. 8. 27.] 
 
 ^g^ naXtyyeveariaj ag, rj, from ivaXiv 
 again, and yivecrtg a being born, a birth. 
 — A being born agaifi, a new birth, re- 
 generation, renovation, occ. Tit. iii. 5, 
 where see AaTpov. Mat. xix. 28 ; on 
 which latter text observe, that if the 
 words ev ry TraXtyyerea-ig. be construed as 
 in our translation with the preceding 
 aico\iidf]<ravTeg, they will denote that 
 great spiritual re?wvation which began to 
 take place on the preaching of John the 
 Baptist (See Mat. xi. 12 — 14. Luke xvi. 
 16.) and was carried on till the end of our 
 Lord's personal ministry on earth j but * if 
 ihose words be connected, as the following 
 context seems to require, with the subse- 
 quent ones orav Kadiarj, &c. they may 
 then be most easily and naturally referred 
 to that greater and more signal renova- 
 tion, which commenced after the resur- 
 rection and ascension of the Redeemer to 
 the throne of his glory at the right hand 
 of God, and which was demonstratively 
 exhibited by the uparalleled eiFusion of 
 the Holy Spirit on his disciples; when 
 God had exalted that Jesus, whom the 
 Jews had crucijied, to be a Prince and a 
 Saviour, making him both Lord and 
 Christ, (see Acts v. 30, 35. ii. 32—36.) 
 and seating his apostles on twelve thrones 
 to judge, i. e. rule under him, the twelve 
 tribes of Israel, namely, the whole Chri- 
 stian Church. Comp. under KptVw II. 
 [This is the opinion of Wahl and Fischer 
 (who has a long dissertation on the pass- 
 age in his 20th Prolusion), after Ham- 
 mond and others. That our Lord must 
 refer to some reward to be bestowed on 
 his disciples is clear; and that the timehere 
 fixed on for bestowing it, is that meant 
 by our Lord, I am inclined to believe from 
 twocauses. (1 .)naXiyyev£o-/a is usedby Ci- 
 cero (ad Att. vi. 6.) to denote the recovery of 
 
 * [This connexion is the same as in Mark xii. 
 20. EK '• ? ai/aracre< CT«!/ avas-)7(7oi/Ta/. And in He- 
 brew it is common. See Josh. ii. 3. Comp. Mark 
 vil. IJJ. xiii. 19. Midillcton so takes the words in 
 this place of St. Matthew.] 
 
 his rank and fortune ; by Josephus (Ant. 
 xi. 3. 9.) for recovery of country after 
 exile; by Philo (Vit. Mos. lib. 2. T. ii. 
 p. 114-, 31.) for the renewxtl of the earth 
 after the deluge ; and thus it is clear that 
 it will express restoration and renewal. 
 Then (2.) we know that the belief of the 
 Jews as to Messiah was, that in his 
 time there was to be a renewal, that 
 when he came, the world would be 
 purified, and restored to the same state 
 of excellence as it possessed before the 
 fall. Schleusner doubts between this 
 sense and the resurrection of the dead; 
 an interpretation opposed by the fact 
 that our Lord always uses aya'^aaLg of 
 the resurrection *.] 
 liaXiv, An Adv. 
 
 1. Back again. Mark v. 21. vii. 31. 
 John xiv. 3. Acts xviii. 21. Gal. iv. 9, & 
 al. This seems its genuine and ancient 
 sense, in which it is generally used by 
 Homer. So ttoKlv kXQeiv is to return to a 
 place, John iv. 46, where Kypke shows 
 that Thucydides, Xenophon, and Diony- 
 sius Halicarn. apply the phrase in the 
 same sense. 
 
 2. Again. [( 1 .) With respect to time, 
 i. e. nearly in the sense of after that, or 
 in addition. Mat. iv. 8. xix. 24. xx. 5. 
 xxi. 3Q. xxii. 1, 4. xxvi. 42—44, 72. 
 xxvii. 50. comp. 47. Mark ii. 13. iii. I, 
 20. John xvi. 16. Acts x. 1.5. xvii. 32. 
 2 Cor. xiii. 2. Heb. v. 12. vi. 6. & al. See 
 Jer. xviii. 4. Xen. Cyr. i. 3. 15. (2.) 
 In this sense also it joins things which 
 belong to the same matter, and is nearly 
 the same as Also, likewise. Mat. v. 33. 
 xiii. 44, 45, A7. xviii. 19. xix. 24. John 
 xii. 22. xxi. 16. Rom. xv. 10—12. 1 Cor. 
 iii. 20. xii. 21.2 Cor. x. 7. Heb. i. 5, 6. 
 ii. 13. Polyb. ix. 28, 8. Xen. Cyr. iii. I. 
 18. (3.) It implies somewhat of oppo*2- 
 tion, and is nearly Oii the other hand. 
 Matt. iv. 7. Gal. v. 3. James v. 1 8. 1 John 
 ii. 8. & al. Xen. Cyr. ii* 3. 18.] Comp. 2 
 Cor. xiii. 2. On Acts x. 15, Albcrti ob- 
 serves that Homer and Aristophanes use 
 a like pleonasm, IIA'AIN avQig ; and that 
 Plutarch in Philopoem. has the very ex- 
 pression HA'AIN 'EK AEYTEPOY. [See 
 also John xxi. 16. Acts xviii. 21. Gal. iv, 
 9.] 
 
 ^g^ IlafjL7rXi]d£t, An Adv. from ttup 
 all, and TrXfiOog a multitude. — With all 
 their 7nultitude, all at once, all together. 
 
 * [Philo, liowevcr, (Leg, ad Caium, p. 1037.) 
 has the word in this sense. ] 
 
DAN 
 
 629 
 
 HAN 
 
 oc€. Luke xxiii. 18. [nafnrXrjdyQ occ. 2 
 Mac. X. 24. Xen. An. iii. ] I .] 
 
 ^^^ UcijjLTToXvg, — TToWr], — TToXv, from 
 TTfiy all, and ttoXvq many. — Very many, 
 very great in number^ very numerous. 
 occ. Mark viii. 1. — Tin's word is often 
 used by the Greek writers. See Wet- 
 stein. [Symm. Job xxxvi. 31. Xen. Cyr. 
 i. 1. 3.] 
 
 ^^^ Ti-av^oy/iov* ^ h, to, from Trav all, 
 and ^e-)(oficu to receive. — /l public inn, 
 which receives all comers, occ. Luke x. 
 
 34. The Vulg. renders it Stabulum, 
 the stable ; and Campbell, on Luke ii. 7, 
 takes it to denote the 7vorst kind of East- 
 ern inn, which Busbequius also. Lit. 
 Turc. i. p. 38, calls Stabulum, at one end 
 of which, he says^ there was a fire and a 
 chimney, but the other end served for the 
 cattle ; so that men and beasts lodged 
 under the same roof. But Harmer, Ob- 
 servations, vol. iii. p. 248, thinks the 
 ITttj^^o;(£7ov in Luke x. ^4. to have been a 
 better furnished resting-place ; since our 
 Lord supposes that the good Samaritan 
 committed the poor wounded man to the 
 care of the keeper of it, and promised at 
 Lis return to pay him for whatever things 
 the man's state required, and he should 
 furnish him M'ith, ver. 35. QSchleusner 
 says. Bene Vulgatus Stabulum; nam 
 Stabulum est quo recipiuntur viatores. 
 And he adds, that this is the use of the 
 word in the Roman law, (1. 1. in ff. D. 
 furti apud nautas) and in Ecclesiastical 
 writers. Jerome Apol. iii. contra Rufin. 
 and Fulgent. Ep. 7- ad Venant. p. 56'8.] 
 
 ^^ Ilav^oxfvg, eoQ f, 6, from irav all, 
 and Eexojxai to receive. — The master of 
 a public inn, who receives all comers, an 
 host, Comp. Tiav^o\Eiov. occ. Luke x. 
 
 35. [Polyb. ii. 13,6. 15, 16.] 
 TiavriyvpLQ, log, Att. emq, ?/, from Trdv 
 
 all, and ayvpig an assembly, which from 
 aydpio to assemble. — A general assembly, 
 particularly on some festal or joyful oc- 
 casion, [as public games, sacritices. &c.] 
 (see Raphelius, Alberti, Wolfius, Wet- 
 stein, and Kypke) ; whence it is obvious 
 to remark the beautiful propriety with 
 which it is applied in the only passage of 
 
 * [This forai occ. Polyb. ii. 15. 5. Epict. En- 
 chir. c. 11.; but 7rav5ox£7ov is thought the better 
 fonii (see Phryn. p. '6^1. ed. liObeck.), and occurs 
 Pala;ph. fab. 46. iEUan. V. K. xiv. 14.] 
 
 •\ [Or 7rav8ox£Uf. jElian. V. H. xiv. 49. Arrian. 
 Diss. 1'4>. i. 24. See Eustath. ad Odyss. ©. p. 
 300, 36. Pollux, ix. 50, deai.cs it as one who sells 
 every thing ] 
 
 the N. T. in which it occurs, namely, 
 Heb. xii. 23, where see Doddridge. It is 
 also used, according to Hesychius, for 
 TravTjyvpiKog \6yog, an eulogy projiounced 
 on any one in a public assembly ; hence 
 the Eng. panegyric, &c. [It is put for 
 the games (as the Olympic) in .^lian. ix. 
 5 and 34. and for festal days, in Ezek. 
 xlvi. 11. See also Hos. ii. 11. Amos v. 
 2 1 . Hesychius explains it as loprij, and 
 also as denoting any spectacle, by Qiarpov. 
 A fair or market is expressed by Travr}" 
 yvpiffpoQ in Wisd. xv. 12. Parkhurst 
 explains rightly the origin of the word 
 panegyric, and Hesychius says, xavZ/yv- 
 pLi' ETraiyog; but the word is also used 
 in Greek for pleasure, any thing pleasant. 
 See ^lian. V. H. iii. 1. 7. and Julian 
 Or. i. p. 38. So Travrjyvpl^u) in LXX, 
 Is. Ixvi. 10. See on the word Irmisch. on 
 Herodian. i. 9. 4. Spanheim on Julian, p. 
 258.] 
 
 Jlavotd *, An Adv. from ttcLv all, and 
 oiKog a house, q. d. arvv Tram oiktw. — With 
 all one's house or family, occ. Acts xvi. 
 34. Josephus (as Wetstein has remark- 
 ed) uses this word. Ant. lib. iv. cap. 4. 
 § 4. '^<re avTtig HANOIKI' aiTelaOaL hv 
 TTJ up^ TToXei. " So that they ?vith all 
 their families might eat it in the holy 
 city." [Exod. i. 1. ^sch. Socr. iii. 1. 
 Philo de Vit. Mos. i. p. 603. C] 
 
 UavoTrXia, ag, r/, from irdv all, and 
 ottKov armour. — Complete armour, & com- 
 plete suit of armour, properly, such as 
 was used by the heavy armed infantry, 
 both offensive and defensive. The Roman 
 Tlavo-rrXia, as including both kinds of 
 armour, is particularly described by Po- 
 lybiusj lib. vi. cap. 21, which passage is 
 cited by Raphelius on Eph. vi. IL occ. 
 Luke xi. 22. Eph. vi. 11, 13. In the 
 two latter texts it is applied spiritually. 
 Josephus uses the phrase JTANOIlArAN 
 'ANAAABO'NTAS, Ant. lib. xx. cap. 5. § 
 3. Comp. lib. iv. cap. 5. § 2. [2 Sam. ii. 
 21. Job xxxix. 20. Judith xiv. 3. 2 Mac. 
 iii. 25. Aristoph. Plut. 952. Thucyd. iii. 
 114.] 
 
 Jlavapyla, ag, >/, from irarspyog. — 
 Craft, craftiness, cunning, subiilty. la 
 the N. T. it is always used in a bad 
 sense, occ. Luke xx. 23. 1 Cor. iii. 19. 
 2 Cor. iv. 2. xi. 3. Eph. iv. 14. [In the 
 
 • [This form is condemned by Thom. M. p. 
 676. See also Maeris, p. 320. Ucvoixrjcria or — s<r(«is 
 preferred, (see Diiker on Thuc. ii 16. iii. b^.\ or 
 Tra.ojxt/, which rccurs in Philo de Joseph, p. 562. 
 See Wcssjl. ad Diod. Sic. xiv. 115.] 
 
II A N 
 
 630 
 
 n A N 
 
 LXX it is used in a good sense occasion- 
 ally, for prudence or wisdom, as Prov. i. 
 4. vili. 5. In Josh. ix. 4. it is however 
 for cunning. See also Theoph. Char. c. 
 I and 6. Xen. An. vii. 5. 11. Herodian. 
 ii. 9. 15.] 
 
 ITaj^Spyoc, a, o, r/, q. TravroepyoQ (drop- 
 ping the Tj and oe being contracted into 
 a), from Trdv, TravTOQ, all, any, and 'ipyov 
 work. — Crafty, cunnings subtile, clever, 
 q. d. qualified to do any things or for any 
 work. In the N. T. it is used only in a 
 bad sense. Comp. under AoXog. occ. 2 
 Cor. xii. 1 6. [Suidas^ the Etym. M., and 
 Pharorinus mention the double meaning 
 of the word. The LXX have it in a good 
 sensC;, as clever, Prov. xiii. 1. xxviii. 2. 
 (see also Ecclus. vi. 34.), and in a bad 
 sense. Job v. 12.] 
 
 1^^ Havra^odevy An Adv. of place, 
 from TtavTay^H every where (which see), 
 and ^ev denoting froin a place. — From 
 every place or quarter, from all parts. 
 occ. Mark i. 45. [Thucyd. i. 17. Xen. 
 Mem. ii. 1. 25. 4 Mac. xiii. 1.] 
 
 nav7-a)(», An Adv. of place. 
 
 I. Every where. Acts xvii. 30. xxviii. 
 22, where see Doddridge's Note. [Schl. 
 refers this place to sense II.] 
 
 II. Every where., in a qualified sense, 
 i. e. in many places. Mark xvi. 20, & al. 
 [The word occurs only four times more 
 in the N. T. Luke ix. 6. Acts xxi. %'^. 
 xxiv. 3. 1 Cor. iv. 1 7.— Is. xiii. 22. Ceb. 
 Tab. c. 7. Xen. Mem. i. 4. 18.] 
 
 ^^^ YiavTtKii]^, ioc^ 5c:, 6, r/, KaX ro — 
 6^5 from TTciv all, and riXog end, perfec- 
 tion. — Perfect, complete; whence 'Etc to 
 TvavTeKeQ, (^pj/jua being understood), To 
 pejfection, perfectly, completely, occ. Heb. 
 vii. 25. Also, At all, in any wise. occ. 
 Luke xiii. 11. So Aristides, cited by 
 Eisner, llap&deiyfxa 'E12 TO^ HANTE- 
 AE'S sK t^ei has no example at all. See 
 also Wetstein on Luke. [The same phrase 
 occurs in ^lian. V. H. vii. 2. xii. 20. 
 The word has an active sense in ^sch. 
 Sept. Theb. 1 1 8, and a passive one in 
 Herodot. iv. 95.] 
 
 ^g^ JlavTri^ ^^ Adv. from Trac, irav 
 t6q. — By all means, or always ; so Vulg. 
 semper, occ. Acts xxiv. 3. [See Ecclus, 
 1. 22. Xen. Cyr. i. 1. 1. iElian V. H. iii. 
 46. Sometimes it means in all places, as 
 Xen. Ven. iv. 5.] 
 
 'U.avToQtv, An Adv. of place from Trac, 
 TravTog all, and ^ev denotingyVom or at a 
 place. 
 
 L Frwn every place, from all parts. 
 
 It occurs, according to many printed 
 editions, John xviii. 20 ; but eight MSS., 
 three of which ancient, the Vulg., former 
 Syriac, and several other old versions, 
 with some printed editions, there read 
 TravTSQ : and many other MSS., of which 
 two ancient, the Complutensian, and seve- 
 ral other editions, read Travrore ; the for- 
 mer of which two readings is preferred by 
 Wetstein, the latter by Griesbach. 
 
 II. On all sides, on every side^ round 
 about, occ. Luke xix. 43. Heb. ix. 4. [^The 
 word occ. 2 Sam. xxiv. 14. Jer. xx. 9. 
 Xen. Hiero, vi. 8.] 
 
 ILavTOKpanop, opog, 6, from irdv all, and 
 KparoQ strength. — Almighty^ omnipotent. 
 2 Cor. vi. 18. Rev. i. 8. [i'v. 8. xi. 17. xv. 
 3. xvi. 7, 14. xix. 6, 15. xxi. 22. It is 
 always used in the N. T. of the Deity, and, 
 except in Rev. xvi. 1 4, and xix. 1 5 , is joined 
 with Kuptoc, as it is also frequently in the 
 LXX, as in 2 Sam. v. 10. vii. 8, 27. Mi- 
 cah iv. 4. See Ecclus. xiii. 23. 1. 16, 20. 
 Suicer ii. p. 562.] 
 
 I^g^ Havrore, An Adv. of time, from 
 TTttj/ all, and tote then. 
 
 I. Abvays, ever [constantly'] . Heb. vii. 
 25. 1 Thess.v. 16. [Mat.xxvi. 11. Mark 
 xiv. 7. Luke xv. 31. John vi. 34, & al.] 
 
 II. Always, in a qualified sense, very 
 often, very frequently, continually. John 
 xviii. 20. 1 Cor. i. 4. Col. i. 3, & al. On 
 Luke xviii. 1 , Kypke well observes, that 
 TcavTOTE is opposed, not to intervals, by 
 which prayers must certainly be inter- 
 rupted, but to EKKaKEtv ; and he produces 
 some instances of a like qualified use of 
 TTCLVTOTe from the Greek waiters. QSo 
 hiairavTOQ in Luke xxiv. 53. and Exod. 
 xxviii. 30.] 
 
 ^^^ HavTMQ, Adv. from xag, iravTog. 
 
 I. By all means, occ. Acts xviii. 21. 
 1 Cor. ix. 22, where observe, that for 
 Travrwc Tivag four ancient Greek MSS. 
 have iravTag all ; and this reading is con-. 
 firmed by the Syriac and Vulg. versions, 
 and embraced by Mill, Eengelius, and Bp. 
 Pearce, whom see. 
 
 II. Surely, certainly, occ. Luke iv. 23. 
 Acts xxi. 22. xxviii. 4. 
 
 III. Entirely, altogether, occ 1 Cor. v. 
 10. [xvi. 12.] So Rom. iii. 9. Ti Iv vrpof- 
 ^o/ieOa ; 'Ov iravTbtQ — What then .^ have 
 we (Jews) the advantage ? Not entirely, 
 not in every respect. — We have it " as to 
 the benefit mentioned ver. 2, but not as 
 to justification." Whitby. 
 
 IV. Principally, on the whole, occ. 1 
 Cor. ix. 10. 
 
ri A p 
 
 631 
 
 HAP 
 
 IIAPA'. A Preposition. 
 
 1. With a genitive. [It denotes the 
 origin, source, or cause of any thing, and 
 therefore in the sense] 
 
 C(') Of or from, is put after verbs 
 expressive of coming, getting, hearings 
 asking, telling, &c. &c. Mat. ii. 4, kirvv- 
 QavETo Trap avrojp asked of them. They 
 were the source whence his information 
 was to come. Mark viii. 11. Luke i. 43. 
 ii. 1. John i. 6. Acts xxii. 30. et al. freq. 
 In Mat. xxi. 42. Parkhurst construes it 
 %, but we may say, without altering the 
 sense, This thing came from the Lord. 
 Hence comes sense] 
 
 2. \)i Trap' avrS, His friends or kins^ 
 men, those ovho belonged to him. Mark iii. 
 21. Raphelius observes, that the phrase 
 denotes those whe are in any manner con- 
 nected with or related to another, and 
 shows that Polybius applies it in this 
 sense. See also Wetstein, Campbell, and 
 Kypke. [Ta irapa rivog are in the same 
 manner the things belonging to any one, 
 or his property. Mark v. 26. (comp. Luke 
 yiii. 43.) This is, perhaps, the meaning 
 in Luke x. 7, and so Schl. ; but Wahl re- 
 fers it to sense I., and supplies TrapaTidi- 
 peva. Some refer Phil. iv. 18. to this 
 sense ; others translate ra Trap' vpu)v, sent 
 by you. Schl. suggests that as by this 
 sense presence, property, or any connexion 
 is signified, we may, by referring Acts \ ii. 
 \6. (Trapa twv vlmv 'F.ppup t5 ^v^ip) to 
 this head, and translating near the land of 
 the Hemorites, viz. at Sichern, prevent a 
 contradiction to Gen. xxiii. 16, and 1. 13. 
 But it would be difficult to find authority 
 for such an use of Trapa. We may observe 
 that 6 Trapa an, and similar expressions, 
 are used for the possessive pronouns in 
 good autljors. Xen. Cyr. vi. 1. 42. v. 5. 
 13. Dem. 593, 8. and see Matthiee, § 
 588.] 
 
 II. With a dative, \_At, with, among 
 (apud). It often expresses actual j)rox- 
 imity, as Mat. xx. 15*, (living) among 
 us. Actsix. 43. Rev. ii. 13, & al. Hence 
 Trap' fttvrw means at home, 1 Cor. xvi. 2. 
 and see Lucian Dial. Deor. xxvi. 3. Xen. 
 Cyr. i. 2, 8. But often too the sense is, as 
 Wahl has well observed, meta])horical, 
 as Mat. xix. 26, impossible with men. 
 Luke i. 30, found favour with God. ii. 
 52. Rom. ii. 11. & al. Sometimes we 
 may translate it well by before, in the 
 
 • [Parkhurst cites Mul. xv. 2'J, but the dative 
 does not occur there. ] 
 
 sight of in thejudgincnt of, as perhaps 
 
 1 Cor. iii. 19, The wisdom (f this world 
 is folly in the judgment of God. So 2 
 Pet. iii. 8, One day in God's sight is as a 
 thousand years (i. e. these differences do 
 not affect his designs or actions). 2 Pet. 
 ii. II, A reviling accusation against them 
 before the Lord (as judge). Rom. xi. 25. 
 xii. 16, Be not wise in your own judg' 
 ment. comp. Prov. iii. 7. In 1 Cor. vii. 
 24, Trapa rw Geo; is somewhat difficult. 
 Wahl says maneai apud Deum, i. e. colat 
 Deum porro j Schleusner, mancat coram 
 Deo. Hammond and Macknight seem to 
 think that the words mean in his Chris- 
 tian state^ 
 
 III. With an accusative, 
 
 [\. To or at after verbs of motion. 
 Mat. xviii. 29, i]\QE Trapa rriv QuXaaaav. 
 So Mat. XV. 30. Mark ii. 13. Acts iv.35. 
 V. 2, &c. Xen. Cyr. i. 3. 14.. Anab. i. 2. 
 12.] 
 
 [^2. At or near, by the side of. Mat. 
 xiii. 1, 4. Luke v. 1. viii. 5, & al. Xen. 
 An. i. 2. 13. In these cases it is put after 
 verbs of rest; but it has the signification 
 by the side of or along, in Mat. iv. 18, 
 after a verb of motion. See also Pausan. 
 X. 33. 4. i. 22. 2. Xen. An. iii. 5. 1. v. 
 
 10. 1.] 
 
 3. Above, in preference to, pra?. [Luke 
 xiii. 2.] Rom. xiv. 5. Heb. i. 9. iii. 3. ix. 
 23. Comp.Rom.i. 25. [;xii.3. Xen. Mem. 
 i. 4. 14. iv. 4. 1.] 
 
 4. [After a comparative] than. Luke 
 iii. 13. Heb. i. 4. [ii. 7. iii- 3. xii. 24. 
 Time. i. 23.] 
 
 5. Beside, except, save. 1 Cor. iii. 11.* 
 
 2 Cor. xi. 24, where see Kypke, [and with 
 which comp. Herodot. ix. 23. Aristoph. 
 Nub. 698.] 
 
 6. Beside, i. e. in deviation from, or 
 transgression of . Acts xviii. 13. Horn. [i. 
 26.] iv. IS. [xi. 24.] xvi. 17. [Gal. i. 8, 
 9, & al. Xen. Mem. i. 1. 18. Pol. ii. 38. 
 5. To this sense I should refer Heb. xi. 
 
 11, Trapa Kaipov ifXiKiag, Out of, or be- 
 yond the (usual) time of life.'] 
 
 7. On account of, for. Thus 1 Cor. xii, 
 15, 16, Ilapa THTO, On account o/' this, 
 
 for this reason. So Polybius [i. 32. 4. 
 Dem. 545^ 22. ^sch. Dial. Soc. iii. 4. 
 Lament, i. 4.] 
 
 IV. In composition it denotes, 
 1 . To, at, as in irapayivopai to come to, 
 TrapaXap^apio to take unto. 
 
 * [In this case it comes after olKKog^ as in Plat. 
 Phied. c. 42. ed. Fischer, and therefore has some 
 relation to the last sense.] 
 
n AP 
 
 632 
 
 n A p 
 
 2. N»ary hy, as in TrapaXeyofJuu^ which 
 See. 
 
 S. Beside, trans, as in 7rapaj3atpio, to 
 go beside, trangress. Comp. sense III. 5. 
 
 4. Transition, as in Trapayw to pass 
 from one jjlace to another. 
 
 5. Neglect or carelessness, (comp. above 
 III. 5.) as in TrapaKaio to neglect, to hear, 
 Trapd^skEvojxaL to disregard. 
 
 6. It adds an ill sense to the simple 
 word, as in Trapa^iarpity, which see. 
 
 7. It inverts the meaning of the sim- 
 ple word, as in TrapaiTso) to deprecate, ex- 
 cuse. Comp. I. 1. 
 
 8. It signifies intenseness (comp. III. 
 9.), as in TrapaKoXvirrio to hide entirely. 
 
 Jiapataivia, from Tcapa besides, and 
 (iaivii) to go. 
 
 I. To go beside, or deviate from, a par- 
 ticular course, prevaricor. Hesychius ex- 
 plains Trapd^alvoyraQ by MH' 'EYGEH'S 
 BAI'NONTAS, Not going rightly: and 
 in iElian, Mj) nAPABAI'NEIN TA^S 'AP- 
 MATP0XrA2 is spoken of a charioteer 
 who drove so exactly as not to deviate 
 
 from the tracks before made by his chariot- 
 wheels. See more in Alberti on Mat. xv. 
 3. But in this sense it is not used in the 
 N. T. 
 
 II. To deviate from, transgress, in a 
 moral or spiritual sense, occ. 2 John ver. 
 9. Mat. XV. 2, 3, where Wetstein cites 
 from Demosthenes and Herodotus NO'- 
 MON nAPABAI'NEIN ; and from Arrian, 
 nAPABAI'NEIN GEOY"" TAS 'ENTO- 
 AA'S. [Numb. xiv. 41. Josh. vii. 11. Is, 
 xxiv. 5. ^lian. V. H. x. 2. Thuc. iv. 97. 
 Xen. Mem. iv. 4.3. De Rep. Lac. v. 2.] 
 
 III. To \_depart~\from or \_desert~\ one's 
 station or ojjice, occ. Acts i. 25, where it 
 is followed by the preposition e^. So Exod. 
 xxxii. 8, in LXX, nAPE'BHSAN— 'EK 
 Ttjg 6c5. " Exorbitavit, ^ recta via de- 
 liexit." Wetstein. 
 
 IlapataXXu), from Trapa tiear, and /3aX- 
 \(o to cast, piit. 
 
 I. To cast or put near, objicere, ut 
 aliquid edendum bestiis. Thus used [ Ruth 
 ii. 1 6. and] in the profane writers QXen. 
 de Ven. xi. 2. Polyb. i. 84. 8.] 
 
 II. As a term of navigation. To arrive 
 or touch at, properly, To bring the ship 
 or ships near or close, vavv or vavt^ being 
 understood, which is expressed by Thucy- 
 dides, lib. iii. § 32, though more usually 
 omitted in the Greek writers, [Diod. Sic. 
 i. 12. Polyb. xii. .5. 1.] as by St. Luke, 
 See Wetstein. occ. Acts xx. 15. 
 
 [III. To compare, confer, i. e. in the 
 
 exact sense of the word, To put one iking 
 by the side of the other (paXXio irupa) to 
 cornpare them. Mark iv. 30. Xen. Mem. 
 ii. 4. 5. Polyb. i. 2. 1. See ^lian. V. H. 
 vii. 2. xii. 14.] 
 
 Jlapa^aatQ, log, Att. ewe, //, from Trapa- 
 €atvw. 
 
 [I. Properly, a passing over. Plut. T. 
 vi. p. 46(}. ed. Keisk.] 
 
 II. A deviation, transgression. In the 
 N. T. used only in a moral or spiritual 
 sense. [It is put either with vops, as Rom. 
 ii. 23. (and see Porphyr. de Abstin. ii. 
 extr. Diod. Sic. xviii. 32. 2 Mace. xv. 
 10.) or absolutely, as Rom. iv. 15. v. 14. 
 Gal. iii. 19. 1 Tim. ii. 14. Heb. ii. 2. ix. 
 15. Ps. ci. 3.] 
 
 ^g^ liapa^arriQ, a, 6, from Trapa^airto. 
 — A transgressor, occ. [with vopog] Rom. 
 ii. 25, 27. [.James ii. 11. Without vopogi 
 Gal. ii. 18. Jam. ii. 9. [Symm. Ps. xvi, 5.] 
 
 Uapatia^opai, from Trapct intens. and 
 Plo^oj to force, use force. — To press, or 
 compel, [as Polyb. xxvi. 1 . 3.] But in the 
 N. T. it refers to no other force but that 
 0^ friendly and urgeiit importunity, occ. 
 Luke xxiv. 29. Acts xvi. 15. Comp. 
 'Avaytca^io II.— The LXX use the word 
 in the same sense. [Gen. xix. 9.] 1 Sam. 
 xxviii. 23. 2 Kings v. 16.* 
 
 ^g^ [VLapcilioXEvopai, from TrapaftoXoQ 
 rash, bold. (Diod. Sic. xix. 3. xx. 3). — To 
 expose ones self to danger. This word 
 occurs in many MSS. in Phil. ii. 30. See 
 below TrapafyaXevopai.'] 
 
 Uapa^oXr), fjg, ?7, from Trapate^oXa 
 perf. mid. of 7rapa€a\X(i). [See sense III. 
 of that verb.] See Campbell on Mat. xiii. 
 
 3.] ^ 
 
 I. A comparison, similitude, or simile, 
 in which one thing is compared with an- 
 other (see Mark iv. lO); and particularly 
 spiritual things with natural j by which 
 means such spiritual things are better un- 
 derstood, and make the deeper impression 
 on the honest and attentive hearer, at the 
 same time that they are concealed from 
 the gross, carnal, and inattentive. See 
 Mat. xiii. 3. (comp. ver. 9, 11, 15.) xxiv. 
 32. Mark iv. 30, 33, 34. [Aristotle 
 (Rhet. ii. 20.) and Quintilian (Inst. Or. 
 V. 11.) distinguish a TrapajSoXr] from a 
 pvdog or utvog or fable, and take it gene- 
 rally, says Schl., for any example of com- 
 
 * [As they do thewmple verb. Gen. xxxiii. 12. 
 Judg. xiii. 15, 16. See Eur. Alcest. 1116. Poll. 
 Onom. iv. 3. 25. Other compounds are also so 
 used. Sec /Elian. V. H. i. 13. Aristoph. I^ut. W. 
 Co av«y/a?a' Iviilie xiV. 23.] 
 
HAP 
 
 633 
 
 HAP 
 
 parison and similitude ; but in the N. T., 
 like the Hebrew bwD (Ezek. xvii. 2. xxiv. 
 3.), it sometimes means a fable, or apo^ 
 logue. See Bochart. Diss. Epict. ii. 1179. 
 Olear. Add. in not. in Philost. p. 9.^3. 
 Glass. Philol. Sacr. p. 1305. (ed. Dath.) 
 and Vorst. Phil. Sacr. p. 136. ed. Fischer. 
 Suidas defines a parable to be an enig- 
 matic and hidden discourse leading to 
 advantage (see Theodoret on Ps. Ixxvii. 
 2.); and again a narrative, likeness, speech^ 
 example. The Etym.M. also calls it *' an 
 enigmatic discourse, showing something 
 not immediately from itself, as obvious 
 from the words, but having a hidden 
 meaning within." The word is used in 
 many of the significations of the Hebrew 
 Wd.' Add to Parkhurst's instances Mat. 
 xxi. 33, 45. xxii. 1. Mark iii. 33. xii. 1, 
 12. xiii. 28. Luke iv. 10. v. 36. vi. 39. 
 viii. 9. xxi. 29, et al] 
 
 II. Because these comparisons have in 
 their very nature somewhat of obscurity, 
 Tiapa^oXii is used to denote a speech, 
 [japophthegm'^, or maxim which is obscure 
 to the person who hears it, even though 
 it contains no comparison. Thus it is used, 
 Mat. XV. 15. Mark vii. 17, [where Theo- 
 phylact explains it by aKoruvoQ \6yoQ.~\ 
 
 III. Since short parables or compari- 
 sons often grow into proverbs, or pro- 
 verbs often imply a simile or comparison, 
 hence Ilapat.oki] denotes a proverb or by- 
 word^ Luke iv. 23. Comp. Luke vi. 39. 
 [See 1 Sam. x. 12. xxiv. 14. Wisd. v. 3. 
 Ez. xii. 23.] 
 
 IV. It is by some interpreted to mean 
 merely a special doctrine^ or a weighty^ 
 memorable speech, Luke xiv. 7. But I 
 think it there means a comparison or 
 similitude; and that our Lord in that 
 passage intended, not^only to regulate 
 men's outward behaviour, but principally 
 to inculcate humility as to their spiritual 
 concerns. Comp. Mat. xxi. 1, and Luke 
 xiv. 11, with ch. xviii. 14. 
 
 V. A visible type or emblem, represent- 
 ing somewhat different from and beyond 
 itself. Thus, Heb. ix. 9, the Mosaic ta- 
 bernacle, Avith its services, was liapatoXi] 
 a type, emblemj or Jigurative represerita- 
 tion of the good things of Christianity. 
 Comp. Heb. viii. 5, and 'Yirodeiypa. So 
 Abraham received Isaac from the dead, 
 Heb. xi. 19, Kal hv Trapa^oXf}, even in, or 
 
 for, a figure, or as a type of Christ's re- 
 surrection ; where see Wolfius and Mac- 
 knight, and comp. John viii. 56. with 
 Gen. xxii. 14. [This passage of Heb. xi. 
 
 19. is very variously interpreted. Waltl 
 says, in like manner; Schl. says, in im- 
 minent danger of his life, or, what comes 
 to the same thing, contrary to all hope 
 and expectation. To justify this he ap- 
 peals to known senses of 7rapo/3aXXo/Ltat 
 (as in Xen. Cyr. ii. 3. 5. 2 Mac. xiv, 38, 
 & al.), Trapa€,oX6g and ivapa^oXwQ. But 
 he cannot tidduce any instance of ivapa- 
 ftokri being ever used in any such sense. 
 Scaliger says, *' In a sort of image (of a 
 resurrection), because as he was devoted 
 to death and then restored, he seems as 
 it were to have risen ;*' and Rosenmiiller 
 adopts this.] 
 
 ^g^ napa€«X£vo/iat, from Trapci denoting 
 neglect, (as in Trapopdio , Trapai^poviui) and 
 PuXevopai to consult. — With a dative, To 
 disregard, overlook, neglect, minus alicui 
 rei consulere. occ. Phil. ii. 30 j where, 
 however, observe, that six ancient Greek 
 MSS. read TrapatoXevffapEvoQ, which word 
 Hesychius explains by eiq ^avarov eavroy 
 EK^fig, exposing himself to death; and this 
 reading is confirmed by some of the an- 
 cient versions and commentators, and 
 embraced as the genuine one by Grotius, 
 Mill, Wetstein, and other learned men 
 among the moderns, and particularly by 
 Griesbach, who admits it into the text. 
 The eloquent Chrysostom (as cited by 
 Wetstein, whom see) has used both the 
 verb TrapetoKtvaaptQa and the participle 
 Trapa^oXevffapevoQ. 
 
 ^^^ TiapayyeXia, ag, ii, from icapay- 
 yiXXio. 
 
 I. A commandment, command, occ. Acts 
 V. 28. [where it is a prohibitory com- 
 mand,'] xvi. 24. 1 Thess. iv. 2. 1 Tim. i. 
 18. — In 1 Tim. i. 5. it denotes the charge 
 to be delivered by Timothy to the Ephe- 
 sian teachers. Comp. ver. 3, and see 
 Macknight. 
 
 TLapayyiXXu), from napa intens. and 
 ayyiXXu) to tell. — To command, charge^ 
 give in charge. See 1 Cor. xi. 17. I 
 Tim. i. 3. iv. 11. [With p^ and subj. 
 Mat. x. 5 ; Iva p^ and subj. Mark vi. 8 ; 
 with Iva and subj. 2 Thess. iii. 12 ; with 
 inf. of aor. Mark viii. 6. Luke v. 14. viii. 
 29, 56. Acts xxiii. 22. 1 Cor. vii. 10; 
 with inf. of present, Luke ix. 21. Acts i. 
 4. iv. 18. V. 28, 40. xvi. 23. 1 Tim. i. 3. 
 With an ace. of the thing charged, 1 Tim. 
 iv. 11. It implies a solemn call, charge, 
 or obtestation, in 1 Tim. vi. 13. occ. 1 
 Sam. XV. 4. xxiii. 8. Diod. Sic. ii. 29. 
 Polyb. i. 25. 1. Xen. An. i. 8. 16.] 
 
 Ylupayivopai, from -Kapa to, at, and 
 
11 AP 
 
 634 
 
 HAP 
 
 yivofiau—To come tOy arrive. Mat. ii. 
 1. ili. 1, ]'3. Luke [vii. 4. viii. 19. Acts 
 ix. 26.] & al. [See Polyb. iv. 6. 10. 
 Xen. An. i. 2. 3. It is to coine forth, 
 or appear, in Mat. iii. 1. Heb. ix. 1 1 — to 
 come against (but with hivX), in Luke xxii. 
 52 — to return (from the context), in Luke 
 xiv. 11, and so Numb. xiv. 36. Josh. 
 xviii. 8. 3 Esdr. vi. 8.J 
 
 Hapayuj, from Trapa denoting transi- 
 tion, and ayit) to rieadl away. Comp. 
 "Ayw VL 
 
 [I. To lead by, across, along, away, as 
 Xen. Hell. iii. 1. 8. vii. .5. 22. Demost. 
 805, 14. 3 Esdr. v. 78. Then in the mid- 
 dle. To go away, pass away, I John ii. 
 17.] 
 
 II. To pass, pass forth, away, or along 
 from one place to another, occ. Mat. ix. 
 
 9, 27. John viii. 59. Comp. Mark ii. 14. 
 John ix. 1. [I Sam. xvi. 9, 10.] 
 
 III. To pass by. occ. Mat. xx. 30. 
 Mark xv. 21. [Ps. cxxix. 8.] 
 
 IV. To pass, vanish away. occ. 1 Cor. 
 vii. 31, where see Macknight. 
 
 liapa^ £Ly par L{^i)), from Trajoa^eiy^a an 
 €xa7nple, a public example, (thus used in 
 the profane writers, and by the LXX 
 Nah. iii. 6. Jer. viii. 2, & al.) which from 
 irapadihiypaL perf. pass, of the V. Trapa- 
 SaiKvviJi to show 7iear, show, a compound 
 of Trapa near, and hUvvfjn to show. — To 
 make a public example of, or expose to 
 public infamy, occ. Mat. i. 19. Heb. vi. 
 6. Raphelius has clearly shown, that in 
 Polybius^ who is almost the only profane 
 Greek writer that has used this V._, it 
 frequently signifies to expose to public in- 
 famy, or punishment, as an example to 
 others ; and thus likewise it is applied in 
 the LXX, Numb. xxv. 4. Jer. xiii. 22. 
 Ezek. xxviii. 1 7, and in the Apocryphal 
 Esth. ch. xiv. 17. But in Mat. i. 19, 
 napahtypariauL is ojiposed not simply to 
 UTToXvaai, but to ciTroXvcxai AA'GPA, and 
 therefore can mean no more than exposing 
 his wife by declaring openly to the wit- 
 nesses of his intended divorce, the reasons 
 he had for it ; namely, her supposed adul- 
 tery. So the Vulg. renders irapa^eiypa- 
 Tiaai by traducere, to expose to public 
 .shame. See more in Whitby, Wetstein, 
 and Campbell. [Schleusner in his Lex. of 
 the N. T. seems to quote Ezek. xxviii. 17. 
 Jer. xiii. 22. as if not taken in a bad sense ; 
 but he has rightly altered his opinion in 
 his rifacciamcnto of Biel. In fact, in the 
 LXX the word TrapadsLypq. (excci)t when 
 used as a pattern or plan of something 
 
 material, as in Ex. xxv. 9. 1 Chfoii. 
 xxviii. 11, 12, 18, 19.) is always taken 
 in a bad sense. See Deyling Obs. Sacr. 
 iv. P. ii. Ex. ii. § 23. p. 611. Polyb. ii. 
 60. xxix. 7. 5. and Heinsius, Grotius, and 
 Wetstein on the passage. So exemplum 
 is used in Latin. See Ter. Adelph. v. 1. 
 10. Tacit. Annal. ^ii. 20. 4. On Heb. 
 vi, 6. Schl. observes that this word was 
 especially used of persons crucijied or 
 hanged, as exposed to the most infamous 
 punishme?it. See Numb. xx. 4, in the 
 Heb. and LXX.] 
 
 HAPA'AEISOS, «, 6. This is witliout 
 controversy* an oriental word. The 
 f Greeks borrowed it from the Persians^ 
 among whom it signified a garden, park, 
 or inclosure full of all the valuable pro- 
 ducts of the earth. Both these particu- 
 lars are evident from a passage in Xeno- 
 phon's CEconomics, where Socrates says, 
 that " the king of Persia, wherever he is, 
 takes particular care, oiriog Ki]Tvoi te taov- 
 rat, 01 UAPA'AEISOI KaXspevot, ttcivtiov 
 koXCjv t£ Kcil ayaOoJy fie'rol, oirocra y yfj 
 (^veLv iQtXe, to have gardens or inclosures, 
 which are called Paradises, full of every 
 thing beautiful and good that the earth 
 can produce." And in this sense the 
 word in applied by Herodotus, Xenophon 
 [Cyr. i. 312.] and Diodorus Siculiis [xvi. 
 41.] The original word DIID Pardes 
 occurs Neh. ii. 8. Eccles. ii. 5. Cant. iv. 
 13t. 
 
 I. The LXX have rendered the Heb. 
 Dlia by I\.apa^EL(TOQ in all the three pass- 
 ages of the O. T. just cited. 
 
 II. The LXX almost constantly render 
 p, when it relates to the Garden of Eden§,, 
 by Ilapa^fto-oc. [^Gen. ii. 10.] Hence 
 
 III. HapaZeiaoQ is in the N. T. applied 
 to the state of faithful souls between 
 death and the resurrection, where, like 
 Adam in Eden, they are admitted to im- 
 mediate co7mnunion with God in Christ, 
 or to a participation of the true tree of 
 Ife, which is in the midst of the Paradise 
 
 * [Not xoithout controversy^ for Suidas derives it 
 from Trapa and tvjw to water or irrigate. Others 
 say it is Hebrew, others Arabic] 
 
 -f- So Jul. Pollux. Onomast. lib. ix. cap. 12, 'Oi 
 §£ nAPA'AE120I, (3apS(xptxov h^oct doxoiiv Tovvoy.at, 
 rlxBi xa) xixTOL awYjBetav hg Xpfjo-tv 'EKKyjvtxri:, i<j( xai 
 TToKXa. aXX« TtDv Uspfftxaiv. Paradise secnis to be 
 a barbaric name; but, like many other Persic 
 words, came by use to be admitted into the Greek 
 language. 
 
 X Comp. Heb. and Eng. licxicon in m"i5. 
 
 § [And of any garden, Numb. xxiv. fi. Is. i. 30. 
 See Ecclus. xxiv. 31. Kcland Diss. Misc. P. ii. p. 
 210.] 
 
U AP 
 
 635 
 
 n AP 
 
 of God. Luke xxiii. 43. Rev. ii. 7. * Of 
 this blessed state St. Paul had a foretaste, 
 2 Cor. xii. 4. QSome persons, as Kuinoel 
 and Wahl, make this passage and Rev. ii. 
 7, relate to heaven, the seat of God, 
 while they understand Luke xxiii. 43. 
 with Park hurst. Schleusner, in the face 
 of all evidence, also understands that 
 passage of heaven. Tertullian says (Apol. 
 c. 47.)? Si Paradisum nominamus, locum 
 divinaj amoenitatis recipiendis sanctorum 
 spiritibus destinatum maceria quadam ig- 
 neae illius zonae a notitia orbis commu- 
 nis segregatum, Elysii campi fidem occu- 
 paverunt f. Clement Alex., Just. Martyr, 
 Tertullian, and most ancients, except 
 Origen, and, again. Bull, Whitby, Ben- 
 gel, &c. think that in 2 Cor. xii. 4. two 
 visions, one of the third heaven, (see 
 upavog), the other of Paradise, or the 
 intermediate state, are referred to."] — 
 The three texts just cited are all wherein 
 the word occurs in the N. T. And it 
 may perhaps be worth observing, that 
 the Jews likewise use DTlQ or i^D»"n& Pa- 
 radise, and p^ p the Garden of Eden, 
 Jbr the intermediate state of holy depart- 
 ed souls. See Grotius and Wetstein on 
 Luke xxiii. 43, and Campbell's Prelim. 
 Dissert, p. 233. [See Josephus Ant. xviii. 
 1. 3. Chagiga in Cohel 7. 15. as quoted 
 by Kuinoel, Deus creavit justos et im- 
 pios. Singuli habent duas partes, unam 
 in horto Edenis, alteram in Gehenna. 
 Ruth. R.i. 1.] 
 
 • UapaSixoiJiau from vapa at, or to, and 
 ^e^ofjiaL to receive. 
 
 I. To receive, admit, occ. [Mark iv. 
 20.] Acts xvi. 21. xxii. 18. 1 Tim. v. 19. 
 [Ex. xxiii. 1. Arrian. D. E. i. 7.] 
 
 n. To receive or embrace with pecu- 
 liar favour, occ. Heb. xii. 6, which is a 
 citation from the LXX version of Pro v. 
 iii. 12, where TrapaUxerai answers to the 
 Heb. nin» loveth, delighteth in. Comp. 
 Isa. xlii. 1 . in the LXX. 
 
 1^^ Uapa^Larpi^r), rjg, fj, from vapa im- 
 plying ill +, and ^Larpi^rj a spending time 
 
 • See Leland*s Advantage and Necessity of the 
 Christian Revelation, part iii. ch. ix. p. 402, 8vo. 
 
 t [Kuinoel quotes this from Wetstein, not in- 
 dicating the section, and, instead of aU the words 
 after sjnritihus, reads non ccclnm intelligimus. 
 There must be some strange blunder here ; for from 
 the context it appears, that there never can have 
 been any reading of this sort. Tertullian is enu- 
 merating all the fables of the Heathens borrowed 
 from the truths of revealed religion.] 
 
 I [See examples in other compounds in Zeun's 
 note, marked with an asterisk, on Viger ix. 6. IC] 
 
 (from ^tarpt^w, which see) ; also a being 
 employed in any business ; and especially 
 the meetings, discourses, and disputations 
 of the philosophers, were called ^laTpL" 
 tai, to which sense of the word St. Paul 
 plainly alludes in his application of Trapa- 
 ^larpL^ai. A perverse, evil, or unprojit'- 
 able dispute, disputation, or debate, occ. 
 1 Tim. vi. 5 ; where observe, that very 
 many MSS., four of which ancient, read 
 Ata7raparpt€ai, a word of nearly the same 
 import; and this reading is embraced by 
 Wetstein and Griesbach, and by the latter 
 received into the text; see also Wolfius. 
 [See Suicer. ii. 573.] 
 
 Viapa^ilh)pL, from Trapa denoting tran" 
 sition, and ^i^wpi to give. 
 
 I. Properly, To deliver from hand to 
 hand, or from one to ajwther, tradere per 
 manus. See Mat. xi. 27. Luke iv. 6. x. 
 
 22. [Deut. i. S.] 
 
 IL To deliver, yield, or give up, [or 
 back,~\ as the spirit or ghost. John xix. 
 30. [1 Cor. XV. 24. Xen. Mem. iii. 3. 2.] 
 
 in. To deliver, or give up, [^as (I.) To 
 a magistrate, to be tried and condemned. 
 Mat. V. 25. prfTTOTE ae Trapa^co 6 avridiKOc 
 rw Kpirfj. X. 17. XX. 18. (probably ver. 19. 
 also) xxvii. 18. Mark xv. 10. John xix. 
 11. Acts iii. 13. See Demosth. 515, 6. 
 781, 2. Xen. Hell. i. 7. 3. —Or (2.) To 
 officers or guards, to be kept, or punish- 
 ed. Mat. V. 25. xxvii. 26. Mark xv. 15. 
 Acts viii. 3. xii. 4. xxii. 4. And so, pro- 
 bably. Mat. iv. 12.* Mark i. 4. See 
 Xen. Hell. ii. 4. 54. —Or (3.) To death 
 and misery. Mat. x. 21. 2 Cor. iv. 11, 
 where kig Oavarov is expressed. And those 
 words must be understood in Acts xv. 26. 
 Rom. iv. 25. viii. 32. Comp. Is. liii, 6 
 and 12. Eph. v. 25. See Mat. xxiv. 9, 
 and comp. Herodian. i. 9. 15.] 
 
 [IV. To betray. Mat. x. 4. xxvi. 2, 
 15, 22, 46, 48. xxvii. 3, 4. Mark xiv. 
 10, 11, 18, 42. Luke xxii. 21, 22, 4S. 
 John vi. 64, 71- xiii. 11, 21. 1 Cor. xi. 
 
 23. See also Mat. xvii. 22. xxvi. 45. 
 Ceb. Tab. c. 9. Xen. Cyr. v. 4. 51. Xen. 
 Hell. vii. 3. 8.] 
 
 V. IXapa^ai'tti rw Sarai^^, To deliver 
 to Satan, was by an act of extraordinary 
 and apostolic authority to give a person 
 up to be afflicted with bodily disease by 
 the devil. { Cor. v. 5. 1 Tim. i. 20. See 
 Macknight. [So Chrysostom, Theophy- 
 lact, and CEcumenius; and M'Knight ob- 
 serves, that this power seems alluded to in 
 
 * [See Cic Div. i. 2. 24, and Cat. iii. C.J 
 
HAP 
 
 636 
 
 HAP 
 
 1 Cor. iv. 21. 2 Cor. xiii. I, 2, 10. The 
 Latin fathers and Beza, by the destruc- 
 tion of the flesh, understood only the de- 
 struction of the offender's evil passions. 
 To vvJiich M'^Knight replies (in mean- 
 ing) that there must have been some visi- 
 ble effect to terrify the offenders. Others 
 again say, that only excommunication 
 (i. e. banishment from the church and 
 kingdom of God, which would put the 
 offender into the power of Satan) is meant 
 here.] 
 
 VI . To deliver or commit in trust, to 
 intrust. Mat. xxv. 14, 20, 22. 
 
 VII. To commit^ commend to. See Acts 
 xiv. 26. XV. 40. 1 Pet. ii. 2'6, where see 
 Kypke. 
 
 VIII. To give up, give over, abandon^ 
 to some wickedness. Acts vii. 42. Rom, i. 
 '2i', 26, 28. [In all these cases, by God's 
 giving men up to wickedness, is meant 
 only, we presume, that he permits this, 
 or that he withdraws the help of his 
 spirit. Comp. Job xvi. 11. Parkhurst 
 adds here Eph. iv. 19, of which the sense 
 is a little different ; it is to indulge in, to 
 give one's self up to.'] See Suicer The- 
 saur. in HapaEl^ojfxi, 
 
 IX. To expose, hazard. Acts xv. 26. 
 
 X. To deliver by information, teach- 
 ing, or enjoining. Luke i. 2. Mark vii. 
 13. Acts vi. 14. xvi. 4. [Rom. vi. 17.] 
 1 Cor. xi. 2. XV. 3. [2 Pet. ii. 21. Jude 
 ver. 3.] On 1 Cor. xi. 23, Kypke shows 
 that Euripides, Polybius, [x. 28. 3.], and 
 Dionysius Halicarn. apply the V. in like 
 manner, particularly to historical facts. 
 [Diod. Sic. i. 3.] 
 
 XI. To be ripe^ q. d. to yield itself 
 {eavTov being understood), as the fruit of 
 corn. occ. Mark iv. 29. Wolfius says the 
 phrase is pure Greek; but I know not 
 that such an use of Trapahilovai, as a V. 
 neuter, has ever been produced from any 
 Greek writer. 
 
 ^^" Dapa^oloC) «5 b, ^, Kcu to — ov, 
 from TTttpa beyond^ and ^6^a opinion, ex- 
 2)ectation. — Exceeding one's opinion or 
 expectation, wonderful, strange, occ. Luke 
 V. 26. [Ecclus. xliii. 30. Wisd. v. 2. 2 
 Mace. ix. 24. iElian. V. H. ix. 21.] 
 Hence the Eng. parado.v, paradoxical. 
 . liapaZoaiQ, log, Att. e(oq, rf, from Trapa- 
 ^i^ojpi to deliver in teaching — A tradi- 
 tion , a doctrine, or injunction delivered or 
 communicated from one to another, whe- 
 ther divine, 1 Cor. xi. 2. 2 Thess. ii. 15, 
 (where it is applied to written as well as 
 oral instructions, see Macknight), iii. 6 5 
 
 —or human, Mat. xv. 2, 3, 6. Gal. i. I L 
 Col. ii. 8. Josephus, Ant. lib. xiii. cap. x. 
 § 6, observes, No/ii/ia HO AAA' Tiva TIA- 
 PE'AODAN 7-w ^{jfiip hi ^apKToioL eic TIA- 
 TE'PilN ^ta^o-^^iJQ, airep «/c avayiypaTrrat 
 ev Tolg Wiovareiog vopoig, tioi hut thto 
 ravra ro ^a^^nKatwv yivog etctaXXeL, \i- 
 yov eKEtva ^eIp rjyeKxdaL vofxifxa ra ye- 
 ypapfiiva, to. S' h nAPAAO'2Ei2S 
 Tii-N nATE'PilN,jU7) rrjpelv. " The Pha- 
 risees have delivered to the people by 
 tradition from the Fathers, many injunc- 
 tions which are not written in the laws 
 of Moses; for which reason the sect of 
 the Sadducees rejects them, saying, that 
 what are written should be esteemed 
 obligatory, but that they ought not to 
 observe those which come by such tra- 
 dition." These words of .Josephus perfectly 
 agree with what is said of the Pharisees 
 in the N. T., particularly in Mark vii. 
 3, 4, &c. Stockius, to illustrate Mat. xv. 
 2, cites two passages from the .Jerusalem 
 Talmud, in which the apostate Jews 
 expressly prefer the sayings of their 
 Scribes and Elders to the word of God. 
 Berachot, fol. 3, 2, tZ)>"it]1D nm tzio^sn 
 nmn nno. *' The words of the Scribes 
 are more amiable than the words of the 
 Law; for the words of the Law, add 
 they, are weighty and light, but the 
 words of the Scribes are all weighty." 
 CD»«''nj nno D^jpt »im tD>^iDn. " The 
 words of the Elders are more desirable 
 than the words of the Prophets." See 
 mofe in Prideaux Connex. vol. i. p. 323. 
 1st edit. 8vo. anno 446, and in Whitby's 
 Parallel at the end of 2 Thess. under In- 
 fallibility, 2dly. [The word occurs in 
 Jer. xxxii. 4, in a sense derived from 
 sense III. of Trapa^t^io/xi.'] 
 
 Ilapa^TjXoii), w, from Trapct to, and ^ijXog 
 jealousy, emulation, anger, which see. 
 
 I. To provoke to jealousy, occ. Rom. x. 
 19. Rom. xi. n, 14. 
 
 II. To provoke to jealous anger, occ. 
 1 Cor. X. 22.* [Deut. xxxii. 21. Ps. 
 xxxvii. 1.] 
 
 HapadaXa(T<nog, a, ov, from Traprt near, 
 and QaXaaaa the sea. — Situated near the 
 sea, by the sea-side, on the sea-coast, occ. 
 Mat. iv. 13. [2 Chron. viii. 17. Jer. xlvii. 
 7. Thucyd. i. .5.] 
 
 I^g^ JlapaBeiopib)^ w, from Trapa near, 
 and ^eojpio) to behold, contemjjlate. 
 
 I. To behold or contemplate one thing 
 
 * See Dr. Bell On I. -rd's Supper, p. 80 cf ih; 
 Ibt, and p. 84 (f the 2d e lit. 
 
HAP 
 
 637 
 
 HAP 
 
 P 
 
 near another ; so to compare in beholding 
 or contemplating. Thus tlic V. is used 
 in Xeiiophon's Menior. Socrut. lib. iv. cap. 
 viii. § 7. llpoQ THQ aXKnQ nAPAGEO- 
 Pii'N e/jiavToy, Attentively comparing 
 »iyself, or contemplating myself in com- 
 j)arixon witli others. 
 
 II. [In tlie N. T. the verb is used in a 
 different sense, Trapa having, as it often 
 has in compounds, the sense of negligence 
 or carelessness. See note on Trapa^m- 
 Tpi(jii. It occurs in this sense in Diod. 
 Sic. X. p. 139. ed. Bip. Dem. 1414, 22.] 
 To overlook or neglect, occ. Acts vi. 1. 
 See Raphelius, Wetstein , and Kypke. 
 
 rtapaOZ/K'T/, 77c, >/, from iraparidrjfii. — A 
 deposite, somewhat committed or intrusted 
 to another, occ. 2 Tim. i. 12, where I 
 think it refers to St. Paul's own soul. 
 See Whitby, and 1 Pet. iv. 19. Comp. 
 under napanrara^/y/cr; *. [^Levit. vi. 2, 4. 
 ^ 2 Mac. iii. 15. Herod, vi. 73. Schwarz. ad 
 Olear. de Stylo N. T. p. 284.] 
 
 ^^^ ^apaiviii), w, from Trapa intensive, 
 and aivoq a speech, narration^ properly of 
 the enigmatical kind, or such an one as 
 relates to somewhat beyond itself; thus 
 used by Homer, Odyss. xiv. lin. 508, 
 where it denotes the preceding story from 
 lin. 4G8, to lin. 504<; in which Ulysses 
 had enigmatically, and under covert of a 
 ■well told tale, desired some clothes. — To 
 admonishy exhort, occ. Acts xxvii. 9, 22. 
 [See Polvb. i. 80. 3. ^Elian. V. H. xii. 
 62. Xen. Mem. i. 3. 8. 2 Mac. vii. 25, 
 26.] 
 
 IXapatrfo), w, from Trapa inversive, and 
 aiTeii) to ask, beg. 
 
 I. Uapaireopai, npai, Mid. To depre- 
 cate, to beg or entreat against a thing, 
 occ. Heb. xii. 19; on which text Wet- 
 stein shows it is in like manner followed 
 by a negative word in the Greek writers. 
 Comp. Acts XXV. 1 1, where, as St. Paul 
 says, 'Ov TrapaiTtipai ro airoBavElv ; so 
 Joseph us in his Life, § 29. GANEI^N 
 pkv—'OY nAPAITO~YMAI. See also 
 Wetstein. [Pol. x. 40. 6. Thuc. v. 63.] 
 
 II. Mid. To excuse oneself^ make ex- 
 cuses, occ. Luke xiv. 18. Pass. To be ex- 
 cused, occ. Luke xiv. 1 9. [Joseph. Ant. 
 viii. § 2. ^lian. V. H. viii. 1 7. Schleusner 
 translates Luke xiv. 8, to refuse^ under- 
 standing the invitation to the supper^ and 
 quotes Diog. Laert. vii. I. ra TrXel^a 
 avTov hlirva irapaiTEiaOai ; and the phrase 
 
 * [On the change of these words, see "Wass. on 
 Thucyd. ii. 72.] 
 
 in vcr. 18, 19, he thinks a mere Latin- 
 ism. In the O. T. this verb seems usu- 
 ally only to beg, as 1 Sam. xx. 27, though 
 in Est. iv. 8. it is, perhaps, not very far 
 from sense 1. 5 viz., to entreat the king 
 to change his purpose. See 2 Mac. ii. 
 32.] 
 
 III. To reject, refuse, occ. 1 Tim. iv. 
 7. V. 1 1. 2 Tim. ii. 23. Tit. iii. 10. Heb. 
 xii. 25. QDiog. Laert. iv. 42. vi. 6 and 
 82.] 
 
 JiapaKaQi^d), from vapa at, and KaBi^b) 
 to sit down, which see. — To sit or sit 
 dowji at. occ. Luke x. 39. [^Job ii. 13. 
 Xen. Cyr. v. 5. 3.] 
 
 IlapafcaXfw, G>, from Trapa to, or intens. 
 and KoXiu) to call. 
 
 I. To send for, q. d. to call to oneself. 
 occ. Acts xxviii. 20. Comp. ver. 17. [Ex. 
 XV. 13. Thuc. i. 1 19. Xen. de Rep. 1. vi. 
 
 IL To beg, entreat, beseech. Mat. viii. 
 5, 31, 34. [xviii. 29, 32. Acts xxi. 12.] 
 & al. freq. Comp. Rom. xv. 30. 1 Pet. 
 ii. 11. [Est. vii. 7. Xen. Hell. ii. 4. 10. 
 1 Mac. ix. 35.] 
 
 HI. To exhort, admonish. Luke iii. 1 8. 
 Acts ii. 40. xi. 23. & al. freq. [Xen. Cyr. 
 i. 4, 15. Pol. i. 61.1. 2 Mac. xv. 9. In 
 two places. Acts xvi. 39, and 1 Cor. iv. 
 13, Schl. translates. To address with kind 
 and friendly words ; perhaps. To exhort 
 in a friendly manner. In the 2d passage, 
 some translate To pray ; but it seems, as 
 Schleusner says, opposed to j3\a(T(f>r]pe<ij.'] 
 
 IV. To console, comfort, properly in 
 words, as Acts xvi. 39, 40. 1 Cor. xiv. 31 . 
 Hence — To comfort, in whatever manner.. 
 Mat. V. 4. Luke xvi. 25. Acts xx. 12. 2 
 Cor. i. 4. ii. 7. & al. freq. [Deut. iii. 28. 
 Is. XXXV. 3. Ivii. 18. In some passages, 
 Schleusner gives the sense To make 
 happy, give pleasure ; and then, in the 
 passive. To be happy.'] 
 
 Ilapa/caXvTrrw, from Trapa near, and »:a- 
 XvTTTuj to hide. 
 
 I. To hide, as by putting somewhat 
 near or upon, to vail, cover with a vail. 
 Thus used in the profane writers. 
 
 II. To vail, hide, conceal, in a moral 
 or spiritual sense, occ. Luke ix. 45. [See 
 Ez. xxii. 26.] 
 
 HapaKaraBtiKt], tjq, fj, from Trapd with, 
 apud, and KaraBriKrj a deposite, (which 
 from KarariBrifxi to lay down), or imme- 
 diately from the V. TrapaKaTariBjjpi, 
 which is used by Xenophon, Memor. So- 
 crat. lib. iv. cap. iv. § 1 7. for committing 
 in trust. QJer. xl. 7. 2 Mac. iii. 15.] 
 
HAP 
 
 638 
 
 HAP 
 
 A deposke left with or intrusted to one, 
 occ. I Tim. vi. 20. 2 Tim. i. 14. But in 
 both these texts very many MSS. (of 
 which in tlie former live, in the latter six, 
 ancient ones) have Trapadfjicrjy, which 
 reading is accordingly embraced by Wet- 
 stein, and received by Griesbach into the 
 text. The word refers to the Gospel de- 
 posited with, or intrusted to, Timothy, 
 [occ. Ex. xxii. 8. Philo Bybl. apud Eus. 
 P. E. i. p. 25, 26. This word is said by 
 Moeris to be the Attic, the other the 
 Hellenic form.] 
 
 ^^^ MapaKELjiaL, from Trapa near, 
 with, and Kelfiai to live. — With a dative. 
 To lie near, be at hand, be present with. 
 occ. Rom. vii. 18, 21. See Wolfius and 
 Kypke. [|Tt occurs in the sense to be 
 near, in Symm. Zach. xiv. 5. Ecclus. 
 XXX. 17. 2 Mac. iv. 4. Polyb. iv. 38. 7. 
 Xen. An. vii. 3. 22. metaphorically.] 
 
 TlapaKXrjarig^ lOQ, Att. eojg, r/, from 7ra- 
 paicaXiio, which see. 
 
 I. Efitreaty, importunity. 2 Cor. viii. 
 4. {I should add, with Schleusner, verse 
 17. of the same chapter, which Parkhurst 
 gives in sense II., for see verse 6. So Jer. 
 xxxi. 9. 1 Mac. x. 24. Joseph. Ant. iii. 
 1. 5.] 
 
 II. Admonition, exhortation. Acts xiii. 
 15. 2 Cor. viii. 17. 1 Thess. iii. 3. 
 Comp, Acts ix. 31. So Acts iv. 36, vtog 
 •n-apaK\rjff£u)g, Wlii *^^, a son of exhorta- 
 tion, \. e. an eminent exhorter or speaker. 
 Comp. Boavepyec- [In the passage of 
 Acts, Schleusner translates Trapa/cX* as 
 consolation. Add 1 Tim. iv. 13. Heb. 
 xii. 5. xiii. 22. and perhaps Acts xv. 32. 
 though there it may be comfort derived 
 from the decision of the church. Thuc. 
 viii. 92. Most commentators understand 
 the word in Rom. xii. 8. in this sense, but 
 Theophylact takes it as consolation.'] 
 
 III. Consolation, comfort. Luke vi. 
 24. Rom. XV. 4, & al. [Add 2 Cor. i. 3. 
 vii. 4, 13. Job xxi. 2. Is. Ixvi. 11. Jer. 
 xvi. 7. The following passages have 
 nearly the same meaning, 2 Cor. vii. 7. 
 
 , Philem. v. 7. (These Schleusner trans- 
 lates by 2i feeling of joy.') Luke vi. 24. 
 Actsix. 31. Heb. vi. 18. 2 Thess. ii. 16. 
 (These he renders by prosperity, hap- 
 piness.) In Luke ii. 25, most commenta- 
 tors say, that TrapaK-Xj^o-tc is put for 
 TrapaKXrjToq a comforter^ as in Nahum iii. 
 7. So, as Fischer (Prol. viii. p. 217.) ob- 
 serves, Xvrpioa-iQ is for XvrpojrrjQ in Acts ii. 
 38.-} 
 
 HapdnXTjTOc, e, 6, from-Trapam^Xi?- 
 
 Toct, 3 pers. perf. pass, of TropajcaXfw to 
 call to oneself implore the assistance of, 
 also to admonish. 
 
 I. One who is called, or sent for, to 
 assist another in a judicial proceeding 
 (ad-vocatus.) — An advocate., a patron,, 
 one who pleads the cause of another. In 
 this view the word is applied to Christ, 
 our intercessor, who pleads the cause of 
 sinners with his Father, occ. 1 John ii. 1. 
 [Such was often the meaning of the 
 VFord in classical Greek, in coincidence 
 with the Latin Advocatus. See Demosth. 
 313, \0. Budseus Annot. in Pandect, lib. 
 ii. p. m. 242. and Salmas. De Jure Att. 
 and Rom. p. 885. But Pearson on the 
 Creed, Art. viii. not. U, suggests, that 
 besides the hired advocates, there were 
 friends called also ILapaKXr]Toi, whose 
 office it was to intercede for the accused by 
 prayer and entreaty ; and this he shows 
 from Greek authors. His opinion there- 
 fore, as well as that of Lampe and many 
 other trustworthy commentators, after 
 most of the oldest Greek and Latin fa- 
 thers, is, that the meaning of the word in 
 the places in St. John's Gospel, xiv. 16. 
 XV. 26. xvi. 7, is intercessor. The reader 
 must by all means consult his admirable 
 note, and Suicer in voce. The Greek 
 word had, as is well known, passed into 
 Syriac and Chaldaic (see Buxtorf. Lex. 
 Talm. voce tD'^pISi, and Cartwright Mellif. 
 Heb. ii. c. 6.*), though there used in a 
 somewhat wider sense, as a patron ge- 
 nerally ; and Lampe and Ernesti (Opusc. 
 Phil. p. 567.) agree in thinking that our 
 Saviour probably used this very word in 
 the places in St. John's Gospel.] 
 
 III. It is applied to the Holy Spirit, 
 and denotes, according to Campbell, a 
 monitor^ instructor, guide. See his ex- 
 cellent note on John xiv. 16. occ. John 
 xiv. 1 6. XV. 26. xvi. 7. 
 
 ^g^ HapaKoi], fjg, rj, from Tzap-qKoov 2 
 aor. of 7rapa/c«w. — JDisobedience. occ. Rom. 
 V. 19. 2 Cor. X. 6.t Heb. ii. 2. 
 
 ^g^ HapaKoXsQsb), w, from Trapa with, 
 and ciKoXtidiio to follow. 
 
 I. To follow any one, or follow close, 
 as an attendant or companion, e vestigio 
 sequi. So Raphelius cites from Plutarch, 
 Pericles, 'ATrr/ei Koarp.itos OLKct^e, IIAPA- 
 
 * [Drusius Praeterit. iv. p. 144. J. Cameron. 
 Myrothec. Evang. p. 352. Knapp. Comm. de Spi- 
 ritu Sancto, Hall. 1790.1 
 
 t [It is here put, by metonymy, for iJie disGlC' 
 diatt. See Lobeck on Phryn. p. 469.1 
 
HAP 
 
 639 
 
 HAP 
 
 K0A0Ye0"YNT02 r5 Av'0pw7r«, " He 
 went modestly home, the man followivg 
 or accompanying him." To which I add 
 from Josephus, Ant. lib. xiv. cap, xv. § 
 7, IIAPAKOAOYeO'N ^ 6 Maxaipae 
 ihlro ^eveiv, '^ But Machaeras follojving 
 (him) besought him to stay." [Xen. 
 Symp. viii. 23. Dem. 281, 22.] 
 
 II. In the N. T. To follow, accom- 
 panx)^ as miraculous works did the Apo- 
 stles and first believers, occ. Mark xvi. 
 17. In the profane writers also it is 
 applied to things as well as persons. See 
 Raphelius and Kypke on Mark. Thus 
 also in 2 Mac. viii. 11, we have jjiWucray 
 nAPAKOAOYGH'SEIN ett' avrw AI'- 
 KHN, the vengeance that was about to 
 follow npoji kirn. 
 
 III. To trace or seai'ch out, investi- 
 gate, so as to attain the knowledge of, or 
 as Raphelius on Luke i. 3, whom see, 
 Mente atque intelligentia consequi, in- 
 telligere, cognoscere, to attain in mind 
 and understanding, to understand, know ; 
 of its being used in which sense he pro- 
 duces examples from ^schines^, Galen, 
 Josephus, and Polvbius [i. 12. 70 occ. 
 Luke i. 3. 1 Tim.'iv. 6. 2 Tim. iii. 10; 
 on which two last texts see Macknight; 
 also Wetstein" and Kypke on Luke i. 3, 
 where comp. Campbell's Note. [In 2 
 Tim. iii. 10. Schl. and Wahl say, To 
 
 follow or imitate. In 1 Tim. iv. G. To 
 follow or embrace^ and they are clearly 
 nearer the meaning than Parkhurst. To 
 the instances adduced by Raphelius, add 
 Plat. Phsed. § 38. Dem. 285, 21. 1210, 
 11. Theoph. Char. Proem. 4. Philo i. 10. 
 ed. Pfeifer. See Ellis Fort. Sacr. p. 72. 
 Gataker on M. Antonin. v. 5. p. 1 14.] 
 
 ITapaKraw, from rapa denoting neglect^ 
 and h.KHM to hear. 
 
 \\. To hear carelessly. Aristot. Eth. 
 vi. 7. Pol. ii. 8. Athen. xi. p. 468. E.] 
 
 II. With a genitive. To neglect to 
 hear, hearken^ or obey, to disregard, occ. 
 Mat. xviii. 17, twice. It is used in the 
 same sense with a genitive in Epictet. 
 Enchirid. cap. 39, TINi2N HAPAKOr- 
 SHtS, whom you will disregard ; and in 
 Luciau, Prometh. tom. i. p. 105, HAPA- 
 KOrSANTAS TO~Y 'EniTA'rMATOS, 
 disregarding the command. [Is. Ixv. 12. 
 Est. iii. 6.] 
 
 IlapaicyTrrai, from Trapa to, and kvtttu) 
 to bend, stoop. 
 
 I. To stoop down, or forward, in order 
 to look at something, occ. Luke xxiv. 12, 
 (where see Kypke.) John xx. 5, 11. 
 
 Comp. Ecclus. xxi. 23. ['Eavr(Jv seems 
 always suppressed in this use of the verb. 
 Arrian. D. E. i. 1.1b*.] 
 
 II. To look into or at. occ Jam. i. 25. 
 1 Pet. i. 12. Comp. Ecclus. xiv. 23.— It 
 is used in both senses by the profane 
 writers, particularly Lucian. See the 
 passages in Wetstein and Kypke on Luke 
 xxiv. 12. — In the LXX, it answers to 
 the Heb. U^^ to view attentively. Cant, 
 ii. 9, and to r^pm to look, look towards, 
 Gen. xxvi. 8. t^^dg. v. 28. Prov. vii. 6. 
 & al.] 
 
 TlapaXajxtavoj, from Trapa, to, with, 
 and Xa/u€avw to take, receive. 
 
 I. [To take, receive, as in Xen. Mem. 
 iv. 7. 2.] 
 
 II. To receive, obtain. Heb. xii. 28. The 
 phrase BASIAEI'AN nAPAAABEI''N is 
 not only used 2 Mac. x. 1 1 , but is com- 
 mon in the profane writers. Comp. Dan. 
 vii. 18. [Col. iv. 17. Ml V. H. xii. 47. 
 Xen. Mem. iv. 7. 2.] 
 
 III. To receive by tradition or com- 
 munication, as a doctrine. Mark vii. 4. 
 1 Cor. xi. 23. xv. 1, 3. Gal. i. 9, 12, & 
 al. Thus Herodotus, lib. v. cap. 58, 
 speaks of the Ionian Greeks, 6l IIAPA- 
 AABO'NTES ^i^a')(ri Trapa riov f!foiviKb)V 
 TO. ypapjxara, who received letters by in- 
 struction, or learnt letters from the Phe- 
 nicians. So lib. ii. cap. 19, twice. [Diod. 
 Sic. i. 6. Polyb. xii. 22. 5. Xen. Mem. iii. 
 5. 22.] On 1 Cor. xi. 23, Kypke shows 
 that Polybius and Dionysius Hal. use the 
 V. for receiving, or being informed of 
 historical facts. 
 
 IV. \_To take to, or with one, to take 
 as a companion.'^ Mat. ii. 13, 14, 20. iv, 
 5, 8. xii. 45. xviii. 16. Luke ix. 10. & 
 al. On Mat. iv. 5 *, see Eisner, Alberti, 
 and Wolfius, who show that the LXX 
 and the profane writers use it in like 
 manner for taking as a companion with 
 one to some place. [Add Mat. xvii. 1. 
 XX. 17. xxvi. 37. xxvii. 27. Mark v. 40. 
 ix. 2. X. 32. xiv. 33. Luke ix. 10, 28. xi. 
 26. xviii. 31. Johnxiv. S.xix. 16. Actsxv. 
 39. xvi. 33. xxi. 24, 26, 32. xxiii. 18. 
 Numb.xxii.41. Arrian. Exp. Al. vii. 4. 1 1. 
 iElian. V. H. ii. 18. Lucian. Dial. Deorr, 
 xii. 2. Xen. Cyr. i. 1.4. To these pass- 
 ages, I should add Mat. i. 20, which with 
 
 * [Many commentators, as Hammond, Simon, 
 and others, have fancied, that in this place the verb 
 meant, to take up through the air ; but the word 
 does not admit such a meaning, nor does the con- 
 text require it. See Deyling Obss. Sacr. ii. 27* 12. 
 p. 362.] 
 
n A p 
 
 640 
 
 U AP 
 
 John xiv. 3. Parkhiirst gays is, To take 
 or receive to one's self; while Schleusner 
 makes it To lead a wife home; in support 
 of which sense, he quotes Arrian. Exp. 
 / A\. vii. A, which has been adduced above 
 as an example of the sense To take with 
 one. The passage is that where Arrian, 
 relating the marriages of Alexander and 
 his generals, says, that at the marriage 
 feast after supper, the brides came in 
 and sat down, and then 6t Tra^aXapovTeQ 
 airriyov rriv eavTs cku'^oq. I have brought 
 this passage to show that Schleusner's 
 citations are not to be entirely trusted. 
 The simple verb has, however, this 
 sense.] 
 
 V. To receive, acknowledge, with faith. 
 John i. 11. Col. ii. 6. 
 
 VI. To seize, take, as a captive in war. 
 occ. [Mat. xxiv. 40.] Luke xvii. 34, 
 (where see Eisner) 36. [See Thuc. i. 19. 
 Pol. iii. 69. 2.] — as a criminal to be pu- 
 nished, John xix. 1 6. 
 
 ^g^ TlapaXeyofiai, from Trapa near, 
 and Xey(o to collect, which from the Heb. 
 npV to take. As a terra of navigation. 
 To sail near a place or shore, but pro- 
 perly to collect or shorten the ropes that 
 hold the sails, in order to pass safely. So 
 Servius on Virgil, Mn. iii. lin. 127, 
 
 crebris\tg\mw^ frcta consita terris. 
 
 We pasid the seas with islands interspersed, 
 
 explains legimus by preeterimus, and says, 
 tractus autem sermo a nautis, quod funem 
 legendo, id est, colligendo, aspera loca 
 prcetereuni, " the expression is borrowed 
 from sailors, who pass through dangerous 
 places hy gathering up their ropes." Comp. 
 lin. 292, 532. Diodorus Siculus, Qxiii. 
 3.] cited by Eisner and Wolfius, uses 
 the Greek V. in the same manner, TIA- 
 PEAETONTO tw yr,v. occ. Acts xxvii. 
 8, 13. 
 
 IlapaXioc, e, o, >/, q. Trapa tt} aXl near 
 the sea. It is properly an adjective sig- 
 nifying Near the sea, maritime; but 
 IlapaXioe, 7], is used as a substantive for 
 the sea-coast (x^pa country/ or yfj land 
 namely being understood) not only by St. 
 Luke, but also by the best Greek wri- 
 ters, as by Thucydides, []ii, 56.] Aristotle, 
 Plutarch, Joseph us, Isocrates, and Strabo, 
 whom see in Wetstein. Josephus, Cont. 
 Apion. lib. i. cap. 12, has JIAPAAI'^N 
 Xi2'PON, and Thucydides, lib. ii. HAPA- 
 AI'AN nrN. occ. Luke vi. 17. [Polyb. iii. 
 
 39. 3. Diod. S. iii. 16. Gen. xlix. 13. 
 Deut. i. 7. Josh. ix. 1. xi. 2.] 
 
 IlapaXXayr], fjg, rj, from TraprjXXaya 
 perf. mid. of TrapaXXarrw to change al- 
 ternately, q. d. to pass from one change 
 to another, which from irapa denoting 
 transition, and aXXarrio to change. — 
 Change, variableness, occ. Jam. i. 1 7. 
 Comp. Mai. iii. 6. \ln 2 Kings ix. 10, 
 it is madness^ 
 
 JiapaXoyi'CoiiaL, from Trapct giving an 
 ill sense, and Xoyt^opai to reckon. 
 
 I. To reckon falsely. [Dem. 822, 25.] 
 
 II. To deceive or impose ujjon. occ. 
 Col. ii. 4. Jam. i. 22. This word is 
 common in the Greek writers, particu- 
 larly in Galen, and especially the phrase 
 irapaXoyi'CeaQaL ccpag avrsg, to deceive 
 themselves by false reasoning. See Wet- 
 stein. [Gen. xxix. 25. Josh. ix. 22. Judg. 
 xvi. 10. Diod. Sic. xx. 8. Polyb. xxxi. 
 9, 10. Arrian. D. E. ii. 207.] 
 
 ^^^' HapaXvTiicog^ a, 6, from 7rapaXv(jj, 
 — A jDaralytic, a person sick of the palsy. 
 Mat. iv, 24. viii. 6, & al. Comp. Ilapa- 
 Xvh) II. [[See Cels. ii. 1. iii. 27. Aure- 
 lian. Morb. Chron. ii. 1 . p. 342. Bartho- 
 lin, de Morbis Publicis Ease. v. Opusc. 
 Phil. p. 337.] 
 
 TLapakvis), from Trapd intens. and Xvu) to 
 loose. 
 
 [I. Properly, To dissolve, or separate. 
 Thus Lev. xiii. 45, where the meaning is 
 to cut asunder. See 2 Sam. viii. 4'. Xen. 
 Ven. vi. 14. To separate, Diod. Sic. xiii. 
 106.] 
 
 II. To [enfeeble^ weaken.'] So Jose- 
 phus, De Bel. lib. iii. cap. vii. § 6, speak- 
 ing of the Jews who were going to kill 
 him in the cave, but relented, TCjv ce 
 KoX Trapa rag eayarag avjic^opag kri tov 
 '^parriyov aidsfxiviov, nAPEAY'ONTO at 
 ^e|tat. " But of those who yet revered 
 their general in this extreme distress, 
 the ha.iids failed." occ. Heb. xii. 12, which 
 is an allusion to Isa. xxxv. 3, where yd- 
 vara irapaXeXvplya answers in the LXX 
 to the Heb. ^\^bWD tDOin, stumbling or 
 tottering knees. Feeble or bending knees 
 are often mentioned in the O. T. as marks 
 of a weak habit of body ; see Job iv. 4. 
 Ps. cix. 24. Ezek. vii. 17. See Theo- 
 critus's Idyll, xiv. lin. last, and Horace's 
 Epod. xiii. lin. 6. See Wetstein on Heb. 
 [In Jer. vi. 24, and 1. 4.3, it is used of 
 the hands in the same sense, and Hesy- 
 chius explains irapeXvOi^ffap by y)crQivii- 
 aav. Comp. Aristoph. Lys. 216. Hom. 
 Od. E. 297. — Hence YiapaXeXvpzvog, &c.] 
 
Hap 
 
 641 
 
 n A p 
 
 TIapaXcXw/icVoc, Part. pass. pcrf. '' reso- 
 lutus," Cels., [signifies] One who is af- 
 Jiicted with the TcapaXvcrig or palsy, a 
 disease in which the muscles are relaxed, 
 and incapable of action. See Solomon's 
 Portrait of Old Age by Dr. Smith, p. 187, 
 3d edit. occ. Luke v. 18, 24. Acts viii. 7. 
 ix. 33. 
 
 IlapajUfVw from iraph with, and fxivia to 
 remain. 
 
 I. To remain, stay, abide, occ. 1 Cor. 
 xvi. 6. [See Gen. xliv. 33. Judith xii. 
 3. Thucyd. i. C5. Parkhurst puts James 
 i. 25. under this head;, but the sense seems 
 rather to be, as the German Lexicographers 
 say. To persevere in, observe constantly. 
 See Diod. § ii. 29. Polyb. ii. 30. 7.] 
 
 II. To remain alive, occ. Heb. vii. 23. 
 []So Herod, i. 30, according to most 
 critics. Perhaps the meaning rather 
 arises from the context. See also Artem. 
 ii. 27 and 72.] 
 
 ^g^ llapufjivdioiiat, Hfiai, from Trapa 
 to, and nvdiofiat to speak, which from 
 fxvdoc 4 word, a speech. 
 
 I. To speak to, exhort, advise. Thus 
 used in the profane writers. Comp. 1 
 Thess. ii. H. [Thuc. viii. 72. In this 
 place of Thucydides it seems to be, To 
 address gently; and so the following 
 noun is used in Greek.] 
 
 II. To comfort in words ^ speak com- 
 fortably to. occ. John xi. 19, 31. 1 Thess. 
 
 ii. 11. V. 14. So jEscIiines in Ctesiph. 
 has yvvaiKa—'TrevQsaav nAPAMYGEri;- 
 GAI, to comfort a weeping woman. In 
 Thucydides {\\. 44. iii. 70."] also the V. 
 signifies to comfort. See Wetstein on 
 John. [Symm. Job ii. 11. Is. xl. 2. Xen. 
 Cyr. iii. 1. 13.] 
 
 ^g^ TlapanvOia, ac, //, from Trapa and 
 fivdoQ. See under Trapafxvdeofxat. [Gew- 
 ile speech. Xen. Ages. v. 3. *] — Comfort, 
 consolation given by words, occ. 1 Cor. 
 xiv. 3. [.^sch. Soc. Dial. iii. 3. iElian. 
 V. H. xii. 1. Wisd. xix. 12.] 
 
 ^g^ Uapapvdioy, «, to, from the same 
 as TrapajuvOm. — Con fort or consolation 
 afforded by words, occ. Phil. ii. 1. [Wisd. 
 iii. 18. Thuc. V. 103. Soph. El. 129. 
 The passage in Philippians is by some 
 rendered. If love has any j^otver to win 
 or bend your minds, i. e. winyiing ad- 
 dress; by others, If there is any ex- 
 
 * [Allocutio signifies comolatzon in Sueton. Tib. 
 c. 23. And for a somewhat similar use of aUo- 
 quor, see Senec. Troad. 620. Val. Max. ii. 7. iv. 
 6.J 
 
 hortation to love. Bretschneider says, If 
 there is any consolatioji from my love to 
 you.'] 
 
 IJapayofxeoj, w, from Trapa beside, and 
 popog a law. — To transgress the law. 
 occ. Acts xxiii. 3. Xenophon uses the V. 
 in the same sense, Memor. Socrat. lib. iv. 
 cap. iv. § 21. Kal yap aXXa TroWa, f'^jj, 
 nAPANOMOY'EIN. " But, says he, they 
 transgress the laws in many other in- 
 stances." [See Ps. cxix. .51. Xen. de Rep. 
 Lac. viii. 4. JEUru. V. H. xiv. 29. Thu- 
 cyd. iii. 65. Poll. Onom. viii. 9. 14.] 
 
 IJapavofiia, ac, >/. See ITapayo/iew. — 
 A transgression, offence, occ. 2 Pet. ii. 
 16. [Prov. V. 22. 3 Mac. iii. 4. Thuc. iv. 
 98. Polyb. i. 7- 4. Dem. 808, 7.] 
 
 TlapaTTiKpairu), from Trapa intens. and 
 TtiKpaivb) To make bitter, imbitter. — To 
 provoke to bitter anger, to exasperate, 
 exacerbo. occ. Heb. iii. 16. So in the 
 LXX it generally answers to the Heb. 
 "ID to imbitter, i. e. provoke to bitter an- 
 ger. [Ps. Ixvi. 7. Ixviii. 6. 3 Esdr. vi. 
 15. Ez. ii. 5, 6, 7, 8. Deut. xxxii. 16.] ' 
 
 JlapairiKpacriioQ, h, 6, from TrapTraTreTr/- 
 fcpao-^aat perf. pass. Attic ofTraparnKpalroj. 
 — A bitter provocation, exasperation, occ. 
 Heb. iii. 8, 15. [This is a quotation from 
 Ps. xcv. 8. Schleusner thinks it may be 
 the name of a place, so called from the 
 sedition of the Israelites there. See Ex. 
 xvii. 7.] 
 
 IlapaTr/Trrfu, from Trapa intens. and 
 tt/ttt-w to fall'*. — To fall off' or away. 
 Heb. vi. 6. — In the LXX it is used for 
 the Heb. b&i to fall or fail, Esth. vi. 10. 
 for tZ)t2;« to be guilty, Ezek. xxii, 4 ; and 
 with TrapaTTTMfxa or TrapaTrrw/zan added, 
 for the Heb. bi)D bi^D to trespass a tres- 
 pass, i. e. to trespass grievously, Ezek, 
 xiv. 13. XV. 8. xviii. 24. xx. 27; in the 
 two last, if not in all, of which passages, 
 it plainly denotes apostasy from the true 
 God. [Pol. xii. 7. 2. Xen. Hell. i. 6. 4 ] 
 ^g^ napaTrXew, w, from Trapa denot- 
 ing transition, and TrXio) to sail. — To sail 
 by, to pass by in sailing, occ. Acts xx. 
 16. 
 
 ^^^ IlapaTrXi^^rioc, «, 6, >/, Koi ru — oy, 
 from Trapa to, or intens. and wXriffiog 
 near. — Near to, very near to, like. [Ar- 
 rian. Exp. Al. vii. i. 9.] HapaTr Xior, 
 Neut. used adverbially, occ. Phil. ii. 27. 
 [Thuc. vii. 19.] 
 
 * [It occurs in Greek in a diffjient sense. To 
 fall near, to light upon, meet rcith, as Xen. Cyr. i. 
 1. 10.] 
 
 T T 
 
HAP 
 
 642 
 
 HAP 
 
 T\(i()a-n\r]f7i(jjr, Adv. from 7r«pa- 
 '7T\i)aiot:. — Likctvise, in the same manner, 
 occ. Heb. ii. 14, where Chrysostoni, cited 
 by Raphelius, urges this word against the 
 Iieretics in the sense of » ^avraaiq. «^£ 
 EiKovL a\y aXr)dEi<^^ not in show, nor in 
 appearance, but in truth. And so in the 
 Greek writers it signifies not i?i like, or 
 nearlij the same^ manner^ but in absolutely 
 the same maimer, as may be seen in Ra- 
 phelius, Wolfius, and Wetstein on the 
 place. [See Diod. Sic v. 45. Xen. OEc. 
 iii. 5. Pol. i. 42. 1.] 
 
 TiaQa-Ko^evojiai, from Tcapa near^ hy^ or 
 denoting transition, and rropevojiai to go^ 
 j)ass. 
 
 [I. To walk by the side qf. Pol. ii. 27. 
 5. Josh. viii. 33.] 
 
 II. To pass or go by. occ. Mat. xxvii. 
 39. Mark xi. 20. xv. 29. 
 
 III. To pass through, occ. Mark ii. 23. 
 ix. 30. [It is to go or Tvalk in Prov. ii. 
 19. Deut. ii. 14.] 
 
 IlajOaTrr&i/za, aTog, ro, from TrapaTri-rr- 
 • Tioj^ai perf. pass, of TrapaTrlTrrio (which 
 see), or rather of the obsolete V. Trapa^rroa) 
 the same. 
 
 I. Properly, A fall ; but in the N. T. 
 it is used only in a moral or spiritual 
 sense. 
 
 II. A fall from a state of favour with 
 (k)d. Rom. xi. 11, 12. 
 
 III. An offence, trespass ^ whether 
 against God, Mat. vi. 15. Mark xi. 25, 
 26. 2 Cor. V. 19. Eph. ii. 1, where see 
 Macknight,in which view it is particularly 
 spoken of Adam's transgression or fall^ 
 Rom. V. 15, 17, 18. (comp. Wisd. x. 1.) 
 — or against man, Mat. vi. 14, 15. xviii. 
 35. Comp. Jam. v. 16. [It occ. for b^'^ 
 Ez. iii. 20. bro Ez. xv. 8. xx. 27. See 
 Pol. ix. 10. 6.] 
 
 Mapappvu), or Yiapafipviio^ from Trapa 
 denoting ill, and pvu) to flow, which from 
 peu) the same. 
 
 1^1. To flow by, as a river. See Xen. 
 Cyr. iv. 5. 2. The same sense is expressed 
 by Trapappio). Is. xliv. 4. See Vitringa 
 Obss. So i. Diss. iii. 7. 3.] 
 
 [II. To recede,'] to fall off, fall away, 
 namely, from the true religion and saving 
 grace, occ. Heb. ii. 1. This interpretation, 
 which is that of Chrysostom, Schoet- 
 genius, Eisner, and Wolfius, appears to 
 me, after attentive consideration, the 
 best. It is observed that Plutarch ap- 
 plies this V. in a like view to a ring, wg 
 p) nAPA'FPYHI, h^iu)g, fearing lest it 
 shouhl fall. See more in Eisner, Wol- 
 
 fius, and Wetstein. In the LXX this 
 V. answers to the Heb. \b to decline, de- 
 part, Prov. iii. 21, where the Heb. »in 
 "|>i>i?0 Itb"* V«, My son, let them not depart 
 from thine eyes, is in that version ren- 
 dered, 'Yt£, p'n nAPA'FFna, My son, de- 
 cline 7iof, or fall not off, from them; those 
 translators applying that to the person, 
 which the original does to the thing. But 
 in Pro?, iv. 21, Symmachus renders al- 
 most the same Heb. words by Mi^ IIA'P- 
 'PYHSA'TOSAN' l^ 6<pQa\p5)v <r«, Let 
 them not depart, or slip away,/rom thine 
 eyes. But comp. Eng. Translat. and 
 Marg. in Heb. ii. 1. [Biel says, that 
 properly that place by which a river flows 
 is said 'rrapa^pveiadai ; and that metaphor- 
 ically the word irapafipveitrdai is used of 
 any thing passed by or omitted. See Luc. 
 
 I 
 
 Diss, cum Hesiod. p. 489, et n tv rtff ti}q 
 TTotrjaewg dp6p.(p Tcapappvey \adrj. It 18 
 especially used of scholars by whom their 
 masters' precepts pass like water (Quintil. 
 ii. 5. xi. 2.), or who let these precepts pass 
 by and pass away from them. Hence in 
 the LXX it is the same as apEXeiv and 
 TrapoKweiv, i. e. to neglect. The Lexico- 
 graphers explain itapappvijg differently, 
 and say that in these places of Proverbs 
 (iii. 21.) and Hebrews it is to fall away 
 (like EKiretTYig, &c. see Hesychius and the 
 Lex. Cyrilii MS. Brem. et Alberti Gloss, 
 in N. T., p. 1 69.) These interpretations, 
 however, suit the active Tvapappveiv rather 
 than the passive •KapappvelaQai ; there- 
 fore, in the passage of Proverbs, Biel 
 would rather read with Bos iTapa(>pvy^ 
 understanding arch riov d^daXpiav aov. 
 Both in Hebrews and Proverbs the part 
 used is the subj. of the 2d aor. pass.] 
 
 ^g° VLapaffriiioy, », ro, from Trapa /o, 
 at, and ari^a a sign. — A sign or e7isign of 
 a ship, by which it was distinguished 
 from others, occ. Acts xxviii. 11. "It 
 was the custom of the ancients," says 
 Doddridge, " to have images on their 
 ships, both at the head and stern; the 
 first of which was called Traparrrifiov, the 
 sign, from which the ship was * named ; 
 * " The Tntela (or tutelar deity) and Xlapi' 
 anjuov are frequently distinguished in express words, 
 that being always signified by the image of a god, 
 this usually of some creature or feigned representa^ 
 tion. Hence Ovid, (Trist Ub. i. EL ix. lin. 1,2.) 
 Est mihi, sitqiu;,precor,Jlava Tutela Minervae, 
 Navis & a pieta casside nomen habet. 
 Where the tutelar deity was IMinerva, the rrapa* 
 cnfxov a helmet.'' Potter's Antiquities of Greece, 
 book iii. chap. 15, which the reader may consult 
 for further satisfaction. [It may, however, be ob- 
 
HAP 
 
 643 
 
 HAP 
 
 and tiie oilier was that of the tutelar 
 deity to whose care the ship was com- 
 mitted : — There is no douht but they had 
 sometimes deities at the head^ and then it 
 is most likely if they had any figure at 
 the stern it was the same, as it is hardly 
 probable the ship should be called by the 
 name of one deity, and be committed to 
 the care of another." Archbishop Potter 
 further informs us, that the Trapaarjuov 
 was sometimes carved, and sometimes 
 painted; and it is well known, that our 
 modern ships have usually some carved 
 figure at the head, as a lion^ a seahorse, 
 an unicorn, or &c. from which the ship 
 is named. Herodotus, lib. iii. cap. 37, 
 mentions the HaraiKoi. or graven idols 
 (from the Heb. nns to engrave), rac 6l 
 ^oiviKEQ ey rijai Trpwpyai rujy Tpa'ipEiDy tte- 
 piciyuffLj which the Pheniciaus carry in the 
 fore-part of their galleys, and which he 
 there says were of a human form, but of 
 a Pigmean size. See Bochart, vol. i. 712, 
 Selden De Diis Syris, Syntag. ii. cap. 26, 
 Suicer Thesaur. Ilapao-j^^ov, and Alberti, 
 Wolfius, [^Biscoe Boyle Lectures, i. p. 
 326.], and Wetstein on Acts xxviii. 11. 
 [The construction of this passage of the 
 Acts does not seem to have called forth 
 any remark ; yet irXdlov xapacn'jfK^ a ship 
 with a sigfi* is at least a very singular 
 phrase. Schleusner and Wahl seem to 
 have felt this, and after Stephens (vide 
 Thes. in voce) derive TrapacrrifK^ here from 
 the adjective Trapaa-qjioQ, thus translating 
 the passage A ship marked Dioscouroi. 
 But for such an active use of the adj. 
 irapao-qfioQ, my limited reading and library 
 furnish no example, though the construc- 
 tion, if defended by examples, is perfectly 
 admissible. The word is used of various 
 marks, 3 Mace. ii. 29. Diod. Sic. i. 88. iii. 
 3. Dion. Hal. Ant. ii. 67. Artem. ii. 44.] 
 napao-K'fvo^w, from Tzaph intens. and 
 aKEvai^h) to prepare, which from ctkevoq an 
 instrument^ furniture of whatever hind. 
 — To prepare^ make ready. 2 Cor. ix. 2, 
 3. [(in which place the meaning is, that 
 
 served with Doddridge in the text, that beyond all 
 doubt in some cases the Tutela and wapoLcrri/jiov were 
 the same. See Heinsius, Drakenborch, and Ru- 
 perti on SiL It. xiv. 40. 9. Salmas. ad Solin. p. 
 403. Bochart. Geog. Sacr. ii. 3. p. 712. Meurs. ad 
 Lycoph. 110, 1299. Burmann, ad Petron. c 105. 
 ad Val. Flacc. i. 301. Heyn. ad Virg. ^n. x. 171. 
 Schutz. ad iEsch. Sept. Theb. 210.] 
 
 * [The ellipse of auv here is not admissible, nor 
 is the expression defended by such phrases as xivk- 
 a-tts T<f adjfxvTi (Plat. Leg. i. p. 18.), as the nwan or 
 instrument is there intended.] 
 
 " the people of Achaia had their coUectio?*. 
 of money ready in the former year ;" and 
 the perfect pass, is used, according to 
 Schl., in the middle sense, hath prepared 
 itself; but Wahl takes it in the passive 
 sense, hath been prepared)"] — particularly 
 to prepare ioi food. Actsx. 10; thus ap- 
 pliedlikewiseby the profane writers, as may 
 be seen in Eisner and Kypke [(see Herod, 
 ix. 1.5. — ^eIttvov (Athen.iv. p. 183.) airia 
 KoX TTora (Xen. Cyr. iv. 2. 37.) ov^Tvocrvov 
 2 Mace. ii. 28.) or Kkivt) (^lian. V. H. xii. 
 51.) are sometimes added)] ; for battle, 1 
 Cor. xiv. 8; so also the Greek authors 
 cited in Wetstein. It occurs only in these 
 three texts. [^The middle sense of the 
 verb which obtains in 1 Cor. xiv. 8, is 
 found also in Jer. xii. 5. (where, as in 
 1. 41, it refers to war) Thucyd. iv. 114. 
 Herodian. ii. 14. v. 4. 15. Herodot. i. 71 . 
 See Dresig. i. 99. p. 365. Comp. Polyb. 
 i. 25. 7. Xen. Cyr. i. 5. 9.] 
 
 HapaaKEvr]^ rjg, rj, from TrapatTKeva^w. 
 
 I. A preparation. In 2 Mac. xv. 2 1 , 
 it is applied to the preparation of arms. 
 [In Judith ii. 8. Thucyd. i. 1. ii. 17. iv. 
 75. it is war-equipments in general. See 
 Exod. XXXV. 24. xxxix. 43.] 
 
 II. A preparation-day. IlapaffKEv^, 6 
 €Ti Trpoara^^aToy, The preparation-day, 
 which is the day before the Sabbath, says 
 St. Mark expressly, ch. xv. 42. occ Mat. 
 xxvii. 62. Mark xv. 42. Luke xxiii. 54. 
 John xix. 31, 42. So in a decree of Au- 
 gustus Caesar cited by Josephus, Ant. lib. 
 xvi. cap. 6. § 2, The day before the Sab' 
 bath is called rfj Trpu ravrrjg (ijpipac r« 
 i:a€€artt namely) HAPASKEYHt. [Park- 
 hurst, thinking with Bynaeus (iii. de 
 Mort. J. C. p. 117.) and Baronius (see 
 Casaubon. Exercc. Antib. xvi. 17- p. m. 
 342.) that only the Sabbath had its pa- 
 rasceve, refers John xix. 1 4, to the last 
 sense ; but that feasts had their eves or 
 preparation-days is quite clear from Rab- 
 binical writers. See Deyling. Obs. Sacr. 
 i. 52. § 2. 3. 4.] 
 
 TiaparEivu), from Tvapa intens. and TEivio 
 to stretch out. — To stretch out, prolong. 
 occ. Acts XX. 7, where Wetstein shows, 
 that the Greek writers in like manner 
 apply a-KOTEivo) and ekte'lvio to discourses ; 
 but i cannot produce an instance of their 
 using TraparEivio in this sense. [^It is To 
 stretch along in Numb, xxiii. 28. 2 Sam. 
 ii. 29. Thucyd. iv. 8. Xen. An. i. 7. 12. 
 — tobewearied^inthe passive, Xen. Mem. 
 iii 3. 5 — to be tortured^ Xen. Cyr. i. 3. 
 10.] 
 
 T T 2 
 
n A p 
 
 644 
 
 n AP 
 
 Xlaparrjptio u, from rrapa intens. or de- 
 noting i/7, and Tr]piii) to keep, observe. 
 
 I. To observe or watch narrowly^ as 
 the gates of a city. occ. Acts ix. 21. 
 
 II. To observe or watch a person insi- 
 diously. Thus it is often used in the 
 Greek writers. See Haphelius and Wet- 
 stein on Mark iii. 2, and Eisner on Luke 
 vi. 7. occ. Mark iii. 2. Luke vi. 7- xiv. L 
 XX 20. [See Polyb. xvii. 3. 2. ix. 25. 6. 
 Wahl and Schl. quote it also in Ps. x, 8 j 
 but Schl. does not repeat the quotation in 
 his edition of Biel, and I cannot find the 
 word either in Bos or in the Basle edition 
 (1045). It occ. in this sense Ps. xxxvii. 
 J 2. The word occurs in a good sense 
 Theoph. Char. vii. 2. Xen. Mem. iii, 14. 
 
 4.] 
 
 III. To observe, or keep, as days or 
 times, scrupulously and super stitiously. 
 occ. Gal. iv. 10. 
 
 t^^' YlaparyjprjinQ, tog, Att. ewe, V> fi'om 
 TTapaTiiplb). — Observation, occ. Luke xvii. 
 20, Mfra Traparrjpiiaeujc, With observa- 
 iion.^ i. e. In such a inanner that it needs 
 to be accurately watched or observed. 
 Comp. ver. 21, 23, 24, 26, 30, and see 
 Eisner and Kypke, who show, that Ilapa- 
 TriprjatQ is thus used by the Greek writers. 
 [Schl. construes this word, splendour, 
 what strikes the eye., and says that even if 
 we construe the passage as Parkhurst, 
 Wahl, and almost all the commentators 
 do, that the meaning is the same, viz. 
 '' that the Messiah's kingdom does not 
 come so as to catch observation by its ex- 
 ternal appearance." The word occurs 
 both in a good and bad sense in classic 
 writers. See Pol. xvi. 22. 8. Arrian. D. 
 E. iii. 16. 1.5. Plutarch Qusest. R. p. 
 26f).] 
 
 UapariOrjpi, from Trapa near, and Tidrjpt 
 to put. 
 
 I. To put or set somewhat near or be- 
 fore persons to eat. Mark vi. 41. viii. 6, 
 7. Luke [ix. IG. x. 8.] xi. G. [1 Cor. x. 
 27.J Comp. Acts xvi. 24. It is thus used 
 likewise by the profane writers. See Wet- 
 .stein on Mark vi. 41. [Prov. xxiii. 1. 
 iElian. V. H. ii. 17. Xen. Cyr. ii. 1. 30. 
 v. 2. IG. Diod. Sic. i. 45. *Schl. quotes 
 Thuc. i. 130. where, however, the sense 
 is the })roper and original one of the verb, 
 b put nee 
 \ H. viii. 
 
 [II. To lay before, propose, teach 
 prove and set clearly before ofie by argu- 
 ment^ Mat. xiii. 24, 31. — and especially, 
 to prove by citations from writers. Acts 
 
 7b put near, as in Xen. An. vi. ]. 4. M\. 
 V. H. viii. IG.] 
 
 xvii. 3, where '^ it refers," says Parkhurst, 
 " to St. Paul's alleging or citing the words 
 of the O. T. Comp. Exod. xix. 7, in 
 LXX." See the Schol. on Pind. Ol. 
 X. 83. Athen. vi. p. 269. and ix. p. 375. 
 Xen. Cvr. i. G. 12. Plemsterh. ad Ari- 
 stoph. Plut. 720. Schl. and Wahl take 
 2 Tim. ii. 2, ravra ivapaQs ttlgtoIq aydpu)- 
 TToig in the sense of teaching or proving.~\ 
 III. To commit, coynmend, intrust to 
 any ones care and fidelity. Luke xii. 48. 
 
 I Tim. i. 18. 2 Tim. ii.'2. Luke xxiii. 
 46. (comp. Ps. xxxi. G.) Acts iv. 23. xx. 
 32. 1 Pet. iv. 19. [It is to commit as a 
 deposit Levit. vi. 4. Xen. de Rep. Ath.ii. 
 16. See Vales, ad Harpoc. p. 16. Polyb. 
 xxxiii. 12. 3.] 
 
 ^^^ liapaTvyyavu), from iraph near, 
 and Tvyyavio to be. — To be or come near 
 \_bi) chance~\, to meet. occ. Acts xvii. 17. 
 [Diod. Sic. iii. 48. Pol. x. 15. 4. Xen. 
 Apol. S. 1 1 .] 
 
 Ilapavr/jcft, Adv. from Trapa at, and 
 avTiKu immediately, or at this present time. 
 — Immediately, or at this present time. 
 With the neut. article, liapavriKa, to, ap» 
 plied as a N. Present, instant, occ. 2 Cor. 
 iv. 17. llaphelius shov/s, that Xenophon 
 in like manner uses 7-0 'AYTl'KA r]Zv and 
 rag IlAPAYTrKA i]covciq for present plea- 
 sure. See other instances of the same 
 kind in Wetstein. [Schl. offers two trans- 
 lations of 2 Cor. iv. 1 7. ( 1 •) Otir affliction 
 which lasts for a inoment and is soon gone, 
 and is very lights as if the Apostle had said, 
 
 II 6Xi\biQ r]pMV, T] TTupavTiKa KaitXa(ppa, and 
 (2.) bur present affliction, being very tri- 
 fling. See for the word Ps. Ixx. 3. Job iv. 
 
 18. Xen. Mem. iv. 7. 2. Cyr. ii. 2. 24. CEc. 
 xix. 18. Polyb. iv. 32. 1.] 
 
 Ilapa^Epw, from Trapci and (pipM to carry. 
 [This verb, like other compounds of irapa, 
 has very different meanings, according to 
 the sense in which Trapa is taken.] 
 
 [I. To bring to one, Xen. Cyr. i. 3. 6. 
 2b set by one, as food, like TraparlOrjixi 
 sense I. See Athen. ix. p. 380.] 
 
 [II. To take from one, make to pass 
 away, remove. Mark xiv. 36. Luke xxii. 
 42 *. In Ezra x. 7, it is To carry abroad."^ 
 
 * [Some consider Tror^svlyxsr/ here as used for the 
 • imperative, a very common Grecism; andRaphelius, 
 as Parkhurst observes, quotes many instances from 
 Arrian. de Exp. Al. (as v. 2. 5. and 27. 12 and 
 14. vii. 16. 10. & al.) where it is used in petitions, 
 and even with h BtiXst. See also Hom. II. A. 682. 
 Herod, i. 55. iii. I'M. Others, with Grotius, con- 
 sider h as meaning ntinam, and construe, ** Oh ! 
 that thou wouldest be pleased to take this cup from 
 me."] 
 
tl A P 
 
 643 
 
 n A p 
 
 "[III. To hurnj aivaij, carry this waij 
 <ind that, abripcre. (1.) Pro])erlyj, occ. 
 Jude V. 12. (of cloiuls tost by tlie winds) 
 according to Mill (Prol. p. cxxxi.), Wet- 
 stein, and Griesbaclj. Others read irepi^e- 
 po/xeyai. See Diod. Sic. xvii. 56'. xviii. c<5. 
 Xen. de Vcn. v. 27. (2.)] Figuratively, 
 To carry away, as by various and strange 
 -doctrines, occ. Heh. xiii. 9, where like- 
 wise very many MSS. read TrapmUpeade* ; 
 and this reading also is approved by Mill 
 (Prolegom. p. cxxxi.) and Wetstein, and 
 received into the text by Griesbacii. And 
 Kypke cites Plutarch in Timoleon, p. 238, 
 using the V. in a like figurative sense. 
 -** The resolutions of men, unless tlsey as- 
 sume firmness and strength from reason 
 and philosophy, with regard to tlie con- 
 duct of affairs, Setoi^rat kui IIAPA^E'- 
 PONTAI pa^Lojg i/TTO T(jjy rv^')VTO}v eirai- 
 vbjv KoX yhoywr, are easily shaken and {par- 
 ried away by the praises or censures they 
 meet with." The ancient Syriac version 
 (which does not contain the epistle of 
 Jude) renders the V. in Heb. xiii. 9, by 
 pinnn, which from "):n " duxit, abduxit," 
 (Castell), rather favours the reading ivcpa- 
 <f)ipeade, than 7repi(j)ip£ad£. So V'ulg. nolile 
 abduci. [This verb is used of demoniacal 
 possession (Hesycli. has Trapecptpero' e^ctt- 
 fjLovii^ero. see I Sam.xxi. 13.). and Ttapa<popa 
 is madness y '7rupa(j)opog mad (Hesychius, 
 
 Tlapa(l)po)'Eu)y w, from irapa inversive, 
 •or denoting ill, and <ppovii>) io J>€ wise. — 
 To be unwise, foolish, or a fool. occ. 2 
 Cor. xi. 23. This word is used both by 
 Aristophanes [Plut. 2.] and Isocrates [de 
 Pace, p. 39G.] See Eisner, Wolfius, and 
 Wetstein. [The Etym. M. p. 651, 30. 
 and 652, 4<k says irapa arjfjiuivEi T^y t^w 
 ft^imv. Sec Soph. El. 4/2. CEd. C. 525. 
 for similar senses of irapa. We say io he 
 beside one's self. The Schol. on Ari- 
 stophanes, Pliit. 2., repeating the words of 
 the Etymologist above cited, explains the 
 word as either (1.) mad, and not know- 
 ing what to do, or (2.) foolish, thinking 
 contrary to what is right and probable, 
 ISo Thom. M. p. 691. In Zach. vii. 1 1, it 
 seems to be To despise, or reject.'] 
 
 ^^° Ilapa(f)poria, ac, ?/, from 7rapa(f)piov 
 mad, out of his sefises or mind, q. d. irapa 
 rrlv (jipeva beside his mind. — Madness,'' 
 want of wisdom, occ. 2 Pet. ii. 16. 
 
 ^^^ Tlapa^ei^a^u), from Trapct at, and 
 Xtipai^h) to ivinter. — To winter, spend the 
 mntcr at a place, occ. Acts xxvii. 12. 
 ♦ [The old reading is mpi^ifta^-..^ 
 
 xxviii. 11, I Cor. xvi. 6. Tit. iii. 12. 
 [Dem. 909. 14. Pol. ii. 64. 1.] 
 
 ^^f^ Xlupa-^eHxaata, ac, //, fVom irapa- 
 ytt-nal^ii). — A wintering, spending ilic ivin- 
 ter at a place, occ. Acts xxvii. 12. [Pol. 
 iii. 34. 6. Diod. Sic. xix. 68.] 
 
 Jlapa^7]iJia, Adv. from itapa at, and 
 Xpy/ia a thing, q. d. in ipsa re, dum ijHSii 
 res agitur. — Immediately, instantly. Mat 
 xxi. i9, 20. Luke i. 64.' [Numb. vi. 9. 
 Is. xxx. 18. Thucyd. i. 22. ii. 1/.] 
 
 TldplaXiQ, LOQ, ,\tt. £wc, ^. — A leopard, 
 [the felis pardus of Linnaeus] from tin 
 masc. itdpcoQ, which may be derived eitlie-i 
 from the Ileb. T)'^ to divide, scparalc 
 dispart, on account of the animars di^ 
 stinct spots,, or from the Greek iripdui'io 
 destroy*, a derivative from tise saiiu 
 Heb. V. iia, or from \^>^ to break, brca!: 
 through, or burst forth with violence, occ. 
 Rev. xiii. 2. — In the LXX irapSaXtc an- 
 swers to the Heb. ~)D^, an animal in whicii 
 the Prophets remark its spotted skin, Jm 
 xiii. 23 ; its cruelty and insidiousncsi.'. 
 Isa. xi. 6. Jer. v. 6. Hos. xiii. 7 ; itt; 
 swiftness or activity, Ilab. i. 8. A1i 
 which proj)erties seem to be alluded to if. 
 the emblematic beast mentioned Rev. xii. 
 1 . For a more particular account of thi . 
 animal, and an illustration of the }>assagfi< 
 of the O. T. where it is mentioned, I v.it; 
 pleasure refer to the learned Bochari\i 
 Hierozoic. lib. iii. cap. 7. i 
 
 [IXape^jOfvw, from Trapa and klpa a s$i:i 
 or sitting. — To sit by or near, assidcr^, 
 and thence To be assiduous ov consiai'tk: 
 occupied on any thing. So some MSt*. 
 read in 1 Cor. ix. 13. Sec Pruv. i. 21.] 
 
 Udpei/Ji, from irapa near, with, au£ 
 kipi to be. ' ■' 
 
 [I. To be come and be prcsenl. Miul 
 xxvi. 50. Luke xiii. 1. Jupu ^^J- 6*^ 
 28. Acts X. 21, 33, xli. 20. xvii. 6. xxiv. 
 19. (to appear). 2 Cor. x. 2, 1 1.'Col.'x. 
 6. {the doctrine which is come io you. 
 which you have received. Comp. Herotl. 
 vi. 24. Polyb. xviii. ]. 1.) In the foUowr 
 ing places the participle seems used sin - 
 ply for being present, \vitlH)ut any notis. 
 of coming. 1 Cor. v. 3. Gal. iv. 18, 2: . 
 2 Pet. i. 12. Perhaps also in 2 Cor. x. 
 1 1 , cited above, the notion of presence i. 
 predominant. This verb, like the simp;; 
 one and sum in Latin, is used inipersonall. 
 to express possession or property. 2 Pe .- 
 i. 9, He who has not these things. S< • 
 Wisd. xiii. I. Xen. Symp. iv. 43. andCyr'. 
 i. 4. J 9 ; and hence the participle tu irapo . 
 * [Schl. deii\cs itfroin n;:>^5; aiidu'.Ao;.'0!<,J 
 
n A p 
 
 6^6 
 
 n A p 
 
 TO. irapoyTa/is used for a man's actual pro- 
 pert!/, what he has. It generally implies, 
 however, trifling and small possessiofis^ 
 and it distinguishes, says Raphelius^, what 
 a man has himself from the property of 
 others, and from what is grand or sump- 
 tuous. See Xen. Apol. Soc. 16. Conviv. 
 iv. 42. Mem. i. 6. 9. Anab. vii. 7. 21. 
 occ. Heb. xiii. 5. Comp. 1 Tim. vi. 8. 
 Again, the participle is used in the com- 
 mon sense of the verb in Heb. xii. 1 1, npoQ 
 fjLEy TO napoy, where Parkhurst under- 
 stands Trpaypa; but Schl. andWahl more 
 correctly understand it of time. Supply 
 pipoQ ra yjpovu. See Xen. Cyr. iii. \. 20. 
 Lucian. T. iii. p. 247. Diod. Sic. iv. 22. 
 Dion. Hal. Ant. J. p. 668. and see Schafer 
 on Bos V. Katpoc] 
 
 ^g^ Xlapstaayii}, from irapli denoting 
 ill, and ttadyoj to bring in, introduce. — 
 To bring in craftily or privili/^ to intro- 
 duce by stealth, as it were. occ. 2 Pet. ii. 
 1 ; on which text Raphelius produces a 
 passage from Polybius, where the V. is 
 plainly used in this sense, though he ob- 
 serves, that it does not always import 
 frivily or subtilely. See also Wet stein. 
 Pol. i. 18.3. Diod. Sic. xii. 41.] 
 I^g^ VLapelffaKTOQ, a, 6, j], from Trapei- 
 trdyco. — Brought in privily, introduced by 
 stealthy that had crept in. occ. Gal. ii. 4. 
 [Prol. Ecclus.] 
 
 ^g^ VLapEia^vit)^ from Traph denoting 
 ill, and kiahvio to enter in, which from 
 eig in, into, and Svio to enter. — To enter 
 in craftily or privily, to creep in. occ. 
 Jude ver. 4 ; where Wetstein has given 
 many instances of this use of the verb in 
 the Greek writers. Comp. also Kypke. 
 [Herodian. i. 62. vii. 9. 18. Demad.'263. 
 last line.] 
 
 [^^^ ^dpEiaipyopai, from Trapa ill, 
 eiQ, and tp-yppaL. To enter in by stealth ; 
 vopoQ ^e TrapELfffjXdev, Rom. v. W. — Most 
 commentators with Schl. understand yopog 
 here of the Mosaic law; and as it was 
 ushered in with pomp and solemnity, de- 
 prive this verb of its ordinary sense, 
 translating it simply To enter. But 
 Macknight contends* that vopog here 
 
 • [If vo/xof meant the law of Moses, it would be 
 difficult to make sense of the passage. It cannot, 
 as Macknight justly observes, be contended that no 
 ofFsnce abounded in the world which could be 
 punished with death till the law of Moses was pro- 
 mulgated, nor that grace did not superabound till the 
 offence against that law abounded (see Rom. i. 30.) 
 The Apostle therefore means, that after the oflence 
 of Adam and Eve, as God gave them a respite of 
 punishment, the law of their nature took place anew, 
 
 means the law of nature, or. as Middleton 
 better puts it, a rule of life. The two 
 instances from Philo (i. p. 104, and iii. p. 
 240, ed. Pfeifer) given by Schl. to prove 
 that the verb has the plain sense To come 
 in, seem to me, especially the last, rather to 
 favour the translation here given. In Gal. 
 ii. 4. Chrysostom expressly says that this 
 word describes the crafty entrance of the 
 spies. See for this sense Pol. i. 7. .3. ii. 
 55. 3. Diod. Sic. xii. 27.] 
 
 [1^^^ TlapEL(T(^ep(t), from irapa besides 
 or in addition, Itcand (ftipM to bring.'] — To 
 contiibute to, confer besides, '^conjunctim 
 in vel ad aliquid confero, adinfero." Min- 
 tert. occ. 2 Pet. i. 5, where Piscator ob- 
 serves, that Trapa in this composition re- 
 fers to the gifts of God mentioned ver. 3, 
 4, q. d. contributing our diligence to the 
 divine grace, or concurring with God's 
 gifts by our diligence. Wetstein cites 
 from Diodorus Siculus and Josephus, Ant. 
 lib. XX. cap. 8. § 2. the similar phrase 
 nA~2AN 'EI2ENETKAT0 SnOYAH'N, 
 he employed the greatest diligence. See 
 other instances in Kypke. 
 
 I^g^ liapEKTOQ, Adv. from Trapa at, and 
 EKTOQ without, except. 
 
 I. Without, as opposed to within, occ. 
 2 Cor. xi. 28 ; where Raphelius seems 
 most inclined to refer x^pte rCbv irapEKTOQ, 
 besides those things that are without, to 
 those external inconveniences the Apostle 
 had just enumerated ; " (and) beside 
 (these) outward (troubles)." Worsley's 
 Translat. Chrysostom, however, whose 
 interpretation is embraced by Wolfius, 
 explains ra TrapEKToc by ra irapaXEKpSivTa, 
 the things which were omitted or not ex- 
 pressly enumerated by the Apostle. Comp. 
 Bowyer's Conject. [|Schl. says, that the 
 Apostle means here '^ the things which 
 happened in addition to the ordinary 
 labour of his office from other quarters." 
 Waiil says, quce prwterea eveniunt ; Bret- 
 schneider, ut taceam quce prceterea eve- 
 niunt, videlicet, &c. supposing ra irapEKTOQ 
 to refer to what follows, which from the 
 construction seems impossible. The word 
 occurs in Aq. Deut. i. 36. (where Wahl 
 wrongly quotes it from LXX.) Pamphil. 
 in Geopon. xiii. 15. 7. Inc. Lev. xxiii. 38. 
 sec. Coisl.] 
 
 II. With a genitive following, Except, 
 save. occ. Mat. v. 32. Acts xxvi. 29. Test, 
 xii. Pat. p. 631. 
 
 or entered silently into the world. This interpreta- 
 tion of vo/iof accords also with JMiddlet(Mi's canon as 
 to the article. Sec N(J^of.] 
 
HAP 
 
 647 
 
 n A p 
 
 Tla^Cfx^oXri, J/C) ^» from Tra^jfyLtStfoXa 
 pcrf. mid. of irapEfi^dWo) to insert near 
 somewhat else*, and hence to place or 
 pitch tents in rows, and in proper order, 
 and at due distance from each other, to 
 encamp, [Gen. xxxiii. 18. Exod. xiv. 9.], 
 from Traptt near, and hp^dWu) to put or 
 place in, which see. 
 
 I. A regular encampment, a camp. occ. 
 Heb. xiii. 11. (comp. ver. 13.) Rev. xx. 
 9. []Schl., Bretschn., and Wahl say, that 
 in ver. 13. it is used for the city of Jeru- 
 salem, which was to the Jews what their 
 camp in the desert was. The meaning, 
 says Schl., is, Let us follow him even to 
 death ; while Bretschn. makes it. Let us 
 quit the church and rites of the Jews^ who 
 have expelled Jesus ignominiously ; though 
 he adds, that perhaps Tra^epfDoX^ may here 
 be the uncertain habitations of this world f 
 opposed to TTiv pivaaav TtoXivin. ver. 14 ; 
 and then the sense is. Let us he ready to 
 suffer as Christ did. The word occ. in this 
 sense Judg. vii. 9, 1 0. Joseph. Ant. vi. 6. 2.] 
 
 II. A castle, a fortress where a garri- 
 son is kept. So Hesychius explains it, 
 inter al. by KUTpotf, a word evidently made 
 from the Latin castrum, which signifies a 
 castle^or fortress, occ. Actsxxi.34, 37 -"s-xii. 
 24.xxiii. 10, 16, 32. In all which passages 
 it denotes the castle Antonia, which was 
 built by Herod the Great, on a high rock, 
 at the angle formed by the western and 
 northern porticoes of the outer court of 
 the temple, and which communicated with 
 each of those porticoes by stairs, comp. 
 Acts xxi. 35, 40. In this fortress a Ro- 
 man legion constantly kept guard. It is 
 more fully described by Josephus, De 
 Bel. lib. V. cap. 5, § 8, from whom the 
 above circumstances are taken. The 
 reader may also consult Prideaux, Con- 
 nex. part ii. book v. anno 107, and Lard- 
 ner's Credibility of Gospel History, vol, 
 i. book 1, ch. 2, § 14. Tacitus, Hist. lib. 
 V. cap. 1 1 , informs us, that the fortress 
 was called by Herod Antonia, in honour 
 of Marc Antony, who, we learn from Jo- 
 sephus, was Herod's particular friend. 
 
 III. An army. occ. Heb. xi. 34. This 
 last sense seems Hellenistical, and to be 
 taken from the LXX, who use Trapep^oXi) 
 for the Heb. rtiriD, not only in the sense 
 
 • [Or to insert hetrceen, mix in, as Demosth. p. 
 1026, 20. and ^sch. c. Ctes. p. 403. has irapt/xISoKri 
 for a throwing in or mixing in.'] 
 
 t [PIulo (3 Leg. AUeg. p. 89.), on the word in 
 Deut. xxiii. 12, interprets it of the body which the 
 soul must leave. ] 
 
 of rt camp, but oi an army, as Jud. iv. 15, 
 16. [viii. 11.] 2 Kings vi. 24. Ps. xxvii. 3. 
 So in Ecclus. xlviii. 21. 1 Mac. iv. 30. vi. 
 40, & al. freq. [^lian. V. H. xiv. 47-] 
 
 Uapevo^iu)., w, from Trapct denoting iV/^ 
 and ei'oxXib) to disturb, which see. — Go- 
 verning a dative. To disturb, disquiet, 
 give uneasiness to. occ. Acts xv. 19. [In 
 Judg. xiv. 17. xvi. 17. Jer. xlvi. 26, &al. 
 it takes an ace. j in Job xvi. 3. Micah 
 vi. 3, 8c al. a dative*. See also 1 Mace. 
 x. 63. xii. 14. Dem. p. 242. 16. Arrian. 
 D. E. i. 9.] 
 
 Tlap£TriBr)poQ, «, a, from Trap^ to, at^ kni 
 in, among, and ZrjpoQ a people. Comp. 
 'ETTi^Tjpio). — A stranger, sojourner, occ. 
 Heb. xi. 13. 1 Pet.'i. 1. ii. 11. [Gen. 
 xxiii. 4. Ps. xxxix. 12. Pol. xxxii. 22. 4. 
 (of Greek exiles at Rome.)] 
 
 Uapipxopai, from Trapa denoting tran- 
 sition, by, near to, or beyond, and £(>xo- 
 pai to go. 
 
 I. To go, or pass by. Mat. viii. 28. 
 Luke xviii. 37. QSo i^cts xv. 8, and Mark 
 vi. 48, where, however, it is rather to pass 
 by so as to get before. Ps. xxxvii. 36. 
 (whicli Schl. and Wahl, I knoM' not why, 
 refer to sense II.) Ceb. Tab. c. 9. MWau. 
 V. H. ii. 30 and 35. Xen. Cyr. ii. 2. 7. 
 Anab. i. 4. 4.] 
 
 [II. To pass by, 2i^ time. Mat. xiv. 15. 
 Acts xxvii. 9. 1 Pet. iv. 3. jElian. V. H. 
 xiv. 6. Pol, iii. 31.4. and metaphorically 
 ( 1 .) To pass by, or away, fail, perish^ as 
 of the heaven and earth. Mat. v. 18. xxiv. 
 35. Mark xiii. 31. Luke xvi. 17. xxi. 33. 
 2 Pet. iii. 10. Rev. xxi. 1 — of a genera- 
 tion. Mat. xxiv. 34. Mark xiii. SO. Luke 
 xxi. 32. — of a flower, James i. 10. — old 
 things, 2 Cor. v. 17- See Aristeenet. ii, 
 1. Theoc. xvii. 8. Homer. Od. 9. 2;'0. 
 (2.) To fail, or become void, of the law, 
 Mat. V. 18. — of Christ's words of prophecy 
 and warning. Mat. xxiv. 35. Mark xiii. 
 31. Luke xxi. 33.] 
 
 III. To come forth, [forward, come, 
 approach^- Luke xii. 37 ; on which text 
 Wetstein shows, that the purest Greek 
 writers use the 2d aorist both of the V. 
 and Participle in the sense of coming 
 forth. Comp. Acts xxiv. 7. [(It is used 
 of orators who come forward to address 
 the people. See ^Tilian. V. H. ii. 1 and 16. 
 vii. 20. Xen. Hell. vii. 1 . 3.) It is to ap- 
 proach or come in in Luke xvii. 7. as in 
 Xen. An. ii. 4. 6. vii. 1. 20. Arrian. de 
 
 * [Tlic simple verb has both ace. and dative. 
 See Matthifc, § 382,] 
 
HAP 
 
 648 
 
 HAP 
 
 Exp. Al. i. 8. ii. 1 ; and Xenophon uses 
 it especially of coming into that part of 
 the house where they ate their meals. 
 Conviv. i. 7. ix. 3.] 
 
 IV. To pass by in a moral sense, to 
 neglect, occ. Luke xi. 42. xv. 29, where 
 Kypke shows, that it is thus applied by 
 the Greek writers. [Dan. vi. 12. Jer. 
 xxxiv. 18. Dion. H. Ant. i. 58.] 
 
 ^^g^ Ud^eciQ, iGQ, Att. £wg, >% from 
 Traper/jui, which see. — A remission of sins, 
 or rather a passing of them by (Eng. 
 Marg. *' passing over") without punish- 
 ment, occ. Rom. iii. 25, where comp. Acts 
 xvii. 30. Heb. ix. 15, and see Wolfius 
 and Vitringa, Observ. Sacr. lib. iv. cap, 
 iii. § 2. On the above text Macknight 
 remarks, " God's righteousness oy justice 
 might have appeared doubtful, on account 
 of his having so long passed by the sins 
 of men, unless, in the mean time, he had 
 made a sufficient display of his hatred 
 against sin. But such a display being 
 made in the death of Christ, his justice is 
 thereby fully proved. — That the phrase 
 ^♦a Tviv TTcipeariv is rightly translated i?i 
 passing by, or with respect to passing by, 
 may be gathered from Micah vii. 18.* 
 The word Trd^eaiv is found no where else 
 in the LXX, nor in the New Testament. 
 But we have a Word similar to it, Ecclus. 
 xxiii. 2, M77 Traprj to. a^tapn/juara, which 
 is translated. Pass not by my sins. 
 
 llapiyQji, from Trapa near, and t)^w to 
 have, hold. 
 
 I. To have or hold near. This seems 
 the primary and proper sense of tlie V. 
 SoEustathius explains it by Trapa ex*^, i. c. 
 eyyvQ ej(U) ; and thus it is used in Homer, 
 Odyss. xviii. lin. 316, 
 
 "AuTcp lyu) TuTOiat (pio; "TroLvreaffi IIAPE'Sl^. 
 But I near all of these will hold the light 
 
 II. In the N. T. To hold near, offer, 
 present, as the cheek to be smitten. Luke 
 vi. 29. [See Lucian. Dial. Deor. iv. 5. 
 Diod. Sic, 5. 70. Athen. vi. 13 ] 
 
 [III. To afford, confer, show, be the 
 cause of. Thus Luke vii. 4t, worthy of 
 having this favour shown or conferred on 
 him. J Tim. vi. 17. (To confer or bestow. 
 Comp. Ps. XXX. 7.) Acts xvi. 16. xix. 24. 
 (where we may observe that the act. and 
 Aiid. are used in the same sense J), To 
 
 * [The phrase there is, {iTrepBoi^wv aaeftsiag.] 
 + [The word is n^p'^si, '2d pcrs, sing, of the 1st 
 fut. middle, used, it would seem, for the fut. act. 
 (see Matthiffi, § 400.) and also put in the indie, in- 
 stead of thesubj. See Matthias, § 197.] 
 J [See Herod, ii. SO. Ps. xxx. ^.] 
 
 afford or be the cause of profit {Tcapix^iv 
 or Trape'^iffdai epyaaiav). So 1 Tim.i. 4, 
 To afford or be the cause of contentions. 
 Comp. Wisd. xvii. 3. Herodian. v. 3. 1. 
 Polyb.iv.33. 7. Xen. Cyr. ii. 2. 13. And 
 the same meaning may be clearly traced 
 through all the following phrases.] I^euvtov 
 irapexopeyoQ tvttov, affording or showing 
 thyself a pattern. Tit. ii. 7. Xenophon 
 applies the V. in like manner, Cyropsed. 
 lib. vii. at the end, 'Oc /3iXrt<ra IIAPA- 
 AEITMATA 'HMA~S 'AYTOTS HAPE'- 
 XEIN, to mahe or show ourselves as good 
 examples as possible. So lib. viii. 1.13. IIA- 
 PA'AEIPMA per Toiovle 'EAYTO^N RA- 
 VEV\KIO,l{e showed himself ^Vid\ an ex- 
 ample. Comp. Kypke. — Hapi^etv ^ikav- 
 dpojTrlav Tivi, To afford or show kindness 
 to one. occ. Acts xxviii. 2. So Homer, II. 
 iii. lin.354— 4»IA0'THTA IIAPA'SXHi— 
 Icrorrjra equity, occ. Col. iv. 1. — UapEx^iv 
 KOTThQ TLvi, To givc any one trouble. Mat. 
 xxvi. 10. Mark xiv. 6*. [Luke xi. 7. xviii. 
 5. Gal.vi. 17. Ecclus. xxix. 4. Aristoph. 
 Pint. 20.1] — Uapix^iv iiavxiar, To keep 
 silence, be still, that another may be the 
 better heard in speaking. Acts xxii. 2. So 
 Dionysius Halicarn. Ant. II. 32, cited by 
 Wetstein on the place, ToTe Trepw^uxn ha~ 
 (Tr)p{ivaQ 'HSYXFAN nAPASXErNjXtyet 
 ToiaSe. '^ Having beckoned to those who 
 stood about him to keep silence he speaks 
 thusr" — Jlapix^Lv TTtVtv rivi, To give a 
 proof or demonstration to any one, fidem 
 facere alicui. occ. Acts xvii. 31. That 
 this is the true sense of the phrase Ra- 
 phelius has abundantly shown in his notes 
 on this text, particularly by parallel in- 
 stances from Polybius. To the passages 
 he and Wetstein have produced I add 
 from Josephus, De Bel. lib. vii. cap. 1, 
 § 1, where he is speaking of the Romans 
 totally demolishing the city and temple 
 of Jerusalem, except three towers and a 
 small part of the wall, Tov ^- aWov a-rrav 
 ra rrJQ ttoXeioq 7repi€,o\ov uriog e^MpdXiaav 
 m KaTaaKcnvTOVTEQ, wc prj^E irwTroT oiKrjdfi- 
 vai nrSTIN av hi HAPASXELN rolg 
 TcpoaEkQkicn. '' The persons employed did 
 so- entirely raze to the ground all the rest 
 of the city, that it could no longer afford 
 any proof to those who came thither that 
 it had ever been inhabit*ed." And Cont. 
 Apion, lib. ii. § 30. TOY~ GEOY" riiv 
 ni'STIN laxvpdv nAPESXHKO'TOS, 
 God having given strong proof 
 
 ^g"^ l[apr]yopLa, «c, V, from Trapriyopih} 
 
 * [Sec al^o Alciph. i. 30. and Bergler's note.] 
 
 i 
 
ri A p 
 
 G49 
 
 n A p 
 
 to advise J comfort*, from Trapa to^ near, 
 and ayopeu) to speak. See Wyopevio, and 
 comp. napajjLvdiojjLai. — A comfort, conso- 
 lation, oca Col. iv. II, where see Kypke. 
 [4 Mace. V. 12. vi. 1. Pint. T. i. p. 48. 
 vi. p. 205. ed. Reisk.] 
 
 XlapQevia, ae, r/, from irapQivog. — Vir- 
 ginity, state of virginity, occ. Luke ii. 36. 
 [|Schl., in his new edition of Biel, sug- 
 gests, in observing on the phrase in Ec- 
 clus. XV. 2, yvvi} TrapOeyiag (which in his 
 Lex. of the N. T. he observes is the same 
 as our plirase here), that -KapQevia probably 
 here me?.ns ?/owM, and that such is a com- 
 mon application of irapQivog. But he 
 gives no satisfactory examples. liapQevia 
 occ. Deut. XX. 14, 17, 20. Jer. iii. 4. Diod. 
 Sic. iii. C9. Apol. Rhod. ii. 504. Herodian. 
 iv. (). 9.] 
 
 TlapHivoq, «, o, r/. The word may, I 
 think, be best derived from Trapadeivai to 
 lay tip, set apart, and so allude to the 
 retired life of virgins in the eastern coun- 
 tries, and among the ancient Greeks f . 
 Thus the Heb. name for a virgin no!?)? 
 (to which irapQivoQ several times answers J 
 in the LXX) refers to the secluded, con- 
 cealed state in which she lived. So in 2 
 Mac. iii. 1 9, are mentioned, dt KaruKXei'^oi 
 tCjv Tvapdii'wy, the virgins who were shut 
 up, i. e. says the Gloss, who went not out 
 of their parents' houses from regard to 
 virgin modesty and purity. And 3 Mac. 
 i. 15, we read of dt /:araA:X£i<rot Trapdtroi 
 Iv ^dXajdoic, the virgins who were shut 
 up in the chambers. Comp. Ecclus. xlii. 
 9, where, with Grotius and others, we 
 may perhaps best apply airotcpvfoQ hidden 
 to ^vyari'ip. 
 
 1. A person in a virgin state. The 
 word plainly includes both sexes, 1 Cor. 
 vii. 25. (comp. Rev. xiv. 4-.) [^and so 
 Suidas expressly says in voce] ; but gene- 
 rally denotes the fomale, A virgin, a 
 maiden, a maid. Mat. i. 23. Acts xxi. 9. 
 I Cor. vii. i'8, 36, where see Doddridge; 
 and observe, that several ancient MSS. 
 for yaiieiTMffav read yafielrii). And so the 
 Syriac version JntD let her be married. — 
 On 1 Cor. vii. 36, Kypke remarks, that 
 rrjv Tapdivov avra is an elegant phrase 
 
 * [See Spanheimon Julian. Op. p. 148. iEsch. 
 Soc. Dial. iii. 2. ] 
 
 •j- See Potter's Antiquities of Greece, book iv. 
 ch. 10. and Duport's Gnoniologia Ilonierica, p. 
 186, Note g. 
 
 X [See Gen. xxiv. 14, 10. xxxiv, 3. 1 Kings i. 
 2. Is. vii. A. On the Hebrew n'obv used i" this 
 prophecy, sec Kidder's Demonstration of a Messiah, 
 Pt. ii. p. J.>7.] 
 
 for his virgin-daughter ; and from Eu- 
 ripides Iphig. in Aul. lin. 714, cites Cly- 
 temnestra saying to Agamemnon, 'llKeia 
 aTrd^Ei 2irN' 'EMH'N re nAPOE'NON ; 
 Will he carry away thither yours and my 
 virgin-daughter ? and from Sophocles, 
 QEdip. Tyr. raiv d' adXioJiy oiKpaiv re IT AP- 
 eE'NOIN 'EMAl'N, my two miserable and 
 \ntmh\evirgin-daughters. [On this difficult 
 passage Locke gives it as his opinion that 
 by the phrase fj itapdivoq avrS is meant his 
 virgin state, though he knows of no in- 
 stance of such an use of the word. His 
 argument rests upon what is doubtless 
 true, namely, the difficulty of applying 
 the expressions in v. 37. (M?? ex^ov avdy- 
 K-qv, ki,ii(jiav Se t^ft Trepi r» i^is OeXrjparos) 
 to the feelings of any one but the party 
 spoken of directly. Le Clerc, however, 
 has written in answer to Locke, and thinks 
 that the 37th verse may relate to the 
 power a father has of disposing of his mar- 
 riageable daughter or not, as he may 
 think best.] 
 
 IL It is spoken of the church of Co- 
 rinth, considered as pure from corrupt 
 doctrines and practices, occ. 2 Cor. xi. 2. 
 
 in. It is applied to believers as un- 
 polluted by idolatrous abominations, occ. 
 Rev. xiv. 4. Eisner observes, on the au- 
 thority of Suidas, that this word is ap- 
 plied to men as well as women. 
 
 Uapirijii, from Trapct denoting ill, and 
 1r)fxi to send*. — To remit, relax. Hence 
 liapiEpai, Pass. To be relaxed, enfoebled, 
 fotigued. Comp. ITajoaXuw. occ, Heb. xii. 
 1 2. Xetpeg TrapsMerai and yorara irapaXe- 
 Xvpiya are in like manner mentioned to- 
 gether, Ecclus. ii. 12. XXV. 23. Josephus 
 also. Ant. lib. xiii. cap. 12, § 5, has the 
 expression, 'Avrolg—AI XErPES IIA- 
 PEI'eHSAN, their hands were tired. 
 Comp. Wetstein. [See Jer. xx. 9. 2 Sam. 
 iv. 1. Zeph. iii. 16. Ecclus. ii. 13. Eur. 
 Phcen. 869.] 
 
 T[apc<^r]pi, or 7rapt<raVw, from Trapci near, 
 and 'iTTipi to place, stand. 
 
 [I. Transitively, To place near,juxta 
 sistere. Mat. xxvi. 53. Actsxxiii. 24. (in 
 both which places there is the notion of 
 placing near for one's service. See Pol. 
 xxx. 9. 3.) and hence to present. Acts 
 ix. 41. xxiii. 33. Rom. vi. 16. 2 Cor. iv. 
 14. xi. 2. Eph. V. 27. 2 Tim. ii. 15. MX, 
 V. II. xii. 2. Herodian. v. 5. 11. Park- 
 
 * [Like other compounds of Trapa, this verb has 
 different meanings; as, to pass hy, ioncgic t (Xcn. 
 Cyr. vi. 2. 35.), to deliver ever to (Eur. i'han. 
 521.] 
 
II A P 
 
 650 
 
 HAP 
 
 burst adds Acts i, 3. to this head ; ^chl. 
 and Wahl refer it to sense IV. The next 
 sense is only a particular application of 
 this.J 
 
 II. To present, offer to God, Luke ii. 
 22. — as a sacrifice, Rom. vi. 13. xii. 1. 
 So Lucian, Deor. Concil. torn. ii. p. 9fiS. 
 Kfy fxvpiac 'EKATOMBA^Il nAPASTH'- 
 SHi, Though he should offer ten thousand 
 hecatombs. See more instances in Eisner^ 
 Alberti, and Wetstein. [^1. V. H. vii. 44.] 
 
 III. To coinmend, recommend. 1 Cor. 
 viii, 8. So Woliius cites from Josephus, 
 Ant. lib. XV. cap. 7. § 3. "EElovn Se Mapi- 
 dfjijurj riAPASTHSAME'NH rov 'S^defiov— 
 But Mariamne, when he was goinjs^, re- 
 commending to him Soemus — . But in 
 1 Cor. viii. 8, Bp. Pearce, with the Alex- 
 andrian and four other MSS., reads irapa- 
 rr/ffei, which he rentiers will bring — in 
 
 Judgment, and observes^ after Ulpian, that 
 the word 7rapi<raVai is a law term used by 
 Demosthenes in the sense of bringing a 
 man before a tribimal. Comp. sense VIII. 
 The bishop adds, " Our Eng. translation, 
 which runs thus, meat commejideth us not 
 to God, Sj-c. is (I think) very improper, 
 for then these words can relate only to 
 one part of the following words in this 
 verse ; I mean to the first." [Schl. and 
 Wahl, however, agree with Parkhurst, 
 and cite Arrian. D. E. i. 16.] 
 
 IV. To prove, show, demonstrate, to 
 present, as it were, to the eyes of the un- 
 derstanding. Actsxxiv. 13. [Joseph. Ant. 
 viii. 2. .5. Arrian. D. E. ii. 2. 26. Lysias 
 417, 18. Xen. CEc. xiii. 1. M. Antonin. 
 vi. 21.] 
 
 V. Intransitively, To stand by or near. 
 See Mark xiv. 47, 70. Luke i. 1 9. Acts 
 ix. 39. xxiii. 2, 4. Comp. Acts xxvii. 23, 
 in which text it is applied to a divine 
 vision, as Eisner and Wetstein show it is 
 likewise in the Greek writers. Comp. 
 Acts i. 10, and under 'E^tV?;^* I. [Add 
 Mark xv. 35, 39. John xviii. 22. xix. 26. 
 Acts iv. 10. xxvii. 23. See Diod. Sic. 
 xvii. 43 and 99. M\. V. H. ii. 17. Phi- 
 lost, Vit. Soph. i. 10. Herodian. viii. 3. 
 6. Xen. Mem. iii. J I. 2. To this head 
 too Wahl refers Acts iv. 26. He would 
 translate, I suppose, came near (i. e. to 
 one another.) Schl. says. To stand by, 
 enter into alliance; and Parkhurst, To 
 stand up, as the word answers to the 
 Heb. iny^n^ in Ps. ii. 2, whence it is 
 quoted.] 
 
 VI. To stand before a judge, or a tri- 
 bunal for judgment. Acts xxvii. 24. Rom. 
 
 xiv. 10. So in I aor. To present for judg- 
 ment, Acts xxiii. 33. [Herodian. i. 4. 1.] 
 [VII. To stand near, as an attendant. 
 Luke i. 19. xix. 24. Acts xxiii. 2. See 1 
 Kings X. 8. Esth. iv. 5. Exod. xxiv. 13. 
 Lucian. Dial. Deor. xx. 17. xxiv. 1 and 
 2.] ^ . 
 
 VIII. To assist. Rom. xvi. 2. Comp. 
 2 Tim. iv. 17. [Epict Enchir. 32. De- 
 mosth. Zm, 20. 1 120, 26. Xen. Cyr. v. 3. 
 19.] ^ 
 
 lidpohoQ, «, }\, from Trapa by or through, 
 and bhoQ a way, journey. 
 
 [I. Properly, A way or passi to any 
 place. See Thuc. iii. 21. Xen. An. iv. 7. 
 3. Gen. xxxviii. 13.] 
 
 II. A passing by or through, occ. 1 
 Cor. xvi. 7, 'Ev Trapo^^, By the way, en 
 passant. [So Thuc. i. 126. Xen. An. iv. 
 2. 1.5.] 
 
 IXapoaew, w, from Trapa at, and oLKiu) 
 to dwell*. — 2o be a stranger, to dwell or 
 sojourn as a stranger, to dwell at a place 
 only for a short time. occ. Luke xxiv. 18. 
 Heb. xi. 9. In this sense it is often used 
 in the LXX for the Heb. niJ, and thus 
 Wetstein cites from Dio Chrysostom [xlvi. 
 p. 521. D.] HAPOIKEl'N kirl UvnQ to 
 sojourn in a foreign country. [Gen. xii. 
 10. xix. 9. xxiv. '67' Isoc. Paneg. c. 43.] 
 
 TiapoLKia, aCj ^5 from TrdpoiKog. — A so- 
 jour?iing, temporary dwelling in a strange 
 or foreign country, occ. Acts xiii. 17. 
 [See Ezra viii. 34. Zach. ix. 12. Wisd. 
 xix. 10. But it is often used simply for 
 inhabitation (as is TrapoiKeio, see Suicer ii. 
 p. 598.), as Habb. iii. 15. Ps. Iv. 15, et 
 al. It is used for man's life, considered 
 as a sojourning, in 1 Pet. i. 17. Comp. 
 Gen. xlvii. 9. Heb. xi. 13. On the word 
 TrapoiKia in Ps. Iv. 15. (Ps. liv. 1 6.) Theo- 
 doret, p. 610, says, xapovaa ^wr) irapoiKia 
 £-TtV* ev avrrj yap Trapoimfiev « KarottCHpev.^ 
 ndpoiKog, a, 6, ?/, Kal to — ov. See under 
 UapoLKEio. — A sojourner, one 7vho divells 
 in a foreign country, a temporary dtveller, 
 not having a settled habitation in the place 
 where he now is. occ. Acts vii. 6, 29. Ap- 
 plied spiritually, occ. Eph. ii. 19. 1 Pet. 
 ii. U. [Comp. Gen. xxiii. 4, for the 
 direct, and (the same phrase in) Ps. xxxix. 
 12, for a metaphorical use of the Mord.] 
 
 Uapotpla, ag, rj, from rapa by, and 
 oipog a way, highway, which perhaps 
 from Eipt to go. 
 
 I, A by-word, a proverb, a common 
 saying, such as one often hears in the 
 
 * [It is used in the sense of living near in Xen. 
 Vcct. i. 5.] 
 
HAP 
 
 651 
 
 HAP 
 
 highways and streets. So Basil, Homil. 
 12, on the beginning of Proverbs: To 
 tCjv Trapot/jLloJv ovojxa ettI twv ^■qfxto^E'^Epuiv 
 \6yo)v Trapa toIq ti,ioQev TSTaKrai, Kal etti 
 TMV Ev ToiQ o^oIq XoXufjiEyioVf (ic ra TroWa* 
 ^Oifiog yap Trap avroig o^oq dvofxa'CETai, 
 oOep, Kal TTiv TrapoifjLiay bpi'CovTai^ pvf^a 
 Trapo^ioy, TETpifXfXEvov kv ry XP^^^*- '^'^^ 
 ToWutv Kal airo oXiyojv kin TrXet'ova Ofxoia 
 HETa\r)(^Qi']vaL hvva^Evov. " The name of 
 irapoiiiiat is given by those who are with- 
 out (i. e. the Heathen) to popular say- 
 ings, and commonly to such as are used 
 in the public wat/s : for difiog with them 
 signifies fl way; whence they define ira- 
 poifita. a by-word, become trite by fre- 
 quent use, and such as may be transferred 
 from some ^^w things to many similar 
 ones. So Hesychius, Uapoiijjia' \6yoQ 
 irapb. T^v o^ov XEy6}j.EV0Q oiov itapo^ia, 
 oifioQ yap T] o^oQ. " U-apoifxia is a saying 
 used on the highway, q. irapo^ia, for 
 lifxoQ signifies a way." See more in 
 Suicer, Thesaur. on the word. occ. 2 Pet. 
 ii. 22 ; where see Wetstein, who cites 
 Lucian and Sophocles [Aj. 673.] using 
 TTapoifiia in this sense ; and in one of 
 the passages which he quotes from Lu- 
 cian, there is the same phrase as that in 
 2 Pet. TO^ TH~S nAPOlMI'AS, that of 
 the proverb, which is again used by Lu- 
 cian, Dial. Mort. [viii. 1.] torn. i. p. 228, 
 produced by Kypke. 
 
 IL Because proverbs are often ex- 
 pressed by way of simile or comparison 
 (comp, UapatoXr) II L) as in the instance 
 just cited from St. Peter, hence the word 
 denotes a comparison, similitude, parable. 
 occ. John X. G. 
 
 III. On account of the obscurity which 
 frequently attends proverbial and para- 
 bolical expressions, Trapot/z/a seems to 
 mean an obscure saying, not easily un- 
 derstood, occ. John xvi. 25, 29, where it 
 is opposed to Trapprforiq., plainly. Comp. 
 Hapa^oXi) II. and see Suicer, Thesaur. 
 [The Etym. M. defines ivapoip,ia as a Xoyog 
 
 b)(f)EXlfi,OQ jJLET i7riKpV\l/E(s)Q, p.ETpioi.Q, CLVTO- 
 
 Bev eyjjjv TO xpiiCTLp-ov Kal itoXXriv r^v Iv 
 T<^ jjadEL havoiay, and refers to this place 
 of John. Phavorinus and Suidas say, 
 XuyoQ w^e'XtjLios — Xoyog iLTToKpvcpog, ^i 
 ETEpa irpocrjXs crrifxaLvoficvoQ. See John 
 xiv. 5, 9. xvi. 18. Prov. i. 1. xxv. 1.] 
 
 }^^^ JlapoLvog, «, 6, y, from Trapa near, 
 by. and otvog wine. — A tippler, one who 
 sits lo?ig at the wine, whether to drunk- 
 enness or not, "Otr^ TToXXw rpoffix^oy. 
 So Luciun, Timon, torn. i. p. 94', men- 
 
 tions a iKJrson, fitdviwy Kal IIA'POINOS, 
 »v axpiQ ufSrjg Kal 6p\ri(TTvog fx6vov, hXXa 
 Kal Xoilopiag Kal 6pyf\g irpoffETi, "drinking 
 and tippling^ not only till he sings and 
 dances, but till he becomes abusive and 
 enraged." occ. I Tim. iii. 3, (comp. ver. 
 viii.) Tit. i. 7, (comp. Tit. ii. 3.) See 
 Raphelius and Wolfius on 1 Tim. iii. 3, 
 where comp. Kypke. [^Frorn Hesychius 
 (voce. TtapoLvog and irapoivia^), Thom. 
 M. p. 693. Philost. Vit. Soph. xi. 2. 
 p. 591. and the Scholiast on Aristoph. 
 Acharn. 978, it appears that iraooirog 
 denotes rather one who is drunk and 
 abusive, or abusive like a drunkard. 
 And so of the substantive above noticed, 
 and of itapoiPEio, which occurs in the sense 
 of being insolent in one of the versions of 
 Is. xli. 12. Herod, iii. Xen. Anab. v. 8. 
 2, where see Morus in Ind. Gr£ec. in voce.] 
 
 ^g° napo4)(o/^ai, from irapa denoting 
 transition, and oixop-aL to go, go away. 
 — To pass away, pass. occ. Acts xiv. 26. 
 So Wetstein cites from Plutarch Camill. 
 tom. i. p. 135. D. 'EN TH't nAPiliXH- 
 ME'NHt vvktI, In the night past. [Xqu. 
 An. ii. 4. 1. Hom. II. K. 252. Joseph. 
 Ant. viii. 12.3.] 
 
 ^g^ Hapo/xota^w, from Trapdfxoiog, — 
 To resemble, be like. occ. Mat. xxiii. 27. 
 [4 Mac. xviii. 1 6.] 
 
 ^^^ Jiapofxoiog, oia, oiov, from itapk 
 near, and oixoiog like. — Nearly resem- 
 bling, similar, like. occ. Mark vii. 8. 13. 
 [Pol. vi. 3. 11. Demosth. ii. 12, 8. Xen. 
 Hell. iii. 4. 13. Thuc. i. 88. 1.] 
 
 Ilapo^vva;, from irapb. intens. and o^vvta 
 to whet, make sharp, whicli from o^vg 
 sharp. 
 
 [I. Properly, To sharpen, as in Deut. 
 xxxii. 41, oi sharpening a sjvord.'] 
 
 [II. Metaphorically, To incite, stir up. 
 Xen. Mem. iii. 3. 13. Diod. Sic. xi. 11. 
 Polyb. ii. 1.14. To this head Parkhurst 
 refers Acts xvii. 1 6.] 
 
 [III. To irritate, provoke to anger, "] 
 occ. Acts xvii. 16. "The word TTapw^uvfro 
 signifies that a sharp edge was, as it 
 were, set upon his spirit, and that he was 
 wrought up to a great eagerness of zeal." 
 Doddridge. Comp. 1 Mac. ii. 24, 26. 
 1 Cor. xiii. 5, where Theodoret thus ex- 
 plains the Apostle's expression : Kq.v n 
 Xvifrjpoy Ttapa rivog yivrjraL ^epei paKp6- 
 Ovpo)g Bt TJv £)(£i (piXo^opyiay. " And if 
 
 [* napo<v/a occurs in Xen. Ccnviv. vi. I and 2, 
 where it is defined as to n-yp oijov }.ukuv rug 
 crui^vTor;.] 
 
n A p 
 
 652 
 
 HAP 
 
 any thing griovous is done (to it) by any 
 one, it bears it paiiefitly from its affec- 
 tionate temper;" and Theophylact, hV 
 araTrijBa etg opyi]v, doth not burst out 
 into anger : to the same purpose our 
 Translators, is not easily jwovoked : " But 
 « TrapoL^vuETai signifies rather," says Bp. 
 Pearce, '^ is not imhittered, (the English 
 Bible of 15CS, has, is jiot bitter), or is not 
 highly provoked, as Dr. Hammond ren- 
 ders it, i. e. though it be angry upon a 
 just occasion, yet it is never outrageously 
 angry." Diodati translates it, non s'in- 
 iiasprisce, is not exasperated; so the 
 French, ne s'aigrit point. [|See Numb, 
 xiv. 11, 23. Is. V. 24. Ixv. 3. Deut. ix. 
 18. &al.] 
 
 najoo^vo'/ioc, tt, b, from Trapw^vtr/xai 
 perf. pass. Attic of irapolvvo). 
 
 I. In a good sense, A stirring up, an 
 inciiing. occ. Heb. x. 24. On which text 
 Wetstein very appositely cites from Iso- 
 crates, Ad Demon, cap. 20. MaXi<ra ^' 
 tiv nAPOiS^yNeEI'IIiS opfx^i/mi ru>v 
 KAA^-N "EPr^N— But you will be most 
 excited to the love o^ good actions. Comp. 
 Kypke. 
 
 II. In a bad sense, A sharp Jit of an- 
 ger, occ. Acts XV. 39. It is used in the 
 medical writers for the Jit or paroxysm 
 of a distemper. [Deut. xxix. 28. Jer. 
 xxxii. 37. Demosth. 1 105, 24.] 
 
 napopyt4w, from Trapa intens. and 
 vpyi^M to anger, irritate. — To provoke to 
 violent or bitter anger, to ii^ritate, ex- 
 asperate, occ. Eph. vi. 4. Rom. x. 19; 
 where TTapopyiw is the 1 fut. Attic for 
 itapopyiaii), and the correspondent Heb. 
 word to irapopyiCJ of the Apostle and of the 
 LXX in Deut. xxxii. 21, is lD»i>::«, for 
 which V. the LXX have in many other 
 places used Trapopyli^u). [Schleusner trans- 
 lates the verb in Rom. x. 19. To excite 
 emulation, and in Eph, vi. 4. To treat 
 with harshness, observing, that spedi^w, 
 to provoke, has the same meaning in Col. 
 iii. 21. Add Ecclus. iii. If). The word 
 occ. I Kings XV, 30. Jer. vii. 18. 2 Sam. 
 xii.4. Is. i. 4&al.] 
 
 napopyirrpog, h, 6, from irap^pyifffiaL 
 I pers. perf. pass, of Tiapopyl^io. []l*ro- 
 perly, a provoking to anger, as in 2 
 Kings xix. 3. Neh. ix. 18, 22, and thence 
 anger excited. Eph. iv. ^G. 1 Kings xv. 30.] 
 
 ^^^ JiapoTpvvio, from itupa intens. 
 and oTpvvii) to urge, excite, which the 
 learned Damm, Lexic. col. 1765, derives 
 from opo) to excite ; upio, opuvu), oTpviM, 
 iiieerting r. — To stir up, excite, occ. 
 
 Acts xiii. 50. [Lucian, Concil. Deor. § 
 4. Plut. T. viii. p. 153. cd. Reiske.] 
 
 1^^ JlapHGia, ac, ^, from iraputy, 
 TrapHcra, irapov, particip. pres. of the verb 
 TTcipeijjLi, M'hich see. 
 
 I. A being present, 'presence. 2 Cor. x. 
 10. Phil. ii. 12. [Schleusner adds here 
 Phil. i. 26. ^ict tTiq kpT]Q itapsaiaQ itaXiv 
 TTpoQ v/idg ; and I am inclined to think 
 from the context, rightly. ITpoc is often 
 so used, as 2 These, ii. 5, ert wv irpoQ 
 vpdQ. Wahl (citing it erroneouslyj as 
 Phil. i. 1 2.) refers it to the next head.] 
 
 II. ^ coming to a place. 1 Cor. xvi. 
 17. 2 Cor. vii. 6, 7. in this vieM^ it is 
 applied to Christ's coming to the destruc- 
 tion of Jerusalem, Mat. xxiv. 3. 27, 39. 
 Jam. V, 7, 8, where see Macknight. 
 Comp. Mat. xvi. 28. John xxi. 22. and 
 much more frequently to his second and 
 final advent, 1 Cor. xv. 23. ! Thess. ii. 
 
 19. iii. 13. iv. 15. [v. 23. 2 Thess. ii. 1. 
 8. 2 Pet. iii. 12. It is used of the 
 coming of the man of sin. 2 These, ii. 9, 
 —See 2 Mac, viii. 13. xv. 21.] 
 
 ^g^ U.apo^iQ, Ihg, r/, from TTapa with, 
 and o'spov (which see under ov//apio^), q. d. 
 a-KEvoQ Ev J VLKVArideraL to o-iiov, a 
 vessel in which the victuals are set before 
 the guests. Comp. TlapaTidripi I. — A 
 dish or platter, in Avhich victuals are 
 brought to table, occ. Mat. xxiii. 25, 26. 
 This word in the Greek authors gene- 
 rally signifies the victuals, but is some- 
 times, even by the Attic writers, used 
 for a dish, as paropsis is also applied in 
 Latin. See Wetstein and Wolfius, [Pe- 
 tron. c. 34.] and Juvenal, sat. iii. lin. 142. 
 [Phrynichus (p. 176. ed. Lobeck) and 
 Thomas M. condemn this use, but it is 
 found in Athen. ix. p. 368. Arrian. D. E. 
 ii. 20. Plutarch T. vii. p. 173. ix. p. 388. 
 xii. p. 173. ed. Hutten. Alciphrou. ii. 20. 
 Xen. Cyr. i. 3. 4.] 
 
 Uappncria, ag, >;, from Trapa intens. (or 
 irdv, iravTog, all,) and piiaig, a speaking. 
 
 I. Freedom or freeness in speaking, 
 saying freely all that a man thinks, or 
 that he pleases. [Acts iv. 13, and (the 
 dative adverbially, see Matth. § 404.) 
 John vii. 13, 26. ^o in the plirases ptra 
 Trapprjaiag, Acts ii. 29. iv. 29,31. xxviii. 
 31. — Ep Ttappiiaiq,, Eph. vi. 19. Phil. i. 
 
 20. Diod. Sic. i. 53. xii. 63. Polyb. ii. 
 38. 6. ii. 42. 4. ^Elian. V. H. viii. 12. 
 See Reisk. Ind. Gr. Demosth. p. 581. To 
 this head are referred the expressions in 
 Prov. i. 20. xiii. 5, Job xwii. 10.] 
 
 II. Confidence, or boldness. Lph. iii.- 
 
IT A 2 
 
 6r)3 
 
 II A 
 
 12. Comj). I Jolin ii. 28. iii. 21. iv. 17. 
 V. 14. Heb. iii. (>, and Mucknight there. 
 [Add 2 Cor. vii. 4. Heb. iv. 16. x. 19, 
 35. Joseph. Ant. v. 1. 13. Wisd. v. 1. 
 Schleusner puts 1 Tim, iii. 13. under 
 this head, while Wahl (erroneously, I 
 think,) refers it to the last. It appears 
 to me to be boldness. In Philemon ver. 8. 
 it has even a stronger meaning, licence. 
 See Zosim. iii. 7. p. 25.5.] 
 
 III. Plainness^ ^perspicuity of speech. 
 John X. 24. xi. 14. xvi. 25, 29. 2 Cor. 
 iii. 12. [To this head Schleusner and 
 Wahl, rightly, I think, refer Mark viii. 
 32.] 
 
 IV. It denotes being public, or publicly 
 known, in opposition to being concealed. 
 Thus John vii. 4, 'E>/ itapprfaiq. livai. To 
 be in public, to be publicly knovvn, comp. 
 ver. 10, 'Ov*: tVt TtapprirrLC}. itepie-iiiirei, 
 John xi. 54, He no longer walked ojienly, 
 or in public. Comp. Col. ii. 15. [Add 
 Jolin xviii, 20, for which Parkhurst makes 
 a separate head *,] 
 
 Viapfyqma'CopaL^ from TTapprjala. — To 
 speak freely, plainly, boldly. Acts ix. 27, 
 28. xiii. 45. [xiv. 3. xviii. 26. xxvi. 26.] 
 Eph. vi. 20, & al. On 1 Thess. ii. 2. see 
 Macknight. [Prov xx. 9. Job xxii. 26. 
 Polyb. xii. 13. 8. Dem. 287, 13.] 
 
 nA~S, iraaa. ituv. — In general,^//, the 
 whole. 
 
 I. All, every one, the whole, univer- 
 sally. Mat, ii. 3. V. 22, 28. John i, 3.t 
 1 Cor. XV. 27. 2 Tim. iii. 16. On John 
 xvii. 2, see Kypke. In Col. i. 18, Kypke, 
 after Beza, understands ev irdo-t not of 
 things, but of persons, i. e. oi believers ; 
 so as to make the expression kv irdat 
 'Jtpu)'Evu)v parallel to irptoToroicog ev itoXKolg 
 aSeXcpolg, Rom. viii. 29 ; and he shows 
 that TfpioTEveiv ev or Trpioreucov ev — is by 
 Plutarch several times applied to persons, 
 and that Demosthenes uses the phrase to 
 lIPOTErElN 'EN "AHASl, for being 
 preeminent among all. — On Col. iii. IJ, 
 we may observe," that Lucian, De Syr. 
 Dea, tom. ii. p. 892, uses itavra in a 
 similar view : Kal m HA'NTA Kopt>atoQ 
 I'lv, And Combabus M^as all things or 
 every thing to her. So Tyrannicid. tom. 
 i. p 786, HA'NTA 6 raiQ ^v avr^. His 
 son Mas all things to him. Compare 
 
 * [Schleusner omits the passage, saying, that 
 he has given all which occur in the N. T-l 
 
 t [Schleusner says, that Trdtvra here signifies, 
 omnes res crcatas, visibiles et invisibiles, quas 
 Grjeci fere to ttSv tmiversum dicere solent.] 
 
 1 Cor. XV. 28, where see Wetstein awd 
 Kypke *. 
 
 II. With a cardinal N. of number, All, 
 collectively. Mat. i. 17. Acts xix. 7. 
 xxvii. 37 ; in which two last texts it may 
 be best rendered in all; and thus the 
 word is often used by Josephus, as in Ant. 
 lib. xii. cap. 2, § 2. Ta^ewe ev eirra Tolg 
 nA'2AI2 i]pepaiQ riXog eL>.ii(j)fL to. So^- 
 devra rw BaaiXel, The king's orders 
 were accomplished speedily in seven days 
 in all; and cap. xi. § I. Ttp Tw^^ '^ 
 rifTuv 6l ITA'NTES x,tXiot, Judas had in all 
 a thousand men. See also Wetstein on 
 Acts xxvii. 37. [Hom. II. H. 161. Herod, 
 vi. 89. Thuc. ii. 101. We may observe, 
 after Hermann, not. 94. on Viger, that the 
 article is necessary in this sense. See 
 Arrian. de Exp. Al. ii. 5 and 13. Thucyd. 
 iii. 85. ^lian. V. H. xii. 35.] 
 
 III. Of all kinds or sorts, without ex- 
 cluding any. Mat. iv. 23. Luke xi. 42. 
 xviii. 12. Acts vii. 22. x. 12. 1 Tim. ii. 
 1. [See V'alck. ad Herod, iv. 87.] 
 
 IV. All, in a qualified sense, i. e. All, 
 in general, though not each individual, 
 7?iost, a great many. Mat. \\\. 3. iii. 5.] 
 iv. 8, 24. X. 22. Mark i. [5.] 37. Luke 
 vii. 29. XV. 1. John xii. 32. Phil. ii. 21. 
 Comp. Mat. iii. 15. xxiii. 3. Luke X3t. 
 45. xxi. 35. Acts iv. 21. viii. 1. 1 Cor. 
 X. 33. vi. 18, Every (other) sin that a 
 man doeth is without (ektoq, eMernal, to} 
 the body, — i. e. most, by far the greater 
 number of, other sins are without the 
 body ; for it is certain that in gluttony, 
 drunkenness, &c. a man sinneth also 
 against his own body. QThe word is also 
 obviously often qualified by the circum- 
 stances under which it is used. On Mat. 
 xxvii. 45. much has been written, but 
 the prevailing opinion is, that by 7ra<ra ij 
 yfj there, the land of Judaea only is meant. 
 Again, in Acts ii. 5. otto navTog edvug ruy 
 viro TOP (ipavov, the expression evidently de- 
 notes only very many f, i. e. perhaps all that 
 the writers remembered and enumerated 
 in verses 8 and following. In John x. S, 
 it is clear that Christ does not mean to 
 reflect on the prophets and teachers really 
 sent by God j but on those, perhaps, who 
 
 • [See Hermann's note 95. on Viger, where he 
 indicates Alciph. ii. 3, and the examples there ad- 
 duced by Bergler. Herod, iii. 157. vii. 156. T« 
 Tavra, in Herod. i. 122, he justly points out to be 
 different.] 
 
 f (Erasmus asks, whether they who defend the 
 opposite opinion would affirm that there were any 
 fenglish or Scotch present] 
 
HAS 
 
 654 
 
 HAS 
 
 proposed any other way of salvation than 
 Christ (see v. /.), as the doctors who de- 
 pended on the law *. See also Mat. xvii. 
 11, and Acts iii. 21, 22. (where the 
 limitation is expressed.) In several of 
 the above instances Ttdg is used for 6\og, 
 and then has the article preceding it, or 
 the word with which it is joined. We 
 may add some more instances of the same 
 usage, where the tvhole of the thing spo- 
 ken of only is understood. Mat. xiii. 2, 
 41. xviii. 31, 32. Mark i. 5. 6i 'Upoffo- 
 \vfUTai TrarTEQ. iv. 13. vi. 33. John v. 
 28. Acts V. 21. 1 Tim. ii. 2. & ah] 
 
 V. An^, any one^ any whatsoever. 
 Mat. xiii. 19. xviii. 19. Acts x. 14. The 
 LXX often use it in this sense, answer- 
 ing to the Heb. b. See inter al. Exod. 
 XX. 4. Lev. iv. 2. Numb. xxxv. 22. Ps. 
 cxliii. 2. Ezek. xv. 3. Dan. xi. 37. Hab. 
 ii. 19. — Joined with a negative particle, 
 No, none^ none at all. See Mat. xxiv. 
 22. Luke i. 37. xiv. 33. Rom. iii. 20. 
 Eph. iv. 29. V. 3, 5. Heb. xii. 11.1 John 
 ii. 1 9. Blackwall, Sacred Classics, vol. ii. 
 p. 6, proves from Theognis, lin. 177, 8, 
 that this is not a mere Hebraical phrase. 
 [We have jjiij liag, 1 Cor. i. 28. Rev. vii. 
 1. — « Trae, Mark xiii. 20. Rom. iii. 20. 
 Gal. ii. 16. (In Mat. vii. 21, it means, 
 not every ojie, and in Acts x. 41. has no 
 jMJCuliarity. —e^e Trac, in Rev. vii. 16. ix. 
 4. C^ot any.) — hUttote Tag, Acts x. 14. t 
 — Trdg fjiT], John vi. 39. Eph. iv. 29. 
 -—-irag «, Eph. v. 5. 2 Pet. i. 20. 1 John 
 ii. 21. iii. 6. Rev. xxii. 3. — Trac « f^v, 
 Rev. xviii. 22, and e uj) Trac, Rev. xxii. 
 27.] 
 
 VI. Every, quilibet. Mat. xix. 3, Kara 
 Trdaav airiav, For every cause, however 
 slight and trifling. Many of the Phari- 
 sees, from Deut. xxiv. 1, maintained the 
 lawfulness of divorce for trifling causes. 
 KA0' ''AS AH'nOTOYN ' AITIA'S, TroXXat 
 c av Toig apOpwirotg Toiavrai yivoLVTO^for 
 any causes whatsoever, and to men many 
 such happen — as Josephus explains the 
 Law, Ant. lib. iv. cap. 8, § 22. And 
 Josephus himself, a zealous Pharisee, in 
 his Life, k 7Q, tells us, that " he put 
 away his wife, though the mother of 
 three children, iecflw^e^e was not pleased 
 with her manners." See Whitby's Note 
 
 * [Lampe gives the various schemes for ex- 
 plaining this text in the note on his commentary. 
 See Glass.] 
 
 t [If the reading be good in Acts xi. 8, we have 
 7r«f aJejroTi.] 
 
 on Mat. xix. 3, and Wetstein'e on Mat. v. 
 32. Polybius, cited by Raphelius, uses 
 Trac in the same sense as St. Matthew in 
 the above text : Kat r«c Trpurepov kutu 
 Twv fiYihkv aZiKm'TOJV, ITA'SAN iKavr]v 
 Troihfxh'hg Trpo^acij/ eig to TToXeiieip, (5ta 
 rfjv irXeove^iav. "^ Those who formerly out 
 of covetousness made every pretence 
 (ho7vever slight) sufficient for engaging 
 in war against those who had in no re- 
 spect injured them." So Josephus, speak- 
 ing of Herod the Great, " HASAI'S 
 TAI~S 'AITIA'IS ETOifiioripiog eig rifiu)- 
 piav tG)v vTTOTTEffovTOJv e\pjJTo, He very 
 readily made use of all causes (i. e. hoW" 
 ever slight) to punish those who fell 
 under his displeasure." Ant. lib. xv. cap. 
 7. §8. 
 
 VII. The greatest^ the highest, sum- 
 mus. Acts iv. 29. v. 23. x'vii. 11. xx. 
 19. xxiv. 3. Eph. iv. 2. Phil. i. 20. ii. 
 29. Jam. i. 2.* Tit. ii. 10. 1 Tim. v. 2. 
 i. 16, Trjv Ttdaav jxai:poQvp,idv, T/^e. great- 
 est long-siiffering, or highest clemency. 
 '^ Great," says Raphelius, " is the em- 
 phasis of the article prefixed to Trac, as 
 appears from this very place." He after- 
 wards produces a similar passage from 
 Polybius: To yap Tolg avOpujitoLg opyt- 
 i^ofiEvov Eig Tbg Gfac d<rEt>E~iv, TH^S 
 nA'SH2 oXoyL'^tdg e'^l crrnJ.Ewy. " For 
 that one who is angry with men should 
 be impious against the gods is a sign of 
 the highest madness." So Herodotus, lib. 
 i. cap. Ill, cited by Raphelius, '' nA~2A 
 avdyKrf, the highest necessity, absolutely 
 necessary," which phrase Arrian likewise 
 uses, Epictet. lib. i. cap. 19, twice. So 
 Herodian i. 19, edit. Oxon. " For a few 
 years Commodus Tifxr}v IIA^SAN EitivE^E 
 Toig Tfarpiooig (ptXoig, showed the highest 
 respect for his father's friends." So cap. 
 31. " When these things were told to 
 Commodus, jietci HA'SHS opyvg Kal 
 aTfEiXrjg eTTiTeXXet rolg tu)V eQvCjv yynfjiE' 
 voig^ he writes with the greatest anger 
 and threats to the governors of those na- 
 tions—" [Pol. i. 15. 6. Xen. Cyr. vii. 2. 
 22. Pindar. Mem. viii. Aristoph. Pac. 
 372.] 
 
 V^III. [We may add here some notice 
 of peculiar usages of this word. Thus 
 TTdc, the sing., is used for the plural in 
 many phrases above cited. See also Mat. 
 XV. 13. xviii. 6. Luke xvi. 16. John ii. 
 
 * [So Schleusner. Raphelius understands it 
 there, and ib. 17, as mere^ pure, unmixed, but un- 
 necessarily.] 
 
n A 2 
 
 C55 
 
 Das 
 
 10. Acts iii, 23. — and especially when 
 foJioM-ed by a participle with the article, 
 as Luke xvi. 18. xviii. 14. John iii. 15. 
 The neut. sing., by a common Grecism, is 
 used for masc. plur. as itav to (l>at'epHfX£rny 
 for TTcivreg otcpnvepHfxevoi. See also 1 John 
 V. 4. Plutarch T. vii. p. 49. ed. Hutten. 
 Xen. Cyr. v. 3. 25. Xen. Mem. i. 1.19. 
 The neut. plura- is used in the adverbial 
 way. Acts xx. 35. 1 Cor. ix. 25. Eph. 
 iv. 15. Phil. iii. 8. Col. iii. 8. (according 
 to Schleusner, but others supply jisXt].) 
 See Horn. II. E. 807. Aristoph. Nub. 
 1432. Ran. 1248. Theogn. 441. 1159. 
 JElian. V. H. xii. 25. — Ata ttuvtoc sc. 
 ■)(p6vti always. Mat. xviii. 10. Acts ii. 25. 
 X. 2. 2 Thess. iii. 16. Comp. Heb. ii. 
 15. ^sch. Soc. Dial. iii. 6. Soph. Aj. 
 705. Herod, i. 122. — 'Ev itavH is a 
 phrase where the context requires some- 
 times rpoTT^ J sometimes fxipet, or icaipu 
 or roTT^ to be understood. See 1 Cor. i. 
 5. 2 Cor. iv. 8. vi. 4. Eph. v. 24. Phil, 
 iv. 6. 2 Cor. vii. 5, II, 16. viii. 7. ix. 8. 
 
 11. xi. 6, 9. Phil. iv. 12. 1 Thess. v. 
 
 18.] 
 
 TIA'SXA, 7-0. Undeclined. It is plainly 
 from the Heb. HDQ the passover *, so 
 called from the V. riDQ to pass or leap 
 oier, according to that of Exod. xii. 13, 
 And the blood (of the paschal lamb) 
 shall be to you for a sign upon the house 
 where ye are ; and when I see the blood 
 tD2»bi^ ^nnDSI then I will pass over you. 
 — In general, the passover. 
 
 I. The paschal lamb. Mat. xxvi. 17» 
 18, ,19. Mark xiv. 12. Luke xxii. 7, & 
 al. So the LXX frequently use Ttdaya 
 for the Heb. HDS. [The LXX have the 
 phrase of St. Luke xxii. 7- Qvelv to 
 Ttdaxa^ in Ex. xii. 21. and Justin. Dial. c. 
 Tryph. p. 259. ed. Par. has Qvelv to itpo- 
 (Duroy ra 7rao')(a.]] 
 
 II. The paschal foast, or fiast of the 
 passover. Mat. xxvi. 2. Luke ii.41. xxii. 
 1. John ii. 13, 23. vi. 4. Hence 
 
 III. It seems particularly to refer to 
 the peace-offerings which, it is plain 
 from Deut. xvi. 2. (Heb. and LXX) 
 compared with 2 Chron. xxx. 22, and 
 XXXV. 7, 8, 9, 13, used to be sacrificed at 
 the feast of the passover, or of unleavened 
 
 * [This derivation is doubtless the correct one ; 
 but Tertull. adv. Jud. c. 10. Ambros. Lib. xl. do 
 IMyst. Pasch. c. 1. derive it from Trao^w. SchL 
 cites Justin in the Dial. c. Tryphone to the same 
 effect, but does not give the place. I presume he 
 refers to p. 259, ed. Par., where Justin nlays on the 
 word, but does not give thia derivation.] 
 
 bread, and of which the people afterwards 
 ate. occ John xix. 14. xviii. 28 ; where 
 we find the Jews, in the morning after 
 the paschal lajnbwas eaten, apprehensive, 
 that their being defiled would prevent 
 their eating to irda^^a. Comp. under Ila- 
 parricsvi] I.* 
 
 JV. It is spoken of Christ, The true 
 paschal lamb, the great reality of all the 
 typical ones. occ. 1 Cor. v. 7. 
 
 IIA'SXil. [This is one of the verbs 
 called psaa, from their admitting either a 
 good or bad sense, like the word to eX' 
 perience for example, in English. It 
 is,] 
 
 [I. To be affected, either with good or 
 evil. 'Ev Ttdaytiv is, to be well treated, 
 to experience favours, as in Xen. An. i. 
 3. 4. & passim. Ka»cwc ttdcryEiv, to be 
 ill treated, suffer injury, hurt, incon- 
 vefiience, as Mat. xvii. 15, and so kcikov 
 TraVxttv, Acts xxviii. 6. See Xen. Cyr. 
 V. 2. 25. Anab. v. 5. 7. ^lian. V. H. 
 xiii. 17.] 
 
 I^II. To suffer evil, punishment, pain, 
 sickness, Sec. Mat. xvi. 21. xvii. 12. 
 xxvii. 19. Mark viii. 31. ix. 12. Luke 
 ix. 22. xiii. 2. xvii. 25. xxii. 15. (where 
 it denotes stiff ering death, as in Acts i. 
 
 * [I have not thought it worth while to alter 
 Parkhurst's arrangement ; but in order that the 
 reader may see the various opinions on the places 
 where TsiLaya. occurs, I subjoin Wahl and Schleus- 
 ner's arrangements.] 
 
 [Wahl] 
 
 [I. Paschal lamb. Mat. xxvi. 17- Mark xiv. 
 
 12, 14. Luke xxii. 11, 15, and John xviii. 28. 
 (see 2 Chron. xxx. 17, 18. comp. Ex. xii. 43) ; and 
 again. Mat xxvL 19- Mark xiv. 16. Luke xxii. 
 
 13. Luke xxii. 7- Metaphorically for Christ, 1 
 Cor. V. 7.] 
 
 [II. The day for eating the lamb. (14th Nisan, 
 after sunset) Mark xiv. 1. Mat. xxvL 18. Heb, 
 xi. 28. (instituted the day as a feast.)] 
 
 [III. The whole feast of seven days called the 
 passover^ from the evening of \Ath of Nisan, to 
 2\st Nisan in the evening. Mat. xxvi. 2. John ii. 
 31. xi. 55. xii, 1. xviii. 39. xix. 14. Acts xii. 4. 
 and with the word lopr^, Luke ii. 41. John vL 4.] 
 
 [Schleusner.] 
 
 [L Paschal lamb. Mat. xxvi. 17. Mark xiv. 
 12, 14. Luke xxii. 7, 8, 11, 15. John xviii. 28. 
 
 1 Cor. v. 7. (metaphorically). Heb. xi. 28. (See 
 Ex. xii. 43. Numb. ix. 10 and 11. 2 Chron. xxx. 
 18.) ; all the victims sacrificed through the feast are 
 called Pascha. Deut. xvi. 2. seq.] 
 
 [II. T7te feast of the passover, and especially 
 the day ichen the lamb -was eaten. Mat. xxvi. 1, 
 Mark xiv. 1. Luke ii. 41. John ii. 13, 23. vi. 4. 
 xi. 55. xii. 1. xviiL 39. xix. 14. Acts xii. 4. 
 
 2 Kings xxiiL 22.] 
 
 [III. Paschal supper. Mat. xxvL 18, 19. Mark 
 xiv. 15. Ltike xxii. 13. And he translates Mat. 
 xxvi. 17- (in sense I.) by eaena paschalis alsa] 
 
n AT 
 
 656 
 
 HAT 
 
 3. and perhaps iii. 18. Heb. ix. 26.* 
 xiii. 12. I Pet. iii. 18.) Luke xxiv. 26, 
 46. Acts iii. 18. ix. 16. xvii. 3. 1 Cor. 
 xii. 26. 2 Cor. i. 6. Phil. i. 29. 1 Thess. 
 ii. 14. 2 Thess. i. 5. 1 Tim. i. 12. Heb. 
 ii. 18. v.S. 1 Pet. ii. 19, 20, 21, 23, iii. 
 14, 17. iv. 1, \5y 19. V. 10. Rev. ii. 10. 
 See Amos vi. 6. Eur. Phoen. 640.] 
 
 fill. In Gal. iii. 4, Schleusner and 
 Wahl give the sense to experience good^ 
 and Wahl interprets it especially of the 
 Galatians receiving the Spirit. See Esth. 
 ix. 26. Theoc. Idyll, xv. 138. Arrian. 
 D. E. ii. 1.] 
 
 nATA'22^, from the Heb. WtDti to 
 smite ; whence the N. wtD^ a large kind 
 of hammer. 
 
 I. To smite^ as, [gently,] with the 
 hand. occ. Acts xii. 7. — Avith a sword, 
 occ. Mat. xxvi. 51. Luke xxii. 49, 50. 
 Comp. Rev. xix. 15. [Diod. Sic. iv. 31. 
 Pol. x. 18. 4. Thuc. viii. 92.] 
 
 IL To smite to death, to kill. occ. Acts 
 vii. 24, where, as also in the LXX of 
 Exod. ii. 12, it answers to the Heb. *]» he 
 smote, from the V. n!:j, which often (as 
 in this passage) denotes a mortal stroke. 
 And as some persons may doubt whether 
 Moses acted right in thus killing the 
 Egyptian, I would observe, that the smit- 
 ing of the Hebrew in the immediately 
 preceding verse (Exod. ii. 11.) is ex- 
 pressed by ^::^3 a participle of the same 
 V. T\'21, which consequently ought in all 
 reason to be explained of the Egyptian's 
 smiting him so as, at least, to endanger 
 his life. Now it was the general law of 
 God to Noah, Gen. ix. 6, Whoso sheddeth 
 man's blood, by man shall his blood be 
 shed : and we are told by Diodorus Sicu- 
 lus, that by the particular law of Egypt, 
 " He who saw a man killed or violently 
 assaulted on the highway, and did not 
 endeavour to rescue him, if he could, was 
 punished with death f." Moses, there- 
 fore, in smiting the Egyptian even to 
 death, acted agreeably to the divine law 3 
 
 * [The Greek phrase is -ni.cyiiv ji. See Diod. 
 Sic. xiii. 98. Herodian. i. I7. 22. Diog. Laert. v. 
 61. Isaeus 5, 5. j^sch. Dial. Soc iii. 14. Xen. 
 Anab. vii. 2. 14. and my Inscript. Gr. Vetust. p. 
 89, where the phrase a.xa 7raa-)^n without. t< occurs. 
 The phrase Trxaynv was al'so used of the punish- 
 ment of death in the Attic law. See Plat. Apol. 26.] 
 
 t Ancient Universal History, vol. i. p. 464, 8vo. 
 The original Greek of Diodorus runs thus . 'Eav Ss 
 Ti; 61/ oB(^ xara Tr,v xwpOL'n i'5a)v OONETO'MENON a'"- 
 OpWTTOv, y, 'O KAQO'aOT BiAIO'N TI U ASXO'NTA /m-r) 
 pVffutTo^ twajog ciJv, 3^avaT«f» nepUtanv ut^s«Afv. Lib. 
 i. § 77j edit. Wesseling. 
 
 nor did he violate the law of Rgypt : he 
 acted like a truly good and brave man ; 
 especially if it be considered, that at this 
 time there was but little probability of 
 obtaining public Justice on the Egyptian 
 murderer. Wolfius and Wetstein cite 
 from Plutarch, Alcib. p. 205. " HA- 
 TA>£7A'NT0S ey^eipiZit^ kol dia^QeigavTOc, 
 Striking with a dagger and killing." 
 [Numb. iii. 13. viii. \7.'] 
 
 III. To smite .1 afflict, as Christ was 
 smitten and afflicted, occ. Mat. xxvi. 31. 
 Mark xiv. 27. [Schleusner and Wahl 
 refer these places to the last sense.] — To 
 smite, afflict, as with a disease, occ. Acts 
 xii. 23. — with a plague or damage, occ. 
 Rev. xi. 6. [ — with evil. Rev. xix. \b. 
 See 1 Sam. xxv. 38. Deut. xxxii. 39. 
 Gen. viii. 2 i .] 
 
 ITarew, w, q. jjario), from Ijatvoj or [jato 
 to go, walk, or rather perhaps from TraVoe 
 a path, a beaten way. 
 
 i. To tread, as a wine-press, occ. Rev. 
 xiv. 20. xix. 15. So Anacreon, Ode iii. 
 lin. 5. '' "ApaeveQ HATO^YSI «ra0v\>/»^. 
 The men tread the grapes." Comp. Heb. 
 and Eng. Lexicon in X^l V. [So to 
 tread a threshing-floor. Is. xxv. 10. — a 
 winepress. Neh. xiii. 15. Jer. xlviii. 33. 
 So TfarrjTYic XrjvS in Is. Ixiii. 2.] 
 
 II. To tread, trample upon, have in 
 subjection, occ. Luke xxi. 24. Rev. xi. 2. 
 So 1 Mac. iv. 60, Lest the Gentiles com- 
 ing KATAHATH'S^SIN avra should 
 tread them down, i. e. Mount Sion and 
 its fortifications. [Wahl construes the 
 verb in these two passages thus. To tread 
 the land, or city, for to walk or be in the 
 land, or city s and he cites Is. xiii. 5. 
 Soph. Phil. 1060. Theoc. xviii. 20. Gro- 
 tius translates in both cases, to hold by 
 right of conquest. Schleusner agrees with 
 Parkhurst nearly, saying, to lay waste, 
 treat contumeliously, &c. Add Luke x. 
 1 9, where the expression to tread on ser- 
 pents, probably means, to overcome ene- 
 mies. See Wolf.] 
 
 IIATH'P, TtaTepoG, and by syncope iTa- 
 rpog, 6. The Greek Lexicons derive it, 
 some from aiteipio to sow, q. aitarep, others 
 from Tfa'w to acquire, get, or feed, because 
 a fiither acquires or feeds his children, 
 others from iraiSag T-qpeiv, keeping or pre- 
 serving his children. But as this word 
 is found not only in Greek and Latin, but 
 with little variation in the * Northern 
 
 * " Father, Anglo-saxon paE*&eji, Al. fater, Is- 
 landic and Danish fader, Belg. vader." Junius 
 Etymol. Ang. 
 
HAT 
 
 657 
 
 HAT 
 
 ianguages, and even in the * Persic, I 
 would rather, with Pasor and others, de- 
 duce it from the Heb. i» by transposition, 
 and adding the termination Ttjp. Comp. 
 MrjTiip, and observe that ^'schylus, Eu- 
 men. lin. 899, has the word /3a, M'liich 
 the Scholiast there explains by Uarsp. 
 In general, A father. 
 
 I. A human father, properly so called. 
 Mat. ii. 22. iv.'21, 22, & al. freq.— Ha- 
 repig, plur., is used for both parents, 
 Heb. xi. 23. Thus Parthenius, Erot. 1 0, 
 in Wetstein. ^' Cuanippus falling in love 
 with Leucone, and -Kapa tCjv IIATE'mN 
 airr](TdfievoQ, asking her of her jmrents, 
 married her;'* and so the Latin pafres h 
 used for both parents in two monumental 
 inscriptions produced from Gruter by 
 Jortin, Tracts, vol. ii. p. 157, edit. 1790. 
 Comp. TovivQ. [[Schleusner and Wahl so 
 understand the word in Eph. vi. 4.] 
 
 II. [^ A progenitor J head, or origin of a 
 family. Mat. iii. 9. Luke iii. 8. Mark 
 
 xi. 10. Luke i. 32, 7^. John viii. 56. Acts 
 vii. 2. (rarpoe) Rom. iv. 1, 17, 18. ix. 
 
 10. So Gen. xxviii. 13. And hence, in 
 the plural, it is ancestors. Mat. xxiii. 30, 
 32. Luke i. 55, 72. vi. 23, 26. xi. 47, 
 48. John iv. 20. vi. 31. 49, 58. Acts vii. 
 
 11, 12, 19,38,39,45,51,52. Rom. ix. 
 5. 1 Cor. X. L 1 Kings viii. 21. Thucyd. 
 i. 4. Pindar. 01. ii. 13. Eur. Orest. 
 512.] 
 
 III. A person respectable, for his age 
 or dignity. Acts [vii. 2. (Traripeg) xxii. 
 1. Wahl adds 1 .Tohn ii. 13, 14, though 
 Schleusner says, this sense does not suit 
 these tv» verses. I cannot see why it does 
 not suit them as well as the two passages 
 of Acts. Schleusner adds 1 Tim. v. 1, 
 where it seems to me to have the simple 
 meaning father ; Treat him (with re- 
 .«^pcct) as (you would -^'oxxy) father^ 
 
 IV. [^Metaphorically, A father, i. e. one 
 who has the affection of a father, and 
 treats others like a benevolent parent. 
 Thus 2 Cor. vi. 1 8, / will be a father to 
 them, i. e. / will bestow every kindness 
 on them. (The writer of the Epistle to 
 the Hebrews i. 5. (see 2 Sam. vii. 14.) 
 interprets the same phrase of the Father's 
 relation to Christ.) Somewhat in this 
 sense it is put for] one who converts 
 another to the Christian faith, and is 
 thus the instrument of his spiritual birth, 
 or of his becoming a child of God, 1 Cor. 
 iv. 15. But when Christ forbids his dis- 
 
 * See under ejyy.r/if:' 
 
 ciples. Mat. xxiii. 9, to call any man their 
 father upon earth, the meaning seems to 
 be, that they should not, with regard to 
 matters of religion, have that implicit 
 faith in any 7nere man which young 
 children are apt to have in their parents, 
 and which the Jews gave to their teach- 
 ers and Rabbis, whom they also honoured 
 with the title of Fathers *. See Whitby 
 on Mat. xxiii. 8. 
 
 V. One whom aiiother resembles in 
 dispositio?i and actions, as children usu- 
 ally do their parents. So the murderous 
 Jews are said, John viii. 44, to be of their 
 
 father the devil, not of God, ver. 42. 
 Comp, Mat. xxiii. 30, 31, 32. [Wahl 
 adds Rom. iv. 11, 12. 1 Mac. ii. 54<.] 
 
 VI. A first author or beginner of any 
 thing, John viii. 44, where the devil is 
 called the father of lying. [[Bishop Mid- 
 dleton justly observes, that nothing can 
 be harsher than to construe on yi/iv^r,g 
 i'^i Kal 6 itarrip avr« by, He is a liar, and 
 the father of it, i. e. of lying; that the 
 words cannot bear tliat sense, but must be 
 construed. He is a liar, and (so) is his 
 
 father; and that the article would be 
 wholly improper before 'i{aTi]p in the sense 
 attributed, if there were no other objec- 
 tion. Such, however, is the translation 
 of many of the ancient, and almost all 
 the modern critics. Grotius, indeed, em- 
 braces the right const-ruction, and sug- 
 gests that the devil spoken of as the 
 father of the Jews was not the prince of 
 the devils, but an inferior spirit. Mid- 
 dleton's solution is, that there is an el- 
 lipse of rtc after \aXr;, as in Soph. (Ed. 
 T. 315. Xen. Mem. i. 2. 55. CEc. i. 12. 
 Apol. 7. DeRe Eq. viii. 13. Then the 
 whole verse will run thus: Ye are of 
 your father the devil ; — when then (any 
 one of you) speaks what is false, he 
 speaks after the manner of his ki7idred; 
 for he is a liar, and so is his father. 
 Wahl and Schleusner refer James i. 17. 
 and Heb. xii. 9. to this head. See Gen. 
 iv. 19.] 
 
 VII. It is spoken of God. 
 
 1 . Essentially. It denotes the Divine 
 Essence, or Jehovah, considered as the 
 Creator and Former of the lights of hea- 
 ven. Jam. i. 17, (comp. under <i>iog IV.), 
 and as the Father of men by creation 
 
 • [On this custorh, see Schoetg. i. p. 745. Not 
 only disciples (2 Kings vi. 1.), but persons of 
 the highest rank (2 Kings vi, 21.), gave this title 
 to prophets and teachers] 
 
 vv 
 
DAT 
 
 658 
 
 HAT 
 
 (comp. Isa. Ixiv. 8. Mai. i. 6- ii. 10. 
 Luke iii. 38.), so He is called the Father 
 ^Spirits or Souh^ Heb. xii. 9. (comp. 
 Isa. Ivii. 16. Deut. xxxii. 6. Zech. xii. 1. 
 Isa. Ixiii. 1 6.) : — and by redemption^ Mat. 
 vi. 8, 9. vii. II. X. 29. xiii. 43. Luke xi. 
 13. Rom. viii. 15. 2 Cor. vi. 18, & al. 
 Comp. Deut. xxxii. 6. Isa. Ixiii. 1 6. As 
 to the form of the Lord's Prayer in Luke 
 xi. 2, &c. see Wetstein and Griesbach, 
 who, on the authority of two or three 
 MSS., and of Origen and the Vulg., are 
 for omitting the clauses ^juwv o ev toIq 
 Aparoig — yevrjOiiTO) ro B^iXrjpa ca, wg ay 
 ipai'^, fvYu fTTt Ti]Q yrjg — and— ctXXct pvaai 
 rjfiaQ utTo r« iroviipH ; comp. also Mill and 
 ('am])beirs translation and note on Luke 
 xi. 2. But observe, that all these three 
 clauses are found, as in other MSS,, so 
 especially in the Alexandrian^ and in the 
 ancient Syriac version. Should they not 
 therefore be retained ? 
 
 2. The Divine Essence, considered as 
 the Father of the human nature of 
 Christ. See Mat. xvi. 17. xxiv. 36. xxvi. 
 39, 42, 53. Mark xiii. 32. John v. 43. vi. 
 27, 46. x. 17, 18, 25, 30, 32, 36, 38. 
 xiv. 2, 6, 7, 8, 9, 10, (comp. Col. ii. 9.) 
 11, 12, 13, 16,20,21,23, 24,26,28,31. 
 1 Cor. XV. 24, and especially Luke i. 35. 
 
 3. Personally. It denotes The Father 
 in the ever blessed Trinity, as distin- 
 guished from the Son {God-man*) and 
 from the Holy Ghost. Mat. xxviii. 19. 
 John XV. 26. xvi. 28. xx. 17. IJohn i. 
 2. ii. 1 . Acts ii. 33. As to 1 John v. 7, 
 see Note on that text under AoyoQ XVI. 
 
 j^g^ IlarpaXwr/c, », 6, Att. for ntarpa- 
 Xoiac, which from itarrip, — TpoQ, a father, 
 and ukoiau) to smile, which from akoaio to 
 thrash. — A parricide, i. e. murderer of 
 Ms father, or rather a striker of his 
 father, occ. 1 Tim. i. 9. Comp. under 
 M.r]rpaXwr]Q. [The Attic form occ. Dem. 
 732, 14. Lys. 348, last line. Plat. Phsed. 
 c. G2. Pollux, (iii. 2. 13.) defines it as 
 one who sins against his father. Hesy- 
 chius, 07ie who dishonours his father, a 
 striker of his father ; and again, 07ie who 
 heats or kills his father.'] 
 
 Uarpia, cig, ?/, from Trarrjp, — rpog, a 
 father. — A family, [tribe, nation,~\ de- 
 scended from a common father, occ. Luke 
 
 • See an ingenious and learned pamphlet, printed 
 for White, in 17G», and entitled, The Doctrine of 
 the Trinity, as it stands deduced by the Light of 
 Reason from tlie Data laid down in the Scrijitures, 
 p. 61,&c. 
 
 ii. 4, (comp. ^OtKog HI.) Acts iii. 25. 
 Comp. Eph. iii. 15. See Job xxxviii. 7. 
 [Gen. xii. 3. Ex. vi. 15, 17, 19. Ex. xlv. 
 15. Herodot. i. 200. Joseph. Ant. vii. 14. 
 7.] 
 
 HaTpiap'^rig, a, 6, q. Ttarpiag ap^V *j '-^"^ 
 head of a family. — A patriarch. It is 
 applied to Abraham, as being the head of 
 the family of the Israelites, and of Christ, 
 occ. Heb. vii. 4. — to David, as being a 
 head of Christ's family, who is accord- 
 ingly called Son of David, Son of Ahra- 
 ham (Mat. i. 1.) occ. Acts ii. 29. — to the 
 twelve sons of Jacob, as being heads of 
 the twelve Israelitish tribes, occ. Acts 
 vii. 8, 9— The LXX use this word for 
 m::^ U^KI a head, or chief of the fathers. 
 1 Chron. xxiv. 31. 2 Chron. xxvi. 12. 
 
 JlarpiKug, i), 6v, from Trarrip, — rpog, a 
 father. — Paternal, of or belonging to one's 
 fathers or ancestors, [or rather, says 
 Schleusner, What is received or handed 
 down from one s fathers, and done in ccm- 
 pliance jvith their customs^ occ. Gal. i. 
 14. So Josephus, Ant. lib. xiii. cap. 16. 
 § 2, mentions the institutions which the 
 Pharisees introduced Kara rrjy ITA- 
 TPi2'tAN n AP A' A02IN, according to the 
 tradition of the fathers. Comp. under 
 Uapahaig. [See Gen. I. 8. Levit. xxii. 
 13. Josh. vi. 25. Ecclus. xxii. 14.] 
 
 IlaTplg, i^og, »/, from itarrip, — Tpog, y. 
 
 I. One's own country, the place where 
 one's fathers or ancestors lived, patria. 
 Mat. xiii. 54. Luke iv. 23, where it is 
 spoken of the town of Nazareth. Thus in 
 Josephus TtaTplg is often applied to a sin- 
 gle town or city, as De Bel. lib. ii. cap. 21, 
 § 2. So Ibid. § 7, and lib. iii. cap. 6, § 
 1, and cap. 7, § 21. And in Polybius, 
 lib. iv. p. 342, edit. Paris, 1616, Ttarpihg 
 is twice used for a native city. On John 
 iv. 44, Kypke remarks that Trarplg is 
 never used for a native country either in 
 the N. T. or in the LXX (but comp. Jer. 
 xlvi. 16, in Heb. and LXX), and adds 
 other examples of its signifying' a native 
 city from the Greek writers, particularly 
 Josephus. [Herodian. viii. 3. 2. Achill. 
 Tat. i. p. 11.] 
 
 II. It denotes heaven, the j^roper coun- 
 try of holy and devout 7nen, who are but 
 strangers or sojourners on earth, occ. Heb. 
 xi. 14. 
 
 ^g^ JlaTpcyitapa^OTog, 8, o, »/, from 
 TfocTtip, — rpocj a father, ancestor, and 
 
 26. 
 
 * [See Ex. vi. 25 — or oipxivj. Sec Numb. xxxi. 
 
U AY 
 
 659 
 
 HE A 
 
 Ttapa^oTOQ delivered^ from itapalilM^i to 
 deliver. — Delivered down from ones fa- 
 thers or ancestors^ received by tradition 
 from one's fathers, occ. 1 Pet. i. 18. — 
 This word is used by the Greek writers. 
 Diod. Sic. [iv. 8. xv. 7A.'] Dionysius 
 Halicarn. [Ant. iv. 8. v. 48. Thucyd. 
 i. 85.] 
 
 narpw/oc, or TTarpipog, a, ov, from itarhp, 
 a father. — PaternaL of or belonging to 
 one's fathers or ancestors. [Schleusner 
 says, What comes to a man from his 
 parents, and also what was instituted 
 by a ma7is ancestors, suitable to the cus- 
 toms of one's fathers, like irarpiKOQ*. occ. 
 Acts xxii. 3. xxi7. 14. xxviii. 17. On 
 Acts xxiv. 14, observe, that the expres- 
 sion nATPa~iOI GEO^I is used by Thu- 
 cydides, Xenophon, and Josephus, Ant. 
 lib. xviii. cap. 7. § 7, for the gods wor^ 
 shipped by one's fathers. See more in 
 Eisner, Alberti, Wetstein, and Kypke. 
 CComp. Prov. xxvii. 10. 2 Mac. iv. 15. v. 
 10. vi. 1. Thucyd. vii. 69. Polyb. iii. 12. 
 
 irAy^. In general it signifies to put 
 an end or termiiiation to a thing. 
 
 I. To cause to cease, refrain, restrain. 
 occ. 1 Pet. iii. 10. [Xen. Mem. i. 2. 2. 
 Cyr. V.5. 9. Is. i. 16. Job vi. 26.] 
 
 II. Uavopai, Pass, and Mid. To cease, 
 leave off. It is used absolutely, as Luke 
 viii. 24. xi. 1. 1 Cor. xiii. 8. [Job vi. 9.] 
 — with a participle following, as Luke v. 
 4. Acts V. 42. [vi. 43. xiii. 10. Eph. i. 16.] 
 & al. freq. Which manner of expression, 
 we may observe, is not only very agreeable 
 to the English idiom, but very common 
 in the purest Greek writers — with a ge- 
 nitive following, as 1 Pet. iv. 1, itiitav- 
 rai f apanriciQ, hath ceasedyrow sin. So 
 Homer, II. iii. lin. 150, *' nOAEMO^IO 
 nEnAYME'NOI, Having ceased from 
 war," (comp. II. xviii. lin. 125.); and 
 Socrates, in Plato, speaking of the soul 
 recollected in herself, says, " riE'IIAYTAI 
 TQ-Y HAA'NOY, she' ceases, or hath 
 ceased, from error." Phaidon. § 2/. p. 
 213. edit. Forster. But Kypke, after 
 Bengelius, prefers rendering the words in 
 1 Pet. by, is freed from sin, in which 
 sense he shows, that the particip. iteitav- 
 
 * [On the difference between these words, see 
 Ammon. p. 111. and Krebs de Deer. Rom. pro 
 Judaeis, p. 218. On their constant interchange, see 
 Jens, Lectt. Lucian. p. 381.] 
 
 + [On the frequent use of the perfect passive as 
 a pertoet middle, sec Matthiie, § 493.] 
 
 fxivoi is used by Plutarch, and the V. 
 Travaaadat by Diodorus Siculus, Diogenes 
 Laert., and Hippocrates. [See Dresig. 
 i. lOL p. 370. Xen. Cyr. i. 4. 2. de Re 
 Eq. X. 12. ^lian. V. H. viii. 10.] 
 
 Ilaj^yvb), from Tra^vQ thick, gross, crasSy 
 
 [I. To fatten, make thick, or fat, and 
 so the passive is used in Deut. xxxii. 15. 
 Eccl. xii. 5. Xen. CEc. xii. 20. Tra^vc in 
 this sense is of constant occurrence. See 
 Ps. cxliv. 14. Ezek. xxxiv. 3. Hence] 
 
 [II. To render stupid or dull, as if 
 from fat. Mat. xiii. 15. Acts xxviii. 27- 
 after Is. vi. 10 (where the Hebrew is 
 ^DU^n), which Schleusner (after Lowth) 
 rightly translates, 7nake fat the heart oj 
 this people ; and observes, that the mean- 
 ing is. Tell this people that their heart 
 will wax gross. For similar examples of 
 the use of active verbs in only declaratory 
 senses, Lowth mentions Jer. i. 10. Ez. 
 xliii. 3. — The phrase Tfa^vvetv rSv, in the 
 sense of rendering stupid, occurs Philost. 
 Vit. Apoll. c. 8. So TTa^vc rriv ^Luvoiay, 
 &c. in JElvdu. V. H. xiii. 15. Aristoph. 
 Nub. 840. Herodian ii. 9. 15, where see 
 Irmisch, and also Cic. de Amic. 5. and 
 Casaubon on Persius, Sat. iii. 33. p. 
 351.] 
 
 UiSr), r}Q, fi, from tt^s, 'jTo^oq, the foot ; 
 so the Latin pes, pedis, pedica, &c. from 
 ttSc, irodus : or else with the Etymologist 
 we may derive iti^i] from vug ' ike foot, 
 and ^iio to bind. — A fetter, a chain or 
 shackle for the feet, pedica, compes. occ. 
 Mark v. 4. Luke viii. 29. See Wetstein. 
 [It is used in this sense Horn. 11.^. 36; 
 but it often means, generally, any chain, 
 as is observed by Blomfield on ^sch. 
 Prom. 6. So in Eurip. apud Athen. ix. 
 422. A. Lycoph. Cass. 1332. and in the 
 LXX, Judg. xvi. 21. 2 Kings xxv. 7. & 
 al. See Salmas. de Mod. Usur. p. 812. 
 Polyb. iii. 82. 8. Diod. Sic. xi. 24. He- 
 rodot. iii. 23. Hence irtZab) to bind. 
 Dan. iii. 20, 21. Ps. Ixviii. 6. & al.] 
 
 HihivoQ, r), 6v, from irediov, a field, a 
 plain, which from Tti^ov, the ground, from 
 Tt^Q, 'Tto^oc, the foot. This derivation is 
 intimated by the Etymologist, when he 
 says, irilov e^i kef « (ie^ijKapej/ rolg tToart, 
 iri^oy is that upon which we go with our 
 feet. Comp. under Uiorj. — Champaign, 
 fat, plain, as opposed to a hill. occ. Luke 
 vi. 17. So Diodorus Siculus, [ii. 38.] 
 cited by Wetstein, aitayayEiv rb 'sparo- 
 TTECoy €fc Twp nEAINi2~N TD'HON sig 
 Ttiv 'OPEINH'N, to lead his army from 
 U U 2 
 
HE I 
 
 660 
 
 n El 
 
 tilt: plain to the hillT/ country. (^Deut. iv. 
 43. Jer. xxi. 13. 2 Chroii.' i. 15. Xen. 
 Cyr. i. 6. 43. Po]yb. i. 34. 8. 1 Mace. iii. 
 10.] 
 
 ^^° ITf^evw, from TtE'Cotj^ which see 
 under Tle'Cri. To go or travel 07i foot or 
 hy land^ as opposed to going by sea. occ. 
 Acts XX. 13. iSo Libanius, cited by Wet- 
 stein, on Mat. xiv. 13, opposes Tre^eveiyto 
 TcXiciv sailins;. j^Xen. An. v. 5. 4, Polyb. 
 xvi. 29. 11. J 
 
 lis^t], Adv. It is properly the datire 
 case fem. of the adjective Trei^og, r/, 6y, 
 performed on foot, pedestris, from tte^o. 
 the sole of the foot, which from tthc the 
 foot, or according to the Etymologist 
 Trapci ra av nE'A12i"EZE20AI, from being 
 set on the ground. So fre^rj, is q, ttcC^ 
 o^w, by a journey on foot. — On foot, afoot. 
 occ. Mat. xiv. 1*3. Mark vi. 33. In both 
 which texts ire'Cf] is used in opposition 
 not to riding on beasts, or in carriages, 
 but to going by sea; so it denotes no 
 more than by land'^. Thus in Plato, 
 Thucydides [iv. 32.], and Xenophon, ttc^^ 
 is opposed to Kara ^dXaaaav by sea ; and 
 in Homer the Nom. tze'Coq, to coming on 
 ship-board. Odyss. i. lin. 173. Ue^oq 
 moreover plainly includes riding in a car- 
 riagc. Odyss. iii. lin. 324, where Nestor, 
 after telling Telemachus, that he might 
 depart in his own ship, and with his own 
 companions, adds, 
 
 'El R' ifjiksig nEZO'2, Trc.pa. roi h'fpog t£ xol\ 
 I'/tnoi 
 
 But if you rather choose to go hij land, a chariot 
 and horses are ready. 
 
 Josephus also, speaking of Vespasian, De 
 13el. lib. iii. cap. i. § 3, UEpdarag oe avroc 
 -OP 'EWrianoPTOP, nEZO'2 lig Iivpiav 
 aclHiipelTai. " But he himself, passing the 
 Hellespont, comes by land into Syria." 
 Comp. lib. iv. cap. xi. § 1 and § 5. See 
 [also Diod. Sic. i. 30. Demosth. p. 1046, 
 13. Xen. de Rep. Ath. ii. 4. 5.] Black- 
 vvall's Sacred Classics, vol. 2. p. 204. 
 
 WELdap^EM, w, from TTEidopai to obey, 
 and lip^wp a 7'2der, or apx>) authority. 
 
 1. To obey, God or man. occ. Acts v. 
 29, 32. particularly magistrates, occ. Tit. 
 
 *^ [Fischer (PioU xxii. p. 515, 19.) thinks that 
 Tctlrj has l)cen introduced by the grammarians for 
 ntZ,ot, which would more distinctly express on foot ; 
 lor he adds (and truly) that we cannot doubt that 
 the journey of the Apostles and attendants of Jesus 
 was on foot. The LXX do not use Ttt^^ usually, 
 but Mill (i. e. the MS. Vat.) has it in 2 Sam. xv. 
 7. where others read ■m^'^L^ 
 
 iii. I. where see Mncknight, [Polyb. \. 
 45. 4. Xen. Cyr. viii. 1. a. Dc Mag. Eq 
 1.24.] 
 
 II. To obey or conform to advice, occ. 
 Acts xxvii. 21. [^Dan. vii, 27. Ezra x. 3. 
 Diod. Sic. i. 27. Pol. iii. 4. 3.] 
 
 I^g^ rieiOoG, /;, opy from ttc/Gw to per- 
 suade. — Suasive, suasory^persuasivCi per- 
 suasory. occ. 1 Cor. ii. 4. Comp. ver. 13. 
 and see Wolfius, Wetstein, Bp. Pearce, 
 Bowyer, and Kypke. [This is a very un- 
 usual word, and probably occurs no where 
 else. Many MSS, and Eusebius (Pr.Tp, 
 Ev. i. 3. p. G.) read ep 'keiQoI {\6yi»)p) a 
 word derived from] 
 
 Igr [n£t0cO, ooe.] 
 
 [\. The name of the goddess of per- 
 suasion.] 
 
 []IL Persuasive speech. Longin. i. 4. 
 xxxix. 1. Diod. Sic. xvii. 19. Xen. Mem, 
 
 r. 7. 5.] 
 
 IIEreil, from the Heb. nns to entice, 
 persuade., as Jer. xx. 7 -, whence also the 
 Eing.foith (comp. TltVic), and Latin peto 
 to ask, whence Eng. petition, &c. [^This 
 verb has a double meaning, i. e. it signifies 
 to use persuasion, and to use effectual 
 persuasion., and occasionally it is not easy 
 to know positively which sense is meant.] 
 [I. To use persuasions, (1.) Simply, 
 Mat. xxvii. 20. (where tVa folIoMs). See 
 Matthias, § 53. (and not. 2.) Diod. Sic. 
 xiii. 95. Heliod. X. 14. (2.) In the sense 
 oi exhorting, Acts xiii. 43. (with ace. and 
 inf.) Xen. An. vi. 2. 8. Palseph. de In- 
 cred. 7. Herodian. iii. 5. 4. (3.) In the 
 sense of teaching, trying to persuade one, 
 of a truth, Acts xix. 8. (Schl. adds ver. 
 26 ; but this 7nay perhaps belong to tlie 
 next head.) xxviii. 23, in which two ex- 
 amples the verb is followed, as Parkhurst 
 notes, by an ace. both of the person and 
 thing. In Acts xviii. 4, an ace, of the 
 person only follows. See Diod. Sic iv. 26. 
 V. 60. Xen. An. v. 5. 9. (4.) In the sense 
 of seeking to win over, please, or conci- 
 liate. Gal. i. 10. (comp. 1 Thess. ii. 14.) 
 according to Parkhurst, Locke, iiosen- 
 miiller, Schleusner, Hammond, Grotius, 
 &c. after Theophylact, though Grotius 
 and Hammond, with Macknight and Eras- 
 mus, seem to vary a little between seek- 
 ing to please and pleasing actually. Mi- 
 chaelis (Paraphrase ad loc), with Vitringa, 
 Beza, Cocceius, Le Clerc in his Erench 
 version, and others, make it, Do I teach 
 and persuade the doctrines of men or of 
 God? See II. (2.)] 
 
 []IL To use effectual persuasion , to 
 
n EI 
 
 661 
 
 ri EI 
 
 prevail by persuasioft. (i.) Simply, Acts 
 xxvi. 28, and frcqiientiy in the passive 
 voice, as Luke xvi. 3 1 . xx. 6. Acts xvii. 
 
 4. xxi. 14. Horn. viii. 38. xiv. 14. xv. 14. 
 2 Tim. i. 5. Hcb. xi. 13.* and Hcb. vi. 
 y, with ace. of the thing, as in Xen. Cyr. 
 viii. 7. 1 9. (For other uses of tlie passive 
 see head III.) Sec Polyb. i. 49. 4. ii. 27. 
 
 5. iv. 04. 2. Xen. Mem. i. G. 4. iii. 6. 15. 
 An.i. 3. 19. Diod. Sic. xi. 15. xii. 39. 
 The passive also frequently governs a 
 dative (see Matthias, § 381.), and signifies 
 To obey, comply with, assent to, i. e. to 
 be persuaded so as to obey, &c. Acts v. 
 3G, 37, 40. xxiii. 21. xxviii. 24. Rom. ii. 
 8. Gal. iii. 1. v. 7. Heb. xiii. 17. James 
 iii. 3. See also JEYnin. V. H. i. 34. iii. 23. 
 Polyb. iv. 17. 7. Xen. Cyr. i. 1. 1. (2.) In 
 the sense of bringing over, winning over, 
 Mat. xxviii. 14. Acts xii. 20, where in 
 both cases Schl. supposes money to have 
 been the means of persuasion, which is 
 expressed in 2 Mace. iv. 45. x. 20. Comp. 
 1 Sam. xxiv. 7. Xen. Hell. ii. 4. 20. vii. 
 '3. 4. Plat, de Leg. x. p. 960. Some so 
 interpret Actsxiv. 19 j others say it is to 
 stir up by 2)ersuasio7i. In 1 John iii. 19, 
 Wahl and Schl. say it is to persuade in 
 the sense of appeasitig, tramjuiilizitig, 
 winning over. Parhhurst also explains it 
 To assure, make conjident, free from fear 
 and doubt.'] 
 
 [III. The perfect middle is used in 
 various constructions in the sense of / am 
 persuaded^ I am confident i?i, I trust to,, 
 I depend on, &c. (1.) i^ am persuaded, 
 thus with OTL 2 Cor. ii. 3. (where ettI is 
 respecting. See Matthise, § 586 and 282. 
 I'orsfm ad Eur. Or. 1338. Med. 518. 
 Hermann ad Vig. p. 800.) Heb. xiii. 18. 
 With ace. of the thing, Phil. i. 25. {urt is 
 added ver. 25.) (2.) / a?n confdent in, 
 
 1 trust to, M'ith ace. and inf. Horn. ii. 19. 
 With dat. Phil. i. 14. Philem. 21. Prov. 
 xiv. 16. Is. xxviii. 17. See Matthiaj, § 
 403. With kv and dat. Phil. iii. 3. Comp. 
 
 2 Thess. iii. 4. with the next head. With 
 kv and on Gal. v. 10. Phil. ii. 24. Judg. 
 ix. 15. and on this pleonastic use of kv 
 see Pors. ad Eur. Med. 629. So])h. (Ed. 
 T. 1112, With hirX and a dat. Mark x. 
 24. Luke xi. 22. xviii. 9. 2 Cor. i. 9. Heb. 
 ii. 13. See Job vi. 20. Is. viii. 17. With 
 km and ace Mat. xxvii. 43. Ps. cxxv. ].] 
 
 * [The words xoe} nua^ivii;^ says Parkhurst, are 
 omitted by many MSS. (three ancient) the Vulgate, 
 both the Syriac, several other old versions, and al- 
 most all (lie ancient commentators, and are ejected 
 by Gmsbadi from the text.] 
 
 Ilfivaw, u), from TTtlvxt, TjQ, tj, hunger, 
 which from Tcivopai to labour, prepare, 
 particularly food, also to be poor. See 
 under I[ivr]Q. 
 
 I. To hunger, be hungry, in a naturaF 
 sense. Mat. \v. 2. xii. 1, &al.freq. [^Add 
 Mark ii. 25. xi. 12. Luke iv. 2. vi. 3. 
 Rom. xii. 20. I Cor. iv. 11. xi. 21. 34. 
 Aristot. H. An. ix. 21. MX. H. An. vii. 
 20. By synecdoche it means generally 
 To be in want, as in 1 Cor. iv. 11. Phil, 
 iv. 12. Rev. vii. 10, and so Jer. xxxi. 25. 
 Schl. adds Luke i. 53. (which Wahl ex- 
 plains with Parkhurst under sense II.), 
 observing that the phrase He hath filed 
 the hungry with good things, is opposed 
 to The rich he hath sent empty away."] 
 
 II. To hunger, in a spiritual sense, to 
 desire earnestly. Mat. v. 0. Comp. Luke 
 i. 53. vi. 21. John vi. 35.* Rev. vii. 16. 
 Xenophon in like manner applies this 
 word to the mind as \\c\\ as to the body. 
 Thus in CEcon. xiii. 9. HEINil'SE th 
 ETraLVti a)( i]ttov kviat rCJv (pvaeCjv r/ aWai 
 Twv airiov re kcu ttotujv. " Some tempers 
 hunger after praise no less than others 
 after meat and drink." In which and other 
 passages of Xenoj)hon cited by Raphelius 
 on Mat. V. 0, this V. is followed by a 
 genitive, which seems to be governed by 
 evEKa on account of understood, as the 
 accusative ditcaiua-wrjv in Mat. by the j)re- 
 j)Osition ha 07i account of, after. In 
 Plutarch^ De Ira Coliib. torn. ii. p. 460, 
 cited by Grotius, Eisner, and Wetstein, 
 Treiv^v and h\l/av are used together, as in 
 Mat. 'O pri flEIMi'N pn^^ Al^PilN 
 avTiiQ {Tip(opiag namely). *' He who nei- 
 ther hungers nor thirsts after revenge." 
 Comp. under At;//aw II. and see more in 
 Wetstein and Kypke. — To the Greek 
 Tteivctio is related our Eng. to pine. 
 
 IIErPA, ac, hy fi*«"^ Tre/jow to perforate, 
 pierce through, by doing which we make 
 trial of the internal constitution of things, 
 or simply to pass through. See Ueipuf, 
 Experience, trial, [attempt~\. It is used 
 \\\\ the N. T.] in the phrase tteipav Xap- 
 ^dvEtv, which signifies p.] to make a 
 trial or attempt, periculum facere^ occ. 
 Heb. xi. 29. [vElian. V. H. xii. 22. Pol. 
 ii. 32. 2. Herodian. i. 8. 10. Xen. Mem. 
 i. 4. 18. Deut. xxviii. 50.]; and [2.] to 
 have trial or experience of evil, to expe- 
 rie?ice evil or suffering, occ. Heb. xi. 30. 
 [2 Mace. viii. 9. Diod. Sic. iii. 30. xv. 88. 
 
 * [Others (I think more rightly) say that in 
 this place the sense is rather io fed want (spiritu- 
 ally) tlian to iksirc curmstly.l 
 
n EI 
 
 662 
 
 n E A 
 
 Pol. xxviii. 9. 7. Xen. An.y. 8. 15. Mem. 
 i. 4. 18. See on this word Irmisch on 
 Herodian. i. 8. 10.] 
 
 neipcii^it), from Trelpa. — In general. To 
 make trial. 
 
 I. To make trial, tri/, attempt. Acts 
 xvi. 7. xxiv. 6. [(in which last place it 
 seems to be rather he dared, he auda- 
 ciously undertook.) See Judg.vi.39. Polyb. 
 Frag. 60.] 
 
 pi. 3 o try., put to the proof. '\ 
 
 f(l.) Generally, of those who make 
 trial of any one's strength, opinions, dis- 
 position, condition, and this either with a 
 good purpose, as John vi. 6. 2 Cor. xiii. 
 5. Heb. xi. 1 7- Rev. ii. 2, or with a bad 
 one, as Mat. xvi. 1. (where Grotius has 
 seeking occasion for calumniating him), 
 xix. 3. (where many critics say laying 
 snares for him), xxii. 18. Mark viii. 11. 
 X. 2. xii. 15. Luke xx. 23. John viii. 6. 
 Actsv. 9. {to try whether God will punish 
 you, according to Hammond 3 or, accord- 
 ing to Schleusner, whether the apostles 
 have power from God.) See 1 Kings x. 
 1. Dan. i. 12. 24. Schl. adds Mat. xxii. 
 35. to the first class (the good sense), 
 otherwise I could not have hesitated to 
 put it in the second. Luke xi. 16. is 
 doubtful, though, from verse 29, 1 should 
 put this place also in the second class.] 
 
 [](2.) To try or tempt God. They who 
 make trial of God's power or providence 
 distrust it, and so the expression To try 
 God seems to me, as Wahl says, to mean 
 To distrust him. Schl. makes it To re- 
 sist or rebel against him. Acts xv. 10. 
 1 Cor. X. 9. (Comp. Numb. xxi. 5, 6.) 
 Heb. iii. 9. Comp, Ex. xvii. 7.] 
 
 1^(3.) To try one's faith and patience 
 by calamity. 1 Cor. x. 13. Heb. ii. 18. iv. 
 ]d. (though this may refer to all sorts of 
 trials, as well by calamity as by actual 
 temptation to sin.) xi. 37.* where com- 
 pare Judith viii. 22, 23. Wisd. iii. 5. xi. 
 
 III. To tempt t prove by soliciting to 
 sin. Mat. iv. 1. 1 Thess. iii. 5. Jam. i. 
 
 * [Parkhurst thinks that the verb here may mean 
 io tempt to sinful compliances by the offer of pre- 
 sent ease and prosperity, instead of the torments 
 they were to suffer for persevering in their duty. 
 See Dan. iii. 14. vi. 10. 2 Mace. vi. 21. This 
 word, as he observes, is omitted in two Greek MSS. 
 and the Syriac version, and the omission approved 
 by Erasmus, Grotius, Hammond, Whitby, and 
 others ; but there is not any good ground for this. 
 Diftlrent learned men (see Wolf) have suggested 
 various readings, as Inxjpdj^ricav, lnvp<xa^r,cro(.v^ tTrpn- 
 
 13, 14. Hence the particip. 'O mipd^tju 
 used as a N. The tempter, i. e. the devil. 
 Mat. iv. 3. 1 Thess. iii. 5. 
 
 IV. To tempt effectually, to overcome 
 by temptation. I Thess. iii. 5. Jam. i. 13, 
 
 14. Comp. 1 Cor. vii. 5. Gal. vi. 1. See 
 Bp. Bull's Harmon. Apostol. Dissert. Post. 
 cap. XV. § 20, p. 501, edit. Grabe. 
 
 neipafffjidg, «, 6, from Tnvetpaafiai perf. 
 pass, of Treipd^ii). 
 
 I. A trial, Irying, proving, i. e. of the 
 righteous by persecutions and afflictions. 
 1 Pet. iv. 12. Comp. Luke viii. 13. xxii. 
 28. Acts XX. 19. Gal. iv. 14. Jam. i. 2, 
 12. [I Pet. i. 6. 2 Pet. ii. 9. Rev. iii. 10. 
 Deut. iv. 34.] 
 
 II. A tempting or temptation to sin. 
 Luke iv. 13. [xxTi. 40, 46.] Comp. Mat. 
 vi. 13. [and Luke xi. 4.] xxvi. 41. Qand 
 Mark xiv. 38. 1 Tim. vi. 9.] 
 
 III. A proving or tempting, as of God 
 by wicked men. Heb. iii. 8. [Deut. vi. 
 16. ix. 22.] 
 
 ^g^ ITetpaw, w, from TTftpa*. — To try .^ 
 attempt, occ. [in the middle voice] Acts 
 ix. 26. xxvi. 21. [2 Mace. xi. 19. Pol. i. 
 20. 12. iElian.V. H. i. 34.] 
 
 I. Transitively, To pierce, jnerce 
 through, as with a weapon, a spear, a 
 spit. Thus used by Homer. II. xvi. lin. 
 405. II. XX. lin. 479, 80. II. vii. lin. 317, 
 &al. 
 
 II. Intransitively, To pass through. 
 In this sense also Homer applies it Odyss. 
 ii. lin. 434. This simple V. occurs not 
 in the N. T., but it is inserted on account 
 of its compounds and derivatives. 
 
 ^^^ Ueiffpovrj, fjg, ^, from TrfVeto-juat 
 perf. pass, of Treidio to persuade. — A per- 
 suasion, occ. Gal. v. 8. QSchl. understands 
 the word of the Galatians, and explains 
 it Credulity, facility in being persuaded. 
 Wahl, after Koppe and others, understands 
 it of the Judaizing teachers, and trans- 
 lates it Sedulity and craft in persuading. 
 The Lexicographers only find it here and 
 in Eustathius (Iliad. A. p. 21. 46. B. p. 
 637.5. Od. x. p. 785.22.)]. 
 
 ^° nE'AAPOS, £oc, «c, TO. 
 
 I. The or A sea. occ. Acts xxvii. 5. 
 [2 Mace. v. 21. Xen. Cyr. vi. 410.] 
 
 II. To Tre'Xayoe tyiq S^aXdacrrjQ, The 
 depth of the sea, or the inain sea. Ra- 
 phelius shows that TriXayoQ is used by 
 Arrian and Polybius for the open or main 
 sea. See also Wetstein, and Kypke who 
 
 * [In some MSS. of Prov. xxvi. 18, this verb 
 occurs in the same sense a:; mipa^w^ sense III.] 
 
n EM 
 
 663 
 
 HEN 
 
 k 
 
 cites from Pindar in Plutarcli. Synipos. 
 p. 705, 'Ev nO'NTOY nE'AAFEI, In the 
 midst of the sea. occ. Mat. xviii. 6. [See 
 Diod. Sic. iv. 77. xiv. bA. Find. Pyth. iv. 
 13. Long.de Subl. 34. Nicet.in Manuel. 
 Comnen. vi. 7. rw 7rora/i« to TrAayo?.^ 
 
 lieXeKiCit), from ttIXekvq an axe, which 
 from the Heb. Ht^Q to cleave, cut. — To cut 
 with an axe, i. e. to behead with an axe. 
 The Greek writers [^not the older ones, 
 says Lobeck on Phryn. p. 341,] apply 
 the V. in the same sense. [Pol. i. \7. 12. 
 Diod. Sic. xix. 101.] So the Latins use 
 securi percutere to strike with an axe, for 
 beheading, occ. Rev. xx. 4.- 
 
 Ue/XTTTog, 71, ov. An ordinal N. of num- 
 ber, from TTEVTE, MoX. Triinrre^Jive. — The 
 Jifth. occ. Rev. vi. 9. ix. 1. xvi. 10. xxi. 
 20. [Gen. i. 23. Josh. xiv. 10.] 
 
 nE'Mna 
 
 I. In Homer [and other Greek authors] 
 it sometimes signifies to conduct, deduco, 
 deducendum euro. See II. i. lin. 390. 
 Comp. lin. 184, and see Dammi Lexicon. 
 
 II. To send. See Mat. xi. 2. John i. 
 33. iv. 34. V. 23, 24, 30. xiv. 26. xvi. 7. 
 Gal. iv. 6. On Mat. xi. 2, Wetstein cites 
 from Xenophon, nE'MnEI— 'Einii'N, 
 and nE'M^AS— ^EinEN. On Mat. xiv. 
 10, I observe, that we have a v<sry sfmilar 
 expression in He'rodian, lib. i. cap. 28. 
 edit. Oxon. 'O Ko^z/xo^oc IIE'M^AS, 
 'AnOTE'MNEI TH^N KE^AAH'N. Com- 
 modus sends^ and cuts off his hrad. Comp. 
 Mark vi. 27. |^Gen. xxvii. 42. Ezra iv. 
 14. V. ]7.t We may just notice, that 
 the verb often in the N. T. signifies to 
 send forth to take some office, or dis- 
 charge some duty. See for example John 
 i. 22, 23. iv. 34. &al.freq.] 
 
 III. To dismiss, permit to go. Mark 
 v. 12. The profane writers, Herodotus 
 and Homer, apply the verb in the same 
 sense, as Raphelius has shown. [In 2 
 Thess. ii. II, Schl. says the verb has this 
 sense. Wahl classes it under the next 
 head. Comp. Wisd. xii. 25.] 
 
 IV. To put forth, as a sickle into the 
 harvest, occ. Rev. xiv. 15, 18. This 
 seems an Hellenistical sense of the word, 
 taken from the similar use of the Heb. 
 
 • [Schl. says this word docs not occur in the O. 
 T. ; but in his edition of Biel he gives it in I Kings 
 V. 18, where in Mill, however, I find snsKexrjcrotv 
 from TTiKixsw, as Schl. says in his Lex. N. T. It 
 is used of stones cut with the axe.] 
 
 + [It is singular that so common a word should 
 be so rarely used in the O. T. These three places, 
 and a doubtful one. Gen. xix. 3, are the whole.] 
 
 n^li^. Comp. ATroTe'Ww II I. and Heb. and 
 Eng. Lexicon under tibm IV. [Wahl and 
 Schi. translate the verb in this place by 
 immitto, to send in, quoting Apollodor. ii, 
 7. 1. TElian. H. An. xii. 5. Wahl adds 2 
 Thess. ii. 11.] 
 
 JIcVt/C) r]roc, 6, from Trivofiai to labour, 
 take care, prepare, particularly food (thus 
 generally used in Homer), also to be poor. 
 — Poor, a poor man, properly such a 
 one as gets his living by his labour, in 
 which it differs from Trrwx^^* ^^ Am- 
 monius, TiivqQ koX Ilrwj^oc ^icKpepeL' Uevrig 
 pev yap 6 ctTro re epyd^eaOat koi Troveiy 
 TTopii^opevoc TOP j3lov, IIr<t))(()Q ^e. 6 eiraiTrjc, 
 6 tS ky^ety EKire'KTUi'^vjQ, ij utto rs TTTUifftreiy, 
 HeyrjQ and rirw^oc differ; UivrjQ h one 
 who gets his living by work and laboury 
 but Utojxoq a beggar, one c/CTreTrrw^wg 
 who has lost his goods ; or it may be de- 
 rived from TTTwcraEiy to foar, shrink for 
 foar. This distinction is authorized by 
 Aristophanes, Plut. lin. 551 — 3, 
 
 nTi2XO~Y yW£v y^p Bioj, tv c\) Keytti^ ^fjy eg-i fXYjVsv 
 Ta S« IIE'NHTOS, ^nv (p£(5<f//svov, xa^ To7f sfyo/j 
 TlipiytveaSod S' a.uT(f) fxyj^h, fxri /nivTOt /J.r}h' sTTiXt/- 
 
 TTllV, 
 
 " The life of a Trrw^oc, which you speak or, 
 is to live without having any thing; but 
 the life of a Trivr\g is to live sparingly, and 
 employed in labour, to abound indeed in 
 nothing, but neither to want any thing." 
 occ. 2 Cor. ix. 9. [Schl. thinks, however, 
 that in this place it is used for 7rrwx«Cj 
 as in Amos ii. 6. iv. 1. v. 12, & al. Pol- 
 lux, too, he observes, confounds tliese 
 words (iii. 22. vi. 7.)] 
 
 TiEvdEpd, cLQ, 7/, from TTEvOep^e, o, which 
 see. — A wife's or husband's* mother, in 
 this sense a mother-in-laiv. Mat. viii. 14. 
 X. 35. [Mark i. 30. Luke iv. 38. xii. 53, 
 twice, and nowhere else. Ruth i. 14. ii. 
 11, 18. Micah vii. 6.] 
 
 nENGEPO'S, «, 6. — A wife s father, in 
 this sense, a father-in-law. occ. John 
 xviii. 13. [^Gen. xxxviii. 13. 1 Sam. iv. 
 19,20.] 
 
 JiEvQiu), w, from iriydog f. — To mourn, 
 grieve. t(l-)] Properly upon the death 
 of a friend. See Mark xvi. 10. [^Gen. 
 
 • [The distinction may not be always observed ; 
 but Parkhurst is here incorrect, for the word is pro- 
 perly only a wfe^s mother. See Hesychius and 
 Phavorinus.] 
 
 t [Schlcusner deduces the noun from the verb 
 7f£v6of, quasi rrov^of, from reTrovSo-.] 
 
HEN 
 
 064 
 
 n EN 
 
 Jtxiii. 2. Is. iii. 26. (2.) Generally, 
 To grieve. Mat. v. 4. ix. 15. Luke vi. 
 25. 1 Cor. V. 2. James iv. 9. Rev. xviii. 
 11, 15; 19. Luciau Dial. Deor. xiv. 1. 
 In 2 Cor. xii. 21, Parkhurst says the 
 sense is To bewail, moiirn over oy for (as 
 in Gen. xxxvii. 33. 1 Sam. xv. 35.) j but 
 Wahl says afficio dolore, meaning To 
 cause to grieve^ and Schl. thinks the 
 meaning is To cause to grieve by severe 
 punishment. Macknight says in his para- 
 phrase, / shall with lamentatioJi punish, 
 observing in his note that excommunica- 
 tion of an offender was accompanied with 
 great grief on the part of the bishop and 
 the church, and that hence to mourn or 
 bewail, in the language of those times, 
 means to punish. Schl. explains the verb 
 in Mat. ix. 15, to fast ^ referring to the 
 following words, and to Mark ii. 1 9. Luke 
 XV. 34. Joel ii. 12, and he observes that 
 in Mat. v. 4. and Luke vi. 25. the effect 
 is put for the cause, the meaning being 
 to have cause to mourn, i. e. to be vexed, 
 afflicted'] 
 
 UivQoQ, eocj, «c, TO. The Etymologist 
 deduces it from Trddoc suffering, as (3iv6oQ 
 depth from ftddog the same. Mourning, 
 sorrow, grief, occ. Jam. iv. 9- Rev. xviii. 
 7, 8. xxi. 4. [See Sam. v. 5. Gen. 1. 4. 
 Prov. xiv. 13. PIos. ix. 4. The word 
 properly means Grief for the death of 
 friends, &c. See Diod. Sic. i. 72. -3^1ian. 
 V. H. vii. 8. Xen. Cyr. iv. 66. Schl. (aa 
 in the verb) thinks that in these places of 
 the N. T. grief is put for the cause of 
 grief i. e. affliction.'] 
 
 Tl£vixp6Q,d, 6v, from irivr^Q poor. — Poor, 
 miserably poor, poor and mean, pauper- 
 culus. occ. Luke xxi. 2. QExod. xxii. 25. 
 Prov. xxviii. 15. Polyb. vi. 21.7. Demosth. 
 422. 14.] Thcognis, Vviop.. lin. 165, 181. 
 
 ilevTaKiQ, Adv. from TrivTeJive, and kiq 
 a nu7neral termifiation. — Five times, occ. 
 2 Cor. xi. 24. [2 Kings xiii. 19.] 
 
 IlgvraK'io-x^'Xtot, ai, a, from itevtuklq 
 five times, and x^'^tot a thousand, — Five 
 ,thousa?id. M'dt. XIV. 21. xvi. 9, & al. [1 
 Kings V. 12. Xen. Hell. i. 2. 1.] 
 
 TlsvTaKoaiot, at, a, from irivTe five, and 
 sKUTOv a hundred. — Five hundred, occ. 
 Luke vii. 41. I Cor.xv. 6. [Numb. 1.21. 
 Xen. Hell. i. 4. 9.] 
 
 TiivTE, 01, at, TCL. Undeclined. — A car- 
 dinal N. of number. Five, Mat. xiv. 1 7, 
 19, & al. freq. The learned Mons. Go- 
 guet* says, that every thing inclines us 
 
 * Origin of Laws, &c. vol. i. book 3, ch. 2. p. 
 216, edit, Edinburgh. 
 
 to think, that the fingers were the first 
 instruments used by men to assist them || 
 in the practice of mimeration. We may % 
 observe in Homer*, that Proteus counts 
 his sea-calves hyftve andj/?t;e, that is, by 
 hh fingers. Martinius derives the Greek 
 -KkvTzfvCy from xttc, Travroe all, q. Trdire, 
 as the number is equal to that of all the 
 fingers on each hand. " The Tououpi- 
 nambos (certain American Indians)," says 
 Mr. Locket, " had no names for numbers 
 above ^i;e,' any number beyond that they 
 made out by showing their fingers, and 
 the fingers of others who were present." 
 — It may perhaps be worth adding, that 
 our Eng. five, and the Saxon pip, are 
 from the German funf or Gothic finf, 
 which two latter names of five, as also the 
 Welsh pump, Cornish and Armoric pemp, 
 have a manifest resemblance to the ^Eolic 
 Tri^TTEfive. 
 
 nEVTEKaiEiKaroQ, rj, ov, from TcivTEfive, 
 KoX and, and ^inaTog tenth. — Fifteenth. 
 occ. Luke iii. I. [1 Chron. xxiv. 14.] 
 
 Uevr-nKovra, at, at, ra. Undeclined, from 
 TTEVTEfive, and r/.wvra the decimal termi- 
 nation, which see under ' E^ZopriKovra. — 
 Fifty. Mark vi. 40. John viii. 57j, & al. 
 
 H-EVT-qKO'soQ, 71, 6v, from TTEVTYiKovra fifty. 
 
 I. Fiftieth. [Levit. xxv. 10, 11.] 
 
 II. U.EVTEKO'^ii, f}Q, rj. The feast of Pen^ 
 tecost, so called because it began on the 
 
 fiftieth % day, reckoned from the first day 
 of unleavened bread (i. e. the day after the | 
 Passover was offered) exclusive. (See I 
 Lev. xxiii. 15. Comp. ver. 11. and 7-) 
 occ. 1 Cor. xvi. 8. 'Hyuepa rr}Q IlEvrrfKO'^fJQ 
 is this very fiftieth day. The first day of 
 the feast of Pentecost, occ. Acts ii. 1. xx. 
 16. See Doddridge's Note on Acts ii. 1. 
 [^Some understand kopTif.] — The Helle- 
 nistical Jews, before our Saviour's time, 
 used IXej/rr/KOT)) for the feast of Pentecost, 
 as appears from Tobit ii. 1. 2 Mac. xii. 
 32. [The feast was instituted, as the Jews 
 say, to commemorate the lawgiving on 
 Mount Sinai. It was called also the feast 
 of weeks, from being kept seveti weeks 
 after the Passover (Joseph. Ant. iii. 10.), 
 and the feast of harvest, because the first 
 
 • " Odyss. iv. ver. 412. Homer uses the word 
 7re/jL7roi.^eiv, which signifies to assemble hy five and 
 Jive. Plutarch and several Lexicographers tell us, 
 that in the infancy of the Greek language they had 
 no other word for calculating. It then signified 
 what is now expressed by the term y.pt^/xelv." 
 
 t Essay on the Human Understanding, book ii. 
 chap. IG, § «. 
 
 .t [So Joseph, de Bell. ii. 3. 1.] 
 
QEP 
 
 665 
 
 riEP 
 
 fruits of the finished harvest (which be- 
 gan directly after the Passover) were 
 offered up in two cakes made of new 
 M'heat. See Exod. xxxiv. 25. The fcast 
 lasted only one day.] 
 
 JJETroidrfffiQ^ lOQ^ Att. ewg^ //, from ttc- 
 TToida perf. mid. of Ileldo), which see. 
 
 I. Trust, confidence, occ. 2 Cor. i. 15, 
 (where see Wetstein.) iii. 4. viii. 22. x. 2. 
 Eph. iii. 12. [Joseph. Ant. i. 3. I. iii. 2. 
 2. Zosim. i. 18. Sext. Pyrrh. iii. 24. 187. 
 It would seem not to be a very pure word, 
 from Phrynichus, p. 295, ed. Lobeck.] 
 
 II. The object of trust or confidence^ 
 that on which one trusteth. occ. Phil. iii. 
 4. [Comp. 2 Kings xviii. 1 9.] 
 
 \_liep. An enclitic particle, signifying 
 sometimes nearly the Latin cimque, or our 
 soever, sometimes having no translateable 
 sense. See Hermann on Viger.] 
 
 Uipavt An Adv. governing a genitive, 
 from TTEpdcj to pass over. 
 
 I. Beyond^ over^ on the other side. Mat. 
 iv. 25. John [i. 28. iii. 20.] vi. [1, 17,22, 
 25. X. 40. xviii. !•] With tlie neut. arti- 
 cle used as a N. Ilfjouv, to, The other or 
 further side. Mat. viii. 18, 28. [xiv. 22. 
 xvi. 5.] Mark [iv. 35.] v. [! ,] 21 . vi. 45. 
 viii. 13. [Luke viii. 22.] Am ra Trtpav, By 
 the further side. Mark x. 1 . 
 
 II. About, near, Mat. iv. 15. " That 
 Tripny sometimes has this signification 
 will appear by comparing Josh. xii. 1, 7, 
 and Numb, xxxii. 1 9, in the LXX." Dod- 
 dridge. Comp. Mat. xix. 1, and Bp. 
 Pearce on this text, and on Mat. iv. 15. 
 [Schl. translates TTf'pav in Mat. iv. 15. and 
 John i. 28. by cis, on this side, or ad, at or 
 by, and in Mat. iv. 25. by ad. Grotius and 
 Vitringa also, and many following commen- 
 tators, translate it in the first passage by 
 
 juxta. Junius (Parall. i. 14.) says, that 
 ")ai> in Hebrew (the word used in Isaiah 
 ix. 1, whence this place of Mat. is taken) 
 signifies any tract of ground washed by a 
 river, or separated by its stream, whether 
 on this side or that, and so of the Greek 
 Tzipav.* Others, to explain the difficulty. 
 
 * [Glassius (PhU. Sacr. i. 6. p. 4G9.) treats of 
 this subject, and, after quoting Junius, gives as an 
 instance Deut. i. 1. These are the things which 
 IMoses spake to all Israel rryr^ nnyn, i. e. says 
 Glassius, " on this side Jordan^ for Moses never 
 went beyond Jordan;" and so RosenmuUcr, ad 
 loc, using the words of Junius and Glass without 
 acknowledgment. Witsius {Misc. i. 14. 4G.) says 
 the same ; but in his proof does not attempt more 
 than to sliow that the Hebrew phrase means at the 
 passage, along, lie cites 1 Sam. xiv. 40, to prove 
 
 have supposed that what is here ciiUcd 
 Galilee of' the Gentiles did literally ex- 
 tend beyond Jordan ; and doubtless this 
 attributing of two exactly opposite senses 
 to the same word is so objectionable, that 
 almost any remedy is preferable. If it 
 could be proved, indeed, that the Hebrew 
 word had such an ambiguity, there Mould 
 be little question as to the Greek, because 
 we might then say that the translators, 
 without reflection, translated the Hebrew 
 word by that Greek one which usually 
 represents it. Schleusner, in his edition 
 of Biel, has picked up somewhere two 
 passages from Pausanias, by which he 
 attempts to fix on the Greek word the 
 sense of 7iear. Why he says so, I cannot 
 divine.* In Mat. xiv. 22, where Christ 
 is said to have gone from the desert eig to- 
 TTEpav (and from Mark vi. 45, it appears 
 that he went to Bethsaida), Casaubon 
 says, the meaning is only to a distance — 
 a more remote part of a country on the 
 same side ; for the desert and Bethsaida 
 were on the same side. But Fischer, iu 
 a very ingenious passage (Diss. xix. p. 
 441.), shows from John xii. 21, and other 
 places, that there were perhaps two Beth- 
 saidas, one in Galilee, and another in 
 Gaulonitis. On John i. 28. nothing de- 
 cisive can be said, it not being clear whe- 
 ther the reading should be Bethabara or 
 Bethania.] 
 
 nE'PA2, arog, to. 
 
 I. A bound, limit, end, occ. Mat. xir^ 
 
 that "iny means a side ; and then appeals to 1 Kings 
 iv. 24. (comp. 21.) Deut. iii. 8. Josh. v. 1 and ix. 
 1 ; and Graves on the Pentateuch adds Josh. xii. I 
 and 7^ to show that words translated an the other 
 side Jordan and on this side (a translation defended 
 by the addition of toxvard the rising of the sun in 
 one case, and on the west on the other) are expressed 
 by the same word. Fritzsche (on Mat. iv. 15.) 
 objects like myself to this double use of tts^ av, and 
 appears not to allow any ambiguity in the Hebrew 
 word ; for the places (Deut. i. 1. iv. 4G. Josh. i. 14.) 
 he explains with Le Clerc by the hypothesis of a 
 later writer living in Palestine. B. Witsius observes 
 justly, that the Pseudo-lMoses would then have 
 bungled in ascribing to JMoses words which he could 
 not have used, if nnyi can only mean across. Coc- 
 ceius and Schulz do not recognize any ambiguity in 
 the Hebrew.] 
 
 * [The passages are Paus. ii. 20. 3. lis pay rS 
 NsfxnS A<(Jc, Tu^rjf £s-«v «x TraXajOTara vaof. Re- 
 ferring to the place, the reader will see that there is 
 nothing whatever to prevent the word having its 
 usual meaning. The other is in the same book 22. 
 2. and the same remark applies. Schl. has proba- 
 bly copied them from some commentator, for he 
 cites only the page, and not the chapter and section, 
 as if he had not himself looked to die passage.] 
 
n E p 
 
 666 
 
 nup 
 
 42. Luke xi. 31. Rom. x. 18, n*-para r%< 
 •y^e, The ends or extremities of' the earth, 
 is an expression frequently used in the 
 LXX for the Heb. p« »DQ«, Ps. ii. 8. 
 xxii. 27. Ixvii. 7. Ixxii. 8. & al. and for 
 V'li* p^p, the end of the earth, Ps. xlvi. 
 9. Ixi. 3, and denotes the inost, or very, 
 distant parts of it * ; not that the phrase 
 is merely Hebraical or Hellenisti^al, for 
 Homer, Odyss. iv. lin. 563, and Hesiod, 
 Oper. lin. 1 67<, in like manner, use HEI'- 
 PATA rAl'HS, and Thucydides, i. 69. 
 'EK nEPA'TilN rirs. See more in- 
 stances from the Greek writers in Wet- 
 stein and Kypke, on Mat. xii. 42. QXen. 
 Aq. ix. 4. Diod. S. iii. 52.] 
 
 II. An endjjinishing, as of controversy, 
 occ. Heb. vi. 16. [Pol. i.41.2. Dem. 258, 
 9.] 
 
 IIEPI'. A Preposition. 
 I. Governing a genitive. 
 1 . Concerning^ about, de. Mat. ii. 8. iv. 
 6. [which Schl. and Wahl refer to sense 
 3.] vi. 28. Luke i. 1. [Add Mat. xi. 10. 
 XV. 7. (aiid Mark vii. 6.) xvi. 1 1. xvii. 3. 
 Mark v. 16. Luke xxii. 37. John i. 7- 
 Acts XXV. 16. Horn. xiv. I2.&al.] Com p. 
 Mat. XX. 24. John vi. 41. 3 John ver. 2. 
 In the two former of which texts some 
 interpret it against. [^Schl. does so, and 
 adds other texts to them, viz. Mark vii. 
 6. X. 41. John vi. 41. Acts xxv. 16 ; but 
 this explanation is not necessary.] On 
 Acts xix. 40, see Markland in Bowyer's 
 Conject. Ta {TrpayfjLara namely) Trepl 
 TLvoQ, The things concerning one. Eph. 
 vi. 22. Luke xxiv. 19, where Wetstein 
 cites from Xenophon, Hellen. i. ^paae 
 TA^ HEPr 'ETEONI'KOY. 
 
 [2. With respect to. Mat. xx. 24. (and 
 Mark x. 41.) ^yavaKrrjaav Tvept twv ^vo 
 ahX<l)wp. xxii, 31. Luke ii. 27. Acts xxi. 
 25. xxviii, 22. 1 Cor. vii. 1. xiii. 1. Xen. 
 Mem. i. 3. 15. Cyr. i. 6. 15. Isoc. Evag. 
 4. Plat. Crat. 20. This meaning often 
 sinks into the last. Mat. xxiv. 36, for ex- 
 ample, is referred to this head by Wahl j 
 but it may belong to the preceding one. 
 See 1 Cor. vii. 25. In Mat. ix. 36, Parkh. 
 and Schl. take Mat. ix. 36 for towards, 
 and Schl. quotes Xen. Cyr. vi. 1. 24. In 
 1 Cor. vii. 37, Parkh. says it is over, in 
 respect of power. Schl. translates it by 
 in, or circttj and the whole phrase by And 
 
 * [Schl. thinks that often this' phrase may only 
 signify countries out of Palestine; and he adds 
 that Vorst (De Hcbr. c. 23.) has shown that in 
 Mut. xii. 42. and Luke xi. 13. Sabtca, in Atabia 
 >'cli», is meaiit.l 
 
 lives as he pleases. Wahl refers the 
 passage to this head, and translates Is 
 free with relation to his own determina- 
 tions. This is probably right ; — the sense 
 is the same in all. Wahl refers 3 John 2. 
 to this place, and must therefore, like 
 Parkhurst, join TCEpl iravTwv with cvo^So-- 
 Qai. Schl. construes it by above, iind 
 must therefore join these words with 
 Uxopai?^ 
 
 3. For, because of, propter. Luke xix. 
 37. John X. 33. In this sense also it cor- 
 responds to the Heb. 'y\iVl, Gen. iii. 1 7, 
 & al. [Add Mark i. 44. (Luke v. 14.) 
 Luke iii. 19. Acts xx. 15, 24. xxvi. 7. 
 Heb. X. 18, & al. Diod. Sic. i. 88. Hero- 
 dian. i. 11.4. Xen. Cyr. ii. 122. Thuc. ii. 
 124.] 
 
 4. For, on the behalf, or for the sake, 
 of pro. Mat. xxvi. 28. Mark xiv. 24. 
 Comp. 1 John iv. 10. In this sense it 
 answers to the Heb. mi?l (see Amos ii. 
 6. viii. 6.) of the same import, literally 
 in passing, as denoting the transition or 
 passing from cause to effect (see Heb, and 
 Eng. Lexicon in ^1)) XIV.) though I do 
 not find it ever used by the LXX for that 
 Heb. preposition. [Add Luke iv. 38. xxii. 
 32. John xvi. 26. xvii. 9, 20. Acts viii. 
 15. Col. i. 3. iv. 3. Eph. vi. 8. Xen. Cyr. 
 i. 2. 13. Eur. Phoen. 534.— There is 
 little reason why all these senses should 
 not be referred to one head.] 
 
 II. Governing an accusative. 
 
 1 . {Of place,"^ about, circum. Mat. iii. 
 4. [Mark iii. 34, & al. freq.] 
 
 2. About, of time [not fully defined.] 
 Mat. xx. 3, 5, 6, 9. [Mark vi. 48. Acts 
 Xxii. 6, & al. freq.] It is thus frequently 
 used in the Greek writers, see [Xen. An. 
 i.7. 1. Thuc. iii. 39.] 
 
 [3. About, with respect to. 1 Tim. i. 
 19. vi. 4, 21. 2 Tim. ii. 8. (In Tit. ii. 7, 
 the sense is as to, or in.) See M\. V. H. 
 iii. 31 and 42. Xen. An. iii. 5. 7-] 
 
 4. 'Ot irepi — Those about or with, i. e. 
 the companions, mclnAmg the j)er son men- 
 tioned himself. Thus, 'Ot izepX rur liav- 
 Xov, Acts xiii. 13, is rightly rendered in 
 our translation, Paul and his company, 
 Comp. ver. 14. So it signifies also Acts 
 xxi. 8. Polybius, cited by Raphelius, 
 likewise ])lainly uses it in this sense — 
 Tors Ve nEPr TO^N PE'SKIINA Xa- 
 \t>6vTec, ovraq etg errTaKocring — '^ Taking 
 those that were with Gescon, to the num- 
 ber of seven hundred." But, what is more 
 remarkable, 6i or at ire pi frequently in the 
 ibest Greek writei*s mean only one person. 
 
HEP 
 
 667 
 
 HEP 
 
 namely, him or hei^ who is expressly men- 
 tioned. Thus 01 TTEpl nXorwvci is Plato, 
 VI xcpi 'Api'?oTe\rjv, Aristotle; and so in 
 Jolm xi. 19, TCiQ TTfpt Mapdav kcu ISlapiav 
 means only Mai'tha and Mary ; on M'hich 
 text see Raphelius and Wetsteiu. QOn 
 the first of these usages see Ernest, ad 
 Xen. Mem. i. 1. 18. Fischer on Weller, 
 p. 381, and see Ezek. xxxviii. 6. xxxix. 
 4 ; on the second compare ^sch. Soc. D. 
 iii. 12 and 20. Horn. Iliad, V. 146. Xen. 
 An. ii. 4. I. Mor. ad Longin. p. 89. Dra- 
 kenborch. ad Li v. xxi. 49.] 
 III. In composition it denotes, 
 
 1. About, round ahout^ as in Trepiayu) 
 to go abotit, irepL%\iiT(i} to look round about. 
 
 2. Acquisition, as in Trepnroieto. 
 
 3. For, on account of, as in Trepifiipu) 
 to wait for. In this sense irepi out of 
 composition is often used by the profane 
 writers. 
 
 4. Above, beyond, as in Trepinffioc abun- 
 dant, excellent. The profane writers often 
 use it in this sense also, both in and out 
 of composition. 
 
 5. Intenseness^ as in TreplepyoQ a busy- 
 body. But in this sense irepl seems the 
 Adv. which denotes very inuchj exceed- 
 ingly. 
 
 Jlepiayo), from Trepl about, and ayw to 
 lead, carry, go. 
 
 I. To lead or carry about, occ. 1 Cor. 
 ix. 5. []Ezek. xxxvii. 2. 2 Mace. iy. 38. 
 Xen. Cyr. ii. 2. 28.] 
 
 II. To go about, used either absolutely, 
 occ. Acts xiii. 11; or with an accusative 
 following, occ. Mat. iv. 23. ix. 35. xxiii. 
 15. Mark vi. 6. [Ceb. Tab. 6.] 
 
 Tlepiaipiu), w, from Trepl round, about, 
 and aipeu) to take. 
 
 I. To take away on all sides, to take 
 entirely away. [2 Cor. iii. 16, of taking 
 away a veil {MX. V. H. i. 20 and 21. Xen. 
 Cyr. viii. I. 47.) ; and hence to cut off.~\ 
 Acts xxvii. 40. " and having cut off the 
 anchors, they let them fall into the sea., as 
 ver. 32. Their business was to lighten 
 the ship (in order to run her into the 
 creek) that she might draw as little water 
 as possible. To this purpose they had 
 cut off her anchors. — Hesych. UtpieXai, 
 i:6\pov--a(p£\s" cut, take away. Mark- 
 land in Bowyer. So Wetstein, '* absci- 
 derunt funes, anchoris iii mari relictis." 
 [In Acts x:cvii. 20, we have the word 
 metaphorically used in this latter sense, 
 to cut off' all hope ; an expression found in 
 other languages. See Livy xxxv. 45. xlv. 
 3. 5. Again, in Heb. x.'ll, the use is 
 
 figurative, to take aivay sins, meaning io 
 atone or make satisfaction for them. See 
 Zephan. iii. 15. — The word occurs in the 
 sense of removing, turning away., in Deut. 
 vii. 15. Josh. xxiv. 14, 23.] 
 
 £^p^ YlepLa'^pd-KTU), from irepi about, 
 around, and a'^pawrio io shine like lighten" 
 ing. — To shine like lightening around, to 
 lighten around. It is a most beautiful 
 and expressive word. occ. Acts ix. 3. xxii. 
 6. 
 
 IIcpt€aX\w,from Trepl about, round aboui, 
 and /3a\Xa> to cast, put. 
 
 I. Transitively, To put or cast round, 
 occ. Luke xix. 43. The LXX have the 
 same phrase TrepiCaXttv ^apa*ca, Ezek. iv. 
 2, for the Heb. nhho l£iU? to pmir out, i. e* 
 raise, a bank, mount, or rampart; not 
 that this expression is peculiar to the 
 Hellenistical style ; for, as Raphelius 
 shows on Luke, both Polybius and Ar- 
 rian have used the very same. See also 
 Wetstein. []See Prov. xxviii. 4. iElian. V. 
 H. vi. 12. Xen. Cyr. iii. 3. 14.] 
 
 []n. To clothe, put clothes on any 
 one, with an accusative of the person- 
 and another of the thing, Luke xxiii, 1 1. 
 John xix. 2. — The 2d ace. is left out in 
 Mat. XXV. 36, 43. Then the passive is 
 To be clothed by any one, and takes an 
 ace. of the thing, as Mark xiv. 51. xvi. 5. 
 Rev. vii. 9, 13. x. 1. xi. 3. xii. 1. xvii, 4. 
 xviii. 16. xix. 13. Instead of the ace. we 
 find the dative in some copies of Rev. 
 xvii. 4 ; and so in the act. in Herodian 
 vi. 29. xXafxvh Trop^vptt Trepl /3aXX»(7iv, 
 and see Matthiae, § 394 ; and the dative 
 with iy in Rev. iv. 4, and we may add 
 Rev. iii. 5, where the 2d fut. midd. occ. 
 in pass, sense. On this use of ey see Pors. 
 ad Med. 629. Soph. GEd. T. 1112.— 
 Thirdly, the middle is To clothe one'9 
 self Mat. vi. 29. Luke xii. 27 ; and we 
 find it with an ace. of the thing in Mat. 
 vi. 31. Acts xii. 8. Rev. iii. 18. xix. 8. 
 See M\. V. H. xii. 1. Xen. CEc. ii. 4. 
 Herodian. ii. 8. 10.] 
 
 IlepiSXeVw, from irepi round aboid, and 
 ISXettio to look. — To look round. [^It is 
 found only in the middle voice in the N. 
 T., and] is used either absolutely, as Mark 
 ix. 8. x. 23 ; or transitively, with an ac- 
 cusative following, as Mark iii. 5, 34. xi. 
 11. [Luke vi. 10. In Mark xi. 11, Schl. 
 says the sense is To go about, and refers 
 to Ecclus. ix. 7. in proof that such an ex- 
 planation is admissible. But it is not 
 necessary in either passage, nor can such 
 a sense of the word be shown in other 
 
n EP 
 
 668 
 
 HEP 
 
 j)laces. It occ. Ex. ii. 12. Josh. viii. 20. 
 .Esch. Soc. D. ii. ]].-] 
 
 Ilepi^oXaLoyj «, ro, from Trepi^oXr) cloth- 
 itig', Avliich from TrepiGe^oXa, perf. mid. of 
 TvepL^aWio to jmt roimd, clothe, which 
 see, 1 Cor. xi. 15. [Properly, A71?/ thing 
 Ihrown round another, as in Ps. civ% G. 
 Job xxvi. 6 5 and hence, specially, a veil, 
 as being something throvv^n round the 
 head. 1 Cor. xi. 5, and see Gen. xxiv. 
 65 ; and a vesture as thrown round the 
 body. Heb. i. 12. See Judg. viii. 26. 
 Ex. xxii. 27. Is. J. S. Dion. Hal. Ant. iii. 
 61.] 
 
 iiepLciw^ w, from itEpt about, and ^eio to 
 innd. — To bind about, occ. John xi. 44. 
 [Jobxii. 18.] 
 
 E^g^ HepLepya'Cofxaii from Trepi very 
 7nuch, and Ijoyd^o/xat to rvork. — To be a 
 busy-body, impertinently meddling with 
 what does Jiot concern one. occ. 2 Thess. 
 iii. 1 1 j where observe the paronomasia. 
 [The first meaning is to do a thing with 
 over-care and anxiety. See ^I. V. H. 
 ii. 44. iv. 11. then to do what is unne- 
 cessary. Herod, iii. 46. It is found in 
 the same sense as in the N. T. in Pol. 
 xviii. 34. 2. Plat. Ap. Soc. c. 3. ed. 
 Fischer. In Symm. Eccl. vii. 30. and 
 2 Sam. xi. 3. it has nearly the same mean- 
 ing.] 
 
 ^g^ HepiEpyoQ, H, 6, ri, from itepl in- 
 iensive, and tpyou work, business. 
 , I. In an active sense, Curious or im- 
 pertinently meddling into other people's 
 affairs, a busy-body. occ. 1 Tim. v. 13. 
 [Xen. Mem. i. 3. 1. Arrian. D. E. iii. 1. 
 
 -'■1 . . 
 
 II. Curious, in a neuter sense*, occ. 
 Acts xix. 19. Uepiepya, ret. Curious, 
 i. c. magical arts. In the old Latin ver- 
 sion of t Irenacus, lib. i. cap. 20, the 
 word is used in this sense, concerning 
 Simon Magus ; and J Origen applies the 
 particip. irepiepya^operoL in the same view, 
 to which he opposes aireptepyoy 7jduQ, a 
 life free from these curiosities. The 
 Greek writers also cited by WoHius and 
 Wetstein on Acts xix. 1 9. use the adjec- 
 tive TZEpiEpyoQ in an active sense for one 
 who uses curious or magical arts; and 
 from Plato, Apol. Socrat. § 3, edit. 
 Forst^r, we learn, that the accusers of 
 
 * [See Hor. Epod. xvii. 77.] 
 
 f " Amatoria quoque ^ offogima, c^ qui dicnn- 
 iur pnrcdri, <^ onirojmrnpi^ S( qucccunque sunt alia 
 pericrga apud eos studiuse cxcrccniur.''^ 
 
 X See Whitby's Note. 
 
 Soci-ates alleged that 2wKpar»/G (i^iuti, khI 
 IlEPIEPrA'ZETAI 'Cr}TCjv ra re vm) ynv 
 KOil ra tTTapaVta. " Socrates does wrong, 
 and is over-curious by searching what i^ 
 under the earth and what is in heaven." 
 '^ Philostratus, Chrysostom, and a variety 
 of more ajicient ai'thors, quoted by many, 
 and particularly by Mr. Biscoe (at Boyle's 
 Lcct. ch. viii. § 1, p. 290—293.), have 
 mentioned the Ephesian letters ('E^fVta 
 ypdpfiara) j meaning by them the charms 
 and other arts of a jnagical kind which 
 the inhabitants of that city professed: 
 and as these practices were in so much 
 reputation there, it is no wonder that the 
 books that taught them, how contempti- 
 ble soever they might be in themselves, 
 should bear a considerable price." Dod- 
 dridge. See also Wetstein, who cites a 
 number of the Greek writers who have 
 mentioned the 'E^fVm ypdppara. [Sec 
 Deyling. Obs. S. iii. p. 277.] 
 
 IJepiip^opai from irepl about, and tpx^- 
 pai to go. 
 
 [I. To go about, or from one place to 
 another. 1 Tim. v. 13. (with an ace.) 3 
 in the sense of wandering (of persons 
 under persecution) Heb. xi. 37. Dion. 
 H. Ant. vi. 86. of leading a vagabond 
 life, (used of Jewish exorcists.) Acts xix. 
 13. In this latter place Schleusuer sug- 
 gests, that it ?nay signify to circumvent 
 or trick, as in Aristoph. Eq. 1139.] 
 
 1^1 1. To go round, in the sense of 
 coasti?ig. Acts xxviii. 13. The word occ. 
 in sense of surrounding in Josh. vi. 15- 
 xviii. 14.] 
 
 Ilfptf^w, from iTepl about, and t^w to 
 have, hold. 
 
 [I. Properly, to surround. Thuc. iii. 
 22. Dera. p. 1274, 15. Ezek. xvi. d6. 
 Jer. xlvi. 5 ; and hence 
 
 II. To contain, as a writing, occ. Acts 
 xxiii. 25. The V. is thus applied, 1 Mac. 
 XV. 2. 2 Mac. ix. 18. xi. 16, 22. So Jo- 
 sephus, Ant. lib. xiv. cap. 12, § 2. Aid- 
 raypa nEPl'EXON ravra, A degree cofi- 
 taitiing these things or orders; and lib. 
 xi. cap. 4, § 9, 'II pep EniSTOAir ravru 
 nEPIE'IXEN.— In 1 Pet. ii. 6, seven 
 MSS., one of M'hich ancient, for h nj 
 ypa<j)TJ have // ypa(j)rj, so Vulg. Scriptura. 
 But. £r. Schmidius, retaining the common 
 reading, suj)plies Qedg as the Nom. case, 
 to Ttepu^ei, Wherefore (God) saith sum- 
 marily in the Scripture. But this inter- 
 pretation (though for want of a better em- 
 braced in the former edition) sounds very 
 harsh, and there seems no need either of 
 
HEP 
 
 669 
 
 nE P 
 
 5^«cli a suppJcinent, or of altering the re- 
 (ceivcd rcadiiif^. Rapliclius lias observed, 
 that the simple V. txct'^ is very frequently 
 used for being, subsisting., particularly by 
 Herodotus j and Kypkc cites Josep'hus, 
 Ant. lib. xi. cap. 4.*(§ 7, edit. Hudson) 
 aj>i)lying the compound V. act. irepiij^ei 
 for the pass. KepdyeTai is coniained. " I 
 send tr) you a copy of the letter, which I 
 found among the records of Cyrus, Kal 
 jliiXoficu yevtadai itavra KaOejc 'EN 'AY- 
 llVi riEPIE'XEI, and I will that all 
 things be done, as it is contained in itj 
 (queniadmodum in cis prescriptum est. 
 Hudson.)" The ancient Syriac version 
 in 1 Pet. ii. 6, has «nir.Dn no Ifi "i^tDi^, 
 For it is said in the Scripture. [^Schl, 
 and Wall I agree with Parkhurst.] 
 
 II. 7'o scize^ possess, sui'i'oimd, as 
 astonishment, occ. Luke v. 9, Qdptog 
 yap TTept'effj^ej/ avrov^ For astonishment 
 possessed or surrounded him. Grotius 
 observes, that the LXX apply the verb in 
 like manner, 2 Sam. xxii. 5. Ps. xviii. 4. 
 cxvi. 3, and that the Latins have the 
 similar phrase, circumstitit horror. See 
 Homer, II. iii. 342. and II. iV. lin. 79. 
 
 Il£pL^wvvvp.ij from Tfepi about, and i^u)v- 
 rvpi to gird. 
 
 I. To gird round or about, as the Jews 
 did their long, flowing garments with a 
 girdle about their loins, when it was ne- 
 cessary to exert their activity. Comp. 
 ^Ava'Cuyvvvpi. occ. Luke xii. 37. xvii. 8. 
 Acts xii. 8. Comp. Rev. i. 13. xv. 6 
 Hence, 
 
 II. The loins girded, Luke xii. 35, de- 
 note figuratively and spiritually readiness 
 to receive, and, as servants, to attend 
 upon our heavenly Master. See Grotius 
 on the phice. And Eph. vi. 14, the 
 Christian soldiers are directed to have 
 their loins girded about with truth, i. e. 
 with uprightness and sincerity of heart, 
 in allusion to the " military girdle, which 
 was not only an ornament, but a defence, 
 as it hid the gaping ^om/jr of the armour, 
 and kept them close and steady, as well 
 as fortified the loins of those that wore it, 
 and rendered them more vigorous and fit 
 for action." See Doddridge and Wetstein 
 on the place. Comp. 'Oa^vg III. Homer 
 mentions the ^WT>)p or girdle among the 
 defensive armour of the ancient Greeks, 
 Ik iv. lin. 180, 215. Comp. II. ii. lin. 
 479. rSohleusner mentions, that from 
 the use of the ^wrr/p, or iTepi^iopa, this 
 verb in the middle meant To arm ones 
 self prepare for battle. Sec 1 Sam. ii. 
 
 4. Ps. xviii. 32, 39. Ex. xii. 11.2 Kings 
 i. 8. Polvb. XXX. 13. 10. Diod. Sic. r. 
 62.] 
 
 J^^ Uepidsmc, tog, Att. ewe, r], from 
 TrfpiTidrjpi to put about, put on. Comj>. 
 JlfpiSaXXw. — A putting on. occ. 1 Pet, iii. 
 
 3. \lUptTi(iripi is used of clothing or orna- 
 menting the person. See Diod. Sic. xii. 
 21. iElian. V. H. i. 26. Comp. 1 Cor. 
 xii. 23. The word TtipiQeaiQ occ. 1 Mac, 
 vi. 53. in the Complutensian edition.] 
 
 Yiepu'7-qpij from irepl about, and tVj;/xt to 
 make to stand. 
 
 \\. To place round, make to stand 
 roujid. Xen. Cyr. vii. 5. 16. JElian. V. H. 
 iii. \^. Herodian. vii. 10. 13. and thence in 
 the neuter tenses to stand round. John xi. 
 42. Acts XXV. 7. Diod. Sic. xiii. 56. 
 Polyb. V. 42. 6. Xen. Cyr. vii. 5. 41. 
 Thuc. viii. 15. The word occ. 2 Sam. 
 xiii. 31.] 
 
 II. JlEpu'^apaLf To stand round about, 
 and hence to restrain, repress. Raphe- 
 lius shows it is thus used by Polybius ; 
 and to this sense he refers 2 Tim. ii. 1 6. 
 But it is no less certain, that itepc'i'^apai 
 signifies to avoid, decline, stand aloof, as 
 it were, or at a distance. Thus Josephus, 
 Ant. lib. i. cap. 1, § 4, says, that " Adam, 
 after his transgression, (f)evyEL Tavrrjv koI 
 nEPII'STATAI,'flies from and avoids or 
 shuns God's company." So Lucian, Her- 
 motimus, tom. i. p. 619. htwq eKrpaTrrjaopat 
 fcal nEPI2TH'20MAI, otcnrep r«c Xvttwv- 
 rag tCjv kvpwv, I will turn out of the way 
 and avoid him, as people do mad dogs. See 
 other instances in Wetstein. And I must 
 confess myself most inclined to this sense 
 of avoiding, as being also most conform- 
 able to that of TrapaiTs, 1 Tim. iv. 7. 
 2 Tim. ii. 23, and oi Urpeiropf^vog, 1 Tim. 
 vi. 20. (comp. 1 Tim. i. 4. Tit. i. 14.) 
 occ. 2 Tim. ii. 16. Tit. iii. 9. See also 
 Hammond on 2 Tim. ii. 16, and Suicer 
 Thesaur. in Uepd^apaL. [Schleusner and 
 Wahl agree with Parkhurst. See Casau- 
 bon. ad Athen. xv. p. 955. Graev. ad Luc. 
 T. iii. p. 566. Gataker ad M. Anton, iii. 
 
 4. p. 92.] 
 
 \lepiKaQappa,aT0Q,T6, from irepiKaQaipM, 
 to purge or cleanse all around, or tho- 
 roughly, (used by the LXX, Deut. xviii. 
 10. Jos. V. 4, and by Josephus, Dc Bel. 
 lib. V. cap. 1. § 3.) which from irtpi 
 around, or intens. and KaQalpu to cleanscy 
 purge. — Filth, or else, An hinnan expia- 
 tory victim, occ. 1 Cor. iv. 13, We are 
 made, a>c TrfpaaGapfiara, as the filth of 
 the world, (and are) the oft-scouring of 
 
HEP 
 
 670 
 
 n E p 
 
 nil things to this day. Thus our Trans- 
 lators, And it must be confessed, that 
 the expressions of tlie Apostle in this 
 passage seem very similar to those of the 
 prophet Jeremiah, Lam. iii. 45, Thou 
 hast made us (as) the off-scouring (Heb. 
 >rTD) and refuse (Heb. D1«d) in the fnidst 
 of the people: but the terms TTEpaa^ao- 
 fiara and 'n'epi\prjfia may also refer to the 
 human expiatory sacrifices which were 
 offered among the Greeks and Romans, 
 or, to borrow the words of Doddridge, 
 may signify those " wretches who, being 
 taken from the dregs of the people, were 
 offered as expiatoi'y sacrifices to the in- 
 fernal deities among the Gentiles, and 
 loaded with curses, affronts, and injuries, 
 in the way to the altars at which they 
 were to bleed. Suidas says, that these 
 wretched victims were called Kadapfxara, 
 as their death was esteemed an expiation : 
 and when their ashes were thrown into 
 the sea, the very words Tivti Hepixbrffia, 
 Tivs Kadapfia, Be thou a propitiation, 
 were used in the ceremony.'' Comp. ITf- 
 pi\pr)fia. I do not, however, find, that 
 these human victims are in any of the 
 profane Greek writers called by the com- 
 pound name 'Kf.piKaQapfxaTa -, and there- 
 fore instead of we TrepucadapjjiaTa in 1 Cor. 
 iv. 13, I would rather, with the New 
 College MS. cited by Mill and Wetstein, 
 read Cjairep Kadapjiara, or with that of 
 Leicester and the edition of Er. Schmi- 
 dius, (boTtepei Kcidapfiara. See Wetstein's 
 Lect. Var. on the place, and comp. 1 Cor. 
 XV. 8. In defence, however, of the com- 
 mon reading, it may be observed, that 
 the LXX use Trepucadapfia for the Heb. 
 *iBD a ransom, expiation} Prov. xxi. 18; 
 and if this reading be embraced, TvepLKa- 
 dapff^ara will be best explained in the same 
 sense as nadappara, concerning which the 
 reader may not be displeased to see some 
 further account in the note below*. []Schl. 
 
 * The Scholiast on Aristophanes, Plut. lin. 453, 
 speaks thus: "Those who were sacrificed to the 
 gods for a lustration or purification of some famine, 
 or any other calamity, were called KA0A'PMATA 
 PURIFIERS. This custom likewise prevailed 
 among the Romans. It was also called KA©A'PI2- 
 M02 A PURIFICATION." On the Equitcs,lin. 
 1133, he says, " For the Atlienians kept some very 
 mean and useless persons, and in the time of any 
 calamity, such as a plague or the like, coming on 
 the city, they, in order to purify themselves from 
 the pollution, sacrificed these, whom also they 
 called KA0A'PMATA PURIFIERS."— The peo- 
 ple of Marseilles, originally a Grecian colony, had 
 a like custom ; for we learn from Servius on the 3d 
 
 prefers irepiKaOapnaTa (as does Gries- 
 bach) because in Diog. L. vi. 32. and 
 Arrian. Diss. Ep. iii. c. 22. 78. p. 318. 
 TTspLicadapfxara (as purgamenta in Curtius 
 X. 2. 7.) is used for impure and abomiiia- 
 hleiiersons. He says, that TTEpimBapfia, 
 like Kcidapiia, signifies. Filth collected in 
 cleansing and throrvn away, (see Deut. 
 xviii. 10. Josh. v. 4.) and that it is ap- 
 plied by the Greeks (1) i^o every thing 
 that was impure, (see Schwarz on Theoph. 
 Char. 16.) and especially (2) to human 
 victims offered to appease the gods, (he 
 means, I suppose, as covered with the im- 
 purity for which they were to satisfy the 
 anger of the gods) ; and he says the word 
 is so used in Prov. xxi. 18. (where it is, 
 I think, only expiation ; nor does he ad- 
 duce any instance of TiEpiKcidappa used 
 elsewhere in this sense) ; hence, 3dly, 
 it signified any very wicked or vile man, 
 because such were the persons offered up 
 in sacrifice. Wahl says, simply. Filth; 
 and metaphorically, a contemptible or 
 wicked person."] 
 
 JlepiKokvTTTd), from Trcpt about, and Ka~ 
 \vTZTb) to cover. — ]^To cover ^ as the face, 
 with a veil, Mark xiv. Q^. In Luke 
 xxii. 64, we have TtepiKaXv-^avrtQ avrov, 
 but the sense is the same as in St. Mark ; 
 for it was the custom to take condemned 
 
 JEneid, that as often as they were afflicted with the 
 pestilence, they took a poor person, who offered 
 Jiimself willingly, and kept him a whole year on 
 the choicest food at the public expense. This man 
 was afterwards dressed up with vervain, and in the 
 sacred vestments, and led through the city, where 
 he was loaded with execrations, that all the mis- 
 fortunes of the state might rest on him, and was 
 then thrown into the sea. — The Mexicans had a 
 similar custom of keeping a man a year, and even 
 •worshipping him during that time, and then sacri- 
 ficing him. See Picart's Ceremonies and Religious 
 Customs of all Nations. — On these customs many 
 reflections must occur to the intelligent and Chris- 
 tian reader. And I further remark with the learned 
 Spearman, in his Letters on the Septuagint, p. 411, 
 Note, that such sacrifices as these, being called by 
 the Greeks KAQA'PMATA PURIFIERS, strangely 
 answer to the n-nn, or purification-sacrifice, of the 
 Hebrews ; to which it may be proper to add, that 
 as Christ is in the O. T. called n-in, Isa. xlii. 6. 
 xlix. 8 ; so in the New, His blood is said KAeA- 
 Pl'ZEIN to cleanse us from all sin, 1 John i. 7 ; and 
 it is declared, Heb. i. 3, that He 7nade KA0A'. 
 PI2M0N, a purifying or cleansing of our sins. 
 (Comp. Heb. ix. 14, 23. And if we suppose the 
 Heb. n">-in a. feminine N. it is no more impropriety 
 in language to call Christ, the great purification- 
 sacrifice, by this name, than the Greeks were guilty 
 of when they used the neiit. N. xaSapfxa for their 
 supposed purification-sacrifices of men, especially if 
 it be considered that feminine nouns in Heb. often 
 answer to neuter ones in Greek. 
 
HEP 
 
 671 
 
 HEP 
 
 criminals to punishment with their licads 
 covered. Sec Dougt. Anal. V. T. Exc. 
 12-J. Esth. vii. 8. and Parkhurst's Heb. 
 Lex. in nsn. In Heb. ix. 4, the word is 
 us^d in the sense o^ covering (wood) with 
 a layer of metal. See 1 Kings vii. 42. viii. 
 7. Xen. Cyr. vii. 3. 13.] 
 
 ^p^ UepiKeijiai, from irepl aboid, and 
 Kaiftai to lie^ be put. 
 
 I. To be put about or round, occ. Mark 
 ix. 42. Luke xvii. 2. [There is a common 
 Grecism, by which verbs taking in the 
 active a dativQ of tke person are referred 
 to this person as a subject in the p^i^^ive, 
 and then also take the thing in the accu- 
 sative, while in other languages only the 
 object in the active can be the subject in 
 the passive. Thus (fy&») Kexeipo-opripat 
 fipX'iy for apxf] poi KEx^ipoTovriTai (Ari- 
 stoph. Eccl. 517.) And in Virgil, imi- 
 tating the Greek, Inscripti nomina re- 
 gum flores. And after this analogy, the 
 verb TTEpiKEipat takes an ace. of the object, 
 which in the two examples from St. Mark 
 and St. Luke was the subject. Acts 
 xxvni. 20. rrjy aXvffiv ravTrfv KepiKeipai, 
 I am surroujided with this chain. So 
 Herod, i. 171. Athen. xv. 8. Herodian. 
 ii. 13. 17. (in all of which it is used of 
 dress or orjiaments. Joseph, de Mac. c. 12. 
 (of a chain.) In Heb. v. 2. (where there 
 is the same construction) the sense is 
 figurative, / am encompassed with in- 
 jirmity, i. e. it surrounds me like a gar- 
 ment. In Heb. xii. 1 . it is simply, to lie 
 round, surround. See Xen. de Re Eq. y. 
 3. Herodian. ii. 1 1 . 1 6.] 
 
 TlepiKe(pa\ata, ag, 7/, from iTEpl about, 
 and k£0aX?) the head. — A head-piece, a 
 helmet, a defensive armour of the head. 
 occ. Eph. vi. 17. 1 Thess. v. 8. [Comp. 
 Is. lix. 1 7. In both these places it is used 
 figuratively. It occurs in its proper sense 
 1 Sam. xvii. 5. 2 Chron. xxvi. 14. Polyb. 
 iii.71.4.] 
 
 j^g^ UepiKpariiQ, e'oc, «e, 6, //, from 
 Tiepl intens. and Kpariio to lay hold of — 
 That hath obtained his desire or purpose, 
 compos, a master of occ. Acts xxvi. i 6. * 
 
 j^^ UEpiKpvTTTbt, from TfEpl about, and 
 KpvTTTU) to hide. — To ^ hide, conceal, occ. 
 
 • [The sense of this passage is not certain ; some 
 suppose the boat to have been tied to the ship, and 
 that the mariners wished to haul it in, lest, as 
 Grotius says, it should dash against the ship. 
 Others seem to think it was on board, and. that they 
 wished to get it into the water, thai; they might go 
 •in it, and do what was required to the sides of the 
 ship.] 
 
 Luke i. 24, where Campbell, " lived in 
 retirement." [Lucian. Dial. Mort. x. 8.] 
 
 IlEpiKvKXoio, w, from itEpi about, and 
 kvkXoio to surround. — To surrou7id on all 
 sides, to compass round, occ. Luke xix. 
 43. [Josh. vii. 9. 2 Kings vi. 14. Xen. 
 An. vi. 3. 7. Aristoph. Av. 345.] 
 
 I^g^ HEpCkapTfu), from TTEpl about, and 
 XupTTb) to shine. — To shine round about. 
 occ. Luke ii. 9. Acts xxvi. 13. [Diotl. 
 Sic. iii. 1 1. and 68. Plut. T. 1. p. 531 and 
 T. viii. p. 233. ed. Reiske.] 
 
 ^^^ UEpiXEiTTw, from irepl intens. and 
 Xc/tTw to leave. — To leave. IlcptXetVo/ia/, 
 To be left, i, e. alive, 7vhe7i many others 
 are dead. occ. 1 Thess. iv. 15, 17- So 
 Wetstein cites from Herodian, II. i. 10^ 
 (or lib. ii. § 4. edit. Oxon.) Movog re ruty 
 Trarpwojp nEPIAEIIIO'MENO^ (fuX^y trt. 
 " And being the only one of his father's^ 
 friends who was still left." [See Horn. 
 
 11. xix. 230. It occurs simply in the 
 sense of bei7ig left. Polyb. i. 37. 2. iii. 79. 
 
 12. 2 Mac. i. 31. viii. 14.] 
 UEpiXvTTocy «, o, 7/, from Trepl intens. or 
 
 about, and Xvirri sorrow, — Exceedingly 
 sorrowful, or surrou7ided with sorrow oh 
 all sides. Mat. xxvi. 38. [Comp. Ps. 
 xlii. 5, 1 1, xliii. .5.) Mark vi. 26. xiv. 34. 
 Luke xviii. 23, 24. Aristot. Eth. iy. 3. 
 Demades 274, penult. 3 Esdr. viii. 73, 74. 
 See Foes. GEc. Hipp. p. 300.] 
 
 JlEpipivoj, from Trepi for, and jucVw to 
 remain, jvait. — Transitively, with an ac- 
 cusative. To wait for. occ. Acts i. 4. 
 [See Gen. xlix. 18. Wisd. viii. 13. Thu- 
 cyd. ii. 8. Aristoph. Plut. 643. Demad. 
 1314, 6. Xen. An. v. 6. 16.] 
 
 ^g° JlipL^y Adv. from irepX about, 
 rou7id about. — Rotmd about. With the 
 prepositive article used as an adjective. 
 Circumjacent, occ. Acts y. 16. Thus 
 Josephus, De Bel. lib. ii. cap. 1 9. § 1. and 
 § 4. *' TA^S nE'Pi;sr K(opag, The cir~ 
 cumjace7it villages." So lib. iii. cap. 7. 
 § 1. [Anton. Lib. Met. c. 30. Eur. 
 Phoen. 715. (See Valck. ad 717.) Polyb. 
 i. Ab. 8. Xen. An. iv. 4. 4. See Spanh. 
 ad Call. H. in Ap. 63. Hesychius xcpi^ 
 
 KVKXi^.'] 
 
 ^g^ TlEpioiKEco, to, from Trspl about, 
 and oiKEoj to dwell. — To dwell round 
 about, occ. Luke i. 65. 
 
 UEpioiKog, «, 6, ^. See UepioiKib). [Xen. 
 An. y. 6. 7-] — Ileptoaot, 61, Plur. Persons 
 dwclli7ig rou7id about, tteighbours. accolae. 
 vicini. occ. Luke i. 58. QGen. xix. 29. 
 Deut. i. 7. Thuc. viii. 6. Xen. de Rep. 
 Lac. XV. 3.] 
 
HEP 
 
 072 
 
 HEP 
 
 TlepiHffioQ^ 8, 6, r/, from Treptscnu aJnmd- 
 Mince, from Trepi heyond^ and tta-ia heing. — 
 Ahmidant, excdlenl, peculiar. I do not 
 iind tliat this word is used by finy of the 
 ancient profane writers. The LXX seem 
 iirst to have framed it *, in order to ex- 
 press the Heb. n^JD a peculmm, a pecu- 
 liar treasure or property^ for which Heb, 
 word they use the adjective irepiiia-ioQ, 
 Exod. xix. 5. Deut. vii. 6. xiv. 2. xxvi. 
 !8; and the substantive Trepiaaiaapoc a 
 pcculium, Ps. cxxxv. 4. Ecclus. ii. 8. 
 AaoQ Trfptwo-toc, " A supernumerary peo- 
 ple^ a people wherein God had a super- 
 lative propriety and interest above and 
 besides his common interest to (in) all 
 the nations of the world," says the learned 
 Jos. Mede, p. 125, fol. See also Wolfius, 
 and Suicer Thesaur. on the word. occ. Tit. 
 ii. 1 4. [The four places above cited from 
 LXX are the only ones where the word 
 occurs J and in each case we find the 
 phrase Xaoc TrepihffLOQ, The sense of it is 
 obviously a peculiar people, a people pe- 
 culiarly God's choice. Wahl explains it 
 foy Trepi-TrotrjOEi^ ; Schleusner says, po- 
 pulus peciiliaris^ a reliquis segregatus, 
 studiose collectus et maxime gratus. Sul- 
 fas has TTEpiscrwg Xaog' 6 tyKTr]Tog.'\ 
 
 JlEpiO')(f], rJQ, ?/, from Trepto^a perf. mid. 
 {if used) ofTTfpte'xw to contain. — A pass- 
 age or portion, of Scripture namely, occ. 
 Acts viii. 32. The profane M-riters use it 
 in like manner for a period or sentence 
 m a writing or book. See Wetstein on 
 Acts t. 
 
 * [From Treciiicriy., a good Greek word, expressing 
 ahnndancd. Thuc. ii. 13. v. 71' ^lian. V. H. iv. 
 If).] 
 
 + [This word is by Wahl (and apparently by 
 Schleusner) made to have a passive signification, 
 viz., that which is contained in any thing ; but like 
 the other words of the same formation, Trpoaoyvj^ 
 Karcyr,^ E^royji, &c. I believe it to be active, viz., 
 Viat which goes rotmd or contains any things 
 whence it is often used in the LXX for fortijica- 
 tions, as 2 Kings xix. 24. 1 Chron. x'i. 7- Ps. 
 xxxi. 21. * and for a net in Ez. xii. 13. It is used 
 by Greek writers in the sense of argument or con- 
 l-ents, (i. e. yfihaX goes round, embraces the whole sub- 
 ject, or gives a summary of it,) as Stoba^us Eel. Phys. 
 p 164, A. ; and so Erasmus, Wahl, and Bret, make 
 it here. Stephens (Thes. in Voc.) agrees with 
 Beza and Parkhurst, and thinks Beza's explanation 
 light. Uepicyy) quum proprie significet complexio- 
 nem et quantum uno ambitu contineri potest, op- 
 tima ratione possunt ista; sectiones sic etiam vo- 
 oari quasi partem dicas certis terminis comprehen- 
 sam et a reliquis distinctamx. This is, however, 
 
 * [1 piesuitie this is the place wliich Schleusr.er cites 
 as Vs. XXX. 2« ; and Bretschneidcr as Ps. xxxi. 28-] 
 
 TlepnrarlM, w, from vEpl about, and 
 TtarEii) to walk. 
 
 [I. To walk. Mat. iv. 18. ix. 5. * xi. 5. 
 xiv. 25. XV. 31. Mark i. 16. ii. 9. v. 42. 
 vi. 19, 48, 49. viii. 24. x. 23. xi. 9, 10, 
 27. xii. 38. xvi. 12. Luke v. 23. vii. 22. 
 xi. 44. XX. 46. xxiv. 17. John i. 36. v. 
 8, 9, 11, (which three passages Schleusner 
 explains, To go away, as some do Mark 
 ii. 9.) xi. 19. viii. 11. x. 23. xi. 9, 10. 
 xii. 35. xxi. 18. Acts iii. 6, 8, 9, 12. t 1 
 Pet. V. 8. Rev. ix. 20. xvi. lo. Xen. Mem. 
 iii. 13, 5. Dem. 1258, 22. Gen. iii. 8.] 
 
 [II. To walk, in a figurative sense, 
 i. e. to be, to live, to dwell in any place. 
 John ni. I. xi. 54. Rev. ii. 1, and so John 
 vi. Q6.'\ 
 
 [III. To live or be, used with refer- 
 ence to the condition in which one is. 
 2 Cor. v. 7. X. 3. Wahl refers 1 Cor. vii, 
 \7. to this head, while Schleusner trans- 
 lates it (after his manner) by a new sense 
 of TTEpiTrareoj, viz. To remain in any way 
 of life. It appears, I think, to belong to 
 the next head.] 
 
 IV. To behave.) conduct ones self. 
 The rule or way of such conduct is ex- 
 pressed (1) bv an adverb in Rom. xiii. 
 13. and 1 Thess. iv. 12. Eph. iv. 1. Col. 
 i. 10. and 1 Thess. ii. 12. Eph. iv. 17. 
 
 1 Thess. V. 8. Phil. iii. 17. 1 John ii. 6. 
 See also I Thess. iv. 1.2 Thess. iii. 6, 
 1 1 ; (2) by a dative, construed after or 
 according to. Acts xxi. 21. 2 Cor. xii. 
 18. Gal. v. 16 j (3) with h and a dative, 
 showing the manner, as Rom. vi. 4. 
 
 2 Cor. iv. 2. Eph. v. 2. Col. iii. 7. 1 John 
 i. 6, 7, ii. 11. Here, the dative and ev 
 are a periphrasis for an adverb; but in 
 some cases it must be construed as in (2) 
 by after, according to, by the rule of 
 Col. ii. 6. 2 John 4 and 6. 3 John 3 and 
 4. In Eph. ii. 10. Heb. xiii. 9. TTEpnra- 
 TE~iy EV EpyoLQ ayadolg is simply To be in, 
 
 going from the active to the passive sense. The 
 word Pcriocha is used of the arguments to Tc- 
 rence's plays by Sulpicius Apollinaris, and Cicero 
 (ad Att. xiii. 25.) has Trff/oyv; in the sense of pe- 
 riodus or perfect sentence. It occurs in an active 
 sense for the integument covering the seed in 
 Thcoph. deCaus. Pl.i.^21.] 
 
 * [Schleusner interprets this and other passages 
 where the lame are miraculously healed, to recover 
 the power of walking ; but this is quite unnecessary. 
 The fact that the lame walked is sufficient, and 
 such an use of the verb is unknown.] 
 
 f [Parkhurst gives Bowyer's explanation of the 
 construction of this passage. He supposes z-eTTotr,- 
 x6c-i to be for noiriToui b7<, and thinks the genitive 
 in Ps. xxvii. 13. and Acts xxvii. 1. may be ex- 
 plained by a similar resolution of the verb into a 
 substantive.] 
 
HEP 
 
 673 
 
 HEP 
 
 the practice of doing. (4) With Kara, 
 Mark vii. 5. Rom. viii. !_, 4. xiv. 15. 
 1 Cor. iii. 3. 2 Cor. x. 2. Eph. ii. 2.] 
 — The LXX use it in this sense, 2 
 Kings XX. 3. Eccles. xi. 9, for the Heb. 
 I^nnrr and ^bn to walk. [See] Isocrates 
 ad Demon, p. 1 7. edit. Fletcher. So Ar- 
 rian, Epictet. lib. ii. cap. 19. [See also 
 Arrian D. E. i. 18. iii. 14 and 26. 
 Schwarz. p. i08l, and Vitringa on Vorst. 
 Phil.Sacr. p. 217.] 
 
 ^§^ [tlepiTreipiOf from irepl round 
 about, and itdpia to pierce through.'^ — To 
 pierce or stab through, properly on all 
 sideSf or all over, from head to foot, as it 
 were, occ 1 Tim. vi. 10; where it is 
 apj)lied figuratively. In Homer also the 
 particip. perf. pass,' of the simple V. ireipu) 
 is in like manner joined with o^vvym, 
 Ionic for oSvvaig, II. v. lin. 399, 'OAY'- 
 NIIisi nEHAPME'NOS, With sorrofvs 
 pierced. But Josephus uses the com- 
 pound V. TrepLTreipcj in its proper sense, 
 De Bel. lib. iv. cap. /. § 4. HEPIE- 
 nEI'PONTO ae to7q UeIviov fteXemv, They 
 were pierced through on all sides (un- 
 dique transfigebantur, Hudson) with the 
 Roman darts. [So Diod. Sic. xvi. 80. 
 Mlian. H. A. vii. 48.] 
 
 UspiiriTmo, from Trepl round about, and 
 niirT(jj to fall. — [To fall upon, either of 
 ])crsons or things.] 
 
 [(1.) Of persons, to fall upon or 
 amongst^ as thieves, Luke x. 30. (in vs. 
 36. the same is expressed by e/jLTriTrreiv 
 £i€-) Diog. Laert. iv. 50. Artemid. iii. 5. 
 Polyb. i. 76. 8. Joseph. B. J. iii. 9. 5.] 
 
 [(2.) To light upon. Acts xxvii. 41, 
 of a ship being driven into a place. Ra- 
 phelius, says Parkhurst, shows that this 
 word is used especially of ships being 
 driven any where by force of a tempest, 
 and cites Herod, vii. 108. Wetstein cites 
 Arnan. ittpiTrLitTeiv kig totthq iterpcj^eiQ. 
 The word occurs 2 Sam. i. 6 J 
 
 [(3.) Figuratively, To fall upon, or 
 meet with. James i. 2. of falli?ig into 
 trials or misfortunes. So Demosth. p. 
 1417, 18. Thucyd. ii. 54. 2 Mac. x. 4. 
 ix. 21. Isoc. de Pace, p. 176. A. Some 
 writers, as Parkhurst and Bretschneider, 
 think the preposition in this word emphatic, 
 so as to make the word denote, To fall into 
 any thing so as to be quite surrounded by 
 it. But Schleusner thinks that there is 
 no emphasis in it ; and certainly in the 
 generality of cases where the word occurs 
 it is not admissible.] 
 
 Uepiroiib), (D, from nspt denoting acqui- 
 
 sition, and Ttoiiio to make. — To acquire^ 
 gain. YLepercoieopai, Qpai, Mid. To aC' 
 quire, gain, purchase [for one's self~] 
 " acquiro, meum facio, eraereor," Mintert. 
 occ. Acts XX. 28. 1 Tim. iii. 13. [Gen. 
 xxxi. 18. xxxvi. 6. 1 Chron. xxix. 3. 
 Xen. IMem. ii. 7- 3. iElian. V. H. ix. 9. 
 Diog. L. vii. 177. 1 Mac. vi. 44. The 
 verb means to preserve very often in the 
 LXX, as Gen. xii. 12. Ex. i. 16, and so 
 in Herod, iii. 36.] 
 
 Hepiiroiqaig^ log, Att. eojg, if, from leepi- 
 Tfoiioj. 
 
 I. A?i acquiring, obtaining, purchasing, 
 occ. 1 Thess. v. 9. 2 Thess. ii. 14. 1 Pet. 
 ii. 9, where Xaog tig TrepiTroijjrnvj a people 
 for an acquisition or purchase, means a 
 people acquired or purchased to himself 
 in a peculiar manner. So the LXX in 
 Mai. iii. 1 7, "^(rovTai poi, Xiyei Y>..vpiog 
 JlavTOKpaviop — 'EIS nEPinOI'HSIN, 
 They shall be to me, saith the Lord Al- 
 mighty — for an acquisition ; where TcepL- 
 Tvoi-qaiv answers to the Heb. n'p^D a pe- 
 culium^ a peculiar property ; and in this 
 view Trepnrou'ifTeijjg alone, without Xaog, 
 Eph. i. 14, means, I think, the people 
 acquired or purchased, the Church, ivhich 
 TrepLeTroirjararo he hath purchased 7vith his 
 o?vn blood. Acts xx. 28. See Wolfius 
 and Doddridge on Eph. |^Schleusner 
 explains I Pet. ii. 9. to be either the 
 same as Xaog TrepLsaiog, or. Xaog 6v tte- 
 piETtoirjaaTO *lr]cr5g ^ta r5 icis atparog 
 Acts XX. 28. i. e. A people peculiar to 
 God, whom God made his own especial 
 property, and Christ by his death acquired 
 as it were for himself. The Christians 
 are here so called, as the Jews were before 
 nh^D tD^j. See Mai. iii. 17. Deut. vii. 6. 
 comp. Ex. xix. 6. Wahl and Bretschneider 
 say simply, a people ivhom God has made 
 his own. In Eph. i. 14, there is some 
 difference of opinion. Schleusner, how- 
 ever, (and so Rosenmiiller, Hammond, 
 and M'Knight,) agrees with Parkhurst, 
 translating the whole kig aTroXvTpioffiv rrjg 
 7repi7roa](T€ii)g, until the time when Christ 
 shall free his worshippers (whom He 
 made his own by his death, Acts xx. 28.) 
 from thisbody. Wahl (after Koppe) thinks 
 that rj/e TreptTT' isput for the participle itepi- 
 Troirjdeiffay, and translates that the free- 
 dom prepared for us may become ours *.] 
 
 * [Bretschneider has ad redemtionem, qua vital 
 (eternal) scrvamur et a mortc lihcramtir, but 
 does not explain how he connects this with the 
 preceding words, whether by quod attinet, or usque. 
 He refers Trifiirciric-is to the second head.] 
 
 XX 
 
n Ep 
 
 674 
 
 n E p 
 
 11. A saving or preserving, occ Heb. 
 X. 39. Thus tlie word is used by the 
 profane writers; and in the LXX, 2 
 Chron. xiy. 13, for the Heb. n»na a pre- 
 servings or preserving alive, in which 
 sense the V. TrepiTroiico is very frequently 
 applied in that version [and in good] 
 Greek writers. [SoBretschneider. Schleus- 
 ner translates, that rve may get eter~ 
 nal life; and Wahl tacitly refers the 
 passage to sense I. But as -^vxri does 
 not mean eternal life, Parkhurst seems 
 right.] 
 
 l^g^ Uepippriyvvfii, or Treptjop/ccw, from 
 Trept about, and priyvvfiL or pijffao) to break, 
 tear. — To tear off, strip off by tearitig. 
 occ. Acts xvi. 22. (It was agreeable to 
 the Roman custom for the officers to tear 
 off the clothes of criminals before they 
 scourged them, as may be seen in Gro- 
 tius, Whitby, and Doddridge on the 
 place; and in Mr. Biscoe, Boyle's Lec- 
 ture, ch. ix. § 4. p. 347.) Plutarch in 
 Public, p. 99. F. '^Oi ^£ {vTrrjperal) 
 evdvQ arvWd^ovTEQ r^s veavicrKHQ, IIE- 
 PIE'FPHTNYON TA^ 'IMA'TIA— pc^g- 
 hoLQ e'^aivoy to. cw/iara. '' But the victors 
 immediately taking the young men, tore 
 off their clothes, and beat their bodies 
 with rods or twigs." See also Wolfius on 
 Acts. [2 Mac. iv. 38. Diod. Sic. xvii.35. 
 Herodian. viii. 8. 14. comp. Tacit. Hist, 
 iv. 27. Aul. Gell. N. A. i. 13. The word 
 occurs Diod. Sic. iv. 44. Xen. An. iv. 3. 
 8. Demosth. 403, 3. Bergler. ad Alciph. 
 Ep. p. 130.] 
 
 Ilfpto-Traw, w, from 7r€pt about, around, 
 and <T7ra(t) to draw. [To pull away all 
 round, take away from, strip one of 
 anything. It is often used in the same 
 sense as the last word, as Xen. Cyr. iii. 1. 
 8. (in the middle). Then (in later wri- 
 ters *, see Fisch. Prol. 31. p. 706. 
 Phrynich. p. 415. ed. Lobeck.) it sig- 
 nifies to distract or draw all round, 
 i. e.] different ways at the sarne time; 
 hence. To distract with different cares 
 and employments at the same time, one 
 drawing, as it were, one way, and an- 
 other, another. Comp. Mepifxva. occ. Luke 
 X. 40. In Ecclus. xli. 2. we have the 
 phrase HEPISnilMEN^i HEPP iravTuiv, 
 and in Diodorus Sic. lib. i. [74.] IIEPP 
 no AAA BEPISnaME'NOYS. [The word 
 occurs in this sense Eccl. i. \d. iii. 10. 
 
 * [Budaeus, p. 424. cites from Aristotle, Eth. v., 
 an instance of its use in the sense to distract, or draw 
 a different way.] 
 
 V. 19. and ifEpiffTrafffioc is found in the 
 sense of the distraction occasioned by 
 cares Eccl. i. 13. ii. 23, 26. In 2 Sam. vi. 
 6. it seems to be to disturb, to shake, or 
 (as Bretschneider thinks) to draw aside 
 to another place.'] [Pol. iv. 10. 3. Arrian. 
 D. E. iii. 26. ii. 30.] 
 
 Uepicrcreia, ag, fj, from 7repi<r(revio. 
 
 I. Abundance, occ Rom. v. 17. 2 Cor. 
 viii. 2. x. 15, 'Etc TrEptcro'eiav. " So as 
 to abound yet more, that is, shall, by your 
 countenance and assistance, be enabled to 
 keep on our courses beyond your country 
 into Arcadia and Lacedeemon, or whither- 
 soever else Providence may lead us." 
 Doddridge. [Schleusner, Bretschneider, 
 and Wahl, say, the phrase is simply very 
 much, abundantly. 'Etc with an ace. 
 sometimes is used for an adverb.] 
 
 II. Stiperfluity. occ. Jam. i. 21. Comp. 
 under Kada I. [So Schleusner, observing 
 after Loesner, that the metaphor is taken 
 from trees, from which all that is super- 
 fluous is cut away; superfuity of vice 
 then is, "^ vice which is superfluous, and 
 so ought to be cut away." Bretschneider 
 says, the word means gain, emolmnent, 
 and the phrase desire of bad gain. But 
 such a meaning is not applicable in this 
 place. The word occ. Eccl. i. 3. iii. 9. 
 vi. 8. & al.] 
 
 ^^ UepiffffEvpa, aroQ, to, from Trnre- 
 pi(T(TEvpaL perf. pass, of TrepKraevo). 
 
 I. Abundance, exuberance, overflowijig. 
 [2 Cor viii. 14, of abundance of riches. 
 In Mat. xii. 34. and Luke vi. 45. the 
 meaning of the phrase abundance of the 
 heart, is, that of which the heart is full, 
 thoughts, desires, &c.] 
 
 II. Somewhat remaining over and 
 above, occ. Mark viii. 8. 
 
 UepLcrirevii), from irepKraoQ. 
 I. To retnaiti over and above. Mat. xiv. 
 20. XV. 37. Luke ix. 17. [John vi. 12, 
 13.] 
 
 . II. In a neuter sense. To abound, be 
 abundant. See [Mark xii. 44, and Luke 
 xxi. 4. Luke xii. L5. and (with a genitive 
 oi relation) xv. 17. Rom. xv. 13. 2 Cor. 
 ix. 8. (2d time) Phil. i. 26. Parkhurst 
 makes a separate head for Luke xii. 15, 
 making it occur there with the genitive, 
 which it does not. He also makes it 
 transitive in 2 Cor. ix. 8, not noticing 
 that it is neuter the 2d time. He refers 
 Mat. V. 20. to this head, while Wahl and 
 Schleusner refer it to sense V. In the 
 one case our Lord is made to require 
 more, in the other a better piety than 
 
HEP 
 
 675 
 
 HEP 
 
 that of the scribes. — Xen. Cyr. vii. 2. 30. 
 EccJus. xi. 12.] 
 
 III. To inci'ease, be i7icreased. Actsxvi. 
 5. Comp. 1 Thess. iv. 10. [[Schleusner 
 adds Rom. xv. 13. 1 Cor. xiv. 12. xv. 58. 
 Phil. i. 9, 26. Col. ii. 7 ; but Wahl refers 
 
 1 Cor. xiv. 12. XV. 58. Phil. i. 9. Col. ii. 
 
 7. to sense V. The difference is so very 
 little, that a division of the senses of this 
 word, except into neuter and transitive, is 
 hardly worth making.] 
 
 IV. In a transitive sense, governing an 
 accusative. To cause or make to abound. 
 
 2 Cor. [iv. 15.] ix.8. [(1st time) Eph. i. 
 
 8. *] 1 Thess. iii. 1 2. So TrepirrcTevofxat, 
 pass. To be caused or made to abound. 
 Mat. xiii. 1 2. xxv. 29. 
 
 V. To be better, i. e. than others in the 
 sight of God. 1 Cor. viii. 8, where, says 
 Bp. Fearce, *' I read with the Alex, and 
 some other Gr. MSS. (Wetstein and 
 Griesbach cite but one more) «re yap kav 
 fxri (payiofiEVf TrepiaaevofJiep, are eav ^ayo;- 
 fjiEy v<^apiifjLeda ; and render it, /or neither 
 if we eat Jiot, are we the better ; nor if we 
 eat, are we the worse: and the Copt, 
 version agrees with this, as do the Lat. 
 MSS. in general. Undoubtedly the par- 
 ticle /x?) belongs to the first part of the 
 sentence, and not to the last : for none of 
 the Corinthians (whose words these seem 
 to be) could possibly suppose, that they 
 were the better for eating, or the worse 
 for not eating : all that they imagined 
 was, that there was no harm in eating, 
 and no merit in abstaining from meats 
 offered to idols." []Add Rom. iii. 7. 2 
 Cor. iii. 9. viii. 7. ix. 12. (and, according 
 to Wahl, 1 Thess. iv. 10. and 1 Cor. xiv. 
 12. XV. 58. Phil. i. 9. and Col. ii. 7-] 
 
 [VI. With ELQ, this verb means To befall 
 in abundance^ corfie abundantly to. Rom. 
 V. 15. 2 Cor. i. 5. (1st time); and in 
 2 Cor. viii. 2. the meaning of the phrase. 
 Their great poverty hath abounded to the 
 riches of their liberality, is, that it turned 
 out so as to cause their liberality to be 
 abundant.] 
 
 VLepictaoQ, ?/, 6v. The Greek Etymolo- 
 gists' derive it from TTEjOt denoting very 
 much, exceedingly. (See under Ilcpt III. 
 5.) 
 
 [I. What is over and above. Mat. v. 
 37. (So ^lian. V. H. xiv. 32. ra yap 
 TreptTTo. TSTb)v.) The genitive after it in 
 
 * [The ^; in this passage should be governed by 
 «T«f/o-ireuo-£v, but it is attracted by its antee3dent 
 into the genitive.] 
 
 this case sliows a latent comparative*. 
 'Ek TZEpiaa^ is Beyond^ above measure^ in 
 Mark vi. 51; and this phrase is joined 
 with fiaWov in Mark xiv. 3 1 . f and with 
 virep, (virep ek itEpKrais} in Eph. iii. 20. 
 1 Thess. iii. 10. v. 13. (Dan. iii. 23.) 
 where, as Parkhurst says, the writer seems 
 to labour for an expression sufficiently 
 strong, Quite above measure. 'Yttepek- 
 7r£pL(7a(o£. occ Clem. i. ad Cor. § 20. — 
 Again, TTEpKraorEpov (used adverbially) is 
 moreover, besides, in Heb. vii. 17- Close- 
 ly connected with this meaning is that of 
 superfluous, which is found 2 Cor. ix. 1 , 
 and see 2 Mac. xii. 44. From it too 
 comes sense] 
 
 [II. Abundant, much, plentiful. Jolin 
 X. 10. (comp. ^lian. V. H. iv. 32. Xen. 
 Hieron. i. 19.) TJie comparative occ. 
 Mat. xxiii. 13. Mark xii. 40, Luke xii. 
 4, 48. XX. 47. 1 Cor. xii. 23. 2 Cor. ii. 7. 
 X. 8. in the sense oimore ; and adverbially 
 1 Cor. XV. 10, and Mark vii. d7. It is 
 used for fiaXXoy in Heb. vii. 15. See 
 Eccl. ii. 15.] 
 
 [III. Exceeding, excellent, as Mat. v. 
 47. and the comp. Mat. xi. 9. Luke vii. 
 26, where it is superior. In Rom. iii. 1. 
 the positive has the same sense, What is 
 the superiority of the Jew? i. e. what is 
 his advantage? as (with a dative) in 
 Eccl. vii. 1. The word occ. Diod. Sic. 
 xii. 15. Isoc. Pan. c. 1.] 
 
 ^g° JlEpLcr(roTEpu)c, A comparat. adv. 
 
 from TTEpiffffOTEpOQ. 
 
 I. 3Iore abundantly. Mark xv. ]4. 2 
 Cor. i. 12, & al. [Wahl translates these 
 places, and 2 Cor. vii. 15. xi. 23. Gal. i. 
 14. Phil. i. 14. 1 Thess. ii. 17- Heb. ii. 
 1. xiii. 19. by more vehemcjitly.'] 
 
 II. In a superlative sense, as compara- 
 tives are often used, Very much, especially. 
 Thus it may be understood, I Thess. ii. 
 17. Heb. ii. 1. xiii. 19. 
 
 JlEpL(TaS)Q, Adv. from TrEpia-crog. 
 
 I. Abundantly, exceedingly, occ. Acts 
 xxvi. 11. Mark x. 26. The correspond- 
 ent word in Mat. xix. 25. is cr(f>6Bpa very 
 much. [Wahl makes it vehemently, much, 
 and cites 2 Mac, viii. 27. Plutarch. T. 
 viii. p. 101. ed. Hulten. Diod. Sic. i. 
 47. See also Eccl. vii. 77. Is. Ivi. 12.] 
 
 * [Wahl thinks this comparative is also slwwn 
 by the genitive in Eph. iii 20, but that might arise 
 fromiTTsp.] 
 
 j- [Schleusner and Bretschneider make Ix tts- 
 picraS in this place to be moreover, besides. Wahl 
 says, rcrj/ much. ] 
 
 XX2 
 
HEP 
 
 676 
 
 HEP 
 
 II. More, the more. occ. Mat. xxvii. 23. 
 
 Ilepi^epa, Slq, r/, — A dove, a pigeon. 
 Mat. iii. 16. x. 16. xxi. 12. & al. [It 
 occ. Is. xxxiii. 14. Xen. An. i. 4. 9. 
 ^lian. V. H. xii. 1.] 
 
 JlepLTefxyoj, from tt^jji round about, and 
 Ttfxpb) to cut, cut ojf. 
 
 I. To C2/^ off round, i. e. tlie prepuce, 
 to circumcise. Luke i. 59. ii. 21. John 
 vii. 22, & al. freq. [Acts vii. 8. xv. 1, 
 15, 24. xvi. 3. xxi. 21. 1 Cor. vii. 18. 
 Gal. ii. 3. v. 2, 3. vi. 12, 13.] In this 
 sense it is not only very frequently used 
 by the LXX for the Heb. h'o or ViD to 
 circumcise, but is thus applied by He- 
 rodotus, lib. ii. cap. 104, and Diodorus 
 Siculus, lib. i. []28.] See Grotius De 
 Verit. Relig. Christ, lib. i. § 16. Not. 70, 
 71, and Herm. Witsii J^gyptiaca, lib. i. 
 cap, 7,k '^- Comp.'lib. iii. cap. 6, § 2, 
 8, 9, 1 0. [See Strab. xvii. p. 824. Gen. 
 xvii. 10.] 
 
 II. It denotes spiritually, the mor- 
 tification of the sins qfthefiesh. Col. ii. 
 11. 
 
 nepiTidrjfit, from tteoI about, and rldrjijii 
 to put. — To put about or round. See 
 Mat. xxi. 33. [Mark xii. 1."] xxvii. 28, 
 48. Mark xv. 17. (comp. Ecclus. vi. 31, 
 or 33.) 1 Cor. xii. 23, where Raphelius 
 observes, that '^ Ttjiriv TreptTidii'ai signifies 
 in general to show or give Honour, hono- 
 rem exhibere : but in this passage, by a 
 metonymy, to cover over with a garment 
 those parts of the body which, if seen, 
 would have a disagreeable and vile ap- 
 pearance, the doing of which is a kind of 
 honoiir. Properly TtepLTiQivai is spoken 
 of raiment. Mat. xxvii. 28, but is very 
 often in Polybius applied metaphorically, 
 as p. 478, lin. 13, HEPieE'NTAS BKeivio 
 TH'^ BA^IKEVA^, investing him with 
 the kingdom; p. 572. lin. 5. Triv oXrjg 
 TfJQ 'AaiaQ 'APXH^N I^eXevko) nEPieEI"- 
 NAI, "' to Invest Seleucus with the ^o- 
 vernment of all Asia," &c.— The LXX 
 use TrepLdrjcrscri ripiv for the Heb. 1|7» 1Jn» 
 shall give honour. Esth. i. 20. [The 
 word is used in its proper sense in Gen. 
 xxvii. 16. Lev. viii. 13. Diod. Sic. xii. 
 21. XX. 53. Xen. de Re Eq. v. 1. vi. 8. 
 With 1 Cor. xii. 23. comp. Job xxxix. 
 19. Diod. Sic. i. 95. iii. 46. Thuc. vi. 89. 
 Demosth. 1417, 2. Xen. de Rep. Ath. i. 
 
 neptTOfirj, %, ij, from Trepirirofxa perf. 
 mid. r)f Treptri/uvw to circumcise. 
 
 I. Circumcision, cutting off the prepuce, 
 John vii. 22, 23, & al. freq. 'Ot U Trepi- 
 
 Top,fiQ, They of the circumcision, i. e. who 
 had been circumcised. Acts x. 45. xi. 
 2. Comp. under 'Ek. [Exod. iv. 26. In 
 Rom. ii. 25, 26, it denotes the stale of 
 circumcision, the being circumcised. See 
 also Rom. ii. 28. iii. 1. 1 Cor. vii. 19. 
 Gal. V. 6. vi. 15.] 
 
 II. The abstract being put for the con- 
 crete. Persons circumcised, i. e. the Jews, 
 as opposed to the uncircumcised Gentiles. 
 Rom. iii. 30. iv. 12. Gal.ii. 7, 8, 9. Eph. 
 ii. 11. Comp. Phil. iii. 5, and Eowyer 
 there. 
 
 III. It denotes spiritual circumcision 
 of the heart and affections (comp. Deut. 
 x. 16. xxx, 6. Jer. iv. 4.) by putting off 
 the body of the sins of the flesh*. See 
 Rom. ii. 29. Col. ii. 1 1 j in which latter 
 text it is, in contradistinction from the 
 outward Jewish circumcision, called the 
 circumcision made without hands, and the 
 circumcision of Christ, as being what he 
 both requires and performs. See Mac- 
 knight. 
 
 IV. The persons thus spiritually dr.- 
 cumcised. Phil. iii. 3. Comp. sense II. 
 
 ^g^ liEpLTpi-KLo, from TTEpl about, and 
 Tpi-Kio to turn. [It occ. often in Symma- 
 chus, as Job xii. 20.] — Transitively, To 
 turn about, turn [to any thing'], di^ive. 
 occ. Acts xxvi. 24. [Lysias, p. 210, 2.] 
 
 {Jlepirpix'^, froJ^ Trept round, and TpE')((a 
 to run. — To run round. The 2d aor. 
 (from the obsolete TVEpLCpifuo) occ. Mark 
 vi. ^5. See Jer. iv. 1. Ceb. Tab. c. 14. 
 Xen. Hell. vii. 2. 15.] 
 
 Ilfpi^epw, from irEpl about, and 0£pw to 
 carry. — To carry or bear about or hither 
 and thither, whether in a natural or spi- 
 ritual sense, occ. Mark vi. 55. 2 Cor. iv. 
 10. [(on Mhich see vEKpioaLQ.y] Eph. iv. 
 14. Heb. xiii. 9. Jude.ver. 12, on which 
 two last texts comp. under UapafEpio. 
 [Either TTEpLcpipofiat or Trapa^ipopai gives 
 good sense. The LXX have irEpicpopEia 
 and TTEpKpopa for error, as Eccl. ix. 3, 
 and ii. 12. Hesychius has TrEpKpipETai, 
 TrXavdrai. See Prov. x. 25. Schwarz, p. 
 1088.] 
 
 1^^" Tl£pL(j)poi'£(i), u), from TTEpi^piop very 
 wise (which from irEpl intens. and ^pijv 
 mind, wisdom.) Also, a despiser, con- 
 temner ; thus used by Josephus, De Mac- 
 cab. § 9. niaav yap HEPI'^PONES t&v 
 Tradiov. " For they were despiser s of', 
 i. e. they despised, sufferings." 
 
 [I. To consider on every side, contem- 
 
 * [See Philo de Migr. Abrah. T. 1. p. 450.] 
 
HEP 
 
 (^11 
 
 n E p 
 
 'plale. Aristoph. Nub. 1505. -^lian. V. 
 H. xii. 52.] 
 
 II. To despise, contemn, as persons, 
 who think themselves very wise, are apt 
 to do others, occ. Tit. ii. 15. There is a 
 similar admonition J Tim. \v. 22, where 
 we have Kara(l)poveiT(i) ; and the Scholiast 
 on' Aristophanes, Nub. lin. 225, says of 
 JTfpt^poj^d), iaroy rw KaracppovCo, it is equi- 
 valent to KaTa(ppovu> to despise. So Plu- 
 tarch, cited bv Scapula and Wetstein, has 
 nEPI4»P0NH''SAI Twv AaKshaipoviiov, 
 to despise the Lacedemonians. [|This 
 sense of despising comes from a dif- 
 ferent quarter from the first. There 'jrepl 
 is 7'oundj here probably it is taken in the 
 sense ot over, above. To be over any one 
 in one's thoughts^ to look down on. 4 Mace, 
 vi. 8.] 
 
 TLepiywpoQ, a, 6, r/, from Trept about, 
 round about, and yjopa a country. — A 
 neighbouring, or more strictly a circum- 
 jacent, country, yrj being understood, a 
 country round about, the environs. Mat. 
 iii. 5. xiv. 35. [See Deut. iii. 13, 14. 
 ' Neh. xii. 28, & al. Tij is added in Gen. 
 xix. 28. In Mat. iii. 5, and elsewhere, 
 the word is put for the inhabitants of the 
 surrounding country. ~\ 
 
 ^^^ Jlepi-^rjpa, arog, to, from 7r£pn//aw 
 to scour or scrape off all around, " cir- 
 cumcirca abstergo vel defrico," Scapula, 
 from TTcpt about, and i/zaw to scour or scrape 
 off. 
 
 I. Properly, Off -scour in g,Jilth scoured 
 off. Hence [many of the Greek Lexico- 
 graphers explain it as to vtto to. 'lx^t] Trara- 
 peroy.'] 
 
 II. It was by the Heathen applied to 
 those wretched men who, after suffering 
 all kind of indignities, were offered as 
 * expiatory sacrifices to their gods ; and 
 St. Paul applies the word to the Apostles 
 of Christ, occ. 1 Cor. iv. 13,* as Ignatius 
 doth also to himself, Epist. to the Eph. 
 § 8, 18. Comp. VLipiKaQappa. Qlt pro- 
 bably means, '' we are so despised as to 
 
 * Suidas in the word neoj'\|/»i,ua — 'Outw? iKsyov 
 T<j> xar' ivKxvTO-j cxji/iypvri Too xaxwi/. IIEPl'^'HMA 
 rj^uiii yevou rtrai cwTr,p(x xal aToKuTfiwcrii,' K.ot) svc- 
 SaKov Tij 6a\ao-(n), wcravii tij^ Hoatilu)-H Bvaiotv octto- 
 TtvvuvTig. >''- They said thus to him who was every 
 year devoted for the averting of calamities, ' Be 
 thou our 7refi'v{/ri//a, i. e. our salvation and redemj)- 
 tioH,^ and then they threw him into the sea, as a 
 sacrifice to Neptune." Comp. Photii Amphiloch. in 
 Wolfius Cur. Philol. vol. v. p. 742. [For twv 
 xaxa}> in the above place of Suidas, Schl. reads -riv- 
 Tcuv xaxa. Hesychius explains the word also by 
 «»T<'x.uT^oii, ai.r/'J/tjyov. See Ca?s. B. G. vi. IG. Lev. 
 vii. 6. Lactant. O'pp. 1. c. 21.] 
 
 be thought like the wretched men mIio 
 are made expiations." The word occurs 
 as satisfaction for in Tobit v. 18. See 
 Symm. Jer. xxii. 28, where it is used as 
 by St. Paul. Consult Le Moyne Obs. ad 
 Var. Sacr. p. 582.] 
 
 ^^^ HepTceptvopai, from Tripirepog, 
 which Hesychius explains o peTo. /iXa/cemc 
 eiratpopcroc, [and so Suidas], he who sets 
 up himself, and is at the same time in- 
 dolent and contemptible. — To vaunt or 
 boast oneself Hesychius explains Trsp- 
 TTEpEVETai by KaTEiraipETai, sese effert, 
 sets up itself and CExumenius (p. 465.) 
 by aXa'CovEVETai, boasteth, or vaunteth 
 itself Casaubon, however (p. 183. Ca- 
 saubonian. cited by Wolfius), observes, 
 that TTEptEpEVEffdai has not exactly the 
 same sense as aXa^ovevEadai, the lat- 
 ter signifying to boast falsely of excel- 
 lencies which one has not, the former, to 
 make too great an ostentation of those one 
 really has. Wolfius further remarks, that 
 TTEpTTEpEVETciL impHcs boastiug or vaunting 
 oneself in words, and that it is different 
 from <pvai»TaL, which denotes pride or 
 elation of mind. The Vulg. renders Trtp- 
 TTEpEVETai by perperam agit, which seems 
 to have led some persons into the mistake 
 (for such I think it is), that TrepTrc peueaOat 
 was formed from the Latin perperam *. It 
 seems rather a pure Greek word. The 
 adjective TripTTEpog is found both in Poly- 
 bius and Arrian [(D. E. ii. 2.)] the 
 former of whom applies it in such a t con- 
 nexion as determines its meaning to be 
 boasting, a boaster, bragger, or the like ; 
 and Wetstein has produced the verb itself 
 from Marcus Antoninus, V. 5. 'Apt- 
 txKEVEffdai Kcii nEPnEPEY'ESGAI Kai to- 
 aavra pnrTCii^EffdaL Trj "^p^XV J ^"^ ^^ng 
 before the time of this emperor, who lived 
 in the second century, Cicero had used 
 the compound verb EpTTEpifEpEvEcrdai in his 
 14th Epist. to Atticus, lib. i. (edit. Gruter 
 and Olivet) " Ego autem ipse, Dii boni ! 
 quomodo EVETtEpwEpEVffapTjv novo auditori 
 Pompeio?" Where, according to Dr. 
 J Middleton, kvEitEpitEpEvaapriv signifies, 
 
 * [This is Schleusner's derivation, and he cites the 
 Latin wori perperus from Accius. Stephens, after 
 the Etym. M., derives the verb from 7ripi(piffcOai, 
 Salmasius makes Tr/p^re^o; a Cilician word (Fun. 
 Ling. Hell. p. 132.)] 
 
 •y He is drawing die character of a certain per- 
 son in his Exc. Leg. 22, and says that he was xara 
 Se Tr^v JS/'av <pCci)f S't»/J-'jKo( xcu Xa\of xaj IlE'PnEPOS 
 ha(pepdvTwg, in his Own nature remarkably noisy, 
 talkative, and boasting. 
 
 + Life of Cicero, vol. i. p. 2C5. 4to. 
 
n E T 
 
 678 
 
 n n r 
 
 that he e^'erted himself with all the pride 
 of his eloqiience before his new liearer, 
 Pompey; or, as Suicer more particularly 
 explains it, that * he set himself off , and 
 vaunted in a juvenile hind of manner ; 
 that borrowing all the ornaments and 
 charms of eloquence, he exulted, as it 
 wercy in his oration, and studied to please 
 his illustrious auditor, occ. 1 Cor. xiii. 
 4, where see Wolfius and Wetstein. {In 
 the meaning given by Parkhiirst, Heiu- 
 sius (Ex. S. vii. 10.), Muretus (Var. 
 Lect. xir. 7.), Gataker, Suicer, Fesselius 
 (Adv. iii. 10.), and others agree ; but 
 there is another meaning adopted by 
 Schleusner also after many writers. Ilep- 
 TTEpoQ is explained by TrpoTrer^e in several 
 Glosses, and by CEcumenius ; and thence 
 Chrysostom (Horn. 33. in 1. ad Cor. p. 
 459.) and after him Theophylact (p. 275.) 
 explain the verb here by 7rpo7rereve(rdaL to 
 act precipitantly ; for, says he, 6 TripTrepoQ is 
 
 O flETElOpii^Ofievog 6 KS(f)OQ, O (jXaKEv6f.lEV0Q, 
 
 i. e. one tossed about, light, foolish ; and 
 Theodoret (p. 186.) explains the place, 
 " Love does not busy itself about what 
 does not belong to it, as the measures of the 
 divine substance, &c. He who loves can- 
 not endure to do any thing rash (tt^o- 
 tTeteq)." Zonaras (Lex. col. 1544.) has 
 itEpirEpEVETai, TtpoTtETEg TToisi' araKTE'f Kare- 
 
 TiaipETClL.^ 
 
 ^g^ Jlipva-i, An Adv. of time, from tte- 
 pa.(o to pass, pass through. — The past year, 
 last year. So Demosthenes, IIE'PYSI Itti^t/- 
 ^ibv, residing last year ; and Philostratus, 
 EiSov avTov HE'PYSI, I saw him last year. 
 See more in Mintert's Lexicon and Wet- 
 stein's Note on 2 Cor. viii. 10. [^Lucian 
 (Sol. vii. 220.) finds fault with ek itipvaL. 
 Demosthenes 467, 14. has itpo itipvai f.] — 
 In the N. T. it is used only with ajto pre- 
 ceding, 'AtTo Ttipvai, From last year^ a 
 year ago. occ. 2 Cor. viii. 10. ix. 2. 
 
 HETA'ii, w. 
 
 L To open, expand, stretch out. Thus 
 used in the profane writers. See Scapula's 
 and Hederic's Lexicons. 
 
 IL Ilcrao/xat, w/xat, mid. or pass. To 
 fly, properly to be expanded, to expand 
 himself ov his wings in flying, occ. Rev. 
 iv. 7. viii. 13. xiv. 6. xix. 17. [Prov. xxvi. 
 2. Job ix. 26. Diod. Sic. iv. 77. TihofLai 
 
 * " Me ostentavi et quasi juveniliter jactavi, 
 omnibus adhibitis fucis, et ornamentis orationi 
 meae, quasi exultavi, et placere illi studui." The- 
 saurus in UipTreptxiofxcm, See also the Note in Olivet's 
 edition of Cicero. 
 
 f [See Lobcek ad Phryn. p. 47.] 
 
 is a better form. See Buttman, § 101. and 
 Lobeck ad Phryn. p. 587.] 
 
 JIeteivoj^, 5, TO, from itETOfiai to fly. — A 
 bird, a fowl, which Eng. word is in like 
 manner from the Saxon pleon to fly. Mat. j| 
 vi. 26. [viii. 20. xiii. 4, 32. Mark iv. 4, 
 32. Luke viii, 5. ix. 58. xii. 24. xiii. 19. 
 Acts X. 12. xi. 6. Rom. i. 23. .lames i. 
 7. Deut. xiv. 19, 20. Is. xviii. 6. Horn. 
 II. viii. 247. Herod, ii. 123.] 
 
 IleVo/xai, the same as itETaojiai; see 
 under JIetcho.' — To fly. occ. Rev. xii. 14. 
 nirpa, aq, fj, from Trlrpog. 
 [I. A rock. Mat. vii. 24, 25. xvi. 18. 
 xxvii. 51, 60. Mark xv. 46. Luke vi. 48. 
 Rom. ix. 33. {a rock of offence, a rock to 
 stumble over, i. e. a ground of offence, 
 spoken of Christ; the phrase comes from 
 Is. viii. 14, orxxviii. 16.) 1 Cor. x. 4. (the 
 sjnritual rock which followed the Jews, 
 which is interpreted by Schl. to be the 
 water from the rock which followed them, 
 i. e. ran through their camp, according 
 to Schl.; or, according to others, ran 
 down from Horeb to the sea, the Israelites . 
 going by it.) 1 Pet. ii. 7. Exod. xvii. 6. 
 Jer.iv. 29. Ceb. Tab. 15. Xen. An. iv. 7. 
 4. Herodian. viii. 1. 13.] 
 
 [II. A cave in a rock. Rev. vi. 15, 16. 
 Jer. xlviii. 28. 1 Sam. xiii. 6.] 
 
 [III. Rocky ground. Luke viii. 6, 13.] 
 nE'TPOU, «, 6. 
 
 I. Homer uses it, constantly I believe, 
 for a large stone, but such as a strong 
 man might throw. See II. vii. lin. 270. 
 II. xvi. lin. 411, 734, and II. xx. lin. 288. 
 [Job xii. 20. 2 Mace. i. 16. iv. 41. Xen. 
 An. iv. 5. 8. Eur. Med. 28.] 
 
 n. Peter, the surname of Simon, trans- 
 lated into Greek from the oriental lirjcpag, 
 which see. John i. 43, & al. freq. On 
 Mat. xvi. 1 8. we may observe, that as our 
 Lord himself probably used the same ori- 
 ginal word «SO in both parts of the sen- 
 tence (see under Kr}(pdg), so the French 
 translation ^well expresses both Il^rpog 
 and TTETpav by the same word Pierre; 
 but Diodati, in the Italian, is able ex- 
 actly to preserve the same distinction of 
 gender as in the Greek, and renders Herpoff 
 by Pietro, and Trirpav by pietra. 
 
 ^^^ TlETpojdr]gy Eog, «?, o, ^5 Kai rb — Eg, 
 from -KETpog a stone, or perhaps a rock. 
 (Comp. Luke viii. 6.) — Stony, rocky, occ. 
 Mat. xiii. 5, 20. Mark iv. 5, 1 6 j in all 
 which texts either '^^wpiov place, or x^pia- 
 places, are understood. 
 
 ^^^ ilriyavov, a, ru, from Triiyvvnt or 
 TTjjyo; to^x. The name of an herb, Rue, 
 
HH A 
 
 679 
 
 n HP 
 
 which Dr. Quincey observes is replete 
 with a viscous juice, and that it is of ex- 
 cellent service in all nervous cases, and 
 particularly in such as arise from the womb, 
 as it deterges the glands, and by its vis- 
 cidity/ bridles those inordinate motions 
 which frequently begin there, and affect 
 the whole constitution, occ. Luke xi. 42. 
 [See Plin. H. N. xx. 13. Ol.Cels. Hiero- 
 bot. ii. p. 251. Salm. de Homon. Hyl. 
 latr. p. 43. Dioscor. iii. 52. Theoph. H. 
 P. i. 15.] 
 
 niirii', fjg, >V The Greek Lexico- 
 graphers deduce it from itrj^cKi) to leap 
 up, because itrih^ ek yfJQj it leaps or 
 springs out of the earth (see John iv. 
 14.) 
 
 [I.] A fountain, of spring. See Jam. 
 iii. 1 1, 12. [Is. Iviii. 11. Lev. xi. 36. xii. 
 7. Ecclus.xxi. 13. Xen. An. i. 5.7. Diod. 
 Sic. V. 43. It is metaphorically used Rev. 
 iv. 7, 17. xxi. 6, and especially John iv. 
 14. Is. xii. 3. Prov. x. 12, & al. freq.] 
 
 [II. A well. John iv. 6. Comp. 2 Pet. 
 ii. 17.] 
 
 [Ill, A running, flow. Mark v. 29. 
 'Puo-tc occ. in the parallel place in Luke 
 viii. 44. Uriyi) is used in good Greek of 
 other things besides water, as Soph. El. 
 888. of milk. See Jer. ix. 1 . Achill. Tat. 
 vi. p. 375. Stanley on ^sch. Prom. 401.] 
 
 Uijyi^vpi * in the LXX answers to 
 the Heb. i^Qp, Exod. xv. 8. [This 
 verb signifies properly, to Jix, to hind 
 together. (Xen. An. iv. 5. 3.) and then to 
 build by joining together. So it comes 
 to be used of building or erecting tents, 
 because, according to Schleusner, they 
 are fixed by pins into the earth.] — To 
 Jix, pitch, as a tent. So the word is often 
 applied by the LXX for the Heb. T\m to 
 exjyand, stretch out, and twice for the. 
 Heb, i^toi to plant, Jix, pitch; and the 
 phrase aKijv^v or crKrjvag -Trrj^ai is very 
 common in the purest Greek writers. See 
 Wetstein, occ. Heb. viii. 2. [See Gen, 
 xxvi. 25. XXXV. 21. Pol. iii. 46. I. Herod. 
 V. 82. vi. 12.] 
 
 ^g^ HrfdaXiov, s, to, from Trrjdop an oar, 
 which from TnjSaio to leap, as an oar is 
 made to do in the water, — A rudder of a 
 ship. occ. Acts xxvii. 40. Jam. iii. 4. 
 That the ancient ships had frequently 
 two rudders may be seen abundantly 
 proved in Bochart, vol. iii. col. 453, in 
 Eisner, and especially in Wetstein on 
 Acts xxvii. 40, These rudders were a 
 
 * [The verb irr^ytn is obsolete.] 
 
 kind of very large and broad oars on each 
 side of the hinder part of the ship. See 
 Scheuchzer, Phys. Sacr. tab. cclvii., where 
 several such two-ruddered vessels are re- 
 presented to the eye. On Acts xxvii. 49, 
 says the learned Markland in Bowyer's 
 Conject. " They likewise unloosed the 
 rudders (i. e, as well as cut off the an- 
 chors) and let them too drop. The rud- 
 ders, TrrjcaXta, were two large heavy pieces 
 of wood. All great ships of the ancients 
 (of which kind were the Alexandrian corn 
 ships) had two rudders *." 
 
 ^g" UriKiKOQ, 77, ov, from rjXiKOQ how 
 great.— How great, of dignity, occ. Heb. 
 vii. 4. [SeeZach.ii.2. Parkhurst says that 
 in Gal. vi. 1 Lit is used 0^ quantity or size. 
 In this place, St, Paul says, " Ye see ttt?- 
 \lkoiq ypaniiaa-Lv I have written to you 
 with my own hand." Some suppose that 
 the Apostle uses the word in its sense of 
 what sort, and means to apologise for 
 the awkward writing by observing that it 
 was his own, and not that of an ama- 
 nuensis as usual. So Chrysostom, Theo- 
 doret, Jerome, Zonaras, (Lex. Col. 1547.) 
 Whitby, Doddridge, and others. This is 
 on the supposition that ypappa denotes a 
 letter of the alphabet ; but in Acts xxviii. 
 21. we have the plural used to express 
 epistles, or, more probably, aJi epistle. If 
 that sense be admitted, TnjXUog may have 
 its proper meaning Hoiv great. Ye see in 
 how large a letter I have written to you, 
 &c. So Beza, Le Clerc, Beausobre, Wolf, 
 Lardner, Mackniglit, Schleusner.] 
 
 nUAO'S, 5, 6, from Heb. wb^ to roll 
 oneself iji dust; whence also TraXcKrao) to 
 defle, from which V, Eustathius deduces 
 I TrrjXoQ. 
 
 [I. Mud, i. e. dust or sand, and liquid. 
 John ix. 6. See Jobiv. 19.xxx. 9.xxxviii. 
 14. Chariton Aphrod. i, 3. Xen. An, i. 5. 
 8. Thuc. ii. 4.] 
 
 [II. Potters' clay. Rom. ix. 2L Is. 
 xii. 25. Nahumiii. 14. (referred by Schl. 
 to sense I.) Ecclus. xxxiii. 3. Pol. xii, 15. 
 6. Dem, 3 1 3, 1 7- — It seems to be dust, or 
 earth, in Job x, 9.] 
 
 ^" nH'PA, ae, r/, [perhaps] from 
 (f)ip(i> to carry. — A scrij), a satchel, a lit- 
 tle bag to carry provisions in f. Mat. x. 
 
 * [See also Perizon. ad JElian. V. H. ix. 40. 
 Graev. ad Hesiod, Op. & D. 45. or Lect. Hesiodd. 
 
 2] 
 
 -|- [This word answers to per a and mantica, while 
 |SaAavT<ov is the crumcna, or hag for money. It is 
 used precisely in this sense in Symmachus, 1 Sam. 
 1 xvii. 40. 2 Kings iv. 42, & al.] 
 
nHx 
 
 6SQ 
 
 n I K 
 
 10. Mark vi. 8. & al. The word is used 
 in tiie same sense by the Greek writers. 
 Thus Homer, Odyss. xvii. lin. 410. IIX^- 
 aap ^' apa IIH'PHN aim kol Kpeuov, They 
 filled his scrip with bread and meat ; and 
 Plutarch, De Prefect, in Virtut. torn. ii. 
 p. 79, E. a^LoyivriQ ^^ '■0^' "mvovTa tcCiq 
 Xepctv ^eao-a-iiEvoQ kU^aXe rfjg IIH'PAS 
 TO TroTrjptov. *' Diogenes, seeing one 
 drinking out of (the hollow of) his hands, 
 threw away his pot out of his scrip" See 
 more in Wetstein. 
 
 \Y\r]p6o), To injure the body in any way 
 (Aristoph. Ran. 636.), and especially To 
 blind. (Job xvii. 7. See Foes. CEc. Hipp, 
 in voce.) Some MSS. have tz E-wriptapivri for 
 ■7rEiris)pb)}iEvr]v in Mark viii. 17.] 
 
 [€^^ nZ/pwo-tc, Blindness. Some MSS. 
 so read for Trwpwatc in Mark iii. 5. So 
 Euseb. H. E. i. 18. Phil. T. ii. p. 432. ed. 
 Mang. and Inc. Deut. xxviii. 28.] 
 
 I. Properly, The lower part of the 
 human arm from the elbow. Thus used 
 in Homer^ II. v. lin. 314, 
 
 ' h[x(b\ S' to'j (f/Aov vih lytvuTO IIH'XEE Aeukw. 
 
 About her much-lov'd son her arms she throws. 
 
 Pope. 
 
 So Odyss. xxiv. lin. 346, 
 
 'A,«(pi Ss -rail\ (^tKif Boi.Ki HH'XEE. 
 
 II. A cubit measure, equal [as Suidas 
 says] to the length of a man's arm from 
 the elbow to the end of his middle finger, 
 i.e. about 17| inches, occ. John xxi. 8. 
 Rev. xxi. 17. Thus the Heb. nD« Deut. 
 iii. 1 1, and the Latin cubitus, signify 
 both the lower part of the arm^ and a 
 cubit measure. [^Gen. vi. 15.] 
 
 III. It denotes a short time, as the 
 Heb. mnsto a hand-breadth does Ps. 
 xxxix. 5, or 6. So the English span is 
 used for '^ any short duration." Johnson, 
 occ. Mat. vi. 27. Luke xii. 25. The word 
 in these two passages is plainly deter- 
 mined to the sense of time by Luke xii. 
 26, where our Saviour speaks of TrpoadETvai 
 eiel rrjy riXidav clvth IHI^XYN 'iva, as being 
 sXax'-'^oy a very small thing, whereas add- 
 ing a cubit to a man's stature would in- 
 deed be a great o?ie. For this remark I 
 am indebted to Wetstein on Mat. vi. 27. 
 Utix^iog is applied to time by Mimnermus, 
 [ii. 3. (in Gaisford's Poetse Min. Grseci)] 
 
 ToTs IxiXot HH'XT/ON Wi p^^^ovov xy^ffiv {{Sfif 
 
 liike these, for a sJiort time the spring of youth 
 We taste. 
 
 See Hammond on Mat. vi. 27- fThis 
 notion as to tttj^vq is not assented to by 
 Wahl or Schl. The latter says, however, 
 that if ^XiKia be used of age, Trfj^vQ niay 
 certainly well denote a very short time.'] 
 Hial^io, from ttle^o). 
 
 I. To press by laying one's hand upon. 
 So Scapula, injecta nianu premo. 
 
 II. To take hold on another, as by the 
 hand, in a friendly manner. Acts iii. 7. 
 
 IH. To lay hold or hands o?i^ to catch, 
 apprehend, in a violent and hostile man- 
 ner. John vii. 30, 32. [viii. 20. x. 39. xi. 
 57. Acts xii. 4. 2 Cor. xi. 32.] 
 
 IV. To take, catch, as fish. occ. John 
 xxi. 3, 10. [Rev. xix. 20. S. of Sol. ii. 
 15.*] 
 
 niE'ZO, [perhaps from Trii^a afoot.'] — 
 To press^ press or squeeze down. occ. 
 Luke vi. 38. [Micah vi. 15. Thuc. ii.52. 
 Xen. Mem. iii. 10. 13. Cyr. vii. 2. 7.] 
 
 ^^^ IltQavoXoyta, etc, r;, from TzidavoQ 
 persuasory, persuasive (which from itEtQia 
 to persuade, and \6yoQ a word, speech. — 
 Persuasive speech, plausible or enticing 
 words, or discourse, occ. Col. ii. 4. [Ilt- 
 davoXoyiu) occ. Diod. Sic. i. 39. and tti- 
 davoXoyoQ in the Etym. M. 729, 29.] 
 
 TJiKpaivii), from TriKpog bitter. 
 
 I. To make bitter \jn taste], imbitter. 
 UiKpaivofxat, Pass. To be made bitter, to 
 be imbittered. occ. Rev. viii. 11. 
 
 [H. As bitterness is used to express 
 what is disagreeable, hence the word has 
 the sense To cause trouble, inconvenience, 
 or pain. It is used of causing pain in 
 Rev. X. 9, 10. Job xxvii. 2.] 
 
 [III. Metaphorically, To imbitter, ir^ 
 ritate, provoke ; and hence in the passive, 
 To be provoked,] to be bitterly severe or 
 angry, occ. Col. iii. 19. So in the LXX 
 it denotes to be bitterly angry, answering 
 to the Heb. ^^'p to foam with anger, 
 Exod. xvi. 20. Jer. xxxvii. 15. Philo 
 likewise, cited by Wetstein on Col.^ several 
 times uses it in the same sense ; and Dio 
 Cassius [Exc. Vales, p. 621. Schl., how- 
 ever, thinks the word is used in the mid- 
 dle voice, and translates it To act harshly 
 towards, treat harshly. Comp. Job xxvii. 
 2. 1 Mace. iii. 7. The passive occurs in 
 the sense To be angry in Theoc. Idyll, v. 
 120. Demosth. p. 1464, 18.] 
 
 Htfcp/a, etc, ^, from iriKpog* 
 
 * [Wahl and Schl. quote this word as occurring 
 in the LXX, Job x. Ifi ; but I do not find it in 
 Mill. 'Ay^suo^a* is the word there, and ?r(a?w is 
 used in ore of the minor versions.] 
 
n I K 
 
 681 
 
 niN 
 
 [I. Bitterjiess. Dent. xxxH. 32. Jer. 
 ii. :^i.] 
 
 [II. Metaphorically, Bitter anger, 
 haired^ malice. Eph. iv. 31. Com p. Jer. 
 XV. 17. Lam. iii. 19. It may perhaps be 
 hitter invective. (See Is. xxxvii. 29. Me- 
 uauder, p. 338. 1. 327. ed. Cleric.) which 
 would seem also to be the sense in Rom. 
 iii. 14, though Schl. suggests that the 
 meaning there may hQ fraud, as in Ps. x. 
 7, whence the words are taken : the Heb. 
 has MDID, which signifies deceit. Bret- 
 schneider refers this passage to the last 
 sense.] 
 
 [III. By a Hebraism (the derivatives 
 from TiD signifying gall and poison (as 
 in Job XX. 14, 25), poisoned (Deut. xxxii. 
 24) ). Poison. It is used only metapho- 
 rically to express vice and evil in this 
 sense in the N. T. Thus in Heb. xii. 15;, 
 we have pli^a TriKpiag (i. e. by an He- 
 braism* for pi^a TtLKpa) a poisonous root. 
 Referring to Deut. xxix. 17, we find, 
 '^ Lest there should he among you a root, 
 se7iding forth a poisojious and hitter 
 plant," where the LXX has pii^a av(o 
 K^vaaa kv x^^V '^'^'^ TriKpi^. The meaning 
 is, '' lest there should be one who, like a 
 poisonous plant, should infect others with 
 his poison, i. e. should seduce them to 
 idolatry." And so in the place of He- 
 brews, Lest there he any poisonous root, 
 i. e. any vicious man among you. So in 
 Acts viii. 23, where we have Iiq yap 
 XO^W TTiJcptac Kai <rvvce(Tp.ov adiKiag opCJ 
 ae ovra (i.e. bpCJ as eivai ^oX^J^ TTtATjOavt), 
 the meaning is to be explained in the 
 same way, and perhaps by reference to 
 the same place of Deuteronomy, / see 
 that you are poisonous gall, i. e. complete 
 poison, entirely wicked. Some, however, 
 explain siq x^^V^ ^s if it were ey x^^V 
 (which is the reading of one MS.) i. e. 
 / see that you are (wrapped up) in the 
 most exceeding vice. Some again think 
 that the metaphor is rather from the 
 bitter taste given by gall to every thing 
 it touches, than from its poisonous qua- 
 lity.] 
 
 niKPO'S, &, 6v. 
 
 I. Bitter to the taste, hracMsh^ as 
 water, occ. Jam. iii. 11, where see Wet- 
 steiu. Thus Herodotus, lib. iv. cap. 52, 
 mentions the Scythian river Hypanis, 
 
 * [On this common Hebraism in the N. T. see 
 Glass PhiL Sacr. 1. i. 8. 2. Vorst. de Hebraism, 
 p. 247.] 
 
 t [On this use of e/r, compare Mat. xix. 5. Heb. 
 1. 5. viii. 10.] 
 
 which for some distance from its source 
 is FAYKTS sweet, but afterwards becomes 
 niKPO'S ZeivGiQ excessively hitter, tK^i^oi 
 yap ig avTt)v KprjvT] HIKPIF, for a hitter 
 spring runs into it ; and Josephus, De 
 Bel. lib. vii. cap. 6, § 3, speaking of the 
 springs of water near the castle of Ma- 
 chaerus, says, IHKPAF — dvrwv riveg iiaivy 
 at C£ rAYKYTH"'TOS «^£V aTroXeinnffai. 
 " Some of them are hitter, others by no 
 means deficient in sweetness." [See Horn. 
 Od. E. 322. Ex. xv. 23. Jer. xxiii. 15. 
 Is. V. 20. xxiv. 9.] 
 
 II. Bitter, cruel, malignant, occ. Jam. 
 iii. 14. This word and its derivatives 
 are applied figuratively as well in the pro- 
 fane as in the sacred writers. Thus Ari- 
 stotle, Eth. iv. cap. 5, cited by Scapula, 
 'Ot ^£ niKPOr cva^LcikvToi, KoX TToKvv 
 Xpovov opyii^oyTat. " Men of a hitter 
 disposition are hardly placable, and retain 
 their anger a long time." [JEl. V. H. 
 xiv. 18. Polyb. v. 41. 3. Diod. Sic. i. 78.] 
 
 HiKpbig, Adv. from inKpog. — Bitterly. 
 In the N. T. it is applied only figura- 
 tively to weeping, occ. Mat. xxvi. 75, 
 Luke xxii. 62. The LXX use the same 
 phrase TtLKpuig Kkaisiv for the Heb. nD nSl 
 to weep hitterly^ Is. xxxiii. 7, and for 
 "'\1'2. ^'ID to he hitter in weeping. Is. xxii. 
 4. [Comp. also Hom. Od. A. 153. Aristsen. 
 i. 22. Eur. Phoen. 901. Ruth i. 20. Ez. 
 xxvii. 30, 31. Ecclus. xxv. 20. JliKpuig is 
 used for vehemently in Menander fr. p. 
 4. V. 9.] 
 
 [ITtjUTrXao*, or UipTrXripi. See UXiidb).'] 
 
 1^^ [UifiTTpcKo, or] nipTTprjpi, Qor 
 Uprjdu)']. — To bum, inflame. [Diod. Sic. 
 ii. 12. M\. V. H. xii. 22.] Uifnrpafxat. 
 Pass. To he inflamed, or to he swollen 
 from inflammation. Bochart shows, by 
 authorities from the Greek writers, that 
 it may be rendered either way, vol. iii. 
 373, &c. occ. Acts xxviii. 6, where comp. 
 Wolfius, Wetstein, and Scheuchzer, Phys. 
 Sacr. [^Elian. H. A. i. 57. iii. 18. and Luc. 
 in Dipsad. p. 482. use the word in the 
 sense oi swelling from inflammation.] 
 
 ^§^ UiyadSwy, «, to. A diminutive 
 of IltVa^. See Hiva^ II. — A little writing- 
 hoard or tahle, a writing-tahlet. occ. Luke 
 i. 63. [So] Arrian Epictet. lib. iii. cap. 
 22, p. 318. Dr. Shaw, Travels, p. 194, 
 informs us, that the Moorish and Turkish 
 boys in Barbary are taught to write " upon 
 a smooth thin board, slightly daubed over 
 with whiting, which may be wiped off or 
 renewed at pleasure. Such probably," 
 adds he, for the Jewish children use the 
 
n I N 
 
 682 
 
 ni n 
 
 same, ^* was the little board or writing- 
 table (as we render it, Luke i. 63.) that 
 was called for bv Zacharias." [Symm. Ez. 
 ix. 2.] 
 
 ^g^ n/va^, a/coc, b, q. from TriVoc, »^, a 
 jnne-tree. 
 
 I. -4 board, or plank, properly made of 
 pine. Thus it is used by Homer, Odyss. 
 xii. lin. Q7, for the planhs of a ship, 
 
 II. A board, or *7w«// plank of wood, 
 which the ancients used to smear with 
 waXj and then write on it, a writing-table, 
 or tablet. Thus applied by Homer, II. 
 vi. lin. 169. Comp. under VpcKpoj II. and 
 JlLpadEioy. [These writing-tables, at first 
 made of pine-wood, were afterwards of 
 ivory, brass, &c. The word occ in this 
 sense in Demosth. 1055, 16.] 
 
 III. A large dish, a platter, a charger, 
 in which meat is brought to the table. 
 So Homer, Odyss. i. lin. 141, Od. iv. lin. 
 57. Od. xvi.lin. 49, speaks of ni'NAKAS 
 KpCuiiv, dishes of flesh-meats, which were 
 set on the table. It is highly probable, 
 that, as the Etymologist expressly affirms, 
 the things anciently used for this purpose 
 were pieces of board, or a large kind of 
 jiat wooden trenchers. [See also Athena3us 
 vi. p. 228. to the same point, and Poll. 
 On.viii. \^, x. 82.] occ. Mat. xi v.* 8, 11. 
 Mark vi. 25, 28. Luke xi. 39. 
 
 ni'N^ and ni'il. 
 
 [I. To drink. Mat. vi. 25. xxvi. 27. 
 Mark xiv. 25. xv. 34. Luke i. 15. xxii. 
 18. & al. freq. It is joined with the ace. 
 in Xen. Cyr. vi. 1. 10. Hell. ii. 3. bQ. 
 Diod. Sic. iii. 44. -, with U and a gen. 
 vEIian. V. H. i. 4.; with cl-ko in Xen. 
 Cyr. iv. 5. 4. See Schaefer on Greg. Cor. 
 p. 123. on the Attic construction with 
 the genitive. These formulae, (payelu Kal 
 irivtLv, EcrOUiy Kal liiveLv, &c. denote (1.) 
 lupcurious feasting. Mat. xxiv. 38, 49. 
 
 * To illustrate the horrid history in Mat. xiv. 
 and show that others have been guilty of like bar- 
 barities, I add from Bayle's Dictionary in Fulvia, 
 Note (E), that " Mark Antony caused the heads 
 of those he had proscribed to be brought to him 
 [even] while he was at tahle, and entertained his 
 eyes a long while with that sad spectacle. Cicero's 
 head he ordered to be put on the very pulpit where 
 Cicero had made speeches against him.* Fulvia 
 [Antony's wife] took that head, spit upon it, and 
 putting it in her lap, she drew its tongue, which 
 she pricked several times with her bodkin, and at 
 the same time she uttered a thousand bitter invec- 
 tives against Cicero." See also Wetstein on Mat. 
 xiv. 11. 
 
 Luke xii. 19, 45. xvfi. 27, 28. 1 Cor. xv. 
 32. With a negation, they imply, of course, 
 to use no luxury, i. e. to live severely, as 
 Mat. xi. 18, 19. Luke vii. 33, 35. See 
 1 Kings i. 25. Job i. 4.] 
 
 [(2.) To live i7i the usual inarmer, i. e. 
 not to fast. Luke v. 33. 1 Cor. ix. 4. 
 though both of these are by Schleusner 
 referred to (I.)] 
 
 Q(3.) Joined with jucra, these phrases 
 mean to live familiarly with, as Mark ii. 
 16. Luke V. 30. xiii. 26. xxii. 30.— We 
 may notice, that God, in his distribution 
 of good or evil to man, is spoken of as 
 giving a cup of a wholesome or deadly 
 nature to him*. See Qvjioq and oivoq. 
 Hence, perhaps, come the phrases in John 
 xviii. 11. (Shall I not undergo in pa- 
 tience the lot assigned to me by God ?) 
 Mat. XX. 22, 23. Mark x. 38, 39. There 
 is not, however, perhaps any occasion to 
 refer this easy metaphor to any particular 
 notion among the Hebrews. Plautus has 
 (Casin. v. 2. 42.) '^ ut senex hoc eodem 
 poculo quo ego bibi, biberet." Others 
 say, that the phrase in John iv. 4. im- 
 plies who shall become my disciple, be- 
 cause, to drink the waters given by any 
 owe. was a Hebrew phrase for becoming 
 his disciple. See Schottgen. H. H. and 
 Talm. p. 218.J 
 
 [II. Figuratively, To absorb. Of the 
 earth drinking the rain. Heb. vi. 7. 
 Deut. xi. 11. Anac. xix. 1. Xen. Symp. 
 ii. 25. Herod, iii. 117. Virg. Ecf. iii. 
 1 1 1 .] — Observe Trieacu, in Luke xvii. 8, is 
 the 2 fut. mid. 2 pers. sing, according to 
 the Ionic, or rather the ancient dialect, 
 from TTtw, as (payeaai in the same verse 
 from (payco. So meaOe plur. Mat. xx. 23. 
 See Wetstein on both texts. 
 
 JliorrjQ, rjroQ, rj, from IIioc, £0q, sq, to, 
 the fat. — Fatness, as of the olive-tree, to 
 which also it is applied in the LXX, Jud. 
 ix. 9. for the Heb. ]mi fatness, occ. Rom. 
 ix. 17. [See 1 Kings xiii. 3. 5. Gen. 
 Ixxvii. 28.] 
 
 Tlt7rpa(TKio, from Trpaw, by sync, for tte- 
 pact), [which is to make to pass over, and 
 so to bring from a distance, as if to sell.'] 
 Thus in Homer, Od. xiv. lin. 297, 
 
 Kei$) 5/ fx wg nEPA'2H<2I. 
 
 That he might sell me there. 
 
 [I. To sell. Mat. xiii. 46. xviii. 25. 
 (where Parkhurst refers to Exod. xxii. 3. 
 
 * [See Ps. xvi. 5. cxvi. 13.] 
 
nin 
 
 683 
 
 nis 
 
 Lev. XXV. 39, 48. 2 Kings iv. 1. Neh. 
 
 V. 5. 8. Is. 1. 1.) xxvi. 9. Mark xiv. 5. favour 7vitk God. Rom. xi. 22. ICor. x. ]2 
 
 VII. To Jail into sin and a xlate qfdis^ 
 
 VIII. To fall in judgment, to be con- 
 demned and punished. Rom. xiv. 4. QThis 
 Schleusner refers to VII. See Rom. xi. 1. 
 Heb. iv. 11.] 
 
 [IX. To fall or impinge upon. See 
 Mat. xxi. 44. Luke xx. 8. Comp. Is. 
 xxviii. 13. lix. 10.] 
 
 []X. It seems sometimes used like the 
 verb to come^ without expressing any fall, 
 Schl. thinks, however, that something sud- 
 den is implied. James v. 1 2. (iofallov come 
 into condemnation.) Rev. xi. 11. (Fear 
 came or fell on them.) Comp. Job iii. 
 
 11. I Mac. iv. 45. ^lian. V. H. iii. 32.] 
 [Hi-reuw, from 7r/<ric belief. 2 
 [_I. To believe, give credit to, either of 
 
 persons or things.] 
 
 [(1.) Generally, with a dative, Mark 
 xvi. 13, 14. Luke i. 20. John ii. 22. iv. 
 50. V. 46. xii. 38. (Rom. x. 16.) Acts 
 viii. 12. xiii. 41. xxiv. 14. xxvi. 27. 1 
 John iv. 1. Xen. Cyr. iv. 2. 8. v. 3. 17. 
 Polyb. viii. 23. 1 1. Lysias 655, 14.— with 
 £7ri and dative, Luke xxiv. 25. Acts xiii. 
 
 12. — with Ev and dative, Mark i. 15. 
 (See Matthiae § 382.) —with kg, Rom. 
 x. 14. 1 John V. 10. — with ace. and in- 
 fin. Rom. xiv. 2. (where, perhaps, it is 
 rather used of belief in the sense of opi- 
 nion). Xen. Cyr. iv. 5. 45. Symp. iv. 8. 
 -Lilian. V. H. ii. 21. — with on. Acts ix. 
 25. 1 Thess. iv. 14. Heb. xi. 6. James 
 ii. 19. Herodian i. 14. 10. — with a 
 dative and on, John iv. 21. — with Trcpt, a 
 genitive and on, John ix. 18. — with an 
 ace. John xi. 26. iJohniv. 16. Herodian 
 i. 9. 13. —absolutely. Mat. xxiv. 23, 26. 
 Mark xiii. 21. John iii. 12. xx. 8, 25, 
 29. Rom. X. 14. 1 Cor. xi. 18. Heb. iv. 
 3. James ii. 19- Jude 5. Thuc. i. 1.] 
 
 [](2.) Of belief in Jesus as the Mes- 
 siah, with dative, John v. 38, 46. vi. 30. 
 viii. 45, 46. x. 37, 38. — with ettI and' 
 dative. Mat. xxvii. 42. — ettI and ace. 
 Acts ix. 42. xxii. 19. — ^with eiq, John ii. 
 11, 23. iv. 39. vii. 48. ix. 35, 36. x. 42. 
 xi. 45, 48. xii. Jl, 37, 42, 47. xiv. 29. 
 xvi. 9. — with on, John vi. 69. viii. 24. 
 X. 38. xi. 42. xvi. 27, 30. xvii. 8, 21. 
 — absolutely, ?tlark xv. 32. John i. 7,51. 
 iv. 41, 42, 48, 53. vi. 36. ix. 38. x. 25, 
 26,38. xii. 39,47. xvi. 31. xix. 35.— And 
 the word is similarly used of credit given 
 to Moses as a divine messenger, John v. 
 40. and to John Baptist, Mat. xxi. 25, 32. 
 
 John xii. 5. Acts ii. 45. iv. 34. (comp. 
 Appian. B. C. v. p. 1088.) v. 4. See also 
 Deut. XV. 12. 2 Mac. viii. 14. iElian. 
 V. H.xii. 12.] 
 
 [I I. To give up entirely/ to any one's 
 power like a slave who is sold. Rom. vii. 
 14. Comp. 1 Kings xxi. 25. 1 Mac. i. 
 16. 1 Sam. xxiii. 7. Baruch iv. 4. De- 
 most. 215, 6.] 
 
 IIiTrrai. 
 
 I. To fall. [Mat. xv. 14. xvii. 15. 
 Luke vi. 39. xvi. 21. Acts xx. 9. Rev. 
 viii. 10. ix. 1. — of seed falling or being 
 sown. Mat. xiii. 4, 5, 7, 8. John xii. 24. 
 & al.] 
 
 [IL To fall dow7i, used of men falling 
 from weakness, fear, veneration, in sup- 
 plication, &c. Mat. ii. 11. iv. 9. xvii. 6. 
 xviii. 26, 29. xxvi. 39. Mark v. 22. ix. 
 20. xiv. 35. Lukev. 12. viii. 41. xvii. 16. 
 John xi. 32. xviii. 6. Acts v. 10. ix. 4. 
 xxii. 7. I Cor. xiv. 25. Rev. iv. 1 0. v. 8, 
 14. vii. 11. xi. 16. xix. 4, 10. xxii. 8. 
 Comp. 1 Sam. xxv. 23. (Vsi.)] 
 
 III. To fall down. — as a house. Mat. 
 vii. 25, 27. [Luke vi. 49.] — a tower, 
 Luke xiii. 4. — or walls, Heb. xi. 30. 
 [] — a tent. Acts xv. 16.] On Rev. xiv. 
 8. xviii. 2, comp. Isa. xxi. 9. Jer. Ii. 8 ; 
 not that this application of Tz'nrni) to a 
 city or community is a mere Hebraism, 
 for ^ypke, on Rev. xiv. 8, cites from Eu- 
 ripides, [Troad. 1160.] Tpoiav nESOY"- 
 2 AN, Trov fallen, and from Plutarch, 
 STraprj? nESOY'SHi/aZ/fw^ Sparta. 
 
 IV. With Itti following, to fall upon, 
 Luke xxiii. 30. Rev. vi. 16. — as a lot. Acts 
 i. 26. 
 
 V. To fall, perish, be destroyed. See 
 Mat. X. 29. Luke xxi. 24. [Acts xxvii. 
 34.] 1 Cor. x. 8. Heb. iii. 17. [Rev. 
 xvii. 10.] Comp. Rom. xi. 11. [Eur. 
 Phoen. 1166. 1443. Hom. Od. X. 254. 
 Herodian. i. 11.5. Hom. Od. X. 254. 
 Ving. Mw. x. 830. Com. Nep. Pausan. i. 
 So b53 in Numb. xiv. 32. 1 Chron. xxi. 
 14. Ez. vi. 11. The word is used to 
 express the destruction of the heavenly 
 bodies, i. e. their fall from heaven. See 
 Mat. xxiv. 19. Rev. vi. 13. Comp. Job 
 xxix. 24. Is. xxxiv. 4. Hom. 11. 6. 485. 
 Philost. Ep. 23. ed. Morell. Virg. iEn. ii. 
 9. Manil. Astron. i. 910.] 
 
 VI. To fail. Luke xvi. 17, where see 
 Wetstein. [See Josh. xxi. 45. xxiii. 14. 
 
 I Sam. iii. 19. Eur. Hipp. 41. Iph. I Mark xi. 3 1 . Luke^x. 5. It seems often 
 Taur. 121. Voi'st. Ph. S. v. p. 163. J j used to express a true and cordial recep- 
 
n IS 
 
 f)84 
 
 ni2 
 
 tionofand obedience to the Gospel doc- 
 trines*; — with dative, John viii. 31. 
 Acts V. 14. 1 John iii. 23. —with ettI 
 and dative, Rom. ix.33. x. ] I. 1 Pet. ii. 
 6. I Tim. i. 16. — Math sttI and ace. Acts 
 xi. 17. xvi. 31. — with iy and dative. 
 Acts xiii. 39. — with hg, Mat. xviii. 6. 
 and Mark ix. 42. John iii. 15, 16, 36. vi. 
 29, 35, 40, 47. vii. 38, 39. xi. 25, 26. 
 xii. 36, 44, 46. xiv. 12, xvii. 20. Acts x. 
 43. xiv. 23. xix. 4. Gal. ii. 16. Phil. i. 
 29. 1 Pet. i. 8. 1 John v. 10. —with on, 
 John xi. 27. (comp. the preceding verses) 
 xiii. 19. (the words being used here to 
 the Apostles, who had long before signified 
 their belief in Jesus as the Messiah, must 
 probably refer to a higher faith.) xiv. 10. 
 Rom. X. 9. 1 John v. 1,5. — absolutely, 
 Mark xvi. 16, 17- Luke viii. 13. (^for a 
 time they have a right faith.) John vi. 
 64. (The meaning could hardly be, that 
 Iscariot did not believe that Jesus was 
 the Messiah, but he had no sincere faith. 
 Wahl adds here v. 36. of this chapter.) 
 xi. 15. XX. 31. Acts xiii. 48. (or this may 
 be referred to the subsequent division.) 
 Rom. i. 18. iii. 22. iv. 11. x. 4, 10. xv. 
 13. I Cor. i.21. xiv. 22. xv. 11. (though 
 this may be understood of belief in the 
 resurrection, and referred to ( 1 ).) Gal. iii. 
 22. Eph. i. 13, 19. 1 Thess. ii. J 3. 2 
 Thess. i. 10. 1 Tim. iii. 16. 1 Pet. ii. 7.] 
 — Since believing'm Christ or in the Gospel 
 is the distinguishing characteristic of a 
 Christian, hence, believing is often put 
 absolutely for believing in Christ. See 
 Mark xvi. 16, 17. Acts ii. 44. iv. 32. viii. 
 13. [xi. 21.] xiii. 12. [xiv. 1. XV. 5, 7. 
 xvii. 12, 34. xviii. 27.] xix. 2, [18. xxi. 
 20, 25. 1 Cor. iii. 5. xv. 2. 1 Thess. i. 7. 
 ii. 10.] & al. freq. Comp. Acts viii. 37 ; 
 but observe, that this whole verse is 
 wanting in no fewer than thirty-four 
 MSS., and in the ancient Syriac version, 
 and is accordingly marked by Wetstein as 
 what ought to be expunged, and is thrown 
 out of the text by Griesbach. I own it 
 
 * [It must be evident to every person who con- 
 siders the matter, that in many cases it must be 
 very difficult to ascertain whether simple belief in 
 Jesus as the Messiah, or a belief of a higher order is 
 intended. Accordingly, the Lexicographers con- 
 tradict one another unnecessarily in their arrange- 
 ment of passages. I have followed Wahl in his 
 arrangement of the senses, but not of the passages. 
 for example, he puts John v. 38, 46*. vi. 30. viii. 
 45, 46. with many others implying simple belief 
 most clearly, under this second division. At the 
 same time, I must beg the reader to use his own 
 judgment. 
 
 sounds to me of a later age than the 
 Apostolic. [I should add to these pass- 
 ages Rom. xiii, 11. {nearer than when 
 we first believed in Christ.) We may 
 add, finally, some passages where this 
 word is used of believing in God, as Acts 
 xvi. 34. Titus iii. 8. 1 John v. 10; and 
 with reference to a saving faith. Rom. iv. 
 3, 17, 24. Gal-, iii. 16. James ii. 23. 
 See Ps. Ixxviii. 22 and 32. Is. xxviii. 
 16.] 
 
 [II. To trust in, have a confidence, 
 with a dative, 2 Tim. i. 12. (Ceb. Tab. 
 7. 31. Polyb. vi. 2. 10. ^schin. 17. 21. 
 Xen. Cyr. i. 6. 9.) - — with hirl and ace. 
 Rom. iv. 5. — with he, John xiv. 1 . and 
 perhaps 1 Pet. i. 2 1 . — with infinitive. Acts 
 XV. 11. (Xen. An. vii. 7. 47.) — with oVt 
 and fut., Luke i. 45. Acts xxvii. 25. Rom. 
 viii. 8. In Mark xi. 23. the pres. is put 
 for the future; — absolutely. Mat. viii. 
 13. 2 Cor. iv. 13. See also Rom. iv. 8. 
 1 Cor. xiii. 7. The word is also used 
 especially of confidence in the power of 
 Jesus to aid and cure. Mat. ix. 28. Mark 
 V. 36. ix. 23, 24. Luke viii. 50. John xi. 
 40.] 
 
 [III. To trnst any thing to any one, 
 commit it to his charge. Luke xvi. 1 1 . 
 John ii. 24. And in the pass. Ui^evofxal 
 Ti, is To be trusted with any thing, as 
 Rom. iii. 2. 1 Cor. ix. 17. Gal. ii. 7. 1 
 Thess. ii. 4. 1 Tim. i. 1 1. Tit. i. 3. See 
 Jer. xii. 6. 1 Sam. iii. 21. Diod. Sic. i. 
 72. xvii. 80. xx. 19. Xen. Cyr. iv. 2. 8. 
 Hiero. v. 8. Polyb. iii. 69. 1.] 
 
 ^^ IIiTtKrde, rj, 6v, from whiQfdclity. 
 — Genuine, unadulterated, rrnre. occ. 
 Mark xiv. 3. John xii. 3. Thus Theo- 
 phylact says, that by Napc^oj^ ttl'^lk^jv is 
 meant rrjv a^oXoy vap^ov Koi fxera III'- 
 2TE122I KaTaffKEvacrQeiaav^ " Nard un- 
 adulterated and faithfully prepared." So 
 Jerome, veram & absque dolo. See this 
 interpretation further confirmed in Sui- 
 cer, Thesaur. under Nap^oe, and by 
 Kypke. I add from Menandri Fragment, 
 p. 218, lin. 142, edit. Cleric. niSTIKO'2 
 \oyoe, " His discourse is genuine, or com- 
 mands belief" [The word is used in the 
 sense of persuasive^ or adapted to per- 
 suade, in Xen. Cyr. i. 6. 10. It {^faithful 
 or trustworthy, Artem. ii. 32.] 
 
 Ul'^lq, loq, Att. eojQ, >/, from 7r£7r£i<rat, 
 3 pers. perf. pass, of 7re/0a> to persuade, 
 and in pass, to be persuaded, believe. 
 
 I. A beifig persuaded, faith, belief. 
 Rom. xiv. 22, 23, where see Macknight ; 
 and Campbell's Prelim. Dissertat. p. 112. 
 
ni 2 
 
 685 
 
 n 12 
 
 It generally implies such a knowledge of, 
 assent to, and confidence in, certain divine 
 truths, especially those of the gospel^ as 
 produces goo^ works. See Mat. viii. 10. 
 XV. 28. Acts iii. 16. Rom. iii. 22, * 25, 
 t 28. Gal. V. 6. Heb. xi. throughout. 
 But sometimes it means simply a knorv- 
 ledge of and assent to religious truths, 
 such an one namely as mai/ be without 
 good works. See Jam. li. J 14, 17, 18, 
 24,26. 
 
 II. Miraculous faith, or that faith and 
 conjidence in Christ, to which, at the first 
 propagation of the gospel, was a7inexed 
 the gift of working miracles. Mat. xvii. 20. 
 xxi. 21. Mark xi. 22. Luke xvii. 6. 1 Cor. 
 xii. 9. xiii. 2. Comp. Rom. xii. 3, 6. 
 Jam. V. 15. (where see Macknight). Mark 
 xvi. 17. 
 
 III. The doctrine of faith, or of the 
 gospel, promising justification and sal- 
 vation to a live faith in Christ. Acts vi. 
 7. xiv. 27. Rom. i. 5. Gal. i. 23. Eph. iv. 
 5. Comp. Gal. iii. 23, 25. 
 
 IV. The Christian religion. See Gal. 
 vi. 10. Coll. ii. 7. 1 Tim. iv. 1. Jude 
 ver. 3. 
 
 V. Fidelity, faithfuhiess. Rom. iii. 3. 
 Tit, ii. 10. 1 Tim. v. 12, where see Mac- 
 knight. — On 2 Tim. iv. 7, comp. under 
 
 VI. Assurance, proof Acts xvii. 31. 
 Joseph us uses TrtVic for proof or evidence, 
 De Bel. lib. iv. cap. 5. § 4. and cap. 8, § 
 4, at the end. Thus likewise Plato, 
 Pha^don, § 14. T«ro he. "tciog w/c oXiyrjg 
 
 helrai 7rapap.vOiag Kol IH'STE^S 
 
 " But this perhaps wants no little dis- 
 course and proof — " Comp. under lla- 
 pe^oj VIII. []Comp. Diod. Sic. i. 37. 
 Dion. Hal. vii. 61. Polyb. iv. 33. 7. De- 
 most. 659. 6. Xen. An. i. 2. 26.] 
 
 VII. Belief or persuasion, of the law- 
 fubiess of an action. Rom. xiv. 23. § 
 
 * See "Wetstein, Griesbach, and Bowyer. 
 
 •|- See Randolph's Sermon on this text. 
 
 X See Doddridge's Paraphrase and Note on this 
 verse. 
 
 [§ As it may be desirable to the reader to see 
 more than one scheme of arrangement of the senses 
 of this word, I have allowed Parkhurst's article to 
 stand, and I give in this note Wahl's article on 
 n/r/f unaltered.l 
 
 [I. Belief given to any one^ belief tTiat what he 
 says or professes is true. (Diod. Sic. i. 39 and 8G. 
 Xen. Cyr. i. 6. 19. ) In the N. T. it is used (1) 
 properly, — of belief given to Jesus claiming to 
 be Messiah, Luke xxii. 32. — of belief on a 
 dear narration, Heb. xi. 3. — belief that the doc- 
 trine taught by Jesus is divine, true, and worthy of 
 credit, (followed by 'I>icr5 Xpif3,) Gal. ii. 16. iii. 22. 
 
 Tfi'^og, r\, 6v. 
 
 I. Faithful, true, just, observant of 
 and stedfast to one's trust, word, or pro^ 
 
 Eph. ilL 12. PhiL iii. 9. James ii. 1. Rev. ii. 13. 
 xiv. 12. — (by toD viS tS ©sh,) Gal. ii. 20. — (by Iv 
 Xp.ruJ,) Gal. iii. 26. Eph. i. 15. Col. i. 5. 1 Tim. 
 iii. 15. — (by hg Xctilv.) Col. ii. 5. — (by Tr^of,) 
 
 Philem. 5. —(by ra «vayys?.w,) Phil. i. 27 (by 
 
 aAr;9f j'af,) 1 Tim. ii. 13. It is joined with ^Traxo^, 
 Rom. i. 5. xiv. 26. — with virayaw, Acts vi. 7« 
 — with axo^, Gal. iii. 2, 5, and these phrases imply 
 an obedience to God shown by believing in Jesus. 
 Other instances of the word in this proper sense, are . 
 found Rom. i. 17- (Gal. iii. 11.) ix. 32. Gal. iii. 
 8, 24. v. 5. James ii. 24. In GaL iii. 7» 9, 6< Ik 
 Tttfew^ is for 6t TTi^eCoyTBg. In Gal. iiL 12, the 
 meaning is. The law has nothing to do with beliefs 
 it requires not beliefs but obedience, ^txaioavvri Ix 
 irtg-ew;, Rom. ix. 30. X. 6, is, God^s favour arising 
 from man^s belief in JesuSy and 8<xa/offov>) in) r'j %' 
 God's favour on condition of belief. See also Rom. 
 
 X. 8. xi. 20. xii. 3, 6. 2 Cor. viii. 7 (§'« f^s »r-) 
 
 Gal. iii. 14. Eph. ii. 8. iii. 17. 1 i'et. v. 9. ~h tt- 
 6j«wv, Rom. i. 8, 12. 1 Cor. iL 5. 2 Cor. i. 24. x. 
 15. PhU. ii. 17. 1 Thess. iii. 5, 6, 7, 10. '2 Thess. 
 i. 3, 4. 2 Tim. i. 5.— 1 Tim. i. 5. 2 Tim. i. 5 — 
 
 1 Tim. i. 14. 2 Tim. i. 13.— 2 Tim. iii. 8 — Gal. 
 V. 6. Eph. iv. 13. vi. 23. Phil. i. 29. 1 Thess. iii. 
 2, 5. PhUem. 6. James i. 3. ii. 1, 5, 14, 20, 22, 
 
 24, 26. 2 Pet. i. 5. (2.) By metonymy, 7r/r/f is 
 put for TT/rsJovTs; in the phrase hg ttis-iv, Rom. i. 
 
 17.] 
 
 [II. The thing believed, the doctrine ofjeswf, 
 (1.) As received by men and acted on. Acts xiv. 22, 
 27. XV. 9. 1 Cor. xvi. 13. 2 Cor. xiu. 5. Col. i. 23. 
 ii.7. 1 Tim.ii. 15. (2.) Generally, either absolutely, 
 as Gal. i. 23. vi. 10. Eph. iv. 5. 1 Thess. i. 3. 
 
 2 Thess. i. 11. 1 Tim. i. 2, 4, 19. iii. 9- iv. 1. v. 
 
 8. vi. 10. Tit- i. 1, 4, 13. ii. 2. iii. 15. 2 Pet. i. 1. 
 Jud. 3. — or with Iv Xp<s-<^ as 2 Tim. iii. 15. 
 (3.) As requiring belief. Gal. iii. 23, twice, 25. ] 
 
 [III. Confidence, trust. (1.) Generally, Heb. xi. 
 
 1. (Thuc. i. 120. Dem. 464. 20.) (2.) Used of 
 certain hope, as the hope of future life, 2 Cor. v. 
 7. 1 Pet. i. 5, 7, 9. (3.) Of trust in God, with 
 0s«, Mark xi. 22. — with sV) ©fo'y, Heb. vi. 1 — ab- 
 solutely. Mat. xvii. 20. (and Luke xvii. 6.) xxi. 
 20. Luke xviii. 8 xvii. 5. I Cor. xii. 9. (explained 
 differently by different persons) 2 Cor. iv. 1 3. (the 
 same Spirit, the author of trust in God) viii. 7. 
 Eph. vi. 16. Heb. iv. 2. vi. 12. xi. 4—8, 9, 11, 
 13, 17, 20, 21—24, 27—31, 33, 39. xii. 2. xiii. 7. 
 James i. 6. v. 15. 1 John v. 4. Rev. ii. 14. xiii. 10. 
 (4.) Of trust in Jesus (a.) As the Saviour, generally 
 (with 6<;), Acts XX. 21. xxiv. 24. xxvi. 18 — in 
 the promises annexed to his death (with Im tw 
 S-iixoiTi), Rom. iii. 25. (with 'i>i£7hX.), Rom. iii. 22, 
 
 25. (b.) Absolutely, Rom. iii. 27, 28, 30, 31. v. 1, 
 
 2. 1 Cor. XV. 14, 17. (c.) Of trust in the divine 
 power of Jesus to work miracles. Mat. viii. 10. 
 (Luke vii. 9.) IMat. ix. 2. Mark ii. 5. Luke v. 20, 
 22. Mark v. 34. x. 52. Luke vii. 50. viii. 48. 
 xvii. 1 9. xviiL 42. See also Mat. xv. 28. Mark iv. 
 40. Luke viii. 25. Acts iii. 10. (5.) Of trust in 
 the power of the Apostles to do miracles, Acts xiv. 
 
 9. 1 Cor. xii. 9. (6.) Of trust built on rational 
 grounds, certain persuasion, Rom. xiv. 1, 22, 23.] 
 
 [IV. Faith, i. e. truth, honesty, religion. Mat. 
 xxiii. 23. Acts vi. 5. xi. 24. Rom. iii. 3. Gal. v, 
 22. 1 Tim. IL 7- iv. 12. vi. 11. 2 Tim. ii. 22. 2 
 
nis 
 
 686 
 
 n A A 
 
 mises. See Mat. [xxir. 45.] xxv. 21, 23. 
 
 Lukexii. 42. xvi. 10. [xix. 17.] 1 Cor. 
 
 i. 9. iv. 2. 2 Cor.i. 18. Epli. vi. 21. Rev. 
 
 i. 5. ii. 10. On Heb. iii. 2. comp. 1 Mac. 
 
 xiv. 41, and see Bp. Chandler's Defence 
 
 of Christianity, p. 38, &c. 1st. edit. [Add 
 
 Col. i. 7. iv. 7, 9. 1 Thess. v. 24. 2 Thess. 
 
 iii. 3. 1 Tim. iii. 11.2 Tim. ii. 13. Heb. 
 
 ii. 17. iii. 2, 5. x. 23. xi. 11. IJohn i. 9. 
 
 1 Pet. iv. 19. V. 12. Rev. xvii. 14. 2 Mac. 
 
 i. 2. Diod. Sic. xviii. 58. Pol. x. 18. 15. 
 
 Xen. Cyr. v. 2. 23.] 
 
 II. Faithful, certain, worthy to be be- 
 lieved^ true. 1 Tim. i. 15. iii. 1. iv. 9. 
 Tit. i. 9. & al. Thus in the profane wri- 
 ters it generally signifies worths/ of be- 
 lief credible. Raphelius shows it is in 
 this sense joined with Xoyog by Polybius, 
 and Arrian. Comp. Wetstein on 1 Tim, 
 i. 15. [In the above places (to which 
 add Acts xiii. 34. 2 Tim. ii. 11. Titus 
 iii. 8. Rev. xxi. 5. xxii. 6, and see Pol. 
 iii. 9. 4. Dem. 377, 27. Thuc. v. 14.) the 
 word is applied to things; but it is also 
 said by Wahl and Schleusner to be used 
 of persons. Wahl cites 2 Tim. ii. 2. Rev. 
 i. 5. ii. 13. iii. 14; Schleusner, with 
 more justice, refers to 1 Cor, vii. 25. 1 
 Tim. i. 12. 2 Tim. ii. 2. Comp. Is, viii. 
 51. Prov. xiv. 5.] 
 
 III. Believing or giving credit to an- 
 other. John XX, 27, where see Campbell's 
 Note, and comp. Gal. iii. 9. pee also 
 Fuller's Misc. Sacr. i. 19. Suicer. ii. p. 
 742.] Plato, according to Scapula, uses it 
 in this sense. But Qu. ? [[See Soph. CEd, 
 c. 1031.] Hence 
 
 IV. One who believeth in the Gospel of 
 Christ, a believer, a Christian. Acts x. 
 45, xvi. 1. 2 Cor. vi. 15. Eph. i. 1. [Col. 
 i. 2.] 1 Tim, [iv. 3, 10, 12. v, 16.] vi, 
 2. Tit. i. 6. [See 3 John 5.] 
 
 IltTow, M, from TTiTo'c. — ][_To persuade 
 one to believe. 2 Mac. vii. 24. 1 Kings i. 
 36. See Polyb. xviii. 22. 6. To make one 
 trustworthy. Thuc. iv. 88, which Wahl 
 construes J?£Zew exigere, i. e. to biiid to 
 good faith. — To confirm, establish. 2 
 Sam. vii. 25.] IIiTod/iat, sjiai, pass, 
 spoken of a person, To be confirmed in, 
 
 Tim. iii. 10. Titus ii. 10. (Diod. Sic i. 79. Polyb. 
 
 iii. 10. l.)l 
 
 [V. The same as Parkhurst's sense VI.] 
 
 [VI. Faith pledged^ a promise. 1 Tim. i. 19. v. 
 
 12. 2 Tim, iv. 7- Pol. i. 43. 3. Xen. An. i. 3. 26. 
 
 Cyr. viii. 8. 3. — The word does not occur elfe- 
 
 where in the N. T. So far Wahl. In the LXX 
 
 we find the word expressing usually honesty, ^rm 
 
 promise, good faith, as Neh. xi. 23.] 
 
 assured of. occ. 2 Tim. iii. 14. See Wet- 
 stein on the place, and Suicer Thesaur. in 
 ITtTow. [It occurs in the passive in the 
 sense of being established or confirmed. 
 2 Sam, vii. 16. 1 Kings viii. 26. In 
 Ps, Ixxviii. 8, 37. (in the 1 aor. pass.) it 
 seems to mean. To remain fait J ful, not 
 a very different sense.] 
 
 IH'jQ. See under Yiivoj. 
 
 TlXavaio, G), from irXavq. 
 
 I. Properly. To lead out of the way, 
 cause to stray or wander. It occurs not, 
 however, strictly in this sense as a V. 
 active in the N. T. [but we have] IIXo- 
 vaofxcu, wjjLcu, Pass. To err, stray, as a 
 sheep. Mat. xviii. 12, 13. 1 Pet. ii. 25. 
 — To wander, as men. Heb. xi. 38, 
 where see Harmer's Observations, vol, iv. 
 p. 518. [See Deut. xi. 28. xxii. 1 1. Xen. 
 An. i. 2. 25. Arrian. B. E. ii. 12. Eur. 
 Phoen. 429.] 
 
 [II. Figuratively, To mislead, seduce, 
 believe, and TrXavao^ai to be misled, to 
 err, be mistaken. So Mat. xxii. 29. xxiv. 
 4, 5, 11, 24. Mark xii. 24, 27. xiii. 5, 6. 
 Luke xxi. 8. John vii. 12, 47- 1 Cor. vi. 
 9. XV. S3. Gal. vi. 7. 2 Tim. iii. 13. Heb. 
 iii. 10. James i. 16. 1 John i. 8. ii. 26. 
 iii. 7. Rev, ii. 20. xiii. 14. Arrian. B. E. 
 ii. 7. To seduce from the path of virtue. 
 Titus iii. 3. Heb. v. 2. James v. 19. 2 
 Pet. ii. 15. Rev. xii. 9. xviii. 23. xix. 20. 
 XX. 3, 8, 10. Is. xlvi. 8.] 
 
 I. Properly, A wandering out of the 
 right way. See Jam. v. 20. [Ez, xxxiv. 
 12. /Elian. V. H. iii. 29.] 
 
 II. Error, a wandering from the way 
 of truth and virtue, occ. Rom. i. 27. Jam. 
 V. 20. 2 Pet. ii. 18. iii. 17. Jude ver. U. 
 [Wahl puts 1 Thess. ii. 3. 2 Pet. iii. 17. 
 (Diod. Sic. ii. 18.) as error in opinion; 
 Rom. i. 27. James v. 20. 2 Pet. ii. 18. 
 Jud. 11. as error in conduct. Schleusner 
 puts them together, as Parkhurst does, 
 but places 2 Pet. iii. 1 7. under the next 
 head. Comp. Ez. xxxiii. 10. Jer. xxiii. 
 
 III. Deceit, imposture, occ. Mat. xxvii. 
 64. 1 Thess. ii. 3. [and especially] se- 
 duction, deceiving, occ. Eph. iv. 14. 2 
 Thess. ii. 11. 1 John iv. 6. Comp. ver. 
 1,2, 3. [See Prov. xiv. 8.] The above 
 cited are all the passages of the N. T. 
 wherein the word occurs. 
 
 mkavijTTic, a, 6, from ifXavaojuaL to 
 wander. — A wanderer, wandering. [See 
 Hos. ix, 20. Xen. de Ven. v. \7.'] occ. 
 Jude ver. 13, where, I think, A-rtpec 
 
HA A 
 
 m 
 
 n A A 
 
 irXayijrai can mean nothing but those five 
 wandering stars which we call planets^ 
 namely. Mercury, Venus, Mars, Jupiter, 
 and Saturn. (Of which see Cicero, De 
 Nat. Deor. lib. ii. cap. 30.) Thus the 
 words are used by Philo Byblius in Eu- 
 sebius, Prsep. Evang. lib. i. cap. 9, p. 33. 
 A. (comp. p. 28. A.), by Plato, lib. xi. 
 cap. 30. p. 558. C, by Diodorus Siculus, 
 lib. i. p. 73. [Xen. Mem. \v. 7. 5. Aristot. 
 Meteor, i. 4.] " The Jews," says Dod- 
 dridge on Jude ver. 13, " are said to have 
 called their teachers stars ; and they are 
 represented under that emblem Rev. i. 
 16. ii. 1. And as the planets seem to 
 have a very irregular motion, being some- 
 times stationary^ and sometimes retro- 
 grade^ they are proper emblems of persons 
 so unsettled in their principles, and so 
 irregular in their behaviour, as these 
 men were." [So Schleusner. See Deyling 
 i. Obs. 70.] 
 
 nXavoc, 8, b from TrXavr/ error, deceit. 
 
 [I. A wanderer. iElian. V. H. iii. 29. 
 and perhaps Job xix. 4.] 
 
 [II. A misleading, fraud. Xen. de 
 Ven. iii. 6. Jer. xxiii. 32. Pierson. ad 
 Mar. p. 315, and see notes on Thom. M. 
 p. 717.] 
 
 [III. A deceiver. Especially used of 
 false teachers, especially such as go about 
 to deceive. (So the Latins planus Cic. 
 Cluent. 26. Plin. N. H. xxxv. 10.) He- 
 sychius has itXavog' irXaviiT-qQ, a7rareu}y. 
 See too Aristoph. Vesp. 868. Wessel. ad 
 Diod. Sic. Eel. 527. occ. Mat. xxvii. 63. 
 2 Cor. vi. 8. 1 John ii. 18. iv. 1. 1 Tim. 
 iv. 1. Many MSS. and some editions in 
 this last place have TrXavrjg and the Vulg. 
 lias error is. Others (as Parkhurst) con- 
 sider the word as an adjective, and so 
 used in this place. But Schleusner thinks 
 there is no occasion to take it as an ad- 
 jective. He translates Trvevjxaffi ttXclvoiq 
 Teachers who are impostors. The word, 
 however, he admits, occurs as an adjective 
 in Menand. fr. p. 1 02.] 
 
 HAA'^r, TrXriKOQ, //. The Greek Ety~ 
 mologists deduce it from TrXarvc broad, q. 
 irXaral *. — A table or slab of stone, occ. 
 Heb. ix. 4. Hence applied to the heart, 
 occ. 2 Cor. iii. 3. [Schleusner explains 
 this place, '^ you are not an epistle pro- 
 
 * It may, I think, be better derived from 7cKa(7. 
 cw to form, fashion ; but best of all from the Heb. 
 nbS) to cleave, and as a N. ^ fragm-ent, or piece 
 broken of, see Jud. Ix. 53, in Heb., whence also the 
 
 perly^ but figuratively, i. e. you have 
 been brought up by my ministry to the 
 Christian religion, which now shows its 
 power in your hearts." By the words 
 TrXa^t XiQiyaiQ, St. Paul, he thinks, refers 
 to the stone tables of the law, or generally 
 to the ancient custom of writing laws on 
 tables set in public view. The form ev 
 TrXa^i K' ffapKivaig is taken from Prov. iii. 
 3. vii. 3. and Jer. xvii. 1. xxxi. 34, 
 whence it appears that the Hebrews said 
 of any thing deeply infixed in the mind, 
 that " it was written on the tables of the 
 heart."] — In the LXX it is used as in the 
 N. T. for the Heb. nil? a smooth plank. 
 See LXX in Exod. xxxi. 18. Prov. iii. 3. 
 Jer. xvii. 1. 
 
 IXXac^a, aroQ, ro, from TriirXaafxai, 
 perf. pass, of irXaffffu) to for?n, Jashio?i. — 
 Somewhat formed or fashioned, figmen- 
 tum. occ. Rom. ix. 20. [Is. xxix. 1 6. Job 
 xL 14. Artem.i. 56. Dem. 1110, 18.] 
 
 IIAA'SSO. The Greek Lexicographers 
 deduce it from tTt/Xog clay. 
 
 I. To form, fashion, model, as a potter 
 doth his clay ; though I know not that it 
 hath any peculiar relation to the potter s 
 business more than to the statuary's, or 
 &c. Comp. next sense, occ. Rom. ix. 20. 
 Comp. Isa. xxix, 16. xlv. 9, in LXX. 
 [^See JEVmn. V. H. ii. 13. Lucian Dial. 
 Deor. i. 1. Xen. de Mag. Eq. vi. 1. Xen. 
 Mem. ii. 6. 37.] 
 
 II. To form, as Adam of the dust of 
 the ground, and Eve of his rib. occ. I Tim. 
 ii. 13. This V. is applied to the forma- 
 tion of Adam's body, by the LXX, Gen. 
 ii. 7, 8, for the Heb. Ilf^ to form, fashion. 
 [Wisd. XV. 11.] 
 
 t^p^ nXa<?oc» Vi ov, from TrXaacrw to 
 form, also to feign, devise. [See Kings 
 xii. 33. Reisk. Lid. Gr. Demosth. p. 602.] 
 — Artificial, artful, occ. 2 Pet. ii. 3. 
 [^"A7rXa<roc occurs Gen. xxv. 27, to ex- 
 press an honest or simple-minded man.~\ 
 Plato uses the phrase HAA'TTEIN AO- 
 rOY2 for making an artificial laboured 
 discourse, Apol. Socrat. § 1. [Dem. 602, 
 
 nXarcIa, ag, tj. See under IlXarvc IL 
 TLXarog, eog, ag, to, from TrXarvg broad. 
 — Breadth, occ. Rev. xxi. 1 6, twice. Eph. 
 iii. 18, where observe, that terms oi Ar~ 
 chitecture were familiar, and must have 
 been peculiarly striking, to the Ephe- 
 sians, on account of their famous temple 
 of Diana. Comp. Eph. ii. 19 — 22, and 
 under "Aprepig. fSee 2 Mace. xii. 16. 
 iElian. V. H. ii. 10. Xen. Cyr. vii. 5. 8. 
 
n AE 
 
 688 
 
 n AE 
 
 In Rev. XX. 9, TrXaroe rrjQ yijg is put, ac- 
 cording to Wahl, for planities, a plain 
 part of the earth, as in Habb. i. 6. Sch]. 
 thinks TrXdroQ a pleonasm like imD in 
 Hebrew.] 
 
 HXarvvM, from irXarvg broad. 
 
 I. To make broad, widen, occ. Mat. 
 xxiii. 5. [See Is. liv. 2. Jer. li. 58, 1 
 Mace. xiv. 6. Xen. de Mag. Eq. W. 3. 
 Cyr. V. 5. 10.] 
 
 II. To dilate, enlarge, as the heart in 
 tender love and benevolence *. occ. 2 Cor. 
 vi. l\, 13. Comp. Isa. Ix, o.and Heb. and 
 Eng. Lexicon under nm I. [In LXX it 
 is hence used in the sense To comfort, as 
 Ps. iv. 1 . See also Ps. cxix. 32.] 
 
 HAATY'S, ela, {,. 
 
 I. Broad, wide. occ. Mat. vii. 13. 
 
 II. UXaTeia, ag, fj. A broad place 
 {\_6^oQ or] x^pa being understood) of a 
 city, a broad street or open place, platea. 
 Mat. vi. 5. [xii. 19.] Luke [x. 10. xiii. 
 25.] xiv. 21. Acts v. 15. [Rev. xi. 8. xxi. 
 21. See Prov. vii. 6. Is. xv. 3. Ez. vii. 
 19. xxvi. 11.] 
 
 ^g° UXiyfjia, aroc, to, from TreTrXsypai 
 perf. pass, of TrXeKU) to plait. [Any thing 
 woven^^ twisted, knit, braided, &c. It is 
 used in the N, T. of hair braided or 
 twisted in locks or curls. 1 Tim. ii. 9. 
 Comp. 1 Pet. iii. 3. This curling of hair 
 is said by Mart, de Roa (Sing. S. Loc. T. 
 i. Lib. 3. 15.) to have been rather prac- 
 tised by women of loose character than 
 others in ancient times. But any Italian 
 statue gallery would refute that opinion. 
 The Apostle is exhorting the women 
 against attention to ornament and vanity. 
 Salmasius (Ep. de Caesarie Vir. & Mul. 
 Coma. p. 260. Q\^. 651.) thinks that 
 itXejixara are generally any ornaments of 
 the hair. The word occ. in Aq. and Theod. 
 Is. xxxviii. 5.] 
 
 nXe/wv, ovoQ, u, 7], Kal To—ov.-f An 
 irregular comparative, from ttoXvq many. 
 [[Plural Nom. ttXeihq and irXelovag (Xen. 
 Hel. iv. 2. 11.) ace. TrXelug and TrXeiovag 
 (Thuc. ii. 37.) Neut. TrXaom.] 
 
 [I. More, greater in number. Mat. xx. 
 10. xxi. 36. xxvi. 53. Mark xii. 43. (and 
 Luke xxi. 3.) where Parkhurst says jkore 
 in quantity. Luke iii. 13. (See Lobeck 
 
 * I cannot forbear observing, that the expression 
 xapS/a TTSTrKocTui/Toii is Strictly and philosophically 
 just ; tlie heart of man is really diluted by love and 
 zealous affection, and in consequence, while he is 
 under the influence of those joyftd passions, his 
 pulse becomes strong and full. 
 
 f [The neuter is both TrAfov and ffAEioi/. Thuc. 
 vii. 63.] 
 
 on Phryn. p. 410. Xen. (Ec. xxi. 43. 
 Paus. viii. 29.) xi. 53. John iv. 1. vii. 31. 
 Acts ii. 40. iv. 22. xiii, 31. xv. 28. xxi. 
 10. xxiii. 13, 21. xxiv. 11, (on the omis- 
 sion of r/ see Lobeck ubi supra. Paus. viii. 
 21. x. 37.) 17. XXV. 6. xxvii. 20. xxviii. 
 23. Heb. vii. 23. 2 Tim. ii. 16. (Lobeck 
 on Phryn. p. 280. Diod. Sic. i. 79. xii. 
 21. Xen. Mem. ii. 3. 1.) 'Ot TrXeioreg or 
 irXeisg, The greater part, most. Acts xix. 
 32. xxvii. 12. 1 Cor. x. 5. xv. 6. 2 Cor. 
 ii. 6, ix. 2. In 1 Cor, ix. 19, ol ttX' is By 
 so many the more. In 2 Cor. iv. 15, it is 
 for TToXAwr, says Schl. ; and Wahl trans- 
 lates it Pltcres, several. The Neut. TrXeTov 
 is used adverbially, 7nore. Luke vii. 42. 
 John xxi. 15, where Schl. translates it 
 more vehemently, and cites Gen. xlvi. 30. 
 Eur. Phoen. 1667. Then iVt TrXtToj' is used 
 of time, longer. Acts xxiv. 4. (Xen. Cyr. 
 i, 3. 1.) and of place, wider. The comp. 
 seems put for the positive in 2 Tim. iii. 
 9. Diod. Sic. iv. 74. xvii. 30.] 
 
 II. More, greater, more excellent. Mat. 
 vi. 25. xii. 41, 42. Mark xii. 33. [Add 
 Luke xi. 31, 32. Heb. iii. 3. xi. 4. Rev. 
 ii. 19. Xen. Ages. ii. 24. Wahl and Schl. 
 add also Mat. v. 20. See TrepiarcrEvto.'] 
 
 UAE'Ka, perhaps from Heb. I^Q a 
 distaff, used in spinning or twisting flax 
 together. — To plait, plico. occ. Mat. xxvii. 
 29. Mark xv. \7. John xix. 2. [Ex. 
 xxviii. 14. Is. xxviii. 5. Xen. An. iii. 3. 
 18.] 
 
 nXfomi^w, from irXiiov more. 
 [I. To become more, be increased, 
 abound. Rom. v. 20. (See chap, iii, 20. 
 vii. 7, 8, 9.) vi. 1. 2 Cor. iv. 15. viii. \^. 
 (where it is To superabound, have more 
 than enoughf according to Parkhurst, or 
 to have more than others according to 
 Schl. See Ex. xvi. 18.) Phil. iv. 17. 2 
 Thess. i. 3. and 2 Pet. i. 8, in mIhcIi twa 
 last passages Schl. thinks that the actual 
 progress of increase is expressed, and 
 cites 3 Esdr. viii. 77. But a very good 
 sense is made by translating simply To 
 abound. 2 Chron. xxiv. 1 1. Prov. xv. 6.] 
 II. To cause or make to abound. 1 
 Thess. iii. 12. Comp. 2 Cor. ix. 8. [Numb, 
 xxvi. 54. Jer. xxx. 15. 2 Mace. iv. 35.] 
 
 UXEovEKrioj, Gi, from ttXiov more, and 
 e^w to have. 
 
 I. To have more or a greater share 
 than others, whether of good, as Thucy- 
 dides, lib. vi. Tibv w^eXIihov «' ITAEO- 
 NEKTEF jiovov, " Hath not only the 
 greatest share of the benefits," — or of 
 evil, as Xenophon, Cyr. i. 6. 19. HAEO- 
 
n A E 
 
 C89 
 
 n A H 
 
 NEKTErN ra \pvx»f: ^ai 7ruru)V, " To 
 have the greatest share of, or to e?idure 
 the most, cold and labour." [vii. 5. 26.] 
 
 II. In the N. T. it is used only in a 
 bad sense. Transitively, with an accu- 
 sative of the person, To make a gain or 
 prey of, to defraud, aliquem quaestui 
 habere, occ. 2 Cor. vii. 2. xii. 17, 18. 1 
 Thess. iv. 6. In which last text Theodoret, 
 Chrysostom, Theophylact, and others of 
 the Greek commentators, explain ttXeo- 
 pEKTEiv of defrauding or i?ijuring our 
 brother by adulterij ; so likewise do many 
 of the moderns, as Erasmus, Heinsius, 
 Whitby, &c. ; and indeed the context, both 
 preceding and following, clearly proves 
 that it relates to this sort of injustice. 
 See more in Suicer Thesaur. under IlXeo- 
 vEKTih), and in Whitby and Kypke on 
 the text. [Schl. and Wahl do not notice 
 this explanation, but class this passage 
 under the head To defraud. See Xen. 
 Cvr. i. 6. 31 and 33. Mem. iii. 5. 2. Pol. 
 vi". oQ, 2. In the LXX it means To he 
 covetous, to seek after more. See Ez. 
 xxii. 27. Habb. ii. 9.] 
 
 III. To get the better^ as an enemy, 
 whether by force, conduct, or fraud. It 
 is so applied by the Greek writers, who 
 likewise use the passive TrXeovsKTeoiiai, 
 Hfxat, for being worsted. Thus Plutarch, 
 ^nAEONEKTOY'MENOSvTTo tCjv ttoXe- 
 fjiiwy, *^' Being worsted by the enemies." 
 So 2 Cor. ii. 11, "Iva fi)] TrXeovEKTrjOiofiev 
 vTto T» Saram, Lest we should be over- 
 come by Satan, i. e. Lest Satan should 
 get an advantage of us, as it is well ren- 
 dered in our translation. See Wetstein. 
 
 Ti.\EovEKrriQ^ a, 6, from TtXEoyEK- 
 
 [I. Properly, 0?ie having more than 
 others.'] 
 
 II. Covetous^ avaricious^ q. ITAE'ON 
 "EXEIN /^aXo/Afvoc, desirous of having 
 more, than his due namely, occ. 1 Cor. v, 
 10, Jl. vi. 10. [Ecclus. xiv. 9. Xen. 
 Mem i. 5. 3. Diod. Sic. xx. 106.] 
 
 III. A person exorbitantly addicted to 
 carnal lusts, " a letvd, lascivious liber- 
 tine!' Locke, occ. Eph. v. 5. [This sense 
 is not required. See J\XEovEl,ia.~\ 
 
 n\£ov£^m, ac, ^, from itXiiov, ovoq, more, 
 and t^w to have. [Properly, What one 
 has more than others. See Xen. Mem. i. 
 6. 12. Pol. ii. 19. 3. Herodian. i. .'j. 6.] 
 
 I. Covetousness, a desire of having 
 
 * [On the application of the word to superiority 
 in "war, see Spanh. ad Julian, p. lf)9. Irinisch. ad 
 Herodian. i. 5.] 
 
 more than belongs to one, an inordinate- 
 desire of riches. Luke xii. 15. Mark vii. 
 22, where Campbell, whom see, *' Insa- 
 tiable desires." Comp. 2 Pet. ii. 14. [Add 
 Rom. i. 29. 1 Thess. ii. 5. 2 Pet. ii. 3. 
 Schl. and Wahl also add, and I think 
 rightly, Eph. iv. 19. v. 3. Col. iii. 5, 
 which places Parkhurst, after Locke, ex- 
 plains to be inordinate desire in venereal 
 matters. Eisner (ii. p. 218.) has endea- 
 voured to show that the word admits this 
 sense; but Salmasius (de Foen. Trapez. 
 p. 121.) denies it. Parkhurst adduced 
 two passages which prove nothing. Schl. 
 observes ou Col. iii. 5. (where the com- 
 mon explanation is " covetousness, which 
 is as bad as idolatry'') that perhaps the 
 words rjTiQ k'fiv h^ojXoXarpEia were a gloss 
 by St. Paul himself; for in the LXX 
 irXeovf^a is used for idols and idolatry. 
 See Ps. cxix. 36. The word occ. Jer. xxii. 
 17. Ez. xxii. 27. Habb. ii. 9. Xen. Cyr. 
 i. 6. 28. Pol. vi. 56. 3.] 
 
 II. A defraudation, extortion, a gft or 
 kindness extorted by importunity and 
 force, as it were, and coiferred with 
 grudging, occ. 2 Cor. ix. 5, where see 
 Macknight. [Schl. says here, A71 action 
 which shows avarice, and observ^es, that 
 TtXEOPE^a is opposed to evXoyia. Wahl 
 says avarice.~] 
 
 UXEvpd, dg, rf, q. from ttcAw to be, and 
 EvpvQ broad, as being the breadth, as it 
 were, of the body, or of whatever it is 
 spoken of. The side of the human body, 
 occ. John xix. 34. xx. 20, 25, 27. Acts 
 xii. 7. [Gen. ii. 21, 22. 2 Sam. ii. 16. 
 Is. xi. 5. Dan. vii. 5. Xen. An. iv. I. 
 18.*] Hence the 'Eng. pleurisy , pleuritic. 
 
 nAE'tl, from the Heb. n^a to cut, 
 cleave; whence also the l^ng. plough. — 
 2o sail in a ship, q. d. to cut the sea in 
 sailing. Thus ripvEty to cut is applied in 
 Greek, as the words seco, sulco, &c. often 
 are in Latin, and cut, plough in Eng. 
 See Homer, Odyss. iii. lin. 174, 5. and 
 V^irgil, ^n. f. lin. 2. and x. lin. 1 66 and 
 1 97. occ. Luke viii. 23. Acts xxi. 3. xxvii. 
 2, 6, 24. [Is.xlii. 10.] 
 
 nXiiov, OVOQ. See TfXEiwv. 
 
 nXrjyt), rjg, >/, from perf. mid. TrtitXriya 
 of TtXijacru) to strike, 
 
 * [Schl. thinks it may be the pericardium in 
 John xix. 34, because there is a fluid like water in 
 that membrane ; and he cites Homer, Iliad iv. 468, 
 to show that irKeuov means sometimes ra. ivrhf tCjv 
 irKujpbJv. Very likely the pericardium might be 
 pierced, but it is absurd to suppose that St. John 
 meant to describe any thing but the outside place of 
 the wound.] 
 
 YY 
 
HA H 
 
 690 
 
 n A H 
 
 I. A stroke, a stripe. See Luke x. 30. 
 xii. AS. Acts xvi. 23, 33. [2 Cor. vi. 5. 
 xi. 23. 2 Mace. iii. 26. Xen. Cyr. i. 3. 
 \&. Pol. ii.33. 6. If Acts xvi. 23." belongs 
 to this head, we must understand to. 
 Tpavfiara^ or to difia. Others consider 
 ttTTo rioi' 'T:\i]'ywy as put for rac TtXrjyuQ, 
 and refer this passage to sense II.] 
 
 II. A wound. Rev. xiii. 3, 12. 2 Mace, 
 vi. 30. 
 
 III. A plague^ calamity, affliction. Rev. 
 xi. 6. [20.] XV. 1, 6, [8. xvi. 9, 21. 
 xviii, 4, 8. xxi. 9. xxii. 18. And perhaps 
 Deut. XXV. 2. Numb. xiv. 37. xxv, S, 9, 
 i;. Is. X. 24. liii. 3, 4.*] 
 
 TiXrjdoQ, eoc, ac, to, from ttXtjOii) to Jill. 
 
 [1. A multitude, quantity, great number. 
 Luke i. 10, 11, 13. v. 6. vi. 17. xix. 37. 
 xxiii. 27. John v. 3. xxi. 6. Acts iv. 32. 
 V. 14. xiv. 1. xvii. 4. xxi. 36. xxviii. 3. 
 Heb. xi. 12. James v. 20. 1 Pet. iv. 8. 
 Gen. xlviii. 19. Xen. Mem. i. 1.14. Diod. 
 Sic. i. 55. iii. 22. Eur. Phoen. 732.] 
 
 [II. A multitude of people. Mark iii. 
 7, (on the construction see Perizon. ad 
 M\. V.H. xiv. 22. D'Orville on Chari- 
 ton, p. 298. Matthiee, § 301.) 8. Acts ii. 
 6. V. 16. xiv. 4. xix. 9. In Luke xxiii. 1. 
 Acts xxiii. 7, we may translate /Ae«*.y6?w2- 
 bly ; and perhaps in Acts vi. 2, 5. xv. 12. 
 xxi. 22, the body of disciples.] 
 
 TlXrjdvvoj, from TrXriOog [a multitude.'] 
 — Transitively, To multiply, increase, 
 cause to multiply or increase. 2 Cor. ix. 
 10. Heb. vi. 14. [(Gen. xvi. 10.) 1 Pet. 
 i. 2. 2 Pet. i. 2. Jude 2. Gen. xlviii. 
 16.] Also, intransitively. To multiply, 
 he multiplied. Acts vi. 1 . [Ex. i. 20. 1 
 Sam. xiv. 19. Herodian. iii. 8. 14.] UX?;- 
 Qvvopat, pass. To be multiplied or zw- 
 creased, to aboimd. Mat. xxi v. 12. Acts 
 vi. 7. [ix. 31.] xii. 24; where it is ap- 
 plied to the word of God, considered as a 
 divine seed bringing forth abundant in^ 
 crease. See Doddridge on the place, and 
 comp. 'Av^avb) III. 
 
 * It is obvious to derive our English word plague 
 from the Latin plaga^ 'ivhich from the Doric ■KXy.ya., 
 '/rXriyrj : but I must copfess, when I * find that the 
 Islandic plaaga denotes a calamity., the Swedish 
 IPlacfa and Irish plagam to plague^ the Welsh pfo, 
 and Dutch plaag a plague^ I am inclined to deduce 
 not only these northern words and Engl, plague., but 
 even the Latin plaga and Greek TTKr,yrj, not from 
 the V. 7rK!,aaw^ but from the Heb. nb3 to cleave, 
 cut or hrcak in pieces. 
 
 * " PLAGUE, pcstis, C. B.pla, B. plaeg, Gr. 
 •ffX^yY], Dor. ^rXaya, Islandis plaaga, est calamitas, 
 Succis Placfa to plague, Hibernii plagam, L." 
 Lye's Junius Etyraol, Anglican. 
 
 nX//Ow, from the obsolete V. TrXttw to 
 fill, whence the reduplicate verbs 7ri/-i7rXa.w 
 and Tri^'itXr}fxi the same. 
 
 I. To Jill, make full, as a spungc with 
 vinegar. Mat. xxvii 48. John xix. 29. — a 
 marriage feast with guests, Mat. xxii. 10. 
 [See also Luke v. 7. Gen. xxi. 19. Jer. 
 li. 34.] 
 
 II. ToJjU, in a figurative and spiritual 
 sense, as with the Holy Spirit, Luke i. 
 15, 41, Q7. [Acts ii. 4/iv. 8, 31. ix. 17 
 xiii. 9.] — vvith fear, Luke v. 26. — with 
 madness, Luke vi. 11. — with astonish- 
 ment. Acts iii. 10. — with zeal. Acts v. 
 17. xiii. 45. — with confusion, Acts xix. 
 29. — [with anger, Luke iv. 28. See Gen. 
 vi. 11, 13. Prov. xii. 22.] 
 
 III. In the Pass. To be fulfilled, com- 
 pleted, ended, of time. Luke i. 23, 57. ii. 
 21, where the meaning certainly is not 
 that the eight days were ended, but that 
 the eighth day was come. See Gen. xvii. 
 12. Lev. xii. 3, and comp. ZvpTrX-qpoco III. 
 
 ^^^ nXi]KTr}g, a, 6, from TrXrjaaio to 
 strike. — A striker (so Plutarch in Marcell. 
 p. 298. C. [(c. 1.)] rrj X^^P'^ 7rX?/fcrrjc 
 [Pyrrh. c. 30.)] ; or, a reviler, one who 
 by reproachful and upbraiding language 
 wounds the conscience of his brethren. 
 Thus Theodoret, Chrysostom, and (Ecu- 
 menius understand it : but Theophy- 
 lact, joining both senses of the word 
 together, explains it, pijTe diu ^'^ipCov 
 TrXrjTTOVTa, pr]Te ^la itiKpuyv Xoyiov ku\ 
 aTTOTopiov uKaipiog, '^ neither smiting with 
 the hands, nor unseasonably with bitter 
 and severe words." occ. 1 Tim. iii. 3, 
 (where it is opposed to cipaxpr.) Tit. i. 
 7. See Suicer Thesaur. and Eisner and 
 Kypke on 1 Tim., Clie latter of whom ex- 
 plains the word by vehement, impetuous, 
 quarrelsome. [Wahl takes the j^r.y/ sense, 
 observing that the word is joined with 
 -vrapoivoQ, because drunkenness and blows 
 frequently go together. Schleusner agrees 
 with Parkhurst. The word occ. Symm. 
 B. xxxiv, 15.] 
 
 TVXrippvpa, ag, rj, from TrXiff-ir] * the 
 flow of the sea, as opposed to the ebb 
 (which from ttXi^/zi or TrXaw to fill) and 
 pvpia to flow, which from the Oriental niD, 
 the same. 
 
 I. The flow of the sea, full or high tide. 
 Thus sometimes used in the profane wri- 
 ters. 
 
 II. A flood, overflowing inundation, 
 
 * [Suidas has -rXyifji^ »J TXnf/.fj.voa, -Tts ^ccXucra"/,; . 
 Hesycllius TXrifAf^v^li' to oQju'/i/xa rni ^akciffffvie, h 
 ivrippva'ii-'l 
 
 I 
 
HAH 
 
 em 
 
 n AH 
 
 whether of a river, a lake, or the sea. occ. 
 Luke vi. 48. The LXX have used this 
 word. Job xl. 18, or 23, 'Eav yfVr/rat 
 frXrffifxvpa, If ihere be a flood, for the 
 Heb.'nn: puri7» \r\, Behold the stream may 
 press; so PJutarch and Philo cited by 
 VVetstein apply it to rivers, and Dionysius 
 Halicarn. by Kypke to a lake. [See Valck. 
 ad Amnion, p. 197. Spanh. ad Callim. 
 Hym.Del. 263.] 
 
 liXriv, An Adverb. 
 
 1 . Governing a genitive, Besides^ [ex- 
 cept~\. Mark xii. 32. John viii. 10. Acts 
 viii. 1. XV. 28. xxvii. 22. [Thuc. iv. 54. 
 Xen. An. i. 9. 9.] So with otl and a verb 
 following, Ejrcejit that, q. d. more than 
 that. Acts XX. 23. [Xen. An. i. 8. 20. 
 Dem. 241. 9. Comp. Is. xlv. 14, 21. 2 
 Kings xxiv. 14. Ex. xx. 3.] 
 
 [2. But, yet, nevertheless. Mat. xviii. 
 7. xxvi. 39. (Comp. Mark xiv. 36.) Luke 
 vi. 24. X. II, 20. xviii. 8. xxii. 22, 42. 
 It sometimes expresses the Latin cceierum, 
 hut, for the rest, and is used either in 
 passing to a new subject or returning to 
 an old one, as Luke xix. 27. 1 Cor. xi. 
 n. Eph. V. 33. (Comp. ver. 25 and 28.) 
 Phil. iv. 14. 1. Pol. xi. 17. 1. In Luke 
 xii. 31. xxiii. 28. Phil. i. ]8. it is But 
 rather. In Phil. iii. 16. it is However ?[ 
 
 3. Moreover, but moreover, q. d. what 
 is more. Luke xxii. 21. Comp. Mat. xi. 
 22. xxvi. 64. [Luke x. 14. xiii. 33.] 
 
 Ii\i}pr]Q, £og, «c, 6, //, Kut ro — eg, 
 
 I. Full, in a passive sense, Jilled. Mat. 
 xiv. 20. XV. 37. [Mark vi. 43. viii. 19. 
 Lucian. Dial. Deorr. v. 3. Xen. An. i. 2. 
 7. 1.5. 1. And hence it is Abounding in, 
 richly supplied with, as Luke iv. 1. John 
 i. 14. Acts vi. 3, 5, 8. vii. 55. ix. 36. xi. 
 24-. xiii. 9. xix. 28, in which passages it 
 refers to the Holy Spirit, and to various 
 graces with which believes are filled. In 
 Luke V. 12, irX-iipriQ Xeirpag, Full of le- 
 prosy, means overrun with that disease. 
 See Neh. ix. 25. Ecclus. xix. 26. Pol. v. 
 15.6. Xen. An. iii. 5. 2. Dem. 1445, 13.] 
 
 II. Full, complete, perfect. Mark iv. 
 28. So the LXX apply it to orctx^vec ears 
 (fcorn, for the Heb. vbr:,fall. Gen. xii. 7, 
 22. [Schl. says that in Mark the phrase 
 means either plentful, copious, or " of 
 such size as to fill the M^hole follicle in 
 which it is contained." Wahl has, ''which 
 has its full and just size." He and Schl. 
 refer 2 John 8. 7rX^pr;c pktQoq (see Ruth 
 ii. 8.) to this head. Parkhurgjt says it is 
 abundant, copious, ample, in that place. 
 Comp. Ecclus. 1. 6. Hor. iii. Od. 18. 5.] 
 
 nXT]po(j)opito, Of, from TTXijptjQ full, and 
 <l>opiut or <j>ep(t) to carry. 
 
 [I. Properly, To 7nake full*, make 
 perfect, fulfl, like TtXr^poot. It is used 
 especially of weights and measures (see 
 Alberti Obss. Phil. p. 430.) ; of trees 
 bearing a full measure of fruit ; and in 
 the passive, of the foetus passing its full 
 time in the womb.] 
 
 II. To fulfil, thoroughly accomplish. 
 occ. 2 Tim. iv. 5, where Chrysostom and 
 Theophylact explain it by TrXyjpwaov. 
 Comp. Acts xii. 25. xx. 24.' Col. iv. 1 7. 
 [So Wahl and Schleusner, To satisfy or 
 perform fully. See Pearson Obss. ad Epp. 
 Ignat. p. 9. Zon. Lex. c. 1567. (who ex- 
 plains it by 7rXrip(i)ffov.) Suicer ii. p. 753.] 
 
 [III. To make certain, used either of 
 persons or things. (1.) To make one cer- 
 tain, persuade him firmly, convince. Rom. 
 iv. 21. xiv. 5, both times in the passive. 
 So Clem. 1 Cor. 42, and Ignatius Magn. 
 § 8. 1 1 . (cited by Parkhurst) use the word. 
 See also Ctesias Excerptt. c. 38. Isocr. 
 Orat. Trapez. (p. 626. 4.) p. 360. Steph. 
 Euseb. H. E. iii. 24. (2.) To make a 
 thing certain, confirm or prove it. Wahl 
 and Schl. put Luke i. 1. under this head. 
 About things fully proved to us. So the 
 Syriac. Parkhurst, after Campbell, con- 
 siders the word as meaning in that place 
 accomplished; and he refers to Mill 
 Proleg. p. V. Again, Walil refers 2 Tim. 
 iv. 17. to this head; and Schl, notices 
 this explanation of the text as held by some 
 writers, and does not give any other. But 
 Parkhurst refers this place also to sense I., 
 and cites the Vulg. translation Impleatur^ 
 Chrysostom's explanation TrXrjpwOr} ; and 
 Theophylact's peftaicodr}, fy eig Trepag eXdrj 
 Kal irXripwdr), might be established., or might 
 be brought to an end and completed. The 
 word (3EJ3aiu)6r] agrees with Wahl's and 
 Schleusner's, which to me appear most 
 satisfactory. The word occ. Eccles. viii. 
 1. Grab. Spic. Pat. i. p. 219.] 
 
 UXrjpofGpia, ag, f], from the same as 
 TvXrjpocpopib), [which see]. — Full conviction 
 or assurance, occ. Col. ii. 2. 1 Thess. i. 
 5. Heb. vi. 11.x. 22. [In Col. ii. 2. Heb. 
 x. 22, Wahl thinks it put for an adjec- 
 tive, TrXiiprjg, and refers to Gesen. 644, 
 
 XlXripoio, w, from TrXiiprjg full, 
 [I. To fill, or make full. (1.) Properly, 
 as a net with fish. Mat. xiii. 48. — a val- 
 
 * [Schl. says, To go to ant/ place quickly and 
 vehemently., from ships, which with-/«« sails go 
 quickly to port.] 
 
 YY2 
 
HAH 
 
 692 
 
 n AH 
 
 ley with materials, Luke iii. 5. See Diod. 
 Sic. ii. 39. xiii. 11 and 78. Thuc. i. 29. 
 (2.) It is used of spaces filled with noises, 
 smells, &c. John xii. 3. Acts ii. 2. (Wahl 
 translates the verb in these cases To pe?ie- 
 irate ; and the phrase kTrXrjpojdr] Ik ttjq 
 otridtJQ he compares with Trkridvveiv utto in 
 Athen. xiii. p. 569. F., citing Sch weigh. 
 Addend. & Corr. p. 4<78. and on Book ix. 
 p. 410. C; but this is unnecessary.) — and 
 (3.) Figuratively, of places filled with opi- 
 niojis^ rumours, &c. as Acts v. 28. See 
 Liban. Ep. 721, and Justin, xi. 7. Phry- 
 giam religionibus implevit.] 
 
 II. To Jill, in the sense of supplying 
 copiously, and hence in the pass. To be 
 
 Jilled, or to be full, in the sense of pos- 
 sessing a large share of. With a gen. 
 Acts ii. 28.. xiii. 52. Rom. xv. 13, 14. 
 2 Tim. i. 4. Plat. Sympos. p. 316, D. 
 Plutarch in Fab. Max. c. 5. — with a dat. 
 Rom. i. 29. 2 Cor. vii. 4. 2 Mace. vii. 21. 
 — with kv and a dat. Eph. v. 18. — with 
 kiq and ace for iv and dat. Eph. iii. 19. — 
 with an ace. abs. Phil. i. 11. Col. i. 19. — 
 absolutely, Eph. i. 22. \v. 10. Phil. iv. 18. 
 Col. ii. lb. So in LXX, 1 Kings vii. 14. 
 and impleo in Liv. vii. 7. xxxvi. 29. Ovid. 
 Met. vii. 4. 28. — jQThe sense is perhaps 
 rather to occupy, or take full possession 
 efy in John xvi, 6, where it is used of 
 filling the heart. The same phrase occurs 
 Acts V. 3, and Wahl thinks it has the 
 same sense ; but Schl. says it is there To 
 supply with advice, incite, advise, solicit, 
 with a notion of boldness, and Parkhurst 
 translates it To embolden, adding,] this is 
 an Hebraical or Hellenistical expression, 
 signifying to embolden, and corresponding 
 to the Hebrew one, n? n« i^^D, used Esth. 
 vii. 5. Eccles. viii. 1], and by the LXX 
 in the former text rendered eroXprjae hath 
 dared, and in the latter 'EnAHPO«I>0- 
 PH'GH 'H KAPAI'A. 
 
 III. To fulfil, complete, accomplish, 
 perform fully. Mat. iii. 15. Luke ix. 31. 
 (where see Kypke.) Acts xii. 25. Rom. 
 xiii. 8. Col. iv, 1 7, where see Eisner and 
 Wolfius. [See Herodian.iii. 11.9. ^lian. 
 V. H. ii. 44. Zosim. ii. c. 41. extr. Cic. 
 Cluent. 18. Tac. Ann. iii. 53. Plin. Ep. 
 X. 56. Schl. adds Acts xiv. 26. xix. 21, 
 and Wahl agrees with him in adding Rom. 
 viii. 4. Many explain Mat. v. 17. in this 
 sense simply, / came to fulfil the law, i. e. 
 the types and prophecies of the law. Park- 
 hurst thinks the word has a more exten- 
 sive meaning, " To fulfil the types and 
 prophecies, to perform perfect obedience 
 
 to the law of God in his own person, and 
 fully to enforce and explain it by his 
 doctrine." Schl. takes the last clause 
 nearly as. the meaning. To explain fully 
 and confirm the authority of the law. 
 See sense IX. Wahl refers it to sense 
 VIII. Again, most critics refer Gal. v. 
 14. to this sense. Schleusner translates 
 it to comprehend, which is certainly a 
 good sense there ; but not borne out by 
 other places*.] — To preach or explain 
 fully. Rom. xv. 19. Col. i. 25. 
 
 IV. To fulfil, accomplish, or perforrn, 
 what was foretold or prefigured in the 
 O. T. Mat. i. 22. xxi. 4. John xix. 24, 
 36. Acts xiii. 27. With many learned 
 and respectable men, I was once of opi- 
 nion that the expressions, Tore cTrXi^pwOr/, 
 Then was fulfilled, "Ottwc and 'iva TzXrjpu)- 
 Otj, That it rnight be, or So that it was 
 fulfilled, were in several passages of the 
 New Testament prefixed to texts of the 
 Old, in a sense of allusion or accommoda- 
 tion only. Of such instances the strong- 
 est seemed to be Mat. ii. 15. ver. 17, 18, 
 and viii. 1 7. [Add to the instances of 
 these phrases. Mat. iv. 14. xii. \7 ■ xiii. 
 35. xxvi. i^A, ^Q. xxvii. 9, 35. Mark xiv. 
 49. XV. 28. Luke i. 20. iv. 21. xxiv. 44. 
 John xii. 38. xiii. 18. xv. 25, xvii. 12. 
 xviii. 9, 32. Acts i. 16. iii. 18. James 
 ii. 23. There have been two ways 
 of getting rid of such citations from the 
 Old Testament as do not seem susceptible 
 of the sense put on them. The first is 
 that suggested by Parkhurst, of supposing 
 that the writers only meant to allude to 
 them, but not to cite them as actual pro- 
 phecies. The other, adopted by very many 
 of the German rationalists, is, that the 
 writers did mean to cite them as prophe- 
 cies, because they thought that every 
 event of Christ's life was foretold in the 
 Old Testament, but they were mistaken. 
 The assertion, that the Evangelists enter- 
 tained such a belief is far more easily 
 made than justified. But to me, both 
 methods appear mere cutting of the knot. 
 Before we can possibly decide that the 
 passages cited are not susceptible of the 
 sense put on them, we ought at least to 
 possess all the light that the most ex- 
 tended researches into the Scripture and 
 Jewish writings can give; and even then 
 
 * [He refers, indeed, to Eph. i. 23, translating 
 " Qui omnes communi impcrio complectitur et 
 regit," making ^Xr.pyjuha tlie middle ; to E)ph. iv. 
 10. " Ut regnum suum solenne et universuni in- 
 stauraret."] 
 
n A II 
 
 603 
 
 HAH 
 
 wc should not be too hasty in deciding 
 that much of the knowledge which might 
 justify the Evangelists may not have 
 passed away in the lapse of ages. The 
 careful examination of difficulties like 
 these, the throwina^ sunshine on the shady 
 places of Scripture, so many of which still 
 remain, and not, after the rationalist 
 fashion, the reconstruction of Christianity, 
 is the proper province of modern theology.] 
 On Mat. ii. 15, observe that Hos. xi. 1, 
 to which it refers, runs thus. When Israel 
 was a child, then I loved him^ and called 
 my son out of Egypt. This latter part of 
 the text, St. Matthew tells us, "was Jul- 
 
 Jilled by God's calling his son Jesus out 
 of Egypt, comp. ver. 19, 20. To account 
 for this application, let us turn to Exod. 
 iv. 22, 23, where God commandeth Moses, 
 Thou shall say unto Pharaoh, Thus 
 saith the LORD, Israel (is) my son 
 (even) my lirst-born. And I say unlo 
 thee, Let my son go, that he may serve 
 me. In delivering which message to Pha- 
 raoh, Exod. V. 1, Moses and Aaron say. 
 Thus saith the LORD God of Israel, 
 Let my people go, that they may hold a 
 
 feast unto me in the wilderness. Now, 
 under the patriarchal dispensation, every 
 
 ^first-horn son in the holy line, reckoning 
 from the father .^ i. e. every one who had 
 the rights of primogeniture, was a type of 
 the Great First-born *, even of the Mes- 
 siah., and, no doubt, was regarded as such 
 by the pious believers of those times. 
 The people of Israel then being thus so- 
 lemnly declared by God himself to be his 
 Son, even his First-born, must (like 
 David afterwards, see Ps. Ixxxix. 27.) 
 have been considered by the ancient be- 
 lievers as being, in some respect, an emi- 
 nent type of the same exalted personage. 
 And let it be particularly observed, that 
 the Lord gave to Israel this high title, 
 on occasion of his calling him out of 
 Egypt. Believers, therefore, might natu- 
 rally expect that something similar to the 
 calling of Israel out of Egypt would 
 happen to him whom Israel represented. 
 If Jesus then was indeed the Messiah the 
 Son of God, the Great First-born, St. 
 Matthew very pertinently applied Hosea's 
 w^ords concerning God's calling Israel 
 jvhen a child (i. e. in a political sense, as 
 not being yet formed into an indej)endent 
 nation) out of Egypt, to his calling the 
 
 * See UfwTor6y.oi below, and Heb. and Eng. 
 Lexicon under i3a I. 
 
 antitype of Israel, even his beloved child 
 Jesus, out of the same country. — As to 
 Mat. ii. 17, 18*, if, agreeably to St. 
 Paul's doctrine, 1 Cor. x. 6, 1 1, we con- 
 sider the church and people of Israel as 
 historical types of the Christian church 
 and people, and what happened to those 
 as types of what should be fulfilled in 
 these J and particularly if we regard the 
 captivity of the former in Babylon, as 
 the emblem of the more awfiil captivity of 
 the latter in death and the grave, we 
 shall see that the Avords of the prophet 
 Jeremiah, ch. xxxi. 15, 16, 17, though in 
 their primary, immediate, and outward 
 sense, certainly relative to the Babylonish 
 captivity, yet were, as the Evangelist as- 
 serts, fulfilled or accomplished.) i. e. in 
 their ultimate and highest view, by the 
 slaughter of the iifants at Bethlehem.^ 
 and its neighbourhood. Yea, the ex- 
 pression that Rachel would not be com- 
 forted, because they were not, is more 
 properly applicable to a nattiral, than to 
 a political death f . Comp. under 'Eijut 
 Vni. With regard to Mat. viii. \7 , it 
 is almost a literal translation of the Heb. 
 of Isa. liii. 4, which undoubtedly may, and, 
 I think, ought to be rendered. Surely he 
 himself took away our infirmities., a?id 
 carried off o?ir sicknesses or maladies — an 
 interpretation which the Greek in Mat. 
 viii. 17. will likewise very well bear. 
 Comp. Ba<ra<^<u HI. 
 
 I^V. To fulfil, complete, of time. Mark 
 i. \o. Luke xxi. 24. John vii. 8. Acts 
 (vii. 23, 30. ix. 23. xxiv. 27. See Gen. 
 XXV. 24. 1. 3. Joseph. Ant. vi. 4. 1. Tobit 
 viii. 20. Plin. H. N. vii. 16. Hor. Ep. i. 
 20. 27. Wahl adds Luke ix. 3 1 . to this 
 head; but it is difficult without torture to 
 accommodate the passage to it.)] 
 
 [VI. To complete, finish. Luke vii. I. 
 (Acts xix. 21. See 1 Kings i. 14. and 
 Pallad. Jun. 2.)] 
 
 [VII. To supply, fll up what is 
 wanting. Mat. xxiii. 32. (Si^e Phil, iv, 
 
 QVIII. To perfect. John iii. 29. xv. 
 
 * [I would recommend to the reader a publica- 
 tion by Mr. Forster of Limerick, called, Critical 
 Essays on Gen. ch. xx. and Mat. ii. 17, 18, in which 
 he has suggested and very ingeniously supported 
 the opinion, that the prophecy of Jeremiah was in- 
 tended as a connecting link between the type and 
 antitype.] 
 
 •j- See Mr. Lowth's Notes on Jer. xxxi. 13, and 
 an excellent Sermon of Dr. George Home's (late 
 Lord Bishop of Norwich), vol. i. Disc. x. 
 
n A H 
 
 C94 
 
 n A tt 
 
 IK xvi. 24. xvii. 13. 2 Cor. x. 0. Phil, 
 ii. 2. 2 Thess. i. 11. Col. ii. 10. iv. 12. 
 1 John i. 4. 2 John 12. Rev. iii. 2. 
 Schleusner and Wahl add Luke xxii. 16. 
 Until I make it more perfect with you in 
 the kingdom of God. Schleusner, Until 
 a more perfect feast (one in which we 
 shall be disturbed by no sense of danger^ 
 as we now are,) shall be instituted in the 
 kingdom of God» Wahl.] 
 
 [IX. To teach, explain fully. This 
 seems a Chaldaism, for the word 1d:i to 
 Jill or j)erfect is used by the Chaldee 
 paraphrasts to express teaching, whence 
 comes the name of the Gemara. See the 
 paraphrase on Deut. vi. 7. Job xxii. 22. 
 occ. Rom. XV. 19. (which passage, how- 
 ever, is by others referred to sense I., like 
 Acts V. 28, and explained by an hy- 
 pallage) Col. i. 25. and according to 
 some, Col. ii. 10. See 1 Mac. iv. 19. 
 Heins. Ex. S. 11. 8.] 
 
 nX?/pwjua, aroc, ro, from irXrjpoio to Jill. 
 [^Verbals in p,a have both an active and 
 passive signification *. And hence, TrXr/- 
 p(t)/ia may be either] 
 
 [(1.) A filling or filing up, or (2.) 
 That with which any thing is filed. In 
 the N.T. we find the following meanings,] 
 
 [I. That with which any thing is filed, 
 that which is in any thing, which is con- 
 tained in any thing. 1 Cor. x. 26, 28. t 
 The fulness of the earth, i.e. says Park- 
 hurst, '^all the good things with which 
 the earth is filled." Comp. 1 Chron. xvi. 
 32. Ps. xxiv. 1. xcvi. 11. xcviii. 7. 
 Again, in John i. 16. tK th TrX-qpojfiarog 
 avTs the fulness of divine graces in 
 Christ (see verse 14. {) Comp. Pol. i. 21. 
 1. i. 60. 1. Aristid. de Non. Ag. Com. p. 
 
 * [See Storr. Opusc. Acad. i. p. 144.] 
 •\ Observe, that in 1 Cor. x. 28, the words tx 
 yctp KujCfp ri yr\ xal to Tikriptofxy. ci.\jrY,g are wanting in 
 eleven MSS., seven of which ancient, and in the 
 Syriac and Vulg. versions, that they are rejected by 
 the most eminent critics mentioned by Wetstein, to 
 whom we may add Bp. Pearce (whom see), and 
 oiTiitted in Griesbach's text. 
 
 X " The expression 'Ex tk 7rKy]puj/xoi.Tf>i auiS is 
 very observable. The Gnostics in general, and 
 the Cerinthians in particular, were wont to talk 
 much of the ■jrXripwfj.oi or fulness^ by which they 
 meant a fictitious plenitude of the Deity, in which 
 the whole race of jEons was supposed to subsist, 
 and into which spiritual men (such as they esteemed 
 themselves) should hereafter be received. It was 
 the doctrine of the Valentinians (and probably of 
 the elder Gnostics also), that they were themselves 
 of the spiritual seed, had constant grace, and could 
 not fail of being admitted into iha plenitude above; 
 while others were, in their esteem, carnal^ had grace 
 but sparingly or occasionally, and that not to bring 
 them so high as the plenitude, but to an interme- 
 
 282. (of inhabitants of a city). Thuc. viL 
 4 and 12. Diod. Sic. xi. 3. {OU'owers, 
 i. e. persons with which a vessel is filed, 
 and it is thus applied to riggitig, arms, 
 lading, &c. See ^Sischin. p. 488. ed. Reisk.) 
 Casaub. ad Athen. viii. p. 612. and Lys. 
 p. 702. ed. Reisk. It is used before a 
 genitive for an adjective, according to 
 Wahl, in Mark viii. 20. TTocriov (T-Kvpilwv 
 ir\r]pu)p.aTa, for TroTae (ntvpilac 7rXi]pELg, 
 (which place Parkhurst translates, the 
 fulnesses of hoiv many baskets of frag- 
 ments. Schleusner translates it according 
 to Wahl's explanation,) and in Rom. xv. 
 29, where Wahl explains iv it\r]pu}fxaTL ev- 
 Xoyiag r» Xpt=r5, to be for ev kvXoyia irXi]^ 
 psL with the full blessing, omitting with 
 Griesbach the words evayyeXia rS before 
 Xpf=r5. Parkhurst translates it in the 
 same way, not noticing the omission. 
 Schleusner retains the words and trans- 
 lates, the very plentful fruits of the 
 Gospel. So Eph. iv. 13, ^o the measure 
 of the stature of the fulness of Christ, 
 i. e. according to Parldiurst, " To that 
 full stature or growth in spiritual graces 
 which becomes the body of Christ," i. e. 
 the church. Thus he makes liXidac de- 
 pend on TrXrjpwparog, i. e. he would make 
 7rXr/pw/xaroe, if an adj., agree with rjXiKtag. 
 So Luther. Others make ra Xpi<r» depend 
 on irXrjpMparog, and, ifTrXrjpwfxarog were an 
 adj., would make it agree with Xpt^S. 
 Christ, say they, as man, grew up to perfect 
 wisdom, as he increased in stature. (Luke 
 ii. 40.) His people, i. e- his church, are as 
 far as they can to imitate himT^ 
 
 [II. Plenty, abundance, all that is 
 possessed by the subject. Rom. xi. 2.5. 
 The fulness, cornplete number, abundance 
 of the nations, i. e. all the heathen 7iations. 
 And in Rom. xi. 12. 7rXfjp(opa seems to 
 have the same meaning, and to import, 
 as Parkhurst says, " a general conversion 
 to Christianity" on part of the persons 
 spoken of. Schleusner considers it as 
 used in contrast with irapciTrrcopa, and 
 construes it. Happiness, happy state, &c. ; 
 
 diate station only. But St. John here asserts, that 
 all Christians equally and indifferently, all believers 
 at large, have received of the plenitude or fulness of 
 the divine Logos, and that not sparingly, but in the 
 largest measure, grace upon grace, accumulated 
 grace, or rather grace following in constant suc- 
 cession, grace for grace.'''' Thus the learned Wa- 
 terland. Importance of the Doctrine of the Trinity, 
 ch. vi. p. 200, 1, 2d edit. And indeed a person 
 who knows a little of the history of heresy in the 
 primitive church, can hardly doubt but St. John 
 alluded to Cerinthus and his followers in the above 
 expression. 
 
n A ii 
 
 695 
 
 nAH 
 
 and Walil takes it in the same sense, 
 translating it better condition. In Epb. 
 iii. 19. The fulness of God seems to be. 
 The fulness of the presejice of God. The 
 apostle, observes Macknight, having said 
 that Jews and Gentiles are formed into 
 an holy temple for an habitation of God 
 by the Spirit, prays that this great tem- 
 ple may be filed with the fulness of 
 the presence of the true God, inhabiting 
 every j)art of it by the gifts and graces of 
 his Spirit, ch. iv. 6. And so Theodoret, 
 quoted by Parkhurst, Iva teXewq uvtov 
 EvoiKov ^iyiovTaiy " That they may receive 
 him entirely for an inhabitant." Others, 
 Iiowever, understand the fulness of God 
 to be the perfection of God, and suppose 
 the apostle to pray that the Ephesians 
 may receive from God such strength and 
 knowledge as to make progress towards 
 his perfection. But I think the word 
 TiXri^oio excludes the idea of progress, and 
 i^L^notes, full possession^ which is a sufficient 
 objection to this interpretation. In Col, 
 ii. 9. the word denotes the fulness of the 
 Godhead in Christy and comparing Col. i. 
 19.* with it, it can hardly be doubted that 
 the same meaning is to be given there, 
 though the construction is difficult in 
 more respects than one. Schleusner says, 
 indeed, that if the passage be taken in 
 this sense, he does not see how to ex- 
 plain kvloKTjae. But I do not understand 
 his remark ; for in his own interpretation, 
 he explains ev^oKrjtre by Voluit Pater, 
 
 * The word UKriCwfifx in these expressions of 
 St. Paul, as in that of St. John [in the 2cl note 
 on sense I.], seems likewise to glance at the ficti- 
 tious U7:/\pu>fj.(x of Cerinthus, whom, as we learn 
 from * Jerome, the Apostle often lashes, and who 
 was so far from teaching that the Plcroma or Fulness 
 of the Godhead dwelthodihj in Christy that, according 
 to Irenaeus, [adv. Hier. iii. c. 1 1. p. 218. ed. Grabe,] a 
 very early witness, he taught that " the Creator and 
 the Father of the liord were different, as were likewise 
 the Son of the Creator and Christ; the latter of 
 whom came from above, and continued incapable of 
 suffering when he descended into Jesus the Son of 
 the Creator, and afterwards flew back again into his 
 own Pteromay Ignatius also seems to allude to 
 the Cerinthian heretics, when, in his salutation to 
 the church of Ephesus, he calls it 'EuXoy>ifis»>j h 
 fiv/eOit eeS naTp(Jf, fiAHPil'iVl ATI. " Blessed in the 
 greatness of God the Father, The Pleroma or Ful- 
 ncss;'' and when he salutes the church of the 
 Trallians, 'Ev TD.~, nAHPil'MATl, In the Plcroma 
 or Fulness. 
 
 * Speaking of the seeds of the Cerinthian, Ebionaean, 
 and other heresies, which denied that Christ was come in 
 the flesh, he says, " Quos S;. ipse f Johannes J in Epistold 
 atid Anlickristos rocat, 4 ApoUolus Paulus frequenter 
 percutit." Prolog, in Mat. 
 
 supplying 6 7rar//p or r^ Trarpi ; and this is 
 all that is required. Castalio has, Quo- 
 niam per eum visum est Patrcm omnem 
 universitatcm habitare, observing, that the 
 infinitive after ev^otcio) in the N. T. al- 
 ways expresses the action of the person 
 please<l. Pierce for universitatcm would 
 have Ecclesiam, understanding Jews and 
 Gentiles ; and Beza explains the passage 
 of the church. Dr. J. P. Smith trans- 
 lates, " It is the good pleasure (of God) 
 that all the fulness should dwell in him/* 
 i. e. all the perfection of blessings which 
 the context represents as bestowed by 
 Christ on all who believe on him. But 
 the context does not seem to me to refer to 
 the blessings mentioned some verses back. 
 Why might v.e not construe. Since the 
 whole fulness (of God., i. e. the full and per-- 
 feet Godhead,) pleased to dwell in him.'] 
 
 III. Someivhat put in to fill up. occ. 
 Mat. ix. 16. Mark ii. 21. 
 
 IV. nX»/pw^a vofia, A fulfilling of the 
 law. occ. Rom. xiii. 10. Comp. ver. 8. 
 
 V. Completion. The church is called 
 the TrXy'ipiojjia of Christ, who filed all in 
 all. Eph. i. 23. 'E7rXr//9w<T£ yap uvt^v, 
 says Theodoret, Travro^aTruiy yupta^aTiav 
 Koi oiKti ev avrrj, kol EfX-n-eptTranl icara n/v 
 itpo<pr\TiKr]v <l>(i)vr}v. Taro Ik aKpi^erepoy 
 Kara tov jueXXoyTa jjioy yevr](TETai. *' For 
 he hath filed it with all kinds of gifts, 
 and dwelleth in it, and walketh in it, as 
 the prophets express it. But this will be 
 done more perfectly in the life to come." 
 Locke also takes the word here in a pas- 
 sive sense for a thing to be filled and 
 completed. But Theophylact's interpreta- 
 tion seems better, who says the church is 
 the llXrip(t)fxa Completion of Christ, as the 
 body and limbs are of the head. See his 
 words in Suicer's Thesaurus. " Without 
 the church, which is his body, Christ 
 would not be complete *." Macknight on 
 Rom. xi. 12. 
 
 VI. The fulness of time denotes (he 
 completion of a particular period of time 
 before ordained and appointed. Eph. i. 10. 
 Gal. iv. 4, where see Raphelius and Wol- 
 iius. — The above cited are all the pass- 
 ages of the N. T. wherein TrXi'ipiopa occurs. 
 
 UXrjaiov, An Adv. governing a genitive, 
 from iriXag, the same. 
 
 I. Near. John iv. 5. [Deut. xi. 30. 
 Josh. XV. 46. xix. 45. Eur. Plicen. 163. 
 
 * [Eisner explains it another way, " Citizens live 
 in a city, and are called its n\r,ctxiu.a. (sec sense I.) ; 
 and so Christians live iii Christ.") 
 
n A M 
 
 60fi 
 
 iJ AO 
 
 Xeti. Cyr. v. 4. 23. Irmisch. ad Hero lian. 
 i. 7. 4.] 
 
 II. nXT^fftoj/, with the prepositive ar- 
 ticle masc. 6, and sometimes without it, 
 as Luke x. 29, 36, is used as a N. q. d. 
 *0 at}/ TrXrfffLoy, One who is near, a neigh- 
 bour, a friend. This character the Scribes 
 and Pharisees seem to have confined to 
 those of their own nation and religion. 
 See Mat. v. 43. Luke x. 29. But our 
 blessed Saviour, in his parable of the good 
 Samaritan, Luke x., teaches us to extend 
 it to all mankind, as St. Paul also doth, 
 Rom. xiii. 8, 9, where in explaining the 
 command of loving our neighbour as our- 
 selves, he uses erepoy another, i. e. any 
 other man, as a synonymous term with 
 Tov 7rXrj(Ti6v a neighbour. Raphelius, on 
 Mat. V. 43, shows from Polybius, that 
 the heathen Greeks, in this preferable to 
 the Pharisaical Jews, by 6 7r\r)<n6p a 
 neighbour, meant any man, even kyQpoq 
 an enemy. [It means any one in Rom. 
 XV. 2. Pol. iii. 42. 3. xii. 4. 13. Diog. 
 Laert. i. 69. and with /i5, 0-5, &c. in Mat. 
 xix. 19. xxii. 39. Mark xii. 31, 33. Luke 
 X. 27, 29, 36. Rom. xiii. 9, 10. Gal. v. 14. 
 Eph. iv. 2.5. James ii. 8. See in the 
 Hebrew (i^-i) and LXX, Lev. xix. 18. 
 Ex. XX. 1 7. In Mat. v. 43, however, it is 
 more strictly a friend, as is n in Job ii. 
 11. It seems to be a relation, kinsman, 
 countryman, in the LXX, being used to 
 express father in Mai. iv. 6. See also Gen. 
 xxvi. 31. Lev. xxv. 14. Joel ii. 8. In 
 Acts vii. 27. it seems put for 6 erepoQ.^ 
 
 nXrjfffiovij, fjc, r/, from TrcVXi/a/iat perf. 
 pass, of 7rXr/0w to fill, of the same form as 
 'Treicrfxovri from TrfVficr/zat. 
 
 [I. Properly, Fulness, plenty. See Prov. 
 iii. 10. Ez.-xvi. 48.] 
 
 II. ^ repletion, [satiety,'] satisfying, 
 occ. Col. ii. 23. The word is used by the 
 LXX Exod. xvi. 3. [See Hagg. i. 6. 
 Ez. xxxix. 19. Xen. Mem. iii. 11. 14. 
 Diod. Sic. i. 70. Alciphron. iii. Ep. 6.] 
 
 nAH'S2il, or nAli'TTQ^.—To smite, 
 strike. [Xen. de R. Eq. vi. I. Demosth. 
 320, 24. in its proper sense.] occ. Rev. 
 viii. 12, where it is applied to the sun, 
 moon, and stars ; and the learned Daubuz 
 observes, that the Rabbinical Jews in like 
 manner use the Chald. Tst^.^ which in 
 their style signifies * to strike, and the N. 
 
 * Thus in the Talmudical Tract, Maccoth, ibKT 
 ':i''X>'h7\ 3n, " And behold these are heatcn.,'" & al. 
 See Suicer, Thesaur. in U.\^,<rcw, and Castcll, Hep- 
 taglot. Lexicon in r\pb. 
 
 ^^ph smiting, to express an eclipse of the 
 sun or moon : in which sense also the 
 Latins apply the verbs percutere and 
 icere to smite, strike*. Comp. Vitringa 
 on Rer. [It occurs in the sense of afflict- 
 ing m Is. i. 5. ix. 13. Ex. xvi. 3.] 
 
 2^^ nXoiapiov, «, TO. A diminutive 
 of TrXdloy. — A little ship, or vessel, a sail- 
 ing-boat. Mark iii. 9. iv. 36. f [John vi. 
 22, 23. xxi. 8. Diod. Sic. ii. 55. Aristoph. 
 Ran. 139.] 
 
 UXolov, «, TO, from irfTrXoa perf. mid. of 
 ttXew to sail. — \^A sailing vessel, (very 
 often a vessel of burthen. Diod. Sic. xiii. 
 78. Xen. An. i. 7. 15. Thuc. vi. 36.) 
 Mat. iv. 21, 22. viii. 23. xiv. 22. & al. 
 in which places it seems to denote a small 
 fishing vessel. See Is. ii. 16. Ix. 9. for 
 *i«, and Is. xxxiii. 21. for >V. Nave is 
 used, says Schleusner, for the larger order 
 of ships.] 
 
 1^^ nXooc, «e ; on, »; 6, also ITX«Cj 
 gen. ttXooq, (comp. N»e) from TrtVXott 
 perf. mid. of ttXcw to sail. — Navigation. 
 occ. Acts xxvii. 9. So Agrippa in Jo- 
 sephus, Ant. lib. xvi. cap. 2, § 1- TO'N 
 — nAO~YN, hiri^aivovTOQ t5 '^ttpGivog, 
 'OYK hopi^ep 'A24)AAir, " thought 
 that, as winter was approaching, sail- 
 ing was not safe." See also Acts xxi. 
 7. xxvii. 10. [The form ttXooc for the 
 genitive is not found in the better writers. 
 It occurs Arrian. Peripl. Eryth. p. 176. 
 See Lobeck on Phryn. p. 4.53.] 
 
 TlXnaloc, la, lov, from ttXhtoq riches. 
 
 I. Rich, having, or abounding in riches. 
 Mat. xxvii. 57. Luke xii. 16. xiv. 12. & 
 al. freq. Add Mark xii. 41. Luke xv. 1. 
 19, 21, 22. xviii. 23. xix. 2. xxi. 1. 
 1 Tim. vi. 17. James ii. 6. Rev. vi. 15. 
 xiii. 16. Ruth iii. 10. 2 Sam. xii. 1. He- 
 rodian. i. 8. 10. Xen. Mem. iv. 2. 37.] 
 
 II. Rich, in a spiritual sense, i. e. in 
 faith, holiness, and good works. See Jam. 
 ii. 5. Rev. ii. 9. iii. 17. Comp. Luke xii. 
 21. 
 
 III. Rich, in glory and happiness, as 
 Christ was before his incarnation. 2 Cor. 
 viii. 9. Comp. John xvii. 5. 
 
 * Thus Lucan, Pharsal. i. lin. 538, 9. 
 
 Jam Phosbe, toto cum fr air em redder et orbe 
 Terrarum suUtA percussa expalluit umbra. 
 
 And IManilius, Astron. lib. i. 
 
 Quod si plana foret tellus, simnl ictaper omnes 
 Dejiccret toto jKiriter miscraUlis orbe. 
 
 t [The reading here is doubtful. Many good 
 MSS. have vrKoTy, and Griesbach has received that 
 reading.] 
 
n Ao 
 
 (i97 
 
 n N E 
 
 IV. Rick, abounding, as God in mercy. 
 E])b. ii. 4. 
 
 nXisffiiog, An Adv. from 7rX» ffioc. — 
 Richly t abujidantlij. occ. Col. iii. 16. 
 1 Tim. vi. 17. Tit. iii. 6. 2 Pet. i. V2r. 
 
 nA»r£w, ib, from ttX^toq. 
 
 I. To be or grow rich. 1 Tim. vi. 9. 
 [Rev. xviii. 3, 15, 19. Prov. xxviii. 22. 
 Ex. XXX. 15.] 
 
 II. To be rick, in a spiritual sense, 
 and that whether in imagination only, 
 Luke i. 53.* (comp. Rev. iii. 17. Mat. 
 ix. 13. Mark ii. 17. Luke v. 31, 32.) 
 — or in reality, as in good works, 1 Tim. 
 vi. 18; in the graces of the Spirit here, 
 and in glory hereafter, 2 Cor. viii. 9. 
 Comp. 1 Cor. iv. 8, where it seems par- 
 ticularly to refer to the miraculous gifts 
 of the Spirit. liXareiv iig Qeoy, Luke xii. 
 21, is, To be rich for God's glory and 
 service in works of piety and charity. 
 [See Vorst. de Hebraisni. 5. 16.] So 
 VVetstein and Wolfius cite from Lucian, 
 Epist. Saturn. 24. (torn. ii. p. 830. B. 
 edit. Bened.) 'E2 to kolvov nAOYTErN, 
 *' To be rick for (tke beneft of) the 
 community;" and from Philo Byzant. 
 HAOrrEFN 'EIS QeG>v KO'SMON, '' To 
 be rich for the honour of the Gods." 
 [Parkhurst has here, perhaps, mixed two 
 meanings. Schleusner says, that this place 
 of St. Luke is either, according to him. To 
 abound in true and heavenly riches, or to 
 use ones (worldly) riches as God wishes, 
 and he cites Iq to kolvov TrAwrelv from 
 Philost. Vit. Ap. iv. 8, m here it is to use 
 one's goods in relieving wajit,'] 
 
 III. To be rich, abundant, as God in 
 grace and mercy towards all men. Rom. 
 X. 12. 
 
 nXartifw from TrXsroc. 
 
 I. To make rich, enrich, occ. 2 Cor. ix. 
 1 1. [Gen. xiv. 23. 1 Sam. ii. 7. xvii. 25. 
 Prov. x. 4, 23. Ecclus. xi. 21. Xen. Mem. 
 i. 5. 3.] 
 
 II. To enrick, in a spiritual sense, as 
 with the blessed truths and hopes of the 
 Gospel, occ. 2 Cor. vi. 10. nX«ri^o/xat, 
 pass. To be enriched, as with the gifts of 
 the Holy Spirit, occ. 1 Cor. i. 5. [Xen. 
 Mem. iv. 2. 9.) 
 
 JlXsTOQ, «, o. Eustathius says, that 
 TzXisTov is thus denominated q. ttoXvetov — 
 OTLtK iroXXibv ETUfv £<rt (Twrj-yfjievog, because 
 it is collected from many years; or it 
 may be so called because it will suffice 
 
 * [Schleusner interprets the word here To he 
 proud from wealth, and Wahl takes it of actual 
 wealth.] 
 
 for many years, as the rich fool said in 
 the Gospel, Luke xii. 1 9, Soul, thou hast 
 much goods laid up iig iTrj iroXXa for 
 many years. 
 
 I. Riches, wealth, goods. Mat. xiii. 22. 
 1 Tim. vi. 17. [Add Mark iv. 19. Luke 
 viii. 14. James v. 2. Rev. xviii. 17. Is. 
 XXX. 6. Prov. xii. 7. Is. xvi. 14. Diod. 
 Sic. V. 34 and 77. iElian. V. H. iii. 18. 
 Xen. Cyr. vii. 2. 44.] 
 
 II. Riches, in a spiritual sense, spirit 
 tual gain or advantage, Rom. xi. 12. 
 Heb. xi. 26. 
 
 [III. Abundance. It serves witb a 
 gen. following as a periphrasis for the 
 adj. abundant, very great. Rom. ii. 4. 
 the immense goodness of God. ix. 23. 2 
 Cor. viii. 2. Eph. i. 7, 18. ii. 7. iii. 16. 
 Col. i. 27. ii. 7. And so Is. xvi. 14. 
 xxix. 5, 7, 8. Plat. Euthyphr. c. 13. 
 Themist. Or. xviii. p. 218. It is espe- 
 cially used for the abundant mercy and 
 goodness of God and our blessed Saviour. 
 See Rom. xi. 33. Phil. iv. 19. and] Eph. 
 iii. 8, where it seems to denote that su- 
 perabundance of grace and mercy, those 
 treasures of love to man, which are in 
 Christ Jesus, and which no heart can fully 
 conceive, no tongue express. 
 
 ITAVNO. — To wash, properly as clothes, 
 by * plunging them in water (comp. 
 Ai^w). [Se'e Gen. xlix. 2. Ex. xix. 10 
 and 14. Horn. II. X. 155. Od. Z. 13. Ar- 
 temid. ii. 4.] occ. Rev. vii. 14, where 
 see Wetstein. 
 
 Xivevjxa, arog, to, from TreTrvevfiai perf. 
 pass, of TTvecj, Trvsvaio, to breathe. 
 
 I. Tke material spirit, wind, or air in 
 motion. So Aristotle, De Mundo, "Ave- 
 pog tidev £Tt TrXr/v ayjp TToXvg piiav, 0'7ig 
 apa KUi TTvevpa XiysTai, " Wind is nothing 
 else but a large quantity of air flowing, 
 which is also called Trvevpa." Theophanes, 
 Homil. xlvii. p. 325. 'Avrog 6 Kivupevog 
 arip XiytTat Trvevpa, " The air itself in 
 motion is called irvevpa." occ. John iii. 8. 
 Comp. Cant. iv. 16. Baruch vi. 61. To 
 Be avTo Kai ITNE^YMA ev Tracnj X***P? 
 nNEI". In this sense the word is applied, 
 not only in the LXX, Gen. i. 2. viii. 1 . 
 Job i. 19. Ps. x. 7, or xi. 6. xlviii. 7, & 
 al. for the Heb. m'^, but frequently in 
 the profane writers. See Scapula f. To 
 what he has observed I add, that Jose- 
 sephus. Ant. lib. i. cap. i. § 1, speaks of 
 nNE'YMATOS dvr>)v (rj/v yiiv namely) 
 aviodev exi OiovTog, " the spirit which 
 
 * See Homer, Odyss. viii. lin. 85, & seqt. 
 t [See Eur. Phoen. 804. Paus. v. 2o.] 
 
HN E 
 
 698 
 
 HN E 
 
 came upon the earth from above," at the 
 formation, namely, Gen. i. 2 ; and he uses 
 rJNE'YMA iSidlov for a violent ivind, Ant. 
 lib. xiv. cap. 2. § 2, and De Bel. lib. iii. 
 cap. 8, § f^, as Lucian also does jjialo) 
 nNE'YMATI, Ver. Hist. lib. 1. torn. i. p. 
 714. So Plato, Phacdon. § 24, edit. 
 Forster, has jjceyaXut tlvl IINE'YMATI for 
 a high wind. In like manner spiritus, 
 from spiro to blow, breathe^ is applied in 
 Latin, as by Virgil, Mn. xii. lin. 365, 
 
 Borcce cum spiritus alto 
 
 Intonat jEgao. 
 
 "When the northern blast 
 
 Roars in th' ^Egean. 
 
 Comp. Acts viii. 39. with 1 Kings xviii. 
 12. {T\\Q word denotes the breath of 
 life, as in Mat. xxvii. 50. Luke viii. 55. 
 John xix. 30. Rev. xiii. 15. So Ecclus. 
 xxxviii. 24. & al. I so understand James 
 ii. 26. and Rev. xi. 11, Avhich Parkhurst 
 puts under head IL In 2 Tliess. ii. 8. v,e 
 have the breath of God's mouthy And 
 because the air is a most poiverful, though 
 subtle and i?ivisible ngeut, (see John iii. 8, 
 above), hence Jlvevfjia denotes 
 
 [|IL The intellectual or spiritual part 
 (f man, the human mind, or soul, distinct 
 from the breath of life or animal soul, 
 which is the v/^^x') of the Greeks and the 
 anima of the Latins, while this meaning 
 is their atmnus. It is distinguished from 
 \pvxn in 1 Thess. v. 23. and Jude ver. 19, 
 and it is opposed in this sense to Sap^, 
 Mat. V. 3. xxvi. 41. iMark viii. 12. xiv. 
 38. Luke i. 47, 80. xxiii. 46. (where, as 
 in some other places it is used of Christ 
 considered in his human character) John 
 xi. 33. xiii. 21. Acts vii. 59. xviii. 25. 
 XX. 22. Rom. viii. I, 10, 13. 1 Cor. ii. 11. 
 vi. 20. vii. 34. xiv. 15. 2 Cor. ii. 12. vii. 
 13. Gal. v. 16, 18, 25. vi. 8, 18. Col. ii. 
 5. Eph. vi. 18. Phil. iii. 3. Again, Rom. 
 viii. 16. (rw TlyevpaTL) Heb. xii. 23. 1 
 Pet. iii. 18, where Horsley (Sermon xx.) 
 says, on OarorwOt/c fily aapKi ^(ooiroirjdeiQ 
 de Jli/evpari, Being put to death in the 
 Jlcsh, but quick in the spirit, i. e. sur- 
 viving in his soul the stroke of death 
 which his body had sustained; and so 
 Middleton. 1 Pet. iii. 19. iv.8. See 2 Thess. 
 ii. 13. In Heb. xii. 9. translate spiritual 
 father; and for the Hebraism, see note on 
 the phrase spirit of grace below. This 
 nieaiiing is often metaphorically used ; for 
 as in man there is thejiesh and the spirit, 
 so in the law, for example, there is the 
 
 letter intelligible to all, and the spirit 
 often eluding observation ; and so of any 
 system of instruction. See Middleton on 
 John vi. 63. Rom. ii. 29- vii. 6. viii. 10. 
 2 Cor. iii. 6, bis, 8, 17. Gal. iii. 5 and 25. 
 (TTj/fV"" et passim ^-) vi. 8. Eph. v. 18. 
 Do not fll your bodies with wine., but be 
 filed spiritually^ i. e. pefect your spiri- 
 tual state. (Similar turns on words some- 
 times, sometimes on ideas, are of perpe- 
 tual occurrence in St. Paul. See 1 Cor. 
 xiv. 20.) Others, however, as Hammond, 
 Chandler, and Macknight, refer this to 
 the Vth sense, and say. Be filled with the 
 spirit ; but was this at their own option .^ 
 In 2 Cor, iii. 18. Middleton thinks this 
 the sense, and translates with our version. 
 Macknight and Schleusner say, the Lord 
 of the spirit, i. e. the author of the 
 Christian religion ; but Middleton rightly 
 says, that there is no instance of such a 
 phrase in the N. T. In 1 Cor. xiv. \A.the 
 spirit is opposed to the understanding or 
 mere reasoning faculty] 
 
 QHL By abstracting the spiritual prin- 
 ciple from'body or matter with which in 
 man it is assi/ciated, is deduced the idea 
 of the immaterial agent which we call a 
 spirit. So Luke xxiv. 37, 39. (where, as 
 Parkhurst f says, what is called irvevpa 
 is by Ignatius (ad Smyrn. § 3.) called 
 daipoviov aahjparor an incorporeal demon 
 or ghost.) John iv. 24. TrvEVf-ia u Qtug. 
 Acts xxiii. 8, 9. 1 Cor. xv. 32. Rev. i. 4. 
 iv. 5.J Under this head we must class 
 the TtvivacLTa of the demoniacs, and con- 
 strue TTPevpa as] an evil spirit, a devil, 
 whether used absolutely, Mat. viii. 16. 
 Luke ix. 39. x. 20 ; or with the words 
 unclean, evil, or other like epithets added, 
 Mat. x. 1 . xii. 43. Mark ix. 25. Luke vii. 
 21. viii. 2. xiii. 11, & al. — A spiritual 
 or incorporeal substance or being. []Luke 
 xxiv. 30.] John iv. 24. Acts xxiii. 8.-— 
 
 * []\Iiddleton observes, that when t<? <7ry=vfic/.ri 
 means in his mind or spirit, the preposition is not 
 used, and cites Mark viii. 12. John xi. 33. xiii. 
 21. Acts X. 20. Luke x. 21. Without at all dis- 
 puting the truth of these instances, I must be al- 
 lowed to say, that 1 can see no reason for this canon, 
 and that in the phrases in my mind, we actually 
 have the preposition as Rom. i. 9.] 
 
 + [Parkhurst adds, that the leading sense of tlie 
 old English word ghost is breath, {spiritus or anima, 
 as Jensius says,) whence it is applied to the human 
 spirit, and also to the Holy Spirit. He thinks 
 ghost and gust words of the same root.] 
 
 t [Some refer Heb. xii. 23. and 1 Pet. iii. 19. to 
 this head ; and if it be explained that the disem- 
 bodied spirit of man, in opposition to his soul while 
 in th'e body, is meant, there is no objection.] 
 
 I 
 
HNE 
 
 609 
 
 n N E 
 
 A temper J or disposition of Ihe soul. Honi. 
 xi. S. Comp. Luke ix. 55. Rom. viii. 15. 
 a Cor. ii. 12. iv. 21. 1 Pet. iii.4. 
 
 I\\ The third Person of the ever- 
 Idcsscd Trinity, (as distijiguished from 
 the Father and the Son) whose agency in 
 the spiritual world is described to us in 
 Scripture by that of the air in the na" 
 tural (see John iii. 8. xx. 22. Acts ii. 4.) 
 f Bp. Middleton says, that when used of the 
 Holy Spirit personally, the word always 
 lias the article, unless it loses it by a 
 definite rule (See Appendix, § xvi. and 
 xvii. *) ; and this, because there is but 
 one Holy Spirit, and therefore he cannot 
 be spoken of indefinitely. The addition 
 of 7-0 (iyiov serves only to show to what 
 class of spirits this pre-eminent spirit be- 
 longs. He also observes, that when an 
 act is said to be accomplished by the 
 agency of the Holy Spirit, some preposi- 
 tion is used. — Thiis Uvevpa is applied,] 
 
 1. Either absolutely, as Mat. iv. I. 
 [xii. 31.] Mark i. 10, [12.] Acts viii. 
 29. xi. 28. xxi. 4, where see Bowyer. 
 [John in. 34. probably. Luke ii. 27. and 
 iv. 1. Ev T. TT, probably. See 1 Cor. xii. 4. 
 See also Acts x. 19. xi. 12. (unless in 
 this and similar phrases, as Xiyeiv ^lcl t' 
 •a-y Acts xxi. 4. we are to understand, 
 through the (well known) infiuence of the 
 Spirit) Rom. viii. 16. avro to ttv and v. 
 26. Rom. XV. 30. 1 Cor. xii. 4, 8, 9, 11, 
 13- 2 Cor. i. 22. v. 5. (where appaf^iov 
 tlenotes ike gifts and graces best owed.) 
 Eph. iii. 10. ' In James if. 5. Middle- 
 ton thinks the personal sense is intended. 
 See eTritrodiu). 1 John v. .5. There are 
 some doubtful passages. In Eph. v. 
 19. Middleton understands the person. 
 If it be the influence, he says, that the 
 article will be in reference to that portion 
 of it which each had received. In Luke 
 ii. 26. the article may refer to the in- 
 fluence mentioned in v. 25 ; but as an 
 act is imputed, Middleton thinks the 
 person is here intended. In Luke iv. 1 
 
 * [A careful reference to these rules is necessary 
 in considering this inaportant word. Such a phrase 
 as i)t flvEUMarof «■/(« may cause much discussion. 
 - But, as Bishop Middleton observes, it is inipossible 
 to prove incontestably that the Holy Spirit in the 
 personal acceptation is here meant, for the preposi- 
 tion may have occasioned the omission of the ar- 
 ticles. In Heb. ix. 14. 8;a ?rv£uVaTOf hwna^ Mid- 
 tUeton thinks the prep, is omitted on the same ac- 
 count, and that the Spirit personally is referred to. 
 Vitringa (i. 1031.) understands it of the divine 
 nature of Christ, Schleusncr strangely construes it 
 tlie eternal life or eternity of Christ.] 
 
 kv T^ Tzv see the last oI)Scrvatioti on 
 sense II. In Eph. iii. 5. the reading is 
 doubtful. Some MSS. have t<^, which 
 seems requisite. But see sense V.] 
 
 2. Or with epithets added ; — So he 
 is called the Holy Spirit, not only be- 
 cause he is the author of sanctification 
 to man, but because HE is himself infi- 
 nitely separated from and superior to all 
 creatures. Mat. xii. 32. xxviii. 19. [Mark 
 xiii. 11. Heb. ix. 8. Luke xii. 10. Acts i, 
 8. iv. 31. Eph. iv. 30. 2 Cor. xiii. 13,] 
 & al. freq. Comp, Rom. i. 4, where see 
 Wetstein. [In Acts v. 32. Middleton 
 thinks the personal sense is meant, from 
 7l}ieiQ, though the article may be inserted 
 in reference to o e^ojKey. The use of 
 'i^uKEv is no objection against the per-' 
 sonal sense. See John iii. 16. See alsa 
 Acts X. 44. xi. 15. xiii. 2. (where Schl. 
 most preposterously translates, " One of 
 these doctors and teachers of the church 
 of Antioch was admonished by a divine 
 oracle.") xvi. 6. xx. 23. xxi. 11. In 
 Acts ix. 31. 1 conceive the personal sense 
 to be intended, from the similar form of 
 the phrase rw 0o/3w r» Kvp/« which pre- 
 cedes, and from the better sense thus 
 given. Schleusner gives here a strange 
 meaning, " the joy they felt at the pro- 
 gress of Christianity." I am at a loss to 
 conceive by what rules of interpretation he 
 could get at this explanation ; and he ap-» 
 pears to be quite doubtful as to the passage 
 himself 3 for under TrapaKXfjais he joins 
 TT] Tfap- TH ay ttV errXridvi'ovTo, and con- 
 strues, " They enjoyed in abundance the 
 advantages of Christianity." In Rom. 
 XV. 1 3, the personal sense is, I think, re- 
 quired, as hvvapLq expresses the po?ver or 
 influence, and the article may be wanting 
 by Article, Rule xvi. 6.* In Acts ii. 38, 
 though the article might be taken from 
 the word being in regimen, yet, when we 
 look to the usual construction of Awpt'a, 
 we shall see that it is followed by a geni- 
 tive of the giver. Eph. i. 13. iv. 30.] — 
 The Eter7ial Spirit. Heb. ix. 1 4, where 
 see Bp. Fell and Doddridge. — The Spirit 
 of God, or of the Lord, as being himself 
 very God, a Person of Jehovah. See Mat.. 
 iii. 16. Acts V. 9. 1 Cor. ii. 10, 11, 14. 
 iii. 16. vi. 11, 19. Comp. 2 Cor. vi. 16. 
 [1 Pet. iv. 14.] Wherefore also Christ, 
 speaking to his disciples, calls him the 
 Spirit of your Father. Mat. x. 20. Comp. 
 Rom. viii. 11. Eph. iii. 14, ]6.— The 
 Spirit of Christ the Son of God, since 
 * [See Appendix.] 
 
ItNfi 
 
 700 
 
 HN E 
 
 his gracious assistance \vas, according to 
 the plan of man's redemption, a conse- 
 quence of Christ's death and suffering, 
 and^ since, agreeably to the same plan, 
 he is now sent by (Jhrist. Gal. iv. C. 
 Phil. i. 19. Comp! John xv. 26. xvi. 7- 
 Acts ii. 33. — The Spirit of Adoption, 
 since he endues believers with a Jilial 
 loving confidence in God, as their recon- 
 ciled Father in Christ. Rom. viii. 15, 
 where he is opposed to the Spirit of Ser^ 
 vitude, or that slavish fear of God which 
 the Mosaic law, considered merely as the 
 law of a carnal commandment, had a ten- 
 dency to produce. Comp. Gal. iv. 4 — 7. 
 2 Tim. 1. 7. — The Spirit of Grace, [i. e. 
 the gracious Spirit"^,] from the miraculous 
 gifts and powers, which He graciously 
 vouclisafed to the primitive believers. 
 Heb. X. 29. Comp. ch. ii. 3, 4. vi. 4, 5. 
 Rom xii. 6. 1 Cor xii. 11, and Xaptc V. 
 
 — The Spirit of Truth, John xiv. 17- xv. 
 26; because he bore witness to Christ 
 by his miraculous operation, and led his 
 disciples into all the truth. John xvi. 13. 
 
 — The Spirit of Promise, Eph. i. 13, 
 principally in respect of those miraculous 
 works he performed, agreeably to the 
 promise of God, by the prophet Joel, ch. 
 ii. 28, and by Christ, Luke xxiv. 49. John 
 XV. 26. xvi. 8, cS^c. Acts i. 4. ii. 33. 
 
 I^V. The influence or operation of the 
 Holy Ghost. Here, as the influences, 
 operations, and gifts of the Spirit are 
 many, Tvyevpa and Trrevpa ayiov have not 
 the article, unless in the case of renewed 
 mention or other reference. Mat. iii. ll.f 
 Luke i. 15, 35. ii. 25. iv. 1, {icv' iky ttX,)- 
 pm) 18. John XX. 22. Acts iv, 8, 31. v. 
 31. vi. 3. X.38 and 47. (where the article, 
 says Middleton, may refer to the recent 
 dispensation of the divine gifts.) Rom. v. 
 o. (though this may be referred to the 
 
 [The phrase ro Trviujuoc r^g y^apiTo; is a com- 
 mon Hebraism. " Attributes in that and other 
 oriental languages are often not expressed by ad- 
 jectives, but as the genitives of the names of attri- 
 butes made to depend on the noun to which the 
 attribute belongs. Comp. Ps. xxiii. 2. Zech. xii. 
 10. Heb. iv. If). 1 Pet v. 10." Middleton.] 
 
 t [Sometimes the concrete seems put for the abs- 
 tract, and they who enjoy or pretend to these gifts 
 of the Holy Ghost are put for the gifts themselves. 
 At least, some passages are thus more conveniently 
 translated, and the sense is not altered. Thus, 1 
 Cor. xii. 10, the Itay.fiai; 7r'.sujuoi.Twv was a gift 
 bestowed for the purpose of knowing whether they 
 who pretended to divine inspiration were really so 
 inspired, or only by an evil spirit, or mere im- 
 postors. See 1 John iv. I, 2, 3, 6. 2 Thess. ii. 2. 
 Deyliiig's Disbertation xlv. (vol. iii. p. 442. )J 
 
 last head) xv. 1 :\, 1 6, i 9. 2 Cor. vi. (r. 
 Gal. iii. 2. and 1 John iv. 13. The (well 
 known) gifts of the Spirit; and so GaL 
 iii. 5 and 14. Heb. ii. 4. vi. 4. Rev. i. 10. 
 In Acts xi. 28, if the personal sense i» 
 not intended, there may be reference to 
 the gift of the Sp'rit implied in 7rpo(j)i']rat 
 in ver. 27. In Rom. xiv. 17, ep ttv. ciy, 
 seems to be taken in this sense, Righte- 
 ousness and peace and joy, produced by 
 the influence of the Holy Ghost. In Rom. 
 viii. 23, TTV., if not in the personal sense, 
 has the article as being in regimen. Titus' 
 iii. 5. 1 Thess. i. 5, 6. I Pet. i. 22. Jude 
 ver. 20. There is much difficulty as to 
 Acts viii. 39, where we have wvevpa Kvpln 
 YlpTtuae Tov Q}iXnnroV' By Bishop Mid- 
 dleton's canon, the truth of which I have 
 never seen reason to doubt, the personal 
 sense is inadmissible, while if vpTrao-e is to 
 be translated by cavght away^ it seem» 
 required. But I doubt whether any 
 thing miracijlous is here intended, from 
 what follows, viz. " And the eunuch saw 
 him no more, for he (the eunuch) went 
 on his way*." Flere is a natural reason 
 assigned by the writer for the eunuch's 
 not seeing Philip again, which Avould be 
 strange if there were a supernatural 
 one. Some MSS. have a various read- 
 ing, 'AyyiXoQ, and Hammond seems to 
 have had an inclination to adopt this. 
 If the present reading be correct, I 
 shotdd refer the passage to this head, 
 and give as the meaning, that " Philip 
 went quickly away under the direction 
 and influence of the Spirit." To this head 
 we refer many of those places where the 
 idea of inspiration is conveyed. Mat. xxii. 
 43. Luke i. 41. Acts vi. 10. (where the 
 article is inserted with reference to J kXa- 
 Xel) 1 Cor. vii. 40. xii. 3. xiv. 9. (where 
 the meaning, in Schleusner's and Middle- 
 ton's 0})inion, is, that '^ they who are 
 divinely inspired are bound at proper 
 seasons to give place to others, gifted 
 with the same inspiration." Others say 
 that the sense is, '^' that a really divine 
 inspiration is under the controul of those 
 who possess it, and is not a frenzy lilie 
 that spoken of in the heathen sibyls and 
 prophets") 2 Cor. iii. 3. 2 Pet. i. 21. If 
 the present reading be right in Eph. iii. 
 5, it must be referred to this head. Mid- 
 
 * [Our translators have taken a singular liberty 
 here, for they translate '•' The Spirit of the Lord 
 caught away Philip, that tlie eunuch saw him no 
 more, ond he went on his way rejoicing." Ham- 
 mond notices the first 'of these liberties.] 
 
HN E 
 
 701 
 
 nN E 
 
 dletou gives the sense of msjnratio?i to 
 2 Cor. iii. 3] Acts xix. 1, 2, Paul Jind- 
 ing certain disciples- at Ephesus said unto 
 them, Have ye received the Holy Ghost 
 since ye believed? and they said unto 
 him, 'AXX' nde. ii nvevjda "Ayiov S'^lv, 
 y)i:tiaafi€v, which we translate. We have 
 not so much as heard wliether there be 
 any Holy Ghost, as if the words related 
 to the existence of that Person in the 
 Trinity. But this cannot be the mean- 
 ing of them, because, ver. 3, they had 
 been baptized into Johns baptism, i. e. by 
 John himself, having been in Judea during 
 his ministry : and part of his doctrine, as 
 recorded by all the four Evangelists, was, 
 that He that should come after him, i. e. 
 Christ, should baptize them with the Holy 
 Ghost. See Mat. iii. 1 1 . Mark i. 8. Luke 
 iii. 16. John i. 33. These Ephesian dis- 
 ciples, therefore, could not be ignorant, 
 that there existed such a Divine Person 
 as the Holy Ghost; but they say, We 
 have not heard, ei JIpEvpa "Aytov i^i, 
 whether the Holy Ghost be, that is, in 
 action, or actually sent upon the disciples 
 of Christ. There is an exactly parallel 
 expression, John vii. 39, "Oi/ttw yap iiv 
 Wi'tvpa "Ayiov, For the Holy Ghost was 
 not yet given (say our translators rlgljtly), 
 because that Jesus 7vas not yet glorified. 
 Ephesus being at a great distance from 
 Jerusalem, these disciples had not yet 
 heard of the actual effusion of the Holy 
 Ghost on Christ's disciples according to 
 the Baptist's doctrine. Uyevpara Upo- 
 <l>{]r(i)v, 1 Cor. jciv. 32, mean the i?ispira~ 
 tions of the Christian prophets by the 
 Holy Spirit (see Whitby and Doddridge) ; 
 so ver. 12, 7rvevpaT0)v are spiritual gifts. 
 
 [VI. The effects of the influence of 
 the Spirit, as faith, virtue, religion, and 
 hence even ternper, disposition, or cha- 
 racier*. If evil dispositions are njen- 
 tioned, these must be supposed to arise 
 from the influence of the Evil Spirit. 
 Luke ix. 55, ovi: oi^are olh Tryevparoc k<^e. 
 Ye know not of what temper ye are. Rom. 
 viii. !), 'Kvivpa 0f» f and Trrevpa Xpt<r5 
 seem to be a godly temper, a Christian 
 temper, by a common Hebraism, referred 
 to in a note on the last head. By the 
 same Hebraism we have such phrases as 
 
 * [Middleton (on 2 Cor. vi. fi.) says, he has 
 never seen it used in these senses when joined with 
 
 t(On PhU. iii. 3. Middleton says that this phrase, 
 unless there is a reason for omitting the article, is 
 never used for the Holy Spirit.] 
 
 TTVEVfia BaXdag Rom. viii. 15, trpaoTrjroc 
 
 1 Cor. iv. 21. and Gal. vi. i, SeiXiac, &c. 
 
 2 Tim. i. 7, to irvevpa ra Koapa I Cor. ii. 
 12. Perhaps 1 Cor. vi. 17. may be so 
 best explained. " To be one spirit with 
 anotiier," says Mack night, " is to have 
 the same views of things, the same incli- 
 nations, the same volitions." Then the 
 meaning is, " is of one mind or disposi- 
 tion with the Lord." 2 Cor. iv. 13.] 
 
 VH. It refers to human nature, or 
 man^ considered as regenerated or born 
 again of the Holy Spirit, John iii. 6. 
 Comp. 1 Cor. vi. 17. 
 
 I^There are several passages of very 
 doubtful meaning.* Thus, Col. i. 8, 
 Your love kv irvEvpan. This, Grotius 
 says, is Yotir love on account of the 
 spiritual gifts given to you; Pierce, 
 Love on a spiritual account; Whitby, 
 Love wrought in you by the Spirit ; Mac- 
 knight, Spiritual love ; Schleusner, Love 
 by revelation of the Christian religion. 
 Rom. viii. 2, 6 vopoc th Twev^aroQ rfJQ 
 ^(ofjg. This is opposed to 6 vopog rfjg 
 apaprlag Kai t» Gamra at the end of the 
 verse ; and Schleusner, to make the con- 
 trast more complete, without any autho- 
 rity, reads Kal i^wijg, and paraphrases the 
 passage. The Christian religion, which 
 corrects mens' minds, leads them to virtue 
 and happiness. Macknight says, the Apo- 
 stle speaks of ihe Gospel called The law 
 of the Spirit, because given by the Spirit, 
 and accompanied M'ith his gifts. Others 
 say The law of the mind, (seech, vii. 30.) 
 consisting in the superiority of conscience 
 through the grace of Christ, by which the 
 Christian is led to eternal life. The rules 
 as to the article give no help here, because 
 Try may take the article from i^toT]g having 
 
 l^P^ UvEVfiariKog, ii, 6v, from r.vivpa. 
 spirit. 
 
 [L Spiritual, relating to the spirit or 
 mind. So Wahl and Schl. explain Rom. 
 i. 11. XV. 27. 1 Cor. ix. 11. Eph. i. 3. 
 J Pet. ii. 5. But I think that these places 
 may perhaps be referred, with Parkhurst, 
 to the next sense.] 
 
 []II. Relating to the Holy Spirit, i. e. 
 proceeding from him, done by him.'] ( I .) 
 Of persons, Spiritual. It denotes one who 
 is endued with spiritual gifts, 1 Cor. xiv. 
 37. comp. Gal. vi. I, and Macknight 
 there ; or one whose mind is illuminated 
 and sanctified by the Spirit of God. Thus 
 
 * [In others the reading is doubtful, as in Eph. 
 
n N E 
 
 '02 
 
 no A 
 
 it is opposed to ■^v')(ikoq an animal man, 
 J Cor. ii. 1 5, (comp. Jude ver. 1 9.) and to 
 aapKLKol carnal men, 1 Cor. iii. 1. (2.) Of 
 things. It denotes spiritual things in 
 general, revealed by the Spirit of God, 
 1 Cor. ii. 13; — Spiritual gifts bestowed 
 on men by the Holi/ Spirit. See 1 Cor. 
 xii. I, &c. xiv. 1. Rom. i. II; — The 
 spiritual blessings of the gospel. 1 Cor. 
 ix. 11. Rom. XV. 27. Spiritual under- 
 standing, Col. i. 9, is understanding in 
 spiritual things bestowed by the Holy 
 Spii'it. Spiritual songs, Eph. v. 19. Col. 
 iii. 1 6, are songs relative to spiritual 
 things, and composed under the influence 
 of the Spirit. Comp. 1 Cor. xiv. 15, 26. 
 
 III. The law is said to be sj)iritual. 
 Rom. vii. 14, as requiring not merely out- 
 ward but inward spiritual obedience. []So 
 Chrysostom on the place, " To be spiritual, 
 is to lead away from all sins, &c."] Comp. 
 Rom. ii. 29. Christians are built up a 
 spiritual house or temple, as opposed to 
 the jnaterial one which was made with 
 hands, and are in another view an holy 
 priesthood to offer up the spiritual sacri- 
 
 fices of prayer, praise, and obedience, ac- 
 ceptable to God by Jesus Christ, 1 Pet. 
 ii. .0, where see Doddridge's paraphrase. 
 
 IV. Typical, emblematical, symbolical 
 of spiritual things, inystical. 1 Cor. x. 3, 
 4. Comp. \ivvbpa. XI. and XivtvpariKiaq 
 
 V. It is applied to the glorified and 
 spiritualized bodies of the blessed after 
 the resurrection. J Cor. xv. 44, [46.] 
 
 VI. Ta TTVEvparLKa rfjg TrovrjpiaQ, Eph. 
 vi. 12, mean the wicked spirits. So Theo- 
 phylact and (Ecumenius explain the ex- 
 pression by dcemo?is or devils. Comp. 
 UvEvpa IV. and Luke vii. 2!. viii. 2, and 
 see Wolfius on Eph. and Suicer Thesaur. 
 in livevpariKoQ II. 1. [So to. Xrj'^LKa. for 
 Tovc; Xrj'^ag, Polysen. v. 14. and see Mat- 
 thise, § 267. Lobeck ad Phryn. p. 242.] 
 
 ^^^ lIpsvpaTiKwg, Adv. from Tvrevpa- 
 Tiiiug. 
 
 I. Spiritually, by the assistance of the 
 Holy Spirit, occ. 1 Cor. ii. 14. 
 
 II. Spiritually, emblematically, mysti- 
 cally, occ. Rev. xi. 8. Comp. Rev. xvii. 5, 
 7. [Wahl explains this, Which, according 
 to the interpretation of the Holy Spirit, is 
 called Sodom, &:c.] 
 
 IINE'O, 1 fut. TryevfTU), from the Heb. 
 n^DJ to blow, breathe, for which Symma- 
 chus and Theodotion use it. Gen. ii. 7, as 
 the LXX do the compound ^unrveu). Cant, 
 ii. 17* iv. 6, J 6. — To blow, breathe, as 
 
 the wind or air. Mat. vii. 25, 2/. Luke 
 xii. 55. John iii. 8. [vi. 18. Acts xxvii. 
 40. Is. xl. 24. Xen. An. iv. 5. 3.] 
 
 nWyw, q. 'Kvoy\v ayw, to break, inter- 
 rupt the breath. 
 
 I. To choke, suffocate, as by drown- 
 ing, occ. Mark v. 13. Comp. Josephus 
 De Bel. lib. iv. cap. 7. ^ 5. [Xen. An. v. 
 7. 15. Diod. Sic. xiv. 70.] 
 
 II. To take another by the throat, so 
 as almost to strangle him, or rather to 
 twist another's neck behind him, as Vv^'et- 
 stein on Mat. shows merciless creditors 
 used to do by their debtors when they 
 dragged them before the magistrates, occ. 
 Mat» xviii. 28. [Schl. makes it here, to 
 
 frighten, force, offer v iolen ce, extort ; an d 
 says it is properly used of hard creditors, 
 who seize debtors by the neck and drag 
 them to trial. " KyyEiv, he says, is the 
 proper word in this sense. See Poll. On, 
 iii. 25. 1 16. Hemst. ad Luc. Dial. Mort. 
 22. c. 1. In 1 Sam. xvi. 14, the word occ. 
 in this metaphorical sense. — Xen. An.] 
 
 ^^^ HviKTog, ?;, 6v, from TrsTrpiicrai S 
 pers. perf. pass, of Trylyco to suffocate, 
 strangle. — Siiffocated, strangled, occ. Acts 
 XV. 20, 29. xxi. 25. [It is used of things 
 killed without bloodshed. Comp. Lev. xvii. 
 13. Athen. iv. p. 147. D.] 
 
 U.voyi, VQj h) from Tzi-nrvoa perf. mid. of 
 TTvib) to breathe, bloiv. 
 
 I. A wind, a blast of wind. occ. Acts 
 ii. 2. So in Homer, II. v. lin. 697j, we 
 have nN01~H (for nNOH') Bopcao, the 
 breath or blast of Boreas, the north-wind. 
 [Job xxx. vii. 10.] 
 
 II. Breath, or rather the air considered 
 as proper for breathing, occ. Acts xvii. 
 25. [Gen. ii. 7. Prov. xxiv. 1 1. Hom. II. 
 xxi. 355.] 
 
 TLoSrjprjg, sag, sg, 6, f], from ttSc, tto^oc, 
 the foot, and apoj toft. — Reaching down 
 to the feet (thus it is used as an adjective 
 by the profane writers), see Wetstein in 
 Rev., and £cr0/)r being understood, A 
 garment or robe reaching down to the 
 feet. occ. Rev. i. 13, where Christ in glory 
 (comp. Exod. xxviii. 2.) is represented as 
 clothed with such a garmeiity like the 
 Jewish high priest, whose outer robe, 
 or, as it is sometimes called, the robe of 
 the ephod, is described by the same term. 
 7roh'ipr]g in the LXX of Exod. xxviii. 4, 
 answering to Heb. V^i^D the outer garjnent 
 or robe. Comp. Heb. and Eng. Lexicon 
 in nbi> XII. [See Ex. xxviii. '6\. Ez. ix. 
 2. Zach. iii. 4. Braun. de Vest. Sac. Heb. 
 iii. 5. Xen. Cyr. vi. 4. 2.]| 
 
noi 
 
 703 
 
 noi 
 
 JIo^oC) TToSi, TToSa, &c. Gen. Dat. Accus. 
 kc. of Iliis, which see. 
 
 Uodtv, Adv. either from xh where? 
 with the syllabic adjection S'ey denoting 
 from a place, or from ttS where ? and odev 
 from whence. 
 
 \_\. Whejice, of place, properly. Mat. xv." 
 33. John iii. 8. iv. II. vi. 5. vii'i. 14. Rev. 
 vii. 13. Gen. xvi. 8. xlii. 7. Ceb. Tab. c. 
 1. Xen. Symp. ii. 5.] 
 
 [l\. Whence, of dignity or perfection. 
 Rev. ii. 17.] 
 
 [III. Whence, of origin. Mat. xxi. 25. 
 John vii. 27, 28. (which, according to Bp. 
 Chandler's Defence of Christianity, p. 333. 
 (1st ed.), should be read interrogatively) 
 ix. 29, 30. xix. 9.] 
 
 QIV. Whence, of the cause or author. 
 Mat. xiii. 27, 54, 56. Mark vi. 2. Luke 
 XX. 7. John i. 49. ii. 9. James iv. 1,] 
 
 [V. It is used in interrogations imply- 
 ing admiration. Luke i. 43. Epict. Enchir. 
 22. AristcTn. Ep. i. 22. Aristoph. Plut. 
 335.] 
 
 QVI. How ? an interrogation implying 
 difficulty or denial. Mark viii. 4. xii! 37. 
 ^Jian. V. H. xiii. 2. Arrian, D. E. i. 19.] 
 Hoieoj, G). 
 [I. To make.'] 
 
 (1.) To 7nake, build, construct. Mat. 
 xvii. 4. Mark ix. 5. Luke ix. 33. Comp. 
 Mat. xix. 4. Acts xvii. 26. [Add John ii. 
 15. ix. 6, 14. xviii. 18. xix. 23. Acts vii. 
 40, (of making images of gods) 43, 
 44. ix. 39. xix. 24. Rom. ix. 20, 21, 
 Heb. viii. 5. Rev. xiii. 14. ^sch. Soc. 
 D. ii. 19. ^lian. V. H. xiii. 43. Gen. 
 xxxiii. 17. 1 Kings vi. 19. xsii. 19. In 
 this sense it is used oicomposiiig a literary 
 work. Acts i. 1 . Most writers refer Luke 
 xi. 40. to this head. Wahl gives the verb 
 the sense To make a thing as it ought 
 to he, and therefore there translates it to 
 cleanse. He cites -koleIv tov ^varaKa in 
 2 Sam. xix. 25, which, however, might 
 be a sort of technical phrase, as in French 
 faire sa barbe] 
 
 (2.) To make, as implying creation. 
 Acts iv. 24. xiv. 15. xvii. 24. [Mat. xix. 
 4. Mark x. 6.] So in the LXX it fre- 
 quently answers to the Heb. «1a to create, 
 as Gen. i. 1, 27, & al. 
 
 (3.) To make, prepare [as a feast]. 
 Mat. xxii. 2. Mark vi. 2 1 . Luke v. 29. 
 [xiv. 12, 15. John xii. 2. Dan. v. 1. Gen. 
 xxi. 8.] & al. 
 
 (4 ) Intransitively, To work, labour. 
 occ. Mat. XX. 12. The verb is used in 
 the same sense by the LXX, Ruth ii. 1 9. 
 
 2 Kings xii. 1 1, for the Heb. ntl^i? ; and 
 Isa. xliii. 13, for the Heb. Va>53 to work. 
 [Them. Or. xx. p. 237.] 
 
 [II. To effect, do, perform, bring 
 about. "2 
 
 [(1.) Properly, Mat. xxi. 21. Mark 
 iii. 8. Luke iv. 23. ix. 10, 43. John iv. 
 45. V. 16, 19, 20. vi.6. Acts xiv. II. xix. 
 21. Eph. iii. 20. Xen. Cyr. iv. 4. 2. Diod. 
 Sic. i. 15. and 30; in several of which 
 places it is used with reference to mira- 
 cles, signs, as it is more expressly in 
 Mat. vii. 22. ix. 28. xiii. 58. xxi. 15. Mark 
 vi. 5. ix. 39. Luke i. 51. John ii. 11, 23. 
 iii. 2. iv. 54. vi. 2, SO. vii. 31. ix. 16. x. 
 4 1 . xi. 47. xii. 1 8, 37. xx. 30. Acts ii. 22. 
 vi. 8. vii. 38. viii. 6. x. 39. xv. 12. xix. 
 
 11. Rev. xiii. 13, 14. xvi. 14, 19, 20. 
 In these latter passages there is either 
 (TrjuEiov, ripac, cvyafxig, &c. or their re- 
 presentatives. But the same meaning is 
 given to the word absolutely in John vii. 
 3. ix. 33. X. 25, 38. xi. 45, 46. xiv. 10, 
 
 12. XV. 24. xxi. 25. Acts i. 1.] 
 
 [(2.) To brijig about, complete, fulfil, 
 of plans, decrees, promises. Acts xiv. 28. 
 xi. 30. XV. 17. Rom. iv. 21. ix. 28. 2 Cor. 
 viii. 10, 11. Eph. iii. 11. 1 Thess. v. 
 25.] 
 
 [(3.) To bring about, or cause, (a.) 
 with the infin. Mat. v. 32. Mark i. 17- 
 vii. 37. viii. 23. Luke v. 34. (which Schl. 
 very preposterously translates to ask or 
 demand) John vi. 10. Acts xvii. 26. xxv. 
 3. (with a case) Xen. Cyr. i. 6. 18. A nab. 
 V. 7. 27. Mem. i. 3. 13. Herodian. viii. 
 3. 22. — (b.) with 'iva, as John xi.37. Col. 
 iv. 16. Rev. iii. 9. xiii. 12, (with a case) 15. 
 — (c.) with an ace, Acts xxi v. 12. Rom. 
 xvi. 17. 1 Cor. X. 13. Eph. ii. 15. Heb. 
 xiii. 21. (2d time). Xen. Cyr.ii. 2. II.] 
 
 (4.) To make, acquire, gain, [(a.) gene- 
 rally] Mat. xxv. 16. Luk^ xix. 18. Flato 
 and Aristotle use the V. in the same sense. 
 See Wetstein on Mat. So Me say, /o 7Wrt/te 
 money, a fortune, &c. and the Latins, 
 facere pecuniam, rem. [Theoph. Char. 
 24. Grsec. Lect. Hesiod. c. 10. and ad 
 Flor. i. 1. 9. Ter. Adelph. v. 4. 14-.— (b.) 
 To acquire any thing for any one. Luke 
 xii. 30. Acts XV. 3. See Gen. xxxi. 1. 
 Xen. An. i. 4. 17. — (c.) Of the goods 
 acquired by one for another,, or given by 
 one to another. To exhibit, afford, bestoiv, 
 get. Mark v. 19. vii. 12. x. 35, 36. Luke 
 i. 49. xviii. 41. John xiv. 13. Acts vii. 
 24. James ii, 13. (In many of these cases 
 we have the same phrase To do.) — Espe- 
 I cially of alms do?ie or given. Mat. vi. 2, 
 
n o I 
 
 '04 
 
 no I 
 
 3. Acts ix. 36. X. 2. xxiv. 17. So, in a 
 bad sense, of evil done to any one, Heb. 
 xiii. 6. Acts ix. 13. Dem. 855. 15. In 
 (b.) and (c.) the person benefited is put in 
 the dative. But the expression eXeog 
 iroiely is followed by /xera Tiroc Luke i. 
 72. X. 37. Gen. xxiv. 12, 14. Judges i. 
 24. viii. 35. Ruth i. 8. Compare Rev. 
 xi. 7.xii. 17.xiii.7.xix. 19. and Gen. xiv. 2, 
 where we have the phrase tvoieiv TroXe/jioy 
 /t£7-a, meaning to wage war against. The 
 phrase iroLeiaQat iroXefjioy jjletu means to 
 wage war in company with. See Thuc. i. 
 57, which Parkhurst misunderstood.] 
 
 [III. To render, make, cause to be^ 
 come.'] 
 
 [(1.) Properly, as Ye have made my 
 house a den of thieves, Mat. xxi. 13. (and 
 Mark xi. 17. and Luke xix. 46.) xxiii. 15. 
 xxviii. 14. John ii. 16. iv. 1, 46. vii. 23. 
 xvi. 2. Eph. ii. 14. Rev. xii. 15. Comp. 
 also Mat. iii. 3. v. 36. xii. 16. xxvi. 73. 
 Luke iii. 4. John v. 11,15. Wahl makes 
 the verb in Luke xv. 19. to be To use as, 
 but I think it falls under this head as 
 well as Heb. i. 7. Wahl refers Mat. iv. 
 19. to the next division (2.). I think it 
 belongs more properly to this.] 
 
 (2.) To make, appoint, constitute. Mark 
 iii. 14. John vi. 15. x\cts ii. 36. Heb. iii. 
 2. [Rev.i. 6. iii. 12.] where see Wetstein, 
 and comp. 1 Sam. xii. 6, in LXX. []Diod. 
 Sic. xiii. 48. Xen. de Rep. Lac. ii. 2.] 
 
 (3.) To make, i. e. to treat or esteem 
 as, 1 John i. 10. v. 10. Comp. Mat. xii. 
 33, where see Kypke. [Wahl says To de- 
 clare.'] 
 
 [IV. To do.] 
 
 [(1.) Universally, Mat. v. 46, 47. viii. 
 
 9. xii. 2, 3. xiii. 28. xix. 16. xx. 15. xxi. 
 23, 24. xxiii. 3, 5. xxiv. 46. xxvi. 12, 13. 
 Mark ii. 24, 25. v. 32. x. 17. xi. 3, 5, 1.5, 
 28, 29, 33. xiv. 8, 9. Luke iii. 10, 11,12, 
 14. V. 6. vi. 2, 3, 10, 33. vii. 8. ix. 15, bA. 
 X. 25, 28. xii. 4, \7, 18, 43. xvi. 3, 4, 8. 
 xviii. 18. XX. 2, 8, 13. xxii. 18. John ii. 
 18. iv. 29, 39. vi. 28. viii. 28, 29,38—40. 
 xi. 47. xiii. 7, 27. xv. 15. xix. 24. Acts 
 ii. 37. ix. 6. x. 33. xii. 8. xiv. 15. xvi. 18, 
 21, 30. xix. 14. xxi. 13. xxii. 10, 16. xxvi. 
 
 10. Rom. xii. 20. 1 Cor. vii. 36—38. ix. 
 23. X. 31. xi. 25. xvi. 1. 2 Cor. xi. 12. 
 Gal. ii. 10. Eph. vi. 8, 9. Phil. ii. 14. iv. 
 14. Col. iii. 17, 23. 1 Thess. v. 11. 1 
 Tim. i. 13. iv. 16. v. 21. Tit. iv. 5. Phi- 
 lem. 14, 21. Heb. vi. 3. vii. 27. xiii. 19. 
 James ii. 12, 19. iv. 15, 17. 2 Pet. i. 19. 
 3 John 5, 6, 10. Rev. ii. 5.] 
 
 [(2.) Of evil deeds, Mat. xiii. 41. xxvii. 
 
 23. Mark XV. 7, 14. Luke iii. 19. xii. 48. 
 xxiii. 22,34. John vii. 51. xviii. 35. Acts 
 xxi. 33. xxviii. 17. Rom. i. 28, 32. ii. 3. 
 iii. 8. xiii. 4. 1 Cor. v. 2. vi. 18. 2 Cor. 
 xi. 7. xiii. 7. James v. 15. 1 Pet. ii. 22. 
 iii. 12. Rev. xxi. 27. xxii. 15. Herodian. 
 i. 16. 13. Xen. Cyr. v. 3.48.] 
 
 [(3.) To be in the habit of doing, to 
 aim at, pursue, John iii. 21. (1 .John i. 
 6.) V. 29. Rom. iii. 12. James iii. 18. 
 1 Pet. iii. 11. 1 John ii. 29. iii. 7, 10. 
 See also John viii. 34. 1 John iii. 4, 8, 9. 
 This is only the case in the present and 
 aorist.] 
 
 [(4.) The word is especially used of 
 doing or complying with any precepts, 
 commands, &c. as Mat. i. 24. vii. 21. xii. 
 50. xxi. 6, SI. xxiii. 23. xxvi. 19. xxviii. 
 15. Luke ii. 27. vi. 46. xi. 42. xii. 47. 
 xvii. 9, 10. John vii. 19. xiv. 31. xv. 14. 
 xvii. 4. Acts xiii. 22. xxi. 23. Rom. ii. 
 14. vii. 15, 16, 19, 20, 21. x. 5. Gal. v. 
 17. 2 Thess. iii. 4. 2 Tim. iv. 5. Heb. 
 xiii. 17, 21. 1 John iii. 22. Rev. xvii. 17. 
 xxii. 14.] 
 
 [V. To deal lyith, do to, treat. (1.) 
 With jLiera, of God, Acts xiv. 27. xv. 4. 
 (Judg. viii. 35. Gen. xxvi. 26.) (2.) Ttvt 
 rt,Mat.vii. 12. John xii. 1 6. xv. 21. Acts 
 iv. 16. Xen. An. v. 8, 24. (3.) "Ev nWn, 
 Mat. xvii. 12. Luke xxiii. 31. (4.) With 
 dat. and adv. Mat. xviii. 35. xxi. 36, 40. 
 XXV. 40, 45. Luke i. 25. ii. 48. vi. 11, 
 26, 31. John ix. 26. xiii. 12, 13. Gen. 
 xxxi. 43. Deut. iii. 2. Demosth. 582. 20. 
 (5.) With ace. of person and adverb or 
 pronoun instead of adverb. Mat. v. 44. * 
 xii. 12. Mark vii. 37. xiv. 7. xv. 12. 
 Deut. iii. 21. Zach. viii. 15. Xen. Mem. 
 ii. 1.19. Cyr. iv. 3. /.—With dative of 
 person, Luke vi. 27. See Zeun. ad Viger. 
 V. 10.16.] 
 
 VI. To keep, celebrate, as a religious 
 festival. Mat. xxvi. 18. [^Acts xviii. 21.] 
 Heb. xi. 28. Thus the LXX use Ttoitiv 
 ita(T')^a, to celebrate the passover, for the 
 Heb. mmi? noa, Exod. xii. 48. Numb. ix. 
 6, 14. Deut. xvi. 1, 2, & al. and Xen. 
 [Hell. iv. 2. 8. vii. 4. 28.] So Kypke quotes 
 from Plutarch, Quaest. Rom. p. 267, Tov 
 Tippivqv & TA TEPMINA'AIA nOlOY"- 
 21, Beov vopiiiovT£Q, ''' Reckoning Termi- 
 nus, to whose honour they celebrate the 
 Terminalia, for a god." See also Black- 
 wall's Sacred Classics, vol. i. p. 32, 33. 
 
 QVTI. To lead, as in the phrase] "E^w 
 Koitlv, To [lead] out. Acts v. 34, where 
 
 * [Many MSS. here have rolg /jmrSa-tv.] 
 
no I 
 
 705 
 
 no I 
 
 see Eisner and Hoogeveeu on \'iger. cap. 
 V. § iO. reg. 6. [Job xi. 14. xxii. 23. 
 Xen. An, vi, 5. 4. Abresch. ad ^Escli. p. 
 606.] 
 
 [VII I. To pass, of time, Acts xv. 33. 
 xviii. 23. XX. 3. 2 Cor. xi. 25. James iv. 
 13. Eccl. V. 12. Prov. xiii. 23. LucilJ. 
 Epig. 1 6. ( Anthol. T. iii. p. 32. ed. Jacobs.) 
 Demosth. 392, 18.] 
 
 IX. 7o bring forth y bear, produce, as 
 fruit. Mat. iii. 8, 10. vii. 17, 18. The 
 expression Kapirov iroieiv, though applied 
 by the LXX for the Heb. >"1S nm^, Gen. 
 i. 11, 12. 2 Kings xix. 30, yet it is not a 
 mere Hebraical or Hellenistical phrase; 
 for it is repeatedly used by Aristotle, 
 cited bv Wetstein on Mat. ii. 8. [Add 
 Mat. xiii. 23, 26. xxi. 43. Mark iv. 32. 
 Luke iii. 8, y. vi. 43. viii. 8. xiii. 9. John 
 XV. 5. James iii. 12. Rev xxii. 2. Artem. 
 Oneri. c. 36. Aristot. de Plant, ii. 10. 
 Theoph. de Caus. PI. iv. 11. Is. v. 4. 
 Habb. iii. 17. Vorst. de Hebraism, c. 
 5.] 
 
 X. To produce, send forth, as a fountain 
 does water. Jam. iii. 12. 1 know not of 
 any classical writer who applies the V. in 
 this manner. However, in Theophrastus, 
 Eth. Char. cap. 3, and in Aristophanes, 
 Vesp. lin. 3 1 , Zevc, i. e. the heavens^ or 
 flir, are said ttoielv v^ojp to produce water, 
 i. e. to rain. — HoiEiy Kparog, Luke i. 51. 
 See under KpuTog. 
 
 [XI. Uoielv, with a substantive, is 
 often used as a periphrasis for the cognate 
 verb, as with eKCiKrjffiv for eKciKeiv Luke 
 xviii. 7, 8. Acts vii. 24. Mic. v. 15. (See 
 Pol. iii. 8. 10.) — TO iKavov Mark xv. 15. 
 Pol. xxxii. 7. 13. — Kpiffiv John v. 27. 
 Jude 15. Gen. xviii. 25. Xen. Hell. iv. 2. 
 6. and 8. — Xvrpiomy Luke i. 68. — povr}v 
 John xiv. 23.-0^0*/ Mark ii. 23. See 
 Herod, vii. 42. — ffvp(3iiXiov Mark iii. 6. 
 XV. 1. — avvwfxoaLv Acts xxiii. 13. (with 
 TToulrrQaL Diod. S. i. 5. Pol. i. 70. 6.)— 
 And so with an adj. Irikov Mat. xxvi. 73. 
 Xen, An. iii. 5. 17. — ekQetov Acts vii. 19. 
 — kvQeiaq (rac c^ug) Mat. iii. 3. Mark i. 
 3. Luke iii. 4. — XevKov, piXav Mat. v. 36. 
 vyni John vi. 11, 15. vii. 23. — ({)ay£p6v 
 Mat. xii. 16. Mark iii. 12. Xen. Cyr. 
 viii. 4. 33. So Troieiardai with a subs. 
 avaj3oX})v Acts XXV. 17. — av^rfffiv Eph. iv. 
 16. (See Diod. S, iii. 63.) — hvaeig Luke 
 V. 33. Phil. i. 4. 1 Tim. ii. 1,— k/3oX>)v 
 Acts xxvii. lS.—KaOapi(T^6v Heb. i. 3.— 
 kOTTfroj' Acts viii, 2. Gen. 1. 10. Herod, 
 ii. 1. — Xoyov Acts XX. 24. Diod. Sic. xx. 
 36.— ^j/f/ar Rom. i. 9. Eph. i. 16. 1 
 
 Thess. i. 2. Philem. 4. — ppijpriv 2 Pet. I. 
 15. Pol. V. 67. 13. — iroptiav Luke xiii. 
 28. 2 Mace. iii. 8. Diod. Sic. i. 18. Xen. 
 Cyr. V. 2. 31. — Trpovoiav Rom. xiii. 14. 
 Pol. iv. 6. 1 1. Dem. 14. 33. 15.— «77r«^>)v 
 Jude 3. Pol. i. 46. 2. v. 67. 2.— With an 
 adj. /3£/3am»/ 2 Pet. i. 10.] 
 
 noirjiJia, aroQ, to, from TrETroirjpai perf. 
 pass, of TToiiuj to make. — Somewhat made, 
 a work, workmanship. [See Ezr. ix. 13. 
 Neh. vi. 14. Eccles. viii. 7. It is used 
 Rom. i. 20. of the universe as God's 
 workmanship, and Eph. ii. 10. of human 
 beings, also as the ivork of God.'^ Hence 
 the Latin poema and Eng. poem; in 
 which sense the Greek iroirjpa also is 
 generally applied in the profane writers. 
 
 Uoirjffig, log, Att. £(og, ?/, from ttouu) to 
 act, do. 
 
 \1. A making, producing. See Ps. xix. 
 
 1. Dan. ix. 14. Ex. xxxii. 35. Thuc. iii. 
 
 2. Dem. 702. 14.] 
 
 [IL A doing, observing. See Tloiiu) IV. 
 (4.) James i. 25. Ecclus.xix. 17.] Hence 
 the Latin poesis and Eng. poesy ; so the 
 Greek Troiri<rig is often used for the making 
 of poems. 
 
 ^g^ ILoiriTiig, «, 6, from liodu) to doy 
 make. 
 
 [I. A maker. Xen. Cyr. i. 6. 19. and 
 38. Arrian. D. E. i. 9-' Athenag. Apol. 
 26.14.] 
 
 II. A doer, a performer, occ. Rom. ii. 
 
 13. Jam. i. 22, 23, 25. iv. 11. [I Mace, 
 ii. 67.'] 
 
 IIL A poet., a maker of poems, occ. 
 Actsxvii. 28.* [Ceb. Tab. 13. Xen. Mem, 
 i. 2. 56.] 
 
 nOIKl'A02, J7, ov. 
 
 I. Various, of various colours. Thus 
 it is used not only in the LXX for the 
 Heb. "ip: spotted.. Gen. x-xx. 40. & al. 
 lD'id'^ pieces, stripes. Gen. xxxvii. 3. & al. 
 T[np^ embroidered, 1 Chron. xxix. 2. & 
 al., but also in the profane writers. See 
 Scapula. QXen. An. i. 5. 8. Mem. iii. 10. 
 
 14. Ceb. Tab. 21.] 
 
 II. Various, different, manfold. Mat. 
 iv. 24. [Mark i. 34. Luke iv. 40.] Heb. 
 ii. 4. xiii. 9. Jam. i. 2. 1 Pet. [i. 6.] iv. 
 10. [2 Tim. iii. 6. Tit, iii. 3. 2 Mace. 
 XV. 21. Xen. CEc. xvi. 1. ^lian. V. H. 
 ix. 8.] 
 
 Iloipaiv(i). The learned Damm, in his 
 Lexicon, deduces it from ttoju a flock , 
 (used by Homer, II. iii. lin. 198. II. xi. 
 
 ♦ [See Euseb. Pr. Ev. xiii. 12, where the passage 
 of Aratus is more fully cited. 1 
 
 zz 
 
n o I 
 
 706 
 
 n o A 
 
 lin. 695. II. XV. liii. 323, & al.) and yuaw 
 to care, mindy euro, studeo. 
 
 I. To feed or tend a jiock, as a shep- 
 herd, occ. Luke xvii. 7. 1 Cor. ix. 7- [1 
 Sam. XXV. 16. Gen. xxx. 31, 36.] 
 
 II. [To take care of, look after, direct, 
 govern. It is especialJy used of spiritual 
 care and superintendence] John xxi. 16. 
 Acts XX. 28. 1 Pet. v. 2. Rev. [ii. 27.] 
 vii. 17. fxii. 5. xix. 15.] So Mat. ii. 6, 
 it is spoken of Christ's spiritual govern- 
 ment and care of his people. The cor- 
 respondent Heb. word to itoifiavei in Mat. 
 is bll^lD ruling. [^See Ps. ii. 9. xxiii, I. 
 Hos. xiii. 5. and comp. the Heb. and LXX 
 of Is. xliv. 28.] But St. Jude, ver. 12, 
 speaks of certain, laurac -KoifxaLvovTSQ, 
 who fed themselves, i. e. delicately and 
 luxuriously, taking care of their own 
 bellies, (comp. Phil. iii. 19.) The ex- 
 pression is evidently taken from Ezek. 
 xxxiv. 2, 8, 10, where the wicked shep- 
 herds of Israel are described as feeding 
 themselves, tSoco/craj/ — eavrac, LXX, 
 whilst they neglected the flock. 
 
 Uoipijv, ivoc, 6, from itoipaivu), which 
 see. 
 
 I. A shepherd, " otie who tends sheep 
 in the pasture" Johnson. [Mat. ix. 36. 
 XXV. 32. Mark vi. 34. xiv. 27. Luke ii. 
 8, U), 18, 20. John X. 2, II, 12. Gen.iv. 
 2. xxxviii. 12, 20.] 
 
 [II. One who has the care or superin- 
 tendence of any thing. It is used of kings 
 in Homer, as Iliad A. 263. B. 245. Phil, 
 de Agric. p. 416. Xen. Mem. iii, 1. 2. 
 Ez. xxxiv, 23. xxxvii. 24. It is used by 
 our Lord of himself as the head and guide 
 of the apostles in Mat. xxvi. 31. (the 
 words being taken from Zach. xiii. 7.) 
 and especially of his spiritual superin- 
 tendence of his church] John x. 11,12, 
 14, 16. Heb. xiii. 20. 1 Pet. ii. 25; and 
 of the spiritual pastors of his flock, occ. 
 Eph. iv. 11. 
 
 Uoipvrj, r]r, r/, from TroLpyv. 
 
 I. A Jlock of sheep, occ. Luke ii. 8. 
 1 Cor. ix. 7. [Gen. xxxii. 17- Demosth. 
 p. 1155,5.] 
 
 II. A spiritual flock of men. occ. Mat. 
 xxvi. 31. John x. 16. 
 
 Uolpptor^ a, TO. I^See the two last 
 words.]— v4 flock. [Gen. xxxi. 4.] In 
 the N. T. it is applied only spiritually, 
 occ. Luke xii. 32. Acts xx. 28, 29. 1 Pet. 
 V. 2, 3. On Luke xii. 32. Wetstein shows 
 that the purest Greek writers likewise 
 join the adjective trpiKpus or pucpog with 
 a diminutive noun, [Son:se writers sup- 
 
 pose Ttoipviov here to be a diminutive, but 
 without any very strong reason. It occ. 
 in the figurative sense Jer. xiii. 17. See 
 Themist. Or. xxiii. p. 289.] 
 
 riotoc, a, ov, from oloq, such as, of which 
 sort., qualis. 
 
 [j. Of what sort. John xii. 33. xviii. 
 32. xxi." 19. 1 Cor. xv. 35. James iv. 14. 
 1 Pet. i. 11. Ceb. Tab. 12. Xen. Mem. 
 iii. 12. 8.] 
 
 [II. The same as rig Who'? which? 
 what? Mat. xix. 28. xxi. 23, 24, 27. 
 xxii. 36. xxiv. 42, 43. Mark iv. 30. xi. 
 28, 29, 33. xii. 28. Luke v. 19. (See Mat- 
 thias, § 378.) vi. 32, 33, 34. xii. 39. xx. 
 2, 8. xxiv. 19. John x. 32. Acts iv. 7. 
 vii. 49. xxiii. 31. Rom. iii. 27. 1 Pet. ii. 
 20. Rev. iii. 3. 1 Sam. ix. 18. 2 Sam.xv. 
 2. 1 Mace. ii. 10. Eur. Phoen. 724.] 
 
 IToXf/i£w, a), from TroXepog. 
 
 I. To war, wage, or make war. Jam. 
 iv. 2. Rev. ii. 16. 
 
 II. To fght, engage. Rev. xii. 7. So 
 Diodorus Siculus, Kapxv^"^^^^ ITOAE- 
 MHSA'NTilN Kal IjTTvOivTcjy, '' The Car- 
 thaginians engaging and being beaten.'* 
 See Raphelius, and comp. JloXepog 1 1. 
 [So Wahl, who adds Rev. ii. 16. xiii. 4. 
 xvii. 14. xix. 11. 2 Kings xiv. 15. But 
 Sehl. thinks that TroXepiu), which so often 
 occurs in this sense in the LXX (as Jer. 
 xxxii. 5. Josh. xi. 5. xix. 47.) is not so 
 used in the N. T. j and he thus arranges 
 its senses: (1.) To contend, litigate. 
 James iv. 2. (and so Wahl.) Rev. xii. 7. 
 xiii. 4. ; and so of any hostile attack in 
 LXX. Job xi. 19. Is. xix. 2. (2.) To 
 punish. Rev. ii. 16. xix. 1 1. Jer. xxi. 5. 
 (3.) To throw oflr the yoke of any one. 
 Rev. xvii. 14.] 
 
 IloXfjuoc, 8, 6, either from TcoXvg much, 
 or many, and oAfw to destroy, q. TroXoXepog, 
 or, according to Damm, Lexic. from 7ra- 
 Xapr] the hand, [as the first instrument of 
 warfare.] 
 
 I. A nmr, Mat. xxiv. 6. Mark xiii. 7. 
 TloiELv TtoXepov. [Schl. and Wahl refer 
 Luke xiv. 31. to this head, and add Luke 
 xxi. 9. Diod. Sic. iv. 50. Xen. Mem. iv. 
 4, 14. Schl. also adds 1 Cor. xiv. 8. Heb. 
 xi. 34. (but Wahl agrees with Parkhurst, 
 see sense II.) and Rev. ix. 7, 9.] 
 
 II. A battle, an engagement. 1 Cor. 
 xiv. 8. Heb. xi. 34. Comp. Luke xiv. 31. 
 Rev. xvi. 14. [Add (according to Wahl) 
 Rev. ix. 7, 9. xi. 7. xii. 7, 17. xiii. 5, 7. 
 xvi. 14. xix. 19. XX. 8. Diod. Sic. xiii. 
 79. Arrian. Indie, xiv. 4. Xen. Cyr. vi. 
 2. 4.] 
 
fTO A 
 
 [III. Strife, contention. James iv. 1. 
 Schl. puts Iiere the places of Rev. cited in 
 sense II., except ix. 7, 9. See Palairet 
 Obss. Philol. p. 501.] ' 
 
 ndXtc, lOQ, Att. Eojc, y. 
 
 I. A city., or town, urbs. Mat. ii. 23. iv. 
 5. (where see Wetstein.) v. 14. xi. 20, & 
 ul. freq. [With a genitive, Luke ii. 11. 
 TToAic AajjiB the native city of David. 
 (See 1 Sam. xvi. 1.) In good Greek 
 TToXiQ, even without the gen., has this 
 meaning, as Xen. Cyr. i. 4. 25. In Acts 
 viii.5, ■KoXiQ rijc ^ajuapeia^, says Schleus- 
 ner, may either be some city in Samaria 
 (see John iv. 5.) or Samaria itself, as 
 Troy in Latin is called Urbs Trojce. See 
 A^echner. Hellenol. ii. 8. TloXtg is put 
 for Jerusalem, as the metropolis, Mat, 
 xxviii. 1 1. Mark xi. 19. xiv. 13, 16. Luke 
 :xxiii. 19- and ?/ ayia ttoXlq in Mat. iv. 5. 
 €omp. Luke iv. 9. Is. xlviii. 2. Hi. 1. It 
 is used for a place or habitation Heb. xiii. 
 
 II. The inhabitants of a city or town. 
 Mat. viii. 34. xxi. 10. Mark i. 33. Acts 
 viii. 40. [Horn. II. n. C9. Valck. ad Eur. 
 Phcen. 932.] 
 
 III. Spiritually, it denotes Heaven. 
 Heb. xi, 10, 16. 
 
 IV. The City of the Living God sig- 
 nifies the Church of Christ, even on 
 earth. Heb. xii. 22. Comp. Gal. iv. 26. 
 Rev. xxi. 1 0. 
 
 £^g^ UoXirap^yQ, a, o, q. d. o tCov nto- 
 \iTutv ap^ii or ap^iov, the head or ruler of 
 'he citizens — A ruler of a city, a magi- 
 dralc. occ. Acts xvii. 6J 8. 
 
 ^^^ IIoAtT-cta, aq, >/, from ttoXitevu). 
 
 I. A political society, state, or common- 
 7vealih, civitas. occ. Eph. ii. 12, where, 
 liowever, the following sense is also ap- 
 plied. [2 Mac. iv. 11. viii. 17. Diod. Sic. 
 i. 28. Xen. Mem. ii. 1. 13.] 
 
 II. Citizenship, the rights of a citizen, 
 freedom of a city or state^ jus civitatis. 
 
 occ. Acts xxii. 28. Josephus, Ant. lib. xii. 
 cap. 3, § 1. [Diod. Sic. xii. 51. xiii. 35. 
 Pol. vi. 2. 12. Xen. Hell. i. 1. 17. ^lian. 
 V. H. xii. 43.] 
 
 ^^^ HoX/rfv/za, arog, roj from Ttnro- 
 XiTEvfxai, perf. pass, of TroXirti/w. — A state, 
 community, or political society (as it 
 were) to which one belongs, occ. Phil. iii. 
 20. See Raphelius and Wolfius on the 
 place, and comp. Eph. ii. 19. Heb. xii. 22. 
 xiii. 14. Gal. iv. 26. [The sense of the 
 word in this passage of Philippians may 
 be either right of citizenship, daily life 
 o)id conversation, or what Parkhurst 
 
 ^07 
 
 no A 
 
 gives, with whom Wahl agrees. 2 Mac. 
 xii. 7. Piiilo de Mund. Op. p. 33. Pol. ii. 
 41. 6. Casaubon. ad Greg. Nyss. Ep. ad 
 Eustath. p. 65.] 
 
 ^^ lioXiTEV'j), from itoXirriQ. 
 
 I. To manage or govern a city or state. 
 [See Pol. iv. 76. 2. Xen. Mem. iv. 4. 16. 
 Thuc. ii. 6.'). viii. 53. 197- — or, to make 
 one a citizen. Diod. Sic. xi. 72. — or, to 
 be a citizen. ^Elian. V. H. xiv. 28. Xen. 
 Mem. iv. 4. 13.] 
 
 II. In the middle. To live in a state 
 or society according to its laws and cus~ 
 toms, to converse. In this view it is ap- 
 plied * Acts xxiii. 1. Phil. i. 27^ the only 
 passages of the N. T. where it occurs. So 
 2 Mac. vi. 1, Tote th Qe» vopoig pij IIO- 
 AITE'YE2eAl, Not to live after the Imvs 
 of God. Eng. Translat. And Josephus in 
 like manner says of himself, in his Life, 
 § 2, 'Uplapriv re HOAITE'YESeAL 73 
 ^apiaaiioy aipiaei, Kar-atcoXudCiv, ^' I began 
 to live in conformity to the sect of the 
 Pharisees j" and § 49, Uvdea-de — ei pera 
 TraarjQ (repvoryrog Kai Traarjg de aperfig 
 evdaBe nEnOAI'TEYMAI, " Inquire whe- 
 ther I have not (afinon, Hudson) lived or 
 conversed here with the greatest gravity 
 and even virtue." [Wahl agrees with 
 Parkhurst, quoting also 3 Mac. iii. 4. 
 Joseph. Ant. iii. 5. 8. and Schleusner adds, 
 Justin. M. D. cum Tr. p. 281 . ed. Thirlby. 
 Eusebius H. E. iii. 31. iv. 23 j but in 
 Acts xxiii. 1 , he translates itetoXiTEvpai, 
 I have discharged my office,, from the 
 sense of TroXiTtvio to govern the state. 
 The middle occ. in that sense, in TElian. 
 V. H. iii. 17. Diog. L. v. 35. x. 119. 
 See Taylor on Lys. p. 1 1 9.] 
 
 VLoXirrig, «, 6, from iroXig a city. — A 
 citizen, an inhabitant of a city or town. 
 occ. Luke XV. 15. xix. 14. [Acts xxi. 39. 
 Parkhurst thinks that in the last passage 
 the right of citizenship is implied. See 
 Gen. xxiii. 11. Prov. xi. 9, 12. xxiv. 28. 
 Jer. xxxi. 34. Msd\. Dial. S. i. 2. Xen. 
 Mem. iv. 6. 14. Eur. Phoen. 93. 904.] 
 
 IloXXafcic, An Adv. from itoXvg (neut. 
 plur. TToXXa) many, and Kig a numeral 
 termination (which see) denoting times. 
 — Many times, often, frequently, multo- 
 ties, saepe. Mat. xvii. 15. Mark v. 4. [ix. 
 22. John xviii. 2. Acts xxvi. 11. Rom. i. 
 13. 2 Cor. viii. 22. xi. 23, 26, 27. Phil, 
 iii. 18. 2 Tim. i. 16. Heb. vi. 7. ix. 25, 
 26.^ x^ 1 1 . Job iv. 2.] & al. freq. 
 
 IToXXaTrXa^Ttwy, ovag^f b,ii koI ru — 
 
 * [On the middle sense of the perfect passive, 
 see MatthicB, § 493.] 
 
 . Z Z 2 
 
no A 
 
 708 
 
 n o A 
 
 1 
 
 oy, from ttoXvq many^ and ifKacriov fold, 
 which see under ^'E.KciTOVTairXuanjjv. — 
 Manifold^ inaiiifold more^ multiplex, occ. 
 Luke xviii. 30. [^s. Fab. 22. Pol. xxxv. 
 
 4. 4.] 
 
 rioAvXoyia, aq, ij, from tvoKvq much, 
 and \6yoQ speech. — Much speaking, occ. 
 Mat. vi. 7 ; where Wetstein cites Aristo- 
 tle [Pol. iv. 10.], Galen, and Plutarch 
 [T. vii. p. 23. ed. Hutten.] using this 
 word. [Prov. x. 19.] 
 
 ^g^ JioXvpepwc, Adv. from TroXvpep-ijQ, 
 toQ, htg, 6, 7/, consisting of' many parts, 
 which from ttoXvq many.^ and [lii^wQ a part, 
 — By or Sw many parts or parcels, occ. 
 Heb. i. 1. Wetstein cites Josephus ap- 
 plying the word in the same sense. Ant. 
 lib. viii. cap. 3, § 9, to the various parts 
 of Solomon's magnificent temple. See 
 also Kypke. {JloXvpEor]Q occ. Wisd. vii. 
 22.] 
 
 I^g^ UoXvitcliciXoc, a, 6, //, from iroXvg 
 much, and 7!OiKiXog various. — Manifold, 
 multifarious, greatly diversified, abound- 
 ing in variety, occ. Eph. iii. 10. 
 
 nOAY'S, TtoXXii, itoXi), gen. woXXS, &c. 
 
 [I. Much, great i?i number, (in the 
 plural, many,) numerous, abundant^ (and 
 thence, as applied to time, long.) Mat. 
 Hi. 7. xiii. 5. xx. 16. xxv. 19. (xpovov) 
 xxvi. 9. (of price.) Mark iii. 7, 8. iv. 
 
 5. vi. 35. X. 48. Luke x. 40. xii. 47, 
 (supply T:Xr]yaQ) 48. John v. 6. {■)(p6vov) 
 xii. 24. XV. 5, 8. Acts xi. 21. xv. 32. 
 xviii. JO. Rom. iii. 1. xv. 23. James v. 
 16. 2 John v. 12. Rev. i. 15. Xen. Cyr. 
 i. 4. 1. Mem. i. 2. 60. Hence, ttoXv used 
 adverbially, very much. Mark xii. 27- 
 Luke vii. 47. Rom. iii. 1. Dan. vi. 14-. 
 Horn. II. A. 112. Xen. Mem. iii. 5. 11. 
 Pol. iii. 89. 2. — of time, ptT » tcoXv 
 after no long space of time, not long 
 after Acts xxvii. 14. — £7rt ttoXv for a 
 great tvhile^ Acts xxviii. 5. — with a comp. 
 following, by miich. 2 Cor. viii. 22, 1 Pet. 
 i. 7. Xen. Mem. ii. 10.2. Again, ttoXXw 
 (before a comp.) by much, occ. Mat. vi. 
 30. Mark x. 48. Luke xviii. 39. John iv. 
 41. Rom. V. 9, 10, 15, 17. 1 Cor. xii. 22. 
 2 Cor. iii. 9, 1 1. Phil. i. 23. ii. 12. Xen. 
 Mem. i.2. 9. iv.8. 1 . The neut.plural iroXXa 
 is also used adverbially. ( 1 .) Very much^ 
 vehemently. Mark i. 45. iii. 12. v. 10,23, 
 38, 43. XV. 3. 1 Cor. xvi. 12, 19. Rev. v. 
 4. & al. Xen. Cyr. vii. 3. 10. Herodian. i. 
 10. 1 1. .Elian. V. H. i. 23. xii. 54. Virg. 
 Georg. iii. 226. (2.) Oi time, frequently, 
 often. Mat. ix. 14. James iii, 2. Xen. 
 Cyr. i. 5. 14. Job xxxv. 6. WoXXoX is 
 
 used for TtavTEg. Mat. xx. 28. xxvi. 28. 
 Mark x. 45. xiv. 24. Rom. viii. 29. Heb. 
 ix. 28. — With the article preceding, to 
 itoXv occ. 2 Cor. viii. 1 5 ; Wahl translates 
 it much. I think it is the great share, in 
 opposition to to oXiyov. It means the 
 greatest part in Xen. Hell. vi. 2. 30. 
 ra TtoXXa Rom. xv. 22. Cin many ivays.J'] 
 'Oi TToXXdi, The many., i. e. the inuUitude, 
 or 7vhole bulk of inankind. Rom. v. 15, 
 19, in which texts ol ttoXXol are plainly 
 equivalent to iravTcig avOpiOTrag, ver. 12, 
 18. Comp. Mat. xxvi. 28. 1 Cor. x. 
 
 17. l^'Ot 'TToXXoL denotes very many in 
 I Cor. X. 33. See Xen. An. ii. 3. 16] 
 On Acts i. 5. Kypke observes, that, 
 in the words, 6v pera iToXXag ravrag 
 fjpipag, there is a remarkable change of 
 construction ; for they are put instead of 
 8 iroXv pera ravrag i]ptpag, not much after 
 these days, or for a rroXXalg i^pipaig pera 
 ravra, not majiy days after these things : 
 yet he produces two instances of a similar 
 phraseology from Josephus. 
 
 QII. Great, remarkable, vehement. Mat. 
 ii. 18. V. 12. ix. 37. John vii. 12. Acts 
 XV. 7. Rom. ix. 22. 1 Pet. i. 3. al. Ps. 
 xxxi. ! 9. in Heb. and LXX. Ecclus. xv. 
 
 18. Diod. Sic. iii. 55. Xen. An. ii. 3. 14. 
 Thuc. ii. 51.] 
 
 ^^^ UoXvcr7rXay)(^i'og, a, 6, r/, from 
 TToXvg much, and cr-TrXnyx^op a boivel, 
 which see. — Abounding in bowels of mer- 
 cy, of tender mercy or pity, very jnerciful 
 or compassionate, occ. Jam. v. 1 1 . QThis 
 word, says Schleusner, is probably in- 
 tended to express the Hebrew 'IDH m or 
 iDn !?n:i, which the LXX render by tto- 
 XveXeog, as Ex. xxxiv. 6. Joel ii. 13. 
 7roXv(T7rXayxyia. OCC. in Just. M. p. 248. ed. 
 Thirlby.] 
 
 JIoXvTEXrjg, tog, ^g, 6, //, Kai to — eg, from 
 TToXvg much, great, and reXoc eocpense, 
 cost. 
 
 [I.] Costly, occ. Mark xiv. 3. 1 Tim. ii. 
 9. [So Prov. i. 13. iii. 15. viii. 12. Ec- 
 clus. 1. 10. iElian. V. H. xiii. 4. Xen. 
 Mem. i. 6. 5. See Ez. Spanh. ad Julian. 
 Or. i. p. 53.] 
 
 [II. Very precious, of great value, 
 highly esteemed. 1 Pet. iii. 4. Diod. Sic. 
 xiv. 7. Pol. ii. 23. 1.] 
 
 1^^ UoXvTipog, u, 6, fi, from itoXvQ 
 much, great, and npri price. — Of great 
 price., [costing very much."^ occ. Mat. xiii. 
 46. John xii. 3. [Thomas M. p. 729. 
 explains this word to be what costs much, 
 while TeoXvTiprjTog is what is thought wor- 
 thy of much honour. See Ammon. de 
 
II O N 
 
 H)9 
 
 nop 
 
 Diff. Voc. p. 1 is. & /Esch. Socr. Dial. iii. 
 12.] 
 
 f^^ HoXvTpoTrtDg, Adv. from itoXvrpo- 
 TtoQ various, wjjich from Ttokvg many^ and 
 rpoTTOQ a maimer. — In various manners. 
 occ. Heb. i. 1, vvhere see Macknight. 
 [Schleusner says, that in this passage of 
 Hebrews, the word refers to the various 
 methods of divine revelation, as by vi- 
 sions, dreams, ^figures., voices, &c. See 
 Fagius on Onkelos, in Numb. xii. 8. 
 Hotting. Thes. Phil, ii. p. 565. UoXvTpo- 
 TTog occ. Esth. viii. 13.] 
 
 Hofjia, UTOQ, TO, from TreVw/zat perf. pass, 
 of the V. itiyo) to drink. — Somewhat that 
 is drunk, drink, occ. 1 Cor. x. 4. Heb. 
 ix. 10. [Ps. cii. 9. Ceb. Tab. 6. Xen. 
 Mem. iv. 7. 9. ^lian. V. H. iii. 13.] 
 Hovr^pia, aQ, r/, from TtorripuQ. 
 []I. Evil disposition, badjiess, wicked- 
 ness, and especially malignity. Mat. xxii. 
 18. Mark vii. 22. Luke xi. 39. Rom. i. 
 29. I Cor. V. 8. So it is used in Eph. vi. 
 12, where the gen. occ. for the adjective 
 iroyjjpa by a common figure. See Gesen. 
 p. 647, Land Matthiaj.] 
 
 [^H. Evil deeds, si?is. Acts iii. 26. So 
 Is. i. 16. vii. 16. Jer. xxiii. 11. Xen. 
 Mem. iii. 5. 18. Gr. vii. 5. 7i)r\ 
 
 IloyTipoc, a, or, from Trovog labour, sor- 
 row. 
 
 I. Evil, bad, ^faulty,'] in a natural sense. 
 [Of a bad eye. Mat. vi. 23. and Luke xi. 
 34. Of bad, i. e. worthless fruit. Mat. 
 vii. 17, 18. Gen. xli. 19. Deut. xvii. 1. 
 Jer. xxiv. 18. Xen. Cyr. vii. 5. 7b'~\ 
 [II. Evil, in a moral sense.] 
 [(1.) Wicked. Mat. v. 37, 45. ix. 4. 
 xii. 34, (Luke xi. 13,) 35. (Luke vi. 45.) 
 — yevia xii. 39. (xvi. 4. and Luke xi. 
 29.) 'Tryevfxara xiii. 45. (Luke xi. 6.) 
 Luke vii. '21. viii. 2. Acts xix. 12, 13, 
 15, 16. Mat. xiii. 49. xv. 19. xviii. 32. 
 Mark vii. 23. Luke iii. 19. vi. 22, 35. 
 John iii. 19. Acts xvii. 5. xviii. 14. 
 -xxviii. '2\. Rom. xii. 9. 1 Cor. v. 13. Col. 
 i. 21. 1 Thess. v. 22. 2 Thess. iii. 2. 2 
 Tim. iii. 13. Heb. iii. 2. x. 22. James ii. 
 4. iv. 16. 1 John iii. 12. v. 19. 2 John 
 11.] 
 
 [(2.) Ill-natured, malignant, of words, 
 &c. Mat. V. 11. 1 Tim. vi. 4. 3 John 10. 
 And so perhaps Acts xxviii. 21. See 
 Judith viii. 7 and 8. Xen. Hell. i. 5. 10. 
 Diod. Sic. xiii. 74.] 
 
 [(3.) Bad, idle, worthless. Mat. xxv. 
 26. Luke^ix. 22. Xen. Cyr. i. 4. 19.] 
 
 [(4.) Evil, calamitous J dangerous, 
 Eph. V. IG. The days are evil, (Schleus- 
 
 ner says, dangerous to virluey vi, 13. 
 (where Chrysostom, on the 49th Ps., says, 
 that r/ TToyripa yfxipa is the day of' mis- 
 fortunes.) Walil and Schleusner so un- 
 derstand uTTo iravTOQ 'ipyti 7tovr)pu in 2 
 Tim. iv. 18. and Wahl adds Gal. i. 4. and 
 Rev. xvi. 2. (which last place Schleusner 
 renders malignant, citing 2 Chron. xxi. 
 15. Job ii. 7.) observing that some refer 
 Mat. vi. 13. Luke xi. 4. and John xvii. 
 15- to this head. See Gen. xlvii. 9. Ps. 
 xxxvii. 19. Amos v. 13. Micah ii. 3. 
 Ecclus. Ii. 16. and Suidas in 'Rfitpa 
 TTovrjpa. Ceb. Tab. 23. Xen. An. vii. 4. 12.] 
 
 [(5.)] 'O Uoyripog, used as a substan- 
 tive. The wicked one, i. e. the Devil or 
 Satan. Mat. xiii. 19, (comp. Mark iv. 15. 
 Luke viii. 12.) Mat. xiii.*3S. 1 John v. 
 19, M'here see Macknight. [Eph. vi. 16. 
 2 Thess. iii. 3. I John ii. 13, 14. iii. 12. 
 V. 1 8. Some conceive that t5 Troyrjps in 
 the Lord's Prayer is to be referred to this 
 head. So Wahl and Fischer.] 
 
 [(6.) Unjust. Mat. v. 39. or injurious. 
 See Ex. ii. 13.] 
 
 \J7') There is a doubt how to trans- 
 late o^OaXjxoQ TToyrjpdg in Mat. xx. \5. 
 IMark vii. 22. Wahl makes it envious 
 there and in Mat. vii. 1 1 ; and so Schleus- 
 ner, citing Virg. Mn. v. 654. Luke xi. 
 13. Ecclus. xiv. 10; but adding that the 
 meaning in this phrase may be angry, 
 full of indignation, ^vhich is the sense of 
 7royr)p6g in 1 Sam. xviii. 8. Neh. iv. 7.] 
 
 [(8.) According to Schleusner, in Mat. 
 xxii. 1 0. the word means meaii, low ; but 
 Wahl refers it to sense ( 1 .)] 
 
 Wovog, «, o, from izk-Koya perf. mid. of 
 TTtyo/jicu to labour, which see under 
 Ueyijg. 
 
 I. Labour. Thus applied in the Greek 
 writers, in the LXX of Prov. iii. 9, and 
 perhaps in Rev. xxi. 4. [Xen. Mem. ii. 1. 
 20.] 
 
 II. Pain, misery, occ. Rev. xvi. 10> 
 11. xxi. 4. I^Gen. xxxiv. ^5. Job iv. 5. 
 2 Chron. vi. 28. Ecclus. iii. 27- ^lian. 
 V. H. V. 6. Pol. XXX. 4. 16. Xen. Mem. 
 ii. 2. 5.] 
 
 Ylopua, ag, //, from Tropevio to cause to 
 jmss, which from iciiropa perf. mid. of 
 TTf/jOw to pas^s. 
 
 I. A way, journey, .occ. Luke xiii. 22. 
 [^Jon. iii. 3, 4. Neh. ii. 6. Numb, xxxiii. 
 2. 2 Mac. iii. 8. xii. 10. Diod. Sic. iv. 19. 
 xiv. 83. Thuc. ii. 18. Xen. Mem. iii. 13. 
 
 XL A limy, course, or manner of life. 
 occ. Jam. i. 11. [Prov. ii. 7- Jer. x..2'J.2 
 
nor 
 
 710 
 
 nop 
 
 Ilopevto, from TreVooct pcrf. mid. of ifEipio 
 lo pass, pass over. 
 
 I. To cause to go or pass^ to carry, 
 convey. It occurs not^ liowever^ in the 
 active form in the N. T. [Plat. Phsed. 
 57. Eur. Hec. 447. Hipp. 75.5.]— 2 o ^o, 
 journey, travel^ and that whether on foot, 
 asMark j^vi. ]2. Luke ix. 51, 53, (where 
 comp. 2 Sam. xvii. 11, in LXX.) — or in a 
 chariot. Acts viii. 36, 39, (on which last 
 verse Raphelius shows that Xenophon 
 uses the same phrase nOPErESGAI 
 TH'N 'OAO'N, and particularly applies 
 TTopeveadai to a chariot; 'Ervy^avc 'E$' 
 'AMA;2;irS nOPEYO'MENO^, " He was 
 travelling in a chariot" De Exped. Cyri, 
 lib. ii.) — or by ship. Acts xx. 22. Comp. 
 ver. 38, and ch. xxi. 1. j^Add Mat. ii. 8, 
 9. Luke i. 39. ii. 41. xiii. 33. Acts xvi. 
 7. xix. 21. Rom. xv. 24, 25. 1 Cor. xvi. 
 4, 6. 1 Tim. i, 3. 2 Tim. iv. 10. James 
 iv. 13.] 
 
 [H. Togo.-} 
 
 [(1.) Of persons going to a person or 
 place, as Mat. xvii. 27. xviii. 12. xix. 15. 
 xxi. 6. xxv. 16. Acts i. 25. (which Park- 
 hurst refers to class (3.) below.) 1 Pet. 
 iii. 19,22.] 
 
 Q(2.) Of persons departing from a per- 
 son or place, (with ctTro and gen.) Mat. 
 xxiv. 1. xxv. 41. — absolutely. Mat. viii. 
 9. John xiv. 2, (see class (3.) below) 3. 
 Acts i. 10, 11. xvi. 36. xxiv. 25. Xen. 
 Hell. iv. 1. 15. Parkhurst thinks, that 
 Luke viii. 14. belongs to this class, and 
 translates it, Going arvay^ i. e. from hear- 
 ing the word to their usual occupations. 
 Schleusner cQiisiders it as pleonastic by 
 an Hebraism, as he does in Mat. ix. 15. 1 
 Pet. iii. 1 9. But Wahl thinks that it is not 
 pleonastic, but signifies a gradual com- 
 pletion of the action signified by the verb 
 to which it is joined. So '^bn 1 Sam. ii. 
 26. 2 Sam. iii. 1. See Gesen. p. 781. 
 not. 3. and his Gramm. § 100. not. 3. — 
 From this sense arises another,] 
 
 [](3.) Togo away, by death, to depart. 
 Luke xxii. 22. So ibn, and in the LXX, 
 cnreXdeTv in Ps. xxxix. 13. and otxofjiai 
 Xen. Cyr. iii. 1. 13. An. iii. 1. 32. 
 Schleusner and Parkhurst add John xiv. 
 2, 3; and Parkhurst, John xiv. 12, 28. 
 xvi. 7, 8, observing, that our Lord's 
 ascension into heaven and sitting at God^s 
 right hand are included in these passages. 
 Schleusner says, that TEXevray (see Gen. 
 xxv. 32.), or £v 6^w itdcrTjg rrJQ yrJQ (1 
 Kings ii. 2. Job xvi. 22.), or similar forms, 
 are to be understood. See Eisner T. i. p. 
 
 241, Vechner's Hellenolex, ii. 5. p. 48S, 
 and Palairet Obss. Phil. p. 207.] 
 
 [(4.) Of persons returning to any place 
 or person. Mat. ii. 20. John xiv. 28. xvi. 
 28. 1 Sam. i. 19.] 
 
 [(5.) With oTf/o-w and a gen., Tofollorv 
 after any one, i. e. either To take any 
 one's part, Luke xxi. 28. .ludg. ii. 12. 
 1 Kings xi. 10, or. To pursue anything, 
 desire it, as 2 Pet. ii, 1 0. See Ecclus. xxxi. 
 
 [HI. To come (with Trpoc). Luke xi. 5. 
 Xen. Hell. vii. 3. 6.] 
 
 IV. To go, or proceed, in a particular 
 way or course of life ; so it imports the 
 manners, actions, conversation. 
 
 [(1.) With a dative showing the man- 
 ner. Acts ix. 31. xiv. 16. Jude 11. 1 
 Mac. vi. 23, 59. See Matthiee, § 404] 
 
 [(2.) With kv and a dative.] Luke i. 
 6. 1 Pet. iv. 3. 2 Pet. ii. 10. Jude ver. 
 11, 16, 18. 
 
 [(3.) With Kara. 2 Pet. iii. 3.] In 
 the LXX it often answers to the Heb. ^^n 
 to walk, go, in this sense, as Lev. xxvi. 23, 
 27, 40. 2 Chron. vi. \Q. Ps. xxvi. 1, & 
 al. Not that this is a mere Hellenistical 
 use of iropEvopai, for Wolfius, on 1 Pet. iv. 
 3, shows that Plato has several times ap- 
 plied it in like manner. 
 
 ^g^ Ilopdioj, at, from ntiropda perf, mid. 
 ofitipdu) to waste, lay waste. — To lay waste, 
 destroy, desolate, rnake havoc of. occ. Acts 
 ix. 21. Gal. i. 13, 23. See Blackwall's 
 Sacred Classics, vol. i. p. 234. On Acts, 
 Kypke shows that Philo, in like manner, 
 several times applies iropQiio to the ivasi- 
 ing, milling, harassing, destroying of 
 men. See more in Kypke. []See Wessel. 
 ad Diod. Sic. xi. 32. Munthe Obss. e 
 Diodoro in N. T. p. 357. The word occ. 
 Dem. 1 157, 1 1 (of a house). Eur. Phcen. 
 505. 524. Xen. Mem. iii. 5. 4. 4 Mac. iv. 
 23.] 
 
 ^g^ HopLGpoQ, «, 6, from TriTTOpiaixat 
 perf. pass, of iropt^it) to get, gain, acquire, 
 which from ircpog gain, which see under 
 'EvTTopew. — Gain. occ. 1 Tim. vi. 5, 6. 
 [^Zonaras (Lex. col. 1563) says, that the 
 apostle speaks of those wlio vivoKpivovTat 
 TYiv evaef^eiav tva Bi uvTrJQ epavii^iovrat 
 Ttopiapov, OLov xf>^/^«7-wv icai icepBug. See 
 Wisd. xiii. 1 9. xiv. 2. Porphyr. de Abst. 
 iii. 23. Phil, de Vit. Mos. T. ii. p. 167, 
 10. Plut. tat. Maj. p. 351. D.] 
 YlopvEia, ac, r/, from Tropyevu). 
 I. It denotes in general Whoredom, 
 i. e. any commerce of the sexes out ot 
 lawful marriage. [See Mat. xv. 19. 1 
 
nop 
 
 711 
 
 nop 
 
 Cor. vi. \3, IS. vii. 2. 2 Cor. xii. 21. 
 Eph. V. 3. Col. iii. 5. 1 Thess. iv. 3. Rev. 
 ii. 21. ix. 21. Schleusner translates 1 
 Cor. vii. 2. " Let every one have his own 
 wife, on account of the ?iatural desire of 
 generalion." But why such a perversion 
 of the common sense of the word ? Is not 
 tlie sense just as good if we say, " let every 
 one have his own wife, on account of ybr- 
 fiicalion ?" i e. that he may avoid it.] — 
 S'miple fornication between two unmar- 
 ried persons is distinguished both from 
 fAoixeia adultery, and aaekyEia lascivious- 
 ness of other kinds, Mark vii. 21. — from 
 both tliese, and also from aKaOapma un- 
 cleanness. Gal. v. 19. [On Acts xv. 20, 
 20. xxi. 25. much has been written. Some 
 say, that promiscuous intercourse was 
 allowed in the heatlien nations, and that 
 this is what is prohibited. Others think 
 there is a reference to the sacrifices of the 
 pr'ostitutes. Bentley conjectured ^otpemc 
 ( swine s jlesh). See Julian. Ep. 63. 
 Some have thought the apostles meant 
 marriage with a pagan. Michaelis, mis- 
 understanding Julius Pollux (On. ix. 5. 
 .34.), thought TTopvda the fern, of an ad- 
 jective derived from irtpvaoi to scit, and 
 translated it by Jlesh exposed to sale. 
 Wahl makes \t fornication, and Bishop 
 Marsh (Note on Michaelis, vol. i. ch. iv. 
 { 14.) says, " that as the precepts of the 
 Pentateuch were abrogated only by de- 
 grees, it seems by no means extraordinary 
 that the decree of the council of Jeru- 
 salem should contain a mixture of moral 
 and positive commands." Schleusner, 
 however, thinks that idolatry is meant, 
 i. e. not full idolatry, but the attendance 
 in an idol's temple. There is a dissertation 
 on the passage in the Nov. Bibl. Brem. 
 CI. iv. Fasc. ii. Pap. 289. Gen. xxxviii. 24. 
 Hos. i. 2.] 
 
 II. Whoredom in a married woman, 
 adultery. Mat. v. 32. xix. 9. Comp. 
 Ecclus. xxiii. 23. [Selden de Ux. Heb. 
 iii. 23. Salmas. de Fcen. Trap. p. 127.] 
 
 III. It is applied to incestnous whore- 
 doniy or rather incestnous adultery. 1 Cor. 
 v. 1, where see Macknight, and comp. 2 
 Cor. vii. 12. 
 
 IV. It may include All kind of lewd- 
 ness, Horn. i. 29, according to Theophy- 
 lact on this place: Ildo-aj/ ctTrXwc Tr\v 
 aKadapa-iau rw r^c TTopveiag ovofiari ite- 
 piiXa^ey, " The apostle comprehends ab- 
 solutely all Jdnd ofuncleanness under the 
 name of Tropveia." 
 
 V. It denotes The communication of 
 
 Christia7is in idolatrous worship^ which 
 was a violation of the marriage between 
 God or Christ and his Church *, and was 
 often accompanied with bodily prostitu- 
 tion. (See ilopvevu) II.) Rev. ii. 21, xiv. 
 8. xvii. 2, 4. xviii. 3. xix. 2. [Schleus- 
 ner refers John viii. 41. to this head, Wc 
 arc not idolaters, but true descendants of 
 Abraham, who worshipped the true God ; 
 and so Wahl nearly. See Hos. ii. 2. v. 4.] 
 
 [IlopVEVU).^ 
 
 [I. To play the whore, prostitute one'. \ 
 body. So Demosth. p. 1381, ^6 j and 
 thence, To commit fornication (of either 
 manor woman). I Cor. vi. 18. Some in- 
 terpreters here suppose an unnatural 
 crime to be referred to, because iEschines 
 (in Timarch. p. 173. ed. Genev. 1606.) 
 has said, that pathics kiq to. eavrojy ow- 
 para cifjtapra^'iiai^ and TropvtUov is put for 
 a pathic in Deut. xxiii. 18. But there 
 seems no occasion for such an interpreta- 
 tion. Wahl adds 1 Cor. x. 8. Rev. ii. 
 14, 20, and I think rightly. Schleusner 
 refers these places to sense II. See Numb. 
 XX V. 1. Dem, 414, 1.] 
 
 [II. To jiursue idolatrous practices, or 
 consort with idolaters. Rev. xvii. 2. xviii. 
 3, 9. In xviii. 3, Schleusner says, the 
 sense may be. To have commercial deal- 
 ings with. (Comp. the use of nit in Is. 
 xxiii. \7. and the LXX translation); and 
 again, Ez. xvi. 29, where the LXX have 
 ^iadT)Ka£y probably; says Schleusner, be- 
 cause they thought a treaty with a foreign 
 nation a sort of whoredom or idolatry. 
 See also Ps. Ixxiii. 27.] 
 
 Uopvi], 7;c, fi, from TTETTOpva perf. mid. of 
 TTtpyjjfxi or trepvaio to sell, which from 
 Tfepaio to pass through, carry over, parti- 
 cularly as merchants, and thence to sell. 
 See under JIiirpaaKcj. 
 
 I. A ivhore, a womaji who prostitutes 
 herself for gain. So the Latui f mere- 
 trix a whore is from mereor to earn, get 
 money; and our Eng. whore, from the 
 German \)uven, Dutch huercn, to hire, 
 which Eng. V. likewise is of the same root, 
 occ. Mat. xxi. 31, 32. Luke xv. 30. I 
 Cor. vi. 15, 16. Heb. xi. 31. Jam. ii. 25. 
 [It may be doubted whether in any one 
 of these passages prostitution for gain is 
 
 * [In the O. T., under this idea, idolatry it. 
 often described as whoredom. See Judg. ii. 17- 
 Is. i. 21. Jer. iii. 1. Hos. ii. 2. and many other 
 places.] 
 
 t Thus Ovid, Amor. lib. i. eleg. 10. 
 
 Stat raeretrix cerio ciiivh nierc^ibilis arCy 
 Et mhcrasju.vso corpore quierit t(p.es. 
 
nop 
 
 712 
 
 no V 
 
 Necessarily implied. Luke xv. 30. is the 
 strongest. With 1 Cor. vi. IC.comp. Ec- 
 clus. xix. 2. See Gen. xxxiv. 31. Xen. 
 Mem. i. 5. 4. It may be right to men- 
 tion, that Schleusner interprets the word 
 in Heb. xi. 31. James ii. 25, as An host- 
 ess, keeper of a tavern^ because, in Heb. 
 the word nj*i^, which has that meaning, 
 is translated by Tzopvr) in Josh. ii. 1. vi. 
 17, 22, 25. Probably, Rahab's character 
 is better defended by Macknight, whose 
 note is worth reading.] 
 
 II. A Christian Church corrupted by 
 idolatry, occ. Rev. xvii. 1, 5, 15, 16. xix. 
 2. Comp. Tlopvela V. and Jlopvevu) II. 
 
 ^^° liopvoc, a, o, from the same as 
 TTcpvr/, which see. 
 
 I. One who prostitutes himself for 
 gain, a fnale prostitute, a pathic, a ca- 
 tamite. Thus Socrates in Xenophon's 
 Memor. lib. i. cap. 6. § 13. *' If one sells 
 his beauty for money to any one who 
 pleases to purchase it, they call this per- 
 son iropvoc." In this sense it seems to 
 be used 1 Cor. vi. 9, where f.ia\aKol are 
 also mentioned 5 the distinction between 
 whom and Tropvoc seems to consist in this, 
 that the itopvoi prostitute themselves 
 for gain, but the paXoKol gratis. So 
 Eph. V. 5. 1 Tim. i. 10. See Wolfius on 
 1 Cor. vi. 9, and Heb. and Eng. Lexicon 
 in W^p V. [Schleusner and Wahl do not 
 think that it occurs in this sense in the 
 N. T., but understand it always of for- 
 mcators. Parkhurst's distinction between 
 this word and fxaXaKol seems quite fan- 
 ciful ; and I incline to Schl. and Wahl's 
 opinion. The word occurs in Parkhurst's 
 sense in Dem. p. 1489, 3. See Bentl. on 
 Phalaris, p. 41 6, where he shows that this 
 is the proper sense of the word. Salm. 
 de Foen. Trap. p. 141. On the extension 
 of the sense to any impure person, see 
 Poll. On. vi. 36. 152.] 
 
 II. An impure or unclean person, of 
 ^vhatever kind. occ. 1 Cor. v. 9, 10, 11. 
 (comp. ver. i. 13.) Heb. xii. 16. xiii. 4. 
 Rev. xxi. 8. xxii. 15. See Wolfius on 
 1 Cor. V. 10. — This word occurs not in 
 the LXX, but in Ecclus. xxiii. 16, 17, or 
 21, 22. 
 
 HojOjOw, Adv. from irpo before. — Far^ 
 far off, at a distance, occ. Mat. xv. 8. * 
 Mark vii. 6. Luke xiv. 32. [Is. xxii. 3. 
 Jer. XXV. 26. Xen. de Rep. Lac. xii. 5. 
 -^oitimc. Xen. Hell. \ii. 2. 19.] 
 
 * [The words are taken from Is. xxix. 13. Coiup. 
 Job V. 4. xxii. ]8. Is, Ixv. 5.] 
 
 TluppuyQtv^ from iropfM far, and the 
 S5^11abic adjection ^ev denoting /rom or at 
 a place. — From far., far off, at a distance. 
 occ. Luke xvii. 12. Heb. xi. 13. [^yahl 
 rightly says, that in this 2d place it is 
 from far (see Is. xxxiii. 13. in Heb. 
 and LXX), and in the lst/«r off (see 
 Is. X. 3. in Heb. and LXX; and xlix. 12. 
 Jer. V. 15.)] 
 
 IToppwrfpWj Adv. comparative of iroppb). 
 Farther, occ. Luke xxiv. 28. [Xen, Hell, 
 vii. 5. 13. (of time.)] 
 
 nOP$rPA, ac, h- 
 
 I. A kind of Shell-fsh, remarkable for 
 yielding that purple colour'^ which was 
 so highly esteemed by the ancients. 
 
 II. In the N. T. A purple garment or 
 cloth, occ. Mark xv. 17, 20. Luke xvi. 
 19. Rev. xvii. 4. xviii. 12. In this sense 
 the Avord is frequently used also in the 
 profane writers. See Scapula's Lexicon. 
 []Wahl and Schleusner think that in 
 Mark xv. 17. it was not a piirple, but 
 scarlet garment, from Mat. xxvii. 28, 
 31, On the confusion between these co- 
 lours, see Braun. de Vest. Sac. i. 14. 
 Salmas. ad Ach. Tat. p. 56/. Gataker. 
 Adv. Posth. p. 840. Bochart Hieroz. T. 
 ii. p. 733. The Tyrian purple, in short, 
 was nearly scarlet. Comp. Hor. ii. Sat. 
 vi. 102 and 106. With Luke xvi. comp. 
 Is. Ixi. 6. Ex. XXV. 4. xxvi. 1. Frov. xxxi. 
 22.] 
 
 UopcjivpeoQ, Qg ; it], ij ; eov, «v ; from 
 TTopvpai. — Of a purple colour, purple. 
 occ. John xix. 2, 5. [Rather scarlet. See 
 last word. Rev. xvii. 4. (according to 
 Griesbach.) xviii. 16. It occurs Numb. 
 
 * Martinius, Lexic. Philol. in Purpura, deduces 
 the Greek name " from the Chald. "ims to hreak, 
 because the fishes were * broken in order to get at 
 their valuable liquor, or because the fish itself has a 
 tongue so formed that it can break through other 
 shells." But if I embraced this etymology 1 should 
 rather say, from the f broken rugged form of its- 
 own shell. Uop^pi^pix may, however, perhaps be 
 better derived from a reduplication of the Heb. nK9 
 to adorn., beautify. The reader may find a parti- 
 cular and curious account of the purple colour ■, and 
 of the high estimation in which it was among the 
 ancients, in Goguet's Origin of Laws, Arts, and 
 Sciences, vol. ii. p. 95, &c. edit. Edinburgh. [See 
 Aristot. H. A. v. 25. Poll. On. i.4. 2.] 
 
 * " Et jnajoribus guidem purpuris detracta concha 
 Isicum] attferv7it, minor cs Irapctis frangunt, ita de- 
 mum rorcm eum excipientes Tyrii. The Tyrians pro- 
 cure this liquor by taking of the shell of the larger pur- 
 pura?, (i?id by breaking tkc smaller in olivc-presie^." 
 Pliny, Nat. Hist. lib. ix. cap. 36. 
 
 t Sec Nature Displayed, Eng. edit. 12mo. vol. iii. p. 
 152, and the plate. 
 
HOT 
 
 id 
 
 noT 
 
 iv. 13. Esth. i. 6. Xen. Cyr. vi. 4. 2* Pol. 
 vi. 5[^. 7' On tlie purple dresses of kings 
 see Plin. N. H. ix. 36. Lucian. in Timon. 
 p. 100.] I 
 
 ^^^ TlopipvpoTrioXig, toQ, Att. ewg, 7/, | 
 from TTopcpvpa purple, and ttwAcw to sell. — ; 
 A seller of purple, occ. Acts xvi. 14. j 
 [Schleusner says, " A seller of purple gar- \ 
 ments made by her servants." On the skill j 
 of Lydians in dying purple, see -(Elian. H. 
 A. iv. 46. Max. Tyr. xl. 2. Val. Flacc. iv. 
 368.] 
 
 HoacLKiQ, An interrogative adv. from 
 "KoaoQ how many ? and kiq a numeral ter- 
 mination denoting tijnes, which see. — 
 HoTv many times ? how often ? occ. Mat. 
 xviii. 21. xxiii. 37. Luke xiii. 34. [Ps. 
 Ixxviii. 40. Ecclus. xx. 1/.] 
 
 noflrtc, toQ, Att. fwc, h) from the ob- 
 solete TTow to driiik. — Drink, occ. John vi. 
 55. Rom. xiv. 17. Col. ii. 16. [Dan. i. 
 10. Hom. II. T. 21. Xen. Mem. i. 3. 
 15.] 
 
 \16(T0Q, r;, ov, from oaoQ as much as. 
 
 I. How great? Mat. vi. 23. Luke xvi. 
 5, 7. 2 Col. vii. 11. Iloo-w, dative, used 
 adverbially with comparatives. By how 
 vmch ? How much ? Mat. vii. J 1 . x. 
 25. Heb. X. 29. [Luke xi. 13, xii. 24, 
 28. Rom. xi. 12, 24. Philem. \Q. Heb. 
 ix. 14. In Mat. xii. 12. ttoo-w, according 
 to Schleusner, is for hv ttocw pipEi by how 
 much? In Mat. xxvii. 13. and Murk xv. 
 
 4, Schleusner translates iroffa by quanta et 
 quam multa (how many and how great 
 things). Wahl refers it to this head 
 simply, Parkhurst to sense II.] 
 
 II. IToo-ot, ai, a, plur. How many ? 
 Mat. XV. 34. xvi. 9, 10. xxvii. 13. [Mark 
 vi. 38. viii. 5, 19, 20. Luke xv. 17- xvi. 
 
 5, 7. Acts xxi. 20. See Gen. xlvii. 8. 
 2 Sam. xix. 34. Xen. Mem. i. 2. 35.] 
 
 [III. It is used of time. Mark ix. 21. 
 •KotjoQ xp^^o^ how long a time ? And see 
 also Ps. xxxiv. 17.] 
 
 HorapoQ, 5, 6, q. TOTatrpog, from Trora^w 
 lo Jlow. This derivation seems prefer- 
 able to that from voTipog drinkable, espe- 
 cially because Homer applies troTafioQ to 
 the ocean, II. xiv. lin. 245. II. xviii. lin. 
 606, & al. See Scapula. 
 
 I. A river. Mark i. 5. Acts xvi. 13. 
 Comp. Rev. xxii. 1, 2. [2 Cor. xi. 26. 
 Rev. viii. 10. ix. 14. xii. 15. xvi. 4, 12. 
 xxii. 1, 2. Gen. ii. 10. xiv. 1. 1 Kings 
 viii. 65. Xen. An. iv. 1. 2. Herodian vii. 
 1. 13. It is used metaphorically John 
 vii. 38. oi abundance, an abundant flow. 
 See Glass. Phil. Sacr. p. 1077. these 
 
 words, says Schleusner, refer to Is. U'. L 
 Iviii. 11, '12. Zach. xiv. 8.] 
 
 II. A jiood, a torrent. Mat. vii. 25, 27. 
 Luke vi. 48, 49. Comp. Rev. xii. 15. 
 [Hom. Iliad. A. 452. See Ecclu*. xl. 
 
 ^^^ UoTupoipoprfTOQ, «, 6, »/, from tto- 
 rapog a river., torrent, and (f>opr)TdQ car- 
 ried. — Carried away and drowned by a 
 river, or torrent, occ. Rev. xii. 15, where 
 see Vitringa and Wolfius. [Alberti says, 
 this word is not found in any Greek wri- 
 ter.] 
 
 Woraitog, 7/, 6v * . 
 
 I. What manner of? of what sort ? 
 qualis? occ. Luke i. 29. vii. 39. 2 Pet. 
 iii. 11. [The word occurs in Dan. xiii. 
 53. in the Cod. Chish. in the sense of 
 TToToc.] 
 
 II. Denoting admiration, What kind 
 of? how great ? qualis, quantusque ? occ. 
 Mat. viii. 27. Mark xiii. 1. 1 John iii. 1. 
 
 riore. An Adv. 
 
 1. \_When, interrogatively. Mat. xxi v. 
 3. XXV. r37, ^'(^> 39, 44. xiii. 4. Luke ix. 
 41. xvii. 20. xxi. 7. John vi. 25 ; or de- 
 terminatclv, Mark xiii. 33. 35. Luke xii. 
 36. Xen. Mem. iv. 2. 32. Gr. v. 3. 27.] 
 'Ewe TTore ; Till when? i. e. Hoiv long? 
 Mat. xvii. 17. [Mark ix. 19. Luke ix. 
 41. John x. 24. Rev. vi. 10. Is. iv. 14, 
 21. 1 Mac. vi. 22; kg icore occ. Soph. Aj. 
 1185.] 
 
 2. Indefinite, At some time or other, 
 once. See Luke xxii. 32. John ix. 13. 
 Rom. vii. 9. [xi. 30.] 1 Cor. ix. 7. Gal. i. 
 13, 23. [Eph. ii. 2, 3, II, 13. v. 8. Phil, 
 iv. 10. (and Rom. i. 10. y'ltr) irore. tandem 
 aliquando.) Col. i. 21. iii. 7. I Thess. ii. 
 5. Tit. iii. 3. Philem. 11. 1 Pet. ii. 10. 
 iii. 5, 19. 2 Pet. i. 21. Ceb. Tab. 2. 
 .Elian. V. H. i. 18. Xen. Mem. i. 4. 2. 
 It means ever, in Acts xx\iii. 27. Eph. 
 V. 29. Heb. ii. I. iv. 1. 2 Pet. i. 10. 
 Gal. ii. 6. And in this sense it is even 
 added in interrogations, as 1 Cor. ix. 17. 
 
 ♦ [Schleusner says, that this is an interrogative 
 used of qualiti/ or quantity. It seems to be a word 
 of not the best stamp, used in the same sense as 
 TToTof is in good Greek. Phavorinus expressly says, 
 that it is not to be used, and that TroSaTTvff, with 
 which Parkhurst confounds it, is different in sense 
 from it, and means Ix rlvo; 8a7rs8« of what country. 
 In good Greek, 7ro5a7rbf, indeed, is uniformly so used, 
 except in Dem. i. c. Aristog. 782, where it is used 
 of disposition and manners. Then, in later Greek 
 TToSotTTOf was always used in this latter sense, and the 
 S changed into t, as in Diog. Laert vi. 55. Dion. 
 H. Ant. iv. 66. vii. 58. See Lobcck on Pliryn. p. 
 56—59.1 
 
n oT 
 
 714 
 
 n Y 
 
 Heb. i. 5. 13. Ceb. Tab. 3. Herodian. 
 V. 4. 1 6. Xen. Mem. i. 1 . 1 .J 
 
 3. Mt) TTore, A\7/ ever, never. Heb. ix. 
 1 7, where Kypke cites Dio Cass., Euri- 
 pides, and Homer using /jLtjirore in this 
 sense. [In most editions, firjirore is given 
 as one word in this passage ; and it occurs 
 in the sense of not in Horn. II. H. 315. 
 Gen. xlvii. 18.] 
 
 Tlorepoc, a, or, from irolog which ? and 
 erepoQ another. — Whether, of two. It 
 occurs only in the neut, Trorepoy, which is 
 used adverbially, whether. John vii. 17. 
 [Job vii. 12. xiii, 7. Xen. Mem. ii. 7. 4.] 
 
 TloTr,piov, «, 7-0, from TriiroraL 3 pers. 
 perf. pass, of the obsolete ttoco to drink. 
 
 I. A cup to drink out oj] a drinking- 
 cup. Mat. xxiii. 25, 26. Mark vii. 4, 8. 
 [See also Mat. xxvi. 27. Mark ix. 41. 
 xiv. 43. Luke xi. 39. xxii. 17, 20. (1st 
 time) Gen. xl. 11, 13, 21. 2 Sam. xii. 3. 
 Wahl and Schleusncr put Mat. x. 42. 
 also under this head. Schleusner puts 1 
 Cor. xi. 25. under both.] 
 
 II. The liquor contained in a drink- 
 ing-cup. Mat. x. 42. 1 Cor. x. 16,21. 
 Comp. Luke xxii. 20. 1 Cor. xi. 25, 26, 
 27. 
 
 I.TI. From the * ancient custom of the 
 master of the feast's appointing to each of 
 the guests his cup^ i. e. his kind and mea- 
 sure of liquor, TrorrjpLop is used in the 
 LXX answering to the Heb. Dirj, for that 
 portion of happiness or misery which 
 God sends on kingdoms or individuals, as 
 Ps. xi. 6. xvi. 5. xxiii. 5. f So in the 
 N. T. it denotes the bitter sufferings of 
 Christ for the sins of men, Mat. xx. 22. 
 xxvi. 39 t, 42. Mat. x. 38. xiv. 36. Luke 
 xxii. 42. John xviii. 11.— of his faithful 
 followers. Mat. xx. 23. Mark x. 39. — 
 of the wicked, Rev. xiv. 10. xvi. 19. xviii. 
 
 6, where see Daubuz §. 
 
 IV. The golden cup in the hand of the 
 woman, Rev. xvii. 4, imports the gaudy 
 and plausible allurements to idolatry. 
 The image is taken from the golden cups 
 of wine used in the worship of idols, and 
 consecrated to tlieir service. Comp. Jer. li. 
 
 7, and 1 Cor. x. 21, and under ''Olvoq II. 
 
 * See Homer, 11. iv. lin. 261, &c. 
 
 t [Comp. Homer, II. xxiv. lin. 527. And lin. 
 663, &c. of Pope's Translation. Of Cowper'^, lin. 
 660. Is. li. 17, 22. Jer. xxv. I7. Habb. ii. 16.] 
 
 \ See Bowyer's Conject. Appendix to 4to edit. 
 
 § [On this common metaphor, see n/va> and oivog. 
 Fisch. Soph. ii. ad Vorst. de Hebr. N. T. p. 14. 
 Eplir. Syr. T. i. p. 46. Monum. Vet. Arab. Carm. 
 xiii. :J. Plaut. Casin. v. 2. 42.J 
 
 On Rev. xvii. 4. C. and ver. 2. B. see the 
 le:aned Daubuz and Bp. Newton and Vi- 
 tringa, especially Note f . 
 
 ilor/^w, from tviWov drinkable^ drink^ 
 from TriTTOTui 3 pers, j)erf. pass, ofobsol. 
 TTow to drink. 
 
 I. With an acctisative of the person 
 following. To give drink to a man, Mat. 
 X. 42. xxv. 2,b. xxvii. 48. [Mark xv. 36.] 
 Rom. xii. 20. — to a beast, Luke xiii. 15. 
 [Gen. xxi. 1 9. Ceb. Tab. 5. With two ac- 
 cusatives. Mat. ix. 42. Mark ix. 41.] 
 
 [II. Allegorically, of spiritual nourish- 
 ment.] In 1 Cor. iii. 2, it is construed 
 with two accusatives, one of the person, 
 vpaq, and another of the thing, yaXa; 
 and moreover the V. hwoTiaa, which is 
 strictly applicable only to yaXa^ refers 
 also to jSpwpa. So Hesiod, Iheogon. iin. 
 640, applies the V. IceTy cat to nectar, 
 which was the drink, as well as to am- 
 brosia, which was the food^ of the gods. 
 Homer in like manner applies IoeIv to 
 wine as well as to fat sheep^ II. xii. 3 1 9, 
 320. [Again it denotes] To water, as 
 plants, applied spiritually. 1 Cor. iii. 6, 
 7, 8. [It is allegorically used also in Rev. 
 xiv. 8.*] 
 
 Iloroc, w, 6, from TreVorai 3 pers. perf. 
 pass, of obsol. TTow to drink. — A compota- 
 tion, drinkifig match, drunken botit. occ. 
 1 Pet. iv. 3. [So Gen. xix. 3. Jud. xiv. 
 10. Dan. i. 5, 8. v. 10. Prov. xxiii. 30. 
 1 Mace. xvi. 15. Demosth. p. 796, 26.1 
 
 nO-Y, [An Adverb of place.] 
 
 [(1.) Where? Mat. ii. 2, 4. viii. 20. 
 xxvi. 17. Mark xiv. 12, 14. xv. 47. Luke 
 ix. 58. xii. i 7. xvii. 7, 36. xxii. 9, 1 1 . John 
 i. 39, 40. vii. 11. viii. 10, 19. ix. 12. xi. 
 M, hi. XX. 2, 13, Id. 2 Pet. iii. 4. Rev. 
 ii. \3. Pol. vi. 9. 1 1. Xen. de Mag. Eq. 
 vii. 14. In Luke viii. 25. 1 Cor. i. 20. 
 xii. 17, 19. XV. 55. 1 Pet. iv. 18. a nega- 
 tion is implied, JVhcre is your faith ? i. c. 
 Have ye no faith? See Hom. II. v. 171. 
 Jer. vi, 14. Hesychius says tts h 'laoy rw 
 ticapoQ.'j 
 
 [(2.) Whither, for 7ro7, John iii. 8. vii. 
 35. viii. 14. xii. 35. xiii. 36. xiv. 5. xvi. 
 5. Heb. xi. 8. 1 John ii. 1 1 . Gen. xvi. 8.] 
 
 Uov. 
 
 [Enclitic. (1.)] Somewhere, occ. Heb. 
 ii. 6. iv. 4-. [Xen. Mem. iii. 5.15. Diod^ 
 Sic. i. 12.1 
 
 (2.) About, near, of time. occ. Rom. iv. 
 19, where Kypke cites from Plutarch, 
 
 * [Comp. Is. xxlx. 10. Hiibb. IL 15. Fs. \x. 3. 
 Ecclus. XV. 3.1 , 
 
no Y 
 
 715 
 
 npA 
 
 '< Elder than Lysias"ETESI no~Y"EIKO. 
 2:1 by about twenty years : and TETPA- 
 KO'SmN ^E nO'Y iiayevofxeywp 'ETE'ilN, 
 about four hundred years being elapsed." 
 [See iElian. V. H. xiii. 4. Pol. iii. 108. 
 3.] 
 
 nors*, TToloq, b.—ThefooL of man, 
 John xiii. 5, 14, & al. freq. — of beast. 
 Mat. vii. 6. Rev. xiii. 2. For the various 
 applications of this word see also Mat. iv. 
 (J. v. 35. xviii. 8. xxii. 44. Luke i. 79. vii. 
 14. To illustrate which last text we may 
 observe from Dr. Shaw, Travels, p. 238, 
 that " the custom, which still continues 
 {\\\ the East] of walking either barefoot 
 or with slippers, requires the ancient com- 
 pliment of bringing water upon the arrival 
 of a stranger to wash his feet.'' QJohn xiii. 
 0, 6—10, 12, 14.] Comp. Gen. xviii. 4. 
 Jud. xix. 21. 1 Tim. v. 10. [See By- 
 naeus de Calc. Heb. i. 6, 9. and Salmas, 
 ad TertuU. de Pall, c 5. On kissing the 
 feet, Luke vii. 44, 45, see Esth. iii. 2. 
 and Dieterech Antiq. Bibl. V. T. p. 395. 
 On anointing them, Luke vii. 46, see 
 Casaubon. Exercc. Antibar. xiv. c. 12. and 
 ^ynaeus de Morte J. C. c. 3. On both 
 see Winer Bibl. Realw. p. 233, 399, 400, 
 591. In Acts xxii. 3. (" brought up at the 
 feet of Gamaliel") observe that the Jewish 
 masters sat on a seat above their disci- 
 ples ; and see Plat. Protag. p. 195. In 
 Rom. xvi. 20. ('' to tread Satan under his 
 feet") the meaning is to subdue, because 
 victors placed their feet on the vanquished. 
 See Josh. x. 24. Ps. ex. 1. Is. Ixvi. 1. 
 Ovid. Fast. iv. 858. Virg. .'En. x. 490. 
 'Ynoirodiov is added according to the Heb. 
 phrase in these two places in Mat. v. 35. 
 Mark xii. 36. Luke xx. 43. Acts ii. 35. 
 vii. 49. 1 Cor. xv. 25. Heb. i. 13. x. 13. 
 On Luke vii. 38, observe that the ancients 
 at meals rested on their left hands, used 
 their right to help themselves, and that 
 their feet were stretched out, slanting a 
 little from the table. In Hebrew poetry 
 it is common to refer to the limbs especi- 
 ally used in any office, where in prose the 
 person himself would be referred to. This 
 explains Acts v. 9. Luke i. 79. Rom. iii. 
 15, and indeed x. 45. Many passages 
 are explained by the oriental custom of 
 prostration before a superior, as Mat. 
 , xviii. 29, & al. freq.] Rom. x. 1.5, com- 
 pared with Isa. Iii. 7, How beautiful are 
 the feet of them who bring the good 
 
 * [Lobeck (ad Phryn. p. 453.) gives the reason 
 lor writing ttw;, not nig.\ 
 
 tidings of peace, who bring the good 
 tidings of good things! Campbell (Pre- 
 lim. Dissertat, to Gospels, p. 145, where 
 see more) and Wetstein Qhus explain the 
 passage], " Pedes eorum, qui laitum af- 
 ferunt nuncium, licet pulvere sordidi, for- 
 mosi tamen videntur." 
 
 IIjodyyLia, aTOQ^ to, from TreTrpay fxai perf. 
 pass, of irpaaffu) to do, perform. — In ge- 
 neral. Somewhat done, a work. [VVahi 
 gives the sense factum, res gesta, then 
 negotium, res gesta^ then res; and Park- 
 hurst had A fact, tvork., deed, then a 
 thing, thirdly a matter. But the distinc- 
 tions are so nice in some of these cases, 
 that what one calls a thing the other 
 makes a busi)iess, as Mat. xviii. 19. John- 
 son defines a thing to be whatever is, and 
 therefore Schleusner is safer in putting 
 many of the doubtful passages under one 
 general head, as no ambiguity can arise.] 
 [[I. A thing. In Heb. x. 1 , cTK'ia riijy 
 peWovTOjy ayadtov is opposed to eiKovi rCJu 
 Trpayfiarov ; and in Heb. xi. 1. and James 
 iii. 1 6, the sense is no less clearly what we 
 express in English hy thing, in such phrases 
 as a good thing, a bad thing, and so Deut. 
 xvii. 5. I should say the same of Heb. 
 vi. 18. (where Wahl says factum, res 
 gesta.) In Rom. xvi. 2, Wahl has nego- 
 tium, Parkhurst a matter, and our trans- 
 lation a business; and perhaps in this 
 place the word has the definite significa- 
 tion a thing to be done. So in Mat. xviii. 
 19. In Luke i. I. it seems to be trans- 
 actions. In Acts V, 4. also the sense is 
 business or matter — Schl. says crime. In 
 2 Cor. vii. 11. the expression rw Ttpay- 
 fxart, i. e. the business, is explained by 
 Bishop Middleton to be the affair of the 
 incestuous person, and this seems right. 
 Schl., as in Acts v. 4, says, the crime of 
 the incestuous person, which is unneces- 
 sary.] 
 
 II. A [law-business, cause~\. Jlpaypa 
 £>^€tv TrpoQ TLva, To have a matter, i. e. 
 of complaint or litigation, against any. 
 occ. 1 Cor. vi. 1. [Xen. Mem. ii. 9. 1.] 
 
 III. It seems to refer particularly to a 
 venereal affair, 1 Thess. iv. 6, as it doth 
 sometimes in the profane writers. [For 
 this sense of Trpayjua refer to Poll. On. v. 
 15. 93. Theoc. ii. 143. ^lian. V. H. iv. 
 8. and Wolf on 2 Cor. vii. 1 1 . Schl. under- 
 stands the word to mean commercial busi- 
 ness; but the context shows the other to 
 be the right sense.] 
 
 YlpxyfiaTtia, ac, ^, from Trpay^artyw. 
 — An affair, business, occ. 2 Tim. ii. 4. 
 
HP A 
 
 ;i6 
 
 n p A 
 
 [Dem. 101,22. 1 Chron. xxviii.21. The 
 Rabbis use tliis word. See Buxt. Lex. T. 
 in J-iQ and p^Q. Soldiers might not en- 
 gage in commerce. See Salm. de Usur. p. 
 939. The word properly means handling 
 any matter. See Diod. Sic. i. 1. Pol. i. 
 I. 4.] 
 
 UpayfxaTEvii), from Trpdyjia an affair. — 
 To engage another in affairs or business^ 
 also to manage affairs or business. Hence 
 mpayjjLaTEvojjLai, mid. To be occupied or 
 employed in affairs or business^ '' negotia 
 obire, negotiis gerendis occupari." Wet- 
 stein, occ. Luke xix. 13. [^where it is put 
 of letting out money at usury. See Xen. 
 Cyr. ii. 4. 20. and Hieron. viii. 8. 1 Kings 
 ix. 19.] 
 
 ^^ nPAITil'PION, «, TO. Lat.— A 
 M'ord formed from the Latin pra;torium, 
 a derivative from * Praetor (which from 
 prceeo to go before), a Roman title, which 
 sometimes denotes a military^ sometimes 
 a civilj officer. Hence Prcetorium sig- 
 nifies, 
 
 I. The generals tent. [Cic ad Div. i. 
 33.] 
 
 II. A place or court where causes were 
 heard by the proztor, or any other chief 
 magistrate, a judgment-hall. In this 
 sense the word JlpaiTMpiov is used Mat. 
 xxvii. 27. Mark XV. 16. John xviii. 28,33. 
 xix. 9 ; and from Mark xv. 1 6, John xviii. 
 28, the proztorium seems to have been the 
 same as, or a part of, the palace oi Pilate ; 
 so the Latin word often denotes a gover- 
 ?tors palace. Doddridge observes, that 
 Herod's prcetorium, Acts xxiii. 35, was 
 in like manner a palace and court, built 
 by Herod the Great f, when he rebuilt 
 and beautified Caesarea; and that pro- 
 bably some tower belonging to it might 
 be used as a kind of state-prison^ as was 
 common in such places. [Walil and Schl. 
 agree in thinking that the word denotes 
 also the house or palace of the praetor or 
 other chief provincial magistrate. Wahl 
 moreover, after Kuinoel, says, that from 
 Joseph. Ant. xv. 9. 3. xviii. 3. 1. De B. 
 J. i. 21. 1. ii. 14.3. V. 4. 3. it seems that 
 the praetors, who lived at Caesarea, when 
 they were at Jerusalem, used Herod's 
 palace, in the upper part of the city, as 
 their residence. Therefore he thinks that 
 in Mat. xxvii. 27. Mark xv. 16- John 
 xviii. 28, 33. xix. 9, we are to understand 
 
 * See Ainsworth's Dictionary in Prccior and 
 Prcptorimn. 
 t [On this see Sucton. Calig. 37. Octav* 63, 72. 
 
 Tit. ai 
 
 the palace of Herod at Jerusalem *. Ai 
 so Fritzsche.] 
 
 HL The Roman emperor s palace, m 
 Phil. i. 13, Avhere see Wolfius and Mac- ■ 
 knight. [Schl. and Wahl consider that 
 the camp of the prastorian guards is 
 meant. See Herodian. ii. .5. 6. iv. 4. 12. 
 vii. 11. 12. Sueton. Tib. 37.] 
 
 npafcrwjO, opoc^ o, from TriitpaKTai 
 3 pers. perf. pass, of Trpao-cw to do, act, 
 exact. — An officer, bailiff, Serjeant, or 
 the like. It seems properly to denote the 
 officer whose business it was to exact the 
 money adjudged to be paid. [^It is so used by 
 Demosth. 1327, last line, 1337, 26. 77^, 
 1 8.] So Hesychius explains TrpaKTopt e by 
 cnrairriTai, exactor s, collector s ; and Suidas 
 TrpaKTlop by O TOP tTziKEipevov liaTTpaTTopsvoQ 
 (popop, he who exacts the tribute imposed ; 
 and in the LXX of Isa. iii. 12, this word 
 denotes an exactor, oppressor, answering 
 to the Heb. w:i. occ. Luke xii. 58. [It is 
 used for an avenger of murder, ilisch. 
 Eum. 31.5. Agam. 112.] 
 
 lIpdI;tQ, io£, Att. fwt;, r/, from rri-rrpa^ai 
 2 pers. perf. j)ass. of Trpaaai,) to do, act. 
 
 I. A work, action, deed. occ. Lukfe 
 xxiii. 51. Rom. viii. 13. Col. iii. 9. Comp. 
 
 * [The case seems to have been thus. Adjoining 
 to the palace wall was a tribunal in the open air (see 
 Joseph. B. J. ii. 9.3.), to which the governor came 
 by a door, perhaps in the wall, and which St. 
 John calls B^^a. The Jews, when they took Jesus 
 to Pilate, would not go into any part of the palace, 
 but stood without (see John xviii. 28. Numb. xix. 
 22.J round the tribunal. Jesus was either at first 
 (or, I think, after the first conversation) taken into 
 some part of the palace. I say after the first con- 
 versation, because it seems to me (from Mat. xxvii. 
 12.) that the first charge was made in the presence 
 of Jesus; while in verses 17 — 26 of that chapter 
 there is no appearance of his being present. Pilate, 
 therefore (as appears also from St. John), went 
 backwards and forwarils from Jesus to the Jews. 
 All this is clear; the only difficulty arises from oor 
 finding from St. Matthew and Mark, that after the 
 scourging he was taken into the n^a/TA'^««y, which 
 is explained by St. Mark to be the auX-h^ i. e. the first 
 or outer court of the palace ; and consequently that he 
 was not in that part of the palace then. We must 
 therefore either suppose that he was taken into some 
 more private audience-room by Pilate at first, or 
 that at the moment of his condemnation he was 
 brought out for a moment to the tribunal. Neither 
 of these circumstances is mentioned ; but on a com- 
 parison of the Evangelists it will be seen that neither 
 of them is anxious to tell all the minute circum- 
 stances. I think that St. Matthew and St. Mark 
 use U^airupiov in Paikhurst's sense, and St. John in 
 Wahl's and Schleusner's.] 
 
 [The disputes between Perizonius and Huber on 
 the meaning of this word gave rise to Peri:<onius's 
 treatise Dc Originc, Signilicatione, et Usu Vocuui 
 Pratoris ct Preetorii. Frankf. ItfOO.l 
 
n t* A 
 
 n7 
 
 n p A 
 
 Acts xk. 18, where see Wolfius. [In 
 Mat. xvi. 27. it may be better translated 
 'practice or behaviour. It has the sense 
 of deeds ^ works, practice, &c. often in 
 LXX. See 2 Chron. xii. 15. xiii. 22. 
 xxvii. 7. 1 Mace. xiii. 34. iElian. V. H. 
 ii. 4. In Thuc. iii. 1 14. vi. 88. it is put 
 for transactions^ as in the title of the 
 acts of the apostles ; and in Diod. Sic. ii. 
 34-. Xen. Cyr. i. 3. 1. Schleusner, as 
 usual, makes an useless subdivision, giving 
 the sense of evil deeds to Horn. viii. 13. 
 Col. iii. 9. and Acts xix. 18.] 
 
 II. Office^ use. occ. Rom. xii, 4. [See 
 Ecdus. xi. 10. Xen. Mem. ii. 1. (>.] 
 
 ^^ nPA'02, or nPATOS, a, ov.— 
 Meek, 7nild, gentle, occ. Mat. xi. 29, where 
 see Eisner and Wolfius. [See 2 Mace. xv. 
 12. Pol. iii. 98. 5. Xen. Ages. xi. 10. 
 Inc. Zeph. iii. 13. Synim. Ps. xvii. 30. 
 It is readi/ to forgive in Dem. 1422, 19. 
 The Attics used also irpavg ; see Lobeck 
 on Phryn. p. 403.] — The most probable 
 of the Greek derivations of this word 
 seems to be from p^oQ, for jjucwg, easy. 
 
 ITjOotorr/Cj ty\toq, ?/, from irpg-OQ. — 
 Meekness, mildness. 1 Cor. iv. 21. Gal. v. 
 22. [vi. I. 2 Tim. ii. 25, (in all which 
 places Wahl refers it to gentleness in par- 
 doning injuries and correcting faults. See 
 Dem. 1405, 15. Xen. Cvr. ii. 2. 9.) 2 Cor. 
 X. 1. Eph. iv. 2. 1 Tini. vi. II. Tit. iii. 
 
 2. See Diod. Sic. xvi. 5. Pol. xxviii. 3. 
 
 3. Xen. Cyr. iii. 1. 41.]— The LXX use 
 it for the Heb. mii» meekness, from the 
 V. 7\iV! to afflict, humble^ Ps. xlv. 4. 
 
 Ilpao-ia, dc, ?/, q. -Kepama, from Tripug 
 the c<xtremity. 
 
 I. The learned Dainm, Lexic. col. 1 978. 
 says, that it properly denotes *« long 
 range, not a broad beil, of plants, at the 
 extreme side of a garden, or of some con- 
 siderable part of a garden ; and thus he 
 remarks Homer uses it, Odvss. vii. lin. 
 127, 
 
 ''?^Soc t\ x.o(T^r,rui IlPA^SIAf 'Tfa.pu. viiccrov opx,ov 
 llccvrroieci Ti^vaanv. 
 
 There are beautiful borders of all kinds of plants 
 at the extreme plot of the garden. 
 
 It occurs in this sense Ecclus. xxiv. 31. 
 Hence [from Hesychius and Phavorinus 
 it appears that the shaj)e of the Trpao-m 
 was an oblong. See Theoph. Hist. Plant. 
 iv. 4. Dioscor. iv. 1/. Aq. and Symra. 
 Song of S. V. 14. vi. ].] 
 
 • " Longus, at non latus, ordo plantarum ad 
 extremum latus horti, vcl majoris alicujus partis 
 Iiorti." 
 
 II. In the N. T. A regularly di.vpo.led 
 company of persons, occ. Mark vi. 40, 
 twice, where Campbell observes, in oppo- 
 sition to an opinion which I once embraced, 
 ^' That the whole people made one com- 
 pact body, an hundred men in front and 
 fifty deep (a conceit which has arisen from 
 observing that the product of these two 
 numbers is five thousand), appears totally 
 inconsistent with the circumstances men- 
 tioned both by Mark, who calls them, in 
 the plural, avpTroma and Trpao-tat, and 
 by Luke, who calls them tcXicriai.'' — Ob- 
 serve that the repetition of the N. irpanriai., 
 Trpnmai, in Mark vi. 40, as of avpxoaia, 
 ffvpTToaria, ver. 39, and of ^uo, ^uo, ver. 7, 
 in a distributive sense, is agreeable to the 
 Hebrew idiom, which is imitated by the 
 LXX, Gen. vii. 2, 3. Exod. viii. 14. A 
 classical writer would have said Kara Troa- 
 aiac, &c. [Add 1 Kings iii. 1(3. Judg. v. 
 
 22. Gesen. p. C68. Vorst. Phil. Sacr. c. 
 12. p. 305. Georg. Vindic. N. T. ab Hebr. 
 p. 340.] 
 
 nPA'SSil, or nPA'TTO. 
 
 QI. To do, pursue a li)ie of conduct, 
 act, used only of actions, and not like 
 Ttoieiti to make, Sec. Thus generally Acts 
 V. 35. xvii. 7. xxvi. 9, 26. 1 Cor. ix. 17. 
 2 Cor. V. 10. 1 Thess. iv. 1 1. Rom. ix. 
 1 1 . — of good, John v. 29. ( 1 st time.) Acts 
 xxvi. 20. Rom. ii.25. — of evil ^ Lukexxii. 
 
 23. xxiii. 15, 41. John iii. 20. v. 29. (2d 
 time.) Acts iii. 17- xxv. II, 25. xxvi. 31, 
 Rom. i. 32. ii. 1, 2, 3. (perhaps vii. 15, 
 19.) xiii. 4. 2 Cor. xii. 21.— In Acts 
 xvi. 28, which Wahl and Schl. make a 
 separate head, translate Do not treat 
 yourself ill — Pursue no wrong line of 
 conduct to yourself. See Job xxxvi. 21. 
 Diod. Sic. xi. 43. Diog. Laert. ii. 8. Pol. 
 V. 75. 9. Xen. Mem. i. 1. 20.] 
 
 [II. To do, fare (well or ill). It is 
 used with an adverb, or other word, show- 
 ing how the person fares. Thus] tv 
 Tvparruv, To do rightly, or to do, i. e. 
 fare or succeed well, to be happy, occ. 
 Acts XV. 29 ; where Wolfius observes that 
 the Greek phrase Mill bear either of these 
 senses, but with Eisner embraces the lat- 
 ter, as best opposed to the assertion of 
 the false teachers at ver. 1 . He observes 
 that 'iv TrpuTTSiv is often used as a wish of 
 prosperity in the beginning of letters ; 
 and that in Plato it signifies to fare well, 
 be happy. See Plato's P^a^don. § 2. p. 
 158. edit. Forster. On Eph. vi. 21, Kypke 
 shows from the Greek writers that n 
 TTpaffffb) imports both what / do, and, how 
 
n PE 
 
 718 
 
 n PE 
 
 I do or fare. [See ^lian. V. H. ii. 35. 
 iii. IS. Diod. Sic. xi. 44. Xen. Mem. i. 
 6. 8. iii. 9. 8. Epict. Erich. 10. Eur. 
 Orest. 659, Kiister. ad Aristopli. Plut. 
 34 J. OTid. Trist. i. 1. 18. Ter. Andr. i. 
 5. 32. iEsch. Soc. D. i. 13.] 
 
 III. To exacts require, occ. Luke iii. 
 1 3. xix. 23. Raphelius, after Canierarius^ 
 observes on Luke iii. 13, that Xenophon 
 uses the phrase yjjrjixara irparrELv to exact 
 money; and that Polybius has the ex- 
 pression teXoq TrpaTTELv to exact tribute ; 
 the former corresponds witli Luke iii. 13, 
 the latter with Luke xix. 23. [Xen. Hell. 
 i. 3. 7. and 5. 1 1. An. vii. 6. 13. Mem.i. 
 
 2. 5. .^sch. Soc. D. ii. 31. Callim. H. in 
 Lav. Pall. 91. Jens. Fere Let. p. 42. 
 Schwarz. p. 1150. Salm. de Foen. Trap, 
 p. 117.] 
 
 nPAY'^S, ela, v, the same as irpdog, 
 which see. Meek, mild, gentle, occ. Mat. 
 V. 5. xxi. 5. 1 Pet. iii. 4. [Job xxiv. 4. 
 Is. xxvi. 6. Zach. ix. 9. Xen. Symp. viii. 
 
 3. GEc. xr. 9.] 
 
 Tlpavrr}£^ rrirog, rj, from Trpavg. — Meek- 
 ness^ mildness, occ. Jam. i. 21. iii. 13. 
 1 Pet. iii. 15. [Ps. xlv. 5. xc. 10.] 
 
 UptTTio. — To become, suit, be Jitting. 
 [Hence the impersonal irpETrei, it is Jitting, 
 becoming, &c. occ. Eph. v. 3. Heb. ii. 
 10.] vii. 26. Comp. I Tim. ii. 10. Tit. 
 ii. 1. occ. Eph. V. 3. Heb. ii. 10. TLpETrov, 
 TO, particip. neut. Becoming.^ Jitting, suit- 
 able, occ. Mat. iii. 15. 1 Cor. xi. 13. [Ps. 
 xxxiii. 1. xciii. 5. In 1 Cor. xi. 13. it has 
 an ace. and inf., elsewhere, a dative. See 
 Matthise, § 386. Xen. Cyr. vii. 5. 'd7. Pol. 
 ii. 40. 3.] 
 
 ^g^ ITpfcrl^em, ac, ^, from Trpea^Evw. 
 [An embassy (i. e. an ambassador or am- 
 bassadors.) Luke xiv. 32. xix. 14. 2 Mace, 
 iv. 11. Xen. de Hep. Lac. xiii. 10. Cyr. 
 ii. 4. 1. Thuc. iv. 1 18. Lobeck ad Phryn. 
 p. 469. The word means Age qfthejirst- 
 born in Paus. iii. 1. 4. iii. 3. 8.] 
 
 ^^^ UpEo-^Evu), from Trpeo-^evc, or 
 irpia^vQ. 
 
 [I. To be an old man. Herod, vii. 2.] 
 
 [IL] To perform the office of an am- 
 bassador, to be an ambassador* . occ. 2 
 Cor. V. 30. Eph. vi. 20, where see Eisner 
 and Woliius. [Xen. Cyr. v. 111. An. vii. 
 2. 13.] 
 
 I\piat>vQ.) vog, 6, or UpE<r€vg, eta, v, from 
 TTpoEKT^ijvai to be far entered into, or ad- 
 vanced in, life or years namely; so aged 
 
 * [See Thorn. M. p. 737- Laban. T. ii. p. 256. 
 Thuc. viii. 89.] 
 
 persons are in the O. T. said to be tD»W3 
 lID»d»;i advanced in days^ Gen. xviii. 11, 
 & al. and in the New, nPOBEBlIKO''' 
 lES Ev Toig ijijiipaig Ixvtmv. Luke i. 7, 
 \S. Corap, under UpotrjfXL II. 
 
 I. Old, an old man, a man advanced in 
 years. 
 
 II. An ambassador, because old men 
 were usually employed on such occasions. 
 — The word occurs not in the N. T., but 
 is inserted on account of its derivatives. 
 The LXX, however, have often used it 
 for an ambassador^ as Numb. xxi. 21, & 
 al. 
 
 Iljoeo-^vrfptov, «, to, from TrpeatvrEpog. 
 
 I. An assembly or council of elders, in 
 a political sense, occ. Lukexxii. 66. Acts 
 xxii. 5. In which passage it denotes the 
 Jewish Sanhedrin or Great Council at 
 Jerusalem. Comp. under Iipeat>vTEpog III. 
 and 'LvvE^piov, and see Campbell on Luke. 
 
 II. An assembly of Christian elders ov 
 presbyters, a presbytery, occ. 1 Tim. iv. 
 14. Comp. 2 Tim. i. 6. Acts viii. 17, 18. 
 
 TlpE(Tt>vTEpog, a, ov, properly an adjec- 
 tive of the comparative degree, from 
 7cpE(it>vg. 
 
 [I. An old man, elder, one advanced in 
 life, as 1 Tim. v. 1, 2. 1 Pet. v. 5. In 
 Luke XV. 25. it is simply the comparative, 
 elder. See Gen. xviii. 11, 12. xix. 4, 31. 
 Ezr. V. 9. In John viii. 9. Parkhurst re- 
 fers the word to this head ; but Schl. and 
 Wahl put it under head III.] 
 
 IL Because the Jewish Sanhedrin or 
 Great Council was chiefly composed of 
 elderly men (comp. llpE(Tt>vTEpLov I, and 
 'LvvE^pLov), hence TlpE<Tt>vTEpoL Elders, and 
 UpEatiVTepoL Ts \aa. Elders of the people, 
 who are likewise mentioned by Josephus, 
 Ant. lib. xiii. cap. 4. § 9, seem to denote 
 Members of that council, Elders in dig' 
 nity arid authority, q. d. Senators. Mat. 
 [xvi. 21.] xxi. 23. xxvi. 3, 47, 57, 59. 
 xxvii. 1, 3, [12, 20, 41. xxviii. 12. Mark 
 viii. 31. xi. 27. xiv. 43 and 53. xv. 1. 
 Luke vii. 3. (which others explain of 
 rulers of the synagogue. So Schl.) ix. 22. 
 XX. 1. xxii. 52. John viii. 9. Acts iv. 5, 
 8, 23. vi. 12. xxiii. 14. xxiv. 1. xxv. 15.] 
 Comp. Exod. xvii. 5. xix. 7. xxiv. 1, 9. 
 Num. xi. 16, 24. 1 Mac. vii. 33. xii. 35. 
 xiii. ^6. 
 
 III. An Elder or Presbyter in the 
 Christian church. This title is given both 
 to inferior ministers, who were appointed 
 overseers of the flock of Christ to feed the 
 Church of God, see Acts xx. 17, 28. Tit. 
 i. 5, 7. 1 Pet. 5. 1 — 5 ; and to the Apo- 
 
n PH 
 
 19 
 
 n po 
 
 sties tliomselvcs, 2 John ver. 1. (where 
 see Wolfius.) 3 John ver. 1. Comp. 1 Pet. 
 V. 1. So UpEff^vTEpiov, 1 Tim. iv. 14, cer- 
 tainly includes St. Paul himself. Comp. 
 2 Tim. i. 6. " Who," asks the learned 
 Jos. Mede, *' can deny that our word 
 Pj'iest is corrupted of Presbyter ? Our 
 ancestors, the Saxons, first used Preoster, 
 Avhence by a further contraction came 
 Preste, and Priest. The High and Low 
 Dutch hiivePriegter; the F rench Prestige; 
 the Italian Prete; but tlie Spaniard only 
 speaks full Preshyiero." Works, fol. p. 
 27, where see more*. [Comp. Acts xi. 30. 
 xiv. 23. XV. 2, 4, 6, 22, 23. xvi. 4. xxi. 
 J 8. James v. 14. Rev. iv. 4, 10. v. 6, 8, 
 II, 14. vii. 11, 13. xi. 16. xiv. 3. xix. 4.] 
 
 IV. UpeatvTEpoLy bi, Ancestors, prede- 
 cessors. Mat. XV. 2. Mark vii. 3, 5. Heb. 
 xi. 2. 
 
 Iipzat>vTr]Q^ 8, 6, from Trpea^vQ. — Old, 
 aged, an old man. occ Luke i. IS. Philem. 
 ver. 9. Tit. ii. 2, where see Macknight, 
 and on ver. 3. [Josh. vi. 21. Judg. xix. 
 16, 17, 20, 22. Job xv. 10. Eur. Phoen. 
 864. Xen. Cyr. iv. 6. 1.] 
 
 ^^^ Il/aeo-^urtc, tloQ, f/, from TrpEa^vrrjQ. 
 — An old or aged woman, occ. Tit. ii. 3. 
 [Diod. Sic. iv. 51. Herodian. v. 3. 6. 4 
 Mace. xvi. 14.] 
 
 ^^^ Iipr}V7]Q, EOQ, 8C, b, r/, from itpofor- 
 wardy and vvio or vevio to nod, incline. — 
 Prone, falling forward on his face. SoHe- 
 sychius, Uprivrjc, 'EtTc wpocruyToy TTETrrijOKwg ; 
 and Phavorinus, Uprjrijg, 'Etc r't^jJiTrpoadEy, 
 £7fl '^oficiTog, £7rt TTpoacoxii. Thus likewise 
 Eustathius on Homer, II. ii. lin. 414, ob- 
 serves of itpr\vriQ or Trpayig, Kvpliog Xi- 
 yETtti TO TtEdbv Eir\ TrpocrwTToy — AiyErat ^e 
 fiETa(j)opiKwg Trpayijg, kuI Karavrrjg roxog. 
 "OOep Kai TrapoifjiLa to, G(paipa kutci TrpaySg. 
 '' It is properly applied to what /«//.y on its 
 face, and metaphorically a sloping ground 
 is called irpavyig ; whence the proverb, A 
 globe Karh irpavHc, rolling down hill." 
 Thus irp-qvrig is plainly applied, II, ii. lin. 
 418, and II. vi. lin. 43. See also Raphe- 
 lius on Mat. xxvii. .5, who observes that 
 he finds no authority for Trpi^vrig signify- 
 ing headlong, nor consequently any reason 
 to think that Judas, after he had hanged 
 himself, fell down a precipice; 7rprivr)g 
 yEvopEvog expressing only that he fell on 
 his face. occ. Acts i. 18. Eisner, whom 
 see, produces several passages from the 
 
 * " Priest, Presbyter, Sacerdos. A. S. pjieopt. 
 Al. prister. B. priester [Su. prcst.] G. prestre. It. 
 prete. It. preste. Omnia satis manifeste desumpta 
 sunt ex TTfiffguTspof." Junii Etymolog. Anglican. 
 
 Greek writers where irptjvyig means flat 
 on one's face, and Tr'ntTeiv Trpijy))g to fall 
 on one's face, particularly one from .lose- 
 phus De Bel. lib. i. cap. 32. § 1, where 
 Antipater enters, icai HES^'N nPIINlTS 
 Ttpb Twy TTOCaiy r« iraTpog, " Siud falling pro- 
 strate, or o?i his face, at his father's (He- 
 rod's) feet, says, I beseech you, O father, 
 not to prejudge me," &c. I add that in 
 his Life also, § 28, Josephus uses IIPH- 
 Nir^ IIESO'N in the same sense, " humi 
 prostratus." Hudson. [[SoSchl. and Wahl. 
 See Perizon. de Mort. Judffi. c. iii. p. 16. 
 Eisner i. p. 359. The word occ. in this 
 sense Hesiod. Clyp. 365. Hom. II. Q>. iii. 
 Od. E. 374. Rhes. 795. Wisd. iv. 19. 
 Phil, in Agric. p. 204. Casaubon. Ex. 
 Antibaron. xvi. 69.] 
 
 Upii^u). — To saWf saw asunder, occ. 
 Heb. xi. 37 ; where the Apostle is by 
 some particularly thought to refer to the 
 manuer'in which the prophet Isaiah was 
 put to death, concerning whom there is a 
 tradition among the Jews that he was 
 .sawn asunder. This tradition is at least 
 as old as Justin Martyr, and is mentioned 
 by many. See Wetstein and Suicer The- 
 saur. in Ilptw, and comp. Aixoropiio I. 
 [On this tradition see Fabr. Cod. Pseud, 
 p. 1088. See 2 Sam. xii. 31. Amos i. 3. 
 Hist. Susann. 59. Diod. Sic. iii. 26.] 
 
 Upiy, A Conjunction, q. from Trpo ay 
 before that. — Of time, Before, joined 
 with an infinitive. John xiv. 29. — with an 
 accusative case and an infinitive. Mat. 
 xxvi. 34, 75. [Mark xiv. 72.] John [iv. 
 49.] viii. 58. [Xen. Cyr. ii. 24. 10.]— 
 Upiy, >/, befo7-e that, q. d. sooner than, 
 joined with an optative, Acts xxv. 1 6. — 
 with a subjunctive, Luke ii. 26. [xxii. 
 34.] — with an accusative and an infinitive, 
 Mat. i. 18. Mark xiv. 30. [Acts ii. 20. 
 vii. 2.] 
 
 Tlpiio. [See npti^w.] 
 
 nPO'. A Preposition. 
 
 I. Governing a genitive. 
 
 1. Before, of place. See Mat. xi. 10. 
 Mark i. 2. Luke [i. 78.] ix. 52. x. I. 
 Acts xiv. 13, Jupiter, who was before 
 the city, i. e. whose image w<is erected 
 before, or near the entrance into, the city, 
 as a tutelar god, according to the custom 
 of the heathen. See Eisner, Wolfius, Wet- 
 stein, and Bp. Pearce. [Diod. Sic. xiv. 
 108. Xen. Cyr. iii. 3. 33. It may perhaps 
 be translated] At, Acts v. 23. xii. 6, 14. 
 
 2. Before, of time. Mat. v. 12. viii. 29. 
 John xvii. 24, & al. freq. John xii. 1, 
 IIpo eI ijpEpioy Tbt nacr^^a, Six days before 
 
n po 
 
 720 
 
 uvo 
 
 th^. Pnssover. We have an exactly pa- 
 rallel construction in Joseplius, Ant. lib. 
 XV. cap. 11. § 4. nPO^ MI'A2 'HME- 
 PA~21 TTJQ kopTijQ, " One day before the 
 feast." Com p. 2 Cor. xii. 2, and see 
 other instances of the like trajection [in 
 Amos i. 1 . iv. 7- 2 Mac. xv. 3(5. See also 
 Munter Symb. de Joh. Ev. p. 23.] 
 
 3. With an infinitive mood and the neut. 
 article gen. r« Before, before that. Mat. 
 vi. 8. Luke [ii. 2. xiii. 19. xvii. 5.] xxii. 
 If). John xiii. 15. [Acts xiii. 15. Xen. 
 Cyr. iv. .5. 14.] 
 
 4. Before, above, preferably to, prse. 
 Jam. V. 12. I Pet. iv. 8. So applied by 
 Plato. (^Menex. in fine. Herodian. v. 4. 
 21.] See Zeunius's edition of Vigerus 
 De Idiot, p. 6,58. Lips. 1788. 
 
 II. In composition it denotes, 
 
 1 . Before^ of place, as in Trpouyia to go 
 before. 
 
 2. Forth, for ward, as in 7rpo/3ftX\w. 
 
 3. Before, i?i the presence of, as in 
 vrpoopaoj. 
 
 4. Publicly, openly, plainly, as in Tlpo- 
 ypcKpio II. III. IIp6^r}Xog, which see. 
 
 .5. Before, of time, as in TrpoafxapTcivoj 
 to sill before. 
 
 6. Before, of preference, as in Trpoatpe- 
 opai to choose before, prefer. 
 
 Ilpoayw, from vrpo before or forth, and 
 eiyw to go, lead, bring. 
 
 I. 7o bring out or forth, occ. Acts 
 xvi. 30. XXV. '2.6 ; particularly to \Jrihl,'^ 
 condemnation, or punishment, in which 
 view Raphelius shows that both Polvbius 
 [i. 7. 12.] and Arrian [Exp. Al. iv.'l4.] 
 apply this V. occ. Acts xii. 6. [2 Mac. v. 
 
 18. Jos. de B.J. i. 27. 2.] 
 
 [II. To go before any one. Mat. xxi. 
 
 19. (Mark xi. 9.) Luke xviii.39. See also 
 Mark vi. 45. which comp. with Mat. xiv. 
 22. where the ace. is introduced, as it is 
 also in Mat. ii. 9. (where many translate 
 the verb To lead forward, as if the sim- 
 ple ayio was used, Ttpo being quiescent *. 
 See Ernest, ad Iliad A. 3.) xxvi. 32. 
 (Mark xiv. 18.) xxviii. 7. Mark x. 32. 
 In Mat, xxi. 31. Schleusner translates 
 To get sooner to a place, to be more 
 master of, so as to excite others' desires ; 
 Imt it seems to me simply to precede. 
 On this construction, see Buttman § 
 118. Matthise § 377. 394. 425. So preecedo 
 (Caes. B. G. vii. 54. Justin, xiv. 4'.), prseeo 
 
 * [Schleusner, in his edition of Biel, quotes the 
 word as occurring in Ex. xxiii. 20. and comp. it with 
 this place. Bat I do not find the word in Mill. 
 It occ. in some MSS. in Ex. iii. 4. and xiv. 10.] 
 
 (Tac. Ann. vi.2h))antecedo (Cic.ad Att« 
 viii. 9.) are construed with accusatives. 
 There is some difference of opinion as to 
 
 1 Tim. V, 24. Wahl says, it is metaphori- 
 callyused there "ofthings which are known 
 before something is done." Schl. explains 
 it, of sins, A leading one on, inciting one to 
 pass judgment o?i those who commit them. 
 The verb has this sense in Wisd. xix. 12. 
 
 2 Mac. X. 1. Xen. Mem. i. 2. 22.] 
 
 III. To go before, precede, in time. 
 
 1 Tim. i. 18. v. 24. Heb. vii. 18. [He- 
 rodian. viii. 8. 8.] 
 
 [Dpoaipfw, 10. To settle, decree, choose. 
 And so in the middle. 2 Cor. ix. 7. 
 Mi'du. V. H. iii. 10. xiv. 14. Aristot. 
 Eth. iii. 9. Xen. Mem. ii. 1.2. It is to 
 choose. Deut. vii. 6. x. 15. Pro v. i. 29. 
 Xen. An. vi. 9. 11; to desire, love, in 
 Gen. xxxiv. 8. Deut. vii. 7. x. 15.] 
 
 ^^ lipoatTuiopai, Co'fiaL, mid. from 
 Trpo before, and airLaop.ai to accuse. — To 
 accuse, allege, or convict before, occ. Rom. 
 iii. 9. [^Perhaps rather. To prove be- 
 fore, such being often the meaning of 
 airtaojuat. The apostle refers to ch. i. 
 24—32. ii. 1—24. So Luther, Seb. 
 Schmidt, and Erasmus j but Erasmus 
 Schmidt, and others, explain it as a pas- 
 sive. We have been accused before, 
 (namely, by the Divine law, Ps. xiv. 3. 
 and the Mosaic law] 
 
 ^g^ Ilpoafce'w, from itpo before, and 
 UKHU) to hear. — To hear before, occ. Col. 
 i. 5. [Pol. X. 5. 5. Xen, Mem, ii. 4. 7. 
 Dem. 604, 7.] 
 
 ^g^ TVpoapapravd), from Trpo before, 
 and cifiapravo) to sin. — To sin before, occ. 
 
 2 Cor. xii. 21. xiii. 2. [Herodian. iii. 14.8.] 
 
 ^g^ UpoavXiov, a, ro, from Trpo before, 
 and avXy, which see.— A porch, or gateway, 
 such as, M^e are informed by Dr. Shaw *, 
 the principal houses in the East are still 
 usually furnished with. occ. Mark xiv. ^^. 
 [^Rather, a vestibule or small outer court, 
 though perhaps Shaw means the same 
 thing.] 
 
 IlpoSatVw. 
 
 I. Of place. To go forward, advance. 
 occ. Mat. iv. 21. Mark i. 19. [Xen. An. 
 iv. 216.] 
 
 I I. Of time. To advance, occ. Luke i. 
 7, 18. ii. 36. The Greek writers use 
 izpo^aivLJv Kara rrjv r/Xtfcmv [Pol. xv. 
 29.] for advancing in age, and Trpoi^ei^i/- 
 KioQ Tji jjXiKig. [Lysias Or. xxiv. p. 412. 
 ed. Taylor], or simply TrpoSt^r/fcwc, for « 
 
 ♦ Travels, p. 207. &c. 2d edit. 
 
npo 
 
 721 
 
 n p o 
 
 person advanced in age, as may be seen 
 in Wetstein : but the phrase Trpo^e^rjKwg 
 •EN TA-rS 'IIMEPA-IS, literally ad- 
 va?icrd in dai/s, is Hellenistical, and 
 plainly taken from the Heb. Jr)>D»n «3, to 
 Mhich rpo^etriKioQ (TA-JS) 'HxME'PAIS 
 answers in the LXX of Josh, xxiii. 1, 2. 
 I Kings i. 1 ; and Trpo^e^rjKutc 'HME- 
 P12"N, Gen. xviii. 11. xxiv. 1. Josh. xiii. 
 J. [|The word is often To make pro- 
 gress, to increase, as Gen. xxvi. 13. Ex. 
 xix. 19. 3 Esdr. ii. 29. See Vorst de 
 Hebr. c. 3.] 
 
 lipo€>a\\u), from Trpo forth, forward, 
 and jSaWw to cast, put. 
 
 fl. Properly, To throw forward. 
 (iEsch. Ag. 1006.) and then. To put 
 forward, bring forward. See Prov. xxvi. 
 18. Judg. xiv. 12, 13, 16. 2 Mac. vii. 
 10. Xen. Mem. iii. 8. 4. (in the middle.)] 
 — Toputfoi'ward, i. e. in order to speak 
 on a public occasion, in which view the 
 V. is also applied by the Greek writers, 
 as may be seen in Wetstein. occ. Acts 
 xix. 33, where the French translation, 
 Les Juifs le poussant a parler. Comp. 
 also Kypke. [Schleusner says. To name, 
 propose, jnention, and cites the same use 
 of the middle in Xen. An. vi. 1.16. and 
 2. 4. Dem. 750, 10. Pol. vi. 25.5. Wahl 
 thinks the verb retains somewhat of its 
 first meaning, and translates it. To thrust 
 forward, move quickly forward.^ 
 
 II. To put forth, as a tree its buds, 
 occ. Luke xxi. 30 ; where Wetstein cites 
 from Dioscorides, Qi. last chapter,] IIPO- 
 BA'AAEIN avQoQ, to put forth the flower ; 
 and Kypke understands the word ri any 
 thing, i. e. either leaves, as Mat. xxiv. 32, 
 or flowers (fruit-buds) which the fig-tree 
 shoots out nearly with the leaves, pvap- 
 TTov is supplied in Julian Or. p. 1 69. Jo- 
 seph. Ant. iv. 8. 1 . 9. See Schweigh. ad 
 Arrian.D. E. i. 15. /.] 
 
 TLpo^aTtKoq, rj, or, from ifpo^aroy. — Of 
 or belonging to sheep, occ. John v. 2. 
 *E7rt Ttj wpo^aTiK^ (ayopct or iTvXr] namely). 
 At the sheep-market, or rather gate. See 
 Neh. iii. 1, 32.xii. .9 ; in which passages, 
 for the Heb. ^MVn ^^m, the LXX have 
 irvXrf 7rpo€arik]7. See Campbell on John. 
 fSo Schleusner and Wahl.] 
 
 npo€arov, 8, TO, from irpotaivb) to go 
 
 forward^ " because," says Mintert, " it 
 
 goes forward in feeding * :" or else the 
 
 Greek name may be referred to the 
 
 obedient, tractable temper of these ani- 
 
 * [Hence the word is said to have been used of 
 all animals.] 
 
 mals, by which they are disposed readily 
 to proceed after the shepherd calling 
 them. See John x. 3, 4, and Bochart, 
 vol. ii. 521. — A sheep. QMat. vii. 15. 
 ix. 36. X. 16. xii. 11, 12. xviii. 12. 
 XXV. 32. Mark vi. 34. Luke xv. 4, 6. 
 John ii. 14, 15. x. I, 2, 3, 4, 11, 12, 13. 
 Acts viii. 32. Rom. viii. 36. 1 Pet. ii.25. 
 Rev. xviii. 13. Gen. xxxi. 38. xxxii. 14. 
 Lev. iv. 32.] These animals, on account 
 of their simplicity, mildness, inoflfensive- 
 ness, patience, and obedience, are used as 
 emblems of believers in Christ. ^Mat. x. 
 
 6. XV. 24. XXV. 33. (Comp. Ez. xxxiv. 
 16, 17.) xxvi. 31. Mark xiv. 27. John x. 
 
 7, 15, 16, '26, 27. xxi. 16, 17. Heb. xiii. 
 20. See Is. v. 17.] On Mat. x. 16, 
 Wetstein cites a very similar expression 
 from Herodotus, lib. iv. cap. 149, "E^ry 
 avTov KaraXeiilieiv o'lv tv XvKoifft, " He said 
 he would leave him a sheep among 
 fvolves." Lost or straying sheep repre- 
 sent persons not yet converted, but wan- 
 dering in sin and error. Mat. x. 6. xv. 
 
 24. 1 Pet. ii. 25. Comp. Mat. ix. 36. 
 Mark vi. 34. 
 
 npo€t€a^w, from Trpo forward, and 
 pi^ai^ijj to cause logo. 
 
 I. To thrust or push forward, occ. 
 Acts xix. 33. [Pol. xxiv. 3. 7.] 
 
 II. To push forward, in a moral sense, 
 to egg on, incite, occ. Mat. xiv. 8. Xe- 
 nophon uses nPOBIBA'ZEIN AOTat, or 
 AETaN, to push or egg on by words, 
 oratione impellere, in the same sense. 
 See Memor. i. 2, 17, and v. 1 . [Perhaps, 
 it may be To teach before-hand. The 
 Vulg. has Prcemonita. In Ex. xxxv. 34. 
 it is To teach, and so Deut. vi. 7.] 
 
 ITpo^XfVw, from Trpo before, and /BXeVw 
 to see. [Only used in the N. T. in the 
 middle. — To look before-hand,'] to provide, 
 occ. Heb. xi. 40. — [To see. Ps. xxxvii. 
 13.] 
 
 Ilpoyivopai, from Trpo before, and yivo^ 
 pat to be, or be done. — To be or be 
 done before, to be past. [occ. Rom. iii. 
 
 25. The apostle is speaking of the sins 
 with which Jews and Gentiles had pol- 
 luted themselves before coming to the 
 Christian faith. See 2 Mac. xiv. 3. Dem, 
 |). 255, 22. Pol. X. 17, 12. Xen. Mem. 
 li. 7. 9. The word occ. in some MSS. in 
 Lev. XX. 2.] 
 
 ^g^ UpoyivioaKb), from Trpo before, and 
 yn>u}aKii) to know. 
 
 I. To know before, whether a person, 
 occ. Acts xxvi. 5. [See Wisd. vi. 14. 
 viii. 9. Dem. p. 861, 13.]— or a thing, 
 
 3 A 
 
n po 
 
 722 
 
 npo 
 
 occ. 2 Pet. iii. 17. [Wisd. xviii. G. Jo- 
 seph, c. Apion. 1. 22.] 
 
 II. To know before^ ov fore-hiow with 
 approbation, to fore-approve, comp. Tt- 
 pwaKu) VII. Or, To make a previous 
 choice of, as a peculiar people, occ. Horn. 
 viii.29. xi. 2. Comp. Amos iii. 2. 1 Pet. 
 i. 2. [Wahl first translates the verb in 
 Rom. viii. 29. To know before, and says, 
 " Whom he knew before to be fit for 
 eternal life." Afterwards he translates it 
 in both places by Duchim amo. Schleus- 
 ner says simply, in both places, amo ali- 
 quem, bene vo'lo aliciii. So Mr. Young, 
 (Three Sermons, &c. p. 79. 2d ed.) 
 '* Whom he did fore-know, those Whom 
 he regarded \rith especial favour before 
 the rest of mankind ; the same with those 
 whom he chose in Christ before the 
 foundation of the world, (Eph. i. 6.) i. e. 
 all Christians, of whatever nation, who 
 should embrace the faith of Christ. Under 
 the law, the Jews were God^ chosen and 
 peculiar people." This seems the best 
 sense, from a consideration of Rom. xi. 2, 
 where it is hardly possible to translate it 
 To fore-know ; and M'Knight, who does 
 so, is obliged to paraphrase it, " Whom he 
 formerly chose.''^ 
 
 III. To ordain before, to fore-ordain. 
 occ. 1 Pet. i. 20. 
 
 |^g° npdyi^wcrtc, ioq, Att. £wc, r/, from 
 TrpoyivojaKO). — Prescience, fore-knowledge. 
 occ. Acts ii. 23. I Pet. i. 2. [Judith xi. 
 19. Wahl and Schleusner say, Decree.'2 
 
 S^g° Upoyovoi, wv, 6t, from irpb before, 
 and ysyova, perf. mid. of yivofxai to be born. 
 [Properly, Persons born before one, as 
 parents. 1 Tim. v. 4. (and it is used by 
 Pol. vii. 3. \. of father and grandfather ; 
 in /Elian V. H. iii. 47. of 2i father ; in 
 Xen. Mem. i. 3. 1. of parents), but usu- 
 ally it means ancestors, as in 2 Mac. viii. 
 19. xi. 25. Pol. i. 20. 12. Xen. Mem. iii. 
 5.3. Thuc. ii. 11. Most persons under- 
 stand it in this sense in 2 Tim. i. 3, and 
 translate. Whom I serve after the manner 
 of my forefathers. So Wahl and Schleus- 
 ner ; and for this sense of aTro, see Lo- 
 beck on Phryn. p. 10. Matthiae, § 573. 
 Others, however, take the word rather in 
 the first sense, and explain it From a boy, 
 or from my yoiithJ] 
 
 ^^^ Tlpoypu<pM, from Trpo before, or 
 openly, plainly, and ypa^no to write, de- 
 scribe, paint. 
 
 I. To write before or afo7'e-lime. occ. 
 Rom. XV. 4. Eph. iii. 3, where comp. ch. 
 i. 9, and see Woifius, 
 
 II. To describe or paint (as it were) 
 publicly or openly, occ. Gal. iii. 1, where 
 see Alberti and Wolfius. |^Perhaps, To 
 set forth or write publicly, in a tablet 
 publicly e.vposed. See 1 Mac. x. S6. Lu- 
 cian Timon. p. 153. Schol. Arist. Av. 
 450. So Schleusner. Wahl says, To depict 
 one so that you ha'>)e him before your eyes. 
 Of course, the sense is, that full and ac- 
 curate knowledge of the doctrines of Christ 
 crucified had been conveyed.] 
 
 III. To post up p7iblicly in writing, 
 proscribere. occ. Jude ver. 4. Those who 
 were summoned before courts of judi- 
 cature were said to be nPOrEFPAMME- 
 NOI EiQ Kpiaiv, because they were cited 
 by posting up their names in some public 
 place; and to these, in the style of Plu- 
 tarch and Achilles Tatius, >/ Kpirnc IIPO- 
 EPPA'tMI, judgment was published or 
 declared in writing. Thus Eisner j \vho 
 remarks further, that the Greek writers 
 apply the term nPOrEFPAMME'NOYS* 
 to those whom the Romans called pro- 
 scriptos, or proscribed, i. e. whose names 
 were posted up in writing in some public 
 place, as persons doomed to die, with a 
 reward offered to whoever would kill 
 them; therefore in Jude ver. 4, ifpoye- 
 ypappevoL eig tsto to Kpipa, says the same 
 learned critic, denotes '' not only those 
 who must give an account to God for their 
 crimes, and are liable to his judgment, 
 but who, moreover, are destined to the 
 punishment they deserve, as victims of 
 the divine anger." If it be asked where 
 they are thus nPOrErPAMME'NOI pro- 
 scribed ? I think we must answer in the 
 examples of those mentioned by St. Jude, 
 ver. 5, G, 7, II, and especially in the pro- 
 phecy of Enoch, ver. 14, 15. Comp. 1 
 Pet. ii. 8. under TiQ-q^i VII. 
 
 ^^^ IIpd^T/Xoc, «, 6, 1], KOL TO — ov, from 
 Tcpb before, and ItiXoq manifest. — Mani- 
 fest before, or rather publicly, plainly, or 
 evidently manifest, occ. 1 Tim. v. 24, 2.5. 
 Heb. vii. 14. ' In this latter sense it is 
 used not only in the Apocryphal Books, 
 Judith viii. 29. 2 Mac. iii.' I/, xiv. 39, 
 in the first Epistle of Clement to the Co- 
 rinthians, § 1 1 and 40, (edit. Russel) ; 
 but likewise in the best Greek writers, 
 such as Herodotus and Dionysius Ha- 
 licarn. cited by Raplieiius on 1 Tim. v. 
 24. We may 'also observe that Lucian 
 
 * Sec also M'etstein, and especially Plutarch in 
 Sylla, tom. i. p. 472, B. edit. Xyland. Middleton's 
 Life of Cicero, vol. i. p. :il, Note (x.) 4to. and 
 comp. Kyplic in Jude. 
 
n po 
 
 •23 
 
 n PO 
 
 very often applies it to the same meaning. 
 [Schleusner and VVahl also think, that in 
 the N. T. TTpu in this word has not the 
 sense oi before, as it has in Deni. 293, 25. 
 Xen. do Re Eq. iii. 3. They consider the 
 word as synonymous with ofjXog. In Heb. 
 vii. 14. Schleusner says, this is clear from 
 the word KaTa^fjXof being used, verse 1 5, 
 in the same sense, and from Theodoret, 
 ad loc, who explains it by avavrlpprjrov. 
 Others have thought it meant, plain be- 
 fore-hand^ by means of prophecy, &c.] 
 
 npo^/^w/zi, from irpo before, or forth, 
 and ^i^wfii to give. 
 
 I. To give before oy first, occ. Rom. xi. 
 35. [Ceb. Tab. 9. Xen. Hell. i. 5. 4. Is. 
 xl. 13.] 
 
 II. To give or deliver up, q. d. to give 
 forth. In this sense it occurs not in the 
 
 N. T.,butsee2 Mac. vii. 37- 
 
 III. To deliver up to another by de- 
 ceit, to betray. This is a very usual sense 
 of the V. in the profane writers, and the 
 LXX use it for betraying of counsels, 2 
 Kings vi. 11. [Eur. Phcen, 1020.] 
 
 Ilpo^orr/c, «> 6, from irpoUhiopi to deliver 
 up, betray. — One who delivers up or be- 
 trays another, a betrayer, occ. Luke vi. 1 6. 
 Acts vii. 52. One who betrays his trust. 
 2 Tim. iii. 4. [In this place Schleusner 
 says, the word has either the meaning 
 given by Parkhurst, or specifically a be-- 
 trayer of the Christians. See Xen. Hell, 
 i. 7, 10. 2 Mac. v. 15. Eur. Phcen. 1013.] 
 
 Tlpol^ipb). See Ilporpexw. 
 
 Xipohpopoq, a, b, from irpodi^popa perf. 
 mid. of Trpo^pEpio. — A fore-runner, occ. 
 Heb. vi. 20. [This word means one sent 
 before to spy, in Diod. Sic. xvii. 17. Xen. 
 de Mag. Eq. i. 25. It means also the 
 first of atiy thing, and- is used of early 
 fruit. See Is. xxviii. 4. (Plin. N. H. xvi. 
 26.) Numb. xiii. 20.] 
 
 UpoEiBd), from TTpo before, and eicui to 
 see. — To foresee, occ. Acts ii. 31. Gal. 
 iii. 8. [See Ps. cxxxix. 3. In Gen. 
 xxxvii. 1 7. it is To see before-hand. See 
 Thuc. iii. 22. Schleusner gives Trpoelcio or 
 T^poeiceu) To foresee or foreknow ; but in 
 the N. T. we have only the form 'rrpoilwv.'] 
 
 ^^^ IIpo£\7r/^w, from irpo before, and 
 bXttIIio to hope, trust. — To hope or trust 
 before others, to hope first, occ. Eph. i. 
 12, That we (Jewish converts) should be to 
 the praise of his glory, thq Trpor]\TnKurag 
 ev rw XpcrS, whofrst trusted in Christ, 
 i. e. believed in him, as the promised Sa- 
 viour, before the Gentiles, and especially 
 before the Ephesians, to whom the Apostle 
 
 particularly addresses himself, ver. 13. 
 Comp. Luke xxiv. 47- Acts i. 8. ii. 41- 
 iii. 2C, xiii. 46. [[Schleusner thinks that 
 this verb means no more that 'EXtt^Xw.] 
 
 f^^ UpoEvap^ofiai, from Trpo before, 
 and f.vap'^^ojiuL to begin, or begin in. — CTo 
 begin in, or attiong, before, or to begin be- 
 fore or already, occ. 2 Cor. viii , 6, 1 0. [Here 
 also Schl. thinks that Trpo has no force.] 
 
 ^^^ H poETTayyiWofiai, Mid. from trpo 
 before, and £7rayyiX\opai to promise. — 
 To promise before or afore-time. occ. Rom. 
 i. 2. [Schleusner says, that irpo has no 
 force. The word occ. in Dio Cass. Hist, 
 p. 1 9. A. ed. Hanov.] 
 
 ^g^ npoeiroi, from Trpo before, and eVw 
 to tell. 
 
 I. To tell before or formerly, occ. Gal. 
 V. 21. 1 Thess. iv. G. 
 
 II. To tell before the event, toforetel, 
 predict, occ. Acts i. 1 6. [[Schleusner refers 
 Gal. V. ^1. to this head. The word occ. 
 Pol. vi. 3.2. Xen.Cyr. i. 4. 13.] 
 
 ^g^ npoEptw, w, from Trpo before, and 
 epid) to say, deliver. 
 
 I. To say, speak, or declare before or 
 formerly, occ. 2 Cor. vii. 3. xiii. 2. Gal. 
 
 i. 9. (comp. ver. 8.) Heb. x. 15. Jude 
 ver. 17- Comp. Rom. ix. 29. [Why 
 Parkhurst puts Rom. ix. 29. and 2 Pet. 
 iii. 2. under this head I cannot see. They 
 belong to the next, under which Wahl 
 and Schleusner also put 2 Cor. xiii. 2. and 
 Jude 17. occ. 2 Mac. ii. 33. iii. 7, 28. iv. 
 1. Xen. Cyr. i. 2. 9.] 
 
 II. To say or tell before the event, to 
 foretel. Mat. xxiv. 25. Mark xiii. 23. 
 
 [Rom. ix. 29. 2 Pet. iii. 2.] 
 
 Upoipxopai, from Trpo before, or for- 
 wards, and ep^opai to go. 
 
 I. To go forwards, advance, occ. Mat. 
 xxvi. 39. Mark xiv. 35. Acts xii. 10. 
 TlpotiXdoy pvprjy piav, " They went forward 
 or advanced (through J one street," Bia 
 being understood *. [Xev.. Cyr. vi. 3. 9. 
 Herodian. i. 5. 4. 2 Mac. x. 27.] 
 
 QII. To go before one, SLS guide (whe- 
 ther with a gen. or ace. is not clear). 
 Luke xxii. 47. — as a minister, to get 
 things ready. Luke i. 17. Thus it is 
 used b<jth of place and time. Comp. Gen. 
 xxxiii. 3.] 
 
 III. With an accusative following. To 
 out-go, get before in going, occ. Mark vi. 
 33. [^And in Acts xx. 5. and 2 Cor. ix. 
 5. it is put in a somewhat similar sense 
 without an ace. To go before, set otU be- 
 
 foi'e another in a journey.'] 
 
 * [On this ace. see Matthiee, § 394.] 
 3 A 2 
 
n po 
 
 724 
 
 n PO 
 
 lipoeroiiJiaCio, frojii Trpu before, aiul 
 eroifxa^u) to make ready. — To make ready 
 hefore-ha7id, to prepare before, occ. Rom. 
 ix. 23. Epli. ii. 10. [Wahl and Schleus- 
 ner translate the verb To destine in Rom. 
 ix. 23. Schleusner says, To will or de- 
 cree in Eph. ii. 10. See Wisd. ix. 8. It 
 occ. in the sense given by Parkhurst in 
 Is. xxviii. 24.] 
 
 ^g^ UpoEvayytki'CopaL, from TTpo he- 
 fore, and kv ay yEki^Ofiai to preach the 
 gospel. — To preach the gospel before 
 " the law was given." Macknight. occ. 
 Gal. iii. 8. [Here Schleusner thinks that 
 Trpb has no force.] 
 
 npoe'xw, from TTpo before, and t-^w to 
 have, be — To have the advantage, excel, 
 praecello, praesto. Thus Cebes in his Pic- 
 ture, p. 44, edit. Simpson, where the 
 .stranger asks, Hurepov »^£J' IIPOE'XOY- 
 2IN arot m jjadrjpaTiKOt Trpog to f^eXriag 
 yeviaQai twv aWCJv avOpwTfojv ; '"'Have 
 not these men of learning the advantage 
 to become better than other men r" YlioQ 
 piXKHaL nPOE'XEIN ; " How are they 
 like to have the advantage ?" replies the 
 old man; and p. 45, IIwc tiv arot 
 nPOE'XOYSlN, £07/. eig rd (deXtIhq &p- 
 f:>pa£ yet'iadai, evsKa rsrujv tCov [J.adi]pa- 
 T(ov ; "How then, says lie, have these 
 the advantage to become l)etter men by 
 means of their learning?" [See also 
 Xen. An. iii. 2. 11. De Ven. i. 12. De 
 Rep. Lac. i. 2.] So npot^o/iat, mid. To 
 have the advantage, occ. Rom. iii. 9. 
 Thus Theophylact explains TvpoeyopEQa by 
 "^Apa tyopiv ti irXior ; " Have we any 
 advantage ?" And so the modern Greek 
 version, " E^ofisy tittoteq Trpori^rimv ; 
 [Schleusner gives the same sense to irpo- 
 i)(p^ai, citing Theodoret r\ sv Kari^opEv 
 TTEpiffffoy ; and arranging the words thus, 
 rl sv; itpoiyoiXEQa ; 6v ituvriac. Wahl 
 makes TvpoExo^cit To pretend, urge as a 
 pretext or excuse.'] 
 
 JIporjyEo^ai, a/iai, from Trpo before, and 
 7]yEopai, to think, or lead. — To think or 
 esteem another before, i. e. to prefer (so 
 our translators) : or rather, To go before 
 or prevent another. The Greek writers 
 frequently apply the verb in the latter 
 sense, but never (so far as I can find) in 
 the former, occ. Rom. xii. 1 0, where Mac- 
 knight's Commentary, " In every ho- 
 nourable action, go before and lead on one 
 another." [The word occ. in the sense to 
 go before in Prov. xvii. 14, Diod. Sic. i. 
 87. Xen. Cyr. iv. 2. 27. Pol. xii. o. 10. 
 Wahl takes it here in the sense To go 
 
 before as an examjile. Schleusner says. 
 To excel, cojiquer, explaining the place. 
 Let each try to excel the other in ren- 
 dering good offices. Grotius seems to 
 agree with our translators; but Schl. 
 agrees with Parkhurst, in thinking that 
 version indefensible. The part. occ. in 
 the sense of a leader in Deut. xx. 9. 3 
 Esdr. viii. 28.] 
 
 JlpoQEaiQ, toe, Att. cwcj'/jfrom TrporlBrjpt. 
 
 I. A setting before, occ. Mat. xii. 4. 
 Mark ii. 26. Liike vi. 4. Heb. ix. 2. 
 The LXX apply this word only to the 
 shew-bread *, as it is commonly called. 
 They use the expressions of the Apostle, 
 Heb. ix. 2, UpoQsffEiQ tojv apnov, The 
 putting on of bread, for the Heb. 
 DnbnD^ro 2 thron. xiii. 1 1 j and that 
 of the Evangelists, "Aproi rfjc; tt podia euQf 
 literally loaves of setting before (i. e. set 
 before the Lord of the holy table), for 
 the Heb. totih T^i^, the setting in order of 
 bread, Exod. xl. 23, for nD^iroii t=)nV, 
 bread of ordering, 1 Chron. ix. 32. xxiii. 
 29 ; and for tir^ia tonh, bread of the 
 presence, 2 Chron. iv. 19 j which latter 
 Heb. name was therefore given to this 
 bread, because it was commanded to be 
 continually ni»T» »jQb before the presence 
 of Jehovah. See Exod. xxv. 30. xl. 23. 
 And since part of the frankincense put 
 upon the bread was to be burnt on the 
 altar for a memorial, i. e. f of the 
 bread, even an offering made by Jire 
 unto the Lord; and since Aaron and 
 his sons were to eat it in the holy place, 
 (see Lev. xxiv. ^ — 9.) it is evident that 
 this bread typified Christ, first presented 
 as a sacrifice to, or rather to the presence 
 of Jehovah, and then becoming spiritual 
 food to such as in and through Him are 
 spiritual priests to God, even his Father. 
 See Rev. i. 6. v. lO.xx.6. Comp. 1 Pet.ii.5. 
 II. A predetermination, purpose, in- 
 tention, design, [^whether] in God, of call- 
 ing men in general. Gentiles as well as 
 Jews, to salvation, Rom. viii. 28 ; — of 
 gathering together all things in Christ, 
 Eph. i. 11. see ver. 9, 10 3 — of making 
 the Gentiles fellow -heirs, and of the same 
 body, with the Jews, and partakers of his 
 
 * [The sheu'-lrend was twelve loaves (according 
 to tbe number of the tribes) covered with incense, 
 shown or set forth for seven days in the sanctuary. 
 They were placed in two rows on the golden table, 
 and after the seven days belonged to the priests. 
 See Lev. xxiv. 1—91 
 
 t So Heb. Lev. xxiv. 7- ,n-DiK'? onVb nn^m. 
 And it shall he to the bread /or a memorial. Comp. 
 Lev. ii. 2. 
 
n po 
 
 725 
 
 npo 
 
 promise in Christ hy the gospel, Fpli. iii. 
 1 1, (see ver. 6.) conip. 2 Tim. i. 9 ; — of 
 choosing one nation rather than another 
 to certain privileges, and blessings, Rom. 
 ix. 11. Comp. 'EjcXoyj/ II. The passages 
 just cited are all wherein the word is ap- 
 plied to the purpose of God in the N. T. ; 
 — [or in man] Acts xi. 23. 2 Tim. iii. 1 ; 
 Qand in the sense of] purpose, iiitention, 
 design, of mail, [it] occ. Acts xxvii. 13. 
 Comp. under Kparew VI. [See 2 Mac. iii. 8.] 
 ^^^ llpoQe<rp.ia, ag, fj, the fern, of 
 TTpoOia-piog before-appointed, which from 
 Trporidtjpi to appoiftt before. — A before- 
 appointed day or time, namely, ///^tpa or 
 &pa being understood, occ. Gal. iv. 2; the 
 word is applied in the same sense [^by 
 Lucian Ver. Hist. i. 36. Jos. Ant. xii. 4. 
 7. iEsch. 6, 14. Lys. Or. vi. 4. See 
 D'Orville ad Charit. iii. 2. It occ. Symm. 
 Job xxviii. 3.] 
 
 ^g^ Jlpodvpia, aq, t], from Trpodv/ioc, 
 — Readi?iess of mind, alacrity, occ. 2 Cor. 
 viii. II, 12, 19. ix. 2. Acts xvii. 11. 
 The phrase irdaa Tpodvpia is used for the 
 greatest readiness or alacrity by the 
 purest Greek writers, particularly by 
 Herodotus and Polybius. See Wetstein, 
 and comp. Ilag VII. [Prov. xix. 6.] 
 
 UpodvpoQ, n, 6, J/, Kai TO — ov, from vpo 
 fonvard, and QvpoQ mind. 
 
 I. Forward or ready in mind, willing. 
 occ. Mat. xxvi. 41. Mark xiv. 38. [1 
 Chron. xxviii. 21. xxix. 30. 2 Mac. \v. 
 
 14. Xen. Hell. ii. 3. 18. Cyr. v. 4. 22. 
 Thuc. ii. 53. vi. 89.] 
 
 II. Ready, promptus, in a passive 
 sense, desired, wished for. occ. Kom. i. 
 
 15, where VVolfius has justly remarked 
 that Wi is understood. The passage «rw 
 TO KUT epe TTpoQvpov, K. T. \. may be li- 
 terally rendered, So, as much as in me 
 
 nynious with to npoQvfxov jau, and irptr^ 
 Ovpov be rendered substantively, as it is 
 used by Dionysius Halicarn., Thucydides, 
 and Euripides. My readiness is to preach, 
 \. e. I am ready to preach. [Eur. Iph. 
 Taur. 989. 3 Mace. v. 26.] 
 
 Ylp6dvp(i)Q, Adv. from Trpodvpog. — Of 
 or with a ready mind, willingly, cheer- 
 fully, occ. 1 Pet. V. 2. [2 Chron. xxix. 
 34. 2 Mace. vi. 28. Pol. iii. 92. 5. Xen. 
 Symp. iv. 50.] 
 
 UpoUrjpi, from TTpo before, and Urjpi i& 
 place. 
 
 I. Properly, To place or set before. 
 
 II. To set over, and *in the 2d aor. 
 infin, 7rpo<yf]vai, with a genitive following, 
 to preside over. occ. 1 Tim. iii. 5. So perf. 
 act. particip. contract. 'Ol TrposToJreQ, 
 Who preside, presiding. 1 Tim. v. \7 . 
 Upo'iTapai, pass. To be set over, to pre- 
 side, used either absolutely, or with a 
 genitive, occ. Rom. xii. 8. 1 Thess. v. 1 2. 
 1 Tim. iii. 4, 12. [Transitively, Herodian 
 V. 7. 13. Intransitively, Amos vi. 10. 
 Prov. xxvi. 17. 1 Macc.T. 19. Diod. Sic. 
 xiii. 92. Pol. i. 73. 1. Xen. Mem. iii. 4. 
 3. iv. 2. 2. Mattlii^, § ti77.'] 
 
 III. KaXwv ^pyojy TTpo'i'^acrOai. occ Tit. 
 iii. 8, 14. Whitby interprets it to excel 
 and outsttip others in good works : but to 
 express this meaning TrpoUa&dai should, 
 I apprehend, have been joined with tpyoig 
 KaXolg in the dative, as in Plato, cited by 
 Scaj)ula, UavTioy HPO'ETAS 'EY^YXI'At, 
 " Excelling all in magnanimity." Dod- 
 dridge explains the phrase, to signalize or 
 distinguish themselves in good works : 
 but 1 find no proof that irpoUaadai Avill 
 bear this sense. IIpoiTao-Oai means strictly 
 to stand before, and thence is used for de- 
 fending, as by Demosthenes cont. Timoc. 
 
 Ta~N vperepwy AIKAI'iiN ITPOt^TAS- 
 
 lies, or according to the best of my power, ©AI, to defend your rights, to stand be- 
 lt is ready to me (i. e. I am ready or de- [fore them, as it were, and not suffer your 
 
 jirous, see Raphelius) to preach, &c. 
 Thus the Vulg. Ita (quod in me) promp- 
 ium est, et vobis — evangel izare. Raphe- 
 lius and Wetstein have shown, by quota- 
 tions from the Greek writers, that to kut 
 epe means as far as is in my power, 
 quantum in me est. The phrase is ellip- 
 tical for /caret TO KUT ipe ov. But it is 
 manifest that, according to this inter- 
 pretation, there is in the text, at least, a 
 dwuble ellipsis, namely of ov and Wi. But 
 this seeming harsh to Kypke, he would 
 understand only hi after TrpoBvpov, and 
 refer to to irpodvpov ; so that to kcit epe 
 TTpodvpov should be considered as syuo- 
 
 enemies to seize them. But Josephus 
 has an expression more nearly resembling 
 that of the Apostle, De Bel', lib. i. cap. 
 20, § 2, where Augustus Ca'sar says to 
 Herod the Great, "A^ioc h iroWwv (ipxeiv, 
 sTiog *IAI'AS nPOiSTA'MENOS. '^ Thou 
 art worthy to rule over many, since thou 
 thus maintainest friendship, cum ami- 
 citiam tanta fide tuearis." Hudson. So 
 that I know not how the phrase KoXibv 
 'ipyo)v irpot'Tnadai can be more justly or 
 faithfully rendered than as it is in our 
 translation, to maintain good works, i. e. 
 not only to practise, but to stand before 
 * See under 'lr>?/^; I. 
 
npo 
 
 726 
 
 n p o 
 
 and defend tlieni, as it were^, from what- 
 ever might tend to make themselves or 
 others remiss in the performance of them. 
 See also Wolfius, Kypke, and Macknight 
 on Tit. [Wahl says operam do, tracto, 
 which is nearly the same as our transla- 
 tion. He refers to Athen. xiii. p. 6 1 2. A. 
 Sozom. H. E. V. 16. Dem. 143, 17. Plu- 
 tarch Pericl. p. 165.C.] 
 
 JlpoKoKiojAai, ajuat, from itpo forward, 
 and KaXiio to call. 
 
 [_I, To call forth, invite any one to come 
 out. Pol. xxii. 9. 2. j 
 
 [II. To call forth any one., to fight or 
 contend^ provoke, irritate. Gal. v. 26. 
 Diod. Sic. iv. 58, Xen. Cyr. i. 4. 4. It 
 is to challenge in Thuc. vii. 18. ^lian. V. 
 H.i. 14. See VVessel. ad Diod. Sic. i. 21.] 
 
 ^g^ TlpoKaTayyiWh), from Trpo before^ 
 and /cctrayye'XXw to declare, publish. — To 
 declare or speak before or before-hand. 
 occ. Acts iii. 18,. 24. vii. 52. 2 Cor. ix. 5. 
 
 j^g^ TlpoKarapu^io, from Trpo before^ 
 and KarapTii^u) to adjust, prepare, com- 
 plete. — To prepare^ make ready ^ or to 
 complete bejore-hand. occ. 2 Cor. ix. 5. 
 
 UpoKEipai^ from Trpo before^ or forth, 
 and KEiixai to lie, be set. 
 
 J. Of time. To be set or presejit firsts 
 prius adsiim. occ. 2 Cor. viii. 12, where 
 see Kypke. [IIpo seems to have no force 
 here. It is simply To be ready. See 
 Diod. Sic. XX. 43. Pol. i. 9. 6. Xen.Symp. 
 ii. 7. Schl. refers Heb. xii. 2. to this head.] 
 
 II. To be proposed^ or set forth, occ, 
 Heb. vi. 18. xii. 1,2. Jude ver. 7. Wet- 
 stein, on Heb. vi. 18, shows that it is ap- 
 plied by Xenophon, Josephus, and Philo 
 to the rewards of labours and contests ; 
 and, on Heb. xii. I, he cites from Arrian, 
 Epictet. lib. iii. cap. 25, 'Ara^N RPO'- 
 KEITAI ; from Herodotus, lib. ix. cap. 
 59. 'Ari2-N0S /if7t<^5 nPOKEIME'NOY ; 
 and from Euripides, Orest. lin. 845, the 
 very phrase 'ArO~NA TO^N HPOKEI'- 
 MENON. [See Diod. Sic. iii. 25. xv. 60. 
 Pol. iii. 62, 6. Xen. Cyr, ii, 3. 2, vii. 1, 
 13. The word, says Schleusner, is pro- 
 perly used of place., as in Xen. Rep. Ath. 
 ii. 13. Horn. II. i. 91. Eur, Phoen. 1723. 
 Levit. xxiv. 7- Numb. iv. 7,] — With Jude 
 ver. 7. 2 Pet. ii. 6, may very pertinently 
 be compared 3 Mac. ii. 5. 
 
 ^g^ XlpoKT]pva(jii), from Trpo before, and 
 KYjpvaaro) to preach. — To preach before, or 
 Jirst. occ. Acts xiii. 24. iii, 20, '' UpoKe- 
 yeipKTfxivov vfxiv — This being the reading 
 of near forty MSS., and better sense, it 
 may be wondered that irpoKiKripvypivuv 
 
 (which was preached before) should be 
 retained in so many editions ; vp\v is to 
 be read with an emphasis : and that God 
 may send Jesus Christ, mho wasfore-de-- 
 signed for YOU, he being a minister of 
 the circumcision, Rom. xv. 8." Markland 
 in Bowyer's Conject. See also Wetstein 
 and Griesbach, who embrace the reading 
 TtpoKEyEipicryiEvov. [It is to announce before- 
 hand in Isaeus 141, 2. Xen.de Rep. Lac. 
 xi. 1. Pol. V. 60.3.] 
 
 1^^ UpoKoirr], rJQ, >/, from itpoKUoTca 
 perf. mid. of TtpoKoivTU). — Promotion, fur- 
 therance, advancemetit, improvement, occ. 
 Phil, i. 12, 25. 1 Tim. iv. 15. The ex- 
 amples from the Greek writers cited by 
 Wetstein and Kypke on Phil. i. 12, and 
 by Eisner on 1 Tim. (whom see) abun- 
 dantly prove this noun to be a good Greek 
 word, notwithstanding its being con- 
 demned by the old grammarians Phryni- 
 chus [p, 85. ed. Lobeck.] and Thomas, 
 p Mace. viii. 8. Diod. Sic. T. iv. p. 41. 
 ed. Bip. Pol. ii. 37. 10. Diog. L. ii. 93. 
 Graev. ad Luc. Soloec. 33. (T,ii.p.746.)] 
 
 ^g^ Ilpo/coTrra;, from TTpo before, or 
 forward, and KOTTrw to strike, impel. 
 
 I. To go forwards, proceed, advance, 
 properly of place. 
 
 II. To advance, as the night, occ. Rom. 
 xiii. 12. So Josephus, De Bel. lib. iv. 
 cap. 4, § 6, TH-S NrKTOS nPOKOH- 
 T0YSH2, " the night advancing." 
 
 III. To advance, in wisdom and age, 
 or stature. 
 
 [(1.) With a dative] occ. Luke ii. 52. 
 SoWetsteincitesfromtheLifeof^schines, 
 nPOKO'HTEIN TH7 'HAIKI' Ai, and from 
 Plutarch nPOKO'nTONT02Jv'APETH7. 
 [Diod. Sic. xi. 87.] 
 
 [(2.) With iv and a dative], To make a 
 progress or proficiency in some particular 
 discipline, as in Judaism, occ. Gal. i. 14. 
 Thus Lucian, Hermotim. tom. i. p. 594. 
 HPOrKOnTON 'EN TOI'S padiipaci, 
 '' / made a progress in learning." And 
 Josephus, in his Life, says of himself, § 2. 
 'Etc peyaXrjy Traihiac nPOY'KOnTON 
 Eiticoaiv, *■' I made a great proficiency in 
 learning;" literally, " / advanced to a 
 great increase of learning." [Diod. Sic. 
 T. iv. p. 50. ed. Bip.] 
 
 [(3.) With] eTTt ttXeIov, To proceed 
 further, or much further, in a figurative 
 sense. Diodorus Siculus, cited by Wet- 
 stein, has the same expression, occ. 2 Tim. 
 iii. 9. Comp. 2 Tim. ii. 16, where Kypke 
 refers TrpoKu-ipao'iv to /Se^j'/Xwe KEVo<pi»)viaQ, 
 and cites from Lucian, Amores, tom. i. p. 
 
n po 
 
 ni 
 
 n PO 
 
 138, 'Eic ToanTov rfJQ rvpai'fiKyJQ ftiac 'II 
 TO'AMA IIFOE'KO^EN, Impudence pro- 
 ceeded to such a pitch of tyrannical vio- 
 lence. [Oiod. Sic. xiv. 98.] 
 
 [(4.) With] km [to] x^H^^^i ^^ g^o^^ 
 rvorse and worse, occ. 2 'iim. iii. 13. Jo- 
 sephus uses the sumo phrase, but in a 
 natural or political sense, De Bel. lib. vi. 
 tap. 1 , § 1 . Ta pev »v rCov 'lepoaoXvpiov 
 Tradri lIPOYKOnXE /ca0' ypepay 'EHP 
 TO^ XErPON. " The miseries of Jeru- 
 salem daily grew worse and worse" So 
 in the title of this chapter, and Ant. lib. 
 XX. cap. 8, § 4, at the end. And in Ant. 
 lib. iv. cap. 4, § 1, he hasT>/c fTrt to x^^P^'^ 
 nPOKOnirS, " A growing ivorse and 
 worse." []See on this word Luciau. Soloec. 
 c. 33.] 
 
 ^^^ TLpotcpipa, arog, to, from Trpo- 
 Keh:pipai perf. pass, of itpoKpivta to prefer^ 
 which from 'rtpo before^ and Kpiiio to judge. 
 — Preference, a preferri?ig of one before 
 another, or ratlier A fore-judging^ pre- 
 possession, prejudice, prasjudicium. [So 
 Chrysostom ad loc] See Wolfius. occ. 
 1 Tim. V. 21. 
 
 ^^ TlpoKvpoti), w, from Ttpo before, 
 and Kvpoio to confirm , which from Kvpog 
 authority. See under KvpLOQ.—To con- 
 firm or ratify before, occ. Gal. iii. 1 7. 
 
 Upo\apt>a PM, from 'jrpo before, and Xap- 
 €avw to take. 
 
 I. To take before another, occ. 1 Cor. 
 xi. 21. [^See Diod. Sic. xvii. 73. xx. 107. 
 Pol. ix. 14. 12. Dem. 32, 27. There is 
 no occasion to divide between this and 
 the next sense.] 
 
 II. To anticipate, do somewhat before- 
 hand, occ. Mark xiv. 8, where see Wet- 
 stein and Kypke. [Wahl resolves the 
 phrase liere into TrpoXct/jHora kpvpicre. (See 
 Xen. Cyr. i. 2. 3.) Loesner (in Obss. 
 Phil. p. 84.) suggests that the meaning 
 in this place may be To see or perceive 
 bejore-hand; a sense in which the word 
 occurs in Philo de Mund. Opif. T. i. p. 8. 
 ed. Pfeiff.] 
 
 III. YlpoXapQavopai, To be taken be- 
 fore one is aware, to be overtaken, sur- 
 prized, as into a fault, occ. Gal. vi. I, 
 where see Kyplve and Macknight. [Others 
 say To be taken, caught in a fault.'] 
 
 TLpokiyio, from irpo before., and Xt'yw to 
 tell. To tell before the event, to fore- 
 warn, occ. 2 Cor. xiii. 2. Gal. v. 21. 1 
 Thess. iii. 4. QIs. xli. 26. Diod. Sic. i. 
 50. ^lian. V. H. ii. 4 1 . Xen. An. vii. 7. 5.] 
 
 1^^ UpniLapTvpopai, from nipo before, 
 and papTvpopai to witness. — With an ac- 
 
 cus. To )vilness, testify., or bear witness 
 to, before-hand. occ. I Pet. i. 1 1. 
 
 ^g° Ilpo/ieXcraw, w, from Trpo before., 
 and peXtTcni) to meditate. — To meditate 
 before-hand., to premeditate, occ. Luke 
 xxi. 1 4. [Xen. de Kep. Ath. i. 20. Plutarcli 
 T. x. p. 153. ed. Reiske.] 
 
 ^g^ Upopepipvab), w, from irpo before, 
 and /JEpipvaio to be .solicitous. — To be so- 
 licitous or anxious before-hand. occ. Mark 
 xiii. II. 
 
 Upovoih), Co, from itpb before., and voiio 
 to think. [To foresee, used properly in 
 Xen. Cyr. viii. I. 13. and metaphorically 
 To look to before-hand., provide for, take 
 care of] — With a genitive of the person 
 following, occ. 1 Tim. v. 8. Ilpovoiopai, 
 spat, Mid. with an accusative of the thing. 
 To provide, take thought or care before- . 
 hand, for. occ. Rom. xii. 17- 2 Cor. viii. 
 21. Comp. Prov. iii. 4, in LXX. [3 Esdr. 
 ii. 28. Wisd. vi. 7. ^^lian. V. H. ii. 21.] 
 
 Ilpovoia, ac, >/, from Trpovoioj. 
 
 Providence., care, prudence, occ. Acts 
 xxiv. 3. [^and in the ])hrase irpovoiav 
 TToieladai To make'] provision, Rom. xiii. 
 14. On whicli text Raphelius, Wetstein, 
 and Kypke show that the Greek writers, 
 and particularly Polybius, often use the 
 phrase Trporoto J' iroulaQai, and sometimes, 
 with a genitive folhjwing, in the spnse of 
 taking care of providing for, or the like. 
 To their observations I add, that in Jose- 
 phus likewise we very frequently meet with 
 the same expression. See his Life, § 12. 
 § 14. § 32. § 36, and vVnt. lib. xiv. cap. 
 7, { 4, at the end. [Wisd. xiv. 3. Diod. 
 Sic. V. 1. and 83. iEIian. V. H. iii. 26. 
 Pol. iii. 106. 9. The word occ. in Josh, 
 XX. 3. in some MSS.] 
 
 ITpoopaw, G), from itpo before, and opow 
 io see. — To see before, of time. occ. Acts 
 xxi. 29. [And metaphorically. To see 
 before one, have before one's eyes. Actsji. 
 2.5, where, as Wahl says, the meaning is 
 To be so mindful of a per, son or thing, as 
 to have it, as it ivere., bcjore one's eyes. 
 This passage] is a citation from the LXX 
 of Ps. xvi. 8, where itpovopwprjv answers to 
 the Heb. "Ti^lU^ / have placed before. IIpo 
 in composition is used by ^schines in a 
 similar manner ; IIpo tCov 6(pda\p(oy IIPO- 
 <I>ArNETAL Defals. Leg. p. 313. [The 
 word occ. Xen. Symp. iv. 5. Mem. i. 4. 
 1 1. Diod. Sic. ii. 5. but not in this sense.] 
 t^g^ npoopt^fw, from Trpo before, and 
 bpll^u) to determine. 
 
 I. To determine or de^finc before-hand, 
 or before the event, to predetermine, occ. 
 
n po 
 
 728 
 
 flPO 
 
 Acts iv. 28, where it may refer either to 
 the determination of the divine will con- 
 sidered in itself, or rather to the pointing 
 out and marking hefore-hand the boim- 
 daries of the great events, here referred 
 to, by the prophetic writings, Comp. Luke 
 xxii. 22. Acts ii. 23, and see Doddridge's 
 note on Acts iv. 28. 
 
 II. To decree or ordain hefore-hand^ 
 to fore-ordain, fore-appoint, occ. Rom. 
 viii. 29, 30 ; where it is applied to God's 
 fore-ordaining or fore-appointing those 
 whom he foreknew, i. e. with approba- 
 tion, namely, of the Gentiles as well as of 
 the Jews, to be conformable to the image 
 of his Son, both in holiness (see 2 Cor. I 
 iii. 18 Eph. i. 3—7, 11, 12.) and in j 
 glory (see 1 Cor, xv. 49. Phil. iii. 21.) 
 So Eph. i. 5, Ttpoopiaag, having fore-ap- 
 pointed us, i. e. believers in general^ to 
 the adoption of sons. But ver. 1 1 . it re- 
 lates particularly to the Jewish converts, 
 who £K\ripu)dr]pEu rrpoopiffdlpTeQ, were 
 taken, as it were, hy lot (see KXTypow), 
 being before appointed according to God's 
 purpose of uniting under Christ, as the 
 one Head, all things, both which are in 
 heaven, and which are in earth, i. e. 
 angels and men, Jews and Gentiles. 
 Comp. ver. 9, 10. In 1 Cor. ii. 7, it 
 refers to the gospel-plan of saving man- 
 kind, particularly the Gentiles (see Rom. 
 xvi. 25, 26. Eph. iii. 5, 8, 9.), which was 
 ordained before the world began; see 2 
 Tim. i. 9. 1 Pet. i. 20. The above-cited 
 are all the passages of the N. T. wherein 
 the V. irpoopi^io occurs; and from a dili- 
 gent attention to them the reader may 
 determine for himself whether in any o?ie 
 of them Ttpoopi^io has any relation to an 
 absolute unconditional predestination of 
 particular persons to eternal salvation. 
 [I can see no ground for assigning two 
 different senses to this word.] 
 
 ^^ npoTraq^w, from ttpb before, and 
 Tratr^^w to suffer. [To suffer before (the 
 time spoken of) 1 Thess. ii. 2. Thuc. iii. 
 07. and comp. Xen. Mem. ii. 2. 5.] 
 
 ^^^ lipo-K ep.Tzu), from wpd forwards, and 
 iriprcu} to send. — [To conduct, or attend 
 any person (about to undertake a journey) 
 for a certain distance, as a mark of re- 
 spect. Acts XV. 3. XX. 38. xxi. 5. Rom. 
 XV. 24. 1 Cor. xvi. 6, 11. 2 Cor. i. 16". 
 Wahl thinks that in Tit. iii. 13. 3 John 
 6. (as in 3 Esdr. iv. 47.) it means To 
 supply one willi necessaries for a journey. 
 See Diod. Sic. xiii. 3. Joseph. Ant. xx. 2. 
 C. Xen. Cyr. i. 4. 25. Cic. Cat. Maj. c. 18.] 
 
 T\pOTTtri]Q, ioQ, «c> o, ^, /cat th — tc» ^^^^ 
 TTpo forwards, and obsolete Ttiria to foil. 
 — Precipitate, rash, praeceps. occ 2 Tim. 
 iii. 4, where see Wetstein. IIpoTrgrfc 
 neut. used adverbially. Precipitately, 
 rashly, occ. Acts xix. 36. [Prov. x. 14. 
 xiii. 5. Ecclus. ix. 2'J. Alciph. Ep. iii. 
 57. Diod. Sic. xv. 29. Pol. v. 12. 
 7. Xen. Cyr. i. 3. 7. The proper mean- 
 ing is, perhaps, prone, inclining for- 
 wards.'] 
 
 npoTTopeuojuai, from Trpo before, and tTo- 
 pEvofxai to go. — Togo before \jis a leader.] 
 Acts vii. 40. [Josh, x. 13. 1 Mac. ix. 
 1 1. Pol. xviii. 2. 5. — of one Avho goes or 
 comes before another in time. Luke i. 76. 
 Diod. Sic. i. 87. Xen. Cyr. iv. 2. 23.— 
 It is simply to go, in Gen. xxii. 1 9. Ex. 
 xiv. 19.] 
 
 ripoc. A preposition denoting motion 
 from place to place. 
 
 I. Governing a genitive, 
 
 1 . Froyn, of out of. Thus often used 
 in the profane writers, but not in the 
 N. T. 
 
 2. \_0n the side of of the party of 
 Xen. An. i. 9. 10. Dem. 1303, last line, 
 & al. ; and hence,] For, for the advantage 
 of Acts xxvii. 34. So Raphelius observes 
 from Portus, that Herodotus uses the 
 phrase IIPO'S T1N02 Itvcu to be for any 
 one, or for his advantage (see an instance 
 lib. i. cap. 75.) ; and Blackwall cites from 
 Thucydides, lib. iv. 220. lin. 2. 'Ey<J> U 
 Kcu TCL TTXeiM bpCj nPO'2 'HM£i''N ovra, 
 "• I see well enough that most things are 
 with or for us ;" and, what comes still 
 nearer to St. Luke's expression, from lib. 
 iii. 182. lin. 16. 'Ov HPO^S TH'^ 
 'YMETEPA-S A0;5?H~S ra^e, ''These 
 things do not tend to, or are not for, your 
 reputation." Sacred Classics, vol. i. p. 
 143. Note. See other examples in Wet- 
 stein on Acts. 
 
 II. Governing a dative. At. [Mark v. 
 11. Luke xix. 37- John xviii. 16. xx. 12. 
 Rev. i. 13. Xen. Cyr. ii. 4. 1 7. Pol. i. 50. 
 1. Dem. 487, 8. Matthiae, § 590.] 
 
 IIL Governing an accusative. 
 
 1. To, unto, denoting motion towards. 
 Mat. ii. 12. iii. 5, [10,] 13,14. [Mark i. 
 33.] & al. freq. Ilpog kavrsQ, To their 
 own homes or houses, home. John xx. 
 10. Polybius and Arrian use the same 
 kind of expression. So in Latin, Te- 
 rence, Eunuch, act. iii. seen. 5, lin. 64, 
 '' Eamus ad me, Let us go to my house." 
 See Raphelius and Wetstein. Comp. Acts 
 xxi. 18. [We may observe, that npor; is 
 
npo 
 
 729 
 
 n po 
 
 used in this sense with both persons and 
 things. In some cases we must supply a 
 word, as in John xi. 4. and I John v. 6. 
 <f>ipaaa. The meaning then becomes figu- 
 rative. Schleusner refers John xi. 4. to 
 class 4. (the eve?it). Luke xii. 13. it may 
 be (going close) to the ear. It cannot 
 always be construed by to or unto, as 
 Mat. iv. 6j where it is against or upon. 
 In Luke xvi. 20. and Acts iii. 2, we must 
 construe it by at; but motion to the object 
 being implied, these places belong to this 
 class. It may, perhaps, be ?iear to in 
 Mark vi. 45. as in Herod, ii. 86.] 
 
 2. To, denoting concern or business, 
 as Mat. xxvii. 4. Tt irpog rjfids ; what 
 (is it) to us f So John xxi. 22, 23. Comp. 
 under Ttc L 1. [Xen.Mem.iii. 9. 1. Pol. v. 
 'S6.S. Diod. Sic. i. 72. Matthiae, § 591. 
 It is often used as a periphrasis for a sub- 
 stantive, as TO. TTpoQ T7)y Ovpav The vesti' 
 bale. Luke x\v. 32. to. irpoq kipi]vr]v the 
 things concerning peace, i. e. peace. Luke 
 xix. 42. Acts xxviii. 1 0. See also Rom. xv. 
 17. Heb. ii. 17. t. I. Xen. Cyr. i. 2. 10. 
 V. 4. 15. It may be also construed with 
 respect to. Luke xii. 41. xviii. 1. xx. 
 19. Acts xxiv. 16. Rom. x. 21. Eph. 
 iii. 4. 1 Tim. iv. 7. Heb. i. 78. iv. 13. 
 &al.] 
 
 3. To, after verbs oi speaking, \_pray- 
 ing, &c.] Mat. iii. 15. Luke i. 61. ii. 15. 
 [John X. 35. Acts xxii. 1. xxiii. 22. 2 
 Cor. xiii. 7. Eph. iii. 14-. (tiie same ex- 
 pression being used with a dative in 
 Rom. xi. 4, which is true of all verbs of 
 praying in Greek occasionally. See Mat- 
 thiae, § 393.) Phil. iv. 6.] & al. freq. 
 Comp. 2 Cor. xiii. 7, and observe that 
 Scapula cites from Thucydides "EYXO- 
 MAI nPO^S TOrS OEOrS. [The same 
 phrase occurs Xen. Mem. i. 3. 2. iv. 2. 36. 
 See Luc. Dial. Deorr. vi. 2. xx. 1. Xen. 
 Gr. i. 3. 14.] 
 
 [4. It denotes the end or design* Acts 
 iii. 10. xxvii. 13. Rom. ii. 26. xv. 2. 
 J Cor. vi. 5. X. 11. xii. 7. &al. Xen. An. 
 vii. 2. 12. Cyr. iii. 3. 34. Isaeus 57, pen- 
 ult. 66. 1. So with the art. and infin. 
 Mat. vi. 1. (and xxiii. 5.) xiii. 30. xxvi. 
 Mark xiii. 22. 2 Cor. iii. 13. Eph. vi. 1 1. 
 1 Thess. ii. 9. 2 Thess. iii. 8. —and for 
 <U«r€, Mat. V. 28. (Parkhurst says that in 
 Mark xiii. 22. 2 Cor. iii. 13. it is the 
 event or effect.) Wahl adds, John iv. 35. 
 (White for the harvest) to this head.] 
 
 [5. Towards. Gal. vi. 10. Eph. vi. 9. 
 Phil. ii. 30. 1 Thess. i. 8. v. 14. 2 Tim. 
 ii. 24. Tit. iii. 2. Philem. 5. 1 John iii. 
 
 21. & al. Xen. Mem. ii. 3. 10. Cyr. i. 6. 
 
 31.] 
 
 [6. Against. Luke xxiii. 12. Acts ix. 
 5. xxiii. 30. Eph. vi. II, 12. Col. iii. 13. 
 Heb. xii. 4. James iv. 5. Xen. Mem. iii. 
 3. 7. An. i. 1.8. Diod. Sic. i. 25.] 
 
 [7. With or among. After verbs of 
 conversing^ contending., agreeing^ &c. 
 Luke xxiv. 14. Acts iii. 25. (Heb. x. 16.) 
 vi. 1. xi. 2. xvii. 17. xxiv. 12. Rom. v. 
 1. 1 Cor. vi. 1. 2 Cor. vi. 14, 15. Col. ir. 
 5. 1 Thess. iv. 12. Xen. Mem. i. 4. 2. iv. 
 3. 2. Pol. ii. 57. 7. — with Trpoc kavTHQ, 
 aXXr'iXtiq, &c. Mark i. 27. ix. 1 (i. Mark iv. 
 41. (Acts ii. 7.) viii. 16. x. 26. Luke ii. 
 15. XX. 5, 14. John vii. 35. xii. 19. Acts 
 iv. 15.] 
 
 [8. Among, in, at, (of place). Mat. 
 xxvi. 55. Mark ix. 10. Luke i. 80. xxii. 
 56. Acts V. 10. xiii. 31. xxii. 15. Rom. 
 iv. 2. 1 Cor. ii. 3. xvi. 6, 7, 10. 2 Cor. 
 iv. 2. V. 8. vii. 12. Gal. i. 8. & al. Diod. 
 Sic. i. 77, Diog. 1. 1. 37. Xen. Mem. i. 2. 
 61.] 
 
 [9. Of time, ( 1 .) For, in answer to the 
 question hoiv long? Luke viii. 13. John 
 V. 35. I Cor. vii. 3. 2 Cor. vii. 8. Gal. ii. 
 5. Philem. 15. Heb. xii. 10, 11. Diog. 
 Laert. v. 2. iElian. V. H. xii. 63. (2.) 
 Towards, about, in answer to the question 
 when? Luke xxiv. 29. Xen. An. iv. 5. 21. 
 Thuc. iv. 135. vii. 79.] 
 
 10. According to. Gal. ii. 14. Comp. 
 2 Cor. V. 1 0. Luke xii. 47. [Xen. Hieron. 
 iv. 8. Cyr. viii. 4. 29. ^sch. Soc. D. iii. 
 12.] 
 
 1 1 . Because of, on account of. Mat. 
 xix. 8. [Mark x. 5. John xiii. 28. & al. 
 Comp. Acts iii. 10. Pol. i. 72. 5. Xen. 
 Mem. iii. 7. 2.] 
 
 12. It denotes comparison, Rom. viii. 
 1 8 ; as Raphelius has shown it does also 
 in Herodotus, Plato, [Hipp. Maj. c. 2.] 
 Xenophon [Mem. i. 2. 52. Anab. iv. 5. 
 21. vii. 7. 24], and Polybius; and as the 
 preposition to often does in English. 
 [Thucyd. iii. 37.] 
 
 IV. In composition it signifies, 
 
 1 . To, unto, as in irpoaayEiv to bring to. 
 
 2. Against, as in irpoarpi'iyvvpi to break 
 against. 
 
 3. Moreover, besides, as irpoaavandnpi 
 to add besides. 
 
 4. Intenseness, as in irpoaneivoQ very 
 hungry. 
 
 Ilpoaa^taroy, e, to, from irpo before, 
 and aa^tuToy the sabbath.— The day be- 
 fore the sabbath, occ. Mark xv. 42. [Ju- 
 dith viii. 6.] 
 
npo 
 
 730 
 
 npo 
 
 Upocrayoptvu), from ttjooc io, and ayu- 
 pevo) to speak. — 2b speak fo, to call, 
 denominate. Hesychius ex])lains it by 
 aaTta'Copca to salute, occ. Fleb. v, 10, 
 wliere see Macknight. [Wahl and Schl. 
 say, To constitute, i. e. to declare publicly , 
 appoint In Deut. xxiii. 6. it is to address 
 or utter ; in Wisd. xiv. 22. 1 Mac. xiv. 4. 
 to call or rmme. In Tliucyd. vi. 16. toad- 
 dress, salute., speak to. See Test. xii. Pat. 
 p. 589. 2 Mac. iv. 7. x. ]9. xiv. 37.] 
 
 Ilpoffayw, from TtpoQ to, or towards, and 
 tiyw /o bring, or co/we. 
 
 I. To /'^rzwo- fo, to bring, occ. Luke ix. 
 41. Acts xvi. 20. I PetTiii. 18, where 
 comp. the texts under Ilpoflraywy//. [In 
 I Pet. iii. 8. Schleusner, Wahl, and 
 Bretschneider say, To prepare an ap- 
 proach for one., introduce to. Xen. Cyr. i. 
 S. 7. See .^lian. V. H. iii. 1 0. Xen. de 
 Mag. Eq. viii. 12. 13. There is a sense 
 of violence in 1 Sam. xiii. fi.] 
 
 II. To come to or towards, to approach. 
 occ. Acts xxvii, 27, The mariners thought 
 TTpoffctyeiv TLva avroiQ )(wpav, literally, that 
 some land approached them. No doubt 
 this was an usual Aec-phrase for draw- 
 ing near to land *. 
 
 l^g^ Upofrayuyyi], f/d r/, from Tpoffdyu). 
 — Approach, access, or rather introduc- 
 lion. (See Raphelius.) occ. Ilom. v. 2. 
 Eph. ii. 18. iii. Vl. Comp. 1 Pet. iii. 18. 
 \_\t is used in Scripture of the free access 
 to God obtained for us by Christ. Schl. 
 explains it of " the liberty of addressing 
 
 * See Pole Synops. and Wetstein on the text ; 
 the latter of whom cites VirgiL, Mn. iii. lin. 72, and 
 from Valerius Flaccus, the several similar expres- 
 sions, " Jam longa recessit Sepias^ Great * Sepias 
 fias now receded — transitque Electria tellus, the 
 Electrian shore passes hy — transit Halys^ Halys 
 passes — Jam nulnfcram transire Caramiin, Now 
 cloudy Caramhis passes.^^ To which may be added 
 from Ovid, Mctam. lib. vi. lin. 512, Admotjimque 
 fretum remis., iellusgue repulsa est, and from that 
 elegant didactic poem of the Cardinal De Polignac, 
 entitled Anti-Lucretius, lib. viii. lin. 120, 1, 
 Haud secus, acporttc cum solvit nauta relicto Littus 
 abit, terra fugiunt, urhesque recedunt: it is evi- 
 dent that such expressions are taken from the ap. 
 parent motion of the land to persons under sail. 
 So Kypke remarks, that St. Luke spoke optically, 
 as sailors usually do; and he cites from Achilles 
 Tatius, " The port was left ; yh y^p iwpwjutv anh 
 ■iTis w,ag yttxTo. /xixplv 'ANAXIIPOT'SAN, wg ocvtyiV 
 TrAsHfl-av, for We saw the land, as if itself were sail- 
 ing, gradually receding from the ship." Comp. 
 under 'Av(x<pxivw IL [josh. iii. 9. 1 Sam. vii. 10. 
 ix. 18. Jer. xlvi. 13. iElian. V. H. iii. 21. Dem 
 1454, 8. Pol. i. 46. 9. Matthi^, § 496.] 
 
 * A large promontory of Thcssaly. 
 
 God in prayer, and begging from Iiim the 
 blessings we need." Bretschneider, of 
 '• access to future happiness." Macknight 
 explains it like Schleusner in the two 
 places of Ephesians; in Romans, of '* in- 
 troduction to the new covenant of grace." 
 In Thuc. i. 82. it is a bringing to.] 
 
 Ilpocratrew, w, from TTpog intensive, and 
 aLTEit) to ask. — To ask earnestly., to beg. 
 occ. Mark x. 4G. Luke xviii. 35. John ix. 
 8. See Kypke on Mark. [Job xxvii. 14. 
 Xen. Mem. i. 2. 20. Symp. viii. 23. It is 
 to ask in addition (to what has formerly 
 been given) in Xen. An. i. .3. 21.] 
 
 E^^'^ {Ilpo(TaiTr]Q.) «, 6, from irpoffcuTiuj. 
 — A beggar. This is the reading of some 
 MSS. in John ix. 8. See Diog. Laert. vi. 
 56.-] 
 
 [npoaafal3air(o or 7rpoaarctj3r)pt from 
 Trpoc, at'ci, and/3afVw or i^rjpt.] — To go 2ip 
 to a place, occ. Luke xiv. 10. [t!x. xix. 
 23. Josh. xi. 1/. Judith xiii. 12. 2 Mac, 
 xvi. 36. It is used of a river in Pol. iii. 
 72. A; and of horsemen in Xen. de Mag. 
 Eq. i. 2. On the addition of avi^Tspoy 
 in St. Luke, see Lobeck on Phryn. p. 
 10.] 
 
 I^P^ npoacipaXio-Kii), from Trpbg in tens, 
 and the obsol. apaXiaKoj to consume. — To 
 spend entirely, occ. Luke viii. 43. [Dem. 
 Lept. p. 460, 2. Eur. Elect. 427. The 
 preposition has its proper force in Dem. 
 p. 1025, 20. For the construction of this 
 word with &ig and an ace. see iElian. V. H. 
 xiv. 17. 32. Xen. Cyr. ii. 4. 9.] 
 
 ^^^ Ylpo(javaTv\r]p6h), w, from itphq \u- 
 tens. and avairXrjpoh) to supply. — To sup- 
 ply abundantly, occ. 2 Cor. ix. 12. xi. 9. 
 [Wisd. xix. 4. Athen. xiv. p. QSA. D.] 
 
 ^^° Tlpoaravaridijpi, from Ti'pog td, 
 with, or besides, and avaTiOrijxL to commu- 
 nicate. 
 
 I. JJpoffavariOepui, Mid. with a dative. 
 To communicate, confer^ or consult with, 
 adhibere in consilium, Wetstein. occ, (lal. 
 i. 1 6. So Lucian, Jupiter Tragoed. torn, 
 ii. p. 188. 'EMOr nPO^ANA'eOY, 
 '* Constdt with me ;" and Diodorus Sicu- 
 lus, [xvii. c. 116,] T0r2 MA'NTESI 
 nPOSANAGE'MENOS liipX r» ar^pEii^, 
 "^ Consulting the soothsayers about the 
 omen." [Nicet. Ang. Coninen. 2. 5. The 
 word properly means, To impose in ad- 
 dition; it is, to take o?i one's self in addi- 
 tion, \i\ Xen. Mem. ii. I. 8.] 
 
 II. To communicate inore or besides, to 
 add in conference, occ. Gal. ii. 6. 
 
 ^g^ Ilpoo-ctTTEtXcw, w, from rrpoQ be- 
 sides, and aiTtiKibi to threaten. — To 
 
npo 
 
 •31 
 
 n po 
 
 threaten further or again, ucc. Acts iv. 
 
 21. [Dein. 544, 26. and in Ecclus. xiii. 
 3. in the ed. Complut. It is used in the 
 middle in this place of Acts.] 
 
 ^^^ Ylpov^aTtavuiOy ut, from Trpog hC' 
 sides, and ^aTramw to spend. — To spend 
 besides or moreover, occ. Luke x. 35. 
 [Lucian. Ep. Saturn. § 39. Tliemist. Or. 
 23. p. 289.] 
 
 Tipoff^iopai, from irpog besides.^ and ^iofiai 
 to want. — To want besides or more., than 
 one has namely, to needy stand in need of 
 something more. occ. Acts xvii. 25, where 
 see Wetstein and Kypke. The high 
 priest Simon confesses the same truth, 
 '^ Mac. ii. 8, where he is addressing God 
 concerning the Temple, yiyiaaaQ tov to- 
 
 ■KOV THTOV klQ (TOV OVOpd CTOl aTTapTCJV 
 
 'AnPOSAEE~I, " Thou hast consecrated 
 this place to thy name, though thou need- 
 est nothing." []And so Clem. i. ad Cor. 
 p. 144. The word occ. Prov. xii. 9. Ec- 
 clus. iv. 3. xi. 13. Thuc. ii. 41.] 
 
 ilpoff^i^ofxai, from Trpog to, and ^i^opai 
 to receive J or expect, which see. 
 
 I. To receive, take, as the spoiling of 
 one's goods with joy. occ. Heb. x. 34. 
 [Ex. X. 17. Lev. xxvi. 43.] 
 
 n. To receive, accept, as deliverance, 
 occ. Heb. xi. 35. [Ps. vi. 9.] 
 
 IIL To receive kindly^ as a friend. 
 Luke XV. 2, (see Wetstein,) or rather. 
 To love, approve, take pleasure in, as the 
 V. is used by the LXX, Mai. i. 8. [Is. 
 xlii. 1. Ez. XX. 40. xliii. 27- Amos v. 
 
 22. Hesychius has itpoaUx^raL' irpoa- 
 TTOLtiTai, i. e. makes his own. See Time. 
 ii. 12.] Comp. Mat. xi. 19, and see Joh. 
 Frid. Fischeri Prolusiones quinque, &c. 
 p. 6, &c. [It is used in the same sense 
 of receiving kindly, or perhaps entertain- 
 ing, in Rom. xvi. 2. Phil. ii. 29. See 1 
 Chron. xii. 18. comparing Is. Iv. 12. Job 
 xxxiii. 20.] 
 
 IV. To expect, to look or wait for. 
 occ. Mark xv. 43. Luke ii. 25, 38. xii. 
 36. xxiii. 51. Acts xxiii. 21. [xxiv. 15.] 
 Tit. ii. 13. [Jude 21.] So Xenophon 
 cited by Wetstein on Mark. [Ps. Iv. 8. 
 Job ii. 9. Is. xxviii. 10. Eur. Alcest. 129. 
 Tiva /3ta IXiriha Tvpoa^i')(opa.i\ Theogn. 
 1140. Pol. xxi. 8. 7. Thuc. vi. 46. Xen. 
 Hier. i. 18.] 
 
 ilpoacoKaio, w, from itpoq to, and lomio 
 to look for, expect, ivait for, which from 
 the Chald. p to look, look out. — To look 
 for, expect, wait for. Mat. xi. 3. xxiv. 50. 
 [Luke i. 21. vii. 19, 20. viii. 40. Acts 
 iii. 5. X. 24. xxvii. 33. xxviii. 6. 2 Pet. 
 
 iii. 12, 13, 14. Ps. civ. 27. cxix. 166. 
 Wisd. xii. 22. 2 Mac. xv. 8, 20. In Luke 
 iii. 15. xii. 46. Schleusner and Wahl 
 construe the verb. To think, judge. 
 Bretschneider says, in the first passage. 
 The people not goifig away, but waiting. 
 Others, The people being in doubt. 
 Schleusner, however, adds, that, in both 
 places, a sense of fear is perhaps im- 
 plied.] Acts xxvii. 33, TecraapsffKcuhica^ 
 Tifv aripepov ripipav Ttpoa^oKwvTtQ, atriTOi 
 duireXEire, pr]^ey TrpoffXa^operoi. *' Ex- 
 pecting the fourteenth day, which is to^ 
 day, ye continue without eating [Jiaving 
 taken nothing'].. So the meaning is that 
 they had taken no food all that day : the 
 danger was so great that they had no 
 leisure to think upon hunger. This is 
 the literal construction of the words, and 
 implies, that, out of expectation of the 
 fourteenth day (which they looked upon 
 as a critical time, when their danger 
 would be at the highest), they had forgot 
 to take their usual repast ; not that they 
 had fasted fourteen days." Pope's Note 
 on Odyss. xii. p. 179, cited and approved 
 by Blackwall, Sacred Classics, vol. ii. p. 
 172. But no reason appears, why they 
 should have regarded the fourteenth day 
 as peculiarly critical. And the learned 
 Markland in Bowyer's Conject. says, 
 '' Trpo(r^oKiovTes should have a comma on 
 each side, nothing in the text having any 
 dependence on it. Ye have continued 
 without sustenance all this fourteenth 
 day (since the storm began) waiting for 
 the event." 
 
 UpoaZoda, ag, ?/, from Trpocr^exopai or 
 TTpoadoKau). — A looking for, an expecta^ 
 tion. occ. Luke xxi. 26 j where Kypke 
 remarks that ttpoaloKia is a word of in- 
 different signification, and here denotes 
 fear, and cites Thucydides joining ^6t>ov 
 and TTpoalodav together; and from Jo- 
 sephus. Ant. lib. v. cap. 10. § 4. (edit. 
 Hudson) " Eli hi paXkov l^e^awTtpay 
 
 tL-^E T7]V nPOSAOKI'AN T7}Q Tb>V TiKViOV 
 
 aTTioXeiag, '* had still a firmer expectation 
 of the destruction of his sons." [Add 2 
 Mac. iii. 21. Ecclus. xl. 2. Pol. i. 31. 3. 
 In Ps. cxix. 1 1 6. Test. xii. Pat. p. 708. 
 Xen. Cyr. i. 6. 16. and Dem. 319, 19. it 
 is the expectation of good, though Suidas 
 denies its ever being used in a good sense, 
 as he does iXitlq being used in a bad one, 
 equally without reason. In Acts xii. 1 1 . 
 it is the thing expected, (as in Gen. xlix. 
 10.) according to Wahl and Schleusner, 
 the last of whom explains the phrase 
 
ripo 
 
 732 
 
 npo 
 
 I 
 
 irpoaloKia riov 'la^aitov, the pU7iishmc7it of 
 death which the Jews hoped to see in- 
 Jiicted. Bretschneider considers the ge- 
 nitive, as indicating the source whence 
 the evil was to come. So the Syriac, 
 that ivhich the Jews contrived or thought 
 
 Hpofffaw, w, from irpoQ io^ and 
 iaiij to permit. — To permit^ suffer, occ. 
 Acts xxvii. 7. 
 
 Upoaeyyi'Cio from -jr^oQ to, and eyyi^io 
 to approach. — 7^o approach, come near 
 to. occ. Mark ii. 4. fCen. xxxiii. 6, 7. 
 Deut. XX. 2. Ez. xviii. (5. Pol. xxxix. i. 4. 
 Test. xii. Pat. p. 595.] 
 
 ^^^ UporrelpEvWi from TrpocE^poc an 
 assessor, also assiduous, which from trpoq 
 /o, and £^pa a seat. 
 
 I. To sit by. [Dera. 313,11.] 
 
 II. To attend upofi assiduously, be aS' 
 siduous, or diligent vi attendiiig or wait- 
 ing upon. occ. 1 Cor. ix. 13. So Kypke 
 cites from Josephus, Cont. Apion. lib. i. 
 [7.] concerning the priests, Tjj Oepaiztiq. 
 r« Qeh nPOZEAPErONTE^/ *' assidu- 
 ously attending on the service of God," 
 [Diod. Sic. V. 46. 1 Mac. xi. 40.] 
 
 ^^^ TLpoorepya^opai, from Trpog besides, 
 moreover, and epyai^opai to gain, or trade, 
 [Properly, To labour in addition, and 
 then,] To gain moreover in trade or 
 traffic, occ. Luke xix. 16. [Xen. Hell. iii. 
 J . 28.] 
 
 TLpoffip^opai, from Trpbg to, and ep^opai 
 to come. 
 
 I. To come to, approach, locally. Q 1 .) 
 With a dative. Mat. iv. 3. v. 1. viii. 6. 
 ix. 14. xiii. 36. xiv. 15. xv. 1. xvi. I, 
 xvii. 14, 19, 24. xviii. 1. xix. 3. xx. 20. 
 xxi. 23, 28, 30. xxii. 30. xxiv. 3. xxvi. 
 7, 17, 49. xxvii. 58. xxviii. 9, 18. Mark 
 vi. 35. xiv. 45. xxvi. 52. John xii. 21. 
 Acts ix. 1. x. 28. xviii. 2. xxiii. 14. xxiv. 
 23. Heb. xii. 18. (2.) Absolutely, Mat. 
 iv. 1 1 . viii. 1 9, 25. ix. 20. xiii. 10, 27. xiv. 
 12. XV. 12, 23. xvii. 7. xix. 6. xxiv. 1. xxv. 
 20, 22, 24. xxvi. 50, 60, 73. xxviii. 2. 
 Mark i. 31. x. 2. xii. 28. Luke vii. 14. 
 viii. 24, 44. ix. 12, 42. x. 34. xiii. 31. 
 XX. 27. xxiii. 38. Acts vii. 31. viii. 29. 
 xii. 13. xxii. 26, 27. xxviii. 9. (3.) 
 Metaphorically, Avith rw Qe^, in the sense 
 of drawing nigh in prayer, or worship. 
 Heb. iv. 16. vii. 25. xi. 16. and even 
 absolutely, Heb. x. 1, 22. xii. 22. (though 
 Wahl and Schl. take this not metaphori- 
 cally.) See 1 Kings xx. 13,22. Jer. vii. 
 15. i^lian. V. H. ix. 3. Xen. Cvr. i. 4. 
 27.] 
 
 II. To accede, assent to. Tlie Latin 
 accedo is used in the same sense. See 
 Ainsworth's Dictionary, occ. 1 Tim. vi. 3, 
 If any man teach otherwise, /cat /x>/ tTjooo-- 
 ipX^rai, and doth not accede to sound 
 words, even to the words of our Lord 
 Jesus Christ — he is proud, &c. This 
 sentence evidently relates to those M^ho, 
 after admonition (comp. ch. i. 3.), per- 
 sisted in teaching otherwise, and did flot 
 then accede to sound words: so that I 
 cannot but think that the substitution of 
 Trpoaiytrai or irpooiyEL for irpoaipxerai m 
 this passage M'ould sink the Apostle's 
 meaning; and that Doddridge is much 
 too bold when, upon a * mere supposition 
 of Bentley's, without the authority of a 
 single MS., he proposes Trpoaix^rai or 
 Trpoaexei as the original reading. See 
 also Wolfius, Kypke, and Bowyer's Con- 
 ject. [Schleusner gives the word the same 
 sense in 1 Pet. ii. 4 ; but it seems rather 
 to imply coming and joining one's self to 
 any one, taking up his part, as in Xen. 
 Mem. i. 2. 38. ii. 8. 13, though there it 
 is construed with a dative.] 
 
 Tipoo-evxny VQ> hi ^fowi T^poe to, and hxh 
 a prayer. 
 
 I. A prayer to God, whether of peti- 
 tioning for somewhat good, as Mat. xxi. 
 22; or oi deprecating evil, see Mat. xvii. 
 21. Luke xxii. 45. Acts xii. 5.\ QAdd 
 Mat. xxi. 13. Mark ix. 29. xi. 17. Luke 
 xix. 46. Acts i. 14. ii. 42. iii. 1. vi. 4. 
 X. 4, 31. Rom. i. 20. xii. 12. 1 Cor. vii. 
 5. Eph. i. 16. vi. IS. Col. iv. 2. iv. 12. 
 1 Thess. i. 2. 1 Tim. ii. 1. v. 5. Philem. 
 4, 22. James v. 17. 1 Pet. iii. 7. iv. 7. 
 Rev. V. 8. & al. 2 Sam. vii. 27. Neh. i. 6. 
 Ps. iv. 1. In Acts xii. 5. Rom. xv. 30. 
 TtpoQ Tov Qeov is added.] 
 
 II. An oratory, a place built to pray 
 in, q. d. a prayer-house, occ. Luke vi. 12. 
 Acts xvi. 13, 16. So the ancient Syriac 
 version in Acts xvi. 13, 16, ^rr^Vlf n^3, 
 A house of prayer. That the Jews, 
 wherever they dwelt, usually had such 
 
 * See Remarks on Free-thinking, by Phileleuth. 
 Lips. 7th edit. p. 107. 
 
 t In Rev. viii. 4, there is an ellipsis of ahv before 
 Toiti 7rpofl-tu;)^a7f. So in Xenophon Cyropscd. lib. i. 
 p. 29, edit. Hutchinson, 8vo. noX^a? ykp ^h 
 auToTf ToJ"? "mraig xoLTixHpr,ju.vta^r)^ctt — '' For that 
 many had already fallen down the precipices 
 headlong (together with) their horses." [Park- 
 hurst errs here in comparing the two expressions. 
 What he has cited is an instance of a peculiar 
 Greek idiom, viz. the use of the dat. plur. of xurU i» 
 the sense of together xcUh, without a'jy. Sec Mat- 
 thije, § 400. f.J 
 
n po 
 
 733 
 
 n PO 
 
 places, which were* open courts, com- 
 monly with trees planted near them, and 
 often situated near the side of seas or 
 rivers, is too well known to the learned 
 to be insisted on : I shall, therefore, only 
 remark, that the decree of the Halicar- 
 nassians, cited by Josqihus, Ant. lib. xiv. 
 cap. 10. § 23, gives the Jews lil)erty tuq 
 nPOSEYXA^E TtoititrQai Trpug rtj ^aXaffffrj 
 KAT.V Tiy HA'TPION "EGOS, " to 
 build oratories by the sea- side according 
 to their iiational custom ;" and for further 
 satisfaction I refer to Wetstein on Luke 
 vi. 12; and the English reader may do 
 well to consult, on this subject, the Notes 
 of Whitby and Doddridge, and Lardner's 
 Credibility of Gospel Hist. vol. i. ch. 3. § 
 3, but especially Prideaux's Connexion, 
 vol. i. part i. book 6. p. 387—389, 1st 
 edit. 8vo. See also Campbell on Luke, 
 [[See Phil, de Mos. iii. p. 1 68. Juvenal, iii. 
 295. Joseph, de Vit. Sua, c. 54. Le 
 Moync Varia Sacra, p. 71. Voss. ad Ca- 
 tulf. p. 313. Barth. Adv. ii. 21. Casau- 
 boniana, p. 313. Wahl, Schleusner, 
 Bretschncider, Bp. Middleton, and others, 
 put Luke vi- 12. under the first head, and 
 I think rightly.] 
 
 TIpoaevxofjiaL, depon. from Tpbg to, and 
 evxpfiaL to pray. — To pray to God, whe- 
 ther for the obtaining of good, or the 
 averting of evil. 
 
 [(I.) With rJ e£^, &c. Mat. vi. 6. 1 
 Cor. xi. )3. Xen. Cyr. i. 6. 1.] 
 
 {(2.) Absolutely, Mat. v. 5—7, 9. vi. 
 
 5—8. xiv. 23. xvii. 21. xix. 13. (xxiii 
 
 14.) xxvi. 36, 44. Mark vi. 46. xi. 25. 
 
 xiii. 33. xiv. 32, 39. Luke vi. 12. xi. 1, 
 
 '1. xviii. 1, 11. xxii. 44, 46. Acts vi. 6. 
 
 ix. 11, 40. X. 9. xiii. 3. Eph. vi. 18. I 
 
 Thess. V. 17. 1 Tim. ii. 8. James v. 13, 
 
 18. &al.] 
 
 [(3.) With virtp TivoQ. Mat. v, 44. 
 
 Luke vi. 28. Col. i. 9. 1 Sam. i 27.] 
 [(4.) With TttpX ru'oc. Col. i. 3. iv. 
 
 3. 1 Thess. V. 25. 2 Thess. i. II. iii. 
 
 1. Heb. xiii. 18. Gen. xx. 7. Is. xxxvii. 
 
 21.] 
 
 Q(5.) With ktri and ace. James v. 14. 
 
 Jer. xiv. 1 1.] 
 
 [(6.) With the thing asked for. Luke 
 
 xxii. 40. (with infin. So Xen. Cyr. ii. 1. 
 
 I.) Luke xviii. 11. Rom.viii. 26. Phil. i. 
 
 9. (with ace. So Xen. Hell. iii. 2. 22.) 
 
 Mat. xix. 20. xxvi. 41. Mark xix. 35, 
 
 38. Phil. i. 9. Col. iv. 3. 2 Thess. iii. 1. 
 
 • Calmct in his Dictionary, at ProseuCHE, 
 gives a print of one of these Oratories. 
 
 (with o'a). Act* viii. 15. (with ^^c^ac)• 
 See on all these, Matthiae, § 531. James 
 V. 17. * (with a gen. of the article and 
 infin. Matthias, § 415.) The word occ. 1 
 Sam. i. 10. ii. 25. 2 Sara. ii. 27. Dan. vi. 
 
 npo(r£x«> from Trpbq to, and £)(<^ to have. 
 [Properly, To have something in addi' 
 tion, as in Dem. 877, 26. — or (from an- 
 other meaning of t'x*^)] 
 
 I. To apply, adhibeo ; and hence, rdv 
 vuy being understood. To apply the mind 
 to any thing, to attend to it. Acts viii. 6. 
 [10. t] 1 Tim.i.4. iv.l.Tit.i. 14. Heb.ii. 
 
 1. 2 Pet. i. 19. Com p. 1 Tim. iv. 13. 
 In this sense it is followed by a dative. 
 Bos, Ellips. in N«e, cites the phrase com- 
 plete from Plato Epist. 'AvroTc o-^o^pa 
 nPOSEl'XON TO^N NOY"N. See also 
 Wetstein on Mat. vi. 1 . QSee Ceb. Tab. 
 c. 3. 4. Diod. Sie. ii. 25. Xen. Mem. iv. 
 
 2. 6. and with roy vsv Plutarch, Galba, 
 c. 13. Xen. Mem. iv. 7. 2.] On Acts 
 viii. 6, Wetstein and Kypke show that 
 the Greek writers likewise use -KpoaiyEiv 
 for attejiding to somewhat spoken. Hence 
 
 II. With a dative. To attend, and to 
 obey. occ. Acts xvi. 14, where Kypke 
 shows that the Greek writers use it in 
 both these senses, and refers to the ex- 
 pression iri'^iiv Tio Kvp/w fij'at, ver. 15. 
 [Wahl adds here. Acts viii. 6, 10. 1 Tim. 
 iv. 1, translating to assent rather than to 
 obey. See iElian. V. H. xii. 1. 1 Mac. 
 xvii. 11.] 
 
 III. With a dative, To attend to or on 
 a particular business or office, occ. Heb. 
 vii. 13. Thucydides in the same view 
 says, OL nPOSXO'NTES TOI'S NAYTI- 
 KOI"S, " those who attended on the naval 
 affairs;'' and Demosthenes, IIPOSE'- 
 XEIN TQTt nOAE'Mmt, " to attend to 
 the war." See Scapula. [Wahl trans- 
 lates this nearly the same. To take care 
 of, apply to, and cites Pol. ii. 2. 6. Polyaen. 
 Strateg. viii. 5Q. Schleusner has to ap- 
 proach^ 
 
 IV'. With a dative. To be given or ad- 
 dicted to, as to wine. 1 Tim. iii. 8, where 
 Wetstein cites from Polyaenus, 'Av^pa 
 TPY<tHl nPOSE'XONTA Kal MEGIlt, A 
 
 * [On the phrase irpoe-tir/rj irgoe-ivyo/uLai^ which is 
 an Hebraism, expressing To pray very earncttly, 
 see Dey ling, ii. 48. p. 588. andcomp. Gen. ii. 17. 
 xxxvii. 33. 2 Kings viii. 10.] 
 
 t [Some say here,] To adhere or he addicted te 
 a person, to fuvour him, or he of his party. [So 
 of 1 Tim. iv. 1 . and even of Acts viii. 1 1 . and xvi, 
 14. Test. xii. Pat. p. 534. Diog. L 1.2. 3.] 
 
n P O 734 
 
 to luxury and drunken^ 
 
 npo 
 
 man addicted 
 ness. 
 
 V. npoCf^etj/ eavT([)j To take heed to 
 ofieself', to watch over and attend to one- 
 self, one's own conduct and behaviour. 
 See Luke xvii. 3. xxi. 34. Acts x. 35. xx. 
 28. On this last text Raplielius cites 
 from Epictetus, Encbirid, cap. 7'5, "Av — 
 flfjiEpag aWag ett' aXKaiQ opii^rjg, jjied' ag 
 nPOSE'iS^EIS DEAYTilT, k. t. X. " If 
 you appoint day after day when you will 
 attend to yourself , you will not be aware 
 that you make no proficiency, but will 
 continue one of the vulgar both living 
 and dying." Comp. Kypke on Luke xxi. 
 M. [See 2 Chron. xxxv. 21. Deut. iv. 
 23. Ecclus. vi. 13. xiii. 8. xvii. 14. And 
 much in the same sense,] 
 
 VI. To take heed, beware, either with 
 fii) lest. Mat. vi. 1 ; or with a-jtb froviyof^ 
 following, Mat. vii. 15. x. 17. xvi. 6, 1 1. 
 So 7rpo(Tt)(£iv eavTM cnro, Luke xii. 1 . 
 
 |^§^ npoffrjXob), io, from Trpog to, and 
 ^\6(jj to nail, from ^Xog a nail, which see. 
 — Joined with a dative, To nail to, and 
 particularly to a cross; for so the V. is 
 applied not only by St. Paul, but also by 
 Plutarch, Apothegm, p. 206, A. " Julius 
 Caesar (rvvtipTtaae r«c Xr]~ag Kal nP02- 
 H'AOSEN, he took the pirates and cm- 
 cijied them." So Josephus, De Bel. lib. 
 ii. cap. 14. § 9. and lib. v. cap. II. § 
 1 ; in which latter passage, having told 
 us that of those Jews whom the famine 
 compelled to seek for food in the neigh- 
 bourhood of Jerusalem, the Romans took, 
 and, after scourging and torturing^ cru- 
 cified five hundred or more every day, he 
 adds, that the soldiers, out of anger and 
 hatred, 'Kpoar\Xiiv nailed to the crosses 
 those whom they had taken, some one 
 way, some another, as it were in sport ; 
 and that "^ so great was the number of 
 those who were crucijied, that room jvas 
 wanting Jor the crosses (i. e. opposite to 
 the walls) and crosses for the bodies;" 
 Aia TO TrXfjdog xwjOa re sveXEiTreTO toIq tuv- 
 Qo\g, Kal Tavjoot role (Tu)ixa(nv. Was not 
 this the very finger of God^ pointing out 
 the crime of the Jews in crucifying His 
 Son ^ Was it not a dreadful answer from 
 Heaven to their horrid imprecation, *Mat. 
 xxvii. 25, His blood be on us and on our 
 children ! occ. Col. ii. 14 ; where there 
 seems, as many have observed, an allu- 
 sion to one of the ancient methods of can- 
 celling bonds, namely, by striking a nail 
 
 * See- Doddridge's exeellent Note on this text. 
 
 through them. [It is to be observed that 
 St. Paul does not use the word absolutely 
 like Plutarch and Josephus, but adds rS 
 ^avp^. See 3 Mace. iv. S. Luc. Prom. 
 T. ii. p. 186 and 205. ed. Reitz. Dem. p. 
 520, 19.549, 1.] 
 
 IIpom'jXvTog, a, o, ?/, from the obsol. 
 irpocreXevdb) to come to. 
 
 I. A stranger, a foreigner, one who 
 comes from his own people to another, ad- 
 vena. Thus [it is explained by the Greek 
 Lexicographers, and] used in the profane 
 writers, and by the LXX, Exod. xxii. 21 . 
 xxiii. 9. [See Schol. Apoll. Rhod. i.334.] 
 Hence 
 
 IT. The LXX apply it to a stranger 
 or foreigner who came to dwell among 
 the Jews, and embraced their religion^ as 
 Exod. xii. 48, 49. Lev. xvii. 8, 10, 12, 
 lb. Num. ix. 14, & al. [On the kinds 
 of proselytes, viz. proselytes of the gate, 
 proselytes of justice, and perhaps mer- 
 cenary proselytes, see Winer's Bibl. Realw. 
 p. 553. orBeausobre,Calmet, &c.] Whence 
 in the N. T. it is used for a proselyte or 
 convert from Heathenism to Judaism. 
 wheresoever he dwelt, occ. Mat. xxiii. 15. 
 Acts ii. 10. vi. 5. xiii. 43. Our Saviour's 
 reflection. Mat. xxiii. 15, is strongly il- 
 lustrated by observing that the zeal of 
 the Jews in making proselytes, even at 
 Rome, was so remarkable about this time, 
 that it became almost proverbial among 
 the Romans. Thus Horace, lib. i. sat. 4. 
 liu. 143. Comp. Sat. 9. lin. 69—72. and 
 Cicero, Orat. pro L. Flacco, cap. 28. Ac- 
 cordingly, among the persons assembled at 
 Jerusalem on the day of Pentecost, are 
 particularly mentioned 'Oi eifi^rjp^vTeg 
 'Fcjiuaioi, iadaioL re i:ai TlpocrijXvToi, So- 
 journers of Rotne, both (^native J Jews * 
 a?id proselytes. Acts ii. lO.f 
 
 * When, after the death of Herod the Great, his 
 son Archelaus was accused before Augustus by the 
 Jewish ambassadors, Josephus, De Bel. lib. ii. cap. 
 6. § 1, tells us, that more than eight thousand of 
 the Jews then at Rome supported them, cru^uTra- 
 c/ravTO Be a.\JTo7i tm ett* 'Pw/jiri; 'is^aiM iinep oktk- 
 
 f For further satisfaction on this subject see 
 Wetstein on Mat. xxiii. 15, who cites the testimony 
 of Dio, speaking of the Jewish proselytes : 'Ecr) 
 xtx) TOtpa. ralg'PwixouQig t)) yivog tsto, xo'AHaOh fxh 
 rr6KK(X)tt;, au^yiSh Be i-Tri TrAjTrov, tZg-'e xai If nappYiaiav 
 rris vofxtffewi Ixv/x^o-a/. " This kind of people is 
 found even among the Romans ; they have often, 
 indeed, been punished, but are still vastly increased^ 
 so as to have obtained a toleration of their worship." 
 Wetstein also partly produces another remarkable 
 passage from Livy, lib. iv. cap. 30; where the 
 historian, having mentioned a grievous drought and 
 
npo 
 
 735 
 
 npo 
 
 ,jj_;j^ flpoffkaipof, », o, ii, Kai to — oy, 
 from TtpoQ for, and Kaipog a time. — En- 
 during or lasiifig for a time only^ tem- 
 porary, transient, occ. Mat. xiii. 21 . Mark 
 iv. 17. 2 Cor. iv. 18. Heb. xi. 25. [Hc- 
 rodian i. 1.6. Sext. Einpir. ix. p. 5G6. 
 4 Mace. XV. 2.] 
 
 pestilence that prevailed at Rome, adds Nee corpora 
 vtodo ojjecta tabo, sed animos quoque multiplex re- 
 ligio, et pleraque externa, invasit; novos ritus sa- 
 crificandi VA TICl N A NDO infcrcntibus in doinos, 
 qiiibus quaestui sunt capti .superstitione animi: 
 donee publicus jam pudor ad primores civitatis 
 pervenit; cernentes in omnibus vicis sacellisque 
 peregrins atque insolita piacula pacis Dedni ex- 
 poscondze. Datum hide negotinm JEd'dihus, ut 
 animadverterent nequi, nisi Romani Dii, neu quo 
 alio more, quam patrio colerentur — " Neither were 
 tlie bodies alone of men affected with the pestilence, 
 hut their minds also -were invaded hy a regard to 
 various religious ceremonies, principallii foreign ; 
 vew rites of sacrificing having been THROUGH 
 SOOTHSAYING introduced into families hy 
 such as make a gain of minds enslaved to supersti- 
 tion : till at length the poj)ular disgrace came to be 
 observed hy the chief men of the state, tiho in all 
 the streets and chapels saw foreign and nnusiial ex- 
 piations for imploring the mercy of the Gods. Upon 
 which the iEdiles were directed to take care that no 
 Gods but those of Rome should he ivorshij^ped, nor 
 in any other tha?i the Roman maimer." The 
 drought and pestilence here noticed are placed by 
 Livy under the consulship of A. Cornelius Cossus 
 and T. Quintius Pennus, that is, according to the 
 Fasti Romani Consulares at the end of Ainsworth's 
 Latin Dictionary, in the year of the Building of 
 Rome 327, and before Christ 427- Now the pro- 
 phet Joel, ch. iii. or iv. 6 *, foretelling the capture 
 and desolation of Tyre by Alexander the Great, 
 says, The children also o/" Judah, and the children 
 of Jerusalem fiave ye (Tyrians) sold unto the 
 Grecians, that ye might remove them far from 
 their border. Since, then, there was a very early and 
 frequent communication between Greece and Rome, 
 is it not probable that some of these Jewish captives 
 were sold to the Romans, and that among the 
 foreign religious rites above mentioned to be intro- 
 duced, and for some time favourably received at 
 Rome, these Jews, according to their national zeal 
 for their religion, brought and propagated their 
 own ? Especially as it appears from the word VA- 
 TICI NANDO, that the Religionists mentioned by 
 Livy pretended to some kind of divine commu- 
 nication or revelation. The subject certainly de- 
 serves attention. — As to the number of Jewish 
 proselytes at Antioch in Syria (see Acts vi. 5. xL 
 20, and comp. 'Ex\r]v/r>!,-), Josephus has taken 
 particular notice of it, De Bel. lib. vii. cap. 3, § 3, 
 where, having told us that the Jews dwelt in great 
 numbers at Antioch, and enjoyed equal privileges 
 witli the Greeks, he adds, oin ts Trpoc-ayousuoi rou; 
 ^pr,ffKiiXig TToXu 7rK^%g 'EAXj^vwi/, xcxhm}; rp6nto rivt 
 f^oicxv auTwv 7r<?ro<«vTo, " and continually bringing 
 over a grtat number of the Gentiles to their re- 
 ligion, they made them in some measure a part of 
 themselves." See Lardner's Credibility of the 
 Gospel Hist. vol. i. book 1. ch. 3. § 1, and 5. 
 
 Svo. 
 
 See Bp. Newton on Proph. vol. i. p. 334—9, 1st edit. 
 
 npoffKaXeofjiai, ufxat, mid. and pass, from 
 TT^uQ to, and KoKiio to call. 
 
 I. To call to oneself. Mat. x. 1 . xv. 10, 
 82. xviii. 2. [xx. 25. Mark iii. 13, 23. vi. 
 7. vii. 14. viii. 1, 34. x. 42. xii. 43. xv. 
 44. Luke vii. 19. xv. 26. xvi. 5. xviii. 16. 
 Acts v. 40. vi. 2. xiii. 7. xx. 1. xxiii. 17, 
 18,23. James V. 14. Gen. xviii. 1. 2 Mace. 
 iv. 28. Xcn. An. vii. 7- 1. In some of 
 these places it seems rather To send for, 
 as for example, Mark xv. 44. Acts xiii. 
 7. and James v. 14.] 
 
 II. To call to an office or business. 
 Acts xiii. 2.* xvi. 10. [Is. xiii. 5. Joel 
 ii. 32.] 
 
 III. To call to the Christian faith by 
 the preaching of the gospel. Acts ii. 39- 
 Comp. John x. 16. [Amos v. 8. ix. 6.] 
 
 npocTKaprepeo), w, from 'jrpog to, and 
 Kaprepiit} to endure. 
 
 I. With a dative of the thing, Tojjer- 
 severe in, to continue stedfost or con- 
 stant in, to attend constantly to. occ. 
 Acts i. 14. ii. 42, A6. vi. 4. Rom. xii. 
 12. Col. iv. 2. So with the preposition 
 iiQ and an accusative following, occ. Rom. 
 xiii. 6. [With Acts ii. 46. comp. Susann. 
 V. 6. Perhaps it would be better to trans- 
 late it there To live or he constantly. 
 See Gen. xxviii. 1 . Numb. xiii. 20. Prov. 
 ix. 1.5. Pol. i. 55. 4. Xen. Hell. vii. 5. 14. 
 Diod. Sic. i. 52. Matthiae, § 394.] 
 
 II. With a dative of the person, To 
 attend constantly on. occ. Mark iii. 9. 
 Acts viii. 13. x. 7. For instances of the 
 like applications in the profane writers 
 see Wetstein on Mark iii. 9, and Kypke 
 on Acts X. 8. [See Demosth. p. 1386, \Q. 
 Pol. xxiv. o. 3. Diog. Laert. viii. 1. 15.] 
 
 ^^^ ITpoo-fcajore'pr/crte, loq^ Att. fwe? ^» 
 from nrpotTKaprepiu). — Perseverance., in-' 
 vincible constancy, occ. Eph. vi. IS. 
 
 ITpoiTfce^aXatoJs e, ro, from Trpog to, at, 
 and KSipaXi] the head. — A pillow for the 
 head [(of one sitting or sleeping)], occ. 
 Markiv 38. [See Ez. xiii. 18, 20. 3 Esdr. 
 iii. 3. Theoph. Char. 2. Aristoph. Pint. 
 542. Poll. On. vi. 9. Foes. GEc. Hipp, 
 p. 323.] 
 
 ^^^ IlpoarK\i]p6io, w, from irpog to, and 
 KXi]p6u) to take by lot. — Properly, to asso- 
 ciate or add to by lot; hence simply. To 
 associate, join as a companion to others. 
 lipoffKK-qpoojxai, ipat, pass. To be asso- 
 ciated to, to associate oneself with, to con- 
 sort or joi7i oneself with. occ. Acts xvii. 
 4 ; where Kypke cites Philo several times 
 
 • [On the construction, see Matthiae, § 595.] 
 
npo 
 
 736 
 
 npo 
 
 Using it in a similar manner. fPhil. de 
 Decal. p. 760. De Leg. ad Caium, p. 
 1001. D. Loesner. Obss. Phil p. 209. 
 Wessel. Epist. ad Venem. de Aquila? in 
 Scriptis Philonis Fragmentis, p. 1 2. Plu- 
 tarch. T. viii. p. 945. ed. Reisk.] 
 
 [j^g^ UpocrtcXivio, from irpoQ and (cXiVw 
 to incline. — To incline, or render one in- 
 clined. Hence in the middle to incli?ie 
 oneself to, assent to, and metaphorically, 
 to join the party of any one. Acts v. 36. 
 In some MSS. the received reading is 
 irpoatKoWiiQtf], which see. Pint. T. vi. p. 
 131, ed. Reisk. Pol. iv. 51. 5. Hom. Od. 
 xxi. 138 and 165.] 
 
 ^g^ njOoo-fcXto-tc, lori', Att. 8WC? hi ^>*oni 
 7rpo<ric\iv(o to incline to or towards, which 
 from TipoQ to, and kXivu) to incline. — In- 
 clination or propension of mind towards 
 one rather than another, partial affection, 
 partiality, occ. 1 Tim. v. 21. So Cle- 
 ment, 1 Cor. § 21 . {Trjy ayaivriv avribv firj 
 KATA^ nP0i:KAI'2EIS, aXXa Traai roig 
 tpo^Hfilvoig TOP Qidv offiioQ ^ffr^v itapeyi- 
 Tiixrav. " Let them show their charity 
 without partiality, alike to all who truly 
 fear God.") [[And again, c. 47. Joseph. 
 Ant. xix. 3. 3. Pol. v. 51.8. vi. 10. 10. 
 See Suicer. Thes. T. ii. p. 856.] 
 
 TLpotTKoXKato, to, from Trpog to, and ko\- 
 Xaw to glue. — Properly, To glue to, ag- 
 glutino. UpoffKoXXaopai, wpai, pass. To 
 be Joined or cleave closely to. In the N. 
 T. it is applied to the marriage union, as 
 it is likewise by the LXX, Gen. ii. 24, 
 for the Heb. ~!2 pn to cleave to. occ. Mat. 
 xix. 5. Mark x. 7. Eph. v. 31. — to the 
 adherence of a seditious multitude to 
 their leader, occ. Acts v. 36. Plato uses 
 this word for the strict adherence of a 
 man to his intimate acquaintance (see 
 Wetsteiu on Mat.) and for the union of 
 the soul with the body. Phcedon. § S3, 
 edit. Forster. [See Deut. xi. 22. Josh, 
 xxiii. 8. Ruth ii. 21, 23. Job xli. 8. Ec- 
 clus. vi. 34. Plato de Legg. v. p. 839. E.] 
 — In Acts V. 36, the Alexandrian and six 
 later MSS., supported by the Vulg. and 
 two Syriac versions, read itpoaiKXiQr) ; and 
 three ancient and twenty later MSS. have 
 ^poffCKXt'idr}. See Wetstein and Griesbach. 
 
 UpoertcofXfxa, arog, to, from TrpoffKEKoppat 
 perf. pass, of 'irpoarKoirru. — Any thing laid 
 in the way of another which may occasion 
 him to fall, or stumble, a stumhling-block. 
 In the N. T. it is applied only spiritually, 
 occ. Rom. xiv. 13, 20. 1 Cor. viii. 9. Rom. 
 ix. 32, 33. I Pet. ii. 8. And in the three 
 last cited passages Christ is called XiQog 
 
 TTpoffKOfxparog, a stone of stumbling, a 
 stumbling-stone, i. e. " an occasion of sin 
 and ruin to many through their own 
 prejudice and perv'erseness." Doddridge. 
 The LXX use the phrase ndivai itpoa- 
 Koppa (which we have Rom. xiv, 13.) for 
 the Heb. ll^p» to set a snare, Isa. xxix. 21, 
 and XiOh Trpdaicoppa the stumbling against 
 a stone, for the Heb. f]:^ p« a stone of 
 stumbling'. Isa. viii. 14, where, however, 
 we may observe, that Symmachus and 
 Theodotion have the Apostle's expression, 
 XiOov TpoffKopparog. [[Comp. Exod. xxiii. 
 33. xxxiv. 12. Ecclus. xvii. 19.] 
 
 ^^^ UpoiTKOTrrj, r}g, r/, from TrpotricoTrrut. 
 Properly, A stumbling-block ; hence ati 
 occasion of falling or stumbling in the 
 way of duty. occ. 2 Cor. vi. 3. f Pol. vi. 
 7, 8. xxvii. 6. 10. Diod. Sic. T. x. p. 19. 
 ed. Bip.] 
 
 YlpoffKoTtTU), from irpog to, against, and 
 Ko-KTU) to strike. 
 
 I. Transitively, To strike or dash 
 against, as the foot against a stone. [Ab- 
 solutely, John xi. 9, 10. (Prov. iii. 23. 
 Tobit xi. 10.) with Trpog and an ace] 
 occ. Mat. iv. 6. Luke iv. 11. In which 
 passages it is very well worth our obser- 
 vation that the devil frames his tempta- 
 tion not only by quoting a detached sen- 
 tence of Scripture without regard to the 
 context, but particularly by applying in a 
 natural sense what was originally spoken 
 in a spiritual one, Ps. xci. 11, 12. QSee 
 Xen. de Re Eq. vii. 6. (with a dative.) 
 Aristoph. Vesp. 275. Jer. xiii. 16.] 
 
 II. In a neuter sense, with a dative 
 following. To dash or beat against, as 
 winds and waters, occ. Mat. vii. 27- 
 
 III. In a spiritual sense, with a dative. 
 To stumble at or agai?ist. occ. Rom. ix. 
 32. So absolutely. To stumble, occ. Rom. 
 xiv. 21. Comp. 1 Pet. ii. 8, Wolfius and 
 Bowyer there. 
 
 ^^* UpocTKvXlio, from iTpog to, and KvXittf 
 to roll. — To roll to. occ. Mat. xxvii. 60. 
 Mark xv. 46. 
 
 JlpoarKvviit), J, from Trpog to, and Kvveto 
 to adore, which is from kviov, Kvpog, a 
 dog, and so properly signifies to crouch, 
 crawl, and fawn, like a dog at his master's 
 feet*. — To prostrate oneself to, after the 
 eastern custom, which is very ancient 
 (see inter al. Gen. xviii. 2. xix. 1. xxiii. 
 7. xxvii. 29. xxxiii. 3.), and still used in 
 those parts of the world. It was the 
 posture both of civil reverence or homage, 
 
 [Others say from 
 
 nvw or y.Viu) 
 
 i9 snltifc] 
 
n po 
 
 737 
 
 HP O 
 
 and of religious worship *. Whether the 
 former or the latter was intended must 
 be determined by the circumstances of 
 the case. See Mat. ii. 2, 8, 11. iv, 9, 10. 
 viii. 2. xiv. 33. xviii. 26. xxviii. 17. Luke 
 xxiv. 52. John iv. 20. ix. 38, & al. freq. 
 Wetstein, on Mat. ii. 2, observes that 
 TzpoffKvveiv is in the Greek, and particu- 
 larly in the Attic, writers most frequently 
 joined with an accusative, but sometimes 
 with a dative t, of which Kypke on Mat. 
 ii. 8. produces some examples. Qln Herod, 
 i. 134. Aristoph. Plut. 771. it occ. with 
 an ace. j in Gen. xxiii. 7. Pol. v. 86. 10. 
 Joseph. Ant. vi. 7- 5. with a dative, a 
 construction referred by Matthiae, § 407. 
 and Lobeck, on Phryn. p. 463, to the 
 lower ages of the Greek language.] The 
 latter construction is more common in the 
 N. T., though there are instances of the 
 former. See Luke iv. 8. xxiv. 52. John 
 iv. 23, 24. Rev. xiv. 1 1 . UpoaKweio is 
 also sometimes used absolutely, r^ Ge^ 
 or Tov Qeov being understood, as John iv. 
 
 20. xii. 20. Acts viii. 27. Comp. Acts x. 
 25. [Add Acts xxiv. 16. These places, 
 as well as Mat. iv. 10. Luke iv. 8. John 
 iv. 21 and 23. 1 Cor. xiv. 23. Rev. iv. 
 10. vii. 11. xix. 4, 10, Wahl explains of 
 the actual performance of religious rites 
 (sacra facio), in which sense he cites 
 the verb as used in Joseph. Ant. xviii. 13. 
 Pol. x. \7. 8. X. 38. 3. ^lian. V. H. i. 
 
 21. V. 6. Xen. Cyr. ii. 4. 19. viii. 3. 14. 
 Plato Rep. T. vi. p. 284. In Heb. i. 6. 
 Acts vii. 43. Rev. ix. 20. xiv. 9, 1 1 , he 
 considers it as also used of offering divine 
 honours to any one, though not of testify- 
 ing it by positive acts. They who wish 
 to see examples of this word as used by 
 the fathers to denote worshipping of God, 
 may consult Waterland's Defence of some 
 Queries, Query XVI. (vol. i. p. 176. Bp. 
 Van Mildert's edit. J)] It is joined, Luke 
 
 * See Scott and Wetstein on Mat ii. 2. 
 
 f [Herodianus (Philetaer. p. 445, Piers.) says 
 that it ought not to be joined with a dative.] 
 
 X [Dr. J. P. Smith (Scripture Testimony to the 
 Messiah, ii. p. 270.) says, *' This word occurs sixty 
 times in the N. T. Two, without controversy, de- 
 note civil homage (Mat. xviii. 26". Rev. iii. 9.) ; 
 fifteen refer to idolatrous rites (John iv. 22. Acts 
 vii. 43. Rev. ix. 10. xiii. 4, 8, 12, 15. xiv. 0, 11. 
 xvi. 2. xix. 20. xx. 4.) ; three, to mistaken and dis- 
 approved homage to creatures (Acts x. 25. Rev. 
 xix. 10. xxii. 8.) ; about twenty -five clearly respect 
 the homage due to the most high God ; and the 
 remainder relate to acts of homage to Jesus Christ. 
 Of these (Mat. ii. 2, 8, 11. viiL 2. ix. 18. • xiv. 33. 
 XV. 25. XX. 20. *xxviii. 9, *17. Mark v. 6. \\. 51. 
 Luke V. 8.), though some of them (marked *) denote 
 
 iv. 7. Rev. iii, 9. xv. 4, with eyioTrloy he^ 
 fore, and a genitive following, conform- 
 ably to the Heb. phrase '^^37 mnnu/n. Gen. 
 xxiii. 12. Deut. xxvi. 10. 2 Kings xviii. 
 22, which in this last text the LXX ren- 
 der by TrpoaKvvEiv — evwTrtov. [In Heb. xi. 
 21. (taken from Gen. xlvii. 31.) Wahl 
 construes it io lean upon. More probably 
 there is an ellipse.] 
 
 ^^^ TlpoffKvvrirrjg, e, 6, from TrpotTKvveut. 
 — A worshipper, occ. John iv. 23. [Wahl 
 and MUnter (Symb. ad Evang. Johan. p. 
 12.) quote this word from an inscription 
 in Chandler, App. x. 3. p. 91.] 
 
 UpofrXaXeo), ib, from rrpog to^ and XaXico 
 to speak. — With a dative, To speak to^ 
 occ. Acts xiii. 43. xxviii. 20. [V/alil and 
 Schl. rather say To talk with. It is To 
 speak to in Ex. iv. 16. See also Apollon. 
 Syntax, iv. 3. Plutarch. T. vii. p. 423. 
 ed. Hutten. Theoph. Char, xii.] 
 
 JlpociXajit,av(j), from Tzpog to, and \a/i- 
 t,avo) to take. — In general. To take to one- 
 self. [This verb is usually found in the 
 middle in the N. T.] 
 
 I. ^[YlpoaXaptavopaC], To take or as- 
 sociate to oneself, to take into one's fel- 
 lowship or society^ ascisco, assumo. occ. 
 Acts xvii. 5. xviii. 26. [Xen. Cyr. i. 4. 
 16. (in the active.) 2 Mace viii. 1. Jo- 
 seph. B. J. ii. 21. 1.] 
 
 II. To receive, with hospitality, occ. 
 Acts xxviii. 2. — with kindness and good- 
 will, occ. Rom. xiv. 1. (comp. ver. 3.) xv. 
 7. Philem. ver. 12, 17. [See Ps. xxvii. 
 10. Ixv. 4. Ixxiii. 24. 2 Mace. x. 15. Diod. 
 Sic. xiv. 18.] 
 
 III. Ilpoo-Xtt/xSavw, Act. To take, as 
 food. occ. Acts xxvii. 33, 34". (comp. under 
 ITpoo-^o/caw). So TTpoaXap^avofxat, Mid. 
 OCC. Acts xxvii. 36. In which texts ob- 
 serve that the gen. Tpotpfjg is used ellipti- 
 cally according to the Attic dialect, and 
 governed by tl some, understood. See 
 Vigerus, De Idiotism. cap. iii. sect. i. reg. 
 ix. and Bos Ellips. under Tic, Tt. Jo- 
 sephus uses the similar expression IIPOS- 
 a)EPE'SGAI TPO^H'S, " to take some 
 
 food," De Bel. lib. v. cap. 10. § 3. The 
 French have the same idiom in their lan- 
 guage, and say, in like manner, prendre 
 or manger du pain^ de )a viande, &c. 
 [The genitive here is properly put to de- 
 note a part. See Matthias, § 361.] 
 
 a very deep and awful reverence, it cannot be said 
 that any necessarily denote the worship due to God. 
 But John XX. 28. and Heb. i. 6, especially the last, 
 against which no objection can be raised, are of a 
 different order. 1 
 
 3B 
 
n p o 
 
 738 
 
 npo 
 
 IV. UpoaXajjL^droijLai^ Mid. with an ac- 
 cusative. To take hold of a person, as by 
 the hand. occ. Mat. xvi. 22. Mark viii. 
 32 — or rather, according to Campbell, 
 whom see, To take aside. So French 
 translation in Mat. — I'ayant tire a part, 
 ia Mark — le prit en particulier, and 
 Diodati's Italian in both — trattolo da 
 parte. 
 
 ^g^ Up6(r\r)\ptQ, lOQ, Att. £b)g, rj, from 
 TTpoo-Xafx^avit). — A receiving or reception, 
 i. e. [of the Jews] to favour, occ. Rom.xi. 
 J a. Comp. Rom. xiv. 3. [See the last 
 word, sense I. and II.] 
 
 Hpoo-yLieVw, from Trpbg tOy with, and fievu) 
 to remain. 
 
 I. To remain or stai/ at sl place, occ. 
 Acts xviii. 18. 1 Tim. i. 3.— [See Judg. 
 iii. 25.] 
 
 II. With a dative of the person follow- 
 ing. To remain or continue with. occ. Mat. 
 XV. 32. Mark viii. 2. [Xen. Hell. ii. 4. 5. 
 Herodian. iv. 15. 15.] So in a spiritual 
 sense. To adhere to. occ. Acts xi. 23.* 
 
 III. With a dative of the thing, To 
 continue or persevere in. occ. 1 Tim. v. 
 5. 
 
 I^g^ Upoffopfxi^u), from Trpoc to^ and 
 bpni'Cio to bring a ship to its station or 
 moorings, which from opfAog a station for 
 ships, a place into which they are run 
 (appelluntur), or where they moor, and 
 this from 6pp.r] an impetus, impetuous 
 motion^ according to that of Homer, II. i. 
 lin. 435, 
 
 With sturdy oars they drove the ship to land. 
 
 To bring a ship to her station or moor- 
 ings, to bring a ship to land, navem in 
 stationem appello. Upoaopiii'Copai^ To be 
 brought or come to land, as in a ship, ap- 
 pellor, occ. Mark vi. 53, where Eisner 
 and Wetstein show that the V. is used in 
 the same sense by the Greek writers. 
 [Arrian. Exp. Al. vi. 1. 20. and 4. 2. 
 iElian. V. H. viii. 5.] 
 
 I^g° IIpo(ro(f)£i\io, from Trpog besides, 
 and 6(j)ei\u) to owe. — To owe besides or 
 moreover, occ. Philem. ver. 19. Raphe- 
 lius and Wetstein cite several passages 
 where Xenophon applies it in this sense. 
 [Cyr. iii. 2. 7. Hell. i. 5. 4. But it 
 seems to be only to owe in the N. T., as 
 in Pol. i. 66. 3.' Aristot. Eth. iv. 8. See 
 Reisk. Ind. Gr. Demosth. p. 664.] 
 
 * [So in Acts xiii. 43. in Griesbach.] 
 
 npoaoxdii^u), from Trpoc to, at, against, 
 and d^di'Cio to be grieved, offended, take 
 ill, " indignor, gravor, gravate fero," 
 Scapula. [The first sense of o^QI^m seems 
 to have been To dash against, used of 
 ships dashing against the shores or banks 
 {oxQai). 'Oxdiu) occ. U. A. 570.] With a 
 dative, To be grieved or offended at, to 
 be disgusted with. occ. Heb. iii. 10, 17. 
 [^See Ps. xcv. 10. The word occurs in 
 LXX to express abhorrence^ rejection, 
 contempt, &c. Gen. xxvii. 46. Numb. xxi. 
 5. Lev. xviii. 25, 28. xx. 22. xxvi. 15, 30, 
 43, 44. Ez. xxxvi. 31. Ecclus. vi. 25. 
 XXV. 2. Test. xii. Pat. p. 652.] 
 
 ^^" JlpoairELvoQ, «, b, //, from Trpoc in- 
 tens. and Treiva hunger. — Very hungry, 
 occ. Acts x. 10. 
 
 ^g^ Upoa-TTTi'/vvpi, from irpog to, and 
 Tryiyvvfj.L to fix. — To fix ov fasten to, to 
 affix, to a cross namely, to crucify, occ. 
 Acts ii. 23. 
 
 Upoa-TriTfru), from TTpoc to, against, and 
 TTiVrw to fall. 
 
 [I. Properly, To fall upoji, as in Xen. 
 de Re Eq. vii. 6 ; and hence To rush vio- 
 lently upon, used of the wind blowing 
 violently on a house. Mat. vii. 25. Diod. 
 Sic. ii. 26. Pol. i. 28. 9. Xen. Hell. iii. 
 2.3. Dem. 1259,8.] 
 
 [II. To fall down to, to fall at one's 
 knees (with a dative). Mark iii. 11. Luke 
 V. 33. viii. 28, 47. Acts xvi. 29. (with 
 rote yovaa-Lv) Luke v. 8. See Ps. xcv. 6. 
 and Diod. Sic. xvii. 13. So oi falling 
 at ones feet (with Trpoc and ace.) in Mark 
 vii. 25. Ex. iv. 25. It is used absolutely 
 in Xen. Cyr. iv. 6. 2. Herodian. i. 16. 10; 
 with a dative, Pol. x. 1 8. 7.] 
 
 Tlpo(nroiE6p.aL, from 'B'poc to, besides, 
 and TtoiEU) to make. 
 
 I. To add, join to. Thus sometimes 
 used in the profane writers. [Dem. 1293, 
 3 ; and so in the middle. To add any thing 
 to one's self, make it one's own, claim. 
 Xen. Hell. iv. 8. 28. An. ii. ]. 7. Thuc. 
 i. 8 and 54. ii. 85. iii. 7. Aristoph. Eccl. 
 866.] 
 
 II. To p>fctend, make as if, simulo, to 
 assume or add, as it were, somewhat to 
 oneself, occ. Luke xxiv. 28, where see 
 Alberti and Wetstein. [1 Sam. xxi. 14. 
 Inc. 2 Sam. xiii. 20. Herod, ii. 121. Xen. 
 Cyr. ii. 2. 1. An. iv. 6. 10. iElian. V. H. 
 viii. 5. Xen. Cyr. ii. 2. 5.] 
 
 IIpoo'Tropevo/iai, from TTpoc to, and tto- 
 pevopai to go, come. — To come to. occ. Mark 
 X. 35. [Ex. xxiv. 14. xxx. 20. xxxvi. 2. 
 Numb. i. 51. iv. 19. Josh. viii. 35. It is 
 
n p o 
 
 739 
 
 HP O 
 
 used of suppliants in Greek. See Suidas 
 and Pol. iv. 3. 13.] 
 
 ^^^ \lpo(Tpi]yvvpi, or IIpo(Tp7](r(rio, from 
 Trpog to, against, and pijyvvixi or pi](rcrio to 
 break. — To break or dash against, as a 
 flood, occ. Luke vi. 48, 49. [^It is used 
 transitively. To break a thing, perlia})s 
 by dashing it against another. See Aq. 
 Ps. ii. 9. Is. xxvii. 9.] 
 
 ^^' Ylpo^aTiQ, L^og, ^, from masc. Trpo- 
 rurrji;, which signifies not only a leader, 
 rider, director^ and is so applied by the 
 LXX, 1 Chron. xxvii. 31. xxix. 6. 2 
 Chron. viii. 10, but is also used by Plu- 
 tarch for the Latin patronus a patron, a 
 defender of a meaner person; and, ac- 
 cording to Harpocration and Suidas, de- 
 notes those who at Athens were the pa- 
 trons, or took care of strangers. See Gro- 
 tius, Eisner, and Wetsteiu. []npo<ra7j/c is 
 A president, Xen. Mem. iii. 4. 6. Prefect, 
 2 Chron. viii. 10. A patron of strangers in 
 a trial, Lys. 874, I . A patron, Dem. 1 99, 
 21. iElian. V. H. xii. 43. Pol. vii. 12. 9. 
 Joseph. Ant. i. 13. 3. JlpoUapai is not 
 only To preside over, but To defend. See 
 Wessel. Obss. ii. 6. Meurs. in Gloss, p. 
 415. Vales, ad Ex. Peiresc. p. 305.] — 
 A patroness, a woman " * who defends, 
 countenances, or supports" a protectress, 
 patrona. It is a title of honour and re- 
 spect, occ. Rom. xvi. 2. 
 
 IIpoTarrw, from itpoq to, and rarrw to 
 order. [^Properly, To command something 
 in addition. Xen. (Ec. ii. 6.] 
 
 I. To order, command. It is construed 
 with a dative of the person, and an ac- 
 cusative of the thing. See Mat. i. 24. viii. 
 4. xxi. 6. Mark i. 44. [Luke v. 14. Acts 
 X. 33, 48. (with the ace. and inf.) See 
 Gen. 1. 2. Ex. iii. 6. Eur. Phoen. 755. 
 Xen. An. i. 7. 10. Mem. iii. 5. 6. Cyr. 
 i. 2. 6. Diod. Sic. iii. 53.] 
 
 pi. To appoint, constitute. Acts xvii. 
 26. Thuc. viii. 23.] 
 
 Upo'ridTjpt, from TvpoQ to, or besides, and 
 rWripL to put. 
 
 [I. To put a thing by another (of put- 
 ting the dead by or to their fathers). Acts 
 xiii. 36. See Gen. xxv. 8, 17. Numb. xx. 
 26. Judg. ii. 10. 1 Mace. ii. 69. Fessel. 
 Adv. Sacr. iv. 6 ; and hence,] 
 
 [II. To join one o?i to, especially of 
 joining persons to a party (with a dative). 
 Acts ii. 41, 47. v. 14. xi. 24. So Numb, 
 xviii. 2. 2 Chron. xv. 9. Is. xiv. 1. 1 Mace, 
 ii. 43. Joseph. Vit. 25.] 
 
 [III. To add (with Ivri and ace.) Mat. 
 • Johnson. 
 
 vi. 27. Luke iii. 20. xii. 25. ('2 Kings xx. 
 6. Dent. iv. 2. xii. 32.) with a dative. 
 Mat. vi. 33. (Mark iv. 24.) Luke xii. 
 31. xvii. 5. Lev. xxvi. 21. Deut. ix. 19. 
 So Heb. xii. 9, though some think this 
 may be referred to the next head. Comp. 
 Deut. iii. 26. xviii. 16. Pol. xxxi. 6. 6. 
 Xen. Cyr. ii. 4.11.] 
 
 IV. Denoting continuation or repeti- 
 tion, Luke XX. 11, 12. Acts xii. 3. In 
 which three last texts itpoTiQtTo witli an 
 infinitive he added to do so or so, for he 
 did again or moreover, ^Qema an Hebraism 
 taken from the similar application of tlie 
 Heb. PjD'' to add with an infinitive; for 
 which phrase the LXX generally, and 
 that very frequently, use itpo^iQivai with 
 an infinitive V. See inter al. Gen. iv. 2, 
 12. viii. 12, 21. xviii. 29. [The same end 
 is obtained by adding ifpoo-Qelg to a finite 
 verb, as in Luke xix, 11. (So itpocQipevoQ 
 in Pol. xxxi. 7. 4.) Job xxix. 1. See Vorst. 
 de Hebr. c. 31. Gesen. p. 823.] 
 
 Upo'^piyo), from Trpog to, and rpiyb) to 
 run. — To run to. occ. Mark ix. 15. [x. 
 17. Acts x. 30. Gen. xviii. 2. Numb. xi. 
 27. Prov. xviii. 10. 1 Mace. xvi. 21. Jo- 
 seph. Ant. vii. 10. 4. Xen. Cyr. vii. 1. 
 
 ^^^ Ilpo(r(t)ciyiov, a, to, from irpdg be- 
 sides, and ^ayio to eat. — A717/ thing that 
 is eaten besides, i.e. with, hre-d.^, victuals. 
 occ. John xxi. 5. \^'0-^ov is the Attic 
 word. See Mseris, Thom. M. and Sturz. 
 de Dial. At. p. 191. This word occurs 
 Eustath. Comm. ad Hom. II. A. p. 867, 
 54. ed. Rom. Schol. ad Hom. II. A. 629. 
 See Cang. Gloss, in voce. The Vulgate 
 has pulmentarium, and so the Gloss. Vett. 
 Schleusner thinks it refers especially to 
 
 fsh:] 
 
 Bpu(r(})arog, h, o, //, from irpdc denoting 
 nearness of time, which, however, is a very 
 unusual sense in composition (but comp. 
 under Wpog III. \Q.) and <pdio to slay, 
 thus used in Homer, 11. xv. lin. 140. 
 Odyss. xxii. lin. 217, & al. 
 
 I. Newly slain. Thus used in the 
 phrase 7rpoo-d)aro 5- vEKpog, a dead man lately 
 slain, according to the etymologist, Eusta- 
 thius, and Phrynichus. [So in Hom. II. ii. 
 757.] Hence, 
 
 II. New, newly or lately made. So 
 Theophylact, lipoa^aTOv avTi th rear, Kai 
 ETti tCjv yjpovijiv iipfrepojy (^aveia'av. ITpoc- 
 (paTov is used for " new, and appearing 
 in our days." occ. Heb. x. 20. I'he 
 LXX use it in the same sense for [nh in 
 Numb. vi. 3., for] nipD Deut. xxxii. 
 
 3 B 2 
 
n po 
 
 740 
 
 n PO 
 
 17, for U^in Eccles. i. 9. Comp. Ecclus. 
 ix. 10. [SeeDem. 551, 15. Pol. i. 21.9. 
 Aristot. H. An. i. ]5. Hesychius has, 
 Ttpoa^aTOV TO apTiiOQ yevoixevov, vsov, 
 reapov. Alberti (Gloss. G. N. T. p. 176.) 
 explains it by viapov. See Lobeck ad 
 Phryn. p. 375.] 
 
 Ilpocr^arwci Adv. from 7rp6(r(f)arog. — 
 Newly, lately, oec. Acts xviii. 2. So in 
 2 Mac. xiv. 36, we have rov nPOS^A'- 
 T^2 KeKciQapifffXEvov oikov^ the house newly 
 cleansed, and in Judith iv. 3, IIPOS^A'- 
 T^S fiaav 'ANABEBHKO'TES, they were 
 newly returned. [See also Deut. xxiv. 
 8. Ez. xi. 3.] This adv. is used by the 
 profane writers also in the same sense^, 
 particularly by Polybius, [Pol. iii. 37. 11. 
 iv. 29.] in whom it is often construed 
 with a participle perf. as in Acts. See 
 Kypke. 
 
 Iipo(T(pepii), from Tc'poQ to^ and and ^ipio 
 to bring. 
 
 I. To bring to. See Mat. iv, 24. v. 
 23. viii. 16. ix. 2, 32. xvii. 16. John xix. 
 29. [Add Mat. xii. 16. xviii. 24. xix. 
 13. xxii. 19. Mark x. 13. Luke xviii. 15. 
 xxiii. 36. In all these cases the govern- 
 ment is a dative of the person and ace. of 
 the thing; so in Xen. Cyr. vi. 4. 2. 
 Plutarch. Vit. Galb. c. 12. In Mat. xxv. 
 20. there is only the ace. as in Xen. 
 Symp. ii. 7. v. 2, &c. In John xix. 29. 
 it is rather To bring near., as perhaps in 
 Ex. xxix. 3.] 
 
 II. To bring to, or before, magistrates. 
 Luke xii. 11. xxiii. 14. 
 
 III. To offer ^ tender, proffer^ as money 
 for a benefit to be received. Acts viii. 18. 
 [SoDemosth. 1167, 22.] 
 
 IV. To offer to God, as oblations or 
 sacrifices. See Mat v. 24. viii. 4. Acts 
 vii. 42. xxi. 26. Heb. v. 1. viii. 3. ix. 
 [7, 9,] 14, [25.] X. [1, 2, 8,] 12. xi. A, 
 17. Comp. Mat. ii. 11. John xvi. 2. [So 
 constantly in LXX, as in Numb. vi. 20. 
 Lev. ii. I, 4, 12. In Mark i. 44. and 
 Heb. V. 3. it is used absolutely, as in Lev. 
 xvi. 9.] 
 
 V. Mid. Upo(X(l)£peadat tivi, literally, 
 To offer oneself to any one in this or that 
 manner, se praibere alicui hoc vel illo 
 7nodo, i.e. to behave toivards, to deal with^ 
 or treat him, whether well or ill. occ. 
 Heb. xii. 7, where Vulg. offert se vobis; 
 and Raphelius, \Vctstein, and Kypke, 
 whom see, show that this use of the V. 
 7r/)oo-0£p£o-0at is common in the purest 
 Greek writers. 
 
 ^^ HpoacpiKric,^ eoc, 5c, o, y, Kal to — 
 
 t'e, from TTpoQ to, and ^/Xoc a friend dear. 
 — Friendly, Thucydides, [i. 92. viii. 86.] 
 and Xenophon, [GEc. v. 10. de Vect. v. 1. 
 vi. 1 .] use the word in this sense, occ. 
 Phil. iv. 8. [Ecclus. iv. 7. Schleusner, 
 Wahl, and Bretschneider say, rather 
 agreeable, what may make one plea- 
 sant.'] 
 
 Jlpoo-(^6pa^ ac, »/. from irpoa^epio. 
 
 I. An offerings the act of offering to 
 God. occ. Heb. x. 10. [1 Kings vii. 
 48.] 
 
 II. An offering, oblation, the thing 
 offered, occ. Acts xxi. 26. xxiv. 1 7. Eph. 
 V. 2. Heb. X. 5, 8, 14, 18. [So Ps. xl. 6. 
 and see 3 Esdr. v. 75. Ecclus. xiv. 11. 
 On Rom. XV. 16. there is some doubt. 
 Wahl refers it metaphorically to the first 
 head. The act of offeriiig up the Gentiles 
 to God by converting them, and so, in fact, 
 Schleusner and Bretschneider. Others 
 refer it to the second head, and say. The 
 Gentiles offered as a sacrifice.'] 
 
 ^g^ Tipoa-^(i)vi(o, ib, from icpoQ to, and 
 (f)wv£(t) to call, speak. 
 
 I. With an accusative, To call another 
 to one^e'f. occ. Luke vi. 13. Comp. Luke 
 xiii. 12. * [Joseph. Ant. vii. 7. 4.] 
 
 II. With a dative. To call or cry out 
 to. occ. Mat. xi. 16. Luke vii. 32. 
 
 III. With a dative. To speak to, ha- 
 rangue. occ. Acts xxii. 2. Comp. Luke 
 xxiii. 20. Acts xxi. 40. [In the Aid. 
 MS. this word occ. in 2 Chron. xxix. 
 28.] 
 
 ^^^ Ilpoo-^vtriCj toe, Att. ewc5 hi from 
 TTpocx^w to pour upon, aflTundo, which 
 from TrpoQ to, or upon, and )(vfu to pour f . 
 — A pouring over or on, aiFusio. occ. Heb. 
 xi. 28. From Exod. xii. 7, 22, it seems 
 that the blood of the Passover was put 
 upon the two door-posts and upon the 
 lintel in considerable quantity. 
 
 ^g* Ylpo(T-^av(3), from irpbg to, at, and 
 li^avu) to touch, touch lightly, which from 
 ^dw the same. — To touch lightly or 
 gently, occ. Luke xi. 46, where see Wet- 
 stein. [Soph. Phil. 1068.] 
 
 ^^^ IIpoffwTZ'oXi^Trrtw, u), from nrpoffu)- 
 TTOP a face, person, and Xaptaru) to ac- 
 cept. — To accept or respect persons, i. e. 
 to accept men on account of some external 
 advantages, such as riches, dress, &c. occ. 
 James ii. 9. Comp. under Aa/z€dj/a> XIX. 
 
 ^1^ UpoawiroXijTTTrjQ, a, 6, from Trpw- 
 
 * [Wahl refers this to sense III.] 
 •f* [Upaay^w OCC. Ex. xxiv, 6. xxix. 
 i. 5, 11.] 
 
 16. Lev. 
 
n po 
 
 741 
 
 JJ PO 
 
 troTToXr/Trr^w, A?i accepter or respecter of 
 persons, occ. Acts x. 34. 
 
 UpoffioTToXiixpia, ag, ij, from Trpdaioiroy a 
 person, and Xr}\pig an accepting. Comp. 
 under JlpoffioiroXriTtTeu}. — An accepti?ig, re- 
 specting, or respect of persons, occ. Kom. 
 ii. II. Eph. vi. 9. Col. iii. 25. Jam. ii. 
 1. 
 
 TLpoffioitov, «, ro, from xpoc to, and w»// 
 the eye^ which see. — In general, That 
 part of any thi?ig which is ttirned or pre- 
 sented to the eye of another. 
 
 I. The face, the counteiiance, Mat. vi. 
 16, 17. * xvii. 2, 6. Mark xiv. Q^^ & al. 
 Comp. 2 Cor. iii. 7, 13, 18. iv. 6. Acts ii. 
 28. 2 Thess. i. 9. 1 Pet. iii. 12. [Add 
 Mat. * xxvi. 37, 65. Mark xiv. Qb. Luke 
 
 * V. 12. * ix. 29. * xvii. 16. xxii. 64. xxiv. 
 25. Acts vi. 15. * 1 Cor. xiv. 25. 2 Cor. 
 viii. 24. t xi. 20. * Gal. i. 22. • Col. ii. 1. 
 
 * James i. 23. * 1 Thess. ii. 17. * Rev. vii. 
 11. *ix. 7. *x. 1. *xi. \G. So Xen. 
 Cyr. ii. 2. 1 9. Herodian. i. 7. 8. iEIian. 
 V. H. 11. 9.] — U.Q6a'ii)'itov Trpdg 7rp6(T(07rop. 
 Face to face. 1 Cor. xiii. 12. Comp. Gen. 
 xxxii. 30. [Judg. vi. 22J where this 
 Greek phrase in the LXX answers to the 
 Heb. CD»iQ ^« tZI'^a as TrpoawTroy icara 
 Trpoffwitov does in the LXX of Deut. xxxiv. 
 10. Ezek. XX. 35. — Kara Ttpoauy-Kov, Be- 
 fore the face or preseiice of before, 
 
 coram. Luke ii. 31. Acts iii. 13. xxv. 16. 
 Gal. 11. 11, Kara TrpocwTrov avT(^ avTE'^pv, 
 
 1 withstood Mm to the face. comp. ver. 14. 
 So in Josephus, Ant. lib. xiv. cap. 10, § 
 20, we have avrEnrElv KATA' nPO'212- 
 nON, " to contradict to the face." See 
 Raphelius and Eisner.— Raphelius, on 
 Acts iii. 13, observes, that Polybius uses 
 the phrase in the same sense as St. Luke ; 
 and on 2 Cor. x. 1. cites the same writer 
 applying it, like St. Paul, for bei?ig pre- 
 sent. I apprehend, with the learned 
 Wolfius, that TO. Kara irpotTwirov, 2 Cor. x. 
 7, mean those things which appear ex- 
 ternally, or, as our translators render 
 the expression, the outward appearance. 
 Comp. 2 Cor. v. 12, and see more in Wol- 
 fius. — Kara irpocrbj-rrov in the LXX an- 
 swers to the Heb. »:5 h)i in the presence 
 of before. Gen. xxv. 18, & al. [I Kings 
 i. 23. Diod. Sic. xix. 46. Pol. xxv. 5. 2. 
 ^ripci^eiv TO TtpoaioTTOv rov Tropeveadai eig 
 'UpoffoXv^a occ. in Luke ix. 51. for To 
 
 * [The places marked with an asterisk are said 
 by Schleusiier to mean the whole person or hodij. ] 
 f 'E«f TrpoffwTTov^ In the presence or sights before. 
 
 2 Cor. viii. 24. So Wetstein, on Acts iii. 13, cites 
 from Appian, '£2 npo'2flnoN, to the face. 
 
 turn his face to go to Jerusalem, i. e. to 
 resolve to go. Tliis is an Hebraism j the 
 phrase v:q CznU^ occ. Jer. xxi. 10. Ei. vi. 
 2. 2 Kings xii. 18. See also Ez. xiv. 8. 
 and comp. Luke ix. 53. and 2 Chron. 
 xxxii. 2.] 
 
 II. Face, surface, as of the earth. Luke 
 xxi. 35. Acts xvii. 26. Thus applied in 
 the LXX for the Heb. tz'JQ, Gen. ii. 6. 
 iv. 14. vii. 4, & al. 
 
 III. Face, external, or outivard ap- 
 pearance. Mat. xvi. 3. Luke xii. 56. 2 
 Cor. V. 12. X. 7. Jam. i. 11. [Add I 
 Cor. xiii. 5. Rev. iv, 7. and comp. Gen. 
 ii. 6. Herod, ii. 7Q. And hence, it de- 
 notes the external appearance of a person, 
 referring to his good or ill looks, dress, 
 &c. In this sense, we have it in the 
 phrases (^XiTzeiv tig Tzpoaioitov, Mat. xx. 16. 
 and Mark xii. 14; and Xafi(3aveiv itpo- 
 (Tioiroy, Luke xx. 21, which mean. To 
 consider or have respect to a person's out- 
 ward condition. So in the LXX, Lev. 
 xix. 15. Deut. x. 17. And again, Qav- 
 P-u'Celv to TrpoffiOTtoy in the same sense, 
 Jude v. 16. See Deut. x. 7. 2 Chron. 
 xix. 7. Job xxxiv. 19.] 
 
 IV. A person, a human perso?i. 2 Cor. 
 i. 11. The word is use.l in the same 
 sense not only by Clement, in 1 Cor. § 1 . 
 'OXiya nPO'SOHA TrpoireTfj, " a few rash 
 persons," comp. § 47, but also by Jose- 
 phus, De Bel. lib. i. cap. 13, § 7.' Mfm 
 Tu>v oLtceLOTCLTiop nPOSO'ITQN, " with some 
 persons mos't intimate with him." So 
 lib. ii. cap. 2, § 7. To TrXfjOog tujv IIPO- 
 2ii'ni2N, " the number o^ persons :" and 
 lib. V. cap. 4, § 3. Tp/o-t Tolg iih^olg IIPO- 
 2i2'nOIS, " to the three persons most 
 dear to him." The eloquent Longinus, 
 De Sublim., likewise several times uses 
 Trp6(TU)Ttov for a person, as, for instance. 
 Sect, xxvii. "Ert ye pt)p ead' o-e Trepi 
 IIP02i2'nOY hirjyHfxevog 6 avyy pcK^evg, 
 £^ai(f)vr}c irapevEyBeig lig to uvto llPO^Xl- 
 nON avrt/i£0tTarat. ^' It moreover some- 
 times happens that the writer, when he 
 is speaking of a certain person, being 
 suddenly transported, transforms himself 
 into that very person." So about the 
 middle of the same Sect, and Sect. xxvi. 
 towards the end. Comp. also Kypke on 
 2 Cor. i. 1 1 . [See also Diog. Laert. ii. 
 66. Pol. V. 107. 3. XV. 25. 8. Dem. 433, 
 22. Artemid. ii. 36.] 
 
 [V. This word is often used pleonasti- 
 cally with a genitive following. Thus 
 the person of the Lord is put for the 
 Lord, — M'ith Kvpm or Oew, as Heb. ix. 
 
n p 
 
 742 
 
 n po 
 
 24. 1 Pet. iii. 12. and in the phrases 
 'ffpo TrporrwTra Kvp/s, Luke i. 70. (See 
 also M:it. xi. 1 2. Luke ix. .52. Acts xiii. 24. 
 and in the LXX (for ^iD'?) Exod. xxxiii. 
 2. Deut. iii. 18,28. Mai. iii. 1, & al.) 
 rtTTo TTpoffcjTTn K" or t5 K' Acts iii. 19. v. 
 41. 2 Thcss. i. 9. (See also Acts vii. 45. 
 Rev. vi. 16. XX. 11. and in the LXX (for 
 the Heb. ^iQD) Gen.xvi. 6,8. xxxv. 1,7. 
 Num. xxxii. 21. JTust. M. Ap.i. p. 70. ed. 
 Thirlby.) —with t5 Xpi^S, 2 Cor. iv. 6.* 
 — with fi5, OH, avTH, Mat. xi. 10. Mark 
 i. 2. Luke vii. 27. ix. .52, 53. x. 1. Acts 
 ii. 28. XX. 25. 2 Thess. ii. 17. iii. 10. 
 Rev. xxii. 4. — with any word. Acts vi. 
 41. Rev. xii. 14. See also the instances 
 quoted in sense IL And comp. Gen. i. 
 2. 2 Sam. xviii. 8. Is. xiv. 21. (in Heb) 
 1 Mac. V. 37. Ecclus. xvi. 30. Soph. Old. 
 T. 453.] 
 
 g^^ nporarrw, from Trpo before^ and 
 rarrw to appoint. 
 
 [I. IVoperly, To arrange one person 
 before another, of soldiers. See Xen. 
 Hell. ii.4. 10.] 
 
 IL To appoint J or ordain before, to 
 fore-ordain^ fore-allot, occ. Acts xvii, 
 26. 
 
 [^P^ rijOoretVw, from irpd forth, Midi reivct) 
 to extend, stretchout. — [Properly, To put 
 something before one. Xen. de Re Eq. vi. 
 1 1. Then, To stretch out. 2 Mac. yi. 30. 
 vii. 10; and hence,] — To stretch out, and 
 so expose, protendere, expouere, 7rpo€a\- 
 \eiv. occ. Acts xxii. 25, Q^q ^e TrpoeTeivev 
 civTov ToiQ 'IfAcio'iv, But a$ he fthe cen- 
 turion) was extending him (at a pillar or 
 post namely), and so exposing him to the 
 thongs or ivhips f . So Wetstein *' Post- 
 
 * 'Ev 7rpoacJ7r(i>, In the person, i. e. in the name, 
 or as the representative, or ly the atitJiority. 2 Cor. 
 ii. 10. Comp. 1 Cor. v. 4. So Eusebius, Hist. 
 Eccles. lib. iii. cap. 38, cited by Raphelius in his 
 Semicent. Annot., mentions the Epistle of Clement, 
 which he wrote ex nPOSIl'nOT t^j 'Pw/jLafwv 'Ex- 
 xXriaiag t^ KoptvQtwv, in the name of the church of 
 the Romans to that of the Corinthians. 
 
 ■}■ The * Roman method of scourging was by 
 linding the offender's body to a post or pillar, and 
 so exposing him the more effectually to the stroke of 
 
 * The authors of the Universal History, vol. x. p. 
 688, Note (T), write thus: «♦ Among the Romans it 
 (i. e. the punishment of scourging) was very severe and 
 shameful : the person being stripped naked, at least down 
 to the girdle, had his hands tied to a ring fastened to a 
 stone pillar, not above a foot and a half high, if so much, 
 so that his body was bent forward almost double, which 
 gave such an advantage to the executioners that the 
 blows came down, ns it were, with double force." Thus 
 these learned writers ; whose account of this matter, had 
 they cited their authority for it, I should readily have 
 inserted iuto the text of this work. But querc? 
 
 quam eum exposuerat loris." TLpoeTELvtv 
 cannot, strictly speaking, import bind- 
 ing: nor does 'Ipaa-i mean the thongs 
 with which they were binding, but those 
 with which they were going to scourge 
 him. See Wolfius. And observe that 
 five MSS., two of which ancient, read 
 TTpoffETEivav (plur.) J four, two of which 
 ancient, itpoETEivov ; and five later MSS., 
 with several ancient versions and printed 
 editions, TrpoETEivav, which last reading 
 Griesbach has admitted into the text. 
 [This phrase is bad Greek. In speaking 
 of whipping, when any compound of telvCj 
 is used, the stripes are put in the ace. in 
 better Greek, as Lucian. Timon. p. 147. 
 Catapl. p. 431.] 
 
 VLpoTEpoQ, a, ov. — Former. Eph. iv. 22. 
 MpoTEpov, neut. is often used adverbially. 
 Before, formerly, first, at first. John vi. 62. 
 vii. 51. ix. 8. [2 Cor. i. 15. 1 Tim. i. 13. 
 Heb. iv. 6. vii. 27.] Gal. iv. 13, & al. 
 Hence with the prepositive article fem. 
 
 the executioner. Thus the seditious Roman sol- 
 diers in Livy, lib. xxviii. cap. 29, " deligati ad 
 palum virgisque cassi, ^ securi percnssi, were 
 bound to a post.) and scourged mth rods., and be- 
 headed." Thus Vcrres, in Cicero, Verr. act. ii. 
 lib. V. cap. 02, " Repente hominem proripi, atque 
 in foro medio denudari, ac deligari, ^ virgas ex- 
 pediri jubct. Immediately commands the man to 
 be seized, and to be stript naked in the midst of 
 the foruiTi, and to be tied (to a post), and rods to be 
 got ready;" and so, cap. G3, " Civis Romanus — 
 deligatus in foro virgis cadcbatur, a Roman citi- 
 zen — tied (to a post) in the forum mas beaten with 
 rods."" Thus likewise Dio, lib. xlix. says of An- 
 tony, 'AvTtyovov ly^affTiyutn, ^a.v^Z -^^offtrKrce,;, " he 
 scourged Antigonus, having bound him to a post f ." 
 And further to illustrate Acts xxii. 25, 26, I tran- 
 scribe from Cicero as above, cap. 62, " Cffidebatur 
 virgis, ifi medio foro Messana^, civis Romanus, 
 Judices ; cum interea nullus gemitus, nulla vox 
 alia istius miseri, inter dolorem crepitumque pla- 
 garum, audiebatur., nisi hocc, CIVIS ROMA- 
 NUS SUM. Hac so commemoratione civitatis 
 omnia verbera depulsurum, cruciatumque a corpore 
 depulsurum arbitrabatur. In the midst of the 
 forum of Messina, gentlemen, a Roman citizen was 
 beaten with rods ; in the mean time, amid his 
 pangs, and the clashing of the rods, no groan of the 
 wretched man was heard, no voice but this, I AM 
 A ROMAN CITIZEN. By thus mentioning 
 his citizenship., he thought he should have put an 
 end to his Hripes and torments.^'' I add, that well 
 might the chief Captain or Tribune be afraid, be- 
 cause he had bound Paul. He, no doubt, knew, 
 that, as Cicero expresses it, cap. 66, as above, 
 " Facinus est, vinciri civcm Romanum. It was a 
 high crime that a Roman citizen should be 
 bound.''"' 
 
 t See Bp. Pearson on the Creed, Art. 4. WAS CRU- 
 CIFIED, and Notes, and Ilutlsou's Joscplius, p. (Kil, 
 
 Note L 
 
npo 
 
 743 
 
 n po 
 
 plur. TTpoTspov is used as an adj. Former. 
 Heb. X. 32. 1 Pet. i. 14. [Deut. iv. 32. 
 Lev. \v. 21. Xen. Mem. ii. 7. 2. Irmiscli. 
 ad Herodian. i. 1. 5.] 
 
 nporidT]/jii, from ttjoo before, Jbrth, and 
 TidrjiJii to place. 
 
 I. To propose, set forth, or before 
 the eyes, as it were. occ. Rom. iii. 
 25, where see Wolfius and Wetstein. 
 [So Wahl and Bretschneider. Deyling, 
 (ii. 41. 13.) says also, " Deus hoc i\a<^ri- 
 pioy proposuit in lucem (Trpoidero) illud 
 coram omnium oculis videndum exposuit, 
 Christumque cum suo merito conspicien- 
 dum exhibuit." Schleusner refers the 
 passage to the 2d sense. The word sig- 
 nifies, properly, To set or place one per- 
 son or thing before another. Pol. i. 33. 9. 
 — then. To set forth, j^ropose publicly to 
 view, as for sale, or reward. (Xen. Cyr. i. 
 2. 12. Thuc. ii. 46.)] 
 
 II. To propose, purpose, design before- 
 hand, occ. Rom. i. 13. Eph. i. 9. 
 fSchleusner observes with truth, that if 
 the reading in Eph. i, 9. be avrw, the 2d 
 clause expresses no more than is express- 
 ed by avra in the first ; and the mean- 
 ing is according to his own entire foee 
 will and determination. If we read dvrw, 
 that word must be referred to Christ, and 
 then Schleusner would refer Trpoidero to 
 the first sense. But this is not necessary. 
 Eur. Phoen. 820. ^lian. V. H. ii. 41. Pol. 
 vi. 12. 8. See also Ex. xl. 4.] 
 
 6®^ UpoTpiiTb), from irpo before, and 
 rpiTro) to turn. 
 
 Properly, to turn before oneself, so to 
 propel, push forward, incite. QDiog. 1. 
 ii. 29. 2 Mac. xi. 7. Demosth. 309, 3. 
 Hence,] — JlpoTpiTropai, Mid. To excite, 
 exhort. — Thus used also in the best Greek 
 writers. See Wetstein. occ. Acts xviii. 
 27. [Xen. Mem. i. 2. 32. Wisd. xiv. 
 
 18.] 
 
 liporpixt^, from ttjoo before, and rpix'^o. 
 [Properly, perhaps. To run before an- 
 other, or get before another by running, 
 and then simply, to run forward. Luke 
 xix. 4. * John xx. 4. The 2d aor. Trpoi- 
 ^papoy, from the obsolete Trpo^pepio, is the 
 part found in these places. But the pre- 
 sent occ. 1 Sam. viii, 1 1. See Tobit xi. 
 2. Xen. An. i. 5. 2. v. 2. 4.] 
 
 RpouTrapj^w, from irpo before, and 
 vTrajo^w to be. — To be before, occ. Luke 
 
 * ["E^irpoo-Sev is here pleona.stic, as in Xen. An. 
 i. 8. 14. yEsch. c. Ctesiph. 491. See Lobeck ad 
 Phryn. p. lO-l 
 
 xxiii. 12. Acts viii. 9. fThis word is 
 used as an auxiliary in both cases, and is 
 peculiar to Luke in the N. T. It occ. 
 Job xlii. 17. ^sch. Soc. D. ii. 37. De- 
 mosth. 12, 16. Pol. iii. 106. 2. Diod. Sic. 
 i. 7S. Joseph. Ant. iv. 6. 5.] 
 
 Ti.p6<l>a(nQ, Loc, Att. eu)Q, ?/, from irpo 
 before, and <pa(TiQ, a speaking, speech. 
 
 I. A speech put, as it were, before 
 something to palliate or excuse it, a pre- 
 text, an excuse, occ. John xv. 22. [Wahl 
 and Schleusner put Acts xxvii. 30. under 
 this head. Schleusner makes the first 
 sense of the word occasion, and he cites 
 Herodian. i. 8. 16. i^sch. Soc. Dial. iii. 
 1 1. Euseb. H. E. vi. 12. Ps. cxli. 4. Prov. 
 xviii. 1 . But these places seem to me to 
 bear the sense oi pretext as well or better 
 than that oi occasion. However, Hesy- 
 chius explains the word by cKpoppi]. See 
 also Dan. vi. 4. Joseph, c. Apion. ii. 28. 
 See Xen. An. ii. 3. 12. De Rep. Ath. ii. 
 17. Hos. x. 4. Palairet. p. 71- D'Orville 
 ad Char. ii. 7.] 
 
 II. An outward sho7v or appearance, 
 a pretence, occ. Mat. xxiii. 14, (where 
 see Wetstein). Mark xii. 40. Luke xx. 
 47. Acts xxvii. 30. Phil. i. 18. 1 Thess. 
 ii. 5, where Trjoo^cio-ei TrX£oy£L,iag denotes a 
 pretence (of piety or zeal suppose) cover- 
 ingov cloking covetousness, '^ a cloak over 
 covetous?iess." Macknight. QSchl. says, 
 that in this place either 7rpo0ao-et is pleo- 
 nastic, and the phrase only means iv 
 TtXeoveliq. ; or (which is Wahl's opinion) 
 that TTpoipaffiQ here means appearance 
 simply. Bretschneider makes it occa- 
 sion in this place, but it is diflicult to 
 construe the passage with that sense.] 
 Comp. also Kypke. Mat. xxiii. 14, — and 
 
 for a pretence 7nake long prayer, " i. e. 
 ye recommend yourselves to their (the 
 widows') esteem and bounty by the length 
 of your prayers." Bp. Pearce's Comment. 
 Observe that this whole 14th verse is, ra- 
 ther in an extraordinary manner, thrown 
 out of the text by Griesbachj though 
 wanting in only four Greek and some 
 Latin MSS., and in the Saxon version. 
 But see Wetstein and Griesbach, and 
 Michaelis lutroduct. to N. T. vol. i. p. 
 301. edit. Marsh. — In the Greek writers 
 it is often opposed to aKrjdfla truth (see 
 Wetstein on Phil.), and in this latter 
 sense seems best dcducible from irpo be- 
 fore, and 0acric a?i appearance, which 
 from (f>aivopai to appear. 
 
 Ilpo<{>epoj, from Trpo forth, and ^e'pw to 
 bring. — To bring forth or out, to pro- 
 
n po 
 
 744 
 
 n PO 
 
 duce. occ. Luke vi. 45, twice. So Iso- 
 cratesj Ad Demon, cap. 20, uses the 
 phrase wtrirep U Taixdm IIPO^E'PEIN, 
 *' to bring forth ^ as out of a store- 
 house." [Tobit ix. 6. 3 Mac. vii. 1 1 . v. 
 39. ^lian. V. H. viii. 12. and see Prov. 
 X. 14. It often signifies to upbraid in 
 good Greek. See Keisk. Ind. Gr. Dem. 
 p. 673.] 
 
 Tlpo<pi]TELa, ac, r/, from irpo^riTevu). 
 
 I. A prophecy or prediction, occ. Mat. 
 xiii. 14. QThere is a happy variety of 
 opinion, in the three German Lexicogra- 
 phers, as to the classification of the va- 
 rious instances of this word. To this 
 1st sense are referred 2 Pet. i. 20, 21. 
 Rev. i. 3. xix. 10. xxii. 7, 10, 18, 19 only, 
 by Wahl ; the same passages, with that 
 of St. Matthew cited by Parkhurst, by 
 Bretschneider, &c. To Bretschneider's 
 passages, Schleusner adds Rev. xi. 6. See 
 2 Chron. xv. 8. xxxii. 32. Jer. xxiii. 21. 
 Neh. vi. 12. Ezr. vi. 14. Ecclus. xxxvi. 
 15. Joseph. B. J. iii. 8. 3. Ant. vii. 9. 
 
 II. ^ declaration delivered by inspira- 
 tion of the Holy Spirit, whether predic- 
 tive or not, and that whether under the 
 Old Testament, occ. 2 Pet. i. 20 ; or the 
 New, 1 Cor. xiv. 6, 22. (comp. ver. 39, 
 40.) 1 Tim.i. 18. iv. 14. [Wahl assigns 
 to this class only Mat. xiii. 14. 1 Cor. xiv. 
 6. 1 Thess. V. 20. Rev. xi. 6. Schleusner 
 and Bretschneider have no such class. 
 The two passages of Timothy are made a 
 separate class, by Wahl, under the sense 
 good omen; by Schleusner, under the 
 sense of advice; and by Bretschneider 
 the first is put with Rev. xi. G. as The 
 interpretation of God's will by inspira- 
 tion.'] 
 
 III. The gift of prophecy, i. e. either 
 of declaring or (f predicting truths by 
 divine inspiration^ whether under the Old 
 Testament, occ. 2 Pet. i. 2 1 ; or the New, 
 Rom, xii. 6. 1 Cor. xii. 10. xiii. 2, 8. 
 [Wahl here takes away 2 Pet. i. 21. and 
 adds 1 Cor. xiv. 22. Schleusner says, 
 Power of prophecy, in 1 Cor. xiii. 2, 8. 
 and in Rom. xii. 6. I Cor. xii. 10. 
 xiii. 2 and 8. xiv. 6 and 22. 1 Thess. 
 V. 20, The extraordinary power of 
 teaching, exhorting, and explaining Scrip- 
 ture, given by inspiration to the early 
 Christian teachers. Bretschneider says, 
 that the Mord means Prophetic decree or 
 speech^ and is used of those who pro- 
 phesy^ interpret God's will by inspiration, 
 &c. in 1 Cor. xiii. 2, 8. xiv. 6, 22. 1 
 
 Thess. V. 20. — that it is tlie gift of pro- 
 phecy in 1 Cor. xii. 10 ; the office of pro- 
 phet in Rom. xii. 6; while he explains 
 1 Tim. iv. 14. to be By the laying on of 
 hands of men acting and speaking in a 
 state of inspiration ?\ 
 
 IV. Prophesying., i. e. the exercise of 
 the gift oi prophecy, occ. 1 Thess. v. 20. 
 
 T[po(l>r}T£v(»), from Trpo^r/riyc. 
 
 L To prophesy, to foretel things to 
 come. Mat. xi. 13. xv. 7. Mark vii. 6. 1 
 Pet. i. 10. [Jude 14. Rev. x. 11. xi. 3. 
 Jer. xi. 21. xiv. 13, 14, 15.] Comp. 
 John xi. 51, on which passage see Vi- 
 tringa, Observat. Sacr. lib. vi. cap. 13, § 
 2, & seqt. 
 
 II. 2'o declare truths through the in- 
 spiration of God's Holy Spirit, whether 
 by prediction or not. Luke i. 67- Acts ii. 
 17, 18. xix. 6. xxi. 9. 1 Cor. [xi. 4, 5. 
 xiii. 9.] xiv. 1, 3, 4., 5, [24, 31, 39,] &c. 
 Comp. Mat. vii. 22. xxvi. 68, where see 
 Campbell. [Joel iii. 1 . *] 
 
 Ilpo^ijTrjQ, 8, o, from Trpo before, either 
 of time or excellence, ante, prae, and 0»//xt 
 to speak. 
 
 I. A prophet, one who speaks by in- 
 spiration of the Spirit of God, andforetels 
 things to come. Mat. i. 22. ii. 5. [Mark 
 xiii. 14. Luke i. 70. iii. 4.] Acts ii. 16, 
 30. xi. 27. xxi. 10. [Rom. i. 2. Heb. i. 
 1. James v. 10.] & al. freq. — Hence, by 
 way of eminence, it is applied to Christ, 
 that Great Prophet, who, according to 
 the prophecy of Moses, Deut. xviii. 18, 
 should come into the world. John i. 21, 
 25. vi. 14. vii. 40. Comp. Acts iii. 22, 23. 
 [On this subject see Kidder's Messiah, i. 
 ch.4. Comp. Mat. xxi. 1 1. Luke vii. 16. 
 xxiv. 49. The word is used of John, Luke 
 i. 7(y' XX, 6. — of a false prophet, 2 Heb. 
 ii. 10. We put the name of authors for 
 their works, and this is the case with this 
 word in the N. T. See Mat. xiii. 35. 
 Rom. iii. 21 ; and again. Mat. ii. 23. 
 Mark i. 2. Luke xvi. 20. xxiv. 27, 4<4. 
 Acts viii. 28.] This word JIpo(f)rjTr)g is 
 not peculiar to the style of the LXX, and 
 of the N. T. Blackw^all, Sacred Classics, 
 vol. i. p. 24, observes that Herodotus 
 often uses it, and so" does Plato, Alcibiad. 
 ii. I add, that Anacreon likewise, Ode 
 xliii. lin. 11, calls the cicada, 
 
 * [Schleusner and the other German writers ex- 
 plain these passages in a larger sense than Park- 
 hurst, and I think rightly. See Macknight*s whole 
 commentary on 1 Cor. xii. and what he says on 1 
 Cor. xi. 5. especially.] 
 
n po 
 
 745 
 
 npY 
 
 et^ios yXt/xp; nPOtH'THS, 
 Summer's sweet prophet. 
 
 Sec other instances from the more modern 
 Greek writers in Wetstein on Mat. i. 22. 
 
 II. Ofie who speaks* emmejitlyf i. e. 
 hy divine inspiratio7i, \_one who is in- 
 spired to explain and declare God's will,'] 
 whether hetbretels futurities or not. iVIat. 
 X. 41. Qxiii. .57. xiv. 5. xxi. 46.] xxiii. 
 34. [Miir^ vi. 4. xi. 32. Luke iv^. 24. vii. 
 26, 28, 39. xi. 49. xiii. 33. John i. 21, 
 25. Acts XV. 32. 1 Cor. xii. 28, 29. xiv. 
 29, 32, 37. Eph. ii. 20. See Macknight 
 iii. .5. iv. 11. See Koppe's Exc. iii. on 
 St. Paul's Ep. to the Ephesians, and Mac- 
 knight on 1 Cor. xii.] 
 
 III. This title is applied by St. Paul 
 to a heathen poet, perhaps Epimenides 
 (for this is by no means certain, see 
 Whitby, Alberti, and Wolfius), as being 
 supposed by his countrymen, the Cretans, 
 to speak by divine inspiration, and there- 
 fore being highly respected by them. See 
 Calmet's Dictionary in Poets. It is well 
 known that most of the heathen poets, 
 apeing the prophets of the true God, laid 
 claim to a divine afflatus, occ. Tit. i. 12. 
 []So Trpo(pfirig is used of Miriam, Ex. xv. 
 20. This word among the Greeks sig- 
 nified properly, an interpreter of oracles 
 and divinations, i. e. of what the pavriQ 
 said. See Plato in Tim. T. ix. p. 392. 
 ed. Bip. Dion. Hall. Ant. ii. 73. The 
 word is derived from irpo^au) or 7rp6(f)r}pL 
 to speak or bring forward, whence, 
 Diodorus (i. 2.) calls history *^ the Trpo- 
 ^//TT^c of truth." Then it came to signify 
 the same as ixavru:, i. e. one who delivered 
 oracles. See Diod. Sic. xvii. 55. Plut. 
 T. viii. p. 102. ed. Hutt. Plat. Charm, p. 
 1 10. ed. Heindorf. So in Hebrew «^na is 
 first an interpreter of God's will (used of 
 Aaron, who was to act as the mouth of 
 Moses) Ex. vii. 1 ; then one familiar 
 with God. See Gen. xx. 8.] 
 
 ^^ Ilpo(j>rjTiK6Q, ri, 6v, from Trpo(prjrrjg. 
 -—Prophetic, pjrophetical, proceeding from 
 the prophets, occ. Rom. xvi. 26. 2 Pet. i. 
 19. Comp. under BetaLorepoQ. 
 
 Upo(f)rJTiQ, idot;, r/, from Trpo(priTrjs, which 
 see.— A prophetess, a woman who speaks 
 by divine inspiration, occ. Luke ii. 36. 
 Rev. ii. 20. [Some, without any reason, 
 suppose 7rpo(j>riTiQ in Luke ii. 36. to be a 
 woman devoted to a religious life; some 
 make it the wife of a prophet, as in Isaiah 
 
 * Comp. Hcb. and EBg. Lexicon in Ka3. 
 
 viii. 3. the wife of Isaiah is called r7«»a3. 
 This Hebrew word is used of Miriam as 
 singing hymns to God, Ex. xv. 20 ; of De- 
 borah, Judg. iv. 4, perhaps not a prophetess 
 in the strict sense of the word; and then 
 oi a prophetess ^tY\ci\y. 2 Kings xxii. 14. 
 2 Chron. xxxiv. 22. See Plut. T. vii. p. 
 .562. ed. Reisk. Etym. M. 327, 53. and 
 Poll. i. 14.] 
 
 ITpo^0avw, from irpo before, and 00av(u 
 
 to come, which see. — To prevent, anti' 
 
 cipate. occ. Mat. xvii. 25. — [To get be-- 
 
 fore in 1 Sam. xx. 24. ^sch. Ag. 1037. 
 
 Eur. Phoen. 1406. See J Mac. x. 4, 23.] 
 
 [TLpoxeipi^io, or in the N. T.] Upoxeipi- 
 i^opat, from irpox^ipoQ ready, at hand, from 
 TT/ao before, and ydp the hand. 
 
 I. To make any thing be at hand, to 
 bring out, produce. So Lucian, Toxar. 
 tom. ii. p. 55. '0\iy»Q U Tivag IIPOXEI- 
 PISA'MENOI, '* Producing some few;" 
 and Rhetor. Prsecept. tom. ii. p. 452. 
 "And carrying these hard words about 
 with you, otTToroleve IIPOXEIPIZO'ME- 
 NOS sg TtiQ opiXavraQ, produce and dis- 
 charge them among your acquaintance." 
 [Dem. 45, 10.] 
 
 II. To choose out, appoint, deligo, 
 sumo ad aliquid faciendum, designo. 
 Scapula, occ. Acts xxii. 14. xxvi. 16. 
 Many manuscripts also, four of which an- 
 cient, and several printed editions, for 
 TTpoKeKTipvypevoy, Acts. iii. 20, read Trpo- 
 KEx^ipiapiyoy. See Wetstein and Gries- 
 bach. On Acts xxii. 14, Kypke cites 
 Polybius, Plutarch, and Dionysius Ha- 
 licarn. using Trpoxeipi^^ffdai for choosing 
 or electing to an office. This V. is used 
 in the same sense not only by the LXX, 
 answering to the Heb. npV to take. Josh, 
 iii. 12 ; and to nptl^ to send, Exod. iv. 13 ; 
 but also 2 Mac. iii. 7. viii. 9. [Diod. Sic. 
 xviii. 61. xix. 12. Pol. iii. 40. 14. and 
 100. 6. 2 Mac. iii. 7. viii. 9. See Ra- 
 phel. Obss. Polyb. p. 387.] 
 
 l^^ Upoxf-ipoTovEiji, u), from irpo be- 
 fore, and x^LpoToviio to choose, appoint, 
 which see. — To choose or appoint before, 
 to fore-appoint, occ. Acts x. 4 1 . 
 
 ^^ npuyuva, r)Q, r/, from the adjective 
 TTpvpvdg extreme, last, hindermost. — The 
 hinder part of a ship, the stern, occ. Mark 
 iv. 38. * Acts xxvii. 29, t 4 1 . 
 
 * [Comp. Horn. Od. N. 73. Virg. Mn. iv. 654. 
 The Homeric form is 7rpvfjL)>n, which occ. Appian. 
 B. C. ii. 98. liucian. Jov. Trag. § 47 ; the other 
 Xen. An. v. 8. 20. Pol. i. 49. 1 1'.] 
 
 t On ver. 29, Wetstein (Testam. Graec. tom. ii. 
 p. 880.) observes that Valerius Flaccus, lib. v. lin. 
 
n Pfl 
 
 746 
 
 n Pi2 
 
 rrPfi;*!, An Adv. of time.— £«r/y, 
 early in the morning, at day-break. Mat. 
 xvi.3. Mark i. 35. [xi. 20.] xvi. 9. John 
 XX. 1, & al. [Ex. xvi. 2J. Job vii. 4. 
 Xen. Mem. i. 1 . 1 0.] "A//a irpmj Early in 
 the morning, literally, Together with the 
 daw?i. occ. Mat. xx. 1. 'Atto irpio'c*. From 
 morning, occ. Acts xxviii. 23. 'Etti to 
 m'pio'i, In the 7nor7iing, when the morning 
 was come. occ. Mark xv. 1. Corap. Mat. 
 xxvii. 1. 
 
 [|n|Owta, ac, 7it from irpMLOQ, ia, iov^ 
 which means] Early in the morning; 
 hence, &pa time, season being understood, 
 TTpbi'Ca [is] the morning-time or — tide^ 
 the morning, occ. Mat. xxi. 18. xxvii. 1. 
 John xviii. 28. xxi. 4. [2 Sam. xxiii. 4. 
 Lam. iii. 23. Theoph. H. P. iii. 6. Ari- 
 stoph. Plut. 1001. Herod, viii. 130.] 
 
 TipiaifioQ, 7]y OP, from irpiot. 
 
 I. Early, properly in the morning. 
 Thus used in the LXX, Isa. Iviii. 8, Tore 
 payrjcrerai Trpwi^oy to (J)wq an. Then shall 
 thy light break forth early, for the Heb. 
 *T11« "inu^D )^pn» t« Then shall thy light 
 break forth as the morning or dawn. 
 
 II. Early, former, occ. Jam. v. 7, where 
 it is applied to the former rain, as it is 
 also in the LXX, Deut. xi. 14. Jer. v. 24. 
 Hos. vi. 3, for the Heb. niv, and Joel ii. 
 23. for miD the same, f ^' The first 
 rains in these (i. e. in Judea and the 
 neighbouring) countries usually fall about 
 the beginning of November (O. S.)." 
 Comp. "Oi|/</xoc. 
 
 mpiiiivoQ, T], 6v, from Trpwl — ^Belonging 
 to the morning, morning — . occ. Rev. ii. 
 28. Comp. Rev. xxii. 16 j where observe 
 that the Alexandrian MS. reads 6 \a/x- 
 
 72, expressly mentions an anchor at the stern of an 
 ancient ship. 
 
 Jam 'pror a f return commoverat, ctjam 
 
 Puppe sedens placidas dimiserat anchora terras. 
 
 Comp. Virgil, JEn. vi. lin. 3 — 5, and Bp. Pearce 
 on Acts xxvii. 29. And we learn from Sir John 
 Chardin (cited in Harmer's Observations, vol. ii. 
 p. 4970 ^hat the modern Egyptian saiques, in like 
 manner, *' always carry their anchors at their 
 stern, and never their prow, contrarily to our ma- 
 nagements." And on the case in Acts xxvii. 29, 
 Wetstein remarks that had the sailors cast the an- 
 chors from the prow, that indeed would have re- 
 mained unmoved, but the stern or poop being 
 turned about by the winds and waves would have 
 dashed against the rocks, and so they would have 
 fallen into the very danger which they wished to 
 avoid. 
 
 * [See Lobeck on Phryn. p. 47-] 
 
 t Dr. Shaw, Travels, p. 335, 2d edit. Comp. 
 Heb. and Eng. Lexic. 3d edit, under m" VII. 
 
 Trpoe Kal 6 TTpioivoQ, and fourteen later 
 MSS., with several printed editions, 6 
 Xajunrpog 6 itpbilvoQ, which reading is em- 
 braced by Wetstein, and received into the 
 text by Griesbach. [See Gen. xlix. 27. 
 and comp. Dan. viii. 10. Is. xiv. 12. 
 This is a recent form, according to Lobeck 
 on Phryn. p. 52.] 
 
 ^^ Iljowpa, aq, t], either from irpo be- 
 fore, or Ttpoopao) to look forwards. — The 
 fore-part of a ship, the fore-ship. occ. 
 Acts xxvii. 30, 41. [Xen. An. v. 8. 20. 
 Pol. xvi. 14. 12.] 
 
 Ilpwrevw, from ifpHroQ first. — To be 
 first, i. e. in dignity, to have the pre- 
 eminence, primas teneo. occ. Col. i. 18, 
 where Wetstein cites Menander, Demos- 
 thenes, and Plutarch using the V. in the 
 same sense. [Esth. v. 11. 2 Mac. vi. 1 8. 
 Xen. Mem. i. 2. 24. Diod. Sic. i. 4.] 
 
 ^^^ IlpiOTOKadeSpia, ag, r/, from Trpw- 
 Tog frst, and Kads^pa a seat. — A first, 
 highest, or uppermost seat. occ. Mat. 
 xxiii. 6. Mark xii. 39. Luke xi. 43. xx. 
 46. 
 
 ^^° VLpwTOKkicria, ag, i], from Trpdrog 
 first, and KXiaia a place to recline in, 
 which see. — Properly, The first or upper- 
 most place to recline in, as the ancients 
 did at their entertainments (comp. 'Ara- 
 KEiiiaL and 'AvaKkivw), or, speaking agree- 
 ably to our customs, the first or upper- 
 most seat. occ. Mat. xxiii. 6, (where see 
 Wetstein and Pearce.) Mark xii. 39. 
 Luke xiv. 7, 8. xx. 46. " At their feasts, 
 matters were commonly ordered thus : 
 three couches were set in the form of the 
 Greek letter II ; the table was placed in 
 the middle, the lower end whereof was left 
 open to give access to servants, for setting 
 and removing the dishes and serving the 
 guests. The other three sides were en- 
 closed by the couches, whence it got the 
 name of triclinium. The middle couch, 
 which lay along the upper end of the 
 table, and was therefore accounted the 
 most honourable place, and that which 
 the Pharisees are said particularly to have 
 affected, was distinguished by the name 
 TTpoTOKXiaia." Campbell, Prelim. Dissertat. 
 p. 365, 6. 
 
 Upwrog, 7}, ov, by syncope for irpoTarog, 
 the superlative of izpo before. 
 
 I. Of time. First, in a superlative 
 sense. Rev. i. 11, 17. ii. 8. [Mat. xxvi. 
 17. Mark xiv. 12.] 1 Cor. xv. 45, 47. 
 2 Tim. iv. 1 6, & al. freq. [Diod. Sic. i. 
 50. Pol. xii. 3. 7. Xen. An. iv. 8. L 
 Dem. 708, 2. To this class we may put 
 
 J 
 
Jl PQ 
 
 7A7 
 
 n pfl 
 
 the places where some Lexicographers 
 say it is used for rpihrov. as Jolin i. 42. 
 ,v. 4. viii. 7. XX. 4, S. (though see sense 
 II.) Acts xxvi. 23. xxvii, 43. Rom. x. 
 ]9. J Tim. ii. 13. 1 John iv. 19. See 
 Matthia), § 468.] 
 
 II. Of time. Former, before, in a com- 
 parative sense, as Jirst is often used in 
 Englisfi, and many other superlatives in 
 Greek *. John i. 15, 30. (comp. John viii. 
 58.) Luke ii. 2. John xx. 4, 8. Acts i. I. 
 Comp. 1 Cor. xiv. 30, and see Campbell's 
 Notes on John i. 15. xv. 18. [See I 
 Tim. V. 12. Heb. viii. /. 2 Pet. ii. 20. 
 Rev. ii. 4, 5, 19. xxi. 4. In Mat. xii. 
 45. and xxvii. 64. it may be either the 
 
 former or thefirst^ 
 
 III. Of order or situation, First, occ. 
 Acts xvi. 12. Raphelius has sufficiently 
 shown that both Polybius and Herodotus 
 use 7rpu)Tr] in this sense, and cites Polybius 
 applying it in a construction very similar 
 to that in the Acts, lib. ii. cap. 1 6. p. 145. 
 MexjOi TToXewt,' niaarjg, 7) UPil'TH Kdrai 
 TirS TrP'PHNI'AS ,hc Trpk rag ^vafiag. 
 " Unto the city of Pissa, which lies the 
 
 first of Etruria towards the Avest." See 
 also Whitby's Note, and his Alphabetical 
 Table of places subjoined to his Com- 
 mentary on the N. T. in Philippi. But 
 comp. Bowyer on Acts xvi. 12. Bp. Pearce, 
 however (whom see) thinks not only that 
 the present printed Greek copies are right, 
 but also that, at the time St. Luke wrote, 
 Philippi was the chief, if not the first, 
 city of the part of Macedonia where St. 
 Paul then was: although, according to 
 Livy, lib. xlv. cap. 29, and Diodorus Sic, 
 P. yEmilius had appointed Amphipolis to 
 be the chief city of that part tivo hundred 
 and twenty years before. QSchl. makes 
 it the chief city. "^ 
 
 IV. Of dignity, First, chief principal, 
 — of persons, Mat. xx. 27. Mark vi. 21. 
 Luke xix. 47. Acts xiii. 50. xvii. 4. xxv. 
 
 2. xxviii. 7, 17. Comp. 1 Tim. i. 15. On 
 Acts xiii. 50, Wetstein cites from Jose- 
 phus the phrases rwv 'lepoaoXvpiriov — , 
 Tiov 'laSaiojy — , rdHv I,afiapeioy *0I JlPil'- 
 TOI; and from Plutarch the very ex- 
 pression '01 nPii'Toi Tira no'AEiis. 
 
 —of things. Mat. xxii. 38. Mark xii. 28, 
 29,^ 30. Comp. Luke xv. 22. 1 Cor. xv. 
 
 3, h 7rpu)TotQ " among the first or prin- 
 cipal things." Bp. Pearce. [Comp. Pol. 
 iii. 8. 3. Xen. An. ii. 6. 17. Diod. Sic. 
 
 ♦ See Hammond on John i. 15, and Duport 
 liCct. on Theophrast. Eth. Char. cap. xi. p. 387. 
 edit. Ncevlhara. ^ 
 
 xiii. 37. In Luke xiii. 30. xv. 20. it is 
 
 ' Best.] 
 
 V. Iljowroj/, neut. used adverbially, and 
 signifying^^r*^, of time, and that whether 
 in a superlative sense, Mat. vi. 33.* Mark 
 [iv. 28.] xvi. 9. [Acts vii. 12. xi. 26. 1 
 Cor. xi. 18. 2 Cor. viii.5.et al.], or more 
 commonly in a comparative one. Mat. v. 
 24. vii.5.'viii.21. [xii. 9. Markix. 11, 12. 
 2 Thess. ii. 3. 1 Tim. v. 4,] llpwrov hfjiuiv, 
 Before you, John xv. 18. — of order or 
 dignity, Rom. [i. 8.] iii. 2. 1 Cor. xii. 
 28. 1 Tim. ii. I. 2 Pet. i. 20. iii. 3. 
 
 UpiOTO'^aTTiQ, «, 6, from irpdjroQ first, 
 and t<r?//ii to stand. 
 
 I. Properly, a military term. The 
 officer who stands on the right of the front 
 rank, the leader or captain of the front 
 rank. [See Job xv. 24. Pol. xviii. 12. 5. 
 Diod. Sic. XX. 12. Xen. Cyr. iii. 3. 57. 
 De Rep. Lac. xi. 4. Thuc. v. 71. Etym. 
 M. 729, 10. Poll. i. 127.] Hence, 
 
 II. ^ ringleader, occ. Acts xxiv. 5. 
 ITjOwroro/cta, uiv, tcl, from Trpwrorofcoc.-— 
 
 The rights of primogeniture, the birth- 
 right, occ. Heb. xii. 1 6. The LXX also 
 use this word for the Heb. n^^Dl birth- 
 right. Gen. xxv. 31, 32, 33, 34. xxvii. 36. 
 Deut. xxi. 17. 1 Chron. v. 1. — The birth- 
 right, among the ancient patriarchal He- 
 brews, included not only a double portion 
 of the father's estate (see Deut. xxi. 1 7. 
 Gen. xlviii. 22. 1 Chron. v. 1, 2.), but 
 also pre-eminence or authority over the 
 other brethren (Gen. xxvii. 29. xlix. 3. 
 1 Sara. XX. 29.) ; because with the birth- 
 right in those times was generally con- 
 nected the progenitor ship of the Messiah 
 (see Gen. xlix. 8. 1 Chron. v. 2.) So 
 that he who had the right of primogeni- 
 ture was not only an eminent type of tJie 
 first-born who are written in heaven, and 
 are partakers of the eternal inheritance 
 (comp. Heb. xii. 23.), but was also to be 
 the progenitor of the Messiah; and a 
 slighting of the birth-right was both a 
 slighting of the high distinction last- 
 mentioned, and also a despising of that 
 eternal inheritance which was typified by 
 the double portion of the temporal estate. 
 Hence it is that St. Paul calls Esau a 
 pro/awe person, for selling his birth-right; 
 and the Targum ascribed to Jonathan 
 Ben Uziel thus paraphrases Gen. xxv. 
 32, 33, 34. " And Esau said. Behold, I 
 am going to die, and shall never live again 
 in the world or age to come (pn« tz)!?:?n) 
 
 * [Wahl refers this to the sense of priority in 
 dignity.^ 
 
n pa 
 
 '4S 
 
 npii 
 
 4tnd to what purpose is this birth-right, 
 tind the portion in that world of which 
 you speak? And Jacob said. Swear to 
 me this day, and he svvare unto him ; and 
 he sold his birth-right to Jacob. And 
 Jacob gave to Esau bread and pottage of 
 lentils, and he ate and drank, and arose 
 and went away. Thus Esau despised the 
 birth-right and the portion in the world 
 to come ;" or, as the Jerusalem Targum 
 expresses it, " Thus Esau despised the 
 birth-right, and spurned his portion in 
 the world to come, and denied or renounced 
 (l&5) the resurrection of the dead*." 
 
 TlptdToroKogj e, 6, ^, kuI to — ov, from 
 TtpwroQ Jirst, and tetoku perf. mid. of 
 riKTU), or obsolete teko), properly to bring 
 forth, as the female, but sometimes to be- 
 get, as the male. Comp. TIktu), 
 
 I. The first-born of man or beast, occ. 
 Heb. xi. 28. Comp. Exod. xii. 12, 29. 
 [See Gen. iv. 4. x. 15. xxvii. 29, 37. Ex. 
 xi. 5 ; and in this sense it] is applied to 
 Christ, in respect of his opening the womb 
 of the blessed Virgin, occ. Mat. i. 25. 
 Luke ii. 7. See Scott's and Campbell's 
 Notes on Mat. 
 
 II. [1.] Christ is called, Col. i. 15, 
 lipwTOTOKOQ 7ra<rT}g KTinrewQ, The first- 
 begotten f , or first-born af the whole 
 creation, because he was begotten to 
 be Heir and Lord of all things (comp. 
 Heb. i. 2, 8. Acts x. 36.), and in 
 all things, or over all persons, to have 
 the pre-eminence (comp. Ps. Ixxxix. 27.), 
 and because all things were created 'EIS 
 cLVTOv FOR him, as well as hC avrn by 
 him. See ver. 16, 17, 18. In the same 
 view he is styled absolutely TO'N Ujowro- 
 roKov THE first-born, Heb. i. e.J [Schl. 
 translates the passage of Colossians 'Prince 
 and Lord of all created things; Wahl says 
 that the word denotes j^r.y/, chief and it is 
 used of Christ to explain his relation in 
 this passage to the universe. Bretschneider 
 
 • The reader may remark, that in the second 
 edition I have not, as in the first, maitioned the 
 priesthood''^ being annexed to the birth-right. My 
 reason for this omission is, that, on attentive recon- 
 sideration, I think that neither the texts there quoted 
 (namely, Num. iii. 12. Exod. xix. 22. xxiv. 5.) 
 nor any others, are sufficient to prove such annexa- 
 tion ; and whoever will peruse the learned Vitringa's 
 Observationes Sacrae, lib. ii. cap. 2 and 3, will, I 
 believe, be of the same opinion. The English 
 reader may, for his satisfaction, consult Bp. Patrick's 
 Comment on the several texts. 
 
 t [See the last word.] 
 
 X See Tillotson's Serm. xliii. vol. i. p. 442, 
 fol. and Whitby's and Macknight's Note on Col. i. 
 15. 
 
 refers it to the first sense, and says that 
 Christ is called UptoroTOKog " quatenus a 
 Deo ante mundum conditum genitus est." 
 
 1 may observe that in I Chron. v. 1 1. the 
 word means simply First; and that in 
 
 2 Sam. xix. 43. it seems used compara- 
 tively, TTpiororoKoc syio r] cv, / am greater 
 than thou. In Ex. iv. 22. Ps. Ixxxix. 27- 
 Jer. xxxi. 9. it denotes The most loved, 
 or 7nost exalted. The passage of Colos- 
 sians being of great importance, I give Bp. 
 Middleton's note on it. — " Coloss. i. 15. 
 UpuroTOKOQ Traa-rjs KTiaeioQ. Our version 
 has ' of every creature ;' Macknight and 
 Wakefield 'of the whole creation j' New- 
 come says it may be either, but this, I 
 apprehend, is a mistake. The absence of 
 the article shows that Kritng is here used 
 for an individual, as in our version, and 
 not of the creation inclusively, \vhich 
 would have required iraariQ Tfjg ktIg-. So 
 Mark xvi. 15. and Rom. viii. 22. I do 
 not, however, perceive that this distinction 
 throws any light on the controversy re- 
 specting the meaning of the whole passage. 
 Michaelis, after Isidore thePelusiot, would 
 accent the penult TTptoroToicog, so as to 
 make the sense active : but then it will 
 signify, not simply having born or be- 
 gotten, but that for the first time; so 
 Hom. II. xvii. 5. The Socinians under- 
 stand irpioTOTOKog to represent the Heb. 
 11 D3, and to be thus expressive only of 
 the dignity of primogeniture. I am sur- 
 prised that this interpretation should have 
 been adopted by Schleusner^ for surely 
 nothing can be more incompatible with 
 the whole context. In illustration of the 
 truth that Christ is Trpwr. Ka. kt. the 
 Apostle adds, that through him (Christ) 
 were created all things in heaven and on 
 earth, visible and invisible, with the 
 several orders of angels: thus, then, it 
 will be said, that Christ was the eldest 
 born of his own creation, which is so ab- 
 surd, that it requires no common hardi- 
 hood to defend it. Schleusner, indeed, 
 it must be admitted, adopts the derived, 
 not the primitive sense, of Trpwror., making 
 it to signify princeps and dominus ; but 
 this does not relieve the difiiculty, un- 
 less an instance can be produced in 
 which irpioTOT. signifies dominus otherwise 
 than in reference to the brethren, over 
 whom the first-born among the Jews had 
 authority. Of the literal sense, the in- 
 stances cited by Schleusner are Gen. 
 xxvii. 29, 37. I Sam. xx. 29, about which 
 there can be no doubt : for the metapho- 
 
nvci 
 
 749 
 
 nva 
 
 rical, he quotes Jer. xxxi. 9, in which, 
 however, tliere is no confusion of meta- 
 phor, the words being, ^ I am father to 
 Israel, and Ephraini is my first-born/ 
 i. e. Ephraim shall have authority over 
 the other tribes, who are his brethren ; 
 exactly as in Rom. viii. 29. we have Trpio- 
 roT. hv. Tra. a^eX. What is wanted is an 
 instance in which TrpiororoKog is so used in 
 the metaphorical sense, that it not only has 
 lost sight of its origin as a metaphor, but 
 is used in direct contradiction to it, as is 
 alleged in the present instance. On the 
 whole, I know of no better expedient than 
 to understand the words as ' begotten be- 
 fore every creature,' i. e. before any created 
 being had existence : thus it was explained 
 by the majority of the ancients. See 
 Suicer. vol. ii. p. 879. That itpwrog may 
 be thus used is evident from John i. 15 
 and 30. Michaelis has observed, that, in 
 the language of the Rabbins, God is called 
 the first-born of the world. At any rate, 
 be the meaning of this text what it may, 
 the utmost which can be expected by the 
 malice of heresy, and achieved by the 
 perversion of criticism, is to detach it 
 from the verses which immediately follow, 
 with which, however, it seems to be most 
 intimately connected. But even this will 
 be of no avail ; with the 1 6th, and espe- 
 cially the 1 7th verse, the reasonable ad- 
 vocate for the pre-existence and divinity 
 of Christ might, if he had no other evi- 
 dence in his favour, be abundantly con- 
 tent. The positive assurance that Christ 
 was before all things, and that by him all 
 things (Tvvicrrr]Ke (the word used both by 
 Josephus and Philo of the acknowledged 
 Creator, see Krebs. Obss. in N. T. e Jo- 
 sepho, and also by other MTiters) leaves 
 no question as to the dignity of the Re- 
 deemer of mankind. Mr. Wakefield trans- 
 lates ' an image of the invisible God, a 
 first-born,' &c. as if there were several 
 such. It is difficult to suppose that he 
 Avas ignorant of the usage after the verb- 
 substantive, ver. 23, er Trdar]. rrj Kricrsi. 
 Several considerable MSS. ttj'x and Gries- 
 bach thinks the article probably spurious. 
 Not a single MS. of Matth ice 'omits the 
 article. The phrase here is equivalent 
 to ver. C. of this chapter, h iravrt rw 
 
 2. Christ is also called IIpwroroKoc tK 
 Tiov veKputv, The first-honiy or Jtrst-be- 
 gotten from the dead, in regard of his 
 being the Jirst that rose from the dead, 
 no more to die : for, as the author of the 
 
 Answers to the Orthodox well observes?, 
 tiQ yap aQavaTov t£ Kal a^daprov i^u)r}V 
 uiroj yeyove tlvoq // avd'^acrig 7r\i]V r» 
 Swr^jooe ^Irjffu Xpt«r«, " no one has yet 
 arisen to an immortal and incorruptible 
 life but our Saviour Jesus Christ." Re- 
 spons. 85. So Chrysostom, speaking of 
 them who rose from the dead before Christ, 
 'Ava<ravr£C itavreg a.7ridavov TraXiv, yevfia 
 Se^iJKOTeg Trjg dva'^dffebjg' 'O Zl Xpf^og 
 dva'^ag s\ VTroTriTrrei '^avdr^ — " All these, 
 though they rose, yet died again, affording 
 us a taste of the resurrection : but Christ 
 being risen is no more subject to death — " 
 occ. Col. i. 18. Rev. i. 5. Comp. Acts 
 xxvi. 23. Rom. vi. 9. 1 Cor. xv. 20, 23, 
 and see Suicer Thesaur. under Ilpajrorofcoc 
 I. 2. b. [Parkhurst has not made it very 
 clear here whether he means Jirst in dig' 
 nity or Jirst only in order. Schl. puts 
 this place under the same head as the last 
 passage, viz. Chief, most excellent^ &c. 
 and then says, almost in Parkhurst's 
 words. First and chief of those who so 
 rose from the dead as to undergo death 
 no 7nore. But he subjoins Gregory Nys- 
 sen's explanation (Or. ii. c. Eunom.) 
 which seems rather to refer to time. 'O 
 TfpwTog ^L dvr5 Xvaag rag odvyag r5 davaTe. 
 Bretschneider says, " He who first rose 
 from the dead is the leader and prince of 
 them that rise." I do not understand 
 Wahl.] 
 
 3. This title is applied to Christ in re- 
 spect of his being the frst-born Q(and so 
 the chief)] among many brethren, both 
 in holiness and glory, occ. Rom. viii. 29. 
 Comp. under Upoopl^b) II. The above 
 cited are all the texts of the N. T. where 
 UpMToroKog is applied to Christ. [In this 
 interpretation the German lexicographers 
 agree.] 
 
 III. " Saints are called (UpwroroKiov) 
 the frst-born, because under the law the 
 first-born were peculiarly appropriated 
 to God, and heirs of a double honour and 
 inheritance." Doddridge, occ. Heb. xii. 
 23. [Or Christians may be so called as 
 being especially dear to God and valned 
 by him. See the texts in the LXX col- 
 lected under II. 1] Comp. under IIpw- 
 TOTOKia. But see Macknight on Heb. xii. 
 [_ln Heb. the word 'ilDl, which is properly 
 Thefrst-born, so often rendered by Trpw- 
 roTOKog in the LXX, denotes frequently 
 what is chief or most powerful or e.vcel- 
 lent in its kind. See Deut. xxxiii. 17. Job 
 xviii. 13. (where the LXX has 6 Kpdrog 
 7« Qavdrn e'x'^v, and Schutz says Primo- 
 
nTE 
 
 750 
 
 nxE 
 
 geniius mortis) and Is. xiv. 13. This too 
 IS the word used in Ex. iv. 22. Ps. Ixxxix. 
 27, (28.) Jer. xxxi. 9. 
 
 nTAI'a.— To stumble, fall. [2 Mace. 
 "xiv. 1 7.] In the N. T. it is applied only 
 spiritually, and that whether to slighter 
 offences, occ. Jam. iii. 2, twice; or to 
 those of a more grievous kind, occ. Rom. 
 xi. 11. (comp. ch. ix. 32.) Jam. ii. 10. 
 (comp. ver. 11.) 2 Pet. i. 10. [Schl. gives 
 the sense To suffer for faulls, become 
 wretched, foil from one's former fortune, 
 in Rom. xi. 11. 2 Pet. i\ 10, and Wahl 
 gives the latter sense, and cites the place 
 of St. Peter as an instance, quoting also 
 1 Sam. iv. 2, 3. Diod. Sic. xvi. 47. Pol. i. 
 10. 1. Xen. Cyr. iii. 1. 26. Schl. cites 
 Diog. 1. 1. 46. Thuc. ii. 43. iv. 18. For 
 the sense given by Parkhurst, see Deut. 
 vii. 25. Ecclus. xxxvii. 16. M. Antonin. 
 vii. 15.] 
 
 Uripva, ag, >/, from Trarelv rrjv epav, 
 treading upon the ground, say the Greek 
 etymologists. The heel. occ. John xiii. 
 18. Comp. Ps. xli. 10, where the LXX 
 translation of the latter part of the verse 
 — ElxeyoXvvEv £7r' sjue TtTspvLfffiov hath 7nag- 
 nified supplantaiion against me — sounds 
 differently from that in St. John ; the 
 sense, however, of both is the same, name- 
 ly, ^«if A behaved very treacherously against 
 me, by a figure taken from deceitfully 
 tripping up another's heels, and making 
 him fall. Comp. Suicer Thesaur. in Urep- 
 vi^(t)j [[which occ. in Gen. xxvii. 36. in 
 the sense of circumventing, and so Jer. ix. 
 4. Trae a^gX^og TTTeppfj TrrepvtEi, and Hos. 
 xii. 3. Mat. iii. 8. 'Suidas, after Theo- 
 doret on this psalm, explains Trrepva by 
 6 ^oXoQ fcat ?/ ETrL(o»\r], and TTTepvi^u) by 
 KaraftaWb), adding, that it is a metaphor 
 from racers, who trip up one another's 
 heels.] 
 
 Jlrepvyiov, e, ro, from nrTepv^, which 
 see. 
 
 I. A little wing, or in general a wing. 
 Thus it is applied by the LXX to the 
 wings of the Cherubs in the Holy of 
 Helies of Solomon's Temple, 1 Kings vi. 
 24. — [ofthe^w.yo/]/^/z, inLev. xi. 9, 10, 
 12. Deut. xiv. 9, 10.] 
 
 QII. Thence it comes to signify the 
 tip or extremity of any thing, as of a 
 cloak. Numb. xv. 36. — or garment, 1 
 Sam. XV. 27. xxiv. 5, 6, 12. — and so 
 Hesychius explains it, and also as a/cpw- 
 Ttipiov. See Xen. An. iv. 7. 10. Salm. ad 
 Tertull. de Pall. p. 1 1 1 . Compare also Ex. 
 xxviii. 26.] 
 
 III. A wing or appendage to a build- 
 ing. occ. Mat. iv. 5. Luke iv. 9. The 
 TTTEpvyiov r« <£p« here mentioned seems 
 to have been what was called the king's 
 portico, Avhich was built parallel to the 
 south front of the temple, and was, says 
 Josephus, Ant. lib- xv. cap. 11. § 5, " one 
 of the most memorable works that was 
 ever seen under the sun ; for whereas the 
 valley itself was here so deep that one 
 could not bear to look down into it, on 
 the edge of this, Herod raised the im- 
 mense height of the portico j so that if 
 any one from the roof of this portico should 
 look through both these depths at once, 
 his head would grow dizzy, the sight not 
 being able to reach the bottom of such a 
 prodigious abyss *." Somewhere then on 
 the roof of this portico it is probable that 
 the Devil placed our Saviour. [A writer 
 (Hasseus) in the Bibl. Brem. cl. vi. p. 
 993. and Deyling (ii. 372.), Wahl, and 
 Kuinoel, also say, The top of the kings 
 portico; others, Olearius and Wolf, un- 
 derstand -KTEpvyiov generally of the por- 
 ticos which ran all round the temple, and 
 which were built on large masses of stone t. 
 Schleusner and Bretschneider, referring 
 to sense II. (the extremity), understand 
 the word to mean, in these places, the top 
 or roof of the temple. Kuinoel, however, 
 points out that Josephus expressly men- 
 tions there being iron knobs on the top 
 of the temple to prevent any one from 
 going on it (B. J. v. 5. 6. vi. 5. 1.) But 
 Fritsche says that it does not appear from 
 either place that these knobs were so close 
 that no one could really stand there. 
 There is a curious passage (noticed by 
 him after Deyling) in Eusebius (H. E. ii. 
 23.) in which it is said that James the 
 Apostle was treacherously advised by the 
 Scribes and Pharisees to go up to the 
 TTTEpvyiov rs i£p5 to be seen and heard by all 
 the people, and that they threw him down 
 thence. And Deyling understands the TTTE- 
 pvyiov there mentioned to be a sort oipara- 
 
 * Where " the precipitation doth down stretch 
 Below the learn of sighV 
 Shaks. Coriolaniis, Act iii. sc 2, at beginning. 
 
 "■ How fear/ill 
 
 And dizzT/ 'tis to cast one's e5'es so low !" 
 
 King Lear, Act iv. sc. 6. 
 [Josephus mentions that the top of this portico was 
 highest in the middle part] 
 
 f [There is no great difference between these 
 two opinions, except that the first is the more de- 
 finite. Schl. represents them as quite difll-ront, 
 and wrongly ascribes the second to Deyling. About 
 Wolf, too, I am doubtful.] 
 
 I 
 
HTY 
 
 '51 
 
 nxa 
 
 pet round the roofing of the outer courts, 
 to which you could go up by steps, while 
 Fritsche understands it to be the edge of 
 the tcjnple itself. He observes, that as 
 TO lepoy is mentioned, we must understand 
 it of the temple, and on that ground he 
 rejects the first explanation (the king's 
 portico), which in other respects he would 
 approve.] 
 
 Jlrcpv^, vyog, 7/, from Trrepop the same, 
 which q. Trerepoy from Triropai to fly. — A 
 wing, properly of a bird. Mat. xxiii. 37. 
 Rev. iv. 8. ix. 9. xii. 14. [See Ex. xix. 4. 
 XXV, 20. Ps. Iv. 6, and with Mat. comp. 
 Luke xiii. 34. Eur. Herac. 10. Anthol. 
 T. ii. p. 19. T. iv. p. 266. Plutarch, de 
 Philost. p. 494. E. and also Ps. xxxvi. 7- 
 Ivii. 2. Eur. Here. Fur. 71. iEsch.Eum. 
 1004<. and Schultens on Job xix. 15.] 
 ' ^S^ 11-7; j'ov, 5, t6^ from 7rr?//ii or 
 the obsolete V. Trraw to fly. — A bird, a 
 fowl. occ. I Cor. XV. 39. [Xen. Cyr. i. 4. 
 
 HTOE'il, w, either from the obsolete V. 
 TfTou) to fall. — To affright, terrfy; whence 
 Uroiopai, Sfxaij pass. To be affrighted, 
 terrified, occ. Luke xxi. 9. xxiv. 37. 
 [Deut. xxxi. 6. Ex. xix. \Q. Job xxiii. 
 15. 1 Mace. vii. 30. Pol. x. 42. 4. Joseph. 
 B. J. i. 30. 4.] 
 
 riroj/^rtg, ioq^ kit. eojg, yj, from tttoew, 
 which see. — A being aflrighted or ter- 
 rified, terror, consternation, occ. 1 Pet. 
 iii. 6. [Prov. iii. 25. For nns see 1 Mace, 
 iii. 25. Diod. Sic. xx. QQ.'] 
 
 ^g° rLrvov, 8, t6^ from tttvu) to spit, 
 spit out. — A shovel.^ whence corn is thrown 
 or spit out, as it were, against the wind, to 
 separate it from the chaff. That this is 
 the true sense of the word, and not a fan 
 or van, is evident from Homer, II. xiii. 
 lin. 588, 
 
 "fif V or ct'TO -rkecnai IITT'O^IN^syaXjjy xoit aXuh 
 S^ufxuffiv xvccfiot fAikoivo^poii, f] ipiSivhi. 
 
 The Greek Scholion on this place in 
 Schrevelius's edition says, Utvov ^' stIv, 
 ly (^ TO. rjXorifxiya yeyvrjpara aj/a€«XX«- 
 aiy xwpt'^oj/rec r» 'A^upa. " The Trrvoy is 
 what they throw up the corn with, after 
 it is threshed, to separate it from the 
 chafl^." See more in Wetstein on Mat. 
 occ. Mat. iii. 12. Luke iii. 17. " After the 
 grain is trodden out," says Dr. Shaw, 
 Travels, p. 139, " they winnow it by 
 throwing it up against the wind with a 
 shovel; the ro Trrvoy, Mat. iii. 12. Luke 
 iii. 1 7, there rendered a fan, being too cum- 
 
 bersome a machine to be thought of} for 
 it is represented as carried in the hand." 
 And indeed I do not find that the win- 
 nowing fan is ever mentioned as used by 
 the eastern nations, either in ancient or 
 modern times. [The German lexicogra- 
 phers all make it a fan.'] 
 
 ^g* Ilrvpw, from Trrot'w to affright. — 
 To affright, terrify; whence Wrvpoiiai, 
 pass. To be affrighted., startled; for it 
 particularly denotes the starting of a 
 horse, as may be seen in Wetstein. Comp. 
 also Kypke. occ. Phil. i. 28. [Diod. Sic. 
 xvii. 34 and 57. iEsch, Soc. D. iii. 16. 
 Plutarch Fab. i. p. 0^77. ed. Reisk. Hesy- 
 chius has irTvptrai^ KXaBaiverai, ffeierai, 
 (pofieiTai, (ppirrei.Jl 
 
 ^g^ Jlrvffpa, aroQ, ro, from TtETrrvap.ai 
 perf. pass, of itrvu) to spit. — Spittle, occ. 
 John ix. 6. [Pol. viii. 14. 5. Poll. On. ii. 
 103. Foes. CEc. Hippoc. p. 327.] 
 
 ]f TVSSO.— To roll up a scroll or volume 
 of a book. occ. Luke iv. 20. Comp. 'Ava- 
 TrrvCffo). [Horn. Od. i. 439. Herodian. 
 i. 17. 1.] 
 
 IITY'il, formed from the sound., as the 
 Latin spuo, and Eng. to spit. — To spit, to 
 throw out spittle from the month, occ, 
 Mark vii. 33. viii. 23. John ix. 6. [Numb, 
 xii. 14. for p1». See Ecclus. xxvii. 13. 
 Xen. Cyr. viii. 1. 42.] 
 
 Ilrwjua, aroc, ro, from itiTrriapai perf. 
 pass, of TTiVrw to fall. — A dead body fallen 
 to the ground, a carcase, which, by the 
 way, from the Latin earo crsr, flesh fallen, 
 occ. Rev. xi. 8, 9. Mark vi. 29. Mat. xxiv, 
 28. In which last-cited text I concur 
 with those many learned interpreters who 
 refer irroipa to the Jews, and aerol to the 
 Romans, and suppose the latter word to 
 allude to the Roman military ensigns, 
 which were eagles of gold or silver. Comp. 
 Deut. xxviii. 49. Job xxxix. 30. In the 
 LXX of Jud. xiv. 8, Tzruipa answers to 
 the Heb. nVSD a carcase, which is in like 
 manner from the verb hti'i to fall. [The 
 word is used of the ruin or fall of walls 
 or a house in Diod. Sic. xviii. 70. See 
 also Pol. xvi. 31. 8.— of a carcase, Pol. 
 XV. 14. 2. Herodian. i. 15. 3. iv. 6. 2; but 
 not in writers of a good age. See Lobeck 
 on Phryn. p. 375. In the LXX the word 
 is often used of great calamities, as Job 
 xviii. 12. Prov. xvi. 19. Is. viii. 14.] 
 
 Ilrwtrtc, lOQ, Att. ewQ, rj, from obsol. 
 Trrow to fall. — A fall, or falling, occ. Mat. 
 vii. 27. Luke ii. 34. [In the last passage 
 the sense is metaphorical. The expression 
 means " shall occasion the fall;" and 
 
nrci 
 
 752 
 
 n YF 
 
 some interpret fall here as meaning sin, 
 others as misfortune, or destruction. There 
 is little difference, as the sin would be 
 followed by the misfortune. See Ez. xxvi. 
 15. Is. li. 17. Ecclus. iii. 30. The word 
 occurs in the sense of fall in Pol. ii. 1 6. 
 3. Diod. Sic. iii. 56.] 
 
 Urax^ta, aQy y, from irriax^vh). — Po- 
 verty, occ. 2 Cor. viii. 2, 9."* Rev. ii. 9. 
 [\ Chron. xxii. 14. Job xxx. 27. Deut. 
 viii. 9.] 
 
 lirojx'^^t,), from Trr^x^c — To be or be- 
 come poor. occ. 2 Cor. viii. 9. []On this 
 important passage see Archbishop Magee, 
 ii. p. 621, and following. He mentions 
 that there are six passages in the LXX and 
 Apocrypha, viz. Judges vi. 6. xiv. 15. Ps. 
 xxxiv. 10. Ixxix. 8. Prov. xxiii. 21. and 
 Tob. iv. 21, where Trr^xevw occurs; and in 
 every one of these there is a sense of tran- 
 sition from opulence to poverty, or from 
 possession to privation. In the first and 
 fourth the Hebrevi^ is hhl, which is ren- 
 dered atlenuor by Trommius and Biel, 
 and in the same sense by the other Lex- 
 icons; a sense, too, necessary from the con- 
 text. ^ In the third, fourth, and fifth, we 
 have in the Hebrew mm^, which, in Arch- 
 bishop Magee's opinion, signifies undoubt- 
 edly the becoming or being made poor. 
 In the two last of these three, Schutz 
 says depauperatitur, and in Prov. xiii. 1 0, 
 where the same word occurs, and Sym- 
 machus has 7rrwx« w/zeVot, the LXX have 
 raTTELvsPTEQ. lu Toblt wc havc only the 
 Greek, but the context is strong in fa- 
 vour of the same sense. Jerome renders 
 the word in all these places so as to im- 
 ply a change ; and Schleusner expressly 
 mentions the use of the word in the LXX 
 in the sense of becoming poor, being re- 
 duced to indigence; and he explains it in 
 this place of Corinthians To be in a worse 
 condition. The Archbishop, from the evi- 
 dence adduced, thinks it clear that the 
 verb in Jewish Greek signified exclusively^ 
 To become poor. At all events, it must 
 be allowed that it has that signification in 
 all the remains we have; and this is 
 strongly in favour of giving it the same 
 meaning in this place of Corinthians. See 
 Horn. Od. O. 308, where, as Archbishop 
 Magee says, there is decidedly a change 
 of state implied.] 
 
 Ilrwxoc, Vt f>Vy from TreVrwx" P®*'^- ^^*' 
 of TTTwarcrio to shrink with fear, tremble, 
 
 * [Many interpret it here in a larger sense than 
 mere poverty, as afflictions. See Ps. xxxi. 10.] 
 
 which from Trrotw to terrify, [or perhaps^ 
 as some etymologists say, from Trrow to 
 fall. Suidas defines it 6 EKifETrTWKuQ r« 
 c'xet^, and Suicer says that it is properly 
 '^ one who has been cast down from riches 
 to want.'* On the difference between 
 Trrwxoe and Trivrjg (which implies a less 
 degree of want, though the words are 
 sometimes interchanged), see the latter 
 word.] 
 
 I. Poor, indigent, destitute of the goods 
 afid necessaries of this life. Mat. xix. 2 1 . 
 xxvi. 9, 1 1. [Mark x. 21. xii. 42, 43. xiv. 
 5, 7. Luke xiv. 13, 21. xvi. 20, 22. xviii. 
 22. xix. 8. xxi. 5. John xii. 5, 6, 8. xiii. 
 29. Rom. XV. 26. 2 Cor. vi. 10. Gal. 
 ii. 10. James ii. 3, 5, 6. Rev. xiii. 16. 
 Job xxix. 12. Prov. xiv. 21. Is. iii. 14. 
 for >ii? : Prov. xiii. 8. xiv. 20. xvii. 5. for 
 mi.'] Comp. UivrjQ. 
 
 II. Poor, in a spiritual sense, destitute 
 of spiritual riches. Rev. iii. 17. 
 
 III. One who is duly sensible of his 
 spiritual poverty and wretchedness. Mat. 
 V. 3. (comp. Isa. Ixvi. 2.) Mat. xi. 5. 
 Luke iv. 18, comp. Isa. Ixi. 1, and ob- 
 serve that the correspondent Heb. wovA 
 to tttuxoIq of the LXX and of St. Luke 
 is ZD^Yji humble, meek. [Schl. refers the 
 three last passages to sense II.] 
 
 IV. Poor, unable to confer spiritual 
 riches, such as justification and accept- 
 ance with God. Gal iv. 9. 
 
 livypfj, fjg, f], from itv^ with the doubled 
 fst, which from ttvkci adv. close together, 
 closely. Observe further that ttv'E, is an 
 adv. of the like form as yvvi, on the knees, 
 Xa^ with the heel, &c. — The fist, the dou- 
 bled fist. So Hesychius, Ylvypii, ypovQoQ ; 
 Suidas, Uvypr], ypovdog, crvyKXeicrig ^aic- 
 TvXiov, the fist, the closing of the fingers; 
 and Pollux [II. 4. 147.]''Av ^e (TvyKXEia-rjg 
 rrjy X^^P"? ^^ H-^^ e'^o)Qev KOcXElrai Trvyfirj. 
 '' If you shut your hand, the outside is 
 called TTvypi]." Hence the dative irvyprj 
 being used, as it were, adverbially, Trvyprj 
 piTTTEffdai tag xetjO"^' literally, to wash the 
 hands with thefist, i. e. by rubbing water 
 on the palm of one hand with the doubled 
 fist of the other. The reader may see 
 other interpretations of this word in Pole 
 Synops. Wolfius, Wetstein, and Campbell. 
 I have taken that which seems to me the 
 best, and which is also embraced by the 
 learned Noldius, Partic. Hebr. Annot. 
 1 965, and by Wolfius in his Cur. Philol. 
 Next to this I should prefer that of Light- 
 foot, who explains the phrase by washing 
 the hands as far as the fist extended, i. e. 
 
nro 
 
 •53 
 
 n YK 
 
 ^"^p to the wrist. Tin's the Rabbins call a 
 washing pIQ 1)^ to the break or joint ; 
 ami the Doctor quotes a tradition of their's 
 from tlie Talmudical Tracts, that the 
 hand.t were to he fhus washed, occ. Mark 
 vii. 3. The LXX have the Noun Trvyfxii, 
 Exod. xxi. 18. Isa. Iviii. 4. for the lleb. 
 f^lJW thejist clenched or (to use the Kng. 
 derivative from the Heb. f]1j) wrapped 
 together. [VVahl says with the Jist, i. e. 
 slrongh), the same as /St^, or diligently, 
 the same as exi/jieXeii^. The Vulgate has 
 frequently (crebrt*)} and the Syriac dili- 
 gently. So Luther, Erasmus, and others; 
 and so Epiphanius understands the pass- 
 age, and uses the word in Ha^r. xv. ad init. 
 Theophylact explains it a-^^i ayKwvog up 
 to the elbow. The Jcavs certainly in wash- 
 ing clenched one fist, and then with the 
 other hand washed that and the whole 
 arm. See Fbcock. ad Port. Mos. c. 9.] 
 
 IireaN, wvoQy o, from Heb. JriD, a 
 species of serpent. 
 
 I. This word in the profane writers is 
 used, so far as I can find, only in the two 
 following senses. 
 
 1. The singular, livdiav Python^ is the 
 name of that monstrous serpent feigned to 
 be killed by Apollo ; whence he was called 
 WvdtoQ or Pythian : which story, what- 
 ever physical or historical ground it may 
 have, bears a manifest allusion to the pro- 
 mise of bruising the serpent's head by the 
 seed of the woman. Gen. iii. 15. 
 
 2. livdiovEQ, m, plur., according to Plu- 
 tarch, cited by Wetstein, was used in his 
 time for the 'Eyya'^pLjxvdoi, or those Di- 
 viners who spake from their belly, De 
 Def. Orac. torn. ii. p. 414. T«c 'Eyya- 
 '^pipvdtiQ IvpvKKiaq TTaXai, vvvl FEY OiiNAS 
 TrpoaayopevopivdQ*. Hence, 
 
 II. Uvdioy, wi'OQ, 6, A divining Demon. 
 So Hesychius, Uvdwv, ^aipoviov jjiclptikov. 
 occ. Acts xvi. 1 6, where HvOiovog, I ap- 
 prehend, properly means the Demon him- 
 self with which the damsel was possessed, 
 and which St. Paul cast out, ver. 18 j for 
 St. Luke's expression 7r»/£i//xa livdojvocj a 
 spirit of a divining Demon, seems ex- 
 actly parallel to what he uses in his Gos- 
 pel, ch.iv. 33, YlvEvpa AcayuoWt* aKadapra, 
 A spirit of an unclean Demon. Further, 
 
 * Mollenis on Isa. xix. 3, cited in Leigh's Cri- 
 ticaSacra, and Mintert in his Lexicon, [and Schleus- 
 net, Wahl, and Bretschneider], say, that Apollo 
 himself was called riuSajy; but I find no proof of 
 this; and the learned Wolfius, on Acts xvi. IG, ex- 
 pressly affirms that he is never so styled. [See, 
 however, AnthoL Gr. T. i. p. 55. ed. Jacobs.] 
 
 TlvQttiv imports divination, either froir. 
 livdioQ Pythian, the title under which 
 Apollo gave out his oracles at Pytho or 
 Delphi (whence the priestess who uttered 
 them was also called Pythia), or else im- 
 mediately from Heb. ^ns a serpent, which 
 was an animal particularly respected by 
 the heathens in their divinatio?is, as being 
 to them an emblem or representative of 
 the solar light or Apollo, their divining 
 God. Add to which, that, considering the 
 religious and high regard paid to serpents 
 in various manners among the * ancient 
 idolaters throughout the world, and which 
 is still paid to them in some heathen 
 countries to this j- day, it seems as if that 
 Old Serpent, the Devil, had taken a pe- 
 culiar pleasure in consecrating the animal, 
 under the disguise of which he had suc- 
 ceeded but too well against our first pa- 
 rents; and that by pretending to divine 
 or foretell, in direct contradiction to the 
 revelation of God, Avhat would be the con- 
 sequence of their transgressing the com- 
 mand of their Creator. See Gen. iii. 1 — 
 5. 
 
 JlvKvoQ, 1], 6y, from Trvica adv. closely, 
 close together. Q Properly, Thick, close. 
 Xen. An. iv. /. 10. Horn. II. A. 118. 
 Ezek. xxxi. 3.'}—Freque7it. occ. 1 Tim. 
 V. 23. Uy^m, neut. plur. used adverbially, 
 Frequently, often, occ. Luke v. 33. JlvKva 
 is likewise thus applied by Homer, II. 
 xviii. lin. 318. Comp. Odyss. xvii. lin. 
 1 98, and see Wetstein. [See also ^Elian. 
 V. H. ii. 21. Xen. de Rep. Lac. xii. 5. 
 The comparative] 
 
 TlvKvuTEpoQ, a, or. More frequent, 
 [is found in the neut.] UvKvorepov, used 
 adverbially. More frequently. Acts xxiv. 
 26. [Dem. 1035, 14. 2 Mac. viii. 8.] 
 
 ^^^ HvKTEvoj, from ttvkttjq a boxer, 
 which from adv. ttv^ 7vith the fist ^ which 
 see under llvyp/. — To box, fight with 
 the fst, which was one of the exercises of 
 the Grecian games. The word is applied 
 spiritually by St. Paul to his combating 
 with his own carnal inclinations, occ. I 
 Cor. ix. 26. Under Atpw III. which see, 
 
 • See Coke's Inquiry into the Patriarchal and 
 Druidical Religion, &c. Introduct. p. 3, Vossius 
 De Orig. & Progress. Idololat. lib. iv. cap. 63. 
 Selden De Diis Syr. Syntag. ii. cap. I7. Jenkin's 
 Reasonableness of tlie Christian Religion, vol. ii. 
 cap. 13. p. 229, &c 2d edit. Thirlby's Note on 
 Justin Martyr, p. 45. Jones's Physiological Dis- 
 quisitions, p. 289, &c. 
 
 -|- Complete System of Geography, vol. ii. p. 
 475. Owen's Natural History of Serpents, p. 210. 
 Newbery's Collect, of Vovages, vol. xvii. p. 48. 
 
 3C 
 
f 
 
 n Y A 
 
 754 
 
 HYP 
 
 I have referred the expression 'Ae'pa 
 depu)v to the SKm/,ia)(m of the ancient 
 Athletai; but I now think that Kypke 
 has much better explained it of a combat- 
 ant's being obliged to beat the air, by his 
 antagonist's art and agility in escaping 
 his blowsj and so forcing him to a khid of 
 ^KLcifxaxid, 2KIAMAXI'Ai TINl HAPA- 
 n AIl'SiON, as Philo cited by Kypke calls 
 it ; whereas the Apostle aimed no vain or 
 uncertain strokes, or such as could be 
 avoided by his adversary, which was his 
 own body, or the old man in him, which 
 he was continually buffeting and sub- 
 duing. [The word occ. Xen. de Rep. Lac. 
 iv. 6. Dem. 51,24.] 
 
 nY'AH, r)Q, 7). 
 
 [I. Properly, The gate leading through 
 fortifications into a city, in opposition to 
 0vpa the door of a house. (See Schol. on 
 Thuc. ii. 4. Thom. M. p. 7QQ. and Eus- 
 tath. ad Homer. 11. X. p. 1353, 50). occ. 
 Luke vii. 12. Acts ix. 24. Heb. xiii. 12, 
 jvithout the gate, meaning, without the 
 city *.] 
 
 f IL Improperly for dvpa a door. Acts 
 iii. 10. xii. 10. * See also Jer. xliii. 9. 
 Ex. xxvii. 16. Eur. Andr. 952. Xen. Cyr. 
 vii. 5. 27.] 
 
 [III. Allegorically, An entrance. Mat. 
 vii. 13, 14. Luke xiii. 24. Ceb. Tab. 15.] 
 
 [IV. In the expression irvXai "A^» 
 Schleusner thinks the popjer of hell is 
 meant, " either because the gate is most 
 strongly fortified, or because in the East 
 the solemn judgments and councils were 
 held at the gate ;" and he explains the 
 whole place of a promise that the Church 
 should be preserved against all attacks of 
 adversaries, adding, that in Hebrew ^ni)U^ 
 niD is put for the greatest danger, as in 
 Ps. ix. 13. (rwv TTvXCJv rS 6avar«) and 
 cvii. 1 8. Is. xxxviii. 1 0. Wahl thinks the 
 phrase is for "A^rje, and explains it, 
 *' Hell with its inhabitants, the devil and 
 crowd of evil spirits;" observing, that 
 both Hebrews and Greeks give gates to 
 Hades, He refers to the same passages as 
 Schleusner, and to Hom. II. viii. 367. 
 Od. xi. 276. Diod. Sic. i. 96. See too 
 jEsch. Ag. 1300. Lucret. iii. 67. Schwarz. 
 Comm. p. 1193. Glass. Philol. Sacr. p. 
 1204.] 
 
 * [Schleusner says, ttiJAjj is here put for vSXts 
 by synecdoche. The Roman MS. and Theodoret 
 have TToXtwf, and the Syriac uses the word dtp. In 
 Jer. xliv. C. ttuKt) is for ttoA;? ; and see Ruth iii. 
 11. Is. XXX. 31. and porta for urbs in Juvenal. 
 Sat. xi. 124. Val. Flacc Argon, i. C77.1 
 
 XIvXwv, aivoQi ^? from itiiXr]. 
 
 I. A gateway, porch, such as we learn 
 from Dr. Shaw, Travels, p. 207, the 
 principal houses in the East are still fur- 
 nished with. Mat. xxvi. 71. [Luke xvi. 
 20.] Acts [x. 17-] xii. 13, where see \ 
 Kypke. [See Judg. xviii. 16, 17. Ez. 
 xi 12. Athen. v. 205. B. Schol. Lucian. 
 iii. p. 16.] 
 
 [II. A gate or door. Acts xiv. 13. 
 Rev. xxi. 12, 13, 15, 21, 25. xxii. 14. 1 
 Kings xiv. 28. xvii. 10. Lucian. Hermot. 
 § 11. In Acts xii. 14. Schleusner gives 
 it this meaning j Wahl puts it under the 
 first head, saying, however, that TrvXwm 
 is for rrfv dvpav t5 7rvXwvog.~\ 
 
 Uvvdavoixai, from the obsolete Trevdojiai, 
 the same, which see. 
 
 I. To ask, inquire. Mat. ii. 4. [Luke 
 XV. 26. xviii. 36.] John iv. 52. xiii. 24. 
 Acts iv. 7. [x. 18, 29. xxi. 33. xxiii. 19. 
 Gen. XXV. 22. Dan. ii. 15. Xen. Mem. i. 
 1.9.] 
 
 II. To learn, understand or be in- 
 formed, on inquiry. Acts xxiii. 34. [Xen. 
 
 An. vii. 6. 9. Pol. iv. 73. 1.] 
 
 [III. To take cognizance of. Acts xxiii. 
 20.] 
 
 HY^P, iTvpOCy TO. 
 
 I. Fire. [Mat. iii. 10. v. 22. vii.' 19. 
 xiii. 40. xvii. 15. Mark ix. 22. Luke iii. 
 9. xxii. 55. John xv. 6. Acts xxviii. 5. 
 Heb. xi. 34. James iii. 5. v. 3. I Pet. i. 
 7. 2 Pet. iii. 17. Rev. i. 14. ii. 18. viii. 
 5, 8. ix. 17, 18. xi. 5. xiv. 18. xv. % 
 xvii. 16. xviii. 8. xix. 12. In Acts vii. 
 30. Rom. xii. 20. Rev. iv. 5. x. 1. the 
 genitive ttvooq is put for the adj. or part. 
 TTvpttfjiEvoQ. See Ex. iii. 2. Diod, Sic. xvii. 
 114. Pol. V. 8. 9. Xen. Mem. iv. 3. 7. 
 It is used, perhaps, of burning with fire, 
 in Acts ii. 19. See Gen. xi. 3. Zach. iii. 
 2. Amos iv. 11. And so Wahl and 
 Schleusner explain 1 Cor. iii. 13 and 
 15.] 
 
 It IS spoken, Mat. iii. 11. Luke iii. 16, 
 of the Holy Ghost, in reference to his 
 illuminating, eJilivening, and purifying 
 virtues, and to his visible effusion in the 
 form of fiery tongues on the day of Pente- 
 cost. Acts ii. 3. [Chrysostom thinks, 
 that^re in Mat. iii. 12. denotes the ve- 
 hemence and power of the Spirit, and so 
 Erasmus. But it has been observed (as 
 by Fritzsche), in reply both to this 
 and Parkhurst's explanation, that in v. 
 12, where it is imagined the same 
 statement is repeated, Trvevfjia ayiov and 
 irvp do not denote the same, but two 
 
 I 
 
HYP 
 
 755 
 
 HYP 
 
 very different things,; and it is added, 
 that TTvp, which is more indefinite, coukl 
 hardly be used to exphiin irvEvfia ayiov. 
 Therefore, some think the fire of hell in- 
 tended, as threatened to the wicked under 
 the new covenant, while the gifts of the 
 Spirit are promised to the obedient.] 
 
 God is called a constiming Jlre, in re- 
 spect of his infinite purity, and of his 
 Jiery and devouring indignatioti against 
 presumptuous and impenitent sinners. 
 Heb. xii. 22. Comp. ch. x. 27, 31. Deut. 
 iv^. 24. ix. 3, where in the LXX, Hvp ica- 
 ravaXiaKov^ a destroying Jlre, answers to 
 the Heb. nV3» tl^«, a devouring Jlre. 
 See also Deut. xxxii. 22. 
 
 It is spoken of the Gospel, principally 
 on account of those violent heats and fu- 
 rious contentions and persecutions, which 
 should, through the wickedness of men, 
 be the consequence of its being published 
 in the world. Luke xii. 49. Comp. ver. 
 51, and Mat. x. 34. 
 
 It denotes the Fire of Persecution, 
 which was to prove every mans work of 
 what sort it was, i. e. to show the real 
 characters of the several kinds oi persons, 
 of whom the different teachers of Chris- 
 tianity builded up the church, occ. 1 Cor. 
 iii. 13, twice. Let the reader attentively 
 peruse 1 Pet. ii, 4—6, and Eph. ii. 20— 
 22, in the Greek, and closely compare 
 those passages with 1 Cor. iii. 9—17, and 
 then he will probably see reason to em- 
 brace this explanation, which is Mac- 
 knight's, oi the fire mentioned 1 Cor, iii. 
 13.* " That the f re of which the Apostle 
 speaks," says that able commentator in his 
 note on this verse, " is the f re of persecu- 
 tion, I think evident from 1 Pet. iv. 13, 
 where the persecution, to which the first 
 Christians were exposed, is called Trvpw- 
 CLQ, a burning among them, which was to 
 them for a trial. — According to the com- 
 mon interpretation, the doctri?ie, which 
 one teaches, is called his work. But, in 
 that case, I wish to know, how doctrines 
 can be tried by the fire either of persecu- 
 tion, or of the last judgment; or how 
 they can be burnt by these fires. To in- 
 troduce doctrines into this passage quite 
 destroys the Apostle's imagery, in which 
 he represents the whole body of those who 
 then professed to believe in Christ, as 
 formed into one great house or temple for 
 
 • [Schleusner says, Great danger is meant in 
 verse 15, as in Is. xlui. 2. Jer. xliii. 45. Joel ii. 3. 
 See Cic pro Dom. 43. pro Milone 5. Comp. Amos 
 IV. 11. Zach. iii. 2. Jude v. 23.] 
 
 the worship of God ; and that tem[)Je, as 
 soon to have the fire of persecution thrown 
 upon it. And therefore, if nominal be- 
 lievers, represented by wood, hay, and 
 stubble, were by any teacher built into 
 the church, the fire of persecution would 
 discover them; because, as parts of the 
 church, they would soon perish by apo- 
 stasy. The false teacher at Corinth had, 
 in this respect, been very blameable, by 
 complying with the passions and preju- 
 dices both of the Jews and Gentiles; 
 and, by encouraging them in their sins, 
 had allured into the church of Corinth a 
 number of wicked men, particularly the 
 person who was guilty of incest, and 
 others who denied the resurrection of the 
 dead, whereby he had corrupted the tem- 
 ple of God. ver. 17." Thus far Mac- 
 knight. — I add, that the descriptive ex- 
 pressions in ver. 12 — 15. would naturally 
 remind the Corinthians of the total con- 
 flagration of their city, about 200 years 
 before, by the Roman consul Mummius, 
 and perhaps were designed by the Apostle 
 strikingly to allude to that terrible event, 
 of which see Ancient Universal Hist. vol. 
 
 2, p. 699. 1st edit.fol. and comp. Wetstein 
 on I Cor. iii. 13. 
 
 It refers to the f re of hell. Mat. iii. 12. 
 [xiii. 50. xviii. 8.] xxv. 41. Mark ix. 43, 
 44, 45. [Jud. 7. Rev. xiv. 10. xix. 20. 
 XX. 10, 14, 15. xxi. 8. Ps.lxvi. 24. Ec- 
 clus. vii. 19.] 
 
 [II. It is used of thunder and lights 
 ning. Luke ix. bA. xvii. 29. Rev. xiii. 
 13. XX. 9. Schleusner and Wahl add 2 
 Thess. i. 8, joining, of course, the words, 
 tv TTvpl ^Xoyoc with the preceding ones, 
 and referring to the terrible majesty in 
 which the Judge of the earth will appear. 
 So Griesbach points the passage. Others, 
 as Macknight and our version, join them 
 with the following words, and refer the 
 place to the next head. Comp. Heb. xii. 
 18. Rev. viii. 7. In Heb. ty« is used 
 simply in this sense. Ps. xxix. 7. Is. xxix. 
 6. In good Greek irvp is so used, abso- 
 lutely. Soph. Antig. 135, or, with Atoe, 
 Eur. Phoen. 1192. And ignis in Latin. 
 See Hor. i. Od. 34. 5.] 
 
 ^g^ Jlvpa, dc, T], from Trvp fire. — A 
 heap of fuel collected to be set on fire, 
 or actually burning, a fire in this sense, 
 A TYRE, PYRA, occ. Acts xxviii. 2, 
 
 3. [Judith vii. 5. 2 Mac. i. 22. vii. 5. x. 
 36. Xen. An. vi. 4. 6. Hesychius Trvpat* 
 TrVjO/cam/.] 
 
 Ili/pyo!;, », 6, from ■n'tlo fire. 
 
 3 C2 
 
n Y p 
 
 /o 
 
 nan 
 
 A tower, [used for defence, as in a 
 town, vineyard, &c. Mat. xxi. 33. Mark 
 xii. 1.* Luke xiii. 4. xiv. 28. In the 
 two last places it may mean a castle or 
 palace; (Paus. i. 30. 4. Pol. i. 48. 2.) 
 Schleusuer thinks that this is the mean- 
 ing in all the passages cited; Wahl in 
 the last only. See Is. xxix. 3. Xen. Hell, 
 iii. 1 . 22.] 
 
 ^^^ Ilvpecro-w, from TrvpETOQ. — To he 
 sick of a fever, occ. Mat. viii. 14. Mark 
 i. 30. [^schin. 69, last line but one.] 
 
 YlvperoQ, e, o, from Trvp fire. — A fever ^ 
 so called from the preternatural heat of 
 the body in that disorder. Thus the 
 Latin fehris (whence Yj,x\^. fever) is from 
 ferheo or ferveo to be hot, which, by the 
 way, are derivatives from the Heb. nin to 
 be hot. Mat. viii. 15. [Mark i. 31. Luke 
 iv. 38, 39. John iv. 52. Acts xxviii. S.] 
 On Luke iv. 38, Wetstein cites Galen re- 
 peatedly observing that Trvperog fxiyag is 
 an usual expression with the medical 
 Greek writers. Uvperol, 6i. The fever- 
 fits, the burning fits of a fever, occ. Acts 
 xxviii. 8. — The LXX use this word, 
 Deut. xxviii. 22, for the Heb. iinnp a 
 burning inflammatory fever, from mp to 
 kindle, as' a fire. [Demosth. 1260, 20. 
 Xen. Mem. iii. 8. 3.j 
 
 Ilupi voc, 7), ov, from itvpfire. — Of fre^ 
 fiery, igneous, occ. Rev. ix. 17- t^z. 
 xxviii. 14, 16.] 
 
 Tivpoio, u), from irvpfire. 
 
 I. To set on fire, burn. Hence IIv- 
 poofjiai, Sjjicu, pass. To be set on fire, be on 
 
 fire. occ. 2 Pet. iii. 12. Comp. Eph. vi. 
 1 6, and see under BiXoc f. 
 
 II. Of metals, Hvpoojuat, ayuat, To glow 
 with heat, as in a furnace, occ. Hev. i. 15. 
 We have the same expression in Poly- 
 carp's Martyrdom, § \5, edit. Russel : 
 "ile xP^^o^- '^'"^ apyvpoQ 'EN KAMI'Nlli 
 nYPOY'MENOS. "As gold or silver 
 glowing in the furnace.'' Wakj:. ITt- 
 TTvpufxevoQ particip. perf. pass. What hath 
 thus glowed, and so is tried or purified. 
 occ. Piev. iii. 18. [In the first place, 
 Schleusner, and apparently Wahl, read 
 '^E'Kvpiofxivip. Schleusner translates, To 
 try with fire, in both passages. Wahl 
 
 * [On these two passages, Parkhurst refers to 
 Bishop Lowth, on Isaiah v. 2, adding, that the 
 tower in the vineyard refers to the temple at Jeru- 
 salem. Livy (xxxiii. 48.) speaks of to-wers for the 
 defence of country farms or places.] 
 
 f [Schleusner explains this of darts jilled •with 
 fire ; so that f-HXri Trijrupw^c^a is the same as ttu^- 
 ■^6pv and so the phrase is used hi ApoUod. Bibl. 
 ii. 4.] 
 
 refers the first to sense I. See Prov. x. 
 21. Zach. xiii. 9. and comp. 2 Sam. xxii. 
 31, where Theodoret expressly explains 
 TveTTvpiofxiva by ra ^o^t^a Kal \pev^iiQ 
 cnrrjWayiiiva ; and see his commentary on 
 Ps. cxviii. 148.] 
 
 III. Figuratively, Jlvpoojjiai, Sjuat, To 
 btirn, or he fired, as it were, with * grief 
 and zeal. occ. 2 Cor. xi. 29. QSee 2 
 Mac. iv. 38.] — with unchaste desires, occ. 
 1 Cor. vii. 9. So Latin, ardeo, uror. 
 [See Hor. i. Od. xix. 5. Virg. Ma. iv. 68. 
 Call. H. in Ap. 49.] 
 
 ^^ Uvppa^o), from Trvppog red. — To 
 be or look red. occ. Mat. xvi. 2, 3. [On 
 this word Fischer (xxix. 2.) says that he 
 doubts if it can be found, except in those 
 two places.] 
 
 TLvppoQ, a, ovj from irvp fire. — P.ed, of 
 a fiery colour, occ. Rev. vi. 4. xii. 3. 
 [Gen. xxv. 30. Numb. xix. 2. Zach. i. 8. 
 Xen. de Ven. iv. 7.] 
 
 Ilvph}aLQ, tog, Att. eiog, rj, from Tvvpoio. 
 
 I. A burning, occ. Rev. xviii. 9, 18. 
 
 II. A fiery trial, a proving or trial, as 
 of metals by fire. So Hesychius, Aoa- 
 fxaaia. occ. 1 Pet. iv. 1 2. Comp. Yivpoio 
 II. I Pet. i. 7, and Ps. Ixvi. 10. Zech. 
 xiii. 9. in LXX, and under Hvp. [See 
 Prov. XX vii. 21.] 
 
 Hlo\i^a, G). — To sell. Mat. x. 29. xiii. 
 44. [xix. 21. xxi. 12. xxv. 9. Mark 
 X. 21. xi. 15. Luke xii. 6,33. xvii. 28. 
 xviii. 22. xix. 45. xxii. 36. John ii. 14, 
 16. Acts iv. 34, 37. v. 1. 1 Cor. x. 25. 
 Rev. xiii. 17. Is. xxiv. 2. Joel iii. 3. Na- 
 hum iii. 4. See Casaubon. ad Aristoph. 
 Eq. 316. The word is said to be derived 
 from TTwXoe a foal, or colt; all buying 
 and selling having been originally effected 
 by barter, as of animals, &c.] 
 
 IIwXoc, «) o, q. TzoaXog, from Troa, the 
 grass, and aWofiat to leap, frisk, says 
 iMintert, — A foal, or colt, generally of 
 the horse kind, and that whether very 
 young, or come to its full growth : but in 
 the N. T. it is spoken only of an ass's 
 foal or colt. Mat. xxi. [5, 7. Mark xi. 
 2, 4, 5, 7. Luke xix. 30, 33, 35. John 
 xii. 15. it is used of a horse's colt in ^Elian. 
 V. H, vii. 13. Xen. de Re Eq. i. 17- But 
 the Scholiast on Aristoph. Pac. 74. says 
 it is used for the young of other animals. 
 See Gen. xxxii. 15. xlix. 11. Zach. ix. 
 9.] Hence Latin pullus, and perhaps 
 Gothic fulae, and Saxon, Danish, and 
 'Ewg.foal, 
 
 IIwTrore, Adv. from ttw yet and itore 
 * See Heb. and Eng. Lejtic in mn IV. 
 
n OS 
 
 /o/ 
 
 nap 
 
 ever. — Ever yet^ at any time. Luke xix. 
 30. John i. J 8. \y. 37. vi. 35. viii. 33. 
 1 John \\. 12. 1 Sam. xxv. 28.] 
 
 ricDc, Adv. 
 
 [J. How ? in what way ?~\ 
 
 [(1.) Generally, and in simple inter- 
 rogations. See Luke x. 2G.* John vi. 
 52. vii. 33. xiv. 9. Mat. xxii. 12, Mat. 
 vii. 4. Luke i. 34. Ceb. Tab. 5. Xen. 
 Hieroi. 31.] 
 
 [(2.) In interrogations, implying a ne- 
 gative. Mat. xii. 29, 34. xxii. 45. John 
 ix. 16. 1 John iii. 17. iv. 20. Mark iv. 
 
 13. John iii. 12. Rom. iii. 6. vi. 2. x. 
 
 14. 15. — with Hv How then? Mat. xii. 
 26. Rom. x. 14. & al. Ceb. Tab. 34 and 
 36. — with a subj. instead of a fut. indie. 
 Mat. xxiii. 33. — with av and opt. Acts 
 viii. 31. Plat. Crit. 6. Lucian. Dial. 
 Deorr. xxvi. 3. Matthise, § 514. 609.] 
 
 [](3.) How happens it that? John vii. 
 
 15. Acts ii. 8. 1 Cor. xv. 12. Gal. iv. 9. 
 Lucian. Dial. Deorr. ii. 3. Plat. Phileb. 
 96. —with Iv Mat. xxii. 43. John vi. 42. 
 Xen. Symp. ii. 10. — with a Mat. xvi. 1. 
 Mark iv. 40. viii. 21. Luke xii. ^Q. & al. 
 Xen. Cyr. ii. 3. 1 1. Dem. 155, 22.] 
 
 [IL ForoTTwc HoiVy in oblique clauses. 
 With the indie. (See Matthi£e 507. 3.) 
 Mat. vi. 28. xii. 4. Mark v. 16. Luke 
 xiv. 7. Rev. iii. 3. & al. Xen. Mem. 
 i. 2. 36. Cyr. i. 6. 16.— with subj. (Mat- 
 thise, § 515. 2.) Mat. X. 19. Acts iv. 21. 
 — with fut. indie, for the subj. See 
 Mark xi. 18.] In Mark ix. 12, if the 
 common reading be retained, supply Inrev 
 before ttwc, And (in answer to their first 
 scruple, ver. 1 0, how the Son of Man, the 
 Messiah, could die,) he told them how he 
 must suffer many things, &c. See Whitby. 
 But observe, that fourteen MSS., among 
 which the Alexandrian and two other 
 ancient ones (see Griesbach), for koX tzwq 
 have KciQioQ as; and that Bp. Pearce, 
 whom see, embraces this as the true read- 
 ing, as does also the learned Marsh in 
 Note 3, vol. i. p. 436, of his translation of 
 Michaelis's Introduct. to N. T. The 
 Bishop transposing tva, as our translators 
 have done in other texts, renders the 
 words in Mark, Ajid that, as it is written 
 of the So?i of Man, he [John the Baptist] 
 7nay suffer many things and he set at 
 nought. 
 
 [[III. For wc, prefixed to an adverb or 
 adjective, How much, how very. Mark x. 
 23. Luke xviii. 24. Mark x. 24. Luke 
 
 * Kypke show8 that the Greek writers frequently 
 apply it for t/; -what ? in the same munuer. 
 
 xii. 51. See Marc Anton, vi. 27- Xen. 
 Mem. iy. 2. 23. Cyr. i. 2. 1 1.] 
 
 IV. Indefinite, By any means. Acts 
 xxvii. 12, 29. Rom. x. 14, & al. 
 
 E^^ IIwpoc, «, o. 
 
 I. A kind of stone, like Parian marble 
 in whiteness and hardness, mentioned by 
 Pliny, Nat. Hist. lib. xxxvi.cap. 17. 
 
 II. ^ calculous or chalky concretion, 
 which is formed preternaturally in some 
 part of the human body, as in the joints. 
 
 III. The callus, " the hard suhstajice 
 by which broken hones are united." John- 
 son. [See Dioscorid. i. 90. iElian. V. H. 
 ix. 13.] This N. occurs not in the N. T. 
 but is inserted for the clearer explication 
 of the following derivatives. 
 
 IIwpow, w, from ttwjooc, which see. — To 
 harden, make hard, like a stone, or to 
 make callous, and insensible to the touch, 
 like the calculous concretions of the hu- 
 man body, or like the callus or osseous 
 cement of broken bones. Comp. Ilwpwortc. 
 In the N. T. it is applied only in a 
 spiritual sense to the hearts or minds of 
 men. occ. Mark vi. 52. viii. 17. John xii. 
 40. Rom. xi. 7. 2 Cor. iii. \4. In the 
 two last texts our translators render it 
 blinded. So Hesychius explains TreTTw- 
 pojpEPoi not only by k(XK\r]p(i) pivot hard, 
 hardened, but also by TErvcpXwpevoL blind- 
 ed, and ETTOjpujdrjffav by eTV(j)Xo}di]cruv were 
 blinded. In John xii. 40, however, tetv- 
 (p\<j)KEV avTutv Ttig 6(l)da\phg, he hath 
 blinded their eyes, is mentioned as dis- 
 tinct from TtETTwpioKEv avToJv TTjv Kap^lav. 
 But * if TTtopoio be ever taken in the sense 
 of blinding, it must be derived imme- 
 diately from TZiopoQ blind, which may very 
 naturally be deduced from -jtCJpoQ denoting 
 that callus, skin, or Jilm over the eye 
 which is usunl in blindness. — This V. is 
 once used in the LXX for the Heb. nT\':i 
 to shrink, to grow fiat, and consequently 
 dim, as the eyes from grief. Job xvii. 7. 
 
 ^^^ \lot}pu)(nQ, lOQ, Att. EivQ, ?/, from 
 TTiopoio, which compare. 
 
 I. 2'he callus or cemeiit of broken hones. 
 So Hesychius, 'E^ oWwv trvpcfiv^ig /cat 
 (TvvlEffpoQ, and Galen, cited by Wetstein 
 on Mark vi. 52, Iv toaq tCjv Karaypuriov 
 naPil'SESI, « in the callosities of frac- 
 tures.*' [It may also denote the harden- 
 ing or callosity of the skin.] 
 
 II. Hardness, callousness, or blindness. 
 occ. Mark iii. 5. Rona.xi. 25. Eph. iv. 18. 
 
 * See Leigh's Critica Sacra in U(vc6u< and Uwfw- 
 3-r; and Lee's Sophron. vol, iii. p. 57 1? Note. 
 
 o 
 
•58 
 
 P. 
 
 P AB 
 
 Pp, p, Rho, The seventeenth of the 
 9 more modern Greek letters^ but the 
 twentieth of the ancient Cadmean alplia- 
 bet ; in which it answered to the Hebrew 
 or Phenician Resh in order and power. 
 Its forms, P, p, though plainly related to 
 the Hebrew Resh (")), approach still 
 nearer to that of the Phenician (q), and 
 are, indeed, the same as that letter, only 
 turned to the right hand. The name 
 Rho is an evident corruption of Resh, the 
 sh being dropt, as the Greeks seem never 
 to have used that sound. The Syrians 
 in like manner are said to have called 
 the correspondent letter in their language 
 Roe. 
 
 ^^ 'PABBI'. Ueb.— Rabbi, Heb. 
 >:!"), from i"! great, excellent, chiefs 
 master, (see 2 Kings xxv. 8. Jer. 
 xxxix. 13. Jon. i. 6. Dan. i. 3, in 
 Heb) and pron. suffix ^ my^ q. d. My 
 chief, my master. Rabbi is, as St. John 
 informs us, ch. i. 39, equivalent to ^t^a<r- 
 KaXe master^ teacher, and was, in our Sa- 
 viour's time, a title of respect given to 
 the Jewish doctors ; and a most arrogant, 
 and even blasphemous one it was in the 
 sense in which they assumed it, namely, 
 as requiring implicit obedience to their 
 decisions and traditions, and the same, if 
 not greater, submission to their words 
 than to those of the law and the pro- 
 phets. (See Whitby on Mat. xxiii. 8, 
 and under Hapahaig.) Our blessed 
 Lord charges the Jewish Scribes and 
 Pharisees with being very fond of this 
 presumptuous appellation, but commands 
 his disciples not to be called Rabbi, i. e. 
 in the Jewish acceptation of the word ; 
 for one, adds he, is your Ka6r}yr]T^g 
 Guide, or (which appears to be the 
 truer reading) Ai^dcrKaXog Teacher, even 
 Christ, Mat. xxiii. 7, 8 : and accordingly, 
 though this title of Rabbi was often given 
 to himself, we do not find that he ever 
 rebukes those who gave it him ; because 
 he was in truth a Teacher sent from 
 .God, even that great Prophet who should 
 come into the world, and of whom the 
 
 P AB 
 
 Lord hath said by Moses, Deut. xviii. 19, 
 It shall come to pass that whosoever will 
 not hearken unto my words, which he 
 shall speak in my name, I will require it 
 of him. On this and the following word 
 see Campbell's Prelim. Dissertat. vii. part 
 ii. p. 321, &c. [occ. Mat. xxiii. 7, 8. 
 (where Christ forbids his disciples to be 
 called by this name.) xxvi. 25, 49. Mark 
 ix. 5. xi. 2L xiv. 45. John i. 39, 50. iii. 
 2, 26. iv. 31. vi. 25. ix. 2. xi. 8. It has 
 been observed by Townson, that St. Luke 
 never uses the word, but substitutes the 
 Greek 'E7rt«rarr?e. It is said, that this 
 title arose only in our Lord's time from a 
 schism between the schools of Schammar 
 and Hillel. Before that, no prophet, nor 
 even Hillel himself, when he came from 
 Babylon, was addressed by that title. 
 Of the three 3^, >:2l, and p^, the first 
 was less honourable than the 2d — the 2d 
 than the 3d.] 
 
 ^§^ 'PABBONI', or 'PABBOYNI'.— 
 Rabboni, It seems not a pure Hebrew word, 
 but to be formed from the Chaldee ]ll or 
 M33"i "^ a chief master, and » my. It is 
 nearly of the same import with Rabbi, 
 for St. John explains both by the same 
 word Zi^cKTKaXE teacher: but Lightfoot 
 and others say it was a title of higher re- 
 spect, occ. Mark x. 51. John xx. 16. 
 
 'PaS^/^w, from pci^^oc a rod. — To beat 
 with rods, that is, small sticks or twigs. 
 occ. Acts xvi. 22. 2 Cor. xi. 25 f, where 
 see Macknight. [Judg. vi. 11. Ruth ii. 17. 
 Is. XX vii. 12.] 
 
 'PA'BAOS, 8, h- 
 
 I. A staff, which supports a man in 
 leaning, or assists him in walking, occ. 
 Mat. X. 10, (where see Wetstein and 
 Campbell.) Mark vi. 8. Luke ix. 3. Heb. 
 xi. 21. Comp. Heb. ix. 4. In this view 
 it answers in the LXX to the Heb. Mtoo, 
 Gen. xlvii. 31, & al. freq. and to mmr^ 
 a supporting staff, Exod. xxi. 1 9, &: al. 
 [Wahl makes a separate head, viz. Virga, 
 
 * See CastelL Chald. under nan. 
 
 -f [See Deut xxv. 2. Joseph. Ant. iv. 8.] 
 
P A B 
 
 759 
 
 PAN 
 
 a rod of any kind, and puts Heb. ix. 4. 
 Rev. xi. 1. under it, referring to Numb, 
 xvii. 2. Schleusner puts Rev. xi. 1 . iirst 
 under the head Virga, bacillus^ scipio, 
 and then under Virga me?isoria, referring 
 to Ez. xl. 3. He gives the sense of ra- 
 7nus, a bough or branchy to Heb. ix. 4. 
 citing Numb. xvii. 2, 3, 5 — 10. Ez. vii. 
 10. Gen. XXX. 37—40. and Is. xi. 1.1 
 
 II. A sceptre^ figuratively denoting 
 government, occ. Heb. i. 8, which is a 
 citation from the LXX of Ps. xiv. 6, 
 where it answers to the Heb tonu; a 
 sceptre. Comp. Rev. xi. 1. [^Esth. iv. 10. 
 V. 2.] So the iron rod mentioned Rev. ii. 
 27. xii. 5. xix. 15, denotes the irresist- 
 ible power and authority of Christ. Comp. 
 Ps. ii. 9. 
 
 HI. A rod or staff oi correction, in a 
 figurative view. occ. 1 Cor. iv. 21, where 
 Chrysostom, kv KoXdast, ev Tiputpii}, " M^ith 
 chastiseme?it, with jmnishment." In this 
 sense also 'PdS^oc is used by the LXX 
 for the Heb. \D2m. Exod. xxi.'20. 2 Sam. 
 vii. 14, &al. [^Esch. Soc. D. iii. 8. Is. x. 
 24. xi. 4. Job xxi. 9.] 
 
 ^g^ 'Pa€^«)(og, »j 6, from pa€doQ a 
 rod, and e^^w to have. — A beadle, or sei^- 
 jeant, properly a lictor, i. e. an inferior 
 officer in the Roman gover?iment who at- 
 tended the superior magistrates to execute 
 their orders. It is generally known that 
 these lictors carried on their shoulders 
 the fasces, which were a bundle of rods 
 with an ax in the middle of them, as the 
 ensigns and instruments of their office ; 
 whence their Greek name 'PaS^e^^oG, 
 which is used by Polybius, Dionysius 
 Halicarn., Plutarch [Q. Rom. p. 280.], 
 and Herodian \_\'\\. 8. 11.] See Wetstein 
 on Acts xvi. 22 and 3.t. occ. Acfs xvi. 35, 
 38. [Schl. says that the 'Pa/^^S^ot were 
 oflicers oi the provincial magistrates, quite 
 different from the lictors, who attended 
 on the consuls and praetors. Whether 
 the provincial 'Pa/33«xoi carried axes 
 in their fasces, I know not j but I am not 
 aware of any other difference, except that 
 one was at Rome, the other in the coun- 
 try. He cites, I suppose after some com- 
 mentator, Thucyd. v. 50. as giving an in- 
 stance of 'Pa/3^Bxoc in this sense. A 
 moment's attention, or Gottleber's note, 
 would have shown him that very different 
 personages, viz. the judges of the games, 
 were there referred to under the same 
 title, as having a wand or sceptre in token 
 of their authority. See Potter, book ii. 
 ch. 21. Poll On. iii. 30. 153.] 
 
 ^^ 'P^^t«joy/;/Aa, aroQ, to, from p^- 
 ^inpyeio to be ready for the perpetration 
 of any wickedness, to commit it readily 
 and craftily, v, hich from fx^lmpyoq a per- 
 son ready for any ivickedtiess, an aban- 
 doned villain, a crafty knave, which from 
 pij-hioQ easy, ready, and ipyov a work, 
 deed. Villany, witckedness, depravity, de- 
 ceit, occ. Acts xviii. 14. [Hesychius has 
 'Va^ispyei' icaKOTvoiel, hivoiroiel. See Xen. 
 de Rep. Lac. ii. 2. iv. 4. Joseph. Vit. 
 § 65.] 
 
 ^^ 'P^^tHpym, ag, ff, from pahsp- 
 yoc, which see under the last word. — 
 Wickedness, mischief craftiness, occ 
 Acts xiii. 10. [Xen. de Rep. Lac. xiv. 4. 
 Pol. xii. 10. 5. Diod. Sic. v. 11. xx. 68. 
 It seems especially to denote craftiness. 
 See Thorn. M. p. 769, and Lucian there 
 cited (tom. ii. p. 598. ed. Graev.) In Xen. 
 Cyr. i. 6. 34. it madias facility of doing 
 any thing.'] 
 
 'PAKA'. Heb. or Syr'mc—Raka, a 
 term of contempt evidently derived from 
 the Heb. p") to be empty ; so it denotes a 
 vain, empty, worthless fellow, in which 
 sense the plur. CD"'p"i or O'p'n occurs in 
 the Heb. Bible, Jud. ix. 4. 2 Sam. iv.20. 
 2 Chron. xiii. 7- Prov. xii. 11. xxviii. 19. 
 Thus Hesychius explains Taka by kevoq 
 empty. But this word, having the Syriac 
 or Chaldee termination, does not seem 
 pure Hebrew. The Syriac version in 
 Mat. has «pi, which is also often used in 
 the Talmudical Tracts as a word of con- 
 tempt or reproach *. See Wetstein. occ. 
 Mat. V. 22. 
 
 'Pca-oc, foc, «c, TO, from kppliyriv 2 aor. 
 pass, of pi]a<TUi to break, tear. 
 
 I. In the profane writers, A torn gar- 
 ment. [Hesychius explains it by Atfopw- 
 yoQ ipcLTLov!] So Aristophanes, Plut. lin. 
 539, 'AvQ" ipaTis pey txeiJ^'PA'KOS, " In- 
 stead of a garment to have pc'iKoc;" where 
 the Scholiast explains paicoQ by dtepprjy- 
 pivov ')(iTibva, a torn coat. [Ceb. Tab. 1 0. 
 Jer. xxxviii. 1 1 .] 
 
 II. In the N. T. ^ piece of cloth cut 
 off\ occ. Mat. ix. 1 6. Mark ii. 21. 
 
 'Pavrt ^tt>, from pavToc, besprinkled, which 
 from paivio to pour all over, wet, besprin- 
 kle, irom peu) to fiow.—To sprinkle, be- 
 
 * [Some derive the word from pp'^ spuit, ex- 
 spuit, and so make it denote a vile, cmicmptihle 
 perscm. The Codex Coislin. says (195), that it 
 does not imply great contempt ; but, as we say to a 
 servant xTrthQe o-j, so the Syrians use 'P^fxa for aii. 
 But ill 21 and 24, it explains the word by xxra- 
 
P A tl* 
 
 760 
 
 P E M 
 
 sprinkle, clccuiae hy sprinkling, occ. Hcb. 
 ix. !:3, W, 21. X. 22; in vvliich last text 
 it refers to the purifying and cleansing 
 blood of Christ. Coinp. Heb. xii. 24. 
 1 Pet. i. 2. [See Lev. vi. 27. Ps. li. 7.] 
 
 ^g^ 'Pavriff/ioe, s, 6. from kppavTiafiai 
 perf. pass, of parrii^o). — A being sprinkled, 
 a sprinkling, a cleansing or purifying 
 from sin by sprinkling, occ. Heb. xii. 24. 
 (see Maclinight.) 1 Pet. i. 2, where see 
 Bowyer's Conjectures. [^This passage of 
 St. Peter, Schleusner rightly paraphrases 
 fVa pavTii^iovrai ctijuart 'Ir^tra Xpi«r5, That 
 ihey may be 'purified by the blood of Jesus 
 Christ. On this use of the genitive, see 
 Matthise, § 313.] 
 
 'Fairi^o), from pairXg a rodf or stick, the 
 same, according to Hesychius, as pa^^og, 
 which see. 
 
 I. To beat with a stick or sticks. So 
 Hesychius explains paTriaat. by pa€^w 
 7r\i/|at: and thus Beza and Erasmus 
 Schmidt understand it. Mat. xxvi. ^7 . 
 [^tlerod. vii. 3.5. of beating with whips.~\ 
 
 II. To strike on the face with the x>al'ni 
 of the hand, to give a slap 07i the face. 
 So Suidas, 'PoTrto-at, TTara^ai rz/v yvadov 
 airXfj Tjj xeipi, 'Fawicrai means ^' to strike 
 the cheek fvith the hand open," by which 
 circumstance it is distinguished from koXa- 
 (j)ii^(jj, which see. So the Etymol. Mag. 
 'PAIIl'EAI, TO Trara^at rrjy yvadov OTrXr/- 
 Tw (read aK-XctVw)* X^^P** 'PaTr/cat is 
 *' to strike the cheek with the hand not 
 shut or clenched." occ. Mat. v. 39. xxvi. 
 67. See Wetstein and Kypke on Mat. v., 
 who show that Plutarch [Themist. T. i. 
 p. 117. ed. Wechel.], Achilles Tatius, Jo- 
 sephus [(Ant. viii, 1 ,5. 4.)], and Hyperides 
 use the V. in this latter sense. [^There is 
 a very long dissertation in Fischer de Vit. 
 Lex. N. T. iii. 2. on this word, establish- 
 ing Parkburst's explanation. And so Schl. 
 and Wahl. See Hos. xi. 4. 3 Esdr. iv. 
 30] ^ 
 
 'PaTTicrpa, arog, to, from EppcnriffpaL 
 perf. pass, of pairi^io. — A blow on the face 
 with the palm of the hand, a slap on the 
 
 face. occ. Mark xiv. 65. John xviii. 22. 
 
 \ix. 3. [Is. 1. 6. Alciph. iii. 6. This 
 word was unknown to the earlier Greeks. 
 See Fischer, where referred to in Ta- 
 7r/(^w.] 
 
 'PA'nTflli. — To sew, sew together. This 
 V. occurs not in the N. T., but is in- 
 serted on account of its derivatives 
 
 pfiTTTM to sew 
 Mat. xix. 24. 
 
 —A ?iecdle to sew ivith. occ. 
 
 Mark x. 25. Luke xviii. 25. 
 [Phrynichus says that no one would know 
 what pa^\g meant; but Lobeck on that 
 author, p. 90, shows that this is going 
 too far. See Schwarz. on Olear. de Stylo, 
 p. 286. Pollux (x. 31. 137.) quotes this 
 word from the Plutus of Archippus, 
 'Pa^/^a KoX Xivov \a(3wvj Tode pfiy^a avp- 
 pa-^ov.~\ 
 
 ^g^ 'PE'AH, 77c, v,'—A coach, a chariot. 
 occ. Rev. xviii. 13. '' Rheda is a Latin 
 word which first came from the Gauls, 
 and because the Roman magistrates made 
 use of them in the provinces it was soon 
 taken up there. Rheda is most certainly 
 a coach, with this difference, that they 
 had not then the use of slings [braces] to 
 make them so easy as now. — *Isidorus, 
 Rheda, genus vehiculi quatuor rotarum 
 (i. e. Rheda, a kind of vehicle with four 
 wheels.) — t Tully says, that Milo, when 
 Clodius was slain, rode in a rheda M^ith 
 his wife ; and % elsewhere he handsomely 
 describes a fluttering coxcomb on his 
 travels (in his rheda) . — The word, I say; 
 is Gallic, but some say it is § Syriac, and 
 some llChaldeej the Romans say they 
 had it from the Gauls, so f Quintilian, 
 but the ancient Germans had it too." 
 Thus the learned Daubuz on Rev. xviii. 
 13. [See Alberti ad Gloss. Gr. N. T. p. 
 69. Suicer, ii. p. 899.] 
 
 'PEM^A'N, or, according to the Alex- 
 andrian MS., 'PAI^A'N, or, as other 
 copies and versions read, 'PE$A'N **. Heb. 
 -^Remphan, Raiphan, or Rephan. occ. 
 Acts vii. 43. The Hebrew of Amos v. 
 26, to which the text in Acts refers, may 
 be most literally translated thus : But ye 
 have borne the tabernacle of your Moloch, 
 and the Chiun of your images, the star, 
 shine or glory of your Aleim, which ye 
 
 ♦ Orig. lib. XX. cap. 12. 
 
 f Orat. pro Milone, § 10. So Horace, lib. ii. 
 sat. 6. lin. 42, says of himself, that Maecenas ad- 
 mitted him into his acquaintance. 
 
 Duntaxat ad hoc, qncm iollcre rheda 
 
 [Clearly the reading is ixAri t^ x«'f''*J 
 
 Vellet, iterfaciens 
 
 Only that he might take him into his rheda or 
 coach on a journey. 
 
 X Cic. ad Attic, lib. vi. epist. 1. 
 
 § Leigh, Crit. Sacr. 
 
 II Bochart, Canaan, lib. i. cap. 42. (col. 6*72. edit. 
 Leusden. ) 
 tvi ., /^ t c ./,, ^ c X c ^ De Inst. Orat. lib. i. 5. " P/«Hwifl Gallica 
 
 Pa^tc, i^og, n, from ,ppa^a perf. act. of Jl,,,,^,^ „, .h^da ct pctorritum, quorum altera 
 
 Cicero tamen, altera Horatius utitur. ' 
 ** See Mill's and Wetstein's Various Readings. 
 
PEQ 
 
 7CA 
 
 PHr 
 
 7nade to t/ourselves ; LXX and Acts, Ka* 
 aviKa^tre T))y (Tictji'Tjy rw MoXo)(, Kal to 
 arpov T» 0£5 v^Cov 'Vai^hv (Acts 'Vefi^av 
 or 'Pecbai') r«e tvtzuq * «c iT^oaiaare (LXX 
 eavTolg) (Acts irpoo-KVvtiv avroig). — pO 
 Chiun may be derived from the V. n^'D to 
 burn; and it is plain that in the Heb. 
 the star (D^J'D shine or glory) of your 
 Alehn is explanatory of the Chmn of your 
 images; accordingly the LXX omit Chiun, 
 and retain only to a.'^pov the star ; but 
 then they add 'FaKpay as the name of that 
 idol which the Heb. expresses by the plural 
 N. »nVi^. Hence then, and considering 
 that at the time of which the Prophet 
 speaks, most idols, and particularly those 
 of the Egyptians, were probably of the 
 f compound kind, as the Cherubim and 
 j^. Teraphim likwewise were, 'Pai(f)ay %r 
 'Pepiphv may best be understood to mean 
 a compound image placed in ^ glory ; and 
 the word itself may, like Teraphim, be 
 deduced from the Heb. MDt to be still, i. e. 
 through awe or reverence^ as denoting the 
 representative object of their religious 
 veneration. 
 
 'PE'i2, 1 Fut. jof vera), [(or rather in good 
 Greek peva-opai.)^ — To flow, as waters, 
 occ. John vii. 38. [Ex. iii. 8. 17. Josh. v. 
 C Jer. xi. 5. for mr. Song of S. iv. 16. 
 for Mi. See Xen. An. i. 2. 7- Herodian. 
 vii. 1. 17. Eur. Bacc. 143.] 
 
 'PE'il, from piio to floiv, according to 
 that of Homer, II. i. lin. 249, 
 
 Tk xixi anh yKu'cram fisKiro! yXux«'a»> 'PE'EN auS^. 
 And from his tongue words sweet as honey ^a;V. 
 
 [Sec also Hesiod. Theog. 39. Theoc. xx. 
 26, 27.] 
 
 \J.. To speakr\ 
 
 [](].) Of the words of Prophets. Mat. 
 i. 22. ii. 15, 17,23. iii. 3. iv. 14. viii. 17. 
 xiii. 35. xxii. 31. xiv. 15. xxvii. 9. Mark 
 xiii. 14. Acts ii. 16. xiii. 40. Rom. ix. 
 12,26. Gal, iii. 16. {of promises). See 
 Xen. Cyr. iii. 3. 51. Symp. viii. 42.] 
 
 [(2.) Of answers. 2 Cor. xii. 9. Rev. 
 vii. 14.] 
 
 [(3.) Of orders. Mat. v. 21,27, 31, .^3, 
 38, 43. Luke ii. 24. John xii. 50. Rev. 
 ix. 4. 2 Kings V. 6. Thuc. viii. 11.] 
 
 [(4.) Of threats. Acts viii. 24.] 
 
 * 'AvTtuv is v/anting after TV7r«f, in the Alexan- 
 drian MS. of LXX, as well as in the Acts. 
 
 t See Heb. and Eng. Lexicon, under n-i3 V. 2, 
 3, 15, 16. 
 
 :|: See Heb. and Eng. Lexicon, under nai XV. 
 and above eepaTriiSw. 
 
 § Sec Heb. and Eng. Lexicon, under ma IL 
 
 [II. To call (by a name), speak of as. 
 John XV. 5.] — The 2d aor. pass, is either 
 eppedriy, as Mat. V. 21, 27, 31, 33; or 
 epp{]dT]y, as Rom. ix. 12, 26. Gal. iii. 16. 
 [See Lobeck on Phryn. p. 447.] 
 
 On'Eppedr], Mat. v. 21, Markland ob- 
 serves, " This word, in these writings, 
 always implies more than barely it hath 
 been said; namely, something as spoken 
 fro7n God, or by his order : whence it ap- 
 pears that To~ie apxaioig signifieth to (not 
 by) the ancients, or those of old." Ap- 
 pend, to Bowyer's Conject. [It has been 
 much disputed whether the translation 
 here recommended by Markland, or the 
 other, by the old teachers, is right. In 
 the first place, there is no doubt that, 
 grammatically speaking, the use of the 
 dative in the latter sense is quite admis- 
 sible. Kypke, on the place, and many 
 others (Wolf, Palairet, &c.) have given 
 examples. See Matthise, § 392, /3. The 
 arguments of the two parties are much as 
 follows. Grotius, Alberti, Rosenmiiller, 
 and others, after the Greek interpreters, 
 say that Christ, in v. 17, spoke of coming 
 to fulfil or complete the law of Moses 
 {irXr^puxTai), and that he did so by giving 
 this fuller and better explanation of it 
 than had been given before. They add 
 that the word ap^aioi, as applied to the 
 people of the age of Moses, is used with 
 propriety. In reply to this it is said, as 
 by Kypke, Wolf, Kuinoel, and Fritzsche, 
 that the object of Jesus was to diminish 
 the authority of the Pharisees, and not 
 that of the law which, in v. 17^ he had so 
 highly extolled ; that if ap-^^aioiQ had the 
 sense contended for, the corresponding 
 clause would be vpiv h \ey(a eyu) ; that, 
 as to ap-^dloi, old and ?ie7v are rela- 
 tive terms (see as examples Acts xv. 7. 
 xxi. 1 6.) ; and that the form here used 
 by our Lord is common in the Talmud to 
 express any common opinion of the Rab- 
 bins (see Schottgen. H. H. and Light- 
 foot ad 1. and Edzard ad Avoda Sara, c. 
 2. p. 284.), but not scripture.^ What to 
 me confirms the second opinion is, that 
 what our Lord cites is not mere scripture, 
 but scripture with a comment. I cannot 
 therefore doubt that it was the com- 
 mentators, i. e. the Jewish doctors, he 
 meant to correct.] 
 
 'Prjypa, aroe, t6, from epprjypai perf. 
 pass, of prjyyvpi or pyicrcno to break. — A 
 breaking down, ruin. occ. Luke vi. 49. 
 [Pol. xiii. 6. 8. Dem. 294, 21. 1 Kings 
 xi. 30. Amos vi, 11.] 
 
PH M 
 
 762 
 
 PHT 
 
 'PHTNYML— ['P//yvvjU(, pyvyno, or 
 pijtra-u). (See Horn. II. xviii. 571. Markii. 
 22. ix. 18. 1 Kings xi. 31. Moeris, p. 337- 
 Thorn. M. p. 788.)] 
 
 I. To break, burst, occ. [Mat. ix. 17.] 
 Mark ii. 22. Luke [v. 37. Is. xxxiii. 23. 
 Numb. xvi. 31. Ez. xxxiii. 23. Xen.Cyr. 
 i. 2. 16. Diod. Sic. i. 19.] 
 
 II. To rent, tear, as dogs or swine do. 
 occ. Mat. vii. 6, where see Bowyer and 
 Campbell. Corap. Job ii. 12. Eur. Bacch. 
 1131. Solacero Phsed. ii. 3. 
 
 III. To dash or throw against the 
 ground, allido. So Vulg. in Mark, allidit 
 illu7n ; and Hesychius explains prj^ai (in- 
 ter al.) by imTa^aXely to cast or throw 
 down. occ. Mark ix. 18. Luke ix. 42. See 
 Wolfius and Wetstein on Mark. I add 
 that Homer, II. xviii. lin. .571, applies 
 this word to dancers beating the ground 
 with their feet. [Comp. Is. xiii. 16, and 
 TrpoaprjffffaLP in Aq. Ps. ii. 9. Wisd. iv, 1 9. 
 So Schleusner and Bretschneider. Wahl 
 interprets it of distorting the limbs.'] 
 
 IV. To break forth into a voice or crt/. 
 occ. Gal. iv. 27, which is a citation from 
 the LXX of Isa.liv. 1. [See also xlix. 13. 
 lii. 9.] The purest of the Greek writers 
 use the phrase prj^ai ^(ov^v for bursting 
 
 forth into a voice or ciy, as may be seen 
 in Raphelius and Wetstein on Gal. iv. 27, 
 and in Duport's Lectures on Theophrastus, 
 p. 3 1 6, edit. Needham. Comp. also Kypke. 
 In like manner Virgil applies the Latin 
 rumpere vocem, ^En. ii. lin. 129. [Herod. 
 V. 93. Aristoph. Nub. 963. Heins. Ex. 
 Sacr. p. 452.] 
 
 'PiJ/xa, arog, ro, from 'ippr\\iai perf. pass, 
 of pew to speak. 
 
 I. A word spoken or uttered. Mat. xii. 
 36. xxvii. 14. Comp. 2 Cor. xii. 4, and 
 Macknight there. [Schl.and Wahl do not 
 recognise the distinction between senses 
 I. and II. Bretschneider does, but gives 
 as instances of sense I. Mat. xx. 26. Acts 
 vi. 1 1, 13. x. 44. xxvi. 25. Heb. xii. 19. 
 Wahl explains Mat. xxvii, 14. to mean 
 an accusation, and so Kuinoel ; but this 
 is only the meaning by inference.] 
 
 II. A speech or sentence consisting of 
 several words. Mat. xxvi. 75. Mark xiv. 
 72. Luke i. 38. ii. 50. Comp. 1 Pet. i. 
 25. Heb. vi. 5. Hutchinson observes, 
 that Xenophon in like manner uses prj^a 
 for a speech, Cyropaed. lib. viii. p. 478, 
 edit. 8vo. [Add Mat. v. 1 1. (where Park- 
 hurst makes it a report, accomit.) Mark 
 xiv. 72. (Luke xxiv. 8.) Luke vii. 1. ix. 
 45. xviii. 34. xx. 26. xxiv. 8, 1 1 . John viii 
 
 20. X. 21. Acts ii. 14. vi. 11, 13. x. 44. 
 xi. 14, 16. xvi. 38. xxvi. 25. 2 Cor. xii. 
 
 4. Jude V. 1/. Rev. xvii. 17. Herodian. 
 ii. 2. 7. Xen, Cyr. viii. 4. 12. Schl. says 
 that in Mat. xxvi. 76. Mark xiv. 72. Luke 
 xxiv. 8. and Rev. xvii. 17, the meaning is 
 a prediction; but this too is a mere in- 
 ference. In Luke i. 38. ii. 29. Heb. vi. 
 
 5, as in 1 Kings viii. 20, it seems to be a 
 jJ7vmise.'] 
 
 III. A 7Vord, a command. Luke [iii. 
 2.] V. 5. It denotes the operative or all- 
 powerfol word or command of God. Mat. 
 iv. 4. [Acts X. 22.] Heb. i. 3. xi. 3. 
 Comp. Heb. xii. 19. [Jer. i. 2. Josh. i. 16.'} 
 
 [IV. With Qe5 or Xpi=r5 it means a 
 divine or Christian doctrine. See John iii. 
 34. V. 47. vi. 63, 68. viii. 47. xii. 44, 48. 
 xiv. 10. XV. 7. Acts V. 20. x. 37. xi. 14. 
 xiii. 42. Rom. x. 8, (which Parkhurst 
 refers to sense V.) 17, 18. Eph. v. 26. 
 vi. 17.] 
 
 V. A thing, matter. Mat. viii. 16. Luke 
 i. 37, 65. ii. 15, [19. Acts v. 32. x. 37. 
 2 Cor. xii. 4. xiii. 1 .] Mat. iv. 4, [and 
 Luke iv. 4.] eitl TTavrl p//juari EKTropevofjiivM 
 Bia 'Toiiarog Qeh, *' i. e. by any thing 
 which God shall appoint." Markland, in 
 Append, to Bowyer's Conject. Comp. 
 Deut. viii. 3. in LXX. — This last sense 
 seems Hellenistical, and taken from the 
 similar use of the Heb. i:2l a word, to 
 which pyj^a in the LXX often answers in 
 this view. See Gen. xv. 1. xviii. 14, 25. 
 xix. 21, & al. and comp. under Aoyog 
 XV. [See 1 Sam. iv. 17. So eVoe and 
 \6yoQ are used for Trpdyfjia. See iEsch. 
 Pers.313.] 
 
 'PH'SSO. [;Vide 'Frjyvv^i.'} 
 
 ^g^ 'Fr]Tb)p, opoQ, 6, from pi(o to speak. 
 — An orator, one who profosses the art of 
 speaking, occ. Acts xxiv. 1. [First it 
 meant one who spoke to the people and 
 advised; and then a hired orator or ad- 
 vocate. See Thuc. viii. i. ^Elian. V. H. 
 ix. 19. Valck. Diat. p. 257-] 
 
 ^§^ 'Pr?rwc, Adv. from pryroc spoken, 
 expressed, \_to be spokenr\ — Expressly, in 
 express terms, occ. 1 Tim. iv. 1, where 
 see Wetstein, who has abundantly shown 
 that the Greek writers use the word in 
 this sense. " The Spirit [prjrwg Xeyei) 
 expressly saith, or in so many words saith. 
 Mede (Works, fol. p. 666.) supposes this 
 to be an allusion to Dan. xi. 36 — 39. But 
 the things here mentioned are not in 
 Daniel, nor any where else in Scripture j 
 not even in the prophecy, which the Apo- 
 stle himself formerly delivered, concerning 
 
P I z 
 
 ■63 
 
 Pin 
 
 The Man of Si?i. I therefore think that 
 these words were, for the greater solem- 
 nity and certainty, pronounced by the 
 Spirit in the Apostle's hearing, after he 
 had finished the preceding passage, con- 
 cerning the church's being the pillar and 
 support of the truth. Of the Spirit's 
 speaking in an audible manner we have 
 other instances in Scripture. Thus the 
 Spirit spake, in Peter's hearing, the words 
 recorded Acts x. 19, 20 ; and, in the 
 hearing of the Prophets of Antioch, the 
 words mentioned Acts xiii. 2." Macknight. 
 [See Diog. L. vii. 88. viii. 81. Pol. ii. 23. 
 5. Zonaras (Lex. col. 1616.) explains the 
 word by cra(j)u}g, (payepioQ.'] 
 TI'ZA, r]g, r). 
 
 I. A root of a tree or plant. See Mat. 
 iii. 10. xiii. 6. [Mark iv. 6. xi. 10. Luke 
 iii. 9. In Mark iv. 6. we have the phrase 
 eX^iv pi'Cav, which occ. also in a metapho- 
 rical sense, expressing the possession of 
 constancy oy perseverance * , in Mat. xiii. 
 21. Mark iv. 17. Luke viii. 13. The 
 word occ. metaphorically for the origin of 
 •a family, forefathers, in Rom. xi. 16, 17, 
 
 18, where Abraham especially is alluded 
 to. In Heb. xii. 15 (see Deut. xxix. 18.) 
 Wahl says 'P/^a is put for that which comes 
 from the root, a plant. For the metaphor, 
 see riu-p/a.] 
 
 II. Figuratively, a root^ origin, spring. 
 occ. I Tim. vi. 10, where Kypke cites 
 Hippocrates using pi^a in a like figura- 
 tive sense, Epist. ad Crateu. 'Et h' e^vyaao, 
 KpavEva, TH"!; ^I AAPrYPIASrj^vTTa-pav 
 'PrZAN eKK6\paL. '' But if, Crateua, you 
 could cut up the bitter root of covetous- 
 ness." Christ is styled the Root of Jesse, 
 Rom. XV. 12 J and of David, Rev. v. o. 
 xxii. 1 6 ; not, as I once thought, because 
 he was a shoot springing from them, but 
 for a much higher and more emphatical 
 reason ; because in and through him the 
 whole house of Jesse and of David was 
 preserved and subsisted; because on his 
 account they existed j because he is, as it 
 were, the basis and foundation of their 
 families, and of all the blessings temporal 
 and spiritual vouchsafed unto them. Comp. 
 Mat. xxii. 45. See more in Vitringa on 
 Isa. xi. 10, and on Rev. v. 5. xxii. 16. 
 [Macknight too says, " Our Lord calls 
 himself the root of David, &c. to signify 
 that he is the life and strength of the 
 family of David as well as its offspring, 
 that family being raised and preserved for 
 
 * [In Latin, Radicem agcre is said of any thing 
 which gains f aid hold of, descends deep into.] 
 
 the sole purpose of giving birth to the 
 Messiah." Schleusner says That which 
 shoots from the root, and then posterity, 
 one of the posterity , and so Wahl. They 
 cite Is. liii. 2. Ecclus. xl. 15. xlvii. 22, 
 (26.) 1 Mace. i. 11.} 
 
 'Pi^ow, G), from pil^a. — To root, fix, as 
 it were, with roots, 'Pi^oojuat, «/.(at, pass. 
 To be rooted firmly, fixed, as it were, 
 with roots. This V. is also applied figu- 
 ratively by the Greek writers. See Wol- 
 fius, Wetstein, and Kypke. occ. Eph. iii. 
 18. Col. ii. 7. [See Is. xl. 24. Jer. xii. 2. 
 Eccius. iii. 27. xxiv. 13. Simplic. in Epict. 
 p. 152. Plutarch. T. vii. p. 24. ed. Hut- 
 ten. Liban. D. xx. p. 514. D.] 
 
 ^g^" 'PtTTj?, ^c, r/, from eppLTra perf. 
 mid. of piTTTU) to cast. 
 
 I. The force, impetus, or quick motion 
 of somewhat cast or thrown. Thus in 
 the Greek writers it is applied to stones 
 [or] darts [(see Hom. Od. O. 21. Opp. 
 de Pise. ii.505.)], the wind [(ApoU. Argon, 
 iii. 969. Soph. Ant. 140.)], the fire 
 [(Apoll. i. 1027.), the twinkling of the 
 star« (Soph. El. 104.), &c.] 
 
 II. In the N. T. 'Fnti) d00aX/x8, A 
 quick motion or twinkling of the eye. So 
 Nyssenus explains it by kiripvcnQ (iXe^apwy, 
 the shutting or twinklifig of the eye-lids, 
 [adding, " that it is so quick that nothing 
 can be quicker." Hence it denotes a very 
 short space of time, a moment, occ. 1 Cor. 
 XV. 52. Eustathius (ad II. O. p. 1024, 4.) 
 has Iv (ipa-^Tarrj xpops pLTfrj.^ 
 
 'Fnri^b), from piitlg a fan to agitate the 
 air with, [and blow a fire], which from 
 jfj/xrw to cast. 
 
 I. To fan with the air or wind. [It 
 is properly used of a fire. See Poll. On. 
 X. 94. Hesychius has pnriiiei' ^vo-^, ttvcT, 
 TTvoijv TtifXTrei, avaKaiei, and pinii^STai' 
 avaKauTat. See Aristoph. Ach. 888.] 
 
 II. To agitate with the wind. occ. Jam. 
 i. 6. So Dio Chrys. in Wetstein, speak- 
 ing of the Vulgar compared with the sea, 
 says vif ixvefxa 'Pini'ZETAI, they are 
 agitated by the wind. [Dan. ii. 35.*] 
 
 'PinTil. 
 
 [I. To throw down, or away from OTie. 
 Mat. xxvii. 5. Luke iv. 35. xvii. 2. Acts 
 xxvii. 19. See Gen. xxi. 15. Ex. i. 22. 
 iv. 5. Judg. ix. 53. Xen. de Ven. ix.20. Ceb. 
 Tab. 10. Diod. Sic. ii. 4. In Acts xxii. 23. 
 there is some doubt. Schl. explains it to 
 tear, the same as happrjaau), Mat.xxvi. 65. 
 Wahl makes it to shake, or toss up, ob- 
 
 * [The word is not found in Mill.] 
 
POM 
 
 764 
 
 P YS 
 
 serving, that shaking the garments was a 
 vsign of approbation or pleasure among the 
 ancients. (See Luc. de Salt. § 83. Aristaen. 
 i. 26. Ovid. Amorr. iii. 2. 7'^') He means, 
 therefore, I suppose, like Kuinoel, that 
 they who did so (being perhaps at a dis- 
 tance) thus showed their approbation of 
 the others' violence. Bretschneider ob- 
 serves truly, that it is doubtful whether 
 the verb would bear such a meaning. 
 Others, like Parkhurst, explain it to 
 throw awayJ] Markland in Bowyer's 
 Conject., whom see, explains jOiTrra^rwv 
 TO. IfxaTia by *^ shaking their clothes in 
 a rage, not casting them off, that they 
 might be the more expeditious for mis- 
 chief." Comp. also the passages cited by 
 Wetstein from the Greek writers. QThe 
 phrase fjiifrsLy rac eadfirac occ. in Luciau. 
 ubi supra J and the contract form is 
 found in the Attic writers.] 
 
 II. To cast, or let go, as anchors from 
 a ship. occ. Acts xxvii. 29. 
 
 [III. To place, lay down. Mat. xv. 30, 
 of the sick laid at Jesus' feet. Dem. 4 1 3, 
 11.] 
 
 IV. To throw up, expose j abandon^ ab- 
 jicere, negligere, in which sense Kypke 
 shows that the V. is often used in' the 
 Greek writers. Comp. Eisner and Wet- 
 stein. occ. Mat. ix. 36. [Diod. Sic. xiii. 9. 
 ^lian. V. H. xiii. 8.] 
 
 ^g" 'Voi'C-qhov, Adv. from poii^iu) to make 
 a whizzing or whistling noise*, which from 
 pol^og, used by Homer, II. xvi. lin, 361, 
 for the whizzing of an arrow in its flight; 
 and by Plutarch for the whistling of the 
 wind in a storm. Scapula remarks, that 
 poi^oQ is a word formed by an onomato- 
 poeia from the sound. See also Dionysius 
 Halicarn. Uepl 'LvvQiaeioc, § xvi. — With a 
 noise or sound resembling that of a great 
 storm, occ. 2 Pet. iii. 1 0. 
 
 'FofJi(j>aia, ag, >/, from peptto to brandish. 
 
 [I. Prc^erly, an oblong Thracian dart; 
 and then a sort of oblong sword. To kill 
 with the sword is a phrase describing war. 
 Rev. vi. 8. See Ex. v. 3. Lev. xxvi. 6. 
 Is. i. 20.] 
 
 II. Figuratively it imports bitter grief 
 piercing the heart like a sword, occ. Luke 
 ii. 35, where see Wetstein and Kypke for 
 similar expressions in the Greek writers. 
 [Comp. Ps. Ivii. 5. lix. 8, and again Iv. 
 22, for phrases where the keenness of re- 
 proach is designated by the same meta- 
 phor. See Diod. Sic. xiii. 58.] 
 
 • [Occ. Song of S. iv. 15.] 
 
 III. It denotes the word of Christ, occ. 
 Rev. i. 16. ii. 12, 16. xix. 15, 21. [In 
 Rev. ii. \Q. xix. 15, 21. (as well as Deut. 
 xxxii. 4 1 . Judg. vii. 20.) Schleusner thinks 
 that the sword is a symbol of God's anger 
 or vengeance against sinners.] This word 
 in the LXX generally answers to the Heb. 
 mn a sword. 
 
 'Pvprj, r}Q, 1], from pvopai to draw, traho. 
 — A street or tract in a city included be- 
 tween houses on each side. See Scapula, 
 occ. Mat. vi. 2. Luke xiv. 21. Acts ix. 
 1 1 . xii. 1 0. As TrXarem denotes a broader 
 street or square, so pvp-q a narrower street 
 or alley, angiportum. [See especially the 
 place of Luke, and comp. Is. xv. 3. Ecclus. 
 ix. 7.] 
 
 ['FvTrapevw. This occ. in some MSS. 
 of Rev. xxii. 1 1 . See 'Pvttow.] 
 
 ^^^ 'PvTrapm, ag, rj, from pvirapog. 
 IFilth. (Plut. T. vii. p. 420. ed. Hutten.) 
 and then] Filth, or pollution, in a spiritual 
 sense, as of fleshly sins, gluttony, drunken- 
 ness, &c. occ. Jam. i. 21, where Eisner shows 
 that Plutarch and Dionysius Halicarn. 
 use the V. pviraivecrdat in like manner for 
 being polluted by vice; and Lucian, cited 
 by Wetstein, applies pvirog to the dcjile- 
 ment of the soul. Vit. Auct. torn. i. p. 36. 
 [See also Salm. de Fceu. Trap. p. 185.] 
 
 'FvTrajode, a, 6v, from pvitog. — Sordid, 
 dirty, occ. Jam. ii. 2. So Josephus, Ant. 
 lib. vii. cap. 11. § 3, cited by Wetstein, 
 has the phrase 'PYHAPA'N 'E20II-TA. 
 [So Zach. iii. 3, 4. Artem. ii. 3. Ceb. 
 Tab. 10. The verb pvitaiveadaL is espe- 
 cially used of clothes. See Theoph. Char. 
 
 10. Schl., from the context in James, 
 most unnecessarily thinks that this word 
 there means threadbare, shabby^ 
 
 TY'nOS, «, o. The Greek lexicogra- 
 phers deduce it from eppv-na, perf. mid. of 
 pvTtTii) to absterge, cleanse off Perhaps 
 pvTTog may be deduced immediately from 
 the Heb. t^Qi mud, mire. — Filth, occ. I 
 Pet. iii. 21. [Job xiv. 4. Is. iv. 4. Pol. 
 xxxii. 7. 8.] 
 
 'PvTfocj, w, from pv-rrog. — To be filthy. 
 [(Properly, Aristoph. Av. 1281. Plut. S 
 266.)] in a spiritual sense, occ. Rev. xxii. -^M 
 
 1 1, where thirteen or fourteen MSS. have 
 pvTtapog pvTvapevdiiTU), which reading is 
 approved by Wetstein, and admitted into 
 the text by Griesbach. [Deut. viii. 4. in 
 one MS.] Comp. 'Vvirapia. 
 
 'Vvffig, log, Att. eojg, //, from psb) or pvto 
 to flow. — A flux. occ. Mark v. 25. Luke 
 viii. 43, 44. [Lev. xv. 2, 3. For the flow 
 of a river, Pol. ii. 1 6. 6.] 
 
P ft M 
 
 7^1) 
 
 pa N 
 
 Pvrt'c, t'^oc, 7% from |tivw /o draw, 
 contract. — A wrinJde^ corrugation of the 
 skin. It is often used by the Greek writers 
 in a natural sense [(Aristopli. Plut. 1052. 
 Diod. Sic. iv. 5 1 .)] but in the N. T. occurs 
 once in a spiritual one, Eph, v. 27. 
 
 'pro, or more usually 'PrOMAT, Mid. 
 
 I. This word denotes properly to draw 
 with force arid violence, to drag, to hale, 
 as in Homer, II. iv. lin. 506, 
 
 'e'P'PT'SANTO Sfi vs'xcar, 
 They haVd the dead. 
 
 II. To deliver, q. d. to draw out of 
 danger or calamity, libero, eximo, eruo. 
 See Mat. vi. 13. Luke i. 7 A. *Rom. vii. 
 24. xi. 26. 2 Tim. iv. 17. On 2 Cor. i. 
 JO, Wetstein shows that Dionysius Hali- 
 carn. and Lucian use the Apostle's phrase 
 'EKGANA'TOY 'PYSA'SeAI. [Add Mat. 
 xxvii. 43. Luke xi. 4. Rom, xv. 31. Col. 
 i. 13. 1 Thess. i, 10. 2 Thess. iii, 2, 2 
 Tim. iii. 8. iv, 8, 17. 2 Pet. ii. 9. See 
 Ex. vi. 6. Ps. cxl. 1. Diod. Sic. xii. 53. 
 ^lian. V. H. iv. 5. In some of these 
 cases it is construed with aito, in others, 
 with Ik, and in some it is put absolutely.] 
 
 ^^ 'VwfidlKOQf from 'Pwyuatoe. — Ro- 
 man, Latin, occ. Luke xxiii. 38. [Pol. iii. 
 107. 12.] 
 
 'Pw/itttoc, oila, alov, from 'Pw//?/. 
 
 I. A Roman. So, 'Oi 'Pw/xa7ot, The 
 Romans, in general. John xi. 48. [Dan. 
 xi. 30. See the Cod. Chis.] 
 
 II. One who was born and usually 
 dwelt at Rome. Thus the Jews and Pro- 
 selytes who came from Rome to Jerusa- 
 lem, at the feast of Pentecost, are called 
 'Pwjuaiot. Acts ii. 10, Comp. under IIpo- 
 arfkvTOQ III. 
 
 III. One who has the privileges of a 
 Roman citizen. Acts xvi. 21, 37, 38. xxii. 
 27. (comp. ver. 28.) & al. 
 
 • Where see Vigerus De Idiotism. cap. vi. 
 reg. 12, and Hoogeveen's Note, 
 
 ^g^ 'Pwjuakt, Adv. from *VMfiaioQ. — 
 In the Roman language^ in Latin, occ. 
 John xix. 20. 
 
 'Vu)fxr), r]Q, ^.' — The city of Rome^ said 
 by Livy, Dionysius Halicarn., Pliny, Plu- 
 tarch, and others, to have been so named 
 from its founder Romulus; though Sal- 
 lust, Bel. Catilin. cap. 6, says he had 
 heard by report that it was built by the 
 Trojans under iEneas, assisted by the 
 Aborigines or primitive inhabitants ; and 
 Festus mentions a tradition that this city 
 was built long before Romulus, and was 
 originally called Valentia, from valeo to 
 be strong, which name was afterwards 
 changed by king Evander into the Greek 
 'Pwjur;, which is of the same import, if de- 
 rived from eppiOfjLaL perf, pass, of pu)vvvfjii 
 to strengthen. Otherwise Rome might 
 have its name from the Heb. Din to be 
 high, on account of the hill or hills on 
 which it was originally built: 'Ftofxr] Roma, 
 q. HDl or noil *. So Virgil, /En. i. lin. 
 11, 
 
 altae mcenia Romse, 
 
 the walls of lofty Rome. 
 
 Acts xviii. 2. xix. 21, & al. See Suicer 
 Thesaur. in 'Pw/xr/, and Univ. Hist, in 
 History of the Etruscans, vol. xvi. 8vo. 
 towards the beginning. 
 ^" 'Pil'NNYMl. 
 
 I. To strengthen, make strong. 
 
 II. The perf. pass. "Epptofxai signifies 
 / ani well or in good health. Hence the 
 imperative "Eppwo-o, and plur. "EppuxTde, 
 are used in the conclusion of letters, like 
 the Latin Vale and Valete, as a wish of 
 health and happiness. Fare well, Fare 
 ye well. Adieu, occ. Acts xv. 29. xxiii. 
 30. So in Xenophon, Cyropaed, lib, iv. 
 [5. 12.J Cyrus ends his letter to Cyaxares 
 with "EP'FiiSO. [Baruch v. 5. 2 Mac. 
 ix. 20.] 
 
 * See Vitringa, Observat. Sacr. lib. i. cap. 7- 
 §25. 
 
766 
 
 X. 
 
 SAB 
 
 SAB 
 
 ^ C, ff, Qy C,, Sigma. The eighteenth 
 ^5 of the more modern Greek letters, 
 but the twenty-first of the ancient. It 
 has been already remarked, under the 
 letter S, that the author of the old Greek 
 alphabet greatly confounded the names^ 
 forms, and powers, of the four oriental 
 sibilant letters Zain, Samech, Jaddi, and 
 Skin. Thus Sigma, among the ancient 
 Cadmean letters^, answered in order to 
 the Hebrew or Phenician Shin or Sin, 
 and accordingly the * Dorians called it 
 Sa7i; but the name Sigma seems a cor- 
 ruption of Samech. The forms S and g 
 seem plainly taken from Shin of the 
 Hebrews (m) or of the Phenicians (W) 
 laid on one side ; but o- is little different 
 from the Hebrew D, Samech, turned to 
 the right hand, to which Hebrew letter 
 C and (^ bear also a manifest resemblance. 
 As to the power or sound of the Greek 
 Sigma, it was, no doubt, the same as that 
 of the Roman S, which answers to it in 
 many Latin words derived from the Greek ; 
 so it should be pronounced like the simple 
 English S, not like SH, as the Heb. m is 
 generally sounded. 
 
 ^" SABAXGANI'. Heb. or Chald.— 
 Thou hast forsaken me,or, interrogatively. 
 Hast thou forsaken me ? It is generally 
 taken as a word compounded of the 
 Chaldee or Syriac r]p:im thou hast for- 
 saken, and the pron. suffix ^J me. p:im 
 signifies to leave, let alone, in the Chaldee 
 of Daniel and Ezra ; and >inplt2^ is used 
 for the Heb. ^::nnri? of the same import in 
 the Chaldee Targum and Syriac version 
 of Ps. xxii. 2, and in the Syriac version 
 of Mat. xxvii. 46. Mark xv. 34. A late 
 t learned writer, however, is of opinion, 
 that Sa€ax0a»/t answers to the Heb. 
 ♦JniDlD or »jn::nu^, from 11D or ^ntz; to 
 
 * rpa[x^K, TO £^wpUig fih SA^N KuKeuirt "lcvvt{ Be 
 srrMA. " The letter which the Dorians call San, 
 and the lonians Sigma." Herodotus, lib. i. cap. 
 
 t Speaiman, Letters on the LXX, p. 438, 9. 
 
 perplex, entangle, involve in perplexity, 
 and so was used by our Lord to express 
 the perplexity of his forlorn condition. 
 " Indeed," says he, " the Chaldee pim 
 does not, I think, fully come up to the sig- 
 nification of 'EyfcaraXefTTw," which com- 
 pare in Lexicon above, occ. Mat. xxvii. 
 46. Mark xv. 34. 
 
 SABAU'e. Ueh. ^ Sahaoth, Heb. 
 mfc^n'ii', a N. fem. plur. from the root b^lzi;, 
 to assemble in orderly troops. — '^ «n^ 
 C3»D::tl^n The Host of Heaven, LXX. 
 Srparm r5 'Ovpave (comp. Acts vii. 42.) 
 sometimes denotes the sun, moon, and 
 stars, (i. e. the fluxes of light from 
 them) inclusively, as Deut. iv. 19. Comp. 
 Gen. ii. 1. Jer. xix. 13. Zeph. i. 5. Isa. 
 xxxiv. 4. 2 Kings xvii. 16. xxi. 3. 2 
 Chron. xxxiii. 3, in which three last 
 passages they are distinguished from h))1 
 C Baal or the solar f re J — sometimes only 
 the stars or stellar fluxes of light, as dis- 
 tinguished from the sun and moon. Deut. 
 xvii. 3. Jer. viii. 2. xxxiii. 22. (Comp. 
 Gen. XV. 5. xxii. 17.) The texts now 
 cited plainly prove that this celestial host 
 was worshipped by the heathen and apo- 
 state Israelites. And from this worship, 
 which very generally prevailed among the 
 Gentiles (as has been often shown by 
 learned men, particularly by Leland *), it 
 was, that a great part of the world were 
 denominated Zabians or Sabians. Hence 
 the formation of the tZJ^Dlt^Jl «1^ is often 
 reclaimed for Jehovah (see Deut. iv. 19. 
 Neh. ix. 6. Ps. xxxiii. 6. Is. xl. 26. xlv. 
 1 2.) and they are called VwD^ his hosts, 
 Ps. ciii. 21. Comp. Ps. cviii. 2. And 
 hence mNS^ mn*, Jehovah of Hosts, and 
 nib^ny ♦n^JX Aleiin of Hosts, are often 
 used as titles of the true God, and import 
 that from Him the hosts of the heavens 
 
 * Advantage and Necessity of Christian Revela- 
 tion. Comp. Eusebius Praeparat. Evang. lib. iii. 
 cap. 2. Selden, De Diis Syris Proleg. cap. iii. Vos- 
 sius De Orig. & Progr. Idol. lib. ii. cap. 30, and 
 above in (di6g. Encyclopajd. Britan. in POLY- 
 THEISM, No. 10, H, 12. 
 
 J 
 
SAB 
 
 7^7 
 
 S A A 
 
 derive their existence and amazing powers, 
 and consequently imply his own eternal 
 and almighty power ; whence the LXX 
 frequently explain m«nif by UavTOKpariop 
 Almighty *." They also often retain the 
 original Heb. word Sa€aw0 or Sa€€aw0, 
 as in Is. i. 9, which St. Paul cites 
 from that version, occ. Rom. ix. 29. James 
 V. 4. 
 
 2a€bart(7/zoe, «, b, from (ra€€ar/^w, 
 used in the LXX for keeping or enjoying 
 a sabbath or rest, Exod. xvi. 30. Lev. 
 xxvi. 35, and in 2 Mac. vi. 6 -, which from 
 'Iia€€arov. A sabbatism, a keeping of a 
 sabbath, a rest as on the sabbath, occ. 
 Heb. iv. 9, where by ^attariffpog is de- 
 noted not only a resting^ but such a rest 
 as God entered into when he had finished 
 his work, a complete, holy, and happy 
 rest ; and this word further intimates to 
 us that the sabbath was instituted as a 
 Jigure of that eternal rest which remain- 
 eth to the people of God |. See Whitby 
 and Macknight on the place, and comp. 
 under "ETrra IL and Vitringa on Isa. Ivi. 
 
 2. Iviii. 13. 
 
 SA'BBATON, a, r6, Plur. Saggara, ret, 
 dat. I,a€€aa-i, from the Heb, n«t2^ Rest, 
 the sabbath, to which this word generally 
 answers in the LXX. 
 
 I. Both singular and plur. The sabbath- 
 day. 
 
 [(].) Singular. Mat. xii. 2, 8. xxiv. 
 20. Mark ii. 27, 28. vi. 2. xvi. 1. Luke 
 vi. 1, 2, 5, 6, 7. xiii. 14, L=i, 16. xiv. 1, 
 
 3, 5. xxiii. 54, 56. John v. 9, 10, 16, 18. 
 vii.22, 23. ix. 14, 16. xix.Si. Acts xiii. 
 27, 42, 44. XV. 21. xviii. 4. 2 Kings xi. 
 9.] In Mat. xii. 5, Campbell, whom see, 
 translates — " violate the rest to be ob- 
 served on sabbaths — " taking Saggarov 
 here to signify rest. And on Mat. xii. 
 1, see an excellent Note of Bp. Pearce. — 
 A sabbath-day's journey. Acts i. 1 2, is 
 reckoned at tivo thousand cubits, that is, 
 about a mile, not only in the Talmudical 
 Tracts, but in Targum Jonathan on Exod. 
 xvi. 29, and on Ruth i. 1 6. Comp. Mat. 
 xxiv. 20, where see Wetstein, and Dod- 
 dridge's Note (c) on Acts i. 12. vol. ii. 
 p. 652. 
 
 [(2.) Plural. Mat. xxviii. 1. Luke i v. 
 
 * See Heb. and Eng, Lexicon in h1)£ III. [So 
 
 Phavorinus, p. 1629. Cheitom. Gracob. N. T. p. 
 136.] ^ 
 
 t [The Jews hence called the state of eternal rest 
 and joy very often bn^n n:x)i;, &c. See Schott- 
 gen.] 
 
 16. Acts xrii. 24. xvi. 13. xvii. 2.] Sag- 
 €ara, ra. Col. ii. 16, comprehend all the 
 Jewish sabbaths, or times of sacred rest 
 appointed by Moses, as well as that of the 
 seventh day. The word is particularly 
 applied by the LXX to the paschat sab- 
 bath. Lev. xxiii. 15, (comp. ver. 7, 11.); 
 to that on the tenth day of the seventh 
 month. Lev. xxiii. 32 ; and to those on 
 the fifteenth and twenty-third day of the 
 same. Lev. xxiii. 39; to the sabbatical 
 year, Lev. xxv. 2, 4, 6 ; and in Lev. xix. 
 30. xxvi. 2, TO. ffci^^ara pa, my sabbaths, 
 no doubt, include all the sabbaths or 
 times of sacred rest ordained by God len- 
 der the Mosaic dispensation. |]The rea- 
 der must use his judgment on this opi- 
 nion of Parkhurst's. The word occ. in 
 Ex. XX. 10. Lev. xxiii. 32. Numb, xxviii. 
 9, 10. 1 Mac. ii. 38. Joseph. Ant. i. L 
 
 II. Both sing, and plur. A week. 
 
 Q(l.) Sing. Mark xvi. 9. Luke xviii. 
 12.] 
 
 [(2.) Plur. Mat. xxviii. 1. Mark xvi. 2. 
 Luke xxiv. 1. John xx. 1, 19. Acts xx. 
 7. 1 Cor. xvi. 2.] So the Heb. mnau; is 
 used for weeks, Lev. xxiii. 1 5 ; and nnu^ 
 for a week, ver. 16, according to the in- 
 terpretation of the Targum, LXX, and 
 Vulgate. 
 
 ^ayyjvri, 7]q, f], either from oiaaya perf. 
 mid. of aarrd) to load, Jill (which from 
 Heb. nu^ to set, place,) or from the 
 Chald. pJD great. — A large fshing-net, a 
 drag-net. Lat. verriculum *, which from 
 verro to sweep, q. d. a sweep-net. occ. 
 Mat. xiii. 47. [Ez. xxvi. 5, 14. xlvii. 10. 
 Hab. i. 15, 16. Is. xix. 8. Artem. ii. 14. 
 Alciph. Ep. i. 17 and 18. ^lian. H.A. 
 xi. 12. Hence comes aayrjvEvut (i. e. ac- 
 cording to Hesychius, dr]pEV(o, aiyjiaXh)^ 
 Ti^'i), fiaXuvijj). Herod, iii. 149. aayrjveia. 
 Plutarch, T. viii. p. 312. ed. Reisk. aayri^ 
 vevTYiQ. Plut. T. X. p. 29.] 
 
 SAAAOYKAI-OI, wv, oi.-Sadducees, 
 a sect among the Jews, so called, accord- 
 ing to the Talmudical writers, from one 
 Sadoc, its founder, who lived above two 
 hundred and sixty years before Christ: 
 but, according to others, they were thus 
 named from the Heb. p'T^ righteous, just, 
 either as pretending to inherent righte^ 
 ousness by their observation of the law, 
 or as affecting to be great friends to diS" 
 tributive justice, particularly in punishing 
 
 * " [Verriculum, quia profunde sub aquas pertin- 
 gens, ipsum fundum verrit"! 
 
2 A A 
 
 '68 
 
 2 A I 
 
 offences. So Josephus, Ant. lib. xx. cap. 
 8. § 1. " Aipecriv—Trjp Sa^^wfca/wvj oiirep 
 li(TL irepl TciQ KpicTEig wfjiOL irapa Travrag thq 
 'In^aiag. " The sect of the Sadducees, 
 who in judging offenders are severe above 
 all the rest of the Jews." — The Sad^ 
 ducees not only rejected the traditions of 
 the elders, which the Pharisees main- 
 tained, but they also denied the resurrec- 
 tion of the dead, the being of angels, and 
 * all existence of the spirits or souls of 
 men departed, and consequently dW future 
 rewards and punishments. See Mat. 
 xxii. 23. Mark xii. 18. Luke xx. 27- 
 Acts iv. I, 2. xxiii. 6, 7, 8. So that, as 
 Prideaux has remarked, " they were Epi- 
 curean deists in all other respects, ex- 
 cepting only that they allowed that God 
 made the world by his power, and governs 
 it by his providence, — and for the carry- 
 ing on of this government hath ordained 
 rewards and punishments, but they are 
 in this world only; and for this reason 
 alone it was that they worshipped him, 
 and paid obedience to his laws f." They 
 taught that man was made absolute mas- 
 ter of his own actions, with a full freedom 
 to do either good or evil, as he should 
 think proper, without any assistance from 
 God for the one, or any restraint from 
 Him for the other. — Whether they re- 
 jected all the sacred books but the Penta- 
 teuch of xMoses has been disputed ; but it 
 seems evident that they did not ; 1 st, be- 
 
 * The words of Josephus, De Bel. lib. ii. cap. 8. 
 
 § 14, are, "^vyji; n TTiV Bia/uLQ]iriV, no.) rxf xa9' aSou 
 ri/xwpla( xa) Tifxy.g otvaipova-i. They deny the con- 
 tinuance of souls, and the punishments and rewards 
 in Hades; and Ant. lib. xviii. cap. 1. $ 4, 2a8- 
 dovKXioic Seraj •^/u^^otf o K6yog auva.'pa.vi^ei roig awfiaat. 
 The doctrine of the Sadducees teaches that souls 
 perish •with the bodies, 
 
 •f Tr,v ixh hfxapfAivnv, says Josephus, DeBel. ut. 
 sup. ^oivTiXTtaeriv xvatpovc-t, xa« toi/ Qiov sfw toD ^pZv ri 
 Koix6v 'H MH' APA~/N ti9svtm' (^uai l\ Ivr avB^o'jrrwv 
 ixKoy^ t6 re yxKh xa) rh xxxov 7t-poxe7c-$ixi, xa) to 
 xacTa yicu^Yjv Ixartj^ [IxarH, Qu ?] to^Jtw:/ IxxTepcf) 
 vrpoai'v.a.i, " They entirely reject fate (i. e. the 
 fatal and necessary concatenation of causes, as in- 
 fluencing the actions of men, comp. under ^ap/o-aro? 
 2.), and deny that God is the cause of men's acting 
 ill or not, but assert that both good and evil are 
 placed in the election of man, and that every one 
 accedes to either of these, as he pleases." From 
 a spurious reading of fj l(popuv instead of >; /xri dpZ-^, 
 in the above passage (see Gr'otius on Mat. xxii. 23, 
 and Hudson in loc), the Sadducees have been 
 charged with a denial of divine providence : even 
 the authors of the Universal History refer to this 
 place in proof of Josephus' asserting that they 
 looked upon the Deity as above intermeddling with 
 human affairs, which is, say they, in effect denying 
 a providence, and consequently all religion. 
 
 cause they are never charged with this 
 impiety by the evangelists ; nor, 2dly, by 
 Josephus, who was no friend to tlieir 
 sect; and 3dly, because this historian. 
 Ant. lib. xiii. cap. 1 0. § 6, expressly says, 
 that the Saddticccs taught, heiva hlv 
 VyeTcrdai vofufxa TA' rEFPAMME'NA, 
 " that those things which were written 
 ought to be esteemed obligatory;" where 
 surely, had they rejected the greater part 
 of the Jewish scriptures, he could not 
 have failed mentioning it *. The reader 
 may find a further account of this sect in 
 Josephus, Ant. lib. xiii. cap. 10. § 6, and 
 lib. xviii. cap, 1. § 4. De Bel. lib. ii. cap. 
 8, § 14.; in Prideaux's Connexion, part 
 ii. book 5, p. 335, &c. 1st edit. 8vo. and 
 in the Ancient Univers. History, vol. x. 
 p. 472, & seqt. ist edit. 8vo. 
 
 ^g^ SatVw, from ce/w to shake. 
 
 I. To shake^ move, wag, generally as a 
 dog does his tail. Thus used in the 
 Greek writers, particularly Homer, Odyss. 
 X. lin. 216, 217. xvi. lin. 6. xvii. lin. 302. 
 vSee more in Wetstein on 1 Thess. iii. 3. 
 [See Blomf. ad ^sch. Sept. Theb. 379. 
 ^lian. V. H. xiii. 42. Hesiod. Theog. 
 771. Munker ad Anton. Lib. Met. c. 2o.] 
 Hence 
 
 II. To fawn, flatter, cajole. [^Hesy- 
 chius has Itcdvec KoXaKevec and Photius 
 ^aivEL' KoXaKEvei. aeitC Cog ettI rCov kvvu)v 
 aaivuPTiop Tjj wp^.J whence HialvoiJ-ai, pass. 
 To be flattered, cajoled, to be moved by 
 
 flattery or cajoling, i. e. by the ])romiscs 
 of a more comfortable and agreeable life, 
 if they would forsake their Christian pro- 
 fession. Thus Eisner explains it in 1 
 Thess. iii. 3, the only text in which it 
 occurs. [And Bretschneider says tliis 
 might be the meaning.] But Kypke, 
 from the addition of the word ev nug 
 ^Xixl/Effi, thinks it better to render <ra/- 
 vEuBai to be moved (as in our transla- 
 tion), disturbed, terrified ; and he shows 
 that in this sense also the V. is used 
 by the Greek writers, particularly by 
 Diogenes Laert. [vii. 1. 21.] and Eu- 
 ripides. Comp. Urvpsadai, Pliil. i. 28. 
 And with this latter interpretation agrees 
 the ancient Syriac version, pro?D Wii^ «"?t 
 pbn ^J^Vl^i r]h )J)Dpr\n, Lest from any 
 of you it (your faith) should be cut off, 
 
 * See Boyle's Dictionary in SADDUCEES, 
 Note (G) Walton's Prolegom. XI. p. 77- Jenkin 
 on Christianity, vol. ii. p. 87, 2d edit. Universal 
 History, vol. x. p. 475, 8vo. Jortin's Remarks on 
 Eccles. Hist. vol. i. p. 172, &c. ai:d vol. ii. p. 103, 
 2d edit. &c. 
 
2 A A 
 
 759 
 
 2 A A 
 
 or fail, i?i these afflictions. [So 6chleus- 
 ner, Walil, and Bretschneider.] Comp. 
 Suicer Tliesaiir. on this word. 
 
 2:a'KK0S, «, 6, from the Heb. pu^ a 
 sack, sack-cloth^ for which the LXX 
 generally use it. This word SAC is 
 from the Heb., preserved not only in 
 Greek and Latin, and in the languages 
 derived from them, but we find it in the 
 Welsh Sack, Gothic Saccus, Saxon Ssec, 
 Danish (c^cCCCf> Old German (S&C Is- 
 landic Sakk, Swedish (^o^cC? ^"^ Dutch 
 and Eng. Sack*. — A' sack, [Prov. i. 14. 
 Micah vi. 1 1.] also [a dress of^ sack-cloth, 
 a coarse kind of hair-cloth of which sacks 
 were anciently made (see Rev. vi. 12.), 
 as they sometimes are with us, cilicium. 
 occ. Mat. xi. 21. Luke x. 13. Rev. vi. 
 12. xi. 3. Menander, cited by Porphyry 
 De Abstin. lib. iv. cap. 1,5, takes notice 
 of the Syrians wearing sack-cloth in time 
 of religious humiliation, 
 
 irapa^uyixot. Tsg 2TP0^2 Ka^i — 
 
 J \1t<x 2A'KKI0N 'iKoi^ov lig ^' (55o» 
 
 ExaSico'v aoTo) lir\ xoTf», xaj Tr,v S'eov 
 *E|/Xas-avTo, tu TOLTruvuiscni c'^6lpa. 
 
 They then wear sack-cloth. and besmeared with 
 
 filth 
 Sit by the public road, in humble guise, 
 Thus placating the dread Atergatis f. 
 
 And it appears from Plutarch De Su- 
 perstit. torn. ii. p. 161, that the same was 
 sometimes practised by the Greeks "E^w 
 KaQ)-)Tai SA'KKION t^'^ov k. t. X. " The 
 superstitious man sits out of doors, wear- 
 ing sack-cloth or sordid rags, and often 
 rolls himself naked in the dirt." Comp. 
 Wetstein on Mat. [Josephus puts ax^]fia 
 raTTELvov, and itevGiKi] scrdyg for piy. See 
 Gen. xxxvii. 34. 1 Kings xxi. 27. 2 Sam. 
 iii. 31. Is. xxxvii. 1. 1. 3. Wessel. ad 
 Diod. Sic. xix. 107. Poll. On. vii. 191. 
 Thomas M. says that the Attics wrote 
 the word with one k; but see Lobeck on 
 Phryn. p. 257.] 
 
 2aXfuw, from traXog, which see. 
 
 L To shake, be tossed. Phavorinus 
 says it is properly spoken of a sliip, 
 which, when riding at anchor, is aj^itated 
 by the waves of the sea ; so also I\Ioscho- 
 pulus in Wetstein, whom see on Heb. xii. 
 2C. Josephus applies it in thisf view, De 
 Bel. lib. i.-cap. 21, § .5, and lib. iii. cap. 
 8, § 3. So the compound airofraXeveiv, 
 
 • See Junius's Etymol. Anglican, in SACK. 
 t Of whom see Heb. and Eng. Lexicon under 
 rr IV. 
 
 Ant. lib. XV. cap. 9, § 6. 'AiI02A- 
 AEVEIN — ctt' ciyKvpatc, " to ride at an- 
 chor." [Diod. S. xiii. 100.] 
 
 n. To shake, cause to shake or tre?n' 
 ble, as a torrent by beating against a 
 house, Luke vi. 48. — as the voice of God 
 did the earth at Sinai, Heb. xii. 26. 
 Comp. ver. 27, where see Kypke. [Schl. 
 translates here. To remove, abrogate, and 
 Wahl translates the passive. To be near 
 ruin. 2 SaXfiw^ai pass. To be shaken, as 
 a reed by the wind, Mat. xi. 7. Luke vii. 
 24. — as the powers of the heaven. Mat. 
 xxiv. 29. Luke xxi. 26. — as corn or &c., 
 shaken together in a measure, Luke vi. 
 38. — as a place, or the foundations of a 
 prison by an earthquake. Acts iv. 31. xvi. 
 26. [See Amos viii. 12. Is. xxiv. 20. 
 Ps. xlvii. 6. xcvi. 9. Wisd. iv. 19. Diod. 
 Sic. i. 47. xvii. 22.] 
 
 III. To stir upf as a populace, to a 
 disturbance. Acts xvii. 13. |[Comp. 
 Soph. GEd. T. 22.] See Blackwall's Sacred 
 Classics, vol. i. p. 230, and Eisner. 
 
 IV. Iiakevofxai, pass. To be shaken 
 mentally, fluctuare. [Acts ii. 25.] 2 
 Thess. ii. 2, where see Eisner, who shows 
 that Heliodorus likewise applies it to the 
 mind. [Comp. Ps. xlvi. 5. 1 Mac. vi. 8. 
 Ecclus. xlviii. 22. See Arrian D. E. iii. 26. 
 1 6.] — The above cited are all the texts of 
 the N. T. wherein the verb occurs. 
 
 2aXor, », 6, from aeico to shake, agitate, 
 and (iXc the sea. — The agitation of the 
 sea, or the sea considered as agitated, sa- 
 lum. occ. Luke xxi. 2.3. — This is a very 
 common word in the Greek, both in a 
 proper and a figurative sense, as may be 
 seen in Wetstein and Kypke, and" the 
 LXX use aaXoQ for the Heb. P|in the 
 raging of the sea. Jonah i. 1 5, Knl e-^rj n 
 Qa\aT(Ta tic th SA'AOY avrj/c. And the 
 sea stood or ceased from its agitation ; 
 so for the Heb, «1U;* the lifting up, Ps. 
 Ixxxix. 10. or 9, Tov U 2) A' AON rwi/ kv- 
 fxartov a.vTfjq crv KaraTrpii'vyeiSy And thou 
 stillest the agitation of its (the sea's} 
 waves. [Soph. Phil. 2/1. Diod. Sic. xx. 
 74.]^ 
 
 SaXTTty^, lyyoQ, >;. The learned Damm, 
 Lexic. col. 77^J, deduces it from craXoc or 
 o-fiXT^ agitation, concussion, and ettoq a 
 voice, sound. It is remarkable that Ho- 
 mer, II. xxi. lin. 388, applies the V» 
 (ToKinylEv to the resounding of the hea- 
 vens in the battle of the gods. — A trum- 
 pet. Mat. xxhv. 31. 1 Cor. xiv. 8. xv. 
 .02. [I Thess. iv. 16. Heb. xii. 19. Rev. 
 i. 10. iv. 1. viii- 2, 6, 13. ix. 14.] & aL 
 
 3D 
 
SAM 
 
 70 
 
 2 AM 
 
 lu Mat. it denotes the preaching of the 
 gospel, in allusion to the assemhlifig of 
 the Israelitish people by the sound of 
 trumpets. See Num. ch. x. [1 Chron. 
 XV. 24. xvi. 6. Here the Hebrew word 
 is rrn'iflliTi. The same instrument is used 
 in solemn songs in honour of God, kings, 
 feasts, &CC. See 2 Kings xi. 15, 1 Chron. 
 xiii. 8. It is also used for ISiU^, an in- 
 strument used to announce the commands 
 of the king. See Josh. vi. 8. 2 Sam. ii. 
 28, &c. Schleusner thinks that in every 
 instance except 1 Cor. xiv. 8, it means 
 thujider, and he refers to Ps. xlvii. 5. Is. 
 xxvii. 13. Zach. ix. 14. in Hebrew. Wahl 
 says, that the scripture speaks of God's 
 coming with the sound of the trumpet, 
 because the approach of the gieat was 
 thus denoted. See Ps. xlvii. 5. Pol. xv. 
 
 12. 2. Artem. i. 36.] 
 
 ZaXiti^b), from aaXTriy^. — To sound or 
 blow a irurnpet. Mat. vi. 2. 1 Cor. xv. 
 52. Rev. viii. 6, [7, 8, 10, 12, 13. ix. 1, 
 
 13. X. 7. xi. 15. The word occ. in 
 Numb. X. 3 — 8. Judg. iii. 20. vi. 34. 
 Xen. An. i. 2. 17, The forms craXTrtVw, 
 BrruXTTLffa, (Joseph. Ant. vii, 11. Is. xliv. 
 23.) are not reckoned so good as caX- 
 iriy'iio. See Lobeck on Phryn. 191. 
 Math. § 174. In Mat. vi. 2. some have 
 supposed the precept to be literal, and 
 have imagined that the Pharisees really 
 blew a trumpet before them when they 
 gave alms, an assertion of which there is 
 no proof*. But the Greek interpreters 
 and many moderns, Grotius, Eisner, 
 Wetstein, Fritzsche, Schleusner, take it 
 metaphorically, Do not publish it too 
 much^ do not make a noise about the 
 matter. Schleusner and Kiinol, after 
 Beza, seem to take the verb transitively, 
 viz. Do not make others publish the 
 thing; but there is little occasion for 
 this] 
 
 E^^ ^a\Trt^{]Q, «, o, from craXiri^io. — 
 A trumpeter, occ. Rev. xviii. 22. 
 
 iS" SAMA'PEIA, ac, //, from the 
 Heb piDty Samaria. 
 
 I. The name [of a Hill, and then of] a 
 Citi/ in the tribe of Ephraira, built by 
 Omri, king of Israel, and called in Heb. 
 p-iotir, from ^Dm, the name of the prior 
 owner of the hill whereon it was built. 
 See 1 Kings xvi. 24, and Suicer Thesaur. 
 in ^aiiapuTTiQ I. [It was the capital of 
 
 * [The passage from the Gemara commonly cited 
 here docs not apply to this matter, but to the col- 
 lecting alms.] 
 
 the ten tribes, and was destroyed by 
 Salmanasar; rebuilt by the remnant and 
 the new Assyrian settlers; destroyed 
 again by John Hyrcanus; lebuilt by 
 Gabinius, and called Gabinia; given by 
 Augustus to Herod the Great ; enlarged 
 by him, and called Sebaste. It is now a 
 wretched village, called Schemrun. See 
 Jer. xxiii. 13. Ez. xvi. 46. Amos iv. 1. 
 Joseph. Ant. xiii. 18. Reland. Palsest. i. 
 p. 341. ii. 979. Acts viii. 5. (See Ge- 
 sen. p. Q77. Glass. Phil. S. p. 14.)] 
 
 II. In the N. T. The country lying 
 round this city. Luke xvii. 11. John i v. 
 A,5y 7. [Acts i. 8. viii. 1, 9. ix. 31. xv. 
 3-] Josephus, in his Life, § 52, remark- 
 ably confirms St. John's observation, ch. 
 iv. 4, in these words, speaking of the 
 country of Samaria : liavTioq Uei rag 
 Ta')(y [^sXofjiiviiQ aireXdeiv he EKeivrjg tto- 
 psvecrQaf rpiai yap ijfjLepaiQ aito VaXCXaiaQ 
 evETiy HTU)Q kiQ 'lepoffoXvjjia KaraXvaai, 
 " It was absolutely necessary for those 
 who had a mind to go expeditiously 
 (i. e. from Galilee to Jerusalem) to pass 
 through it; for thus one may in three 
 days reach Jerusalem from Galilee." 
 Comp. Ant. lib. xx. cap. 5, § 1, and 
 De Bel. lib. ii. cap. 12, § 3. 
 
 ^^° ^ajjLapeirrjQ, n, b, from liaficipEia. 
 — A Samaritan, an inhabitant of the city 
 or country of Samaria. The Samaritans 
 were descended partly from those heathen 
 people whom Esarhaddon brought and 
 settled in the cities of Samaria, instead of 
 the children of Israel (see 2 Kings xvii. 
 14. Ezra iv. 2.), and partly from rene- 
 gado Jews who had from time to time 
 deserted to them. The Samaritans ad- 
 mitted no other part of the S. S. but the 
 Pentateuch of Moses, or, at most, did not 
 * regard any of the other books with 
 equal veneration ; they rejected all tra- 
 ditions, and adhered only to the written 
 law, but looked upon Mount Gerizim as 
 the most sacred place for religious wor- 
 ship, in opposition to Jerusalem. The 
 reader may find a more particular account 
 of this people, and their religion, in Pri- 
 deaux Connex. part i. book 6, towards 
 the end, in the tjniversal History, vol. x. 
 p. 280, &c. 8vo. Lardner likewise, in his 
 Credibility of Gospel Hist, book i. ch. 4. 
 § 6, has some judicious remarks confirm- 
 ing the account given of the Samaritans 
 
 * See Jenkins's Reasonableness, &c. of the Chris- 
 tian Religion, vol. ii. p. 87, &c. 2d edit, and Pri- 
 deaux Connex. part i. book vi. p. 420, 1. Ist edit. * 
 8vo. Suicer Thesaur. in i'x^(x§ihv\{ II. 1. 
 
A N' 
 
 771 
 
 2 A n 
 
 in the New Testament, ^ee also Wet- 
 stein on Mat. X. 5. To the observations 
 of thope learned writers I add, that by 
 what our Saviour says to the Samaritan 
 woman, John iv. 22, it seems that the 
 Samaritans were wrong in the object of 
 their worship; and that, however free 
 they might at that time be from hea- 
 thenish idolatry, they retained the Arian 
 idolatry of worshipping the Father as su- 
 perior to the other two JDivine persons. 
 (See Note under "Et^wXov II.) This 
 idolatry was established by Jeroboam, 1 
 Kings xii. 28, &c. and probably was after- 
 wards taught to the Samaritans by the 
 Israelitish priest who was sent thither by 
 the king of Assyria, 2 Kings xvii. 27, 28, 
 and who is particularly observed by the 
 sacred historian to have dwelt at Bethel, 
 where Jeroboam had formerly set up one 
 of the golden calves, ] Kings xii. 29. 
 And I would submit it to the learned and 
 intelligent reader, whether in the Sama- 
 ritan Pentateuch, rr^^nn for irnn Gen. 
 XX. 13, nb:j for I'pjj Gen. xxxv. 7, are 
 not as plain instances of corruption from 
 the Jewish copies, in favour of the Arian 
 notions of the Samaritans, as »ni!3tJ^ (a 
 word, by the waj^, of an irregular form) 
 for 1ot« Exod. XX. 24, and nni for ")nn> 
 Deut. xii. il, 14, 18, 21, 26. xiv. 23, 
 24, 25, & al. freq. are examples of simi- 
 lar corruptions, in defence of their wor- 
 shipping on Mount Gerizim in prefer- 
 ence to Jerusalem. In John viii. 48, Bp. 
 Pearce explains ^aiJapEinjg a Samaritan, 
 by '*^ an assert er of a falsehood, as the 
 Samaritans are, when they say, that God 
 commanded that he should be worshipped 
 in Mount Gerizim." 
 
 [^p^ Hiaixapeirie, ic^oc, >/, from Hafxa- 
 peirrjc, which see. — A Samaritan woman. 
 occ. John iv. 9, twice. 
 
 SANAA'AION, a, to, from the Chaldee 
 or Syriac bnjD, which, in the Chaldee 
 Targums of Jonathan and Jerusalem, 
 often answers to the Heb. ViU a sole, or 
 sajidal, and which Martinius, in Lexic 
 Philol., derives from the Chald. pD a shoe 
 (so used Targ. Onkelos, Deut. xxv. 9, 
 10.) and bl slender, mean, as being an- 
 ciently made of mean and slight materials. 
 ^^A sandal, a kind, of shoe, which con- 
 sisted only of a sole [of wood or leather] 
 fastened to the foot by strings tied on the 
 upper part of it. occ. Mark vi. 9. Acts 
 xii. S. SavoaXtov is the same as vttc- 
 Zrjiia. In Mat. x. 1 0, our Saviour for- 
 bids his disciples tx) provide two coats for 
 
 Iheir journey, or hTro^fiara sandals, i. e. 
 plainly, other sandals, besides those they 
 had on -, and in perfect consistence with 
 this, he orders or permits them, Mark vi. 
 9, to he shod with sandals, vTrohhfxivuQ 
 ffav^aXia. See Bynaeus's excellent ob- 
 servations on this subject, De Calceis 
 Hebrseorum, lib. i. cap. 6. — SavcaXtoj/ is 
 not only used by the LXX, Isa. xx. 2, 
 (for the Heb.lJi;^) and in Judith x. 4. xvi. 
 9, but also by the profane writers, as by 
 Lucian and Herodotus, (lib. ii. cap. 91, 
 see Wetstein on Mark vi. 9.); and even in 
 the Hymn to Mercury, ascribed to Ho- 
 mer, [and at all events very ancient,] we 
 meet with cravSaXa for sandals, lin. 70 
 and 83, which shows that the Greek had 
 received the word from the East pretty 
 earli/. Anacreon also uses the same word. 
 Ode XX. lin. 15. Kal SA'NAAAON yevoi- 
 jjir)v, A sandal I would gladly be ; [^and 
 --Elian. V. H. i. 18. The 'sandal was 
 worn principally by women in Greece 
 (See ^Elian. V. H. vii. II.), but also by 
 men (Periz. ad ^Elian. V. H. i. 18.); anS 
 in the N. T. it seems to have been in com- 
 mon use for travellers at all events.] 
 
 ^aviQ, i^oQ, i], q. rdi'LQ, say Pasor and 
 Mintert, from retVw to extend. — A plank, 
 a board, occ. Acts xxvii. 44. [Ez. xxvii. 
 5. Pol. ii. 5. 5. ^sch. 59, 11. Joseph. 
 Ant. viii. 5. 2.*] 
 
 SttTTjodc, a, 6v, from cri^Trw ^0 rot. 
 
 I. Properly, [^Putrid, rotten. See 
 Theoph. Char. xi. (rancid). Arriaii 
 D. E. iv. 4. Dem. 615, 11. Alciph. i. 
 Ep. 26. Kiesler ad Aristoph. Plut. 824. 
 Schleusner (in his edition of Biel) quotes 
 it in Job x]i. 19. 't,v\ov aaTvpoy; but it is 
 not in Mill, nor do I see how it can be in 
 any MS., or any of the minor versions.] 
 
 II. Bad, of a bad kind, spoken of trees 
 and fruit, occ. Mat. vii. 17, IS. xii. S3. 
 Luke vi. 43, SottjOov Xiyopev Trdv 6 /.a) 
 rrjy l^iap xptmv TrXrjpoT, " We call any 
 thing ffairpov which does not answer its 
 proper end," says Chrysostom, [Horn. iv. 
 in Ep. ad Tim.] 3 and Hesychius explains 
 (Tinrpov not only by iraXawv old, but by 
 aicr^pov vile, anadaproy imcleati. See 
 Wetstein on Mat. vii. [and so] Bad, not 
 good to eat, of fish. occ. Mat. xiii. 48. 
 
 III. Corrupt, evil, spoken of discourse, 
 occ. Eph. iv. 29, where it is opposed to 
 
 * [Scbleusner here seems to consider the ialula 
 carried about by shipv/recked^ariners, to have been 
 a plank, as descriptive of the way in which they had 
 escaped. But I believe that tabula to have been a 
 picture. See Hor. A. P. 20.] 
 
 3 D2 
 
2 .\ P 
 
 A P 
 
 ayaOoc good, useful. Comp. 1 Cor. xv. 
 3^. Arrian. Epict^t. lib. iii. cap. !6, has 
 the expression Ta SAHPA^— AAAO"Y- 
 SIN. See Alberti and Kypke on Eph. 
 [See Hor. i. Od. 36. i/.] 
 
 SA'OT>EIP02, s, 6, from the Ileb. I^^D, 
 the same, to which it often answers in the 
 LXX. [Ex. xxiv. 10. Song of S. v. H.] 
 A sapphire. A kind of precious stone, 
 M'hich, according to Pliny, Nat. Hist lib. 
 XXX vii. cap. 9, was of an azure or sky- 
 hlue colour with golden spots, occ. Rev. 
 xxi. 16. [See Braun. de Vest. Sac. Heb. 
 ii. 12. Salm. ad Epiph. de Genim. \. 
 p. 97.] 
 
 ^" DAPEA'NH, rye, /;, from the Heb. 
 yiW to wreathe^ twist together *, and as a 
 N. a tender flexible root or twig of a vine 
 or fig-tree. [A twisted rope. Msch. 
 Supp. 801. — A rope-basket, Athen. iii. p. 
 ] 19. BJ — A wicker-basket made o^ twigs 
 entwined with each other, or {a rope, ac- 
 cording to Schleusner and ¥/ahl.] occ. 2 
 Cor. xi. 33. [Hesychius has crapyavai' 
 ceapot Kai irXiypara yvpyaOoy^r], c-^oiyiov, 
 ayvparwya.'] 
 
 ^^ Hap^Lvo^, 8, o, from SA'PAil, or 
 SA'PAON, the name of the island of Sar- 
 dinia, which Bochart thinks was gii'en it 
 by the Phenicians from the Heb. 1i?y a 
 footstep, on account of its form, v^hich 
 resembles that of the human footstep + : 
 whence the Greeks likewise called it 
 lx^'5o-a and Sav^aXtwrtc. The same 
 learned writer shows, by a number of in- 
 stances, that ^, R, is inserted in many 
 words derived from the Heb. See more 
 in Bochart himself, vol. i .572. — A sar- 
 dine, stone namely, XIOoq being under- 
 stood, a carnelian, or cornelian, a pre- 
 cious stone, semitransparent, of a red 
 colour, so X named either because first 
 discovered by the inhabitants of Sardis in 
 Asia Minor, or from the island of Sardo, 
 or Sardinia, where the best of this kind 
 were found, occ. Rev. iv. 3. [Epiphanius 
 de Gemm. c. i. describes it as UypdjiroQ rS 
 'iihi Kai aiparoeLh]g.'] 
 
 ^apciog, «, 6. — A sardius, or sardine- 
 stone, the same as I,apSivog, which see. 
 
 * [Others say, that p is put into the word o-a- 
 y^vn from aaa-aw to load. So Etym. M. and Pha- 
 vorinus. See Gataker, Op. Crit p. 29.] 
 
 ^ + So Sallust Fragm. Hist. lib. 2, ad init. «' Sar- 
 dinia— /ac-^c vestigii humani." 
 
 t See Martinius, Lexic. Etymol. in Sardius, and 
 Brooke's Natural Hist. vol. v. p. 145, who says, 
 *' Boet affirms the best cornelians' are found in 
 fioidinia." 
 
 occ. Rev. xxi. 20. The LXX use aap- 
 Sioi' for the Heb. Cm« a ruby, a red- 
 coloured precious stone. Exod. xxviii. 17. 
 xxxix. 8, or 13. Ezek. xxviii. 13, and 
 Xt'Oac (TapclsQ, or (according to some co- 
 pies) aap^iit, for Heb. Xl2T[Vi} an onyx, 
 Exod. XXV. 7. XXXV. 9. 
 
 ^^^ Hiaplovv'E,, oyoQ, 6, from craphog a 
 sardius, and ow^ a nail, also an onyx. — 
 A sardonyx, a precious stone, which seems 
 to have its name from its resemblance 
 partly to the onyx, so called from its like- 
 ness in colour to a mans nail. The sard- 
 onyx '- is generally tinged with white, 
 blacky and blood-colour, which are di- 
 stinguished from each other by circles 
 or rows so distinct, that they appear to be 
 the effect of art." Brooke's Natural Hi- 
 story, vol. V. p. 145, 6. occ. Rev. xxi. 20. 
 [See Plin. H. N. xxxvii. 12. Salm. ad 
 Epiph. de Gemm. xii. p. 110. occ. Aq. 
 Gen. xii. 2.] 
 
 t^^ ^apKLKog, 7], ov, from (xapl, the 
 flesh. — In general. Fleshly, carnal, be- 
 longing to the flesh. 
 
 I. What sustains the body or flesh of 
 man, carnal, worldly, occ. Rom. xv. 27- 1 
 Cor ix. U. 
 
 II. [_Human, and so imperfect, used] of 
 wisdom acquired by human means, or by 
 the exertion of a man's mere natural 
 powers (comp. 1 Cor. ii. 4, 13.), and 
 tending to carnal or ivorldly ends (comp. 
 2 Cor. i. 17. 1 Cor. x. 33.), occ. 2 Cor. 
 i. 12. comp. ch. x. 4. — On Heb. vii. 16, 
 Theodoret observes that the apostle 
 *' calls this a carnal' commandment, 
 namely, that the law, on account of the 
 mortality of men, ordered, that after the 
 decease of the High Priest, his son should 
 take his office." 
 
 [III. CarnaL corrupt, either of persons 
 subject to carnal lusts and infirmities. 
 Rom. vii. 14. — or of things, as the lusts 
 tlsemselves. 1 Pet. ii. 11. Parkhurst re- 
 fers 1 Cor. iii. 1, 3, 4. to this head. Wahl 
 refers it to the last ; and Schleusner says. 
 Infirm, and imperfect hi knowledge of 
 Christianity.'] The above-cited are all 
 the texts of the N. T. where the word 
 occurs. 
 
 ^apKLvog, i], 6v, from (rap^, Kog, flesh.— 
 Fleshly, made or consisting of flesh, occ. 
 2 Cor. iii. 3. [2 Chron. xxxii. 8. Ez. xi. 
 19.] 
 
 2A'P^, Kog, ;/. 
 
 I. Flesh, properly so called, whether 
 of men, beasts, fishes, or birds. Luke 
 xxiv. 39. 1 Cor. xv. 39. [(which Wahl 
 
A P 
 
 773 
 
 2 A P 
 
 and Schl. refer to the next head.) Heb. ii. 
 14. Rev. xvii. 16. xix. J 8, 21. See Ez. 
 xxxii. 5. Eur. Med. 1197, 1214. ^lian. 
 V. H. iv. 28.] 
 
 JI. The human body. Acts ii. 26, 31. 
 2Cor. vii. 1. Eph. ii. 15. Col. ii. 5. (conip. 
 1 Cor. V. 3.) Eph. v. 29. (conip. ver.30.) 
 Hitlier too we may refer Mat. xix. 5, 6. 
 xxd. 41. Mark x. 8. Eph. v. 31. 1 Cor. 
 [v. 5.] vi. 16. 1 Pet. iii. \S. Sap^ is 
 used in this sense by the LXX, corre- 
 sponding to the Heb. '^u;n, Gen. ii. 24. 
 Ps. xxxviii. 3, 7. [Add Rom. ii. 28. 
 xiii. 14. (which Parkhurst refers to IV.) 
 2 Cor. iv. 11. viii. 1. (which Park- 
 hurst refers to IV.) xii. 7. Gal. ii. 20. 
 (which Parkhurst refers to III.) Phil, 
 i. 22. Col. i. 24. ii. 1, 5, 13, and 23. 
 
 1 Tim. iii. 16. (1 John iv. 2, 3. 2 John 
 7, which three last places perhaps be- 
 long to III.) Heb. v. 7.* ix. 13. x. 20. 
 xii. 9. James v. 3. 1 Pet. iii. 21. iv. 
 1, 2, 6. 2 Pet. ii. 10. Jude 7 and 8.]— 
 Going after (xapi^uc eripag strange Jiesh, 
 Jude ver. 7, denotes unnatural^ sodomi- 
 tical abominatio}is. Comp. Rom. i. 27. 
 [Schl. understands the word in this and 
 
 2 Pet. ii. 10. only as meaning a woman, 
 and explains it of fornication.] 
 
 III. Man; whence the Helleuistical 
 phrase Traca (rapt, is used for any man, or 
 all men, Mat. xxiv. 22. [Mark xiii. 20.] 
 Luke iii. 6. [John xvii. 2.] Acts ii. \7 . 
 Rom. iii. 20. 1 Cor. i. 29. Gal. ii. \Q. 
 1 Pet. i. 24, as it is likeM-ise applied by 
 the LXX, Gen. vi. 12. Isa. xl. 5, 6. 
 Ezek. xxi. 4, 5, & al. for the Heb. nu;3 h'D 
 all jiesh. And hence, when it is said, 
 John i. 14, 'O Aoyog aap't, iyivero, The 
 word was made or became ^eah, the mean- 
 ing plainly is, that He became jnan, or 
 took hmnan nature upon him, with all its 
 innocent infirmities, and became subject 
 to suffering and mortality t. [The phrase 
 Kara cap/ca constantly denotes after the 
 manner of men. See 1 Cor. i. 26. 2 Cor. 
 i. 17. X. 2, 3, 4. Gal. iv. 23 and 29. See 
 Is. xxxi. 3. Gen. vi. 3. In all these places 
 there is a sense of the infirmity of man. 
 Comp. sense VI.] '^apl koX aifia. Flesh 
 and blood, signifies either such iffir7n 
 bodies as we now have, 1 Cor. xv. 50. 
 
 * [Perhaps here Parkhuist's explanation is right. 
 He says,] it denotes The injirmity qfhuwan nu- 
 ture, Heb. v. 7. Comp. Mat. xxvi. 41. Col. i, 22. 
 Thus also applied by the LXX for Heb. -lU'i. Ps. 
 Ivi. 4. Ixxviii. 39. 
 
 t See Archbp. Tillotson's 1 st Sermon concern- 
 ing the lacarnation of our Blessed Saviour, 
 
 (Comp. Heb. ii. 14.), or 7nan in genertJ, 
 chiefly with respect to his present weak 
 and corrupt state. See Mat. xvi. I/. 
 Gal. i. 16. Eph. vi. 12.— Though I know 
 not that this phrase, Jiesh and blood, oc- 
 curs in the O. T., yet, no doubt, it is an 
 Hebrew one ; because we find it used by 
 the son of Sirach, Ecclus. xiv. 18, Ttvaa 
 SA'PKOS Kai 'AFMATOS, The genera- 
 tion of Jiesh and blood, i. e. of mortal men. 
 Comp. Ecclus. xvii. 31, Alexandr. 
 
 IV. The corrupt iialure of man, sub- 
 ject to the fleshly appetites and passions. 
 See John iii. 6. Rom. vii. [.5,] 18, [25.] 
 viii. 6. Gal. v. 13, 16, 17, 19, 24. vi. 8. 
 [Eph. ii. 3. 2 Pet. ii. 18. Col. ii. 13.] 
 Comp. Gen. vi. 3, where the LXX apj)ly 
 it in the same view for the Heb. ^mi. 
 Hence the expressions Kara o-apfca Trept- 
 TTaTELVj To walk according to the Jiesh, 
 Rom. viii. i. A, Kara (japKa eivai, To be 
 after or according to the Jiesh, ver, 5 ; 
 'Ey aapici hvai, To be in the Jiesh, ver. 8, 
 9 ; Kara orap/ca CW) To live according to 
 the Jiesh, ver. 1 2, 1 3, all denote a worldly 
 and carnal life or conversation, conform- 
 able to the appetites and interests of man's 
 corrupt nature. — In Rom. vi. 19, Kypke 
 (whom see) refers acrdtveiav tT]q crapKog, 
 not, as many do, to the weakness of the 
 understanding, to which 2ap^ never re- 
 lates in Scripture, but to the weakness of 
 man's corrupt nature, which is occasioned 
 by the flesh, see Rom. viii. 3 ; and he in- 
 terprets avdpu>Tnvov Xeyo), I am speaking 
 of or concerning (con)p. Aeyw II.) some- 
 what human, i. e. of the sins and unclean- 
 ness to which ye have been enslaved by 
 reason of the infirmity of your flesh {comp, 
 ver. 17) i and thus understanding the 
 ))articip. ov or yey£vvr)iJievoy,he connects 
 ^la Ttjy aadevtiav with dvQpwTTivov, M'hicll 
 word he shows is by the Greek writers 
 applied to human vices and cri?nrs. Comp. 
 Davies's Note 7. on Cicero, Tuscul. Disput. 
 lib, 1. cap. 30. 
 
 V. It signifies consanguinity, natural 
 relation, or descent. Rom. i. 3. ix. 3, 5, 
 8, So St. Paul, as being an Israelite of 
 the seed of Abraham, calls the Jews his 
 flesh, Rom. xi. 14. Comp. ter. 1. [Gal, 
 ii. 11. Eph. ii. 11.] In this sense also 
 it is applied in the LXX for Heb. "^mi. 
 Gen. xxix. 14. xxxvii. 27. Jud. ix. 2. 
 
 VI. It denotes fleshly and external 
 [condition.'] John viii. 15. 1 Cor. i. 26. 
 2 Cor. xi. 1 8, 22, 23. [See John vi. 63. 
 2 Cor. V. 16. xi. 18, Col, ii. 18. Phil, 
 iii. 4.] 
 
2 A T 
 
 774 
 
 ^BK 
 
 VII. It imports the outward and carnal 
 ordinances of the Mosaic law. Gal. iii. 3. 
 [8o Schleiisner. Wahl says external 
 ceremonies.'] Comp. ch. vi. \2, 1.3. Rom. 
 vii.5. Phil. 3,4. Heb. ix. 10. [Schl. and 
 Wahl refer Rom. \v. 1. to this head. 
 Others join Kara crapica with tov Traripa, 
 and refer the place to V. 8chl. also puts 
 Gal. vi. 12. to this head^ and so Mac- 
 knight. Wahl refers it to VL] 
 
 ^^^ Sapow, w, from a-aipoj the same. 
 [(See Eur. Ion. 115.)] — To sweep, occ. 
 Mat. xii. 44. Luke xi. 25. xv. 8. [This 
 word is condemned by Thomas M. p. 547, 
 and Phrynichus, p. 83. See Lobeck ] 
 
 SATA~N, 6. Undeclined. Hth.—Satan^ 
 the Frince of the Fallen Angels, " Foe 
 to God and man;" in Heb. ^ti)tl?, whicii 
 signifies an adversary, and is used for the 
 Devil, Job ch. i. and ii. & al. occ. 2 Cor. 
 xii. 7. — The LXX have used this word 
 answering to the Heb. |tot2; for a human 
 adversary or enemy in three texts. 1 Kings 
 xi. 14, 23, 25.* 
 
 SATAN A~2, a, o, the same as ^a.Tav, 
 with a Greek termination. 
 
 I. Satan^ the Devil, the Prince of 
 the Fallen Angeh. Mat. iv. 1 0. Mark i. 
 13, & al. [Schl. and Wahl think that 
 in every place of the N. T., except Mat. 
 xvi. 23. and Mark viii. 33, this is the 
 meaning of the word. See Mark i. 13. iv. 
 35. Luke iv. 8. x. 18. xiii. \Q. xxii. 3, 
 31. John xiii. 27- Acts v, 3. xxvi. 18. 
 Rom. xvi. 20. 1 Cor. v. 5. vii. 5. 2 Cor. 
 ii. 1 1 . xi. 14. xii. 7. 1 Thess. ii. 8. 2 Thess. 
 ii. 9. 1 Tim. i. 20. v. 15. Rev. ii. 9, 13, 
 24. iii. 9. xii. 9. xx. 2, 7.] 
 
 II. It is used as a collective word for 
 evil spirits or devils. Mat. xii. 26. Mark 
 iii. 23, 20. Luke xi. 18. 
 
 III. It is applied by our blessed Lord 
 to Peter, considered as opposing the di- 
 vine plan of man's redenjption by Christ's 
 sufferings and death, and so far joining 
 with Satari. Mat. xvi. 23, (where see 
 Whitby and Doddridge.) Mark viii. 33 ; 
 in both which texts the ancient Syriac 
 version has the word «:rDD, and Campbell 
 renders the Greek "YTraye oTrtVw jus, ca- 
 rava, by Get thee hence, adversary; and 
 in his Prelim. Dissertat. p. 187, observes 
 that " Satan, though conceived by us a 
 proper name, was an appellative in the 
 language spoken by our Lord ; for from 
 the Hebrew it passed into the Syriac, 
 
 * [They translate the Heb. word by AfajSoXop in . 
 I Chi-on. xxi. 1. Job i. 0, 7, 9, 12 j by Int^eho; ] 
 I Sam. xxix, 4.] ' 
 
 and gignified no more than adversary or 
 opponent. It is naturally just as appli- 
 cable to human, as to spiritual, agents, 
 and is in the Old Testament often so ap- 
 plied." Comp. Heb. and Eng. Lexicon in 
 ftOU; I. John vi. 70, under Am/3oXoG II. 
 Rom. xvi. 20, and Macknight there. — 
 This word occurs Ecclus. xxi. 27. 
 
 1^^ SA'TON, «, TO, from the Heb. Mb^D 
 a seah^ in Regim. ni^D. — Aseah, a Jewish 
 measure of' capacity for things dry, equal 
 to about two gallons and a half English *. 
 occ. Iviat. xiii. 33. Luke xiii. 21. — This 
 word is not found in the LXX, but Aquila 
 and Symmachus use it for the Heb. nt^D, 
 Gen. xviii. 6, and Aquila, 1 Sam. xxv. 
 18. 
 
 2aurH, r(f, rov^ A pron. by contraction 
 for aeavrS. — Thyself, ^avrov occurs, ac- 
 cording to some copies, Rom. xiv. 22. 
 
 ^t^ivvvpi, from the old verb aSew, the 
 same. 
 
 I. To extinguish, quench, properly as 
 fire, or some kindled or smoking matter, 
 occ. Mat. xii. 20. xxv. 8. Mark ix. 44, 
 46, 48. Eph. vi. 16. Heb. xi. 34. [Prov. 
 xiii. 9. 2 Sam. xiv. 7. xxi. 17.] 
 
 II. It is applied to the Holy Spirit, 
 perhaps by an image taken from the ma-- 
 terial spirit or air, which may be then 
 said to be extingiiished or quenched when 
 its action is stopped or ceases. So Plu- 
 tarch, De Isid. & Osir. torn. ii. p. 366. 
 E,, cited by Wetstein, speaks of TA' /3o- 
 psia nNEY'MATA KATASBENNY'ME- 
 NA, " the northern blasts being extin- 
 guished;" and in Timol. torn. i. p. 245. 
 D. expresses the wind's droppi?ig unac- 
 countably by TO' nNEY~MA KATE- 
 SBESME'NON TrapaXoywg. So Homer 
 Odyss. iii. lin. 182^, 3, 'Ov^£Vor"'ESBH 
 §f)oc, " a favourable gale never ceased." 
 See more instances of the like kind in 
 Wetstein, [as Xen. CEc. v. 1 7. Longin. de 
 Sublim. xxi. 1.] occ. 1 Thess. v. 19. Comp. 
 2 Tim. i. 6, and 'Ava'Cioitvpiio. But since 
 in 1 Thess. the spirit is mentioned with 
 prophecyings, it evidently refers to the 
 rniraculous gijis of the Spirit ; and Mac- 
 knight remarks that " the Greek words, 
 in which the above-mentioned precepts 
 (1 Thess. and 2 Tim.) are expressed, 
 have a relation to those Jlames ofjire by 
 which the presence of the Spirit was ma- 
 nifested, when he fell on the apostles and 
 brethren, Acts ii. 3." 
 
 * f It = one-third of an ephah, or G4 scxtarii, or 
 1^ modius. See Ilesychius and Joseph. Ant. i. 
 
:s E B 
 
 /3 
 
 2 E I 
 
 SeavrQ) ^c, a, A pron. compounded of 
 aeo, for trw, of thee, and dvr«, gen. of 
 avTog. — Thyself. Mat. iv. 6. viii. 4. Qxix. 
 19. xxii. 39. xxvii. 40. Luke iv. 23. John 
 i. 22. vii. 4. viii. 13. Rom. xiv. 22.] 
 
 I^g* ^e^a'Conai, from ce^w or (ri^ofjiai 
 the same. — To worship religiously, occ. 
 Rom. i. 25. [Aq. Hos. x. 5.] 
 
 1^^ lii^nfffxaj aroc, to, from <re€a- 
 ^ofxcu. — Somewhat worshipped or vewe- 
 rated, an object of worship or veneration. 
 occ. Acts xvii. 23. 2 Tliess. ii. 4 ; in 
 which latter text ai^aapa imports not 
 only a divine object of worship^ but seems 
 moreover to allude to the title ^E^a^og 
 given to the Roman emperors. Comp. 
 under 2£€a«?oc, and see Bp. Newton's 
 XXIId Dissertation on the Prophecies, 
 vol. ii. p. 359, &c. especially p. 3Ci9, 397 
 — 399, 2d edit. 8vo. and Vitringaon Rev. 
 p. 594, Note (*), and p. 601, Note (f), 
 edit, altera. — 1,i€aapa is used for an object 
 of religious worship, a God, Wisd. xiv. 
 20. [See also XV. 1/.] 
 
 ^^^ Sei^aTog, //, ov, from ae^o'Copai. 
 
 1. Venerable, august. It is used by 
 St. Luke, as it is also by the profane 
 Greek writers (see Scapula), to express 
 the Latin AUGUSTUS, which was a 
 title first assumed by "^Octavius Caesar, 
 and after him continued to the succeeding 
 Roman emperors. Thus it is in the N. 
 T, applied to Nero. occ. Acts xxv. 21, 25. 
 QSee Herodian. ii. 10. 19.] 
 
 IL Augustan. An epithet of a Roman 
 band of soldiers, given to it in honour of 
 the Roman emperors, occ. Acts xxvii. 1. 
 [Some have thought this was a cohort, 
 called Sebaste, from Samaria, which Herod 
 called Sebaste in honour of Augustus.] 
 
 2E'BO, either from the Heb. «ny in 
 the sense of waiting or attending on the 
 service of God, as the Levites did. Num. 
 iv. 24, & al. or rather from the Heb. nnU^ 
 to sooth, i. e. with praises, to praise, laudf. 
 
 * Suetonius, speaking of Octavius, cap. 7, says : 
 *' Deinde AUGIJSTI nomen assumpsit — Munaiii 
 Planet sentcntid ; cum, quihusdam censcntibus, 
 Romulum appellari oportere, quasi et ipsum con- 
 ditorem urbis, pravaluisset, ut Augustus potius 
 vocaretur, non tantum novo, sed ctiam ampliore 
 cognominc : quod loca quoque religiosa, et in quihus 
 augurato quid consecratur, Augusta dicantur, ab 
 auctu vel ab avium gestu gustuve, sicut etiam En- 
 nius docct scribens : 
 
 Augusto Augurio postquam inchjta condita Roma 
 est.'" 
 
 See also Usserii Annales, An. ante Christ. 27, and 
 Crevier's Hist, des Empereurs, torn. i. p. 29. 
 t See Heb. and Eng. Lexicon in nnu' III. 
 
 To worship, adore. Hence Dt'^ojuai, mid. 
 the same. occ. Mat. xv. 9. Mark vii. 7- 
 Acts xvi. 14. xviii. 7, 13. xix. 27. — Se- 
 €6pevoQ, particip. Worshipping or a tvor- 
 shipper of the true God. occ. Acts xiii. 
 43, 50. xvi. 14. xvii. 4, 17. There seems 
 no reason to doubt but the ^e^opewL and 
 SeSo/xcj^at, mentioned in all these passages, 
 were Gentile prose fytes, as expressed Acts 
 xiii. 43. Josephus, Ant. lib. xiv. cap. 7, 
 § 2, speaking of the vast treasures of which 
 Crassus plundered the temple at Jerusa- 
 lem, makes the same distinction between 
 the Tb^aTot native Jews, and StSoyuei'oi 
 proselytes, as St. Luke does. Acts xvii. 
 17. "Let no one," says he, "be sur- 
 prised that there were such immense 
 riches in our temple, since Tcav-oyv tCjv 
 Kara rrjv oLKapivriv 'lOYAAl'llN, koX SE- 
 BOME'NON TO^N GEO'N, all the Jews 
 throughout the world, and those who 
 worshipped God, and moreover those both 
 of Asia and Europe (i. e, who continued 
 Pagans), had contributed to them from 
 very ancient times." []So Bretschneider 
 and Schleusner, who add Acts xviii. 7. 
 The word occ. Josh. iv. 24. Is, xxix. 13. 
 Eur. Phcen. 1342 (ffe/3a>). Diod. Sic. i. 
 35. Xen. Ages. iii. 2. See Deyling ii. 
 Obs. 38. p. 462.] 
 
 SET PA', ag, //. The Greek etymologists 
 derive it from avpio to draw ; but it may 
 be better deduced either from the Heb. 
 '^Dt^ to bind, or rather from Heb. iilti^ a 
 chain, bracelet, (see Isa. iii. 1 9.), or Chald. 
 "l^U^ or i^Tii; the same. — A chain, occ 2 
 Pet. ii. 4 ; M'here " place raprapwo-ag be- 
 tween commas, that o-eipalg i^ocpn may con- 
 nect with TtjpufjiEv&g, whether we under- 
 stand it acquisitively as Jos. Mede does 
 Disc. IX. p. 23, or not : kept for chains 
 of darkness, or i?i chains. See Jude ver, 
 6." Bowyer. [SgtpaTc 4o0« is for ^eipaig 
 h'i^6(j)ti>, say Wahl (referring to Matthias, 
 § 3i4.*Herod. vi. 2.) and Schl., the latter 
 of whom construes i^6(j)og as a dark dun" 
 geon, a meaning which Bretschneider as- 
 signs to the phrase aeipaX ^6(pa. Schl. 
 also suggests that ^6({>oc may mean vei'y 
 heavy punishments, and that aeipaX will 
 then imply their fixedness and duration, 
 occ. Prov. V. 22.] 
 
 ^EKTpdg, 5, 6, from ffiffstcrpaL perf. pass, 
 of aeiio to shake. 
 
 I. A shaking, agitation, as of the sea. 
 occ. Mat. viii. 24. [The LXX use the word 
 in this sense, i. e. a storm. Jer. xxiii. 19. 
 Nehem. i. 3. for the Hebrew na>D, which 
 in Jonah i. 4. is translated by kXvowv.] 
 
SEA 
 
 77Q 
 
 SUM 
 
 ll. And most generally, A shaking of 
 the earthy an earthquake. Mat. xxiv. 7. 
 xxvii. 54. [xxviii. 2. Mark xiii. 8. Luke 
 xxi. 1 1. Acts xvi. 26. Rev. vi. 12. viii. 5. 
 xi. 13, 19. xvi. 18. ^lian. V. H. iv. 17- 
 Xen. Hell. iii. 2, 24.] 
 
 .SEI'll, to move, shake, tremble. See 
 Eccles. xii. 3. Dan. v. 19. 
 
 I. To shake^ cause to shake or tremble. 
 [Mat. xxvii. .5 1. as the earth by an earth- 
 <liiake. (See Aristoph. Eq. S36. 2 Kings 
 xxii. 8.) — as a tree by the wind. Rev. vi. 
 13. (See Judg. v. 4. Is. xxxiii. 20. Hagg. 
 ii. 7. Xen. Hell. iv. 7. 4.) In Heb. xii. 
 26. it is used metaphorically, To cause 
 a great change or commotion, i. e. says 
 Macknight, " the destruction of the hea- 
 then idolatry, and abolition of the Levi- 
 tical worship."] 
 
 II. To move, disturb, put in commotion. 
 occ. Mat. xxi. 10. [See also xxviii. 4. 
 Ez. xxxi. 16. Find. Pyth. iv. 484.] 
 
 HEAH'NH, r]c, rj.^ — The moon, that is, 
 either the stream of light from the moon, 
 Mat. xxiv. 29. Mark xiii. 24. Acts ii. 20. 
 Rev. xxi. 23. (Comp. Isa. xiii. 10. Ezek. 
 xxxii. 7. Joel ii. 31. Isa. Ix. 19, 20; in 
 all which passages the correspondent He- 
 brew word to aeXj]vr] of the LXX is HT 
 the light of the moon), or the ivhite lunar 
 disc, i Cor. XV. 41. Comp. isa. xxx. 26, 
 where the Heb. has n31^ the white illu- 
 minated lunar disc. \J.n Deut. iv. 1 9- Is. 
 xiii. 10, the Heb. has m.] — In the N. T. 
 this word is generally applied figuratively 
 or mystically, and for its import in the 
 several texts I must refer to the com- 
 mentators. 
 
 ^^^ ^eXrjvial^Ojiai, from creXiivr) the 
 moon. — To be affected with a disease re- 
 turning according to the periods of the 
 moon, to be epileptic, or lunatic, which 
 last word would well answer to the Greek 
 as to its etymological signification, but 
 does, 1 think, now commonly import mad- 
 ness in general, whether influenced by 
 the lunar changes or not. occ. Mat. iv. 24. 
 
 * The Greek etymologists, and particularly 
 Plato, deduce it from csKag veov new light., because 
 its light is continually renewed ,• [(see Ruhnken, 
 ad Tim. Lex. p. 96.)] but the learned *Goguet 
 says, " The Greeks gave to the moon the name 
 •^Selene., which comes from a Phenician word (sb 
 or Jib namely) which signifies to puss the night; 
 whence also we may observe is plainly derived the 
 Latin name of the moon, luna." 
 
 * Origin of Laws, Arts, &c, vol. ii. p. 419, edit. Edin- 
 burgh. 
 
 t Heb. nJVu'. fioni Mf which, and n^'p pumcUhc nigkl. 
 
 xvli. 1 5 . The celebrated Dr. Mead, speak- 
 ing of diseases which depend on the moons 
 influence, observes, " that epileptic dis- 
 eases constantly return every new and 
 full moon. The moon, says * Galen, go- 
 verns the periods of epileptic cases. Upon 
 this score they who were thus afl'ected 
 were by the Greek writers called f SE- 
 AHNIA'KOI, and in the Histories of the 
 Gospel, + SEAHNIAZO'MENOI, and by 
 some of the Latin writers afterwards Lu- 
 naiici." []For the Doctor's own] expe- 
 rience and [[that of] others in several me- 
 morable cases, see his Treatise on the 
 l7ijiuence of the Sun and Moon, p. 38, & 
 seqt. edit. Stack, in Svo. See also Suicer 
 Thesaur. in IteXrjvLa^operog. [|See Cels. 
 iii. 25. Isidor. Orig. iv. 8. Huet. ad 
 Orig. p. 72.] 
 
 lieplEaXig, log, Att. ewg, ?;. — Flour,Jine 
 flour, occ. Rev. xviii. 13. [See Gen. xviii. 
 6. Numb. vi. 15. Lev. ii. 1, 2. (for rhu) 
 and 1 Sam. i. 24. for n'pp. Ecclus. xxv. 
 2. Poll. On. i. 247. vi. 74.'] 
 
 lispvog, 7], t;j^, q. cre^yvg, from (xt^ojxai 
 to worship, venerate. — Venerable, grave, 
 serious, decent, \_honourable,'] whether of 
 persons, 1 Tim. iii. 8, i 1. Tit. ii. 2. [(Pol. 
 xxxix. 3. 1. i^sch. Dial. Socr. iii. 12.); 
 or of things, Phil. iv. 8. See 2 Mace. viii. 
 15. vi. 11. Eur. Phcen. 1192. In Prov. 
 viii. 6. it seems to be excellent.'] 
 
 ^^" Itepvorrjg, rrjTog, r/, from aepvug* 
 — Gravity, seriousness, decency, occ. 1 
 Tim. ii. 2. iii. 4. Tit. ii. 7. [Properly, it 
 seems sanctity, dignity. See 2 Mace. iii. 
 12. See Xen. Cyr. viii. 3. 1. Diod. Sic. 
 iv. 42.] 
 
 2H~MA, aTog, tv. — A sign, a mark. 
 This word occurs not in the N. T., but is 
 inserted on account of its derivatives. 
 
 2HMAI'N^, from aT]fxa, a mark, sign. 
 
 I. To signify, i?itimate. occ. John xii. 
 33. xviii. 32. xxi. 19. Comp. Rev. i. 1. — 
 On John xii. 33, Kypke shows that the 
 Greeks apply this verb to the prophetical 
 but somewhat ambiguous and obscure ora- 
 cles of their gods; and he particularly 
 cites from Stobeeus and Plutarch, de Pyth. 
 Orac. p. 404. D. the saying of Keraclitus, 
 that " the king, to whom belongs the 
 Del})hic oracle, ste Xiyei are upvTrrei, aXXa 
 SHMAI'N EI, neither declares nor conceals, 
 but intimates." [See Eur. Phoen. 972.] 
 
 II. To signify, declare, occ. Acts xi. 
 
 * De Dicbus Criticis, lib. iii. [Twv 'EmK^yizTaJt 
 
 TTifa'i TTipicditi; (»j SfX<5v>;.)j 
 
 + i\lexand. Trullian. lib. i. cap. 2o, 
 I :\Ui. ivii. 15. 
 
2HM 
 
 SHH 
 
 28. XXV. 27. So Xenophon [Cyr. \-i. 3. 
 1 1.] and Plato in Wetstein, [Dan. ii. 23. 
 It is used of signs given by sound of the 
 trumpet in Job xxxix. 25. 2 Chron. xiii. 
 12.] 
 
 SHMEI''ON, 8, 70, from arjfxa a mark^ 
 sign. 
 
 I. A mark^ a signal, a sign, " a tokeii 
 of any thing, that by which any thing is 
 shown." Johnson. Mat. xxvi. 48. Luke 
 ii. 12. [(where Wahl says a pledge, citing 
 Is. vii. 11.)] Rom. iv. 11.2 Thess. iii. 17. 
 Comp. Mat. xvi. 1, [3.] xxiv. 3. [Mark 
 xiii. 4. Luke xxi. 7.] The sign of the 
 Son of Man, Mat. xxiv. 30, is the same 
 as the Son of Man himself manifested by 
 miraculous pojvers, just as the sign of the 
 prophet Jonas, Mat. xii. 39. Luke xi. 29, 
 is the same as the prophet Jonas himself 
 delivered by miracle. Comp. Mark xiii. 
 26. Luke xxi. 27, where no mention is 
 
 somewhat else. Comp. Tipaq. [Mat. itil. 
 38, 39. xvi. 4. Mark viii. 12. Luke xi. 29> 
 30. John ii. 18. xii. 37. 1 Cor. xiv. 22« 
 2 Cor. xii. 1 1 . — and with a-no r5 ipavti, 
 or ki, HpavH added. Mat. xvi. 1 . Mark viii, 
 11. Luke xi. 16. (comp. Is. vii. 11. Jer. 
 X. 2.) In these places, the sense is clearly 
 that of a miracle in confirmation of the 
 divine poiver or divine legatio7i of him 
 who works it. In the following passages, 
 the sense is rather a miracle simply. Mark 
 xvi. 17:, 20. Luke xxiii. 8. John ii. 11, 23. 
 iii. 2. iv. 54. vi. 20. xii. 37. xx. 30. Acts iv. 
 22. 1 Cor. i. 22. Ex. iv. 8, 9. —and joined 
 with TE^ag. Mat. xxiv. 24. Mark xiii. 22. 
 John iv. 48. Acts ii. 43. iv. 30. v. 12. 
 vi. 8. vii. 36. xiv. 3. xv. 12. Rom. xv. 
 19. 2 Cor. xii. 12. Heb. ii. 4. Deut. vi. 
 22. vii. 19. JLlian. V. H. xii. 57. Pol. iii. 
 112. 8.] 
 
 2?/^£tdw, G), from ffr)peloy. — To mark^ to 
 
 made of the sig7i, but only of the Son of \ set a mark upon. ^TjfjLeioopai, 5/zat, mid. 
 man himself. [Schleusner thinks, that | the same. occ. 2 Thess. iii. 1 4. [Pol. iii. 
 
 aTjjjLEloy is redundant in Mat. xxiv. 30, 
 and that the meaning is. Then shall the 
 Son of Man appear. Wahl makes it 
 prodigy., referring it to sense II L The 
 place of Mat. xii. 39. is translated by 
 Schleusner, " The miracle by which Jonas 
 proved himself to be a prophet," and so 
 Wahl, i. e. they refer it to sense IV., and 
 I think rightly, though Parkhurst's con- 
 struction may be defended.] 
 
 II. ^ 7/mrZr, or butt, to shoot at, as it 
 were. occ. Luke ii. 34. So Doddridge, 
 whom see, and compare Gen. xlix. 23. Ps. 
 xi. 2. xxxvii. 14. Ixiv. 3, 4. Job xvi. 12 j 
 or else arjfxeiop in this passage of St. 
 Luke may perhaps be better explained by 
 Isa. viii. 18. Heb. ii. 13. Acts xxviii. 22. 
 [Schleusner and Wahl make (rrjfXELOP here 
 a remarkable man. Bretsclineider says, 
 a man sent from heaven as a divine por- 
 tent.'] 
 
 III. A portent, or prodigy, an extra- 
 ordinary occurrence representing or pre- 
 tetiding somewhat else. Rev. xii. 1, 3, 
 where see Daubuz, and comp. Luke xxi. 
 1 1, 25. Acts ii. 19. ^rifxeia peyaXa Great 
 signs or portents, Mat. xxiv. 24. On 
 which passage Wetstein cites from Homer, 
 11. ii. lin. 307. 2i;^a META, from Plu- 
 tarch META SHMErON, and from He- 
 rodotus (lib. vi. cap. 27.) even the very 
 phrase in the Ionic dialect, SHMH'VA 
 MEFA'AA; all used in a similar sense. 
 See Vitringa on Rev. xii. 1. xv. 1. 
 
 IV. A miraculous sign^ a miracle 
 wrought or exhibited in confrmation of 
 
 39.8. xxii. 11, 12. Bretschneider agrees 
 in this, citing Philo Leg. ad Caium, p. 
 1028. Wahl and Schleusner say, To 
 point out. So Erasmus,] 
 
 Iijipepov, or, according to the Attic dia- 
 lect, TZ/jUEpoj^, adv. q. d. rfj r//icp^ ravrrj or 
 rrjce rfj vpipa, on this day. — To-day, this 
 day, denoting either the artificial or na- 
 tural day. (Comp. 'B.pepa). See Mat. 
 xvi. 3. xxi. 28. xxvii. 19. Mark xiv. 30. 
 Luke ii. 11. (comp. ver. 8.) [iv. 21. v. 
 26. xii. 28. xix. ,5, 9. xxii. 34. xxiii. 43. 
 xxiv. 41. Acts iv. 9. xvii. 33, 35. xxii. 
 3. xxiv. 21. xxvii. 33. Heb. i. 5. iii. 7, 
 13, 15. iv. 7. V. 5. It is now in Heb. 
 xiii. 8.] With the article fem. and the 
 N. ijfxipa, either expressed or understood, 
 it is used as a N. This day, this very day. 
 See Acts xx. 26. But in Acts xix. 40, 
 Tcto-ewc is . governed by the preposition 
 Trepl placed after it, as common in the 
 Attic writers, and Tfjg ai^pepov is used as 
 an adjective agreeing with that word,ybr 
 this day's sedition ; so Vulg. hodierncs 
 seditionis. [In Mat. xi. 25. xxvii. 8. 
 xxviii. 15. Rom. xi. 8. 2 Cor. iii. 14, 15, 
 we have the phrase ewe or a.'yjpL rfjg <rfl- 
 pepop, i. e. down to our tirnes. Comp. 
 Gen. iv. 14. xxi. 26. xxii. 14.] 
 
 ^rjpuuydiov^ «, to. See ^ipiKivdiov. 
 
 SH'IK2. — To rot, make rotten, corrupt, 
 whence in perf. mid. to be rotten^ putri- 
 fed. occ. Jam. v. 2. [Ps. xxxviii. 5. Ez. 
 xvii. 9. JEsch. Soc. Dial. iii. 5. Xen. GEc. 
 xix. 1 1. Of course it is figuratively used 
 in James.] 
 
2 I A 
 
 78 
 
 2IK 
 
 ^ripiKoU, a, TO. — Silkj Sericum * ; 
 so called from the t Seres, a people in the 
 East Indies, probably the Chinese J, who 
 were anciently famous for their silken 
 manufacture, as they are to this day. 
 Rey. xviii. 1 2. 
 
 SH'S, orr/rdc, o, from the Heb. DD « 
 moth, for which the LXX use ariQ in the 
 only passage of the O. T. where DD occurs 
 in this sense, namely. Is. li. 8. [It occ. 
 for W)S in Job \v. 1 9.]—^ moth^ which eats 
 and spoils cloth. So Menander, cited by 
 Wetstein (whom see), speaking of de- 
 structive things, says, To ^' tfidriov 6l 
 SHTE'S. " Moths (destroy) our clothes." 
 Comp. ^EtrjTo^pcjTOQ. occ. Mat. vi. J 9, 20. 
 Lukexii. 33. [Theoph. H. PI. i. 16.] 
 
 ^rjTo^pcJTog, 8, 6, //, Kal to — ev, from 
 fyriQ) (TtiTOQ, a moth, and ppwrbg eaten, 
 which from ppworKb) to eat, which see. 
 Moth-eaten, occ. Jam. v. 2. — In the LXX 
 of Job xii. 28. we have Cocftteo Ifxariov 
 2HTO'BPi2TON for the Heb. 1^D« m:: 
 m)), as a garment C which J the moth hath 
 eaten. 
 
 ^§^ S0eVow, w, from aQivog strength, 
 which from adivu) to he strong, [3 Mac. 
 iii. 8.] and this, according to Mintert, q. 
 from <raw to Stand. — To strengthen, occ. 
 1 Pet. V. 10. 
 
 Stayaiv, ovoq, fj. — The cheek, or more 
 properly the jaw-bone, as it is used by the 
 LXX /or the Heb. mh. Jud. xv. 16, \1, 
 19. Scapula cites from Athencsus; lib. x. 
 "OTTore KO-KiaatiEv rag atayovag eadiojv, 
 '^When he had tired his jajvs with eat- 
 ing." occ. Mat. V. 39. Luke vi. 29 3 in 
 which texts the expressions are mani- 
 festly proverbial, and refer to personal 
 injuries of a slighter, though provoking 
 kind. Those who contend for the literal 
 
 * Silk was first brought into Greece aft^r 
 Alexander^ conquest of Persia, and came into 
 Italy during the flourishing times of the Roman 
 empire ; but was long so dear in all these western 
 parts as to be worth its weight in gold. [See 
 Vopisc. in Aurelian. 45.] At length the em- 
 peror Justinian, who died in the year 6C5, by 
 means of two monks, whom he sent into India 
 for that purpose, procured great quantities of silk- 
 woraas' eggs to be brought to Constantinople, and 
 from these have sprung all the silk- worms and all 
 the silk-trade that have since been in Europe. For 
 further satisfaction on this subject the reader may 
 consult Prideaux, Connexion, part ii. book 8. Note, 
 at the end ; Vossius, De Orig. & Progr. Idol. lib. 
 iv. cap. 90. from whom the above particulars are 
 taken ; Harris's Voyages, vol. i. p. 506 ; and the 
 Encyclopedia Britannica in India, No. 24. [Plin. 
 H. N. vi. 17, 20. Salmas. ad Solin. p. 668.] 
 
 f [Virg. Georg.ii. 121.] 
 
 X See Harris's Voyages, vol. i. p. 495. 
 
 interpretation of this direction of our 
 Lord, if any such there still are, would 
 do well to observe, that in this sense it 
 was not practised by himself in his ex- 
 amination before the High Priest. John 
 xviii. 22, 23. The LXX use the phrase 
 iraraaaeiv tTtl Trjv atayova, 1 Kings xxii. 
 24. 2 Chron. xviii. 23 ; Ttauip (riayova, 
 Lam. iii. 29 j and pairi^ELV ettI rag aiayo- 
 vag, Hos. xi. 4. [^See this word cited from 
 several authors in Athen. iii. p. 94. E.j 
 
 SIFA'O, w. — To he silent, hold one's 
 peace. Luke ix. 36. xx. 26. [Acts xii. 17. 
 XV. 12*, 13.] 1 Cor. xiv. 28, 30, 34, 
 where see Wetstein. [Ex. xiv. 14. Amos 
 vi. 10.] Styctw, w, To keep in silence 
 \j)Y conceal.'] occ. Rom. xvi. 25. [See 
 Ps. xxxii. 3.] 
 
 ^g^ ^Lyi], ijg, fj. — Silence, occ. Acts 
 xxi. 40. Rev. viii. 1. [Wisd. xxiii. 14. 
 Theod. Is. xxxviii. 10.] 
 
 ^L^rjpiog, sg, it), rj, or d ; eov, hv ; from 
 (rtBrjpog. — Iron, i. e. made of iron. occ. 
 Acts xii. 10. Rev. ii. 27. ix. 9. xii. 5. 
 xix. 15. QJudg. ii. 3, 13. 1 Kings vi. 7. 
 Eur. Phoen. 26.] 
 
 SIAHPO'S, 8, of. /row. occ. Rev. xviii. 
 
 12. [Gen. iv. 21. Xen. Cyr. i. 3. 23.] 
 ^^ SIKA'PIOS, «, 6, Latin.— ^w as- 
 
 sassin, in Latin sicarius, so called from 
 sica, which signifies a short dagger, or po- 
 niard, q. seca, from seco to cut, or imme- 
 diately from the Chald. p!:D a knife, or 
 sword. [^Prov. xxiii. 2.] occ. Acts xxi. 
 38. Most of the X Commentators have 
 remarked that Josephus has taken parti- 
 cular notice of the Egyptian impostor 
 here mentioned. See De Bel. lib. ii. cap. 
 
 13. § 5, and Ant. lib. xx. cap. 7, § 6. 
 This historian also tells us, that about the 
 same time the country of Judea, and par- 
 ticularly .Terusalem, "was infested with 
 a set of villains, called Sicarii, who mur- 
 dered people in the day-time, and in the 
 
 * [Schleusner thinks that consent is here implied 
 by silence^ and he cites Acts xi. 18. Heb. ii. 20. 
 Zach. ii. 13.] 
 
 f Martinius, Lexic. Philol. ingeniously deduces 
 it from Heb. mD to order, dispose^ arrange : for 
 iron, says he, is of use to us in arranging and 
 setting in order every thing, ad omnia struenda et 
 ordinanda : and no doubt iron is the most useful 
 of all metals. See this well illustrated in Nature 
 Displayed, vol. iii. Dial. 26. p. 295. Eng. edit. 
 12mo. But, after all, the reader may perhaps be 
 rather inclined to derive crihpoi from the Chald. 
 inv to destroy (q. d. to shatter), according to that of 
 Daniel, ch. ii. 40, Iron which breaketh in pieces, 
 and suhdueth all things. 
 
 X See Doddridge on the place, and Lardner's 
 Credibility of Gospel Hist, book ii. ch. 8. 
 
2 I M 
 
 'm 
 
 SIN 
 
 midst of the city, with daggers {iK^idta^, 
 which they hacl concealed under their 
 garments." De Bel. ut sup. § 3. And 
 Ant. ut sup. § 5, and § 10, he assigns the 
 reason of the name ^kapLoi^ by telling us, 
 " they were those v/ho used poniards re- 
 sembling in size the Persian acinaces, but 
 bent like the Roman sicce^ from which 
 these robbers, who murdered many per- 
 sons, received their appellation *." 
 
 SI'KEPA, TO. Undeclined.— /we^»na^ 
 ing liquor^ strong drink. A word formed 
 from the Heb. "IDU^, which (from the V. 
 ^'2W to be inebriated) denotes inebriating 
 liquor in general, and when joined with 
 wine, as Lev. x. 9. Numb. vi. 3. Jud. xiii. 
 4, 7, 14, any inebriating liquor besides 
 wine. ISo the Scholiast, cited by Wet- 
 stein^ Stfcepa Ze a^L irav to f^sBrjp fxey 
 sroitiv cvvufjievoy, «/c ov ^e e'E, afiTriXii. And 
 Jerome informs us, that in Heb. any 
 " inebriating liquor is called Sicera, whe- 
 ther made of corn, the juice of apples, 
 honey, dates, or any other fruit f-" occ. 
 Luke i. 15. [Schleusner (in Biel) agrees 
 with Parkhurst in saying that the word 
 means inebriating liquor in general. It 
 was, no doubt, a compounded drink, espe- 
 cially made of dates and palm juice. See 
 Plin. H. N.^xiv. 19. Schleusner thinks it 
 denotes wine in Numb, xxviii. 7 . Hesy- 
 chius says, it is either ivine mingled with 
 sweet things, or any inebriating liquor 
 except wine. Siiidas says, it is a CGin- 
 pound drink; and, among the Jews, a 
 wine mingled with sweet things. The 
 LXX translate 12m by olvoq in Prov. 
 xxxi. 4 ; by fxidvcrpa in Judg. xiii. 4, 7, 
 14. Micah ii. 1 1 ; by <rufpa in Lev. x. 9. 
 Numb. vi. 3. & al.] 
 
 ^i^ ^IMIKI'NGION, «, TO. Latin.— 
 An apron. A word formed from the La- 
 tin, semicinctium, which from semi half, 
 (from f}iJ.L tlie same, see under "llptavg) , 
 and cingo to surround, because it sur- 
 rounded half the body ; and though these 
 aprons made no part of the ordi?iary 
 dress of the Greeks, they might be used, 
 as among us, to save their other clothes, 
 especially by persons whose occupations 
 engaged them in such work as was likely 
 to spoil them. occ. Acts xix. 12, where 
 see Wolfius. [De Dieu thinks the word 
 means a girdle, called by the Greeks 
 
 * f Hesychius mentions the Sicarii as assassins in 
 the time of Claudius, led into the desert by an 
 Egyptian robber, and punished by Felix.] 
 
 t Kpisi. ad Ncpotianum De Vita ClericorUm, & ■ 
 in Isa. i:xyiii. 1. 
 
 sometimes jiOiXto^ec/uoK, as binding the 
 bowels. See Braun. de Vest. Sac. Heb. 
 ii. 3. p. 386. This meaning seems quite 
 inapplicable. Hesychius explains the 
 word as ^aKioKia, (i. e. something wrapped 
 round the head,) ^avapia, ^^apia tS>v 
 lEpEiav. The Syriac uses a word imply- 
 ing the Lacinice or extremities of a gar-- 
 ment. See the Commentary on Petronius, 
 c. 94.] 
 
 SiVaTTt, toQ, Att. EiOQy to *. Mustard, occ. 
 Mat. xiii. 31 . xvii. 20. Mark iv. 3 1 . Luke 
 xiii. 19. xvii. 6. In Mark xiii. 32, the 
 mustard is said to be " the smallest of all 
 seeds, that is, of all those seeds with 
 which the people of Judea were then ac- 
 quainted. Our Lord's woi'ds are to be 
 interpreted by popular use. And we 
 learn from this gospel, ch. xvii. 20, that 
 Like a grain of mustard seed was become 
 proverbial for expressing a very small 
 quantity." Campbell. See also Scheuch- 
 zer Phys- Sac. on Mat. xiii. 31, &c. who 
 describes a species of 7nustard which 
 grows to the height of three, four, or five 
 cubits, with a tapering stalk, and spreads 
 into many branches. Of this arborescent 
 or /ree-/i^eA'egetable he gives a print in 
 Plate DCLxxxiii. [[Schleusner thinks the 
 kind of mustard in Palestine different 
 from ours, as it did not bear till after 
 some years, and grew up into a tree. 
 See Buxtorf. Lex. Heb. and Talm. fol. 
 822, whence, and from Lightfoot, it ap- 
 pears that the Rabbinical writers denote 
 the smallest things by a grain of rnustard 
 seed. Wahl and Bretschneider think 
 that the plant is the same as we have, but 
 that in the East (Wahl adds, and in 
 America,) it attains the size of a tree t*] 
 
 * The Etymologist derives ci-jaiti from c-^vec-- 
 9a/ TaV wrrci;, hurting the eijes. However, since 
 the proper Attic name for mustard is vxtt-j (see 
 Wetstein on Mat. xiii. 31.), I would, with Mar- 
 tinius (Lexic. Philol. in Sinapi), rather derive cr/va7r< 
 from crivov vaxL/, the hurting napy, from its velli- 
 cating and affecting the nose and eyes with its piiii' 
 gcncy. NxTTu may, with the author last mentioned, 
 be deduced from the Heb. 52 to distil (or rather 
 to shake out, see Ps. Ixviii. 10. andEng.Marg.), be- 
 cause it draws (or forces 07d) tears from the eyes ; 
 whence in Columella, fletum factura sinapis, the 
 tcar-exciting mustard; and in others, lacrymosa 
 sinapis, the •weeping mustard. Our Eng. word 
 mustard is from the old French moustarde, which 
 from the Latin mustum wine (in which the seeds of 
 this plant were formerly macerated for use), and 
 ardeo to burn. 
 
 t [Mr. Frost has just published a pamphlet to 
 show that the plant intended is the Phytolacca 
 dodccandra, which has the smallest seed of any tree 
 in Palestine, and is one of the largest trees in that 
 
SIT 
 
 780 
 
 SIT 
 
 SINA^N, 6voo, ij, from Heb. pnD the 
 same, for which word only it is msed in 
 the LXX, Jud. xiv. 12, 13, according to 
 some copies. Prov. xxxi. 24. The v is 
 inserted, as usual, before 5*. — A linen 
 cloth, a sheet or wrapper of linen, occ. 
 Mark xiv. 51, 52. xv. 46. Mat. xxvii. 51). 
 Luke xxiii. 53. And as in the three last- 
 cited texts the atvcijjv is mentioned as a 
 sepulchral covering, so Herodotus, lib. ii. 
 cap. SQ, speaking of the Egyptian manner 
 of preserving dead bodies, says, Aao-avrec 
 rbv vEKpbv, KaTEiklffortiffL tvolv avTH TO aw^xa 
 2INA0'N02 I3v(r(nvr}g reXajJiuxn Kararer- 
 prjfXEvoiffL. '^ After having washed the 
 dead man, they enclose his whole body in 
 a wrapper of fine linen with thongs of 
 leather." As to Mark xiv. 51, 52, Po- 
 cocke and Harmer, in Observations, vol. ii. 
 p. 420, suppose that the <nvhu)v mentioned 
 in that place means a kind of sheet or 
 wrapper, such as many of the inhabitants 
 of Egypt and Palestine still wear as their 
 only clothing in the day-time^ and con- 
 sequently that the word may there denote 
 a person's ordinary day-dress. Comp. 
 Exod. xxii. 27. Herodotus, iiowever, 
 speaks oi glv^ojv as an usual night-dress 
 of the Egyptians in his time, lib. ii. cap. 
 95, 'Hv fXEv Ev IjjiaTia) eXi^apEvog Evdrj, y 
 SINAO'NI. [From this passage of He- 
 rodotus, in which he says, " that if a man 
 sleep in a dress of 2iv^«i;>/, the gnatr^ will 
 bite through it," the fineness of this ma- 
 nufacture appears. Bret, calls it Micslin.'j 
 
 ^^^ Su'ia^w, from ctivLov a sieve, 
 which from aEiio to shake.^ [by which 
 word, as well as KoaKLvfjarat doEvfifjaai 
 rapa^ai TTEipacrai, Suidas explains it, re- 
 ferring to the place of Luke.] — To sift ^ 
 shake, or agitate, as corn in a sieve, occ. 
 Luke xxii. 31, where it refers to violent 
 trials and temptations. Comp. Amos ix. 
 9, and see Wetstein and Wolfius on Luke, 
 [and Suicer ii. p. 691.] 
 
 Sireuroe, from (titevoj to feed or fatten 
 with corn, which from (firoQ wheat^ corn. 
 — Fatted^ properly with corn. occ. Luke 
 XV. 23, 27, 30. [1 Kings iv. 23. (v. 3.) 
 Jer. xlvi. 21. Xen. An. v. 4. 28. Athen. 
 ix. p. 384. E.] 
 
 [^ltIov, «, TO. — Food or aliment from 
 
 country. It is used for culinary purposes, and one 
 species is called " wild mustard" in America. The 
 Sinapis nigra is, he says, an annual, and herbaceous. ] 
 * [Others say it is an Egyptian word. See a 
 writer in Eichhorn. Repert. xiii. p. 14. Braun. de 
 Vest. Sac. i. 7. 103. Forster, de Bysso Antiq. § 
 18. Poll. On. vii. 172. Others again derive it 
 from SidoHy as if it was invented there.] 
 
 corn. This is the reading of some MSS. 
 in Acts vii. 12. See Prov. xxx. 22. 
 Symm. Hos. xi. 5. JEVvdn. V. H. v. i. 
 The singular Stephens could not find, 
 but there are many instances of it.] 
 
 1^^ 2irt<roc, V, ov, from aiTi^it) to feed, 
 nourish, which from oItoq, corn, food. — 
 Fed, nourished. Neut. plur. 2lirt<ra, rd. 
 Fed cattle, fallings, occ. Mat. xxii. 4, 
 where see Wetstein, who cites Josephus 
 repeatedly using this word. Ant. lib viii. 
 cap. 2. § 4. [Athen. xiv. p. 656. E. 
 Symm. Ps. xxii. 13.] 
 
 1^^^ ^LTOfXETpiO)/, 8, TO, q. CTtVa flETpOV, 
 
 from o-Itoq corn, and pETpov a measure. — 
 A certain measure of corn, which used to 
 be distributed at set times to the slaves 
 of a family for their subL-stence. That 
 this was the * custom among the Greeks 
 is certain, and that the Jews in like man- 
 ner distributed food to their household 
 appears from Prov. xxx. 8. xxxi. 1 5. Mat. 
 xxiv. 45, and Luke xii. 42, which last is 
 the only text of the N, T. where aiTopi" 
 Tpiov occurs. — The LXX have the V. 
 (nTOfiETpEoj to measure out corn for the 
 Heb. b^b:i to feed, nourish. Gen. xlvii. 
 12. Raphelius and Wetstein show that 
 Polybius uses the same V. for distributing 
 corn to the soldiers of an army; and from 
 Diodorus Siculus, lib. ii. cap, 41, Wet- 
 stein cites the phrase SITOMETPI'AN — 
 Xapt,avii(ny ; and in the Ancyran inscrip- 
 tion engraved in the reign of Tiberius, 
 and produced by Montfaucon, Palseograph. 
 Graec. p. 154> and 157, we have the 
 phrase SEITOMETPI'AN (mis-spelt for 
 SITOMETPTAN) t "EAOKEN in the 
 sense of distributing corn to the people. 
 [Basil. Ep.393, 404. Nazianz.Or.ii.29.] 
 2I~T02, 8, 6, [or Iutov, », vd.] The 
 Greek Etymologists propose the deriva- 
 tion of it from cria) to sift, or from aiu) q. 
 (Ti(o to shake, as corn from its husk. — ' 
 [_JVkeat and then corn in general. Mat. 
 iii. 12. xiii. 25, 29, 30. Mark iv. 28. 
 
 * It is mentioned by Theophrastus, Eth, Char. 
 xi. where, describing a mean, sordid wretch, he 
 says, He xvill himself measure OJtt ihe usual allow- 
 ance to his domestics, [xsTpilv auToV fol; sV?^ ra. 
 iTTn-fility., See Duport on the place, p. 394. So 
 Terence, in his Phormio, the scene of which is laid 
 at Athens, introduces Davus speaking of the de- 
 mensum of Geta, another slave, Act i. Scene 1. lin. 
 9. On which passage Donatus informs us that the 
 demensum, or allowance of corn given to each slave 
 for a month, was four modii, which at most did not 
 exceed six o£ out pecks. 
 
 •f [Not mis-spelt. It was common in Asia 
 ]\Iinor, and indeed elsewhere, in the lower ages 
 especially, to use EI for I.] 
 
SKA 
 
 781 
 
 SKA 
 
 Luke iii. ]/. xvi. 7. xxii. 31. John xii. 
 24. Acts vii. 12. (where Parkhurst says, 
 it is bread, food, (as Eustathiiis teaches 
 that this is a common meaning of alrov. 
 See Horn. li. E. 341. Xen. Cyr. i. 2. 1 1.) 
 and answers to the Heb. HU^). I Cor. xv. 
 37. Rev. vi. 6. xviii. 13. xxvii. 38. It 
 is used for pT in Deut. vii. 13, for "in in 
 Joel ii. 24, and for nton in Judg. vi. 1 1, 
 and for ^D^h (hread^ food,) in Job iii. 
 24. See 01. Cels. Hierob. T. ii. p. 112.] 
 SiwTraw, Co, from criyaw to be silent, and 
 oi// the voice. 
 
 I. To be silent, hold one's peace. Mat. 
 XX. 31. xxvi. 63. [Add Mark iii. 4. ix. 
 34. X. 48. xiv. 61. Luke xviii. 39. xix. 
 40. Acts xviii. 9. Judg. iii. 14. Neh. viii. 
 11. Is. xlii. 14.] 2tw7ra)^, particip. Si- 
 lent, dumb. Luke i. 20. 
 
 II. To be silent, still, as the sea. Mark 
 iv.39. [See Virg. iEn. i. 168 Ecl.ix.59.] 
 
 ItKav^aXii^b), from aicavEaXov, which 
 see. — To cause any one to fall or stumble 
 by laying a stumbling-block or snare in 
 his way. I do not meet with this V. 
 cither in the profane writers or in the 
 * LXX. But Aquila and Symmachus 
 use it in the active for the Heb. bu?DM to 
 cause to stumble^ Mai. ii. 8. So Aquila, 
 Ps. Ixiii. 9, and the pass, fficar^akii^oixcu 
 for b^^j in Kal, to stumble, Prov. iv. 12. 
 Jsa. viii. 15. — In the N. T. it is applied 
 only figuratively, To cause one to fall 
 into sin and ruin, see Mat. v. 29, iiO ; 
 and particularly, to do any thing by which 
 men might be prejudiced against the per- 
 son of Christ, ]\Iat. xvii. 27 ; or deterred 
 from embracing the Christian faith, or 
 induced to fall from their Christian pro- 
 fession, see Mat. xviii. 6. John vi. 61 ; or 
 ensnared into sin, see I Cor. viii. IS. 
 'SiKavlaXi'Cojxai pass To be \jnade to~\ 
 stumble, i. e either To be caused to fall 
 from the Christian faith or profession, 
 Mat.xiii. 21. (comp, Luke viii. 13.) Mat. 
 xxiv. 10. xxvi 31, S3. Mark xiv. 27 j or. 
 To be prejudiced against the person of 
 Christ, Mat. xi. 6. xiii. 57. Mark vi. 3: 
 01 against his doctrine, Mat. xv. 12, so 
 as to be deterred from embracing the 
 Christian profession ; or. To be ensnared 
 to sin, Rom. xiv. 21.2 Cor. xi. 29, where 
 see Whitby and Doddridge. — ^KavlaXi- 
 ^ofiai Pass, occurs thrice in Ecclus. ch. 
 
 • Since writing the above I find from Mr. Marsh's 
 Note on IMichaelis's I-itroducn to N. T. vol. i. p. 
 404, that the LXX, according to the Chigian 318., 
 have once used the V. o-xaiSiX/ruf for the Heb. 'jU'D, 
 Diin. xi 41. 
 
 ix. 5. xxiii. 7, or 8. xxxii. 15, or !(>,' 
 See the passages. 
 
 IlKciv^aXov, «, TO, from aKal^to to halt (as- 
 below.) 
 
 I. '' Properly that piece of wood in a 
 mouse -trap, or pit for wild beasts, which^ 
 being trodden upon by them, makes them 
 fall into the trap or pit, to. Traravpa tHjv 
 Tzayi^iov, cnro t» (TKa^ovra ffvfjLTriTrTetv Kal 
 Kparelv ro kp-KEffov, (The trickers of traps, 
 so called from tripping and falling down, 
 and thus catching what falls intothesnare,) 
 as the * Grammarians explain it. So the 
 word is used in Xenophon. This was by 
 Archilochus also called p&rrrpov." Thus 
 the learned Daubuz on Rev. ii. 14. See 
 also Wetstein on Mat. v. 29. We may, 
 however, with Scapula and Mintert, de- 
 rive (TKavlaXov from (TKai^io to halt, trip, 
 for a different reason, namely, because it 
 makes a man halt or trip, and ready to fall. 
 
 II. A snare, or toil. Thus the LXX 
 frequently use it in a spiritual or figu- 
 rative sense for the Heb. U^plD. See Ps. 
 Ixix. 22. cxl. 6. [|Josh. xxiii. 13. Judg. ii. 
 3.] ; and thus it seems to signify, Rom. 
 xi. 9. Rev. ii. 1 4. 
 
 III. A stumbling-block. Thus used by 
 the LXX, Lev. xix. 14, for the Heb. 
 bm'2D, which from bu^D to stumble. So 
 Judith V. 1 , it signifies impediments laid 
 in a champaign country to obstruct an ene- 
 my's marching. 
 
 IV. In the N. T. it denotes whatever 
 actually makes, or has a manifest ten- 
 dency to make, men fall, s tumble, or be 
 remiss in the ways of duty, and particu- 
 larly f " whatever hinders men from be- 
 coming the disciples of Christ, or dis- 
 courages them in their new profession, 
 or tempts them to forsake that faith they 
 had lately embraced." See Mat. xviii. 7. 
 Luke xvii. 1. Rom. ix. 33. xiv. 13. 1 Cor. 
 i. 23. Gal. V. 11. 1 John ii. 10. It is 
 applied to persons, Mat. xiii. 41; and 
 particularly to Peter, when he would 
 have dissuaded our Lord from suflfering. 
 Mat. xvi. 23. [The 2mv^a\a J alluded 
 
 * Schol. Aristoph. in Acam. See also Hesychius 
 and Suidas. 
 
 t See London Cases, folio, p. 206. 
 
 X [Although the article might tempt us to think 
 of pnrticv far ■^.-KxAotKot, it is to be remembered, that, 
 as Lord Bacon says, our Lord often replies to what 
 he knew to be in the thoughts of his hearers rather 
 than to their actual questions ; and that, as Middle- 
 ton adds, he often refers to what had been the subject 
 of his own meditations, though not of discourse. 
 This may be the case here; and ]Miehaeli« say?, 
 " theofF:nces which men will take at the gospel."] 
 
SKA 
 
 7t^^ 
 
 2 K E 
 
 to in Mat. xvil'i. 17. are the calamHies 
 and persecutions which threatened the 
 Christian church. So Noesselt, Schieus- 
 ner, Middleton.] 
 
 2KA'nTi:2, either from Heb. >^5 kollofv, 
 or perhaps from iDD to engrave. See 
 Exod. xxxii. 1 6. xxxix. 30. Lev. xix. 28. 
 Job xix. 23, in the Heb. — To dig. occ. 
 Luke vi. 48. xiii. 8. xvi. S. On this 
 
 the ship into the sea." Thus Harmer, 
 Observations, vol. ii. p. 496. And this 
 account of the manner in which the an- 
 cient navigators managed their skifs is 
 clearly confirmed by the passages cited on 
 ver. 30, by Wetstein, from Cicero [de 
 Inv. ii. 51.] and Petronius [102.], and by 
 Alberti from Achilles Tatius. The last 
 writer mentions cutting, rov koXov^ oq 
 
 last text see Eisner's excellent Note, who (rvyehi tjiv F^oXici^a rw aKCKpei, " the cable 
 
 which fastened the skiff to the vessel;" 
 and Petronius speaks of the funis or rope 
 going from the stern, " qui scaphae cus- 
 todiam tenet, which keeps hold on, or 
 confines the skiff." [Schleusner construes 
 the place, 02gre potuimus obtinere sca- 
 pham, but gives no note, except an extract 
 from Bullinger, saying, that scaphce are 
 small light barks used on shallows. Wahl 
 and Bretschneider say nothing. See tte- 
 piKparriQ.^ 
 
 SKE'AOS, eoe, ag, r6,^\The leg, from 
 the hip to the toe. John xix. 31, 32, 33. 
 Lev. xi. 21. and Amos iii. 12. for D^i?"ia, 
 and Prov-. xxvi. 7. for pitl^. Xen. An. iv. 
 2. 20. Pol. i. 80. 13.] 
 
 ^g"^ 2/ceVarr/ia, aroc, to, from o-^'e- 
 TTct^w to cover, which from aKi-rzh) the 
 same. — A covering, occ. J Tim. vi. 8, 
 where o-k-eVacr/iara seems to include both 
 clothes and a dwelling, ip.aTLov koX oikov 
 (according to Ecclus. xxix. 21, or 25.) as 
 Philo expressly explains S/ctV;;. See Wet- 
 stein and Kypke. [Arist. Pol. vii. I/.] 
 
 SKE'nTOMAI, from the Heb. ?]pU? to 
 look.) look towards.— To look, look about. 
 This simple V. occurs not in the N. T. 
 but is inserted on account of its com- 
 pounds and derivatives. It is frequently 
 used in the profane writers ; and' hence 
 we have perf. mid. tWoTra, 1 fut. a-Ki-^oy.at, 
 1 aor. k(7KE-^a^riv. 
 
 ^g^2/vfv?7,^g,r/,from (tkcvoq. [Properly, 
 any apparatus for ivar, ornament.^ &c.] 
 — Furniture, particularly of a ship. occ. 
 Acts xxvii. 1 9, where Wetstein explains 
 aKEvr\v by " quicquid ad usus necessarios 
 homines secura in navem intulerant, 
 whatever the men had brought with thcjn 
 into the ship for their necessary usesj" 
 
 shows from Lucian and Pausanias that 
 (TKairreiy means to dig the earth in order 
 for sowing, and observes that the ex- 
 pression of the steward seems jyroverbial, 
 for the like is found in Aristophanes, 
 Avib. lin. 1430, 
 
 Ti ya^ TTx^oj ; SKA'HTEIN y«p 'OTK 'Em'STAMAI. 
 What must I do ? / know not how to dig. 
 
 See also Raphelius, Wolfius, Wetstein, 
 and Kypke, from whom it appears that 
 the Greeks reckoned diggitig both a very 
 laborious and a mean employment. [See 
 Xen. (Ec. xvi. 14. Lucian. Timon. 7. 
 Athen. iv. p. 184. F. Is. v. 6. Schwarz. 
 p. 1221.] 
 
 ^" SKA'*H, rjQ, ri. The Greek Lex- 
 icons deduce it from aKcnrTii) to dig, ex- 
 cavate : but this word, together with the 
 Eng. ship^ skiff, and its * northern re- 
 latives, may perhaps be better derived 
 from the Heb. P]« concave, hollow. — A 
 boat, a skiff, occ. Acts xxvii. 1 6, 30, 32. 
 Sir John Chardin tells us. First, that 
 *' the eastern people are wont to leave 
 their skiffs in the sea, fastened to the 
 stern of their vessels. The skiff of this 
 Egyptian ship (in which St. Paul sailed) 
 was towed along after the same manner, 
 ver. 16, we had much work to come by 
 the boat. Secondly, They never., accord- 
 ing to him, hoist it into the vessel, it al- 
 ways remains in the water, fastened to 
 the ship. He therefore must suppose the 
 taking it up, mentioned ver. 17, doth not 
 mean hoisting it up into the vessel, as 
 several interpreters have imagined, but 
 drawing it up close to the stern of the 
 ship, and the word we translate, in ver, 
 30, letting down (xaXa<ravrwv) into the 
 sea, must mean letting it go farther from 
 
 • '< SHIP, navis, Goth, skip, Cim. skih, Anglo- 
 sax. rcip, Al. scip, ant sceph, Ban. skib, Belg, schcp. 
 Su. skiepp. 
 
 " SCIFF, scapha. Gal. csqtiif, Ital. schiffo, srqffb, 
 Alamannis, shef, ghif, est navis." Junii Etymol. 
 Anglican. 
 
 and he cites from Diod. Si( 
 
 80. 
 
 'AvTt TiiQ fSorjBeiag e^iopjiaaro SKEYH'N 
 toIq ^Trapnaralg j3. rpirjpwy, " For assist- 
 ance he gave the Spartans the fuimiture 
 of two galleys." Comp. Kypke. [This 
 is expressed by to. atcevij in Jon. i. 5 ; by 
 arma in Latin. Virg. ^n. v. 15.] 
 
 SKEY~OS, eog, ee, ro. 
 
 I. Properlj^, A vessel to contain [any 
 
2K E 
 
 783 
 
 SKH 
 
 thtJig*.'] John xix. 29. Luke vHI. 16. 
 Rom. ix. 21. Comp. Rev. ii. 27. xviii. 
 12. [Ex. iii. 22.] 
 
 II. An utensil^ instrument, of ivhat- 
 cver kind. Thus it is applied to all 
 the vessels or utensils of the Leviti- 
 cal service, Heb. ix. 21. — to something 
 resembling a large sheet or 7vrapper, 
 Acts X. 11, 16. xi. 5. — to the sails, or, 
 according to Grotius, the mast of a ship, 
 Acts xxvii. 17. [Schleusner and Wahl 
 agree with Grotius. Kypke says, the 
 anchor, which is justifiable. See Poll. 
 On. i. 9. — to any vessel. Mark xi. 1 6.] 
 ^KEvrj, rd, Vessels, furniture, goods, occ. 
 Mat. xii. 29. Mark iii. 27. [So in other 
 Greek writers. See not only the LXX, 
 Gen. xxvii. 3. Deut. i. 41. xxii. 5. 1 
 Sam. xiii. 20, 21. 2 Chron. v. 13, but 
 Xen. Mem. i. 7. 2. iElian. V. H. vi. 12. 
 Herodian. ii. 1. 2. Athen. xiv. 17-] 
 
 III. [Metaphorically, of men used as] 
 instruments, ministers. Acts ix. 15. On 
 which text Raphelius and Wolfius have 
 observed that Polybius [Excurs. de Vit. 
 Sc Virtut. p. 1402'.] applies the word in 
 like manner to a person. Comp. 2 Tim. 
 ii. 21. with ver. 20. 
 
 IV. Vessels of wrath, and vessels of 
 mercy, Rom. ix. 22, 23, denote such na- 
 tions or communities as are objects of 
 God's wrath or mercy, in allusion to the 
 comparison of the potter, ver. 21. See 
 Macknight on the place, and comp. ver. 
 25, & seqt. [" The vessels of wrath, and 
 the vessels of' inercy, are by St. Paul's 
 own designation, the body of unbelieving 
 Jews and the Christian church, consist- 
 ing of Jewish and Gentile converts." 
 Young's Three Sermons, p. 92.] 
 
 V. It signifies The human body, 1 
 Thess. iv. 4. Thus Theophylact, ^kevoq 
 TO (Tu)fJ.a (prjal, " He calls the body (tkevoq;' 
 and long before him Theodoret, 'Eyw hk 
 vojj.t{^io TO Ijca^a (riofxa — «rwc olvtov ke- 
 KXrjicivai, " I think the apostle called each 
 one's body by this name f." Suicer ob- 
 serves that atcevog hath this signification 
 in imitation of the Heb. '•^D a vessel, 
 which is applied in like manner 1 Sam. 
 xxi. 5. And thus the frail, mortal bodies 
 of Christian ministers are styled d?pajcii/o 
 
 * fSuidas says, x^t^Tiy^v rtvog s«5»f ayysTov.] 
 t [Many commentators, as Heinsius, Wetstein, 
 Koppe, ar.d Wahl, understand o-xsuoc here as a 
 tcife. See sense VI. Schleusner, on the Avhole, 
 agrees with Parkhurst. I know not what Bret- 
 Rchneider thinks, for he has carelessly quoted the 
 words in 1 Pet. iii. ^. as belonging to this place.] 
 
 ffKsvrj, earthen vessels, 2 Cor. iv. /• And 
 Barnabas, Epist. § 21, calls the human 
 body, TO KoXov aKsvos the beautiful vessel. 
 We may remark also, that the Latin 
 writers call the body the vas or vessel, as 
 it were, of the soul. Thus Lucretius, lib. 
 iii.lin. 441. 
 
 — Corpus, quod vas, quasi constitit ejus (anima; 
 scilicet.) 
 
 And Cicero, Tuscul. Disput. lib. i. cap. 
 22. " Corpus quidem quasi vas est aut 
 aliquod animi receptaculum." Comp. 
 under ^KrivoQ II. See also Wolfius, and 
 Macknight on 1 Thess. iv. 4. 
 
 VI. The woman, in comparison of her 
 husband, is called, 1 Pet. iii. 7, the 
 weaker (jkevoq or vessel ; for so she really 
 is in respect of her body ; and in applying 
 to her the term orKEvog, the apostle seems 
 to have imitated the style of the Jews, 
 who in like manner call the wife '>\>'D or 
 «ib^D, i. e. vessel. See Wolfius. [Schott- 
 gen. (Hor. H. and T. i. p. 827.) and 
 Wetstein have quoted places from the 
 Megillah, (fol. 12. 2.) and Sohar. Levit. 
 (fol. 38. col. 38.) where this usage is 
 found. But the husband's name is added. 
 Vorst (Phil. Sac. c. 2. p. 29.) explains 
 ffKsvoQ here as X9^H-^ ^^ 'Wpaypa.~\ 
 
 SKHNH', VQ, r), from Heb. pu; to dwell, 
 inhabit, particularly in a te?it, or taber- 
 nacle. So crKT]vrj in the LXX very often 
 answers to the Heb. pU^a a tent, or /«« 
 berfiacle. 
 
 I. A tent to dwell in. Heb. xi. 9. [See 
 also] Mat. xvii. 4. Mark ix. 5. Luke ix. 
 33. [Gen. iv. 19. xxxiii. 17. Xen. Cyr. 
 ii. 1.25. ^lian. V. H. ix. S.] 
 
 II. A mansion. Hence Taq anavinQ 
 aK-qvcLQ, the eternal mansions, Luke xvi. 
 9, mean the eternal mansions in heaven. 
 Comp. John xiv. 2, and under "Outa IV. 
 and see Bowyer and Campbell on Luke — 
 [See Rev. xiii. 6. xxi. 5. Is. xvi. 5. Pol. 
 xii. 9. 4.] 
 
 III. The Mosaic tabernacle, or tent, 
 erected by God's appointment and in- 
 spiration, and consecrated to his worship. 
 Acts vii. 44.* Heb. viii. 5. Of this the 
 outer part or Holy Place is called the 
 
 frst tabernacle, Heb. ix. 3, [6.], and the 
 inner part or Holy of Holies, the second, 
 Heb. ix. 7. It appears from Acts vii. 43. 
 Amosv. 26, that the idolatrous Israelites 
 had in like manner one or more taber^ 
 
 * Comp. Exod. xl. 2. Num. i. 50, 53, in LXX 
 and Heb. 
 
2KH 
 
 ■84 
 
 2 K H 
 
 nndes, Heb. n*i5D, dedicated to Moloch. 
 Comp. Heb. and Eng. Lexic. under ^D I. 
 — Observe that in Heb. ix. 1, twenty-two 
 MSS., three of which ancient, several an- 
 cient versions, particularly the Syriac 
 and Vulg, and some printed editions, omit 
 2*cr;v7/, which word Mill, Wetstein, and 
 Griesbach accordingly reject, and from 
 comparing ver. 2, and ch. viii. 7, 13, it 
 seems manifestly spurious. 
 
 IV. We learn from Heb. ix. 24, (comp. 
 ver. 23.) that the Holi/ of Holies made 
 with hands were the avriTvira, or figures 
 of the true, even of that heaven wherein 
 is the peculiar residence of God. Hence 
 Christ is called a Minister of the true 
 cKr}V7\Q, or tabernacle which the Lord 
 'pitched, and not men, Heb. viii. 2, (where 
 see Whitby); and is said, Heb. ix. II. to 
 be an High Priest by a greater and more 
 perfect tabernacle not made with hands 
 (comp. ver. 24.), that is to say, not of this 
 (the Mosaic) building. 
 
 V. Tr/v aKr]VYiv Aa^i^, The tabernacle 
 of David, the royal palace (see Ps. cxxxii. 
 3.), i. e. mystically, the real dignity, of 
 David, in the person of the Messiah ruling 
 over his Household^ the Church, occ. Acts 
 XV. 16, which is a citation of Amos ix. 
 1 1 , where the Heb. word answering to 
 cKr]vr,v is n^D. Comp. Isa. xvi. 5, and 
 Vitringa there. 
 
 ^KrjvoTrrjyia, ag, r/, from najvoQ a taber- 
 nacle, and Tcrjywixi. to fix. — Properly, A 
 fixing or setting up of tabernacles or 
 booths ; hence it is used for The feast of 
 tabernacles, when the Israelites dwelt in 
 booths or bowers, made of the boughs of 
 several kinds of trees, for seven days, ac- 
 cording to the law. Lev. xxiii. 34, 40, 41, 
 42. occ. John vii. 2.*— In the LXX this 
 word answers to the Heb. m^D taber- 
 nacles, referring to the feast of taber- 
 nacles, Deut. xvi. IG. xxxi. 10. Zech. 
 xiv. 16, 18, 19; for which Josephus like- 
 wise uses it. Ant. lib. viii. cap. 4, § 1,5. 
 lib. xiii. cap. 8, § 2, and lib. xv. cap. 3, § 
 3. Plutarch, Sympos. lib. iv.qu.5. tom.ii. 
 p. 671, D. has mentioned this feast of the 
 Jews, which he says they call SKHNH'N, 
 
 * [The feast seems to have been instituted in 
 memory of the forty years spent in tents (see Deut. 
 xvi. 16. Zach. xiv. 16.), and also as a sign of 
 gratitude for abundance bestowed. (See Ex. xxiii. 
 16.) It began and ended with a festival like a 
 Sabbath. The last day (called Hosanna), when 
 the priest went down with a gold cup to the fount 
 of Siloani for water to make a libatioH, was the chief 
 one. The law was gone through at this feast in 
 seven years.] 
 
 and celebrate in honour of Bacchus. So 
 grossly ignorant was this great writer of 
 the Jewish religion ! 
 
 ^^^ ^K-qvoTTOioc , 5, o, from (riciji'OQ a 
 tentj and ttolsio to make. — A te?it-maker. 
 occ. Acts xviii. 3. [^Tents were made of 
 hides or other portable materials for tra- 
 vellers in the East, to supply the want of 
 inns. Chrysostom, Hom. V. de St. Paulo, 
 interprets the word by (TKr]vop^a^oc, a 
 word used by ^lian. V. H. ii. 1. Others 
 think it is only a weaver. ^KrjvoTroiio) 
 occ. Symm. Is. xiii. 20, of pitching a 
 tent. IiKftvoitoua, Inc. Deut. xxxi. 1 0.] 
 
 ^Ktjvog, eog, ng, to, from cicrjrri a tent, 
 or immediately from the Heb. pty to 
 
 I. Properly^ A tent, or tabernacle. 
 
 II. It is spoken of our mortal body, 
 which, though the tabernacle of an im- 
 mortal spirit, is constituted of frail and 
 slight materials, and is shortly to be by 
 death taken down and dissolved, occ. 2 
 Cor. V. 1, 4. So in Wisd. ix. 15, the 
 human body is called fTKfjvog yeu)ceg the 
 earthly tabernacle. In the profane wri- 
 ters likewise crKfjvog frequently denotes 
 the body. Thus the eloquent Longinus, 
 De Sub. sect, xxxii. styles it apOpcoTrira 
 SKH'NOYS thehiman tabernacle; Plato 
 [apud Clem. Al. Strom. V. p. 593.1 like 
 the author of Wisd PHlNON SKH^N02. 
 The same Plato, as cited by .^^^schines the 
 Socratic [Dial. iii. 5.]], says, '' We are a 
 soul, an immortal being, shut up in a 
 mortal case : ro U SKH~NOS thto -npog 
 KUKov Trepn'ipiJioffer y (pvcng, but this taber- 
 nacle nature hath fitted to evil." For 
 many more instances of this kind see 
 Eisner, Alberti, Wolfius, and Wetstein, 
 on 2 Cor. To what they have produced 
 I add a remarkable passage cited by 
 Grotius, De Verit. llelig. Christ, lib. i. § 
 16, Note 6, from Eurysus the Pythago- 
 rean, who, speaking of man, says, " To 
 2KA~N0S Toig Xonrolc ofxoiov, ola yeyo- 
 vog £K rag avrdg vkag' viro Tt')(yiTa ^e. 
 kipyaafxivov XwVw, og ETE'yi'iTEvaev avTOV 
 ap-^eTVTTO) ^(^pwijLerop (read •^cjjj.cvog) eavro).^ 
 His taberiiacle is like those of other ani- 
 mals, as being made of the same matter 
 with theirs; it was constructed, how- 
 ever, by a most excellent architect, who 
 framed it after the pattern of himself." 
 As for the apostle's phrase, 2 Cor. v. 1^ 
 oida Tii aKi'iPug, it has been thought equi- 
 valent to oiKia (TKTjvwctjg, a house like to,. 
 or resembling, a tent or tabernacle. But 
 the accurate Kypke does not assent to 
 
2R H 
 
 '8.5 
 
 SK I 
 
 this interpretation, which he thinks 
 forced ; and observes, that (tkyivoq is very 
 rarely, yea, if you quit Suidas and Hesy- 
 chius, liardly ever used for a tabernacle, 
 but very frequently for the body, even 
 in such passages as have no respect to 
 the resemblance of the body to a taber- 
 nacle ; of this he produces some instances, 
 and accordingly renders oiKia rQ triajyag 
 the house of the body. [Wahl says, o'um 
 t5 (TiciivHc is for dt/ct'a mq aKfjyoc like a ta- 
 bernacle ; see Gesen. 676, h., — or oiKia, 
 TO orKFiyoQ, the earthly house ; see Gesen. 
 677i 2. Bretschneider says, it is for to 
 eTnyeiov CKrjpog sv w oiks/jlev. On the 
 whole passage (a very difficult one), see 
 Cudworth's Int. System (vol.iv. p. 1 — 12. 
 last ed.), Henry More's Theol. Works, 
 p. 13. (fol. ed. 1708.), and Bp. Middle- 
 ton. On the use of aK/jpoQ for the body, 
 see Pearce on Longinus, ubi supra, Barnes 
 ad Eur. Herac. 090., Foes. (Ec. Hipp. p. 
 340., Wolf, and Wetstein. It is used for 
 the bodies of animals in /Elian. H. A, v. 
 3.] 
 
 2,Kr}y6(i), w, from (TKfjrog. 
 
 I. To pitch a tent. Thus it is used 
 not only by the LXX for the Heb. brti^ 
 io pitch a tent, Gen. xiii. 12, and for \jW 
 to dwell in a tent, Jud. viii. 11, (comp. 
 Jud. v. 17.); but also by Xenophon, 
 though rarely. [[See An. vii. 4. 7. Cyr. 
 viii. b. 2.] See Raphelius on John i. 14. 
 
 II. To dwell as in a tent, to dwelL 
 Thus it is applied, John i. 14, to the 
 labernacling (see ^KfjvoQ II. and liKrivojfia 
 III.) or temporary dwelling of the Divine 
 Logos among men in a human body^ not 
 without allusion to his formerly dwelling 
 in the Mosaic tabernacle. Comp. Exod. 
 XXV. S. xxix. 45, 46. Deut. xii. 11. In all 
 which passages the Heb. V. pu^ is used. 
 Comp. Lev. xxvi. 11. Rev. xxi. 3. It 
 occurs also Rev. xii. 12. xiii. 6. [Xen. 
 An. V. 5. 7. 31 — ^KTjvou) E-rri, To abide 
 over, or upon, i. e. for protection, to over- 
 shadow, occ. Rev. vii. J 5, where there is 
 an allusion to the manner of God's 
 protecting the Israelites during their 
 passage through the wilderness; for it 
 appears from Num. x. 34. Ps. cv. 39. 
 (comp. Wisd. xix. 7.) that the cloud 
 which accompanied that people through- 
 out their journeys (see Ex. xl. 38. 
 Num. ix. 15 — 23.) served them for a 
 coi^mwg," that is, from the sun's heat, as 
 here at ver. I G. Comp. Num.xiv. 14. Isa. 
 iv. 5, 6. The phrase itself seems to be 
 taken from the Heb. 'b)) pti; to abide 
 
 over or iipon, which is applied to the 
 cloud's abiding over the tabernacle. Num. 
 ix. IS, 22. 
 
 liKqvhypa, arog, to, from crKr^you). 
 
 I. A tent, tabernacle. Thus often used 
 in the LXX for the Heb. ^n«. [Gen. ix. 
 
 27. Deut. xxxiii. 18. Xen. An. ii. 2. 9.] 
 
 II. An habitation, or a place for an 
 habitation, occ. Acts vii. 46*, which re- 
 fers to Ps. cxxxii. 5, where the cor- 
 respondent Heb. word to Iin'iviopa of the 
 LXX is m3::t2^D habitations. [Job xxi, 
 
 28. Ps. cxxxii. 5.] 
 
 HI. It denotes the frail tabernacle of 
 the human body. occ. 2 Pet. i. 13, 14. 
 Comp. liKijyog II. 
 
 SKIA', ag, i). 
 
 I. A shade, as of a tree or plant, occ. 
 Mark iv. 32. [or] A shadow, as of a 
 man. occ. Acts v. 15. [See Judg. ix. 15, 
 36.] 
 
 II. IiKia ^ayciTH Shadow of death. 
 This is an Hellenistical phrase, often 
 used in the LXX for the compound Heb. 
 word ninb:^ shadow (f death, and de- 
 noting either in a natural sense darkness, 
 as of the dreary tomb, or state of death f, 
 as Job iii. 5. xii. 22. Amos v. 8. (comp. 
 .lob xxxviii. 1 7.) ; or in a figurative one, 
 a state of extreme danger or misery, Ps. 
 xxiii. 4. xliv. 20. cvii. 10, 14. Isa. ix. 2. 
 In the N. T. it occurs only Mat. iv. 1 6. 
 Luke i. 79, in both M'hich texts it is ap- 
 plied spiritually. ^ 
 
 III. A shadow, shadoivy, or imperfect 
 sketch or delineation, such as a shadow is 
 of the substance it represents, occ Col. 
 ii. 17. Heb. viii. 5. x. I, where see Mac- 
 knight. [Zonaras (Lex. col. 1654.) has 
 (TKia., TVTTog Trapu tw 'AttotoXw, referring 
 to the place of Colossians ; and Hesychius 
 aKLci, (TKiaaig, £7ri(papeia ts yjpw^ciTog av- 
 Tipop(j)og. See Bochart. Geog. Sacr. lib. 
 i. c. 6. Zorn. Bibl. Antiquario-Exeg. i. p. 
 637. Comp. Cic. in Pison, c. 24. Ofiic. 
 iii. 17.] 
 
 SKIPTA'fl, io, either from crKaipio to 
 leap, bound, dance, which from Heb. '^D a 
 young sheep, and as a reduplicate V. ^DnD 
 to leap or skip like a young sheep, see 2 
 Sam. vi. 14, 16. 
 
 I. 2o leap, skip, bound, properly as 
 
 * [Schleusner says, it is a temple, and quotes 
 Suidas and Theodoret at Ps. xiv. 1, who say, in 
 effect, that the habitation of God is the temple.] 
 
 t So Homer, Odyss. iv. lin. 180, has eANA'- 
 TOIO (WsXav NE'*02 the \A&ck cloud of dealh, and 
 Ovid. Met V. lin. 191. Mortis ad uiTibras, to the 
 shades of death. [Virg. (;En. iv. 26. 404.) umbrci 
 Erebi.] 
 
 3 E 
 
SKA 
 
 786 
 
 SKA 
 
 young wanton cattle. Thus it is applied 
 not only by the LXX, Ps. cxiv. 4, 6. Jer. 
 I. 11. Joel i. 17. Mai. iv. 2, but also by 
 Homer, II. xx.lin. 226, 228. 
 
 II. To spring or leap for joy. occ. 
 Luke i. 41, 44. vi. 23. So the Greek 
 writers apply this V. to persons leaping 
 for joy. See Wetstein on Luke i. and 
 Eisner and Alberti on Luke vi. 23, where 
 com p. Kypke. The LXX have applied 
 this word. Gen. xxv. 22, to the leaping 
 of children in the womb, for the Heb. 
 T!i"yin* they dashed against each other, 
 Eng. transl. struggled together. 
 
 ^KXrjpoicap^ia, dg, r], from cr/cAi^poe hard, 
 and KcipEia the heart. 
 
 Hardness of heart, i. e. stuhhorn- 
 Tiess, obstinacy, perverseness, " untract- 
 able disposition" occ. Mat. xix, 8. Mark 
 X. 5. xvi. 14. Comp. Rom. ii. 5, and 
 Campbell's Prelim. Dissertat. p. 126. — 
 The LXX use this word for the Heb. 
 lib nl?1i> the foreskin, uncircumcision of 
 the heart. Deut. x. 1 G. Jer. iv. 4 ; and 
 the adjective (XKXtjpoicaphog hard-hearted, 
 for the Heb. if? Viip)) perverse in heart, 
 Prov. xvii. 20 ; and for ^h ilU^p stiff, hard, 
 in heart, Ezek. iii. 7. Comp. Ecchis. xvi. 
 10. iii. 26, 27. Homer has a similar ex-- 
 pression, Odyss. xxiii. lin. 103, 
 
 la) %' kill KPAAI'H STEPEflTE PH Ui Al'0010, 
 Thy lieari is always harder than a stone. 
 
 See more in Wetstein on Mat. 
 
 SfcXTjpoC) a^ ov, from ckcXXw to dry, to 
 parch. 
 
 I. Hard, properly, {not yielding to the 
 touch. Xen. Mem. iii. 10. 1.] 
 
 n. Hard, austere, severe, occ. Mat. 
 xxv. 24, where Wetstein shows that the 
 Greek writers use it in the like moral 
 sense ; and Kypke particularly proves that 
 in them it denotes not only severity or 
 austerity, but likewise cruelty or avarice. 
 QSo 1 Sam. xxv. 3. Is. xix. 4. Plut. 
 Symp. vii. 8. p. 712. B. Aristot. Eth. iv. 
 8. Athen. ii. p. 59. F.] 
 
 IH. Hard, violent, as the wind. occ. 
 Jam. iii. 4. Scapula cites the same phrase 
 "ANEMOI SKAHPOM from ^lian. [V.H. 
 14.] So we say in English, It blows hard 
 — aAfitrrfgale. [Xen. An. iv. 8.26. Herod, 
 viii. 12. Theoph. de C. P. ii. 4. Pol. iv. 
 21. 5. Prov. xxvii. 16.] 
 
 IV. Hard, difficult and shocking to the 
 mind. occ. John vi. 60. So SKAH'P' 
 aXrjdi], hard truths, are opposed to ;ua\- 
 0am xpEv^i], soft lies, in Euripides, cited 
 
 by Wetstein, and Kypke quotas from 
 Stobaeus, 'Airijvrjg ^OYTOS 'O AO'POS 
 Kcd SKAHPO'S, " This is a cruel and 
 hard saying." So in Latin, dura vox 
 means a hard, harsh, saying. Cicero, 
 Philippic, viii. cap. 5, cited by Raphelius 
 and Wetstein. [Gen. xxi. 11. xlii. 7, 30. 
 Pol. iv. 21. 1. Ceb. Tab. 7. Xen. Mem. 
 ii. 1.20.] 
 
 V. Hard, difficult, grievous, occ. Acts 
 ix. 5. xxvi. 14. But observe, that in the 
 former text very many MSS., three of 
 which ancient, instead of all the words in 
 ver. 5 and 6, from aK\r}pvv to avrov in- 
 clusive, read only aXXa or aXX' before 
 ava'^rjOi; so also the first Syriac version 
 and the Complutensian edition ; and this 
 reading is accordingly approved by Mill, 
 Wetstein, and Griesbach, whom see. — 
 [Schleusner and Wahl say. Mischievous, 
 prejudicial.'2 
 
 VI. Hard, or impious, occ. Jude ver. 
 15. [See Num. xvi. 26. Ps. xvii. 4.] 
 
 ^icXrjpoTTjg, rrjTog, fj, from cKX-qpog. — 
 Hardness, obstinacy, stubbornness, occ. 
 Rom. ii. 5. — The LXX use it in the same 
 sense, Deut. ix. 27, for the Heb. *U^p. 
 
 1iicXr]poTpa')(r]Xog, «, 6, from aicXrjpog 
 hard, and TpdxvXoc the neck. — Hard, or 
 stiff-necked, obstinate, infexible. occ. Acts 
 vii. 5 1 . — This is an epithet of the Jewish 
 people, often used in the LXX for the 
 Heb. P]1i> nmp stiff in neck. See Exod. 
 xxxiii. 3, 5. |^Deut. ix. 6, 13.], & al. 
 Comp. Baruch ii. 30. Ecclus. xvi. 11. 
 The expression plainly alludes to unbro- 
 ken, refractory oxen, who will not submit 
 their necks to the yoke. Comp. Hos. iv. 
 16. Jer. xxvii. 8. 
 
 ^KXrjpvvo), from (TKXripog. — To harden. 
 In the N. T. it is applied only figura- 
 tively to the heart or mind. In this 
 sense it occurs alone. Acts xix. 9. Rom. 
 ix. 18. Heb. iii. 13. — joined with Kap^iag 
 the hearts, Heb. iii. 8, 15. iv. 7. [On 
 the passage Rom. ix. 18. much has been 
 written. Macknight gives that explana- 
 tion which has been usually oflTered by the 
 ancient interpreters, i. e. '^ if the phrase 
 (rvhom he will he hardeneth) be under- 
 stood of nations, God's hardening them 
 means his allowing them an opportunity 
 to harden themselves, by exercising pa* 
 tience and long-suifering towards them ; 
 if of individuals, it does not rnean that 
 God hardens their hearts by any positive 
 exertion of his power on them, but that, 
 by his not executing sentence against 
 their evil works speedily, he allows them 
 
2K0 
 
 ■87 
 
 2K O 
 
 to go on in their wickedness, whereby 
 they harden themselves." 80 Theophy- 
 lact, Zonaras, and Phavorinus, as well as 
 many other interpreters, ancient and mo- 
 dern. See too Ex. iv. 21. vii. 3. ix. 13. 
 X. 20, 27. xi. 10. xiv. 4, 8, 17, for in- 
 stances of (TKXrjpvvio so used. But others, 
 as Rambach, (Introd. ad Ep. ad Rom. p. 
 113.), Ernesti Prol. de Van. Philos. in 
 Int. S. S., Schl., Wahl, construe it, To 
 treat hardly. Schleusner (who wrongly 
 thinks that Ernesti was the first to offer 
 this interpretation) prefers it on account 
 of the words 6v OiXei, and thinks (as 
 Rambach had observed) that aK\r]pvveiv 
 is opposed to sXeelv. The verb airoaKkr]- 
 pvvu) is soused Job xxxix. 16.] 
 SKOAIO'S, ^, 6v. 
 
 I. Crooked, occ. Luke iii, 5. |[where 
 the words come from Is. xlii. 16. See 
 Is. xxvii. 1. xl. 4. Heliodor. i. C] 
 
 II. Crooked, perverse, iintoward. occ. 
 Actsii. 40. Phil. i. 15. 1 Pet. ii. IS. [(in 
 which place it is rather harsh, difficult to 
 please). See Ps. Ixxviii. 8. Deut. xxxii. 
 5. Prov. iv. 24. xvi. 28. Hesychius has 
 CKoXia. aot/ca.] 
 
 ^KoXo-^ *, OTTOQ, b, from aKu}XoQ a kind 
 oi thorn, or a staff sharpeiied to a point, 
 and hardened in the Jlre, to be used as a 
 weapon, compounded perhaj)s with o-^ 
 the face, front. — ^Any thing sharp, as] 
 a stake with a sharp point driven into 
 the ground, to prevent the approach of an 
 enemy, a sharp stake used in making a 
 palisado. Thus applied in Homer, II. 
 vii. lin. 441. [and Xenophon An. v. 2. 5. 
 -—or] A sharp spli?iter, thorn, or the 
 like. Dioscorides [ii. 29. Luciau. Ver. 
 Hist. ii. p. 682. and Hos. ii. 6.] occ. 2 
 Cor. xii. 7, where it seems figuratively to 
 denote some bodily infrmily under which 
 the apostle laboured. See Macknight, 
 and Bp. Bull's English Works, vol. i. p. 
 \^7 ; and comp. Gal. iv. 14. [Bishop 
 Bull t thinks it was some notorious and 
 visible infirmity in the apostle which was a 
 wound to his pride. " Tertullian thought 
 it was a pain in the ear; Chrysostom and 
 Jerome made it a pain in the head ; Cy- 
 prian calls it many grievous tortures of 
 the body; others say dreadful tempta- 
 tions of mind." Kosenmiiller.] — The 
 LXX use this word for the Heb. TD a 
 thorn. Hos. ii. 6 j for tD^rjti^ sharp stakes, 
 or thorns. Num. xxxiii. 55. 
 
 * [The word is written also SkwAo^/, and 
 t [Some important points, &c. vol. i. Sam. 5.] 
 
 SvoTTfw, to, from aKoxdg. 
 
 I. Properly, To look at, or view at- 
 tentively, to contemplate with the bodily 
 eyes. 
 
 II. In the N. T. To observe, consider, 
 view, regard, contemplate, with the eyes 
 of the mind. occ. Rom. xvi. 17. 2 Cor. iv. 
 \S. Gal. vi. I. Phil. iii. 17. ii. 4, where 
 observe, that to. tipoq aKOTEiv is in tiie 
 Greek writers a very common phrass for 
 regarding, attending to, or studying the 
 advantage, or interests of, whether of 
 ourselves or others, as may be seen in 
 Wetstein and Kypke. [See Thuc. vi. 1 2. 
 Soph. Aj. 124. 1330. 2 Mac. iv. 5.] 
 
 III. To see, take heed. occ. Luke xi. 
 35. [Schleusner and Wahl put Gal. vi. 1 . 
 under this head.] 
 
 ^KOTTOQ, 5, 6, from 'iaKowa perf. mid. of 
 (TKeTTTopai to look. 
 
 I. A mark or butt to shoot arrows at. 
 Thus often used by the profane writers, 
 and by the LXX for the Heb. mtD?:), Job 
 xvi. 12. Lam. iii. 12. Comp. Wisd. v. 
 12, or 13,21. 
 
 II. A mark at the goal or end of a 
 race, called in Latin calx, and afterwards 
 creta, because the Romans used to mark 
 it with chalk, occ. Phil. iii. 14. Comp. 
 2 Cor. iv. \S. [Others think the word 
 metaphorically used in the first signi- 
 fication, and translate it generally, an 
 aim, 2iurpose. See Pol. vii. S, 9. Xen. 
 Cyr. i. 6. 29. Diod. Sic. iv. 16.] 
 
 sKOPnrzo. 
 
 I. To disperse, scalier abroad, occ. 
 John x. 12. xvi. 32. [Parkhurst puts 
 Mat. xi. 30. and Luke xi. 23. under this 
 head, but the sense there is rather To 
 scatter or waste.'] 
 
 II. T'o disperse, distribute, occ. 2 Cor. 
 ix. 9. The LXX use it for the Heb. nnt, 
 Mai. ii. 3 ; for fSn, Hiph. of |>!3i, 2 Sam. 
 xxii. 15. Ps. xviii. 14. cxHv. 6; and for 
 IJS, Ps. cxii. 9. [The word is not known 
 to good Attic writers. It was used in 
 the Ionic dialect, and thence got into the 
 common tongue. See ^liau. V. H. xiii. 
 4Q. Artem. i, 36. Lucian. Asin. o2. 1 
 Mac. vi. 54. Joseph. Ant. vi. 6. 3.] 
 
 ^KopTTWQ, «, o. — A scorpion, a species 
 of insect furnished at the end of its tail 
 with one, and sometimes with two stings, 
 whence it emits a dangerous poison. It 
 is obvious to derive aKopiriog, as the Lex- 
 icon writers do, from atcopTrii^ELy, scatter- 
 ing, namely, its venom. Luke x. 19.* 
 
 * [T'o tread on scorjpions and serpents is perhaps 
 3 E2 
 
2K0 
 
 788 
 
 S K O 
 
 xi. 12.* Rev. ix. 3, 5, 10. In Luke xi. 
 1 2, is not a scorpion contrasted with an 
 egg, on account of the oval shape of its 
 body? See [Plin. H. N. xi. 25.] Scheuch- 
 zer Phys. Sacr. Plate cccxxxiii. Brookes's 
 Nat. Hist. vol. iv. p. 263, and Bowyer. 
 The LXX use crKop-mog several times for 
 Heb. nip)^. [Deut. viii. 15. Ez. ii. 6.] 
 
 ^KoreLPog, r/, 6y, from (tkotoq. — Dark, 
 darksome, occ. Mat. vi. 23. Luke xi. 34, 
 36. [Prov.iv. 19. Job x. 21. Ceb. Tab. x. 
 Xen. Mem. iiu 16. 1.] 
 
 ^KOTia, ag, r/, from aKorog. 
 
 I. Darkness, occ. John vi. 17. xx. 1. 
 I^Micah iii. 6. Job xxviii. 3. Eur. Phoen. 
 346.] 
 
 II. Privacy, secrecy, occ. Mat. x. 27. 
 Luke xii. 3. [See in Heb. Is. xxix. 15. 
 xlv. 19.] 
 
 III. Spiritual darkness, denoting error 
 or ig?iorance, sin and misery, occ. John i. 
 5. viii. 12. xii. 35, 46. 1 John i. 5. il. 8, 
 
 9, 11, twice. But in John i. 5. it sig- 
 nifies the persons in such a state. [[So 
 Schleusner.] Comp. Ni/^ II. and $wc. — 
 [^This is not a good Attic word. See 
 Fischer. Prol. xxx.] 
 
 SiKOTl'ClO, from (TKOTOQ. 
 
 I. To darken, as the light of the sun, 
 moon, &c. occ. Mat. xxiv. 29. Mark xiii. 
 24. Luke xxiii. 45. Rev. viii. 12. ix. 2. 
 In which passages, however, the whole 
 expressions are figurative. QJob iii. 9. 
 Eccl. xii. 2. Pol. xii. 15. 10.] 
 
 II. To darken, blijid, spoken spiritually 
 of the understanding, occ. Rom. i. 21. xi. 
 
 10. Eph. iv. 18; where Kypke cites from 
 Josephus, lib. ix. (cap. 4, § 3, edit. Hud- 
 son) TCLQ OxbsiQ VTTO TS 0e» /Cttt TH'N AIA- 
 
 NO'IAN 'EnESKOTISME'NOI, " having 
 their sight and understanding darkened 
 or blinded by God." — The LXX use this 
 V. several times for the Heb. "}Wn to 
 darken, particularly Ps. Ixix. 23. 
 
 2K0'T02, B, 6, the same as (tkotoc, to. 
 — Darkness, occ. Heb. xii. 18, where six 
 MSS., three of which ancient, have 'C6<f>(p, 
 which reading Griesbach marks as equal, 
 or perhaps preferable to the common one. 
 
 SKO'TOS, EOQ, «€, t6. 
 
 I. Darkness, properly so called. Mat. 
 xxvii. 45. Mark xv. 33. Luke xxiii. 44. 
 [Acts ii. 20.] 2 Cor. iv. 6. Corap. Acts 
 
 a metaphor for, To prevail over evil and difficulty. 
 See Bos, Obss. Crit. p. 108. Niceph. Oneiroc. p. 
 19. ./Elian (H. A. x. 23) says, TrarSaut rug axo^- 
 
 * [For a similar proverb, ai/rl Tripxyjg axopmo;^ see 
 Zenob. Prov, Cent. i. 88. Diogenian. Cent. i. 76.] 
 
 xiii. 11. [Gen. i. 2. Deut. iv. 11. Job 
 xxxvii. 15. ^lian. V. H. iii. 18.] 
 
 II. — Eternal misery and damnation, 
 2 Pet. ii. 17. Jude ver. 13. Mat. viii. 12, 
 where however there is a reference to the 
 darkness in which those persons remain- 
 ed M^ho were excluded from a feast ce- 
 lebrated in the night. Comp. Mat. xxii. 
 1 — 13. [and Mat. xxv. 30. Middleton 
 observes, that there is not a feast men- 
 tioned in all these places of St. Matthew, 
 and he thinks, therefore, that in mention- 
 ing darkness, there is a reference to some 
 Jewislf notion of the future state of pu- 
 nishment. He refers to Windet de Vita 
 functorum statu, p. 1 14 and 246.] 
 
 III. Spiritual darkness, implying ig- 
 norance [and its consequences, or si?i. 
 Mat. iv. 16. Luke i. 79. xi. 35.] John 
 iii. 19. Acts xxvi. IS. [Rom. ii. 19. 2 
 Cor. vi. 14.] 1 Thess. v. 4. 1 Pet. ii. 9. 
 [Schleusner so understands it in Eph. 
 vi. 12. and translates the phrase KoafxoK- 
 t5 cTKOTag, as the evil spirits who rule 
 over all the nations not christianized.'] 
 Also, Persons in such a state, Eph. v. 8. 
 Hence Ta epya r5 ckothq. The works of 
 darkness^ are such works as are usually 
 practised by men in that condition, Rom. 
 xiii. 12. Eph. v. 1 1 j and that often se- 
 cretly. Comp. 1 Cor. iv. 5. 1 John i. 6. 
 Macknight says, that in Eph. v. 1 1. '' the 
 apostle calls the heathen mysteries works 
 of darkness, because the impure actions 
 which the initiated performed in them, 
 under the notion of religious rites, were 
 done in the night time ; and by the se- 
 crecy in which they were acted were ac- 
 knowledged by the perpetrators to be 
 evil." [See Ps. Ixxxii. 5. Prov. ii. 13. 
 and again in Hebrew, Job xxx. 26.] 
 
 IV. It denotes The infernal spirits, as 
 opposed to Christ, the Sun or Light of 
 Righteousness. Luke xxii. .53. Comp. 2 
 Cor. vi. 14. Col. i. 13. [Schleusner con- 
 siders, that in St. Luke xxii. 53, the 
 meaning is, Men in a state of error and 
 sin, and so Wahl, who, however, is doubt- 
 ful whether the meaning given by Park- 
 hurst is not the right one.] 
 
 2/corow, w, from (tkotoq. — To darken; 
 whence 'SiKOToofJiai, S/xat, pass. To be 
 darkened, occ. Rev. xvi. 10, where see 
 Vitritiga. [Wetstein explains the place 
 by a metaphor, taken from one who, being 
 struck violently, becomes dizzy and can 
 see nothing, and he cites Sext. Empir. 
 adv. Log. i. 992. Plutarch de Frat.Am. p. 
 489. E. and de Fort. Alex. p. 314. D. 
 
2 K Y 
 
 789 
 
 2Ka 
 
 Then l3aai\eia is put for the inhabitants 
 of the kingdom of the beast. Eichhorn 
 thinks darkness a token of' dreadful ca- 
 lamity, and makes the meaning to be 
 that the kingdom of the beast was in 
 danger. The word occ. Ps. cv. 27. (where 
 the Vatican has eor/co-ao-c) Jer. x\v. 2. 
 Ecclus. XXV. 19.] 
 
 ^^^ ^Kvt>a\ov, «, TO, q. Kvcri^aXov 
 thrown to the dogs, say the Lexicons, [[as 
 Suidas] from kvo-I (dat. plur. of kvop) to 
 the dogs, and jSaXXio to cast. — Dung *, 
 also the offal or refuse of any thing, occ. 
 Phil. iii. 8, where see Wetstein, Kypke, 
 and Suicer Thesaur. — This N. is used 
 Ecclus. xxvii. 4-; and hence the V. I>kv- 
 €a\i^ofjiai, To be rejected with contempt. 
 Ecclus. xxvi. 28. 
 
 ^KvQpioTTOQ, 5, b, from (tkvQ^oq f crabbed^ 
 sour, sad, and wi// the countenance. — Of a 
 gloomy, sour, morose, sorrowful counte- 
 nance, occ. Mat. vi. 16. Luke xxiv. 17. 
 This adj. is applied by the LXX, Gen. xl. 
 7, for the Heb. ))-\ bad; and by Theo- 
 dotion, Dan. i. 10, for P]i.n disturbed, sor- 
 rowful. It is also common in the purest 
 Greek writers, as may be seen in Eisner, 
 Alberti, Wetstein, and Kypke on Mat. 
 [Xen. Mem. ii. 7. 12. Herodian. i. 6. 10. 
 Demosth. p. 1 122, 20. Eur. Orest. 1319. 
 Aristoph. Lysist. 708.] 
 
 SKr AAi2, Kypke on Mat. ix. 36, 
 
 * [Hesychius says ■^iTr^'i:., and so the Etym. 
 M. The Lex. Cyrill. ]\IS. Brem. says, the 
 
 joints of the stalk of wheat. Theodoret on this 
 place of Phil, says, the thick part of the chaff. It 
 is used, in short, of any thing vile or refuse. See 
 Gataker Opusc. Crit. p. 868. de Moyne Var. Sacr. 
 p. 581. Schwarz. on Olear. p. 172.] 
 
 -f- And 2>«i;9pof may be deduced either from the 
 Heb. inp to be dark, mournful (for which the 
 LXX use the particip. a-HvOpw7r(x^ujv looking sor- 
 rowful., Ps. XXXV. 14. xxxviii. 6. xlii. 9. xliii. 2,), 
 or rather from * lyixi^ra a Scythian, who, if we may 
 judge by their descendants, the modern t Tartars, 
 Calmucs, &c. were, without doubt, a sour, crabbed- 
 looking race, 
 
 ♦ The 2xu5a< might be so called from the Heb. \2]t; 
 or low to move to and fro, whence Eng. to shoot, and 
 its northern relatives, on account of their skill in ar- 
 chery, which is intimated to us in S. S. Ezek. xxxix. 3, 
 and observed by Herodotus, Lucian, and Plutarch, «fec. 
 (see Bochart, vol. i. 189.), and in which their descendants, 
 the Turks, have been equally dextrous, see Busbeq. 
 Epist. Turc. III.) Or rather the name 2x«3ijf may be 
 derived from the same Heb. "CiW, on account of the 
 ■wandering pastoral life of those people (see Horat. lib. 
 iii. ode xxiv.lin. 9, & Not. Delpli.), which is still followed 
 by their descendants the Tartars in general. 
 
 t See Dr. Smiths Essay on Variety of Complexion, 
 &c. p. 59, (K); and Encyclopaedia BriUn, in Amkhica, 
 
 says that the primary sense of ctkvWcj is 
 to pull, pluck off, properly the hair ; of 
 which use he gives one or two instances. 
 — In the N. T. To trouble, give trouble 
 to, fatigue, tire. occ. Mark v. 35. Luke 
 viii. 49. I>Kv\\ofxat, mid. To trouble or 
 fatigue oneself. Luke vii. 6. Comp. un- 
 der 'EkXvw, and see Wetstein and Kypke 
 on Mat. ix. 36. [Herodian. iv. 13. 8. vii. 
 3.9.] 
 
 2KY"'A0N, «, TO. 
 
 [I. Properly, a skin stript off, or 
 hide. So Hesychius (tkvXop- Uppa, ku' 
 Sioy. See Kiister on Aristoph. Plut. 514. 
 Then,] 
 
 n. [Spoil stript from an enemy killed 
 in war, in opposition to Xac^vpa, which 
 means spoil taken from the living. So 
 the Lex. Cyrill. MS. Brem. And then 
 generally spoil — See Prov. i. 13. Is. x. 6. 
 Parkhurst and Wahl so translate the word 
 in Luke xi. 22, but Schl. thinks the word 
 signified also goods, both from a com- 
 parison of this passage with Mat. xii. 29, 
 and because hhw, properly spoil, means 
 often goods, as in Est. iii. 13, where the 
 LXX has ra virap^ovra. Compare also 
 Zach. xiv. 1. Prov. xxxi. II, where 
 (TtcvXov is itself so used. See Vorst. 
 Phil. Sacr. c. 3. p. 78. No instance of 
 such a sense, however, from any Greek 
 writer is alleged 5 nor is it necessary. 
 He scatters his spoils, i. e. his goods of 
 which he has made a spoiL~\ — This word 
 in the LXX most commonly answers to 
 the Heb. hhw, [as Deut. ii. 35 ; to \2. in 
 Is. viii. 1. and n-^l>r2 in Numb. xxi. 1 I.] 
 
 ^g° ^Kio\riK6^pb)TOQ,ii,b,ri,hom <TKU)\r\l, 
 r]Kog, 6, a worm, and jipioroQ eaten^ wOiich 
 from /3pwo-icw to eat, which see. — Eaten by 
 worms, occ. Acts xii. 23. Joseplius, Ant. 
 lib. xix. cap. 8, § 2, has given an account 
 of the fearful end of Herod Agrippa, 
 which is very similar to that of St. Luke; 
 but he conceals, probably from partial 
 fondness for that prince, the horrid cir- 
 cumstance of his being eaten by worms, 
 though he expressly mentions this sym- 
 ptom in the last illness of Agrippa's 
 grandfather, Herod the Great, calling it 
 rw cLL^oiH <Tri\pig 2Ki2x\H'KA2 spiroiiaa. 
 Ant. lib. xvii. cap. 6, § 5. Comp. De 
 Bel. lib. i. cap. 33, § 5. See Doddridge's 
 Note. So 2 Mac. ix. 9, SKOAH'KAS 
 worms rose [aj/a^flv] out of the body of 
 Antiochus Epiphanes. The infamous im- 
 postor Alexander likewise died SKiiAH'- 
 KiiN i^eaag, " swarming with worfnsJ" 
 Lucian, Pseudomant. tom. i. p. 901. 
 
SM A 
 
 790 
 
 ^M Y 
 
 And ii? like manner Eusebius, Eccles. 
 Hist. lib. viii. cap. 1 6, relates, that before 
 the death of that horrible persecutor^ the 
 emperor Galerius Maximianus, liXeicrov tl 
 TrXrjdoQ SKiQAH'KaN (3pveiv, " an inex- 
 pressible multitude of worms swarmed" in 
 the ulcers which preyed upon him *. See 
 more in Eisner, Whitby^ Woliius, and 
 Wet stein on Acts. 
 
 ^KuiKrj^, TjKog, 6, from ffKuWto to dig. — 
 A worm. Thus it is often used in a na- 
 tural sense by the LXX, [Deut. xxviii. 
 31. Job V. 7. Ecclus. x. 13.] ; but in the 
 N. T. is used only figuratively for a part 
 of the torment of hell, and is generally 
 supposed to denote an evil and accusing 
 consciencej constantly and eternally cor- 
 roding and preying upon the damned, 
 occ. Mark ix. 44, 46, 48, where the ex- 
 pression is manifestly taken from Isa. Ixvi. 
 24, in which passage aKu)\r)'^ of the LXX 
 answers to the Heb. n)ib)t\. See Vitringa 
 on Isa. and comp. Ecclus. vii. 1 7. Judith 
 xvi. 17, and Tievva above, and see Whit- 
 by's Note on Mark ix. 43. 
 
 ^^^ l!>liapay^ivog, t], ov. Adj. from 
 (TfidpayEoQ. — An emerald, Xldog stone 
 namely being understood, occ. Rev. iv. 3, 
 where, as the rainbow itself is an emblem 
 of God's mere?/ and forbearance through 
 Christ (comp. ^Ipig), so the divine cle- 
 mency in the kingdom of grace is still 
 more strongly represented by the pre- 
 valence of the pie asi?ig gree?i colour in the 
 bow. See Vitringa on Rev. and comp. 
 ^HapaySog. 
 
 2MA'PArA0S, «, 6.— An emerald, a 
 precious stone of a most beautiful and 
 agreeable green colour ; of which Pliny 
 says t^ " The sight of no colour is more 
 pleasant : for we love to view even green 
 fields and leaves ; and are still more fond of 
 looking at the emerald, because all other 
 greens whatever are flat in comparison 
 of this. Besides, these stones seem larger 
 at a distance by tinging the circumam- 
 bient air. Their lustre is not changed by 
 the sun, by the shade, or by candle-light, 
 
 * See also Jortin's Remarks on Eccles. Hist, 
 vol. ii. p. 320, 2d edit. [Bartholinus de Morbis 
 Biblicis, c. 23.] 
 
 f " NulUus color is aspectus jucundior est : 
 Nam herbas quoque virentes frondesque avide spec- 
 tamus. Smaragdos vero tanto libcntius, quoniam 
 nihil omnino viridius comparatum illis viret. — 
 Prcjcterea longhiquo amplificantur visu, inficientes 
 circa sc rcpercimsum acra^ nou sole mutati^ ncni 
 umbra., non lnrc?nis, sempcrque scnsim radiantes.^^ 
 Nat. Hiat. lib. xxxvii. cajj. 6. 
 
 but they have always a sensible rnoderate 
 brilliancy. "—^From which description, and 
 from what is observed by modern writers, 
 that the emerald * '' is second only to the 
 diamond in lustre and brightness," I am 
 inclined to derive the Greek name S/za- 
 pay^oQ from the Heb. f^^lD to furnish, 
 burnish, make bright, by prefixing \i), 
 especially as Mapay^og without the S is 
 sometimes used for ^fxdpayZog. Comp. 
 Mapyapirrig. occ. Rev. xxi. 1 9. [Ex. xxviii. 
 {7, Ez. xxviii. 13. for npll.] 
 
 SMY'PNA, -qq, rj, or, according to the 
 iEolian dialect, Mvppa, ag, fj, from the 
 Heb. liD myrrh. In lijjivpva V} is pre- 
 fixed. — Myrrh\. " A vegetable produc- 
 tion of the gum or resin kind |, issuing 
 by incision, and sometimes spontaneously, 
 from the trunk and larger branches of a 
 tree growing in Egypt, Arabia, and Abys- 
 synia. Its taste is bitter and acrid, with 
 a peculiar aromatic flavour, but very nau- 
 seous ; but its smell, though strong, is 
 not disagreeable." Its Heb. name "no or 
 ID, whence the modern ones are derived, 
 is evidently from the V. Id to be bitter, 
 on account of its taste, occ. Mat. ii. 11. 
 John xix. 39. Herodotus expressly tells 
 us, lib. ii. cap. 86, that the Egyptians 
 used this gum in embalming the dead. 
 [Ex. XXX. 23. Ps, xlv. 9. Song of S. iii. 6. 
 iv. 6, 14.] 
 
 ^g^ ^jdvpvi^o), from (Tfxvpva, which see. 
 — To 7nix with myrrh, or some other bitter 
 ingredient, occ. Mark xv. 23. From a 
 comparison of Mark xv. 22 — 24. with 
 Mat. XX vii. 33 — 35, it seems evident that 
 what Mark calls olvov Efffxypvia-fXEPov, 
 Matthew expresses by o^og jjetci x^^^g 
 liEfXLyfXEvov. The wine therefore in Mark 
 was not sound and generous, but termed 
 acetous or sour ; and the myrrh, or per- 
 haps some other bitter ingredient, added 
 to it, was not to improve its taste or its 
 virtues, but to make it bitter and disgust.- 
 ing. The Talmudists tell us, that a little 
 frankincense in a cup of wine (agreeably 
 to Prov. xxxi. 6.) used to be given to cri- 
 minals when going to execution, in order 
 to take away their senses ; and this mix- 
 ture, under the name of the cup ofmale- 
 
 * See New and Complete Dictionary of Arts in 
 EMERALD. 
 
 f New and Complete Dictionary of Arts in 
 MYRRH. 
 
 + [See Plin. H. N. xii. 15 and 16. Theoph. 
 II. P. ix. 4. Foes. (Ec Hipp. p. 361. Olaus Cels. 
 Ilierob. i. p. 520,] 
 
SOS 
 
 791 
 
 SO* 
 
 diction, appears to be alluded to in the 
 Chaldee Targums on Ps. Ixxv. 9. Ix. 5. 
 Isa. li. \7, 22. Jer. xxv. 15, 17, 28.* 
 But the nauseous draught offered to our 
 Lord by the Roman soldiers seems to 
 liave been of a very different kind from 
 this, and was probably tendered to him in 
 cruel mockery of it f . 
 
 SOPO'S, 5, r]. It may not improbably 
 be deduced from the Heb. niD to remove; 
 so the Latin name feretrum is from fero 
 to carry, and the Eng. bier seems of the 
 
 same root with the V. to bear A bier, 
 
 on which dead bodies were, according to 
 the custom of the Jews, carried to burial, 
 covered with a kind of winding-sheet, occ. 
 Luke vii. 14 ; where the Syriac renders it 
 KDli? the bed. Comp. 2 Sara. iii. 31. So 
 the corpse of Herod the Great was, ac- 
 cording to Josephus, Ant. lib. xvii. cap. 
 8, § 3, and De Bel. lib. ii. cap. 33, § 9, 
 carried to burial on a Kkivt}, or bed. Lu- 
 cian, Dial. Mort. tom. i. p. 229, mentions 
 a bier as used among the Greeks by the 
 name Sopoc ; 'iic iyioye oaov avriKa 
 oiofJieyoQ l-rri^rjarEiv avrov Trjg SOPO''Y — 
 " So that I supposing he would very 
 shortly mount the bier or coffin — " And 
 the biers still used by the Turks, 
 Christians, and Jews about Aleppo re- 
 semble our coffins X. [Augustine says 
 (De Civ. Dei xviii. 5.) that the chest "in 
 which the dead is put, which all now call 
 (TapKO(f)ayog , is in Greek called cropdc.J — 
 The LXX use aopog for the Heb. pi« a 
 coffm, Gen. 1.26. 
 
 Soe, (T7/, (T6v.t A pronoun possessive. 
 
 * See Heb. and Eng. Lexic. in nD3 IV. 
 Bochart, vol. ii. 260, and Wetstein on Mark xv. 
 23. 
 
 -f- ["Whether it were an ordinary potion for the 
 condemned, to hasten death, as in the story of M. 
 Antony, which is the most received construction ; 
 or whether it were that Jewish potion whereof the 
 Rabbins speak, whose tradition was, that the male- 
 factor to be executed should, after some good 
 counsel from two of their teachers, be taught to say, 
 ' Let my death be to the remissipn of aU my sins ;' 
 and then that he should have given him a bowl of 
 mixed wine with a grain of frankincense, to bereave 
 him both of reason and pain ; I durst be confident 
 in this latter, the rather for that St. Mark calls 
 this draught '<vov la-jj.' myrrh-wine mingled, as is 
 like, with other ingredients ; and Montanus agrees 
 with me in the end, ad stuporem et mentis aliena- 
 tionem ; a fashion which Galatine observes, out of 
 the Sanhedrim, to be grounded on Prov. xxxi. 6." 
 Bishop Hall's Passion Sermon, (Works, vol. v. p. 
 25.) See also Hammond on Revelations xiv. 10.] 
 
 X See Russcl's Nat. Hist, of Aleppo, p. 1 15, 
 116, 130. Comp. Sandys's Travels, p. 55, and Has- 
 selquist's, p. 60. 
 
 from ov thou. — Thy, thine. Mat. vii. 3, 
 [22. xiii. 27.] xx. 14. xxiv. 3. [xxv. 3. 
 Mark ii. 18. v. 19. Luke v. 33. vi. 30. 
 xvi. 31. xxii. 42. John iv. 42. xvii. 6, 
 
 9, 10, 17. xviii. 3.5. Acts v. 4. xxiv. 3, 4. 
 1 Cor. viii. 11. xiv. 16. Philem. 14.] et 
 al. freq. 
 
 ^" SOYAA'PION, «, t6. Latin.— 
 A napkin or handkerchief, A word formed 
 from the Latin sudarium, of the same 
 import, which from sudo to sweat; 
 i^'^TD is found in the Syriac version 
 of Ruth iii. 15, for the Heb. nnstOD a 
 vail, or apron, and in Chaldee ^^1D or. 
 ^'ITID is used for a vail, or any linen 
 cloth. Hence some have doubted whether 
 Sov^aptov be of Latin origin ; but as no 
 Oriental root occurs to which it can be 
 probably referred, it seems most probable 
 that the Roman conquests conveyed this, 
 as well as many other words, among the 
 Greeks and Orientals; though it is not 
 at all wonderful to iind it used by the 
 latter of these in a sense somewhat dif- 
 ferent from that in which the Romans 
 themselves applied it. occ. Luke xix. 20. 
 John xi. 44. xx. 7. Acts xix. 12. [See 
 Poll. On. vii. I C. Schwarz. ad Olear. de 
 Stylo N. T. p. 129. Soler. de Pileo, 17. 
 Pierson. ad Maer. p. 348.] 
 
 So^ta, ac, v, from (T0(j)6g wise. — Wis- 
 dom, whether divine or human. See Mat. 
 xi. 19. xii. 4-2. xiii. 54. Luke xi. 49. 
 (comp. Mat. xxiii. 23, 34.) Rom. xi. 33. 
 1 Cor. i. 17, 19, 21, 22,24, 30. Jam. iii. 
 1 7. [Schleusner gives the senses of this 
 word as follows :] 
 
 [L Prudence, Mat. xi. 19. Luke ii. 
 40, 52. vii. 35. xxi. 15. Acts vi. 3. vii. 
 
 10. Col. ii. 3. iv. 5. James i. 5. iii. 13, 
 15, 17.] 
 
 [IL All human skill and learning. 
 Mat. xii. 42. xiii. 54. Mark vi. 10. Luke 
 xi. 31. Acts vi. 10. vii. 10, (but see the 
 last head) 22. 1 Cor. i. 17, 19, 20. ii. 1, 
 4, 13. iii. 19. 2 Cor. i. 12. Rev. xvii. 9. 
 and so Ex. xxxv. 3. 1 Kings vii. 1 4.] 
 
 [HI. Wholesome learning, and espe- 
 cially the Christian doctrine. 1 Cor. i. 21 . 
 ii. 6*, 7. Col. ii. 23. See Prov. v. 1. in 
 Heb.] 
 
 [IV. Knowledge of Christianity. Eph. 
 i. 8, 18. Col. i. 9. iii. 16. 2 Pet. iii. 15. 
 1 Cor. xii. 28.] 
 
 [V. A divine teacher. Luke xi. 49. I 
 Cor. i. 24, 30,] 
 
 [V'l. A difficulty requiring wisdom to 
 solve. Rev. xiii. 8.] 
 
 [\'1L The wisdom of God as a moral 
 
20* 
 
 792 
 
 2 HA 
 
 governor. Rom. xi. 35. Eph. iii. 10. Rev. 
 vii. 12. and Rev. v. 12.— On Mat. xi. 19. 
 see Atfcatow. Chrysostom and Jerome 
 take TEKva ao(f>ia£ also for the Jews, and 
 explain the passage, ^' I am absolved 
 with respect to the Jews as having done 
 my duty, but in vain." Fritzsche (a 
 late commentator, who, complaining of 
 others' style, writes himself a singularly 
 obscure and bad one,) explains it, after 
 Jensius, as far as I understand him, Wis- 
 dom is justified from (i. e. by a reference 
 to the lives of) her children^ i. e. the 
 lives of my disciples are the best proofs of 
 the excellence of my cause. He disap- 
 proves (and I now think rightly) of every 
 interpretation which makes riicva aocplaQ 
 relate to the Jews — . On the important 
 passage Luke ii. 52, the following extract 
 from a sermon of Mr. Le Bas's M'ill 
 perhaps tend to explain how a divine 
 being could be said to increase in wisdom. 
 " The astonishing intercourse of the 
 Deity with man, exhibited in the person 
 of our Redeemer, was an actual coalition 
 of the two natures; a coalition so inti- 
 mate and so complete as to produce a 
 perfect unity of counsel and singleness of 
 agency. By keeping this in view, we 
 bring the light closer to the mysterious 
 truth announced in the text. Like other 
 men, the son of Mary had a reasonable 
 soul, whose faculties were capable of gra- 
 dual expansion. The Divine Essence, 
 however intimately united to the human, 
 did not supply the place of the intellectual 
 functions; but as the mental powers of the 
 man advanced in capacity and truth, 
 the perfections of the Godhead poured in 
 its illuminations." Vol. i. Serm. i. p. 
 12.] 
 
 2o0/<rw, from (roc^og wise. 
 L To make wise, instruct, occ. 2 Tim. 
 iii. 15. [Ps. xix. 7. cxix. 98. (In the 
 middle, To understand, as 1 Sam, iii. b.) 
 Hesiod. Op. 649.] 
 
 IL ^o^ii^oiiai in the profane writers 
 signifies actively to invent, contrive in- 
 geniously, in a good sense; and also to 
 invent^ co7itrive, devise, cunningly, art- 
 fully, or deceitfully, in a bad j hence part, 
 perf. pass ^eaoilnaixivog. Cunningly or 
 artfully devised, occ. 2 Pet. i. 16. See 
 Suicer Thesaur. on the verb. []Pol. vi. 58, 
 '12. Aristoph. Nub. 543. Dem. 893,5.] 
 soa>o's, 5,6*. 
 
 * Most probably from the Ileb. nBtf to look 
 round, watch, spcculari ; whence D-Sy or 0*31^ 
 
 L Wise. It is applied both to God, 
 Rom. xvi. 27. 1 Tim. i. 17, and man; 
 and to the latter, both in respect of true, 
 i. e, spiritual and heavenly, 1 Cor. iii. 18. 
 Eph. V. 15, (comp. Mat. xxiii. 24.) and 
 also of false or worldly wisdom. Mat. xi. 
 25. [Luke x. 21.] Rom. i. [14,] 22. 1 
 Cor. i. 19, 20, 26. In Jude ver. 25, 
 Griesbach, on the authority of eleven 
 MSS., three of which ancient, and of 
 some of the old versions, particularly the 
 Vulg. and both the Syriac, eject (To(^(S 
 from the text. 
 
 II. Skilful, expert. 1 Cor. iii, 10. On 
 which text Alberti and Wetstein show 
 that the Greek writers apply the epithet 
 crocpoQ to workmen, and particularly use 
 the phrase HOMO'S TEKTi2"N. Comp. 
 Exod. XXXV. 31, in LXX, [and Is. iii. 2. 
 iEsch. D. Soc. i. 1. ^lian. V. H. xiv. 39^. 
 Aristot. Eth. vi. 7.] 
 
 III. Prudent, sensible, judicious. 1 Cor. 
 vi. 1. 
 
 'Lo^wrepoQ, a, or, Comparat. offfocpvc;. — 
 Wise, more wise. occ. 1 Cor. i. 25. 
 
 ^Trapaararo), from crvraw to draw, and 
 apciffffio to cut off, beat, knock. 
 
 I. To tear, lacerate. Thus used in the 
 profane writers. 
 
 II. To convulse, throw into convulsions. 
 occ. Mark i. 26. (comp. Luke iv. 35.) 
 Mark ix. 20, 26. Luke ix. 39. Thus not 
 only the LXX use it for the Heb. tv^i 
 to be in commotion, to shake, 2 Sam. xxii. 
 8, and for nan to be disquieted, or in a 
 tmnult, Jer. iv. 19; but Galen also speaks 
 of SnAPA'TTEIN Toy Tojuaxov i]roi ^aK- 
 TvX(i)v v) TTTtpoJv Kadicrea-i, " vellicating or 
 convulsing the stomach by the application 
 of the fingers or feathers;" and Grotius, 
 on Mark i. 26, says that the Greeks use 
 STTttpay/ioe for what they more usually 
 call 27raff/ioc a convulsion. Symmachus 
 in Isa. li. 1 7, has 27rapayjuoc for the Heb. 
 n^i>"!nn agitation. [See Aristoph. Ran. 
 426.] Comp. Kypke in Luke. 
 
 STrapyavow, Co, from (rrrapyavov a 
 swaddle, or sivdddling-band. (See iElian. 
 V. H. iii. 10. 2.) — To swathe, swaddle, 
 wrap in swaddling-clothes, occ. Luke ii. 
 7, 1 2. Wetstein shows that both the N. 
 
 (called in our Eng. translation SopJdni) signifies 
 •watchmen : and " that the Greeks derived their 
 Sophoi from this Sophim, Heinsius affirms it with- 
 out a peradventure, because the Greek l6<^ot were 
 wont, on such high hills (as Num. xxiii. 14.), to ob- 
 serve the course and motions of the heavens." Thus 
 the learned Gale, in his Court of the Gentiles, pt. ii. 
 p. 2, where see more. 
 
2 n E 
 
 793 
 
 SHE 
 
 and V. are used by the Greek writers; 
 and in the LXX they answer to the Heb. 
 bnn the same, whence our Eng. swaddle. 
 Ezek. xvi. 4. Comp. Job xxxviii. 9. 
 [Wisd. vii. 3, 4.] 
 
 UTraraXao/, w, from cmaBawj which 
 ])roperly signifies to insert more threads 
 into the warp in weaving by moving the 
 (TTraQr], a part of the weaving-loom con- 
 trived for this purpose^ and thence to 
 spend extravagantly or luxuriously *. — 
 To live extravagantly, luxiiriously , or vo- 
 luptuously. 8o Hesychius explains cTTra- 
 Ta\^ by rpvcpg. is luxurious ; and a MS. 
 Lexicon, cited in Wetstein, by Xiav rpvf^ 
 is very luxurious, aa-^riog i^i} lives ex- 
 travagantly or riotously. [See also the 
 Schol. on Theoc. iii. 36.] occ. Jam. v. 5. 
 1 Tim. V. 6, where Wetstein produces the 
 compound V. KaraaTraraX^g from the An- 
 thologia, and Kypke the participle of the 
 simple from Theano in Opusc. Myth. 
 Calei, p. 741, to. S:iATAAi2~NTA noy 
 iraLliiov, " the voluptuous hoys." — The 
 LXX use this verb, Ezek. xvi. 49, for 
 the Heb. topu^ idleness, ease; and the 
 compound KaraaTrarakau) for the Heb. 
 n")D to stretch out, also to abound with 
 superfuities, Amos vi. 4; and for p3£3 
 (in Hiph.) to feed delicately and luxu- 
 riously, to pamper, Pro v. xxix. 2 1 . 
 
 SHA'a, w. 
 
 I. Properly, says Scapula, those who 
 drink are said o-tt^v when they draw and 
 attract the drink with their breath; and 
 thus it is used in the })rofane writers. 
 
 n. In the N. T.—To draw, draw out, 
 as a sword from the sheath, [and so in the 
 middle, in which it] occ. Mark xiv. 47. 
 Acts xvi. 27. Thus also it is applied in 
 the profane writers, and constantly in the 
 LXX, for the Heb. ^m to draw, draw 
 out, nn2, &c. &c. [See Numb. xxii. 23. 
 Diod. Sic. iii, 17. Herod, iii. 29. Hom. 
 II. xix. 387.] 
 
 ^^^ SHE-IPA, aq, i,. The Lexicons 
 derive it from a-Treipu) to sow, disperse, 
 because <nrtipa is a dispersed multitude : 
 but this seems a very forced etymology. 
 — A number or ba?td of soldiers. It is 
 generally supposed to mean a Roman co- 
 hort, and to have been the tenth part of a 
 legion. But Raphelius, on Mat. xxvii. 
 
 * See the Scholiast on Aristophanes, Nub. Hn. 
 63. and Albert! and Wetstein on 1 Tim. v. 6. 
 [Schleusner derives the word from o-TraraXj) (Eccl. 
 ii. 8.) luxury, or female ornaments, which comes 
 from o-Trarof the skin, '« ita ut proprie de cutis pru- 
 ritu diceretur."] 
 
 27, has, I think, clearly proved from Po- 
 lybius, who, in his 6th Book, treats very 
 accurately of the Roman military insti- 
 tutions, that a STTfTpa was so far from 
 being the tenth part of a legion, that it 
 was only the tenth of an unequal fourth 
 part of it, i. e. exclusive of the Velites, 
 or light-armed foot, distributed to each 
 (TTTftpa. He produces the same author 
 expressly affirming that three (nzeipa were 
 a division of the foot equal to a cohort, 
 TPE'IS 2nEI~PAS, THTO de fcaXeirai to 
 crvvraypa tHjv Trei^Qy, irapa 'Fojpaioig 
 KOO'PTIS. Lib. ix. p. 641, edit. Paris, 
 1616. The same learned critic observes, 
 that one cannot exactly determine the 
 number of men of which a Iixelpa con- 
 sisted, even in the time of Polybius, i. e. 
 about 1.50 years before Christ, because he 
 himself informs us that a legion did then 
 contain sometimes 4200, and sometimes 
 5000 foot: much less can one, from his 
 account, pretend to tell how many men 
 were in each cnreipa in the days of our 
 Saviour and his apostles, occ. Mat, xxvii. 
 27. Mark XV. 16. John xviii. 3, 12. Acts 
 X. 1. xxi. 31. xxvii. 1. [On Acts x. 1, 
 Schleusner observes, that the Spira there 
 mentioned was a praetorian cohort of 
 Italian soldiers, doubtless given to the 
 Roman procurator for the security of his 
 government. The word occ. 2 Mac. viii. 
 23. xii. 20, 22. See Alberti's Gloss. Gr. 
 N. T. p. 7\ and 193. and Salmasius in 
 the Antiqq. Rom. p. 1301.] 
 
 snEi'pa 
 
 I. Properly, To sow, as seed, to scatter 
 it on the ground. [Mat. vi. 26. xiii. 3, 4, 
 18, 19, (6 o-Trapa'c) 20, 24, 25, 27, 31, 
 37, 39. XXV. 24, 26. Mark iv. 3, 4, 31, 
 32. Luke viii. 5. xii. 24. xix. 21, 22. 1 
 Cor. XV. 36, 37. 2 Cor. ix. 10. Gen. xlvii. 
 
 23. ^lian. V. H. iii. 18. Xen. Mem. ii. 
 1. 13. Cyr. viii. 3. 38. (with ace. of the 
 field.) OEc. xvii. 5. (with ace. of aTrippa.y] 
 
 II. It denotes figuratively to propagate 
 or preach the word of God. Mark iv. 14, 
 15. John iv. 36, 37. 1 Cor. ix. 11. 
 
 III. [As sowing is with a view to the 
 future crop,] it imports the labour, atten- 
 tion, or pains employed upon any thing, 
 whence are produced fruits or efifects, 
 good or bad. Gal. vi. 7, [with which 
 comp. Prov. xxii. 8. Arist. Rhet. iii. 3. 
 iEsch. Pers. 822. Callim. in Cer. 13.8. 
 Cic. de Or. ii. 6d.~\ 8. Comp. Mat. xxv. 
 
 24, 26. Jam. iii. 18. 
 
 IV. It is particulai'ly applied to the 
 exercise of liberality or alms-giving. 
 
2 HE 
 
 '94 
 
 n E 
 
 which will hereafter meet with a propor- 
 tionable recompence from God. 2 Cor. ix. 
 6. I^Frov. xi. 24. Wahl and Schleusner 
 refer 1 Cor. ix. 1 1. to this head.] 
 
 V. It signifies to bury, or inter, where- 
 by our mortal, corruptible body is sown 
 in the ground, as the seed of a future, 
 glorious, incorruptible, and spiritual body. 
 8ee 1 Cor. xv. 42, 43. 
 
 1^" SHEKOYAA'TOP, opoQ, 6. Latin. 
 — A soldier^ a sentinel, in Latin speculator, 
 from speculor to look about, spy, which 
 from specio to look. [Others, as Wahl 
 and Schleusner, derive it from spiculum, 
 the weapon which the speculator carried, 
 and say that the Greeks call them Aopv- 
 (j>6pog. It describes the body-guards of 
 the king, whose business it was among 
 other things to punish the condemned.] 
 Tacitus, Hist. lib. i. cap. 25, mentions 
 Barbius Proculus tesserarium speculato- 
 rum, " a Serjeant of the life-guard" 
 (Gordon.) whom and one Veturius he 
 presently after calls duo manipulares, two 
 soldiers, occ. Mark vi, 27, And imme- 
 diately the king sent a-TTEKaXciTOpa one of 
 his guard (Eng. margin), and (ver. 28.) 
 he went afid beheaded him ifi the prison. 
 These circumstances are perfectly agree- 
 able to the custom of that time and 
 country, for thus Herod the Great, the 
 tetrarch's father, about thirty years be- 
 fore, TTE^-^aQ r«e Eopvcbopae cnreKTEivei rov 
 'AvTinarpov, " sending guards^ or spear- 
 men of the guard, despatched (his son) 
 Antipater, who was then in prison." 
 Josephus, De Bel. lib. i. cap. 33. § 7- So 
 Ant. lib. xvii. cap. 7. ad fin. [Theo- 
 phylact, on the place, explains the word by 
 6 6t]IJ,ioq, '=^paTiu)Tr}Q og npog to <povev£iy 
 TeraKvai, and so nearly the Gloss. Grseco- 
 Barb. in Du Fresne, and the Gloss. Gr. 
 Lat.] See also Wetstein on Mark, who 
 cites Seneca and others of the Latin 
 writers* mentioning the Speculatores as 
 employed in capital executions, and par- 
 ticularly in beheading. 
 
 :snE'NAo. 
 
 I. In the profane writers, properly, To 
 pour out, as a libation or drink-ojfhing, 
 which, it is well known, accompanied the 
 sacrifices both of believers, as Num. xv. .5 
 
 • [See Seneca de Ira, i. IG. Sueton. Claud. 35. 
 Calig. 32. Tac. Ann. ii. 12. 2. Hist i. 24. .3. ii. 
 11. 6. Freinsh. viii. 2G. Spanh. de Usu & Prasst. 
 Num. vol. ii. Diss. x. p. 233. Salm. ad ^^^"^1. Spart. 
 Hadrian, p. IOC. Intt. ad Veg. de Re M. i. 
 23.] 
 
 7. 10. xxviii. 7. Lev. xxiii. 18. 2 Chron. 
 xxix. 35 ; and of the heathen, see Ho- 
 mer, II. i. lin. 4C2, 3. 11. iii. lin. 295, and 
 Virgil, ^n. v. lin. 776. ^n. xii. lin. 
 1 74. Comp. "A(T7rovdoc. \Jt also means. 
 To make a treaty, because in treaties 
 victims were offered. See Eur. Phcen. 
 1256.] 
 
 II. In the N. T. STreV^o^uat, To be 
 thus poured out, as it were, Phil. ii. 17; 
 where the apostle compares the faith of 
 the Philippians to the sacrificial victim, 
 and his own blood shed in martyrdom to 
 the libation, i. e. the wine poured out, on 
 occasion of the sacrifice. Raphelius ob- 
 serves, that Arrian, Exped. Alexandr. 
 lib. vi. 19, 11. uses the phrase SHE'N- 
 AEIN 'Enr TH~t eYSI'At for pouring 
 out the libation upon the sacrifice. See 
 also Woltius. The verb occ. also 2 Tim. 
 iv. 6, 'Eyw yap ri^r] (nriv^ofxai, For I am 
 now pouring out, or going to be poured 
 out, as a libation. I can find no proof 
 that aTcivhopai ever signifies to have a 
 libation poured upon it, as a victim going 
 to be sacrificed -, though Wetstein, on Phil, 
 ii. 17} gives it this sense both there and 
 in 2 Tim. iv. 6 ; and though in the latter 
 text Blackwall interprets it to the same 
 purpose : " Wine is just now pouring on 
 my head; I am just going to be sacrificed 
 to pagan rage and superstition." Intro- 
 duct, to the Classics, p. 122. [Schleusner 
 says, Paulatim absujnor, and Wahl, Vires 
 et vitam impendo. They quote Livy xxi. 
 20. libare vires. Zonaras (Lex. col. 
 1CC6.) says, cLTrodvrfcrKio, Qvaiav jxeWts) Koi 
 (T7rovh)y efjiavrui (lege ifiavTOv) '7tpoa(pEpELv 
 XpL'7U' b 'ATrc^oXog' u\X el kul (T'KEV^op.ai 
 
 liTTEpfia, aTog, to, from EaTtapfxai perf. 
 pass, of (TTTElpio to sow. 
 
 I. Seed of plants or vegetables, Mat. 
 xiii. 24, [27,] 32, [37. Mark iv. 38. 1 
 Cor. XV. 38. 2 Cor. ix. 10. Gen. i. 11.] 
 & al. — or of man, Heb. xi. 11. [so Lev. 
 XV. 1 6. *] Hence Christ is said to be born 
 of the seed of David according to the 
 Jiesh, Rom. i. 3. (comp. John vii. 42. 
 
 Acts xiii. 23. 2 Tim. ii. 8.)j and to have 
 taken on him the seed of Abraham, Heb. 
 ii. 16. 
 
 II. Offspring, or posterity. Mat. xxii. 
 24, 25. Luke i. 55. [xx. 28. John vii. 
 42. viii. 33, 37. Acts iv. 25.] Acts vii. 
 5, 6. xi. 1. [xiii. 23. Rom. i. 3. iv. 13, 
 
 * Marc Antoninus, (iv. 31.) has cTripfj-aiix rot 
 
SHE 
 
 795 
 
 2 HE 
 
 16, 18.* ix. 7, 8. 2 Cor. xi. 22.] Gal. iii. 
 16; (which last text is thus well ex- 
 plained by Mr. Locke : " Now to Abra- 
 ham and his seed were the promises made. 
 God doth not say, and to seeds f , as if he 
 spoke of more seeds than one that were 
 entitled to the promise upon different 
 accounts, but only of one sort of men, who 
 upon one sole account were that seed of 
 Abraham which was alone meant and 
 concerned in the promise; so that unto 
 thy seed X designed Christ, and his mys- 
 tical body §, i.e. those that become mem- 
 bers of him by faith.") Comp. Acts iii. 
 25. 1 Cor. xii. 12. [2 Tim. ii. 8. Heb. ii. 
 16. xi. 18. Rev. xii. 17.] And see 
 Macknight on Apostolical Epist. vol. ii. 
 p. 72, and on Gal. iii. 16. [So Gen. iv. 
 25. ix. 9. Thuc. V. 16. Soph. El. 1508.] 
 
 III. A small remnant of persons, who 
 serve as the seed of future generations, 
 occ. Rom. ix. 29; where Wetstein cites 
 not only Josephus, but Plato, as applying 
 the word in the same view. ^Tripfxa, 
 however, in Rom. ix. 29, may be referred 
 to sense H. Comp. Is. i. 9,'in Heb. and 
 LXX; and see Marsh's Notes on his 
 translation of Michaelis's Introduct. to 
 N. T. vol. i. p. 414. 
 
 IV. The good seed denotes paraboli- 
 cally the pious ^n^i faithful servants of 
 God. Mat. xiii. 24, 27, 37. Comp. ver. 
 38. 
 
 V. It denotes a vital principle of a 
 holy life, derived from the Spirit of God 
 by means of his word. 1 John iii. 9. 
 Comp. 1 Pet. i. 23. 
 
 l^^ STTfp/zoXoyoe, », 6, from a"nrepjxa 
 a seed, and XeXoya perf. mid. of XeyEiv to 
 collect y gather. 
 
 I. A small bird, so called from collect- 
 ing seeds to feed on. Thus used by 
 Aristophanes, in Avib. lin. 233, and 580, 
 and by Plutarch, whom see in Wetstein. 
 Hence 
 
 II. The Athenians, according to Eu- 
 stathius, applied this name to those who 
 spent their time in the market-places, 
 
 * [STTspjua Ix TK vops. i. e. says Wahl, Posteri 
 legem habentes ; anspfxk «x riTf 5r/s-£a.f, Posteri 
 fidem hahentes.] 
 
 t^ '■^And to seeds. By seeds St. Paul here means 
 the 01 Ix -rtaTiwg those of faith, and the d; || tpywv 
 i>6fiH those of the ivories of the law, spoken of above, 
 yer. 9, 10, as two distinct seeds or descendants claim- 
 ing from Abraham." 
 
 t " And to thy seed. See Gen. xii. 7, repeated 
 again in the following chapters." 
 
 § " Mystical body. See ver. 17." 
 
 and got their living by collecting the re- 
 fuse they met with there ; whence, says 
 he, hi sdevog Xuya a|iot, "^ men of no acm 
 count, i. e. mean and contemptible persons, 
 obtained the same appellation," which, 
 we may remark, Demosthenes, De Coron. 
 (cap. 39, edit. Freind, p. 518, edit. 
 Taylor) bestows on ^schines. And 
 
 III. Because the tnrepfxoXoyoL were a 
 noisy, talkative sort of men, hence the 
 word is particularly applied to babbling , 
 chattering fellows, occ. Acts xvii. 18. See 
 Duport on Theophrastus, Eth. Char. cap. 
 vi. p. 303, and Wetstein, who cites Die 
 Chrysostom using <nvep}xaTo\oyia for vuU 
 gar prate, and comp. Suicer Thesaur. in 
 ^TvepfxoXoyoq, and Kypke on Acts. [So 
 (TXEpixoXoyih) is used in the sense of chat- 
 tering, Philost. Vit. Apoll. V. 20. He- 
 sychius explains the word by <pXvapoQ. 
 Suidas by evpvXoyoQ, a/c/jtro/xv0oe.] 
 
 HHEYAO. 
 
 I. Transitively, with an accusative. To 
 urge, press, press forward. Thu,s it is 
 construed in Homer, Odyss. xix. lin. 137, 
 'Ot ^e TA'MON SnE'YAOYSIN, They 
 urge marriage, i. e. earnestly solicit, and 
 endeavour to hasten, it; in Herodotus, 
 cited by Raphelius on 2 Pet. iii. 12 ; and 
 by the LXX in Isa. xvi. 5. 
 
 II. Intransitively, To hasten, make 
 haste, occ. Luke ii. \Q. xix. 5, 6. Actsxx. 
 16, 18. [In the two places in St. Luke's 
 gospel it seems used (as Wahl observes) 
 adverbially for quickly, as in Gen. xviii. 
 6. xix. 22. See Gesen. p. 823, 1 and 2. 
 Diod. Sic. i. 65. Xen. Mem. iv. 3. 1.] 
 
 III. Transitively, To wish earnestly 
 for, q. d. to stick close or cleave to in 
 
 mind. occ. 2 Pet. iii. 12. Raphelius 
 shows that it is used in this sense by 
 Polybius. So Josephus, De Bel. lib. vii. 
 cap. 4. § 1, says of Vespasian, that "the 
 Roman people, worn out with their do- 
 mestic calamities, tTt paXXov sXdeiy avrov 
 "ESHEYAE, '' still more earnestly (than 
 the senate) wished for his coming, magis 
 adhuc studebat ejus adventui." Hudson. 
 I add, that in Thucydides, lib. vi. 39, 
 cited by Wolfius and Wetstein (whom see), 
 it is in this view construed with an ace. 
 as by St. Peter, 'Ei juj) pavdavEre KAKA^ 
 2nErA0NTE2, «' Unless you observe 
 that you are desiring what is pernicious." 
 See also Kypke, who quotes Euripides 
 several times using a-izEvhEiv with an ac- 
 cusative in this sense. fSee Prov. xxviii. 
 22. Pol. iii. 62. 8. ^liau. V. H. xiii. 
 30.] 
 
sn I 
 
 796 
 
 2 n A 
 
 SnH'AAION, a, TO. The Greek Lex- 
 icons deduce it from CTrioq the same. — 
 A cave or cavern in the earth, a den. occ. 
 Mat. xxi. 13. Mark xi. 17. Luke xix. 46. 
 John xi. 38.* Heb. xi. 38. Rev. vi. 15. 
 — On Heb. xi. 38, we may observe with 
 Jerome that t Judea abounded with dens 
 or caverns in the mountains ; and to il- 
 lustrate our Saviour's expression, cttt//- 
 \aiov \ri<=^Cjv, a den of robbers., Mat. xxi. 
 13, & al., it may be remarked that some 
 dens or caverns in that country were so 
 large, and afforded so secure a retreat to 
 gangs of robbers, that it was not without 
 difficulty, and using very extraordinary 
 methods, that such an able general as 
 Herod the Great, with the assistance of 
 an army, extirpated those banditti who 
 had taken refuge in them, as may be seen 
 in Josephus, Ant. lib. xiv. cap. 15. § 5, 
 and De Bel. lib. i. cap. 16. § 4. In 
 the former of these passages the author 
 calls them TOTS 'EN TOl^S SDH- 
 AAI'OIS AHtSTA'S; and § 4, AHi- 
 2Ti2-N TLviov 'EN SniiAA'IOIS Karoi- 
 KiiVTiov. I^Gen.xix. 30. Jos. x. \6.'] 
 
 ^g^ ^TTiXcLQ, ct^oc, f], (as Eustathius 
 says) from a-TriXhadai r// ax^'t], being de- 
 fied with foam — A rock, particularly 
 such a one as lies under water. So the 
 Etymologist, ^iziKdciq, at v(j>aXoi Trerpai J. 
 In this sense the word is generally, if not 
 always, used by the Greek writers (see 
 Wetstein); and thus we may, with the same 
 learned commentator, best understand it 
 in the only passage of the N. T. where it 
 occurs, namely, Jude ver. 12. [(i. e. it is 
 metaphorically used for dafigerous and 
 mischievous men.)'] The apostle Jude 
 seems to have substituted (nnXdceg for 
 ctttIXoi of St. Peter, 2 Ep. ii. 13, as aya- 
 Tratc for cnraraig, ve^eXai avv^poi for 
 irfiyaL avvdpoL, &c. Comp. 2. Pet. ii. 1 7. 
 Indeed there is but very slender proof 
 that ffTTiXag ever signifies a spot. [^There 
 is a gloss of Plesychius supposed to refer 
 to this place, viz., (nriXahg' fueiiLaa-fxivot.'] 
 See Suicer Thesaur. on the word. 
 
 ^" SnrAOS, H, d.—A spot. occ. 
 Eph. V. 27. 2 Pet. ii. 13. In both which 
 passages it is applied figuratively. [It is 
 used in its proper sense in Dion. Hal. 
 
 * [The sepulchres of the Jews were commonly 
 dug in the rocks. See Salmas. ad Solin. 52. Ni- 
 colai de Luctu Gra^c. xii. 2.] 
 
 t See Jud. vi. 2. 1 Sam. xiii. G. xxiii. 13. xxiv. 
 3. Shaw's Travels, p. 270, and Homer's Observa- 
 tions, vol. ii. p. 225. 
 
 X [Hesychius says, ui rrepnyo/xivat i^ QaKy.cc^ 
 iriTpa,!, Suidas, «'« iv i'Sar/ xr,7?\at ^irpxiA 
 
 Ant. iv. 24. Josephus, Ant. xiii. 1 1, but is 
 said by Phrynichus, p. 28, to be a recent 
 word.] 
 
 ^^^ STTtXow, w, from (nnXog. 
 
 I. To spot. occ. Jude ver. 23. 
 
 II. To dejlle. occ. Jam. iii. 6. [occ. 
 Wisd. XV. 4. Dion. Hal. ix. 6. Heliod. x. 
 15, but is said by Lobeck on Phryn. p. 
 28. to be a recent word. As to the me- 
 taphor, see Rev. iii. 4. Zach. iii. 3, 4. 
 Eccl. ix. 8.] 
 
 ^^^ ^TrXayyvt'Co^ai, from CizXayyvov., 
 which see. — To be moved with tender pittf 
 or compassion., to have ones bowels yearn 
 with pity^ ex intimis visceribus miseri- 
 cordia commoveor. [With Trtpt, Mat. ix. 
 SQ. — with £7vl and ace. Mat. xiv. 14. xv. 
 32. Mark vi. 34. viii. 2. ix. 22. Luke 
 vii. \S. — with the gen. Mat. xviii. 27. 
 — absolutely. Mat. xx. 34. Mark i. 41. 
 Luke X. 33. xv. 20.]— I know not that 
 this V. is to be met with in any profane 
 Greek writer ; and though the participle 
 (TTrXayxyt^opevoQ occurs in the Alexan- 
 drian, and the compound e7na-n-Xayx^i^(''- 
 pevoc in the Vatican copy of the LXX, 
 Prov. xvii. 5, yet the sentence in which 
 those participles stand, having nothing in 
 the Hebrew to answer it, seems a spurious 
 addition to the text. — The V. cTrXayx^^" 
 Copai appears to have been formed by the 
 inspired penmen of the N. T. to express 
 the import of the Heb. V. tDH"), derived 
 in like manner from the N. CDn'l a bowel. 
 Theodotion seems to have used it for the 
 Heb. bnn to pity, 1 Sam. xxiii. 21, as 
 Symmachus does the compound V. Itti- 
 (nrXayxvtardrjfTr]; and another Hexaplar 
 version, e/co-TrXay^^viorG/yo-j/, Deut. xiii. 8. 
 
 SnAATXNON, «, TO. ' 
 
 I. A bowel or intestine of an animal 
 body, as the liver, guts, &c. *, but espe- 
 cially the heart. Thus used in the pro- 
 fane writers. So ^wXayxva., ra, Bowels, 
 intestines, occ. Acts i. 1 H. 
 
 II. ^irXltyxvcL, ra. The bowels, denote 
 tender affection, whether of love, occ. 2 
 Cor. vi. 12. vii 15. Phil.i.8. Comp. Phil, 
 ii. I. — or of pity, mercy, or compassion, 
 occ. Luke i. 78. Col. iii. 12. 1 John ii. 
 17. Comp. KXa'w III. This sense of 
 the word is agreeable to the similar use of 
 the Heb. tD'onn bowels in the O. T., 
 which the LXX have once rendered by 
 ffTrXay^va when signifying mercies, Prov. 
 
 * [Hesychius has crry^ayyya' yfTOtc, eyxara, xu 
 TO. %T&i To'» td'no,. See Eustath. ad 11. A. p. 101. 
 Poll. On. ii. 181.] 
 
2 n o 
 
 79; 
 
 S JIO 
 
 xii. 10. It is evident that this applica- 
 tion both of the Heb. and Greek word is 
 taken from that commotion or yearning of 
 ike bowels which is felt in tender nffec- 
 tion, whether of love or pity. See Gen. 
 xliii. 30. [Deut. xiii. 17. xxxii, 11.] 1 
 Kings iii. 26. Isa. Ixiii. 15. Jer. xxxi. 20. 
 Hence, when such a tender affection is 
 gratified, the bowels are said avairaveadai 
 to he appeased, quieted, occ. Philem. ver. 
 7, 20 ; which manner of expression is, I 
 apprehend, peculiar to the Hellenistical 
 style . Wetstein, however, on Mat. ix. 36, 
 cites from Aristophanes, Ran. lin. 868, 
 
 M^ vphs l^yr.v 2nAA'l XNA eEPMAl'NH.2. 
 To rage your bowels chafe not. 
 
 He also quotes Galen explaining the term 
 •ASnA'ArXNOYS to mean t^q pr) t\e- 
 Hvraq piiceva. prjre ^tXwvrac, pv^' oXwg 
 (Ppoi'Tt^eyrag yj €7raiv«vra>v, rj 'tpeyoyriov, y 
 dhtcsvTiav^ Tj oi^eXbvrwv, aW <S(rx6p Xidag 
 avaiirdrirug v7rap-)(6vraQy '' those who nei- 
 ther pity nor love any one, nor at all re- 
 gard either such as commend, or blame, 
 or injure, or assist them, but are as 
 stupid as stones." Comp. 'EvaTrXay^voQ. 
 [Dion. Hal. Ant. xi. p. 176. Aristoph. 
 Han. 1006.] 
 
 III. St. Paul to Philemon, ver. 12, 
 styles One.simus his bowels , either from 
 the tender affection he bore him (so in 
 Marius Victor one calls another, whom 
 he loves, mea viscera, my bowels), or ra- 
 ther as being his son' m the faith of 
 Christ (camp. ver. 10.); thus children 
 are sometimes called (nrXayxva in Greek, 
 and viscera in Latin, as may be seen in 
 Wetstein on the place, and Suicer The- 
 saur. on ^irXay^va. [See Artem. i. 44. 
 V. 57. Philost. Vit. Soph. ii. 3. Aristoph. 
 Av. 652.] 
 
 1^" SnO'rrOS, «, b.—Spunge, " in 
 botany, a species of submarine plants. — 
 Upon a nice examination, sptinge appears 
 to be com|xised of capillary fibres, which 
 are hollow and implicated in a surprising 
 manner, and are surrounded by thin 
 membranes, which arrange them into a 
 cellular form. This structure, no less 
 than the constituent matter of spunge, 
 renders it the Jittest of all bodies to im- 
 bibe a great quantity of any fluid, and 
 upon a strong pressure to part with al- 
 most the whole quantity again *." occ. 
 
 • New and Complete Dictionary of Arts, &c in 
 SPUNGE. [See Plin. H. N. ix. 45. Ol. Cels. 
 Hierob, T. ii. p. 2.35.] 
 
 Mat. xxvil. 48. Mark xv. 36. John xix. 
 29. 
 
 ^■KocoQ^ H, 6 — Ashes, the remains of 
 the fuel after the fire is extinguished, occ 
 Mat. xi. 21. Luke x. 13. Heb. ix. 13. 
 On the above texts of [Jon. iii. 6. Is. 
 xlvii. 1.] Mat. and Luke comp. Ezek. 
 xxvii. 30, where we find the mourning 
 Tyrians, in particular, described as wal- 
 lowing in ashes; and we may remark, 
 that the Greeks had the like custom of 
 strewing themselves with ashes m mourn- 
 ing. See Homer, II. xviii. lin. 22 — 24, 
 of Achilles bewailing Patrnclus's death. 
 Laertes shows his grief in the same man- 
 ner in Odyss. xxiv. lin. 315. See Wet- 
 stein on Mat. Comp. under ^avXoc, and 
 Heb. and Eng. Lexicon in "!£i III. [The 
 word occ. for ^5«, Numb. xix. 9, 10. 
 Esth. iv. 1, 3. and for pn. Lev. i. 16. 
 Jer. xxxi. 40.] 
 
 ^TTOjoa, de, >;, from iairopa per.^. mid. of 
 ffTreipio to sow. — [Properly, Sowing. See 
 2 Kings xix. 29.] — Seed sown, seed. occ. 
 1 Pet. i. 23. 
 
 ^TiOpifjiog, «, 6, J/, from iaitopa |)erf. mid. 
 of (TTTc/jOw to sow. — That is, or is used to 
 be, sown, sativus. — 27ropt/xa, ra, neut. 
 plur. Sown places (x<*>p^o. places, or 
 fiepT] parts, being understood), cornfields. 
 occ. Mat. xii. 1. Mark ii. 23. Luke vi. 1. 
 [Lev. xi. 27. and Gen. i. 29. Xen. Hell, 
 iii. 2, 7 and 8.] 
 
 Sttojooc, e, 6, from tWopa perf. mid. of 
 (nreipio to sow. [^Properly, Sorving. Ex. 
 xxxiv. 21. Xen. (£c. vii. 20.] 
 
 I. Seed for sowing, occ. Mark iv. 26, 
 27. Luke viii. 5. [and used] figuratively 
 [for] The word of God. occ. Luke viii. 
 II. QLev. xxvi. 5. Deut. xi. 10. Job 
 xxi. 8.] 
 
 II. Alms, which produce fruit to the 
 giver's benefit, occ. 2 Cor. ix. 1 0, where 
 see Woltius. 
 
 ^ira^a'Cd), from <riTtilri, — With an infin. 
 following. To use diligence, or take pains, 
 to endeavour earnestly, studere, operam 
 dare. Eph. iv. 3. 1 Thess. ii. 17- 2 Tim. 
 ii. 15. iv. 9, 21. [Tit. iii. 12.] Heb. iv. 
 11. [2 Pet. i. 10. iii. 14. So Wahl, 
 deriving the sense of this verb (which is. 
 To speak and act seriously, in Xen. 
 Mem, i. 3. 7.) from trimcij diligence* 
 He cites Xen. Mem. iv. 5. 10. Dem. 
 515, 23. Schleusner thinks it from 
 the sense of o-7r«c>// implying haste, and 
 makes it to hasten in 2 Tim. iv. 9. Tit. 
 iii. 12. citing Eccl. viii. 3. Judith xiii. 
 14.] 
 
ST A 
 
 798 
 
 ST A 
 
 S7r«^atoe, aia, aloif, from (nnftdii. — jDz- 
 ligent, earliest, occ. 2 Cor. viii. 22. [and] 
 
 S7r«^atdr£|0oc, a, ov, Comparat. of o-tth- 
 ^aiog. — More forward^ more diligejit. 
 occ. 2 Cor. viii. J 7, 22. lltTra^aio-ipov, 
 neut. used adverbially, More diligently. 
 occ. 2 Tim. i. 17. [The word occ. in Ez. 
 xli. 25, for good^ valuable^ and see Xen. 
 Mem. iv. 4. 14. Diod. Sic. xiii. 30.] 
 
 ^^^ llTTHhaiiaQ, Adv. from aTmhoAog. — 
 Diligently^ earnestly, occ. Luke vii. 4. 
 Tit. iii. 13. 
 
 'SiTTuSaioTepwQ, Adv. comparat. of ctts- 
 ^a/we More diligently^ with the greater 
 diligence, occ. Phil. ii. 28. [Wahl says, 
 it here implies haste.'] 
 
 ^Tta^i], fjg, >;, from (nrev^u) to urge, 
 press,, hasten, 
 
 I. Haste. Mark vi. 25. Luke i. 39. 
 [Deut. xvi. 3. Dan. vi. 9. Ezra iv. 23. 
 Ex. xii. II. Pol. i. 27. 9. Xen. Cyr. ii. 
 
 4. 6.] . . 
 
 II. Diligence, industry, earnestness, 
 forwardness, studium. Rom. xii. 8, 11. 
 
 2 Cor. vii. II. [viii. 7, 8, 16.] Heb. vi. 
 11. [2 Pet. i. 5. Jude 3. Xen. Symp. i. 
 6.] 
 
 ^^^ IiTTvplg, /^oc, r/. — A basket, occ. 
 Mat. XV. 37. xvi. 10. Mark viii. 8, 20. 
 Acts ix. 25. Hesychius explains this 
 word by ro tCjv irvpiov ayyog, an utensil 
 or vessel for corn ; and the Etymologist 
 derives it from itvpog corn, q. Trvplg, with 
 (T prefixed. []Artem. ii. 59. Alciph. iii. 
 56. Herod. V. 19.] 
 
 STA'MOS, H, b, or STA'AION, «, to. 
 
 I. A place where men ran on foot in 
 the Grecian games, the course, or race- 
 gro7ind. occ. 1 Cor. ix. 24. QPoI. xviii. 29. 
 4. Ml V. ri. ii. 8.] 
 
 II. A measure of length, nearly equal 
 to a furlong, or the eighth part of an 
 Eng. mile. Luke xxiv. 13. John vi. 19. 
 [xi. 18. Rev. xiv. 20. xxi. 16. It oc- 
 curs in this sense in Dan. iv. 9. xiii. 
 37. in the Cod. Chish. Thuc. iv. 3. 
 TElian. V. H. x. 4. See Eustath. ad Od. 
 A. p. 1390, 58. Reitz. ad Lucian. T. ii. p. 
 757.] 
 
 STA'MNOS, «, 71.— An urn, pot, or 
 jar. occ. Heb. ix. 4. — The LXX use 
 this word in the same sense for the Heb. 
 n:VJlf, Exod. xvi. 33. [This M^ord is said 
 by Thomas M. to be a bad one, for ayu- 
 (popevg. Mseris says, it is the Hellenic 
 for that word, and Pollux (vi. 2. 142. 
 vii. 33. 162.) and Phavorinus reckon it 
 to mean corn or wine vessels, while 
 Hesychius says, Iirdfiyog, vdpia, uaXirr}, ' 
 
 KciXadog ; and see Spanh. ad Arist. 
 Plut. 545. Ran. 22. Foes. CEc. Hipp, 
 p. 350. Epiph. de Mens. & Pond. R. ii. 
 p. 183.] 
 
 Srao-if, IOC, Att. Eiog, tj, from 'hrjjjii or 
 the old V. Taw to stand. 
 
 L A standing, stability, continuance, 
 occ. Heb. ix. 8, where Kypke observes 
 that '^cktlv e^etv means to exist, subsist, 
 occupy a certain place or station, and 
 shows that the phrase is thus used by 
 the Greek writers. [Pol. v. 5. 3. It is a 
 standing-place in 1 Chron. xxviii. 2. Deut. 
 xxviii. 65.] 
 
 II. An insurrection, sedition, q. d. a 
 standing up. occ. Mark xv. 7. Luke xxiii. 
 19, 25. Acts xix. 40. xxiv. 5, where 
 Kypke cites from Dionysius Halicarn. 
 'H TToXiriKr) STA'SIS 'iraXip 'ANEKI- 
 NEFTO, " The political dissension was 
 again excited/' and from Josephus, De 
 Bel. lib. ii. (cap. 9. § 4. edit. Hudson.) of 
 Pilate, Mera Be ravra Tapaj^jiv eripay 
 'EKlNEr, " After this he raised another 
 disturbance." [Diod. Sic. xi. 34. Pol. i. 
 
 III. A contention, disse?ision, dispute. 
 occ. Acts XV. 2. xxiii. 7> 10. [Prov. xvii. 
 14. PoKvi. 44. 6.] 
 
 ^^^ JlrciTrip, rjpog, 6, from 'hrjjjii to 
 weigh. — A Stater. A Grecian silver coin, 
 equal in value to four Attic or two 
 Alexandrian drachms, and to about half 
 a crown or 2s. 6d. Eng. occ. Mat. xvii. 
 27. Comp. Ai^paxf^ou. [It occurs in 
 Aq. and 8ym. Ex. xxxviii. 24. Numb, 
 iii. 47. Josh. vii. 21. Xen. Hell. v. 2. 
 14.] 
 
 ^^^ Sravpofj 5, 6, from 'hrjfii or <raw to 
 stand. 
 
 I. Properly, A stake fixed into and 
 standing up in the ground, [the same as 
 (TKoXn-dj^ Thus Bp. '^ Pearson observes, 
 that the word is first used in the Greek 
 writers, particularly Homer, [Iliad. Q>. 
 452. Od. iHi. 11,] and that it is explained 
 in this sense by Eustathius, [p. 174.] 
 and Hesychius f . [See Apoll. Soph. Lex. 
 Hom. p. 732. ed. Villoison.] 
 
 II. A Roman cross, consisting of a 
 straight and erect beam fixed in the earth, 
 of a piece of wood fastened transversely 
 to this towards its top, and of another 
 piece fixed on and projecting from the 
 
 * On the Creed, Article IV. page 226, edit. 
 1G62, Note(*), 
 
ST A 
 
 799 
 
 ST E 
 
 upright beam nearer the bottom, as a 
 kind of support to the crucified person's 
 feet, which were nailed on it. Thus it is 
 used for the cross on which our Blessed 
 Saviour sulfered. Mat. xxvii. 32, 40, 42. 
 [Mark xv. 21, 30, 32. Luke xxiii. 26. 
 John xix. 17, 19, 23, 31. Phil. ii. 8. Col. 
 i. 20.] & al. freq. 
 
 III. It imports the whole passion of 
 Christy and the merit of his sufferings 
 and death, [1 Cor. i. 18.] Gal. vi. H. 
 Eph. ii. 16 j and also the doctrine con- 
 cerning these, 1 Cor. i. 17. Gal. vi. 12. 
 [Phil. iii. 18.] 
 
 IV. It denotes that portion of afflic- 
 tion which is endured by* pious and good 
 men, as a trial of their faith, and to con- 
 form them to the example of their cm- 
 cijied Master. Mat. x. 38. xvi. 24. Mark 
 viii. 34. x. 21 . Luke ix. 23. xiv. 27- In 
 which passages observe that the expres- 
 sions of takitig up or carrying the cross 
 allude to that constant Roman custom of 
 making the criminal carry the cross on 
 which he was to suficr. Comp. John xix. 
 17, and see Wetstein on Mat. x. 38, Bp. 
 Pearson on the Creed, Art. iv. p. 222. 
 Note (*), edit. 1662, Suicer Thesaur. in 
 1,ravp6c, and Lardner's Credibility of 
 Gospel History, vol. i. book 1. chap. 7. § 
 14. 
 
 Sravpdw, w, from <?avp6Q. 
 
 I. To crucify, to fix or nail to a 
 cross. Mat. xx. 19. xxiii. 34. xxvi. 2. 
 & al. freq. Comp. ^ravpog II. [Esth. 
 vii. 9.] 
 
 II. To crucify the flesh, with the af- 
 fections and lusts, is to mortify them 
 through the faith and love of Christ cru- 
 cified, occ. Gal. V. 24. So Gal. vi. 14, 
 St. Paul says. The world is crucified to 
 me, and I unto the world, meaning, that 
 so great was his regard to a crucifed 
 Saviour, that the world had no longer 
 any more charms for him than the corpse 
 of a crucified malefactor would have ; nor 
 did he take any more delight in the things 
 of it than a person expiring on the cross 
 would do in the objects around him. 
 
 STA^YAH', >/c, Vf either from <r€t€w to 
 tread, [or from <ra0(c a dried grape."] — A 
 hunch of grapes, occ. Mat. vii. 1 6. Luke 
 vi. 44. Rev. xiv. 18. [It occ. for nSi?, 
 Gen. xl. 10, 11. Numb. vi. 3. Is. v. 2. 
 Xen. CEc. xix. 19. Diod. Sic. iv. 5.] 
 
 Srci^vc, voQ, 6. — An ear of corn. occ. 
 Mat. xii. 1. Mark ii. 23. iv. 28. Luke vi. 
 1. [It occ. for nbnu^. Gen. xli. 5, 6, 7 
 
 xxiii. 26. for nop, Ex. xxii. 6. Jud. xv. 
 
 Srty^? VQ'i '/» ""^"1 Ttyw to cover, par- 
 ticularly from wet, to keep it out. So 
 Thucydides ii. 94, cited by Wetstein on 
 1 Cor. ix. 12, speaks of ships which had 
 not been used of a long time, Kai nhtv 
 STETOYSAI and keeping out nothing, 
 i. e. of water, vS(jjp BrjXovoTi, says the 
 Scholiast. — A cover, or fat roof of a 
 house, occ. Mat. viii. 8. Mark ii. 4. Luke 
 vii. 6. Comp. under 'ATroTcya^w. [It is 
 sometimes the house itself. Eur. Orest. 
 46. Androm. 657. Xen. Symp. ii. 18. 
 .Elian. V. IT. iv. 1.]— The LXX use it, 
 Gen. viii. 13, for Heb. MDDD the covering 
 or roof of Noah's ark. 
 
 ^^ STE'ra. [Properly, To cover,"} 
 To endure, sustain, bear. occ. I Cor. ix. 
 12. xiii. 7. Comp. 1 Thess. iii. 1,5. So 
 Diodorus Siculus, in Wetstein on 1 Cor. 
 ix. 12, speaks of the ice "^eyovroQ hearing 
 armies and carriages to pass over ; (comp. 
 Kypke) — and of sustaining '^iyeiv the in- 
 vasion and force of the Greeks. [Pol. iii. 
 53. 2.]— The V. is, in 1 Cor. xiii. 7, by 
 some rendered to conceal (comp. 1 Pet. 
 iv. 8.), and this interpretation may be 
 admitted in the sense of containing, keep- 
 ing in, as a vessel does liquor. Thus 
 Plato, in Wetstein on 1 Cor. ix. 12, 
 (where see more) speaks of one who 
 compared the souls of f()oIish men to a 
 sieve, as being full of holes, and not able 
 2TETEIN Zlo. aTriTiav re Kai Xrjdrjv, " to 
 contain (any thing) through unfaithful- 
 ness and forgetfulness." Comp. above 
 under Srey?/, [and see Ecclus. viii. 20. 
 This is the interpretation of Wahl and 
 Schleusner.] 
 
 SreTpa, ag, ij, Adj. from <^ep£(o to de- 
 prive, q. ri r« tiktelv e'^Eprjpivrj, deprived 
 of bearing children, says the Etymologist. 
 — Barren, not hearing children, occ. Luke 
 i. 7, 36. xxiii. 29. Gal. iv. 27. [Gen. xi. 
 30. Deut. vii. 14. Is. liv. 1. for JTlp);. 
 Schol. Theoc. ix. 3. Hom. Od. K. 522.] 
 STE'AAil. 
 
 [I. Properly, To furnish, adorn, pre- 
 pare, clothe. Eur. Troad. 168. Achill. 
 Tat. iii. p. 299.] 
 
 II. To send. But it occurs not in the 
 N. T. in this sense. [In the middle, To 
 go. Herod, iii. 53. Arrian. Exp. Al. iv. 
 
 I. .Elian. V.H. xiv. 17-] 
 
 III. SreXXo/xat, Mid. with an accusa- 
 tive or the preposition otto following. To 
 avoid, or withdraw oneself from, q. d. to 
 
 Judg. xii. 6. Is. xvii. 5. for nib^^D, Deut. \send oneself away from. Albert's Greek 
 
S T E 
 
 800 
 
 STE 
 
 Glossary, cited by Stockiiis, explains 
 'riWeadai by a0t<?a(76/at, ai'a-^Mpely, to re- 
 move, depart, occ. 2 Cor. viii. 20. 2 Thess. 
 iii. 6, where see Wolfius. But on 2 Cor. 
 viii. 20, Kypke shows that in the Creek 
 writers the active V. •^eWeiy signifies also 
 io prepare^ make ready^ predispose^ and 
 the passive '^iXXeardai io be prepared, 
 made ready, predisposed, equipped; and 
 in the text he is therefore for interpret- 
 ing rEXXoperoi passively, being prepared, 
 and for understanding hg or Trpog for be- 
 fore r«ro. 1 think, however, that in this 
 view it would be more accurate to con- 
 sider '^eXXopevoi as the particip, mid. 
 preparing ourselves. After all, it may 
 be proper to observe that not only the 
 Vulg. translates the Greek M'ords TeWd- 
 fxevoi THTo by devitantes hoc avoiding this, 
 but that the ancient Syriac version like- 
 wise renders them «nnn pi p»JO^Jp But 
 we dreaded this. — Thus Castell, Syr. 
 tojp, '^ veritus est, extimuit vehementer." 
 So Theophylact explains TeXXofjevoi by 
 ^eZoiKOTfQ fearing. [Wahl says, To re- 
 strain one's self, withdraw one's self, in 
 both places deriving this meaning from 
 '^reXXio to place, and thence '^TeXXofxai io 
 place one's self, bring one's self to a 
 stand. Schleusner has nearly the same 
 meaning, viz.. To beware of and he cites 
 Zonaras (Lex. col. 1681. on this place), 
 '^eXXofjEvoL uvTL ra Trepi'^eXXofjevoL Kal 
 affcpaXitro/jLevoi. And Hesychius has arreX- 
 Xerai' (pof^eiTai. r>retschneider says, 7b 
 prepare, in the place of Corinthians, and 
 cites Pol. ix. 24. 4. '^iXXEtrdai ttjv iropiay, 
 and similar expressions, 2 Mac. v. 1. 
 Wisd. xiv. I . See Mai. ii. 5.] 
 
 ^^ I^TEfjipa, aroQ, to, from 'e'^Efifiat 
 perf. pass, of W^w io crown, surround 
 with a crown or gardaiid. — A crown, a 
 garland, occ. Acts xiv. 13, where Tavpnc 
 KOL '^EfipuTa, Bulls and garlands, seem an 
 Hendiadys for ravpac tTE^fiivsQ, bulls 
 crowned with garlands, as it is well 
 known the heathenish victims generally 
 were. See many passages to this pur- 
 pose from the Greek and Roman writers 
 in Wetstcin. Archbp. Potter, speaking 
 of the Grecian sacrifices, says, '* The vic- 
 tims had the crowns and garlands upon 
 their necks." Antiq. of Greece, book ii. 
 chap. iv. p. 199, 1st edit. [See Pol. xvi. 
 33. 5. Hom. II. i. 28.] 
 
 ^TEvay^oQ, «, 6, from I'^ivay^ai perf, 
 pass, of T£va<^w to groan. — A groaning, 
 or groan, occ. Acts vii. 34. Rom. viii. 
 26. [It occ. for nn^W, Job iii. 24. xxiii. 
 
 2. Is. Ii. IJ ; for npM3, Ex. ii. 14. 
 vi.5.] 
 
 Hrevci^w, from '7evoq narrow, contract' 
 ed ; for m groaning or sighing the organs 
 of breathing are preternaturally contract- 
 ed. — To groan, sigh, from grief, occ. Heb. 
 xiii. 17. — from grief or misery, joined 
 with desire of good to be obtained, occ. 
 Hom. viii. 23. 2 Cor. v. 2, 4. — from anger 
 or envy. occ. Jam. v. 9. — from compassion 
 and desire, occ. Mark vii. 34. [This last 
 place Wahl and Schleusner interpret of 
 silent prayer, (and, strange to say, Wahl 
 puts James v. 9. under the same head) ; 
 but Schleusner observes, that others ex- 
 plain it of prayer aloud, appealing to 
 Job xxiv. 12. and xxxi. 38, where the 
 word answers to V^^ and p^]. It occ. for 
 nr«, in Is. xxiv. /'. Lam. i. 8, 21. Ez. 
 xxvi. 15. and for h:i». Is. xix. 8.] 
 
 2TEN0'S, J/, 6v. — Narrow^ strait. 
 [^Properly, in Prov. xxiii. 2/. xxxi. 27 ; 
 and metaphorically,] Mat. vii. 13, 14. 
 Luke xiii. 24. 
 
 '2iTEvo-)(b)pi(jj, u>, from <;Ev6g narrow, 
 strait, and X'^P^^ ^ place. 
 
 I. To straiten, or press together in a 
 narrow place. See Isa. [^xxvii. 20.] xlix. 
 19. [and Josh. xvii. 15.] in LXX. Hence 
 
 II. ^TEyoxi*>pEojdaL, Hjuai, Pass, is ap- 
 plied figuratively, 2 Cor. iv. 8, Srei'oxw- 
 piijieyoL, Overpressed or utterly distressed 
 with afflictions and calamities. Kypke 
 shows that Lucian and Arrian in like 
 manner use ^Xi€.£iy -and '^EvoyojpEl.y * 
 placing '^Evoxyyptiy last, as being of more 
 intense signification. 2 Cor. vi. 12. 'Ow 
 •rero^wpfio'^e ky iipiy, <r£VO)(WjO£To"0£ ce ev 
 Toig (nrXaxyoLQ vfxujy, *' Ye are not strait- 
 ened in us (ye have a large room in our 
 heart, comp. Phil. i. 17.), but ye are 
 straitened (rather) in your own bowels 
 (of affection to us).'' Thus Whitby ; but 
 the learned Eisner explains it, Ye are not 
 distressed by me (as ch. ii. 4. vii. 8, 1 1.), 
 but ye are distressed in (Kypke, by) your 
 own bowels or affection to me, as if you 
 had offended me, comp. ch. vii. 7. In the 
 N. T. it occ. only in the two passages 
 here cited ; but it is used by the Greek 
 writers also, particularly by Arrian, Epic- 
 tet. lib. i. cap. 25, towards the end, in the 
 sense of distressing. See Wetstein on 2 
 Cor. vi. 12, and Kypke on 2 Cor. iv. 8. 
 
 • [Hence Krebs says that the words are used of 
 a wrestler in the grasp of another ; the first imply- 
 ing a difficulty, the other an entire stoppage, of the 
 breath.] 
 
2:t E 
 
 801 
 
 ST I 
 
 "S^evoxiiiptat aCi ^> from the same as ?£- 
 
 I, J narroiv place. It is used in its 
 proper sense by Xenophon, Cyri Exped. 
 for a narrow way which cannot be passed 
 tlirough. See Haphelius on Rom. ii. 9. 
 [[Conip. Thuc. iv. 26. vii. 36, and in the 
 LXX, Deut. xxviii. 53, 55, 57, where it is 
 a siege.'] 
 
 II. Great distress, straits, occ. Rom. 
 ii. 9. viii. 35. 2 Cor. vi. 4. xii. 10. 
 [[GXt'^I/tc and «=rfvoxwpta are joined in all 
 these places ; the latter appearing to be 
 the stronger word. See also Is. viii. 22. 
 XXX. 6. The word occ. Ecclus. x. 26. 
 ^lian. V. H. ii. 41. Pol. i. Q7 . 1.] 
 
 STEPEO'S, a, 6v. The Lexicons de- 
 rive it from «rdw to stand, stand Jirm. 
 
 [I. Firm, strong, solid. Deut. xxxii. 
 13. Is. V. 28. xli. 1. Horn. Od. T. 493.] 
 
 II. Firm., stable, stedfast. occ. 2 Tim. 
 ii. 19. 1 Pet. V. 9. [Some say in this 
 place, Firm in faith., others,^rm through 
 
 faith. See JElian. V. H. v. 8.] 
 
 III. Firm., solid, occ. Heb. v. 12, 14. 
 See Wetstein, who shows that the Greek 
 writers use the same expression, •^epeh 
 Tpo(j)ri ; and that Arrian in particular, 
 Epictet. lib. ii. cap. 1 6, p. 217, edit. Can- 
 tab., joins, and that in a figurative sense, 
 aTroyaXaKTLaOrjvai being weaned from 
 milk, with ixirreaQaL TPO*H~S STEPEii- 
 TE'PA2, taking more solid food. 
 
 2r£|0€ow,a;, from '^epeog. — To strengthen, 
 confirm. 
 
 [I. Acts iii. 7. Comp. Is. xlii. 5. Jer. 
 X. 4. Xen. Cyr. viii. 8. 5.] 
 
 [II. To confirm. Acts xvi. 5. In Acts 
 iii. 16. the meaning is, he proved his 
 power and majesty. Comp. 1 Sam. ii. 1.] 
 
 ^repiio^a, aTog, to, from Tepeoio. [[Pro- 
 perly, What is fixed or made firm., as the 
 firmament of heaven. See Gen. i. 6. 
 Dan. xii. 3.] — Firmness, stedfaslness , 
 occ. Col. ii. 5. Comp. Acts xvi. 5. 
 
 1iTi(()avoQ, «, 6, from W^w to crown, 
 which see under Sre'/x/xa. 
 
 [I. A crown. Mat. xxvii. 29. Mark xv. 
 17. John xix. 2, 5. Rev. iv. 4, 10. vi. 2. 
 ix. 7. xiv. 14. See also Rev. xii. 1. In 
 1 Cor. ix. 25, it is rather a garland, the 
 reward of victory at the Grecian games. 
 See Esth. viii. 15. 2 Mac. xiv. 4.] 
 
 [II. By a crown is described the re- 
 ward promised to the true Christian here- 
 after. See 2 Tim. iv. 8. James i. 12. 1 
 Pet. V. 4. Rev. ii. 10. iii. II.] 
 
 [III. An ornament, any thing of which 
 .one can boast. Phil. iv. 1. 1 Thess. ii. 19. 
 
 See Prov. xii. 4. xiv. 26. Philost. Vit. 
 Soph. i. 21.2.] 
 
 Srf^ctKJw, w, from Tt(f>avog. — To crown. 
 occ. 2 Tim. ii. 5. [and Song of S. iii. 
 II. In Heb. ii. 7. it is figuratively used. 
 To ornament., or honour. See Ps. viii. Q* 
 cii. 4. Diod. Sic. xx. 84.] 
 
 ^Ti]QoQ, eog, ug, to. — The breast, of the 
 human body, so called either, according 
 to the Greek etymologists, from «r^>/ai to 
 stand, stand frm, as being wonderfully 
 and strongly compacted of bones and car- 
 tilages for the comprehending and defence 
 of the noble parts lodged therein. So the 
 Latins call the breast pectus from the 
 Greek TrrjKTog compact, occ. Luke xviii. 
 13. xxiii. 48. John xiii. 25. xxi. 20. Rev. 
 XV. 6. On Luke xviii. 13, see Wetstein, 
 and comp. under KoTrrw II. [Dan. ii. 32. 
 Diod. Sic. iv. 30. Xen. Ven. iv. 1.] 
 
 ^TijKio, q. £<r>/Kw, which see. 
 
 I. To stand. Mark xi. 25. [Aq. Josh. 
 x. 19.] 
 
 II. To stand firm., be constant, per* 
 severe. [Absolutely, 2 Thess. ii. 15. 
 — with dat. Gal. v. 1 . — with kv and dat. 
 
 1 Cor. xvi. 13. Phil. i. 27. iv. 1. 1 Thess. 
 iii. 8. See Ex. xiv. 13.] 
 
 III. To stand, i. e. be acquitted, in 
 judgment, occ. Rom. xiv. 4. Comp. Ps. 
 i. 5. [Wahl and Schleusner construe the 
 word, To act uprightly.'] 
 
 ^^^ 2r7;pty/xoe, «, o, from s'^ijpLyp.aL 
 perf. pass, of rrjpi^w. — Stedfaslness, sta- 
 bility, occ. 2 Pet. iii. 17. [Diod. S. i. 81.] 
 
 ^TT]pi'C(*>, from '^ipeoc frm. 
 
 I. To fix, fix firmly, or immutably. 
 occ. Luke xvi. 26. — JlTrjpi^eLv to Trpoaio- 
 Toy, To set one's face stedfastly. occ 
 Luke ix. 5 1 . The LXX frequently use 
 this phrase, as []Jer. xxi. 10.] Ezek. vi. 
 2. xxi. 2, & al., for the Heb. »iS tz}ty to set 
 the face, and Ezek. xiv. 8. xv. 7. \_2 
 Kings xii. 17-] for cz^iD \n^. 
 
 II. To strengthen, confirm, spiritually, 
 Luke xxii. 32. Rom. i. 1 1. xvi. 25. Jam. 
 V. 8. [1 Thess. iii. 2, 13. ii. 17. 1 Pet. 
 V. 10. 2 Pet. i. 12. Rev. iii. 2.] 
 
 ^Tiyp.a, aTog, to, from ETiyfiat perf. pass, 
 of <^i^oj to make a puncture, also to make 
 a mark, properly with a hot iron, to 
 brand. — A mark or brand with a hot 
 iron. occ. Gal. vi. 1 7, where the apostle 
 calls the scars he received from stripes, 
 chains, &c. in the service of Christ (comp. 
 
 2 Cor. xi. 23, &C.) rot -r/yjiiara ra Kvp/a 
 Ttjo-w, the marks of the Lord Jesus, by a 
 beautiful allusion to the T/y/tara with 
 which servants aud soldiers were some- 
 
 3F 
 
S T 
 
 802 
 
 STO 
 
 times marlved to show to whom they be- 
 longed. See Raphelius, Wolfius, and 
 Wetatein on the place, Daubiiz and Vi- 
 tringa on Kev. vii. 3. xiii. J 6, 17, and 
 Bp. Lowth on Isa. xliv. 5. [The word 
 occ. Song of S. i. 1 !.] 
 
 2rty^?/, iJQ, yj, from t/^w, which see 
 under Sny^ua. 
 
 I. A jjoifit, of space, Lat. punctum, 
 which in like manner from pungere to 
 prick, make a puncture. 
 
 II. A point, moinent, instajit, of time, 
 occ. Luke iv. 5. Plutarch uses the same 
 phrase, ■riyjuv) xp^j^b, for a moment of 
 time. So Terence, [Phorm. i. 4. 7.] Ci- 
 cero, [pro Flacco, 2.0. ] and Casar, in 
 Latin, punctum temporis. See Wetstein 
 and Scapula. [It is used for any very small 
 thing, in Demosth. p. 552, 7.] — In the 
 LXX of Isa. xxix. 5, '^ly^n answers to 
 the F!eb. i^ns a momeiit, an ifistant. [See 
 Deyling, ii. p. SOS.J 
 
 2TrAB12.~ To shine, glister, occ. Mark 
 ix. 3. — The LXX use the particip. <rt\- 
 €80-775 for nnV, Nah. iii. 3. [The word 
 occ. also Ezr. viii. 27. Dan. x. 6. Ez. 
 xxi. 28. Pol. -xi. 9. 4. Hom. II. T. 392. 
 Aristoph. Av. 698.] 
 
 2roa, ac, ?/, from ^aw to stand, which 
 see under "I^rj/jn. — A portico, cloister, 
 covered walk, which usually stood near 
 some other building*, occ. John v. 2. x. 
 23. Acts iii. 11. v. 12. Josephus, De Bel. 
 lib. V. cap. 5, § 1, not only speaks of So^ 
 lomon's portico as built by that prince, 
 but, Ant, lib. xx cap. 8, § 7, particularly 
 observes that it was standing in the time 
 of Albinus, who succeeded Festus, men- 
 tioned Acts ch. xxv. xxvi. xxvii. as go- 
 vernor of Judea. See also Doddridge's 
 and Bp. Pearce's Notes on John x. 23. 
 Acts iii. 1 1 . [Schleusner thinks, that by 
 the Sroa 2o\* is not to be understood the 
 portico of the temple built towards the 
 east by Solomon, but that of the 2d 
 temple (built by Zerubbabel), erected in 
 the same place as that of Solomon had 
 been. See Lightfoot, Disq. Chorog. pre- 
 fixed to St. John, c. vi. 2. In John v. 
 2. Schleusner thinks that :2.toci means a 
 sort of cell near the pool. The word occ. 
 Ez. xlii. 2.] 
 
 ^g^^ Srot€ac, a^oQ, Ij, from eVotSa 
 perf. mid. of <r£t€w to tread, trample upon. 
 
 I. A kind of bed composed of boughs 
 
 * [See Vitruv. v. 9. The Stoa had always co- 
 lumns, I believe, i. e. it was open at lea:.;t on one 
 •side.] 
 
 of trees, leaves, or the like, trampled or 
 crainmed together. [The common form is 
 <?t/3ac. See Aristoph. Plut. 541. Xen. 
 Cyr.v. 2. 15.] 
 
 II. 2roi€a^£e,ai, The boughs or branches 
 themselves, occ. Mark xi. 8. 
 
 1^^^ ^TOL^eloy, a, to, from «?oix£w> 
 which see. 
 
 I. Sroi)(£7a, rd, The elements, or Jirst 
 principles of any art, whence the sub- 
 sequent parts ^oiynai proceed in order. 
 So the Greek writers use the word for the 
 letters of the alphabet, the elements of 
 learning; [See Pol. x. 45. 7.] and Galen, 
 cited by Wetstein on Gal. iv. 3, mentions 
 TA^ 2T0IXE1~A r^c TTTTrok^parac rixvrjg, 
 The elements of Hippocrates' art, which he 
 presently afterwards styles to, irpwra rfjc 
 Ttx^T^Qt the first beginnings of his art. 
 [See Wisd. vii. 18. xix. 17-] 
 
 II. The elements or frst principles of 
 the Christian doctrine, occ. Heb. v. 12. 
 
 III. St. Paul calls the ceremonial or- 
 dinances of the Mosaic law ra Tot^eta t» 
 Koapa worldly ele7nents, Gal. iv. 3. Comp. 
 Col. ii. 8, 20 ; and daQevrj koX 7rrw)^a 
 '^oiy/ia, weak a7id beggarly elements, Gal. 
 iv. 9. — Elements, as containing the rudi- 
 ments of the knowledge of Christ, to 
 which knowledge the law, as a pedagogue, 
 Gal. iii. 24, was intended by means of 
 those ordinances to bring the Jews — 
 Worldly, as consisting in outward worldly 
 institutions, Heb. ix. 1 — Weak and beg- 
 garly, when considered merely in them- 
 selves, and set up in opposition to the 
 great realities to which they were de- 
 signed to lead. See Doddridge's Note on 
 Gal. iv. 9.— But in Col. ii. 8, the ele- 
 ments, or rudiments, of the jvorld are so 
 closely connected with philosophy and 
 vain deceit, or " a7i empty and deceitful 
 philosophy" (Macknight), that they must 
 there be understood to include, at least, 
 the dogmas of Paga7i philosophy; to 
 which, no doubt, many of the Colossians 
 were in their unconverted state attached, 
 and of which the judaizing teachers, who 
 also were probably themselves infected 
 with them, took advantage to withdraw 
 the Colossian converts from the purity of 
 the gospel, and from their true Head, 
 Christ. And from the general tenor of 
 this chapter, and particularly from ver. 
 18 — 23, it appears that these philosophical 
 dogmas against M'hich the Apostle cau- 
 tioned his converts, were partly Platonic 
 and partly Pythagorean ; the former 
 teaching the v, orship of detnons or angeU, 
 
TO 
 
 803 
 
 2T0 
 
 as mediators between man and God, 
 (comp. under Aat/aoviop I.) the latter en- 
 joining such abstinence from particular 
 kinds of meats and drinks, and such severe 
 mortifications of the body as God had not 
 commanded. But for the further clear- 
 ing of this involved subject, I with great 
 pleasure refer the reader to Macknight's 
 Commentary and Notes on Col. ii. 8, 20, 
 and to his Preface to the Colossians, § 2. 
 See also Doddridge on Col. ii. 8, IS, and 
 the Pythagorean doctrine of abstinence 
 from animal food elegantly represented by 
 Ovid, Metam. lib. xv. line 7^, &c. 
 
 IV. Ta ^Toix^'ia^ The heavenly bodies^ 
 i. e. the sun, moon, and stars, occ. 2 Pet. 
 iii. 10, 12. In the former of which verses, 
 as TO. <=;oL-)(jua are expressly distinguished 
 both from the heavens arid the earth, and 
 correspond to the earth s furniture, so the 
 learned Jos. Mede* interprets them to 
 mean the host of heaven, called in Greek 
 •rotx^eta, from '^eiyoj to proceed or march in 
 military order^ as in Heb. lZ31tDtt^n «2y, 
 from the V. i^nv, of like import as Tft'x'^. 
 He further observes that Justin Martyr, 
 towards the beginning of his I st Apology 
 (p. 44, edit. Colon.), uses '^oiyeia in the 
 same sense. 'O Qeoq tov nravra Kocrfiov 
 TTon^aag, /cat to. eTriyela avdptJiroig vtto- 
 ra^ac, Kal tipavia 2T0IXEFA etc av^rjffii^ 
 KapTTfjjy, Kal lopwv fXETatoXalg (read fxera- 
 €oXac) Koa-fjiriaag, k. r. X. " God who 
 made the whole world, and subjected 
 earthly things to men, and arranged the 
 heavenly bodies for the production of 
 fruits, and the changes of seasons, &c." 
 To which I add from Thirlby's Note, that 
 Justin, in his Dialogue, p. 241, uses 
 '^oiy/ia in the same sense without npavia. 
 TA' 2T0IXEI"'A hk apyel, " The '(hea- 
 venly) bodies are not idle," i. e. as he ex- 
 presses it, p. 311, — TOV rjXiov, teal rrjv 
 aeXiivrjv, Kai ra ii^pa ryv avTrjv bhov ail 
 Ka\ rag rpoTtag tCjv wpwv TroieiffdaL — " that 
 the sun, and the mooji, and the stars, keep 
 always the same course, and cause the 
 changes of seasons." See also Wolfius. 
 [So Wahl. Schleusner and Bretschneider 
 make the word meun the elements both of 
 heaven and earth. See Schwarz, p. 1246, 
 and Alberti, Not. ad Gloss, Gr. N. T. p. 
 153.] 
 
 ^Totxio), w, from e'^oixa perf. mid. of 
 ^e/^w to go^ proceed in order. — To walk, 
 proceed in order. [Xen. Cyr. vi. 3. 34.] 
 But in the N. T. it is applied only figu- 
 
 ♦ Works, fol. p. 613—617, which see. 
 
 ratively to denote a certain maimer of 
 life or behaviour, occ. Acts xxi. 24. Rom. 
 iv. 12. Gal. V. 25. vi. 16. Phil. iii. 16. 
 [In Eccl. xi. 6. it is, To go on well, turn 
 out well.'] 
 
 ^ToXr], fjg, ?/, from fVoXa perf. mid. of 
 WXXw to send or let down, demitto. — A 
 robe, properly such an one as reaches 
 down io the feet, a long garment. In 
 the Greek writers it is particularly used 
 for the long garments of the eastern na- 
 tions. See Wolfius and Wetstein on Mark 
 xii. 38, the latter of whom cites from 
 Arrian Epictet. iii. 22, p. 309. 'EN 
 KOKKivoig nEPinATEI"N ; and from M. 
 Antoninus, 'EN STO AIFi HEPIHATErN. 
 Mark xii. 38. xvi. 5. Luke xv. 22. xx. 
 46. [Rev. vi. 11. vii. 9, 13, 14. It is 
 constantly used in the LXX, and for 
 various kinds of garments. See 2 Sam. 
 vi. 14. Gen. xxvii. 15. Job xxx. 1, 3. Is. 
 xxii. 21.] 
 
 STO'MA, aroc, to. 
 
 I. The mouth of a man, [Mat. xii. 34. 
 XV. 18. xvii. 27. xxi. 16. Luke iv. 22. vi. 
 45. xxii. 71. John xix. 29. Acts xxii. 
 14. xxiii. 2.* Rom. iii. 19. x. 8. (Ex. 
 xiii. 9.) 9 and 10. xv. 6. Eph. iv. 29. 
 Col. iii. 8. 2 Thess. ii. 8. Jude 1 6. Rev. 
 i. 16. ii. 16. iii. 16. ix. 17, 18, 19. x. 9, 
 10. xi. 5. xii. 15, 16. xiii. 2, 5, 6. xiv. 5. 
 xvi. 13. xix. 15, 21. Gen. viii. 11. Ex. 
 iv. 1 1 . Numb. xxii. 28.] — or other ani- 
 mal, [2 Tim. iv. 17. (a metaphor, imply- 
 ing great and present danger; and so 
 perhaps of the next place.)] Heb. xi. 23. 
 Jam. iii. 3. In Acts iv. 25, the ancient 
 Syriac translator appears to have read, 
 'O ha TrvevjjiaTog kyiH ^la «ro/zaroc Aa€t^ 
 'rrallog an iiirMv. So Coptic version and 
 Cambridge MS. (nearly.) But the Vulg. 
 Qui spiritu sancto per os patris nostri 
 David, pueri tui, dixisti. And from these 
 several authorities we may rectify th.c 
 confused and unintelligible reading of the 
 Alexandrian and seven other MSS., 6 r5 
 TTciTpog i]p.tjjv ^la TTvevfxaTog ayia Toyuaroc 
 Aa€l^ TTal-Cog ca knroiv. See Wetsteiu 
 
 * On Acts xxiii. 2, we may observe a similar 
 modern instance of the brutality with which cri- 
 minals are treated in the East. For when Sadac 
 Aga, one of the chiefs of the Persian rebels at 
 Astrabad, in the year 1744, was brought before 
 Nadir Shah's general, and examined by him, he 
 answered the questions put to him, but lamented 
 his miserable change of circumstances in very 
 pathetic ternns ; upon which " the general ordered 
 him to be struck across the vtouth., to silence him ; 
 which was done with such violence that the blood 
 issued forth." Hanway's Travels, vol. i. p. 2J>P» 
 
 3 F 2 
 
DT O 
 
 804 
 
 HTP 
 
 and GriesbiiQh, both of whom however 
 embrace the common reading. — Sro^ua is 
 in condescension to our capacities ascribed 
 to God, Mat. iv. 4. [See Deut. viii. 3. 
 The following phrases arc remarkable.] 
 'Aroiyeiy to 'rojj.a, To open the mouth, 
 denotes speaking in general. Acts viii. 32. 
 xviii. 14. [See Judg. xii. 35. /Esch. 
 Prcm. 612. Virg.^n. ii. 246.] —speak- 
 ing ivith freedom, 2 Cor. * vi. 1 1. [Prov. 
 xxxi. 9. Job xxxii. 20. Ecclus. xv. 5.] 
 — speaking alo2id or plainlij, Mat, v. 2. 
 xiii. 35. Acts viii. 35. [x. 34. t] — re- 
 storation of speech, Luke i. 64. To the 
 instances Wetstein has produced of the 
 Greek writers using this phrase, I add, 
 from Lucian Rhet. Praecept. torn. ii. p. 
 448. To v/jirjTTwy euslvo 'ANOl'^AS 
 STO'MA, " Opening that honey-dropping 
 mouth." [Comp. Num. xxii. 28.] — The 
 earth is said avoiytLv to ^ofxa to ope7i its 
 mouth, i. e. to be cleft or disrupted. Rev. 
 xii. 16. This is an Hellenistical ex- 
 pression, used in like manner by the 
 LXX, Num. xvi. 30. xxvi. 10, and an- 
 swering to the Heb. n»& nTsfS, and nns 
 ms, to open her mouth. — [The phrase 
 eLaep-^eadaL or iiaTLOpEVEaQaL eig to '^opa, 
 is used of food. Mat. xv. 1 1, 17. Acts xi. 
 8. Dan. x. 13. Ez. iv. 14.]— Urdyiia irpoQ 
 •^opa XaXtlv, To speak mouth to mouth, 
 i. e. face to face. 2 John ver. 12. 3 John 
 vcr. 14. This phrase manifestly answers 
 to the Heb. "in"i na h^ MS, which is used. 
 Num. xii. 8, to express Jehovah's fami- 
 liarity with Moses, and which the LXX 
 there render by Tojua Krara «rojua \aKiiv. 
 [See Vorst. Phil. S. p. 741. ed. Fischer.] 
 
 IL Speech, or speaking. Mat. xv. 8. 
 Hence used for testimony. Mat. xviii. 16. 
 [(Comp. Deut. xvii. G.) 2 Cor. xiii. 1 ;] 
 — for force or eloquence i?i speaking, Luke 
 xxi. 15. [Comp. also Luke xi. 54. xix. 
 22. (Job XV. 6.) Rom. iii. 14. 1 Pet. ii. 
 22. Rev. xiv. 5. See in Heb. 1 Sam. xv. 
 24. Soph.CEd. T. 671.] 
 
 HL Srojua payaipuQ, The edge of a 
 sword, Luke xxi. 24. Heb. xi. 34. This 
 is an Hellenistical phrase, used by the 
 
 * [Parkhurst and Schleusner quote also avot^tg 
 IS ro/x* from Eph. vi. 19, as an instance; but as the 
 ■words h Tcappyjaia are added, perhaps the phrase 
 can hardly be referred to this head. Scl)leusner, 
 after Koppe, says they are explanatory, or mean 
 pctlam, libere, non vinculis constrictus ; but this 
 would be mere repetition.] 
 
 •\- [Schleusner explains these phrases as mere 
 redundances after the Hebrew. See Ecclus. Ii. 20. 
 Job xxxiii. 2, Dan. x. 16.] 
 
 LXXj Gen. xxxiv. 26. Deut. xiii. 15, 
 
 [Judg. xviii. 27. xx. 37-] & al. for the 
 Heb. 11 n *£} the mouth or edge of the 
 sword. Lucian, however, cited by Wet- 
 stein on Luke xxi. 24, whom see, uses 
 the expression avro 2T0'MAT0S o-t^apa, 
 " from the mouth of the iron," i. e. of the 
 sword. Tragopod. lin. 114. Comp. At- 
 '^opoq. [See Philost. Heroic, e. 19. § 4. 
 and Pors. ad Eur. Orest. 1279.] 
 
 ^^^ ^Topa^og, », 6, either from "rd- 
 paTOQ txopevoQ adjoining to the mouth, or 
 from =rd/ia a mouth, and t^w to have. 
 
 I. It denotes in general that yjzpe or 
 canal in the human body which begins at 
 the root of the tongue, and serves for the 
 conveying of food into the belly. See 
 Scapula. 
 
 I I. Homer uses it for the upper part 
 of this canal, i. e. for the throat or gidlet, 
 11. iii. lin. 2.92. II. xix. lin. 266. - " 
 
 in. The stomach, or ventricle, in the 
 human body, which is furnished with an 
 upper and lower orifice, which occasionally 
 open and shut like the mouth, occ. 1 Tim. 
 V. 23 ; where the apostle's expression may 
 be illustrated by what Scapula cites from 
 Athenseus, 'Ov^: oLKdiog ^LaTideadai tov 
 '^6pa)(ov, to be badly affected at the sto- 
 mach, or to have a bad stomach. See also 
 Wolfius and Wetstein on the place. 
 
 J!iTpaTeia, ag, //, from ^paTevoj. — War- 
 fare, military service. [(Xen. Cyr. iii. 1. 
 9. Pol. ii. 22. 6.)] In the N.'T. it is 
 spoken only of the Christian warfare. 
 occ. 2 Cor. X. 4. 1 Tim. i. 18 ; where ob- 
 serve, that the phrase STPATE'YES0AI 
 STPATE'IAN is used by the Greek wri- 
 ters for performing military service. See 
 Wetstein and Kypke. [The word occ. 
 for army, in Ex. xiv. 4, 9^, 17- 1 Chron. 
 xxviii. 1.] 
 
 ^^^ Hrparefjua, ctT-oc, to, from «rpa- 
 TEvu). — An army, an armed or military 
 force. See Mat. xxii. 7. Acts xxiii. 10, 
 27. The profane writers used it in like 
 manner for an army ; and on Luke xxiii. 
 1 1 *, observe that in the treatise Of the 
 Maccabees, ascribed to Josephus, § 5, we 
 have in like manner Tihv 2TPATEYMA'- 
 TiiN dvrw irapf^riKOTOv kvkXoOep, " His 
 soldiers or guards standing around him." 
 [1 Mac. ix. 34. 2 Mac. v. 24.] 
 
 ^TpaTEvio, from '^pciTog. 
 
 I. To lead an army, also to war, wage 
 war. The V. occurs not in the active 
 voice in the N. T. But hence 
 
 * [Sec liobeck on Phryn. p. 469.] 
 
ST P 
 
 805 
 
 ST P 
 
 II. IiTparevojuLciiy Mid. To perform mi- 
 litary duty, serve as a soldier, militare, 
 stipendium facere. occ. 1 Cor. ix. 7. 
 2,rparev6ixeyoi, m, partidp. Mefi perform- 
 ing military service^ soldiers on duly. occ. 
 Luke iii. ]4. Comp. 2 Tim. ii. 4. — 
 " The expression used by St. Luke is not 
 
 ^soldiers {^paTiijTaC), but the participle 
 '^paTEvo^evoi^ i. e, men under a7'ms, or 
 men going to battle. — Whence these per- 
 sons came, and on what particular account, 
 may be found at large in the History of 
 Josephus, Ant. lib. xviii. cap. 6, § 1, 2. 
 Herod the Tetrarch of Galilee was en- 
 gaged in a war with his father-in-law 
 Aretas, a petty king in Arabia Petrsea, 
 at the very time that John was preaching 
 in the wilderness. Machajrus, a fortress 
 situated on a hill not far from the eastern 
 shore of the Dead Sea, on the confines of 
 the two countries, was the place in which 
 John was imprisoned, and afterwards be- 
 headed. The army of Herod, then, in 
 its march from Galilee, passed through 
 the country in which John baptized, 
 which sufficiently explains the doubt who 
 the soldiers were that proposed to him 
 the above question, i. e. What shall we 
 do?" Michaelis's Introduct. to N. T. 
 Tol. i. p. 51, edit. Marsh. Wetstein cites 
 Thucydides, Aristotle, and Plutarch, 
 using the participle <rpa-£vd/i£)'ot in the 
 same sense. [[The word occ. for b^nv in 
 Is. xxix. 7. Judg. xix. 8. 2 Sam. xv. 28. 
 Thuc. viii. 65. Aristot. Rhet. ii. 22.] 
 
 III. It is applied figuratively to the 
 Christian soldier, occ. 2 Cor. x. o. 1 Tim. 
 i. 18, where comp. 1 Tim. vi. 12. 2 Tim. 
 iv. 7. 
 
 IV. To war^ wage war, spoken figu- 
 ratively of carnal lusts, which war against 
 the soul. occ. Jam. iv. L 1 Pet. ii. 11. 
 
 Sr^jarTyyoe, «, o, from «rparoe an army, 
 and rjy£OiJ.ai or ayto to lead. 
 
 I. Properly, A leader^ or commander of 
 an army. But though thus used in the 
 profane writers, and by the LXX, 1 Chron. 
 xi. 6. 2 Chron. xxxii. 21, it occurs not in 
 this sense in the N. T. 
 
 II. A civil magistrate or ruler, occ. 
 Acts xvi. 20, 22, 35, 36, 38. Doddridge 
 observes on ver. 20, that " the Greeks 
 used to denote the Roman Praetors by the 
 title of Srparrjyot ; and if, says he, it were 
 applied to the Duumviri, who were the 
 Governors of colonies, it was by way of 
 compliment: but Biscoe has well proved 
 that there are examples of such an appli- 
 cation, Boyle's Lect. ch. ix. § 3, p. 346. 
 
 See also Wolfius and Wetstein on Acts 
 xvi. 20. [The cause of this application of 
 a military term to a civil officer was, as 
 Schleusner says, that at first at Rome 
 the chief magistrate presided alike in war 
 and peace. See Casaub. ad Athen. v. 14. 
 D'Orvill. ad Chariton, p. 447. Munthe, 
 Obss. Phil. c. Diod. p. 255. Artem. iv. 5 1 . ' 
 V. 36.] 
 
 III. 'O Srpari^yoc t» 'leps. The Cap- 
 tain of the Temple. This appears to have 
 been not a Roman but a Jewish officer : 
 and as the service of the Temple is in the 
 O. T. expressed by a military term, «D'!f, 
 Num. viii. 24, 25, so the captain of the 
 T'emple was the person who commanded 
 in chief the numerous priests and Levites 
 who by turns attended there, and ap- 
 pointed to them their posts and offices. 
 See Num. iii. 32. 1 Chron. ix. 11. Jo- 
 sephus mentions such an officer by the 
 same title, 'Lrparriyoc, who was evidently 
 a Ji^w, being the high priest s son. See 
 his Ant. lib. xx. cap. 5, § 2. Comp. De 
 Bel. lib. ii. cap. 12, § 6, and cap. 1 7, § 2. 
 And when, before the destruction of Je- 
 rusalem, the brazen gate of the Temple 
 opened at midnight of its own accord, he 
 says, hpapovreQ o' oi r« 'lepS (^vXaKSQ 
 i'lyyeiXay Ti2~t STPATHr!:2~t, '^ those 
 who kept watch in the Temple ran and told 
 the captain." De Bel. lib. vi. cap. 5. § 3. 
 See also Whitby's Note on Luke xxii. 52, 
 and Lardner's Credibility of Gospel Hi- 
 story, book i. ch. 2, § 15. occ. Acts iv. I. 
 V. 24. Comp. ver. 26. In Luke xxii. 
 52. (comp. ver. 4.) mention is made of 
 the 2rpar/;yot Captains of the Temple in 
 the plural, who, no doubt, were the iw- 
 ferior Jewish officers commanding the 
 several parties of priests and Levites un- 
 der THE Srparr/yoe, or Commander-in- 
 chief [[From the rabbinical writings it 
 appears that there were twenty-four 
 nightly stations; three of the priests 
 within, and twenty-one of the Levites 
 without the Temple. Each of these had 
 its Srpctrj^yoe, (see Luke xxii. 4. Acts 
 iv. 1. V. 26.) called in Hebrew n^^n tZ3n^:D 
 nin*. See Jer. xx. 1 . The chief of these 
 was called by the Talmudists nn "in m^tk 
 n\ See Deyling. Obss. Sacr. iii. p. 303. 
 Hammond and £r. Schmidt have ima- 
 gined that the officer here spoken of was 
 a Roman one, but Schleusner, Wahl, and 
 Bretschneider agree with Parkhurst3 and 
 they are clearly right.] 
 
 Srpana, aq, ?/, from «rparoc an army. 
 
 I. An army, a host^ a multitude of sol- 
 
TP 
 
 806 
 
 STP 
 
 ditrs. [See Judg. viii. 6. Xen. Cyr- i. 4. 
 
 17-] 
 
 II. HrpciTia rS spav5, The army or host 
 of heaven. By this phrase the LXX fre- 
 quently render the Heb. tz)»ctl?n ^1)£*, 
 for which see under Sa€aw9. occ. Acts 
 vii. 42. 
 
 III. Srparta Hpaviog, The heave7ily 
 host, denotes the sjnritual created angels, 
 who attend upon the Lord, serve him, 
 and execute his commands, occ. Luke ii. 
 KH; see ver. 15, where they are called 
 " AyyeXoL Angels^ and corap. Kev. xiv. 14. 
 The Heb. tiD'DtZ^rF «ny seems to be used 
 in the same sense 1 Kings xxii. 19. 2 
 Chron. xviii. 18 j in the former of which 
 texts the LXX render it ^ «rrparm rS 
 
 ^vpaTLMTYiQ., «, 6, from <?parm. — A soU 
 dier. Mat. viii. 9. xxvii. 27. [xxviii. 12. 
 yiark XV. 16. Luke vii. 8. xxiii. 36. John 
 xix. 2, 23, 24-, 32, 34. Acts x. 7. xii. 4, 6, 
 18. xxi. 32, 85. xxiii. 23, 31. xxvii. 31, 
 32, 42. xxviii. 16. 2 Sam. xxiii. 18. And 
 metaphorically, 2 Tim. ii. 3.] 
 
 ^^^ ^rparoXoyiii)^ w, from <rparoc 071 
 army^ and XiXoya perf, mid. of Xiyco to 
 collect, choose. — To collect, levy an army, 
 exercitum colligo, conscribo, to inlist. occ. 
 2 Tim. ii. 4. [Diod, Sic. xviii. 12. Joseph. 
 Ant. V. 9. 4.] 
 
 J^^ 'SiTparoTTECiapyriQ, 8, 6, from <rpa- 
 TOTTE^a ap'yjjjv. It signiiies properly the 
 commartder of a camp, but in the N. T. 
 piirticularly denotes the Prozfcct or Com- 
 viander of the Pi^cetorian cohorts, i. e. of 
 the Ptoman emperor's guards t. Tacitus, 
 Aiinal. lib. iv. cap. 2, informs us, that, in 
 the reign of Tiberius, Sejanus, who was 
 then Praefect of these troops, did, in order 
 to accomplish his wicked and ambitious 
 designs, cause them to be assembled from 
 their quarters in the city, and stationed 
 in a fortified camp near it (comp. also 
 Suetonius in Tiber. Ccsp. 37.) ; so that 
 their Commander is, with peculiar pro- 
 priety, styled in Greek ^TpaTO-ecap'^-qQ 
 the Commander of the camp, in tbe hi- 
 story of St. Paul, Acts xxviii. 16. For 
 t)je arrival of tin's apostle at Rome hap- 
 pened in the 7th year of Nero j and it is 
 certain from Suetonius, that the custom 
 of keeping the Praetorian soldiers in a 
 camp near the city was retained by the 
 emperors succeeding Tiberius : for that 
 liistorian observes, that both Claudius and 
 
 * [See 2 Chron. xxxiii. 5. and Jer. xxxiii. 22.] * 
 + [See the next word,] 
 
 Nero, at their respective accessions to the 
 empire, were received into the camp, 
 namely, of the Praetorian cohorts, " in 
 castra delatus est." See Sueton. Claud, 
 cap. 10, and Neron. cap. 8. So Tacitus 
 of Nero on the same occasion, Annal. lib. 
 xii. cap. 69, " Illatusque castris Nero." 
 Comp. Josephus, Ant. lib. 20. cap. 7, § 2. 
 — " It was customary for prisoners who 
 were brought to Rome to be delivered to 
 this officer, who had the charge of the 
 state-prisoners, as appears from the in- 
 stance of Agrippa, who was taken into 
 custody by * Macro, the Prcetorian Pre- 
 fect, who succeeded Sejanus (Joseph. Ant. 
 lib. xviii. cap. 7, § 6.); and from f Tra- 
 jan's order to Pliny, when two were in 
 commission, (Plin. lib. x. Epist. 65.) 
 See Lardner's Credibility, book i. ch. 10, 
 §11, and Biscoe at Boyle's Lecture, ch. 
 ix. § 9, p. 360. — The person who had now 
 this office was the noted Burrhus Afra- 
 nius, but both before and after him it was 
 held by two. Tacit. Annal. lib. xii. § 42. 
 and lib. xiv. § 51." Doddridge, occ. Acts 
 xxviii. 16. 
 
 liTparoTTE^ov, 8, TO, from '^parog an army, 
 and Tzidor a ground, field. 
 
 I. Properly, An encampment, a camp. 
 [Thucyd. vi. 88. vii. 44. Prov. iv. 15. 
 It is used also for the Prsetorium of the 
 Roman general. See Perizon. de Praetorio, 
 § 36. p. 73.] 
 
 II. An army. In this latter sense it is 
 used likewise by the Greek writers. See 
 Wetstein. occ. Luke xxi. 20, where Ra- 
 phelius understands TjoaroTrc^otc to mean 
 the legions of the Roman army, in which 
 sense he shows that Polybius has often 
 applied the word ; and that the prophecy 
 of our Saviour refers to their encompass- 
 ing Jerusalem with what Josephus calls a 
 rtlx^C) or wall. De Bel. lib. v. cap. xii. § 
 2. Comp. § 1. [Jer. xii. 12. xxxiv. 1. 2 
 Mac. viii. 13. ix. 9. Xen. Hell. i. 1. 14. 
 Tim. Lex. Plat. p. 171. ed. Ruhnk,<^> 
 (where the word is explained to mean 
 both an army and a camp, as it is also in 
 the Etym. M.) Suidas in voce.] 
 
 • The words of Josephus, speaking of Macro, 
 
 are, "Of 2>5<a>ou h<nhjog rjv, " Who was the successor 
 of Sejanus;" and of Sejanus he had before said, 
 Aivafxtv Iv Tiy T6Ti yUsy/Vrjjv e^oi/TOf 8/« to TtDv arpo-m 
 Tiu/uL(xrwj r/ye/uovUv hvxt aL/Ttp", " that he had very 
 great power, because he had the command of the 
 guards, Praetorianorum militum, of the Prcetorian 
 soldiers,'''' said Hudson. 
 
 t " Vinctus mitti ad Prafectos Praetorii met 
 dchel.'' 
 
2TP 
 
 807 S T P 
 
 STPATO'S, 5, 6,— An army, a number 
 of men engaged for military service. 
 This wor(l"though very common in the 
 profane writers, occurs not in the N. 1 ., 
 but is inserted here on account of its de- 
 rivatives. 
 
 SrpegXow, w, from ^^i^Xoc, distorted, 
 crooked, which from Tp£(/)w to turn, dis- 
 tort. . ^ 
 
 I. To distort the limbs on a rack, to 
 put to the rack, to rack. In this its pro- 
 per sense it is used in the heathen writers 
 (see Wetstein), and by Josephus, De Bel 
 lib. iv. cap. 5, § 3, and lib. vii. cap. 8. § 
 7. [Pol.ii. 59. 1. Lysias, 478, 1. 3 Mac. 
 
 II. To rack, wrest, or torture, as the 
 scriptures, to make them speak an unna- 
 tural sense which was never ^intended, occ. 
 2 Pet. iii. 16. [See 2 Sam. xxii. 27-] 
 
 Sr()£(|)w, from rptVo) to turn. 
 I. To turn, turn towards, obvert. Mat. 
 V. 39. vii. 6. xvi. 23. [Luke vii. 9, 44. 
 ix. 5.5. X. 22, 23. xiv. 25. xxii. 61. xxiii. 
 28. John i. 38. xx. 14, 16. Comp. Acts 
 xiii. 46. and also Acts vii. 39, where 
 Schleusner and Parkhurst say, to returfi. 
 Bretschneider rightly translates, " ani- 
 mus, i. e. desiderium eorum vertet se ad 
 iEgyptum." Ex. vii. 15. Josh. viii. 20.] 
 
 II. To turn, change, occ. Rev. xi. 6. 
 I,Tpi(j>oiJiai, pass. To be changed in mind. 
 Mat. xviii. 3, where see Campbell. [In 
 Acts vii. 42. eavrov is understood. Park- 
 hurst translates it, To turn away as it 
 were in aversion or disgust, and cites v i- 
 ger. V. i. 9. and Hoogeveen's note.] 
 
 1^" SrpTj.'iaw, w,from <rp>>oe, which see, 
 or immediately from Ttpeiv 7/nav, takitig 
 away the rein, according to that of the 
 Etymologist: Srprjv(^,7rapa ro STEPEI N 
 Kal aTToan^v TA' 'HNI'A, aTro fieracpo- 
 poLQ aXoyiov ^a»w»/. I,Tpr)viav is from 
 taki?is: or plucking away the reins, by a 
 metaphor borrowed from brute beasts.— 
 To live an abandoned, profligate, luxu- 
 rious life, to live in insolent luxury, in- 
 Bolenter & effrenate luxuriari, yavpi^v, 
 for it implies insolence as well as luxury. 
 See VVolfius. occ. Rev. xviii. 7, 9.— The 
 learned Daubuz, on Rev. xviii. 7, observes, 
 that the poet Antiphanes, apud Athe- 
 naeum, lib. iii. [127. D.] has used this 
 word, and evidently in a similar view ; 
 
 Many and d^ty meats have I enjoy d ; 
 And drunk three or four cups before my meals ; 
 I have indulged in swallowing as much food 
 As might suffice four elephants. 
 
 'AirsKa\jffoi iroXXwv xa) xaKw* piO-fxurwv, 
 •ESTPHNI'GN TTWf, xaTa6«gf;wxa'f ania. 
 
 [See also Athen. iii. 100. A. X. 420. B.] 
 See more in Wetstein on 1 Tim. v. 11. 
 It seems (as above hinted) a figurative 
 word taken from a pampered horse, who, 
 having broken the reins, or plucked them 
 out of the rider's hand, runs away with- 
 out control, as [described in] Homer, II. 
 vi. lin. 506, &c. [and] Virgil, iEn. xi. 
 line 492, &c. [Hesychius says, arpr]-- 
 VLwvTE^' TreirXriffixevoi' ^rjXoi ds. Kal to dia. 
 ttXhtov vPpii;eiy Kal PapitoQ (piptiv. Phry- 
 nichus says, none but a madman would 
 use this word when he might use rpv(/)^v.] 
 ^rprivoQ, eoQ, 5q, to, from '^epelv to re- 
 move, and 7)via a rein, as under ^pr/vmw. 
 
 Profligate luxury, such as men abandon 
 
 themselves to, when they have shaken ofl' 
 the reins of religion and reason, occ. Rev. 
 xviii. 3. [2 Kings xix. 28.] 
 
 Srpa9tov, 8, TO, from ^p80oc a sparrow. 
 [This word is ambiguous, says Schleus- 
 ner, and indefinite, like ^Ui?, to which it 
 answers in Eccl. xii. 4. Lam. in. 52. et 
 al. According to Moschopulus, it means 
 any small vile bird *. It is put for n=V> 
 in Lam. iv. 3.]—^ little vile sparrow, 
 passerculus. occ. Mat. x. 29, 31. Luke 
 xii. 6, 7. The use of the diminutive in 
 these texts seems emphatical. 
 ^Tpii}yvvM, or 'SiTpojpvvpi. - 
 I. To strow or strew, occ Mat. xxi. 8. 
 Mark xi. 8. [Esth. iv. 3. Ez. xxiii. 41. 
 Prov. XV. 26. Jobxvii. 13.] 
 
 \l. To smooth, or, as we say, to make, 
 a bed. occ. Acts ix. 34, where Kpat>^aTov 
 is understood. Comp. ver. 33, and Mat. 
 ix. 6. [See Theoc. xxi. 7. Artem. ii. 
 
 57.1 . , . 
 
 III. To furnish, or more strictly to 
 strow with carpets over the couches, on 
 which thev reclined in eating, as a room 
 for celebrating the Passover. Comp. 
 'KvaKELpai and 'AvaKXivia. occ. Mark xiv. 
 15. Luke xxii. 12. Herodotus, lib. vi. 
 cap. 139. lib. ix. cap. 81. Xenophon, Cy- 
 ropaed. lib. viii. [2. 6.] and other Greek 
 writers, cited by Wetstein on Mark, apply 
 the verb in like manner. [Fischer (i. 5.) 
 has given a very long dissertation on these 
 passages, and says, that avwy tov k'^pMpi-- 
 vov can only mean, '' a chamber furnished 
 
 ♦ [Bochart (iii. 221.) says that ffT/jouSi; is put 
 for an ostrich. \ 
 
V 'T' Y 
 
 &)$ 
 
 TQ 
 
 with couches, the couches themselves 
 having pillows, carpets," &c., and that 
 Tpojffai is a word properly used to describe 
 the fitting up both the room and the 
 couch. Sternere is so used in Latin. 
 Auct. ad Herenn. iv. .51. Triclinium 
 stratum. Macrobius ii. 9. Triclinia (which 
 here mean the tables) lectis eburneis 
 strata.] 
 
 ^^^ ^Tvyrjror, ?;, oy, from Tvyew to 
 shudder with horror, to hate, which see 
 under 'ATroTvytw. — Hateful, odious, to be 
 abhorred, occ Tit. iii. 3. 
 
 HiTvyva'Cio, from '^vyvoQ odious, hateful, 
 also sorrowful. 
 
 I. To be of a disgusted, sad, or sor- 
 ronful countenance, occ. Mark x. 22, 
 where Wetstein cites from Eustathius 
 '^vyvalleLv to Tzpoaioitov ; and Kypke pro- 
 duces a number of instances of the Greek 
 writers using the adj. Tvyvoe for sad, 
 sorrowful. [See Eur. Hipp. 1/3. Xen. 
 An. ii. 6. 6. Arrian. D, E. iii. 5. Nicet. 
 in Andron. Comnen- ii. 2. Comp. Ez. 
 xxvii. 35. xxviii. 19,] 
 
 II. To lower, lowr, or be lowring, i. e. 
 dark, or gloomy, as the sky or heaven 
 with clouds or vapours. 
 
 " The sky doth/roww, and low upon our army," 
 says Richard III, in Shakspeare. 
 
 occ. Mat. xvi. 3; where Raphelius ob- 
 serves that Polybius applies the V. tv- 
 yvoTijQ to the air of a country; and that 
 Pliny speaks of cceli tristitiam, the sad- 
 ness of the sky. So Anacreon, Ode xvii. 
 lin. 9, calls the constellation of Orion, tov 
 STYENO^N 'apiiava, '' lotvring Orion." 
 But Wetstein cites the Scholiast on Ari- 
 stophanes, Nub. lin. 582, applying the V. 
 '^vyvai^cj itself to the lowring of the 
 clouds. [See Wisd. xvii. 5. Pol. iv. 2 1 . 1 . 
 TibuU. i.2.49.] 
 
 STrAOS, «, 6. 
 
 1. Properly, A pillar, or column, such 
 as stands by itself, or supports a building. 
 
 tl. In the N. T. Somewhat in shape 
 resefnbling a pillar, a jnllar, or column, 
 as of fire. occ. Rev. x. 1. [1 Kings vii. 40. 
 Ex. xix. 9.] 
 
 III. A pillar, in a figurative sense, 
 [i. e. that on which something else leans 
 for support, as men endued with autho- 
 rity. Gal. ii. 9. Kev. iii. 12. Eur. Iph. 
 Aul. 57'» and a chief and fundamental 
 doctrine.'] See Wolfius, and Suicer The- 
 gaur. in ^tvXqq, on the several texts, and 
 particularly the latter author on 1 Tim. 
 
 iii. 15, who seems to have exhausted the 
 subject. Comp. Vitringa on Rev. iii. 12. 
 Srwtfcoe, a, 6. — A Stoic, occ. Acts xvii. 
 18. The Stoics were a sect of philoso- 
 phers, so called, according to Laertius, 
 from a <roa or portico at Athens, where 
 their founder Zeno walked and philoso- 
 phised, about 260 years before Christ. I 
 know not how better to give the reader a 
 notion of the capital doctrines of these 
 philosophers, with respect to God, the 
 human soul, and a state of future rewards 
 and punishments, than by presenting him 
 with an extract from Leland's excellent 
 work, entitled The Advantage and Ne- 
 cessity of the Christian Revelation, &c. — 
 And 1st. With regard to God — They 
 were materialists and idolaters. " Arius 
 Didymus, quoted by Eusebius, saith, con- 
 cerning the Stoics, that they call the whole 
 world,\v\t\\ all its parts, God; and that this 
 is one only. Sometimes they make God 
 an anima mundi, or soul of the world!' — 
 " Zeno said that the Ether was God. 
 Cicero, De Nat. Deor. lib. i. cap. 14." — 
 " Chrysippus, according to Laertius*, 
 varied, making it (the Essence of God) 
 the Ether, sometimes the heavens: but 
 Cleanthes, according to the same author, 
 held it to be the Sun. Laertius in Zeno. 
 Comp. Cicero, Academ. lib. ii. cap. 41." 
 " Plutarch represents the opinion of the 
 Stoics thus : that they defined the Es- 
 sence of God to be a fery Spirit endued 
 with intelligence, or, as he elsewhere calls 
 it, a technical fire, irvp rex^ix^ov, having 
 no shape or form, but changed into what- 
 ever it pleases, and assimilating itself to 
 all things ; — that it pervadeth the whole 
 world, and receiveth various denomina- 
 tions from the various changes of the 
 matter through which it passeth; and that 
 the world is God, and so are the stars, but 
 especially the f intellect, which is in the 
 highest ether."— [See Cic] De Nat. Deor. 
 lib. ii. cap. 8, and 13 and 15. Leland, cb. 
 13. p. 290—292, 8vo — ^' One great de- 
 fect," says the same able writer, " which 
 runs through their (the Stoics' J precepts 
 
 * See Cicerc, De Nat. Deor. lib. i. cap. 15, 
 where Chrysippus is charged with making the 
 ■world God, and teaching that God is the soul of 
 the world, and that the fire, the ether, water, earth, 
 air, sun, moon, stars, and the universe, containing 
 all these, is God. See also Bayle's Dictionary, 
 Article CHRYSIPPUS, Note (//). 
 
 t Was not this last tenet a refinement of the old 
 Stoical doctrine after the prppagation of Chris» 
 tianity? 
 
STfl 
 
 809 
 
 SY 
 
 of piety, \s, that the duties they prescribe, 
 of devotion, submission, absolute resig- 
 uatiou, trust and dependence, prayer, 
 praise and thanksgiving, are promiscu- 
 ously rendered to God and to the gods ; 
 thus their precepts of piety are so ma- 
 naged as to uphold the people in their 
 polytheism. This holds true even of* 
 Epictetus and Autonine. And it must 
 be observed, that those which are eminent 
 acts of piety, when rendered to the one 
 true God, are very culpable acts of ido- 
 latry, when directed to false and fcti- 
 iious deities." Leland, Pt. ii. ch. 9. p. 
 143. — 2dly. With respect to the human 
 soul, and a future state of rewards and 
 punishments — They taught that our souls 
 were parts or portions of the Divine Es- 
 scfice, and in the most extravagant (not 
 to say impious) strains t, proposed to 
 raise men to an independency on God, 
 and even an equality with him, yea, in 
 some instances, a superiority over him. 
 They made high and shocking pretensions 
 to self -sufficiency^ which naturally led to 
 self-confidence and self-dependence. See 
 Leland, Ft. ii. ch. 9. p. 148—152.—" As 
 to the existence of the soul after death : 
 Cicero expressly ascribeth to the Stoics 
 the opinion that the soul surviveth the 
 body, and subsisteth in a separate state for 
 some time after death, but not alrvays. 
 Tusculan. Quaest. lib. i. cap. 32. — Agree- 
 able to this is that which Laertius saith, 
 that the Stoics held that the soul remain- 
 eth after death, but that it is corruptible, 
 \pv-)(r]v peTct ^avarov ETri^sveiv, 09aprov ^e 
 kivai. Laert. lib. viii. § 156. Cleanthes 
 maintained that all souls shall continue to 
 the conflagration j Chrysippus, that only 
 the souls of the wise shall continue so 
 long. From the variety of the Stoical 
 doctrine, it may be gathered that they 
 had very confused notions on this head, 
 and seem not to have formed any settled 
 or consistent scheme." Leland, Pt. iii. 
 ch. 3. p. 283, 4. ''The Stoics, indeed, 
 acknowledged an imperial head of the 
 
 • In Epictetus, Enchir. cap. 38, at the end, it is 
 expressly said, 2;re'v5e<v xa) Sl'co, xa) inipyta^on 
 KATA' TA^ nA'TPIA, exao-ToTf Trpoc-i^xn — " Every 
 one ought to offer libations, sacrijices, and first- 
 fruits^ according to the custom of his country^*'' 
 i, e. to conform to the prevailing idolatry, what- 
 ever it be. 
 
 •j- See Grotius and Heinsius in Pole Synops. on 
 Acts xvii. 18. Jenkins's Reasonableness and Cer- 
 tainty of the Christian Religion, vol. i. part 3. 
 chap. 5. $ 4. p. 367, 3d edit. 
 
 universe, and maintained that the world 
 was governed by laws, but they allowed 
 no proper sanctions of rewards and pu" 
 nishments, to enforce obedience to those 
 laws, but such as necessarily flow from the 
 actions themselves. They aflirmed that 
 their own virtues were the only rewards 
 of the good and virtuous, and their own 
 vices the only punishments of the wicked. 
 There are many passages in Epictetus to 
 this purpose. See Arrian, Epictet. book 
 i. ch. 12. § 2. book iii. ch. 7, at the end. 
 Ibid, ch, 24. § 2. book iv. ch. 9. § 2." 
 Leland, Pt. ii. ch. 9. p. 145, 6. — On the 
 whole, then, the Stoics denied the immor- 
 tality of the soul, and a state of future re- 
 wards and punishments suited to mens 
 respective behaviour here. — I conclude 
 the account of these philosophers with the 
 judicious summary of their principles by 
 the learned Mosheim. *' * The God of 
 the Stoics," says he, " has somewhat more 
 of majesty (than that of the Aristotelians 
 namely), nor does he sit idle above the 
 starry heaven ; but yet he is corporeal, 
 connected with matter by the bands of 
 necessity, and, in fine, subject to fate : — 
 whence it follows that neither rewards nor 
 punishments can proceed from him. That 
 this sect held the soul to be mortal, no 
 learned man is ignorant : but these tenets 
 remove the strongest motives to virtue. 
 Wherefore the moral doctrine of the Stoics 
 is, indeed, a beautiful and showy body, 
 but is destitute both of sinews and lirnbs | .' 
 — One can hardly fail to observe how 
 contrary both the tenets and the temper 
 of the Stoics were to the pure and hum- 
 bling doctrines of the gospel; and how 
 admirably St. Paul's discourse. Acts xvii. 
 22, &c. is levelled at the idolatry and 
 principal errors of that haughty, self- 
 sufficient sect. 
 
 Si), Gen. ff», &c. — The pronoun of the 
 
 • " Stoicorum Deus paullo plus hahct majestatis, 
 nee otiosus supra coelum et sidera considet. Verum 
 idem corporeus est, necessario cum materia vinculo 
 colligatus, fato denique suhjcctus : Ex quo efiicitur, 
 neque prcemia neque pcenas ah eo proficisci posse. 
 Animis mortem ab hac secfd dccretain esse, nemo 
 doctiorum nescit. Atqui hcec dogmata maxima 
 tollunt virtutis incitamenta. Quocirca moralis 
 Stoicorum disciplina spkndidum quidem et illustre 
 corpus est, verum nervis & artubus caret." Mo- 
 sheim. Institut. Histor. Ecdesiast. Saec. I. pars i. 
 cap. 1. § 23. 
 
 f It may be both entertaining and improving for 
 the reader to consult Mrs. E. Carter's excellent In- 
 troduction to her translation of Arrian's Epictetus, 
 concerning the Principles of the Stoical philosophy. 
 
s Yr 
 
 810 
 
 svr 
 
 second person, Thou. Mat. iii. 14, & al. 
 freq. 2 and T, in the different dialects of 
 theGreekj are often interchanged, and thus 
 cv appears to be used for the old word tv, 
 which is retained in the Doric (whence 
 the Latin iu) and in the Attic rvye : and 
 TV is an evident corruption of the Heb. 
 T\T\)^ ihou ; whence also the Saxon 'Su, pe, 
 and Eng. thou., thee, &c. As for the 
 plural v/x£te you, ye, it seems to be formed 
 in imitation of >//i£Tc, we, the plural of 
 lyh /, q. d. (Tvfjielg, the aspirate breathing 
 being substituted for the sibilant letter cr, 
 as in vg (which see) from avg. []S5 occ. 
 for personal pronoun with circumflex in 
 Mat. ii. 6. iii. 14. xvii. 27. Luke ii. 37 ; 
 as an enclitic in Mat. i. 20. iv. 7. vi. 13. 
 Luke iv. 7. ^oi and v/mv are used to ex- 
 press advantage in Mat, xxi. .5. 2 Cor. v. 
 13. Xen. Cyr. i. 3. 13; or disadvantage, 
 2 Cor. xii.20. Rev. ii. 16. Xen. Cyr. vii. 
 2. 13. 'Yjuwv for vjjLsrEpog occ. Mat. v. 12^, 
 16, 20. I Cor. iii. 21, 22.] 
 
 Iivyyeveia, ar, if, from ffvyyevrjg. — Kin- 
 dred, a number of kinsfolk or relations. 
 occ. Luke i. 61. Acts vii. 3, 14. [Gen. 1. 
 8. Ex. xii. 21. Lev. xx. 20. Jobxxxii. 8. 
 Pol. XV. 30. 7. Dem. 796, 17. Eur. 
 Phoen. 300. It is put for relation- 
 ship in Diod. Sic. i. 1. Xen. Hell. ii. 4. 
 21.] 
 
 ^vyyevYig^ iog^ «C, b, ^, from avv with, 
 denoting fellowship, and yivog a race, 
 family. — A kinsman, or kinswoman, a re- 
 lation. Mark vi. 4. Luke i. 36, 58. [ii. 
 44. xiv. 12. xxi. 16. John xviii. 26. 
 Acts X. 24. Rom. xvi. 1 1, 21. Job vi. 10. 
 Diod. Sic. i. 27. Xen. Hell. i. 4. 6. It 
 seems used for a country^nan in Rom. ix. 
 3; and according to Schleusner, Luke 
 xxi. 16, for 7nen presented with the free- 
 dom of the same city, in Xen. An. vii. 
 2. 31. See Lev. xviii. 14. xx. 20. xxv. 
 45.] 
 
 ^g^ Hvyyvwfxr}, rjg, ^, from ervv with, 
 and yvojfir] opinion, sefitiment, will. — 
 Concession, permission, leave, occ. 1 Cor. 
 vii. 6. [Schleusner and Wahl interpret 
 the passage, " I say this to advise, not to 
 command." Bretschneider says, *' I in- 
 dulge you in this, I allow it, but do not 
 command." occ. Eccles. iii. 12.] 
 
 ^vyKadijfiai, from avv with, together 
 with, and KadrjjjLai to sit down, sit, which 
 see. — To sit with. occ. Mark xiv. 54. 
 Acts xxvi. 30. [Ex. xxiii. 33. Ps. ci. 7. 
 Xen. An. v. 7. 13.] 
 
 ^vyKadii^o), from arvv with, and KaQi^id 
 to set or sit down, which see. 
 
 I. Transitively, To set or cause to sit 
 down with. occ. Eph. ii. 6. 
 
 II. Intransitively, To sit or sit down 
 with. occ. Luke xxii. 55. [Ex. xviii. 13. 
 Jer. xvi. 8.] 
 
 I^§^ '^vyKaKo-rraQiu), Q, from avp toge- 
 ther with, and KaKoiradsix) to suffer evil or 
 affliction, which see. — To suffer evil or 
 affliction together with. occ. 2 Tim. i. 8. 
 
 JiS^ '^vyKaKii')(i(s}, w, from (7vv together 
 with, and Kuich'^eio to treat ill, which see. 
 To treat ill or afflict together with. 2uy- 
 KaKH'yEop.ai, tifiai, pass. To be treated ill 
 or afflicted together with. occ. Heb. xi. 
 25. 
 
 ^vyKaXi(x), w, from avv together, and 
 KaXiu) to call. — With an accusative fol- 
 lowing, To call together, convoke. Mark 
 XV. ]Q. [Luke xv. 6.] Acts v. 21. 2vy- 
 KaXiojiai, 5/xat, mid. The same. Luke ix. 
 1. XV. 9. [xxiii. 13. Acts x. 24. xxviii. 
 1 7. occ. for xip, Ex. vii. 1 1. Josh. ix. 22. 
 Prov. ix. 3. Jer. i. 15. Dem. 130, 2. He- 
 rodian. i. 4. 1 .] 
 
 'LvyKokv-rrTii), from avv and tcaXvTTTOj to 
 cover. — To cover or conceal, occ. Luke 
 xii. 2. [Eur. Phoen. 889. occ. for contego, 
 co-operio. JEsop. fab. 7. Xen. Cyr. viii. 
 7. 28. See 1 Sam. xxviii. 8. 1 Kings 
 xxi. 4.] 
 
 ^vyKajjiTrTO), from avv together and 
 KcifXTrroj to bend, bow. — With an accusative 
 following. To bend or bow together, or 
 down. occ. Rom. xi. 10, where see Mac- 
 knight. [Comp. Ps. Ixix. 23. occ. 2 
 Kings iv. 35. Xen. de Re Eq. vii. 2.] 
 
 ^vyKard^aivo), from <tvv together with, 
 and Kara^aivM to go down. — To go down 
 together with. occ. Acts xxv. 5. [Ps. xliv. 
 17. Wisd. X. 14.] 
 
 1^^^ ^vyKaTadecrig, log, Att. ewe, fj, 
 from o-vyKaTaTidefiai, which see under 
 ItvyKaraTidrjpi. — Consent, agreement, occ. 
 2 Cor. vi. 16. Polybius, [iv. 17. 8.] and 
 Arrian, [D. E. iii. 26.] cited by Eisner, 
 use the N. in the same sense. 
 
 IivykararidrjiJLi, from (Tvp together with, 
 and KaTaTiQr)fXL, to put down. — To put 
 down together with. [Isaeus, 139, 10.] 
 " * IivyKaraTidepat, the same. Metaph. 
 livytcaraTidea-dai rriv Bo^av, To come into 
 the same opinion, to be of the same opi- 
 nion ; the metaphor being borrowed from 
 those who, being of the same opinion, put 
 their ballots or tickets (calculum) toge- 
 ther into the urn. However, avy/carart- 
 QE^iaL is often used in this sense without 
 
 ^ * Scapula.^ 
 
2 Yr 
 
 811 
 
 2Yr 
 
 an accusative following;" so it denotes 
 To vole wilh^ consent, assent, occ. Luke 
 xxiii. 51, where observe that in the 
 Greek writers it is likewise construed 
 with a dative. Thus Arrian, Epictet. lib. 
 i. cap. 28. p. 154. "Orav Iv tlq SYPKA- 
 TATieETAI TQ-i ^ErAEI, 'iaQi on 
 aV i]Qt\e ^E'YAEI SYrKATAeE'SGAl. 
 " When any one therefore assents to a 
 lie, know that he did not mean to assent 
 to it as a lie." Comp. p. 313, and see 
 Wetsteiu. [Ex. xxiii. 1 and 32. Susann. 
 V. 20. Comp. Diog. L. iv. 6. Diod. Sic. 
 iv. 52. Pol. iii. 98. 11. Arrian. D, E. i. 
 28. Dem. 283, 22.] 
 
 ^^^ I>vyKara\lr](l>ii^(t}, from crvv toge- 
 ther tvith, Kara accordiiig to^ and \\jr](^i'C(t} 
 to vole, which see. — To reckon, or number 
 with, or to receive into the number of. 
 occ. Acts i. 26. So Vulg. annumeratus 
 est cum undecim Apostolis. Comp. ver. 
 17, and see Wollius, [Pol. v. 26. 3.] 
 
 Svy/cepaw, or ^vyKepavvv^i, from <rvv 
 together, or together with, and K-fpciw or 
 KSpayvvfXL to mix. 
 
 I. With a dative following, To mix 
 with. occ. Heb. iv. 2, The word heard 
 did not projit them, firj (rvyKEKpafxivoQ rrj 
 Trhet Toig atcsaaari*, being not through 
 faith mixed with (i. e. digested and 
 turned into nourishment, as it were, by) 
 those who heard it. Thus Wolfius. It 
 may be doubted, however, whether avy- 
 KipavvvaQai is ever applied in this pecu- 
 liar sense by the Greek writers; but 
 Kypke has shown that they use it for 
 being mixed, joined, attempered with, and 
 accordingly renders the Greek as in our 
 translation. [The word occ. in Dan. ii. 
 45. in the Cod. Chish. 2 Mac. xv. 40. 
 2vyKpaTic in Ez. xxii. 20.] 
 
 I J. With an accusative, Totetnper, at- 
 temper, compound together, occ. I Cor. 
 xii. 24. 
 
 j^g^ 'LvyKLvib), G>, from avv together, or 
 intensive, and Kiviio to move. — To move 
 exceedingly or together, to put into com- 
 motion, stir up. occ. Acts vi. 12. [(in a 
 bad sense.) It is used in a good sense in 
 Pol. XV. 17. 1. ii. 59. 8.] 
 
 SvyK-Xe/w, from avv together, and kXeiu) 
 to shut upf enclose, include. It is followed 
 by an accusative. 
 
 I. To enclose together, occ. Jf^uke v. 6. 
 [It occ. in the O. T. and Apocrypha often 
 of persons shut up in prison, or cities 
 shut up by besiegers, as Josh. vi. I. Is. 
 
 * [On these datives, see Matthiae, 8 392. e. 1. 
 and 307.1 
 
 xlv. 1. Jer. xiii. 19. Amos i. 6. 9. 1 
 Mac. V. 5. vi. 18. 2 Mac. i. 15. See also 
 Diod. Sic. xii. 35.] 
 
 II. To shut up, conclude, as in unbelief 
 and disobedience, i. e. to permit to be so 
 concluded, occ. Rom. xi. 32. — To con- 
 clude, shut up, i. e. to pronounce, evince j 
 or prove to be shut up, or concluded. 
 occ. Gal. iii. 22.~-In Gal. iii. 23, Ra- 
 phelius interprets ^vyKKeieiv elq TrtTtv, 
 To drive or compel to faith, to reduce 
 any one to such straits that he is 
 forced to fly or have recourse to faith, as 
 to his last refuge. He supports this ex- 
 planation of the phrase crvyKkeULv eig by 
 several quotations from Polybius, where 
 it is plainly used in this view. But since 
 St. Paul is not, as Polybius in the pass- 
 ages referred to, speaking of hostile force, 
 but of a Uai^ayojyoQ who is diligently and 
 constantly attendant upon children, the 
 learned Eisner would place a stop after 
 avyKeKXetaiievoi, and translate the sentence, 
 We were kept shut up under the law, 
 unto (or until) the faith which was to be 
 revealed. This interpretation he confirms 
 from ver. 25, where, when faith is come, 
 we are no longer under a Ilat^aywyoc ; 
 and from ch. iv. 2, where they are said to 
 be under governors till the time appointed 
 by the Father. See more in Eisner and 
 Wolfius. To what they have adduced I 
 add, that Clemens Alexand. Strom, lib. i. 
 explains o-vy/cf/cXcKr/utVot by avyKeK\ei(rpi~ 
 VOL 0o€w, ^rjXa^T] cltto apapriiov, " confined 
 by fear, namely, from sins." Comp. Rom. 
 viii. 15. — [Schl. and Wahl say. To give 
 up to, to give up one into another's power, 
 to bind him under. Schl. observes, that 
 this word is an imitation of the Hebrew 
 "l^jorr. See Ps. xxxi. 8. Ixxviii. 50. In 
 other places, the LXX render it by 
 Uapahhopai. And Schleusner construes 
 Rom. xi. 32. God hath given up all men 
 to, i. e. (by a common Hebraism) declared 
 all men given up to, unbelief. Chryso- 
 stom has ii\eyi,ey, airiBei^ev cnreidsvTag. 
 And so in Gal. iii. 22. In Gal. iii. 23, he 
 says, Legi Mosaicce obstricti tenebamur. 
 Macknight agrees with Eisner in this last 
 place.] 
 
 g^^ ^vyKKripovopog, «, 6, from <rvv 
 together with, and KXr^povopog an heir, 
 which see» — A joint heir. occ. Rom. viii. 
 17. Heb. xi. 9. 1 Pet. iii. 7. Eph. iii. 6; 
 in which last-cited text it is used as an 
 adjective, in the neut. plur. * 
 
 ^^^ ^vyKOivijiVEio, to, from avyKoiva)v6c' 
 — With a dative. To be a joint partaker 
 
s rr 
 
 812 
 
 2 Yr 
 
 in. occ. Eph. v. 1 1 . Phil. iv. 14. Rev. xviii. 
 4. [Dem. 1299,20.] 
 
 J^^ ^vyKoivwvoQ, 8, 6, ^, from avy to- 
 gether with^ and kolvojvoq a partaker. — A 
 partaker together with others, a fellow — 
 or joint-partaker, a sharer with. occ. 
 Rom. xi. 17. 1 Cor. ix. 23. Phil. i. 7. 
 Rev. i. y. 
 
 ^vyKOfjii^uj^ from oru>/ together, and jco- 
 /x/4w /o carry. Governing an accusative, 
 To carry together; pt is often used of col- 
 lecting fruits of harvest, &c. Xen. de Ven. 
 V. 5. Mem. ii. 8. 3. Job v. 26. and comp. 
 Job xxi. 32. Hence, perhaps, it came to 
 be used of burying the dead, i. e. car- 
 rying them to the grave as a shock 
 of corn ripe in its season. Schleus- 
 uer derives this sense in another way. 
 He says, " Compono (i. e. avv et KOfii'Ch}) 
 vel praeparo mortuum ad funus, (i. e. by 
 closing the eyes, &c. &c.) et ex ad- 
 juncto Effero mortuum, sepelio et inter- 
 dum, una cum aliis, mortuum ad sepul- 
 turoe locum deduco. But, in good truth, 
 it seems a little doubtful, whether the 
 verb means To lay out, or to hury."~\ 
 *^ It may be observed," says Archbp. Pot- 
 ter, Antiq. of Greece, book iv. ch. 3, p. 
 204, 1st edit. " that the whole ceremony 
 oi laying out and clothing the dead, and 
 sometimes the interment itself, was called 
 avyKOjXihilJ" In the same sense ancient 
 writers use (Tvytcofxi^Eip with its deriva- 
 tives. Thus Sophocles, Ajac. ver. 1067, 
 
 Mr, STTKOMrZEIN, aXK' lav ottwi; 'iy^u. 
 
 " Do not presume th' accursed corpse t' inter. 
 
 But let it lie exposed to open view." 
 
 Comp. ver. 1083, &c. [So De Pauw, who 
 says, that tKKOfjtSrj was the carrying forth. 
 But the Scholiast on Soph. Aj. 1068 and 
 Phavorinus make (rvyKOfii^o) actually to 
 bury, and derive the metaphor as above.] 
 occ. Acts viii. 2. 
 
 SvyicptVw, from avy together^ and Kplvto 
 to judge. 
 
 [I. To mix together, confound, opposed 
 to ^LaKpivii) to separate. See Wessel. ad 
 Diod. Sic. i. 7. and Plat. Phaed. § 15. 
 Wahl and Schleusner explain the passage 
 2 Cor. x. 12. « ToXfiwpev eyKplvat rj avy- 
 Kpivai kavTSQ TLori, we cannot endure to 
 enroll or mix ourselves with, &c.] 
 
 II. To compare, occ. 1 Cor. ii. 13. 2 
 Cor. x. 12, twice. Chrysostom under- 
 stands* I Cor. ii. 13. of illustrating the 
 truths of the gospel by comparison with 
 the types and figures of the O. T. " What 
 
 is the meaning," [[says he,] ^' of Tryevfia- 
 TtKct TTvevfiariKoTg (xvyicpivovTEc ? (It is 
 this) When any spiritual truth is in ques- 
 tion, we bring testimonies of it from spi- 
 ritual things ; as for instance, I say that 
 Christ rose from the dead, that he was 
 born of a virgin : to confirm which I 
 bring the types and representations of 
 these facts, such as Jonas's continuance 
 in the whale, and his subsequent deliver- 
 ance, barren women's bearing children, 
 &c." Theodoret and Theophylact inter- 
 pret the text in the same manner, as may 
 be seen in Suicer Thesaur. under YLvev- 
 fxaTiKog I. 3. Doddridge, however, (after 
 Beza and Eisner, see Wolfius) translates 
 the words in question, explai?iing spiri- 
 tual things by spiritual (words) ; and 
 observes, in his Note, that this sense of 
 a-vyKpivopTeg occurs Gen. xl. 8, and Num. 
 XV. 34, in the LXX, which is indeed 
 true ; but the construction in those pass- 
 ages is very different from that in 1 Cor. 
 ii. 13; and I do not think the Greek in 
 this text will bear the Doctor's transla- 
 tion. [Wahl, Bretschneider, and Schleus- 
 ner say also. To explain, and cite (len. 
 xl. 16; 22. xli. 12, 15. Dan. v. 13 and 
 17.] It is manifest that in 2 Cor. x. 12, 
 crvyKpiyoj joined, as here, with one word 
 in the accusative, and another in the 
 dative case, is twice used by St. Paul for 
 comparing one with another. There is 
 the same construction in Arrian, lib. iii. 
 cap. 22, p. 316, edit. Cantab. ilCc SY- 
 NE'KPINE TITN 'EYAAIMONI'AN ri^v 
 uvT» TWl t« peyaXs joaa-iXicjQ ; " how 
 did he (Diogenes) compare his happiness 
 with that of the great (Persian) king?" 
 [I have already shown how Wahl and 
 Schleusner explain tLe first instance of 
 the verb in 2 Cor. x. 12; of the 2d, 
 Wahl takes no notice; Schleusner and 
 Bretschneider agree with Parkhurst. The 
 sense to compare is often found in late 
 Greek, as Aristot. Rhet. i. 9. Pol. iv. 9. 
 Theoph. de Caus. PI. iv. 2. Strabo viii. 
 p. 536. Arrian. D. E. iii. 22. Pol. xii. 10. 
 I. Joseph. Ant. v. 1.21. Alciphron. Ep. 
 i. 34. Wisd. XV. 28. 1 Mac. x. 71. TTapa- 
 (3a.\Xu) is the better word. See Lobeck 
 on Phryn. p. 278.] 
 
 Svy/cuTrrw, from avv together, and kvxtio 
 to bend, bow. — To bend or bow together, 
 or to bend or bow ^onesself^ together. 
 occ. Luke xiii. 11. [See Aristoph. Plut. 
 266. Xen. An. iii. 4. 19. Job ix. 27. Ec- 
 clus. xii. 12.] 
 
 Svyffvpia, ac. >/, from ffvyKvpiio 
 
2 Yr 
 
 813 
 
 SYZ 
 
 to coincide, happen, (used by Dionysius 
 Halicarn. [Ant. v. 56.] Polybius, [v. 18. 
 6.] and Herodotus, lib. ix. cap. 89, see 
 Wetstein) which from <tvv together^ and 
 fcvpfw to meet with^ happe?i, incido, con- 
 tingo. — An accident, a concurrence, or 
 coincidence of circnmsta7ices : Kara avy- 
 Kvpiav, As it happened or Jell out, " par 
 rencontre." Steph. Thesaur. occ. Luke 
 X. !51. — Symmachus uses cruyK:vpr//xa * in 
 the same sense for the Heb. mpD, 1 Sam. 
 xx. 26; for which word the LXX, in that 
 passage and 1 Sam. vi. 9, have o-u/xTrrwjua 
 an accident or concurre?ice of circum- 
 stances, from ffi/y together, and TrtirrM to 
 fall. [Jlvytcvpia is a very rare word. It 
 occ. in Eustath. ad Hom. II. ^. 435. He- 
 sychius explains it by avvrvxia. Chry- 
 sostom (0pp. T. vii. p. 388.), however, 
 makes it refer not to chance, but to any 
 thing done under the directing provi- 
 dence of God. I can see no reason for this 
 distinction.] 
 
 Syy^o/pw, from crvv together, and x"*'p<*' 
 to rejoice. — To rejoice together with, Luke 
 xy. 6, 9. [Phil. ii. 17. Dem. p.l94, 23. 
 To congratulate, Luke i. 58. Gen. xxi. 
 16. Pol. xxix. 7. 4. XXX. 10. 1. In 1 
 Cor. xiii. 6, it seems to be simply, To 
 rejoice, take pleasure in, and so in 1 Cor. 
 xii. 26.] 
 
 ^vyyito, from avv together, and x^'o» to 
 pour. 
 
 I. Properly, to pour together, confundo. 
 
 II. To put or throw into confusion, to 
 disturb, occ. Acts xxi. 27. Comp. under 
 Suy^uj/w II. []Gen. xi. 7. 9.] 
 
 ^^^ Suy^pao/xat, wpai, from avv toge- 
 ther with, and xpaofinL to use, also to 
 borrow. 
 
 I. Governing a dative. Properly, To 
 use any thing together with another or 
 others, or else to borrow. Hence 
 
 II. " To have friendly intercourse 
 with." occ. John iv. 9. " This, says 
 Doddridge, 7nust be the import of o-vy- 
 'Xpujvrai here, for it is evident from ver. 
 8, that the Jews had soyne dealings vrith 
 them. Lightfoot, however, I think more 
 justly, interprets o-uyxpatrOat by '* being 
 obliged, or laying them under any obli- 
 gation to, by acceptitig of favours from, 
 obligari ob aliquod beneficium ;" which 
 explanation he confirms by observing that 
 this verb signifies not only to have deal- 
 ings with, but also to receive in borrow- 
 ing, to request for one's own use, com- 
 
 * [This word occ. Pol. iv. 86. 2.] 
 
 modato accipio, utendum rogo. See also 
 Whitby, Campbell, and Kypke. [The 
 Syriac has, Have no commerce with. 
 
 Svy^vvw, or ^vyyjjio, from avv together^ 
 and yjji'it) or ^vio to pour. 
 
 I. Properly, To pour together, con-- 
 founded by mixing. 
 
 II. [To confuse, throw into confusion^ 
 ^vyyvvofiai, or Svy^voyuai, Pass. To be 
 confused, or be in confusion, as a tumul- 
 tuous assembly, occ. Acts xix. 32. xxi. 
 31. Comp. ^vyyiu). 
 
 III. To confound, i. e. to make either 
 ashamed or astonished, by arguments or 
 discourse, occ. Acts ix. 22. 
 
 IV. ]^To amaze, confound.'] Svyxv- 
 vopai, or Suyxvo/iai, Pass. To be con- 
 founded with astonishment, to be amazed. 
 
 occ. Acts. ii. 6. Homer applies the V. 
 active avyyiia to disturbing a person's 
 mind with grief, II. ix. lin. 608 ; — with 
 fear, II. xiii. lin. 808 j and the passive 
 avy')(yoixai to being confounded with fear 
 or amazement, II. xxiv. lin. 358. The 
 Ist^aor. pass, is likewise used by Achilles 
 Tatius and Aristenaetus in the same sense 
 as by St. Luke. See Wetstein. Thus in 
 Josephus, the participle avyxvdeig means 
 confounded through jear, grief, anxiety, 
 or astonishment, see Ant. lib. xii. cap. 7, 
 § 5, and 6, and cap. 8, § 1 ; so in Arrian, 
 Epictet. lib. iii. cap. 22, p. 3 1 1, it denotes 
 being confounded in any manner. [The 
 word occurs often in the LXX, — of con- 
 fused jlight, 1 Sam. vii. 10. — oi vehement 
 anger, Jonah iv. 1. — oi sorrow, 1 Kings 
 XX. 43. — oi fear, Joel ii. I, 10.] 
 
 Suyxvffie, lOQ, Att. eiag, rj, from avy 
 
 XVVfi). 
 
 [I. Properly, mixture, as of liquids. 
 See Aq. Job xxxvii. 1 8.] 
 
 II. Confusion, uproar, occ. Acts xix. 
 29. [Gen. xi. 9. 1 Sam. v. 11. xiv. 20. 
 Pol. xiv. 5. 18.] 
 
 ^^ 2v(^aw, w, from avv together with, 
 and i^ao) to live. — To live together with, 
 whether naturally, occ. 2 Cor. vii. 3. 
 [Athen. vi. p. 249. B.]— or spiritually 
 and eternally, occ. Rom. vi. 8. 2 Tim. ii. 
 11. 
 
 [^v^Evyvvii) or ^iV^evyvv/jLt, from avv 
 and ^evyvvjjLi tojoin.^ — To join together, 
 in 1 aor. occ. Mat. xix. 6. Mark x. 9. It 
 is likewise applied to the marriage-union, 
 or -yoke by Aristotle, [Pol. vii. 16-] He- 
 rodian, [iii. 10.] and Josephus. See Wet- 
 stein and Kypke. [Hence av'Cvym is a 
 husband. 3 Mac. iv. 8. Comp. Judg. vi. 
 41. Xen. CEc. vii. 30. ix. 5. The word 
 
S YK 
 
 814 
 
 YK 
 
 occ. Ez. i. 11. Pol. viii. 6. 2. Xen. Cyr. 
 ii. 2. 26.] 
 
 1^^ Sv^r/rew, w, from cvj/ together, or 
 together with, and ^jfrc'w /o jee^, inquire. 
 
 I. To inquire together or w^iM owe 
 another. Mark i. 27. ix. 14. Luke xxii. 
 23. 
 
 II. With a dative following, To ques- 
 tion, or dispute with. See Mark viii. 1 1. 
 ix, 10. [xii. 28.] Acts vi. 9. [^Luke xxiv. 
 15.] So with Trpo^and an accusative, To 
 dispute with or against. Acts ix. 29. 
 
 j^g^ Iiv^rirriarig, tog, Att. eiog, ^, from 
 cvi^rjTib). — A disputing, occ. Acts xv. 2, 
 7. xxviii. 29. [Philo de Mund. Op. p. 
 
 ^g^ ^vi^rjrrjrrig, «, 6, from (rvCririio. — 
 A disputer, disputant, occ. 1 Cor. i. 20. 
 [The Jewish word was [tynl. See Wil- 
 son's Misc. Sacr. ii. 6, 11. Fuller. Misc. 
 Sacr. iii. 7.] 
 
 ^g° Hiv^vyoQ, 8, ?5f5 from crv*/ together 
 fvith, and <^vyoe « yoke. — A yoke-fellow, 
 an associate or companion in labour. So 
 Aristophanes, Plut. lin. 945, 'Wav U 
 SrZYFON Xa/3(0 TLva, " If I can get any 
 assistant." occ. Phil. iv. 3, where it de- 
 notes an assistant in the ministerial la- 
 bour. See Eisner and Wolfius. [Some 
 have thought Zvi^vyoQ a proper name, 
 others (see Clem. Al. Strom, ii. p. 448. 
 Euseb. H. E. iii. 30.) have strangely 
 thought of St. Paul's wife.] 
 
 ^^^ ^v^ojoTToUu), w, from crvu together 
 with, and i^iooTroiiio to make alive^ quicken, 
 which see. — To make alive, quicken, en- 
 liven together with. occ. Eph. ii. 5. Col. ii. 
 13. In both which texts it seems to be 
 used spiritually; but see Macknight on 
 Col. 
 
 2YKA'MIN02, «, ^, from the Heb. 
 CDpty, which the LXX render by this 
 word in all the passages of the O. T. 
 wherein it occurs. — A species of tree, a 
 sycamine-tree. occ. Luke xvii. 6. " Christ 
 certainly meant the sycamore of the an- 
 cients, and Pharaoh's Jig-tree of the 
 Egyptians, which the Arabians call Gui- 
 mez — for such there are now in Judea and 
 Galilee, where Christ then was (see ver. 
 1 1 .) — Luther, therefore, translated it very 
 badly in calling it a mulberry-tree, which 
 is neither congruent with scripture nor 
 natural history." Hasselquist's Voyages 
 and Travels in the Levant, p. 286. [occ. 
 1 Kings X. 27. 1 Chron. xxvii. 28. Amos 
 vii. 14. Ps. Ixxviii. 47. Diod. Sic. i. 34. 
 Dioscor. i. 22. Strabo, xvii. p. 1 178. See 
 Theoph. H. P. iv. 2. Salmas. Ex. Plin. p. 
 
 328. and other writers cited in Wolf. 
 See IjVKopojpala, which is the same.] 
 
 2YKE'H, fj ; irjg, fjg; r/. — A fig-tree. 
 occ* [Mat. xxi. 19. 21. xxiv. 32. Mark 
 ix. 13, 20, 21. xiii. 28. Luke xiii. 6, 
 7. xxi. 29. John i. 49, 51. James iii. 
 12. Rev. vi. 13. Numb. xiii. 23. Judg. 
 ix. 10, 11. Prov. xxvii. 18. Jer. viii. 13. 
 ^lian. V. H.iii. 18. Xen. CEc. xix. 12.] 
 On Luke xiii. 6, see Wetstein. 
 
 ^^^ ^VKOfjLiopaia, or ^VKOfiopia, ag, //. 
 — A sycamore-tree. occ. Luke xix. 4. 
 The word is derived from the masc. 
 ^vKo/jiojpogf or ^vKojjLopog, the same, which 
 signifies a species of trees " called the 
 Egyptian fig-tree — and is composed of ^ 
 avKog a fig-tree, and jjiwpog a imilberry- 
 tree. It partakes of the nature of each 
 of these trees ; of the mulberry-tree in 
 its leaves, and of the^^-tree in its fruit, 
 which is pretty like a fig in its shape and 
 bigness. This fruit grows neither in 
 clusters nor at the end of the branches, 
 but sticking to the trunk of the tree. 
 Its taste is pretty much like a wild fig.^ 
 Calmet. 
 
 HtvKov, «, TO, from (rvKfj. — A fig, a fruit 
 of the fig-tree. occ. Mat. vii. 16. Mark 
 xi. 13. Luke vi. 44. Jam. iii. 12. [Neh. 
 xiii. \5. Jer. viii. 13. Demosth. 314, 12. 
 Xen. Cyr. vi. 2. 23.] 
 
 ^VKO(f)avT€(t}, G), from (rvKofavrrjg. 
 
 I. Properly, To inforrn against those 
 who exported figs, from the N. a-vico({>dv- 
 rr)g, which strictly denotes such an in- 
 former, from crvKov a fig, and 0atVw to 
 show, declare X J " for amongst the pri- 
 mitive Athenians, when the use of that 
 
 * It seems to be so called from the Heb. DD or 
 3TD to cover, overspread, overshadoxv, on account of 
 its thick-spreading branches and broad leaves, 
 which, in the warm eastern countries, where it 
 grows much larger and stronger than with us, must 
 make it very fit for that purpose. Accordingly in 
 the O. T. we read of Judah and Israel duelling or 
 sitting nu^'* securely, every man under his fig-tree, 
 1 Kings iv. 25, or v. 5, (comp. Mic. iv. 4. Zech. 
 iii. 10. 1 Mac. xiv. 12.) ; and in theN. T. we find 
 Nathan ael imder a Jig. tree, probably for the pur- 
 poses of devotional retirement. John i. 49, 51. 
 Hasselquist, in his Journey from Nazareth to Ti- 
 berias, says, " We refreshed ourselves in the shade 
 of a fig-tree, under which was a well, where a 
 shepherd and his herd had their rendezvous, but 
 without either house or hut." Voyages and Tra- 
 vels, p. 157. Comp. p. IGl. SoMoryson, Itinerary, 
 fol. p. 243, " Comiag to a little shade of fig-trees 
 [near Tripoli in Syria] we rested there the heat of 
 the day, and fed upon such victuals as we had." 
 -f [Occ. Aq. Amos vii. 14. Inc. Ps. Ixxvii. 52.] 
 \ Potter's Antiquities of Greece, book i. ch. 12. 
 at the end. 
 
2 Y A 
 
 815 
 
 2YA 
 
 fruit was first found out, or in the time 
 of a dearth, when all sorts of provisions 
 were exceeding scarce, it was enacted, 
 that no figs should be exported out of 
 Attica 5 and this law not being actually 
 repealed, when a plentiful harvest had 
 rendered it useless by taking away the 
 reason of it, gave occasion to ill-natured 
 and malicious fellows to accuse all per- 
 sons they caught transgressing the letter 
 of it ; and from them all busy informers 
 have ever since been branded with the 
 name of * sycophants." Hence 
 
 II. With an accusative of the person. 
 To wrong any one by false or frivolous 
 accusation, or to oppress him, especially 
 under pretence of law. occ. Luke iii. 14. 
 — With an accusative of the thing, and a 
 genitive of the person, Tlvoq tl avKO(J)av- 
 TTjcrat, To take any thing from any one 
 by false or frivolous accusation, to extort^ 
 especially under pretence of law. occ. 
 Luke xix. 8. See Doddridge's Note, and 
 comp. the LXX of Ps. Ixxii. 4. cxix. 134, 
 and Eccles. v. 8. See Campbell's Prelim. 
 Dissert, p. 610, &c.— In the LXX this 
 V. generally answers to the Heb. pti?^ to 
 oppress. See Eccles. iv. 1. [Job xxxv. 9. 
 Ps. cxix. 121. Prov. xiv. 33. In Lev. 
 xix. 11. it is To accuse falsely , and so 
 often in good Greek, this having been a 
 practice of the l^vKoipavraL for the sake of 
 emolument. See Aristoph. Act. 518. Av, 
 1 43 1 .] The N. ^vKO(pavrr]Q [answers]] to 
 pa;ir an oppressor^ Ps. Ixxii. 4, and 2v- 
 KO(f)avTia to pU^i) oppression^ Ps. cxix. 134. 
 Eccles. iv. 1. V. 8. vii. /. 
 
 ^^ SvXaywyf'w, a), from avXov a prey., 
 and ayw to carry away. — With an accus. 
 " To make a prey of occ. Col. ii. 8, 
 where the word avXaywyiav properly sig- 
 nifies, one who carries any thing off as 
 spoil.—" Here not the goods of the Co- 
 lossians but their persons are said to be 
 carried off as spoil." Macknight. [Schl. 
 says, that the verb is metaphorically 
 used. Lest any one should deprive you of 
 your freedom, (from the law), &cr| 
 
 ^^ 2u\a(u, or SvXe'w, w, from avkr] a 
 prey, spoil. — To spoil., rob, phmder. occ. 
 2 Cor. xi. 8. [^lian. V. H. i. 20. Xen. 
 Hier. iv. 11. Dem. 616, 19. Ep. Jerem. 
 1.*). It is often used of military plunder- 
 ing. Eur. Phoen. 1495. Reisk. Ind. Gr. 
 Dem. p. 701.] 
 
 livXXaXio), (o, from avv with, and XaXe'w 
 
 • « Suidas, Aristoph. Schol. Plut. [874.1 Eqviit. 
 &c" [Athcn. iii. 2.] 
 
 to talk, speak. — To talk or speak mth. 
 [With a dative, Mark ix. 4. Luke ix. 30. 
 xxii. 4. Pol. i. 43. 1. iv. 22. 8. —with 
 /iCT-ciand gen. Mat. xvii. 3. Acts xxv. 12. 
 — with Trpog and ace. Luke iv. 36. Dion. 
 Hal. x. p. 637. occ Ex. xxxiv. 35. Is. vii. 
 6. Prov. vi. 22.] 
 
 SvWa/i^civw, from trvv intens. or toge^ 
 ther with, and \a/x€avw to take, receive. 
 
 I. With an accusative, To take, seize, 
 apprehend, as a criminal. Mat. xxvi. 55. 
 Mark xiv. 48. [Luke xxiv. 54. John xviii. 
 12. Acts i. 16. xii. 3, xxiii. 27. xxvi. 21. 
 Josh. viii. 23. Xen. An. i. 1. 3. Died. 
 Sic. vi. 6. Herodian. vii. 7. 14.] The 
 Greek writers apply it in the same sense. 
 See Wetstein on Mat. 
 
 II. To take, catch, as fishes, occ. Luke 
 V. 9 j where Kypke cites the same phrase 
 from Euripides, Orest. lin. 1346. — ax' 
 SYAAH'^ESe' "AFP AN; "will ye not 
 make a capture ?" [^^lian. H. A. i. 2.] 
 
 III. To conceive, as females in the 
 womb. In this sense it is used either ab- 
 solutely, as Luke i. 24,31, comp. Jam. i. 
 15.— or with an accusative following, Luke 
 i. 36. [See Gen. i. 14, 17. xxx. 9, 11. 
 Hippoc. Aph. v. 46. Comp. Ov. Am. ii. 
 El. xiii. 5. A. Gell. iv. 2. Schwarz. p. 
 1 259. With respect to the place James 
 i. 15, the Heb. mn is used metaphorically 
 of thoughts, &c. Job XV. 35. Is. xxxiii. 
 
 IV. ^vXXapbdvopai, Mid. with a da- 
 tive. — To help, assist, q. d. to take a 
 burden, or the like, together with. So 
 the Etymologist says it is spoken properly 
 of those who carry a burden, and are as^ 
 sisted by each other, occ. Luke v. 7. Phil. 
 iv. 3. See Wetstein on Luke i. 24, 31. 
 
 SvXXeyw, from ai/y together, and Xiyto 
 to gather. — To gather together, to collect, 
 gather. See Mat. vii. 16. xiii. 28, 29, 
 30. [Luke vi. 44. Ruth ii. 3, and Gen. 
 xxxi. 46. for \Dp)> ; and Deut. xxxiii. 25. 
 for ppp. See Xen. Mem. iv. 2. 1. He- 
 rodian. iii. 2. 2.] 
 
 livXXoyii^ofiai, from avv together, and 
 Xoyug a reason. — To reason, discourse, 
 q. d. to lay reasons together, occ. Luke 
 XX. o. So Plutarch, Pomp. p. 651. C. 
 nPO^S 'EAYTO^N SYAAOriZO'MENOS 
 TO fieyedog r« ToXprifxarogy " Reasoning 
 with himself concerning the greatness of 
 the enterprise." See more in Wetstein. 
 [It is to compute, reckon. Dem. 355, last 
 line. Diod. Sic. i. 5. See also Lev. xxv. 
 2^, 50, and 52. In Is. xliii. 18, we have 
 the active in the sense to consider,'] 
 
2 Y M 
 
 16 
 
 2 YM 
 
 2v\\v7r£0/zat, ajuat, from arvu intens. 
 and XvTriofjiat to be grieved.— ^To be 
 greatly grieved, occ. Mark iii. 5. [Schl. 
 makes it a middle verb, and construes it 
 To condole^ and then, to be angry or 
 grieved, in the place of St. Mark. It occ. 
 Ps. Ixix. 21. Is. li. 19. Pol. vii. 3. 2. 
 Theoph. Char. 1.] 
 
 ^vfx€,aivit), from ffvy together, and (3aiv(i) 
 to come. 
 
 I. To come together, to tneet. 
 
 II. To happen, bejal, either absolutely 
 as Luke xxiv. 14. Acts xxi. 35 ; or with 
 a dative following, Mark x. 32. Acts iii. 
 JO. [xx. 19. I Cor. X. 11. 1 Pet. iv. 12. 
 2 Pet. ii. 22.] — Raphelius, on Acts xxi. 
 35, remarks that Polybius, [ii. 64. 6. 8.] 
 often uses the similar pleonastical expres- 
 sion SYNE'BH PENE'SGAI for eyipero. 
 [Gen. xlii. 4. Ex. xxiv. 14. Josh. ii. 23. 
 Is. iii. 10. 1 Mac. iv. 26. Thuc. ii. 15. See 
 Schwarz. p. 1260. Palairet, Obss. Phil, 
 p. 320.] 
 
 Sv//€aX\w_, from <rvy together, or toge- 
 ther with, and jSaWw to cast. 
 
 I. With an accusative, Properly, To 
 cast or throw together. 
 
 II. To conjecture, to understand, or 
 apprehend by conjecture, or by laying toge- 
 ther various circumstances, conjicere, con- 
 jectura assequi. occ. Luke ii. 19; on 
 which text Alberti has, I think, confirmed 
 this sense of the V. in a manner worthy 
 of that learned critic. See also Eisner 
 and Wetstein, the former of whom ex- 
 plains it somewhat differently from Al- 
 berti, Fully to attain to the meaning of, 
 '' mentem (verborum scil.) probe asse- 
 qui," and is therefore censured by Gamp- 
 bell, whom see, as also Kypke. [For this 
 sense of conjecturing, see Dion. Hal. i. 
 24. Arrian. Exp. Al. ii. 3. Herod, i. 91. 
 See Periz. ad ^lian. V. H. ii. 31. But 
 Wahl and Schleusner think that the 
 meaning is. To consider or revolve, as in 
 Homer, av 3' evi ^peal (^aXXeo (rrj(n -, and 
 see Soph. CEd. c. 1151.] 
 
 in. With a dative, To confer with 
 controversially, occ. Acts xvii. 18, where 
 Kypke shows that in the Greek writers it 
 is used for coirferring or conversing with, 
 and particularly applied to familiar con- 
 ferences with philosophers: but, by the 
 context in Acts, it appears that the con- 
 versation of the Epicureans and Stoics 
 with St. Paul was not of a very friendly 
 cast. [See Jambl. Vit. Pyth. c. 2. 
 Ceb. Tab. c. 33. Joseph. Ant. i. 12. 
 3. Xen. An. iv. 6. 14. and with Xoyae, 
 
 Eur. Iph. Aul. 830. Xen. Cvr. ii. 2. 
 
 21.] 
 
 IV. With TTjOoe and an accusative. To 
 corfer, consult together, occ. Acts iv. 15, 
 where the expression is elliptical, for 
 (Tvvi^aXov TTpoQ aWifktiQ BOY~AAS, con- 
 ferebant inter se consiUa, literally, they 
 conferred counsels among themselves. So 
 Euripides, Phoeniss. lin. 700. nPO'S 
 'AYTO^N SYMBAAE'IN BOYAE'YMATA. 
 See Bos Ellips. under 'Qovki], Wolfius and 
 Kypke. 
 
 V. With a dative following, To come 
 to, come up with. occ. Acts xx. 1 4. Arrian, 
 Appian, and Josephus use the V. in this 
 sense. [Joseph. Ant. ii. 7. 5. ix. 6. 5. 
 Xen. Cyr. vi. 2. 41. 2 Mac. viii. 23. 
 Josh. xi". 5. Hom. Od. a. 259. Matthiae, 
 §496, 1.] 
 
 VI. With a dative. To encounter, en- 
 gage with, in war; thus Polybius in Eisner, 
 TOr^ nOAEMIOI~S ^YMBAAAE-IN 
 'EI2 MA'XHN, To engage in battle with 
 the enemy ; and Josephus, De Bel. lib. i. 
 cap. 9, § 4, 2YNE'BAAAE TOFS XoiitoiQ 
 'AirYnTI'0I2 'EI2 MA'XHN 3 so Ant. 
 lib. vi. cap. 7, § 2. Herodotus also uses 
 (Tvp€dXXeiv with a dative in the same 
 sense, occ. Luke xiv. 31, where see Wet- 
 stein and Kypke. [See Pol. iii. 56. 6. 
 Xen. Cyr. vii. 1. 20. —absolutely, Pol. i. 
 9. 7. Herodian. iii. 2. 14. ^lian. V. H. 
 X. 4. See also Herod, ii. 159. Plato Me- 
 nex. 13. Schwarz. p. 1261.] 
 
 VII. With a dative of the person, and 
 an accusative of the thing, I^vptdXXopat, 
 Mid. To contribute, confer, conferre, con- 
 ducere, in the sense of helping, assistifig, 
 profiting, occ. Acts xviii. 27. So Arrian, 
 Epictet. lib. iii. cap. 22, cited by Raphe- 
 lius, HAE'IONA TH~t KOINONl'Ai SY- 
 NEBA'AETO, hath- coiitributed more to 
 the community, or more profited it. See 
 also Wetstein. [See Ceb. Tab. c. 33. 
 Diod. Sic. i. 2. Pol. ii. 13. 1. Philost. Vit. 
 Soph. i. 9. 1. Xen. Cyr. i. 2. 8. ii. 4. 16. 
 Comp. also Job xxxv. 3.] 
 
 g^^ I,vp€a<nXevco, from trvv together 
 with, and (iaaiXevu) to reign. — To reign 
 together with. occ. 1 Cor. iv. 8. 2 Tim. ii. 
 12. [It refers to the great happiness to 
 he enjoyed hereafter by believers. See 
 Pol. XXX. 2.4. Epict. Ench. c. 2 1. Lucian. 
 Dial. Deorr. xvi. 4.] 
 
 SvyuSti^a^w, from crvv together, and pi- 
 €ci^uf to cause to [ascend.'^ 
 
 I. To cause to \jiscendr\ together. 
 Hence 
 
 II. To unite, join, connect^ compact. 
 
2 Y M 
 
 817 
 
 SYM 
 
 knii together, occ. Eph. iv. 1 6. Col. ii. 1 9. 
 Comp. ver. 2, where Wetstein cites some 
 of the best Greek writers using it for 
 causing to agreey making friends, or the 
 like. [Thuc. ii. 29. Dio Cass, xxxvii. p. 
 62.] 
 
 III. To prove, evince^ by laying argu- 
 ments together. Sextus Empir. and Ari- 
 stotle, cited by Wetstein on J Cor. ii. 1 6, 
 use it in this sense, occ. Acts ix. 22, 
 where perhaps it particularly refers to St. 
 Paul's manner of preaching to the Jev^s 
 by laying and comparing together the tes- 
 timonies of the O. T. to Jesus being the 
 Christ. Comp. Acts xvii. 2, 3. xviii. 28. 
 xxvi. 22. 1 Cor. ii. 13, and see Wolfius 
 on Acts ix. 22. 
 
 IV. To conjecture^ collect, conclude 
 from laying circumstances together; so 
 Chrysostom, •^o'^a'CoiiEvoi conjecturing ; 
 or rather, To consent^ agree together. 
 The learned De Dieu has observed, that 
 in the Greek writers it is not only used 
 transitively, but also intransitively; thus 
 Plato, De'Repub. vi. SYNEBIBAZO'MEN 
 CiKaLO(Tvvr}Q TTfpi Kai aiofpoffvyeg, " We 
 agreed concerning justice and sobriety." 
 occ. Acts xvi. 1^0. 
 
 V. To teach, instruct, occ. 1 Cor. ii. 
 16. vSo Hesychius explains avfxtL^aadiv- 
 reg by ^itiax^epreg^ taught, and crvp^l- 
 ^affig by ^t^axv a teaching. The LXX 
 hare constantly used the word in this 
 view for the Heb. n"iin to teach, b»ru^n 
 Mi^l to cause to understand wisdom, )7»i"in 
 to cause to know, inform, and for pnn to 
 cause to understand ; for which last word 
 they apply it, Isa. xl. 14. (comp. ver. 13.) 
 to which passage 1 Cor. ii. \Q. refers. 
 [Comp. Ex. iv. 12, 15. Lev. x. 1 1. Judg. 
 xiii. 8. for n'Tin. Ex. xviii. 1 6. Deut. iv. 
 9. Is. xl. 13. for p:in. Hesychius has 
 <rvpfii€(o ere* ovvaTTTU) ire, hSa(^K(o ae, and 
 other glosses to the same effect.] — See 
 Suicer, Thesaur., on this word. 
 
 I,vp€n\£vo}, from cvv intens. or toge- 
 ther, and ftaXevu) to consult. 
 
 I. With a dative following. To counsel, 
 give counsel or advice to, or rather to 
 counsel or exhort earnestly, occ. John 
 xviii. 14. Rev. iii. 18. [Ex. xviii. 29. 2 
 Sam. xvii. 15. 1 Kings i. 12. Prov. viii. 
 
 22. Is. xxxiii. 18. 3 Esdr. viii. 29. He- 
 rod, i. 19. ii. 107. Xen. Mem. iii. 6. 8.] 
 
 II. To consult or take counsel together. 
 occ. Mat. xxvi. 4. John xi. 53. Acts ix. 
 
 23. [Ecdus. viii. 17. ix. 14.] 
 
 j^^' 2v^€a\ior, a, TO, from (tvv toge- 
 ther, and /S«\t; counsel, or a council. 
 
 I. Joint counsel, counsel or consultation 
 together. Hence the phrases a-vpt>Hkwy 
 ka^ely, to take counsel, consult together. 
 occ. Mat. xii. 14. xxii. 15. xxvii. ], 7. 
 xxviii. 12; and avn%iiXLov ttuuIv, to hold 
 a consultation, occ. Mark iii. 6. xv. 1. 
 
 \\. A council, an assembly of coun- 
 sellors, occ. Acts XXV. 12, where see Dod- 
 dridge's Note. [The provincial governors 
 had assessors with whom they deliberated. 
 See Cic. ad Fam. viii. 8. Verr. ii. 13. 
 Sueton. Tib. c. 33. Lamprid. Vit. Al. c. 
 46. Jos. de Bell. J. i. 2. 1 6. See Casaub. 
 Ex. Antibaron. p. 137.] 
 
 livp^aXog, «, 6, from (tvp together, and 
 (3tiXrj counsel. — A counsellor, occ. Rom. xi. 
 34. In the parallel place of the LXX, 
 Isa. xl. 13, ^vptaXog avr^ answers to the 
 Heb. Ml'^^ t2^''«, the man of his counsel. 
 [See 2 Sam. xv. 12. I Chron. xxvii. 32, 
 33. Ezr. vii. 14. Herod, v. 24. Xen. 
 Symp. viii. 39. Pol. xiv. 3. 7.] 
 
 E^^ ^vppadrjrrjg, 5, 6, from crvy toge- 
 ther with, and fxadrjT^g a discijjle. — A 
 fellow-disciple, occ. John xi. 16. [^s. 
 Fab. 48.] 
 
 ^§^ ^vp^apTvpiu), w, from (Tvv toge- 
 ther, and fiaprvpiu) to witness. — To bear 
 iviiness also, together, or at the same time, 
 either absolutely, occ. Rom. ii. \5 ; or 
 governing, like the simple V. paprvpiio, a 
 dative of th.e person to whom the witness 
 is borne. (Comp. ^vp^aXevio I. ^vfxcpepio 
 II.) Thus it is plainly used Rom. ix. 1, 
 SYMMAPTYPOY'SHS MOI rfig awei- 
 cijcrewg //«, Eng. transl. " My conscie7ice 
 also bearing MB (i. e. TO ME) witness." 
 — And in the same sense the V. followed 
 by a dative case seems to be used in that 
 famous text, Rom. viii. 16, which is the 
 only * remaining place of the N. T. where 
 it occurs; 'Avrb to Trvevpa 2YMMAP- 
 TYPE~1 TQTl HNErMATI lifxwy. The 
 Spirit itself bears witness at the same 
 time (namely, that we cry, Abba, Fa- 
 ther, ver. 15.) TO our Spirit, that we 
 are the children of God ; not by any direct 
 impression, or immediate testimony com- 
 municated to the soul, but as the apostle 
 speaks, ver. 14, by leading us in our lives 
 
 * For as to Rev. xxii. 18, which in the first 
 edition I had produced as a third example of this 
 sense of the V., I have since found from the au- 
 thority of MSS. that the true reading in that text 
 is not :Ev/j.fxapTVfu/xat but uapTupcu tva>, which is ac- 
 cordingly by Griesbach received into the text. See 
 also Wetstein Var. Lect. and Bowyer's preface to 
 Oonject. p. 8. The Vienna MS., published by 
 Alter, reads uocprvpouai without lyui. 
 
 3G 
 
S YM 
 
 18 
 
 S YM 
 
 and conversation, and especially by being 
 in us (ver. 15, comp. ver. 8, 1 1.) a spirit 
 of Jllial love to God; or, as lie elsevvbere, 
 Rom. V. 5, expresses himself, by THE 
 LOVE OF GOD shed abroad in our 
 hearts through the Holy Spii'it given 
 tmto us. Comp. 2 Cor. i. 22. 1 John iv. 
 7, 12, 13, 16 ; but see Macknight on Rom. 
 viii. 16. [^Parkhurst's explanation is 
 that of Crellius and Grotius. Bishop 
 Sherlock, in a most admirable sermon 
 on this text, disapproves of this^ and 
 says, that ffvjiiiiapTvpEcj always implies an 
 union of more than one witness. Mac- 
 knight thinks, that no great difference in 
 sense, however, is produced by this differ- 
 ence of translation. The result of the 
 Bishop's sermon is, that our spirit means 
 our right reason, spoken of by St. Paul 
 (ch. vii. 25) as the mind approving and 
 serving the law of God, (see also ver. 22) 
 and that the evidence of God's Spirit is 
 not any secret inspiration (as the Council 
 of Trent make it) or assurance conveyed 
 to the mind of the faithful, but the evi- 
 dence of works such as by the S])irit we 
 perform, and that therefore the only sign 
 of sanctification is holiness. Schleusner, 
 strange to say, construes the whole pass- 
 age, '^ Hi vero sensus animi indubitato 
 arguraento nobis confirmant, nos esse Dei 
 lilios." By what process such a render- 
 ing can be justified, defying, as it does, 
 both the meaning of words and common 
 sense, he has very wisely neglected to in- 
 form us.] 
 
 ^g^ ^vfifiEpiCofiaii from avv together 
 with, and fxepl^a) to divide. — With a da- 
 tive. To be a partaker together with, to 
 partake or share together with. occ. 1 
 Cor. ix. 13. [[See dvataffrvpioy. The 
 word occ. Dion. Hal. T. v. p. 266. ed. 
 Reiske.] 
 
 ^^ ^vfifxeTOxog, «, 6, r/, Kal to — ov, 
 from avv together with, and jdiroxoQ a 
 partaker. — Partaking or a partaker to- 
 gether with others, a joint- or fellow- 
 partaker, occ. Eph. iii. 6. v. 7. [[Sv/xjue- 
 re'xw occ. 2 Mac. v. 26. Xen. An. vii. 8. 
 17.] 
 
 1^^ Sv/ijutju?;rJ7c, », 6, from avv toge- 
 ther with, and fjufxrjrrig an imitator. — A?i 
 imitator together with others, a joint- 
 imitator, occ. Phil. iii. 1 7. 
 
 ^^^ I>vfjifxop(j)i^(jji To make conform- 
 able. This is the reading of some MSS. in 
 Phihiii. 10. 
 
 HiVfifiopcpoQ, «, 6, y, Kal to — ov, 
 
 from avv together with, and /uopc&j) J'orm. see Matthise, § 397.] 
 
 — Co? form, conformable. It is construed 
 with a genitive, occ. Rom. viii. 29. — with 
 a dative, occ. Phil. iii. 21 *. 
 
 ^^^ Sv/xjuOjO^dw, a, from avfifiopcpoQ. — 
 With a dative. To coiform to. occ. Phil, 
 iii. 10. 
 
 ^^^ 'Zvinradiio, Si, from avv together 
 with, and eVaOov. 2 aor. of obsol. Trr/flw to 
 suffer. — With a dative. To sympathise 
 with, compassionate, have compassion 
 upon. occ. Heb. iv. 15. x. 34. So Iso- 
 crates in Wetstein, 'ATYXIAI'2 2YM- 
 IIAOEI'N, to compassionate misfortunes. 
 [Symm. Job ii. 11. Plutarch, T. ii. p. 
 440, Reiske.] 
 
 ^g^ ^vpTraOrjg, eoQ, 5g, 6, rj, from 
 avfjLTradiu). — Compassionate, sympathising, 
 fellow-feeling, i. e. having a felloiv-feel- 
 ing of joy as well as of sorrow, occ. 1 
 Pet. iii. 8. See Raphelius and Wolfius. 
 [Pol. X. 58. 8. XV. 9. 3.] 
 
 ^vjjLTrapayivojjLai, from avv together, or 
 together with, and Trapayivopai to come, 
 arrive, be present. 
 
 I. To come together, be present, occ. 
 Luke xxiii. 48. [[Ps. Ixxxiii. 8. Thuc. ii. 
 82.] 
 
 n. With a dative following. To be pre- 
 sent with, sta?id by. occ. 2 Tim. iv. 16. 
 It was agreeable to the custom of the 
 Romans, that when a person was judi- 
 cially tried for any crime, his friends 
 attended on him in court to countenance 
 and assist him. This was called in Latin 
 adesse reo, and in Greek Trapelvai, a-vp- 
 Trapeivcu, iTapayivtadai, and as here avp- 
 TrapayiveaOai. See Eisner. 
 
 ^^^ ^vpTrapciKaXib), to, from avv toge- 
 ther, and TrapaKoXib) to comfort. — To 
 comfort together, occ. Rom. i. 12. [It is 
 often to exhort, cheer, as Pol. v. 83. 3. 
 Plutarch, T. vii. p. 914. ed. Reiske.] 
 
 ^vfiTrapaXap^avo), from avv together, 
 and TrapaXaptavit) to take with one. — To 
 take together with one, [take as a com- 
 panion.l^ occ. Acts xii. 25. xv. 37, 2>S. 
 Gal. ii. 1. [So Job i. 4. ^lian. V. H. 
 viii. 7. Pol. ii. 10. 1. The word also occ, 
 though not in the same sense. Gen. xix. 
 
 ^vfjiTrapapivoj, from cvv with, and 
 Trapa pivio to remain. — To remain, or 
 continue with. occ. Phil. i. 25. [Ps. 
 Ixxii. 5.] 
 
 ^vptrapeipi, from avv with, and irapeipi 
 to be present. — With a dative, To be 
 
 [On the good of this and similar adjectives, 
 
i: YM 
 
 819 
 
 S YM 
 
 present with. occ. Acts xxv. 24. [Prov. 
 viii. 27. Xen. CEc. xi. 24. Pol. v. 5. 8.] 
 
 ^^^ Sv/iTTOo-^^w, from o-ui' together 
 with, and -uraayjj) to suffer. — To suffer to- 
 gether with, occ. Rom. viii. 17. 1 Cor. xii. 
 26. [Diod. Sic. \y. 11. Pol. xf. 9. 4. 
 Symm. 1 Sam. xxii. 8.] 
 
 ^^° Sv/LiTriyUTTw, from (7i)v together 
 with, and Tre/xTrw /o ^ewd — With the pre- 
 position nera, or a dative following, To 
 send together with. occ. 2 Cor. viii. 18, 
 22. [Xen. Cvr. iii. 1. 43. Dem. 80, 
 
 Sv/iTTcptXa/uioavw, from o-j))/ together, at 
 the same time, and 7reptXa/x€a»'w <o em- 
 brace (thus often used by Xenophon, see 
 Wetstein), which from Trfpi about, and 
 Xafxt,avb) to take. — To embrace at the 
 same time. occ. Acts xx. 1 0. [occ. Ez. v. 
 3. (to surround.) Pol. viii. 13. 4. Dem. 
 235, 16.] 
 
 2iVfX7riyio, or Sv/X7rt'w, from cri/y together, 
 fvith, and ttIvu) or tt/w /o drink. — VVith a 
 dative following. To drink ivith. occ. Acts 
 X. 41. [Esth. vii. 1. Xen. Cyr. v. 2. 28. 
 Dem. 1352, 27.] 
 
 ^^ ^vfXTrXrjpoio, w, from cvy intens, 
 and 7r\r/pow to Jill, fulfil. 
 
 I. To Jill full. Hence SvjU7rXr/poo/f at, 
 Hjiai, Pass. To be filled full, as with 
 water, occ. Luke viii. 23, ffvveTrXijpnTo 
 they, i. e. the vessels in which they sailed, 
 were filled (with water.) So Kyphe cites 
 Demosthenes, applying the V. yEfxt'CeaQai 
 being laden to rac TrXeovrac the sailing 
 persons, meaning, however, their ships. 
 Comp. Mark iv. 37. [Xen. Hell. i. 1. 12. 
 Pol. i. 36. 9.] 
 
 II. [To complete."] Of time, pass. To 
 be fulfilled, or completed, occ. Luke ix. 
 51. — To be filly come. Acts ii. 1. Comp. 
 John vii. 8, and see Doddridge's Note (f) 
 on Acts ii. 1 j where Kypke cites from 
 Josephus, Ant. lib. vi. cap. 5. p. 175. 
 (cap. 4. § 1. edit. Hudson) concerning 
 Samuel, to whom God had promised, that 
 at a stated time he would send a certain 
 Benjamite to him. " He sitting on the 
 terrace of the house, waited the coming 
 of the time j HAHPOeENTOi: h" dvr«, 
 but when it was arrived or fully come, 
 he went down, and was going to supper." 
 
 ^^ 2v)Li7rvtyw, from avv intens. or to- 
 gether, and TTviyio to choke, suffocate. 
 
 I. To choke, suffocate, as a seed or 
 plant. Comp. 'ATroirviyio. occ. Mark iv. 7. 
 Hence applied to the word of God. occ. 
 Mat. xiii. 22. Mark iv. 19} or to those 
 who hear it, occ. Luke vii. 14. 
 
 II. To throng, suffocate, as it were, by 
 thronging, occ. Luke viii. 42. 
 
 J^^° ^vjjL'Ko\iTr)Q, », b, from avv loge- 
 gether with, and TroXirriQ a citizen. — A 
 fellow -citizen, occ. Eph. ii. 19, where see 
 Wolfius and Wetstein. [/Elian. V. H. iii. 
 44, Joseph. Ant. xix. 2. 2. This M'ord is 
 condemned by Pollux (iii. 51.), Phryni- 
 chus p. 172. (ed. Lobeck), Thomas M. 
 voc. lioXirriQ, and others. Pollux, how- 
 ever, quotes it from a fragment of Euri- 
 pides. liVfiTToXtTEvu) occ. Thuc. vi. 4. 
 Dem. 1431,22.] 
 
 ZvfjtTTopevopai, from avv together, or to- 
 gether with, and Tropevofxai to go, or come. 
 
 I. Absolutely, To come together, as- 
 semble, occ. Mark x. 1. 
 
 n. With a dative following, To go to- 
 gether with, accompany, occ. Luke vii. 1 1 . 
 xiv. 25. xxiv. 15. [Judg. xi. 8.] Xen. 
 An. V. 5. 5. — with a gen. and ptrit, 
 Gen. xiii. 15. 
 
 2vjU7rofftov, 8, TO, from crvv together, and 
 TtodQ a drinking, which see. 
 
 I. Properly, A drinking together; 
 hence a feast. Thus it is used not only 
 in tlie profane writers [and Apocrypha, 
 as 1 Mac. xv. 1 G.], but also in the O. T. 
 Esth. vii. 7, for the Heb. nntl^D, which 
 in like manner denotes a drinking, com- 
 potation, and thence a feast, from the V". 
 nnti? to drink. [Xen. Cyr. viii. 4. 13. 
 Symp. ix. 7. It occ. in Xen. Cyr. viii. 8. 
 6. for the place of holding the feast.] 
 
 II. A company of persons eating toge- 
 ther, occ. Mark vi. 39, where avfiiroaia 
 is repeated in a distributive sense, after 
 the Hebrew manner. A classical Greek 
 writer for aupTroana, av^nroatay would have 
 said Kara cri;^7ro(na. 
 
 1^^ ^vprrpea^vrepog, «, 6, from Cvv 
 together with, and Upea^vTEpog an elder. 
 — A fellow-elder^ or -presbyter, occ. 1 
 Pet. V. 1. 
 
 Svju^ayw, from avv together with, and 
 (payio to eat. — With a dative following, 
 To eat with. occ. Acts x. 41. xi. 3. 
 [Ex. xviii. 12. for •?::« followed by nx\ 
 See also 2 Sam. xii. 17. Fischer de Vit. 
 Lex. N. T. p. 304 and 322.] 
 
 2ivp<pipio, from (Tvv together, and ^tpw to 
 bring. 
 
 I. Properly, To bring together. Thus 
 it is sometimes used in the profane wri- 
 ters. Comp. Acts xix. 19. [Xen. An. vi. 
 4. 6 and 9.] 
 
 II. Absolutely, or with a dative follow- 
 ing. To be profitable, advantageous, to, 
 q. d. to conduce, or bring together for 
 
 3 G2 
 
S YM 
 
 820 
 
 S YN 
 
 (the benefit of) another, conduco, confero. 
 In this sense the V. is used either per- 
 sonally, 1 Cor. vi. 12. X. 23. 2 Cor. viii. 
 10. [and so Prov. xix. 10. Xen. Cyv. iii. 
 2. 30. Diod. Sic. i. 68.] or impersonalh^ 
 (rvfji^i^u it is advantageous ; [with the 
 iniin. as Mat. xix. 10. John xviii. 14. 2 
 Cor. xii. 1. Xen. CEc. xiii. 2. xvi. 3. 
 — with n>a and siibj. (on which construc- 
 tion see Fischer, p. 412. and Matthice, § 
 .531.) Mat. V. 29, 30. xviii. 6. John xi. 50. 
 xvi. 7- — and absolutely, Jer. xxvi. 1 4.] ; 
 whence the particip. neut. ^vfAipepov, to, 
 used as a N. Advantage^ Profit, henejit. 
 occ. 1 Cor. vii. 35. x. 33. xii. 7. Heb. xii. 
 10. [Comp. Deut. xxiii. 6. Baruch iv. 3. 
 Xen. Cyr. iii. 2. 14. See for this word, 
 Ecclus. XXX. 18. Diog. L. ii. ^1 . Aristot. 
 Nicom. viii. 12. Reiske Ind. Gr. Demost. 
 p. 708.] See Wetstein on 1 Cor. x. 33. 
 
 ^^ ^vfKprjIii, from o-vv together with, 
 and ^7)1x1 to speak. — With a dative follow- 
 ing, To assent, consent to, q. d. to speak 
 any thing together with. occ. Rom. vii. 16. 
 [Xen. An. v. 8. 8. Cyr. iv. 5. 12. Dem. 
 668, 14.] ^ 
 
 ^vf-KpvXsrriQ, «, 6, from cvv together 
 with, and ^uXer77c 07ie of the same tribe^ 
 which from c^vXri a tribe. — Properly, One 
 who is of the same tribe with another 
 person, hence. One of the same country or 
 state, a countryman, or fellow -citizen. 
 occ. 1 Thess. ii. 14. Isocrates, [Panathen. 
 p. 1790.] cited by Wetstein^ uses the 
 same word. [[This is a late word, see 
 Lobeck ad Phryn. p. 172. 471.] 
 
 Sv/i0vroe, «, 6, 71, from gvv together, 
 and (^VTOQ planted^ which see und^r "E^u- 
 (pvTOQ. — Planted together, or else growing 
 together, coalescing, as the V, avp^vvai is 
 used by M. Antoninus, and the participle 
 avpirecpvicoTec by Lucian, whom see in 
 Woliius and Wetstein. occ. Rom. vi. 5. 
 [[This word occ. in Zach. xi. 2. for llifn 
 fortified, i. e. planted in the midst of 
 other trees ^ which protect it. See Amos 
 ix. 1 3, where it seems to be To surround. 
 Wisd.ix. 13.] 
 
 ^g^ 2vju^uw,from (Tvv together, and ^vhi 
 to spring up, which see under $uw. — \_To 
 make to grow together ; hence in the 
 pass.] To spring up together, or rather to 
 spri7ig up or gro9V thick or close together. 
 So Virgil, i^n. ix. lin. 382, has densi 
 sentes. See V/etstein and Woltius. occ. 
 Luke viii. 7. [Wisd. xiii. 13. Theoph. 
 H. P. ix. 2. Xen. Cyr. iv. 3. 18.] 
 
 I>vp(j)u}viio, w, from <n)j/ together, or to- 
 gether with, and (f)ioreu) to speak. 
 
 I. Properly, To speak a thing together 
 with another; so used absolutely. To 
 agree, [with pera and a gen. Mat. xviii. 
 19. (agree in asking) xx. 2. (in bar- 
 gaining,) — with a dative, Acts v, 9. in 
 a bad sense, as in Aristot. Pol. iv. 12. 
 Dio«J. Sic. xii. 83. Mat. xx. 13. — occ. Gen. 
 xiv. 3. 2 Kings xii. 8. Is. vii. 2. Pol. vii. 
 9. 11. Xen. Hell. i. 3. 7.] 
 
 II. With a dative following, To agree, 
 accord with in speaking or declaring, occ. 
 Acts XV. 15. 
 
 III. With a dative, To agree, suit, occ. 
 Luke V. 36. Raphelius on 2 Cor. vi. 15. 
 cites from Arrian, Xvrpa i:a\ Trirpa » 
 SYM«I)aNE"I, '' An earthen pot and a 
 stone do not agree." 
 
 E^^ Itvp(l)u)vrjffiQ, LOQ, Att. eioQ, ?/, from 
 <Tvp(j)(i}ve(i). — Agreement, concord, occ. 2 
 Cor. vi. 15. 
 
 ^vp(J)0)riay ag, r/, from cvv together, and 
 (l)ioprj a sound, voice. — Agreement or har- 
 mony of sounds, a concert qftnusic. occ. 
 Luke XV. 25. Llence Eng. symphony. 
 [See Dan. iii. 5, 7, 10, 15. Pol. xxvi. 10. 
 5. Aristot. Pol. vii. 15.] 
 
 2v^0wvoc, «^ o, rj, KOI TO — ov, from (tvv 
 together, and 0wv?) a sound, voice. 
 
 I. Properly, Agreeing in sound, con- 
 cordant. 
 
 II. Agreeing, consenting. Hence the 
 neut. Sy/i^wj/ov, e, to, used as a N. 
 agreement, consent, occ. 1 Cor. vii. 5. 
 [Eccl. vii. 15. Diod. Sic. i. 11. Pol. vi. 
 36. 5.] 
 
 1^^ ^vpxprjfli^u), from crvv together, 
 and \pr](l)ii^(o to calculate. — To calculate or 
 compute together, to cast up. occ. Acts 
 xix. 19. [Aristoph. Lys. 142. It occurs, 
 but clearly by mistake, in Jer. xxix. 20. 
 in the Cod. Al.] 
 
 ^^ ^vp\pvxog, a, 6, r/, from crvy toge- 
 ther, and ^/v^rf a sold. — Joined together 
 in soul or sentiment, unanimous, occ. 
 Phil. ii. 2. 
 
 2Y'N, A preposition. 
 
 I. Governing a dative. 
 
 1 . Together with, with. Mat. xxvr 27. 
 xxvi. 35. xxvii. 38. [Mark iv. 10. ix. 4. 
 Luke V. 19. Acts i. 14. ii. \4. iv. 14. 
 xxiii. 27. Rom. viii. 32. 1 Cor. x. 13. 1 
 Thess. iv. 17, & al.] 
 
 2. With, at the house of, apud. Luke i. 
 56, ^vv avTrj, With her, at her house; so 
 the Latins say apud illam, and the French 
 chez elle. [See also, Luke ii. 13. Col. 
 ii. 5. 1 Thess. iv. 17. Phil. i. 23. So 
 Otf, in Gen. xxvii. 44. Lev. xxv. 36. 2 
 Sam. vi. 7. 1 Chron. xii. 39.] 
 
2 YN 
 
 821 
 
 SYN 
 
 3, With, besides. Luke xxlv. 21. 
 
 4. 2uv TLyL eivca, To he on one's side, 
 to take his part, cum aliquo esse. occ. 
 Acts xiv. 4. Thus Xenophon, Cyropaed. 
 lib. vii. p. 423. edit. Hutchinson, 8vo. 
 T«e yueV «r Geag otecrQaL x°^ STN 
 'HMI-N "ESEHeAl. " We ought to 
 think, therefore, that the gods will be on 
 our side, nobiscum futuros." Hutchinson. 
 [See also Acts iv. 13. Xen. Cyr. v. 4. 37. 
 In Mark ii. 26. Luke viii. 38. xxii. bQ. 
 Acts xxii. 9. xxvi. 13. Xen. Cyr. vii. 1. 
 15. bi ffvv TivL mean one's compaiiions ; 
 in Acts V. 17, 21. xix. 38, perhaps, his 
 colleagues, c^'c] 
 
 [5. Bi/ means of, by. This is the 
 meaning given by Wahl to 1 Cor. v. 4, 
 but I do not see that it is necessary.] 
 \_Q. Equally with, just as. Gal. iii. 9.] 
 11. In composition, ^vy £v0wvtac gra- 
 tia, for the sake of a more agreeable 
 sound, drops its final v before ^, and be- 
 fore cr followed by a consonant, as in 
 a-vi^TjTeco, (Tv^iXKu, &c. — before y, k, Xi i* 
 changes the final y into y, as in orvyyivrjg, 
 cvyKaXiu), cuy^a/pw : — before X into X, as 
 in (TvXXaXeto ; — before €, jx, tt, 0, and i//, 
 (i. e. TTcr) into ju, as in a-vfitaiyu), (rv/ijiop- 
 <pog, (Tvjj.Tradioj, (Tvfi(j)epio, (7VfjL\pvj(0Q ', — be- 
 fore cr followed by a vowel, into tr, as in 
 avaariiioQ ; — before p into p, as in (Tvppa.Tr- 
 TEiy, to sew together, Ezek. xiii. 18, in 
 LXX J but in verbs the y is restored be- 
 fore the augment, as in cvye^rjriL from 
 (TV ^Tf rid) J (TvyeKaXea-ay from G-vyKaXito, &C. 
 &c. — 2i)j/ in composition denotes, 
 
 1. Most generally, society, concomi- 
 tancy, fellowship ; of which the reader 
 may easily be furnished with instances 
 enow by looking over some of the pre- 
 ceding and following M'ords : but it seems 
 proper to observe, that when words com- 
 pounded Avith (Tvy govern an accusative, 
 the preposition denotes together, as Mark 
 XV. 1 6, ^vyKaXnTiv oXrjy r^y ffireipay, 
 They call together the whole band; 
 but when such verbs govern a dative, 
 <rvy generally signifies with, together 
 with, as Luke i. 58, ^wexp^Lpov avrrj, 
 They rejoiced with or together with her : 
 but this latter observation does not always 
 hold, as may be seen under cvyaQXiia, 
 (TvyKOivtoyihj, (Tvfx^itXevu), (rvfifjiapTvpio), 
 (Xvixipipu). 
 
 2. Intenseness, as in cvy/caXi/Trrw to 
 cover closely, cyXXajJituyu) to seize, take 
 by force or violence. It may not be im- 
 proper just to mention, that the Latin 
 preposition cum or con, which answers to 
 
 the Greek crvv, has very often this em- 
 phatic import in compounded words of 
 that language. 
 
 2v»'ayw, from <rvy together^ and ayw to 
 bring. 
 
 I. To bring together, to gather together, 
 as men, Mat. ii. 4. [xiii. 2. xviii. 2U. xxii. 
 10, 34, 41. xxiv. 28. xxv. 32. xxvi. 3, 
 57. xxvii. 17, 27, 62. xxviii. 12. Mark 
 ii. 2. iv. 1. V. 21. vi. 30. vii. 1. Luke 
 xvii. 37. xxii. QQ. John xi. 47. xviii. 2. 
 XX. 19. Acts iv. 5, 26, 27, 31. xi. 26. 
 xiii. 44. xiv. 27. xv. 6, 30. xx. 7, 8. 1 
 Cor. V. 4. Acts xiii. 10. xvi. 14, 16. xix. 
 17, 19. XX. 8. Numb, x. 3. Ps. ii. 2. 
 Neh. vi. 2. Is. xxxv. 10. Ix. 22. Xen. 
 Ag. i. 25.] — or other things. Mat. iii. 12. 
 vi. 20. [xii. 30.] xiii. [30.] 47. [xxv. 
 24, 26. Luke xii. 17, 18. xv. 13. John 
 iv. 36. vi. 12, 13. xv. 6. In many of 
 
 ! these cases the allusion is to collecting 
 
 j the fruits of harvest. Comp. Ex. xxiii. 10. 
 
 ! Is. xxxix. 6.] — Svmyciv hg ey, To gather 
 
 i together into one concordant body, as it 
 
 were. John xi. 52. This is a pure Greek 
 
 phrase, used by the best writers, as may 
 
 be seen in Wetstein and Kypke. 
 
 II. To take in, or receive with hospi- 
 tality and kindness, occ. Mat. xxv. ^b, 43. 
 — The LXX use the word in the same 
 view, Jud. xix. 15, 18, for the Heb. P]a« 
 to gather. 
 
 ^vyaycoyr], ijg, ?;, from Cuyrjyayoy, 2 
 aor. of (Tvyayu) to gather together. 
 
 QI. Properly, A collection, a bringing 
 together, either of pers9ns or things. See 
 in the LXX, Job viii. 17. Is. xix. 6. Diog. 
 L. ii. 129. Pol. i. 17. 9.] 
 
 IL A public or large assembly of men, 
 or the place where mtn publicly assemble. 
 See Mat. vi. 2, where it seems to include 
 public assemblies, or places of public con- 
 course^ civil as well as religious. In John 
 vi. 59, 'Ev a-vyayioyfj does not signify in 
 the synagogue, or place of religious \vor- 
 ship, but in a meeting or company of 
 people. See ver. 25. I?i the synagogue 
 would have been sy ttj avyayioyrj : " espe- 
 cially as they had but o?ie synagogue in 
 Capernaum." Markland in Bowyer's Con- 
 ject. where see more. [Comp. Acts xiii. 
 43. Rev. ii. 9. iii. 9.] 
 
 III. And most generally, A synagogue, 
 a building where the Jews met fir the 
 purposes of public prayer, n?id of hearing 
 the Scriptures read and expounded. Luke 
 vii. 5. Acts xviii. 7. The form of service 
 in these synagogues greatly resembled 
 that in our parish churches; and for more 
 
Y N 
 
 822 
 
 S Y N 
 
 particular information concerning them I 
 witli pleasure refer the reader to the large 
 and accurate account Prideaux has given 
 in his Connexion, pt. i. book 6. ]). 373, & 
 seqt. edit. 8vo. Comp. also Lardner's 
 Credibility of Gospel Hist, book i. ch. 9. 
 § 6.-^--0ur Blessed Lord in vision. Rev. 
 ii. 9. iii. 9, has been supposed to call the 
 wihelieving Jews of Asia Minor the syna- 
 gogue of Satan, not only as they joined 
 with him in opposing the progress of the 
 gospel, and in accusing and persecutitig 
 the preachers and professors of it (comp. 
 1 Thess. ii. 15, 16.), but as their very 
 worship itself was now, after they had 
 rejected Christ, an affront and ojyposition 
 to the will of God. See the learned 
 Daubuz on Rev. ii. 9. But comp. under 
 'la^alog. — Josephus, Ant. lib. xix. cap. C. 
 § 3, and De Bel. lib. vii. cap. 3. § 3, uses 
 Si'j'aywy?/ for a Jewish spiagogue.- [The 
 synagogues were first used by Jews living 
 out of Palestine, and introduced there after 
 the Babylonish captivity. Afterwards, 
 the rabbins say that there were 480 in 
 Jerusalem alone. For the rites and ser- 
 vice^ see Beausobre's Introduction. The 
 word occ. Mat. iv. 23. ix. 35. x. 17. xii. 
 
 9. xiii. 54. xxiii. 6. Mark i. 21, 23, 29, 
 39. iii. 1. vi. 2. xii. 39. xiii. 9. Luke iv. 
 15, 16, 20, 28, 33, 38, 44. vi. 9. ix. 2, 
 20. xiii. 5, 14, 42. xiv. 1. xv. 21. xvii. 1, 
 
 10, 17. xviii. 4, 7, 19, 26. xix. 8. xxii. 
 19. xxiv. 12. xxvi. 11.] 
 
 ly. It seems to be once used for a 
 place of Christian worship, Jam. ii. 2. 
 See Wolfius and Vitringa, De Synag, 
 Yet. lib. i. pars i. cap. 9. p. 192, and 
 pars iii. cap. 2. p. 448. But this use of 
 the N. was afterwards discontinued, the 
 more effectually it should seem, to dis- 
 criminate the Christian from the Jewish 
 places of worship. " As the Jews held 
 courts of judicature in their synagogues, 
 (see Vitringa, De Syn. Vet. lib. iii. pars 
 i. cap. 1 1. Luke xxi. 12.) and there also 
 punished offenders by scourging, (Mat. 
 X. 17. Acts xxii. 19. xxvi. 11.) it is 
 probable that the first Christians, after 
 their example, held courts for determining 
 civil causes in the places where they as- 
 sembled for public worship, called here 
 (Jam. ii. 2.) your synagogue. For that 
 the apostle si}eaks not of their assembly, 
 but of the place where their assembly 
 was held, is evident from his mentioning 
 the litigants sitting in a more honourable 
 or a less honourable place in the syna- 
 gogue." (Macknight.) And it is plain 
 
 from ver. 4, that judges and judicial 
 causes were here the subjects of the 
 apostle's thoughts. [Schleusner and 
 Bretsch. agree with Parkhurst. Wahl re- 
 fers the place to the last head.] 
 
 ^^^ ^vvaywvi'Copai, from (rvv together^ 
 and ayiDvi'Copcu to strive. — With a dative, 
 To strive together with, to join ones ut- 
 most strength to that of another, |^see 
 Thuc. iii. Qr>, and thence] to assist an- 
 other in his labours with all one's strength. 
 occ. Rom. XV. 30, w^here see Doddridge, 
 Eisner, and Wetstein. []See Diod. Sic. 
 i. 21 and 24. Dion. Hal. Ant. vii. 16. 
 Dem. 576, 7-] 
 
 ^g^ IivvadXiiOj w, from (rvv together^ 
 or together ?vith, and adXio) to strive. 
 
 I. With a dative of the thing following. 
 To strive together for. occ. Phil. i. 27. 
 
 H. With a dative of the person follow- 
 ing, To strive or labour together with. 
 occ. Phil, iv, 3. 
 
 ^vvadpoii^io, from a-vy together^ and 
 adpoil^d) to gather, which see under 'Exa- 
 dpol^u). — To gather, assemble together. 
 occ. Luke xxiv. 33. Acts xii. 12. xix." 25. 
 [Only used by St. Luke in the N. T. occ. 
 Numb. XX. 2. 8. Joel iii. 11. 2 Sam. ii. 
 25. Pol. iii. 50. 3. Xen. An. vii. 2. 8.] 
 
 ^g^ llvyalpoj from (Tvv together with, 
 and aipu) to take. — Properly, To take or 
 take up together with. Hence in the 
 N. T. liVvaipELv \6yov fiera, To take an 
 account with. I do not find that this 
 phrase is ever used by the Greek writers. 
 It seems to be formed after the analogy of 
 the Latin (like the phrase Kpipaa-dai ev, 
 which see), rationes conferre. occ. Mat. 
 xviii. 23, 24. xxv. 19. [occ. in the sense 
 of helping. Dem. 16, 5.] 
 
 ^^^ ^vvaijQxaXcjTog, a, 6, r], from (rvv 
 
 together with, and ai^paXioroc a prisoner, 
 
 which see. — A prisoner with another, a 
 
 fellow-prisoner, occ. Rom. xvi. 7. Col. iv. 
 
 10. Philem. ver. 23. 
 
 ^vvaKoXsOiio, w, from (rvv together, and 
 aKoXadEd) to follow. — With a dative. To 
 follow, accompany, occ. Mark v. 37. Luke 
 xxiii. 45 ; [with ottiVw, Numb, xxxii. 11. 
 See Xen. An. iii. 1. 4. Dem. 1352, 10. 
 Diod. Sic. xiii. 62. On the construction 
 of this and similar verbs, see Matthiae, } 
 398. Lobeck on Phryn. p. 384.] 
 
 ^g^ IivvaXi^u), from (rvv together, and 
 aXli^d) to collect, gather (used by He- 
 rodotus, lib. i. cap. 63, and lib. v. c. 45.), 
 which either from aXt'c abundantly, in 
 great numbers (Horn. II. ii. lin. 90, & al.), 
 or from aXir} an assembly (in Herodotus, 
 
S YN 
 
 823 
 
 S YN 
 
 lib. i. cap. 125). — To gather together, 
 assemble. Thus the V. active is used in 
 Herodotus, lib. i. cap. 125 and 126. 
 [and in Xen. Cyr. i. 4. 14. Jambl. Vit. 
 Pythag. § 253.] Hence 2vvaX/^o//a(, pass. 
 To be assembled^ met, gathered together 
 with. Particip. ^vvaKi^o^tvoq^ Meeting 
 with them, " conveniens cum illis, cou- 
 gregans se cum illis.'' Wetstein. He- 
 rodotus applies the passive in this sense, 
 lib. i. cap. 62, and lib. v. cap. 15. [See 
 also Xen. An. vii. 3. 28. Jambl. Vit. Py- 
 thag. c. 85. Hesychius has avvaXii^ofievog' 
 avyaXiffdeig ,a-vyaxOstg, avvadpoiadeig.'] Or 
 if we consider IivraXi^ofxevoG in Acts as a 
 particip. mid.jit maybe rendered «^jewi6Zz«^ 
 or gathering them together, avrt^g being 
 understood, occ. Acts i. 4. Comp. ver. 6, 
 and see Raphelius, Alberti, Wolfius, Wet- 
 stein, and Kypke, on ver. 4, and Suicer 
 Thesaur. in ZwaXi^u). [The Vulgate has 
 convescens ; having derived the word, as 
 Schl. observes, from aXg or ciXac, like the 
 Syriac and Arabic versions, and Chryso- 
 stom. The Etyni. M. has livraXt^ofjievoL' 
 (TvvaQpoii^o^EvoL 7] avveaQiovTeq. And in 
 one of the versions of Ps. cxl. 4, this word 
 is used for tDH^.] 
 
 ^vvavataivu), from avv together with, 
 and avat,aiv(t) to go up. — With a dative. 
 To go up with. occ. Mark xv. 41. Acts 
 xiii. 31. [In these places it is used of 
 going up to Jerusalem. See Gen. 1. 9, 1 4. 
 Ex. xii. 38. Numb. xii. 32, & al. for Tib)). 
 Xen. An. i. 3. 18. v. 48. iElian. V. H. 
 iii. 19. It is used properly in Lucian. 
 Charidem. T. ii. p. 792.] 
 
 I^B^ 2v»/avafCft/iat, from avv together 
 with, and avaKeifxai to recline, as at meat. 
 With a dative. To recline, or (speaking 
 agreeably to our custom) to sit, together 
 with at meat. Mat. ix, 10. [xiv. 9.] Mark 
 ii. 15. [vi. 22, 26. Luke vii. 49. xiv. 10, 
 15. 3 Mac. V.39.] 
 
 ^vyavafjiiypvpt, from <rvy together with, 
 ayli emphatic, and fiiyyvfii to mix. — To 
 mix together or together with. Hence 
 livyayaptyvviJiai, pass, with a dative fol- 
 lowing. To be mixed with, i. e. to mix in 
 company with, to associate, converse, or 
 keep company with. occ. 1 Cor. v. 9, 11. 
 2 Thess. iii. 14. [Hos. vii. 8. for b^nnn. 
 Comp. Xen. Mem. i. 2. 20. Symp. ii. 
 5.] 
 
 ^vvayairavojiai, from (rvy together with, 
 and ayaTzavopai to be refreshed, [[which 
 see.] — With a dative. To be refreshed 
 together with. occ. Rom. xv. 32. ' [In Is. 
 xi. 6. it is To lie down iviih.'} 
 
 Zvyavrdu), w, from arvy with and avTad), 
 to 7neet. 
 
 I. With a dative, To meet with, meet. 
 Luke ix. 37. [xxii. 10. Acts x. 25. Heb. 
 vii. 1, 10. Gen. xxxii. 1. for iUS; ibid. 
 1 7. for m:^ti. See 1 Mac. v. 25. Pol. i. 52. 
 6. Xen. An. i. 8. 15. This word only 
 occ. ia the N. T., in St. Luke, and the 
 Hebrews.] 
 
 II. With a dative, To happen to, befal. 
 occ. Acts XX. 22. [Eccl. ii. 14. ix. 11.] 
 
 ^vydyTTjaig, tog, Att. eiog, rj, from <rv- 
 vayrdio. — A meeting, occ. Mat. viii. 34. 
 'Etc (TvvdyTr](ny rS Tt/o-S, To the meeting 
 with Jesus, i. e. To meet Jesus, In occur- 
 sum Jesu. [The form here used occ. also 
 in Gen. xiv. 17. for the Heb. n«Y 
 n^lp^. See also Numb. xxxi. 13. Deut. 
 i. 44. ii. 32. The word occ. for n«'^p in 
 Gen. xviii. 2. Josh. viii. 5, 14, 22. & al.] 
 
 ^vvayriXap^ayopai, from cvy together, 
 and dyriXafi^dyopaL to support, helpy 
 which see. — With a dative. To support 
 or helj) together, to assist jointly, " un^ 
 sublevo, conjuncta opera juvo." Mintert 
 and Stockius. occ. Luke x. 40. Rom. viii. 
 26. [See Ps. Ixxxviii. 21. Ex. xviii. 22. 
 Numb. xi. 17. Gen. xxx. 8. Wahl ob- 
 serves, that the gen. is used in this last 
 passage, and so I iind it in Mill ; but 
 Schleusner cites the passage with the 
 dative. See Matthiae, § 3 Go.] 
 
 2v»'a7ray&>from crvy together, and aTrctyw 
 to lead or carry away. 
 
 I. To lead or carry away together. 
 Hence ^vyairdyopai, pass, with a dative, 
 To be led, or carried away together with. 
 occ. Rom. xii. 1 6 ; where Wetstein shows 
 that the Greek writers use it in like 
 manner with a dative, for being carried 
 or dragged away to prison with another. 
 Tolg TairEiyoig (TvvaTrayopeyoi, Led along 
 with, or suffering yourselves to be led 
 along, as it were, with the poor, mean, 
 and despised; such as most of the first 
 Christians were. Comp. 1 Cor. i. 26 — 28. 
 Jam. ii. 5, and see Wolfius and Doddridge. 
 After all, it should be observed that 
 Chrysostom explains the apostle's expres- 
 sion by SYrKATABAI'NONTES etg Ti)y 
 TU)v raTTEiyoJy evreXday. " Condescendi?ig 
 to the poor fare of the mean." [Schleus- 
 ner gives Koppe's interpretation. He 
 does not conceive that there is any oppo- 
 sition between the two members of the 
 sentence, and takes a-vvaTrayojJLeyoi as 
 middle, thus, not having lofty thoughts, 
 or withdrawing yourselves from the so- 
 ciety of the humble. The verb is thus 
 
Y N 
 
 824 
 
 2 Y N 
 
 rendered, / lead mi/self along with any 
 one, go with him, make myself his com- 
 panio?i, &c. So Walil. Macknight also 
 says, Associate with the lowly. Eret- 
 schneider agrees in explaining the verb 
 with Parkhurst, but takes raTreLvdlg as re- 
 ferring to things, not persons, allowing 
 yourselves to be led to a lotvly method of 
 thinking. The word occ. Ex. xiv. 6.] 
 
 II. Pass. To he led or carried away^ in 
 a mental sense, occ. Gal. ii. 13. 2 Pet. 
 iii. 17. 
 
 ^g° Iivva7rodv7i<TK(i), from <rvv together 
 with, and airodpria-KO) to die. — With a da- 
 tive expressed or understood. To die to- 
 gether with. occ. Mark xiv. 31.2 Cor. vii. 
 3. 2 Tim. ii. II. This decompounded V. 
 is used likewise by the Greek writers. See 
 Wetstein on Mark. [In the last place, 
 the meaning cannot be, literally, 2 o die 
 together with, as in Mark xiv. 31. Wahl 
 makes it, To die in the same manner 
 with. Schleusner says. To suffer cala- 
 mities with and after the likeness of any 
 one, to be ready to undergo the severest 
 sufferings and even death with any one. 
 Macknight says, '^ If we die with Christ 
 as martyrs for religion." The word occ. 
 Ecclus. xix. 9. Alciph. ii. 3,] 
 
 livvaTToXkvfxi, from trvy together with, 
 and dTToXXv/ut or aTvoXioi to destroy. — To 
 destroy together with. Kence 2 aor. mid. 
 To perish together with. occ. Heb. xi. 3 1 . 
 [Gen. xviii. 23. xix. 15. Deut. xxix. 19. 
 Dem. 907, 14.] 
 
 liVvaTro^eXXu), from crvy together with, 
 and h'KO'^fXKio to send. — To send together 
 with. occ. 2 Cor. xii, 18. j^Ex. xxxiii, 2, 
 12. 3 Esdr. v. 2. Xen. Cyr. iii. 3. 4.] 
 
 ^^^ ^vvapjjioXoyi'j}, w, from crvi' toge- 
 ther, and apfioXoysu), to compact fitly or 
 properly, which from upfjidg a neat corn- 
 pages, or system of many parts adapted 
 to each other (from apw to adapt, ft)., 
 and XeXoyct perf. mid. oiXsyio to collect. — 
 To frame fitly together, to compact har- 
 moniously together, occ. Eph. ii. 21. iv. 
 
 J 
 
 IG. The Y, 
 
 apf.ioX6yeii) 
 
 used 
 
 in tlie 
 
 Anthologia, 'HPM0A0TH2E ra0oy '' He 
 cjnstructed a neat sepulchre;" and 'AP- 
 .rlOAOrOYME'NIi 'OIKOAOMH' is a 
 bidlding neatly compact. See Scapula's 
 Lexicon, and Wetstein on Eph. 
 
 ^vuapT:a(io, from <tvv intens. or toge- 
 ther with, and apiral^o) to take, seize. 
 
 I. To seize with force or violence, occ. 
 Luke viii. 29. 
 
 IL To take or drag by force or vio- 
 lence, occ. Acts vi. 12. xix. 29. So De- 
 
 mosthenes De Corona, TtVac ^f 2YNH 
 IIASAN, ^' They took some by force." 
 See Eisner and Wolfiuson Acts xxvii. 15. 
 [Pol. V. 41. 9. Lysias, 444, 9. See, too, 
 Eur. Eacch. 443, 728. and Jacobs's An- 
 thologia, T. ii. p. 1 94.] 
 
 III. SwojOTraZ^ojuat, Pass. To be hur- 
 ried away, as a ship by the violence of the 
 wind. occ. Acts xxvii. 15. The Greek 
 writers, cited by Wetstein on the text, 
 apply this V. as also avapTra'Copai, [Thuc. 
 vi. 104.] and the simple ap7ra<^G/iat, [Eur. 
 Cycl. 109.] in the like view, to persons 
 sailing; and Kypke cites from Plutarch, 
 De Garrul. p. 507, A. NE12^2 pkv yap 
 'APUArErSHS VTTO TTveoparog eTriXap- 
 €,avovTai — " For a ship seized by the 
 wind they confine — " [It is metaphorically 
 used in Prov. vi. 25. for beijig hurried 
 away by love.] 
 
 \^vvavXit,ofxai^ from crvv and avXtl^ofiai 
 To pass the night, stay, dwell. This is 
 the reading in some MSS. in Acts i. 4. 
 It occ. Prov. xxii. 24. Xen. Hell. i. 1. 
 21.] 
 
 L^^P^ ^vvavhsiivo), from crvv and avL,av(a 
 to make to increase. — To make to grow 
 together, and hence in the middle, To 
 grow together, occ. Mat. xiii. SO. Dem. 
 p. 107, 27. Herodian. i. 12. 8. Xen. Mem. 
 iv. 3. 6.] — To grow together, occ. Mat. 
 xiii. 30. 
 
 ^vvhapog, a, o, from avvliio. — A bond, 
 band, or ligament, that binds things toge- 
 ther. [1 Kings vi. 10. Job xli. 7. Thuc. 
 ii. 75.] In the N. T. it is applied only 
 figuratively occ. Acts viii. 23, (where see 
 Doddridge and Wetstein.) Eph. iv. 3. 
 Col. ii. 19. iii. 14. Wetstein on Col. ii. 
 1 9. cites Galen using it for a tendon or 
 ligament for the bones. [On Acts viii. 
 23, Schleusner adopts the explanation iv 
 XoXrj TTiKpiag /cat (rvv^icrfxo) a^iKiag (which 
 is the reading of the Cambridge MS.), 
 and says, that crvv^* a^* means " that 
 viciousness which keeps the mind bound 
 as with a chain." W^ahl, who adopts the 
 other explanation, (i. e. kg — a-vvhcfjiov, 
 i. e. crvv^eajdov a^iKiag opoj ae ovto) 
 explains the phrase by the German, 
 ein ausbund von Bosheit, i. e. a choice 
 specimen of iniquity. Schleusner, how- 
 ever, very rightly cites Is, Iviii. 6, where 
 we have the phrase Xve ttclvtu avv- 
 dea-pov a^iKiug-, and though he seems 
 doubtful whether it casts any light on the 
 passage before us, I cannot but think the 
 apostle took his phrase from it. If so, 
 Koppe's explanation is right, and the con- 
 
2 YN 
 
 825 
 
 S YN 
 
 struction of this place first mentioned and 
 preferred (under the head UtKpia) must 
 give way to tlie second. The expressions in 
 the other places are not peculiar to the 
 N. T. Siniplicius (Epict. Ench. c. 37.) 
 calls friendship the avy^£a-/ji.o(: TracrCJv tCjv 
 aperwy; and see Plutarch, Vit. Num. 
 c. 6.] 
 
 Hivv^eit), from a-uv together, or together 
 with^ and Uio to bind. — To hind together 
 or together with. occ. Heb. xiii. 3. [Schl. 
 very rightly suggests the consideration of 
 1 Sam. xviii. J. The word also occ. Ez. 
 iii. 2(). Zeph. ii. 1. Xen. Hell. ii. 4. 5.] 
 
 ^g^ ^vv^ot,a^iaj from (tvv together, and 
 ^ola'Cio to glorify. — To glorify together. 
 occ. Rom. viii. \7. 
 
 I^vvShXoq, a, u, ii, from trvy together 
 wiih^ and ^QXog a servant. — A servant 
 together with another, a fellow-servant. 
 Mat. xviii. 28, [29, 30, 33. xxiv. 49. 
 Eur. Med. 65. Androm. 64. Aristoph. 
 Pac. 746. Lys. Frag. 36. Herod, ii. 134. 
 Thomas M. (p. 649.) and Pollux (On. 
 iii. 82.) say that ofio^nXog was the Attic 
 word. In Col. i. 7. iv. 7. it seems to be a 
 colleague in certain duties. See Ezr. iv. 
 7, 9, 17. V. 3, 6. & al. In Rev. vi. 41. 
 xix. 10. xxii. 9, Schleusner and Wahl 
 consider it as mesLuing fellow -disciples of 
 Christ.'^ 
 
 J^^ ^vy^pofir], fJQf yj, from (TwciSpOfjia 
 perf. mid. of obsol. (rvv^pifiM to run toge- 
 ther. — A running together, concourse. 
 occ. Acts xxi. 30. So Athenaeus in Wet- 
 stein (whom see), T5 oxAa SYNAPOMH'. 
 [Judith x. 18. 3 Mac. iii. 8. Aristot. 
 Rhet. iii. 10.] 
 
 Svvfyf/pw, from o-vv together., and 
 eyeipo) to raise. — [To assist in raising. 
 In Eph. ii. 6. Schleusner, with others, 
 understands the words to relate to the 
 future resurrection of believers. Wahl, 
 with Macknight and others, interprets it 
 more satisfactorily of the raising up them 
 that were dead in sin to a life of righte- 
 ousness. On the place of Col. ii. 12. and 
 the figurative meaning of crvreyefjow there, 
 see below in 2vj/0a7rrw. See Rom. vi. 6. 
 The word occ. in Ex. xxiii. 5. and Phocyl. 
 134. of raising up something that has 
 fallen. See also Is. xiv. 9 ] — To raise 
 together or together with. occ. Eph. ii. 6. 
 Col. ii. 12. iii. 1. 
 
 ^vvz^pt.ov, «, TO, from cvv together, and 
 i^pa a seat. — An assembly of counsellors 
 or judges, or the place where they as- 
 sembled. (Mat. X. 17. Mark xiii. 9. Acts 
 vi. 15.) In the N. T. it is spoken only 
 
 of The Great * Sanhedrin^ or Council of 
 the Jewish nation, consistinij of seventy 
 or seventy-two men of the Elders of the 
 people and of the priests ; whence it is 
 called by St. Luke, ch. xxii. 66, ripEo-^v- 
 ripwv Ts Xa«, The Elders of the people ; 
 Acts xxii. 5. To Upeo-t^vTepiov ; and Acts 
 V. 2 1 , Tepao'iav tu)v "YlGjv ^lapaifK, the se- 
 nate of the children of Israel: which 
 latter phrase in the LXX answers to the 
 Heb. h'Aim^ *jn ^3pT, the Elders of the 
 children of Israel, Exod. iv. 29 ; and 
 this is exactly synonymous with ♦^pT 
 h^1W'>, the Elders of Israel (Exod. iii. 1 6, 
 18. xii. 21.), which is accordingly ren- 
 dered by the LXX in these and other 
 passages by Vepacria IcrpafjX, or Tepsa-ia 
 rijJv 'Yiwv ^IcparjX. The ^vvi^piop then or 
 Sanhedrin of the Jews, mentioned in the 
 N. T., is equivalent to the V«"iu^> 'jpr, 
 Elders of Isreal, in the Old ; and the 
 learned \ Grotius is of opinion, that this 
 great Council took its rise in Egypt, and 
 that seventy Elders of the Israelites were 
 there appointed to manage and regulate 
 the affairs of the people, so far as the 
 Egyptian kings permitted, in memory of 
 the seventy heads of Jacob's family who 
 first came into Egypt (see Gen. xlvii. 27. 
 Exod. iii. 16. iv. 29.) j that these seventy 
 Elders Avere afterwards ordained by God 
 to bear the burden of judgi?ig the people 
 together with Moses (Num. xi, 14 — 17, 
 comp. Exod. xviii. 18.) ; and that when 
 no Judge was commissioned by immediate 
 divine authority, as Joshua, Gideon, 
 Jephthah, &c. were, recourse was to be 
 had to this supreme Council, in causes of 
 the greatest consequence and difficulty, 
 Deut. xvii. 8—13 J. He adds, that this 
 court was restored to its ancient dignity 
 by Jehoshaphat, 2 Chron. xix. 8 ; was 
 continued among the Jews, even during 
 the Babylonish captivity (see History of 
 Susanna, ver. 41, .50.); was invested 
 with judicial authority by Artaxerxes, 
 Ezra vii. 2.5, 26 j and that when the 
 Jews by arms recovered their liberty from 
 Antiochus Epiphanes, the supreme au- 
 thority resided in this Council or Senate. 
 
 * This name Sanhedrin., T')ir\:iV, is taken from 
 the Talmudical writers, who apply it not only to 
 the Great Council of the Jews, but also to their 
 inferior Courts of Justice. The word is found 
 likewise in the Chaldee Targums, and is no doubt 
 a corruption of the Greek 2u:/sS^/ov. See Castell's 
 Lexicon under riDD, and Raymund Martin, Pugio 
 Fidei, Part ii. cap. 4, § 4, &c. and Voisin's Notes. 
 
 t See his Note on Mat. v. 22, to which I refer 
 the reader for further satisfaction. 
 
 X But see the passage, and Qu. ? 
 
2 Y N 
 
 826 
 
 v YN 
 
 See 1 Mac. xii. 6, vdiere the liigh priest 
 Jonathan writes to the Spartans in the 
 name of himself and the Se?iaie, comp. 
 ver. 35, and ch. xiv. 20. — And though * 
 Gabinius, the Roman president of Syria, 
 about lifty-seven years before Christ, 
 greatly abridged the power of the San- 
 hedrin at Jerusalem, by instituting four 
 others, independent thereon, at Gadara, 
 Amathus, Jericho, and Sephoris; yet it 
 seems to have recovered its authority by 
 f Julius Caesar's reinstating the high 
 priest Hyrcanus in the sovereignty. And 
 it is evident, from the account we have 
 in the gospels of our Saviour's last trial, 
 and in the Acts, of the persecution of his 
 apostles, that the Sanhedrin retained a 
 very considerable authority, and even in 
 some cases a power of judging in causes 
 of life and death, subject however to the 
 control of the Roman governors %. See 
 Mat. V. 22. Acts vi. 8, &c. vii. 57, &c. 
 xxii. 4, 5, 20. xxvi. 10, &c. Comp. Jo- 
 sephus, Ant. lib. xx. cap. viii. § 1. and 
 Universal History, vol. x. p. 593, Note 
 (P), 8vo. edit. — It is necessary to observe 
 that the learned writers last cited maintain 
 § " that the Council of Seventy appointed 
 by Moses lasted only during the lives of 
 those Elders; and that the Sanhedrin 
 was a new institution of a much later 
 date." Their principal argument in sup- 
 port of this opinion is, that || " we do not 
 find one word of such a high court either 
 in the times of Joshua, of the Judges, or 
 of the Kings, nor even after the Babylon- 
 ish captivity, till the time of the Mac- 
 cabees." And true it is, that we do not 
 find them mentioned by the name of a 
 Council^ or Court of Justice, before the 
 sera just assigned; and I will add, nor 
 then neither, for the word in I Mac. xii. 
 6, and in Josephus, Ant. lib. xiii, cap. 5, 
 § 8, is Tepsaia the assembly of Elders 
 (so 2 Mac. i. 10. iv. 44. xi. 27.); and 
 we have already shown that this name is 
 equivalent to the Heb. »:ipT Elders ; and 
 these ^:p: are often mentioned, and that 
 
 * See Josephus, Ant. lib. xiv. cap. 5. § 4, and 
 De Bel. lib. i. cap. 8. § 5. and Prideaux, Connex. 
 pt. ii. book 7. An. 37. p. 453. 1st edit. Swo. 
 
 -|- See Josephus, Ant. lib. xiv. cap. 8. § 5, and 
 cap. 10. § 2. and De Bel. lib. i. cap. 10. § 3, and 
 Prideaux, Connex. ut sup. An. 47. p. 484. 
 
 X See Doddridge's Notes on Mat. xxvii. 2. John 
 xix. 10, (and additional Note to 1st edit.) and on 
 Acts vii. 58. ix. 1, and Bp. Pearce's Note on John 
 xvii. 31. 
 
 § Sec Univ. Hist. vol. iii. p. 125, Note (II), 8vo. 
 
 II See Univ. Hist. vol. iii. p. 418, Nole (H.) 
 
 as concerned in affairs of the greatest 
 consequence, under Joshua, the Judges, 
 and the Kings, as any one may be con- 
 vinced by turning to the following pass- 
 ages. Josh. viii. 10, 33. xxiv. 1. Jud. ii. 
 7. xxi. \Q. 1 Sam. iv. 3. viii. 4. xv. 30. 
 2 Sam. iii. 17. v. 3. xvii. 4, 15. 1 Kings 
 viii. 3. XX. 7, 8. 2 Kings xxiii. 1. 1 
 Chron. xi. 3. xv. 25. xxi. 16. 2 Chron. v. 
 2, 4. xxxiv. 29. Comp. Ezra x. 8. Ezek. 
 viii. 1 1. We are informed by the Jewish 
 writers, that the Grand Sanhedrin at 
 Jerusalem not only received appeals from 
 the inferior Sanhedrins, or Courts of 
 twenty-three men (comp. under KpiaiQ V.), 
 but could alone take cognizance in the first 
 instance of the highest crimes, and alone 
 inflict the punishment of stoning. This 
 account is confirmed by Mat. v. 22, and 
 illustrates that text. — ^wi^pia^ ra, seems 
 to refer to the successive Sanhedrins^ at 
 Jerusalem. Mat. x. 17. Mark xiii. 9. 
 And our Saviour's prophecies were ac- 
 cordingly fulfilled. Acts iv. 5, 7. v. 27. 
 vi. 12. xxii. 30. — Josephus often uses 
 liVVE^piov for the Grand Sanhedrin at Je- 
 rusalem, in which the high priest pre- 
 sided, Ant. lib. xiv. cap. 9. § 3, 4, and 5, 
 where he is giving an account of Herod's 
 (then a young man) being summoned be- 
 fore that Court. [^The word occ. of the 
 whole Satihedriuj in Mat. v. 22. xxvi. 59. 
 Mark xiv. 55. xv. 1. John xi. 47. Acts v. 
 41. xxii. 30. xxiii. 1, 15. (though Schl. 
 with others understands it there of 
 the Council of the Roman commander of 
 the auxiliary cohort, or the procurator of 
 the province.) xxiv. 20. In Luke xxii. 
 66. Acts iv. 15. V. 27. vi. 12, 15. xxiii. 
 6, 20, 28, it is rather taken of the meeti?ig 
 of the Sanhedrin, or their place of meet- 
 ing, as in /Elian. V. H. viii. 12. Xen. Hell, 
 ii. 4. 22. In Mat. x. 17. Mark xiii. 9, 
 most writers take it of the minor Court 
 of seven (according to some), or oi twenty- 
 three according to others. These were 
 established in the different cities of Judea; 
 and Schl. mentions, that there were two 
 of the Courts of twenty-three at Jeru- 
 salem *.]] 
 
 'Lvveideio, or Si/m^w, from (tvv together 
 with, or intens., and kciu) or tt^w to know. 
 
 I. To Jmow together with another, to he 
 conscious, privy to. occ. Acts v. 2. [Thuc. 
 iv. C8. V.82. Lev. V. 1.] 
 
 II. Hvyoi^a, Perf. mid. with an accu- 
 
 * [See Joseph. Ant. iv. 8. 14. Mischna, Cod. 
 Sanhedr. c. 11. Thes. ii. Maimon. Hilc. Saniicdr. 
 c. 1. Gemar. Babyl. Cod. Sanhedr. fol. 88. 2.] 
 
S YN 
 
 827 
 
 SYN 
 
 sative of the tiling and u dative of the 
 person. To he conscious, to know ani) 
 Ihing relative to oneself , or to one's own 
 *^ behaviour, as compared with a rule of 
 action, occ. 1 Cor. iv. 4, 'Ovlev yap 
 l}nxvTb) avvoi^a, I am not conscious to 
 viyselj of any thi?ig f evil J. So Li- 
 banius, 'EMAYTO^t 2Y'N0IAA 'OYAE'N; 
 and Horace, in Latin, Nil conscire 
 sibi. Kacoy, <pav\oy, or the like, are 
 sometimes expressed as bv I.ibanius, 
 KAKO^N iJLEv 'EMAYT^-t SY'NEIAOS 
 'OYAE'N; by Heliodorus, TO^ MHAFN 
 'EAYTii-t SYNEI'AOTA rPAY-AON. See 
 more in Wetstein. \^Joh xxvii. 6. Pol. i. 
 81. 11. Xen. Mem. ii. 9. 6. See Ileisk. 
 Ind. Gr. Dem. p. 713.] 
 
 III. To be i? formed of made ac- 
 quainted with. occ. Acts xiv. 6. p Mac. 
 iv. 41. Dem. 1408, 10.] 
 
 IV. To consider, occ. Acts xii. 12. The 
 Greek Avriters often apply it in this sense, 
 as may be seen in Wetstein. 
 
 ^vvEi^rjaLQ, log, Att. eiog, ?*/, from (twel- 
 ^€w. — In general, Conscience. 
 
 I. The conscience, or mind itself con- 
 sidered as privy to or conscious of the 
 actions or thoughts of the man. John viii. 
 9. Rom. ii. 15. ix. 1. 2 Cor. iv. 2. v. 11. 
 
 II. The conscience, or mind considered 
 as passing a judgment on a man's own 
 thoughts, words, or actions, according to 
 some rule. Rom. xiii. 5. 2 Cor. i. 12. 
 1 Pet. ii. 19. Hence the expressions, a 
 good conscience. Acts xxiii. 1. 1 Tim. i. 
 .5, 19. Heb. xiii. 18; an undisturbed 
 {cnrpoffKoTtov) conscience. Acts xxiv. 16; 
 a weak., i. e. an erroneous, or not fully 
 enlightened, conscience, 1 Cor. viii. 7, 12; 
 a pure conscience, 1 Tim. iii. 9. 2 Tim. 
 i. 3 ; a defiled conscience., Tit. i. 15; 
 comp. 1 Cor. viii. 7 ; an evil, i. e. an ac- 
 cusing, conscience., Heb. x. 22. On I 
 Tim. iv. 2, see under Kaur7?jOia<^w. [The 
 division adopted by Parkhurst may, per- 
 haps, be considered as fanciful, but I have 
 not thought it worth while to alter it, as 
 the matter is not one of any moment.] 
 
 III. Consciousness. Heb. x. 2. 1 Cor. 
 viii. 7, Tgi ffvvet^i]ff£L r» 'Et^wXa, *' With 
 consciousness of some religious regard to 
 the idol." Doddridge. Comp. 1 Cor. x. 
 28, 29. [Wahl and Schleusner say, Judg- 
 ment, opinion, &c. — The opinion or jtidg- 
 ment that the idols are something. They 
 refer 2 Cor. iv. 2. and v. 11. to the same 
 head, as Schleusner does also 1 Cor. x. 
 28,29.] 
 
 IV. Consciousness, knowledge. 1 Cor. 
 
 x. 25, Ata ri^»' GvveiZr](nv, " On account 
 of your knowledge, that an idol is no- 
 thing." — Ver. 27. " On account of your 
 knowledge that the earth is the Lord's.'* 
 Macknight, whom see. — This N. is once 
 used by the LXX, Eccles. x. 20, for the 
 Heb. i?nD thought, and in Wisd. xvii. 1 1 ; 
 but is rarely found in the more ancient 
 heathen writers ; and even Josephus *, 
 Philo Judaius, and f Eusebius, use the 
 particip. perf. neut. avvEilog instead of it. 
 Michaelis, however, Introduct. to N. T. 
 vol. i. p. 433, edit. Marsh, produces from 
 Josephus, Ant. lib. xvi. cap. 4, § 2, SY- 
 NEI'AHSIN aroTTwrf'pav " a guilty con- 
 science ;" and from Philo, Fragment. 
 'H r5 (bavXs SYNEI'AHSIS, '^ a conscious- 
 ness of evil." It occurs likewise in Dio- 
 dorus Sic. Excerpt. Vales, p. 305, where 
 Philip, king of Macedon, is said to have 
 been disturbed lib. TH^N SYNEl'AHSIN 
 ri/e kiQ Tov Evyevi^aTOV vlov cKTe^eiag, " by 
 the consciousness of his unnatural treat- 
 ment of a most noble-minded son :" and 
 in Herodian, lib. vii. cap. 1, who also has 
 the phrase 'Ek: t-^c 'ArAGH'S SYNEI- 
 AH'SEOS, lib. vl cap. 9. edit. Oxon. 
 
 ^vvEipL, from (Tvv together with, and 
 EtpL to 6e.— With a dative. To be with. occ. 
 Luke ix. 1 8. Acts xxii. 1 1 . But Raphelius 
 observes on Luke ix. 18, that avpfjffap may 
 be interpreted approached, came to ; and 
 cites Arrian using the particip. fut. (tvv- 
 Eo-opEvov with a dative in this sense. 
 Comp. Col. i. 6, and YSapEipi III. QThere 
 is no reason for this opinion of Raphelius. 
 The word (Tvvu)v for a friend or com- 
 panion occ. Jer. iii. 20. Comp. 3 Esdr. 
 vi. 2. ./Elian. V. H. xii. 52. Xen. Mem. 
 i. 1. 10.] 
 
 ^g^ livyEipt^ from a-vy together, and 
 hpi to come. — To come together, assemble. 
 occ. Luke viii. 4. [Xen. Cyr. v. 4. 19. 
 Herod, i. 83.] 
 
 ^vyEKTEpxopat, from avy together with, 
 and [Etffipxopai.'] — With a dative, To 
 enter in together with. We have 2 aor. (by 
 syncope) avyEKriiXdoy. occ. John vi. 22. 
 xviii. 15. [Esth. ii. 13. Job xxii. 4. Xen. 
 An. iv. 5. 9.] 
 
 J^^' ^vyEK^rjpoQ, H, 6, rj, from crvy to- 
 gether with, and 'en^Tipog one who is ab- 
 sent or hath travelled from his own people 
 or country. Comp. 'EK^ripiio. — A fellow- 
 traveller in foreign countries, occ. Acts 
 xix. 29. 2 Cor. viii. 19. [Palaeph. fab. 
 46, 4.] 
 
 * See Wetstein on John viii. 9. 
 
 t Hist. Eccles. p. 204, lin. 43, edit. Reading. 
 
S YN 
 
 828 
 
 2 YN 
 
 ^vvEKXeKTOQ, rj, 6y, from <rvy toge- 
 ther, or together 7vith, and eKXeKruc elected, 
 chosen. — Chosen or elected together with, 
 namely, to the privileges and blessings of 
 the gospel. Comp. 'EKXeyofiaL III. and 
 "FukXektoq III. occ. 1 Pet. v. 13, where it 
 is applied to the church of Babylon in 
 respect of other churches. [[Some have 
 fancied, that ^vvekXekt}] here is a proper 
 name. Others have taken it for Peter's 
 wife.] 
 
 j^g^ ^vveXavvia, from avv together, 
 and sXavvit) to drive, [[and] SvveXaw, G)j 
 from avv together, and obsol. kXau) to 
 drive. 
 
 I. Properly, To drive together, compel. 
 
 II. To persuade, urge earnestly, occ. 
 Acts vii. 26, ItwiiXacfEV av-«c eiq Eiprivtjv, 
 He urged them to peace; where Wetstein 
 cites from Plutarch, Cses. p. 728. A. 
 SYNEAAYNO'MENOS ct;cwv 'EIS fjiaxw 
 — *' Compelled against his will to fight." 
 [occ. 2 Mac. iv. 26, 42. v. 5. Xen. Gr. i. 
 4. 14. Pol. xxviii. 5. 6. iElian. V. H. iv. 
 15.] 
 
 ^^^ 1tvvETnp.apTvpiii), Cj, from (rvv to- 
 gether with, or at the same time, ettI to, 
 and fiapTvpiu) to testify. — To testify, bear 
 witness together or at the same time with. 
 occ. Heb. ii. 4. On which text Wetstein 
 cites Galen [de Fac. Med. Script, iv. extr.l 
 using this decompounded verb. Clement 
 also, 1 Cor. § 23 and 43, applies it in 
 the same sense as the apostle. [[Pol. xxvi. 
 9. 4. Sext. Emp. Adv. Log. ii. 324.] 
 
 [^SKV£7ri7-t0r//it.] 
 
 [I. Properly, To lay any thing on with 
 another, from avy and ETriTidrjfii.^ 
 
 [[II. In the middle, To attack a thing 
 with another, set on together. So in Gries- 
 bach, in Acts xxiv. 9. See Deut. xxxii. 
 27. Pol. i. 32. 2. Xen. Gr. iv. 2. 3. Thuc. 
 vi. 10.] 
 
 ^g^ 2vv£7rojLtat, from (tvp with, and 
 cTTOfiai to follow, accompany, which from 
 end) to follow, attend, be busy, employed 
 about (see Homer, II. vi. lin. 321. II. xv. 
 Hn. .55.5, and Dammi Lexicon, col. 691.) 
 With a dative. To attend, accompany, occ. 
 Acts XX. 4. [2 Mac. xv. 2. Thuc. i. 60. 
 vii. 57. Apoll. Bibl. iii. 12.] 
 
 J^^ 'SivvEpyiw, G), from avvEpyoQ. — 
 To work together, or, construed with a 
 dative, together with, to co-operate with. 
 occ. Mark xvi. 20. Rom. viii. 28, (where 
 see Wolfius and Wetstein.) 1 Cor. xvi. 
 16. 2 Cor. vi. i, (where see Macknight). 
 Jam. ii. 22. [In Rom. viii. 28. Mac- 
 knight explains the word thus, " All 
 
 things whether prosperous or adverse, co- 
 operate for the salvation of them who 
 love God." occ. 3 Esdr. vii. 2. 1 Mac. xii. 
 1. Diog. L. vii. 104. Pol. i. 48. 1. Xeu? 
 Mem. ii. 3. 18.] 
 
 ^^ ^vvipyoQ, e, 6, r/, from avy toge- 
 ther with, and tpyov a work. — A worker 
 with another, ajellow-worker or labourer. 
 — A joint- helper or -promoter. 
 
 [(i.) With a gen. of the person helped. 
 Rom. xvi. 3, 9, 21. * Phil. ii. 25. iv. 3. 
 Philem. 1 and 24. See, too, 1 Cor. iii. 9. 
 1 Thess. iii. 2.] 
 
 [(2.) And with a dative of the thing 
 promoted, with or without ev. 3 John 8. 
 Rom. xvi. 3. I Thess. iii. 2. See Mat- 
 thiae, § 404.] 
 
 [[(3.) With only a gen. of the thing. 2 
 Cor. i. 24, where Wahl translates, with 
 respect to your joy, as in 2 Cor. viii. 23. 
 Comp. 2 Mac. viii. 7- xiv. 5. Pol. i. 7, 
 8. Xen. Mem. ii. 3. 3.] 
 
 ^vvEpxopai, from cvv together with, or 
 together, and Epxo/JtaL to come. 
 
 I. With a dative, To come [[or go, 
 journey~\ together with. Luke xxiii. 55. 
 John xi. 33. [[(which passage is by Wahl 
 and Schleusner referred to sense II.) 
 Mark xv. 41. Acts ix. 39. x. 23, 45. xi. 
 12. xiii. 31. XV. 38. xxi. 16. Schleusner 
 also puts the passage assigned by Park- 
 hurst to sense III., under this head.] 
 
 II. With a dative. To come together 
 to, to assemble with. Mark xiv, 53. Ab- 
 solutely, To come together, meet, assemble. 
 Mark iii. 20. Luke v. 15. John xviii. 20. 
 [Acts i. 6. ii. 6. v. \Q. x. 27. xvi. 13. 
 xix. 32. xxi. 22. xxv. 17. xxviii. 17. 1 
 Cor. xi. 17, IS, 20, 33, 34. xiv. 23, 26. 
 Ex. xxxii. 26. Pol. i. 78. 4 and 6. Xen. 
 Mem. i. 2.42. An. iii. 5. 7.] 
 
 III. With a dative, To keep company, 
 converse intimately, with. Acts i. 21. 
 
 IV. To come, cohabit, or live together, 
 as man and wife. occ. Mat. i. 18. 1 Cor. 
 vii. 5. That this V. sometimes in the 
 Greek writers signifies to have matrimo- 
 nial commerce together, is clearly proved 
 by the passage produced by Raphelius, 
 Eisner, Wetstein, and Scott. Neverthe- 
 less Kypke agrees with those who in Mat. 
 do not confine it to this sense, but under- 
 stand it as including also the nuptial 
 
 foast, and the being solemnly brought to 
 the husband's house. For avvEXdElv in 
 ver. 18. answers to irapaXa^El-v ver. 20 
 and 24; and by Luke i. 26, 27, 56, at 
 least about three months, which Mary 
 spent with Elizabeth, passed between her 
 
S YN 
 
 829 
 
 S YN 
 
 espousals and her being brought to the 
 house of Joseph. And in tliis latter sense 
 also Kypke shows it is applied by the 
 Greek authors, particularly by Dionysius 
 Halicarn. and Plutarch. Comp. Wolfius 
 and Wetstein. But in 1 Cor. vii. 5, six 
 ancient, and two later MSS., for crvvip- 
 Xeffde read ^re, vrhich Griesbach has ac- 
 cordingly admitted into the text. []Comp. 
 Xen. Mem. ii. 2. 4. Diod. Sic. iii. 57. 
 Apoll. in 01. i. 3. 3. and the use of con- 
 venio in Tacit. Annal. xi. 27 ; and of 
 «in in Heb. See Fcssel. Adv. Sacr. ii. 
 16.] 
 
 '2>vve(tQ'ho, from avv together with, and 
 sa-diu) to eat. [[Properly, To eat, take 
 one's meals with another, as in Gen. xliii. 
 32. Lucian. Parasit. § 22. Then, To 
 live familiarly with. Such would seem 
 to be its sense in the N. T., though some 
 understand it literally.] With a dative, 
 occ. Luke XV. 2. 1 Cor. v. 1 1 . — with the 
 preposition fxera and a genitive, occ. Gal. 
 ii. 12. [See Ps. ci. 5.] 
 
 Suveortc, loe, Att. EMQ, //, from (rvyirifit 
 to understand. 
 
 I. U?idersta?iding, [intelligence,'] know- 
 ledge, occ. Luke ii. 47. I Cor. i. 19. Eph. 
 iii. 4. Col. i. 9. ii. 2. 2 Tim. ii. 7. [It occ. 
 Deut. iv, 6. Job xx. 3. Prov. ix. 10. for 
 ni>n; and for h'^m in 1 Sam. xxv. 3. 2 
 Chron. xxx. 22; for m^, Job xv. 2. Is. 
 xlvii. 10; and for many other words of 
 somewhat similar import.] 
 
 IL The faculty of the understanding 
 or intellect, occ. Mark xii. 33. 
 
 ^vvETOQ, 7], 6v, from (Tvvir]p.L to under- 
 stand. — Understanding, intelligent, pru- 
 dent, occ. Mat. xi. 25. Luke x. 21. Acts 
 xiii. 7. 1 Cor. i. 19. [occ. 1 Chron. xv. 21. 
 for pao; Eccl. ix. 11. for plJ; for h^'ZWr^ 
 Prov. XV. 23 ; for D^rr, Gen. xli. 33. Is. v. 
 21.] 
 
 I^g^ ^vvEvloKth), w, from (tvv together 
 with, and IvIokeu) to think well, which see. 
 — To \_apj)rove~\ together with another, 
 to consent, agree, occ, I Cor. vii. 12, 13. 
 — Joined with a dative of the thing, To 
 consent to, approve of be well pleased 
 with. occ. Luke xi. 48. Acts viii. 1. p 
 Mac. i. 57. 2 Mac. xi. 24 ; and absolutely. 
 Acts] xxii. 20. — With a dative of the 
 person, To be well pleased with, to agree 
 with, and take complacency in. occ. Kom. 
 i. 32. 
 
 ^^^ ^vvevio-xiopaL, Qfxai, from cvy to- 
 gether with, and evioxeopai to feast, es- 
 pecially luxuriously, which from Iv 6\eiy 
 faring well, or from Iv well, and e^rijood, 
 
 which from g^w to sustain *. — With a da- 
 tive, To feast together with. occ. 2 Pet. ii. 
 
 13. Jude ver. 12. [In both places lujc- 
 urious feasting seems implied, as it is by 
 the simple verb, in Judith i, 16. See 
 Lucian, Ver. Hist. ii. 7. I. p. 464. ed. 
 Schnieder. Why Schleusner should say 
 that in Xen. Mem. iii. 14. 7. it is so ap- 
 plied, I cannot guess. See the note.] 
 
 [2vrf0i<ri//xt, from avv, kirl and i<?T)pi to 
 appoint, and in the intransitive senses. 
 To stand. In the N. T. only the 2d aor. 
 occ. in an intransitive sense. To stand or 
 rise up together (in a seditious manner). 
 Acts xvi. 22. See Numb. xvi. 3.] 
 
 ^vviyoi, from avv intens. and tyoi to 
 have. 
 
 I. To hold, hold fast. Luke xxii. 63. 
 
 II. To straiten, confine, as the throng- 
 ing of the people did Christ, occ. Luke 
 viii. 45. — as the Roman armies were to 
 straiten Jerusalem, occ. Luke xix. 43. 
 [1 Sam. xxiii. 8. 2 Mac. ix. 2.] 
 
 III. To hold, [confine, or] stop, [used 
 of the ears.~] occ. Acts vii. h7' So Plu- 
 tarch in Wetstein, 'EniSXO'MENOS TA 
 '^ilTA TcuQ x^pcTLv, '' Holding his ears 
 with his hands." 
 
 IV. \To torment or afflict, and hence] 
 Itvvexopai, Pass. To be afflicted with, 
 [tormented by], i, e. To be sick of a dis- 
 temper, detineri morbo. occ. Mat. iv. 24. 
 Luke iv. 38. Acts xxviii. 8. The Greek 
 writers apply it in the same manner, as 
 may be seen in Wetstein on Mat. iv. 24. 
 [See Diod. Sic. v. 63. Aristid. Serm. 
 Sacr. ii. 520. Any evil disease or pai7i, 
 by an easy metaphor, is supposed to hold 
 us as if by a chain. And in the same 
 way the verb is used of the mind, as To 
 be tormented or distressed by fear., Luke 
 viii. 37, and in Menander (p. 218. 1. 147. 
 ed. Le Clerc) trvj^c'^erai Xv7ra7c act ; and 
 absolutely, of mental distress. Luke xii. 50. 
 Phil. i. 23. Comp. Job iii. 24. vii. 1 1 . 
 xxxi. 23. (in the active.)] 
 
 V. To constrain, bind. occ. 2 Cor. v. 
 
 14. ^^ constringit, strictos tenet," Scapula, 
 whom see. So the modern Greek ver- 
 sion, (rv(r(f)iyyei. [Or, perhaps, rather. 
 To urge, impel, and so Wahl and 
 Schleusner. Hence] — ^vvixopai, Pass. To 
 
 • [Socrates (see Xen. Mem. Soc. iii. 14. 7.) 
 having observed that this word hwyua^xi in Attic 
 means to eat, adds, that the Jo has a relation to the 
 eating simple and "wholesome food ; so that he attri- 
 butes the term to those who live moderately. Pol- 
 lux (i. 1. 30. > and Athenaeus (viii. p. 363. B.) de- 
 rive the word from ?o ix"!*.] 
 
S YN 
 
 830 
 
 5 YN 
 
 be constrained, urged, ''pressed" En- 
 glish translat. occ. Acts xviii. 5, where 
 Diodati, era sospiiito dallo spirito, was 
 impelled by the spirit : so Martin's French 
 translation, etant pousse par I' esprit ; 
 both evidently referring rJ TrvEvj.iart to 
 the Holy Spirit. See Doddridge. Comp. 
 also Whitby. But observe, that five MSS., 
 three of which ancient, for TryevjjLari here 
 have Xoy^, which Griesbach admits into 
 the text ; and the Vulg. renders the ex- 
 pression by instabat verbo, 7vas earnestly 
 employed in (preaching) the word, whence 
 Bp. Pearce (whom see) collects that the 
 true meaning of a-vrel^ero is, una cum 
 illis instabat vel implicabatur, he together 
 with them (i. e. Silas and Timotheus 
 lately arrived) was earnestly employed. 
 
 ^^^ ^vvr}^ofjLai, from aw with, and 
 rj^opai to be pleased, pass, of tjSoj to please, 
 delight, which see under 'RSicjQ. 
 
 I. With a dative, In the Greek writers 
 most commonly. To congratulate. See 
 Eisner and Wetstein on Rom. [Herod. 
 iii. 36 ; to rejoice with, Join in rejoicing. 
 Xen. An. v. 5. 7. vii. 7. 24.] 
 
 II. With a dative, To he pleased or 
 delighted with, to delight in. occ. Rom. 
 vii. 22. Eisner has observed that Euri- 
 pides uses it in this sense, Medea, lin. 136, 
 
 'OvU STNH'AOMAI, Tuvoci, 
 'AAFESI duj/mxToai 
 
 Nor am I delighted with the afflictions of this 
 house. 
 
 [iEliau. V. H. ix. 21.] 
 
 ^1^ Itvyjjdeia, ag, ?/, from (tvp with, 
 and 7]QoQ a custom. — A custom, a common 
 custom, occ. John xviii. 39. I Cor. xi. ] 6. 
 [Some MSS. have this w^ord in 1 Cor. viii, 
 7. Symm. Prov. xvii. 9. 4 Mac. ii. 11. 
 Xen. Ven. xii. 4, iEsop. fab. 5.] 
 
 ^^° livvrfKiKiojrrjQ, «, v, from (rvv to- 
 gether, and ijXLKLCJTrjQ one of the same age, 
 which from //Xi/cm age. — Owe qfthe same 
 age with another, occ. Gal. i. 14. Oiodorus 
 Siculus, [i. 52.] cited by Wetstein, uses 
 this word. [Alciph. i. Ep. 12. Dion. Hal. 
 Ant. X. 49.] 
 
 ^^^ ^wddTTTU), from avv together 
 with, and ^aTrrw to bury. — Joined with a 
 dative. To bury together with. occ. Rom. 
 Ti. 4. Col. ii. 12. [With respect to the 
 meaning of avvQairTb) in Rom. vi. 4, it 
 will be best collected by the following ex- 
 tract from Bingham. " Persons were 
 usually baptized by immersion or dipping 
 their whole bodies under water, to re- 
 
 present the death, and burial, and resur- 
 rection of Christ together" (the body being 
 thus hidden in the water as in a tomb) ; 
 "^ and therewith to signify his own dying 
 unto sin, the destruction of its power, and 
 then resurrection to a new life. There 
 are a great many passages in St. Paul 
 which plainly refer to this custom, as 
 Rom. vi. 4. Col. ii. 12." Bingham's An- 
 tiq. B. xi. ch. xi. § 4. Chrysostom (in 
 Joh. iii. 5. Hom. xx. 5.) thinks, that im- 
 mersion and emersion are symbols of man's 
 descent into the grave and his resurrec- 
 tion. Our church prays, that " the old 
 Adam may be so buried that the new man 
 may be raised up in us," and that " we 
 who are made partakers of Christ's death 
 may be also partakers of his resurrection;" 
 and exhorts us, that " we who are bap- 
 tized should die from sin, and rise again 
 unto righteousness."] 
 
 ^vvdXau), u), from avv intens. and SXaw 
 to break, a word formed from the sound, 
 like crash, &c. in English. — To break, 
 break in pieces, confringo. occ. Mat. xxi. 
 41. Luke xx. 18. [Ps. Ivii. 6. cvii, 0. Is. 
 xlv. 2.] 
 
 ^^T ^vpdXi^a), from avp intens. and 
 ^Xt€(i) to press. — To press upon very 
 much, to throng, occ. Mark v. 24, 31. 
 [Ecclus. xxxiv. 1. Plut. T. viii. p. 761. 
 ed. Reisk.] 
 
 ^^^ 2ivvOpv7rT(i) , from avu intens. and 
 ^pvTrru) to break to pieces, enervate. — To 
 break, enfeeble, weaken, occ. Acts xxi. 
 13, where Vulg. affligentes, i. e. says 
 Wetstein, '' animi mei robur frangentes, 
 cor meum molle reddentes, breaking the 
 strength of my mind, making my heart 
 feeble." So Plutarch uses KaTUKXar, and 
 crvyrpi^eiv ryv ^lavoiav, and KaraKXdv rqv 
 \l^v)(f]v ; and the Latins frangere and in- 
 fringere animum (see Eisner); and Plato 
 in Wetstein has rag \pvxag 'ATTOTE- 
 ePYMME'NOL Comp. Kypke. [See Ps. 
 Ii. 19. in Heb. Kara/cXav '>hv)(iiv. occ. in 
 Appian. Alex, de Bell. Parth. p. 245. et 
 frangere, in Lucian. i. 354.] 
 
 ^vviiio. See ^vvir]fXL III. 
 
 ^vvirjpi, from avp together, or together 
 with, and '/77/ii to send or put. 
 
 I. Properly, To send or j^ut together. 
 
 II. To attend to, to mind, q. d, to put 
 with, or to, one's mind, [and thence. To 
 understand, Mat. xiii. 13% 14, 15, 19. 
 
 * [SywKcr/, in this case, as in many others of verbs 
 in /it/, seems borrowed from a corresponding verb 
 in EO).] 
 
2 Y N 
 
 831 
 
 2) Y N 
 
 {iiot giving his attention to, and so in 23,) 
 31. XV. 10. xvi. 12. xvii. 13. Mark iv. 
 12. vi. 32. vii. 14. viii. \7 , 21. Luke 
 ii. 50. viii. 10. xviii. 34. xxiv. 45. Acts 
 vii. 2.5. xxviii. 26, 27. Rom. xv. 21. 2 
 Cor. x. 12. (where some MSS. omit » 
 crvvLita-Lv. See Kypke and Wolf.) Eph. 
 V. \7. Ceb. Tab. 3. Xen. Cyr. i. 6. 2. In 
 Deut. xxxii. 7. (and Ps. v. 1. xxviii. 5. 
 xli. 1. 1. 22. Horn. II. B. 26. cited by 
 Parklmrst, who also refers to the Schol. 
 on Hom. Od. A. 271.) and in Ps. cxix. 
 94. the verb means, To attend to. See 
 Prov. ii. 5. xxi. 12. xxviii. 5. Jer. ix. 12. 
 In Rom. iii. 1 1 . Schleusner translates it, 
 To warship God piously; Wahl and 
 Bretschneider say. To he wise with re- 
 spect to God."] 
 
 2vW<r»7jLtt, l^vvi'^avu}^ and Swi^aw, w, 
 from avv together with, and i'<r7//xi or i=raw 
 to set, place. 
 
 I. To set or place together with ; hence 
 in the perf. act. joined witlf a dative, to 
 join together with ; whence the particip. 
 perf. act. plur. masc. crvj^f^wrac, by con- 
 traction for (rvreTaoTag, which, by the 
 Ionic dialect, for (rvvt'^riKOTaQ, or (rvve^a- 
 KOTUQ. occ. Luke ix. 32. fl Sam. xvii. 
 26.] 
 
 \J.I. To set, place, or bring forward^ 
 for the sake of commending, and hence. 
 To commend. 2 Cor. iii. 1. iv. 2. v. 12. 
 X. 1 8. xii. 1 1 . Parkhurst cites Longinus, 
 cap. 34. {iTi paXKov av 'Y7repl^T]y crvvtTTy- 
 cfv), and see 1 Mac. xii. 43. 2 Mac. iv. 
 24. Ceb. Tab. 11. Xen. Mem. i. 6. 14. 
 and Cyr. iv. 5. 28. In Rom. xvi. 1. 
 the sense appears rather. To recom- 
 mend.'] 
 
 QUI. To bring forward^ declare^ 
 shoWy demonstrate. Rom. iii. 5. (which 
 Parkhurst puts under the last head), 
 V. 8. 2 Cor. vi. 4. Gal. ii. 18. See 
 Job xxviii. 23. Died. Sic. xiii. 91. xiv. 
 45.] 
 
 [IV. To constitute, or make to exist, and 
 in the intransitive tenses. To exist, subsist, 
 consist. There is a very difficult passage in 
 which the word occ. in this sense, 2 Pet. 
 iii. 5. r] yfj e^ vEarog teal ha v^arog 
 (TvvE^Cocra, Bi wv, &c. Parkhurst adopts 
 the Eng. translation of the first part. 
 And the earth standing out of the water 
 and in the water, and adds, that this was 
 the case both at the first formation and 
 at the height of the flood, when things 
 were in the same state as at first, i. e. 
 when, according to his fancy, by an inward 
 and outward expansion, there was formed 
 
 a solid shell of earth between two spheres 
 of water, (At' Sv) by which waters thus 
 situated tlie world was destroyed. This 
 interpretation does not require much dis- 
 cussion. We may, however, observe, that 
 Glass and many others interpret Sm 
 vBarog, in the water, supposing the land 
 to be partly out of the water and partly 
 in it. So Fabricius ad Sext. Emp. ix. p. 
 594. Camerarius, too, explains ^la here 
 to be in the midst of. Schilling (Misc. 
 Duisburg. T. ii. p. 66.), whose interpre- 
 tation is adopted by Schleusner, says, that 
 ^ta here signifies the eflicient or instru- 
 mental cause, i. e. that it is only by a 
 due admixture of water that the earth has 
 its firmness, form, coherence, &c. And so 
 nearly Macknight. Some even go far- 
 ther, and make the water supply the ma- 
 terials for the formation of the earth. 
 Thales (see Origen. Philosoph. c. i. p. 22. 
 ed. Wolf.) said that Travra e^ vdarog 
 a'vvi'^avai. See to the same purpose, 
 Diog. L.-i. 27. Sen. Nat. Quaest. iii. 13. 
 As to h' wv, Beza, Whitby, and others, 
 interpret it of the heavens and earth, 
 from which the waters of the deluge 
 came. Macknight thinks it for ^t' a, and 
 refers it to the word of God. ^vrl'^rfpi 
 also occurs, according to Wahl and others, 
 in this sense in Col.i. 17. So in Aristotle 
 de Mundo, c, 5. iic rwv kvavTiiov apxiov 
 avvi'7r]Kev 6 Koa-pog, The world consists 
 or arises from opposite elements. So 
 Philo de Alleg. ii. p. 62. De Plantat. Noe, 
 p. 215. Strabo, xvii. p. 1164. Diod. Sic. 
 i. 7 and 10. Others, however, as Schleus- 
 ner, think, that only conservation is im- 
 plied in the place of Colossians. Park- 
 hurst says, formation and preservation, 
 and he quotes, after Raphelius, Aristot. 
 de Mundo, c. ' 6. e/c Oca ra iravTa, 
 Kai ^ih Gea ijpiv <rvvi<^rjKev, all things 
 subsist or consist from and by God. 
 By referring to verse 16, I should 
 think this latter opinion much strength- 
 ened.] 
 
 ^^^ ^vvo^evtt), from arvv together with, 
 and bhev(s) to journey, which from blog a 
 way. — With a dative. To journey or tra^ 
 vel together with. occ. Acts ix. 7. [Wisd. 
 vi. 23. Herodian. iv. 7. 1 1.] 
 
 Suvo^/a, ag, >/, from crvv together, and 
 b^og a way. — A company of persons jour- 
 neying or travelling together, occ. Luke 
 ii. 44. In the Greek writers it frequently 
 signifies a travelling together, and also 
 the companions of a journey. [So Ar- 
 rian. D. E. iii. 26. But in Strabo, iv. 
 
2 YN 
 
 832 
 
 2 YN 
 
 p. 314. ed. Almolecv. it occ. in St. Luke's 
 sense. In Neh. vii. 5 and 64, it means a 
 family^ because, as it is said, the same 
 family journeyed together.] 
 
 ^vvoiBa, Perf. mid. of frvyei^iu), which 
 see. 
 
 ^vvoiKEd), w, from (rvy together with, 
 and oiKeu) to dwell. — To dwell or cohabit 
 with. occ. 1 Pet. iii. 7. [li here refers to 
 matrimonial cohabitation, as in iElian. 
 V. H. iv. 1. xii. 52. Xen. Cyr. iv. 4. 10. 
 Lysias, Fragm. 17. 19, Herodian. i. f). 
 U. Ecclus. XXV. II, 18. In Xen. de Rep. 
 Lac. i. 8. it has an ev^n stronger sense. 
 See also Deut. xxiv. l.xxv. 6. Is. Ixii. 5. 
 In Xen. Hell. ii. 3. 4. it is simply to live 
 together.'] 
 
 ^g^ liVvoiKo^o^eM, w, from o-yy toge- 
 ther, and oLKo^ofJiiio to build. — To build or 
 buildup together, occ. Eph. ii. 22. [The 
 meaning is. To receive together into the 
 church of Christ, which is often com- 
 pared to a temple built to the honour of 
 God. The word occ. 3 Esdr. v. 88.] 
 
 1^^^ Svro/iiXfcw, (o, from avv together 
 with, and o/juXiio to talk, converse. — \Vith 
 a dative, To talk or converse with. occ. 
 Acts X. 27. [See Ceb. Tab. 13.] 
 
 ^^^ 'Sivvofxopib), from crvvojuopog bor- 
 dering together, from crvu together, and 
 o/jLopog bordering, adjoining, which from 
 ofjiS together, and opog border, bound. — 
 With a dative. To adjoin, or be adjoining 
 to. occ. Acts xviii. 7. 
 
 ^vvoxv, rig, 7], from arvvEX(o to straiten, 
 distress, which see. — Distress, occ. Luke 
 xxi. 2.1. 2 Cor. ii. 4. [See Job xxx. 3. 
 Judg. ii. 3. Artem. ii. 3. It is used for 
 the straitening of a siege in Jer. Iii. 5. 
 Micah V. 1.] 
 
 ^vvruTTio, from (rvy intens. and rorrw 
 to order. [Properly, To arrange with 
 others, often used of arranging an army. 
 See Xen. Cyr. iii. 3. 13. An. i. 3. 14.]— 
 To charge, command, order, occ. Mat. 
 xxvi. 19. xxvii. 10. [Gen. xviii. 19. Ex. 
 xii. 35. Pol. iii. 50. 9. Xen. Cyr. viii. 2. 
 3. Diod. Sic. i. 70. See D'Orville ad 
 Chariton. App. ii. 1.] 
 
 SuvreXe/a, ag, yj, from (rvPTeXtu). — A 
 Jinishing, consummation, end. Mat. xiii. 
 39. Heb. ix. 26, & al. On Mat. xxiv. 3. 
 xxviii. 20, see under 'Aiwv VI. [and 
 Bennet's Rights of the Clergy, c. 1 . The 
 word occ. for end or consummation, in 
 Jer. iv. 27. V. 10, 18. Deut. xi. 12. Pol. 
 iv. 28. 8.] 
 
 HvrT-eXf'w, aJ, from cvv intens. and 
 rekiui tojinish. 
 
 I. Tojinish entirely, end, make an end 
 of. occ. Mat. vii. 28. Luke iv. 13. — of 
 time, occ. Luke iv. 2. Acts xxi. 27. [Job 
 i. 5. Lam. iii. 23. Ruth iii. 18. Pol. iv. 
 81.3. Dem.522, 4.] 
 
 II. To accomplish, perform, occ. Mark 
 xiii. 4. Rom. ix. 28 j where Eisner ob- 
 serves that \6yov cvvreXeiv is to perform 
 what was deterinined, which Diodorus 
 Siculus expresses in like manner by SYN- 
 TEAE'2AI TO ^o^av. [See Lam. ii. 17. 
 Is. x. 22. Schleusner and VVahl are di- 
 vided between this meaning and To de- 
 stroy. See Ez. vii. 15. Jer. vi. 1 1. & al.] 
 
 III. To complete, perfect, make, per- 
 ficio. occ. Heb. viii. 8. [comp. Jer. xxx. 3L 
 Schleusner says, Pango, facio, si de 
 foedere sermo est. Jer. xxxiv. 15.] 
 
 ^vvrifxyu), from <rvv intens, and rifjivu) 
 to cut. 
 
 [I. Properly, To cut off, cut short. 
 Thuc. vii. 36.'] 
 
 [II. Hence, To cut short a speech, or 
 rather. To speak shortly and concisely, as 
 the Scholiast, on Aristoph. Thesm. 185. 
 says, HvvTifXPELv Aoyov /3pa^fwc koX avv- 
 To/xog ayo'^eyeiv. See Ei:r. Hec. 1180. 
 Philost. Vit. Apoll. vii. 17.] 
 
 [III. To finish quickly, execute speed- 
 ily. Rom. ix. 28. Xoyov crvvTeXwv koX 
 (rvvripyov. Hesychius has (TvyTSjuiwy <rvv- 
 TeXearag,'] 
 
 [IV. To determine, decree. Rom. ix. 
 28. Xoyov crvyreTprffiiyoy TroiritreL Kvpiog. 
 The words are taken from Is. x. 23. 
 where the corresponding word is ^"in, 
 which is also To cut, and then to decide. 
 See Schultens on Proverbs xxi. 5. Is. 
 xxviii. 22. Dan. ix. 26.] 
 
 ^vyrrjpsM, io, from ffvy intens. and rrjpeoj 
 to observe, preserve. 
 
 I. To preserve safely, occ. Mat. ix. 17. 
 Luke v. 38. Comp. Mark vi. 20, where 
 Vulg. custodiebat eum, Worsley and Camp- 
 bell, protected him. See Campbell's Note, 
 and Wollius, 
 
 II. To keep carefully, in mind. occ. 
 Luke ii. 19. Comp. ver. 51, and Aiarrj- 
 piu). [See Dan. vii. 28. Polyb. xxxi. 6. 
 5.] 
 
 ^vyTtdrjpi, from crvy together, and ridrifii 
 to put. 
 
 I. Properly, To put together. 
 
 [II. In the middle, To agree upon, 
 settle. John ix. 22. (where the plup. pass, 
 occ. (as frequently) in a middle sense. See 
 Matthias, § 493. Acts xxiii. 20. Comp. 
 Dan. ii. 9.] 
 
 III. 7b agree, bargain, occ. Luke xxii. 
 
2 Y N 
 
 833 
 
 2 Y N. 
 
 5. [Herod, i. 82. Xeii. Hell. vi. 3. 5. (Ec. 
 xii. 2. 1 Mac. ix. 70. xi. 9.] 
 
 IV. To agree, assent to. occ. Acts xxiv. 
 9. [It is not clear that this is the right 
 reading.] 
 
 ^vvTOfjLcjQ, Adv. from (tvvto^oq concise^ 
 brief, whicli from crvvTtTu/jia perf. mid. of 
 crvvTi^vh), which see. — Concisely, briefly. 
 occ. Acts xxiv. 4. So Scapula observes 
 that Demosthenes and Isocrates often use 
 the phrase (rwTOfxwg enrelv to speak 
 briefly. See also VVetstein. [It is, Jn a 
 short time, Prov. xxiii. 28. Comp. 3 Mac. 
 V. 25. Prov. xiii. 23.] 
 
 ^vvTpe^u), from avy together, and t^exu) 
 to run. 
 
 [I. To run together, used of a multi- 
 tude collecting. Mark vi. 33. Acts iii. 1 1. 
 In both cases we have the 2d aor. crvv- 
 e^pafioy. Comp. Judith vi. 18. xiii. 14. 
 XV. 15. Thuc. vi. 57-'] 
 
 [II. To run together with any one. 
 Xen. Cyr. ii. 2. 9, and metaphorically. To 
 co-operate, or labour together, go along 
 with. ] Pet. iv. 4. of rushing together 
 into the same profusion. See Ps. xlix. 
 18. Dem. 214, 7.] 
 
 ^vvTpi€u), from arvr intens. and rpi^io to 
 break. 
 
 I. To break, break in pieces, contero, 
 coufringo. occ. Mark v. 4. John xix. 36. 
 Rev. ii. 27. [Gen. xix. 9. Ex. ix. 2.5. Dan. 
 ii.42. Xen. Cyr. vi. 1. 29.] 
 
 II. To bruise, occ. Luke ix. 39. (where 
 see Kypke.) Rom. xvi. 20. Mat. xii. 20, 
 which is a citation from Isa. xiii, 3, where 
 the Heb. word answering to ^vyrerpippi- 
 vov is \y^^ dashed, bruised. Rom. xvi. 
 20. refers to Gen. iii. 5, where the cor- 
 respondent Heb. word is f^lU^ to over- 
 whelm *. [Wahl gives the sense. To 
 break the strength of, in the two first 
 places, citing Pol. xxvi. 3. 6, and to shake 
 in the place of St. Matthew. Schleusuer 
 in the place of St. Luke cites 1 Kings 
 XX. 37. Is. iii. 15, and gives the sense to 
 wound, torment, break down. He ex- 
 plains the metaphor in St. Matthew to 
 mean, men of small understanding ; un- 
 derstanding, I suppose, the poor and ig- 
 norant Jews, broken doivn and oppressed 
 by the Pharisees. The place of Romans 
 he understands with Wahl.] 
 
 III. In the passive, To be broken or 
 contrite in heart, occ. Luke iv. 18, which 
 is a citation of Isa. Ixi. 1, where the LXX 
 
 * See Heb. »nd Eng. Lexicon, under su', and 
 Note. 
 
 use the same word, avvriTpipphsQ, for the 
 Heb. »"intyi broken, or to be broken. So 
 Polybius, [xxxi. 18. 11.] Ta pev TrXyOrj 
 SYNETPI'BE TALS AIANOI'AiS, ''The 
 common people were broke?i or dejected 
 in mind.'' See more instances of the like 
 application of the V. by the Greek wri- 
 ters in Raphelius, Wetstein, and Kypke. 
 [Comp. Jer. xxii. 20. Diod. Sic. xi. 59. 
 xvi. 81.] 
 
 IV. To shake, agitate, rub together. 
 Thus several eminent * commentators ex- 
 plain it Mark xiv. 3, alleging that it is 
 hardly probable the woman should break 
 the alabaster-box on such an occasion, but 
 very likely that she would shake it in 
 order to liquefy and improve the perfume 
 it contained. " Shaking of liquids of that 
 nature," says f Blackwall, " does break 
 and separate \heir ji^rts ; and avvrpi-^aaa 
 is an excellent word for this purpose. To 
 this sense we have the following passages. 
 
 X Et flere excusso cinnama fusa vitro. 
 
 § — quod fracta magis redolere videniur 
 Omjiia, quod contiita."— — — — 
 
 The simple V. Tpi€io signifies to rub, as 
 well as to break. Thus ^schines, cited 
 by Scapula, uses rpi-Jbai rriv KefpaKi^v for 
 rubbing or scratching the head, as per- 
 sons perplexed in thought are apt to do. 
 So the compound Trpoa-rpitcj to rub, as 
 gold against a touchstone. I must, how- 
 ever, confess that I have not yet found 
 any undoubted instance of cvvrpi^eiy sig- 
 nifying to shake, or rub together ; though 
 I would not be positive that it is not ap- 
 plied, Luke ix. 39, to the evil spirit's 
 shaking or convulsing the demoniac. 
 Comp. also Bp. Pearce and Campbell on 
 Mark. [Schleusner, after many com- 
 mentators, understands that the top of the 
 vessel was sealed up, to secure and show 
 the genuineness of the contents, and that 
 thus it was necessary to break its neck to 
 get at them.] 
 
 ^vyrpippa, aroQ, to, from avyTSTpippai 
 perf. pass, of a-vyrpl^io, which see. 
 
 [I. Properly, A breaking, or j)ou?iding. 
 It is used for any thing causing pain in 
 the LXX. See Job ix. 17. Prov. xx. 29. 
 Is. XXX. 14.] ' 
 
 * KnatchbuU, Hammond, Whitby. 
 
 -(- Sacred Classics, vol. ii. p. 160. 
 
 J Martial, Epigram. », 4. p. 128, in Us. DeJph. 
 
 § Lucrct. lib. iv. ver. 700, 701. 
 
 3 H 
 
2 Y N 
 
 834 
 
 S Y P 
 
 [^11.]] A breaking to pieces^ destruction. 
 occ. Rom. iii. ] 6. [Is. lix. 7. Prov. xxiii. 
 29. Jer. vi. 14. Eccl. xl. 11.] 
 
 ^vvTpo(t>oQ, », b, from cruvT-fVpo^a perf. 
 mid. of avyrpicfxi) to breed up together, 
 which from (Tvv together with, and 7p£(/)w 
 to breed up. — [JPec/or ?iourished together, 
 of young children or animals, as Xen. 
 Mem. ii. 3. 4.] — Bred up or educated to- 
 gether with. occ. Acts xiii. 1. On which 
 text Raphelius and Wetstein produce se- 
 veral passages from Polybius, where that 
 historian applies the phrase Th (^arxCketoQ 
 HY'NTPO^OS, to persons who had been 
 bred up with kings, as their companions 
 and playfellows in their youth *. So in 
 2 Mac. ix. 29. mention 'is made of one 
 Philip, as the srNTP0a)0i; of king An- 
 tiochus Epiphanes. [/Elian. V. H. xli. 28. 
 Diod. Sic. 1. .53. Pol. v. 9. 4.] 
 
 ^^^ livvTvyyavh) — \_To meet 7vith, 
 meet, light upon, get to. We find only 
 the 2d uor. nrvpirvxoy in the N. T. Luke 
 viii. 19, where the \'ulgate has adire, 
 the Syriac has to speak with; and so Mat- 
 thew in the parallel passage, xii. 46; and 
 cvvTv^ia is used fm'fanuliar conversation, 
 as in ^1. V. H. iv. 9. 2 Mac. viii. 14. It 
 is to hit on any thing by chance, in 
 iElian. V. H. ix. il. and Xen. de Re Eq. 
 in Prooem.] 
 
 ■^^^ ^vi'VTTOk-pivopai, from avv together 
 with, 'dud vTTOKpivopai to feign, dissemble. 
 —With a dative. To dissemble, or rather 
 to feign together ivith, una simulo. occ. 
 Gal. ii. 13. This decompounded V. is 
 used in the same sense by Polybius, [iii. 
 52. 6. and 92. 5.] See Raphelius and 
 Wetstein. [Plut. Vit. Mar. c. 14.'] 
 
 ^^S^ ^vvvTThipyiu), Co, from ovv toge- 
 ther, and yTTWjoyew to help, q. d. to work 
 under another, from v-ko under, and t^yov 
 a work.— To help together, occ. 2 Cor. i. 
 11. Lucian, Bis Accusat. tom. ii. p. 322, 
 applies the Attic IvvvTrspyu in the same 
 sense. 
 
 J^P° ^vvio^ivM, from crvv together, and 
 Colivb) to be in pain, properly as a woman 
 in travail or labour, which see. — To be in 
 the pains of travail or parturition toge- 
 ther, to travail in pain together, occ. Rom. 
 viii. 22. This V. is used both by Euri- 
 
 * [Sodalcs describes such persons in Latin as 
 does fj.6<)wvt<; in the Laconian language. See Har- 
 pocr. V. ^69uy^g., and Schol. ad Arist. Plut. 279. 
 There is a dissertation on the subject by Walchius, 
 in vol. ii. of his Diss, in Acta Apostolorum. Comp. 
 1 ]\Iac. i. 7. 3 Mac. V. 32-] 
 
 pides [Hel. 753.] and Porphyry [de Abst. 
 iii. 10.] See Wetstein. 
 
 ^^" ^vvojpoala, ag, rj, from (Tvvopoio 
 (obsol.) to swear together, conspire by 
 oath, which from (tvv together, and onoia 
 to swear. — A conspiracy confirmed by 
 oath, conjuratio, occ. Acts xxiii. 13, where 
 see Wetstein. [Thuc. viii. 31. Diod. Sic. 
 i. eO. iElian. V. H. xiv. 22. Sv^^wjuorj/c, 
 Gen. xiv. 13. Thuc. vi. 5/.] 
 
 ^vpo(j)oivL(T(ra, rjg, >/, from 'Zvpo(f)oivi^, 
 iKOQ, b, a Syrophoenician, an appellation 
 used by Lucian, Deor. Concil. tom. ii. p. 
 951; as Syrophoenix likewise is by Ju- 
 venal, sat. viii. lin. 159, 160. It is a 
 compound of 2i/poe a Syrian, and $o7vt^ 
 a Phoenician. Comp, under ^oiyii. — A 
 Syrophoenician woman, occ. Mark vii. 26. 
 Phoenicia was in these days reckoned a 
 part of Syria; see Strabo, lib. xvi. p. 
 \9SQ, cited by Wetstein^ who observes 
 that the Evangelist calls the woman a 
 Syro-p/^«?7^?c^Vm,todistinguish her from the 
 hiho- phoenicia7is, or Carthaginians, who 
 were better known to the Romans. Very 
 many MSS. cited by Wetstein and Gries- 
 bach (among which, according to the 
 former editor, five, according to the latter, 
 seven, ancient ones) in the above text 
 have '^vpa^oiviKicrara or ^vpoipoiviKia'a-a, 
 which latter reading they prefer to the 
 common one ; but by the passages Wet- 
 stein himself cites, 2,vpo(})oivi(ra-a seems 
 more agreeable to the analogy of the 
 Greek language : thus Homer, Odyss. xv. 
 lin. 416, Tvy^/ $OI'NISS', i. e. ^OI'NIS- 
 SAj and Herodotus, lib. viii. cap. 1 18, 'Eri 
 rfjoQ ^OI'NISSHS, " On board a Phce- 
 Jiician ship." To which I add Herodian, 
 lib. V. cap. 4. edit. Oxon. TO' PE'NOS 
 <l)0rNI^2A, ^' a Phoenician by ?iation ;" 
 nor do I recollect to have ever read in any 
 Greek writer ^oiviKKraa, ^oiviKiarcrrjc, or 
 ^vpocpoLviKiaaa, &c. The numerous MSS. 
 above mentioned, however, certainly ought 
 to have their proper weight; and it may 
 be justly said that ^vpo(poiviKi(r(ra might 
 be more easily corrupted into I,vpo(j)ot- 
 vi<T<ra, a word of a more usual termina- 
 tion, than vice versa. 
 
 ^vpTiQ, lOQ, Att. £(!)£, 7}, from crvpu) to 
 draw. — A quicksand^ or sand-bank, a 
 shallow sandy place in the sea, so called 
 because when ships run upon it, it does, 
 as it were, draw them in, hold fast, and 
 swallow them up. occ. Acts xxvii. 17. In 
 which passage most interpreters under- 
 stand either the Greater or the Lesser 
 Syrtis on the African shore, well known, 
 
2 Y 
 
 835 
 
 Y S 
 
 both in ancient and modern times, for the 
 destruction of mariners and vessels*. But 
 the learned Mr. Bryant, in his Observa- 
 tions and Inquiries, &c. page 48, Note 
 (3), remarks, that *' in our best charts 
 of the Mediterranean there is laid down a 
 shelf or satid not far from the island 
 Clauda; and that this may possibly be 
 the Si/?'tis they were in fear of. It lies 
 to the south, a small matter out of their 
 course, which must have been to the 
 north of it." 
 
 HYTii. — To draw, drag, whether of 
 things, occ. John xxi. 8. Comp. Rev. xii. 
 4, — or of persons, occ. Acts viii. 3. xiv. 
 19. xvii. 6. Wetstein on Acts viii. 3. 
 cites from Arrian, Epictet. lib. i. cap. 29, 
 SY'PHt eg to ha-^torripiov, " You shall be 
 dragged to prison ;" and on Acts xvii. 6, 
 from Lucian, Lexiph. [10.] tom. i. p. 962, 
 2Y'P0Y2:iN— 'Enr rijy apxw, " They 
 dragged before the magistrate." |^The 
 word occ. in this sense 2 Sam. xvii. 13. 
 In Rev. xii. 4. Schleusner says, that the 
 writer seems to allude to the ancient Sup- 
 fiara, which were ladies' dresses with long 
 trains, which were dragged along the 
 ground. See Is. iii. 15.] 
 
 ^-^^ 'Zvtnrapuffo-io from, rrvy intens. and 
 cTTrapatra'w to convulse. — 2o convvlse vic- 
 lently, throro into violent co?ivulswns. occ. 
 Luke ix. 42. The correspondent w^ord in 
 Mark ix. 20. is affirapalev. See under 
 
 ^TrapCKTffb) II. 
 
 ^vaarjiAov, «, to, from cvv together with, 
 and fffjijia a sign. — A sign or token agreed 
 upon with, or communicated to, others, a 
 signal, tokeji. occ. Mark xiv. 44. Strabo 
 and Diodorus Siculus use the word in a 
 similar sense for a material sig?ial, as a 
 cap lifted up on a pole, or the like. See 
 Eisner, Wetstein, and Kypke. So in the 
 LXX, Jud. XX. 38, 40, it answers to the 
 Heb. «tl^D and n«t2?D an elevation or 
 pillar of smoke; and Isa. v. 26. [xVix. 
 22. Ixii. 10.] to D3 an ensign. [Strabo 
 vi. p. 428. Diod. Sic. xi. 61. See Ca- 
 saub. ad JEn. Poliorc. c. 4. p. 1/21. ed. 
 Gronov.] 
 
 ^^^ Sucrcrw/ioc, «, 6, ?/, Kal to — ov, 
 from (Tvv together with, and aibfici a body 
 — Of the same body, united in the same 
 body. occ. Eph. iii. 6. [The word is used, 
 says Theophylact, to show the entire 
 union of the Israelites and heathens.] 
 
 ^^^ Sv<7a(Tta<rr/c, 5, o, from av^aaia'Cio, 
 
 * [See Diod. Sic. iii. 49. Aristot. de JMund. 3. 
 7. Heyne, Exc iv. ad Mn. I.] 
 
 [Plut. T. xiii. p. 175. ed. Reiske,] to join 
 in a sedition with, to raise a sedition or 
 insurrection together with, which from 
 (Tvv together with, and Tao-ta^w to raise or 
 excite a sedition, and this from the N. 
 <ra«Tte a sedition, which see. — A partner 
 or companion in sedition or insurrection, 
 a fellow-insurgent or -seditious, occ. Mark 
 XV. 7. [On such words, see Lobeck on 
 Phryn. p. 471. And see Maius Obss. 
 Sacr. iv.p. 232.] 
 
 ^g^ SvTon/coe, i], 6v, from ffvvhrjpi to 
 commend. — Commendatory, recommenda- 
 tory, occ. 2 Cor. iii. 1. twice. So Arrian, 
 Epictet. lib. ii. cap. 8, has TpafXfxaTa 
 SYSTATIKA', " commendatory letters." 
 [Zonaras, referring to this passage, says, 
 (Lex. col. 1688.) ^v^aTinCJv.TcapaQETiKCJv. 
 See Diog. L. v. 18. Stob. Serm. 64. p. 
 408.] 
 
 ^^ Sv^avpow, a),from trvy together with^ 
 and 'Tavpototo crucfy. — To crucify together 
 with, whether bodily, occ. Mat. xxvii. 44. 
 Mark xv. 32. .Tohn xix. 32.— or spiritually, 
 by mortfying our worldly and fleshly 
 lusts by the cross of Christ, occ. Rom. vi. 
 6. Gal. ii. 20. [" Our sinful passions are 
 with much propriety said to be crucified 
 with Christ; for of all the arguments 
 which can be offered to persuade sinners 
 to return to God, those furnished by the 
 death of Christ are the most powerful. 
 It is the greatest expression of God's love 
 to sinners ; as a propitiation for sin, it 
 gives penitent believers the sure hope of 
 pardon ; and, as connected with Christ's 
 resurrection, it is a certain proof and 
 pledge of our resurrection to a never- 
 ending life." Macknight on Eph. ii. 16.] 
 
 Sv-eXXw, from avv together, and '^iXKio 
 to send, or, as it sometimes signifies, to 
 contract. 
 
 \J.. Properly, To contract, (as a gar- 
 ment,Szc.) Theoph. de C. P. i. 17. Diod.' 
 Sic. 1. 3. Eccl. iv. 34. 1 Cor. vii. 29. 
 of time. Wahl and Schleusner, how- 
 ever, understand the verb in a meta- 
 phorical sense. To straiten, render sad and 
 miserable. See I Mace. iii. 6. 2 Mac. vi. 
 12. 3 Mac. V. 33. Bretschneider agrees 
 with Parkhurst, refers to Mat. xxi v. 22, 
 and cites Dera. 309, 2. The word occ. 
 Judg. xi. 33.] 
 
 II. To swathe or wind up a dead body 
 for burial, occ. Acts v. 6. So the Syriac 
 version, It^jS * stvathed up ; and on this 
 
 * See Fuller, Miscell lib. vi. cap. 18, and comp. 
 Heb. and Eng. Lexicon in W3, whence Syriac tt03. 
 3 112 
 
V Y V 
 
 S3G 
 
 S $ A 
 
 passage Grotius observes that not only 
 v£pi'?e\\eiv is used for wrapping vp a 
 dead body in burial-swathes, mortuum 
 fasciis involvere, in Tobit xii. 14, or i3 ; 
 and by Euripides, Plutarch, and Homer 
 (see Odyss. xxiv, lin. 292.); but that 
 cvziWeiv likewise is thus applied by 
 Euripides, Troad. lin. 378. See also 
 Ecclus. xxxviii. 1 6, Wetstein and Suicer 
 Thesaur. on the word. [See Her. ii. 90. 
 Ez. xxix. 5.] 
 
 ^g^ liv^eyai^M, from <rvy together, and 
 '^£pd((i) to groan. — To groan together, occ. 
 Rom. viii. 22. 
 
 2u<?oi)(£w, w, from avy together, and 
 '^oiyeM to proceed in order, or ';oi'\oQ an 
 order, or series. — To go together, *' i. e. 
 in the same order or ^/ile, suppose it in 
 this manner : 
 
 fOld Covenant") fNew Covenant"| 
 by Christ 
 
 Liberty 
 
 Sarah 
 
 Isaac 
 
 Gospel from 
 heaven 
 
 Jerusalem above 
 
 o 
 
 by Moses 
 
 
 y3 
 
 Bondage 
 
 
 
 Ha gar 
 
 ^ 
 
 
 Ishmacl 
 
 *- 
 
 i- 
 
 Law in Sinai 
 
 ■ 
 
 ' 1 
 
 0) 
 
 Jerusalem that 
 
 0- 
 
 now is 
 
 
 Jews that e)v.- 
 
 
 
 brace circum- 
 
 
 J 
 
 Christians bap- 
 tized 
 
 J 
 
 Now the apostle placeth Sinai and Je7'u- 
 salem in the same fde under bondage." 
 Bp. Fell's Note, where see more. Ra- 
 phelius remarks, that (jv^oiyiio is properly 
 a military term, and shovFs that Polybius, 
 [x. 21. 7.] uses it for soldiers being in the 
 same Jile, as he does av^vyeoj for their 
 being in the same rank. See also Scapula 
 in (TV'^oLyot^ , & seqt. — Otherwise (Tv^oiyib) 
 may be rendered to answer to^ to agree 
 with, to be like, i. e. in respect of serv^i- 
 tude or bondage. So Raphelius observes 
 that Polybius [xiii. 8. 1.] uses trv-oLya 
 and 6p.oLa as synonymous words "^. occ. 
 Gal. iv. 2.5, where see Wolfius and Stan- 
 hope on the Epistle for the fourth Sunday 
 in Lent ; and observe that if a comma be 
 placed after the iirst 'Ayap, and the sen- 
 tence To yap "Ayap Slj/a opoc £tij/ ev rrj 
 'Ajoa€/c[, For this word Agar ?nea?is 
 mount Sina in Arabia, be put in a paren- 
 thesis, the construction of the passage 
 will be much easier. And it is indeed 
 true that the Arabic word Ijn (softened 
 into "ijn or "Ayap) signifies a rock; and 
 
 * [See Pol. de Virtut. p. 1402, and Theoph. de 
 C. P. vi. 4 and 6.1 
 
 Harantius, cited by Busching, says, Hagar 
 was still the Arabic name for Sina, when 
 he travelled into Palestine *. 
 
 ^^ SvTpanwrr/c, «, o, from avv toge^ 
 ther with, and <rpartwr??c « soldier. — A 
 fellofv-soldier. occ. Phil. ii. 25. Philem. 
 ver. 2. [^It means, a compariion in labour 
 or danger in these places. It is used 
 properly, Xen. An. i. 2. 26. Isseus, 
 232, 3.] 
 
 Sv<rp£0w, from crvv together, and <rp£Yw 
 to turn. — To turn, roll, or gather together 
 into a bundle, occ. Acts xxviii. 3, where 
 Chrysostom explains (rv^pE-^avTog by cvX- 
 Xe^avTog collecting; and Wetstein cites 
 from Hesychius uKavdoy trwpov 2Y- 
 STPE'-^ANTES, gathering up a bundle 
 of thorns. [The word occ. Judg. xi. 3. for 
 tDpb, and Judg. xii. 3. for X-P l i" both 
 cases, it hto collect. See 1 Mac. xii. 50. 
 Diod. Sic. iii. 35.] 
 
 ^v^pocl)!!, rj£, f], from ffvvi'^pocfa perf. 
 mid. of <Tv'^pE({)io to gather together, par- 
 ticularly a mob, or tumultuous concourse, 
 as the verb is applied by Aristotle. See 
 Scapula. 
 
 I. A turmiltuous concourse, an uproar. 
 occ. Acts xix. 40. Wetstein shows that 
 the passive V. av^picltoiiaL is frequently 
 applied by the purest Greek writers both 
 to a regular and to an irregular assembly 
 of men. [Pol. iv. 34. 6. 1 Mace. xiv. 44. 
 Dion. Hal. Ant. vii. 14. It occ. Judg. 
 xiv. 8. for a hive or swarm of bees.]] 
 
 II. A conspiracy, occ. Acts xxiii. 12. 
 The LXX use it in the same sense, 2 
 Kings XV. 15, [and Amos vii. 10.] for the 
 Heb. ^W'p. [See 2 Sam. xv. 31. 2 Kings 
 X. 9. XV. 30.] 
 
 ^g^ ^vaxr]iiaTi'Cis), from avv together 
 with, and a-'^^^qpari^o) to form, fashion, 
 from a^Yjpa a form, fashion. — [Properly, 
 To confgure, confor7n, or make of the 
 same form as ariother. In the middle] 
 with a dative following, To coiform to. 
 occ. Rom. xii. 2. 1 Pet. i. 14. Plutarch, 
 [Numa, 73.] uses this V.in the same sense 
 with the preposition Trpog following. 
 
 20ayry, T^q, >/, from Euc^aya perf. mid. of 
 cr(j>u(io. Slaughter. [Acts viii. 32. Comp. 
 Is. liii. 7, where the LXX has o-0ayj) for 
 nnto, as in Is. xxxiv. 2, 6. Jer. xlviii. 15. 
 Some interpret it here as the place of 
 slaughter; and the Etym. M. says, 
 <r(payrj' /cat 6 tottoq ev at (r^a^ETai Tig, ical 
 
 * See Koppe's Greek Testament (cited in Maty's 
 Review, for May 1783, p. 356.) and Michaelis Sup- 
 plem. ad Lexic. Heb. p. 498. 
 
i: * o 
 
 837 
 
 2* P 
 
 ?/ hipyeia avrff. Rom. viii. 3C. (where it 
 seems to denote sacrifice. Comp. Ps. 
 xliv. 23. Zacli. xi. 4.) James v. 5. (where 
 comp. Jer. xii. 3). See Job xxi. 2. Jer. 
 XV. 3. 2 Mac. v. 6. J 3. xii. 16.] 
 
 ^(ftay lovy », 7-0, from eacpaya perf. mid. of 
 Cipa^io. — A victim which is slaughtered. 
 occ. Acts vii. 42. This word is used not 
 only by the LXX, Amos v. 25, for the cor- 
 respondent Heb. "nil a victim; but also 
 by Thucydides, lib. vi. cap. (:9. S^ATIA 
 -Trpb^epov TO. vofni^ofiera, '^ They offered 
 the customary victims'' [Diog. L. viii. 
 22. Pol. iv. 17. 11.] See more in Wet- 
 stein. 
 
 2*A'Zfl, or S^A'TTii. 
 
 I. To kill by violence, slay, as a man. 
 occ. I John iii. 12, twice. Comp. Rev. vi. 
 4, .9. xviii. 24. 
 
 II. To slay, slaughter, as in a sacrifice, 
 occ. Rev. V. Q, d, 12. xiii. 8. 
 
 III. To smite or wound mortally, occ. 
 Rev. xiii. 3. [The word occ. Is. xiv. 21. 
 2 Kings X. 7, 14. Jer. xxxix. 9. Is. xxii. 
 13. Numb. xi. 22. Schleusner puts all 
 tlie places cited in sense II. under sense I. 
 Wahl puts Rev. vi. 9. xviii. 24. under 
 sense II.] 
 
 H^OAPO'S, a, 6v. 
 
 I. Movijig impetuously, vehement, vio- 
 lent, " vehemens, qui impetu fertur, va- 
 lidus, vegetus." Scapula. It seems pro- 
 perly to import motion, and is thus ap- 
 plied by the LXX to the wind for the 
 Heb. ptn strong, viole?it ; to the waters 
 of the Red Sea for the Heb. CD^in^ 
 strong, jnighty, ISiXod. xv. 10 ; so for the 
 Heb. D»T:l^ strong, forcible, Neh. ix. W. 
 Comp. Wisd. xviii. 5. 
 
 II. 2^o^pa, Neut. plur. used adverbi- 
 ally. Vehemently, exceedingly, very much. 
 Mat. xvii. 6, 23, & al. freqi In the N. T. 
 it is sometimes put after an adjective in 
 the positive degree, to express the super- 
 lative, as Mat. ii. 10, fxeyaXrjy rrcpocpa, 
 very or exceeding great ; so Mark xvi. 4, 
 fxeyag a(f)6^pa ; and Luke xviii. 23, 7rX«- 
 <rwg cr<p6lpa very rich. The expressions 
 of this kind seem Hellenistical, and are 
 very common in the LXX, where they 
 answer to adjectives with the Heb. 1«a 
 very, very much, placed in like manner 
 after them; as in Exod. ix. 3, i«D VllJ, 
 LXX fieyuQ <r(f>6dpa ; Gen. xiii. 2, inlD 
 "ib^D, LXX TrXtKTLog (T(f>6Spa ; but as in one 
 passage of the N. T., Rev. xvi. 21, other 
 words intervene between the adjective 
 and the particle, so this construction is 
 very usual both in LXX and Heb. See 
 
 Gen. xii. 14. xiii. 13. xv. 1. [Add Mat. 
 xvii. 6, 23. xviii. 31. xix. 25. xxvi. 22. 
 xxvii. 54. Acts vi. 7- Rev. xvi. 21. Plut. 
 T. vii. p. 90. ed. Hutten. Xen. Mem. ii. 
 7.5. /Elhn. V. H. xii. 1.] 
 
 licjioCpujg, Adv. from cr(f)ocp6g. — Feke- 
 mently, violently, occ. Acts xxvii. 18. [It 
 occ. in some MSS. in Gen. vii. 19. Si^e 
 Ecclus. xiii. 13. Xen. An. v. 4.] 
 
 ^(f)payt^U), from (r(f)payig. 
 
 I. To seal, set a seal upon, for security, 
 occ. Mat. xxvii. 66. Comp. Rev. xx. 3. 
 Dan. vi. 17. [St^e Diog. L. iv. 59. Bel 
 and the Dragon, 14. It is used especially 
 of letters. See Is. xxix. 11. Jer. xxxii. 
 10, 1 1, 14, 44. Dan. xii. 4, 9. Tobit vii. 
 16.] Hence 
 
 II. To secure, occ. Rom. xv. 28. [2 
 Kings xxii. 4.] 
 
 III. To seal, or set a seal, for con- 
 firmation or attestation. It is applied 
 spiritually, John iii. 33, '^ voucheth (or 
 attesteth) the veracity of God," Camp- 
 bell, whom see, as also Wetstein, and 
 comp. Neh. ix. 38. Jer. xxxii. 10, 11, 14, 
 44. Tobit vii. 14. In a like view the V. 
 is used John vi. 27. For him hath God 
 the Father sealed tarc^payKyev, i. e. au- 
 thorized with sufficient evidence, particu- 
 larly by the voice from heaven, as his 
 messenger and the dispenser of spiritual 
 food. Comp. 1 Kings xxi. 8. Esth. iii. 
 12. viii. 8. See Suicer, Thesaur. under 
 ^<l>payL'C(i) III. and comp. below under 
 Hi^payiQ IV. 
 
 IV. To seal, or set a mark upon ; as it 
 was usual to do on the bodies of servants 
 and soldiers, particularly on \ki<t\Y fore- 
 heads and hands, as may be seen in 
 Daubuz on Rev. vii. 3. Comp. E7.ek. ix. 
 4, and s^e Vitringa on Rev. vii. 2, 3, and 
 his Observ. Sacr. lib. ii. cap. 15, § 8, &c. 
 and Heb. and Eng. Lexic. in mn 1. occ. 
 Rev. vii. 3, 4, 5, 6, 7, 8. [Eur. Iph. Taur. 
 1372.] 
 
 V. In the two last mentioned senses it 
 is applied to the sealing of Christians 
 with the Holy Spirit, occ. 2 Cor. i. 22. 
 Eph. i. 13. iv. 30. On the first of which 
 passages Whitby justly observes, that 
 " sealing was used not only as a mark of 
 distinction of what belongs to us from 
 what is others, but also^r conjirmation." 
 See more in his Note. 
 
 VI. To seal a book imports the secrecy 
 and distant futurity of the events therein 
 foretold. See Dan. [viii. 26. ix. 24.] xii. 
 4, 9. [Job xxiv. 16.] So on the other 
 hand St. John is or^lered. Rev. xxii. 1 0, 
 
S* P 
 
 838 
 
 2$ P 
 
 not to ical the words of the prophecy of 
 this book, because the time (in which they 
 shall begin to be accomplished namely) 
 is nigh. See Daubuz and Vitringa on 
 the place. So Rev. x. 4, to seal is to keep 
 secret. Comp, under 2(^paytc I. — The 
 above cited are all the passages of the 
 N. T. wherein the verb occurs. 
 
 S^payt'c, t^oQy 7], from [eacppayoy, 2d 
 aor. of (T(j)paTTM, orj (ppuTTio to fence^ 
 guard., secure^ as a seal does a letter, or 
 &c. 
 
 I. Properly, A seal^ i. e. a piece of wax 
 or the like impressed with a certain mark, 
 and affixed to somewhat else. Thucy- 
 dides, cited by Wetstein on Rev. v. 1, 
 uses it in this sense ; and thus it is ap- 
 plied to the seven seals of that mystical 
 book mentioned Rev. ch. v. and vi., of 
 which, says Bp. Newton*, *' we should 
 conceive tiiat it was such an one as the 
 ancients used, a volume or roll of a book, 
 or more properly a volume consisting of 
 seven volumes, so that the opening of one 
 seal laid open the contents only of one 
 volume." Comp. Vitringa. And because 
 a hook., i. e. a roll or scroll (comp. under 
 'AvaiTTvaffu)), whilst sealed, cannot be read 
 (comp. Is. xix. J 1 .), hence the seals of 
 this prophetic book denote the secrecy 
 and indeed the difficulty of accomplishing 
 the events therein described (see He v. v. 
 3, 4, 5) ; and the successive openiiig of 
 the seals imports the successive accom- 
 plishment of those events. [Add Rev. vi. 
 
 I, 3, 5, 7, 9, 12. viii. 1. Bel and Dragon, 
 21. Pol xxiv. 4. 10. Xen. Hell. vi. 1. 2. 
 7. Herodian, vii. 6. 15.] 
 
 II. A seal., the instrument with which 
 the impression is made. In this view the 
 word is applied Rev. vii. 2. On which 
 passage Daubuz observes, that " the hear- 
 ing of a seal is a token of* a high office, 
 either by succession or deputation. Thus 
 in Gen. xli. 42, Pharaoh, making Joseph 
 his steward, gives him his ring, that is, 
 his seal, as Joseph us the historian ex- 
 plains it, X 2<i)PArrAI TE xp^o-0at rri 
 avTH. The like example \v^e have in the 
 book of Esther, ch. viii. 2, (comp. ver. 10. 
 ch. iii. 10 ) and in .losephus, lib. xi. cap. 
 6. (§ 12, edit. Hudson). Antiochus, de- 
 claring his son successor in his kingdom, 
 sends him his ring or seal likewise, 1 
 Mac. vi. li, 15. Josephus, lib. xii. cap. 
 
 * Dissertations on the Prophecies, vol. iii. p. 49. , 
 t " Archaeol. lib. ii. cap. iii." (cap. 5, § 7, edit. 
 Hudson.) 
 
 14. (or cap. 8, § 2, edit. Hudson.) An- 
 other example may be seen in the same 
 author, lib. xx. cap. 2. (§ 3, edit. Hud- 
 son.) — Thus in Aristophanes the taking 
 away of the ^'iiig signifies the discharging 
 of a chief magistrate. 
 
 Md7 TafxieCa'sis. 
 
 And a little after the giving of a ri?ig to 
 another is the making of another steward, 
 or chief magistrate, by the delivery of the 
 badge of his office, 
 
 Uap* ifXH Se thtou Kafiojv TtXfxievi fiot. 
 
 But to give no more examples, which are 
 obvious, this makes the Onirocritics de- 
 cide in general, ch. 260. To ^aurvXl^ioy 
 £ig Kvpioa'iv (jacriXsiac Kpivsrai, A ring 
 is reckoned to signify the establishment 
 of a kingdom." Of the obvious examples 
 here probably alluded to by Daubuz, it 
 may not be amiss to add, that the lord 
 chancellor, or lord keeper of the great 
 seal, the lord privy seal, and the secre- 
 taries of state, among us, are appointed 
 by the king's delivering to them the seals 
 of their respective offices. [Wahl refers 
 Rev. ix. 4. to this head, and compares 1 
 Kings xxi. 8. Schleusner considers, that 
 'd seal-ring \s meant in the Song of S. viii. 
 6, where Wahl takes it to be in sense I. 
 Comp. Jer. xxii. 24. Herod, i. 195, Soph. 
 El. 1226.] 
 
 III. An impression made by a seal, a 
 mark. occ. Rev. ix. 4. Comp. ch. vii. 3, 
 and lifpayii^b) IV. 
 
 IV. Since seals were used for conjirma- 
 tion or attestation (comp. ^^payi'Cu) III.), 
 hence St. Paul, Rom. iv. 11, calls cir- 
 cumcision ^(ppayl^a, the seal, o/' the 
 righteousness of faith, which Abraham 
 had whilst in uncircumcision ; and styles 
 the Corinthians the seal of his apostleship, 
 1 Cor. ix. % 
 
 V. An inscription., as on a seal. occ. 2 
 Tim. ii. 19. Comp. Rev. ix. 4. with Rev. 
 xiv. 1. The seals of the Mahometans, 
 particularly of the Turks and Arabs, have 
 no figure nor image, but only an inscrip- 
 tion; so the Persians " in their rings 
 wear agates, which generally serve for a 
 seal, on which is frequently engraved 
 their name, and some verse from the 
 Khoran." Hanway's Travels, vol. i. p. 
 
 • "Aristq)h. Equit." 
 
i: X H 
 
 839 
 
 S X I 
 
 3 J 7. And it is highly probable, that the 
 Jewish seals were of the like kind (see 
 Exod. xxviii. 11, 36,) which very natu- 
 rally accounts for St. Paul's using 20pa- 
 yic for an inscription. See Wolfiiis on 2 
 Tim. ii. 19, and Harmer's Observations, 
 vol. ii. 461, 2. " The expression/' says 
 Doddridge, on 2 Tim. ii. 1 9> " is here used 
 with peculiar propriety, in allusion to tlse 
 custom of engraving upon some stones 
 laid in the foundations of buildings the 
 name of the persons of whom, and the 
 purposes for which, the structure is 
 raised: and nothing can have a greater 
 tendency to encourage the hope, and at 
 the same time to engage the obedience, of 
 Christians, than this double inscription." 
 [[Schleusner takes the passage of Timothy 
 to be any mark or sign of distinction ; 
 and he adds Rev. vii. 2. ix. 4. to the 
 same head. The passages under sense 
 
 IV. he classes by themselves, and explains 
 like Parkhurst. All other passages in the 
 N. T. he lumps together under the head, 
 A seal for conjirmation, &c. and a seal- 
 ring^ 
 
 2^parrw. [See $parrw.]] 
 
 ^g^ I,<pvp6yj «, TO. — The ankle-bone, 
 and Ii(pvpd, rd, The ankle-bones of the 
 human body. There are, as every one 
 knows, two of these in each leg. The 
 internal one is a process or protuberap.ee 
 of the lower part of the tibia, or larger 
 bone of the leg; the external one a pro- 
 tuberance of its fbula, or smaller bone. 
 And as each of these is called in Latin 
 malleolus a little hammer, from malleus a 
 hammer ; so the Greek name cr^upov is a 
 derivative of o-^vpa a hammer, the head 
 of which instrument this bone, in some 
 measure, resembles, occ. Acts iii. 7, where 
 seeWetstein and Kypke. [Dem. 442, 14. 
 Xen. Hell. v. 4. 58. Diod, Sic. xx. 71.] 
 
 j^g^ S^e^ov, Adv. from the obsol. 
 ax^^y i* e. exopai, to be near. — Nearly^ 
 almost, occ. Acts xiii. 44. xix. 26. Heb. 
 ix. 22. [2 Mac. v. 2. Time. iii. 68.] 
 
 ^x^/fia, aTOQ, TO, from e<rxnt^o.'- P^rf- 
 pass, of f-xio to have, be. 
 
 [I. Generally, Habit, condition, and 
 especially, outward appearance and con- 
 dition of persons. So Phil. ii. 8. See Xen. 
 Mem. ii. 1. 22. iii. 10. 5. 5 and 7- ^lian. 
 
 V. H. ii. 44. iv. 3. xiv. 22. Herodian. i. 
 9. 7. Pol. i. 42. 3. Schwarz. Coram. Crit. 
 Ling. Cr. p. 1292.] 
 
 II. Fashion, form, appearance, occ. 1 
 Cor. vii. 31. In which passages Grotius 
 says the apostle's expression is borrowed 
 
 from the theatre, where TO' SXIl'MA 
 tFiq fftcijvrjQ IIAPATEI means that the 
 sce7ie cha?iges, and presents an appearance 
 entirely new. See also Wolfius and Wet- 
 stein, and comp. 1 John ii. 17. Qln this 
 place of Corinthians, Schleusner and Wahl 
 say. The present state. Comj). Xen. Cvi'. 
 vii. 1. 49. Krebs (Obss. Flav. p. 20*1.) 
 thinks that to <txvP^ t^ tcocrpa is for 6 
 KuapoQ, as in the passage of St. John 
 cited by Parkhurst, and he compares r^ 
 (TxvpaTL Ttjg ^aXeiag, in Joseph. Ant. ii. 
 4.2*.] 
 SXI'Zii. 
 
 I. To rend, tear, findo, diffindo, scindo, 
 as a garment, occ. Luke v. 36. John xix. 
 24. Sx^'^o/xat, Pass. To be re Jit, as the 
 vail of the Temple, occ. Mat xxvii. 51. 
 Mark xv. 38. Luke xxiii. 4.^.— as a net. 
 occ. John xxi. II. — as rocks, Mat. xxvii. 
 51, where see Doddridge's Note, and 
 Maundrell's Journey, at March 26, to- 
 wards the end. — as the heavens were at 
 Christ's baptism, occ. Mark i. *10. No 
 doubt this rending, or, as it is called Mat. 
 iii. 16, and Luke iii. 21, opening of the 
 heavens, was miraculous. Livy, however, 
 mentions a like appearance among the 
 prodigies which preceded HannibaFs en- 
 trance into Italy in the second Punic 
 war, lib. xxii. cap. 1. *' It was reported,' 
 says he, " Faleriis ccelum findi velut 
 magno hiatu visum ; quaque patuerit, i?i- 
 getis lumen effulsisse : that at Fakrii the 
 heaven seemed to be rent with a vast 
 chasm ; and that, where it was opened, a 
 great light shone forth." Such pheno- 
 mena the Roman naturalists called chas- 
 mata, chasms, as we learn from f Pliny 
 and + Seneca. See Daubuz on Rev. xix. 
 II, and Wetstein on Mark, who cites 
 from Phlegon the phrase 'ESXI'SGH 'O 
 'OYPANO'i:. [See Gen. xxii. 5. Is. xlviii. 
 21. for ))p2, and Is. xxxvii. 1. for i^np.] 
 
 II. To divide in mind or sentiment, and 
 so into jmrties. occ. Acts xiv. 4. xxiii. 7- 
 The V. is thus used in the Greek writers, 
 [(Xen. Synip. iv. 60. Diod. Sic. xli. 6.)] 
 as scindo likewise sometimes is in Latin, 
 as by Virgil, SLu. ii. lin. 39, 
 
 Scinditur incertum studia in conirarta vulgus. 
 The fickle vulgar 's into parties rent. 
 
 * [The word occ. in Is. iii. 16, but it is probably 
 a false reading.] 
 
 -|- " Fit ^ coeli ipsius hiatus, quod vacant 
 chasma." Nat. Hist. lib. ii. cap. 26. 
 
 $ " Sunt chasmata, cum aliquando coeli spatiuni 
 discedit, ^fiammam dehiscens velut in abdito os- 
 tentat." Nat. Qucest. lib. i. cap. 1 4. 
 
i;a z 
 
 840 
 
 sa z 
 
 [On the construction of this word with I 
 iig, see Stallbaum ad Phit. Phileb. p. 68. 
 and Heindorf ad Phit. Phoedr. p. 272.] 
 
 ^g^ IiXl'EMA, a-og, ro, from 'ia^iaixai 
 perf. pass, of «r^/^w. — In general, [Jliat 
 which is'] divided. 
 
 I. A rent, as in a garment, occ. Mat. 
 ix. 16. Mark ii. 2i. l^'xtajin occ. Is. ii. 
 
 II. ^ division in mind or sentiment, a 
 dissension, occ. John vii. 43. ix. IG, x. 19. 
 I Cor. i. 10. (conip. ver. 11, \2.) xi. 18. 
 comp. ch. xii. 25. 
 
 2)(on^ior, 5, TO, from cyolvoQ a bulrush, 
 [which] Martinius derives from cxetv to 
 hold, holdfast,, — A rope, or cord, pro- 
 perly such as is made q\' bulrushes twhtQA 
 together. So the Heb. ^qJ« signifies both 
 a bulrush and a rope made of bulrushes ; 
 and juncus, the Latin name of a bulrush, 
 is from jungo to join, as its German name 
 VxXiXi is from ibintJen to bind *. occ. John 
 ii. 1.5. Acts xxvii. 32. [Josh. ii. 15. Esth. 
 i. 6. 2 Sam. viii. 2. Dem. 1145, 6. Theoc. 
 Idyll, xxi. 11.] 
 
 ^yoXaCii) from a-^oKr}. 
 
 I. To be unemployed, or at leisure, 
 \_idle. Xen. CEc. vii. i. Ex. v. 8 and 17.] 
 
 II. With a dative following, To be at 
 leisure for, to give oneself to, rei alicui 
 vaco. occ. 1 Cor. vii. 5. [So used in He- 
 rodian. i. 9. 8. iv. 11. 15. Xen. Cyr. vii. 
 5.39. Dem. 594, 16.] 
 
 III. To be empty, unoccupied, as a 
 house or habitation, occ. Mat. xii. 44. So 
 Plutarch in Wetstein. 2X0AA'Z0NTA 
 Toirov, "^ a place empty or clear." 
 
 2X0AH', fig, fi. 
 
 I. Ease, leisure, freedom from labour. 
 [Prov. xxviii. 19. Xen. Cyr. viii. 3. 18. 
 Mem. iii. 9. 9.] 
 
 II. A school, a place or building where 
 persons, being at leisure from bodily 
 labour and business, attend to the im- 
 provement of their minds, occ. Acts xix. 
 9. The Greek writers in like manner 
 use this word for the schools of the philo- 
 sophers. [Plut. Vit. Arat. c. 29. & al. 
 freq. Strabo xiv. p. 463. Aristot. Pol. v. 
 9. Lobeck (on Phryn. p. 401.) says this 
 usage is recent.'] 
 
 liQlZQi, from (joog or aCjog safe. 
 
 I. To save, deliver, from evil or danger. 
 Mat. viii. 25. xiv. 30. xxiv. 22. xxvii. 
 40, 42. Luke xxiii. 37, 39. Jolm xii. 27. 
 Acts xxvii. 20, 31. [Add Matt, xxvii. 
 49. Mark xiii. 20. xv. 31. Luke xxiii. 35. 
 
 ■ * gee Martiiiii Lcxic. Philol. and Vossii Ety- 
 vnol. iMm. ill JuVicus. 
 
 Gen. xix. 22. I Mac. x. 83. Diod. Sic. 
 iii. 57. Pol. v. 85. 5. Xen. An. iii. 2. 10.] 
 
 'Loj'C&Lv Eig, To bi'ins; safe to a place, 2 
 Tim. iv. 18. [Xen. An. vi. 2. 8. Hell. i. 
 1. 26. Pol. iii. 117. 2. Ceb. Tab. 27. 
 With this place we may compare Jude 5. 
 Xaor EK yfjg 'Atyu-rH coja'ac, i. e. having 
 led them safe. See Xen. Hell. vii. 1. 16. 
 1 Mac. ii. 59.] 
 
 2w4f£ti/ £fc Sfavara, To save from death, 
 Heb. V. 7. This likewise is a pure Greek 
 phrase, several times used by Aristides, 
 cited by Wetstein, who also ])roduces from 
 Homer, Odyss. iv. lin. 753, 'EK GANA'- 
 TOIO EA^'SEI. 
 
 Trju xlvxVi^ — a-wcrai, To save the life, 
 either of oneself or of another. Mat. xvi. 
 25. Mark iii. 4. [viii. 35.] On both 
 M hich texts see Wetstein, who cites from 
 Lysias pro Call. HOS'AS TH^N 'AYTO"'Y 
 ^YXH'N ; and from Herodotus, lib. viii. 
 c. 11 8. "ES^SE l3aaL\riog TirN '^YXH'N. 
 See other examples from the Greek wri- 
 ters in Kypke on Luke ix. 24. [Xen. 
 Mem. ii. 4. 2. Cyr. iii. 3. 51. Dem. 
 12, 10.] 
 
 II. To mahe whole, or heal of S07ne 
 bodily distemper. In this view it is ap- 
 plied to the miraculous cures wrought by 
 Christ and his apostles. See Mat. ix. 21, 
 22. Mark vi. 56. Acts iv. 9.* [Add 
 Mark v. 23, 28, 34. x. 52. Luke vii. 50. 
 viii. 48, 50. xvii. 19. xviii. 42. John xi. 
 12. Acts xiv. 9. James V. \5. See IsaBUS 
 vii. 3.] And as these were emblems and 
 pledges (comp. Acts iv. 10, with ver. 12) 
 0? spiritual deliverance from sin and death 
 through Christ, so the V. signifies. 
 
 III. To save from sins, i. e. from the 
 guilt (comp. Luke vii. 48. with ver. 50), 
 dominion, and eternal pu7iishment of them. 
 Mat. i. 2 1 . This salvation takes place or 
 commences, or, in other words, Christian? 
 are put into a slate of salvation in thi. 
 present life, as is manifest from Luke vii. 
 50. 1 Cor. XV. 2. Eph. ii. 8. 2 Tim. i. 9. 
 Tit. iii. 5. 1 Pet. iii. 21. So those who 
 embraced the Gospel, Acts ii. 47j, are 
 called OL fTio'CopevoL, those that were saved, 
 that is, who followed Peter's advice, ver. 
 40, and in this sense saved themselves by 
 being baptized, and joining themselves to 
 the believers. Comp. 1 Cor. i. 18. 2 Cor. 
 ii. 15. Rev. xxi. 24. On 1 Pet. iv. 18, 
 comp. Prov. xi. 3 1 . in LXX. [Add Mat. 
 xviii. 11. xix. 28. Mark xvi. 16. Luke 
 viii. 12. xi. 56. xiii. 23. xviii. 26. xix. 
 
 * [On the construction here see Wetstein.} 
 
so M 
 
 841 
 
 SOM 
 
 10. Jolin iii. 17. v. 34. xii. 47. Acts iv. 
 
 12. xi. 14. XV. 1, 11. xvi, 31. Rom. viii. 
 24. ix. 27. X. 9> 13. xi, 14, 26. 1 Cor. v. 5. 
 vii. H). !X. 22. X. 33. xv. 2. Eph. ii. .5. 
 I Thess. ii. 16. 2 Thess. ii. 10. 1 Tim. i. 
 15. ii. 4, 15. iv, 16. James i. 21. ii. 14. 
 iv. 12. 1 Pet. iii. 21. It should be ob- 
 served, that the word is in many of these 
 places put for those who embrace Chris- 
 tianity, as the only way to salvation.] 
 
 2i2~MA, arog, to. Mintert proposes 
 the derivation of it from arej^io to preserve^ 
 i. e. either the soul or the blood ; or thinks 
 it may be so called q. ct j/jua the sepulchre 
 of the soul. 
 
 I. Properly, An animal hody^ whether 
 of a man, Mat. vi. [22, 23,] 25. x. 28. & 
 al. freq. (comp. John ii. 21. 1 Cor. xv. 
 44.) — or of some other creature, Jam. iii. 
 3 ; whether living or dead. Mat. xiv. 12. 
 xxvii. 58. Heb. xiii. 11. [Add as in- 
 stances of the word used for a living body. 
 Mat. vi. 23, 25. xxvi. 12, 26. Mark v. 
 29. xiv. 8. Rom. i. 24. iv. 19. vi. 6. vii. 
 4. viii. 10, 1 1, 23. xii. 4. 1 Cor. v. 3. vi. 
 
 13, 15, 18, 20. vii. 4, 34. ix. 27. x. 16. 
 xi. 24, 27, 29. xii. 12, 14, 20, 22, 25. 
 xiii. S. XV. 35. 2 Cor. iv. 10. v. 6, 8. x. 
 10. Gal. vi. 17. Eph. i. 23. Phil. i. 20. 
 iii. 21. Col. ii 11. 1 Thess. v. 23. Heb. 
 X. 5, 10, 22. xiii. 3. James ii. 16, 26. 
 iii. 2, 6. Lev. vi. 10. Job xx. 25. Dan. 
 iv. 30. ^lian. V. H. ii. 5. Xen. Mem. ii. 
 8. I ; ibr a dead body. Mat. xxvii. 52, 59. 
 Mark xv. 46. Luke xvii. 37. xxiii. 55. 
 xxiv. 3, 23. John xix. 31, 38, 40. xx. 12. 
 Acts ix. 40. Jude 9. Gen. xv. 11. Josh, 
 viii. 29. 1 Kings xiii. 22. Is. xxxvii. 36. 
 & al. in LXX. 2 Mac, xii. 59. Diod. Sic. 
 iii. 58. Xen. Cyr. viii. 7. 26. It seems 
 used for the sinful body, or body leading 
 us to sin, in Rom. vii. 24. viii. 13.] 
 
 [II. A person^ ma7i. 1 Cor. vi. 1 6, and, 
 according to vSchleusner, James iii. 16. 
 Xen. Hell. ii. 1. 12. Lye Or. Adv. Leoc. 
 c. 30. ^sch. in Timarch. p. 173. 1. 28. 
 Virg. ^n. V. 318. xi. 18. Ex. xxi. 3.]— 
 On 2 Cor. v. 10, Wolfius and Wetstein 
 cite from Xenophon, rhq AIA' T^'Y SO'- 
 MAT02 ?;^ovac, " pleasures received by 
 the body;" and from j^Elian, ra ALV 
 TO-Y 2a'MATG2 7rparroju?m, " Things 
 done by the body." But comp. Kypke. 
 — On 2 Cor. xii. 2, Kypke remarks, that 
 a man is said to be in the body, so far as 
 the soul is united with the body. Thus 
 in Xenophon, Cyropesd. lib. viii. (p. 506, 
 ctlit. Hutchinson, 8vo.) Cyrus says, "" he 
 never could believe, wf >/ -Ivxi], uoc juev 
 
 hv 'EN ^vjjrw Sa'MATI 'H«, ^r}, that th6 
 soul, as long as it is in a mortal body, 
 lives ; but when it departs from that, it 
 dies.*' On Heb. x. 5, see Heb. and Eng. 
 Lexicon under MID IV. 
 
 III. Sw/iara, ra, is often used in the 
 Greek writers for the bodies of men taken 
 in war, and reduced to slavery ; so it de- 
 notes mancipia, slaves., and is thus applied 
 Rev. xviii. 13, where see Eisner and 
 Wetstein. To the passages they have 
 produced I add from Josephus, Ant. lib. 
 xiv. cap. 12, § 4. Kat otra STrpadri 
 Ts^at'wv, ijTOi UO'MATA r/ tcrfjatg, ravra 
 a(j>edr]rMj ra fxh SO'MATA iXevdepa, 
 K. r. \. " And whatsoever belonging to 
 the Jews has been sold, whether captives 
 or goods, let them be dismissed, the cap^ 
 tives free," &c. [Bishop Saunderson (Ser- 
 mons, p. 452.) quotes Epiphanius (An- 
 corat. c. 59.), who says, that the phrase is 
 used because only the body and not the 
 soul can be reduced to slavery. See Gen. 
 xxxiv. 1 8. xxxvi. 6. 2 Mac. viii. 1 1 . Xen. 
 Hell. ii. 1. 12. Pol. i. 63. 6. xii. 16. 5. 
 xviii. 18. 6. Lobeck on Phryn. p. 378, 
 says, this is a recent usage, but others, 
 as Spanheim (on Aristoph. Plut. 6.) Ca- 
 saubon (ad Eq. 419.) Eisner (ii. p. 462.), 
 the commentators on Poll. iii. 8 and 71. 
 sav otherwise. See Burman on Ovid. 
 Heroid. Ep. iii. 36.] Comp. Tobit x. 
 10. 
 
 IV. 2w/ia denotes the church. 
 
 1. In respect of Christ, who is the Head 
 of this body, and supplies to it spiritual 
 life and motion. See Eph. i. 23. iv. 16. 
 Col. i. 18. ii. 19. 
 
 2. In respect of believers, whether Jews 
 or Gentiles, who are mystical members of 
 one body. See Rom. xii. 5. 1 Cor. xii. 
 12, 13. Comp. Eph. ii. 14—16. [See 
 also 1 Cor. vi. 13. x. 17. xii. 27. Eph. iv. 
 4, 12. V. 23, 30. Col. i. 24. iii. 15.] 
 
 V. An organised body, as of vegetables. 
 1 Cor. XV. 37, 38. 
 
 VI. A body, a material substance. 1 
 Cor. XV. 40. 
 
 VII. A body, substance^ or reality, as 
 opposed to shadows or types, occ. Col. ii. 
 17, where see Wetstein, who shows, that 
 in Josephus, De Bel. lib. ii. cap. 2, § 5, 
 and in Lucian, Hermotim. 79. (tom. i. p. 
 613. A. edit. Bened.) 2/cm and 2w/za are 
 in like manner opposed to each other. — 
 Consult Suicer Thesaur. in Swjua, on the 
 several senses of this word. 
 
 [VIII. Joined with the jiersonal pro- 
 noun, it is often put for the simple pro- 
 
in T 
 
 842 
 
 20* 
 
 »oun. See Rom. xii. 1. Eph. v. 28. Xen. 
 Afi.i. 9. li.] 
 
 i^g^ ^(OfxaTLKog, ?/, or, from cruifxa. 
 -—Bodily, of or belonging to the body. 
 occ. 1 lim. iv. 8. — Bodily, corporeal, 
 material, occ. Luke iii. 22. See Wolfius 
 and Wetstein on Mat. iii. 16. [4 Mac. i. 
 32. Pol. iv. 5. 1.] 
 
 ^^^ liOjfxaTLKWQ, Adv. from ffiOfjLariicog. 
 ' — Bodily, i. e. in the body of Christ, as 
 opposed to the Jewish Tabernacle or 
 Temple ; truly and really, in opposition 
 to types and figures ; not only effectually, 
 as God dwells in good men, but substan- 
 tially or personally, by the strictest union, 
 as the soul dwells in the body, so that 
 " God and man is one Christ." occ. Col. 
 ii. 9. Comp. John ii. 21. xiv. 9, 10, 11. 
 and see Wolfius on Col. ii. 9, and Suicer 
 Thesaur. in HwfjLariicoJg. 
 
 ^wpevoj, from awpoc a heap. 
 
 I. To heap, heap up. occ. Rom. xii. 20, 
 where see Whitby and Wetstein. [Frov. 
 XXV. 23. Diod. Sic. i. 62. Pol. xvi. 11.4.] 
 
 II. To lade or load, to, as it were, heap 
 up with. occ. 2 Tim. iii. 6. [^Properly, 
 Pol. xvi. 8. 9.] 
 
 ^(orrjp, ijpog, 6, from o-wo> to save. — A 
 saviour, deliverer, preserver. Luke i. 
 47. ii. 11. 1 Tim. iv. 10. (Comp. Job 
 vii. 20.) Tit. iii. 4, & al. freq. See 1 
 Tim. iv. 10, well explained and illustrated 
 in Blackwall's Sacred Classics, vol. i. p. 
 242, &c. [Add John iv. 42. Acts v. 31. 
 xiii. 23. Eph. v. 23. Phil. iii. 20. 1 Tim. 
 i. 1. ii. 3. 2 Tim. i. 10. Tit. i. 3, 4. ii. 3, 
 10. iii. 6. 2 Pet. i. 11. ii. 20. iii. 2, 18. 
 1 John iv. 14. Jude 25. Comp. Is. xii. 
 2. xlv. 15, 21. On the use of this word 
 as applied both to gods and men by pro- 
 fane writers, see Deyling, Obss.' Sacr. 
 ii. p. 96. Perizon. ad ^lian. V. H. i. 30. 
 Spanh. ad Aristoph. Plut. 1176. and de 
 Usu et Pr. Num. vii. p. 416.] 
 
 ^(orrjpia, ag, yj, from (TwTrjp. 
 
 I. A saving, preservation, safety. Heb. 
 xi. 7. Acts xxvii. 34, T5ro yap, Trpog rrjg 
 vfieripaQ aorrjpiag vTrap'^ei, '^ For this is 
 a thitig which concerns your safety.'' 
 These words should be placed in a paren- 
 thesis. The reason why they should think 
 it worth while to eat being contained in 
 the next words ; the reason given in the 
 parenthesis is, because they did not eat, 
 they could have strength to work, and so 
 to save themselves." Markland in Bow- 
 yer's Conjectures. [2 Mac. iii. 32. ^Esch. 
 20,24. 72, 28.— On Acts iv. 12, Kypke 
 shows that the phrase 'iv rivi (TMrrjpiay 
 
 eJpai, is used by Aristophanes, Demo- 
 sthenes, and Joseph us, for safety's being 
 placed, or lodged, in a person or thing ; 
 and he, rightly I think, refers or(orr}pia in 
 this text both to the temporal saving or 
 recovering of the body, and to the spi- 
 ritual salvation of the soul. Comp. sense 
 III. 
 
 II. A deliverance. Acts vii. 25. Comp. 
 Luke i. [69,] 71. [comp. 2 Sam. xxii. 3.] 
 Phil. i. 19, where see Macknight. [Ex. 
 xiv. 13.] 
 
 III. Spiritual and eternal salvation. 
 See Luke xix. 9. John iv. 22. * Rom. xiii. 
 11.2 Tim. ii. 10. Heb. ii. 3, 10. v. 9. 1 
 Pet. i. 5, 9, 10. [Add Luke i. 77. Acts 
 iv. 12. xiii. 26, 47- xvi. 17. Rom. i. 16. 
 X. 1 and 10. xi. 1. xiii. 11. 2 Cor. vi. 2. 
 vii. 10. Eph. i. 13. Phil. i. 19, 28. ii. 12. 
 1 Thess. V. 8, 9. 2 Thess. ii. 13. 2 Tim. 
 ii. 10. iii. 15. Heb. i. 14. vi. 9. ix. 28. 
 Jude 3. See also 2 Cor. i. 6.] In 1 Pet. ii. 
 2, twenty-six MSS., two of which ancient, 
 after av^rjdrjre add hg ffiorr^piav, which 
 reading is favoured by the Vulg., the two 
 Syriac, and several other old versions, and 
 by Griesbach admitted into the text, as 
 probable. 
 
 2wrr/jOioi', 8, to, from crwriip. — Salvation. 
 occ. Luke ii. 30. iii. 6. Acts xxviii. 28. 
 Eph. vi. 17. The LXX frequently use 
 this N. as Josephus also does. Ant. lib. 
 viii. cap. 10. § 33 and Clement, I tor. § 
 36, calls Jesus Christ to S^TH'PION 
 yjpGJv, our Salvation, in the abstract, as 
 Simeon does Luke ii. 30. [So Ps. xcviii. 
 2. occ. Is. xii. 3. xxxviii. 11. Ix. 18. & 
 
 ^^^ ^lOTTjpiog, «, 6, fj, from crioTrip. — 
 Saving, affording salvation, occ Tit. ii. 
 11. [Wisd. i. 14. Diod. Sic. xiv. 30. 
 Xen. Mem. iii. 3. 10.] 
 
 ^^° Sw^joove'w, w, from o-w0pwj'. 
 
 I. To be of a sound mind, as opposed 
 to distraction or madness, occ. Mark v. 
 15. Luke viii. 35. 2 Cor. v. 13. So in 
 the profane writers croj^povelv is opposed 
 to pai%'eardat to be mad. See Eisner on 
 Mark. [Herodian. iv. 14. 9. Apoll. Bibl. 
 iii. 5.] 
 
 II. To be of a modest humble mind, 
 in opposition to pride, occ. Rom. xii. 3. 
 
 III. To be of a sober recollected mind, 
 as opposed to intemperance or sensuality. 
 occ. Tit. ii. 6. 1 Pet. iv. 7.— See Wetstein 
 on Rom. xii. 3. 
 
 ♦ [Some consider this as put for SoiTi^r. See 2 
 Kings xiii. 5. Neh. ix. 2.1 
 
a<i> 
 
 843 
 
 soa 
 
 _ Sw^pov/<^w, from au)(f>p(ov. — To 
 instruct, [^exhort, advise,'] or teach, in al- 
 most any manner ; for Eisner shows from 
 the Greek writers that this V. has a very 
 general meaning, occ. Tit. ii. 4. [^Xen. 
 Hell. iii. 2. 17. Anab. vii. /. 14. and de 
 Rep. Lac. xiii. 5.] 
 
 \^^ '^(i)(f)povi<rij.6g, ti,6, from ffu)(l>povii^uj. 
 — A sound recollected mind. occ. 2 Tim. i. 
 7. I^Some take it in an active sense, as 
 instruction, exhortation. Schleusner un- 
 derstands it of Prudence iw Christian 
 teachings.'] 
 
 ^g^ ^io<pp6vu)e, Adv. from (TU)((>piov. — 
 Soberly, " in the government of our ap- 
 petites and passions." Doddridge, occ. 
 Tit.ii. 12. [Wisd.ix. 11.] 
 
 ^^^ Sw^pocrvi^r/, ^g, >/, from abx^piov. 
 
 I. Soundness of mind, as opposed to 
 
 madness, occ. Acts xxvi. 25. Comp. Sw- 
 (Ppoviii) I. 
 
 II. Sobriety, as opposed to levity and 
 irregularity of behaviour, occ 1 Tim. ii. 
 9, 15. [Comp. Plaut. Phaed.c. 13. Ceb. 
 Tab. 20. .^lian. V. H. ii. 1. Cic. Tusc. 
 Quaest. iii. 8. 2 Mac. iv. 3/.] 
 
 J^^ ^bxppiov, ovoQ, 6, 7], from croog, 
 (xG)Q sound, and ^pi)v the mind. 
 
 I. Properly, Of a sound mind, as op- 
 posed Xo folly or madness, mentis compos, 
 Sana mente prseditus. 
 
 II. Sober, modest, recollected, regular, 
 discreet, as opposed to intemperate, in^ 
 decent, light, irregular, or foolish in be- 
 haviour, occ. I Tim. iii. 2. Tit. i. 8. ii. 2, 
 5. [.^lian. V. H. iii. 30. Pol. iii. 14. 4. 
 Xen. Cyr. iv. 1.25.] 
 
 Sa'il. See Sw^w. 
 
 TAB 
 
 TAB 
 
 ^M T, 1, Tau. The nineteenth of the 
 -■- 5 more modern Greek letters, but the 
 twenty-second and last of the ancient al- 
 phabet, in which it answered to the He- 
 brew or Phenician Tau in name, order, 
 and power. In its forms T, r, (of which 
 7 seems a corruption) it approaches nearer 
 to the Phenician Tau, when written, as 
 it sometimes * is, in the form of a cross, 
 + , than to the Heb. n. 
 
 ^" TABE'PNA, ac, //. Latin.— This 
 word is plainly in Greek letters the Latin 
 taberna, which Ainsworth interprets a 
 house made of boards, and thence a 
 tavern, an inn ; and derives it a tabulis, 
 from the boards, of which it was con- 
 structed. The word occurs only Acts 
 xxviii. 15, in the name of a place or town 
 called TpeTc Tat^ipvai, Tres Tabernse, or 
 The Three Taverns or Inns. That this 
 place was nearer to Rome than Appii 
 Forum appears from the conclusion of 
 one of Cicero's letters to Atticus, lib. 
 ii. epist. 10, which, when he is tra- 
 
 • See JMontfaucon's PalaDOgraph. Grac. p. 122, 
 and Bayly's Introduction to Languages, pt. iii. p. 
 46. 
 
 veiling * south-eastwards fiom f An- 
 tium to his seat near Formiae, he dates 
 " Ab Appii Foro, hord quarta, From. 
 Appii Forum, at the fourth hour ;" and 
 adds, '' Dederam aliam paulo ante Tribus 
 Tabernis, I wrote you another a little 
 while ago from the Three Taverns." 
 Grotius, to whom I am indebted for the 
 above-cited passage from Cicero, observes 
 further, that there were many places in 
 the Roman empire, at this time, which 
 had the names of Forum or Tabernae; the 
 former from having markets for all kind 
 of commodities, the latter from furnishing 
 wine and eatables. [See also Cic. ad 
 Att. i. 13. The place is said to have 
 been about six German miles, i. e. near 
 thirty English, from Rome, and two from 
 Appii Forum.] 
 
 • See Cellarius's map of Latium. 
 
 f It appears by the beginning of his eleventh 
 Epist. that he was, at the time in which he wrote it, 
 in the Formian territory, and that he had lately 
 been at Antium ; and at the beginning of his twelfth 
 he says, " Emer scram commode ex Antiaii in Ap- 
 piam ad Tres Tabernas, I had opportunely got dear 
 of the Antian territory, and had reached the Appian 
 "Way at the Three Taverns.^'' 
 
TA K 
 
 844 
 
 TA A 
 
 TABIGA', fi. Sjr.'^Tabitha, the name 
 of a female disciple at Joppa, which, being 
 interpreted, says St. Luke, is AopKag, i. e. 
 an antelope. The Chaldee and Syriac 
 «OtO (whence the fem. b^n^Dto) is used in 
 the Targum, and in the Syriac version of 
 the Old Testament, for the Heb. ^IV a 
 gazel, or antelope, and is, no doubt, a cor- 
 ruption of that word, ^ being, as usual, 
 changed into ID. Bochart, vol. ii. 924, 5, 
 shows that it was common, not only among 
 the Arabs, but also among t^e Greeks, to 
 give their girls the names of agreeable 
 animals*; and that, according to the 
 Talmud, Gamaliel, St. Paul's master, had 
 a maid named «n»nto Tabitha. I add 
 that Josephus, De Bel. lib. iv. cap. 3, § 
 5, mentions one John^ who, in some 
 copies, is called TABHeA' iraiQ, the son 
 of Tabetha, in others AOPKA'AOS TraTc, 
 the son oi Dorcas, See Hudson's Note /. 
 occ. Acts ix. 36, 40. The Syriac ver- 
 sion not only retains nn^ltD in both these 
 passages, but uses it for Aopmc, ver. 29, 
 and omits St. Luke's interpretation of it, 
 ver. 36. These two last circumstances 
 would of themselves prove it to be a word 
 used in the Syriac. 
 
 Tayjua, utoq, to, from rsTayfiai perf. 
 pass, of 7-arrw to order. [Properly, What 
 is arranged, or ordered, and then,] — An 
 order, or rather a band. occ. 1 Cor. xv. 23, 
 *' but every one in his proper band, — for 
 rayjia denotes a band of soldiers, a cohort, 
 a legion. See Scapula." Macknight, whom 
 consult; comp. also Wetstein. [It occ. 
 in this sense 1 Sam. iv. 10. 2 Sam. xxiii. 
 13. Joseph, de B. J. iii. 4. 2. Diod. Sic. 
 xvii. 80. Wahl understands it of order 
 of time ; and Schleusner, who says only 
 order, translates the place, Each when the 
 turn comes to him.~\ 
 
 TaKTOQ, 17, 6v, from riraKrai 3 pers. perf. 
 pass, of rciTTO) to order, appoint. — Ap- 
 pointed, set. occ. Acts xii. 21 3 TaKry 
 
 * The antelopes are particularly remarkable for 
 their beautiful eyes. So that it is a common com- 
 pliment in the East to tell a fine woman that she 
 has aine el gazel, the eyes- of an antelope. But let 
 us hear La Roque, Voyage en Palestine, p. 261. 
 " Les Arabes expriment la beaute d'une femme en 
 disant, qu'elle ales yeux d''une gazelle: toutes leurs 
 chansons amoureuses ne parlent que des yeux noirs, 
 et des yeux de gazelle : et c'est a cet animal qu'ils 
 comparent toujours leur maitresses, pour faire tout 
 d'un coup le portrait d'une beaute achevee. Ef- 
 fectivement il n'y a rien de si mignon, ni de sijoly 
 que ces gazelles : on voit surtout en dies une cer- 
 taine crainte innocente, qui ressemble fort a la pu- 
 deur et a la timidite d'une jeune fille." 
 
 77/zfjO^, On a set day, says St. Luke ; Atv- 
 re'joct TU)V ^eojpiojy i]nip<ji, " On the second 
 day of the shoivs celebrated in honour of 
 Claudius Caisar," says Josephus, relating 
 the same story, Ant. lib. xix. cap. 8, § 2. 
 TaKTij fifxipa is a phrase used by Polybius, 
 [and Dion. Hal. Ant. ii. 74. Of course, 
 the meaning is a certain settled day. Ci- 
 cero (de Ojff. i. 12.) has status dies. 
 Plautus (Curcul. i. 1. 5.), statiitus dies. 
 In Job xii. 5. we have y^povoQ raKTog. See 
 Thuc. iv. 16 and 65. Pol. iii. 100. 6. xxix. 
 11. 8. Xen. Hell. vi. 1.24.] 
 
 TakaiTroypiu), w, from Toka'nrMpoQ. — To 
 be afflicted, touched, or affected with a 
 sense of misery, occ. Jam. iv. 9. []It is 
 To labour severely, be worn by labour 
 (see Xen. Mem. ii. 1.18. and Taylor on 
 Lysias, p. 490) ; then. To endure hard- 
 ship and siffering. (See Thuc. i. 99 and 
 134. Ps. xxxviii. 6.) and to inflict suf- 
 fering. (See Ps. xvii. 9. Is. xxxiii. 1. 
 Micah ii. 4.) Comp. Pol. iii. 60. 3. Dem. 
 22, 24.] 
 
 TaXanrwpia, ag, t], from TaXaiirwpOQ. 
 [[Properly, Suffering from severe labour. 
 (See Diod. Sic. i. 36. Pol. iii. .55. 6.) and 
 then] — Misery, grievous affliction, or 
 calamity, occ. Rom. iii. 16. Jam. v. 1. 
 [See Is. xlvii. 11. lix. 7. Diod. Sic. i. 56. 
 Thuc. ii. 49.] 
 
 TaXaiTTiopoQ, e, 6, y, from raXaw to sus- 
 tain, siffer, and irojpog a stone, a hard 
 substance, and thence grief calamity; 
 see nCopog *. — Miserable, afflicted with 
 grievous calamities. Mintert says it pro- 
 perly denotes being worn out and fatigued 
 with grievous labours, as they who labour 
 in ^/owe-quarries, or are condemned to the 
 mines. So also Stockius and Alberti, 
 whom see. occ. Rom. iii. 24*. Rev. iii. 17. 
 [Eur. Phoen. 1636. Dem. 548, 12. Ceb. 
 Tab. c. 28. Is. xxxiii. 1. 2 Mac. iv. 47] 
 
 ^^^ TaXavrtaToc, a, ov, from raXavrov, 
 which see. — Weighing a talent, of a 
 talent weight, occ. Rev. xvi. 21, where see 
 Vitringa. This word is used not only by 
 Josephus, De Bel. lib. v. cap. 6, § 3, but 
 by Alcseus, cited in Pollux, and by Poly- 
 bius, [ix. 41.8.] Plutarch, [and Diod orus, 
 xix. 45.] See in Wetstein. 
 
 TaXavTov, h, to, from TaXq.v or TXfjvai 
 sustaining or supporting a weight. 
 
 I. The scale in a balance. Thus Homer 
 uses the word, II. xii. lin. 433, 
 
 * [The Schol. on Aristoph. Plut. 33., and 
 Suidas, say, that 7r&>pof means suffering or grief, 
 and that the people of Elis used the verb Trwptw to 
 express what other Greeks did by ^n/Qiw.] 
 
T A A 
 
 845 
 
 T A^ 
 
 — 'D.(Tt TA'AANTA yvth x«P»^'>'/f a/.nOiif, 
 
 As when t7co scales are charged with doubtful loads, 
 From side to side the trembling balance nods, 
 While some laborious matron, just and poor, 
 'With nice exactness weighs her woolly store. 
 
 Pope. 
 
 Comp. II. viii. lin. 69. 11. xxii. lin. 209. 
 
 II. A weight equal, according to Bp. 
 Cumberland, to 93f pounds avoirdupois, 
 but, according to Michaelis, to no more 
 than about 32^-. 
 
 III. It denotes a certain quantity or 
 sum of money, so called because, in the 
 rude state of the ancient coin, they used 
 to weigh their gold and silver. Mat. xviii. 
 24, and ch. xxv. freq. A Jewish talent 
 of silver^ according to Bp. Cumberland's 
 calculation, was equal to 3.53/. 1 1.?. 10c?.; 
 a talent of gold, of the same weight, to 
 about 50/5/. 15*. 7d.; but according to 
 Michaelis the talent of silver was not 
 more than 137/. 16.?., nor the talent of 
 gold than 20;j3/. \Qs. Others compute 
 the value of these talents somewhat dif- 
 ferently ; and I shall not here enter into 
 the controversy*; but remark, that Ho- 
 mer uses the word -akavTov for some cer- 
 tain quantity or weight of gold only, II. 
 ix. lin. 122 t, 264. 11. xix. lin. 247. H. 
 xxiv. lin. 232. II. xviii. lin. 507. II. xxiii. 
 lin. 265 — 269. lin. 750, 751, the precise 
 value of which I know not of data suffi- 
 cient to determine, though it is evident 
 from the passages of the Iliad here cited, 
 and especially from the two last, that 
 Homer's raXavTov did not amount to any 
 great weight or sum. See Dammi Lexic. 
 Nov. Graec. col. 2297, and Goguet's Origin 
 of Laws, vol. ii. p. 308 — 312, edit. Edin- 
 burgh. [On the various kinds of talents^ 
 see Gronovius de Pecunia Veterum, et 
 Leusden Philol. Hebr. Mixt. Diss. 29. 
 More may be found in Faber. Archaeol. 
 Hebr. T. i. p. 397. and Bernard de Mens, 
 et Pond. ii. p. 189. The word occ. Ex. 
 xxv. 39. 2 Sam. xii. 30.] 
 
 * See more in Heb. and Eng. Lexicon under 133 
 3. [and Bbekh's Staathaushaltung der Athcner, voL 
 i. p. 16.] 
 
 t Where in Didymus's Scholion we read, *E/ — 
 Ttipi Tw TaXavTy TtTm 'EA.Xigva>y, fipcr/u Tt to Ta^avrov 
 Ts 'j(_pv7is 9rxp' avTtti,; wf iv apyvpc^ fip'^X^ ''"' "^^ 
 TotKayTOi Trap auToTf, wg xixl Ai^iKog h apy6p(f) &p<x.yy 
 Tt TO TxKavTov iprifft. " But if (the poet meant) the 
 talent of the Hellenes (i. e. as distinguished from 
 the Athenians), the talent of gold is with them a 
 small matter, as Diphilus also calls it in silver." 
 
 TAAieA'. Syr.— Talitha. A corrupt 
 Hebrew, or Syriac, word denoting, as St. 
 Mark interprets it, Kopa<nov a damsel. 
 The Chaldee and Syriac «»^to is used for 
 a boy, a youth, and the fern. wri'VtD for a 
 girl, a damsel, in the Chaldee Targuras 
 of the Old, and in the Syriac version of 
 the New Testament *. In Heb. nbto and 
 «VtO signify a young lamb, or kid; 
 whence the Chaldee and Syriac use of the 
 word may be very naturally accounted 
 for, being applied just in the same man- 
 ner as in English we sometimes call chil- 
 dren lambs and lambkins. Comp. also 
 under Ta€i0a. occ. Mark v. 41, where the 
 Syriac version retains the words «n»Vtq 
 ♦DIJ? without interpreting them, and uses 
 the same expression, Luke viii. 54*, for 
 the Greek, 'H Tralg, eyeipa. [TaXig is 
 interpreted by Hesychius, as ?/ fieXKoya- 
 poQ TrapdevoQ, and by Photius (col. 418.) 
 as r/ jjiEcroyafiOQ.^ 
 
 TAMEFON and TAMIE''ION, », to. 
 
 I. A secret place, a private chamber 
 or closet. So Hesychius, rapeia, utto- 
 Kpv(pa otKijpara, secret dwellings, occ. Mat. 
 vi. 6. xxiv. 26. Luke xii. 3. On Mat. 
 xxiv. 26, see Josephus, De Bel. lib. vi. 
 cap. 5. § 2, where he expressly mentions 
 a false prophet, '^Ev^OTrpo(j>i]Tr]g, who, on 
 the day the Temple was set on fire, had 
 declared to the people in the city, that 
 God commanded them to go up into the 
 Temple, and that there they should re- 
 ceive signs of deliverance ; in consequence 
 of which lying prediction six thousand 
 Jews miserably perished. [Is. xxvi. 20. 
 Ecclus. xxix. 12. Xen. Hell. v. 4. 5.] 
 
 II, A store-house, occ. Luke xii. 24, 
 where see Wetstein. [Deut. xxviii. 8. 
 Prov. iii. 10. Ps. cxliv. 13. Theoph. 
 Char. viii. 1. iv. 2. Xen. Mem. i. 5. 2. 
 Diod. Sic. XX. 58. Joseph, de B. J. iv. 4. 3. 
 See Irmisch on Herodian. i. 6. 19. Duker 
 on Thuc. i. 96.] 
 
 Ta^tc, toe, Att. £u)£, r,, from TarTU), or 
 raacTb) to set in order. 
 
 I. Order, regularity, regular disposi- 
 tion, occ. I Cor. xiv. 40. Col. ii. 5. 
 
 II. Order, regular succession, occ. Luke 
 i. 8. 
 
 III. An order, as of priests. Heb. v. 6, 
 [10. vi. 20.] vii. 11, [J7, 21.] '^Mel- 
 chisedec having neither predecessor nor 
 successor in his office, his priesthood could 
 not be called an order ; if by that phrase 
 is understood a succession of persons exe- 
 
 * See CasteH's Heptaglott. Lexic. in nbta. 
 
tah 
 
 846 
 
 TAP 
 
 L To mahe or bring low. occ. Luke fir. 
 5. [Diod. Sic. i, 36.] 
 
 II. To humble, debase, in respect of 
 state or condition, occ. Mat. xxiii. J 2. 
 Phil. iv. 12, where see Wetstein, as also 
 on Mat., where he cites from Diogenes 
 Laertius that saying of ^sop, who^ on 
 being asked what Jupiter was doing, an- 
 svyered, Ta iiev 'Y^HAA^ TAHEINOY'N, 
 TO. U TAHEINA^ 'Y^O^YN, That he was 
 humbling the exalted^ and exalting the 
 humble. Comp. 2 Cor. xi. 7. [Prov. xiii. 
 7. Ecclus. xiii. 8. Diod. Sic. xi. 38 and 
 7\. Pol. ix. 29. 11. Wahl and Schleusner 
 agree in referring Phil. ii. 8. to this head, 
 and I think rightly. They also refer 
 Mat. xxiii. 12. to the' next head;, and with 
 equal propriety.] 
 
 III. To humble, abase, in mind and 
 behaviour, occ. Mat. xviii. 4. Luke xiv. 
 II. xviii. 14. Jam. iv. 10. 1 Pet. v. 6.* 
 Comp. Phil. ii. 8, and see Raphelius on 
 that text. [Ecclus. ii. \7. iii. IS. Xcn. 
 An. vi. 1. 18.] 
 
 IV. To brijig low or humble by afflic- 
 tion, to afflict, occ. 2 Cor. xii. 21. Comp. 
 TaireivoQ IV. — The above cited are all the 
 passages of the N. T. where this Mwd occ. 
 
 TaTretVw oric, ioq^ Att. ewe, >% from ro- 
 Treivoio. — Himiiliation, state of humilia^ 
 tion or abasement, low estate, occ. Luke i. 
 48. t Acts viii. 33. Phil. iii. 21. Jam. i. 
 10. [Gen. xvi. 11. xxix. 31. Is. liii. 8. 
 Ecclus. ii. 4. xi. 12.] 
 
 TAPA'TTQ, or TAPA'S212. 
 
 I. To tremble, disturb, agitate^ pro- 
 perly as water. John v. 4, 7. So Athe- 
 nseusj cited by Wetstein, 'Ev rolq yzi^&ak 
 VTTO T&v -n-vevfxaTuyv TAPATTOME'NOY 
 TO~Y 'Y'AATOS, '^ The water in storms 
 being agitated by the winds." The LXX 
 likewise apply it to water, Ezek. xxxiv. 
 1 8. for the Heb. \i)h^, to disturb, or make 
 
 foul, as by trampling in it with the feet. 
 [^Esop. Fab. 4. Dioscor. ii. 83. Lucian. 
 Lexiph. § 4.] 
 
 II. To trouble or disturb the mind, to 
 TTELVOQ lowly, and choriv the mind. Low- P^^ ^^ ^'^^^ perturbation or commotion, to 
 
 cutitig that priesthood. Therefore kutci 
 rat,iv must mean ajier the similitude of 
 Melchisedec, as it is expressed ch. vii. 
 15. Besides in the Syriac version Kara 
 rd^ip is in this verse (Heb. v. 6, so. ch. 
 vii. Jl.) rendered secundum similitudi- 
 nem (nrTiDID)." Macknight. [Schleusner 
 translates in the same way, giving to the 
 word the meanings. The part sustained by 
 any 07ie, the condition in whichhe is placed.^ 
 similar cofidition, likeness. See Ps. ex. 4. 
 2 Mac. ix. 18. Arrian. D. E. iii. 1. Phi- 
 lost. Vit. Soph. i. 21.3. The word has 
 often a reference to military matters, the 
 disposition of troops, the line^ the rank. 
 See TElian. V. H. xiv. 49. Xen. de Mag. 
 Eq. ii. 6. and de Rep. Lac. xi. 5.] 
 
 TaTVEivoQ, ^, 6v. The most probable 
 derivation of this word seems to be from 
 E^acjiog the ground, q. k^a^EivoQ. [Ew- 
 stathius says it is the same as iraTEivoQ, 
 from iraTEit) to tread. "^ 
 
 I. Low, not rising much above the 
 ground. Thus sometimes used in the 
 Greek writers, as by Lucian, who opposes 
 it to v-^rfKoQ high. See Scapula's Lexicon. 
 
 II. Low, mean, despised, occ. Rom. xii. 
 1 6. Jam. i. 9. Comp. 2 Cor. x. I . [See 
 ^lian. V. H. iii. 18. vi. 12. Xen. Hell, 
 ii. 4. 14. Eur. Androm. 979. Is. xi. 4. 
 xxv. 4. xxxii. 7. Jer. xxii. l(i. Ecclus. 
 xii. 4.] 
 
 III. Lowly, humble, occ. Mat. xi. 29. 
 Jam. iv. 6. 1 Pet. v. 5. Comp. Luke i. 
 .52. [Schleusner and Wahl refer this 
 passage to the last head, with many other 
 commentators. Wahl puts 2 Cor. x. 1. 
 here, and I think rightly. Schleusner 
 makes it a separate head, Timid, and 
 refers to raTrEivorrjg, used for timidity, in 
 Xen. Hell. iii. 5. 14. See Prov. iii. 24. 
 xi. 2. xxix. 23. Is. Ivii. 15.] 
 
 IV. Brought low, cast down, by afflic- 
 tion or distress, occ. 2 Cor. vii. 6. [Job 
 xxix. 25.] On this word see Campbell's 
 Prelim. Dissertat. p. 44, kc. 
 
 Ta7reivo(l)po(j-vvr], r/c, //, from ra 
 
 liness of mind, humility, Avhether real and 
 genuine, as Acts xx. 19. E;)h. iv. 2, or 
 affected and false. Col. ii. IS. * [Add Phil, 
 ii. 3. Col. ii. 23. iii. 12. 1 Pet. v. 5.] 
 TaiTEivob), G), from raTTftvog. 
 
 * [There is no reason whatever for so translating 
 the word, notwithstanding the authority of Park- 
 hurst and Schleusner ; for the affectation is implied 
 by the context, not expressed in the word. Wahl 
 gives it rightly. Tanmofpoviw occ. Ps. cxxxi. 2.1 
 
 alarm, and in the passive to be thus 
 troubled or disturbed, as with fear and 
 perplexity. Mat. xiv. 26. Mark vi. 50. 
 Luke i. 12. xxiv. 38. comp. .lohn xii. 27- 
 xiv. I, 27. Acts xvii. 8. — with grief and 
 pity, John xi. 33. [see Gen. xliii. 30.] 
 
 * [On the particular meaning of the phrases in 
 the two last places, see three Dissertations by Morus, 
 published at Leipsic, 1708 and I'/o.^l 
 
 f See Bp. Bull's English \i^orks, vol. i p. 
 138, &c. 
 
TAP 
 
 847 
 
 TAT 
 
 — with grief and fear, John xiii. 21. 1 
 Pet. iii. 14. — with doubt, perplexity, and 
 uneasiness, Acts xv. 24. Gal. i. 7. v. 10. 
 [Xen. Mem. ii. G. 17.] — with a mixture 
 or variety of passions. Mat. ii. Ji. The 
 learned Bp. Chandler, in his Vindication 
 of the Defence of Christianity, p. 423, has 
 well described the various and even con- 
 trary passions which, on the Magiajis' 
 arrival agitated Herod and his court, and 
 the inhabitants of Jerusalem, according 
 to their different expectations, hopes, and 
 fears ; and he observes, that, to include 
 all these, there is not any one Greek word 
 more proper and expressive than Tapan- 
 crofxai. To confirm this remark I add, 
 that Josephus in like manner uses erap- 
 ai,ev to express the very different agi- 
 tations of mind which the report of 
 Herod's having been put to death by An- 
 tony occasioned in his divided court and 
 family. Ant. lib. xv. cap. 3. § 7. — The 
 above cited are all the passages of the 
 N. T. wherein this V. occurs. [See Gen. 
 xl. 6. xlv. 3. Is. xiii. 8. xxvi. 18. Diog. 
 L. ii. 94. Epict. Enchir. c. 1(3.] 
 
 ^g^ Tapa^r/, ^c, ?;, from T-apao-o-w to 
 trouble. 
 
 I. A troubling or stirring of water, 
 occ. John V. 4. 
 
 II. A political commotion or distui^b- 
 ance, occ. Mark xiii. 8. Thus the word 
 is applied in Herodian, cited by Wetstein; 
 and how this particular of our Saviour's 
 prophecy was fulfilled may be seen in 
 Josephus, Ant. lib. xx. cap. 1. § 1. Ibid, 
 cap. 5. § 3. De Bel. lib. iii. cap. 12. § 1, 
 3. Ibid. cap. 18. § 1, 2, 3, 5, 7, 8, & al. 
 in Bp. Newton's Dissertations on the Pro- 
 phecies, vol. ii. p. 241, &c. 8vo, and in 
 Lardner's Collection of Testimonies, vol. 
 i. p. 57, &c. [Diod. Sic. i. 66. Pol. iii. 9. 
 9. Xen. Vect. v. 8.] 
 
 Tapa^OQi a, 6, from rapctcrcra;. 
 
 I. A disturbance, stir. occ. Acts xii. 
 18. [1 Sam. V, 9. Xen. An. i. 8. 2.] 
 
 II. A disturbance^ tumult, occ. Acts 
 xix. 23. 
 
 Tapcrtve, ewe, 6. — Of. or belonging to, 
 Tarsus, a city of Cilicia in Asia Minor. 
 occ. Acts ix. 11. xxi. 39, on both which 
 texts see Wetstein, and Dr. Powell's In- 
 troduction to St. Paul's Epistles in Bow- 
 yer's Conjectures. 
 
 Taprapow, w, from Taprapoc, of which 
 below.— Ta cast into Tartarus, occ, 2 
 Pet. ii. 4. *' The Scholiast on yEschylus 
 Eumen. says, Pindar relates that Apollo 
 overcame the Python by force, wherefore 
 
 the earth endeavoured Taprapaxxai to cast 
 him into Tartarus. Tzetzes uses the 
 same word raprapdo) for casting or send- 
 ing into Tartarus : and the compound V. 
 KararapTapsy is found in Apollodorus, 
 [Bibl. i. 1. 2.] in Didymus's Scholia on 
 Homer, in Phurnutus, De Nat. Deor. p. 
 1 1 , edit. Gale, and in the book Ilepl Ilo- 
 TUfiioy, which is extant among the works 
 of Plutarch. QSext. Emp. Pyrrh. Hy- 
 potyp. iii. 24.] And those whom Apollo- 
 dorus styles KaTaraprapdjOipTag he in the 
 same breath calls pi(f>devraQ slq Taprapov, 
 cast into Tartarus." Thus the learned 
 Windet in Pole Synops. We may then, 
 I think, safely assert that TaprapujaaQ, in 
 St. Peter, means not, as Mede, Works, fol. 
 p. 23, interprets it, to adjudge to, but to 
 cast into Tartarus, piTrreiv bq Taprapov, 
 as in Homer, cited below. [Tartarus was 
 the deepest abyss of the infernal regions, 
 dark (as it is described by Homer Iliad, 
 viii. 16 and 480. Apollodorus ubi supra, 
 Hesiod. Theog. 720. Cic. Tusc. i. 15.) 
 and as far from earth as earth from hea- 
 ven, according to Homer and Apollodorus, 
 ubi supra. Homer, too, describes it as 
 having iron gates and a brazen threshold, 
 by which (Jj^sch. Soc. D. iii. 21. Hesiod. 
 Theog. 720.) the evil go into Erebus, &c. 
 Parkhurst goes into a long disquisition to 
 show that in its proper sense it meant 
 the condensed and solid darkness which, 
 according to a theory of his, surrounds 
 the material universe. Having then no- 
 ticed the Greek idea of Tartarus, he con- 
 cludes as follows :] — On the whole, then, 
 Taprap^v in St. Peter is the same as ptV- 
 TEiv kg Taprapov, to throw into Tartarus, 
 in Homer, only rectifying the poet's mis- 
 take of Tartarus being in the bowels of the 
 earth, and recurring to the true original 
 sense of that word above explained, which, 
 when applied to spirits, must be inter- 
 preted spiritually ; and thus raprapioaag 
 will import that CJod cast the apostate 
 angels out of his presence into that ^6(()og 
 TH oKOTnc^ blackness of darkness, (2 Pet. 
 ii. 17. Jude ver. }3.) where they will be 
 for ever banished from the light of his 
 countenance, and from the beautifying 
 injiuence of the ever-blessed Three, as 
 truly as a {lerson plunged into the torpid 
 boundary of this created system would be 
 from the light of the sun, and the benign 
 operations of the material heavens. 
 
 TA'TTii, or TA'SSQ. To place, set, 
 appoint, and as a N. (Chald.) an ap- 
 pointment, statute. 
 
T A A 
 
 848 
 
 TAX 
 
 [I. Properly, To order, set in a 
 certain order. Thuc. i. 48. Xen. Mem. 
 iii. 1. 7. And hence in Luke vii. 8. 
 (with vTTo To put one U7ider another s 
 order.~\ 
 
 []II. To appoint or order any thing to 
 he done (with ace. of thing, and dat. of 
 person). Mat. xxviii. 16. Acts xxii. 10. 
 xxviii. 25. ^lian. V. H. xiv. 22. Xen. 
 Cyr. iv. 5. U.] 
 
 [III. To appoint or choose a person 
 for any office, as Rom. xiii. 1. and so] 
 'Ecc ciaKoviav tolq ayioiQ raTTUv kavT»Q^ 
 \ Cor. xvi. 15, means To set or appoint 
 themselves to, i. e. to undertake, of their 
 own accord, the office of serving the 
 saints, to employ themselves voluntarily 
 in assisting them. Raphelius shows that 
 Xenophon and Plato apply the phrase 
 TCLTTziv eavTov in the same view, and 
 pertinently observes that the dative ayloig 
 in the above text is to be referred not to 
 eralav, but to ^taKovlav; for Greek nouns 
 sometimes govern the same cases as their 
 verbs. Comp. Mat. viii. 34. x. 18. Mark 
 i. 44. John xii. 13. Acts i. 16. xi. 29. 2 
 Cor. ix. 1 2. To which we may add from 
 Plato, Apol. Socrat, § 17, p. 92, edit. 
 Forster, T^p epiju Ti2~t OEOTl TnEPH- 
 2TAN, " my subserviency to God ;" and 
 § 18, rr/j/rS GeS AO'SIN 'YMrN, "God's 
 gift to you!' And as to the expression 
 rarreiv kg, see many other like instances 
 from the Greek in Wetstein and Kypke. 
 [See 1 Sam. xxii. 7. 2 Sam. vii. 1 1.' Pol. 
 i. 45, 1. XV. 27. 7.] 
 
 IV. Pass. To be disposed, adapted, occ. 
 Acts xiii. 48, koX STri<?£v(Tay oaoL i]aav 
 TerayjxivoL elq (loriv cilu)vlov, And as many 
 as were disposed, adapted, or in a right 
 disposition and preparation, for eternal 
 life, believed. This, after attentive con- 
 sideration, and having read what others 
 (particularly the learned * Mede, Ra- 
 phelius, Wolfius, and Doddridge) have 
 written, appears to me the true meaning 
 of the text, and I think with Wolfius, 
 that TEvaypevog eig in this passage is 
 equivalent to evdeTog eig, Luke ix. 62. 
 The expression does not seem to have any 
 reference to the divine predestination of 
 particular men to salvation, even in the 
 Lutheran, much less in the Calvinistic, 
 sense of that term. The passages which 
 the excellent Raphelius cites from He- 
 rodotus, Arrian, and Zosimus, in proof of 
 its relating to the Lutheran ptredestina- 
 
 • Works, folio, pag. 21. 
 
 tion, do not, I apprehend, come up to his 
 point, but only show that Terayixivog ug^ 
 when referring to an employment or sta- 
 tion, means appointed to it. But see an 
 excellent Note of Dr. Hammond's on this 
 text, with Le Clerc's supplement to it. The 
 Gentiles Teraypevoi hg ^loijy aiojytov, and 
 who consequently believed, are manifestly 
 contrasted with the .levvs, ver. 46, who, 
 by rejecting the word of God, 6vk ut,ifig 
 eicptvav kavTsg rrjg anjjvin i^iorjg, behaved 
 as if they judged themselves not worthy 
 of eteriial life. See Wetstein's Note, 
 and as to the construction of TETaypevag 
 with the preposition kg, observe the V. 
 TCLTTeiv is likewise so constructed in the 
 text, 1 Cor. xvi. 15. 
 
 [V. To appoint, deter jnine. Acts xv. 2. 
 See Pol. xvii. 7. 7. Lysias, 336, 7.] 
 
 TAY~P02, «, o, from the Chald. nin * 
 a beeve^ which from the Heb. "iiu; the 
 same, for which the LXX often use rav- 
 poc, [as Gen. xlix, 6.] — A bidl, or beeve, 
 taurus. occ. Mat. xxii. 4. Acts xiv. 13. 
 Heb. ix. 13. x. 4. On Acts xiv. \:^, we 
 may observe, that the ancient heathen 
 used to sacrifice bulls to Jupiter; thus 
 Ovid. Metam. lib. iv. lin. 756. Comp. 
 Virgil, Mn. ix. lin. 627, and see more 
 in Wetstein. 
 
 Ta(^>/, rjg, ?/, from ha^ov, 2 aor. of 
 ^cnvTUi to bury^ which see. — A burying^ or 
 burial, occ. Mat. xxvii. 7. [Deut. xxxiv. 
 6. Eccl. vi. 3. Jer. xxii. \9. Is. liii. 9, 
 On the dative in this place of Matthew, 
 •see Matth. § 387.] 
 
 Ta^oc, a, o, from t'ra^ov, 2 aor. of 
 ^nTTTU) to bury, which see. — A sepulchre. 
 Mat. [^xxiii. 27. xxvii. 61, 64 and 66. 
 xxviii. 1. Gen. xlvii. 30. 2 Kings ix. 
 28. Job V. 26. See Montf. Antiq. Illust. 
 T. V. P. i. p. 170. In Rom, iii. 10. the 
 word seems metaphorically used to express 
 what is odious. The words are taken 
 from Ps. V. 10.] 
 
 1^" TA'Xxi. Adv. Perhaps, occ. Rom. 
 V. 7' Philem, ver. 15. [Lucian. Dial. 
 Deorr, vi. 6. ^Esch. Dial. Soc. i. 2. Xen. 
 An. v. 2. 17. Its original and proper 
 sense is quickly, from ra^vg. See Xen. 
 Hell. vii. 4. 34. Pol. xviii. 20. 9.] 
 
 Tax^cjg, Adv. from rax^g- 
 
 I. Quickly, speedily. Luke xiv. 21 . xvi. 
 6. [John xi. 31. 1 Cor. iv. 19. Gal. i. 6. 
 Phil. ii. 19, 24. 2 Thess. ii. 2. 2 Tim. iv. 
 
 * So the Phenicians called a leeve^ Thor, ac- 
 cording to Plutarch in lSyiIa,p. 46'J. B. ©n~P yy.f o« 
 
TE 
 
 849 
 
 TEK 
 
 9. Ceb. Tab. 31. Pol. i. 60. 10. Xen. 
 Cyr. i. 4. 20. 2 Sam. xvii. 18, 21. 2 
 Kings i. 11 . Joel iii. 4. Pror. xxv. 8. Is. 
 viii. 2.] 
 
 II. Easily, lightly, temere. occ. 1 Tim. 
 V. 22, where Raphelius shows that Poly- 
 bius uses it in the same manner. [Schl. 
 and Wahl refer this place to the 1st 
 head.] 
 
 Ta-f^ivoQ, rj, 6v, from ra^oc. 
 
 I. Swift, speedy, occ. 2 Pet. ii. 1. 
 
 II. Shortly to be accomplished or hap- 
 pen, occ. 2 Pet. i. 14. [Comp. Is. lix. 7. 
 Habb. i. 6. Call. H. in Del. 95.] 
 
 Ta^tTa, neut. plur. [^of raxtToc,] used 
 adverbially. Most speedily ; 'Oe raxL'^a, 
 with the utmost speed, quam celerrime. 
 occ. Acts xvii. 15. This phrase is used 
 by the best Greek writers. — Ta^toi^ neut. 
 fof ra^iiov^'] used adverbially, More 
 swiftly or speedily, occ. John xx. 4. 
 Heb. xiii. 19. QVisd. xiii. 9. Diod. Sic. 
 ii. 5. XX. 92.] Also applied nearly as 
 the positive. Speedily, soon, pretty soon. 
 occ. John xiii. 27. I Tim. iii. 14. Heb. 
 xiii. 19. Comp, under BeXrtwj/. [\ Mac. 
 ii. 40. The Attic word was Qolttov. See 
 Graev. ad Lucian. Soloec. p. 75 1 . and Notes 
 on Thom. M. in v. QdTTov.~\ 
 
 Taxoc, Eoq, «c, TO, from ra^vQ' — Swift- 
 ness, speed. 'Ei/ raxsi, With swftness, 
 or speedy speedily. Luke xviii. ». Acts 
 xii. 7. [xxii. 18. xxv. 4. Rom. xvi. 20. 
 Rev. i. i. Peut. ix. 3. xi. 17. Josh, viii, 
 19. Ps. ii. 12. Ecclus. xxvii. 3. Diod. 
 Sic. xvi. 35. Thuc. vi. 92. See Wet- 
 stein.] 
 
 [Taxv, neut.of ra^vc, used adverbially, 
 — Swiftly., speedily^ quickly, immediately. 
 Mat. V. 25. xxviii. 7, 8. Mark ix. 39. 
 (where \^'ahl says easily ; and Schleusner 
 says, that perhaps the word may mean 
 rashly, as in Prov. xx. 25.) xvi. 8. John 
 xi. 29. Rev. ii. 5, 16. iii. 1 1. xi. 14. xxii. 
 7, 12, 20. It occ. for ^no in Deut. ix. 12. 
 Ex. xxxii. 8., for rrina in Is. v. 26. Iviii. 8. 
 Eccl. viii. 1 1. See Ecclus. xix. 4. Dem, 
 1432,25. Xen. Cyr. i. I. 1.] 
 
 TAXY'S, eta, v. — Swift, occ. Jam. i. 
 19. [Ezr. vii. 6. Zeph. i! 14. Mai. iii. 5. 
 Prov. xxix. 20.] 
 
 TE, A conjunction. 
 
 1. And. Mat. xxvii. 48. xxviii. 12, & 
 al. freq. 
 
 2. When followed by koX it may be ren- 
 dered both, as Acts xx. 21. xxiv. 15. 
 xxvi. 22. Comp. Luke ii. 16. 
 
 3. Te — icai, whether — or. Acts ix. 2. — 
 This particle, like the Latin que, never 
 
 begins a sentence, but is always put after 
 some other word in it. fSchleusner 
 thinks it is sometimes for but, as Acts i» 
 15. V. 42. & al. ; that it is sometimes re- 
 dundant, as Rom. i.'27. We have te — re 
 in Acts xxvi. 16.] 
 
 TEI'Na. — To stretch, stretch out, ex* 
 tend, distend. This simple V. occurs 
 not in the N. T., but is here inserted 
 on account of its compounds and de- 
 rivatives. 
 
 TErxOS, EOQ, 8c, TO. Eustathius and 
 others derive it from Tev')(u) to build. — A 
 wall. Acts ix. 25. Heb. xi. 30. [2 Cor. 
 xi. 33. Rev. xi. 12, 1.5, 17—19. Josh. vi. 
 5, 20. 1 Sam. xxv. 16. for nom; Numb. 
 XXXV. 4. Is. XV. 1. for yp. It is used 
 for a city, with its walls and fortifications, 
 as in 2 Kings xx. 16. (for *i')>) and Xen. 
 Hell. vii. 5. 8. Eur. Phoen. 71 and 
 826.] 
 
 ^^^ TeKprjpiov, a, ro, from rsKpap a 
 sign, token. — A sign, token, occ. Acts i. 
 
 3. [3 Mac. iii. 24. Diod. Sic. i. 10. Phi- 
 lost. Vit. Soph. ii. 14. 2. Lysias 286, 7. 
 Xen. Mem. i. 1.2.] 
 
 ^g^ TenPiov, 8, TO. Diminutive of 
 TEKvoy. — A little child. It is a term of 
 great affection and tenderness. See John 
 xiii. 33. Gal. iv. 19. 1 John ii. 1, [12, 
 28. iii. 7, 18. iv. 4. v. 21.] "Dear 
 children." Campbell's Prelim. Dissertat. 
 p. 615. 
 
 ^^^ TEicroyovEb), w, from tekvov a 
 child, and yiyova perf. mid. of the old 
 verb jEivu) or yeVw to make. — To bear 
 children, occ. 1 Tim. v. 14. [Chrysostom 
 and Theophylact say, that not only pro- 
 ducing children, but educating them in a 
 Christian manner, is here implied.] 
 
 1^^ TEKvoyoyia, ac, ^> ^om the same as 
 TEKvoyovEio. — Child-bearing, occ. 1 Tim. 
 ii. 15. 
 
 Tekvov, «, to, from tiktm, or obsol. tekid, 
 to procreate. 
 
 I. A child, whether male or female. 
 [Mat. ii. 18. vii. 11. x. 21. xv. 26. xviii. 
 25. xix. 29. xxi. 28. xxii. 24. xxvii. 25. 
 Mark vii. 27. x. 29, 30. xii. 19. xiii. 12. 
 Luke i. 7, 17. ii. 48: xi. 13. xiv. 26. xv. 
 31. xviii. 29. xx. 31. xxiii. 28. Acts vii. 
 
 5. xxi. 5, 21. 1 Cor. iv. 14. vii. 14. 2 
 Cor. vi. 13. xii. 14. Gal. iv. 27. E})h. vi. 
 I, 4. Phil. ii. 22. Col. iii. 20, 21. I Thess. 
 ii. 7, 1 1. 1 Tim. iii. 4, 12. v. 4. Tit. i. 
 
 6. 2 John 4, 13. Rev. xii. 4, 5. Hos. ii. 
 
 4. G«b. Tab. 8. ^schin. 69, 15. Xen. 
 Meni: ii. 2. 4.] 
 
 II. ^4 remote descendant, Luke xvi. 25, 
 
 31 
 
TEK 
 
 850 
 
 TEA 
 
 and Tiieya, ra, phir. Posterity/, posteri. 
 John viii. 39. [Mat. iii. 9. Luke iii. 9. 
 Acts ii. 39. xiii. 33. Rom. ix. 8. Gal. iv. 
 31. Rev. ij. 23. Jer. xxxi. 17.] 
 
 III. A city being by a beautiful pro- 
 sopopoeia represented as a person, the 
 natives or inhabitants of it are called its 
 TSKva^ or children. Mat. xxiii. 37. Luke 
 xiii. 34. xix. 44. [Gal. iv. 25.] Conip. 
 Joel ii. 23. iii. or iv. 6. Zech. ix. 13, and 
 Qv'Yarr]p IIL 
 
 IV. It is used as * '^ a. title of con- 
 descension and tenderness by which su- 
 periors addressed their inferiors, who were 
 not properly their children." Mat. ix. 2. 
 Mark ii. 5. [Luke xvi. 25. 1 Tim. i. 18. 
 2 Tim. ii. 1.] Comp. Josh. vii. 19. Ec- 
 cles. xii. 12, and Qvyarrip II. [Herodian. 
 i. 2.^ 6. Achiil Tat. viii. p. 469.] 
 
 V. St. Paul calls Onesimus his child or 
 son, TEKvov, because begotten, i. e. con- 
 verted to Christ, by him. Philem. ver. 10. 
 Comp. 1 Cor. iv. 14, 15. 2 Cor. vi. 13, 
 and n«n;p V. [I Tim. i. 2. Tit i. 4. 
 Comp. too 1 Kings xx. 35.] 
 
 yi. Believers are called TEKva GeS, 
 children of God, as being regenerated or 
 horn again by his word and spirit, and 
 resembling their heavenly Father in their 
 dispositions and actions. John i. 12. xi. 
 52. Rom. viii. 16. Eph. v. 1. Phil. ii. 15. 
 1 John iii. 2, 10. So they are styled 
 children of light, Eph. v. 8, for God is 
 light, and they are enlightened by him. 
 See Woliius, and comp, under 'Yioe VIII. 
 [Hos.xi. 1.] But, 
 
 VII. Children of the devil are such as 
 act under his influence, and resemble that 
 apostate spirit. I John iii. 10. Comp. 
 John viii. 44. 
 
 VIII. Endiied ivith, or devoted to. 
 Thus the children ofjvisdom signify those 
 who are endued with, or devoted to, hea- 
 venly wisdom. Mat. xi. 19. Luke vii. 35. 
 So children of obedience are the obedient. 
 1 Pet. i. 14. These expressions are ge- 
 nerally reckoned mere Hebraisms; but 
 see under 'Yioq XI. 
 
 IX. Joined with words expressive of 
 punishment it denotes liable to, or worthy 
 of. See Eph. ii. 3. 2 Pet. ii. 14. This 
 phrase is liebraical. So 2 Sam. xii. 5, 
 niD p, a son of death, is one worthy or 
 guilty of death; (comp. Ps. cii. 21.) 
 Deut. XXV. 2, nir^n p, worthy of beating. 
 Comp. under 'Ytoe XI L [See Is. Ivii. 4 
 Horn. Il.xxi. 151.] 
 
 ♦ Doddridge on Mat. ix.2. 
 
 ^^° TtKvoTpe(pB(i), u), from tekvov a 
 child, and Tirpocpa perf. mid, of rpi(j)io to 
 nourish, bring up. — To bring up or edu^ 
 cate children, occ. 1 Tim. v. 10. Arrian 
 uses this V. (which, however, is not a 
 common one) Epictet. lib. i. cap. 23. 
 Atari aTroavfit>iiKEVEiQ rw ffo^w TEKNO- 
 TPO^EI-N ; " Why (Epicurus) do you 
 dissuade a wise man from bringing up 
 children ?" QTheodoret says, that pious 
 education is implied by this word. See. 
 Suicer, ii. p. 1254.] 
 
 TE'KTi2N, ovoQ, 6. The Greek Lexi- 
 cons derive it from rfv^w to fabricate 
 (which see under TeIj^oq). — A workman 
 in wood, iron, or stone, but especially in 
 7vood, a carpenter, faber. occ. Mat. xiii. 
 55. Mark vi. 3. []Many interpreters here 
 think that 6 tektu)v is put by metonymy 
 for re TEKTovoQ viog ; but others say, that 
 it was the custom of all the Jewish rabbis 
 to learn some trade. 1 Sam. xiii. 19. 2 
 Sam. v. 11. 1 Kings vii. 14. for U^in, 
 which means, Kar e^o)(ijp, a carpenter. See 
 2 Kings xxii. 6. Dion. Hal. Ant. iv. 17. 
 Xen. Mem. i. 2. 37.] 
 
 TE'Kil. See under Tiktu). 
 
 TeXeioq, a, ov, from teXeio to complete, 
 perfect. 
 
 I. Complete, perfect. [1 Cor. xiii. 10. 
 James i. 4, 17*, 25. 1 John iv. 18. And 
 referring to mental or moral qualities. 
 Mat. v. 48. xix. 21. Rom. xii. 2. Phil, 
 iii. 15. Col. i. 28. iv. 12. James iii. 2. 
 Gen. vi. 9. 1 Kings viii. 62. xi. 4. 
 x^v. 3, 14. 1 Chron. xxviii. 9.] On Mat 
 V. 48, Bp. Sherlock f observes, that 
 the precise meaning is, " Let your love 
 be universal, unconfined by partialities, 
 and with respect to its objects, as large as 
 God*s is. Comp. Luke vi. 36, and see 
 Eisner and Wetstein on Mat. 
 
 II. Adult, full-grown, of full age, as 
 opposed to TraiEia little children, or vrjTrwi 
 infants. In this view it is ap})lied spiritu- 
 ally to Christians. 1 Cor. xiv. 20. Heb. 
 V. 14. Comp. 1 Cor. ii. 6. Eph. iv. 13. 
 Phil. iii. 15, where see Macknight, as 
 also on 1 Cor. ii. 6. As in Eph. iv. 13, 
 we have "ANAPA TE'AEION, so in Epic- 
 tetus, Enchirid. cap. 75, we read "Ovk etl 
 h peipciKwy, a\X "ANHP iidrj TE'AEIOD, 
 " Thou art no longer a youth, but a man 
 at full age." Raphelius shows that Xe- 
 
 * [Schleusner says, that the word here means ren- 
 dering perfect, and so in v. 25. But this is with- 
 out authoritv or necessity.] 
 
 t Disc. XIII. vol. iii. p. .308. 
 
TEA 
 
 S5I 
 
 TEA 
 
 nophon, as vrell as Arrian, uses the plirase 
 in the same sense ; and that Polybius 
 apph'es it figuratively to tlie mi?id. See 
 also Wetstein on Heb. v. 14. [See 1 
 Chron. xxv. 8. Wisd. ix. 2. ApoUod. 
 Bibl. i. 2. I. iii. 7. 6. Pol. v. 29. 2. 
 iElian. V. H. xiii. 1. and the commenta- 
 tors on ^lian. V. H. \v. 3., and Callim. 
 H. in J0V..57.] 
 
 TtXftorr/c, Trjrog, r/, from TeXeioq. 
 
 ^g^ I. Perfection, perfectness. occ. Col. 
 iii. 14, where charity or love is called trvv- 
 ^etTfxoQ rrjg reXewriiTOQ the bond of per- 
 foctness, i. e,, says Whitby, the most per- 
 fect bond of* union among Christians, 
 Eph. iv. 15, 16; (comp. ver. 3, and John 
 xvii. 23.) the ejid and the perfection of 
 the commandment, I Tim. i. 5 ; that 
 whichyw///^ the rest, Rom. xiii. 8. (comp. 
 ver. 9, 10.); and that which renders us 
 perfect and unhlamable in holiness before 
 God, 1 Thess. iii. 12, 13. 
 
 II. Perfection, i. e. says Whitby, doc- 
 trines which will render persons perfect 
 men in the knowledge of Christ, occ. Heb. 
 vi. 1. Comp. under TeXetoc II. 
 
 TeXeiow, w, from reXeto^. 
 
 [I. To cornplete, fi?iish. Luke ii. 43. 
 (of time) Acts xx. 24. In] Luke xiii. 
 32, Kypke renders it actively, and un- 
 derstands it both of the jLnishi?ig of our 
 Lord's teaching and miracles, and of the 
 end of his life. And in this latter view 
 he cites from Plutarch, Consol. ad ApolJ. 
 torn. ii. p. 1 1 1, C. TEAEIO^YNTA 7-0 4?>' 
 ending their life. So Wetstein from Jo- 
 sephus, Maccab. § 7- *' O holy life ! oy 
 TTi'Tt) ^avars (r<}>pciyig 'ETEAE'IOSEN, 
 which the faithful seal of death fnished.'^ 
 So Eusebius and other ancient Christian 
 writers often apply it to the death of the 
 martyrs. See Raphelius, Semicent. An- 
 notat. p. 8, and Suicer Thesaur. under 
 TfXetow II. [Wahl also construes the 
 fut. midd. in this place as active, / shall 
 fnish my works. Schleusner thinks that 
 it should be taken passively, and construes 
 it / shall die, (i. e. be brought to an end.) 
 Hesychius has teXeioq vfiipa, 7/ v'^arr], koL 
 rov j3iov Te\ein(ra. See Fischer Prol. de 
 Vit. Lex. N. T. p. 550. No. 18. The 
 verb too occ. in this sense in Euscb. iii. 
 de Vit. Const, c. 4/. and especially of the 
 death of martyrs. See Wisd. iv. 13. Eu- 
 seb. H. E. iii. 35. vii. 15. — To this head 
 Wahl and Schleusner also refer (I think 
 rightly) Phil. iii. 12, (see below, sense 
 
 * [Comp. Wisd. xii. 17- ] 
 
 IV.) * construing, / have finished my 
 course^ comparing with it Pliilo Alleg. ii. 
 p. 74. See 2 Chron. viii. \^. and comp. 
 Neh. vi. IG. I Kings vii. 21. Pol. viii. 
 36. 2.] 
 
 [II. To discharge or fulfil. John iv. 
 34. V. 36. xvii. 4. Diod. Sic. iii. 73.] 
 
 [III. To fulfil (as a prophecy), John 
 xix. 28.] 
 
 IV. To perfect^ make perfect or com» 
 plete. TsXEiooficu, Sfxai, pass. To be made 
 perfect or complete. 2 Cor. xii. 9. Jam. 
 ii. 22. It is spoken, Heb. xii. 23, of the 
 spirits of just men made perfect " t and 
 complete both in holiness and happiness, 
 so far as may consist with the separate 
 state," but seems to include the resur- 
 rection also, Heb. xi. 40, (see Macknight) 
 Phil. iii. 12. In which latter text ob- 
 serve that TETEXeiiofiaL is, like eXa^ov, 
 hwKio, KciTaXa^u), &c. in this passage, an 
 agonistic term, denoting the finishing of 
 one's race (comp. 2 Tim. iv. 7.) and the 
 receiving of one's complete reward. See 
 Whitby and Wolfius on the place. \jfi 
 am at a loss to reconcile this just remark 
 of Parkhurst with his placing the word 
 under this head. Add John xvii. 23, 
 where the meaning seems to be, that 
 they may be perfectly united. I John ii. 
 5. iv. 12, 17, 18. Parkhurst gives the 
 passages Heb. vii. \^, ix. 9. x. 1, 14. 
 under this head, without remark. Wahl 
 and Schleusner construe the verb in them 
 as signifying, To render perfectly free 
 
 from sin, expiate perfectly, and so CEcu- 
 menius expressly explains the last pass- 
 age.] 
 
 V. To make Christ perfect^ Heb. ii. 10. 
 i. e. " % to consecrate him by sufferings 
 to his office, (as Heb. v. 9. vii. 28. Luke 
 xiii. 32. comp. Lev. xxi. 10. Exod. xxix. 
 34. Lev. viii. 22, 28, 33, in LXX) and 
 fully to qualify and enable him to the 
 discharge of it." Comp. Heb. ii. 17, 18. 
 iv. 15. V. 1, 2. [Schleusner and Wahl 
 understand the verb in the passages alleged 
 under this head as meaning. To make 
 ones condition perfectly happy, bless 
 perfectly., lead to glory as the proposed 
 crown of bliss. And they add, Heb. xi. 
 40. xii. 23. (with great propriety) as 
 farther instances of this sense.] 
 
 ^^^ TfXetwc* Adv. from tIXeioc. — 
 Perfectly, constantly, to the end. occ. 
 1 Pet. i. 13. [^Ecclus. vi. 37- (in the 
 
 * [On this use of the perf. P. see Matthiae, $ 493.] 
 
 \ DoiUlridge. 
 
 + Mr. Clark's Note on Heb. ii. 10. 
 
 3 12 
 
TEA 
 
 852 
 
 TEA 
 
 Comi)}.) Judith xi. 6. 2 Mac. xii. 42. 
 Fischer thinks this form Alexandrian, and 
 Te\e(i}Q Attic. See his Prol. xxx. de Vit. 
 Lex. N. T. p. 674.] 
 
 TeXeiwaiQ, toe, Att. £wc, rj, from r£- 
 Xeioto. 
 
 I. A com'pletion, accomplishment, occ. 
 Luke i. 45. [So Judith x. 9. (which 
 Schleusner gives as Luke x. 9.) It is 
 used in Jer. ii. 2. for fulfilment of mar- 
 riage espousals. See Eustathius ad Iliad. 
 A. p. 832. and Poll. On. iii. 3. 38. on the 
 u^ of riXoc and compounds, as to mar- 
 riage. In Ex. xxix. 26. it seems merely 
 to denote what Jills.'] 
 
 II. Perfection of priesthood, both as to 
 atonement and intercession, occ. Heb. vii. 
 1 1 . Comp. ver. 1 9—28. ch. ix. 9, 24. x. 
 1—4. 
 
 |^g° TfXctwr^/c, 5, 0, from rikELOb). — A 
 finisher, a perfecter. occ. Heb. xii. 2, 
 where Christ is called rov rrig TrirEojg (not 
 fifJiojv) apyriyov koX reXeiMrriVj the leader 
 i7i, and finisher of, faith, i. e. in his own 
 person, who always believed and trusted 
 in his heavenly Father himself, and so 
 hath left us an example that we should 
 follow his faith. Compare the following 
 words, and see Wolfius Cur. Philolog. 
 [Schleusner deduces the meaning of this 
 word otherwise. He says, that TEXudit) 
 is To declare victor ifi the games, assign 
 the reward to the conqueror, referring to 
 Faber Agon. Sacr. i. 18. and Salmas, ad 
 Spartian. in Adrian, p. 123. Hence te- 
 Xehotyiq is the ayiovodirrjc, and therefore 
 the rewarder. Bretschneider makes ap- 
 XnyoQ KOi teXehotyiq the same as ap^h «^a^ 
 teXoq.'] 
 
 ^^^ T£XE(r(f)opE(jj, io, from teXoq an end, 
 perfectiouy and Aopiu) to bring, bear. — 
 To bring to perfection, as seed does the 
 fruit, occ. Luke viii. 14. Raphelius cites 
 a passage from Arrian, Epictet. lib. iv. 
 cap. 8. (p. 411. edit. Cantab.) where seed 
 is in like manner said rEXEccpoprjdfjvai to 
 be brought to perfection, i. e. by bearing 
 perfect and ripe fruit. Strabo [v. p. 
 381.] applies the V. active to a vine, 
 and Plutarch, the adjective rEXEacpopa to 
 trees in general, which bring their fruit 
 to perfection. See more in Wetstein and 
 Kypke on Luke. [Joseph. Ant. i. 6. 3. 
 Symm. Ps. Ixv. 10. Inc. Is. xxxvii. 27. 
 The use of the word absolutely is a little 
 remarkable. Hesychius has reXeor^opeT' 
 evteXioq ayei. Comp. Joseph, de Mac. T. 
 ii. p. 514. Soph. (Ed.C. 1550.] 
 
 TtXivTuoj, Off from TiXEvri], which see. 
 
 I. To end, finish, accomplish. TTius 
 often used in Homer, as II. viii. lin. 9. 
 II. xiv. lin. 280. II. xviii. lin. 382, & al. 
 freq. See Dammi Lexic. 2332, 3. [Eur. 
 Phcen. 1608. Hence teXevtwv is oftea 
 taken adverbially for at length *.] 
 
 II. To end one's life, to die. Mat. ii. 
 19. ix. 18. Thus it is used also in the 
 best of the more modern Greek writers, 
 as by Xenophon, Cyropaed. lib. viii. p. 
 508, edit. Hutchinson, 8vo. "Orav TE- 
 AEYTH'Sil, " When / shall be dead.'* 
 But Eustathius has justly observed that 
 this application of it is elliptical; and 
 accordingly in Herodotus, lib. i. cap. 32, 
 we have repeatedly TEAEYTH''SAI TO^N 
 BI'ON, and TEAEYTH-SAI TO^N 'AKl'- 
 NA, " to end one's life f.'* Comp. under 
 TeXevti) I. [[Add Mat. xv. 4. xxii. 
 25. Mark vii. 10. ix. 44, 46, 48. Luke 
 vii. 2. Acts ii. 29. vii. 15. Heb. xi. 22. 
 Gen. vi. 17. 1 Chron. xxix. 28. Wisd. 
 iii. 1 8. On the formula davano rtXevraw, 
 which some call an Hebraism, see Schwarz 
 Comm. Cr.p. 1313.] 
 
 TfXevn/, rjgj t), from TeXitji to end,, 
 finish. 
 
 I. An end, accomplishment. Thus 
 used in Homer, II. ix. lin. 621. Odyss. i. 
 lin. 249, which Eustathius says is its an- 
 cient and proper sense. So BIO'TOID 
 TEAEYTH', The end of life, II. vii. lin. 
 104. II. xvi. lin. 787. Thus likewise 
 Herodotus TEAEYTH^ TO'Y BI'OY, lib. 
 i. cap. 31. [And Demosth. p. 481, 14.} 
 Hence 
 
 II. By an ellipsis. The end of life, 
 death, decease, occ. Mat. ii. 15. The 
 latter Greek writers apply it in the same 
 manner. See Wetstein on Mat. [Gen. 
 xxvii. 2. Josh. i. 1. 1 Mac. ix. 23. He- 
 rodian. vii. 10. 1. Lucian Macrob. 12.] 
 
 TfXe'w, w, from teXoq an end, also tri- 
 bute, which see. 
 
 I. To end, finish. Mat. xi. 1. xiii. 53. 
 [xix. 1. xxvi. 1. Luke ii. 39. xii. 50. 
 John xix. 28. Acts xiii. 29. 2 Tim. iv. 
 7. Rev. xi. 7. xv. 1, 8. xx. 3, 5, 7. Ruth 
 ii. 21. Is. Iv. 11. Neh. vi. 15.] 
 
 II. To fulfil, [as a prophecy]. Luke 
 xviii. 31. xxii. 37. John xix. 28, 30. 
 [Rev. X. 7. xvii. 7. Ezr. i. 1. Pausan. 
 Cor. vii. p. 126. Apoll. Bibl. ii. 4. 4.] 
 
 [HI. To observe, fulfil. Rom. ii. 27. 
 James ii. 8. Achill. Tat. ii. p. 91.] 
 
 * [See Xen. de Re Eq. viii. 6. .Elian. V. H. 
 xiii. 34.] 
 
 t [See too ^lian. V. H. vi. 2. Plato in Protag. 
 p. 210. Diog. Ii. X. 22.] 
 
TEA 
 
 855 
 
 TEA 
 
 IV. To pay, as tribute, occ. Mat. xvii. 
 24. Rom. xiii. 6. [Plat. Alcib. i. p. 31. 
 Xen. Mem. ii. 9. 1. Deraosth. p. 1067, 
 27.-] 
 
 V. To go over, obire, peragrare. occ. 
 Mat. X. 23, where Eisner and Wetstein 
 show that Thucydides, Aristides, and 
 Lucian apply it likewise to travelling or 
 
 journeying. See also Raphelius, Camp- 
 bell, and Kypke. [Schleusner translates 
 this place To Jinis\ understanding b^bv. 
 The Vulgate has consummare, and so 
 Florusj (i. 1 8.) has consummare Italiam, 
 for peragrare. So DDTl in Josh. iii. ] 7. 
 Raphelius and Wakefield agree with 
 Parkhurst. See Thuc. iv. 78. Lucian. 
 Toxar. 82. and SiareXioj in Xen. An. i. 5. 
 7. Krumbholz thinks we are to under- 
 stand Krjpvffareiy. Bretschneider would 
 understand ^evyovree, not a very happy 
 idea.] 
 
 TE'AOS,eoc,ec, ro. 
 
 I. An end. Luke i. 33. 1 Cor. xv. 24. 
 Comp. Mat. xxiv. 6, 14. Jam. v. 11, 
 y^here of t?ie Lord is the genitive of the 
 agent. " Ye have seen in the history of 
 that good man (Job) what a happy ter- 
 mination the Lord put to his sufferings." 
 Macknight. [See sense IV. Schleusner 
 at first refers Mat. x. 22. xxiv. 6. Luke 
 xxii. 37. to this head, but afterwards to 
 the same head as Parkhurst does. Add 
 Hebrews vii. 3.]— To teXoq, used ad- 
 verbially, (the preposition fcara being un- 
 derstood). Finally, q. d. At the end. 1 
 Pet. iii. 8. — 'Eig riXoQy Luke xviii. 5, 
 may signify either continually, perpe- 
 tually, or at length (comp.. 1 Thess. ii. 
 16, [] where Bretschneider says entirely, 
 and Schleusner construes ad interitum, ad 
 internecio?iem usque,~] and Macknight 
 there) ; or else, with Raphelius, we may 
 render it quite, entirely: in which last 
 sense he observes that Polybius constantly 
 uses it; but on both these latter inter- 
 pretations it is manifest that sig reXog 
 must be joined, not with ep^ofxivri but 
 with vTrMTna'Cr]. See Wolfius and Wet- 
 stein on Luke. 'TeXoq 'ix^iv, To have an 
 end, i. e. either to come to an end, Mark 
 iii. 26 J or to be accomplished, as pro- 
 phecies, &c. Luke xxii. 37. * Wetstein 
 shows that the Greek writers likewise 
 use it in both these senses. Comp. also 
 Kypke on Luke. 
 
 II. It seems particularly to refer to 
 
 • [See Joseph. Ant. ii. 5. 3. iv. G. 5. vii. 14. 8. 
 Dion. Hal. i. 19. Kypke i. 327-] 
 
 the end of the Jewish polity, by the de- 
 struction 0^ Jerusalem, and the dispersion 
 of the Jews. Mat. xxiv. 6, 13. Comp. 
 Mat. X. 22, where see Wolfius. [Schleus- 
 ner says, the word signifies generally, 
 overturn, end, and puts under this head 
 also Mark xiii. 7, 13. Luke xxi. 9. 
 Comp. Josh. viii. 24. x. 20. 2 Chron. 
 xxxi. 1. in Hebrew and Greek.] 
 
 III. The end of life, death, Heb. iii. 6, 
 14. Comp. Heb. vii. 3, and TeXEvrri I. 
 and II. [Schleusner adds, John xiii. 1. 
 1 Cor. i. 8. 2 Cor. i. 13. iii. 13. Heb. iii. 
 6, 14. vi. 11. James v. 11. (where, says 
 he, most interpreters understand the 
 death of Christ ; but see next head). Rev. 
 ii. 27. Wisd. iii. 19. ^lian. V. H. iii. 
 25. Herod, iii. 65. Joseph. Ant. viii. 15. 
 4.] 
 
 IV. An end, event. Mat. xxvi. 58. 
 [Schleusner here mentions two other in- 
 terpretations of James v. 1 1 . Either the 
 happy event or end of all Job's troubles 
 granted him by God, or the happy event 
 of all the troubles endured by Christ for 
 mankind. He prefers the last. Pind. 
 Ol. xiii. 146. Demosth. 292, 22. Test, 
 xii. Pat. p. 689. Joseph. Ant. ix. 4. 4. 
 Schleusner adds also Eccl. vii. 3.] 
 
 V. An end, scope; in which sense 
 Eisner observes that riXog is applied by 
 Arrian. Rom. x. 4. Comp. Gal. iii. 24. 
 [^Schleusner understands the place of Ro- 
 mans thus, Christ made an end of the 
 Mosaic law *. Estius and Eisner under- 
 stand the fulfillijig of the law, referring 
 to Luke xxii. 37. Macknight says, Christ 
 is the end for which the law was given, 
 i. e. it was intended to lead men to believe 
 in Christ, which is, I suppose, what Park- 
 hurst means. So Bretschneider, citing 
 Joseph. B. J. vii. 5. 6. Philo de Vit. Mos. 
 i. p. 626. 7rpow£iro ep uvt^ riXog wyrjarcu 
 TtiQ apj^ofjiiyHg.'] 
 
 VI. An end, eve fit, consequence, fruit, 
 recompense, retribution, whether of re- 
 ward, 1 Pet. i. 9. Comp. Rom. vi. 22 j 
 or of punishment, Rom. vi. 21. Phil. iii. 
 19. Comp. 2 Cor. xi. 15. 1 Pet. iv. 17. 
 On 1 Pet. i. 9, Kypke shows that the 
 Greek t writers apply it, in like manner. 
 
 • [He explains ra tsX>] rS>v aic'votv, 1 Cor. x. 
 11, as the ends of the Mosaic dispensation; and so 
 Macknight, adding, however, that it may mean the 
 last dispensation, i. e. the gospel age, distinguished 
 from \hQ patriarchal dixidi Mosaic.'] 
 
 t [Pind. Ol. i. 81. Joseph. Ant vi. 1. 2. Philo 
 d^ Char. p. 717.] 
 
TEA 
 
 854 
 
 TEP 
 
 to tlie event, whether of reward or punish- 
 ment. 
 
 VII. The short sum and principal end 
 to 7vhich all other things are referred. 
 Thus Raphelius, who shows that in Ar- 
 rian, Epictet. lib. i. cap. 20, it is used in 
 tlie same sense, occ. I Tim. i. 5, Noiv the 
 sum Trig TrapayyEXiag of the charge, &c. 
 of that, namely, mentioned ver. 3, is 
 charity. [See Eccl. xii. 13. Pol. Hist, 
 i. 1. Diog. L. ii. 87. Arrian. D. E, i. 20. 
 So Jlnis in Cic. ad Att. xii. 6.] 
 
 VIII. Aji impost, or tax, properly on 
 goods or merchandise, custom, vectigal. 
 occ. Mat. xvii. 25. Rom. xiii. 7. fc>ee 
 Wetstein on Mat. and Kypke on Rom. 
 [Xen. de Vect. iv. 19, 20*. Reisk. Ind. 
 Gr. Dem. p. 282.] 
 
 ^^^ Tekojvqq, «, 6, from tIXoq tax, 
 custom, and ibveo jxai to buy, farm. — A 
 farmer and collector of the taxes or public 
 revenues, a publican. These jmblicans 
 may be distinguished into two classes, the 
 superior and inferior; both of whom were 
 sometimes called in Greek TeX^vai. Now 
 it is certain that * the superior or prin- 
 cipal farmers and collectors of the taxes, 
 throughout the JRoma?i empire, were of 
 the equestrian order, or Roman knights : 
 but it appears that the TeXwmi men- 
 tioned in the gospels were mostly Jews. 
 See Luke iii. 12. Mat. x. 3. xviii. 17. 
 These latter, therefore, seem in general 
 to have been of the inferior sort, a kind 
 of custom-house officers, portitores, (see 
 Mat. ix. 9.) under the equestrian pub- 
 licans. — Zaccheus, however, though a 
 Jew, is called ' Ap^treXiovriQ (see Luke xix. 
 2. 9.), a chief publican, which seems to 
 denote that he farmed some part of the 
 public revenues for himself, and had in- 
 ferior TeXcSvat or collectors under him. 
 See Wolfius. And indeed there is no 
 absurdity in supposing that he might be 
 a Roman knight, as well as those Jervs 
 who are expressly said by Josephus, De 
 Bel. lib.^ ii. cap. 14. § 9^ to have been 
 av^pUQ iTnriKii ray^aroQ — Jv h koX to 
 yivog 'luoaioy aXka to ynv u^iwpa 'Pw- 
 
 * Thus Cicero, " Certe huic Iiomini nulla spes 
 salutis esset, si Publicani, hoc est, si Equites Ro- 
 mani, judicarent.'' In Ver. lib. iii. cap. 72. " Flos 
 crim Equitum llomanorum — Publicanorum ordine 
 contincMr." Pro Cn. Plane, cap. 9. " Omnes 
 Publicanos, totumfere Equestrera ordinem." De 
 Pet. Consul, cap. 1. Tacitus (sub Tiberio). " At 
 frumenta et pecunise vectigales, cintcra publicorum 
 frucluum, societatibus equitum Romanorum agiia- 
 lawtur.^"* Annal. lib. iv. cap. 6. 
 
 fjiaiKoy ^v, " men of the equestrian order, 
 whose dignity was Roman, though their 
 descent was Jewish." — No wonder that 
 the Jewish TeXwvai, in our Saviour's time, 
 were so odious to the rest of their coun- 
 trymen, if we consider not only the usual 
 rapacity of that sort of men (whom the 
 Greeks likewise reckoned infamous, see 
 Kypke on Mat. v. 46.*), but also the 
 great aversion which the Jewish people in 
 general then had to the Roman govern- 
 ment, and how natural it was for them to 
 regard those Jews who assisted in collect- 
 ing the Roman tribute as betrayers of 
 the liberties of their country, and even 
 abettors of those who had enslaved it. 
 For a further account of the publicans, 
 see Wetstein on Mat. v. 46, Suicer. The- 
 saur. in TeXojvrjg, Whitby on Mat. ix. 11, 
 and Lardner's Credibility of Gospel Hist, 
 book i. ch. ix. § 10, 11. [Mat. v. 46, 47. 
 ix. 10, 11. x. 3. xi. 19. xviii. 17. xxi. 
 31, 32. Mark ii. 15, 16. Luke iii. 12. v. 
 27, 29, 30. vii. 29, 34. xv. 1. xviii. 10, 
 11, 12. On the abhorrence felt for them 
 by the Jews see Carpzov. ad Scheckard. 
 Jus. Reg. p. 277. and Goodwin, Mos. and 
 Aar. i. 2. p. 12.] 
 
 1^^" TeXojyiov, a, 7-0, from TeXojyrjg. — 
 A place for receiving custom, a custom- 
 house. So the Syriac version in all the 
 three following passages, «DDJ3 nO, the 
 house of tribute, occ. Mat. ix. 9. Mark ii. 
 14. Luke V. 27. Campbell, whom see, on 
 Mat. renders it '' the toll-office." [^See 
 Poll. On. ix. 5. 28. It signifies also (ac- 
 cording to Valck. Diatr. p. 280.) the toll 
 itself.] 
 
 TE'MNQ.— To cut. This simple verb 
 occurs not in the N. T., but is here in- 
 serted on account of its compounds and 
 derivatives. 
 
 Tspag, aTog, to, q. Tpiag from Tpeio to 
 tremble, be terrified, which see. — A pro- 
 digy, a miracle, because it is apt to strike 
 men with terror, or make them trernble. 
 '^ Tipag," says Mintert, " differs from 
 (rr)^eiop; for the latter is used for any 
 ordinary sign, even where there is no- 
 thing miraculous, but Tepag is always 
 taken for a jmrtent, or prodigy, such as 
 are called miracles." And the etymolo- 
 gist, Aia0£p£t ^e a-qp,ELii repag' Tepag Xe- 
 yeTUL TO Trapct (j)v(rip yLvop.Evov, (n^fiEtoy M 
 
 * [From Cic. ad Att. vi. 2. we may gather, I 
 think, that the higher order of publicans were ra- 
 pacious, as well as the lower. He says, that he 
 pays them great attention, but adds, " Efficio ne cui 
 molesti sint."] 
 
TET 
 
 855 
 
 TET 
 
 vapa T^y kolv^v cvvrjdeiay yivoixsvov. 
 "TipaQ differs from ffrjfjLslov: TepaQ is 
 somewhat supernatural, a-rj/jieloy what is 
 unusual." [Mat. xxiv. 24. Mark xiii. 22. 
 John ir. 4^. Acts ii. 19, 22, 43. iv. 
 30. V. J 2. vi. 8. vii. 36. xiv. 3. xv. 12. 
 Rom. XV. 19. 2 Cor. xii. 12. 2 Thess. 
 ii. 9. Heb. ii. 4. Ex. iv. 21. Deut. iv. 
 34. Joel ii. 30. Dan. iv. 2. Xen. Mem. 
 i. 4. 15. Herod, ii. 82. Hom. Od. M. 
 
 Tea-a'apa.KovTa, hi, at, ra, Undeclined, 
 from T£<TcrapeQy — pa, four, and uKovTa or 
 Kovra the decimal termination. See un- 
 der 'E^SofxrjKovTa. — Forty. Mat. iv. 2. & 
 al. freq.—On 2 Cor. xi. 24, observe, that 
 there is an ellipsis, not unusual in the 
 best writers, of the N. TrXriyac strokes 
 (see Bos, Ellips. p. 177, and Wetstein on 
 Luke xii. 47. )j and that as by the law, 
 Deut. XXV. 3, not 7nore than forty strokes 
 were to be inflicted on a man who had 
 deserved beating, hence, for fear of ex- 
 ceeding that number, it was the custom 
 of the Jews, at least about our Saviour's 
 time, to limit the number of strokes to 
 thirty-nine. This is evident not only from 
 the above text in 2 Cor., but from two 
 passages in Josephus, Ant. lib. iv. cap. 8. 
 § 21, and § 23, who represents the law 
 itself as ordering 7rXr;yac reffffapaKOPra 
 fiidg XeiTTscrrfg forty stripes save one. 
 The modern Jews observe the same cus- 
 tom, as appears from the case of the 
 wretched Acosta*. See also Wolfius and 
 Wetstein on 2 Cor. 
 
 ^^^ TecrcapaKOVTaETrjc, eoq, «, 6, ?/, 
 from TE<r<TapaKovTa forty, and hoQ a year. 
 — Containing, or consisting of^ fo^ty 
 years, occ. Acts vii. 23. xiii. 18. 
 
 TE'SSAPES, Attic. TE'TTAPES, wv, 
 oij at, Kal TO. ria'a'apa. Att. Terrapa — Four. 
 Mat. xxiv. 31, & al. freq. 
 
 Te<rcrapeCKaideKaTOQ, -q, ov, from rcVcra- 
 p£C four, Kal and, and BitcaroQ tenth. — 
 Fourteenth, occ. Acts xxvii. 27j 33. [Gen. 
 xiv. 5. Ex. xii. 6.] 
 
 ^g° Terapratoe, a, ov, from riraprog 
 fourth. — Being four days, or the fourth 
 day^ in a certain state, [or rather, owe 
 who does or suffers any thing on the 
 f mirth day, or for four days."] occ. John 
 xi. 39, where Raphelius, on comparing 
 ver. 1 7, observes that the word relates to 
 the time, not of Lazarus's death^ but of his 
 
 * See the Exemplar Humanee Vitae annexed to 
 Limborch's Arnica Collatio, p. 350, and Bayle's 
 Dictionary in Acosta, Note (E.). 
 
 burial. But it may, notwithstanding, 
 refer to the former ; for the Jews used to 
 bury their dead the same day on which 
 they diedj and it is certain that the 
 Greek writers do sometimes apply the 
 numerals in — awQ to the time of a per- 
 son's death. Thus Herodotus, lib. ii. cap. 
 89, says that "the bodies of the more 
 noble and beautiful Egyptian women were 
 not delivered to be embalmed immediately 
 after their decease, dW sTreay TPITAF Al 
 ^ TETAPTArAI yey(oyTai, '' but after 
 they had been dead three or four days." 
 So Philostratus, cited by Wetstein (whom 
 see), TPITAl'OY I'l^r] Ktifiiya r5 viKpn, 
 " The man now lying dead three days, or 
 on the third day."" And Xenophon, Cyri 
 Exped. lib. vi. p. 455, edit. Hutchinson, 
 8vo. says of certain men who had been 
 killed, vEKpag — i'j^r] yap l]a-ay IIEM- 
 HTAI-OI, " for they had now lain dead 
 five days:' QSee for similar words, Thuc. 
 ii. 97. iii. 3. Theoc. ii. 4. 119. Hom. II. 
 A. 424. Od. 266.] 
 
 TirapTOQ, t), ov, from TETTapsQ four. 
 See TiacrapEQ. — Fourth. Mat, xiv. 25. 
 [Mark vi. 48. Acts x. 30. Rev. iv. 7. 
 vi. 7, 8. viii. 12. xvi. 8. xxi. 19. Gen. i. 
 19. ii. 14. Ex. XX. 5. Prov. xxx. 15, 18.] 
 
 Ttrpdywvoc, «, o, ^/, from rirpag a qua^ 
 iernion,four, and yiovia a corner, angle, 
 — Four-cornered, quadrangular, four- 
 square, occ. Rov. xxi. 1 6. [Comp. Ex. 
 xxvii. 1. xxx. 2. 1 Kings vii. 5. Ez. xliii. 
 16. xiv. 2. xlviii, 20. in Hebrew and 
 Greek. Xen. de Rep. L. xii. 1. Her. i. 
 178.] 
 
 ^^^ TETpalLov, a, to, from rirpag a 
 quaternion, four. — A quaternion, a party 
 cojisisting of four soldiers, which number, 
 according to Poly bins, cited by Raphe- 
 lius, constituted <pv\ai:£~ioy a guard, occ. 
 Acts xii. 4. The word is used by Philo 
 Judaeus. See Wetstein and Kypke. [There 
 were four quaternions, for this reason : 
 the night was divided into four watches, 
 and the watch, therefore, changed every 
 three hours. But it appears that there 
 were two soldiers within and two with- 
 out the doors of the prison. Therefore 
 four were wanted for each watch. See 
 Fischer. Prol. xix. p. 453. or Kiihnol. ad. 
 loc] 
 
 TerjOttfcicr^/Xtoi, ai, a, from TerpaKLgfour 
 times (which from rirpag or rirrapEg four, 
 and the numeral termination — Kig, which 
 see) and '^(JXiol a thousand. — Four thou- 
 sand. Mat. xv. 38. [xvi. 10. Mark viii. 
 9, 20. Acts xxi. 38. i Chron. xii. 26.] 
 
TET 
 
 856 
 
 TET 
 
 TeTpaKu7ioi, ai, a, from Tirpag or tet- 
 Tupeg four^ and tjcarov a hundred. — Foiir 
 hundred. Acts v. 36. [vii. 6. xiii. 20. 
 Gal. Hi, J/. Gen. xxiii. 15. Numb. i. 
 29.] 
 
 Terpctjujjvov, «) ro, or rather TerpanrivoQ 
 a, b, (see Wetstein Var. Lect. and Gries- 
 bach) from rirpaQ, alog, r/, four (which 
 see), and /u»/v a month. — Four months ^ 
 q. d. a four-month^ as we say a twelve- 
 month, occ. John iv. 35. [Ju'dg, xix. 2. 
 XX. 47. It occ. as an adj. in Pol. xviii. 
 32. 5.] 
 
 ^^° TerpttTrXooc^ ac j o^j ^ ; ^oi', «v ; 
 from TETpac or TirTapes four, and, ttAooc 
 a termination denoting (like TrXacrioj') 
 /iVwe^r or fold^ which from tteXw ^o he. 
 Comp. AtTrXoof. — Fowr times inore, four- 
 fold, occ. Luke xix. 8. 
 
 TaTpaTTHg, 6, rj, Kal to TErpaTrnv, Gen. 
 TETpaTru^og, from rtVpac four, and ttSc, 
 TTo^oc, a ybo/. — Fourfooted. It is pro- 
 perly an adj. as in the phrase TETPA'- 
 nOYS rpaVe^a, a fourfooted table. 
 Hence, TerpaVo^a, ra <^wa being under- 
 stood. Four-footed beasts, quadrupeds. 
 occ. Acts X. 12. xi. 6. Rom. i. 23. [Gen. 
 3, 26. xxxiv. 21. Is. xl. 16.] 
 
 TETpap-^EO), w, from TsTpdp^rjg, which 
 see. — To be a tetrarch, i. e. a prince or 
 king of a fourth part of a. kingdom, occ. 
 Luke iii. 1, thrice. As to the teirar- 
 chies of Herod Antipas and Philip, see 
 under TErpupy^rig ; with regard to that of 
 Lysanias, I observe that Josephus men- 
 tions Avaavin TETpap^iavj Ant. lib. xviii. 
 cap. 7, § 10; and lib. xx. cap. 6, § 1, 
 after naming "A^tXa, he adds expressly, 
 AYSANI'A Ie avrri kykyovEi TETPAP- 
 XI'A. "This was the letrarchy o^ Ly- 
 sanias." Lib. xix. cap. 5, § 1, he calls it 
 "A€tXav ra Avaavia, '^ Abila which had 
 been Lysanias s;" and mentions it as 
 never having been under the government 
 of Herod the Great. Now Abila was a 
 city lying about six French leagues *, or 
 eighteen English miles, to the north-west 
 of Damascus, near Mount Libanus. And 
 though, according to Josephus, Ant. lib. 
 xiv. 7, § 4, and cap. 13, § 3, Lysanias 
 succeeded his father Ptolemy, the son of 
 Mennaeus, in the government of Chalcis, 
 which was also near Mount Libanus ; yet 
 the same historian clearly distinguishes 
 Abila, the tetrarch y of Lysanias, from 
 Chalcis, Ant. lib. xx. cap. 6, § 1, See 
 Lardner's Credibility of Gospel History, 
 
 » Sec Pe rislc> Carte P^rticulierc de la Syric. 
 
 book i. ch. 1, § 5 and 6, and Wetstein's 
 Note on Luke i. 1. 
 
 Terpa'p^T^e, a, o, from Ttrpac: four, and 
 lipyj] a government. — A tetrarch. Strabo*, 
 cited by Wetstein on Mat. xiv. I, uses it 
 for the prince of a fourth part of a pro- 
 vince, or people ; but in the N. T. it de- 
 notes a prince or king (see Mat. xiv. 9, 
 Mark vi. 14.) who reigns over the fourth 
 part of a former kingdom. [Parkhurst 
 should rather have said, that though this 
 is its original sense, yet in the N. T. 
 it means one who reigns over any part 
 of a country; and is nearly the same as 
 king or rider.'] Thus, by the will of Herod 
 the Great, ratified, as to the main sub- 
 stance of it, by Augustus Caesar, Herod's 
 kingdom was divided among his sons: 
 Archelaus had one half, or two fourths, of 
 it ; Herod Antipas one fourth, consisting 
 of Galilee and Perea ; and Philip the re- 
 maining fourth, consisting of Trachonitis^ 
 Auranitis (by St. Luke, ch. iii. 1, called 
 Iturea, see Relandi Palaestina illustrata), 
 &c. Thus Josephus, De Bel. lib. ii. cap. 
 6, § 3, speaking of Augustus's determina- 
 tion upon Herod's will (of which see Ant. 
 lib. xvii. cap. 8, § 1, and De Eel. lib. i. 
 cap. 33, § 7, 8.), says, '' One half of the 
 kingdom he gave to Archelaus, and di- 
 viding the remaining half into two <e- 
 trarchies, he gave them to the two other 
 sons of Herod, one to Philip, the other to 
 (Herod) Antipas, &c. :" and Ant. lib. 
 xvii. cap. 13, § 4. "Caesar constitutes 
 Archelaus ethnarch or prince of half the 
 country which had been subject to Herod ; 
 and dividing the other half into two partsi, 
 he committed it to the two other sons of 
 Herod, Philip and (Herod) Antipas: to 
 the latter were subject Perea and Galilee, 
 producing a revenue of two hundred 
 talents a year; and to Philip, Batanea, 
 with Trachonitis, and Auranitis, with a 
 part of what was called Zenodorus's pa- 
 trimony, yielded one hundred talents." 
 [Afterwards, on the death of Philip, his 
 tetrarchy was added to Syria. And the 
 tetrarchy of Herod Antipas (who was ba- 
 nished) and Gaulonitis were given to He- 
 rod Agrippa, son of Aristobulus. He is 
 called often Herod (Acts xii. 6, II, 19.) 
 or Herod the tetrarch. Acts xiii. ] , and 
 king, Acts xii, 1.] occ. Mat. xiv. 1. 
 Luke iii. 19. ix. 7. Acts xiii. 1. I» 
 all which passages this title is applied to 
 
 * [See Strabo, ix. p. 430, speaking of Thesaaly 
 being divided into four parts before Philip's timq^ 
 each being called 9. tetrarchy.] 
 
TH A 
 
 857 
 
 THP 
 
 Herod Antipas, as it is also by Josephus, 
 Ant. lib. xviii. cap. 6, § 1, & al. See 
 Lardner's Credibility of Gospel History, 
 book i. ch. 1. § 3. 
 
 TfVpac adoG, t], from reVrapeg. See 
 Tifftrapeg^^—Four of any thing, a quater- 
 nion, q. d. « four^ as we say a dozen y a 
 score, a hundred, &c. This word is in- 
 serted on account of its immediate de- 
 rivatives. 
 
 TErxa 
 
 I. To be. 
 
 n. To obtain. In both these senses 
 Tevx<s) is obsolete, or not used in the pre- 
 sent tense; but hence we have in the 
 N. T. perf. act. tetev^^cl^ 2 aor. etvxov, in- 
 lin. rux^Tv, particip. rv^wv. See under 
 Tvy^avw. [We have tetevxo. in Heb. viii. 
 (). See also 3 Mac. v. 32, and in some 
 MSS. Job vii. 2.] 
 
 C^^ Ti^pa, aq. Ashes. Jude ver. 7. 
 Comp. 2 Pet. ii. 6. Tob. vi. 1 /. viii. 2.] 
 
 j^g^ Tg^joow, w, from ric^tpa ashes. — To 
 reduce to ashes, occ. 2 Pet. ii. 6. 
 
 TE'XNH, riQ, i}. 
 
 I. Art, occ. Acts xvii. 29. [1 Kings vii. 
 14. Wisd. xii. 10.] 
 
 II. An art, craft, trade, occ. Acts xviii. 
 3. Rev. xviii. 22. [Comp. 1 Chron. xxviii. 
 21. Ecclus. xxxix. 39.] 
 
 Tf^v/rj^c, », 6, from tex^t}, — An arti' 
 ficer, craftsman, workman, occ. Acts xix. 
 24, 38. Rev. xviii. 22. Heb. xi. 10. In 
 this last passage God is called TexvLtyiq 
 the artificer or former of the heavenly 
 city. This N. is common in the Greek 
 writers, and is repeatedly used by Arrian, 
 Epictet. lib. i. cap. 6, not far from the 
 beginning. [Deut. xxvii. 19. 1 Chron. 
 xxii. 15. Jer. x. 9. xxiv. 1. ^lian. V. H. 
 vii. 5.] 
 
 TH'KO.— -jTo dissolve, melt., by fire, in 
 a transitive sense. Hence, TijKOfxai, pass. 
 To be dissolved, melted, or to melt, by 
 fire, as wax, or the like. occ. 2 Pet. iii. 
 12, where, according to Griesbach, eleven 
 MSS., one of which ancient, read 70*07- 
 QETai. Comp. Isa. Ixiv. 1, 2. Mic. i. 4, 
 in the LXX. See also Ps. xxii. 14, Iviii. 
 8. Ixviii. 2, in which passages likewise 
 this word is applied to wax for the Heb. 
 DD to melt. j^It does not seem that the 
 verb applies only to melting by heat, but 
 generally to liquefying, either by heat or 
 moisture. See Xen. Mem. iii. 1. 7. Diod. 
 Sic. i. 38. Comp. Ez. xxiv. 11. Nahum 
 i.6.] 
 
 ^^^ Tr]\avyu)Q, Adv. from TrfKavyfiQ 
 shining afar or to a distance, resplendent, 
 
 which from rfjXe afar, and 6.vyil spkn^ 
 dour. — Clearly, plainly, spoken of seeing, 
 occ. Mark viii. 25. [Diod. Sic. i. 50. The 
 word TrikavyriQ occ. Job xxxvii. 2 1 . and 
 Tr]\avyr)fxa and — orie Ps. xvii. 14. and 
 Lev. xiii. 23.] 
 
 J^^ TrjXiKSTog, — avrt), '■~-hto, from 
 T-qXiKOQ so great, (which from rikiKOQ how 
 great), and the pronoun «roc this, the 
 same. — So great, occ. 2 Cor. i. 1 0. Heb. 
 ii. 3. Jam. iii. 4. Rev. xvi. 18. [2 Mac. 
 xii. 3.] 
 
 THPE'ft, u;. 
 
 I. To keep, watch, guard. See Mat. 
 xxvii. 36, 54. xxviii. 4. Acts xii. 5, 6. 
 xvi. 23. xxiv. 23. xxv. 4, 21. [Song of 
 S. vii. 13.] 
 
 n. To keep, reserve. John ii. 10. xii. 
 7. 1 Pet. i. 4. 2 Pet. ii. 9, 17. iii. 7. Teri;- 
 p-qpivag, 2 Pet. ii. 4, To be kept, ser- 
 vandos. Comp. under 'E^«0ev€w, and 
 Karayij/wo-Kw H. But observe that in 2 
 Pet. ii. 4, one ancient and many later 
 MSS., with several printed editions, read 
 T-qpspiviiQ ; which reading is embraced by 
 Wetstein and Griesbach, the latter of 
 whom has received it into the text. |^See 
 Song of S. viii. 11.] 
 
 III. To keep, preserve, as opposed to 
 leaving. Jude ver. 6. 
 
 IV. To keep, observe, as commands, 
 ordinances, traditions, a law, or the law. 
 See Mat. xix. 17, (where see Wetstein) 
 xxiii. 3. xxviii. 20. Mark vii. 9. John 
 viii. 51. ix. 16. [xiv. 15, 21, 23, 24. xv. 
 10. xvii. 6.] Acts XV. 5. [xxi. 25. 1 Tim. 
 vi. 14. James ii. 10. 1 John ii. 3, 4, 5. 
 iii. 22, 24. v. 2, 3. Rev. ii. 26. iii. 3, 8, 
 
 10. xii. 17. xiv. 12.] So the excellent 
 Raphelius, on 2 Tim. iv. 7, explains re- 
 TtjprfKa TW TTtVtv, / have kept, not my 
 
 faith or confidence in Christ, but my 
 fidelity to him, as a soldier to his com- 
 mander, and he shows that the phrase 
 TripElv rrjv Ti'^iy is often applied in Poly- 
 bius for preserving one's fidelity, or faith' 
 fully discharging one's obligations. See 
 also Wetstein and Kypke. [1 Sam. xv. 
 
 11. Prov. viii. 34. xvi. 3. Herodian vi. 
 6. 2. vii. 9. 7. Most writers refer John 
 XV. 20. to this head ; but Schleusner con- 
 strues the verb there. To watch insi- 
 diously, and refers to the context and 
 Luke xi. 53. Gen. iii. 15. Gataker. Op. 
 Crit. 107. Schwarz. Comm. Cr. 1319.] 
 In Acts xxi. 25, the words yui/^ev tol»tov 
 T-qpElv avTHQ, El fiYi — are wanting in the 
 Alexandrian, and two later MSS., are 
 unnoticed in the ancient Syriac, Vulgate, 
 
Tie 
 
 858 
 
 Tie 
 
 ^thiopic, Coptic, and (Erpeniiis's) Arabic 
 version, and are marked by Griesbach as 
 probably to be omitted. 
 
 QV. To preserve, applied either to pre- 
 serving one fixed and determined in opi- 
 nion or conduct, as John xvii. 12. 2 Cor. 
 xi. 9. Eph. iv. 2. I Thess. v. 23. 1 Tim. 
 V. 22. 2 Tim. iv. 17. James i. 27. Jude 
 V. 1, 6, 21, Marc. Antonin. ad se ipsum, 
 vi. 23. Wisd. x. 3. — or, to preserving 
 from danger, vice, &c. John xvii. 15. Rev. 
 iii. 10. Prov. vii. 5. xvi. \S. Schleusner 
 understands the verb in 1 John v. 18. and 
 Rev. i. 3. xxii. 7, 9. as meaning, To at- 
 tend to any thing, to observe ; but I think 
 they may be put under this head.] 
 
 ^^° Trjprjo-Lg, log, Att, ewe, rj. 
 
 I. A keeping, or observation, [as] of 
 commandments, occ. 1 Cor. vii. 19. [Ec- 
 clus. xxxv. 22.] 
 
 II. Custody, hold. occ. Acts iv. 3. See 
 sense II. [It is the keeping guard or 
 watch in 1 Mac. v. 1 8.] 
 
 III. A place of custody, a prison, occ. 
 Acts V. 18. So Thucydides, lib. vii. cap. 
 86, cited by Blackwall (Sacred Classics, 
 vol. i. p. 32) and by Wetstein, uses in 
 like manner aor^aXcTarr/v TH'PHSIN " for 
 the securest hold or place of conjinement 
 
 for prisoners" Thus the Scholiast here 
 explains rriprja-iv by d>v\aKrjv. [Pol. vi. 59. 
 5.*] 
 
 Tl, Neut. of TcQ, which see. 
 
 TiOrifjLi. 
 
 I. 2b place, put, lay. L( I .) Properly, 
 Mat. V. 15. Mark iv. 21. Lukeviii. 16. xi. 
 33. (Gen. xxiv. 2, 9. Deut. xxvii. 15.) —of 
 putting persons in prison. Mat. xiv. ?,. 
 Acts iv. 3. V. 18, 25. xii. 4. Gen. xl. 3. 
 xli. 10. xlii. 17. 2 Sam. xxii. 27. —of 
 putting a body in the tomb. Mat. xxvii, 
 60. Mark vi.*29. xv. 47. xvi. 6. Luke 
 xxiii. 53, 55. John xi. 34. xix. 41. xx. 2, 
 13, 15. Acts vii. 16. ix. 37. xiii. 29. 
 Rev. xi. 9. Gen. 1. 26. 1 Kings xiii. 30. 
 — of laving a foundation. Luke vi. 48. 
 xiv. 29.' 1 Cor. iii. 1 0, 1 1 . Ezra vi. 3. —of 
 placing a stumbling-block, &c. Rom. ix. 
 33. xiv. 13. 1 Pet. ii. 6. Hos. iv. 18. 
 Ps. cxix. 109. — with kirl to lay, lay 
 upon. Mark x. 16. (Job xxi. 5.) John 
 xix. 19. Acts V. 15. 2 Cor. iii. 13. Rev. 
 i. 17. X. 2. See 1 Kings ii. 25. (It is 
 improperly used with kirX in Mat. xii. 18, 
 in the sense of sending the spirit on, 
 giving it to one. See Is. xlii. 1. and 
 
 • [We have in Hcbr. i?3U'?3 in Gen. xl. 4, and 
 ■^ow^^ n-a in Gen. xliL ly.] 
 
 comp. Ezek. xliv. 30.) — with hwTnoy, 
 Trpoe, and irapa, to lay down any thing bC' 
 fore or by one. See Luke v. 18. (and 
 comp. Mark vi. 56. Ez. xvi. 18.) Acts 
 iii. 2. (Trpog) and iv. 35. v. 2. In the two 
 last places Schleusner observes, that to 
 lay a thing at one' ^ feet, is to give it up 
 to him. Some writers, as Bretschneider, 
 explain the phrase TtQivai to. yovara by 
 an ellipse of izpoQ rrjv yfjr. Parkhurst 
 refers it to the next head. To jmt down, 
 and Schleusner says. To bend to the 
 earth. It occ. Mark xv. 19. Luke xxii. 
 41. Acts vii. 60. ix. 40. xx. 36. xxi. 5. — 
 The verb is used of setting on food. John 
 ii. 10. Bel and Drag. 14.'Xen. An. vii. 3. 
 1 1 . (2.) Improperly, with kv ry Kaphi^ or 
 hg rijy KapUav, To fix in one's mi?id. 
 Luke i, 66. xxi. 14. 1 Sam. xxi. 12. 2 
 Sam. xiii. 33. Is. xlii. 25. Jer. xii. 11. 
 — or, to resolve or purpose. Acts v. 4, and 
 so with ev rw irvevpaTi. Acts xix. 21. 
 See Hagg. ii. 18. and Theod. Dan. i. 8.] 
 
 II. To put or lay down. Luke xix. 21, 
 22. Comp. John x.' 1 1, 15, 17. On Luke 
 xix. 2 1 , Kypke observes that though the 
 proverbial expression, " AipeLC o ^k edrjKag^ 
 may be understood of any taking away of 
 that which belongs to another, yet it pro- 
 perly relates to one who, if he finds what 
 another has lost, takes it as his own. 
 This he proves from several passages in 
 the Greek writers, and particularly by 
 the law of Solon mentioned by Diogenes 
 Laert. 'A MH^ "EBOY, MIP 'ANE'AHt, h 
 ^e pi], Bdvarog ij ^rjpia. *' Take not up 
 what thou layedst not down; otherwise 
 the penalty is death *." See also Wet- 
 stein. 
 
 III. To put ojf, lay aside. John xiii. 
 4. [[Perhaps from this meaning we may 
 derive that of laying do9vn one's life [rl- 
 drjpi rrjv ^vxfjr). John x. II, 15, 17. xi. 
 11. xiii. 37, 38. xv. 13, 17- 1 John iii. 
 16.] 
 
 IV. To lay by, reserve, reponere. 1 
 Cor. xvi. 2. 
 
 QV. To constitute or appoint, as laws. 
 Gal. iii. 1 9. (Dan. iv. 3. vi. 26. Ex. xxxiv. 
 10.) — thence to settle, decree, appoint. 
 Acts i. 7. t xxvii. 12. See also Mat. 
 
 * [Schleusner says, to deposit. Bretschneider 
 makes it, to lay aside., set apart. "] 
 
 •\ On Acts i. 7? Kypke objects to the common 
 interpretation of the latter part of the verse, as not 
 authorised by the use of the Greek language. He 
 renders the words— t(;/tic^ the Father hath aj)pointed 
 or determined by his o-wn power ; and he shows 
 that Dionysius Halicam. and Demosthenes apply 
 
Tie 
 
 859 
 
 TIM 
 
 xxiv. 51. Luke xii. 46. (Jos. x. 12.) 
 where we may construe to assign. — To 
 appoint Jo7' a purpose. Josh. xv. 16. (Is. 
 xxvii. 4. Test. xii. Pat. p. 636.) — To ap- 
 point, constitute, ordain, for an office.] 
 Acts xiii, 47. xx. 28. Rom. iv. 17. 1 Tim. 
 ii. 7- 2 Tim. i. 1 J. Heb. i. 2. Homer uses 
 the V. in a like sense, II. vi. lin. 300, 
 
 Tn* yap Tpujes "EeHKAN 'A^jjvkjjj? 'isps/av. 
 For her Minerva's priestess Troy had made. 
 
 [^Comp. 2 Pet. ii. 6. (where Schleusner, 
 however, translates. To propose, exhibit, 
 and compares Job xvii. 6.) Gen. xvii. 5. 
 Lev. xxvi. 31. Is. v. 20. Nahum iii. 6. 
 We may observe how often the verb occ. 
 in this and the next sense with elq. Acts 
 xiii. 47. 1 Thess. v. 9. 1 Tim. i. 12; in 
 all of which it is to appoint, decree, 
 destine (comp. Gen. xvii. 6. Jer. ix. 11. 
 Ez. xiv. 8.) J and so I should render 1 Pet. 
 ii. 8.*] 
 
 VI. To make, render. Thus 1 Cor. ix. 
 18. 'AMiravov rSivai, To make unex- 
 pensive. Alberti has shown that the 
 Greek writers apply the V. in the same 
 sense; and to the instances he has pro- 
 
 the V. ri^Yifxt to time in the sense of appointing ; 
 and that ii construed with eguaia may signify by, 
 he proves from Mat. xxi. 23, and the parallel 
 places. The sense then of Acts i. 7» he says, is, 
 iJiat God, by his power, hath appointed certain 
 times for all things, and in determining them made 
 use of no one as an assistant or counsellor, and that 
 tlterefore it ivas not becoming that men should too 
 solicitously and curiously pry into those things 
 •which it did not please the divine wisdom to reveal 
 to them. 
 
 ♦ 'E«f xa« lT£9j7o-av, 1 Pet. ii. 8. In order to 
 explain this difficult expression, Kypke remarks 
 that the phrase TiGlva* r/va 'L; t< signifies to at' 
 tribute or ascribe any thing to one, to assert tome- 
 •what concerning him. To prove which he cites 
 from Plutarch, De Malign. Herodoti, p. 868, C. 
 T«f Ta 'icycuTa ira.^iiv l<rl riy firi TrpoeaOai to xctKov 
 {jTTOfjLBiviyTcxg 'E12 TH N 'ATTH^N "EBETO KAKI'AN 
 roil TrpoSu/xt^Tara M/jS/o-ao-/. " To those, who suf- 
 fered the utmost extremities rather than abandon 
 their honour, he ascribes the same malignity as to 
 the most forward partizans of the Medes;*' and 
 Adv. Colot. p. 1114, D. 'EI2 fxh TH'N TH ho; xai 
 01/TOf 'IAE'AN Tl'eETAI t» vor,T6> — ^"£12 «t TH'N 
 "ATAKTON KAf *EPO'MENON to a<79»jT(Jv. " To 
 the intelligible he attributes the form of the one, 
 and the existing ; — but to the sensible (a form J 
 disordered and subject to motion or change.''* The 
 meaning therefore of Peter is, that this stumbling 
 of unbelievers, and particularly the Jews at Christ 
 the corner-stone, had been long ago declared and 
 foretold by the prophets, Christ himself, and others. 
 Comp. Isa. viii. 14, 15. Mat. xxi. 42, 44. Luke ii. 
 34. Rom. ix. 32, 33. Thus Kypke. Comp. 
 
 Ilpoypoi^u) II. 
 
 duced many more might be added from 
 Homer and Pindar. Thus II. xvi. lin. 90, 
 'ArLpoTspov oe pe GH'SEIS, " You will 
 make me more inglorious;" Odyss. v. lin. 
 136. eH'ilEIN adavaTov, " to make him 
 immortal." See Dammi Lexic. col. 1038, 
 1039, and Kypke on 1 Cor. QThis usage 
 oiridrjfJLL for Troiiio is noticed by Athenaeus, 
 xi. p. 501. There are many examples in 
 the N. T. Matt. xxii. 44. Mark xii. 36. 
 Luke XX. 43. Acts ii. 35. 1 Cor. xv. 25. 
 Heb. i. 13. x. 13. See Job xi. 13. Gen. 
 xxxii. 12. 2 Sam. xxii. 34. Xen. Cyr. iv. 
 
 6. 2. viii. 73. iElian. V. H. xiii. 6.] 
 VII. Qiadai j3ti\r}v, To give advice or 
 
 counsel, to advise, censeo. Acts xxvii. 12; 
 on which text Raphelius observes, that in 
 Herodotus, lib. iii. cap. 80, TI'eEMAI 
 PNQ'MHN signifies in like manner " I 
 give my opinion." 
 
 TiKTUf, from obsol. t£ku), the same, which 
 see. 
 
 I. To bring forth young, as a female 
 [Mat. i. 21, 23, 25. Luke i. 31, 57. ii. 6, 
 
 7. John xvi. 21. Heb. xi. 11. Rev. xii. 
 2, 4, 5, 13. Comp. Gen. iii. 16. iv. 1. 
 Is. xiii. 8.] In 2 aor. pass. To be brought 
 
 forth, to be born. Mat. ii. 2. Luke ii. II. 
 — It is applied to the Church, under the 
 character of a woman, bringing forth spi- 
 ritual children, occ. Gal. iv. 27. Comp. 
 Rev. xii. 2, 4, 5, 13. [TIktoj is applied 
 in good Greek also to males. See Horn. 
 II. a>. 188. Thom. M. p. 851.] 
 
 II. [^Figuratively, of] the earth bring' 
 ing forth herbage, occ. Heb. vi. 7- QPhil. 
 de Opif. p. 30. and 862. Eur. Cycl. 332.] 
 
 III. [^Of] lust or concupiscence bring- 
 ing forth sin. occ. Jam. i. 15. QComp. 
 Soph. Aj. 522.] 
 
 TI'AAa. — To pull, pluck, pluck off. 
 occ. Mat. xii. 1. Mark ii. 23. Luke vi. 1. 
 [Diod. S. V. 21. Aristoph. Av. 286.]— In 
 the LXX it occurs in two passages, Ezra 
 ix. 3. Isa. xviii. 7, and in both answers 
 to the Heb. tOlD to pluck off the hair, or 
 to excoriate. 
 
 TIMA'il, u), from reTipai perf. pass, of 
 Tio) to honour *. 
 
 I. To honour, reverence, respect. Mat. 
 XV. 5, (where, if Avith six MSS., two of 
 which ancient, we omit kul before « pri, 
 the construction will be easier. See 
 
 • [Tiw signifies to honour and to pay. Some 
 derive the primary sense of ti^u^ and Tj^uaw from 
 the one notion, and some from the other of these 
 meanings. Having noticed this, the order of the 
 senses in each of these words is of little matter.] 
 
TIM 
 
 860 
 
 TIM 
 
 Wetetein and Griesbach.) Mat. xv. 8. 
 [xix. 19. Mark vii. 6, 10. x. 19. Luke 
 xviii. 20.] John v. 23. viii. 49. xii. 26. 
 Acts xxviii. 10. (where Wolfius cites 
 from Polybius, roiavraig 'ETIMH'SAN 
 TI'MAIS, and Wetstein from Isocrates, 
 —fllxEiQ avT^Q 'ETIMH'SAMEN raZc fit-. 
 yt'^aiQ TI'MAIS.) [Eph. vi. 2. 1 Tim. 
 V. 3. 1 Pet. ii. 17.] On 1 Tim. v. 3. 
 comp. Tt/i)) IV. QLev. xix. 32. Prov. iii. 
 9. xxvii. 8. Wisd. vi. 2. Ecclus. iii. 3, 4, 
 6, 7. Eur. Phoen. 563. Xen. Cyr. ii. 4. 8. 
 An. V. 8. 1 1. It will be observed, that in 
 some of these passages the word signifies 
 to honour hy gifts pr rewards.'] 
 
 II. To estimate, value, occ. Mat. xxvii. 
 9. [Lev. xxvii. 8, 12, 14. Ts.lv. 2. Zach. 
 xi. 13. Dem. 183, 19. ed. Reisk.] 
 
 Tt/ii7, ^Q, fj, from Ttfiuu), or immediately 
 from ririfiaL perf. pass, of r/w to honour. 
 
 I. Honour, respect, reverence. John iv. 
 44. Rom. xii. 10. xiii. 7. [1 Thess. iv. 4.] 
 1 Tim. i. 17. [1 Pet. iii. 7.] Comp. 1 
 Cor. xii. 23, 24. Col. ii. 23, Which things 
 have indeed a show of wisdom, kv — 
 a^ei^iq. c^^aroQ, ok hv Ti/xrj rivij TrpoQ 
 vkqfffioviiv crapKog, in severity to the body, 
 not in any respect or regard (paid to the 
 body namely) for the satisfying of the 
 flesh. [Add 1 Tim. vi. 16. Rev. iv. 9, 
 
 11. V. 12, 13. vii. 12. xix. 1, which, with 
 1 Tim. i. 17, Schleusner would rather 
 translate praise, worship, offered to one 
 on account of his authority, dignity, and 
 excellence. , See Ps. xxviii. 2. xcv. 7. 
 In Rev. xxi. 24 and 26, he translates a 
 gift offered to show reverence. See Xen. 
 Mem. i. 3. 3.] — Ai^dmt rt/x?7j/, To give 
 honour. 1 Cor. xii. 25, where Kypke 
 shows that the phrase is used, not only by 
 Theodotion, Dan. v. 18, but also by 
 Euripides, Thucydides, and Josephus. — 
 'ATTovifiovTeQ Ti/xytp, 1 Pet. iii. 7, Giving 
 or showing honour or respect. The phrase 
 cnrovtfxeiv Tifxrjv^ with a dative, is used 
 in the same sense by many of the Greek 
 writers, as may be seen in Wetstein and 
 Kypke. See also Clement, 1 Cor. § 1 . 
 
 II. Honour, dignity, honourable or 
 glorious reward. Rom. ii. 7, 1 0. Comp. 
 Heb. ii. 7, 9. [1 Pet. i. 7.] 
 
 III. A public and honourable office. 
 Heb. V. 4. So in the profane writers, 
 particularly in Herodotus, it is used for 
 a jmblic office or magistracy. See Ra- 
 phelius, Wolfius, and Wetstein. [Schl. 
 enlarges this sense a little, saying, au- 
 thority, dignity bestowed on one, ho- 
 nourable office^ and puts John iv. 44. 
 
 (wrongly, I think,) Heb. ii. 7, 9. iii. Z. 
 also under it. Comp. Ps. viii. 5. Ex. 
 xxviii. 2, '6^. Herodian. iii. 15, 9.] 
 
 IV. ^ reward^ stipend, maintenance. 
 occ. 1 Tim. V. 17, where see Eisner, Wol- 
 fius, Wetstein, and Kypke, who cites the 
 Greek writers often tising rtjuj) for a re- 
 ward., and produces Josephus, Polybius, 
 and Demosthenes joining TIMH"!! in this 
 sense with 'A^ETm'SAS, 'A/syiO'YSGAI, 
 'HXm'OH. He further remarks, that 
 the double reward is spoken in respect of 
 that which the widows, mentioned ver. 1 6, 
 were to receive (comp. ver. 3.); but he 
 understands hirXfii not in a determinate, 
 but an indeterminate sense, a greater or 
 larger reward. See Vitringa, De Sy- 
 nagog. Vet. lib. ii. cap. 3, p. 498, and 
 comp. Macknight on 1 Tim. [Schleusner 
 adds Acts xxviii. 1 0. unnecessarily. See 
 Ecclus. xxxviii. 1.] 
 
 V. The value or pjrice of a thing, a 
 sum of money given for it, or which it is 
 worth. Mat. xxvii. 6, 9. Acts iv. 34. v. 
 2, 3. vii. 16. [xix. 19.] Comp. 1 Cor. 
 vi. 20. vii. 23. [Is. Iv. 1. Numb. xx. 19. 
 Ex. xxxiv. 20. Xen. de Vect. iv. 18. Dem. 
 563, 8.] 
 
 VI. Preciousness. occ. 1 Pet. ii. 7, 
 The preciousness, of this stone namely, 
 (comp. ver. 6.) is to you who believe, or 
 to you who believe this stone is precious. 
 [Schleusner says, this word means here 
 author of happiness, opposed to Xldog 
 TrpoffKopfiaTog and Trirpa tTKav^dXa.'] 
 
 Tipiog, a, ov, from rt/z^, honour, price. 
 
 I. Honoured, respected, esteemed, occ. 
 Acts V. 34. So Josephus and Dionysius 
 Halicarn. cited by Wetstein, TOTi AH- 
 M^'t— TI'MIOD, '" Honoured by the peo- 
 ple." [Horn. Od. K. 38. Joseph. B. J. vi. 
 
 13. Dion. Hal. Ant. v. 11. See Casaub. 
 on Theoph. Char. p. 252.] 
 
 II. Honourable, respectable, occ. Heb. 
 xiii. 4. 
 
 III. Precious, of great price, valuable. 
 occ. 1 Cor. iii. 12. Rev. xvii. 4. xviii. 12, 
 16. xxi. 19. Comp. 1 Pet. i. [17,] 19. 
 2 Pet. i. 4. Jam. v. 7. [These last four 
 passages Schleusner puts under the next 
 head. I can see no reason for making 
 two heads here. See Prov. iii. 15. viii. 
 11. 1 Kings V. 17. 1 Mac. xi. 27. Xen. 
 de Vect. iv. 36.] 
 
 IV. Valuable, dear. occ. Acts xx. 24. 
 ^g^ Tipiorrjg, rrfrog, fj, from Tifiiog."-' 
 
 Wealth, costliness, occ. Rev. xviii. 1 9. 
 
 TifiMpeo), w, from TtfiMpog an avenger, 
 a punisker, contracted from Ti/Jidopoc or 
 
TIS 
 
 861 
 
 TIS 
 
 ri/i»;opoe, which are used by tlie Greek 
 writers in the same sense, and are de- 
 rived from rifji} revenge^ punishment (from 
 7-t'w, which see), and opciw to see, inspect. 
 — To punish, occ. Acts xxii. 5. xxvi. 
 11. [Ez. V. 17. xiv. 15. 2 Mac. vii. 7* 
 Xen. Cyr. i. 4. 9. Joseph. Ant. xvii. 
 9.2.] 
 
 TifAiopia, as, r/, from rifiojpogj which see 
 under Tifjiojpiw. — Punishment, occ. Heb. 
 X. 29. [Prov. xix. 29. Xen. Cyr. iii. 1.9.] 
 
 TI'S, Neut. TI', Gen. tLvoq. 
 
 I. Interrogative, 1 . ^Ao? Neut. What ? 
 Mark v. 30, 31. ix. 34. Luke vi. 11, & 
 al. freq. — On Luke i. 62, observe that to 
 is in like manner redundant before n in 
 the purest Greek writers, particularly in 
 Aristophanes. [Av. 1039. Nub. 773.] 
 See Eisner and Wetstein. — Lukexi.5 — 7, 
 Tt'c e^ v/iwv, K. T. X. Read with an in- 
 terrogation placed at the end of ver. 7. 
 Comp. ver. 11. — Mat. xix. 27, Tt dpa 
 tVai tifiiy ; " what reward therefore shall 
 we have.?" as Kypke renders the expres- 
 sion (comp. ver. 21.); and shows that it 
 is thus used in the Greek writers, as 
 Wetstein also (whom see) more largely 
 does. [Ttc followed by a negative par- 
 ticle, say Parkhurst and Schleusner, 
 affirms universally, as 1 John i. 22, 
 Every one is a liar who denies^ &c. 1 
 John V. 5. Rev. xv. 4. — or denies uni- 
 versally, without a negative. Thus Mark 
 ii. 7, No one can forgive sins except God. 
 Mat. V. 13. vi. 27. Luke v. 21. John viii. 
 46. Acts viii. 33. Rom. ix. 19. xi. 34. 
 (cited by Zonaras, Col. 1730, as an in- 
 stance.) 1 Cor. ii. 1 1 .] — Ti yap /zot, k. r. \.; 
 1 Cor. V. 12, What is it to, or how does 
 it concern or belong to, me^ &c.? the V. 
 ^ia<j>epei, TrpoorrjKti, or fxiXei being under- 
 stood. The (jreek writers use this ellip- 
 tical expression in the same sense. See 
 Eisner, Wolfius, Wetstein, Kypke, and 
 Bowyer on the place. []^lian. H. A. vi. 
 11. Eur. Ion, 433.] Ti h^ol /cat aoi; John 
 ii. 4, £Tt KOLvov or £<?i KOLvbv TTpayfxa being 
 understood (see Bos Ellips. in koivov), 
 q. d. What is there common to me and 
 thee ? or What common business is there 
 between me and thee ? i. e. What have I 
 to do with thee? or rather What hast 
 thou to do with me ? namely, in this mat- 
 ter of intimating to me when it is proper 
 to work a miracle. So Mat. viii. 29, Tt 
 fffilv teal aoL ; What hast thou to do with 
 us? ""nXOeQ—', Art thou come? Comp. 
 Mark v. 7. and Josh. xxii. 24. Judg. xi. 
 J 2. 2 Sam. xvi. 10. 1 Kings xvii. IS. 2 
 
 Kings iii. 13, in LXX and Heb. Thus 
 in Anacreon, Ode xvii. lin. 4, Tt yap 
 /xa^^attri k^^oi ; means not. What have 
 battles to do with me} but, What have 
 I to do with battles.? So lin. 10, Ti 
 IXXeta^eoro't K^jjioi ; " What have I to do 
 with the Pleiades ?" See Raphelius and 
 Wetstein on Mat. viii. 29. — Tt Trpoc vf^dg 
 What is that to us ? Mat. xxvii. 4. Ti 
 TrpuQ ai ; What is that to thee ? John xxi. 
 22. So Arrian, Epictet. lib. iii. cap. 18, 
 twice, TP ^1/ nPO^S SE'; " What then 
 is that to thee ?" See Raphelius, Wet- 
 stein, and Kypke. — [Tic asks the question 
 Is there any one? instead of ivko? or 
 what? Mat. vii. 9. xii. 11. xxiv. 45. 
 Lukexi. 5 and 11. xii. 45. James iii. 13.] 
 
 2. Admiration, Mark i. 27. iv. 4K 
 [^Schleusner refers Mat. xii. 48. to this 
 head. What particular dignity have my 
 mother, &c. ? Kiihnol takes it in a dif- 
 ferent sense. Who «re my mother, &c.? 
 i. e. Whom am I, as a heavenly teacher^ 
 to reckon my mother and my brethren, or 
 to hold as dear as my nearest relations ? 
 Fritzsche does not notice it. Schleusner 
 gives exactly the same sense to Mat xxi. 
 10. Luke vii. 49. John i. 19. 1 Cor. iii. 
 5. Heb. ii. 6, as he does to this passage.] 
 
 3. Murmuring, or disgust, Mark ii. 7. 
 Luke viii. 35. 
 
 4. Fewness, John xii. 38. Comp. Mat. 
 xix. 25. 
 
 5. Extenuation, 1 Cor. iii. 5; — con- 
 tempt and chiding, Acts xix. 15. See 
 Raphelius on this text, who shows that 
 Arrian, Epictet. lib. iii. cap. 1, repeatedly 
 applies the expression Sv ngh; Who art 
 thou ? in like manner. Comp. Rom. ix. 20. 
 
 6. Desire, or wishing, Rom. vii, 26. 
 
 7. Whether, of two .J* Mat. [^ix. 5. xxi. 
 31. xxiii. 17.] xxvii. 17, 21, Luke v. 23. 
 [xxii. 27.] John ix. 2. 
 
 8. How great? Gal. iv. 15, So Luke 
 viii. 25. Comp. Mat. viii. 27. [Mark iv. 
 41.] 
 
 9. Of what manner, or kind ? qualis ? 
 See Luke i. ^^. iv. 36. xv. 26. xxiv. 17. 
 John vii. 36. Rom. xi. 15. 
 
 [10. Ttc is used for og or o^^ig. Mat. 
 XV. 32. xxi. 16. Mark vi. 36. Luke xvii. 
 8. John x. 6. xix. 24. Acts xiii. 25. 
 (Perhaps we should add Rom. viii. 26.) 
 1 Tim. i. 7.] 
 
 [11. It is used as expressing delibera^ 
 tions, as Luke vi. U. xix. 48. See also 
 Mat. xxvii. 22.] 
 
 12. Tt, Neut. used adverbially or ellij>- 
 tically for cik ri Why? wherefore? Mat. 
 
TI2 
 
 862 
 
 TIT 
 
 vi. 28. viii. 26. Qxi. 7. xix. 1/.] xx. 6, 
 & al. freq. //ow ? i. e. kuto. rl as to what ? 
 quid? 1 Cor. vii. 16. Comp. Mat. xvi. 
 26. [See Mat. xxii. 18. xxvi, 10. Mark 
 ii. 24. viii. 12. xi. 3. Luke ii. 48. John 
 i. 25. xiii. 12. Acts xiv. 15. xxi. 13. 
 Rom. iii. 7. ix. 19. 1 Cor. xv. 29. It 
 expresses remonstrance in this sense, as 
 Mat. viii. 26. John xviii. 23. Rom. ix. 
 20. See Arist. Nub. 773. Theoc. Idyll. 
 ii. 55. Eur. Phoen. 866. Anac. Od. xiii. 
 8 and 9.] 
 
 13. Tt OTL — ; an elliptical expression 
 for Ti yiyovEv 6tl — ; (see John xiv. 22.) 
 What is this that — 9 Whence comes it, 
 or how is it that — ? Mark ii. 1 6. Luke 
 ii. 49. Acts V. 4, g. See Bos Ellips. in 
 Tiviadai. Tl on is several times used in 
 the LXX for the Heb. i^llo whi/ ? where- 
 fore? as Gen. xl. 7. 1 Sam. xx. 2. 2 
 
 Sam. xviii. 1 1. 
 
 14. Tl yap; What then? [Acts xxvi. 
 8. Rom. iii. 3.] Phil. i. 18, where Kypke 
 observes that Arrian, Epictet. lib. iii, cap. 
 25, applies it as equivalent to rl Iv ; 
 which he had used a little below. Comp. 
 Tap 4. 
 
 [15. Ti Iv; What then? a form of 
 drawing conclusion. Rom. iii. 9. vi. 15. 
 comp. 1 Cor. xiv. 15, 26.] 
 
 II. [Indefinite, 1. Any one, any body, 
 a certain one, some one. Mat. xi. 27. 
 xii. 19, 47. xxi. 3. xxii. 4Q. Mark 
 V. 23. viii. 26. Luke xxii. 'SB. Acts 
 xxvii. 8. 1 Cor. vi. 12. Heb. ii. 6.] Tig 
 is sometimes added to proper names, 
 Tvpctrvs TLvoQy Of one Tyrannus, Acts 
 xix. 9. Mvaaiavi rivi, One Mnason, Acts 
 xxi. 1 6, where Raphelius observes that 
 r/e, joined with a proper name, often im- 
 plies the obscurity or meanness of the 
 person mentioned; and that Xenophon 
 uses it in this manner. One in English 
 has frequently the like application. Comp. 
 Acts XXV. 1*9. [In the plural tlveq, 
 Some, any. Mat. ix. 3. Acts ix. 2. 19. 
 1 Cor. ix. 22. And in the neut. Acts xvii. 
 20. xxviii. 44. 2 Pet. iii. 16.] 
 
 [2, Of time. Some. Actfs xviii. 23. 
 1 Cor. xvi. 7.] 
 
 [3. It is added to increase the strength 
 of strong expressions, as Heb. x. 27. 
 iEsch. Soc. Dial. ii. 34.] 
 
 [4. For EL TiQ. James v. 13, 14.] 
 
 [5. "El TiQ is very often nearly what- 
 soever. Phil. iv. 8. 1 Tim. iii. 1, 5. v. 8. 
 Rev. xiii. 9. Lys. Or. xi. 7. MVvau, V. H. 
 V. 17.] 
 
 [6. TivEQ fiEP- — Tive<: ^E, Some, others. 
 
 Phil. i. 15. and without fxEv. Luke ix. 7, 
 8. See also 1 Tim. v. 24.] 
 
 [7. Tt, Something, anything. Of course 
 the sense is determined by the context. 
 Thus it implies a charge or complaint. 
 Mat. V. 23. xxi. 3. Acts xxv. 5. anything 
 is put for any fruit, in speaking of a fig- 
 tree. Mark xi. 13. Schleusner very un- 
 reasonably makes these separate senses of 
 r/.] 
 
 [8. It abounds very often, and especially 
 with nouns of number, as Luke vii. 19. 
 2 Cor. xiii. 5. Heb. ii. 7, 9.] 
 
 [9. It is often omitted. Mat. xxiii. 34. 
 Luke xi.,49. 2 Kings x. 23. ^lian. V. H. 
 X. 21.] 
 
 III. It imports dignity, or eminence. 
 Acts V. 36, where nVa signifies some 
 great or extraordinary person. Comp. 
 Acts viii. 9. Epictetus applies t\q in like 
 manner, Enchirid. cap. 18. Kctv ^olriQ 
 ricrt Elyal TIS a7ri«ret (TEavru). ** And if 
 you seem to any a considerable person, 
 mistrust yourself." For more instances 
 of the like application see Wctstein and 
 Kypke. But observe that in Acts v. ^C), 
 fourteen MSS., three of which ancient, 
 and several old editions, to kavruv add 
 fxiyav, as in Acts viii. 9 ; and so the 
 Syriac translator appears to have read. 
 The word jxiyav, howev^er, is not neces- 
 sary to the sense, nor is it adopted by 
 Wetstein or Griesbach, — Ti, Neut; is 
 used in a similar view, Gal. ii. 6, ^oksvtojv 
 Eivai Tl, Seeming to be somewhat, i. e. 
 considerable. Plato has the same phrase, 
 Apol. Socrat. § 23. (p. 104. edit. Forster.) 
 AOKOrNTAS }iEv TI E'INAI j and in 
 the same treatise, towards the end, So- 
 crates, speaking of his own sons, Kat 
 'EAN A0KO~SI TI ^EINAI MHAFN 
 "ONTES, ovelZl'Cete avrocQ, k. t. X. ** And 
 if they think themselves something when 
 they are nothing, chide them, &c.;" where 
 the expressions are remarkably conform- 
 able to those of St. Paul, Gal. vi. 3. See 
 more in Wetstein on Acts and Gal. 
 
 |gf TI'TAOS, 8, h. Latin. A title, 
 a board with an iiiscription . So Hesy- 
 chius, TirXoQ, tttv^loi' ETrtypcifXjia e\oj'. 
 occ. John xix. 1 9, 20. TlrXoc is a word 
 formed from the Latin titulus, which 
 denotes a??, inscription, and particularly 
 such an one as used, according to the 
 Roman custom, to be either carried before 
 those who were condemned to death, or 
 affixed to the instrument of their pu- 
 nishment. This Suetonius^ in Calig. cap. 
 Z4, calls titulus, qui causam jicenm in- 
 
TO I 
 
 863 
 
 TO A 
 
 dicarei, *' The title y which showed the 
 reason of the punishment." Comp. Sue- 
 tonius in Domit. cap. 10, and see more in 
 Bp. Pearson on the Creed, Art. 4, Notes, 
 and Lardner's Credibility of Gospel Hi- 
 story, vol. i. book 1. ch. 7, § 10. p. 
 334; 5. 
 
 xm. 
 
 I. In general, To imy, repay, q. d. 
 make a sufficient return for. Thus used 
 in Homer, Odyss. xiv. lin. 1 66, 
 
 . bt' clp syw'j I'jayysX/ov roSe Tl'SC 
 
 These flatt'ring tidings I shall not rej)ay. 
 
 [To pay the price. 1 Kings xx. 39. It 
 occ. in the sense of repayi?ig evil or pu- 
 nishing. Prov. xx. 22. xxiv. 22.] 
 
 II. To pay honour y to honour. But it 
 occurs not in this sense in the N. T. 
 
 HI. To pay. occ. 2 Thess. i. 9, where 
 'we have the expression UKr]v rieiv, to pay^ 
 i. e.to suffer punishjnent, luere poenas ; a 
 phrase used by the best Greek writers. 
 See Wetstein and Kypke. [[Prov. xxvii. 
 12. /Elian. V. H. i. 24. xiii. 2.] 
 
 TGI, An emphatic particle, often joined 
 to others. 
 
 1 . Truly, indeed. 
 
 2. Illative, Therefore. — Toi occurs not 
 separately in the N. T. 
 
 TotyapSj/, A conjunction, from tol 
 truly, yap for, and ev therefore. — Where- 
 fore or therefore, truly, occ. I Thess. iv. 
 8. Heb. xii. I. [Prov. i. 31. Is. v. 26. 
 Soph. Aj. 486.] 
 
 Toivvv, A conjunction, from toi, and 
 vvv now. — Therefore now, therefore, occ. 
 Luke XX. 25. 1 Cor. ix. 26. Heb. xiii. 13. 
 Jam.ii. 24. [Is. iii. 10. v. 13.] 
 
 Toido-^e, — abe, — ovde, from toIoq such 
 (which from oloq such as), and the em- 
 phatic particle ^e. — Such, so remarkable. 
 It has nearly the same sense as toIoq, but 
 more emphatic, occ. 2 Pet. i. 17. [Ezra 
 v. 4.] 
 
 Totaroc, — ^vrri, 5to, and Attic — »Toy, 
 from Toioe such, and utoq this. 
 
 I. Such, such like. Mat. xviii. 5. xix. 
 . 14. — On Philem. ver. 9, observe that 
 T010Y-T02 "^N is applied in like man- 
 ner by the Greek writers, particularly by 
 Herodotus and Xenophon. [Add Mark 
 iv. 33. John iv. 23. ix. 16. Acts xxi. 25. 
 xxvi. 29. Rom. i. 32. It abounds after 
 oiag. Mark xiii. 19. Comp. 2 Cor. xii. 
 2. and Raphel. Obss. Herodd. p. 503. 
 Numb. XV. 13. Lev. x. 19.] 
 
 II. Such, so great. Mat. ix. 8k Mark 
 vi. 2. 
 
 TotxoCj «, o, from rel'^^^og the same, 
 — A wall. occ. Acts xxiii, 3. [Ex. xxx. 3. 
 Ezra V. 8. Is. v. 5. Ez. xiii. 10.] 
 
 ToKog, «, o, from riroKa (Herodot. lib. i. 
 cap. 190.) perf. mid. of rkrw or obsol. rticw 
 to bring forth. 
 
 I. Properly, A bringing forth, as of 
 females. 
 
 II. Offspring brought forth. [Artem. 
 iv. 82. Xen. de Rep. Lac. xv. 5. Hos. ix. 
 13.] , 
 
 HI. In the N. T. Usury, increase, the 
 produce or offspring, as it were, of money 
 lent, occ. Mat. xxv. 27. Luke xix. 23. 
 [Ex. xxii. 25. Prov. xxviii. 8. Ez. xviii. 
 
 8. Joseph, c. Ap. 2. 27.] — The Greek 
 writers often use it in the last as well as 
 in the two former senses. 
 
 ToX/ittw, w, from roXfia courage, and 
 this, q. raXaofjLa, from raXaio to sustain, 
 support, dare. 
 
 I. To bear, sustain, support. See ^ 
 Rom. V. 7, and Wetstein on that text. 
 This seems the primary sense of the 
 word; and thus it is used by Homer, 
 Odyss. xxiv. lin. 161, and Odyss. viii. lin. 
 519, and often by Theognis; see his 
 Pj^w/^ai, lin. 442, 555, 591,* and comp. 
 Dammi Lexicon, col. 2298, 9. [Park- 
 hurst says, that in Acts v. 13. 1 Cor. vi. 
 1. Jude 9, it is to endure well, think 
 proper, resolve, as in Theognis, 377. The 
 sense appears to me hardly distinguishable 
 from this, Schleusner puts 1 Cor. vi, 1. 
 under this head, and Acts v. 13. and Jude 
 
 9. under head II. Both passages are 
 doubtful. He adds 2 Cor. x. 12. to this 
 head, after More and Rosenmiiller. Eur. 
 Ale. 644.] 
 
 II. To dare, be bold, have boldness or 
 courage, in an indifferent or good sense, 
 sustinere. Mat. xxii. 46. Mark xv. 43. 
 [Luke XX. 40.] Acts vii. 32. Rom. v. 7. 
 2 Cor. xi. 21. Phil. i. 14. [We may 
 translate] to venture, care, be inclined, 
 in Mark xii. 34. John xxi. 12; on both 
 which texts see Bp. Pearce and Camp- 
 bell. [Esther vii. 5. 2 Mac.iv. 2. .^lian. 
 V. H. i. 34. See 2 Cor. x. 2. To take 
 bold measures against. See Job xv. 
 12.] 
 
 ^g^ ToXpripog, a, 6y, which from 
 ToXpcib) Bold. — ToXprjporepoy, Neut. [of 
 the comp.] used adverbially. More boldly, 
 more freely, occ. Rom. xv. 15. [Ecclus. 
 viii. 18. Dion. Hal. iv. 28.] 
 
 ToXpriTTiq, 5, 6, from roXfiau).-— 
 
Ton 
 
 864 
 
 Ton 
 
 Daring^ presumptuous, occ. 3 Pet. ii. 
 10. Schleusner explains it wicked, such 
 being the sense of ToXfjirjpoQ in Ecclus. 
 xix.3.] 
 
 ^^ Tojuoc, 5, o.^Cutting, sharp, 
 which from rirofia, perf. mid. of rsfxvio 
 
 to cut [In the comparative. Tojuwrc- 
 
 pof,] More cuttingy sharper, occ. Heb. 
 iv. 12. (^Hesychius has TOfiog' 6 Tefxviav 
 ropujrepoQ' o^vrepog (3* dvvafXEVog riiivEiv. 
 The word is metaphorically used in this 
 place, to express the efficacy and pene- 
 trating power of the word of God. So 
 Phocyl. 118. oirXov tol Xoyoe avlpi ropoj- 
 r€p6v k^L aLdripti,~^ 
 
 Tolov, «, TO. Most of the Greek Lexi- 
 con-writers deduce it from ra^w or raw 
 to stretch. — A how, to shoot with. occ. 
 Rev. vi. 2. [Gen. ix. 13, 14, 16. Job xli. 
 20. Josh. xxiv. 12.] 
 
 ToTra^iov, e, to. — A kind of precious 
 stone, the topaz of the ancients. It is 
 called by the moderns chrysolite. " * It 
 is a transparent gem shining with the 
 colour of gold, of a fainter green than the 
 emerald, and is somewhat of a yellowish 
 tinge/' t Pliny relates, from Juba, that 
 the topaz was so called from Topazos, an 
 island in the Red (i. e. the Arabian or 
 Indian) Sea ; and that as this island was 
 generally surrounded with fogs, it was 
 thus denominated from topazin, which in 
 the language of the Troglodytes, signifies 
 to seek. Thus Pliny, Observe the LXX 
 constantly render the Heb. mr^s by to- 
 Tra^iov, and the Vulg. by topazius. Comp. 
 Heb. and Eng. Lexicon under ntDQ, and 
 New and Complete Dictionary of Arts 
 in CHRYSOLITE, occ. Rev. xxi. 20. 
 [Ex. xxviii. 1 7. Job xxviii. 1 7. Ps. cxix. 
 127; where Theodoret observes, that the 
 iopaz was, probably, in those days, es- 
 teemed above other stones, and so Suidas 
 nearly. See Diod. Sic. iii. 39. Braun. 
 de Vest. Sac. Heb. ii. 9. Salmas. ad 
 Solin. p. 1 69. Epiphan. de Gemm. ii. p. 
 S7.-] 
 
 Tonos, H, i. 
 
 I. A place., a particular portion of 
 space where any thing is, or is contained. 
 
 * Brookes's Nat. History, vol. v. p. 143. So 
 Strabo, cited by Wetstein, of the Topaz^ M^og 5s 
 £r< 8<apai/)7f, ypoi70£iS«f aTToXa/tTTcwv <peyY°f' 
 
 t " Juha Topazon Insulam in Ruhro Mart a 
 continenic sladiis ccc. ahesse tradit, nebulosam ^ 
 idco quxskam s(ppe tiavigantibus ex c& causa nomen 
 accepisfc, Topazin e7iifn Troglodiiiarum lingua 
 sfgnificationem Imbcre quaerendi." Nat. Hist. lib. 
 xxxvii. cap. 8. 
 
 [As (1.) The place occupied by any one. 
 Mat. xxviii. 6. Mark vi. 16. Acts iv. 31. 
 vii. 33. Luke xiv. 9, 10. John xx. 7. and so 
 TOTTOQ riPOQ a place belonging to any person 
 or thing, as the sheath is called the place 
 of the sword. Mat. xxvi. 52. Rev. ii. .5. 
 vi. 14. And so in Acts i. 26.] 'Etc rm^ 
 TOTTov Tov 'iSiov, To Ms owu place, that is, 
 " To that miserable world which, in thy 
 righteous judgment, is appointed for the 
 reception of such heinous offenders, and 
 the due punishment of such enormous 
 crimes*." [See what has been said on 
 this point in "lIioq. But it must be added 
 here, that many commentators, as Theo- 
 phylact, CEcumenius, Hammond, and 
 others, construe the words rbv 'ihov tottov 
 with XaPeiv, and not with Trapif^r], and 
 then consider tottoq as meaning a7i office, 
 referring the phrase, not to Judas, but the 
 newly elected apostle. I still, however, 
 adhere to Bishop Bull's opinion. — (2.) 
 The place where any thing is done. Luke 
 X. 32. xix. 5. John iv. 20. v. 13. vi. 23. 
 X. 40. xix. 20, 41. It is used figurative- 
 ly, as the place^ post, part. 1 Cor, xiv. 1 6. 
 To fill the place of an unlearned person ^ 
 
 * Thus Doddridge, in his Paraphrase, adding in 
 a note, " that i'Sjov tottov signifies a. place proper and 
 suitable for such a wretch, and therefore by God's 
 righteous judgment appointed for him^ many wri- 
 ters have shown, and particularly Dr. Benson, in 
 his History of the first Planting of Christianity, p. 
 2.3. (Comp. Mat. xxvi. 24. John vi. 70, 71, and 
 xvii. 12.)" As I am a stranger to the arguments 
 of these authors, I shall produce two or three 
 passages from the earliest Christian writers, which 
 seem to confirm the interpretation above given be- 
 yond reasonable contest. Thus then Clement, in 
 his 1st Epistle to the Corinthians, § 3, speaking of 
 St. Peter, says, that " having endured not one or 
 two, but many afflictions, xa« hTwfjLxpru^r,<rng 
 'EnopET'en 'ei2 to^n 'o^eiao'men onto'- 
 nON Trjf Si^^rif, and thus being a martyr lie wait 
 to the place of glory that was due to him.'^ So Po- 
 lycarp to the Philippians, § 5, says, that St. Paul 
 and other martyrs are ug TO'N 'O'tElAO'MENON 
 a.u7o7g TO'nON, " in the place due unto them ;'* and 
 Ignatius to the Magnesians, § 5, using the very 
 phrase of St. Luke in the Acts, says, "Exaro; 'fa"^ 
 TO'N "lAlON TO'nON jusKKei ywpii\>. *' Every 
 one is to go to his orvn place,'''' i. e. either of hap- 
 piness or misery. Comp. Luke xvi. 22, 23. The 
 reader perhaps will not be displeased if I add a 
 similar expression from Josephus, where one Ele- 
 azar, who held out the fortress of Masada against 
 the Romans, is introduced saying to his companions^ 
 that death sets our souls at liberty, and h; To^N 
 '0IKE~10N x«< xa9apov a(p/)j(r» TO'llON 'AOAA- 
 AA'22E20AI, " permits them to depart to a place 
 of purity which is proper to tliern.'"* De Bel. lib. 
 vii. cap. 8. § 7* See also Eisner, Wolfius, and 
 Wetstein on Acts, and Bp. BuD's English Works, 
 vol. i. p. 41. 
 
Ton 
 
 865 
 
 TOY 
 
 i. e. To be an ujilearned person. See 
 Pliilo ill Flacc. p. 979. Joseph. Ant. xvi. 
 7. 2. B. J. V. 2. 5.] 
 
 pi. Place, space where one can be, 
 properly room. Luke ii. 7. (which is, 
 however, referred by Schleusuer to the first 
 head.)] ASvac tottov rivi. To give place to 
 one. Luke xiv. 9. So Plutarch, C. 
 Gracch. torn. i. p. 840. E. AO'TE TO'- 
 nON 'AFAOOrS ; and Arrian, Epictet. 
 lib. iii. cap. 26. AO'S "AAA012 TO'- 
 nON. See Wetstein and Kypke ; the 
 latter of whom shows that the phrase is 
 in like manner contrasted with KATE'- 
 XEIN {tottov) by Polybius, and tliat this 
 latter expression is used by Phitarch, 
 Diodorus Sic, and Lucian. [Exit Schl. 
 from the context construes this phrase. 
 Give up the Jlrst place, referring the 
 passage to sense L Luke xiv. 22. Rev. 
 xii. 3. XX. 11. (Dan. ii. 35. Ps. cxxxii. 
 5.) Heb. viii. 7. Figuratively, power, 
 opportunity, licence. — Place, room, in a 
 figurative sense. Heb. xii. 17. [(Ar- 
 rian. D. E. i. 9.)] Eph. iv. 27. 
 Comp. Rom. xii. 19; on which last text 
 see Eisner and Wolfius, who explain opyrj 
 of the divine atiger and vengeance (see 
 next verse), and cite from Plutarch, De 
 Ira cohib., torn. ii. p. 462. B. Act ^e prjre 
 Trai^dvTag avrrj ("OPFPIt) TO'HON AI- 
 AO'NAI, " We must neither, when at 
 our diversions, give place to anger;" 
 where the phrase is applied to human 
 anger, as in Rom. xii. to the di- 
 vine. [Schleusner here construes, Per^ 
 mit vengeance to God, give place to di- 
 vine anger, and do not avenge yourselves. 
 So Theophylact. Others say. Put off 
 your anger ; others, avoid anger ; others, 
 yield, do not resist the ijijuries done by 
 others. Casaubon has a long note on the 
 subject, on Athen. xiv. p. 652.] — Oppor- 
 tunity, liberty. Acts xxv. 16. Comp. Heb. 
 xii. 17. [and Joseph. Ant. xvi. 85.] So 
 TOTTOV ixf^iv, Rom. XV. 23, means to have 
 (not a place to dwell in, but) a co7i- 
 venient situation or opportunity for the 
 great work he was about. Kypke shows 
 that Joseph us and Arrian apply the 
 phrase in a similar view. [Comp. Ecclus. 
 xiii. 22. xxxviii. 12.] 
 
 [III. Place, seat, place of abode. Luke 
 xvi. 28. John xi. 6, 30. xiv. 2, 3. xviii. 
 2. Acts xii. 17. Rev. xii. 6, 14. — of 
 abodes of men. Luke iv. 37. Acts xvi. 3. 
 xxvii. 8. Joseph. Ant. xi. 8. 4; and 
 hence, of the temple or house of God. 
 Mat. xxiv. 15. (so Middleton). John xi. 
 
 48. Acts vi. 13, 14. vii. 7. (comp. 49.) 
 xxi. 28. Ps. Ixviii. 6. Is. Ix. 13. Hagg. ii. 
 
 10. 2 Mac. ii. 19. iii. 12.] 
 
 [IV. Place f region, country. Mat. xii. 
 
 43. xiv. 13, 35. xv. 27, 33. xxiv. 7. 
 Mark i. 35, 45. vi. 31, 32, 35. xiii. 8. xv. 
 22. Luke iv. 42. vi. 17. ix. 10. xxi. 11. 
 xxiii. 33. John vi. 10. xix. 13. Acts 
 xxvii. 2. Rev. xvi. 16. & al. Demosth. 
 40, 5. Comp. 1 Cor. i. 2. 2 Cor. ii. 14. 
 1 Thess. i. 8. I Tim. ii. 8.] 
 
 V. A place or passage, in a book. 
 Luke iv. 17. 
 
 VI. Place, station, condition. 1 Cor. 
 xiv. 16, where see Kypke. 
 
 Too-eroc, — avTT], — aro, and Att. »tov, 
 from ToaoQ, so great, and in plur. so 
 many, (which from octoq), and «roc this. 
 
 I. In sing. So great. Mat. viii. 10. 
 [Luke vii. 9. Rev. xviii. 17.] Of money, 
 So much. Acts v. 8. Of time. So long, 
 John xiv. 9. Heb. iv. 7. [Of length, Rev. 
 xxi. 16.] — Too-Hro;, dat. By so much. Heb. 
 i. 4. X. 25. Kara to(thtov. By so much, 
 Heb. vii. 22. [Comp. Ex. i. 12.] 
 
 II. In plur. So many. Mat. xv. 33. 
 [Luke XV. 29.] John vi. 9. [xii. 37. xxi. 
 
 11. I Cor. xiv. 10. Gal. iii, 4-. Heb. xii. 
 
 1.] , 
 
 Tore. An adv. from to ore, q. d. the 
 when. — The?i. It denotes the time when^ 
 whether past. Mat. ii. 7. Rom. vi. 21, & 
 al. freq., or future. Mat. vii. 23. ix. 15, & 
 al. freq. * — 'Atto totc, From that time, 
 q. d. from then. Mat. iv. 17. [xvi. 21.] 
 xxvi. 16. So Wetstein, on Mat. iv. 17, 
 cites from Plato and Aristotle 'LIS TO TE 
 and 'EK TO'TE : and from Simplicius on 
 Epictetus the very phrase 'AHO' TO'TE. 
 [Comp. Ecclus. viii. 12. ote — tqte. Mat. 
 xiii. 26. xxi. 1. John xii. 16. orav — tote. 
 Mat. xxv. 31. Mark xiii. 14. Luke xxi. 
 20. John ii. 10, Both these expressions 
 mean cum — tum. 'Q,q — tote kui postquam 
 — etiam. John vii. 10. apn — tote. 1 Cor. 
 xiii. 12. TOTE pEv — vvv ^£. Gal. iv. 8, 9. 
 Heb. xii. 26. Gen. xii. 6. xiii. 7. Ex. xii. 
 
 44. for !«.] — ^'O TOTE KocrpoQ, The world 
 which then was, the then world, French 
 translat. le monde d'alors. 2 Pet. iii, 6. 
 
 ^g^ 'YnvavTiov, used by an Attic crasis 
 or concretion for to Evavriov the contrary. 
 Comp. 'EvavrioQ. — On the contrary, aj- 
 plied adverbially, the preposition /ja-a 
 being understood, occ. 2 Cor. ii. 7. [Gal. 
 ii. 7. 1 Pet. ii. 9. 3 Mac. iii. 22.] 
 
 * [Bretschneider observes, that to't« is a favourite 
 connexion between circumstances and discourses ift 
 Matthew.] 
 
 3 K 
 
T P A 
 
 S6C) 
 
 TP A 
 
 j^g^ Twwjim. An Attic crasis for to 
 ovojxa the name. — By name, Kara being 
 understood, occ. Mat. xxvii. 57- [Xen. 
 Cyr. viii. 6. 2.] 
 
 TarfVt, or Tuts'tiv, for TSro i^t, or rSro 
 l=r/v. TA«^ is, id est. Acts i. 1 9. xix. 4, 
 & al. freq. [Mat. xxviii. 46. Mark vii. 2. 
 Kom. vii. 18. ix. 8. Piiilem. 12. Heb. ii. 
 14. vii. 5. ix. 11.x. 20. xi. 16. xiii. 15. 
 1 Pet. iii.20. Job xl. 19.] 
 
 T|jayoe, a, 6. — A he-goat. OCC. Heb. ix. 
 12, 13, 19. x. 4. It may be derived 
 either from 'irpayoy, 2 aor. of rpwyw to 
 eat, gnaw, because this animal is re- 
 markable for gnawing or browsing of 
 trees j or rather, with the etymologist, 
 from Tpci'xyQ rough, on account of the 
 ro?ighness or shagginess of his hide. So 
 in Latin a he-goat is called hircus, from 
 hirtus rough, and in Heb. '",>))U^, from his 
 hairs being rough or shaggy, to which 
 Heb. name r^ayoq answers, no fewer than 
 fourteen times, in the LXX ver. of Lev. 
 xvi., according to the edition of Aldus, 
 and that of the heirs of Wechelius at 
 Francfort, A. D. 1597, folio, [occ. for t^Ti 
 Gen. XXX. 35. xxxii. 14.] 
 
 TpaTze^a, aq, i], q. rerpaTrt^a, from te- 
 rpuQ four, and Trii^a a foot, which see 
 under ni^y. — A table, properly with ^b^^r 
 foet. 
 
 I. A table, on which men's ordinary 
 food is placed, an eating-table. Mat. xv. 
 27. Mark vii. 28. Luke xvi. 21. Acts 
 xvi. 34. Comp. Luke xxii. 21. So rpa- 
 irii^a is used for an eating-table by Xe- 
 nophon Cyropsed. lib. vii. p. 388. edit. 
 Hutchinson, 8voj and agreeably to the 
 phrase in Acts we have, in Herodotus, 
 lib. vii. cap. 139,— TPAIIE'ZAN ETriTrXiyy 
 ayaQCov Travrioy nAPAGE'NTES— " hav- 
 ing set a table full of all good things." 
 [Comp. Dan. i. 5, 8, 13, 15. P^s. Ixxviii. 
 20. 1 Kings xviii. 19. Test. xii. Pat. p. 
 613. Is. xxi. 5. iEIian. V. H. i. 19. iv. 
 22. Eur. Ale. 2.] In Rom. xi. 9. is a 
 citation from Ps. Ixix. 22, where iribm, 
 LXX rpaTii'Ca, being joined with CD''d>W 
 peace-offerings, seems to denote a par- 
 taking (rf the legal sacrifices, which, after 
 they had been fulfilled in Christ, and 
 M'ere by the unbelieving Jews set up 
 against him, were become abominable to 
 God. See Dr. Home's Comment, on the 
 Psalm. [Bretschneider and others ra- 
 ther understand this as delicate food or 
 luxury of proud men who despise God.] 
 AiaKovelv rpaTri^aig, To serve or attend 
 on labk'Sy Acts vi. 2^ denotes ma/dtig 
 
 provision for, and attending on^ those 
 tables, at which the poor were fod, kv rrj 
 AIAKONI'Ai ry Kadrjfiepipy, in the daily 
 ministration, mentioned ver. 1. [Almost 
 all the commentators refer this phrase to 
 sense HI., and explain the phrase To 
 manage the money collected for the poor.~\ 
 
 II. A table used in sacred ministra- 
 tions, as the table of shewbread, Heb. ix* 
 2. *— -of the Lord, 1 Cor. x. 21 ; in which 
 text it is also spoken of the table used in 
 idolatrous worship. [In this last text we 
 may, perhaps, refer the word to sense I., 
 and understand the feasts offered in ho- 
 nour of God, and of false gods. See Is. 
 Ixv. 10.] 
 
 III. A table of a money-changer or 
 banker. Mat. xxi. 12. Mark xi. 15. Luke 
 xix. 23, [John ii. 15.] The Greek wri- 
 ters often apply the word in the same 
 sense. See Wetstein on Mat. and Kypke 
 on Luke, and comp. TpaT:E'CiTr]c. 
 
 ^^^ TpaTre^/rr^C, «, o, from rpaTre^'a.— 
 A public banker, a person making it his 
 business to take up money upon small in-* 
 terest, and to let it out %ipo7i larger. Cebes 
 uses TpaTTEi^iryQ in the same sense. Tab. 
 p. 41, edit. Simpson. So Plautus, Capt. 
 I. 2, 89, 90. cited by Grotius, Suhducam 
 ratiunculam quantillum argenti mihi apud 
 trapezitam siet. ^' I will cast up the 
 account of the little money I have at the 
 banker's." And as the Greek rpaTiE'C'tTriQ 
 is from rpairi^a a table, so the Eng. 
 banker^ French banquier, is thus called 
 from the French banc^ the bench (an- 
 ciently bank) or seat, on which he an- 
 ciently sat to do business, occ. Mat. xxv. 
 27. [Demosth. p. 1186, 7. Suicer. Obss. 
 Sacr. V. 139. Salmas. de Foen. Trap. p. 
 549.] 
 
 Tpavpa, arocy ro, for rputpa the same, 
 which from rdrpiopaL perf. pass, of rirpu)- 
 (TKoj or obsolete rpojio to wound, which see. 
 — A wound, occ. Luke x. 34. [Gen. iv. 
 23. Is. i. 6. Eur. Phoen. 1600. Dem. 
 314, 14.] 
 
 Tpavpart^io, from rpavpa. — To wound. 
 occ. Luke XX. 12. Acts xix. 16. [Jer. ix. 
 1. Ez. XXX. 4. Thuc. iv. 35. Xen. Hell, 
 iv. 3. 16.] 
 
 ^^^ Tpa')(i]\ii^(x), from rpa.'^rjXog the 
 neck. 
 
 I. To hend back the neck, or drag with 
 the neck bent back^ as wrestlers used to 
 do by their antagonists. Thus Plata, 
 
 * [See Numb. iv. 7- Ex. xxv. 23, 27, 28, 30. 
 I Mac i. 23.] 
 
T P A 
 
 867 
 
 TPE 
 
 Amatores, § 1, p. 2, edit. Forster/H hV 
 oiorda avTov, on TPAXIIAIZO'MENOS 
 rat hjXTrnrXafiEvoQ koL KaSev^cov wavra top 
 (iiov BiarertXeKev ; 'Hv ^e — BiareTpKJiOjQ — 
 fre.pi yvfiva'^LKijy. *' Do you not know 
 him, that he has spent his whole life in 
 being dragged hy the neck, or with his 
 neck bent hack, and in stuffing and 
 sleeping? For this person was much 
 addicted to gymnastic exercises." Dio- 
 genes the Cynic, in Laertius, observing 
 one, who had been victor in the Olympic 
 games, often fixing his eyes upon a cour- 
 tezan, said, in allusion to this sense of 
 the word, "I^e Kpiuv apEifiaviov ojg vtto t5 
 TvxovroQ Kopaals TPAXHAI'ZETAI. " See 
 how an ordinary girl drags this mighty 
 champion by the neck." So Suidas, of a 
 victorious wrestler, TPAXHAI'Z^N aire- 
 Xafitave, '' Bending back his neck, or 
 dragging him with his neck bent back, 
 he carried him off." See more passages 
 to this purpose in Wetstein on Heb. iv. 
 13. Hence 
 
 II. TpaxnXii^ojxai, To be viatiifested 
 and open to the eyes of the beholder^ as a 
 person would be whose neck was forcibly 
 bent back, and his face exposed, like thos'e 
 criminals mentioned by Pliny, in his Pa- 
 negyric, of whom one might desuper in- 
 tueri supina ora retortasque cervices*; 
 and in this view, I apprehend with the 
 learned Eisner, Alberti, and Wolfius, the 
 word is to be understood in the only pass- 
 age of the N. T. where it occurs, namely, 
 Heb. iv. 13. So Hesychius, with his eye, 
 no doubt, on this text, explains Terpaxv 
 Xiauiva by 7re({)av€p(opeva manifested; 
 and Castalio excellently renders it by re- 
 supina, Erasmus by resupinata. [Cyril 
 also explains rpaxn^i^u) by ^avepowoLto. 
 SeeSuicer,ii. 1285. Gataker on M.Anton, 
 xii. 2. and Perizon. ad .-Elian. V. H. xii. 
 .5, who agrees in the opinion here given. 
 Schleusner says, simply, made open and 
 bare, like the face of a person whose neck 
 was drawn back.] — Many expositors have, 
 after Chrysostom, taken TerpaxvXiapeva 
 for a t metaphorical term referring to sa- 
 crifical victims : and some have explained 
 it as denoting not only stript of the skin, 
 but split in two down the neck and back- 
 bone, so as to lay open the inward parts to 
 
 ♦ Comp. Suetonius in VitelL cap. 37, and Taci- 
 tus, Hist. lib. iii. cap. 85. 
 
 t See Suicer, Thesaur. in T paxnXi^o.; Blackwall, 
 Sacred Classics, vol. j. p. 231. Hammond and Dod- 
 dridge on Heb. iv. 13. 
 
 view,^ But of this exposition it seems 
 sufficient to observe, with Eisner, that it 
 neither agrees with the derivation of the 
 word, nor is confirmed by the use of any 
 ancient Greek writer. See more in Wol- 
 fius, Cur. Philolog. 
 
 TpaxriXoQ, «, 6, from rpa^vQ rough, 
 compounded, perhaps, with ^Xoc a nail. — 
 The neck. It seems so called from the 
 roughness of its seven vertebral bones, 
 whose projections somewhat resemble the 
 heads of nails. Mat. xviii. 6. [Mark ix. 
 42. Luke xv. 22. xvii. 2. Acts xv. 10. 
 XX. 37. Rom. xvi. 4. Gen. xxvii. 16. Judg. 
 V. 30. forli^iv, Is. iii. \Q. Ez. xvi. 11. 
 for p-)J.] 
 
 TPAXY'S, eitt, V. — Hough, rugged, i. e. 
 hard and uneven, occ. Luke iii. ,5. Acts 
 xxvii. 29. Demetrius Phalereus, cited 
 by Suidas, uses the phrase TPAXEI^A. 
 "OAOS; and in [Polybius, i. 54. and] 
 Diodorus Siculus, [xii. 72.] TPAXErs 
 TO'nOYS means rocky places, rocks, as 
 in Acts. See Wetstein. [Is. xl. 4. Jer. 
 ii. 25. Demosth. 423. 1. Aristot. H. N. 
 ix. 37.] 
 
 TPEl'S, OL, at, icaX ra, rp'ta, gen. rptufy. 
 ^Three. Mat. xii. 40. xiii. 33. & al. freq. 
 
 Tpeic-Ta^epvai. See under Tatepia. 
 
 TPE'Mi2, from rpio) the same, which 
 see. 
 
 I. Absolutely, To tremble, tremo. occ. 
 Mark v. 33. Luke viii. 'iy. Acts ix. 6. 
 [Gen.iv. 11. Dan. v. 21.] 
 
 II. To fear, be afraid, occ. 2 Pet. ii. 
 10. [Is. Ixvi. 2.] 
 
 TPE'na— To turn. This simple V. 
 occurs not in the N. T., but is inserted 
 on account of its compounds and deriva- 
 tives. 
 
 TPE'$£i. 1 Fut. Sp£;//w. 
 
 I. To feed, give food to, supply with 
 food. occ. Mat. vi. 26. xxv. 37. Luke xii. 
 
 24. Comp. Rev. xii. 6, 14. Acts xii. 20, 
 where see 1 Kings v. 9, 11. Ezra iii. 7. 
 Ezek. xxvii. 17, and Prideaux Connex. 
 An. 534, at the end, vol. i. p. 165, 1st 
 edit. 8vo. [Comp. Gen. vi. 19. xlviii. 15. 
 Is. vii. 21. Dan. iv. 9. Eur. Phcen. 779. 
 Xen. de Rep. Lac. i. 3.] 
 
 II. To breed or bring up. occ. Luke 
 iv. 16. This sense is very common in the 
 Greek writers, especially in Homer. [Eur. 
 Phoen. 289.509. iElian. V. H. xii. 1.] 
 
 III. Tpi^Eiv Tr]v Kap^iav, To nourish 
 or pamper the heart, occ. Jam. v. 5. 
 Comp. Isa. vi. 10, where the heart is said 
 ptrn to be made fat, and Ps. cxix. 70, io 
 be a'^riD lyQtD gross, insensible, as fat, 
 
 3 K 2 
 
TP I 
 
 868 
 
 t PI 
 
 No (lonbt these exj)ressions are physically 
 ju&t. Immoderate indulgence in eating 
 and drinking has an obvious tendency to 
 increase, to an undue quantity, the fat 
 with which the heart is naturally fur- 
 nished; and so to occasion drowsiness 
 and stupidity, by impeding the action of 
 that noble organ in regulating the cir- 
 culation of the blood. Comp. Luke xxi. 
 34, and see Heb. and Eng. Lexicon in 
 
 TPE'XI2. 
 
 I. To run. [Mat. xxvii. 48. xxviii. 8. 
 Mark v. 6. xv, 36. Luke xv. 20. xxiv. 
 12. John XX. 2, 4. Rev. ix. 9. Gen. xviii. 
 7. xxiv. 20, 28. 1 Mac. ii. 24.] It is 
 applied spiritually to the Christian race, 
 1 Cor. ix. 24, 26. Gal. ii. 2. v. 7. [Phil, 
 ii. 16.] Heb. xii. I. See Raphelius on 
 this last passage. [In Rom. ix. 16. it 
 implies, To exert one's self, give great 
 diligence and pains.2 
 
 II. To run^ have free course, occ 2 
 Thess. iii. 1. [Comp. 2 Tim. ii. 9. Ps. 
 cxlvi. 15.] 
 
 TPE'^.— 7^0 tremble, tremble for fear, 
 also to flee, trembling or affrighted, as in 
 Homer, II. xxii. lin. 143, 
 
 •TPE'2E ""Extw/j 
 
 TcTj^of vno Tfbj(vv- 
 
 Hector affrighted Jled 
 
 Under the Trojan wall. 
 
 This verb occurs not in the N. T., but is 
 inserted on account of its derivatives. 
 
 Tpm, Neut. of rpelc? which see. 
 
 Tpiaicovra, hi, ai, tcl, Undeclined, from 
 Tjoetc, neut. rpia, three, and Kovra the de- 
 cimal termination. See under 'l^^^ofirj- 
 Kovra. — Thirty. Mat. xiii. 8, & al. freq. 
 [Gen. V. 3.] 
 
 TpiaKOffLoi, 01, at, from rpelc, neut. rpla, 
 three, and Imroj/ a hundred. — Three 
 hundred, occ. Mark xiv. 5. John xii. 5. 
 [Gen. vi. 15.[] 
 
 Tpi^oKoQ, e, 0, from rp/c,- thrice, and 
 /BoXt/, properly the casting of a dart, 
 thence a stroke, or (^6\lq a dart. — A 
 thistle, so called, [according to some, from 
 the triangular shape of the seed ; accord- 
 ing to others,] from its numerous dards 
 OY prickles ; for rplg in composition does, 
 in other instances, denote an indejinite 
 number or quantity, as in rpiKaXiv^rjroc 
 rolled many times over, TpLicXv<^6g very 
 famous, ter inclytus, rpiaadXiog most mi- 
 serable, rpnTficiKap very happy, ter beatus. 
 
 &c. &c. occ. Mat. vii. 16. Heb. vi. 8. 
 [Gen. iii. 18. Hos.x.8.*] 
 
 Tjt)t€oc, H, >/, from rpl^ut to n>ear, — A 
 worn way, a path, a road. [Tp//5oc, says 
 Philo de Agr. T. i. p. 316, 24, is the 
 horse and carriage path trodden and worn 
 by men and beasts.] So Hesychius, arpa- 
 TTog ocog a trodden or wor?i wny. occ. 
 Mat. iii. 3. Mark i. 3. Luke iii. 4. [Gen. 
 xlix. 17. 1 Sam. vi. 12. Is. xl. 3. Eur. 
 Phoen. 93. Xen. Cyr. iv. 5. 7.] 
 
 TPI'Bli. — To break, break in pieces, 
 wear away. This V, occurs not in the 
 N. T., but is inserted on account of its de- 
 rivatives. 
 
 ^^ Tpieria, ag, ij, from Tpia three, 
 and fVea years. — Three years, occ. Acts 
 XX. 31. [Artem. iv. 2. rpienig occ. 2 
 Chron. xxxi. 16. Is. xv. 5. Tpien^io Gen. 
 XV. 9.] 
 
 ^" TPI'Za.— To creak, shriek, stri- 
 de©, '' XeTZTuy r]")(Elv,'' Eustathius. It, js 
 a word formed from the sound, like the 
 Latin and Eng. words corresponding to 
 it. Homer applies it, II. ii. lin. 314, to 
 the shrieking of young sparrows while a 
 serpent is devouring them ; II. xxiii. lin. 
 101, to the shrieking of a ghost; so 
 Odyss. xxiv. lin. 5, and at lin. 7. it is also 
 used for the squeaking of bats. Tpi^eiv 
 Tsc o^ovrag, To make a creaking sound 
 with the teeth, to grind the teeth together, 
 stridere dentibus. occ. Mark ix. 18, where 
 see Wetstein. [Plerod. iv. 183.] 
 
 ^Tpifxrivog, 6, >/.] TpifX'i]poy, «, to, from 
 TpsTg three, and pyp a rnonth. — A three 
 montJis space, three months, occ Heb. xi. 
 23. [Gen. xxxviii. 24.] 
 
 Tpig, Adv. from TpEig three. — Thrice, 
 Mat. xxvi. 34, 7d. [Mark xiv. 30, 72. 
 Luke xxii. 34, Q\. John xiii. 38. 2 Cor. 
 xi. 25. 1 Sam. xx. 41. In 2 Cor. xii. 8. 
 it may be put indefinitely for several 
 times. See Eustath. ad Horn. II. A. 213.] 
 'ETTt rpic, For thrice, thrice, occ. Acts x. 
 16. xi. 10. Raphelius remarks that He- 
 rodotus uses 'E2 TPrU, and Xenophon 
 'EIS TPIS, in the same pleonastical 
 manner ; and Wetstein produces from 
 Poly bins. III. 28, the very phrase 'EOF 
 TPi'S. 
 
 ^g" [Tpkeyoc, o, //.] Tpheyov, a, ro, 
 from Tpig thrice, and Wy?; a story. — A 
 third story in building, occ. Acts xx. 9. 
 [Symm. Gen. vi. 16. Ez. xiii. 5. Artem. 
 iv. 8. See Schol. on Juven. iii. 199-] 
 
 * [The word has a different meaning in 2 
 Sam. xii. 31. On which see the commentators on 
 Virg. Georg. i. 164.] 
 
TPI 
 
 SGO 
 
 T PO 
 
 Tpio-^/X/oi, at, a, from r^tc ihrice^ and 
 XiXtot rt ihousnnd. — Three thousand, occ. 
 Actsii. 41. [NuRib. i. 46.] 
 
 Tpiroc, ri, 6v, from rpelg, rjot'a, three, 
 — 77^e third. Mat. xvi. 21. xxii. 26. 
 [xxvi. 44. xxvii. 64. Rev. iv. 7-] To 
 rplroy, The third part, fiipog namely 
 being understood. Rev. viii. 7, 8, 9. [jx. 
 15, 18. xii. 4.] Tpirov, or To rpirov, 
 used adverbially, Kara being understood, 
 A or r^e ^Afrc? time. Mark xiv. 4 1 . Luke 
 XX. 12. John xxi. I/. Also, Third/?/, in 
 the third place. 1 Cor. xii. 28. [2 Cor. 
 xii. 14. xiii. 1. Numb. xii. 28.] In Mat. 
 XX. 3, the words ey rrj ayopq. are annexed 
 only to the third hour, for the hour of 
 the market-place being full of men M'ho 
 wanted to purchase sometiiing, or to con- 
 verse together, was the third hour of the 
 day, or about our nine o'clock in the 
 morning; so that Suidas explains the 
 phrase TrXrjdkiffa ayopa, full market, by 
 iopa rpirr}. No wonder phen] that at 
 this hour the householder went to look 
 there for labourers, who perhaps at an- 
 other time must have been sought else- 
 where. — TpLTog iipavog, [is] The third 
 heaven, in which is the peculiar residence 
 of God. occ. 2 Cor. xii. 2. * 
 
 Tpixeg, (OP, at, Plur. of dpi^, A hair, 
 which see. On Mat. iii. 4, in addition to 
 
 * The propriety of the expression seems to arise 
 from the material hvavens or cdedial fluid having 
 jbeen, at the beginning of the formation, Gen. i. 6, 
 7, in two places, part within the hollow sphere of the 
 earth, and the much larger part without. These, 
 when joined, as they soon afterwards were, are some- 
 times in S.S. called n-Dirn "QU' the heaven of heavens^ 
 and constitute the whole of the material heavens ; 
 in reference to which Solomon, in his sublime prayer 
 to God, 1 Kings viii. 27, says, Behold the heavens^ 
 r3*Dim *Qun, and the heaven of heavens cannot con- 
 tain thee ; and yet in the same prayer no less than 
 eight times beseeches God to hear in heaven^ D*?3un, 
 which is also repeatedly called God's dwelling- 
 place : and this latter is what St. Paul styles the 
 third Jieaven^ and the Psalmist, God's holy or se- 
 parate heavens, Ps. xx. 6. Comp. Isa. Ivii. 15, 
 and under 'Ovpaxog II, — I know not whether it 
 may be worth adding, that the scoffing Lucian, or 
 whoever was the author of the Philopatris, tom. ii. 
 p. 999, thus endeavours to ridicule the passage in 
 2 Cor. xii. 2, &c. and St. Paul himself. "Hvjxa 8= 
 ^0* rAAIAAPOS iviTu^^iy civaipaXce.'^Tias, It'i^^ivos, 
 'E2 TPI'TON 'OTPANO'N 'AEPOBATH'SAS KAf 
 TA' KAAAI2TA' 'EKMEMAerHKn'2, 8*' u'SarOf nuag 
 ansxaf'jia-tv^ y. t. X. "But when the bald-pated, 
 long-nosed Galilean -j-, he who mounted through the 
 air up to the third heaven, and learned most charm- 
 ing things, met with me, he renewed us with water, 
 
 t See under r«>ci\a7o;. 
 
 what is said under Ka^ri\oQ, it may not 
 be amiss l;cre to produce Campbell's 
 Note. *' Of camel's hair, not of the fine 
 hair of that animal, whereof an elegant 
 kind of cloth is made, which is tlience 
 called camlet (in imitation of which, 
 though made of avooI, is the English 
 camlet), but of the long and shaggy hair 
 of camels, which in the East is manu- 
 iiictured into a coarse stuff anciently wora 
 by monks and anchorets. It is only 
 when understood in this way that the 
 words suit the description here given of 
 John's manner of life." 
 
 TpLxivoQ, 7j, ov, from Qpi^y Gen. TpLxoQ, 
 hair. — Made of hair. occ. Rev. vi. 12 
 where see Vitringa. [Ex. xxvi. 27. Zach. 
 xiii. 4. Xen. An. iv. 8. 2.] 
 
 Tpofjiog, 8, 6, from rirpofxa perf. mid. of 
 Tpefiu) to tremble, — [^Trembling, fear, 1 
 Cor. ii. 3. Oen. ix. 2. Is. liv. 14. & al. 
 saep. 1 Mac. vii. 18. Horn. II. Z. 137. 
 In Mark xvi. 8. it is rather wonder^ 
 astoiiishme7it. In 2 Cor. vii. 15. Eph. 
 vi. 5. Phil. ii. 12. Ps. ii. 1 1. Schleusner 
 says it is reverence.~\ On Mark xvi. 8^ 
 observe that Homer uses the expression 
 TP0'M02"EXE, Trembling seized, II. vi. 
 lin. 137. II. X. lin. 25, and II. xviii. lin. 
 247. See Wetstein. 
 
 TpoTTrjy fjg, xj, from reTpoTra perf. mid. of 
 rpETTb) to turn. — A turning or change, occ. 
 Jam. i. 17. So Plutarch, Caesar, p. 723. 
 E. TPOIIA^S fo^X^*' avrJ to losXEvjia 
 7r\eL<Tag. ** His mind or resolution had 
 many changes." See Wetstein, and comp. 
 under 'ATroo-K'/ac/ia. [^Comp. Deut. xxxiii. 
 14. Job xxxviii. 33. This expression of 
 St. James is explained by Hesychius as 
 a\\oL(jj(7e(t)g /cat (pavraaiag ofxoiwfxa, and by 
 the Etymol. M. as fierajooXfig 'ix^'og.] 
 
 TpoTTog, «, 6, from rirpoira perf. mid. of 
 rpETTU) to turn. 
 
 I. A manner, way, Jude ver. 7, where 
 KaTCL is understood. — Ka0' ov rporoy, an 
 Atticism for kutU tov rpoirov kv w — , after 
 the manner in which — , after or in the 
 same or like manner as — , x\cts xv. 1 1 . 
 xxvii. 25. So, Ka& being dropt, *'0v Tpo- 
 TTov, in like manner as, like as, even as. 
 Mat. xxiii. 37. [Luke xiii. 34.] Acts i. 
 11. [vii. 25. 2 Tim. iii. 8. Gen. xxvi. 
 29. Ex. ii. 24.] — Kara Travra rpoTzov, In ' 
 every way or respect. Rom. iii. 2. Plato 
 and Polybius use the same phrase. See 
 Rapheliiis and Wetstein. — 'E»' Tzavrl rpo- 
 TTw, In every manjier, or by every means. 
 2 Thess. iii. 16. — Ilavn rpoTrw, Every 
 way. Phil. i. 18, where Wetstein cites 
 
T F O 
 
 870 
 
 TPO 
 
 this expression from Plato's Euthydenus. 
 It occurs also in Plato's Apol. Socrat. § 
 22, and Phsedon, § 13, edit. Forster.— 
 Kara jirj^iva Tpoirovj By no means, 2 
 Thess. ii. 3. 
 
 II. Manner or course of life, manners, 
 hehaviour, disposition, occ. Heb. xiii. 5. 
 The purest of the Greek writers apply 
 the vrord in this sense, as may he seen in 
 Kvpke, who, inter, al., particularly quotes 
 from Demosthenes, "Ovtioq "AHAHSTOS 
 KoX 'AISXPOKEPAirS '6 TP0'n02 avTH 
 k<^iv, '^ So insatiable and meanly covetous 
 is his disposition.'' [Xen. An. vii. 4. 5. 
 TElian. V. H. xii. 1.] 
 
 Tpoiro^opUo, from rpoTrog the mamier, 
 and ^opeo) to bear. [Deyling, ii. Diss. 
 37.] — To bear the manners of others. 
 So the Vulg. Mores eorum sustlnuit. Ci- 
 cero uses this V. in an epistle to Atticus, 
 lib. xiii. ep. 29. T6i' tvc^ov /u5 TPOITO- 
 <I>0'PHSON, " Bear with my vanity." occ. 
 Acts xiii, 18. But in this text several 
 ancient MSS., and particularly the Alex- 
 andrian, read tTpo^o^6pr}(TEv he tended 
 them as a nurse ; and this latter is the 
 V. used by the LXX in Deut. i. 31, ac- 
 cording to the Vatican and Alexandrian 
 MSS. (comp. 2 Mac. vii. 27.), and in 
 Acts the ancient Syriac version has 'Din 
 fed, nourished. I do not take upon me 
 to determine which is the true reading in 
 Acts. This point I refer to the learned 
 reader himself, after he has perused what 
 Mill in Var. Lect., Whitby in his Exa- 
 men Millii, Wolfius in his Cur. Philol., 
 and Bp. Pearce on the text, have written. 
 See also Wetstein and Griesbach, and 
 margin of English Bible. [See Origen. 
 in Caten. Ghisler. ad Jer. xviii. p. 4/3. 
 The word occ. in the Constitut. Apostol. 
 vii. 36. Cic. ad Att. viii. 29.] 
 
 Tpocpri, iJQ, r/, from rtrpo^a perf. mid. of 
 Tpi<p()) to feed, nourish. 
 
 I. Food, nourishment. Mat. iii. 4. vi. 
 25. [^xxiv. 45. Luke xii. 23. John iv. 8. 
 Acts ii. 46. ix. 19. xiv. 17. xxvii. 33, 
 34, 36, 38. James ii. 15. 2 Chron. xi. 23. 
 Dan. iv. 12. Job xxxvi. 31.] 
 
 II. Maintenance, including other ne- 
 cessaries besides food. Thus Scott and 
 Campbell, whom see. occ. Mat. x. 1 0. 
 
 III. Food of the mind. See Heb. v. 
 12, 14, where ^epea rpocprj, solid food, de- 
 notes the sublimer instructions or doc- 
 trines of Christianity, Comp. under 2rf- 
 peoQ II. 
 
 Tpo(f)6Q, 5, »/, from rirpo^a perf. mid. of 
 rpeilxx) to nourish^ bring up. — A nurse, or 
 
 rather a nursing-mother, occ. 1 Thess. IL 
 7. [Gen. xxxv. 8. 2 Kings xi. 2. 2 Chron. 
 xxii. 1 1 . Ammonius makes rpo^oq the 
 nurse generally, T'iT%r\ the wet nurse. But 
 see Aq. and Sym. Gen. xxiv. 59. Ruth 
 iv. \^. Valck. ad Amm. in loc] 
 
 {Tpo(j)0(j)opeu), from Tpo(poQ a nurse, and 
 ^opiii) to carry about. — To carry like a 
 nurse, educate., take care of This is the 
 common reading in Acts xiii. 18.] 
 
 Tpoyea^ CLQ, ^, from rpoyog a wheel. 
 
 I. Properly, The track or rut made by 
 the wheel of a carriage. 
 
 II. A road., a way, a path. occ. Heb. 
 xii. 1 3, in which text it is applied spiri- 
 tually. Comp. Prov. iv. 26, in the LXX, 
 where, as in other passages of that ver- 
 sion, []Prov. ii. 15. v. 6, 21.] Tpoyj.h an- 
 swers to the Heb. Vji^n, v/hich denotes 
 first a chariot, or waggon-way, and then 
 a way, path, proceeding, or the like. 
 Comp. Heb. and Eng. Lexicon in h^)^ V. 
 [^Nicand. Ther. 876.] 
 
 Tpo-^oQ, 5, 6, from rfVpo^a perf. mid. of 
 Tpix^ to run. This word occurs Jam. iii. 
 6, and according as it is differently ac- 
 cented * signifies either a wheel, or a 
 course; the former sense seems prefer- 
 able, as best expressing the continual re- 
 currency of similar events in this life, and 
 has been well illustrated by that of Ana- 
 creon. Ode iv. lin. 7. 
 
 TPOXO'2 "A^ixa.TCgya.p o/«, 
 BiOTOf TPE'XEI yvXiffOttg. 
 
 For like a chariot-wheel our life rolls on. 
 
 Which beautiful simile of the poet points 
 out also the coiitinual tendency of human 
 life to its final period. CEcumenius, as 
 observed under TiveceiQ IV., explains t6v 
 Tpo^ov TfJQ yeviarEiOQ by rr/v ^(orfv rjfiutVy 
 our life; so Isidorus Pelusiota, by rdy 
 Xpopov TrJQ ^lofje fijxwv, the time of our 
 life; TPOXOEIAiri: yap 6 'xpovog elg 
 eavrov avaKVKksnevog, '' for time," adds 
 he, " like a wheel, rolls round upon it- 
 self." But the learned Lambert Bos in- 
 terprets the expression of St. James to 
 mean the unceasing succession of men born 
 some after others, as if the apostle had 
 said, the tongue has been the ineans of 
 plaguiiig our ancestors, it still plagues 
 us, and will hereafter plague our de- 
 scendants. In Plutarch, 'O TH'S PE- 
 
 * [If rpo^cf be written, it is a xuheel; ii rpixag, 
 it is a cozirse.'\ 
 
T P Y 
 
 S7I 
 
 T P Y 
 
 NE'^EnS TTuTa/dog, The stream ofnalure, 
 refers to the successive generations of 
 men ; and in Simplicius cited by Wet- 
 stein, vyhoni see, 'O airEpavTog TH'S TE- 
 NE'SEaS KY~KAOS, The unceasing cir- 
 cle of' nature, relates to the conlintial 
 production of some things by the cor- 
 ruption of others. See also Alberti and 
 Wolfius on the text, who concur M'ith 
 Bos's exposition. The reader may find 
 other ingenious interpretations in Kypke. 
 Conip. also Macknight. QSchleusner and 
 Bretschneider observe, that rpo^^oQ and 
 rpoxoQ are sometimes the same. Bretsch- 
 neider says here, Vitce sphcera^ i. e. tola 
 haec vita ; and Schleusner has totius vilce 
 recursus. The word occ. Is. xxviii. 27. 
 Ez.i. 15,16, 19, 20, 21. x. 2, 6.] 
 
 Tpv^Xioy, », TO. — A dish in which ^bofi?, 
 and particularly of the 7nore liquid kinds, 
 is brought to table, occ. Mat. xxvi. 23. 
 Mark xiv. 20 3 in which texts it is used 
 for the dish containing the paschal lamb 
 and its sauce of bitter herbs. Com p. 
 Prov. xix. 24. Ecclus. xxxi. 14. And 
 to illustrate all these passages it may be 
 remarked that, to this day, the Moors in 
 Barbary, the Arabs, and the Mahometans 
 of India, in eating make use neither of 
 knives, forks, nor often of spoons, but 
 only of their fingers and hands, even in 
 eating pottage, or what we should call 
 spoon-meats; and that when their food 
 is of the latter kind, they break their 
 bread or cakes into little bits (i/zw^m sops) 
 and dip their hands and their morsels 
 together therein *. [So most of the com- 
 mentators, and among them Fritzsche, 
 the most recent among the Germans, 
 The Vulgate has paropsisy and so the 
 Gloss. Vet. in Labbe, p. 27. Epiphanius 
 de Mens, et Pond. p. 542. ed. Basil, 
 says, o\^o/3a^ov €«ri tyiv TrXdcnv j]toi Trapo- 
 j///e, ijpi(TV Be '^i<?ii Td fxirpoy e'x^^* ^^^ 
 Ex. XXV. 29. Numb. iv. 7. I Kings vii. 
 50.] 
 
 Tpvyaw, w, from rpvyr] the vintage, and 
 thence the autumnal fruits f. Thomas- 
 sinus ingeniously deduces Tpvyr) from the 
 Heb. n:^lin the shouting which usually 
 accompanied the harvest, and particularly 
 
 * See Shaw's Travels, p. 232. Niebuhr, De- 
 scription de I'Arabie, p. 46, &c. — Voyage e» 
 Arabic, torn. i. p. 188. Harmer's Observations, 
 vol. i. p. 289, and Complete Syst. of Geography, 
 vol. ii. p. 304, coL 2. 
 
 [f Sclileusncr considers corn as the original sense 
 of rfjyYj. Ilcnce the verb is io rcu^ in Ilos. x. 12, 
 14.] 
 
 the vintage. See Isa. ix. 3. xvi. 9, 10. 
 Jer. XXV. oO. xlviii. 33. So Homer, de- 
 scribing the vintage, II. xviii. lin. 57 1^ 2. 
 
 -Toi S« ^^a'covTt[ 6/j.xpTr] 
 
 Then nimbly boundmg come the jovial train, 
 With*o«^* and shouts replying to his* strain. 
 
 And Anacreon, Ode Hii. lin. 8, particu- 
 larly mentions 'E7riXT}vioLaiv vpvoiQ, The 
 sacred songs at treading the grapes. The 
 remains of these customs we still have 
 among us in the shouting and singing at 
 harvest-homes. — To gather fruits, par- 
 ticularly grapes, by means of a cutting- 
 or pruning-hoph, which, as we learn from 
 the Greek writers, the ancients used for 
 this purpose, occ. Luke vi. 44. Rev. xiv. 
 18, 19. See Wetstein on both texts. 
 [Deut. xxiv. 22. xviii. 30. Ecclus. xxxiii. 
 20. Hesiod. Scut. 292. Dioscor. v. 29. 
 Plut. Symp. vi. 7.] 
 
 Tpvywi/, ovoQ, 6, from rpv'Cia to mur- 
 mur, or mourn, like a turtle; a woi*d 
 formed from the sound. []Suidas says, 
 rpv^EC -ipidvpt^ei, yoyyv^ei, affrjfidjQ XaXsI* 
 Trojoo KoX yj r/3i»ywi', £7rei aai^fnoQ (pQiyytTat 
 KOI yoyyvTi/cwg.] — A turtle-dove. occ. 
 Luke ii. 24. [Gen. xv. 9. Lev. i. 14. 
 Song, of S. i. 9. ^lian. V. H. i. 15.] 
 
 Tpvpakia, dg, >/, from rirpvpai perf. 
 pass, of Tpvo) to break. — A hole, perfora- 
 tion, particularly the eye of a needle, occ 
 Mark x. 25. Luke xviii. 25. [In the 
 LXX, it is the hole or cleft in a rock. Jer. 
 xiii. 4. xvi. 16. Judg. vi. 2.] 
 
 g^^ TpvirriiJia, arog, to, from TSTpv- 
 ■n-rjpcu perf. pass, of Tpvrraco to perforate f, 
 — A hole, particularly the eye of a needle. 
 occ. Mat. xix. 24; and further to con- 
 firm what may be found under Ka/iT/Xoc 
 in favour of the common interpretation of 
 this text, I add that the ancient Syriac 
 version here has vh'oy the camel. 
 
 Tpv(l>a(o, G), from rpv(j){]. — To live luxu- 
 riously, delicately, or in pleasure, occ. 
 Jam. V. 5. [Neh. ix. 25. Is. Ixvi. 11. 
 Ecclus. xiv. 4. Xen. de Rep. Ath. i. 11.] 
 
 Tpvcpy), ijg, >/, from erpvc^ov, 2 aor. 
 of ^pvTr-io to break (which see under 
 (TvydpvTTTb)), because luxury breaks the 
 force both of body and mind. — Lujcury, 
 delicacy, luxurious living, occ. Luke vii. 
 25. 2 Pet. ii, 13. [Gent ii. 15. Jer. Ii. 
 34. Ez, xxxi. 9, 16, 18. iElian. V. H. i. 
 
 * The musician''s. 
 t [Occ. Jobxli. 2.] 
 
T Y M 
 
 8/2 
 
 T Yit 
 
 19. Sec Herodiaii. i. 6. 3. Eur. Tlioen. 
 1512.] 
 
 TPilTO.— To eat. It is pro- 
 
 perly spoken of brute animals, but some- 
 times of men. occ. Mat. xxiv. 38. [Dem. 
 402, 21.] John xiii. 18, where Kypke 
 thinks that 6 rpioyiov /xer IfJiS aproy, 
 means, he who did eat of my bread, as a 
 servant; which interpretation agrees with 
 Ps. xli. 10. 'nrh b«, and shows the con- 
 nexion ofver. 18. with ver. 16, 17. It 
 is applied spiritually, John vi. 54, 56, 51 -^ 
 58. 
 
 TPi2'i2.— !Z'o hurt, wound. This V. is 
 used by Homer, II. xxiii. lin.341. Odyss. 
 xvi. lin. 293. Odyss. xix. lin. 12, & al., 
 and though not found in the N. T. is 
 here inserted on account of its deriva- 
 tives. 
 
 Tvy)(civii). 
 
 I. To he. Luke x. 30. [2 Mac. iii. 9. 
 iv. 32.] 'Et Tvxoi, If it be so, if it so 
 happen. 1 Cor. xiv. 10. xv. 37. This 
 is a very usual expression in the Greek 
 writers. See Wetstein. — Tv^ov, 2 aor. 
 particip. neut. used adverbially, and el- 
 liptically, Kara to being understood. Ac- 
 cording to what may be, may be, perhaps. 
 occ. 1 Cor. xvi. 6. See Vigerus De 
 Idiotisra. in voc. I^Xen. An. vi. 1. 12.] 
 — Tvx'^v, Commonj ordinary., q. d. such 
 as is every ivhere, qui in medio jacet. 
 Acts xix. 11. xxviii. 2. So the eloquent 
 Longinus, [§ 9.] styles Moses 'OY TY- 
 Xi2'N avijp, No ordinary man, De Sublim. 
 sect. 9, and Josephus calls Herod's re- 
 building the temple at Jerusalem "Epyov 
 'OY TO TYXO'N, No common or ordinary 
 work. Ant. lib. xv. cap. 1 1. § 1. See 
 many other instances from the Greek 
 writers in Wetstein on Acts xix. 1 1 . 
 [[Plato, Apol. Socr. in init. ^Elian. V. H. 
 vi. 12. Xen. Mem. i. 1. 14. iii. 9. 10. 
 3 Mac. iii. 4. See Viger on this word, 
 with Hermann's Notes.] 
 
 II. Governing a genitive. To obtain, 
 enjoy. Luke xx. 35, (where see Wetstein 
 Var. Lect. and Bowyer). Acts xxiv. 3. 
 xxvi, 22. xxvii. 3. 2 Tim. ii. 10; (on 
 which last text observe that the Greek 
 writers often apply the phrase 2^TH- 
 Pl'AS TYXErN to a temporal deliver- 
 ance or safety.) [Heb. xi. 35. Job iii. 
 21. xvii. 1. Prov. xxx. 23. Xen. An. vi. 
 6. 17. Eur. Phoen. 400 and 1471. The 
 word originally signifies To hit a mark. 
 Xen. de Yen. x. 14.] 
 
 Tvfnravii^iOy from rvfinavov, which ac- 
 cording to Suidus, and the Scholiast on 
 
 Aristophanes, Plut. lin. 475, means a 
 stick or batoo?i, used in bastinading cri- 
 minals, from TVTTTio to beat. — To basti- 
 7iade, to torture, or kill, by beati?ig with 
 sticks or batoons. So Hcsychius explains 
 TVjXTraviC^TaL by 7r\r](TarETai iaxyputg, tvtt- 
 TSTUL, is struck violently, is beaten; and 
 CEcumenius, eTviJiTraviffdrjaav, by ^ict po- 
 TraXbjy aireQavov, they were killed by 
 batoons. occ. Heb. xi. 35, where the word 
 seems plainly to refer to the punishment 
 of Eleazar by Antiochus, which is ex- 
 pressed by TvfJLTravov, 2 Mac. vi. 19, 28 ; 
 and at ver. 30. we find Eleazar /xiXXfop 
 Tolg TrXrjyaig teXevtciv, ready to die with 
 the strokes. — Doddridge, after Perizonius 
 and Wolfius, says, " The word signifies a 
 peculiar sort of torture, which was called 
 the tympanum or drum, when they were 
 extended in the most violent manner, and 
 then beaten with clubs, which must give 
 exquisite pain when all the parts were on 
 such a stretch : but Archbp. Potter, An- 
 tiq. of Greece, book i. ch. 25, p. 127, 1st 
 edit., calls this a groundless and frivolous 
 opinion ; and indeed I cannot find any 
 proof that TVfiTravov is ever used in the 
 sense last mentioned. But for further 
 satisfaction on this subject I must refer 
 the reader to Gataker's Adversaria, cap. 
 46, cited in Suicer, Thesaur., under Tw/x- 
 iravi^u), and to Wetstein on Heb. xi. 35, 
 who shows that the V. TvfJtTravii^ofxat is 
 used by the Greek writers, particularly 
 by Aristotle, Lucian, and Plutarch. — It 
 is well known that the bastinado, or 
 * beating a criminal's buttocks or the 
 soles of his feet with little sticks of, the 
 bigness of one's finger, is still used in the 
 East, and is a common punishment among 
 the Turks and Persians at this day. [See 
 Lucian. Jov. Frag. p. 139. Carpzov. in 
 Ex. Philon. ad loc. The word occ. 1 
 Sam.xxi. 13. as, To beat the drum.'] 
 
 TvTTOQj «, 6, from rtrvTra perf. mid. of 
 TVTTTio to strike. 
 
 I. A mark, impression made by slrik- 
 ing. Thus Scapula cites from Athenaeus, 
 [xiii. p. 585. C], T^q TY'ROYS twv ttXtj- 
 yCJv i^5o-a, " She seeing the marks of the 
 strokes." So it is applied to the print 
 of the nails in our Saviour's hands and 
 feet. John xx. 25, where see Wet- 
 stein. 
 
 II. A form, figure, image, Acts vii. 
 
 * See Shaw's Travels, p. 253. 2d edit., Russell's 
 Nat. Hist, of Aleppo, p. 121, and Hanway's Tra- 
 vels, vol. i. 250', and vol. iv. p. 8. 
 
Tvn 
 
 8;a 
 
 TY* 
 
 43. So the LXX use rvirsg, Amos v. 26, 
 for images; and Polybius, cited in Ra- 
 phelius^has Otwv IT'nOYS for images of 
 the gods; and in Herodian, lib. v. cap. 
 12, edit. Oxon. TY'nON ts—Oeh is " a 
 painted Jigure of a god." Comp. Kypke. 
 
 III. A pattern or model of a building, 
 &c. Acts vii. 44. Heb. viii. 5, which 
 passages refer to Exod. xxv. 40, where 
 the LXX likewise use tvttov for the Heb. 
 n»::in a model. 
 
 IV. A pattern^ example. Phil. iii. 17. 
 1 Thess. i. 7. [2 Thess. iii. 9. 1 Tim. iv. 
 12.] Tit. ii. 7. [1 Pet. V.7.] 
 
 V. A figure^ emblem, representative, 
 type, Rom. v. 14. Comp. 1 Cor. x. C^ 
 11. 
 
 VI. A form of a writing. Acts xxiii. 
 25. So in 3 Mac. iii. 22. we have 'O — 
 TTnoS 7-i/e EniSTOAH'2. See Kypke 
 on Acts. 
 
 VII. A form of doctrine. So Eisner 
 and Wetstein cite from lamblichus, TH~S 
 HAIAE'YSEilS 'O TY'nOS, The form of 
 discipline; TO^N TY'nON TH~S AI- 
 AASKAAI'AS, The form of doctrine or 
 instructio?i. occ. Rom. vi. 17, But ye have 
 obeyed from the heart (supply ruTrw) tig 
 ov TrapE^odrfTE tvttov lilayjjg (the form) 
 of doctrine, into which form ye were de- 
 livered. This expression, according to 
 Doddridge, contains an allusion to the 
 exactness with which melted metals or 
 the like receive the impression of the 
 mould in which they are cast ; and Ra- 
 phelius on the place observes that Arrian, 
 Epictet. lib. ii. cap. 19, in like manner 
 uses the phrase Kara ra ^oypara TETY- 
 nOT^QAI, " to be formed or modelled^ 
 according to certain opinions or rules." 
 And thus I add that Josephus, De Bel. 
 lib. ii. cap. 8. § 2, speaking of the Es- 
 senes, says, that taking children of a 
 tender age, toIq i]de(Ti toIq kavTwv 'EN- 
 TYHOY'SI, " they model or mould them 
 according to their own manners," suis 
 moi'ibus informant, Hudson. But the 
 accurate Kypke shows, that, both in Ap- 
 pian and Josephus, vxaKieLv to obey is 
 followed by eIq governing the thing ; and 
 he accordingly thinks that the apostle's 
 expressions vTrrjKHffare elq ov k. r. \. are 
 synonymous with virrfKficraTe elg rvrrov di- 
 ^a^^c, og TrapEdodrj vplv^ Ye have obeyed 
 the form of doctrine which was delivered 
 to you. The ancient Syriac version, 
 however, has «iQbvi «mDlb pni^Dnti;« 
 n^ pnoVnU^^'T — Yc have obeyed the form 
 of doctrine to which ye were delivered. 
 
 Comp. Eng. Translat. and Margin. — See 
 Suicer. Thesaur. on this word. 
 TY'nXii. 
 
 I. To strike^ smite, with the hand, a 
 stick, or other instrument, occ. Mat. 
 [xxiv. 14] xxvii. 30. Mark xv. 19. Luke 
 vi. 29. [xii. 45.] xviii. 13. xxii. 64. xxiii. 
 
 48. Acts [xviii. 17- xxi. 32.] xxiii. 2,3. 
 [Ex. ii. 13. Numb. xxii. 23, 27. Hom. 
 Od. M. 215. Xen.Hell.iv.4. 3. In Luke 
 xviii. 13, it is used of beating the breast 
 in sign of grief, as in Hom. 11. xviii. 31. 
 
 II. To smite, strike, punish, occ. Acts 
 xxiii. 3. Comp. Koviaw, and see Dod- 
 dridge on the place. [Ex. viii. 2. Ez. vii. 
 
 III. To hurt, wound, spiritually, occ. 
 1 Cor. viii. 12. [Prov. xxvi. 22.] 
 
 Tvpt>aCoj, from rvp^t} a ttimult, tU" 
 multuous multitude or concourse of people, 
 turba ; To raise a tumult or disturbance^ 
 to disturb. Aristophanes, Vesp. lin. 257, 
 uses the V. active for the disturbing of 
 mud*. Tvp^a'Copai, pass. To be in a 
 tumult, be disturbed, turbor; or mid. 
 To make a disturbance or bustle, turbas 
 dare. occ. Luke x. 41. [See Athen. viii. 
 p. 336. Bos, Ex. Phil. p. 39.] 
 
 TY$A0'2, ?;, 6v. — Deprived of sight, 
 blind, whether naturally. Mat. ix. 27, 
 28. [xi. 5. xii. 22. xv. 14^ 30, 31. xx. 
 30. xxi. 14. Mark viii. 22, 23. x. 46, 
 
 49, 31. Luke vi. 39. vii. 21, 22. xiv. 13, 
 21. xviii. 35. John v. 3. ix. 1, 2, 6, 8, 
 13, 17, 18, 19, 20, 24, 25, 32. x. 21. xi. 
 37. Acts xiii. 11. Ex. iv. 11. 2 Sam. v. 
 6, 8.] — or spiritually, Mat. xv. 14, 
 (where see Wetstein.) Mat. xxiii. 16. 
 [Luke iv. 19. John ix. 39, 40, 41. Rom. 
 ii. 19. 2 Pet. i. 9. Rev. iii. 17. Is. xxix. 
 18. xliii. 8. Aristoph. Plut. 48.] & al. 
 So Pindar, Nem. vii. lin. 34. 
 
 'Htoo o/xtXog aiiS;a)v o 7rX«<ro;— 
 
 But the most of men 
 
 Have a Hind heart- 
 
 Comp. Lucian under 'OipdaXpog II. — In 
 John ix. 8, eight MSS., five of which an- 
 cient, and several old versions, among 
 which the Syriac and Vulg., for rvibXbg 
 read 7rpo(TairT]g the beggar, i. e. whom 
 they knew to be blind ; and this reading 
 is admitted into the text by Griesbach. 
 
 • [This is said to be its proper sense by the 
 bchoL on £q. 311.] 
 
TY4> 
 
 874 
 
 TYX 
 
 Tv^Xow, w, from tvcJAoq. — To blind. 
 JEWdn. V. H. xii. 24. In the N. T. it is 
 used only spiritually, occ. John xii. 40. 2 
 Cor. iv. 4. 1 John ii. 11. See Wetstein 
 on 2 Cor. iv. 4, who shows that the V. is 
 applied likewise to the mind in the Greek 
 writers. [Is. xlii. 1 9. Arrian. D. E. i. 6, 
 Joseph, c. Ap. i. 25.] 
 
 ^g^ Tvcpou), a>, from rv({>og smohe (see 
 Tu^w), and thence pride, insolence, ac- 
 cording to that of Plutarch, De Socrat. 
 Gen. torn. ii. p. 580, B. Tdv U TY'*ON, 
 Stairep riya Kairvbv (piXocrocpiag, eIq r«c 
 <ro0f7ac aTToo-ATf Macrae, " Throwing away to 
 the sophisters' pride or insolence, as being 
 a kind of philosophical smoke." 
 
 I. Properly, To raise, or make a 
 smoke. 
 
 II. To \_7nake'] insolent, elate, or p?ijf 
 up with pride and insolence, occ. 1 Tim. 
 iii. 6. vi. 4. 2 Tim. iii. 4. See Wetstein 
 
 on the first and Kypkc on the second 
 text, and Suicer, Thesaur. in Tv^ow. 
 [Joseph. Vit. § 11. c. Ap. ii. 3G. Pol. 
 iii. 81. 1. Philo de Conf. Ling. p. 
 335.] 
 
 TY'$tl. — To raise a smoke. So He- 
 rodotus, Tv(f>ELV Ka':Tv6v. See Scapula. 
 Tv^oyttai, To smoke, emit smoke, occ. Mat. 
 xii. 20. [Is. xlii. 3. Chariton. Aphr. vi. 
 3. Hesycliius has Tvcpeadai' fxapaiveaQai, 
 fi(Tvj(ri SKKaieadai, x^P^^ (jAoyog kcli^vov 
 
 TvcpMviKog, 71, 6v, from Tv<piov * a violent 
 stormy wind, or rvhirlwind, which may 
 be either from rvc^d) to raise a smoke, or 
 perhaps from tvtttio or Heb. f\\r\ to smite. 
 — Tempestnons, violent, whirling, occ. Acts 
 xxvii. 14, where see Wetstein, andcomp. 
 
 YiVpOKkv^lOV. 
 
 Tvxwv, 2 aor. particip. of Tvyx^v^> 
 which see. 
 
 T. 
 
 YAK 
 
 IV^ V, Upsilon, 'YxpiXdi', i. e. U small or 
 -■- 5 slender, as being generally slender 
 or short, in sound ; so called, perhaps, to 
 distinguish it from the diphthong ov, 
 which was pronounced long. It is the 
 twentieth of the more modern Greek let- 
 ters, and the first of the five additional 
 ones. Its name U seems to be taken from 
 that of the Heb. 1 (Van), i. e. pronoun- 
 cing the two Vans, which compose the 
 latter, as vowels, 11, uu. Its sound or 
 power is likewise the vowel-sound of the 
 Heb. Vau, but before an t followed by 
 another vowel it is pronounced almost 
 like the Eng. w, or, on account of the 
 aspirate breathing, like wh, as in vloq 
 whios. The form Y (of which the small 
 V seems a corruption) approaches to that 
 of the f Phenician Vau, as sometimes 
 written, and no doubt was taken from it. 
 
 * [See Arist. Ran. 872. Soph. Antjg. 424. 
 Eur. Phcen. II7I. Plin. H. N. ii. 49.] 
 
 t See Montfaucon's Paljcographia Graeca, p. 
 103, Dr. Bernard's Orbis Eruditi Literatura, pub- 
 lished by Dr. Charles Morton, and Dr. Gregory 
 Sharpe's Dissertation on the Original Powers of 
 Letters, p. 103. 
 
 "YaKLvQivoQ^ T), ov, from voklvOoq. — Of 
 the colour of a hyaciiith^ hyacinthine, 
 purplish. The LXX use vaKivQoq or 
 vadpdiPOQ in many passages, particularly 
 in Ezek. xxiii, 6, for Heb. nbriD blue. 
 occ. Rev. ix. 17. [It occ. LXX, Exod. 
 xxvi. 14. Numb. iv. 6, 10, & al. for 
 U^nn i a badger ; and in Exod. xxvi. 4. 
 Numb. iv. 9. & al. for fb'zt^ blue. Hesych. 
 vaKLvQivoV V7rop.E\avi'Cov, 7rop(j)vpii^ov. See 
 Salmas. in Solin. p. 860. Bochart, Hieroz. 
 Pt. ii. b. V. ch. 10. and Vitringa on Rev. 
 ix. 17.] 
 
 'YA'KINGOS, «, 6, r). 
 
 I. The name of a,Jlojver which is very 
 fragrant, and generally of a blue or pur~ 
 plish colour, the hyacinth. Thus some- 
 times used in the Greek writers. 
 
 II. In the N. T. the name of a gem 
 or precious stone resembling the § flower 
 
 X [Our translators, after the Hebrew commenta- 
 tors, render this word by ladder. Some with Ra- 
 vius would translate it by phoca. Bochart, how- 
 ever, and others, contend that it does not mean an 
 animal, but " color hysginus vel hyacinthus.'' 
 See his Ilierozoicon, Pt. I. book iii. ch. 30.] 
 
 § " Hyacinthus lapis hahcns purpurcum cl 
 
Y A A 
 
 875 
 
 Yri 
 
 in colour, a hyacinth *. " The hyacinth 
 «f t Pliny is now thought to be the ame- 
 thyst of the moderns ; and the amethysts 
 of the ancients are now called garnets. 
 The (modem) amethyst is a transparent 
 gem of a violet colour, arising from an 
 admixture of red and blue." occ. Rev. 
 xxi. 20. I^lt is read in some copies in 
 Exod. xxviii. 1 9. for a^Edvarog. It occ. 
 LXX, Ezek. xvi. 10. for mnn, and in 
 Exod. xxr. 4. xxvi. 1, 31, 36. xxviii. 
 5—8, 15, 28—33. xxxv. 25. xxxix. 1—5. 
 Ezek. xxvii. 7, &c. for nb^n, in which 
 places it is used not for a gem, but for 
 thread, cloth, or silk, of the colour called 
 hyacinthus. Comp. Ecclus. xl. 5. xlv. 
 12. 1 Mac. iv. 23. See Braun. de Vest. 
 Sacerd. ii. 14, p. 533. Salmas. on Epiphan. 
 <le Gemmis, ch. vii. p. 103. M. Hilleri 
 Tract, de Gemmis xii. in Pectorali Pont. 
 Hebr. p. 70.] 
 
 E^^ 'YaXivog, r], op, from voXoq. — Of 
 glass, glassy, occ. Rev. iv. 6. xv. 2, twice. 
 [Like glass in transparence and smooth- 
 ness. So Horat. Od. iv. 2. Vitreo da- 
 turus nomina ponto. Comp. iii. 13. 1. 
 and Ovid. Heroid. Epist. xv. 158. Thus 
 Gray says, *' the glassy wave."] 
 
 "YaXog, H, 7/. — This word, as also the 
 Ionic "YeXoQ, in the more ancient writers 
 signifies a fossil substance, a transparcjit 
 stone, a softer kind of crystal, talc, as is 
 eddent from Aristophanes, Nub. lin. 764 
 • — 6 ."j:, and from Herodotus, lib. iii. cap. 
 *- 24. [[Philo. Leg. ad Caium, p. 733, speaks 
 of vaXoQ XevKr), and Dionys. Perieget. v. 
 781. of KpvffToXXov Kadapdg Xidog. Ho- 
 mer uses the word rjXekrpog, but not vaXog. 
 See Phavorinus and Bochart, Hieroz. Pt. 
 II. b. vi. ch. 16. In Pollux, iii. 12, vaXog 
 is reckoned among the metals.] But in 
 the later Greek authors, and in the N. T., 
 "YaXog denotes the artificial substance, 
 glass. — Glass, occ. Rev. xxi. 18, 21. \j)cc. 
 LXX, Job xxviii. 17, where some copies 
 read K-puoraXAoc.] — § The making of 
 
 ccrruleum colorem, ad modum illitis floris." Vet. 
 Diet, quoted by jMartinius in Diet. PhiL, whieh 
 see. 
 
 * Brookes's Natural History, vol. v. 137. 
 
 •\ " Ilk cmicans in amethysto fulgor violaceus, 
 dilutus est in hyacintho." Plinii Nat. Hist. lib. 
 xxxvii. cap. 9. 
 
 :}: Where see the Scholiast, and Rutherforth's 
 Optics, No. 53, p. 254. From the passage in 
 Aristophanes it appears beyond a doubt, that the 
 Greeks in his time had the art of making hurning- 
 glasscs of this substance. 
 
 § See New and Complete Dictionary of Arts, in 
 GLASS. 
 
 glass is certainly a very ancient invention. 
 " Aristotle, Alexander Aphrodisaeus, and * 
 Lucretius, put us out of all doubt that 
 glass was in use in their days." 
 
 'Y€pii^o), from vfyig. — To treat with in- 
 Solent or contumelious injury. Qocc. Mat. 
 xxii. 6. Luke xi. 45. (to reproach) 
 xviii. 32. Acts xiv. 5. 1 Thess. ii. 2. 
 2 Sam. xix. 43. (where it translates hpTi^ 
 the hipliil from V^p, to esteem lightly) 
 2 Mac. xiv. 42. It is particularly used 
 of persons who grow insolent from pros- 
 perity, and hence treat others with con- 
 tumely: thus Aristoph. Plut. 564. rod 
 ttXovtov 3' effriv vl3pi(eiv, comp. Theogn. 
 Sent. V. 749. and the LXX, Jerem. xlviii. 
 29. Is. xiii.3. xxiii. 12.] 
 
 "YBPIS, log, Att. e(og, r). 
 
 I. Insolent or contumelious treatment. 
 occ. 2 Cor. xii. 10. [^Its proper sense is 
 haughtiness, insolence arising from pride, 
 and it frequently is used in the LXX for 
 Mi^i pride and similar words. See Prov. 
 viii. 13. xvi. 18. xxix. 23. Is. ix. 9. xiii. 
 
 11. Ecclus. xxi. 4. & al. freq.] 
 
 II. Ifijury, damage, occ. Acts xxvii. 
 10, 21. So Pindar, Pyth. ode i. lin. 140, 
 calls the naval defeat which the Cartha- 
 ginians had received from the king of 
 Sicily vavai'^oroy "YBPIN. See Alberti 
 on ver. 21. But Kypke cites from Jo- 
 sephus. Ant. lib. iii. (cap. 6, § 3, edit. 
 Hudson.) ; an expression in which the a|)- 
 plication of v€pig is more similar to that 
 in Acts xxvii. 21, namely ri)v dTro rwy 
 ofitpoiv "YBPIN — " injury from rain." 
 
 'YBPISTH'S, 5, 6, from htpi^io. -^In- 
 solently injurious, whether in words or 
 actions, despiteful, occ. Rom. i. 30. 1 
 Tim. i. 13. Raphelius on the former 
 passage shows from Xenophon that v^joi- 
 <rj7e is properly opposed to <7w^pwv modest, 
 moderate. [The LXX use it for n«3 
 proud, and similar words. See Job xl. 6. 
 Prov. vi. 17. xv. 25. xvi. 19. Is. xvi. 6. 
 Ecclus. viii. 11. & al. Xen. Mem. i. 2. 
 
 12. 19. Hesych. v/3pioT//e* v7repii<j>avog, 
 ayrwjuwj/. Suid. vj^picrrag' rovg dpatrelg 
 Kal Xoidopovg. Schleusner says, it is used 
 icar eloxWi among the Greeks, of a person 
 of unbridled lust. V. Kuster on Arist. 
 Nub. 1064. Max. Tyr. Diss, x.] 
 
 'Yyiaiyu), from vytiig, 
 
 I. 2o be in health, to be well, sound, 
 Luke V. 31. vii. 10. xv. 27. 3 John ver. 
 2. But in Luke xv. 27, Kypke refers 
 vyiaiyopra principally to the 7niiid, and 
 
 * Lib. iv. lin. 606'. 
 
YAP 
 
 876 
 
 Y Aii 
 
 slio\rs that the Greek writers use vyiai- 
 V(ov for one of a sound inind, and some- 
 times oppose it to indulging in luxury, 
 intemperance, and sensual pleasure, as the 
 young prodigal had done. []occ. Gen. 
 xxix. 6. xxxvii. 14. xliii. 27. Tobit v. 
 17, 21. & al. In 2 Mac. i. 10. it is 
 joined with x««'p£tv as a form of greeting 
 in a letter. Comp. ix. 19. Tobit v. 13. 
 xi. 17. xii. 5.] 
 
 II. Spiritually, of persons. To he sound, 
 healthful, vigorous, as in faith, love, pa- 
 tience. [Tit. i. 13. ii. 2. See LXX in 
 2 Sam. xiv. 8, where it seems to mean 
 with a tranquil mind.~\ 
 
 III. Of words or doctrine. To be 
 sound, pure, sincere^ having no mixture 
 of falsehood. So Wolfius on 2 Tim. i, 1 3, 
 who observes that Plutarch, De aut. Poet. 
 torn. ii. p. 20, speaking of Ao^'ac Trcpi 
 Qewv, opinions concerning the gods, joins 
 'YriAlNOrHAS with 'AAHGErU true. 
 See also Wetstein on 1 Tim. i. 1 0, who 
 cites from Philo TOrS 'Yi^IArNONTAS 
 AO'rOYS. [Tit. i. 9. ii. 1. 1 Tim. i. 10. 
 vi.3. 2Tim. i. 13. iv. 3.] 
 
 'XyiriQj ioQ, St;, 6, r], koX to — eq, [Accu- 
 sative vyif} (as in Tit. ii. 8.), but At- 
 tice vyia. See Matthiae Gr. Gr. § 113. 
 
 I. Sound y whole in health. See Mat. 
 xii. 13. XV. 31. [Mark iii. 5. v. 34. 
 Luke vi. 10. John v. 4—15. vii. 23. 
 Acts iv. 10. The LXX, Lev. xiii. 10, 
 16, 17. Josh. x. 21. Isaiah xxxviii. 21. 
 Tobit xii. 2.] 
 
 II. Of speech or doctrine, Sound, 
 wholesome, right, occ. Tit. ii. 8. So in 
 Herodotus, lib. i. cap. 8, we have AOTON 
 'OYK 'YPIE'A, " a wrong or improper 
 speech." See more in Raphelius and 
 Wetstein. To what they have produced 
 I add, that Lucian also applies it to 
 speech in the sense of sound, right, sen- 
 sible, true, sanus, tom. i. p. 510, 1005, 
 andtom.ii. p. 221, 462. 
 
 'YypoQ, u, 6v. The Greek Etymologists 
 deduce it from via to rain. — Wet, moist, 
 so green. Comp. tSivKov. occ. Luke xxiii. 
 31, where Wetstein cites from Galen the 
 very phrase 'YrPa~N— ;srrA£2N. [occ. 
 LXX, Judg. xvi. 7, 8, for nb green, and 
 Job viii. 16. for iltDl juicy. In Ecclus. 
 xxxix. 13. some read aypov, others 
 vypov."] 
 
 'Y^pia, ac, >/, from v^iop. — A vessel to 
 hold water, a water-pot. occ. John ii. 
 6, 7. iv. 28. [occ. LXX for 1!:, Gen. 
 xxiv. 14—46. Judg. vii. 16 — 20. 1 Kings 
 
 xvii. 12. (of a barrel of meal.) xviii. 34. 
 In 2 Kings ii. 20. some read the dimi- 
 nutive v^pitTKt]. Suid. vEpela' to iBpevErr- 
 daC vBpia Be to ay yE~LOv. Epiphan. de 
 Mens, et Pond. Extr. says that the 
 Pontic vlpia is ten ^Earal. — (See ^e- 
 
 ^^^ 'YBpOTTOTEU), w, from vBpoiroTriQ a 
 water-drinker^ which from vBwp watery 
 and TTow to drink. — To drink water, occ. 
 1 Tim. V. 23. Observe what similar 
 phrases Herodotus uses of the Persians, 
 lib. i. cap. 71 J 'OvK'OmaL AIAXPE'- 
 ilNTAI, aXXct 'YAPOnOTE'OYSI. Ra- 
 phelius has anticipated me in this re- 
 mark. See also Wetstein. [By drinking 
 water is perhaps meant abstaining from 
 wine.] 
 
 |^^° 'YdpwTriKog, r], or, from vBp(o4> the 
 dropsy, which from v'Sojp water, and u)\p 
 the face, countenance. — Dropsical, having 
 the dropsy, occ. Luke xiv. 2. 
 
 "YAilP, TO J Gen. vBaTog (from the ob- 
 solete vBag). The Greek Etymologists 
 derive it from vio to rain. 
 
 I. Water. [Mat. iii. 1 6. viii. 32. xiv. 28, 
 29. xvii. 15. xxvii. 24. Mark i. 10. ix. 22. 
 (where some read vliop, others vBaTo). ix. 
 41. xiv. 13. Luke vii. 44. viii. 24, 25. xxxii. 
 
 10. John ii. 7, 9. iii. 23. (vcWa TroXXa). 
 iv. 7, 46. V. 3 — 7. xiii. 5. Acts viii. 36— 
 39. X. 47. Heb. ix. 19. Jam. iii. 12. 
 1 Pet. iii. 20, where some render Buaoj' 
 dr](Tav Bl vSaTog were saved by water, i. e. 
 by the water bearing up the ark (Comp. 
 Gen. vii. 17.); but Schleusner translates 
 it, were preserved out of' the deluge. 2 Pet. 
 iii. 5, 6. Rev. i. 15. {(piorrj vBciTioy ttoX- 
 Xwv. Comp. Dan. x. 6. Rev. xiv. 2. xix. 
 6.) viii. 10, 11. xii. 5. xiv. 7. xvi. 4, 5, 
 12. BaTTTil^Etv Ev vBtiTL aud similar ex- 
 pressions are found in Mat. iii. 1 1 . Mark 
 i. 8. Luke iii. 15. John i. 26 — 31. Acts 
 i. 5. xi. 1 6. "YBiap is also used sometimes 
 for baptism. See John iii. 5. Acts x. 
 47. Ephes. v. 26. Heb. x. 23. 1 John v. 
 6, 8 ; but on the passages from the 
 Epistles, see Pole's Synopsis, where other 
 interpretations are given, though baptism 
 seems decidedly alluded to. "YBuyp occ. 
 LXX, Gen. i. 2—10, 20—22. xxi. 14. 
 xxiv. 11, 13, and passim for D^. In 
 some passages it translates tD> the sea, 
 Exod. xiv. 27. Ezek. xlvii. 8. Hos. xi. 
 
 11. Nah. iii. 8. Zech. ix. 10.]— On Mark 
 ix. 41, Harmer, Observations, vol. iii. p. 
 161. (whom see), remarks, that the giving 
 to a person a cup of water, in the parched 
 Eastern countries, is by no means such 
 
YET 
 
 877 
 
 YIO 
 
 a Irijiing and despicable thing as it may 
 apj)ear to us in these more cool and tem- 
 perate climates; and that " the furnish- 
 ing of travellers with water is at this 
 day thought a matter of such considera- 
 tion, that many of the Eastern people 
 have been at considerable expence to pro- 
 cure passengers that refreshment." 
 
 II. The watery or serous part of the 
 blood. John xix. 34. " I do not pre- 
 tend to determine (says Doddridge) whe- 
 ther this was (as Dr. Drake supposes, in 
 his Anatomy, vol. i. p. 106.) the small 
 quantity of water inclosed in the peri' 
 cardium, in which the heart swims, or 
 whether the cruor was now almost co- 
 agulated, and separated from the serum : 
 either way it was a certain proof of 
 ChrisVs death; for he could not have 
 survived such a wound, had it been given 
 him in perfect health." — So Galen, "Oti 
 pev Hv f] rfJQ Kap^iag rpwiriQ kivK^ipEL •S'a- 
 vaTOV hi, avayKr]Qy tv t\ t&v bfiokoyapiviov 
 hi, " That a wound of the heart neces- 
 sarily occasions death is one of those 
 things which is agreed on all hands;" 
 and Celsus, " Servari non potest cui basis 
 cerebri, cui cor, cui spinas medulla per- 
 cussa est. The life of that man cannot be 
 saved, the basis of whose brain, whose 
 heart, whose spinal marrow is wounded." 
 See more in Wetstein. Consult also 
 Scheuchzer's Phys. Sacr. on John xix. 34. 
 [See some excellent remarks on this sub- 
 ject in the Letters to the Author of the 
 New Trial of the Witnesses, by an Ox- 
 ford Layman, pp. 1 6, 1 7.] 
 
 III. It denotes the enlivening^ refresh- 
 ing, and comforting infiuenccs of the 
 Holy Spirit, whether in his ordinary 
 operations on the hearts of believers, John 
 iv. 10, 14, (comp. ch. vi. 35.) or including 
 also his miraculous gifts, John vii. 38. 
 Comp. ver. 39, and see Rev. xxi. 6. xxii. 
 1, 17. [Also vii. 17. In Gen. xxi. 19. 
 xxvi. 19. v^wjo <^wj/ is used of spring or 
 fountain water. In this sense also the 
 Samaritan woman (John iv. 11.), mistak- 
 ing our Lord's spiritual allusion, seems to 
 use it.] 
 
 IV. Many waters denote many people 
 Gv nations. See Rev. xvii. 1, 15. [Comp. 
 Is. xvii. 12. Nah. i. 12.] 
 
 "Yetoq, 5, 6, from vw to rain, which 
 Martinius derives from x^io to pour, the 
 aspirate breathing being substituted for 
 X. Rain, a shower of rain. occ. Acts 
 xiv. 1 7. xxviii. 2. Heb. vi. 7. Jam. v. 7, 
 18. Rev. xi. 6. [occ. LXX, for CDU^i, Gen. 
 
 vii. 12. viii. 2. Levit. xxvi. 4. 1 Kings 
 xvii. 14. and for ntDD, Exod. ix.34. Deut. 
 xi. 11, &c.] 
 
 ^g^ 'Yiod£(ria, ag, ^, q. vi» ^iffig the 
 making or constituting of a son. — Adop- 
 tion, the taking of a person, or the being 
 taken, for a son. In the N. T. it is ap- 
 plied spiritually only. occ. Rom. viii. 15, 
 23. ix. 4. Gal.iv. 5. Eph. i. 5. On Rom. 
 viii. 23, comp. Luke xx. 35, 36, and 
 Macknight. — It is true that both the * 
 Greeks and f Romans used sometimes to 
 adopt the children of other persons: but 
 the term vwdeaia in the N. T. is not 
 taken from the custom of either of those 
 people, but from the style of the O. T., 
 as is manifest, I think, by comparing 
 Rom. ix. 4. with Exod. iv. 22, 23. Deut. 
 xiv. 1. Jer. xxxi. 9. Comp. 2 Cor. vi. 
 18. 
 
 'YIO'2, «, 6, from the Heb. n>n or infin. 
 1»n (see Gen. xviii. 18. Jer. xv. 18.) to 
 be, be born, according to that of Gen. 
 xvii. 1 6, Kings of People Vn* shall be, or 
 be born, of her. From rvn or mil to be 
 may also be deduced the Greek <f)vofjLai to 
 be born, and Latin fuo and fio to be, be- 
 come. 
 
 I. A son, in relation to a human father 
 or mother. Mat. xx. 20, 21, & al. freq. 
 [It is sometimes used for children gene- 
 rally, as Gen. xiv. 11. Thus also Schleus- 
 ner takes Mat. xvii. 25 ; but Bretsch- 
 neider by vlo\ twv BaortXcwv, understands 
 their subjects. In Rev. xii. 5. we have 
 vibv appeva' vloq OCC. passim in the 
 LXX.] 
 
 II. Christ is styled the Son of God, in 
 respect of his miraculous conception by 
 the Holy Ghost, Luke i. 35 ; (comp. ver. 
 32. Mark xiii. 32, and Dan. iii. 25 and 
 28.) [Our Saviour is called the Son of^ 
 God, with the following variations in the 
 use of the article J.] 
 
 • See Archbp. Potter's Greek Antiquities, book 
 iv. ch. 15. 
 
 t Rennet's Roman Antiquities, Pt II. book v. 
 ch. 12. ' 
 
 J [" The phrase vto) Seou in the plural is sometimes 
 used to signify saints or holy men ; but in the sin- 
 gular, when it is spoken of Christ, there is no rea- 
 son to infer that such is ever the meaning in the 
 N. T." Middleton on the Greek Art. p. 180. 
 Bp. Middleton considers all the above phrases 
 equivalent, and to be taken as o' vtog toD ©foS in the 
 highest acceptation. Those who wish to see the 
 able arguments with which he supports his opinion 
 will find them in Part I. ch. iii. sect. 3 and 4, arid 
 Pt. II. in the notes on Mat. iv. 3. xiv. 33. xxvii. 
 54. Mark i. 1. Luke i. 32, 35. John v. 27- The 
 
no 
 
 s;s 
 
 YIO 
 
 [1. 'Yioc Qeov, Mat. xiv. 33. xxvii. 43, 
 54. Mark i. 1. xv. 39. Luke i. 32, {mas 
 vxj^iffTov) 35. Rom. i. 4.] 
 
 [2. 'Ytoe rov Qeov, Mat. iv. 3, 6. xxvii. 
 40. Mark v. 7. Luke iv. 3, 9. (where 
 Griesbach has rejected the article of viog, 
 and Middleton approves of the omission) 
 John X. 36. xix. 7-] 
 
 [3. 'O vwg Tov Qeov, Mat. xvi. 16. xxvi. 
 63. Mark iii. 11. Luke iv. 9, 41. xxii. 
 70. John i. 34, 50. iii. 18. v. 25. vi. 69. 
 ix. 35. xi. 4, 27. xx. 31. Acts viii. 37. 
 IX. 20. 2 Cor. i. 19. Gal. ii. 20. Ephes. 
 iv. 13. Heb. iv. 14. vi. 6. vii. 3. 1 John 
 iii. 8. iv. 15. v. 5, 12, 13. Rev. ii. 18. 
 See also 1 Johni. 3, 7. iii. 23. iv. 10, 14. 
 V. 11,20. 2 John 4. Bretschneider thinks 
 the phrase the Son of God equivalent to 
 Messiah, when it follows 'O Xjoiorro'c, as 
 Mat. xvi. 1 6, &c. ; but in most passages 
 he considers it to indicate our Lord's par- 
 ticipation of the divine nature. So also 
 Schleusner, who considers it to allude to 
 the pre-existent nature of our Lord. Wahl 
 takes it in an inferior sense, as an allu- 
 sion to our Lord's office and character, 
 &c. ; but see against this notion Titt- 
 mann's Meletemata, especially in the note 
 on John v. 23. — Our Saviour is also called 
 the Son, as Mat. xxviii. 19. Mark xiii. 
 32. Luke x. 22. John iii. 35, 36. v. 
 19—26. vi. 40. viii. 35. xiv. 13. 1 Cor. 
 XV. 28. Heb. i. 1, 8. iii. 6. v. 8, 28. 
 ] John ii. 22—24. v. 12. 2 John 9. He 
 calls himself also] the Son of Man (which 
 title, says Stockius, is given to Christ 
 eighty-two times in the sacred Scrip- 
 tures), in respect of his being the seed 
 originally promised to Eve, Gen. iii. 5, 
 (who was herself partaker of that nature 
 which is called tZ3^« Man, Gen. i. 27. v. 
 2.); then to Abraham, Gen. xxii. 18; 
 afterwards to David ; and in respect of 
 his beiTig conceived in the womb. Mat. i. 
 23. Luke i. 31, and in due time bo?n of 
 the Blessed Virgin, Luke ii. 6, 7; and 
 also in reference to the prophecy of Da- 
 niel, ch. vii. 13, where the Messiah is 
 described as one like a Son of Man, 1:22 
 U^J«. Comp. Mat. xxvi. 64. Rev. i. 13. 
 xiv. 14. This latter title. Son of Man, 
 primarily and properly denotes the human 
 nature of Christ (see Mat. viii. 20. xi. 
 19. xii. 32, 40. xvii. 9, 12, 22, 23. xx. 
 18, 19, 28. xxvi. 24. Mark ix. 12. John 
 
 work having been republished by Prof. Scholefield, 
 is now accessible to every one, and the arguments 
 vvill not bear abridgment,! 
 
 xiii. 31. Acts vij. 56. John v. 27. comp. 
 Phil. ii. 6 — 11)^ but sometimes by a 
 KOLViavia IhnofxarioVy or communication of 
 properties, it signifies his divine nature. 
 See John iii. 13. vi. 62. [In the eighty- 
 two times, which this phrase occurs, 
 the article is omitted only in John v. 
 27; on which passage see Middleton's 
 note, and his remarks on the use of 
 the article with the substantive verb 
 in Part L In Rev. i. 13. xiv. 14, he 
 does not consider Christ as primarily and 
 directly meant, nor in Heb. ii. 6. The 
 expression 6 vloq tov avQpwTrov is only 
 once found applied to our Saviour by 
 others, in Acts vii. 56. See Vorst. de 
 Hebraism. N. T. ch. xiii. edit. Fischer.] 
 In Mat. XXV. 13, the words ev rj, 6 vwg t» 
 ayOpu)7rii ep'^erat are not found in four- 
 teen MSS., four of which ancient, nor in 
 the Syriac, Vulgate, and other ancient 
 versions; they are accordingly omitted 
 by Griesbach in his edition, and by Camp- 
 bell in his translation. 
 
 III. 'Ot vLo\ TU)v 'AvdpwTTiot/, Thc Sons' 
 of Men, i. e. Men, a merely Hebraical or 
 Hellenistical phrase, often occurring in 
 the LXX for the Heb. iZ}n« »Ji, but not 
 used by the profane Greek writers. See 
 Eph. iii. 5. Mark iii. 28, comp. Mat. xii. 
 31. 
 
 IV. A remote descendant. Mat. i. 1, 
 20. xxii. 42, 45. Rom. ix. 27. Heb. vii. 
 5. [^Thus biviol 'lcrpa{]\, Acts v. 21. vii. 
 23, 37. ix. 15. X. 36. Comp. xiii. 26. 
 and LXX, Exod. iii, 9. v. 15. Numb, 
 xxii. 57. The Messiah was to be a de- 
 scendant of David, and was therefore 
 called 6 vwg Aa/3i^ (see Mat. xxii. 42, 
 45. Mark xii, 35, 37. Luke xx.41, 44.) 
 and our Saviour is often addressed by this 
 title, as Mat. ix. 27. xii. 23. xv. 22. xx. 
 30. xxi. 9, \5. Mark x. 47, 48.] 
 
 V. The offspring of a brute. Mat. xxi. 
 5, "where vibv vTro'Cvyia may seem a mere 
 Hebraical expression for the foal of an 
 ass, answering to the Heb. minif^ in in 
 Zech. ix. 9. Kypke, however, cites Plu- 
 tarch, Conviv. p. 150, calling a mule 
 "ONOY TIO'2. [Comp. Ps. xxix. 1 . viovq 
 KpLibv, and see Vorst. de Hebraism. N. T. 
 ch. XV. ed. Fischer.] 
 
 VI. An adopted son. Heb. xi. 24. 
 [Comp. Acts vii. 2 1 . See also John xix. 
 26.] 
 
 VII. A son in the Christian faith. 1 
 Pet. V. 13. It is probable that Mark is 
 so called by St. Peter, as having been 
 co7iverted by him. Comp. TIkvov V. So 
 
YIO 
 
 S79 
 
 Y A 11 
 
 Acts ill. 25, sons of the prophets may 
 l)e disciples of the prophets. Com p. 
 Tobit iv. 12. Mat. xii. 27. xxiii. 31, and 
 sense X. 
 
 VIII. Believers are called Sons of God, 
 as being begotten again by his Word and 
 Spirit, and resembling their heavenly Fa- 
 ther in their dispositions and actions 
 during this present life. Rom. viii. 14. 
 ix. 26. Gal. iii. 26. iv. A, 6, 7, (comp. 
 Mat. V. 45. Eph. v. 1.) and finally in 
 glory and immortality, Luke xx. 36. 
 This is a very early title of believers. See 
 Gen. vi. 2. Deut. xiv. 1. xxxii. 19, in 
 Ileb. and LXX. They are also styled 
 Sons of Light, Luke xvi. S. (comp. John 
 xii. 36.) ; and of the day, 1 Thess. v. .5; 
 as being born of God, who is Light (1 
 John i. 5.), having been called out of the 
 darkness of a natural and sinful state into 
 his marvellous light (1 Pet. ii. 9.), and 
 being those upon whom the Triie Light, 
 even Christ, (John i. 9.) now shinetfi, 1 
 John ii. 8. 
 
 IX. Sons of Abraham are those who 
 imitate the faith and works of Abraham. 
 See Luke xix. 9. Gal. iii. 7. Comp. Mat. 
 iii. 9. John viii. 39. 
 
 X. The Sons or Children of the Pro- 
 phets and of the Covenant, Acts iii. 25, 
 are the objects of the prophecies and co- 
 venant, or the persons interested in them. 
 So Sons of the Kingdom, Mat. viii. 12, 
 are the peculiar subjects of it. Comp. 
 LXX in Ezek. xxx. 5. The Sons or 
 Children of the Resurrection, Luke xx. 
 36, are those who, by the resurrection of 
 their bodies from the dead, are born again 
 to a glorious and immortal life. Comp. 
 Ps. ex. 3. (Heb.) Isa. xxvi. 19. 1 Cor. xv. 
 51 — 55, and VLaKiyyeveffia. [On the 
 phrase oi viol rov rvfiip^pog, see Nv^^wj/.]] 
 
 XI. The Sons of' this Woi'ld are per- 
 sons of worldly tempers and dispositions, 
 not regenerated by God's Holy Spirit. 
 Luke xvi. 8. xx. '34. So d«n m:n. 
 Daughters of Men, are opposed to the 
 Sons of God. (Comp. sense VIII.) Gen. 
 vi. 2, 4. 'Ot VLOL Trjg cnrELdeiag, The Sofis 
 or Children of disbelief and disobedie?ice, 
 are such as reject the gospel, when duly 
 proposed to them, and refuse obedience to 
 its precepts. Eph. ii. 2. v. 6. I can see 
 no good reason to confine this character, 
 as Locke does, to the unbelieving Gen- 
 tiles : surely it equally belongs to the 
 unbelieving Jews, of whom such a dread- 
 ful character is given, 1 Thess. ii. 15, 16. 
 Comp. John xii, 38. Rom. x. 16, 21. In 
 
 the Heb. Scriptures we find expressions 
 similar to 'Yioi ri/c cnreiBeiaQ, Sons of dis" 
 belief; thus ^'n p a son of virtue, \ 
 Kings i. 52, means a virtuous man ; and 
 rmion nii^i p, a son of rebellious per" 
 versenesses, 1 Sam. xx. 30, one perversely 
 rebellious: yet I would not assert that 
 such phrases are mere Hebraisms ; for, as 
 Raphelius has remarked, in a certain 
 oracle recorded by Herodotus, lib. viii. 
 cap. 77, an insolent or proud person is 
 called 'YBPI'OS 'YIO'N, a son of inso- 
 lence*. — "YwQ Aia^oXu, A Son or Child 
 of the Devil, is one who is under the iw- 
 jfluence of the Devil, and resembles that 
 apostate spirit in disposition and beha- 
 viour. Actsxiii. 10. Comp. John viii. 41, 
 44. 
 
 XII. Joined with words expressive of 
 7'eward or punishment it signifies worthy 
 of, or liable to. So Luke x. 6, a son of 
 peace is a person who deserves peace or 
 happiness; comp. Mat. x. 13. [In Luke 
 X. 6. Griesbach has properly (according 
 to Middleton in loc.) omitted the article.} 
 A son of perdition, John xvii. 12. 2 
 Thess. ii. 3; or — of hell. Mat. xxiii. 15, 
 is one deserving of or liable to, perdition 
 or hell. These latter expressions are He- 
 braisms. Comp. under Tekvov IX. [On 
 these Hebraisms see more in Vorst. de 
 Hebr. N. T. ch. xxiv. (ed. Fischer.)] — 
 On Mat. xxiii. 15, Wetstein cites a re- 
 markable testimony from Justin Martyr, 
 Dialog, cum Tryph., which I shall give 
 more fully. It is, in p. 350, edit. Paris, 
 p. 399, edit. Thirlby. '01 ce IIPOSH'- 
 AYTOI 8 povov » TTL'TEvsaiy, aXXa AI- 
 RAO'TEPON 'YMii^N (^\aa(j>-n^5cnv he 
 TO ovofxa avr5, koI ijpdg r»e iig etceivov 
 TTi'^evoyrag Kal (jxovEveiy Kat aiKi^eiv /3«- 
 XovTai. " But the proselytes are not only 
 unbelievers (in Christ), but blaspheme his 
 name twice as much again as yourselves, 
 and wish to kill and torment us who be- 
 lieve on him." 
 
 "YAH, -qg, tj. 
 
 I. The materia prima, the first or 
 chaotic matter or atoms, of which all 
 things were formed. This seems to be 
 the primary sense of the word, and so it 
 is used by the author of the book of Wis- 
 dom, ch. xi. 17, where the almighty hand 
 of God is said Kviaag rov Koffpov O, 
 'AM0'P4)0Y "YAHS, to have made the 
 world of matter without form. Tljus 
 
 * But see Jortin's Remarks on Eccles. Hist. vol. 
 ii. p. 113, 2d edit. 
 
YMN 
 
 880 
 
 Y HA 
 
 likewise it was applied by some of the 
 Greek philosophers, particularly by * Py- 
 thagoras and Plato, who appear plainly 
 to have borrowed their "YAH from the 
 inn, or unformed mass of Moses, Gen. i. 
 2, whence also must be ultimately deduced 
 Ovid's 
 
 -Rudis indigestaque moles- 
 
 Non hene junctarum discordia semina rerum. 
 
 ■Rude unformed mass- 
 
 And the discordant seeds of things ill-join'd. 
 
 Metam. lib. i. lin. 7, 9. 
 
 Aristot. lib. i. Phys. vXt) earl to vTroKel/iE- 
 vov s^ 6v Ti aTTOTeXelrai epyov* See Wisd. 
 XF. 13. In 2 Mac. ii. 24. it is used of the 
 matter of a history."]^ 
 
 II. Matter, materials^ especially wood. 
 occ. Jam. iii. 5. Comp. Ecclus. xi. 32. 
 So in the Greek writers it is particularly 
 spoken of wood^ considered as the fuel of 
 Jive (see Wetstein), and is thus applied 
 by the LXX, in Isa. x. 17, as also in 
 Ecclus. xxviii. 10. fSome take vXrj, 
 James iii. 5, for a wood, as the Vulgate 
 SJ/lva. So Hom. II. /3'. 455. ^vre Tvvp 
 ut^rjXov ETTiipXiyei aarTrerov vXr)y. Comp. 
 X. 156. Etym. M. "YXri Gri^aivei to. IhXa, 
 b)Q TO, vX-qv TafXEfXEV, Kal Tov crvv^Ev^pov 
 TOTzov, "XXrj occ. LXX, Job xxxviii, 
 40.] 
 
 'YfiE^Q, &c. Plur. of Sv, which see. 
 
 'YfjiETEpOQ, a, OP, from vjjleIq ye, you. — 
 Your, yours, your own. [Luke vi. 20. 
 xvi. 12. John vii. 6. viii. 17- xv. 20. Acts 
 xxvii. 34. 2 Cor. viii. 8. Gal. vi. 13. 
 The LXX, Gen. ix. 5. Prov. i. 6. Amos 
 vi. 2. for the affix tZ)3. The possessive 
 pronouns joined with words expressive of 
 the affections of \\\q, mind, and the like, 
 often denote the object, not the subject, of 
 those affections, as Qid. Tyr. 962. rw '/xw 
 TzoQto by longing after me. So vjjiETEpoc 
 in Rom. xi. 31. See also 1 Cor. xv. 31, 
 which some interpret thus. It is also a 
 Hebrew form of speaking. See Schroeder. 
 Inst, Heb. p. 229. Lowth on Is. xxi. 2. 
 & Prsel. iv.] 
 
 'YfxvBU), u), from vjxvoq. 
 
 I. Intransitively, To sing or recite a 
 hymn. Vulg. hymno dicto, having said 
 or recited a or the hymn. occ. Mat. xxvi. 
 30. Mark xiv. 26. See Campbell on Mat. 
 
 * See Bp. Stillingfleet's Origines Sacrs, book 
 iii. chap. 2, sect. 3. Gale's Court of the Gentiles, 
 vol. i. part 2, book ii. chap. 7, § 9, p. 171, 2, and 
 book iii. ch. 9, § 0, p. 327, &c. 
 
 [This hymn was the bbn (Hallel), or ra- 
 ther the latter portion of it, according to 
 Lightfoot, Hor. Heb. on Mark, in loc. 
 The Hallel consisted of Ps. cxiii. — cxviii. 
 and cxxxvi.accordingtoSchleusner. Others 
 (as Reland. Ant. Heb. Pt. IV. ch. ii. 6.) 
 make the Hallel. Ps. cxiii. — cviii. and cxx. 
 — cxxxvii. Reland enumerates the feast* 
 on which it was used. "Y^iviio occ. Ps. Ixv. 
 13. 2 Chron. xxix. 30. Prov. i. 20. (v^- 
 VElTaL cries aloud for riD^n for p*l to sing 
 or cry aloud) comp. viii. 3. Ecclus. xxxix. 
 34. xlvii. 8. Ii. 11. 1 Mac. iv. 24. xiii. 
 47. In Is. xlii. 10. vjivrjaare r^ Kvpitj} 
 vfivov Kaivov. Comp. 2 Chron. xxiii. 
 13.] 
 
 II. Transitively, governing an accu- 
 sative, To celebrate or praise with a hymn 
 or hymns, to hymn. occ. Acts xvi. 25. 
 Heb. ii. 12. [LXX, 2 Chron. xxix. 30. 
 Ps. xxi. 23. Is. xii. 4. Joseph. Ant. vii. 
 12. 3. v^veIv tov Qeov and Contra Apion. 
 11. 31. TYiv ^TrapTrjv aTravTES vfxvovcriVy 
 &c. Xen. Mem. ii. 1 . 33. vfivovixEvoi being 
 celebrated.'] 
 
 "Yfivoe, «, 6, from (vfxai perf. pass., if 
 used, of) vS(i) to celebrate, sing, celebrate 
 with songs, which is a plain derivative 
 from the Heb. niln, Hiph. of m», to 
 praise, confess, to which the Greek V. 
 vpvito twice answers in the LXX, Isa. 
 xii. 5. XXV, 1. Comp. Neh. xii. 24. — A 
 hymn, a song in honour of God. occ. Eph. 
 V. 19. Col. iii. 16. So the Greek writers 
 use this word for the hymns sung to their 
 gods. [occ. LXX, Neh. xii. 46. Ps. xl. 
 3. Ixv. 1. c. 4. Is. xlii. 10. Also in the 
 titles to Ps. vi. liv. Iv., and at the end of 
 Ps. Ixxii. Ammonius distinguishes vjuvoc, 
 a song in praise of the gods, from ey- 
 KU}fxwv, one in praise of men, and so also 
 Arrian. Exped. Alex, book iv. v^vql jxev 
 
 EQ TOVQ QeOVQ TTOIOVPTUI, ETTaiVQl ^E EQ Uy- 
 
 dpo)7rovg.'2 
 
 'YTrayw, from vtto denoting privately, 
 and ayw to go. 
 
 I. To go, go away, withdraw, or de^ 
 part privately. [Mat. v. 24. viii. 4, i3, 
 32. ix. 6. xiii. 44. xx. 14. xxvii. 65. 
 xxviii. 10. Mark i. 44. ii. 11. v. 19. vi. 
 31, 33, 38. vii. 29. x. 52. xvi. 7. Luke 
 X. 3. xvii, 14. John iii. 8. iv. 16. vi. &7, 
 vii. 33. viii. 14, 21, 22. ix. 7- xi. 44. 
 xiii. 3, 33. xiv. 5. xvi. 5, 10, 16, 17. 
 (i/Trayo) with a future sense, / am about 
 to go, asa-TEix(^, Eur. Hec. 163.) xviii. 8. 
 xxi. 3. 1 John ii. 11. Rev. x. 8. xiii. 10. 
 Eig aixfJ-aXuxriav virayE, shall be led away 
 captive. (Comp. xvii. 8, 11. eIq airui-^ 
 
Y n A 
 
 881 
 
 YHA 
 
 Xeiay vw&yet), xiv. 4. Luke viii. 42. Iv de 
 T^ vTrdyetv avrov while he was going, 
 (i. e. tovrards the ruler's house). Mat. v. 
 41. virayE fier avrou Svo go with him two. 
 Comp. Luke xii. 58. 'YTrayetv ale occ. Mat. 
 XX. 4, 7. (comp. xxi. 28.) Mark xii. 2. xiv. 
 ]3. Luke xix. 30. John vii. 3, 33. ix. 1 1. 
 xi. 8. {vTrayetQ ekeI; dost thou go thither ?) 
 xi. 31. xii. 35. (ttov vTrayei whither he 
 goeth. Comp. XV. 16) In John vi. 21. 
 ^Iq f]v vTTTjyoyJbr which they were making 
 or steering. In Mat. xviii. 15. xix. 21. 
 Schleusner considers it redundant; but 
 observe the use of ^ei/joo.] John xii. 11, 
 '* forsook them," Campbell, whom see. In 
 Mat. iv. 10;, very many MSS., four of 
 which ancient, and several editions and 
 versions, after viraye have ott/cw fin ; and 
 these words are accordingly adopted by 
 Wetstein, and received into the text by 
 Griesbach. [Comp. Mat. xvi. 23. Luke 
 iv. 8. The forms vTraye eIq kipjji^rjy and 
 £p EiprjvT] occ. in Mark v. 34. (comp. vii. 
 29, where a request is also granted) James 
 ii. 1 6.] 
 
 II. To go out of the world, to depart, 
 die. Mat. xxvi. 24. Mark xiv. 21. Comp. 
 John xiii. 3, 33. Eisner on Mat. observes 
 that the Greek writers use a.7repxs(rdaL to 
 depart in this view ; and Raphelius, that 
 the Heb. *]Vn to go has the same import. 
 Ps. xxxix. 14. Josh, xxiii. 14, and that 
 though he had not found h-n-ayu) thus ap- 
 plied in the Greek writers, yet that in 
 Xenophon the similar verb oLx^adai to 
 depart denotes dying. Comp. also Kypke 
 on Mat. So in Eng. we say, he is gone, 
 for he is dead, and express dying by 
 going off, deceasi?ig, departing, &c. Comp. 
 LXXin Gen. xv. 2. Ps. xxxix. 13. Josh, 
 xxiii. 14, and under Ilopevw VI. [See 
 also John xvi. 5 — 17-] 
 
 "YiraKor], fJQ, 1], from vTrrjKOOv, 2 aor. of 
 v7raKti(o. — Obedience. [When a genitive 
 follows, it sometimes denotes that which 
 is observed, (as Rom. i. 5. xvi. 26. 2 Cor. 
 X. 5. 1 Pet. i. 22.) sometimes that which 
 obeys, (as Rom. xv. 18. eIq vtzukoyiv kdvibv 
 that the heathen might believe.^ occ. Rom. 
 V. 19. vi. 16. xvi. 19. 2 Cor. vii. 15. x. 
 6. Philem. 21. Heb. v. 8. 1 Pet. i 2, 14. 
 LXX, 2 Sam. xxii. 36, and Aquila, 2 
 Sam. xxiii. 23. Bretschneider says, it is 
 not in use among the profane authors.] — 
 On Rom. xvi. 19, Kypke shows that the 
 phrase a0t»:£a0ai eIq, or Att. kg, is by the 
 Greek writers joined with kXeoq celebrity, 
 and \6yoQ report, in the like sense of 
 reaching, or coming to the knowledge of. 
 
 'YvaKsoi), from vtto under, and d/ctiw io 
 hear. 
 
 I. Governing a dative, To hearken fo^ 
 and obey. " The word signifieth with 
 all humble submission to hearken, and 
 implieth both reverence and obedience. 
 The verb a/caw noteth obedience, the pre- 
 position VTTO reverence." Zanchius in 
 Leigh's Crit. Sac. [Mat. viii. 27. Mark i. 
 
 27. iv. 41. Luke viii. 25. xvii. 6. Acts 
 vi. 7. Rom. vi. 12, 16, 17. x. 16. Ephes. 
 vi. 1. Phil. ii. 12. Col. iii. 20, 22. 2 Thess. 
 i. 8. iii. 14. Heb. v. 9. xi. 8. 1 Pet. iii. 
 6. LXX, Deut. xx. 12. xxi. 18. Gen. 
 xvi. 3. xii. 40. Dan. iii. 1 2. & al. freq.] 
 
 II. To hearken or attend at a door in 
 order to answer those who knock, and to 
 inquire who they are, before it is opened, 
 occ. Acts xii. 13. Raphelius, in his 
 Note on this passage, shows that De- 
 mosthenes, Lucian, and Xenophon use the 
 verb in this sense. See also Wetstein on 
 Luke xiii. 25, and Eisner and Kypke on 
 Acts. QOn this sense, see Wyttenbach 
 on Plut. Phsed, § 3. (where it seems to 
 mean to admit^ Bachius on Xen. Symp. 
 i. 11. Schol. on Aristoph. Acharu. 
 394.] 
 
 'X-Kav^pOQ, «, r/, q. vtto tov ap^pa «<Ta> 
 being wider a husband, — Being under or 
 subject to a husband, married, a fern me 
 couverte. occ. Rom. vii. 2. The word is 
 used in this sense, not only by the LXX, 
 Num. V. 20. Prov. vi. 24, 29, but also 
 by Polybius, Plutarch, Diodorus Siculus, 
 and Athenaeus, cited by Raphelius and 
 Wetstein. Comp. Ecclus. ix. 9. xii. 21. 
 
 ^^^ 'XiravTcno, w, from vtto expletive, 
 and avTCiii) to meet. — To meet. [Mat. viii. 
 
 28. Luke viii. 27. John xi. 20, 30. xii. 
 1 8. Apocrypha, Tobit vii. 1 .] 
 
 'YTvavTrjcFiQ, loq, Att. ewq, y, from vway- 
 Tuu). — A meeting, occ. John xii. 13, where 
 observe that the N. governs the same case 
 as its verb. Comp. under Tarrw V. — The 
 LXX Vatic, have the phrase eIq vTraprr}- 
 aiv, for the Heb. n«lp? for the meeting, 
 or to meet, Jud. xi. 34. 
 
 'YTrap^te, lOQ, Att. EijjQ, 1}, from VTrap^w. 
 — Substance, goods, whether earthly, occ. 
 Acts ii. 45. — or heavenly, occ. Heb. x. 34. 
 Polybius uses the word in the worldly 
 sense. See Wetstein on Heb. [Schleus- 
 ner in Acts ii. 45. understands moveable 
 effects, as opposed to Kriipara, occ. LXX, 
 2 Chron. xxxv. 7- Ezr. x. 8. Ps. Ixxviii. 
 48. (for n^pD pecus, possessio, comp. Jer. 
 ix. 9.) Prov. viii. 21. xiii. 11. xviii, 10, 
 11. xix. 14. Dan. xi. 13, 24, 28.] 
 
 3L 
 
YUE 
 
 882 
 
 YHE 
 
 YTrapx^, from vira expletive, and apx(t> 
 to begin. 
 
 I. To begin, give a beginning or bei?ig 
 to. 1 bus sometimes used with a genitive 
 following; in the Greek writers, [e. g. 
 Eur. Pboen. 1598. (ed. Pors.)] 
 
 II. To be, subsist. []The same as etjut. 
 occ. Luke viii. 41. xi. 13. xvi. 14. xxii. 
 50. Acts ii. 30. iii. 2. iv. 34. v. 4. ov^t 
 'srpadev ev ry (xy klovaiq. vTrfjpx^j when it 
 was sold, was not (the price) in your own 
 power? vii. 5r>. viii. 16. x. 12. xiv. 8. 
 xvi. 3, 20, 37. xvii. 24, 27, 29. xix. 
 36, 40. (comp. xxviii. 18.) xxi. 20. 
 xxii. 3. xxvii. 12*, 21. Rom. iv. 19. 1 
 Cor. vii. 26. xi. 7, 18. xii. 22. 2 Cor. 
 viii. 17. xii. 16. Gal. i. 14. ii. 14. Phil, 
 iii. 20. Jam. ii. 15. 2 Pet. i. 8. ii. 19. 
 iii. 11. LXX, Ps. Iv. 19. cxlvi. 2. eioq 
 vvrap^o), while I live. In Luke vii. 25. 
 6t ev ifiariafKO EV^6i,o) /cat Tpv(prj virap- 
 XovTEQ, they who live in or use, &c. Luke 
 xvi. 23. vrrapxojv kv {iaffavaiQ, being in 
 torments. See also Phil. ii. 6. and fiopcprj 
 above. "Y'wapyeiv irpog to be to the advan- 
 tage of, or to conduce towards ; as Acts 
 xxvii. 34. Thus also fljui is used, e. g. 
 Herod, viii. 60. irpoQ yfiio)!' karl is for our 
 advantage. In Luke ix. 48. Schleusner 
 translates 6 fiiKporepog — vTrap^wv he who 
 makes himself least (qui minimum se 
 gesserit.)] 
 
 III. With a dative following it denotes 
 propcrti/ or possession, as Acts iii. 6. 
 'Apyvpiov Kai ^^pvct'oj/ «a: vTvapx^t fxoi, 
 Vvxlg. Argentum et aurum non est mihi, 
 literally, Gold and sillier is twt to me, 
 i. e. I have no gold nor silver. Comp. 
 Acts, iv. 37. xxviii. 7. 2 Pet. i. 8, and 
 under 'Eifxl VII. [Comp. also Esther 
 viii. I. Job ii. 4. Ecclus. xx. 16. Hence] 
 
 IV. 'Ytt a p-^oi'Ta, ra, particip. pres. neut. 
 plur. Things which any one has, goods, 
 jms'sessions. It is joined either with a 
 dative, as Luke viii. 3. Acts iv. 32. — or, 
 used substantively, with a genitive of the 
 person, as Mat. xix. 21. xxiv. 47. [See 
 Mat. XXV. 14. Luke xi. 21. xii. 15, 33, 
 44. xiv. 33. xvi. 1 . xix. 8. 1 Cor. xiii. 3. 
 Lleb. X. 34. The LXX, Gen. xiv. 11. 
 (al. TO. ftpwfxara). xxxi. 18. xxxvi. 6. 
 Prov. vi. 31. & al. freq. Comp. also Eccl. 
 V. 18. vi. 2. Thuc. vii. 76. viii. 1.] 
 
 1^^'" 'Ytteiku), from vtto under, and elkoj 
 
 • ["VThy Bretschneider should translate the word 
 here by adsum, prccslo sum, is not apparent, unless 
 here, as in a former case, he depended on Schmidt's 
 Concordance, in which the word av^yOfTov is omit- 
 ted.] 
 
 to yield, submit. — To submit oneself, to 
 obey with submissive respect, occ. Heb. 
 xiii. 17. The Greek writers use it in the 
 same sense. [In Xen. H. G. v. 4. 45. to 
 yield or give up.~\ 
 
 ^YiTEvavTioQ, /a, iov, from vivo expletive, 
 and EvavTLOQ contrary. 
 
 I. Contrary, adverse, occ. Col. ii. 14, 
 where see Alberti and Wolfius. [Schleus- 
 ner, comparing Ephes. ii. 15, translates 
 o >/v vTTEvavriov iifTiv which (i, e. the law) 
 was the cause of disagreement (dissidii) 
 between the Jews and the Gentiles. The 
 Eng. trans, that was against us seems 
 preferable, as explained by Pearson on 
 the Creed, p. 207. (ed. 1683.) Art. Was 
 crucified. The people had said amen to 
 the curses on those who kept not the law, 
 and this therefore " was in the nature of 
 a bill, bond, or obligation, perpetually 
 standing in force against them, ready to 
 bring a forfeiture or penalty upon them 
 in case of non-performance of the con- 
 dition." Hence, the allusion also to the 
 cancelling of bonds by striking a nail 
 through the writing. Comp. Karapa.'^ 
 
 II. 'YTTEvavrloi, 6i, Adversaries, ene- 
 mies, occ. Heb. X. 27. — The word is used 
 in both these senses by the Greek writers. 
 See Wetstein on Col. [occ. LXX, Gen. 
 xxii. 17. Exod. xxiii, 27. & al. freq.] 
 
 'YIIE'P. A preposition. It seems an 
 evident corruption of the Heb. 1!2i> be- 
 
 y07ld, OVER. 
 
 I. Governing a genitive. 
 
 1. Over, above. So in Homer, II. ii. 
 lin. 20. ^Tfj c ap 'YQET KE(f>a\vg, " It 
 stood over or above his head." But I do 
 not find it thus used in the N. T. 
 
 2. For, instead of. Philem. ver. 13. 
 Rom. v. 6, 7,-8. "' Raphelius (Not. ex 
 Xen. in ver. 8.) has abundantly demon- 
 strated, that vTTEp yjpoJv cnriOavE signifies 
 he died in our room and stead : nor can I 
 find that cn-odavEiv vitEp tivoq has ever 
 any other signification than that of res- 
 cuing the life of another at the expense 
 of our own; and the very next verse (i. e. 
 ver. 7.) shows, independent on any other 
 authority, how evidently it bears that 
 sense here, as one can hardly imagine any 
 one would die for a good man, unless it 
 were to redeem his life by giving up his 
 own." Doddridge. Comp. John xi. ^Q. 
 2 Cor. V. 14. 1 Tim. ii. 6. [So also 
 Bretschneider. He thinks, however, that 
 in commodum for the advantage of is 
 sometimes joined as a secondary notion 
 with the sense instead of. He cites, inter 
 
"' 
 
 Yn E 
 
 883 
 
 Y n E 
 
 alia, Luke xxii. 19, 20. John xviii. 14. 
 Rom. V. 6—8. xiv. 15. 2 Cor. v. 15. 1 
 Thess. V. 10. 1 Pet. ii. 21, &c. In 1 Cor. 
 XV. 3. vTrep Twv ajjiapTiiJjy fjf^ojy (comp. 
 Heb. V. 1, 3. vii. 27, &c.) is o?i accoiint 
 of our sins, or in expiation ofthem.Ji 
 
 3. Iti the room or stead of, denoting 
 succession, 1 Cor. xv. 29, BaTrrii^ecrdai 
 inrep rwy vtKpiov^ To be baptized in the 
 room or stead of the dead, i. e. to sncceed 
 into the place of those who are fallen 
 martyrs in the cause of Christ, and who, 
 if the dead rise not, arc dead for ever. 
 See Doddridge. To what he has ob- 
 served, I add, in confirmation of this ex- 
 position, a passage cited by Vigerus De 
 Idiotism. cap. ix. sect. 9. reg. I, from 
 Dionysius Halicar. lib. viii. 'Ovtol Ti)y 
 apxw TrapaXatovTEQ, 'YHET Ti2~N 'AHO- 
 GANO'NTUN kv rw xpoc 'AvTiaTag tto- 
 \ifJL<^ '^paTtwTiap ii'iiHv erepaQ KaTaypu(f)Eiy. 
 " These, as soon as they entered upon 
 their office, judged it expedient to enrol 
 other soldiers in the room of' those who 
 were killed in the Antian war." This 
 interpretation, which is that of Ellis and 
 Le Clerc, and which they also support 
 by the passage just cited from Dionysius, 
 appears to me the best of ull those men- 
 tioned by Wolfius on the text, whom see. 
 [^See Macknight and Pole's Synopsis for 
 various other interpretations of this de- 
 bated text. Macknight would supply rJ7c 
 avaaraaeioQ, and translate baptised, for 
 believing and testifyifig the resurrection 
 of the dead.'] 
 
 4. For, on the side or part of, q. d. 
 over for defence. Mark ix. 40. Luke ix. 
 50. Rom. viii. 31. Polybius and Arrian 
 apply it in this sense, as Raphelius 
 and Alberti have shown on Rom. viii. 
 ^\. 
 
 5. For, on behalf of Mat. v. 44. Acts 
 xxvi. 1. 1 Tim. ii. 1. [So hl\ 2 Kings x. 
 3. comp. Job xlii. 8. See also Ezra vi. 
 17. Ecclus. xxix. 15. and comp. Sense 2.] 
 
 6. For, on account or for the sake of, 
 because of Acts v. 41. ix. 16. Rom. xv. 
 9, & al. On 2 Cor. v. 20, Kypke shows 
 that iEschines and Demosthenes use the 
 phrase nPESBEY'EIN 'YHE'P tivoq, for 
 being an ambassador for any one, or 
 on his account. [So h)J, 2 Chron. vii. 
 10.] 
 
 7. For, denoting the final cause. John 
 xi. 4. Comp. 2 Cor. i. 6. 
 
 8. Of concerning. 2 Cor. i. 7, 8. viii. 
 23, Rom. ix. 27, where Raphelius shows 
 that Polybius applies the preposition in 
 
 the same sense. [(So the Heb. "b)), Gen. 
 xviii. 19. Numb. viii. 21. Esth. iv. 5.) 
 LXX, 2 Sam. xviii. 5. Tob. vi. 15, 
 &c.] So it is used 2 Thess. ii. 1, where 
 see Whitby, Wetstein, Macknight, and 
 Kp. Newton's Dissertat. on the Prophe- 
 cies, vol. ii. p. 360. 8vo. Wetstein on 2 
 Thess. cites Virgil, ^n. L lin. 754, using 
 the Latin super in the same sense, 
 
 Mtilta super Priamo rogitans, super Hectare 
 multa. 
 
 9. Of denoting the motive, pro, prop- 
 ter. ,Phil. ii. 13, where see Woliius. 
 IL Governing an accusative. 
 
 1. Above, in dignity or authority. Mat. 
 X. 24. Eph. i. 22. Phil. ii. 9. Comp. 
 Luke vi. 40. 
 
 2. Above, beyond, more than. Mat. x. 
 37. 1 Cor. iv. 6. Gal. i. 14. [Comp. 
 Ecclus. vii. 1, 3. 1 Sam.xv. 22, &c. See 
 also Sam. iv. 7.] So Lucian, Philopseud. 
 tom. ii. p. 458. AoidopSvrat TrepiacrMQ, 
 Kai 'YHE'P Tsg avdpag. '' They (women) 
 rail abundantly, and more than men "^'." 
 It is joined with comparative adjectives. 
 Luke xvi. 8. H.-b. iv. 12. Virgil applies 
 the Latin preposition ante in the same 
 manner, ^n. L lin. 351, 
 
 Scelere ante alios immanior omnes. 
 
 The use of virkp after iiTTrjOrirs, 2 Cor. xii. 
 13, seems extraordinary. Two ancient 
 MSS. read Trapa, comp. Heb. i. 4. 
 IIL Used adverbially. 
 
 1. Above, more, exceedingly, Eph. iii. 
 20. 1 Thess. 10. v. 13. Comp. under 
 JleptacTOQ I. 
 
 2. More, more eminently, i. e. a mi- 
 nister of Christ. 2 Cor. xi. 23. So Cas- 
 talio, Magis ego. See Alberti, Wolfius, 
 and Kypke, the last of vrhom cites the 
 Greek writers using the prepositions Trpbg 
 and jjLeTa in the like adverbial manner, 
 but he produces no instance oivTrep being 
 thus applied by them. [On prepositions 
 used adverbially, see Matth. Gr. Or. § 
 594.] 
 
 IV. In composition it denotes, 
 
 1 . Over, above, as in vTrepeiSu) to over^ 
 look, vTrepaipoj to I ft tip above. 
 
 2. Beyond, as in virepaKfjiOQ. 
 
 3. Above, more, more than, as in vTrep- 
 
 TrepiffffEVOJ, VTTEpUlKCKt), 
 
 * See Vigerus De Idiotism. cap. ix. sect. 9, reg. 
 3. and Hoogeveen*s Note. 
 
 3 L 2 
 
YHE 
 
 884 
 
 Y n E 
 
 4. jpor, on behalf of, as in vTrEpeprvy- 
 ^aro) to intercede for. 
 
 5. And most usually, it is intensive, or 
 heightens the signification of the simple 
 word. 
 
 'YTTEpaipo), from virep above,or intensive, 
 and aipio to lift up, 
 
 I. To lift up above. Hence 'YTrepalpo- 
 pai, mid. To lift up or exalt oneself 
 above, in a figurative sense, occ. 2 Thess. 
 ii. 4. 
 
 II. 'Ynepaipofiai, pass, or mid. To be 
 lifted up or elevated very much or exceed- 
 ingly in mind. occ. 2 Cor. xii. 7. [Ps. 
 xxxviii. 4. Ixxii. 1 6. 2 Mac. v. 23.] 
 
 ^^* 'YTripaKfiOQ, «, 6, ^, from vTrep ^e- 
 yo7id, and aKfiiithe acme ov jiower of age, 
 particularly with respect to marriage, as 
 it is applied by Dionysius Halicarn. and 
 Lucian, cited by Wetstein on 1 Cor. 
 vii. 36, where comp. Kypke. — Beyond or 
 past the flower of ones age. occ. I Cor. 
 vii. 36.-— The V. TrapaKpaa-r} occurs in the 
 same view Ecclus. xlii. 9, which passage 
 throws great light on the text in I Cor., 
 if, with four ancient Greek MSS. and the 
 first Syriac version, we there read ya- 
 piiTU)' See Bp. Pearce. 
 
 'Yrrepavio^ An adverb governing a geni- 
 tive, from vTtep above, or intens. and 6.vu) 
 up, upwards. 
 
 1. y46o^;e. occ. Heb. ix. 5. 
 
 2. Far above, occ. Eph. i. 21. iv. 10. 
 Lucian uses the word in like manner, 
 IIA'NT^N Tsriov 'YnEPA'Nil yevophoQ. 
 Demonax, tom. i. p. 998. []In Ephes. 
 iv. 10. Schleusner, comparing Heb. vii. 
 2(5, translates virepavio Travrwv ovpaviop 
 into heaven, occ. LXX, Gen. vii. 20. 
 Dent. xxvi. 19. xxviii. 1. Ezek. viii. 2. 
 x. 19. Ps. viii. 2, &c. In Hagg. ii. 15. 
 it is used in relation to time.] 
 
 ^g^ 'Y7repavc,aro), from vvep intensive, 
 and av^av(jj to increase, grow. — To grow 
 or increase exceedingly, occ. 2 Thess. i. 
 3. 
 
 'YiTEptaivu), from vTrep beyond, and 
 (3alvu) to go. 
 
 I. To go beyond. Polybius, cited by 
 Raphelius, uses the V. in its proper sense, 
 'YnEFBirNAI rsg rJ;c Wtriag opsQ, " to 
 go beyond the bounds of Asia." [So the 
 LXX, 2 Sam. xxii. 30. Ps. xviii. 29. Job 
 xxrv. 2. xxxviii. 1 1 .] 
 
 II. To go beyond, transgress, i. e. the 
 bounds of duty, or of lawful marriage. 
 So Jerome, concessos fines prsetergrediens 
 nuptiarum. occ. 1 Thess. iv, 6'. Thus in 
 Sophocles, Antigone, lin. 491, we have 
 
 Nfl//«f 'TIIEPBAI'NOTSA tk; Trpcyet/xhd;. 
 Transgressing the establish'd laws. 
 
 See other instances of the like kind in 
 Wetstein, and comp. Hapa€alv(o. [Hence 
 come vTvipt^aaiQ (which Hesychius ex- 
 plains by vtpiQ and a^ida), and vTrepta- 
 ata, excess of any kind, particularly any 
 injury done to others. See Horn. Od. y. 
 206.] 
 
 "Yirept>aXk6vTb)Q, Adv. formed from the 
 particip. vTrcpCaXXwv of the V. VTrepSaWw. 
 Exceedingly, above, or more than others, 
 occ. 2 Cor. xi. 23. [Job xv. 11. Xen. 
 Ages. i. 36.] 
 
 'Y7rfp€aXXw, from virep above, and /3aX- 
 Xw to cast, put. — To exceed, excel. [Pha- 
 vorinus says, that virepj^aXKeiv and virep- 
 PoXi] properly relate to throwing a quoit, 
 shooting, &c. beyond the mark ; and me- 
 taphorically, to exceeding or excelling in 
 other things. (See QEd. Tyr. 1190. ed. 
 Herm. Ka& virepftoXav ro^evaag). It is 
 used in Xen. An. iv. 6. 5. of passing over 
 a mountain. Comp. iii. 5. 12. iv. 1. 15. 
 — in Arist. Plut. 109. of exceeding — in 
 Herod, i. 59. of a caldron boiling overr\ 
 Hence particip. 'Y7r£p€aXXwv, Exceeding, 
 excelling, excellent, occ. 2 Cor. iii. 10, 
 (where see Wetstein.) ix. 14. Eph. i. 19. 
 ii. 7. iii. 1 9. On which last text observe 
 that in Aristotle, cited by Wolfius and 
 Wetstein, it is repeatedly construed with 
 a genitive case in the sense of exceeding, 
 excelling. QSee 1 Sam. xx. 40. 2 Mace. iv. 
 13. vii. 42. iEl.V. H. ii. 27-] 
 
 ^g^ 'YTTsp^oXri, rjg, r/, from vTrepti^oXa 
 perf. mid. of virep^aXXa). — Abundance, 
 exuberance, occ. 2 Cor. xii. 7. — Excel" 
 lence. 2 Cor. iv. 7. f Comp. Joseph. A. J. 
 i. 13. 4. where fj vTreptoXri rfjg ^p-qtrtcdag 
 means exceeding piety; so in B, J. vi. 7. 
 3. we have hC v7repftoXr)y ihpoTrjTOc, through 
 excess of cruelty, or exceeding cruelty. 
 See Heiske, Ind. Graec. Demosth. p. 762.] 
 — Had' vTTEptioXiiv, Exceedingly, exces- 
 sively, occ. Rom. vii. 13. 2 Cor. i. 8. Gal. 
 i. 13. The Greek writers likewise use 
 the phrase in this sense. See Raphelius 
 and Wetstein on Rom. Also, Of the 
 greatest excellence, occ. 1 Cor. xii. 3 1 .— ^ 
 Ka0' vTTEpt^oXijv eiQ vTrep^oXriv. OCC. 2 Cor. 
 iv, 17. Chrysostom has the following 
 beautiful remark on this passage : Tldrjat 
 wapaXXrjXa to. irapovra toLq piXXaai, to 
 Trapavriica irpoQ to aiMViov, to eXacppov 
 TrpoQ TO jSapoQ, TYjV ^Xi\piv irpog rr/v ^o^av 
 KOI hSe ThToic apKelTcit, aXX' tTepav Tldyiri 
 Xt'stv, ^tTrXaoriai^ojy avrr/v, Koi Xfywv, KAG' 
 
rn E 
 
 88a 
 
 THE 
 
 'YHEPBOAHN 'EIS 'YHEPBOAK'N. 
 The apostle " opposes things present to 
 things future, a moment to eternity, 
 lightness to weight, affliction to glory; 
 nor is he satisfied with this, but he adds 
 another word, and doubles it, saying, <ca0' 
 vTrep^oX^y elg vTrEpt>o\i]v" , that is, a 
 greatness excessively exceeding. See 
 also Doddridge's Note, and Blackwall's 
 Sacred Classics, vol. i. p. 330 — 2, con- 
 cerning the sublime energy of this text. 
 It is indeed itself icaG' vTrept>o\riv eIq vTrep- 
 ^oXi'iv I 
 
 'YTrepei^iOj from vTrep over, and ei^o) to 
 seCy look. — To overlook^ to seem as if one 
 did not see, to wink at. occ. Acts xvii. 30, 
 where Syriac version "iriiJH passed over or 
 caused to be passed over ; and VVetstein, 
 whom see, " Condonavit, connivendo dis- 
 simulavit, quod bonitatis et lenitatis est 
 summae." Comp. Lev. xx. 4, in LXX 
 and Heb. [Comp, Acts xiv. 1 6. 'X-KEpEilm 
 sometimes means to despise^ as well as 
 to overlook, to neglect, and the like. It 
 occ.LXX, Gen. xlii. 21. Deut.xxii. 1— 4. 
 Lev. xxvi. 40. Tob. iv. 3. Wisd. xix. 22. 
 Ecclus. ii. 11. Schleusner, on Acts xvii., 
 comparing Deut. iii. 26. and Ps. Ixxviii. 
 62. (where it transl. i:ii?nn) and Zech. i. 
 12. (where it is for D^^^ to be angry), 
 prefers translating vTrEpEi^tov by cegre Je- 
 rens, being dissatisfied with.'] 
 
 ^^^ 'Y-nrEpEicEiva, q. d. vTTEp ekelvu fiipr} 
 or yiopia, beyond those parts or countries. 
 — With a genitive. Beyond, occ. 2 Cor. x. 
 1 6, where it has the article prefixed, eIq 
 TO. vTTEpEKEiva vfxibv, in the countries be- 
 yond you. Comp. 'EiTEKEiva. 
 
 ^^^ "YirEpEKTEivh), from VTTEp intcns. and 
 EKTEbui to extend. — To extend or stretch 
 out excessively or beyond one's bounds, occ. 
 2 Cor. x. 14. ['Ov yap, we /^J? E<piKV0vp£V0L 
 elg vpag, vTrEpEKTElvofjiEp kavrovg, For we 
 do not exceed our appointed bounds, (i. e. 
 in coming and preaching at Corinth), as 
 if we could not properly come to you. 
 This is nearly the sense Macknight and 
 Bretschneider give to the passage. See 
 also Wetstein in loc. Schleusner under- 
 stands it to mean, that St. Paul *' does 
 not exceed his bounds and arrogate a 
 praise not due to him, as if he had not 
 preached at Corinth." The word occ. 
 Lucian, Eunuch, 2.] 
 
 "YTTEpEKTTEpKKT^. ScC Uudcr IlepiffffOC L 
 
 'YTrfpe/cxwrw, from virkp over, and ek- 
 yyvh) to pour out. — To run over, to over-^ 
 jiow. occ. Luke vi. 38. So the LXX in 
 Joel ii. 24. 'YnEPXYeU'SONTAI at 
 
 \r)vol oivH Koi eXaiti The vats shall over- 
 flow 7vith wine and oil; where the V. 
 answers to the Heb. Ip^DH of the like 
 import. 
 
 ^^^ "XirEpEvrvy^avw, from vxkp for, 
 and EVTvy')(avti) to meet, intercede, which 
 see. — To intercede, make intercession for. 
 occ. Rom. viii. 26. 
 
 [*Y7r£p£)(w, from vTrep above, and c^w to 
 have, be^ 
 
 [I. To be above, be higher, supreme. 
 occ. Rom. xiii. 1. 1 Pet. ii. 13. So 
 Arrian. Epictet. i. ch. 30. cited by Wet- 
 stein, orav EiairiQ irpoQ riva rioy 'YIIEP- 
 EX0'NTi2N, wheji you approach any man 
 in authority. Schleusner considers the 
 primary meaning of this word to be to 
 hold over, as in holding the hand over 
 any one to shield him. See Polyb. xv. 
 29. and the note of Hemsterhuis on this 
 phrase in Lucian, Timou, § 10. It some- 
 times means, to be over or remaining; 
 sometimes, to be over by out-topping any 
 thing, superemineo, as in M\. V. H. ix. 
 13. TO Ze 7rp6(r(s)7rov povov v7rEpi')((t)V, with 
 only his face above it, (i. e. above the 
 case in the shape of a tower, the Trup- 
 yiffKoo). See also LXX, Exod. xxvi. 13. 
 Lev. XXV. 27. 1 Kings viii. 8.] 
 
 II. To be better, more excellent, occ. 
 Phil. ii. 3. [See Ecclus. xxxiii. 7. Dan. 
 vii. 23. In the latter passage, virEpilEi is 
 translated by Biel, prcestantius erit. It 
 is for the Chald. «2u;n shall be different 
 
 from^ 
 
 III. To exceed, excel, occ. Phil. iv. 7- 
 Hence the particip. pres. neut. used as a 
 substantive, 'Y7rfpe\ov, to. Excellence, occ. 
 Phil. iii. 8. 
 
 'YTrepT^^avia, ag, //, from vTrEpri^avog. — 
 Pride, arrogance, insolence, occ. Mark 
 vii. 22. "Eti U 'YHEPH^ANIA »:ara- 
 <l>p6vqaig Tig, TrXrjv avre, rwv aXXwv. 
 " 'YTTf pT/^avt'a is a contempt of all others 
 but oneself," says Theophrastus, Eth. 
 Char. xxiv. which see. Qocc. LXX, Deut. 
 xvii. 12. Ps. xxxi. 23. Is. xvi. 6. Prov. 
 viii. 13. Dan. iv. 37, &c.] 
 
 'YTr£pr]<pavog, «, 6, f], from vTrep above, 
 and ^a/vw to show. — Proud, arrogant, 
 insolent, one who sets himself up to view, 
 as it were above others, " superbus enim 
 sese supra alios eflfert, osteudit, et videri 
 vult." Mintert. occ. Luke i. 51. Rom. 
 i. 30. 2 Tim. iii. 2. Jam. iv. 6. 1 Pet. v. 
 5. Comp. 'YTTEprjipayla. [occ. LXX, Job 
 xl. 12. Ps. cxix. 21, ^\. & al. In Luke 
 i. construe diavoiq. Kapliag with vnep- 
 yipavog.^ 
 
Y HE 
 
 886 
 
 Y n E 
 
 'YTrepXiav. — So three MSS. read 
 ill one word, 2 Cor. xii. 11. (see 
 Wetstein), but most of the MSS., both 
 there and in 2 Cor. xi. 5, read vwep Xiav 
 in two words ; see thereibre under Aiav. 
 On 2 Cor. xi. 12, Kypke cites Plutarch 
 several times using the compound adverb 
 vTrepev exceedingly well. [^On the article 
 used with adverbs, see Matth. Gr. Gr. § 
 270.] 
 
 ^g^ 'Y7rcprt/:aw, w, from virep ahove^ 
 7nore than, exceedingly., and vikcud to con- 
 quer. — To more than conquer, to be 7nore 
 than conqueror, or to conquer eminently. 
 occ. Rom. viii. 37. " Egregie vincimus, 
 egregiam reportamus victoriam hostili 
 exercitu funditiis deleto." Wetstein, who 
 cites from Leon. Tact. Ni^ra kol firi 
 'YnEPNl'KA, " Conquer, but do not over- 
 co?iquer, i. e. do not push your victory 
 too far." [Socrat. H. E. iii. 21. vik^v Ka- 
 Xov, vTvepviK^v ^£ e7ri(j)6oYov. Schleusner 
 doubts whether in Rom. viii. it differs 
 from the simple verb.] 
 
 'Y7ripoyKO£, 8, 6, >/, fcat to — ov, from 
 vTrep above, exceedingly, and oy/:oc a tu- 
 mour, swelling, and thence in the pro- 
 fane writers pride, pomp, and particularly 
 in words, bombast., as Longinus, De Sub- 
 line, uses "OyKOQ, sect. iii. & al. []In 
 Xen. H. G. v. 4. b^. it is used of the \e^ 
 swelling with a tumour^ — Excessively or 
 over and above tumid, swelling., or pom- 
 pous. occ. 2 Pet. ii. 18. Jude ver. 16. 
 Libanius in Wetstein applies this com- 
 pound word to praises, and Plutarch to 
 speech. — The LXX use this adj. Exod. 
 xviii. 22, for Heb. bnJl great; ver. 26, 
 for mwp hard., ai,id 2 Sam. xiii. 2, for «f?a^ 
 was difficult. [^Conip. also Dan. xi. 36. 
 Lam. i. 10. The word ^hh and its de- 
 rivatives are applied to tvonders and mi- 
 racles. See Simon. Lex. Heb. in voc] 
 
 'YirEpoj^i], ijg, i) *, from VTrepeyjo, to be 
 above, excel, which see. 
 
 I. High or eminent station, authority. 
 occ. 1 Tim. ii, 2. So Josephus, Ant. lib. 
 ix.cap. 1. § 1. Ti2~N 'EN 'YnEPOXH"'t 
 'EINAI ^o/:av7wv. See more in Wetstein 
 on Rom. xiii. 1, and comp. under AoKt'w 
 V. [2 Mac. iii. 11.] 
 
 II. Excellence, occ. 1 Cor. ii. 1. [See 
 2 Mac. xiii. 6. and vi. 23. In the former, 
 KUKwv vTiepo^Qiv means enormous crimes. 
 Comp. Joseph. A. J. vi. 4. 3.] 
 
 ^^^ 'XTTEpirepKTfyEVio, from virtp above, 
 or exceedingly, and irepKraevd) to abound. 
 
 * [The word occ. 1 Sam. ii. 3.] 
 
 I. To abound more, superabound. occ. 
 Rom. V. 20. 
 
 II. 'Y7rep7r£pi(T(T£vopai, Mid. To abound 
 exceedingly, to overflow, occ. 2 Cor. vii. 4. 
 
 ^^^ 'Y7r£p7repi<T(Tiog, Adv. from vTrtp 
 above, exceedingly, and TreptcrG-CJg abun- 
 dantly. — Most exceedingly, superabun- 
 dantly, above measure, occ. Mark vii. 37. 
 
 ^g^ 'YTTfpTrXeovaf^w, from virep above, 
 or exceedingly, and TrXcova^w to abound, 
 superabound. — To abound, or superabound 
 exceedingly, occ. 1 Tim. i. 14. [|" This 
 word, which Wetstein confesses that he 
 has not found elsewhere, is found in the 
 Psalterium Salmonis, Ps. v. 19, and in 
 a fragment of Hernias in Fabric. Bibl. 
 Gr. lib. V. ch. i. p. 12." Schleusner in 
 voc] 
 
 'YTTf-pv^ob), w, from vTrep above, or ex- 
 ceedingly, and v\\^6m to exalt. — To exalt 
 exceedingly or very highly, occ. Phil. ii. 
 9. [Ps. xxxvii. 34, 35. xcvii. 9. Dan. iv. 
 37. Song of the Three Children, passim.] 
 
 ^g^ 'Y7rep(f)poyi(o, w, from vTrep above, 
 and (^poviu) to think. — To think (of one- 
 self) above what, or more highly than, 
 one ought, to arrogate too much to one- 
 self, occ. Rom. xii. 3. On which text 
 Raphelius shows that this is the true 
 sense of the word, and cites from He- 
 rodotus, lib. i. nXbrw 'YHEP^PONEOY- 
 2AI, *' Insolent from wealth." So Jose- 
 phus, Ant. lib. i. cap. 11. § 1. — TrXarw 
 Ka\ peyidsi xpVP^rojy 'YnEP*PONOY"'N- 
 TE2. [Comp. 2 Mac, ix. 12. Joseph. 
 A. J. i. 11. 1.4.] 
 
 'YTTEpSov, 8, TO, Eustathius derives it 
 from VTrep above, and wov, in the language 
 of Lacedsemon, an upper chamber. But 
 * others think that virepMov is properly an 
 adjective neut. from masc. vTrepwog, and 
 observe that Lucian uses the expression 
 "OIKHMA YHEPa-'tON t, and the LXX, 
 Ezek. xiii. 5, '01 nEPI'nATOl '01 
 'YnEPi2''iOI, and they take wag for a 
 mere termination, as in Trarpwoc from ttci- 
 Ti^p, Trarpog. — An upper room or chamber. 
 occ. Acts i. 13. ix. 37, 39- xx. 8. From 
 the first and third of these passages (comp. 
 Mark xiv. 15.) it appears that these up- 
 per rooms were large, and capable of con- 
 taining a considerable number of persons. 
 And this is still the fashion of building 
 in the Eastern countries +, where the 
 upper rooms are also those which are 
 
 * See Wolfius on Acts i. 13. 
 . f Asinus, torn. ii. p. 158, C. edit. Bened. 
 
 i Sec Shaw's Travels, p. 207i o, and Heb. and 
 Eng. Lexicon, under ban II. 
 
vnii 
 
 SS7 
 
 YHH 
 
 principally inhabited*. [Bretsclmeider 
 contradicts Krebsius, who in his Obss. 
 Flav. p. 162, &c. (on Acts i. 14.) contends 
 that virep^oy is a portion of the Temple of 
 Jerusalem, and not a part of a private 
 house. See Havercamp, Joseph. A. J. viii. 
 3. 2. B. J. V. 5. 5, on which comp. Con- 
 stant. L'Empereur de Mensuris TempK, 
 p. 152. In A. J. xi. .5. 4. Bretschneider 
 understands the flat on the top of the hill 
 on which the Temple was built, com- 
 paring Ezra X. 9. in LXX, and Apo- 
 crypha, 1 Esdr. V. 47. ix. 6. 'Y-rrep^ov occ. 
 LXX, Judg. iii. 20—25. 2 Sam. xviii. 
 33. i Kings xvii. 19, 22. 2 Kings i. 2. 
 iv. 10, 11. xxiii. 12. 1 Chron. xxviii. 11. 
 2 Chron. iii. 9. Ps. civ. 3, 13. Jerem. 
 xxiii. 13. Ezek. xli. 7. Dan. vi. 10. 
 Tobit iii. 18. The Heb. word is ^^bi). 
 See Homer. Od. 2'. 205. II. B'. 514. 
 The Attic word was ^ifjpeg (supply oikt]- 
 fia). See more in Wetstein, Wolf. Cur. 
 Philol. et Critic, vol. i. p. 1008. Vi- 
 tringa de Synagog. Vet. i. 6. and Hem- 
 sterhuis on Aristoph. Plut. v. 812. Wahl, 
 referring to Winer Bibl. Realw. p. 275, 
 says, that the virepSop was " a room (ein 
 Erker) over the flat roof of Eastern 
 houses, furnished with two outlets, one 
 leading into the house, the other imme- 
 diately to the street by a staircase."] 
 
 ^g^ 'YTre^w, from viro under, and e^w 
 to have, hold. 
 
 I. To put under, q. d. to have or hold 
 under. Thus it is sometimes used in the 
 profane writers. 
 
 II. To undergo, suffer, occ. Jude ver. 
 7, where Wetstein and Kypke cite the 
 same phrase, 'YHE'XEIN Al'KHN and 
 AI'KASj to suffer punishment, from the 
 purest Greek writers. QSee 2 Mac. iv. 
 48. Xen. Anab. v. 8. 18. Mem. ii. 1. 8. 
 M\. V. H. iv. Land Irmisch on Herodian. 
 i. 8. 12.] 
 
 'YTTTjKoog, a, 6, r/, from vttijkoov, 2 aor. 
 of viraKHw to obey.. — Obedient, subtnis- 
 sively or humbly obedient, occ. Acts vii. 
 39. 2 Cor. ii. 9. Phil. ii. 8. [It is used 
 in LXX, Prov. iv. 3. xiii. 1, of the obe- 
 dience of a child to its parents, and 
 Deut, XX. 11. Josh. xvii. 13, oi tributary 
 or subject states. See Thucyd. vi. 69. 
 vii. 57.] 
 
 ^^^ 'YTrripeTEio, w, from vTrrjpirTjq, 
 which see. — Governing a dative. To serve, 
 minister unto, assist, occ. Acts xiii. 36. 
 XX. 34. xxiv. 23. On which last text 
 
 • See Heb. and Eng. Lexicon, under nby IV. 
 
 Raphelius observes from Xenophon, that 
 vTrrjpeTEip denotes not only those oflices of 
 kindness that require action or labour 
 (which is the usual import of ^taKovely 
 in the N. T.), but also those which con- 
 sist in liberality, and supplying the wants 
 of others, though one does not personally 
 attend them. [See Xen. Cyrop. iv. 6. 6. 
 8. Mem. ii. 4. 7? and Irmisch on He- 
 rodian, i. 4. ]'6. Its proper meaning, 
 Schleusner Siiys, is to perform the duty of 
 an vTrrjpirrjs, and he takes it in its naval 
 sense in Xen. CEcon. viii. 16. In Xen. 
 Mem. iii. 5. 18. &c. it means to obey.~\ 
 Blackwall, Sacred Classics, vol. ii. p. 
 1 — 84, remarks from Bois, that Acts xiii. 
 36. might be better rendered. For David, 
 after that, in his generation, or course of 
 life, he had served the will of God, fell 
 asleep. To confirm which interpretation 
 I add from Xenoplion, Q^conom. cited by 
 Raphelius, on Acts xx. 34, "'Ov av IlIVl 
 Tl^QMiri TzoXKaX x^^p^e 'YnHFETEI'N 
 sdiXojffi, *' whose will many hands will 
 subserve or obey ;" and from Libanius in 
 Wetstein, Mi) rfj T^~N GEfi'N 'YHH- 
 PETEI'SGAI BOYAH^i. See more in 
 Wetstein, on Acts xiii. 36. [[Schleusner 
 translates Acts xiii. 36. as the English 
 translation does.] 
 
 'YTTripirr^Q, «, o, from vrro under, and 
 EpETTjc a rower, which from epirro) to row. 
 — Properly, according to its etymology, 
 it should signify one who rows under 
 (the command of) another. [>ee De- 
 mosthen. p. 1209, 11.] But I do not 
 find that it is ever thus applied by the 
 Greek writers, who always use it for 
 subordinate assistant, servant, attendant, 
 or officer in general ,• and thus only it is 
 applied in the N. T. [See Mat. v. 25. 
 (comp. Luke xii. 58. where Trpckrwp is 
 used.) xxvi. 58. Mark xiv. 54, (ifi. Luke 
 iv. 20. John vii. 32, 45, 46. xviii. 3, 12, 
 
 18, 22, 36. xix. 6. Acts v. 22.] Wetstein 
 on Mat. V. 25, among other passages, 
 cites from Aristides, 'O U (AIKASTirS) 
 nAPAAI'AilSIN kvToiQ 'YRHPE'TAIS; 
 and further to illustrate the force of this 
 word the reader would do well to consult 
 Plato's Euthyphro. § 16. edit. Forster. — 
 In Luke iv. 20, rw vwrjpirrj is rather un- 
 fortunately rendered the minister. It 
 there means the attendant or servant, 
 part of whose business it was to take care 
 of the sacred books, and deliver them to 
 
 the reader. See Wolfius and Campbell. 
 
 [See Vitringa de Synag. Vet. 898.— On 
 
 Luke i. 2, vTrrjpirai — tov \6yov, comp. 
 
Y no 
 
 888 
 
 Yno 
 
 1 Cor. iv. 1 . Acts xxvi. 1 6. and xiii. 5 ; in 
 which last passage it seems, however, ra- 
 ther to mean a kind of deacon, occ LXX, 
 Prov. xiv. 35. Wisd. vi. 4. In Xen. Mem. 
 iv. 3. 14. thunder and winds are called 
 vTTTjperai rCov -S^ewv.] 
 "Ytcvoc, a, 6. 
 
 I. Sleep, natural, occ. Mat. i. 24. 
 Luke ix. 32. John xi. 13. Acts xx. 9, 
 twice. FGen. xxviii. 16. Prov. iv. 16. & 
 
 II. Sleep, in a spiritual sense, i. e. a 
 state of inactivity with respect to good 
 works, and of security in sin. occ. Rom. 
 xiii. 11. QComp. Ephes. v. 14. 1 Thess. 
 V. 6, 7.] 
 
 ['YIIO', A preposition.] 
 » [I. Governing the genitive, and mean- 
 ing by, from, or on account of. The 
 genitive usually expresses that by which, 
 either as efficient cause, or as instrumental 
 cause or agent, something is effected. 'Ytto 
 is hence generally used with passive verbs, 
 or neuters which receive a passive sense. 
 e, g. aTToQavELv vtto tivoq. See Matth. 
 Gv. Gr. § 592. occ. Mat. i. 22. to pr}dep 
 V7rd Tov Kvpiov ^la rov Trpotpiirov. ii. J 7. * 
 TO prjOer vtto 'lepepiov. iii. 6, 13, 14. viii. 
 24. Luke x. 22. Acts xxvii. 1 1. toIq vtto 
 tov JlavT^ov \EyofxhotQ. Rom. xiii. 1. 
 (see tclttm) James i, 14, &c. See also 
 Rev. vi. 8. aTTOKTEivaL — ev pop(j>aia — koX 
 vTro TU)v B^'ijpion' Trjg yfjQy where ev and vtto 
 are nearly synonymous. LXX,Exod. xvi. 
 3, &c.] 
 
 II. Governing a dative, Under, in, also 
 lo, or according to, as in Herod ian, lib. v. 
 cap. 6. — XopEvovTd 'YITO' te ayXolg Kai 
 avpiy'^L TvavTO^airCjv te opyaviov r)^io 
 " Dancing to flutes and pipes, and the 
 sound of all kinds of instruments." But 
 it is not construed with a dative in the 
 N. T. [^It is used with a genitive also 
 in a similar sense, as e. g. Herod, i. 1 7. 
 Thucyd. v. 70.] 
 
 III. Governing an accusative, 
 1. Under, underneath, beneath, of si- 
 tuation. [Mat. V. 15. (comp. Mark iv. 
 21. Luke xi. 33.) viii. 8. (comp. Luke 
 yii. 6.) xxiv. 37. John i. 48. Acts ii. 5. 
 jv. 12. Col. i. 23. 1 Cor. x. 1.— LXX, 
 1 Kings xix. 13. Exod. xiv. 27- xix. \T . 
 In Jude vers. 6. vtto i^6(j)Qp in darkness. 
 SeeLXX, Exod. iii. 1.] 
 
 * [Griesbach here considers S.a a reading worth 
 examination. Two other passages, where ^ffih wo 
 is sirtiilarjy used, are among tliose which he reject;*. 
 J^lat- xxvii. 35. Mark xiii. 14.] 
 
 f 2. Under, either of power or au- 
 thority, as Mat. viii. 9. Luke vii. 8, or 
 denoting being liable or subject to, as in 
 James v. 12. See also Rom. iii. 9. vi. 
 14. vii. 14. Gal. iii. 10, 25. iv. 2. 1 Tim. 
 vi. 1.] 
 
 3. About, at, in, of time, sub. Acts v. 
 21, 'Ytto tov opdpov, About day-break, 
 early in the morning. So in Latin, Sub 
 lucis ortum, Livy, lib. xxvii. cap. 15. See 
 Alberti on Acts xiii. 1 . [LXX, Jon. iv. 
 11. See Thucyd. ii. 26. iv. Q7^ M\. V. H. 
 xiv. 27.] 
 
 IV. In composition it denotes, 
 
 1. Under, or sitbject, as in viro^iia to 
 bind under, vTroraffaio to subdue. 
 
 2. Under, before the eyes, oculis sub- 
 jectum, as viroypafifioQ, vTro^EiKvvfii. 
 
 3. Diminution or extenuation, as in 
 vTroTTveu) to breathe gently or softly, vtto- 
 voEio to suspect. 
 
 4. Privacy, clam, clanculiim, as ia 
 vTraycj to go away privately. 
 
 5. In some words it seems almost ex- 
 pletive, as in vTraPTttu) to meet, vTrapx^io to 
 begin. 
 
 {^g^ 'Y7ro€aXXw, from vtto privately, and 
 f^dXXu) to put. — To suborn, " to procure 
 privately, procure by secret collusion,'* 
 (Johnson) as witnesses, occ. Acts vi. 1 \, 
 where see Eisner and Wetstein, [^'YttoSXt;- 
 TOQ is used for suborned in Joseph. B. J. v. 
 1 0. 4. 'YttoSciXXw properly means to put 
 under, and is used by Xen. de Ven. vii. 3. of 
 putting animals to be suckled under a 
 strange mother. In Xen. Cyrop. iii. 3. 
 55. it means to suggest, in a good sense. 
 'YTTo^aXXopai is used in Esdras ii. 18. of 
 repairing foundatio7is.~\ 
 
 ^^^ 'YrroypappoQ, 5, 6, from viroyi- 
 y pap pa I perf. pass, of v-rroypcK^io to set a 
 copy in writing to learners, thus used by 
 Plato, cited by Scapula and Wetstein on 
 1 Pet. ii. 21 : it is derived from viro be- 
 fore, and ypa(j)io to write. 
 
 I. Properly, A copy, such as writing- 
 masters set before their scholars for their 
 imitation. So Ammonius under virayELP, 
 'YnOrPAMMO^N XiyopEP avTt HPO- 
 rPAMMO'N. [See Le Moyne, Var. Sacr. 
 p. 5 ! 3. He says, that this word signifies 
 the lines traced out for workmen to work 
 by, in order to keep the work regular and 
 exact. Plonce also it signifies a rule or 
 pattern. See 2 Mac. ii. 29. 'YTroypcKfxj 
 occ. 1 Mac. viii. 25, 27. 2 Mac. ix. 18, 
 25. (comp. Esdr. ii. 16.)] Hence 
 
 IT. An examjjle, pattern, occ. 1 Pet. ii. 
 21 . So Polycarp, alluding to this passage 
 
vn o 
 
 sed 
 
 vno 
 
 of St. Peter, applies the word in his 
 epistle to the Philippians, § 8. " Let us 
 therefore imitate his (Christ's) patience : 
 and if we suffer for his name, let us glo- 
 rify him; rarov yap i]fjuy TO"N 'YIIO- 
 rPAMMO'N edrjKE dC eavra, " for this ex- 
 ample he has given us by himself." Wake. 
 See Wolfius on 1 Pet. Clement also uses 
 the word in the same sense, 1st epistle to 
 Corinthians, § 33. [See Le Moyne, Var. 
 Sacr. vol. ii. p. 510. and 2 Mac. ii. 29.] 
 
 ^^^ *Y7rooety/za,- arog, ro, from vtto- 
 hi^etyfjia perf. pass, of vTroEeiKvvfju. 
 
 I. An example or patter 7i shown or ex- 
 hibited for imitation in acting, occ. John 
 xiii. 15 J or in suffering, occ. Jam. v. 10. 
 This word is used in the same sense by 
 Polybius, cited by Wetstein. [See 2 
 Mac. vi. 28, 31. Ecclus. xliv. 16. Joseph. 
 B. J.vi. 2. 1.] 
 
 W. A typical ea'hibition or representa- 
 tion, occ. Heb. viii. 5. ix. 23. 
 
 III. All example of disobedience or 
 punishment J for the warning and deterring 
 of others. Heb. iv. 11. 2 Pet. ii. 6. And 
 on this latter text see Raphelius, Wet- 
 stein, and Kypke. [Comp. Joseph. B. J. 
 1 6. 4. sub linem. Etg vTro^ety/ua tG)V 
 aXkwv kQvCJv' for a warning to other 
 nations. The word vTrodeiypa was not 
 used by the good Attic writers, according 
 to Lobeck, Phryn. p. 12. He says, the 
 only two passages which are quoted from 
 them are a passage from Demosthenes, 
 which has been properly emended, and 
 Xen. de V^en. ii. 2, about which he is in 
 doubt. The preferable word is Trapd- 
 ^eiyfia.^ 
 
 'YTro^eiKvviJLi^ or obsol. vTroSeiKio, from 
 vTTo under or before the ey«s, and deiKU) to 
 show. 
 
 I. To show plainly, set before the eyes, 
 as it were. occ. Luke vi. 47. xii. 5. Acts 
 ix. 16. XX. 35. [2 Chron. xx. 2. Esth. 
 ii. 10. iv. 6. viii. I. Tobit xii. 6. Ecclus. 
 xiv. 12. Xen. Mem. iv.3. 13.] 
 
 n. To show, teach, instruct plainly. 
 occ. Mat. iii. 7. Lulie iii. 7. On the 
 former of which texts Raphelius has 
 abundantly proved, from Polybius, that 
 this is the import of the verb. See also 
 Wetstein. [See Tobit iv. 2. "Iva uvt^ 
 vTTo^f/sw, Trpiv inrodavtiv fxe, that I may 
 give him my instructions before I die.'] 
 
 ^g^ 'YnoUxofJiai, from vtto under, and 
 cexopai to receive. — To receive hospitably 
 and kindly, q. d. to receive under one's 
 roof. occ. Luke x. 38. xix. 6. Acts xvii. 
 7. Jam. ii- 25. Thus it is applied by 
 
 Homer, II. ix. lin. 476, and Odyss. XvL 
 lin. 70, where we have the expression 
 'YnOAE'XESGAI "OIKilt, " to receive 
 into one's house." So Lucian, "O^e 'YIIO- 
 AE^A'MENO'S pe, Kat ievhag trap 
 dvrw, " But he receiving and entertain- 
 ing me at his house." Deor. Dial. torn, 
 i. p. 178. E. edit. Bened. [Tobit vii. 8. 
 1 Mac. xvi. 15. Xen. Mem. ii.3. 13. M, 
 V. H. iv. 9. xvi. 26.] 
 
 'YTTo^ew, from vtto under, underneath, 
 and Zio) to bind. — To bind under, zb 
 sandals or soles under the feet. Hence 
 'YTTo^iopai, mid. and pass. To shoe one- 
 self be shod. occ. Mark vi. 9. Acts xii. 
 8. Eph. vi. 15, where Wetstein cites 
 Thucydides likewise using viroZelepivoi 
 for bein^ shod. See also Scapula. Qocc. 
 LXX, 2 Chron. xxviii. 15. M\. V. H. 
 i. 18. Xen. Anab. iv. 5. 14, &c. See 
 also Xen. Mem. i. 2. 5.] 
 
 'Yiro^rjpa, arog, ro, from vTrodiio. — A 
 sandal or sole bound under, and so fast- 
 ened to the foot. [Mat. iii. 11. Luke xv. 
 22. xxii. 35. Acts vii. 33. xiii. 25. On 
 Mat. X. 10. comp. Mark vi. 9. Luke x. 4 ; 
 and on Mark i. 7. comp. Luke iii. 16. 
 John i. 27. occ. LXX, Gen. xiv. 23. 
 (comp. Ecclus. xlvi. 19.) Exod. iii. 5. 
 xii. 11. Ruth iv. 7, 8. Ezek. xxiv. 17, 
 &c. for ^i>i, which they sometimes trans- 
 late by aavhaXiov, e. g. Josh. ix. 5. Is. 
 xx. 2.] Comp. ^avldXiov. On Mat. iii. 
 1 1 . Kypke remarks, that not only among 
 the Jews, but likewise among the Greeks 
 and Romans, putting on, pulling off, and 
 carrying the sandals of their masters was 
 the office of the meanest slaves ; and he 
 cites from Plutarch, Sympos. lib. vii. qu. 
 8. p. 712. E. rote ra 'YnOAH'MATA 
 KOMIZO~YSI iraLhapioiQ. See also Wet- 
 stein. [^Schleusner and Wahl say, that 
 vTTo^rjpa originally meant a sole of wood 
 or leather bound under the feet, but that 
 afterwards it was used for shoes that 
 covered the foot, and ffavhaXiov for soles 
 bound by straps over the feet, or san- 
 dals. In the N. T. they are, however, sy- 
 nonymous, according to Schleusner.] 
 
 J^^ 'YTTodiKoe, »f O) Vi fi*om VTTO undcT, 
 and ^iKrj judgment, condemnation, punish- 
 ment. — Joined with i^ dative. Guilty be- 
 fore, subject or liable io punishment from, 
 obnoxius. occ. Rom. iii. 19, where Archbp. 
 Tillotson renders vttoZlkoq rw 0£a> liable 
 to the divine justice (see Doddridge); 
 and Wetstein cites from Demosthenes, 
 'Eav ^i TLQ ThTiop TL Trapci^alvr), 'YTIO'- 
 AIK02 €Tw rf iraQovTi. " And if any 
 
YHQ 
 
 890 
 
 Yno 
 
 oYie transgresses any of these things, let 
 him be liable to a prosecution from the 
 sufferec" See also iScapula. 
 
 'XTTolivyLOQ, H, by r/, Kal to — ov, from 
 Wo under, and ^vyog a yoke. — Under, or 
 subject to, the yoke, subjugis, subjugalis. 
 [It is used generally to denote any animal 
 used as a beast of burden. Suid. bi vtto 
 ^vyby (ioEQ Xiyovrat vwo^vyia^ Kai rci 
 aWtt rutp cf^doipopijjv ^cjioy oloy 'ittttol re 
 Kal rjfiiovoL koX ovoi. See I£A. V. H. ix. 
 3. xii. 37. &c.] 'YiTo^vyiop, TO, used as a 
 substantive (^wov being understood), Ati 
 animal subject to the yoke, particularly 
 a7i ass, which the ancients frequently 
 employed in this manner ; see Isa. xxi. 
 7. XXX. 24. xxxii. 20. Deut. xxii. 10, 
 and Bochart, vol. i. 186. occ. Mat. xxi. 5. 
 2 Pet. ii. 16. — The LXX often use vwo- 
 ^vyiov for the Heb. linn a he-ass. [see 
 Gen. xxxvi. 24. Exod. ix. 3. xx. 17, &c. 
 In the various readings to Judg. v. 1 0. it 
 is found for pn«.] 
 
 ^g^ 'YTTo^ojvpvfii, from vtto under, 
 and ^wyvvjiL to gird. — To undergird, as 
 as a ship, to prevent its bulging or split- 
 ting, occ. Acts xxvii. 17. Polybius has 
 the expression NAyS 'YHOZllNNrEIN; 
 and Plato mentions to. 'YIIOZO'MATA 
 Twp TpLTipMv, " the under-girts of galleys." 
 See more in Raphelius and Wetstein, and 
 comp. Horace, lib. iv. ode 14, lin. 6 — 9. 
 " Undergirding a ship is now sometimes 
 practised — in violent storms." Bp. Pearce, 
 whom see. |^occ. 2 Mac. iii. 19. in a dif- 
 ferent sense. 'Yxei^axTfiivaL de vtto tovq 
 fxaffTOvg at yvyaiKeg (tolkkovq. Comp. yEl. 
 V. H. X. 22, where it is used of being 
 girded with a sword.] 
 
 'YTTo/carw, An adverb, from vtto under, 
 and KaTU) beneath. It is joined with a 
 genitive, Underneath, under. (^Mark vi. 
 11. vii. 28. Luke viii. 16. John i. 51. 
 Heb. ii. 8. Rev. v. 3, 13. vi. 9. xii. 1. 
 LXX, Gen. i. 7. vi. 17. Exod. xx. 4. 1 
 Kings vi. 6, &c.] 
 
 'YTTOKpiyofxaL, Pass, and mid. from vtto 
 under, and Kpiyofiai to be judged, thought. 
 
 I. It seems properly to denote, To re- 
 present another person by acting, as the 
 ancient players did, under a mask, to 
 personate, q. d. to be thought somebody 
 different from oneself by being under a 
 mask. Thus Scapula cites from De- 
 mosthenes, Jiepl UapaTTp. 'AyTiyoyrjy de 
 2,o({)OK\eag TroXXaKig 'Api^odrffiog 'YIIOKE'- 
 KPITAI, "Aristodemus often acted or 
 personated the Antigone of Sophocles;" 
 and from Hcrodian, "Efca^oc re, 6 /3«\£rae, 
 
 aXW^ 'YnOKPI'NETAI, " Every one acts 
 what part or character he pleases." So 
 in Epictetus, Enchirid. cap. 23, (which 
 see) we have irTioxby 'YnOKPI'NASeAI, 
 to act a poor man, &c. 'YIIOKPI'NA- 
 20AI TTpoaMTToy, to act a part or cha- 
 racter. Hence 
 
 II. To pretend, counterfeit, feign. 
 Thus often used in the best Greek wri- 
 ters, occ. Luke XX. 20. []See 2 Mac. v. 
 25. vi. 21, 24. Ecclus. xxxii. 15. xxxiii. 
 2. ^lian. V. H. xiii. 12. Thom. M. p. 
 874. says, that besides its sense oi feign- 
 ing, &c. it was also anciently synonymous 
 with cnroKpiyofiaL to answer. See Herod, 
 i. 78. 90. 91. So Hesychius, and Suidas, 
 who deduces hence viroicpiT^g an actor, 
 quasi 6 aTroKpiyofieyog rw X^PV' ^^' ^^ 
 Isaiah iii. 7, some copies read vTroKpidelg, 
 others, a7roKpideig.~] 
 
 ^g^ 'YTTOKpicrig, log, Att. ewg, ij, from 
 vTroKpiyofjiaL, which see. — A false or feign- 
 ed pretence, an acting, as it were, under a 
 mask, hypocrisy. [Mat. xxiii. 28. Mark 
 xii. 15. Luke xii. 1. Gal. ii. 13. 1 Pet. 
 ii. 1. See the various readings on Ps. 
 xxxiv. 16. (or xxxv. 16.) and 2 Mac. vi. 
 25.] 1 Tim. iv. 2, 'Ev vTroKplaeL -tpevdo- 
 Xoyojy, Through or by the hypocrisy or 
 false pretences of liars, as these words 
 should, no doubt, be rendered. See Jos. 
 Mede's Works, fol. p. 675, &c. and Bp. 
 Newton's Dissertations on the Prophecies, 
 vol. ii. p. 461, &c. — In Jam. v. 12, for 
 the more common reading, etc vwoKpLcny, 
 the Alexandrian and two latter MSS. 
 have VTTO KpiaLy; which reading is con- 
 firmed by the Syriac, Vulgate, and se- 
 veral other ancient versions, and admitted 
 into the text, as the true one, by Gries- 
 bach. So our Eng. translation, into con- 
 demnation; Martin's French, ^02^^ la con- 
 damnation. 
 
 'Y'KOKpLTi]Q, ov, 6, from vxoKpiyofiai, which 
 see. 
 
 I. Properly, A stage-player, who acts 
 under a mask (as the ancients did), per-- 
 sonating a character different from his 
 own. In this sense it is frequently used 
 in the profane writers (as by Epictetus, 
 Enchirid. cap. 23. 'YHOKPITH^S ^pd- 
 fiarog, *' The actor of a drama or play,") 
 but not, strictly speaking, in the N. T. 
 [See ^1. V. H. viii. 7. Xen. Mem. ii. 2. 
 9. Basil. Caesar. Orat. i. p. 322.] 
 
 II. A hypocrite, a counterfeit, a dis- 
 sembler, a man who assumes, and speaks 
 or acts under, a feigned character, [occ. 
 Mat. vi. 2, 5, 1^6. vii. 5. xv. 7. xvl. 3. 
 
Y Q O 
 
 891 
 
 Y no 
 
 xxii. 18. xxiii. 13—29. Mark vii. 6. 
 Luke vi. 42. xi. 44. xii. 56. xiii. 15. 
 LXX, Job xxxiF. 30. xxxvi. 23. for F]jn a 
 profajie person, (see Simon, Heb. Lex.) 
 Aquila (ap.'Chrysost.) uses the word in 
 Job XX. 5, where the LXX use ace/Bj^c-] 
 See Campbell's Prelim. Dissertat. p. 93, 
 and his Note on Mat. xxiv. 51, on which 
 text comp. Luke xii. 46. [^Schleusner 
 remarks, that in the good Greek writers 
 the word is not thus used simply, but with 
 a genitive, as o-w^pooruvryc, &c. expressing 
 the thing feigned. See Eustath. on Hom. 
 11. H'. p. 564.] 
 
 III. A conjecturerj guesser, diviner. 
 In this sense, as best agreeing with the 
 contexts, the excellent Raphelius explains 
 the word. Mat. xvi. 3. Luke xii. 56, and 
 shows that Homer and Herodotus use 
 the V. vTTOKpivacrdai for interpreting 
 dreams and portents ; and that in Lucian 
 'YnOKPlTH^S ovEipm' means in like 
 manner an expounder of dreams. But in 
 Mat. vTroKpiral is not found in ten Greek 
 MSS., three of which ancient, nor no- 
 ticed in the Vulg. and several old ver- 
 sions, and is by Griesbach marked as a 
 word probably to be omitted. Wetstein 
 however retains viroKpiral in the sense of 
 hypocrites, " because they had asked a 
 sign deceitfully, ireipu^ovTeQ." See Marsh's 
 Note 21, vol. 1. p. 452, of his transla- 
 tion of Michaelis's Introduct. to the 
 N. T. 
 
 'YTToXaptdru), from virb under, and 
 XajLt€avw to take, receive, 
 
 I. To receive, q. d. to take under, occ. 
 Acts i. 9, where see Kypke, [So Herod, 
 i. 24. roy ^e, ^£X(j)1va Xeyovcrt vTroKaf^ovra 
 i^evEiKai ETTL Talvapoy having taken him 
 up on his back. See Ps. xxx. 1 .] 
 
 II. To answer, excipio (see Virgil, 
 ^n. ix. lin. 258.), to take up, as it were, 
 occ. Luke X. 30, where Raphelius and 
 Wetstein shov/ that the purest Greek- 
 writers use the same phrase 'YIIOAA'- 
 BilN ^EIHE. [In Job ii. 4. iv. L vi. 
 L Dan. iii. 9. (in some copies) & al. 
 it translates nii> to answer. See JEh 
 V. H. ii. 1 . 34. xiv. 8. Xen. Cyrop. ii. 2. 
 2. Anab. iii. 1 . 3 1. & al. freq.] 
 
 III. To suppose, apprehend, think, to 
 take it, as we say. occ. Luke vii. 43. Acts 
 ii. 15. Thucydides and Demosthenes, 
 cited by Wetstein, apply the V. in this 
 sense. [LXX, Ps. 1. 21. Job xxv. 3. 
 Jer. xxxvii. 8. Wisd. xii. 24. xiii. 3. 2 
 Mac. xii. 12. See Zeun. Ind. Grsec. in 
 Xen. Anab. in voc. Xen. de Rep. Lac. xi. 
 
 5. and also de Venat. iii. 6. Artemid. 
 Oneirocr. i. 14. {of fancying in a dream.] 
 
 'YTroXeiTTio, from vtto either expletive, 
 or implying somewhat of privacy, and 
 XeiTTio to leave. — To leave^ relinquo, re- 
 liquum facio. 'YTroXeiTropai, pass. To be 
 left, remain, occ. Rom. xi. 3. [LXX, 
 Gen. XXX. 36. xliv. 20. Josh. xiii. 1. 
 Judg. vii. 3. 1 Sam. v. 4. xxx. 21. Joel 
 ii. 14. & al. Xen. Cyrop. i. 5. 27. Anab. 
 iv. 3. 25. See Kuhn on Polluc. Onom. 
 vi. 8. p. 588. (ed. Hemsterhuis.)] 
 
 'YttoXijvlov, a, ro. — The lake, or large 
 cavity under the wine-vat, so called as 
 being vtto tov Xrjvdy under the wine-press. 
 occ. Mark xii. 1. [occ. LXX for ap». Is. 
 xvi. 10. Joel iii. 13. Hagg. ii. 16. They 
 translate the same word by TrpoXr/vtov, Is. 
 V. 2. and by Xrjyoc, Numb, xviii. 27, 30. 
 Deut. xvi. 13. & al.] 
 
 ^g^ 'YTToXipTrdpio, from vtto expletive, 
 and Xipirdvh) to leave, which from XefVw 
 the same, as Xa/jLtdvoj from Xry€w. — To 
 leave, occ. 1 Pet. ii. 21. [This word occ. 
 in Dion. Hal. Ant. i. 23. of streams fail- 
 ing or drying up.~\ 
 
 'YTTOfxivo), from vtto under, or privately, 
 and pivd) to remain. 
 
 I. To remain under, that is, to endure 
 or sustain a load of miseries, adversities, 
 persecutions, or provocations, in faith and 
 patience. [See 1 Cor. xiii. 7. 2 Tim. ii. 
 
 10. Heb. X. 32. xii. 2, 3, 7. James i. 12. 
 1 Pet. ii. 20. Job vi. 11. Mai. iii. 2. 
 Joseph. A. J. iii. 2. 4. Tov ovv ttovov 
 Trig avardaetjg t&v ^(jEipMV 6 M.(ov(TfJQ, 
 Moses being unable to bear the fatigue 
 of holding up his hands outstretched. 
 (See Exod. xvii.) In Mat. x. 22. 6 vtto- 
 fieivaQ he that hath endured or persevered 
 to the end. Comp. xxiv. 13. Mark xiii. 
 13. Rom. xii. 12. 2 Tim. ii. 12. Jam. v. 
 
 11. LXX, Dan. xii. 12. In the LXX, 
 it often translates nip to expect, and the 
 like. See Ps. xxv. 2. xl. 1. Job vii. 3. 
 Isaiah xxv. 9. In Greek writers it is 
 often used of an army awaiting the attack 
 of an enemy, e. g. Xen. An. vi. 3. 25 — 30. 
 Herodian. iii. 18. viii. 11, &c. Bretsch- 
 neider in Heb. xii. 7. translates it to be 
 subject to.'] 
 
 II. To remain privately, stay behind. 
 occ. Luke ii. 43. Acts xvii. 14. [Xen. 
 Anab. iv. 3. 15.] 
 
 ^^^ 'Y7rojXLfxvy](TK(i}, from vtto under, 
 and pifjLvriffKoj to remind. 
 
 I. To put in mind, bring to remeni' 
 brance, remind, suggest. [It governs an 
 accusative of the person, as in 2 Pet. i. 
 
Y JIO 
 
 892 
 
 Y no 
 
 i2. Jude verse 5. Tit. Hi. 1 ; sometimes 
 both of the person and the thing, as in John 
 xiv. 1 6. (Xen. H. G. iii. 3. 30. Herod. 
 vi. 140. Thuc. vi. 148.) See also 2 Tim. 
 ii» 14» In Xen. Hieron. xvi. 8. & al. it 
 occ. with an accusative of the person and 
 a genitive of the thing. This genitive 
 sometimes has Trepl before it. See Matth. 
 Gr. Gr. § 325.] 
 
 II. To remember, occ. 3 John ver. 10, 
 See in 2 aor. pass. occ. Luke xxii. 61. 
 But in both these texts the V. may be 
 understood in the former sense, and then 
 virefipyffdr} in Luke will mean, " ivas re- 
 minded " [The 1st aor. pass, has often a 
 tind of middle sense. See Matth. Gr. Gr. 
 493. e.] 
 
 ^g^ 'Y7r6fxvr)(Tic, tog, Att, ecjg, rj^ from 
 v'rro/xvdb) or vTro/it/zvi^ff/cw, which see. 
 
 I. Remembrance, recollection, occ. 2 
 Tim. i. 5, 'Yttojuvi/o-iv Xa/.i€a'vwv, Calling 
 io remembrance, remembering, recollect- 
 ing. The modern Greek version renders 
 it by avadvfiHfieroQ taking or having in 
 mind. []See Wisd. xvi, 1 1 .] 
 
 II. A reminding, putting in remem- 
 brance, commonefactio. occ. 2 Pet. i. 13. 
 iii. 1 . [See 2 Mac. vi. 1 7.] 
 
 'YTrvfjiorr], Tjg, fj, from virofiiiiova perf. 
 mid. of vTrofiEVb) to sustain, which see. 
 
 I. A patient sustaining or enduring of 
 adversities, afflictions, and persecutions, 
 patience under a load of such suiFer- 
 ings. [See Rom. v. 3, 4. xv. 4. Ata 
 rriQ vTTOfjLOPijg Kal rijg TrapaKXtftreiog tmv 
 ypa^wv, through the patience and comfort 
 which the Scriptures recommend and 
 supply, ibid. vers. 5. 'O U Qeog rijg vtto- 
 fjiovrig God the author or source of pa- 
 tience, as Wahl and Schleusner translate 
 it, and not^ as Bretschneider, " God who 
 bears with patience our weakness." 2 Cor. 
 i. 6. vi. 4. xii. 12. Col. i. 11. 1 Thess. 
 i. 3. Tfjg vTropovrjg Trjg iXTriSog the pa- 
 tient abiding in the hope, &c. (" eure ge- 
 duld in der hoffnung," Luther.) James 
 i. 3, 4. v. 11. Rev. ii. 2, 3, 19. iii. 10. 
 xiii. 10. xiv. 12. In three passages in 
 St. Paul it follows aycLTTr}, in an enumera- 
 tion of virtues. 1 Tim. vi. 11. 2 Tim. iii. 
 10. Tit. ii. 2. Comp. 1 Thess. i. 3. In 
 2 Pet. i. 6. aycLTrrj comes after viropovi]. 
 In the LXXj this word sometimes trans- 
 lates mpn hope or expectation, and the 
 like. See Ezr. x. 2. Jer. xvii. 13, &c.] 
 'YTTopovYiv TH XpL'=;s, 2 Thess. iii. 5. " We 
 render it the patient waiting for Christ ; 
 but it may rather signify Christian pa- 
 tience, or that patience with which 
 
 Christ himself suffered the many inju- 
 ries and afflictions through which he 
 passed." Doddridge. Comp. Jam. v. 11. 
 Rev. i. 9. 
 
 II. Patient continuance, perseverance. 
 Rom. ii. 7. Heb. xii. 1. Comp. Luke viii. 
 15, and Campbell there. [See also Luke 
 xxi. 19. Rom. viii. 25. Heb. xii. 1.] 
 
 'Yttopoeu), u), from vtto denoting dimi- 
 nution, and void) to think. — To suppose, 
 suspect, think. So the Etymologist ob- 
 serves that " the preposition virb imports 
 the want of perfect knowledge ; vTrovoeiy 
 therefore signifies 7iot perfectly to know 
 what is proposed " and thus the word is 
 used likewise in the Greek writers. See 
 Wetstein on Acts xiii. 25. occ. Acts xiii. 
 25. XXV. 18. xxvii. 27. [LXX, Dan. vii. 
 25. Judith xiv. 14. Thuc. vii. 73.] 
 
 ^^^ 'YTTovota, ac, r/, from vxovoiu) to 
 suspect. — A suspicion, surmise, occ. I 
 Tim. vi. 4. [Apocryph. Ecclus. iii. 24. 
 See Schol. on Eur. Phoen. 1150. and 
 Reiske, Demosth. p. 1 1 78, 2.] 
 
 ^^^ 'YTTOTrXew, w, 1 fut. — ttXcvcw, 
 from VTTO under, and TrXiio to sail. — Fol- 
 lowed by an accusative. To sail under or. 
 near. occ. Acts xxvii. 4, 7. 
 
 |^^° 'YTroTTpiu), (o, 1 fut. —r-TrvEVffio,^ 
 from v7rd denoting diminution, and ttvcw! 
 to breathe, blow. To breathe or bloml 
 gently or softly, as the wind. occ. Actsi 
 xxvii. 13. 
 
 'YTTOTTo^ioy, «, TO, froui vtto under, and 
 TToda accus. of TrSg the feet. — Somewhat 
 put under the foot, a footstool. Jam. ii. 3. 
 Comp. Mat. v. 35. xxii. 44. [The earth 
 is metaphorically called God's footstool. 
 See Acts vii. 49. Mat. v. 35. and LXX, 
 Is. Ixvi. 1. On Mat. xxii. 44. comp. 
 Mark xii. 36. Luke xx. 43. Acts ii. 35. | 
 Heb. i. 13. x. 13. LXX, Ps. ex. 2. (or 1 
 cix. 2.) This word does not occ. in good 
 Greek writers. See Sturz. de Dialect. 
 Maced. p. 199. Paus. viii. 37.] In the 
 LXX this word always answers to the 
 Heb. tDin a footstool. [See Ps. xcviii. 
 5. (or xcix. 5.) and the passages quoted 
 above.] 
 
 'YTToraaig, tog, Att. eojg, fi, from v^t- 
 Tafjiai to be placed or stand under, which 
 from VTTO under, and tVi/jut to place, or 
 pass. tTtt/xai to be placed, stand. 
 
 I. In general. Somewhat put under ^ 
 hence used for a basis, or foundation. 
 Thus Mintert cites from Diodorus Siculus, 
 'YnO'IlTASIS TH Td(ps, " the foundation 
 of a sepulchral monument." [Comp. Ez. 
 xliii. IK In Ps. Ixviii. 2. it means a 
 
YHO 
 
 893 
 
 YlfO 
 
 piace to stand upon. Test. xii. Patr. p. 
 522. £V l3pojiJa(riv eariv fj viroaTaaiq ttjq 
 ia^voQ, in food is the foundation of 
 strength.] 
 
 II. Substance, occ. Heb. i. 3. So 
 Vulg. Substantiae, which word Jerome 
 did not scruple to retain from the ancient 
 Italic version, at a time when the Arian 
 and Sabellian controversies were fresh in 
 the minds of men *. And to illustrate 
 Heb. i. 3, comp. Col. i. J 5, where "Et^wv 
 Image, answers to XapaKrrip in Hebrews, 
 and TH 9e8 r« aopdra of the invisible God, 
 to TTiQ 'Y7ro<^daeiog 'Aura of His Substance. 
 The word 'Y'n-o'^acrig, as Campbell observes, 
 " occurs often in the LXX, but it is 
 Dcver the version of a Hebi-ew word which 
 can be rendered person /' and I add, 
 that in two texts of that translation, 
 namely Job xxii. 20. Ps. cxxxviii. or 
 cxxxix. 1 5, it is used in the sense of Sub- 
 stance. See Ps. xxxviii. or xxxix. 5, or 
 6, Kai 'YnO'STASrS /Z8 (bcrei ^dev Ivw- 
 TTioy UH. Comp. under XapaKrrjp II. 
 [Bretschneider quotes from Artemid. iii. 
 14. that a rich man's guardian (pavra- 
 uiav jAev ex^iv ttKovtov, vi^oaraaLV 'hi /uLrj^ 
 has the shadow of wealth, not the sub- 
 stance.'] 
 
 III. Applied to the mind. Firm con- 
 fdence, confidence, constancy, occ. 2 Cor. 
 
 ix. 4. xi. 17. Heb. iii. 14. Raphelius on 
 Heb. xi. 1, and Wetstein on 2 Cor. ix. 4, 
 show that Polybius, Diodorus Siculus, 
 and Josephus, apply the word in this 
 sense. But comp. Kypke on 2 Cor. ix. 4. 
 [The verb vftcrracrdaL is often applied to 
 soldiers standing frm in an engagement. 
 See 1 Mac. iii. 53. v. 40, 44. vii. 25. 
 For v7roTtt(Ttc, see Polyb. iv. 50. vi. 53. 
 It does ndt occur in good Greek authors 
 in the above senses, according to Lobeck 
 on Phryn. p. 7^.~\ 
 
 IV. Confdence^ confident or assured 
 expectation, occ. Heb. xi. 1. This word 
 in the LXX answers to the Heb. nVmn 
 patient expectation, Ps. xxxix. 8 f ; and 
 the nipn earnest expectation, Ruth i. 12. 
 Ezek. xix. 5. 
 
 'YTTOTeXXw, from vVo denoting privacy, 
 ditninution, or U7ider, and TeWw to send, 
 
 • See Campbell's Prelim. Dissertat. p. 508, &c. 
 
 t [Aquila has xapa8ox/« ; Symmachus ava/movrj. 
 Ernesti observes very rightly, that vi^fs-aaQat is used 
 by Greek writers to denote To have a clear, tm- 
 dmbted persuasion, as in Diodor. Sic. i. 6. 11. See 
 his excellent remarks on the absurd philosophical 
 interpretation of this word in his Tract on '* The 
 Folly of Philosbphizing in interpreting Scripture."] 
 
 repress, and in the mid. voice, to with" 
 draw. 
 
 I. Act. and mid. intransitively. To 
 withdraw, draw back, occ. Gal. ii. 12. 
 Heb. X. 38, where Kypke shows that the 
 verb is used by the Greek writers both 
 for fearing, and for withdrawing or 
 hiding oneself through fear. [On Heb. 
 x. comp. Hab. ii. 4, and see LXX, Deut. 
 i. 17. Exod. xxiii. 21. Job xiii. 8. Wisd. 
 vi. 7.] 
 
 II. Mid. To decline, shun. occ. Acts 
 XX. 27. 
 
 III. Mid. transitively. To keep back, 
 suppress, in speaking or relating, dissi- 
 mulo. occ. Acts xx. 20, where Wetstein 
 shows that Demosthenes, Isocrates, and 
 other Greek writers, apply the word in 
 the same manner. To the instances he 
 and Eisner have produced may be added 
 from Josephus, De Bel. lib. i. cap. 26, 
 § 2, MHAFN 'Yn02TEAA0'MEN0S, 
 " suppressing, or concealing nothing.'* 
 See also Kypke. 
 
 ^^ 'Y'TTO'^oXri, fjc, ^, Perf, mid. of 
 uVoWXXw. — A withdrawing, a drawing 
 back. occ. Heb. x, 39, where the ex- 
 pression 'H/i£tc he tiK ifffiev viro'^oXfJQ is 
 elliptical, TSKva namely, or viol, or rather 
 avdpeg, being understood. Bos, under 
 'Av))p, produces a similar ellipsis fron^ 
 Heliodorus, Mrf yivov rrJQ dpyfjg oXog 
 {avrip namely), '^ Be not quite a man of 
 anger." So in Ps. cix. 4. we have nVan 
 for nbsn W^'A '' a man of prayer." Comp. 
 Ps. cxx. 7. See also Wolfius. But Kypke, 
 to avoid the Hebraism, thinks it better 
 to supply tl before vVooroXr/c, and ek be- 
 fore iriaTEiog ; which are expressed Rom. 
 ii. 8. iii. 26. Gal. iii. 7. [See Joseph. 
 B. J.ii. 14. 2. A. J. xvi. 4. 3.] 
 
 'YTTo-rpt^w, from vVo expletive, and 
 '^pe(f>io to turn, return. — To return. Mark 
 xiv. 40. Luke i. 56. [ii. 39, 43, 45. iv. 1, 
 14. vii. 10. viii. 37, 39, 40. ix. 10. x. 
 17. xi. 24. xvii. 15, 18. xix. 12. xxiii. 
 48, 56. xxiv. 9, 33, 52. Acts i. 12. viii. 
 25,28. xii. 25. xiii. 13,34. xiv. 21. xx. 
 3. xxi. 6. (comp. Esth. vi. 12.) xxii. 17. 
 xxiii. 32. Gal. i. 17. Heb. vii. 1. Gen. 
 xiv. 17. 1. 14.] 
 
 'YnoTpajwiju), from vVo under, and 
 '^piovvvu) to strow. — To strow under, sub- 
 sterno. occ. Luke xix. 36. [Is. Iviii. 5. 
 comp. Ecclus. iv. 30. Xen. Cyr. viii. 8. 8.] 
 
 ||^* *Y7rorayi7, rig, {j, from vTrortVaya 
 perf. mid. of vVorao-aw. — Subjection, sub-* 
 mission, occ. 2 Cor. ix. 13. Gal. ii. 5. 1 
 Tim. ii. 11. iii, 4. 
 
Y no 
 
 894 
 
 Y na 
 
 'YTToracraw, or — ttu), from vtvo under, 
 and raacrit)^ or — ttio to set m order. 
 
 [^I. To set or place under, in an orderly 
 manner. The word;, as Leigh on Rom, 
 xiii. 1, quoted by Parkhurst, says, sig- 
 nifies an orderly subjection. Thus, 1 Cor. 
 xiv. 32. Schleusner takes the meaning 
 to be, that " they who are inspired ought 
 to give way to one another, to bind them- 
 selves to a certain order, and permit each 
 to speak in order." So Bretschneider j and 
 Macknight says, '' The spiritual gifts of 
 the prophets are under the command of 
 the prophets, so that they can exercise or 
 forbear to exercise them as they choose." 
 They might remain silent while another 
 was speaking, as he explains it farther in 
 his note. Again, in v. 34. of the same ch. 
 Schleusner says, " The women should 
 subject themselves to the constituted or- 
 der of things, i. e. should give up to the 
 men the privilege of speaking in the 
 public assemblies." Bretschneider refers 
 to Ps. xxxvii. 7. Ixii. 5, where vTrorao-aw 
 represents GDI, and implies silent sub- 
 7nission.'^ 
 
 [^11. To subject any one to another, 
 cause him to render obedience; and in 
 the middle. To subject one's self, i. e. to 
 obey, show due obedience and respect^ 
 and even to offer to perform the offices due 
 to another. Luke ii. 51. x. 17, 20. Rom. 
 viii. 7, 20. X. 3. xiii. 1, 5. 1 Cor. xv. 27, 
 28. xvi. 16. Eph. i. 22. v. 21, 22. Phil, 
 iii. 21. Tit. ii. 5, 9. iii. 1. Heb. ii. 5, 8. 
 xii. 9. 1 John iv. 7. 1 Pet. ii. 13, 18. iii. 
 1, 5, 22. V. 5. See 1 Chron. xxix. 24. 
 Dan. vi. 13. Ps. viii. 7. 2 Mac. viii. 9. 
 Arrian, D. E. iii*. 24. jElian. V. H. ii. 
 41.] On 1 Cor. xvi. 16, Kypke remarks, 
 that the particle koX before vixeIq shows 
 that the phrases kavTov blq liaKoviav raa- 
 aeiv, and kavTov vTroTaaaetr, are nearly 
 equivalent, and consequently that vtto- 
 Taffarrjcrde must not be understood in a 
 strict sense, but only as implying an ob- 
 sequious readiness to perform' all offices of 
 love—Tolg roisToiQ, i. e. to those saints 
 mentioned ver. 15. 
 
 'YTTOTtdrjiJiL, from vtto under, or before, 
 and TiQrifiL to put. 
 
 I. In general. To put under, occ. Rom. 
 xvi. 4, 'EavTJov T^axnXov VTredrjKav, they 
 have put their own necks under, the sword 
 namely (so Diodorus Sic. in Wetstein, 
 TieE'NTOS 'EAYTO^N 'YHO^ TO^N SI'- 
 AHPON), that is, they have exposed 
 themselves to the most imminent danger 
 of their lives. [Arrian, D. E. iii. 24. 
 
 vTreOrjicaQ tov TpdxnKov. iElian. V. H. x. 
 16. Gen. xlix. 15. 2 Chron. ix. 18. Ec- 
 clus. vi. 27. 2 Mac. xiv. 41.] 
 
 IL To ^suggest, supply advice^ eX' 
 hort, persuade., advise. (Comp. 'Ytto- 
 dEiKvvfJLi) occ. 1 Tim. iv. 6. []Jer. xxxvi. 
 25. Philost. Procem. ad Vit. Soph. p. 48 1 . 
 Joseph. Ant. i. 1. 4. viii. 5. 8. vi. 6. 2.] 
 
 I^g^" 'YTTorpe'xw, [To run below, run 
 by, run under. In Acts xxvii. 16. 
 Schleusner takes it to be ru?ming to, I 
 suppose, in the same way as we sliould 
 say, running under a little island, i. e. 
 sailing to it and keeping under its shelter. 
 Bretschneider and Kiihnol say, running 
 by, being carried past. Comp. Ecclus. 
 xxxvi. 7.] 
 
 ^^^ 'YTTorvTrcjcrig, tog, Att. ewe, h^ 
 from vTTOTVTTOii} to draw a sketch or first 
 draught, as painters do when they begin 
 a picture, informo, delineo (so Aristotle, 
 [^Eth. i. 7-)D' f^<^i^ ^''"o denoting extenua- 
 tion, and Tvirob) to form, fashion, and 
 this from rvTrog a form, pattern, &c. 
 which see. 
 
 I. A delineation, sketch, concise repre- 
 sentation orjorm. occ. 2 Tim. i. 13. That 
 this is the sense of the word, Wetstein, 
 on 1 Tim. i. 16, has abundantly proved 
 from the use of the Greek writers, who 
 likewise apply the V. vTrorvTrdw, the ad- 
 jective vTroTvirwriicog, and the abverb vtto- 
 rvTTMTLKwg, in the same view. See also 
 Wolfius. [So Rosenmijller. Schleusner 
 says. An exemplar in the mind, or what 
 the Platonists call an idea."] 
 
 II. A pattern, example, occ. 1 Tim. i. 
 16. So Hesychius explains irpog v-kotv- 
 TTojcTiy by TTpog arjpeiov for a sign ; and 
 CEcumenius by wpog virohcyfjia, Tvpog 
 aTr6d£LE,iv, TTpog TvapdicXrjaiv, '^ for an ex- 
 ample, for a specimen, for a comfort." 
 
 'YTTo^epu), from vtto under, and (j)€po) to 
 bear. — To suffer (which from the Latin 
 suftero, derived in like manner from sub 
 under, and fero to bear), to undergo, sus- 
 taiti, endure, bear. occ. 1 Cor. x. 13. 2 
 Tim. iii. 11. 1 Pet. ii. 19. It is applied 
 in the same sense by the Greek writers. 
 See Wetstein on 1 Cor. [Job ii. 10. Prov. 
 vi. 33. Amos vii. 19. Micah vii. 9. 2 Mac. 
 ii. 28. vi. 30.] 
 
 "YTToyjMpib), fai, from viro privately, and 
 X0Jp£w to go. — To withdraw, retire, occ. 
 Luke V. 16. ix. 10. [Judg. xx. 37. Ec- 
 clus. xiii. 13. Hom. II. xxii. ^J().'] 
 
 |^g° 'YTTioindi^io, from vTrojiriov that 
 part of the face which is under the eyes *, 
 * [See Hom. II. xii. 4G3.] 
 
Y2S 
 
 895 
 
 Y2T 
 
 afterwards used for what we call a black 
 eye, that is, a livid tumour under the eye. 
 occasioned by a blovF*. "Xttwitlov is a 
 plain derivative from viro under, and <S\^, 
 gen. oyTOQ, the eye. 
 
 I. Properly, To strike an antagonist 
 under the eye, as the boxers in the Grecian 
 games did, and so to give him a black eye, 
 sugillo. Hence 
 
 II. Applied figuratively to buffeting, 
 and, as it were, mortifying the body by 
 various self-denials, occ. 1 Cor. ix. 27. 
 [Schleusner says, that either this is the 
 meaning, or it is To subdue and beat down 
 the evil desires of the mind.'] 
 
 III. To stun or weary by continual 
 importtmities, obtundo. occ. Luke xviii. 5. 
 But I have not met with the verb thus 
 applied in any of the Greek writers. — 
 For further satisfaction the reader may 
 consult Suicer Thesaur. on the word, 
 Wetstein and Kypke on Luke, and Wol- 
 fius on 1 Cor. 
 
 ''Yc, hog, ff, from crvg the same, substi- 
 tuting the aspirate breathing for the 
 sibilant letter. — A hog, a boar, or sofv, 
 sus. Our Eng. sow, plur. swine (q. 
 sowen, so kine for coweny, seems, by the 
 way, nearly related to the Greek Sv^. 
 occ. 2. Pet ii. 22. See Bochart, vol. 
 ii. 705. [On the Proverbs, see Vorst. 
 de Adag. N. T. c. 4. Lev. xi. 7. Prov. xi. 
 22.] 
 
 "rUSiinOS, 8, b, from the Heb. lir« 
 the same, to which this word constantly 
 answers in the LXX. — Hyssop, a species 
 of herb, occ. John xix. 29. Heb. ix. 19. 
 It is manifest from a comparison of John 
 xix. 29. with Mat. xxvii. 48, and Mark 
 XV. 36, that if vcrorwrrw (in which all the 
 MSS. agree, see Mill, Wetstein, and 
 Griesbach,) be the true reading in John, 
 that word must be considered as synony- 
 mous with the KaXdfXf or stalk of the 
 other evangelists; and accordingly Sal- 
 masius, cited by Wolfius (whom see), 
 proves that there was a species of hyssop 
 whose stalk was sometimes two feet long, 
 which was sufficient to reach a person on 
 a cross, that was by no means so lofty 
 a,s some erroneously imagine. See also 
 Scheuchzer's Physica Sacra on Mat. xxvii. 
 48. QSchleusner, under KaXanog, makes 
 the thing intended in Mat. xxvii. 48. and 
 Mark xv. 36. to be a stick made of the 
 
 * [See Pol. ii. 4. 52. Schol. Aristoph. Rep. 550. 
 Vesp. 528. Prov. xx. 29. Faber. Agonist. 14. 
 Schwarz, Comm. Cr. p. 1368.] 
 
 Arundo sativa ; but here he says, that, 
 comparing these places with that of St. 
 John, it is clear that in the latter, *ca\a- 
 fxoQ vaaojTTs is meant. See KOLXajjiog. Ex» 
 xii. 22. Numb. xix. 6, 18. 1 Kings iv.33. 
 'Y<rep£w, <J, from v<repoQ. 
 
 I. QTo be behind, as in time, or in ar- 
 riving. Pol. ix. 13. Xen. An. i. 7. 10. 
 Hell. iii. 5. 18. v. 1. 13. Eur. Phoen. 99, 
 3. Herod, i. 70. (to be too late.) I 
 should refer to this sense Heb. iv. I. and 
 xii. 15, where Schleusner says that the 
 image is taken from the Greek games, 
 where those who are behind in the race 
 lost the prize. He, however, refers these 
 places to sense III. See also 1 Cor. i. 7.] 
 
 II. {To be behind in dignity, ~\ to be in- 
 fe7'ior to, or worse, i. e. than others in the 
 
 sight of God. Comp. Uepiaffevo) VI. occ. 
 1 Cor. viii. 8. [2 Cor. xi. 5. xii. 11. I 
 should add 1 Cor. xii. 24 ; but see below.] 
 
 III. [To be in want of, to be without, to 
 be deprived of or deficient in, to miss, to be 
 wanting. Mat. xix. 20.] — Ti tVt v^epQ; in 
 or as to what am I yet wanting or defi- 
 cient ? for rl seems not to be governed of 
 the V. vVfpw, which requires a genitive (see 
 Wetstein on Mat.), but of the preposition 
 Kara understood. QLuke xxii. 35. (^To 
 be in want of) — Mark x. 2 1 . John ii. 3 ; 
 in which two last places the sense is 
 neuter. Rom. iii. 3, where Parkhurst says. 
 To fall short of fail of attaining. Comp. 
 Is. Ii. 14. Nell. ix. 21. Ps. xxxix. 4. 
 Ecclus. xi. 12. xiii. 6. Eur. Iph. Aul. 
 1202.] Comp. 1 Cor. xii. 24. 'Y?£p£o- 
 pai, Hjxai, To be in want or need, to 
 suffer want. occ. Luke xv. 1 4. 2 Cor. xi. 
 8. Phil. iv. 12. Heb. xi. 37. 
 
 'Y'^iprjlia, arog, to, from v'^ep-qfiai perf. 
 pass, of v'^epiu). 
 
 I. What is wanting, deficiency, defect. 
 occ. 1 Cor. xvi. 17. Phil. i'i. 30. Col. i. 24. 
 
 1 Thess. iii. 10. [Schleusner understands 
 the word, in the two first of these pass- 
 ages, as meaning, absence, i. e. deficiency 
 of the presence of a person. Macknight 
 on the first observes, that this makes no 
 diiFerence in the sense.] 
 
 II. Want, penury, occ. Luke xxi. 4. 
 
 2 Cor. viii. 13, 14. ix. 12. xi. 9.— This 
 word in the LXX generally answers to 
 the Heb. pIDH or iTDnD defect, want. 
 [Judg. xviii. 10. xix. 19, 20. Prov. xxi. 
 5. Ezr. V. 9. Eccl. ii. 15. The word is 
 found in no profane writer. The expres- 
 sion avairXripHg tcl v'^epijp.ara OCC. Test, 
 xii. Pat. p. 747.] 
 
 Y^ipriffig^ tag, Att. e(OQ, r/, from 
 
Y^I 
 
 896 
 
 Y ^O 
 
 VTcpEw. — Want, penury, poverty, occ, 
 Markxii. 44. Phil. iv. 11.] 
 
 "YSTEPOS, «, 6, fi, Kal rd—ov, [Latter, 
 lastr\ In the N. T. it is applied only to 
 time^ Latter, posterior, occ. 1 Tim. i\. 1. 
 Ev v'^epotg Kaipoig, in the latter timeff, i. e. 
 in the times of the Messiah. See Whitby, 
 and comp. under "Eerxaroe I. "Y'^epov, 
 neut. used adverbially. — After, after- 
 wards, at length, last of all. See Mat. 
 iv. 2. xxi. 29, 37. xxii. 27. [xxv. 11. 
 xxvi. 60. Mark xvi. 14. {a little after, as 
 in ^lian. V. H. i. 16. viii. 16.) Luke iv. 
 2. XX. 32. John xiii. 36. Heb. xii. 11. 
 Prov. xxiv. 32. Jer. xxix. 2. Prov. v. 4.] 
 
 'Y^avroe, 17, 6v, from v0atVw to weave, 
 which from i/^a'w the same. — Woven, occ. 
 John xix. 23. 
 
 'Yxl^riXog, ^, or, from vxj^og height. [Ex. 
 xxvi. 31. xxviii. 6. Horn. Od. iv. 218. 
 Thuc. ii. 97.] 
 
 I. High, in a natural sense. Mat. iv. 8. 
 [xvii. 1. Mark ix. 2. Luke iv. .5. Rev. 
 xxi. 10, 12. In Heb. i. 3, as in Ps. xcii. 
 4. Is. xxxii. 15. xxxiii. 5. Jer. xxv. 30. 
 it is heavenly, there being an ellipse of 
 Toiroig or jnepEffi. In Heb. vii. 26, it is 
 figuratively taken. Higher than the hea- 
 vens, i, e. placed in the highest dignity. "2 
 Mera (ipa-)(jovog vxprjXs, With a high arm. 
 occ. Acts xiii. 17. This is an Hellenistical 
 phrase. T'he LXX very often use /3pa- 
 Xtwv vy\jri\dg for the Heb. »1tOi yiS")], a 
 stretched-out arm, Exod. vi. 6. Deut, iv. 
 34, & al. freq. 
 
 II. High, lofty, exalted, in a figurative 
 sense, occ. Rom. xii. 16. In Lucian's 
 Hermotim. torn. i. p. 534, the expression, 
 'Y^HAA' yap ^^r] ^PONTI"'!;, " You 
 now mind high things" is applied to one 
 who was desirous of attaining the heights 
 of philosophy. [[Schleusner and others 
 take it in a bad sense. Proud, as in 1 Sam. 
 ii. 3. Is. ix. 9. See Ovid. Ep. iv. 150.] 
 
 III. Highly esteemed, occ. Luke xvi. 
 15. 
 
 ^^^ 'Y\pr}\o(j)povsio, w, from vxprjXog 
 high, and (f)poriio to think. — To be high- 
 minded, proud, arrogant, occ. Rom. xi. 
 20. 1 Tim. vi. 17. Comp. Rom. xii. 16, 
 under 'Y;//>;\oe II. 
 
 "Yv//t<roe, T], ov. Superlat. from adverb 
 vy^JL on high, aloft, or from the noun 
 vyhog. — Highest, or most high, summus, 
 supreraus. It seems to be spoken of hea- 
 ven, Luke ii. 14. Mat. xxi. 2. Mark xi. 
 10. Luke xix. 38; 'E»/ To~ig v^pt'^oig In 
 the highest heavens, as that expression is 
 applied by the LXX for the Heb. concn 
 
 Job xvi. 1 9. Ps. cxlviii. 1 . "Yxpi'^og is also 
 used as a title of the true God, either 
 joined with Qedg^ Mark v. 7. Luke viii. 
 28;— or by itself, Luke i. 35, [52 J 7Q. 
 vi. 35. [See Acts vii. 48. xvi. 17. Heb. 
 vii. 1.] In this latter view it often in 
 the LXX answers to the Heb. * p^Vl> or 
 Chald. «^!?)? the High One, or Most High. 
 See inter al. Gen. xiv. 18, 19, 20, 22. 
 Dan. iii. 27, 33. iv. 14. The profane 
 writers in like manner sometimes give 
 this title to their Jupiter, as Pindar, Nem. 
 i. lin. 90, At()c 'Y^I'STOY; Nem. xi. lin. 
 2, Zrivdg 'Y^rilTOY. 
 "Y\\jog, eog, ag, to. 
 
 I. Height, occ. Rev. xxi. 16. Comp. 
 Eph. iii. 18. [2 Chron. iii. 14. Ez. xliii. 
 14.] 
 
 II. It denotes the highest or holy hea- 
 vens, where God is peculiarly present, 
 occ. Luke i. 78 xxiv. 49. Eph. iv. 8. 
 Comp. 'Ovpavog II. [2 Sam. xxii. 17. 
 2 Kings xix. 22. Ps. xl. 26.] 
 
 III. Height, exaltation, dignity, in a 
 spiritual sense, occ. Jam. i. 9. Comp. ch. 
 ii. 5. Rom. viii. 17, &c. [Ez. xxxi. 2. Job 
 v. 11.] 
 
 ^Y\p6(i), u), from v-^og. 
 
 I. To lift up, set or place on high, 
 elevate, exalt. John iii. 14. viii. 28, xii. 
 32, 34. Comp. Mat. xi. 23, and see 
 Campbell on John iii. 14. [Schleusner 
 says, that in the first of these places of 
 St. John, it is to raise on the cross ; in 
 the last three, to take away, kill, after the 
 example of the Hebrew D''^n. Kiihnol 
 understands it in all of them, oHifting up 
 on the cross. Lampe and Tittman think, 
 that with this meaning in the three last 
 places is united a secondary reference to 
 Messiah's future exaltation. 1 do not 
 know in what sense Parkhurst takes it.] 
 
 II. To raise up, elevate, exalt to a 
 more happy and glorious condition. [Mat. 
 xxiii. 12. (2d time.)] Luke i. 52. [x. 15.] 
 Acts xiii. 17. 2 Cor. xi. 7. Jam. iv. 10. 1 
 Pet. V. 6. Comp. Acts ii. 33. v. 31 ; and 
 on Acts xiii. 17- see Wolfius and Kypke. 
 [Some interpret that place. He made the 
 people powerful and numerous. See Gen. 
 xii. 52. xlviii. 19. Some say. He .showed 
 great kindness to the people. The word 
 is used of enriching, in Gen. xxiv. ,25, 
 and so Schleusner explains 2 Cor. xi. 7. 
 See 1 Chron. xvii. 17. 1 Kings xiv. 7. 
 
 * So Phylo-Byblius and Sar.chonialhon explain 
 'EAiO~TN by "T4'I2T02, Euscbius Prajp. EA-ang. 
 Jib. i. cap. 10, p. 3G. A. 
 
r^a 
 
 so: 
 
 Y ^a. 
 
 Ecclus. XV. 5. Diog. L. i.3. 2. Eur. Phoen. 
 417.] 
 
 III. 'Y\p5y eavToy, To lift up or exalt 
 oneself, i. e. with pride and self-conceit. 
 Mat. xxiii. 12. [1st time] Luke xiv. 11. 
 xviii. 14. p Chron. xxvi. 16. Deut. viii. 
 14. xvii. 20.] 
 
 *Yi//wyua, UTOQ, TOj from v\pu)fjiat perf. 
 pass, of v-d/ou). 
 
 I. Height, i. e. of honour or prosperity, 
 occ. Rom. viii. 39. [^Schleusner says. 
 
 that the phrase here means Heaven and 
 earth. Bretschneider says, that either 
 Heaven and earth or the things in them 
 are intended. See Prov. xxv. 3.] 
 
 II. Elevation, height, a high thing, in 
 a spiritual sense, occ. 2 Cor. x. 5, where 
 see Macknight. Comp. 1 Cor. i. 19, 20, 
 &c. iii. 19, 20. [Schleusner and Bretsch- 
 neider understand Pride here. occ. Job 
 xxiv. 24.] 
 
 *. 
 
 OAT 
 
 ^ ^, Phi. The twenty-first of the 
 ■*^ 5 more modern Greek letters, and the 
 second of the five additional ones. Its 
 name seems to be taken from that of the 
 Greek 11 Pi, to which in sound also it is 
 the correspondent aspirate. Its more mo- 
 dern form 4> bears a manifest resemblance 
 to the Heb. Q or P) ; but its * ancient one 
 ® appears to come still nearer to S3. In 
 Greek derivatives from the Hebrew, ^ fre- 
 quently corresponds to a, as in many of 
 the following words. 
 
 ^g^ <!?ayoc, s, 6, from (payio to eat. — 
 Gluttonous, a glutton^ an excessive or in- 
 temperate eater, occ. Mat. xi. 19. Luke 
 vii. 34. 
 
 $ATi2. 
 
 I. To eat. [Mat. vi. 25, 31. xii. 4. xiv. 
 6, 20. XV. 20, 32, 37. xxv. 3.5, 42. xxvi. 
 17, 26. Mark ii. 26. iii. 20. v. 43. vi. 31, 
 36, 37, 42, 44. viii. I, 2, 8, 9. xi. 14. 
 xiv. 12, 14, 22. Luke iv. 2. vi. 4. vii. 
 Z^. viii. 55. ix. J 3, 17- xii. 19, 22, 29. 
 xiii. 2b. xiv. I. (See Fischer. Prol. xii. 
 de Vit. Lex. N. T. p. 304.) xv. 23. xvii. 
 8. xxii. 8, 11, 15, 16. xxiv. 43. John iv. 
 
 31, 32, 33. vi. 5, 23, 26, 31, 49, 58. 
 ,xviii. 28. Acts ix. 9. x. 13, 14. xi. 7. 
 
 xxiii. 12, 21. Rom. xiv. 2, 21, 23. 1 Cor. 
 viii. 8, 13. ix. 4. x. 3, 7. xi. 20, 21, 24, 
 
 32, 33. 2 Thess. iii. 8. Heb. xiii. 10. 
 Rev. ii. 14, 20. x. 10. xvii. 16. xix. 18. 
 Gen. iii. 2, 17. Ruth ii. 14.] In Mark 
 
 i. 
 
 * See M ontfaucon*s Palasograph. Groc. p. 142. 
 
 $ A I 
 
 xiv. 22, 0ay£r£ is wanting in twelve 
 MSS., six of which ancient, in both the 
 Syriac and in other old versions, and is 
 by Griesbach rejected from the text. It 
 seems a spurious addition from Mat. xxvi. 
 26.— On 1 Cor. xv. 32, comp. Wisd. ii. 
 1—9, and see Eisner and Wetstein. 
 Many of the odes of Anacreon and of 
 Horace afford excellent and striking com- 
 ments on the Epicurean maxim in 1 Cor. 
 XV. 32. 
 
 II. To eat, spiritually, to feed on by 
 faith, and so be sustained to a spiritual 
 
 and eternal life. See John vi. 50, 5 1, 53, 
 &c. [Comp. John iv. 32. Rev. ii. 7, 
 17.] 
 
 III. To eat, corrode. Jam. v. 3, where 
 ^dyerat is the 3d pers. 2 fut. mid. for 
 (paycLTUL ; SO (paysffai, Luke xvii. 8, thij 
 2d person of the same tense, for ^ayj; 
 thou shall eat, and (payovraL, Rev. xvii, 
 16, 3d pers. plur. for (paysvrat. [Is. Ix. 
 
 ^aiXoyrjg, or ^aiXwvrjg, a, 6, according 
 to some MSS. and editions cited by Wet- 
 stein on 2 Tim. iv. 13. But see ^eXoyrjQ. 
 
 <E>ArNOi. [From (pacj to shine, or (paog 
 light.~\ 
 
 I. [fCo make to appear, bring to light. 
 Then in the mid.] To appear, be seen. 
 Mat. i. 20. ii. 13, 19. On Mat. ii. 7, 
 Wetstein remarks that not only the fixed 
 stars, but also halos, perihelia, and 
 comets, are by Aristotle called pheno-. 
 mena. Comp. Acts xxvii. 20, and Wet- 
 
 3M 
 
* A N 
 
 898 
 
 ^ A N 
 
 stein en Fleb. xi. 3 -, on wliich last text 
 comp. 2 Mac. vii. 28, Vatic, and Alexandr. 
 In Jam. iv. 14, observe the beautiful Va.- 
 ronomasia,^atvojU£vr]— a^aj/ii^o/itV??. [And 
 so in the] pass. To appear, seem. Mat. 
 vi. 5, 10. [ix. 33. xiii. 26.] xxiii. [27,] 
 28. [xxiv. 30. Mark xvi. 9- James iv. 
 14. Rev. xviii. 23. In the following 
 passages, it appears to be little more than 
 To be. Rom. iv. 17. vii. 13. 2 Cor. xiii. 7. 
 Heb. xi. 3. Xen. Mem. iv. 2. 7.] 
 
 II. 2o shine, as light or a luminous 
 body. 2 Pet. i. 19. Rev. i. 16. viii. 12. 
 xxi. 23. Comp. John i. 5. v. 35. 1 John 
 ii. 8. [Comp. also Mat. xxiv. 27. Phil, 
 ii. 15.] 
 
 III. To seem, appear, bethought. Mark 
 xiv. 64, where Wetstein shows that the 
 Greek writers apply the V. in this sense. 
 Comp. Luke xxiv. 11. [Gen. xiii. 15. 
 Prov. xxi. 2. Aristoph. Pint. 198.] 
 
 IV^ ^alvoficiL, mid. To appear in judg- 
 ment. I Pet. iv. 18. 
 
 ftavspoQ, a, 6y, from cpaivopai to appear. 
 
 [I. Manifest, apparent to others, known. 
 Parkhurst makes thp following division, 
 to ''which there is no particular objec- 
 tion.] — Apparent, manifest, plain. Gal. v. 
 19. 1 Tim. iv. 15. 1 John iii. 10. [Rom. 
 i. 19. 1 Cor. iii. 13.] — Apparent, mani- 
 fest, known. Luke viii. 17. Acts iv. 16. 
 vii. 13. Phil. i. 13. ^avepbv ttol£~lv, To 
 make known. Mat. xii. 16. Mark iii. 12. 
 [(I Mac. XV. 9. Pol. X. 8. 14. Xen. Mem. 
 iii. 9. 2.) I Cor. xi. 19. xiv. 25.']~Ap- 
 pare?it, public, open. So 'Ev rw 0avfjow, 
 In public, openly. Mat. vi. 4,* 6, 18.— 
 Public t publicly famous ov emine?it, Mark 
 vi. 14. 
 
 II. Apparent, seeming. Thus 'Ev r^ 
 (pavepM means In appearance or outward 
 show. Rom. ii. 28, twice. 
 
 ^avfpow, w, from (pavepoQ. 
 
 I. To make manifest, show forth,, show. 
 [The word occ Gen. xiii. 16. Deut. xxix. 
 28. Prov. XV. 11. Is. viii. 16.] John [i. 
 31.] ii. 11. [iii. 21.] vii. 4. [of showing 
 ones self publicly.'] ix. 3. [xvi'i. 6.] xxi. 
 I, 14. Mark iv. 22. xvi. 12^ 14. Comp. 
 Rom. i. 19. iii. 21. Col. iii. 4. 1 Tim. iii. 
 16. [We may also add Rom. xvi. I. 2 
 Cor. ii. 14. iii. 3. iv. 10. v. 10, 11. vii. 12. 
 xi. 6. Eph. V. 13. Col. i. 26. iv. 4. 2 
 Tim. i. 10. Tit. i. 3.. Heb. ix. 2. 1 Pet. 
 i. 20. V. 4. 1 John i. 2. ii. 10, 11, 28. 
 iii. 2, 5, 8. iv. 9. Rev. ii. 18. xv. 4. In 
 the following passages Parkhurst prefers 
 the sense,] — To make manifest or known. 
 Rom. xvi. 26. 1 Cor. iv. 5. Comp. 1 John 
 
 iii. 2. [Jer. xxxiii. 6. On the construc- 
 tion of Rom. iii. 21, see Abresch. Diluc 
 Thuc. p. 94.] 
 
 ^^^ f^uvEpwQ, Adv^ from ^avepoc. 
 
 I. Apparently, inanifestly , plainly . occ. 
 Acts iii. 3. 
 
 II. Apparently, openly, occ. Mark i. 
 45. John vii. 10. [Thuc. i. 87- Dem. p. 
 479, 9.] 
 
 ^g^ (^avepioaie, log, Att. £u)q, r/, from 
 (pavepoio. — A manifestation, a making, or 
 a being made, manifest, occ. 1 Cor. xii. 
 7. 2 Cor. iv. 2. 
 
 ^g^ ^av6<:, 5, o, from (paivta to 
 shine. — The old grammarians (whom 
 see in Wetstein on John *) inform 
 us that this word anciently signified a 
 torch, or flambeau, and in more modern 
 times, a kind of lantern, or instrument to 
 hold a light. So Hesychius, ^AttlkoI 
 Xv^vs^ov'eKoXtiy, 6 ijpelc vvv ^avov, " The 
 Attics called that Xv^v^xog^ q. d. a light- 
 holder, which we now call (f>av6£." [Tho- 
 mas M. says, (pavog' ettl Xapirddog' aWa 
 
 pi] ETTL KipaTlVS XijE. TtiTO ^£ Xv^VhtJ^OV. 
 
 See Phryn. p. 59. ed. Lobeck.] occ. Johu 
 xviii. 3, where XapTra^ioy seems to denote 
 torches, and ^avCJv lanterns. Harmer, 
 Observations, vol. ii. p. 431, 2. says, 
 " Whether it precisely means lanterns, 
 as our translators render the word, I do 
 not certainly know. If it doth, I con- 
 clude, without much hesitation, that it 
 signifies such linen lanterns as Dr. Po- 
 cocke gives an account of — (and which he 
 describes as large lanterns made like a 
 pocket paper-lantern t, the bottom and 
 top being of copper tinned over, and, in- 
 stead of paper, made with linen, which is 
 extended by hoops of wire, so that when 
 it is put together it serves as a candle- 
 stick, &c. — and they have a contrivance 
 to hang it up abroad by means of three 
 staves) ; and if so, the evangelist perhaps 
 means that they came with such lanterns 
 as people were wont to make use of when 
 abroad in the night ; but lest the weak- 
 ness of the light should give an oppor- 
 tunity to Jesus to escape, many of them 
 
 * [See also Blomf. on iEsch. Ag. 275. Ca- 
 saubon on Athen. xv. p. 699. Valck. ad Ammon. 
 ii. 16.] 
 
 f Niebuhr gives a similar description of a tra- 
 velling lantern, which he had in Egypt. '*■ Notre 
 lanterne etoit faite de toile, et pouvoit se plier 
 comme les petites lanternes de papier, que font les 
 enfants en Europe; mais la notre etoit beaucoup 
 plus grande, et le couvercle aussi bien que le fond 
 etoit de toile." Voyage en Arable, torn. i. p. 171* 
 
* A P 
 
 SU9 
 
 * A P 
 
 had torches, or such large and bright 
 burning lamps as were made use of on 
 nuptial solemnities, the more effectually 
 to secure him. Such was the treachery 
 of Judas, and the zeal of his attendants !" 
 [Dion. Hal. ix. p. 720. 4)av«c exopreg 
 Kcu XafiTra^ag. Artem. V. 20. Xen. de Rep. 
 Lac. V. 7.] 
 
 ^g^ ^avra^b), from Trc^avrat 3 pers. 
 perf. pass, of 0afVa». — To cause or make 
 to appear, ^avrdi^opai, pass. To appear. 
 Hence particip. neut. ^avra^^opevovj to, 
 That which appears or appeared, the 
 appearance, sight, occ. Heb. xii. 21. 
 [Wisd. Ti. 16. Aq. et Theod. Is. Ivi. 10. 
 Eur. Audr. 876. Diod. Sic. i. 17- Plato 
 Phileb. § 114. ed. Stallb.] 
 
 1^^ ^avraaia, ag, i}, from (pavrai^o). 
 — Show, pomp, pompous show, parade. 
 occ. Acts XXV. 23, where Raphelius cites 
 Polybius often using the word in the same 
 view, [as x. 40. 6.] to whom Wetstein 
 adds others of the Greek writers. [See 
 Diod. Sic. xii. 33.] It is a striking remark 
 of this latter commentator, that king 
 Agrippa and his sister Berenice made 
 this pompous shoiv in the very city where 
 their father had so dreadfully perished 
 for hh pride. Comp. Acts xii. 19, 21 — 
 23. [See Gataker on M. Anton, i. 7. 
 Schwarz Comm. Cr. p. 1377.] 
 
 ^^^ ^avTaapa, arog, ro, from 'jrecpdr- 
 rarrpai perf. pass, of (pavTct'Cio. — An appa- 
 rition, a spectre, a phantom, occ. Mat. 
 xiv. 26. Mark vi. 49. So Plato applies 
 the word, Phsedon, § 30. "Q^c^Or} ar-a 
 j/zvxwv fTKioEilri ^ANTA'SMATA, " Some 
 shadowy apparitions of souls have been 
 seen." [Wisd. xvii. 1.5. Plin. Ep. vii. 27. 
 1. ^dapa is often so used, as M\. V. H. 
 ix. 2. xii. 1. <i>dvTa(Tpa is used of va- 
 rious appearances in Joseph. Ant. i. 20. 2. 
 T. 6. 1. Artem. i. 2. Macrob. Somn. Scip. 
 
 *A'PAr^, ayyog, rj. — A precipice, a 
 deep and broken valley, occ. Luke iii. 5. 
 [Gen. xxvi. 17, 19. Prov. xxx. 17. Is. 
 xl. 4. Ez. xxxviii. 20. Eur. Iph. T. 277. 
 Cycl. 664. ^lian. V. H. xiii. 1. Xen. de 
 V'en.v. \Q. Diod. Sic. iii. '6Q. xx.25. Pol. 
 iii. ,52. 8.] 
 
 ^^ ^APISArOS, a, b.—A Pharisee. 
 The Pharisaical was, in the time of our 
 Saviour, the principal and most numerous 
 of the Jewish sects. Its leaders had their 
 appellation from the Heb. a;iQ, either in 
 the sense of expounding, as setting up for 
 eminent expounders of the law, or rather 
 from the same V, as denoting to separate : 
 
 " Whence," says Mintert, " ^apicralog 
 is the same as d(j)u>ptapivog separated, 
 (comp. Rom. i. 1, and under 'A^op/iTw 
 III.) for they separated themselves from 
 the common conversation of men, I. to 
 the study of the law, to which they ap- 
 plied continually; 2. in holiness of life 
 and ceremonial purity they M'ere se- 
 parated from the vulgar" (the p«n t?ir. 
 people of the earth, as they contemptu- 
 ously called them) : " for they thought 
 themselves much more holy than the 
 common people." See Luke xviii, 11, 12. 
 '^ 3. their garments, for they wore pecu- 
 liar ones, to distinguish themselves from 
 the vulgar." — In 1 Mac. ii. 42, among the 
 persons who joined Mattathias against 
 Antiochus Epiphanes, about 1 67 years be- 
 fore Christ, are named the Asideaiis (MS. 
 Alexand. 'Acriciuy, edit. Complut. & Aid. 
 'AcTL^alujy), who are there described as 
 EKnaria^opevot r<p vopw, voluntarily de- 
 voted to the law : " For, after the set- 
 tling of the Jewish church again in Judea, 
 on their ret:irn from the Babylonish cap- 
 tivity," says Prideaux, " there were two 
 sorts of men among the members of it : 
 the one, who contented themselves with 
 that only which was written in the law 
 of Moses, and these were called Zadikim 
 (tZD'pnii") the righteous; and the other, 
 who, over and above the law, superadded 
 the constitutions and traditions of the 
 Elders, and other rigorous observances, 
 which, by way of supererogation, they 
 volu?itarily devoted themselves to : and 
 these, being reckoned in a degree of holi- 
 ness above the others, were called Cha- 
 sidijn (tD"i''Dn) the pious : from the for- , 
 mer of them were derived the sects of tlie 
 — Sadducees and Karaites, and from the 
 latter, the Pharisees and the Essenes." 
 Connex. 1st edit. 8vo. vol. ii. p. 181, 2. 
 an. 167*. 
 
 * The Asideans are mentioned also 1 IMac. 
 ii. 42. (Alexandr.) vii. 13. 2 Mac. xiv. G. The 
 principal tenets of the Pharisees were as follows : 
 
 1. In oi)position to the Sadducees, they main- 
 tained the existence of angtls and spirits, and the 
 doctrine of the resurrection. (See Acts xxiii. 8.) 
 According to Josephus f, indeed, one should sup- 
 pose that the resurrection they taught was only 
 a kind of Pythagorean transmigration of sauU from 
 one body to another, and that, too, limited to the 
 
 t He says, De Bel. lib. ii. cap, 8. § 14, that the Phari- 
 sees taught, <« that all souls were immortal, but ihnt 
 those of the good only passed into another hod;/, but those 
 of the wicked were tormented with everlasting punish- 
 ment." Comp. Ant. lib. xviii. cap. 1. § 3, and De Bel. 
 lib. iii. cap. 7. § 5, p. 1145, edi.. Hudson. 
 
 3 IM 2 
 
<Jf A P 
 
 90O 
 
 <& A P 
 
 ^api.iaf:£ia^ ac, r/, from (fx'ipfjiaicov a 
 dnfg, Avliich. in the Greek writers, is used 
 both for a salutary or medicinal drug^ 
 and for a poisojious one. [For the first, 
 see Pol. \v. 178. Xen. Mem. iv. 2. 17. 
 Joseph. B. J. iv. 9. 1 1 j for the bad sense, 
 Pol. vi. 13. 4. xl. 3. 7. And as (papfiaKov is 
 applied to herbs used in enchantments (see 
 Aristoph. Plut. 302. Therm. 576.), fap- 
 f-ianela comes to signify] — Sorcery, witch- 
 crafty pharmaceictic enchantment, magical 
 
 souls of th3 righteous. But it is certain that the 
 rcsurreciion of the same body was, long before this, 
 the popular tenet of the Jev/s ; (see 2 Mac. vii. 9, 
 10, 11, 14, 23, 29, 36. xii. 43, 44. comp. Heb. 
 xi. 3f}. *) and St. Luke says absolutely that the 
 Pharisees confess the resurrection. Acts xxiii. 8. 
 Comp. ch. xxiv. 15. xxvi. 6. xxviii. 20. And 
 therefore I cannot help thinking that Josephus, in 
 the above instance, as in some others f , was guilty 
 of prevarication, and accommodated his account to 
 the taste of the Heathen, the unbelieving part of 
 whom, it is well known, treated the resurrection of 
 the body^ when plainly preached to them by the dis- 
 ciples of Christ, with the utmost contempt and 
 scurrility %. — As for the traces of the Pharisaical 
 transmigration^ which are supposed to be found in 
 the gospels, they are far too weak to be set in oppo- 
 sition to the positive evidence above produced. The 
 learned and elegant Rotheram, in his Essay on 
 Faith, Note, p. 72, 73, has shown that even John 
 ix. 2. may much better be referred to the notion 
 the Jev/s had, that " all their sufferings descended 
 upon them from the crimes of their fathers, and 
 were wholly unmerited on their part." Comp. ver. 
 34, and see Ezek. xviii. and Bp. Pearce's Note on 
 John ix. 2. 
 
 2. "\^''ith regard to the Pharisaical doctrine con- 
 cerning Fate and Free-will, Josephus says §, " The 
 Pltarisces imputed all tilings to Fate ;" but adds, 
 that " they did not hereby deprive the human will 
 o-f its freedom." Our learned Bp. Bull ||, however, 
 seems to have proved that they attributed ALL to 
 Fate^ or, as some of them expressed it, to the hea- 
 vens, i. e. to that chain of natural causes of which 
 the heavens were the chief, and to which, according 
 
 * Comp. John xi. 24, and see Bp. Lowth on Isa. xxvi. 
 19, and Leland's Advantage and Necessity, «&c. Part III. 
 chap. viii. p. 388, 8vo. It may be proper also to notice 
 the additional clause which the LXX translation an- 
 nexes to the end of the book of Job, after the words 
 So Job died, being old and full of daps; namely, TsypxTTTai 
 hi auTov TTxhui aMCX^Yjaea^oit utS' wv avig-rjenv o Kupiog. 
 But it is written that he shall rise again tvith those whom 
 the Lord raiseth up. Whence it appears that the trans- 
 lator, whoever he was, understood Job xix. 25, &c. or 
 some other passage of this book, as teaching the doctrine 
 of the resurrection. See Peters on Job, sect. vii. p. 226, 
 1st e^Jit. 
 
 t See Bp. Pearce's Miracles of Jesus vindicated, part 
 iv. p. 72, 12mo. and the learned Spearman's Letters on 
 LXX, p. 57, «&c. 
 
 :f See Whitby on 1 Cor. xv. 35, Leland's Advantage, 
 &c. Vol. II. Part III. ch. viii. p. 387, 8vo. 
 
 § Ant. lib. xviii. cap. 1. § 3. 
 
 B See by all means his Harmonia Apostol. Dissert. 
 Poster, cap. 15, § 13 — 20, and comp, Stanhope on the 
 Epistle for 4th Sunday after Easter. 
 
 incantation with drugs, whether animal, 
 vegetable, or mineral, occ. Gal. v. 20. 
 Rev. ix. 21. xviii. 23. I am well aware 
 that some learned men would, in all these 
 passages, rather interpret the word by 
 poisoning, which it sometimes signifies in 
 the Greek writers : but since in the LXX 
 this N. and its relatives [(Ex. vii. 1 1, 22. 
 viii. 7, 18. Is. xlvii. 9, 12. — Comp. also 
 Wisd. xii. 4. xviii. 13.)] always answer 
 to some Heb. word, which denotes some 
 kind of their magical or conjuring tricks. 
 
 to them, the Creator had, at the beginning, sub- 
 jected all things, even the virtues and vices of 
 men. 
 
 3. " But the main distinguishing character of 
 this sect," says Prideaux, " was their zeal for the 
 traditions of the Elders, which they derived from the 
 same fountain as the written word itself, pretending 
 both to have been delivered to Moses from Mount 
 Sinai." See Mark vii. 3—5. Mat. xv. 1—6, and 
 comp. under Ti.'xpa'^oai:. 
 
 4. As ]Mons. Bayle * observes that the Stoics 
 might be called the Pharisees of Paganism, so 
 Josephus, on the other hand, in his Life, § 2, had 
 said, that the Pharisaical sect " greatly resembles 
 that of the Greek Stoics, Tro.pa7t\r,ai6s lr< rn ita-p 
 "EAAricr* SrwotJ' Aeyaafv??." And for a fuller ac- 
 count of the Pharisees I refer to Josephus, Ant. 
 lib. xiii. cap. 10. § 5, 6. and lib. xviii. cap. 1. § 3, 
 Life, § 2, and De Bel. lib. ii. cap. 8. § 14. to Pri- 
 deaux's Connex. pt. ii. book 5, towards the end, p. 
 340. 1st edit. 8vo; to the Universal History, vol. 
 X. p. 469, &c. 8vo ; and to Lardner's Credibility 
 of Gospel Hist. vol. i. book 1. cap. 4. § 1. See 
 also Wetstein on Mat. iii. 7- 
 
 5. To what is to be met with in the authors just 
 quoted, I shall only add a judicious remark from 
 Campbell, Prelim. Dissertat. p. 420. Among the 
 Jews, " the name of the sect was not applied to all 
 the people v/ho adopted the same opinions, but 
 solely to the men of eminence among them, who 
 were considered as the leaders and instructors of the 
 party. The much greater part of the nation, nay, 
 the whole populace, received implicitly the doctrine 
 of the Pharisees ; yet Josephus never styles the 
 common people Pharisees, but only followers and 
 admirers of the Pharisees. Nay, this distinction 
 appears sufficiently from sacred writ. The Scribes 
 and Pharisees, says our Lord, Mat. xxiii. 2, sit in 
 Moses"* seat. This could not have been said sa 
 generally, if any thing further had been meant by 
 Pharisees, but the teachers and guides of the party. 
 Again, when the officers, sent by the chief priests to 
 apprehend our Lord, returned without bringing 
 him, and excused themselves by saying, Never man 
 spake like this man ; they were asked. Have any of 
 the Rulers, er of the Pharisees, believed on him $ 
 John vii. 48. Now in our way of using the words we 
 should be apt to say, that all his adherents were of 
 the Pharisees ; for the Pharisaical was the only pa- 
 pular doctrine. But it was not to the followers, 
 but to the leaders, that the name of the sect was 
 applied," 
 
 * Dictionary, article EPICURUS. 
 
* A S 
 
 901 
 
 * AT 
 
 and since it is too notorious to be insisted 
 on, that such infernal practices have 
 always prevailed, and do still prevail, in 
 idolatrous countries, I prefer the other 
 sense of incantation. See Doddridge and 
 Macknight on Gal. — Herodotus applies 
 the V. (ftapfxaKEvii) in the like view, lib. 
 vii. cap. 1 14, where, after telling us that 
 when Xerxes, in his invasion of Greece, 
 came to the river Strymon, the Magi 
 sacrificed white horses to it, he adds, 
 ^APMAKE'YSANTES le raura eq top 
 vrora/j,oy Kat aXXa ttoXXo. Trpog Tovroim—^ 
 *' and having used these enchantments and 
 many others to the river — ." 
 
 ^^ ^apfiaKsvCj EOQ, b, from (papfjuKov, 
 which see under ^apfiaKEia. — An en- 
 chanter with drugs, a sorcerer, occ. Rev. 
 xxi. 8; where observe, that the Alex- 
 andrian and sixteen later MSS., with 
 several printed editions, have (papfxaKoig, 
 M'hich reading is embraced by Wetstein, 
 and by Griesbach received into the text. 
 [Joseph. Vit. §.31. Lucian Dial. Deor. 
 xiii. ].] 
 
 ^ap^aKug, «, 6, the same as (fiapfxaKEvq, 
 occ. Rev. xxii. 1.5.— In the LXX this 
 word answers to tDioin [Ex. ix. 12.] and 
 P]U;3D [Ex. vii. 11. Mai. iii. 3. & al.] 
 both of which denote some kind of ma- 
 gician or cojijuror. See Heb. and Eng. 
 Lexicon. [Jos. Ant. xvii. 4. L] 
 
 ^g^ ^aaig, loq, Att. ewe, V> from 
 (paivo) to show, inform^ [or rather from 
 (paio, obs. To say.'] — Information, delatio, 
 accusatio (Scapula), for it is properly a 
 law term, signifying, according to Polfux, 
 [viu. 6. 47.] TTCtrrat dt y-tji'vaEUQ twv Xav- 
 6av6vTMv a^iKrjfiarojv^ " any declaration 
 of unknown crimes y occ. Acts xxi. 31. 
 See more in Wetstein and Scapula. [He- 
 sychius, (pda-eig' E-yicXyfjLara, avKotpavriai^ 
 V tvvTrvi(i)v 6\pEiQ, XoyoL 0^/xai. — Dem. 
 793, 16. Susann. 55.] 
 
 f^dffKiOj from (j)d(o the same. 
 
 I. To say, assert, affirm, occ. Acts 
 xxiv. 9. xxv. 19. [Gen. xxvi. 20. 2 Mac. 
 xiv. 27, 32.] 
 
 [II. To hoast.'] Rom. i. 22. Rev. ii. 2.* 
 Wetstein, on Rom. i. 22, shows that 
 4>A'SKONTES (pCXoao^Elv, *A'SKONTES 
 flvai *IAO'SO*OYS, and the like, are 
 phrases used by the best Greek writers, 
 particularly by Xenophon and Lucian. 
 €omp. Kypke. [Xen. de Rep. Lac. ii. 
 I. and see Kypke, Obss. Sacr. ii. p. 
 153.] 
 
 * [Griesbach here reads Xsys^Taf.], 
 
 ^drvr]^ r)Q, //, q. tpdyi^rj, from 0ay«Tv to 
 eat. — A manger, or crib, at which cattle 
 are fed. occ. Luke ii. 7, 12, IG. xiii. 15. 
 But in this last text, it may be rendered 
 a stall, as the word is also sometimes used 
 in the Greek writers. QSee too 2 Chron. 
 xxxii. 28. Hab. iii. 17.] Wetstein, ou 
 Luke ii. 7, observes that the Fathers, 
 with great consent, affirm that Christ 
 was born in a stable formed not by art, 
 but by nature. In proof of this he' cites 
 Justin Martyr, Origen, Eusebius, Jerome, 
 and Socrates the historian. Justin, for 
 instance, who flourished before the middle 
 of the second century, in his Dialogue 
 with Trypho, (p. 303, 4. edit. Colon.) 
 says, 'ETrei^)) 'lu}(n)(f> a/c eTx^v eu ttj Kuj^irj 
 EKEivrj 7r« KaraXvarai, kv ffTrr/Xa/w tlvl aw- 
 EyyvQ TTJg KiofjifiQ KariXvarE, kol tote dvrCJu 
 
 6VTU)V EKE~l ETETOKEL 7] MaplU TOV XjOtTOJ/, 
 KOX EV (pdrPTJ dvTOV ETEdELKEl. " Whcil J 0- 
 
 seph found no room to lodge in that vil- 
 lage (of Bethlehem namely), he lodged in 
 a certain cave \_ev ffTrrjXaib) riyi'] near the 
 village, and then,, while they were there, 
 Mary brought forth the Christ, and laid 
 him in a manger, [^arvr/."] And in the 
 succeeding century Origen cout. Cels. 
 p. p. 40. ed. Hosch.] affirms, there is 
 shown at Bethlehem the cave [o-7r//\atov] 
 in which he was born, and in the cave tiie 
 manger [[^ar J'?;] where he was wrapped in 
 swaddling clothes. And the same places are 
 shown to this day. Thus a ^ Swedish 
 traveller, who was at Bethlehem so lately 
 as the year 1751, says, " I employed the 
 forenoon in beholding that which made 
 this obscure place famous throughout the 
 Christian world ; I mean tlie place which 
 is here shown, and said to be that where 
 Christ was born, and laid in the manger. 
 We descended some steps under ground 
 to come into the cave where these two 
 places are shown, viz. on the left hand 
 the place where the infant was born, and 
 on the right where he was laid in the 
 manger." See also Harmer's Observa- 
 tions, vol. iii. p. 107, and an excellent 
 Note of Campbell's on Luke ii. 7. [^Gers- 
 dorfF (Beitrage zur Sprach-charakteristik 
 des N. T. p. 220.) observes very rightly, 
 that these later stories of Justin, &'c. 
 about the cave, are not to be introduced 
 into our gospels. .Justin wished to show 
 that the prophecy in Is. xxxiii. 16. was 
 fulfilled, and after his manner to show also 
 
 * Hasselquist, Voyages and Travels in the Le. 
 vant, p. 14 i. 
 
4> E I 
 
 9^02 
 
 * E A 
 
 that the mysteries of Mithras, celebrated 
 in a cave, arose from this and other known 
 prophecies. Gersdorif is strongly in fa- 
 vour of translating the word crib every 
 where. He quotes iElian, apud Suid. v. 
 ^arvr}, Philo de Somniis, p. 872. B. ed. 
 Colon. 1613. Sibyll. Erythr. apud Lac- 
 tant. vii. p. 24. 12. See also Schleusner's 
 citations, Xen.de ReEq. iv. 1. Job xxxix. 
 9. Prov. xiv. 4. Is i. 3. Schleusner says, 
 it is a7ii/ enclosure^ but especially a 
 vestibule to the house, where the cattle 
 were, not enclosed M'ith walls, but wooden 
 hurdles. See Perizon. ad ^lian. V. H. iii. 
 
 4.] 
 
 $A"YAOS, 7}, Qv. 
 
 I. Vile, refuse. Thus sometimes used 
 in the profane writers. [iEsch. Soc. D. i, 
 9. iTJian. V. H. iii. 18.] 
 
 ir. Evil, wicked, occ. John iii. 20. v. 
 29. Tit. ii. 8. Jam. iii. 16. So Demo- 
 sthenes, cited bv Wetstein, ^A'YAA 
 IlPxY'TTONTES. [Prov. xxii. 8. Job ix. 
 23. Ecclus. XX. 16. Diod. Sic. i. 2. Pol. 
 iv. 45. J. Ceb. Tab. 39. iEsch. Soc. Dial, 
 ii. 19. Lexic. MS. Coislin. p. 490. 
 (jjavXop' TO Kotcby Kui to evteXeq' TaaazTai 
 de Kal ETTt TciprjTOQ, kqI ado^n, Kal av6r}TH, 
 Koi CI TrXa.] 
 
 «I>A'fli. 
 
 I. 2b speak, say. An obsolete V., 
 which is here inserted on account of its 
 derivatives. 
 
 II. To shine. But, though used by 
 Homer in this sense, it occurs not in the 
 N. T. 
 
 ^iyyoc, toe, hq, to, from ^iyyuy to 
 shine. — A shining, splcndotir, light, occ. 
 Mat. xxiv. 29. Mark xiii. 24. Luke xi. 
 33. [2 Sam. xxii. 12. Ez. i. 4, 13. Joel 
 ii. J 0. It was especially used, says Schl., 
 of the light of the moon, by the Greeks. 
 Hesychius says, ^wc yfMpag, (piyyoq 
 jtreXrjprjQ. See Xen. de Yen. v. 4. Eur. 
 Phoen. 183.] 
 
 $EI'AOMAI. 
 
 I. Governing a genitive, To spare, 
 treat with tenderness, occ. Acts xx. 29. 
 Rom. viii. 32. (comp. Gen. xxii. 12, in 
 LXX, and see Wetstein.) 1 Cor. vii. 28. 
 
 ' fxi. 21.] 2 Cor. i. 23. [2 Pet. ii. 4.] or 
 absolutely, occ. 2 Cor. xiii. 2. [Gen. xix. 
 6. Deut. vii. 6. Is. xiv. 6. Jer. xiv. 10. 
 Joel ii. 17. ^lian. V. H. iii. 43. Xen. 
 Mem. i. 2. 22.] 
 
 II. To forbear, abstain, occ. 2 Cor. xii. 
 6. [Xen. Cyr.i. 6. 19. v. 5. 18. Gen. xx. 
 6. Prov. X. 20.] 
 
 fpei^ofiiywr, Adv. from ^Ei^ofxerof; 
 
 particip. pres. of (^tiZo fiai to spare. — 
 Sparingly^ parsiinonioiisly, )iot plentifully. 
 occ. 2 Cor. ix. 6, twice. 
 
 ^g^ ^E\6vr]Q, a, o. [There is a Greek 
 word (peXXoQ, which signifies, the bark of a 
 tree,-dnd the outside of any thing. Hence, 
 it is supposed, came ^fXXwj/j^r^c or ^eXXd- 
 vrjQ, which from a passage in Hesychius 
 appears to be the same as x'^'''^^ *• 'Jt'his 
 word, it is supposed, was also written 
 (l>£X6vr]Q, and hence, by the common inter- 
 changes of £ and ai in the lower ages, 
 (\)aiX6vr}Q. Others, however, have chosen 
 to suppose that (paiXovrjg is a mere trans- 
 position for ^aivoXriQ, and that this is de- 
 rived from the Latin paznula, a cloak. I 
 have looked in vain for any authority to 
 show that (f)aiv6XriQ had ever the meaning 
 of cloak at all, except that Suidas says, 
 the ancients used it for E(j)ecrTig. It is 
 called Ipdriov in several glosses, but I 
 apprehend that this only means x^twv. 
 And if Salmasius (ad Spartian. Hist. Aug. 
 Script, t. 1 . p. 26.) be right, (paipoXrfg is 
 an adjective derived from (paivw, which 
 was originally used with x'-'^wv to express 
 a transparent tunic, and afterwards by 
 itself for that kind of garment. And I 
 cannot but agree with Salmasius in 
 thinking, that there is a sort of connexion 
 between (l)£X6i'T]g and ^aivoX-qg. At least, 
 1 see no reason to doubt his etymology of 
 (f>EX6vr]g from ^eXXdc, nor that the word 
 (f>EXX6vr]g or (j)£XXu)vr]g meant the same as 
 X^riov. I should therefore agree with 
 Wolf, in thinking, that (peXorr] is a tunic 
 or inner garment. And I think the au- 
 thorities cited by Parkhurst tend to that 
 opinion.] — Hesychius explains (buLXopijg 
 by elXrjTapioi' fxeptipcilvov, i) yXwaadKopov, 
 a parchment volume, or a kind of port" 
 manteau ; Suidas by £iXr]Tov Topapioy 
 p£pt>paivov, 7/ yXiofTcroKopov, rj X'^^'^^'-^^i ^ 
 parchment roll, or a jwrtmantean, or a 
 ivaistcoat. The Etymologist expounds ^e- 
 X6vr]g by the same words. Chrysostom, 
 on 1 Tim. iv. J 3, says, ^aiXovriv tvTavOa 
 TO ipcLTLOv XiyEi. TLvEg de. (paal to yXwc- 
 aoKojuop 'ivBa to. /3t€Xia ekeito. " He here 
 calls his cloak <patX6vr]v, but some say he 
 means a portmanteau or case where his 
 books were put." Thus also Theophy- 
 
 * [As the passage stands in Hesychius, (^sXXwi-)?? 
 would appear to be Cretan, It is thus, 'A/jt.<ptvwrhg' 
 yiTUJvas 17 (peKKu'vag' Kp^rsg (^iKK<x<va.g Ksyafftv. 
 But Biel's conjecture, that the two last words are 
 an introduction of some transcriber, is almost cer- 
 tain ; for autpjvcuTaf is expressly said by Hesy- 
 chius to be » KprtTiMi X"'"'''*] 
 
* E P 
 
 903 
 
 *E P 
 
 lact, copying from Clirysostom *, as usual, 
 [Jerome,] (Ecumenius, [Luther, Grotius, 
 and others] interpret it evdvfxa a gar- 
 vient: and this, indeed, seems the most 
 probable sense of the word ; because the 
 apostle, in the same sentence, distinctly 
 mentions both his books and parchments. 
 [Others, however, as Schleusner f , adopt 
 the second interpretation mentioned in 
 these quotations, and take the word in the 
 sense of a book-case of some kind, and so 
 the Syriac renders it. The Jews, it 
 seems, called the linen which was wrapped 
 round the law ^'^ih^. But then they also 
 called such an outer cloak for travellers 
 ]vh-i, according to Schottgen, p. 898, 
 and Buxtorf, p. 1742. So that the ar- 
 gument from the Hebrew cuts both ways.] 
 occ. 2 Tim. iv. 13. See Wolfius, and 
 Suicer Thesaur. on the word, 
 
 *E'Pa. 
 
 [I. To hear or carry ^ as a burden. 
 Luke xxiii. 26. Lucian, Dial. Deor. ii. 
 4. Diod. Sic. iv. 27. Xen. Mem. iii. 
 13. 6.] 
 
 II. To hear fruit, as plants or trees. 
 Mark iv. 8. John xii. 24. Comp. John 
 XV. 2, 4, 5, 8, 16. [Ez. xvii. 8. Joel ii. 
 20. TElian. V. H. iii. 18.] 
 
 [III. To endure^ tolerate, hear, (as 
 reproach.) Heb. xiii. 13. (as something 
 dreadful.) Heb. xii. 20. Comp. Deut. i. 
 12. Ez. xxxiv. 41. iElian. V. H. ix. 33. 
 Xen. Mem. iv. 8. 1. In Rom. ix. 22. it 
 is to hear with.] 
 
 IV. To hear, sustain, support, uphold, 
 or perhaps. To govern, regulate, mode- 
 rari. Heb. i. 3. See Whitby and Wol- 
 Hus. 
 
 [V. To hring, cause to come. Mat. 
 xiv. 11. Luke v. 18. xv. 23. xxiv. \. 
 John xix. 29. xxi. 10. Acts iv. 34, 37. v. 
 2, 16. 2 Tim. iv. 13. 2 John 10. Xen. 
 
 • [And the MS. Gloss, in Codd. N. T. Coislin. 
 xxvii. See, too, Zonaras Lex. col. 1801.] 
 
 -f- [Bretschneider takes it to be a cloak, and says, 
 it is for ipai)>6Kr!s. The only authority he brings is 
 Athenapus perverted, (iii. i)j.) 'Oo cru h o xa< to» 
 xot/yof <peK£vriv (^u'pr;Ttxi ya.p (Z /9£\T/r£, xa) o (p<xn6\rj;), 
 eljrwv ; xa< Asuxe, Bo; juo) tov aypris-ov (poit)>6kriV. Now 
 the reading of the place is, 'O toi' xa<vov y.a) kSsttcu iv 
 XP^^o!- ytv6fxevzv (poLtv6Kriv, And as Schweighffiuser 
 observes, Athenaeus is not speaking principally 
 about (pa<K^X>3f, but about the absurd use of a^fprjrof. 
 It is true, indeed, that he seems to allude also to 
 the various ways of writing (poLtvoKris ; but it would 
 be just as reasonable to insert 9ra<va>X>)f,or (pxnwKng, 
 or (pi»6?^r)s, or (psvwKris, all which appear in various 
 MSS. (see Pol. vii. 61. not. 40.) as (psKovrig; and 
 then the argument is over.] 
 
 Cyr. iii. 3. 2. Mem. iii. 6. 9. — To bring 
 near, bring to, (with a dative.) Mat. xiv. 
 18. xvii. 17. Mark vii. 32. viii. 22. xii. 
 15, 16. John ii. 8. iv. 33. 1 Pet. i. 13. 
 Gen. xxvii. 7. xxxi. 39. Xen. Cyr. ii. 4. 
 1. — with etc. Rev. xxi. 24, 26. — with 
 ettI, Mark xv. 22. John xxi. 18. Acts 
 xiv. 13. — with TTpog, Mark i. 32. ii. 3. 
 vi. 27, 28. ix. 17, 19, 20. Lev. ii. 2. 
 Xen. Cyr. viii. 3. 4.] 
 
 VI. To lead, in a certain direction, occ. 
 Acts xii. 10, where Raphelius shows, not 
 only that a way is said (pipELy to lead, m 
 Herodotus and Xenophon, [An. v. 2. \\). 
 Cyr. V. 4. 41.] but that Polybius and 
 Arrian apply this term, as St. Luke does, 
 to a gate. See other instances in Kypke. 
 [Diod. Sic. xiv. 48. Ceb. Tab. 12. Dem. 
 1155, 13.] 
 
 VII. To hring, as an accusation. John 
 xviii. 29. Acts xxv. 7. 
 
 VIII. (tipofxai. Pass. To he carried, 
 brought, Q'ush. Acts ii. 2, where Kypke 
 cites from Diogenes Laert. [x. 104. § 
 25.] the similar expression, ^la ra IINE'Y- 
 MATOS 7roXX5 $EPOME'NOY, by a 
 great rushing wind. Comp. 2 Pet. i. 17, 
 18. 
 
 IX. To be carried or driven, as persons 
 in a storm, by the wind, not knowing 
 whither they are going. Acts xxvi. \^, 
 17. Raphelius, on ver. 15, produces se- 
 veral passages where Herodotus applies 
 the V. in the same manner. 
 
 X. To be borne, home away, or ac- 
 tuated by the Holy Spirit. 2 Pet. i. 21, 
 M'here see Wetstein. [Macrob. i. 23. He- 
 rod, viii. 13.] 
 
 XI. To he carried, proceed, hasten. 
 Heb. vi. 1, where Kypke shows that 
 a(j)eivrti, in the sense of omitting, is ap- 
 plied to \6yov a discourse, or to the sub- 
 ject of a discourse, by Plutarch, De- 
 mosthenes, Arrian, and Heraclides Pon- 
 ticus; and from Lycurgus the orator he 
 cites, "H^ft ^' 'irrMQ 'EH' ekeIvov toi' \6yov 
 ctEPO'MENOS, ''But perhaps he will 
 hasten to that subject." 
 
 XII. To be produced, proved, or made 
 apparent, in ?i forensic sense, as in a court 
 of judicature. Heb. ix. 16. So Ham- 
 mond, Eisner, Doddridge, Macknight, and 
 [Schleusner,] whom see, and comp. sense 
 VII. above. But since, at ver. 15, the 
 death of Christ is said to have happened 
 to the end that those who are called may 
 receive the declaration or promise (see I 
 John i. 5.) of the eternal inheritance, 
 Kypke would rather translate (j}EpE<TOai, 
 
4> Q A 
 
 904 
 
 * GE 
 
 ver. 16, by be declared, announced, 
 namely^ to the appointed heirs; and he 
 shows that Euripides several times, Philo, 
 Josephus, and Dionysius Halicarn. use 
 <{>ipety for bringing news, announcing, 
 [^Wahl says, it is the same here as yivo- 
 /xat, i. e. To take placer} 
 
 []XIII. It is used of passifig se?itencej 
 of giving a vote, &c. Thus 2 Pet. ii. 11. 
 and so with 4'Mog, in Xeu. Syrap. v. 8. 
 714.] 
 
 *EY'ril. 
 
 I. Tojiee, to run or move hastily from 
 danger y or through fear. [^Mat. ii. 13. 
 viii. 33. (Mark v. 14. Luke viii. 34.) x. 
 23. xxiv. 26. xxvi. 56. (Mark xiv. 50.) 
 Mark xiii. 14. xvi. 8. Luke xxi. 21. John 
 X. 5, 12, 13. Acts vii. 29. xxvii. 30. 
 James \v, 7. (where Schleusner says, it is 
 used of one whose power is destroyed.) 
 Kev. xii. 6. Lev. xxvi. 36. Ceb. Tab. 32. 
 Herodian, viii. 1. 9. Xen. Mem. i. 2. 24. 
 ii. 6.31.] 
 
 IL With ciTTo or an accusative follow- 
 ing. To fee from sin, that is, to avoid it 
 earnestly and solicitously. 1 Cor. vi. 18. 
 X. 14. 1 Tim. vi. 11. 2 Tim. ii. 22. 
 
 in. To escape danger or punishment. 
 Heb. xi. 34. xii. 25. 
 
 QIV. Of things vanishing arvay. See 
 Eev, xvj. 20. XX. 11.] 
 
 ^^VjjCr], r]c, i], from (paw or (prjpl to speak. 
 — A report, rumour, fame. occ. Mat. ix. 
 26. Luke iv. 14. [Prov. xvi. 1. Pol. vi. 
 52. 11. Diod. Sic. ii. 16. ^lian. V. H. 
 iii. 2.5. Dem. 417, 2.] 
 
 <pT]pi, from tiie obsolete V. <^aw, which 
 see. 
 
 I. To say. Mat. iv. 7. Luke vii. 40. 
 [^Generally, Mat. xxvi. 34, 61. Luke vii. 
 44. xxii. 58. Acts viii. 36. x. 28, 31. 
 xvi. 37, xvii. 22. xix. 35. xxii. 2. xxiii. 
 17, 18, XXV. 22, 24. xxvi. 1, 24. 1 Cor. 
 vii. 29. X. 15. XV, 50;— in the middle of 
 a clause, and in quoting the words of an- 
 other. Mat. xiv. 8. xxi. 27. Acts xxiii. 
 35. XXV. 5, 22. 1 Cor. vi. 16. 2 Cor. x. 
 10. Heb. viii. 5. — of answering, with 
 cnroKpideig, Mat. viii. 8. Luke xxiii. 3. 
 — absolutely, Mat. iv. 7- xiii. 28» 29. 
 xvii. 26. xix. 21. xxv. 21, 23. xxvii. 11, 
 65,. Mark xiv. 29. Luke vii. 40. xxii. 70. 
 John i. 23. jix. 38. Acts ii. 38. vii. 2. x. 
 30. xxii. 27, 28. xxiii. 5. xxvi. 25, 28. 
 — ^^of asking questions, Mat. xxvii. 23. 
 Acts xvi. 30. xxi. 37.] 
 
 II. To say, affirm, Kom. iii. 8. [Diod. 
 Sic. i. 90. ii. 1.] 
 
 4>eA'Na, or $eA'li, 
 
 I. [Intransitively. Sclileusner says, it is 
 used either of a thing which happens or falls 
 to the share of any one, or of a man who 
 gets any thing. The sense to come ap- 
 pears sufficient in all the places except 
 the two first to be adduced. Construed 
 with £7rt, it occ. Mat. xii. 28. Luke xi. 
 3 1 , where Fritzsche says, that Erasmus 
 Schmidt alone lias seen the right sense. 
 The kingdom of God is come to you sooner 
 than you expected *. Schleusner says. 
 The kingdom of God is offered to you. 
 In 1 Thess. ii. 16. Wahl says. To hang 
 over, come upon; Schleusner translates, 
 Dreadful punishment will at some time 
 come on them. And Rosenmiiller, Their 
 very dreadful punishment is near, or at 
 last punishment comes upon them ; in both 
 cases taking ecpdacre as a present, and re- 
 ferring to Mat. xii. 28. Rom. ix. 31.] 
 Construed with eIq, To come, attain to. 
 occ. Rom. ix. 31. Phil. iii. 16. [Comp. 
 Eccl. viii. 14. Dan. iv. 25. Hom. II. A. 
 451] 
 
 II. Transitively, To prevent, anticipate^ 
 be before, occ. i Thess. iv. 15. [Wisd. vi. 
 13.] 
 
 III. Construed with axph To come to, 
 or as far as. occ. 2 Cor. x. 14. 
 
 ^§^ ^dapToe, //, or, from e(pdapraL 3 
 pers. perf. pass, of (pQeipu) to corrupt.— - 
 Corruptible, perishable. Rom. i. 23. 1 
 Cor. ix. 25. [xv.53, 54. 1 Pet. i. 18, 22. 
 Wisd.ix. 15. 2 Mac. vii. 16.] 
 
 ^eETrOMAl. — To speak, or sound 
 aloud, utter, occ. Acts iv. 18. 2 Pet. ii. 
 16, 18, where Kypke remarks that ^Qiy- 
 yeardcu is more than XaXely, namely, so- 
 nare, crepare, jactare, which he confirms 
 from the Greek writers. [See Job xiii. 7. 
 Prov. xviii. 24. Ps. Ixxvii. 2. xciii. 4. 
 Thuc. vii. 71. Eur. Phcen. 488. Xen. Cyn 
 vii. 3. 14.] 
 
 <Pdeipu). — In general. To corrupt, de^ 
 stroy. [Ex. x. 15. Is. xxiv. 3. M\. V. H. 
 ii. 25.] 
 
 I. To destroy, punish with destruction. 
 occ. 1 Cor. iii. I 7. [2d time.] 
 
 II. To spoil, destroy, as the Temple of 
 God, i. e. the Christian church, by han- 
 dling the word of God deceitfully, and 
 thereby alluring wicked men into it. occ. 
 1 Cor. iii. 17, [1st time] where see Mac- 
 knight ; [or we may refer this to the next 
 
 * [Parkhurst gave the sense, To come, come 
 snddciihj, come sooner than expected, to these 
 places, and 1 Thess. ii. 1 fi ; to which last, the 3d at 
 all events does not apply.] 
 
*e o 
 
 905 
 
 4»0 
 
 head, and say, To corrupt the doctrine 
 and manners of the church, &c.] 
 
 III. To corrupt, spoil, vitiate, in a 
 mora] or spiritual sense. 1 Cor. xv. 33. 
 [2 Cor. xi. 3.] Eph. iv. 22. On ] Cor. 
 iii. 1 7, Wetstein cites from Diodorus Exc. 
 Trig SvyarpoQ avri OeAPEI'SHS, " His 
 daughter being debauched /' and shows 
 that the Roman writers use the V. cor- 
 rumpo to corrupt in the same vieM'. — 
 ^deipofini, mid. To corrupt oneself. Jude 
 ver. 10; [^here Schleusner says. To bring 
 dreadful punishment and evils on oneself. 
 See I.] 
 
 IV. To corrupt^ i. e. to seduce to a bad 
 party or to corrupt opinions, occ. 2 Cor. 
 vii. 2. xi. 3. So Chrysostom explains 
 (.(pdeipajiEv on the former text by ^7rar>/- 
 aapev we have deceived; and Raphelius 
 sliows that Polybius applies the V. to 
 political seduction, as Xenophon does the 
 compound Bia-<pdeip£iy to moral, Memor. 
 Socrat. lib. i. cap. 1. § 1. 
 
 ^^^ f^dtvoTTiopiyoQ, i], 6v. — Whosefruit 
 withers or decays, occ. Jude ver. 12. It 
 is derived from 06tvo7rwpoj^ the decline of 
 autum?i, drawing totvards winter, " se- 
 nescens autumnus, et in hyemem vergens," 
 Scapula : " At which time the trees are 
 stript of their leaves and fruit, and for a 
 time wither, producing nothing. But, 
 according to Phavorinus, (pdivoTraypov is 
 voiTOQ 00tV«cra oTrwjOac* a distemper, (in 
 trees) which withers their fruit ; whence 
 it hjippens that it cannot come to matu- 
 rity, but rather decays, rots, and falls off 
 untimely. Trees thus affected are a sym- 
 bol of false teachers and of other wicked 
 men, who never bring forth fruits be- 
 coming faith, and, their faith failing, can 
 produce nothing good." Mintert. See 
 also Wolfius and Wetstein. ^divoTwpov, 
 in either of the above views, is a plain 
 derivative from 00<Vw to decay, fail, ivi^ 
 iher, and oiropa fruit, properly autumnal, 
 which see. [Wahl says, simply, autum- 
 nal. Schleusner, trees, such as they are 
 in autumn, dry and without leaves or fruit. 
 Pol. vi. 51.4.] 
 
 «I>0iVw. — To be corrupted, destroy, de- 
 cay, wither. This V. is inserted on ac- 
 count of its derivatives. 
 
 ^ ^QoyyoQ, », 6, from ecpdoyya perf. mid. 
 (if used) of (pdiyyofxai to speah, utter a 
 sound. 
 
 I. A voice, sound, occ. Rom. x. 18. 
 [Comp. Ps. xix. 5.] 
 
 [II. A musical sound.'] 1 Cor. xiv. 7, 
 where Raphelius shows from Arrian, 
 
 Epictet. lib. iii. cap. C, that (^doyyoQ, a« 
 distinguished from <^u)vr}, denotes a mu- 
 sical sound. See also Wetstein. 
 
 \^§^ ^doviui, w, from <^d6po£. — To 
 envy. occ. Gal. v. 26. Pol. vi. IS. 3. Xen. 
 Mem. iii. .5. 16. Tobit iv. 22.] 
 
 ^g^ ^QovoQ, a, b.—Envy, " pain felt 
 and malignity conceived at the sight 
 of excellence or happiness." Johnson. 
 Rom. i. 29. Gal. v. 21. Tit. iii. 3. 
 [Add Mat. xxvii. 18. Mark xv. 10. 
 James iv. 5. (in which places Park- 
 hurst translates the word, Malice, ma- 
 lignity.) Phil. i. 15. 1 Tim. vi. 4. 1 Pet. 
 ii. 1. Wisd. vi. 25. Pol. vi. 9. 1. Xen. 
 Mem. iii. 9. 8.] 
 
 <^Qopa, dg, 71, from e<pdopa perf. mid. of 
 (pdeipu). 
 
 [I. Destruction (passively), as by death. 
 2 Pet. ii. 12. (first time) ^wa yeyewrjpiva 
 — elg aXojtTLv ical <f)dopai/, animals born 
 that they may be destroyed or killed. So 
 1 Cor. XV. 42. arreiperai (to crojpa) kv- 
 ^dop^ (by a common Hebraism, for (pdap- 
 Toy), the body is sown corruptible, i. e. 
 liable to destruction by death ; and in 
 verse 50, the abstract being put for the 
 concrete, ri (pdopa is put for to (l)dapT6y, 
 what is corruptible, i. e. the body. In 
 Rom. viii. 21, too, I understand with 
 Macknight, the destruction of the body by 
 death, and Wahl says, mortality. Schl. 
 understands, the miseries of the Chris- 
 tians. On the extremely difficult passage 
 Col. ii. 22, there are many opinions. 
 Macknight takes v. 22. as a continuance 
 of the precepts of the teachers (whom he 
 considers as Pythagoreans) in v. 21, 
 Neither eat, nw taste, nor handle, what- 
 ever things tend to the destruction of life 
 in their using. He should rather have 
 said. All fvhich things, i. e. eating, Sfc. 
 tend to the destruction of life. He con- 
 ceives that the apostle exhorts his disci- 
 ples against attending to the Pythago- 
 rean doctrine of abstinence from animal 
 food. Schleusner construes the clause 
 like Macknight, but gives a different 
 meaning to the word, saying. The use of 
 all which things brings punishme7it or de- 
 struction. Hammond translates, which 
 are all to corruption by the abuse of them ; 
 and explains the passage thus : " These 
 things, though they might be lawfully 
 abstained from, as indifferent things, yet 
 when they are taught and believed to 
 be detestable things ' and utterly un- 
 lawful, by that abuse they tend to the 
 bringing of all unnatural and horrible 
 
t|>I A 
 
 906 
 
 *1 A 
 
 \illanies among you." Theophylact says, 
 
 etc ^dopav KaTa\r]y£L roiq ■^pwjiivoiQ' 
 <pd£ip6jjL£t^a yap ev rfj ywrpl ^la r» a(J)eSpu)- 
 voQ v-KoppEi. QEcumenius has, ^dopd yap 
 vTroKeiTUL ev rS cKpe^pwvi. They, there- 
 fore, seem to have understood d Traj^ra as 
 referring to the meats prohibited, not the 
 prohibitions. So Rosenmiiller, expressly 
 saying, that these M^ords refer to verse 21 ; 
 that (pdopa here is meant of the perishing 
 of the food spoken of in that verse, and 
 that the sense is, all these kinds of food 
 (are so far from polluting him who eats 
 them, that) thei/ perish in the very using 
 them. — In Gal. vi. 8, which Parkhurst 
 refers to this head, Schleusner under- 
 stands the punishment or ruifi consequent 
 on sin, i. e. everlasting destruction, which 
 seems to be the sense. Comp. Micah ii. 
 10. The word occ. also Is. xxiv. 3. Jonah 
 ii. 7. Thuc. ii. 47. Pol. vi. 9. 11. Diod. 
 Sic. i. 10.] 
 
 II. Corruption, in a natural sense. Gal. 
 vi. 8. Comp. Rom. viii. 21. Col. ii. 22. 
 Also, the abstract being put for the con- 
 crete. What is corruptible or subject to 
 corruption, occ. 1 Cor. xv. oO. 
 
 III. Corruption, in a moral or spiritual 
 sense, occ. 2 Pet. i. 4. (comp. Eph. iv. 
 22.) ii. 12 [2d time], 19. On ver. 12. 
 comp. Jude ver. 10. [Wisd. xiv. 12, 
 25.] 
 
 *l?LaXrf, rjQ, y. — A bowl or basin. Rev. 
 V. 8. XV. 7. [xvi. passim, xvii. 1. xxi. 8.] 
 The learned Daubuz, on Rev. v. 8, has 
 abundantly proved that the word signifies, 
 not a vessel with a narrow mouth, such 
 as we commonly call a phial or vial, but 
 ofie with a wide mouth. In this sense he 
 shows it is used by the best Greek writers, 
 as in other instances, so especially by He- 
 rodotus, who relates, lib. iii. cap. 130, 
 that Democedes, the Greek physician, 
 was presented, by each of Darius's con- 
 cubines, with a $IA'AH r« xpi»o-a avv 
 ^Wjii « golden bowl with a cover (as such 
 vessels often have) heaped up with money. 
 The LXX likewise generally use it for 
 the Heb. pIlD a basin^ or bowl, [as 
 Numb. iv. 14.] See also Wetstein on 
 Rev. V. 8, and Dammi Nov. Lexic. Graec. 
 col. 2053. 
 
 j^^ $tXaya0og, «, 6, from 0t\oc a 
 friend, and ayaQoQ good. — A friend or 
 lover of good men, or of goodness, occ. 
 Tit. i. 8. It occurs also Wisd. vii. 22. 
 [Plutarch, t. vi. p. 530. 6. ed. Reisk. t. 
 vii. p. 415. ed. Hutten.] See Suicer 
 Thesaur. in voce. 
 
 ^i\alt\(^ia, ac, ?% from /<pi\a- 
 ^£\<l>0Q. — Brotherly love, love to Chris- 
 tians as brethren. Rom. xii. 10. [1 
 Thess. iv. 9. Heb. xiii. 1. 1 Pet. i. 22. 2 
 Pet. i. 7.] 
 
 ^g^ ^i\ah\(pog, 8, 6, from (piXog a 
 friend, loving, and ac£\(puQ a brother. — 
 Full of' brotherly love to all Christia?is, 
 loving fellow -ch'istians as brethren. 
 Comp. 'A^eX^oc VI. occ. 1 Pet. iii. 8. 
 [In the proper sense. Loving one's bro^ 
 ther. 2 Mac. xv. 14. Diod. Sic. iii. 56. 
 Xen. Mem. ii. 3. 17.] 
 
 J^g^ ^iXay^poQ, tiy i], from ^iXoQ loving, 
 and avi]p, av^pug, a husband. — Loving 
 one's husband, occ. Tit. ii. 4. [Plutarch, 
 t. vii. p. 420. ed. Hutten. Anthol. t. iv. 
 p. 276. ed. Jacobs.] 
 
 ^g^ ^iXavdpojTria, ag, r/, from (^iXav- 
 QpoiTzog. See next word. — Love of man, 
 philanthropy, whether [in God.] occ. Tit. 
 iii. 4; — or man. occ. Acts xxviii. 2. [2 
 Mac. iv. 22. Diod. Sic. iii. 53. Pol. xxviii. 
 15. 11. ^lian. V. H. ii. 4.] 
 
 ^^* ^iXavQpumMg, Adv. from (piXav- 
 OptoTTog loving man or manhind, humane, 
 which from ^iXog loving, and avQpuiirog 
 man. — Humanely, with humanity or be- 
 nevolence, occ. Acts xxvii. 3. Raphelius 
 cites the same phrase, (piXavQpojTTMg tlvl 
 Xpaffdai, to treat one ivith humanity, from 
 Polybius, [i. 68. 13. See Dem. 52, 10. 
 2 Mac. ix. 27.] 
 
 ^iXapyvpia, ag, r/, from ^iXapyvpoc. — 
 Love of money, covetousness. occ. 1 Tim. 
 vi. 10, vr'here Wetstein cites many of the 
 Greek writers expressing the same sen- 
 timent. See also Suicer Thesaur. [Jer. 
 viii. 10. 4 Mac. i. 26. See Diod. Sic. v. 
 26. Ceb. Tab. 23. Herodian, vi. 9. 17. Pol. 
 ix. 25. 4.] 
 
 ^^^ ^iXapyvpog, «, 6, fj, from fiXog 
 loving, and apyvpog silver, money. — Lov- 
 ing money, fond of money, covetous, occ. 
 Luke xvi. 14. 2 Tim. iii. 2. [4 Mac. ii. 
 8. ^lian. V. H. ix. 1. Xen. Mem. iii. i. 
 10.] 
 
 ^iXavrog, n, b, from ^iXog loving, and 
 avTog himself- — Loving one's own self, 
 i. e. either only, or more than one ought. 
 So Theophylact explains (j)iXavToi by bi 
 kavTsg p,6vov ^iXitVT£g, " They who \oxe 
 themselves only ;" but Aristotle, cited by 
 Wetstein, To ^e ^iXavrov etrai — «ic eVi — 
 TO (piXelv kavTov, dXXd to paXXov rj ^et 
 ^iXelv. *' To be a (plXavTog is not merely 
 to love oneself, but to love oneself more 
 than one ought." The word seems to 
 imply both sel/'-conceit and selfishness, 
 
*I A 
 
 907 
 
 4>I A 
 
 lut especially the latter, occ. 2 Tim. iii. 
 
 2. [See Aristot. Eth. Nicom.ix. 18. Plut. 
 Vit. Arat. c. 1. Phil, de Alleg. t. i. 
 p. 53. 3.] 
 
 ^lAE'il, w. 
 
 I. To love, q. d. to regard with pecu- 
 liar and distinguishing aifection. See 
 Mat.x. 37. John v. 20. xi.3. xv. 19. [xvi. 
 27.1 XX. 2. [xxi. 15—17. 1 Cor. xvi. 22. 
 TitTiii. 15. Rev. iii. 19. In John] xii. 
 25, Kypke shoves that the phrase (juXeXv 
 T>jv \l^vxrl^ is pure Greek, by citing from 
 Euripides, Heraclid. lin. 456. 'Ov $1- 
 AErN h7 riiv efirjv ^YXirN, 'irto. " I must 
 not love my life (i. e. too much, nimis 
 amare, Kypke*), let it perish;" and 
 from his Alcest. lin. 703. No/xi<^e ^ el arv 
 T})y (xavTs *IAErS ^YXH^N, ^lAEFN 
 ^iravra^. " But reflect that if you love 
 your own life, so do all." See more in 
 Kypke and Wetstein. [See Gen. xxxvii. 
 
 3. Hos. iii. 1. Dem. 660, last line. Xen. 
 Mem. ii. 7- 9.] 
 
 II. To love, like, affect. Mat. xxiii. 6. 
 Luke XX. 46. [Rev. xxii. 15. Gen. xxvii. 
 
 4. 9, 14. Prov. xxi. 3. Wisd. viii. 2. Xen. 
 OEc. XX. 29. In Mat. vi. 5.] it may be 
 construed to be wont, used, or accustomed^ 
 soleo, as the V. often signifies in the best 
 Greek writers when construed with an 
 infinitive, and as amo to love is used in 
 Latin. See Wetstein. [For this sense, 
 see Is. Ivi. 10. Eccl. xvi. 33. ^lian. 
 V. H. iv. 37. Pol. iv. 2. 1 1. Xen. de Mag. 
 Eq. vii. 9.] 
 
 III. To kiss, in token of love or friend- 
 ship. Mat. xxvi. 48. Mark xiv. 44. Luke 
 xxii. 47. See Wetstein on Mat. [Gen. 
 xxvii. 26, 27. Tobit vi. 25. Arrian. Exp. 
 Al. iv. 11. M\d.u. V. H. ix. 26. Xen. 
 Mem. iii. 11. 10.] 
 
 ^^^ 4>/X)7, 7]c^ r/. See under <J>/\oc. 
 
 ^^1° <bi\rihovoQ, 8j 6, 7], from <pi\oQ 
 loving^ and >/^or>) pleasure. — Loving plea- 
 sure, a lover of pleasure, occ. 2 Tim. iii. 
 4 ; where Wetstein cites from Demo- 
 philus the Pythagorean, 4>IAH'A0N0N 
 Kttt <&IA0'6E0N Tov avTov ahvvarov dvat^ 
 " It is impossible for the same person to 
 be a lover of pleasure and a lover of 
 God." I add from Lucian a paronomasia 
 similar to that of the apostle, 'Ot $IAO'- 
 NEOI fjLoXXov rj ^lAO'SO^Ol, " Lovers 
 of young men, rather than Louvers of wis- 
 dom," Amores, torn. i. p. 1042. [Pol. xl. 
 6. U. Cic. ad Earn. xv. 19. Phil, de 
 Agric. t.i. p. 313, 49.] 
 
 • [SoWahi.] 
 
 ^iXrjfjia, aroc, ro, from ^iXew lo kiss.'-' 
 A kiss, a token of love and friendship. 
 Luke vii. 45. xxii. 48. [In the follow- 
 ing passages it seems to refer especially 
 to the Christian salutation. Rom. xvi. 16. 
 I Cor. xvi. 20. 2 Cor. xiii. 12. 1 Thess. 
 V. 26. 1 Pet. V. 14. See Prov. xxvii. 6. 
 Song of S. i. 2. Xen. Mem. i. 3. 8. Lu- 
 cian. Dial. Deor. v. 2.] See Macknight 
 on Rom. xvi. 1 6. 
 
 OiX/a, ac, rj, from tpiXog a friend. — 
 
 friendship, love. occ. Jam. iv. 4. Com p. 
 
 I John ii. 15, 16. [Prov. x. 12. ^lian. 
 
 V. H. xii. 1. Xen. Mem. ii. 3. 4. Dem. 
 
 19. last line but one.] 
 
 ^g^ <l>iX6deoc, 8, 6, from (f)iXoe loving 
 and QeoQ God. — Loving God, a lover qf 
 God. occ. 2 Tim. iii. 4. [Diod. Sic. i. 
 95.] 
 
 ^g* ^iXovEiKia, from ^iXoveuoc- — A 
 contention, dispute, literally, according t6 
 its derivation, a love of contention, occ. 
 Luke xxii. 24. [iElian. V. H. xiii. 44. 
 Pol. V. 93. 9. Thuc. viii. 76.] 
 
 §g^ ^tXovetKToc, «, 0, rj, from ^I'Xoc 
 loving, and velKog a contention, dispute, 
 war. — Fond of contention or disputing, 
 contentious, disputatious, occ. 1 Cor. xi. 
 16. [Pol. Fr. Gr. 115. Herodian. iv. 4. 2. 
 Xen. de Re Eq. ix. 8. It seems to de- 
 note emulation and earnest endeavour, in 
 Xen. Mem. ii. 3. 17. Cyr. viii. 2. 8. and 4. 
 2.] 
 
 ^g° ^iXo^Evia, ac, h) from (^uXoIevoq. 
 — Kindness to strangers, hospitality, occ. 
 Rom. xii. 13. Heb. xiii. 2. [Pol. iv. 20. 
 
 1-] 
 
 1^^ OiXo^ei^oc, «, 6, fi, from ipiXog 
 loving, a friend, and Uvoq a stranger. — 
 Loving strangers, a friend or kind to 
 strangers, hospitable in this sense, occ. 1 
 Tim. iii. 2. (where see Macknight.) Tit. 
 i. 8. 1 Pet. iv. 9. [Xen. Hell. vi. 1. 3.] 
 
 ^g° ^iXo7rpu)T£vu), from ^iXoTrpwrog' 
 affecting the pre-eminence, domineering^ 
 a word used by the Greek writers (see 
 Wetstein) *, and compounded of ^iXo^ 
 loving, and Trpw-oc the first, chief. — With 
 a genitive, To love to be first, or chief of ^ 
 to love to have, or to affect, the pre-emi-^ 
 nence over. occ. 3 John ver. 9. 
 
 ^iXoQ, T), ov, from ^tXew to love. — Lov* 
 ing or beloved with peculiar and distin*f 
 guishing regard. It is properly an ad-? 
 jective, and is thus often used in the 
 Greek writers, but in the N. T. is applied 
 
 * [Arteni. ii. 33. Polyb. Frag. 115. t'luWirch. 
 Solon, p. 95. B. Alcib. p. 192. C] 
 
01 A 
 
 908 
 
 * I M 
 
 substantively, ^iXoc, «, 6, A friend. [^Luke 
 vii, 6. xi. 5, 6', 8. xii. 4. xiv. 12. xv. 6, 
 29. xvi. 9. xxi. 16. xxiii. 17. John iii. 
 29.* xi. II. XV. 13, 15. xix. 12. Acts x. 
 24. xix. 31. xxvii. 3. James ii. 23. 3 
 John 15. Ex. xxxiii. 11. Job ii. II. 
 Micah vii. 5. for"sf*i. Est v. 10, 14. Prov. 
 xiv. 20. Jer. xx. 4, 6. for nn«. Pol. i. 44. I . 
 Dem. 1 13, 27. Xen. Mem. ii. 5. 4, In 
 Luke xiv. 10. it is a civil term of address, 
 as with us in familiar colloquy. In James 
 iv. 4, a friend of the world is one who 
 loves the world.'] On John xix. 12, ob- 
 serve, that the friend of Ccesar was a 
 title of honour frequently conferred on 
 the Roman governors., as well as on the 
 allies of Rome. See Wetstein and Kypke. 
 — ^tXr/, -qq, ff, A female friend, occ Luke 
 XV. 9. 
 
 ^^^ ^CKoffo^iay ag, y, from (piXocrofog, 
 which see. — Philosophy^ the doctrine or 
 tenets of the heathen or gentile philoso- 
 phers, occ. Col. ii. 8, where see Whitby 
 and Macknight. QWahl and Schleusner 
 agree in thinking that the Jewish theo- 
 logical systems are here referred to, re- 
 lating to the interpretation of scripture, 
 and containing many traditions as to the 
 forms, &c. of worship. See Joseph. Ant. 
 xviii. 3. I. XX. 11. 2. Bell. ii. 8. 2. Phil, 
 de Vit. Mor. iii. p. 685. occ. 4 Mac. v. 22. 
 vii. 9.] 
 
 ^iX6ao(f)OQ, 8, 0, q. (f)iXoQ crocpiag, "f a 
 friend of wisdom. — A philosopher. Those 
 who professed the study of wisdom were, 
 among the ancient Greeks, called ^o^oi^ 
 or Wise men ; but Pythagoras introduced 
 the more modest name of ^iX6ao(poQ, i. e. 
 a lover of wisdom, and called himself by 
 this title, as we are informed by Cicero, 
 Tuscul. Qusest. lib. v. cap. 3, and by 
 Diogenes Laertius (in his Proeme to the 
 Lives of the Philosophers, § 12.), who 
 adds that Pythagoras would not allow 
 any mortal man to be truly wise, but 
 God only. occ. Acts xvii. 18. [^Dan. i. 
 20. in the Chis. MS. 4 Mac. vii. 7-] 
 
 ^^^ $t\o<ropyoc, «i o, ?/, from ^lXoq 
 lovingg and ^opyi] natural or tender affec- 
 lioHf which see under "Aropyoc. 
 
 I. Properly, Loving with that ?opy>/ or 
 tender affection which is natural between 
 parents and children. Thus sometimes 
 
 ♦ [See Schbttgen. H. H. t. i. p. 335. Selden's 
 Lex. Hebr. ii. 16. Lightfoot, Opp. t. ii. p. 605.] 
 
 -f- " (Hanc sapientiam scilicet) qui expetunt, 
 philosophi nominaniur : nee quidquum aliud est 
 philosophia, si intcrprctari velis, quam studiura 
 sapientitt." Cicero, Be Offic. lib. ii. cap. 2. 
 
 used in the profane writers. See Wet- 
 stein and Scapula. So Josephus, Ant. 
 lib. vii. cap. 10. § 5, says of David, 0u(T£i 
 yap &v OIAO'STOPrOS, "being natu- 
 rally affectionate to his children." \_4 
 Mac. XV. 13.] 
 
 II. Loving with tender affection., re- 
 sembling thai between near relations, af- 
 fectionate, occ. Rom. xii. 10. \_X\. Anton, 
 i. 9. Athen.xiii. p. 555. D. Xen.Cvr. i. 3. 
 2. Cic. ad Att. xiii. 9. xv. 17-] 
 
 E^^ »I>iXor£fc»'OG, «, o, 7], from ^iXoq 
 loving, and tekvov a child. — Loving one's 
 children, occ. Tit. ii. 4. \_4 Mac. xv. 4. 
 Plut. t. iii. p. 67, 3. ed. Reisk.] 
 
 ^^^ ^iXoTLfiiopai, S/jiaif from <l)iX6TifxoQ 
 loving, or fond of, honour, ambitious, 
 which from ^[Xoq loving, and ripr} honour, 
 
 I. To be ambitious, to make it one's 
 ambition, to esteem it an honour. [[Diod. 
 Sic. iv. 83. iElian. V. H. ix. 29. Lyss. 
 533, 2. Xen. Mem. ii. 6. 1 1. Wahl puts 
 1 Thess. iv. 11. wrongly, I think, under 
 this head.] ' 
 
 [^11. Hence, To strive hard for, ~\ to be 
 extremely desirous, '^ magno studio conor 
 quidpiam efficere, contendo, aeraulor, cer- 
 to," Wetstein on Rom. xv. 20; who con- 
 firms his interpretation by citations from 
 the Greek writers, occ. Rom. xv. 20. 2 
 Cor. V. 9. 1 Thess. iv. 11. Comp. Kypke 
 on Rom. [Diod. Sic. ii. 7- iii. 17. Pol. i. 
 4. 2. Herodian, i. 13. 12. Dem. de Cor. 
 c. 23. See Perizon. ad ^1. V. H. iii. 
 
 ^§^ <^LXo(pp6vo)Q, Adv. from 0t\d0pwr. 
 Friendly, in a kind or hospitable mariner. 
 occ. Acts xxviii. 7. The Greek writers 
 often apply the word in the same sense, 
 particularly to the entertainment of 
 strangers, p Mac. iii. 9. Diod. Sic. xi. 
 56. ^lian. V. H. iv. 9. Xen. Cyr. v. 5. 
 32.] 
 
 ^^** ^iX6<f)p(M)v, ovoQ, o, q. 6 TO (piXop 
 or ra 0t\a (ppovatp, one who thinks or in- 
 tends what is friendly. — Friendly-mind- 
 ed, friendly, benign, occ. 1 Pet. iii. 8, 
 where Griesbach, on the authority of four- 
 teen or fifteen MSS., two of which an- 
 cient, and of several old versions, for 0t- 
 X6(f>pov£Q reads raTreiro^porec. [^Xen. Mem. 
 iii. I. 6.] 
 
 ^Lfjioio, w, from 0t/uoc a muzzle for a i 
 beast's mouth *. See Castell's Lexic. 1 
 Heptaglott. in CDMS. 
 
 • [Hesychius has (pi/uLo,' 8<<r,u!^(,-, x)?//o';, iTri^-o/jin:'. 
 See Prov. xxvi. 3. Lucian. Vit. Auct. c. 22. Schol. 
 in Anthol. i. 33. 2{5..1 
 
* A O 
 
 909 
 
 *OB 
 
 I. To muzzle, as au ox. occ. I Cor. ix. 
 9. 1 Tim. V. 18.* See Wolfius on 1 Cor. 
 aud Heb. aud Eng. Lexicon under tiDDn 
 I. [See Deut. xxv. 4. Dan. xiii. C2. (in 
 the Chis. MS.)] 
 
 II. To stop the mouthy i. e. reduce to 
 silence, occ. Mat. xxii. 34. 1 Pet. ii. 15. 
 t^ifxoofiaiy ufxai, pass. To be reduced to 
 silence, to be silent, speechless, occ. Mat. 
 xxii. 12. So Wetstein cites from Lucian, 
 'Oi ce ixBpol 'EnE^IMii^NTO, " His 
 enemies were struck dumb," De Mort. 
 Peregrin, torn. ii. p. 766. I add, that Jo- 
 sephiis uses the verb in the same sense, 
 De Bel. Prcem. § 5, and lib. i. cap. xxii. § 
 3, and cap. xxxi. § 2, and lib. v. cap. 1 . 
 § 5. Comp. also Kypke on Mat. and 1 
 Pet. [Hence,] it is ap})lied to Christ's 
 commanding an evil spirit not to speak by 
 the organs of a demoniac, occ. Mark i. 25. 
 Luke iv. 35 ; and — the raging sea to be 
 still, occ. Mark iv. 39. 
 
 ^Xoyl^u), from 0Xos, (})\oy6g. 
 
 I. To set in aflame, set on Jire. [occ. 
 Dan. iii. 21. Ex. ix. 24. Ps. xcvi. 3. Ec- 
 clus. iii. 29.] 
 
 [II. Metaphorically, To set in aflame. 
 James iii. 6, where Schleusner thinks that 
 the meaning is, To hurt, do injury to, 
 jmnish. He translates (fkoyi'Cucra tov rpo- 
 "Xpy K. T. X. brings entire ruin on the man 
 himself and others; and Kal (pXoy k. t. X. 
 and causes him who has thus abused his 
 tongue to perish and suffer future punish- 
 ment. Comp. 1 Mac. iii. 5.] 
 
 ^Xoi, (pXoyoQ, r/, from TricpXoya perf. 
 mid. of (jiXiyu) to burn, shine, as fire. — A 
 bright burning flre or flame. Luke xvi. 
 24. [with TTvpoe] Acts vii. 30. [Rev. i. 
 14. ii. 18. xix. 12. — izvg (^XoyoQ, 2 Thess. 
 i. 8. Ecclus. viii. 10. Diod. Sic. xx. 65. 
 Xen. Symp. ii. 24. See Is. xxix. 6. In 
 Heb. i. 7. and Ps. civ. 4. it is for light- 
 ning.'] On Rev. i. 14, we may observe, 
 that, from the similar appearances of the 
 Son of God under the O. T. (comp. 
 especially Dan. x. 6. iii. 25.) the heathen 
 poets describe their deities as appearing 
 with radiant eyes. Thus Hesiod, of Apollo, 
 Scut. Hercul. lin. 72, 
 
 ET~P^' "as *0#'eAAMfi''N oiTccXifjLTriri 
 
 His eyes shot/r^ 
 
 So Homer, of Minerva, II. i. lin. 200. 
 
 * [Consult Fischer, de Vit. licx. N. T. Prol. 
 xxviii. p. 633. ] 
 
 -AEl'Nn 8i 'OI "OSSE *AA'N0E!r. 
 
 Her eyes shone dreadfuV 
 
 Comp. II. xxi. lin. 415. — of Venus, II. iii. 
 lin. 397, 
 
 OMMATA MAPMA'IPONTA- 
 
 Her sparkling eyes.. 
 
 And Virgil, of Iris, Mu, v. lin. 647, 8, 
 
 -Divini signa decoris. 
 
 Ardentesque notatc oculos 
 
 -Observe Tier looks divine. 
 
 Her radiant eyes ■ 
 
 Comp. Suetonius, in August, cap. 79, and 
 see more in Eisner and Wetstein. 
 
 ^g^ ^Xvapiu), w, from (f)Xvdpog. — 
 With an accusative of the person. To 
 prate, to chatter, to talk in an idle trifling 
 manner against anyone. Raphelius (whom 
 see) cites from Herodotus the Ionic V. 
 (pXvrjpeci) in the sense of talking idly or 
 falsely. But I cannot produce any Greek 
 writer in whom it is joined with an ac- 
 cusative, as in St. John. Wolfius says it 
 is thus construed in imitation of other 
 verbs of speaking, as Kacutg Xiyeiv TINA, 
 to speak evil o/^any one. occ. 3 John ver. 
 10. [occ. Xen. Cyr. i. 4. 11. An. iii. 1. 
 26. ^sch. Dial.'Soc. ii. ]6. Hesychius 
 has e({>Xvapei' eXijpei, ifKopoXoyu.] 
 
 ^g^ <tXvapog, 8, 6, y, from (f)Xvto to 
 boil, bubble, as with heat. So Homer, II. 
 xxi. lin. 361, 
 
 'Ava 8* "Bi ATE xa?.k^ii$ pa. 
 
 The hubUing waters yield a hissing sound. 
 
 Pope, 
 
 And perhaps the verb (pXvut is itself 
 formed from the sound, as bullio in Latin, 
 and bubble in English. — A prater, a tat- 
 tler, an idle or trifling talker, one who 
 boils over, as it were, with impertinent 
 talk. occ. 1 Tim. v. 13; where see Ra- 
 phelius and Wetstein, and Suicer The- 
 saur. [ii. p. 1446. 4 Mac. v. 10. Artero. 
 i. Proem. iEsch. Dial. Soc. iii. 13. He- 
 sychius has (pXvapog' (pavXog, evijdrjg.'] 
 ^o^epoe^ a., 6y, from (po^oQ. — Dreadful, 
 
 * See 'Pope's Note, and Dammi Lexic. col. 
 1810, in "Oo-o-of : and for the application of J* to 
 Minerva's own eyes, comp. lin. 104. 
 
 •Oaat 8« 'OI wu^) XaujrtT^wtTi itxTn>» 
 •Her eyes resembled fire. 
 
*0 B 
 
 910 
 
 *0 B 
 
 terrible, horrid, occ. Heb. x. 27, 31. xii. 
 21. [Deut. i. 19. for «^u, Habb. i. 7. for 
 ID»«, Dan. ii. 31. for b^ni, Ecclus. xliii. 
 29. 2 Mac. i. 24. Lucian. Dial. Deor. 
 xix. 1. Dera. 505, 12. Xen. An. v. 2. 
 
 Oobew, w, from (l)6€n£. 
 [J.. To terrify, affright ^^ to put to 
 Jlight, in fugam verto. Thus used in 
 Horner^ II. xvii. lin. 596j 
 
 'E*0'BH2E S' 'A^a/cvf, 
 
 He jfut the Greeks to Jlight. 
 
 [See Thuc. viii. 82. iEIian. V. H. xii. 25. 
 xiii. 1.] 
 
 II. In the N. T. ^otiofxai, »^ai, To he 
 terrified, affrighted, afraid, whether in- 
 transitively — [In the imperative pres. 
 {((mP^.) Mark v. 36. Luke i. 13, 30. v. 
 10. viii. 50. xii. 32. John xii. 15. Acts 
 xviii. 9. xxvii. 24. Rom. xiii. 4. Rev. i. 
 17. ii. 10. <po(3£7(rde, Mat. xiv. 27. xvii. 7. 
 xxviii. 5, 10. Mark vi. 50. Luke ii. 10. 
 xii. 7. John vi. 20 ; — in the imperf. Mark 
 X. 32. xvi. 8. 1 John iv. 18;— in the 1 
 aor. pass, with a middle sense. Mat. xiv. 
 30. xvii. 6. XXV. 25. xxvii. 54. Mark iv. 
 41. V. 15, 33. Luke ii. 9. viii. 25, 35. ix. 
 34. John vi. 19. xix. 8. Acts xvi. 38. 
 xxii. 29. Heb. xiii. 6. (Ps. cxviii. 6.) 
 Gen. XV. 1. I. 19. Xen. Cyr. i. 4. 19. 
 Diod. Sic. XX. 10. The 1 aor. pass. occ. 
 in its proper signification in Xen. Cyr. ii. 
 1 . 3. iElian. V. H. iii. 43.]— or transitively, 
 with an accusative. To be afraid of, to 
 fear. [In the pres and imp. Mat. xxi. 
 26. Mark xi. 32. Luke xix. 21. xxii. 2. 
 John ix. 22. Acts v. 26. ix. 26. Rom. 
 xiii. 3. Gal. ii. 22. 1 Pet. iii. 6, 14^— in 
 the 1 aor. pass, with middle signification, 
 Mat. X. 28. xiv. 5. xxi. 46. Mark xii. 
 12. Luke xii. 5. Heb. xi. 23, 27. Numb, 
 xxii. 3. Xen. Hell. iv. 4. 8. Plutarch. Vit. 
 Gall. 22; or joined with aTro and gen. 
 Mat. X. 28. Luke xii. 4. (This is a He- 
 brew construction. Comp. Lev. xxvi. 2. 
 Jer. i. 8, 17. x. 2. in the Heb. and LXX, 
 and see Lev. xxiii. 36.); — or with p) or 
 firiTTUQ, Acts xxvii. 17, 29. 2 Cor. xi. 3. 
 xii. 20, Gal. iv. 11. Diod. Sic. xiii. 4. 7. 
 Herodian, i. 17. 24. Xen. Mem. i. 2. 7- 
 Thuc. i.36. In Heb. iv. 1, with firjirore, 
 it seems to imply rather anxiovi care 
 than actual fear, as it does also in Rom. 
 xi. 20. See Fessel. Adv. Sacr. iv. 19. 
 (On this construction with /i?), &c. see 
 Frotscher, on Xen. Hicr. ii. 8. p. 29.) In 
 Luke xxiii. 40. (with an ace.) it implies 
 
 \ shame of doing evil before God, with 
 'which comp. Ex. i. 17. xiv. 31. in Heb. 
 and LXX; and with the inf. in Mat. i. 
 20. ii. 22. Mark ix. 32. Luke ix. 45. 
 Xen. An. i. 3. 17. Cyr. viii. 7. 15. 
 it signifies hesitation.^ On Mat. x. 28. 
 Luke xii. 4, 5, ve may observe how 
 similar is the sentiment in the Treatise 
 on the Maccabees, ascribed to Josephus, § 
 13, M?) (po^ydbjfxev rbv ^OKsvra anroKTzlvai 
 TO auifxa, Miyac yap \pv)(^f]Q kiv^vvoq ey 
 \ aliovio) PaaavL(TfX(o KaifisvoQ toIq Trapa^ai" 
 vaai TYjv evToXijp r« 0£«. " Let us not 
 fear him who seems to kill the body. For 
 the great danger of the soul consists in 
 eternal torment to those who transgress 
 the command of God." Had not this 
 writer read one or both the evangelists ? 
 See what soon after follows, cited under 
 KoXttoq I. 
 
 III. Transitively, with an accusative. 
 To fear, reverence. [Mark vi. 20. Eph. 
 V. 33. Lev. xix. 3. Is. iv. 14. And of 
 God, Luke i. 56. xviii. 2, 4. Acts x. 2, 
 22, 35. xiii. 16, 26. Col. iii. 22. 1 Pet. ii. 
 17. Rev. xi. 18. xiv. 7. xv. 4. So Ex. 
 i. 17. Prov. iii. 7. Is. xxix. 23. Ixvi. 
 
 ^6€,rirpov, «, TOf from <b6^io) to terrify, 
 affright. — A dreadful or terrible sight or 
 appearance, occ. Luke xxi. 1 1 , where see 
 Wetstein, These fearful or dreadful 
 sights are particularly related by Jose- 
 phus, De Bel. lib. vi. cap. v. § 3. Comp. 
 Tacitus, Hist. lib. v. cap. \6. See also 
 Bp. Newton's Dissertations on the Pro- 
 phecies, vol. ii. p. 246, &c. 8vo. and Lard- 
 ner's Collection of Testimonies, vol. i. ]). 
 104, &c. [Is'. xix. 17. Eur. Phoen. 
 1266*.] 
 
 ^6€oQ^ », 6, from, Tre^oioa perf. mid. of 
 ^i^ojxaL to flee .^ or run away from (Ho- 
 mer, II. V. lin. 223, 232, & al.). 
 
 I. A fleeing or running away through 
 fear. Thus often used in Homer, as II. 
 
 xi. lin. 402. II. xvii. lin. 597, & al. See 
 DammiLexic. col. 2525. 
 
 II. Fear^ terror, affright. Mat. xi\'. 
 26. xxviii. 4. [Luke i. 12. ii. 9. viii. 37. 
 xxi. 26. John vii. 13, xix. 38. xx. 19. 
 Rom. viii. 15. 2 Cor. vii. 5, 11. 1 Tim. 
 V. 26. Heb. ii. 15. 1 John iv. 18. Rev. 
 xviii. 10, 15. Gen. ix. 2. xv. 12. Deut. 
 xi. 25. Ex. XV. 16. Xen. An. ii. 2. 20. 
 It implies admiration and fear. Mat. 
 xxviii. 8. Mark iv. 41. Luke i. 65. v. 26. 
 
 * [The Schol. there says, /uV»iTpoi' t* lymi'yj^ 
 
a>oi 
 
 911 
 
 a> I 
 
 vii. 16. Acts iii. 43. v. 5, 11. xix. 17. 
 Rev. xi. 11. — timidity, shyness.^ or mo- 
 desty. 1 Cor. ii. 2. Xen. (Ec. vii. 25. 
 Comp. 1 Pet. iii. 15. — anxious care. 2 
 Cor. vii. 16. Phil. ii. 12.] 
 
 III. It denotes the object of fear or 
 terror. 2 Cor. v. 11. Rom. xiii. 3, where 
 Kypke shows that Meminder and Euri- 
 pides have likewise used it for what is to 
 be feared, formidable, the abstract for 
 the concrete. [Is. viii. 12. xxxiii. 3. Job 
 iv. 12. Soph. Phil. 1244. Eur. Troad. 
 1165. Justin, iii. 1. 1.] 
 
 IV. Fear^ reverential fear^ reverence. 
 Acts ix. 31. Rom. iii. 18. xiii. 7. 1 Pet. 
 i. 17. ii. IS. iii. 2. [Add 2 Cor. vii. 1. 
 Eph. V. 21. Wahl and Schleusner add 
 also 2 Cor. v. 1 1, which Schleusner trans- 
 lates, Knowijig what reverence we owe 
 to God. Others, he says, take ^o/3oe k. 
 
 for the terrible judgment of God^ i. e. 
 they refer (j)6(3og in this passage to the 
 last head. Comp. Ps. v. 8. cxi. 9. Prov. 
 i. 7. ix.lO.] 
 ^oTyi'^^ iKog, 6. 
 
 I. A palm-tree. occ. John xii. 13.* 
 
 II. A branch of the imlm-tree, a palm- 
 branch, occ. Rev. vii. 9, where Wetstein 
 cites from Pollux, [iv. 244.] T« fxevrol 
 (pOLviuvQ Kai 6 K\a^6g ofKavvjuag (polvd, 
 
 * It seems to have been so called from ^oivuoj 
 Phoenicia, because the Greeks first became ac- 
 quainted with this species of trees from that coun- 
 try, whose Greek name sometimes comprehended 
 the neighbouring region of Judea, which abounded 
 with them, as both Plmy -f- and Tacitus ^ remark. 
 The appellation of the country may, I think, be best 
 deduced from that of its inhabitants, *o/v/x£f, which, 
 I ap'J)rehend with the learned Bochart, vol. i. 346, 
 &c. is from the Heb. p3y -an, Sons of AnaTc, soft- 
 ened after the Grecian manner. p2j; ^3n seems to be 
 the title which the Phoenicians themselves affected : 
 for what can be more probable than that they who 
 were of the cursed race of § Canaan should be de- 
 sirous (especially after the victories of Joshua) to 
 drop that opprobrious denomination, and should 
 assume, instead of it, the name of that branch of 
 the Canaanites which, we learn from Scripture, was 
 the most warlike and famous among them ? See 
 Num. xiii. 28, .33. Deut. ii. 10, 11. ix. 2, and 
 Bochart as above. — [Schleusner says, the name is 
 properly derived from the purple colour of the 
 fruit.] 
 
 " The palm-tree is in Heb. called nDn from 
 its straight., upright growth, for which it seems 
 more remarkable than any other tree, and which 
 sometimes rises to more than a hundred feet. Thus 
 
 t "Judaea wj-6 inclyta est vel magis palmis" Nat. 
 Hist. lib. xiii. cap. 4. 
 
 % Speaking of Judea, " Exxihei-ant fniges nostrum ad 
 morem; pi-ceterque eas, balsamum et palmee." Hist. lib. V. 
 cap. 6. Comp. Shaw's Travels, p. 343. 
 
 § See Bochart, vol. i. 300, .301. 
 
 KctXdrai, " The branch of the palm-tree 
 is called by the same name (jtoiyiV 
 
 Xenophon, who was well acquainted with the east- 
 ern countries (Cyropzed. lib. vii. p. 403, edit. Hut- 
 chinson, 8vo.) mentions 'palm-treejt, not less than a 
 plethron (about 100 feet) in length ;' adding, ' for 
 some of them grow even to a greater height.'' And 
 in the same place he immediately subjoins, ' for 
 indeed palm-trees being pressed by a great weight, 
 lend upwards like asses of burden.^ From which 
 passage probably arose that great, though common, 
 mistake, that the palm-tree, when growing, will 
 support a* considerable weight hung upon it, and 
 bend the contrary way, as if resisting its pressure. 
 But Xenophon is there speaking o^ palm-trees when 
 felled and used as timber ; and Plutarch *, Strabo f, 
 and Aulus Gellius % mention the same fact, not of the 
 palm-tree, when growing, but of its ^6-nt>v, sdXov, or 
 Lignum, i. e. of its beams or wood §. However, 
 the straight and lofty growth of this tree, its lon- 
 gevity and great fecundity, the permanency and 
 perpetual flourishing q/its leaves |j, and their form 
 resembling the solar rays., make it a very proper 
 emblem of the natural, and thencd of the divine 
 light. Hence, in the holy place or sanctuary of the 
 temple (the emblem of Christ's body) palm-trees 
 were engraved on the walls and doors between the 
 coupled cherubs. See I Kings vi. 20, 32, 35. 
 Ezek. xli. 18, 19, 20, 25, 26. Hence, at the feast 
 of tabernacles, branches of palm-trees were to be 
 used among others in making their booths. Comp. 
 Lev. xxiii. 40. Neh. viii. 15. And hence, per- 
 haps, the prophetess Deborah particularly chose ta 
 dwell under a palm-tree, Jude iv. 5.^' — '* The 
 branches of this tree were also used as emblems of 
 victory both by believers and idolaters. The rea- 
 son given by Plutarch and Aulus Gellius, why 
 they were so among the latter, is the nature of th^ 
 wood, which so powerfully resists incumbent pres- 
 sure: but, doubtless, believers, by bearing palm- 
 branches after a victory, or in triumph, meant ta 
 acknowledge the Divine Author of their support 
 and S7iccess, and to carry on their thoughts to the 
 Divine Light, the Great Conqueror of sin and 
 death (see 1 Mac xiii. 51. 2 Mac. x. 7-) And 
 probably the idolaters also originally used palms on 
 such occasions, not without respect to Apollo, or 
 the Sun, to whom they were consecrated^."— 
 After what has been said, there can be little diffi- 
 culty in understanding the import of the palm-^ 
 branches mentioned in the N. T. The multitude 
 carrying them before Christ, John xii. 13, was ex- 
 pressing by things and actions what they do in 
 words at ver. 14, Hosanna! i. e. Save us ! Blessed 
 is tlie King of Israel (the Messiah) that cometh in 
 the name of the Lord ! The saints in Rev. vii. 9, 
 bearing them in their hands, was in like manner 
 ascribing salvation to their God, who sat on the 
 throne, and to the Lamb, as at ver. 10, and a 
 celebrating spiritually of the feast of tabernacles, 
 as predicted Zech. xiv. 16. See Vitringa on Rev. 
 
 • Lib. XV. p. 1063, edit. Amstel. . 
 
 t Sympos. lib. probl. 4, ad fin. 
 
 X Noct. Att. lib. iii. cap. 6. 
 
 § See Note in Hutchinson's Xenophon Cyropasd. as 
 above, and Suicer Thesaur. under *o7v<§ II. , 
 
 II See Plutarch, Sympos. lib. viii. probl. 4, towards 
 the middle. 
 
 f See more in Heb. and Eng. Lexicon under lan 
 II. V. and the authors there cited. 
 
*0 P 
 
 912 
 
 OOP 
 
 [<^o7vi^ is also used for the branch of the 
 palm-tree in 2 Mac. x. 7. xiv. 4. <boivLl 
 is used in the LXX for 'IdD in Judg. i. 
 16. iii. 13. Neh. viii. 17. See also 1 
 Kings vi. 29, 3.5. In 2 Sam. xvi. 1 and 
 2, it is for |*''p, and means the fruit of the 
 palm-tree. See Theoph. H. P. ii. 8. De 
 C. P. iii. 22. Plin. H. N. xiii. 4. The 
 palm is found on Jewish coins as a sort of 
 national emblem, the tree being very com- 
 mon in Palestine.] 
 
 ^ovEVQ, eog, b, from <p6vi)Q murder. — A 
 murderer^ Mat. xxii. 7. Acts [\\\. 14.] vii. 
 52. XX viii. 4. 1 Pet. iv. 15. Rev. xxi. 8. 
 xxii. 15. 2 Kings ix. 31. (in the Com- 
 plut. ed.) Wisd. xii. 5. Xen. Cyr. iv. 6. 
 C), Thomas M. makes it the Attic for 
 the Hellenic avlpo<p6voQ7\ 
 
 ^opevio, from (j)ovevg. — To murder y kill 
 a man unjustly. Mat. v. 21. xix. 18. 
 xxiii.31, 35. Mark x. 19. Luke xviii. 20. 
 Rom. xiii. 9. James ii. 11. Judg. xvi. 2. 
 Josh. X. 28, 30. Diod. Sic. iv. 32. He- 
 rodian. viii. 8. 15. Xen. Mem. i. 2. 11. 
 In James iv. 2. Wahl construes. You 
 envy even to death, making this use of 
 the verb adverbially, an Hebraism. See 
 Gesen. § 222. Schleusner says, it means 
 here. To treat ill, oppress, as it does in 
 James v. 6.] 
 
 ^ovoQ, «, 6, from TTEcpova perf. mid. of 
 ^fVw to murder, which from (paoj the 
 same. — Murder, particularly slaughter, 
 slaying or killing by the sword. So He- 
 sychius, ^opoq 6 dia (T<payfig S'araroQ, Mat. 
 XV. 19- Heb. xi. 37, where observe that 
 the LXX use the same phrase, Iv <p6pu> 
 fiaxaipag, for the Heb. mn ♦s!?, with the 
 edge of the sword^ Exod. xvii. 13. Num. 
 xxi. 24. Deut. xiii. 15. xx. 13. [Add 
 Mark vii. 21. xv. 7. Luke xxiii. 19, 25. 
 Acts ix. 1. Rom. i. 29. Rev. ix. 21. 
 iElian. V. H. ii. 17. Dem. 641, 17. Xen. 
 Cyr. iii. 3. 65.2 
 
 <topi(jjj fa), from Tricpopa perf. mid. of 
 <l>ipb) to bear. 
 
 I. To bear, wear. occ. Mat. xi. 8. John 
 xix. 5. Jam. ii. 3. Comp. Rom. xiii. 4, 
 and under Maxaijoa II. [Prov. xvi. 23. 
 Ecclus. xi. 5. xl. 5.] 
 
 II. To bear, carry, occ. 1 Cor. xv. 49, 
 twice. — [_To bear the image of any one, 
 is simply to be like him.^ 
 
 <i>0'PON, a, TO. Latin. — A word form- 
 ed from the Latin forum, which is a de- 
 rivative from fero to carry, or from the 
 Greek 7rt(f>opa porf. mid. of (pipo) to bear, 
 bring. Forum in Latin properly signifies 
 a market-place, whither things are car- 
 
 ried to be sold, but with a proper name 
 often denotes a market-town or burgh, as 
 Forum Julii, Forum Claudii, Forum Ap- 
 pii, or Appii Forum, in Greek 'ATnriy 
 ^opov, which occurs Acts xxviii, 15. 
 This town was situated on the high road 
 from Rome to Capua and Brundusium. 
 See Horace, lib. i. sat. 5. It probably 
 had its name from the famous Appius 
 Claudius, who, during his censorship, 
 paved the road just mentioned, which 
 was therefore called the Via Appia, or 
 Appian Way. See Livy, lib. ix. cap. 29, 
 and comp. under Ta€>tpva. 
 
 fbopog, «, 6, from 7re0opa perf. mid. of 
 (pipit) to bring. — Tribute brought into the 
 prince's exchequer, occ. Luke xx. 22. 
 xxiii. 2. Rom. xiii. 6, 7, where, as distin- 
 guished from Tekog custom, it seems to 
 denote a tax levied on persons and estates. 
 See Kypke. [Judg. i. 28, 30. 2 Sam. xx. 
 24. 2 Chron. viii. 8, for dd. Ezr. iv. 20, 
 23. vi. 8. Neh. v. 4. for niD. Diod. Sic. 
 ii. 1. Pol. xxii. 7. 8. ^Elian, V. H. ii. 10. 
 Demosth. 156, 17. Xen. Symp. iv. 32. 
 Phavorinus and Thomas M. (p. 900.) 
 make ^opog a tax on land, and the lat- 
 ter calls riXog, r/ VTrep rrjg k^Ttopiag crvv- 
 TeXeia.'] 
 
 ^oprl^u), from (poprlov. — To load, lade, 
 burden, occ. Mat. xi. 28. Luke xi. 46. 
 [It is used metaphorically in both places. 
 It refers in the latter to the oppressive 
 enactments of the Mosaic law ; and some 
 think that there is the same allusion in 
 the first; " Ye that are oppressed by the 
 sense of sin and the burthen of the law." 
 In Ez. xiv. 32. it is for inm, and means. 
 To compel one by loading him with pre- 
 sentsr\ 
 
 ^oprioy, a, to, from (popTog the same. 
 
 I. A burden, load. Though (popTiov 
 has the diminutive termination, yet, as 
 Duport has observed, the Attic writers 
 use it absolutely for a burden. Thus 
 Theophrastus, Ethic. Char. cap. 11, de- 
 scribing hidecency of manners, says, a 
 man of this character is apt t-J aKo\hd<p 
 kirtduvai }xt1'(ov *I>OPTrON rj hvvaTai 
 (pepeiv, " to lay upon the slave, who at- 
 tends him on the road, a greater bur- 
 den than he can carry.'' Comp. under 
 Bil^Xtov I. [Hence it is,] — The burden 
 or lading of a ship. occ. Acts xxvii. 10, 
 according to the reading of many MSS., 
 and some editions, approved by Wetsteiu 
 and Griesbach, [Judg. ix. 48, 49. Ecclus. 
 xxi. 18. xxxiii. 29. iClian. V. H. ix. 14. 
 Diod. Sic. V. 35. Ceb. Tab. 30. Dem. 
 
*PA 
 
 913 
 
 $ PR 
 
 1'56, 5. Xen. Mem. iii. 13. G. Suidas 
 has (popria' ra aywyt/xa.] 
 
 II. Figuratively, The burden of Christ's 
 commandments, occ. Mat. xi. 30. 
 
 III. The burden of ceremonial ob- 
 servances rigorously exacted, and in- 
 creased by human traditions, occ. Mat. 
 xxiii. 4. Luke xi. 46, twice. 
 
 IV. Sin, and the punishment of it. occ. 
 Gal. vi. 5. 
 
 ^^^ ^opTOQy is, b, q. (^ipToc, from <l>ip<i) 
 to bear^ carry ; whence also l^ng. freight. 
 -—A burden^ properly of a sliip, the goods 
 or 7nerchandise it carries or is laden with ; 
 thus likewise used in Herodotus; see Ra- 
 phelius, occ. Acts xxvii. 10. But comp. 
 ^opTtov I. [Jisop. fab. 20. See Salmas. 
 i. ad Vopisc. Aurelian. 45.] 
 
 ^^ 4>PArE'AAI0N, «, TO, Latin.— 
 A scourge^ a whip. occ. John ii. 15. The 
 word is formed from the Latin flagellum 
 the same, by changing 1 into p : and fla- 
 gellum is derived from flagrum a whip, 
 which from flagro to burn^ on account of 
 the burning pain it occasions ; whence 
 Horace uses loris urere, literally to burn 
 with whips, for whipping severely, lib. i. 
 epist. 16. lin. 47. The verb flagro is a 
 plain derivative from the Greek (pXiyio, 
 2 fut. ^Xayuf to bitrn. [The word is also 
 written (^payyiXiov . The Cyrill. Lex. MS. 
 explains it by aeipa, ek (r^oiviu TreTrXfy- 
 pivr], fj KaXeiraL /j-dri^, and so the other 
 Lexicographers. See Ducange and Meur- 
 sius's Glossaries, and Menag. ad Diog. L. 
 Ti. 90.] 
 
 ^^ $PArEAA0'i2, w, from the Latin 
 flagello the same. Comp. under ^paytX- 
 Xwy. — To scourge with whips, occ. Mat. 
 xxvii. 26. Mark xv. 15. As this was a 
 Roman punishment, it is no wonder to 
 find it expressed by a term nearly Roman. 
 Comp. under Ma<?iyow. 
 
 $payyLidc, a, o, from Tzi^paypai perf. 
 pass, of (poarru). 
 
 I. A fence, hedge, occ. Mat. xxi. 33. 
 Mark xii. 1. Thus also used by Plutarch 
 in Wetstein. Comp. LXX in Isa. v. 2. 
 [It is used for h^lU^ in that place, and 
 for "TiD a wall, or heds^e, in Numb. xxii. 
 24. Eccl. X. 8. Prov. xxiv. 31. See 
 Artem. ii. 24. Xen. de Ven. xi. 4. He- 
 sychius has tppaypSg' OptyKog^ i) 6 vopoc^ 
 on which Schleusner remarks, that the 
 last words refer to the passages of Mat. 
 and Mark ; that many commentators, as 
 for example, Chrysostom (Hom. Ixix. on 
 Matthew) and Theophylact (p. 90. ed. 
 Horn.), understood eveirthc minor parts of 
 
 the parable as having an allegorical mean- 
 ing, and that they took (f>payfxug here as 
 the law^ which separated between Jews 
 and Gentiles. In Luke xiv. 23. it is a 
 place hedged off. See FiscKer de Vit. 
 Prol. xxiii. p. 629.] 
 
 II. A partition, occ. Eph. ii. 14, where 
 pecFOTOixou r« (jipayp^ is equivalent to 
 p£a6Toi-)(op €iu.<^pa(T(yov ; [and the law is 
 meant.] 
 
 $PA'ZQ. 
 
 [I. Properly, To speak, say. Job vi. 
 24. Then, to tell any thing to any one, 
 as Xen. Mem. i. 4. 15 ; and thence] 
 
 II. To declare, expound, explain, occ. 
 Mat. xiii. 36. xv. 15. [Ceb. Tab. 33. 
 Xen. Cyr. iv. 3. 41. Heliodor. i. p. 
 37. See Fischer de Vit, Prol. xxviii. p. 
 622.] 
 
 [$PA'2SO or] ^PA'TTft. 
 
 I. To fence, enclose with a fence or 
 fortification. Thus sometimes used in 
 
 the Greek writers. [Xen. Cyr. ii. 4. 25. 
 Job xxxviii. 8. Hos. ii. 6.] 
 
 II. To stop, as the mouth from speak- 
 ing, occ. Rom. iii. 19. [2 Mac. xiv. oQ.'], 
 (so Wetstein shows that the Greek wri- 
 ters use the phrase TO' UTO'MA 'EM- 
 ^PA'TTEIN) ; — from biting, occ. Heb. xi. 
 33, where Wetstein cites from Antoninus, 
 [xii. 1 .] "E^PATTE TO' 2T0'MA TO"Y 
 AE'ONTOS. [Dan. vi. 22.] 
 
 . III. To slop, restrain, as boasting, occ. 
 2 Cor. xi. 13. [Schleusner construes the 
 verb here. To take away. — This praise 
 shall not be taken from me, which is 
 taking no small liberty with eiq tpe. 
 Wahl after Schbttgen takes it as. To re- 
 duce to silence.'] 
 
 4>PE'AP, aroc, to, q. from cppsio to send 
 forth, says Mintert, which it is obvious to 
 derive from Heb. i?"lQ to free, set free : 
 but the learned Bochart, vol. i. 347, and 
 Daubuz on Rev. ix. 1, derive (l>piap from 
 the Heb. 1«a the same, to which it gene- 
 rally answers in the LXX, [as Gen. xvi. 
 14. Ex. ii. 15.] — A pit or well. occ. Luke 
 xiv. 5. John iv. 11, 12. Rev. ix. 1, 2, 
 thrice. [Died. Sic. ii. 1. Artem. ii. 27. 
 Xen. An. iv. 5. 25. And for "in in 1 Sam. 
 xix. 22. & al. In the places of Rev. some 
 take (ppiap to mean a dungeon, as "i^l 
 does in Gen. xl. 15. Jer. xxviii. 6. & al.] 
 — To illustrate the history in John iv. let 
 us hear Maundrell, Journey, March 24. 
 '' At about one third of an hour from 
 Naplosa, (anciently Sichem or Sychar) 
 we came to Jacob's Well, famous not only 
 upon account of its author, but much 
 
 3N 
 
$PH 
 
 914 
 
 * P O 
 
 more for that memorable conference 
 which our Blessed Saviour here had with 
 the woman of Samaria, John iv. If it 
 should be questioned whether this be the 
 very well that it is pretended for, or no, 
 seeing it may be suspected to stand too 
 remote from Sychar for women to come 
 so far to draw water; it is answered, that 
 probably the city extended farther this 
 way in former times than it does now, as 
 may be conjectured from some pieces of a 
 very thick wall still to be seen not far 
 from hence." Thus Maundrell. Does 
 not however what the woman herself says, 
 ver. 15, intimate that she had a good way 
 to come to the well ? At ver. 1 1 , the 
 woman observes, that the well is deep; 
 and Maundrell tells us, that " the well 
 is covered at present with an old stone 
 vault, into which you are let down 
 through a very strait hole, and then, re- 
 moving a broad flat stone, you discover 
 the mouth of the well itself. It is dug 
 in a firm rock, and contains about three 
 yards in diameter, and thirty -Jive in depth, 
 five of which we found full of water." 
 
 J^^^ f^peyaTraratOj w, from ^pjyv, the 
 mind, and dTraraw to deceive. — To de- 
 ceive, imjjose upon the mind or under- 
 standing, occ. Gal. vi. 3. 
 
 ^g° $p£va7rar7/C5 «, o, from (ppiva- 
 TraTciit). — A deceiver, impostor, occ. Tit. i. 
 10. 
 
 $PH'N, (ppipoQ, r). [Etym. M. 811,3. 
 and in the plural,] 
 
 I. ^peVec, wj/, at. This word seems 
 properly to denote the prcecordia, or 
 membranes about the heart, including the 
 pericardiujn and diaphragm* Thus Ho- 
 mer, II. i. lin. 103, 
 
 M/i/EOf 8s fxiya. $PE'NE2 a.fi<pi/j.EKo>.ivat 
 
 Black choler fill'd his breast that boil'd with ire. 
 
 Pope. 
 
 And II. X. lin. 10, in fear the ^piyeg are 
 said to tremble, 
 
 Tpo/xiovTO 8e ot ^PE'NES svTOg. 
 
 And because the (j)peveQ are much affected 
 by the various motions of the mind, hence 
 the word is used for ** 
 
 II. The mind itself, [|or] understand- 
 ing, and is thus applied twice in 1 Cor. 
 -xiv. 20, where Wetstein cites a Greek 
 proverb, Aia(j)ipei Ce ra vrjTriu icaO' yXiday 
 ovch o kv TAI'i: «I>PE'SI NHIllA'ZQN, 
 
 ''' Achild in miderstanding differs nothing 
 from a child in age." Comp. under Kap- 
 dia I. [Prov. vii. 7. ix. 4. 16. for iV. 
 Dem. 780,21.] 
 
 4>PrTTii, or —2212. 
 
 I. Properly, according to EustathiuSy 
 To stand an end, as the hair, or to have 
 the hair stand an end, to bristle. Thus 
 the hair itself is sometimes said (ppiffffEtv, 
 and sometimes men or other animals [jLre 
 said] (J)pia(Teiv toIq S-pi't,iy. See Scapula 
 and Wetstein on Jam. ii. 19. [|It does not 
 seem clear from the Lexicographers, whe- 
 ther the word has an active or passive 
 signification. Hesychius says, (ppiaaec 
 ^EyeipeTcu, et^opQ^rai, while the Etymolo- 
 gist has (j)pt<T(7£iV' Kvpitag ro e^opdSv rag 
 rpixag. Hesiod Scut. 391. says, opQag—' 
 (^picrasL Tpix<^K^ Comp. Heb. and Eng. 
 Lexicon in ~i);u;. 
 
 II. To have one's hair sta?id an end, 
 to shudder through fear or horror, horreo. 
 occ. Jam. ii. 19, where see Wolfius.— < 
 The LXX use this Mord for the Heb. 
 nj?U? to be afraid, astonished, Jer. ii. 12, 
 and apply it in its proper sense, Job iv. 
 15, where "E*Pi;5?AN ^£ fin TPI'XES koX 
 crapKeg, My hair stood an end, and my 
 
 Jlesh (shivered), answers to the Heb. 
 »*iu;i tr)))m "iddd. The hair of my flesh 
 stood an end ; that is, as Homer expresses 
 it, II. xxiv. lin. 359, 
 
 'Opflai 8e Tf^X^g i^ixv h fxiXecri. . , 
 
 [[See Dan. vii. 15. Judith xvi. 8. Dem. 
 332, 11,559, 8.] 
 
 ^popib), Co, q. (j)pev£(o, w, from (pprjv, plur. 
 (ppeveg, the mind, including both the un- 
 derstanding and the affections or will. — 
 " It is," says Leigh, " a general word, 
 comprehending the actions and operations 
 both of the understanding and will: it is 
 in the Scripture applied to both, but most 
 commonly to the actions of the will and 
 affections, which are particular motions 
 of the will." [[It may be added, that in 
 many places it is not easy to say whether 
 the writer referred to the understanding 
 or the affections, and that interpreters, 
 consequently, frequently differ.] 
 
 I. To think, be of opinion. Acts xxviii. 
 22. Rom. xii. 3. 1 Cor. iv. 6, " that you 
 may learn— not to entertain too high an 
 opinion of yourselves (or others) above 
 what is (here) written." Doddridge, 
 [^With these two peaces compare 2 Mac. 
 ix. 12. Polyb. Exc. Leg. 113. and see 
 Keiske's Ind. Gr. Demosth. p. 789. ^povita 
 
# PO 
 
 915- 
 
 4>P O 
 
 m fact often expresses pride.^ To be 
 of a mind, or opinion, as to doctrine, re- 
 ferring to the understanding. Gal. v. 10. 
 Phil. iii. 15. * To avro (ppovelpj To be of 
 the sayne mind or opinion. [^2 Cor. xiii. 
 11.] Phil. ii. 2, iii. 16. [iv. 2.] where 
 Kypke remarks, that the phrases to avro 
 ^povelvj and to tp (ppovelv, may of them- 
 selves signify the same thing; but that 
 here the very order of the discourse 
 shows that the former denotes consent in 
 doctrine, the latter in life, and in mutual 
 offices of Christian love: in which last 
 sense. To avro eIq a\Xr)\»Q^ or ep aXXryXotc, 
 fpoveiv is used Rom. xii. 16. xv. 5. He- 
 rodotus, lib. i. cap. 59, applies the Ionic 
 Til'vTO 4>F0NErN to political consent. 
 See more instances from the Greek wri- 
 ters in Raphelius on Rom. xv. 5, and in 
 Kypke on Phil. ii. 2. In the passive, 
 T»ro <l>poy£i(Td(o kv vjTtv, Let this mind be 
 in you. Phil. ii. 5, where however observe 
 that the Alexandrian and five other ancient 
 MSS. read ^poveire, which reading the Sy- 
 riac and Vulgate translators have also fol- 
 lowed. See Wetstein and Griesbach. 
 [The word refers to the understanding 
 in Is. xliv. 18. Wisd. xiv. 30. Pol. ii. 7. 
 3. Philost. Vit. Soph. i. 15. Xen. Cyr.iv. 
 6.3.] 
 
 II. Transitively, with an accusative. 
 To mind, relish, affect, set the affections 
 on. See Rom. viii. 5. xii. 16. \ra. v)p7]\a 
 ^pov5vr£Q.'] Phil. iii. 19. Col. iii. 2. Mat. 
 xvi, 23 J where Raphelius shows that the 
 phrase (t)pov£iy ra riroc, in the Greek 
 classics, [^as Diod. Sic. xx. 35. Herod, ii. 
 162.] means to be of the same sentiments 
 or party with any one, to favour him, to 
 be on his side; and explains St. Mat- 
 thew's expression in this sense. [Schleus- 
 ner refers this place to the first head, 
 explaining it, either '^ You do not judge 
 of things from any divine or spiritual 
 view, but a mere human one;" or, '' you 
 do not understand the counsels of God, 
 but merely think of outward things." 
 There are other passages where nearly 
 the same meaning occurs. In Phil. iv. 10. 
 it is. To be anxious for or about^ and so 
 in Phil. i. 7. where, says Parkhurst, Wolf 
 observes that ^poveia denotes particular 
 regard or ca7'e for a ptersoii. In both 
 these places it is joined with vitip. Again, 
 in Rom. xiv. 6. it denotes, To mind, re- 
 
 • [Schleusner (strange to say) puts this place 
 under two different heads, one referring to the un- 
 derstanding, the other to ih^feelingSy &c.l 
 
 gar d, pay attention to. Comp. 1 Mac.x. 20% 
 2 Mac. xiv. 26. Esther xvi. I. Herodian. 
 viii. 6. 13..] See also [^Irmisch. on Herod, 
 ii. 12. 4. and] Wetstein and Kypke on 
 the place. Intransitively, To be affected. 
 1 Cor. xiii. 1 1 j *' I had the wishes, the 
 tastes, the enjoyments^ of a child." Powell's 
 Disc. xvi. p. 258. 
 
 f^p^ ^povrifxa, aroQ^ to, from 7re<l>p6vr)' 
 fiai perf. pass, of (ppovioj. — A minding. It 
 comprehends the act both of the under^ 
 standing and of the will. occ. Rom. viii. 
 6, 7. In which passage I know not how 
 <Pp6i'rjpa aapKoe can be better rendered 
 into English than as it is in our transla- 
 tion. The carnal jnind, or to be carnally 
 minded. (See Suiccr Thesaur. under 
 ^ap^ III. 6.) So ^povrjiia TrvevfiaroQ, 
 ver. 7, To be spiritually minded : but 
 Rom. viii. 27, ^pov-qpa Uvevparog means 
 the mind and inclination of the Holy 
 Spirit himself, influencing our spirits. 
 [[See nyfv/ia.] — The above cited are all 
 the passages of the N. T. where (ppovrjpa 
 occurs. Qln 2 Mac. vii. 21. and xiii. 9. 
 it seems to denote spirit, feeling., and not 
 unfrequently proud thoughts, as Joseph. 
 Ant. vi. 2. 3. See Pol. v. 83. 5. iElian. 
 V. H. ix. 3. Dem. 246, 1. and Alberti on 
 the 1 st place of Romans.] 
 
 ^p6vr}(nQ, 10^, Att. eioQ, y, from (ppovioj. 
 
 I, Wisdom, prudence. Eph. i. 8. \_\ 
 Kings iii. 28. for na::n. Job xvii. 4, for 
 h'DVt}. Prov. i. 2, for nn^l. Joseph. Ant. 
 viii. 7. 5. Xen. Mem. i. 2. 10. de Mag. 
 Eq. vii. 4.] 
 
 [11. Feelings, or thoughts of the mind, 
 Luke i. 17. To turn the hearts of the dis- 
 obedient to the views and feelings of the 
 just.'] 
 
 <^p6ripoc, a, 6, rj, from <ppoviw. — Wise, 
 prudent, provident. See Mat. vii. 24. x. 
 16. (comp. Gen. iii. 1.) Mat. [xxiv. 
 45.] XXV. 2, [4, 8, 9. Luke xii. 42. 
 xvi. 8. 1 Cor. iv. 10. x. 15. 2 Cor. 
 xi. 19. Prov. xiv. \7, for '•HDID. 1 Kings 
 iii. 12. V. 7. Prov. iii. 7, for Din. In 
 Rom. xi. 25. and xii. 16. <pp6vipoc Trap* 
 tavrJ, is one wise in his own ojnnion* 
 Comp. Prov. iii. 7. Is. v. 2 1 .]— On Mat, 
 X. 1 6, Wetstein says, '^ Christ directs his 
 disciples to consult their safety by flight 
 or concealment: in imminent danger to 
 flee away to a place of safety is most 
 simple and dove-like; but to withdraw 
 oneself from the danger, like a serpent.^ 
 and to elude it by using various arts, is 
 the part of a prude7it man. See Acts 
 xiv. 19, 20. xxiii. 6. xxv. 11.2 Cor. xi. 
 
 3 N2 
 
$ P Y 
 
 916 
 
 0) Y A 
 
 32, 33." Comp. Acts xxii. 25—29. " They 
 were not to be stupid and astonished, 
 like sheep, but learn to shun foreseen at- 
 tacks." 
 
 ^^ '^poyifiiog, Adv. from <l>p6vifxoQ. — 
 Wisely^ prudently^ providently, occ. Luke 
 xvi. 8. [Symm. Eccl. vii. 11. Xen. Ages. 
 i. 17.] 
 
 ^povTi'Co). — To take care, he careful^ 
 solicitous^ to study, occ. Tit. iii. 8. This 
 Y. is derived from (ppovrlg, idog, fj, which 
 signifies, 1 . Thought, according to that of 
 Euripides in Hippol. *' 'At hvTepuL ttioq 
 'tPONTrAES o-o0wrepai. Second thoughts 
 are best," as we say. So (ppovrig is a plain 
 derivative from (ppoyso) to think. 2. 
 Care, solicitude. In which latter sense 
 also it is often used in the profane writers. 
 See Scapula. [Prov. xxxi. 21.2 Sam. ix. 
 5. Xen. Mem. iii. 11, 12. Diod. Sic. xi. 
 56.'] 
 
 ^^ fppHpeo), w,from (()piip6Q a sentinel, a 
 guard, [Xen. Hell. i. 6. 10. ^Elian. V. H. 
 ii. 514.] which from npo before, and apog 
 a keeper, which from opaw to see, look. 
 
 I. Properly, To guard, keep with a 
 military guard, occ. 2 Cor. xi. 32. So 
 Herodian in Wetstein, #POYPOY'MENH 
 — 'H no' A IS. [Judith iii. 7. 3 Esdr. iv. 
 56. Xen. de Vect. iv. 52. Pol. xvii. 4. 6. 
 Xen. Cyr. i. 2. 12.] 
 
 II. Figuratively, ^pupiofxai h/iai, To be 
 kept, guarded, under the law, namely 
 from sin. occ. Gal. iii. 23, where Chryso- 
 stom says it imports r^y ek twv evtoXCjv r» 
 vopa yevofiivrjy ao-0aXf/av, " the safety 
 which accrued to them from the precepts 
 of the law," i. e. as he further explains 
 it, through foar of offending. See the 
 passage in Wolfius, and comp. under Zvy- 
 kXeio) IV. and Kypke on Gal. [Schleus- 
 ner says, '^ He is said (ppapeiadaL for 
 whom something is preserved and in- 
 tended." He construes here. Having 
 been subjected to the Mosaic law, we 
 were reserved for the time at which the 
 Mosaic law was to be revealed; adding, 
 that Koppe thinks that (pp- here only de- 
 notes the long time during which the 
 JeM's were subject to the law, while others 
 conceive that 0p- is here almost redundant, 
 (having the same meaning as avyKXEUa- 
 6ai) and construe, we were kejd subject. 
 So Wahl construes avyKeKXeiafxivop cppu- 
 peiv inclusum custodire.] 
 
 III. To keep, guard, preserve, spiritu- 
 ally, occ. Phil. iv. 7. 1 Pet. i. 5, where 
 see Macknight. 
 
 4>PYA'2Sii, or — TTii, Heb. |*-|Q to 
 
 break, burst forth, or formed by an ono-' 
 matopceia from the sound. 
 
 I. Properly, To make a noise, as high- 
 spirited horses, snorting, neighing, and 
 exulting, fremo, ferocio*. Thus some- 
 times used in the profane writers, as by 
 Callimachus, Hymn, in Lav. Palladis, lin. 
 2,3, 
 
 Tay UpoLv ia-axovtra 
 
 •Tav 'iTTTrcov apr) f'PYASSOME'NAN 
 
 E'en now I heard the sacred coursers neigh. 
 
 Plutarch in Lycurg. tom. i. p. 43. B. 
 Tttttoi ^PYATTO'MENOI Trpog r^g dyai- 
 vagj " Horses neighing or snorting for the 
 race." Comp. Job xxxix. 20, 25, and see 
 more in Wetstein and Kypke on Acts, 
 both of whom show that the Greek writers 
 apply it not only to horses, but to men 
 who are noisy, insolent, overbearing, ac- 
 cording to the following sense. 
 
 II. To be tumultuous, noisy, fierce, in- 
 solent, to rage. occ. Acts iv. 25. Comp. 
 Ps. ii. 1, in LXX and Heb. In 3 Mac. 
 ii. 2, Ptolemy Philopater is described as 
 ^paoEL KoX (tQevel nE^PYAPME'NOY, 
 " raging with insolence and power." [So 
 ^puay/ia is used for the swelling of Jordan 
 in Jer. xii. 5. Comp. Zach. xi. 3. & Aq. 
 Theod. Jer. 1. 44. In Ez. vii. 24. it is 
 boasting or insolence."] 
 
 ^pvyavov, a, to, from ^pvyoj to burn.''— 
 A stick proper for burning, a foggot- 
 stick, occ. Acts xxviii. 3, where Wetstein 
 cites from Xenophon, [Cyr. v. 2. 115.] 
 fbPYTANA avWiyELv ihg etti Tvvp. Theoph. 
 H. P. i. 5. \5. \6. Herodian. viii. 4. 11. 
 In the LXX, it seems to denote, rather, 
 stubble. See Is. xl. 24. xli. 2. Jer. xiii. 
 24. But comp. Job xxx. 7. 
 
 ^vyr], fjg, rj, from Tricjivya perf. mid. of 
 (f>£vy(jj to Jiee. — A Jleeing, or Jlight. occ. 
 Mat. xxiv. 20. Mark xiii. 18. [Some 
 have construed it here, pei'petual banish- 
 ment, which sense it bore in good Greek. 
 See Potter, 1. i. c. 25. and Poll. On. viii. 
 7. The word occ. Is. Hi. 12. Jer. xxv. 
 38. Amos ii. 14. Diod. Sic. xx. 12. Xen. 
 Cyr. iv. 2. 28.] 
 
 ^vXaKr], rjg, ?/, from 7rf 0uXa^a perf. act. 
 of ^vXaaarcj to keep. 
 
 I. A keeping, guarding, or watching, 
 Luke ii. 8 ; where Raphelius cites Xeno- 
 phon several times applying the phrase 
 
 * [Etym. M. '^evmyny.' yj tSjv 'iT-TTaJv no^\ YifjLiouwv 
 Bioc fxuxTripwv ijyyj aypii^i fvorifxoiTi Imrinroxjaa.. This 
 
 word occ. in yEschyl. Sept. Theb. 247. where see 
 Blomf.] 
 
*Y A 
 
 917 
 
 * YA 
 
 fpvXadig ipvXaffffEiv to soldiers keeping 
 watch; and Kypke quotes from Plutarch, 
 Apothegm, p. 198. A. Tag ^t NYKTE- 
 PINA^S ^YAAKA^i: eidXevE $YAA'2SEIN 
 — " But he ordered them (the soldiers) 
 io keep the night ly ivalch" See more in 
 Wetsteiu and Kypke.— The LXX fre- 
 quently use (j>v\aK))v or (^vXaKag ^vXaa- 
 creiv for the Heb. niDWD n« IDtl^, .as de- 
 noting the Levites keeping their watch or 
 charge. [Numb. i. 53. iii. 7. & al. Thuc. 
 viii. 50. Herod, ii. 99. Arrian. Exp. 
 A. M. iv. 1 6. 1 . Xen. Mem. iii. 6.11. An. 
 ii. 6. 10.] 
 
 II. A guard, a number of sentinels, or 
 rnen upon guard. Acts xii. 10. [Dion. Hal. 
 i. 86. Dem. 622, 7. Xen. Cyr. i. 6. 43. 
 iii. 3. 33. Florus, \\. c. 11. (custodia.)'] 
 
 III. A prison, a place of custody. Mat, 
 xiv. 3, 10, & al. freq. [Add Mat. v. 25. 
 xviii. 30. XXV. 36, 39, 43, 44. Mark xi. 
 17, 28. Luke iii. 20. xii. 5S. xxi. 12. 
 xxii. 33. xxiii. 19, 25. John iii. 24. Acts 
 V. 19, 22, 25. viii. 3. xii. 4, 5, 6, 17. xvi. 
 
 23, 24, 27, 37, 40. xxii. 4. xxvi. 10. 2 
 Cor. vi. 5. xi. 23. Heb. xi. 36. Rev. ii. 
 10. See Jer. xxxvii. 14, 17- Judg. xvi. 
 22, 26. 1 Kings xxii. 27. 2 Kings xvii. 2. 
 2 Chron. xviii. 26. w here we find oida or 
 oiKQQ (j)vXaKi]g, for x"?:: no. See, too. Gen. 
 xl. 3. xlii. 1 7, for idwd. Diod. Sic. iv. 46. 
 Arrian. D. E, i. 29. Artem. iii. 10. Corn. 
 Nep. Vit. Eumen. 1 1. (custodia.)'] Hence 
 spoken of the infernal prison^ 1 Pet. iii. 
 19, where the Syriac version \>'\'>\D:i in 
 Hades or Hell, in inferis. See Wetstein, 
 and comp. Rev. xx. 7. Mat. v. 25. xviii. 
 30. Luke xii. 58. On the two last texts 
 we may further observe, that Arrian in 
 like manner uses the phrase 'EIS 4>YAA- 
 KH'N BA'AAEIN for casting into prison. 
 Epictet. lib. iii. cap. 26. p. Z^ij. edit. 
 Cantab. 
 
 IV. A hold, a dwelling or lurking' 
 place. Rev. xviii. 2 ; [and ibid, a dwell- 
 ing-place of birds,] a cage. 
 
 V. As a division of time, A watch. It 
 seems pretty evident from Jud. vii. 19, 
 compared with Lam. ii. 19. Exod. xiv. 
 
 24, that whatever the more modern Jews 
 might do, the ancient ones distinguished 
 the night into three watches (see Min- 
 tert's Lexicon) J but it is certain from 
 Mat. xiv. 25. Mark vi. 48, that in our 
 Saviour's time the Jews divided it, agree- 
 ably to the * Roman method, into four. 
 
 * See the passages cited by Wetstein on Mat. 
 xiv. 25. {Joseph. Ant. v. 6. 5. xviii. 9. 6, Arrian. 
 
 In the LXX (}>vXaK^ signifies a watch of 
 the night, answering to the Heb. nilDU^t*, 
 Exod. xiv. 24. Jud. vii. 19. Ps. xc. 4, or 
 Ixxxix. 5. Lam. ii. 19- QAdd Mat. xxiv. 
 43. Luke xii. 38.] 
 
 ^g° ^vXaKii^u)^ from (^vXatcn a prison. 
 — To imprison, cast into prison, occ. Acts 
 xxii. 19. [Wisd. xviii. 4.] 
 
 J^^ i^vXaKTiipLa^ ii)v, ra, from (pvXaff- 
 (T(i). l^vXaKTripiov is properly a guard 
 station without a camp or town ^, thence 
 any thing which protects or preserves.] 
 Phylacteries, occ. Mat. xxiii. 5. These 
 were bits or slips of parchment on which 
 the Jews, according to Deut. vi. 8. xi. \S, 
 wrote certain portions of the Law, and 
 bound them on their foreheads, and on 
 their wrists. Comp. Josephus, Ant. lib. iv. 
 cap. 8. § 13. Justin Martyr plainly un- 
 derstood the command Deut. vi. 8. lite- 
 rally; for in his Dialogue with Trypho, 
 he tells him that " God by Moses <l>vXaK- 
 TiipLov Ev vpEffi XETTTOTciTOig yEypufj JilEVWr 
 XapaKTripMV rivCov.) a Travrwe ayia voHfXEV 
 Eivai, TrepiKEladai vpdg efceXcvce, com- 
 manded you (the Jews) to wear a phy- 
 lactery of characters, which we by all 
 means judge to be sacred, written on very 
 small bits of parchment," p. 230, edit. 
 Thirlby ; p. 205, edit. Colon. The gre- 
 cizing Jews seem to have called these 
 bits of parchment ivXaKTripia originally, 
 because they reminded them to keep the 
 law; and Kypke remarks that Plutarch, 
 Qusest. Rom. p. 288, mentions the Bulla\, 
 which was suspended from the necks of 
 the more noble Roman bovs, as ])erhaps 
 irpog Evra^iav — $YA ARTHTION — kuI 
 rpoTTOv Tiva r5 a.KoXd<^ii ^aXivog, " a pre- 
 servative of good order, and, as it were, a 
 bridle on incontinence." But it is not 
 improbable that some of the Jews in our 
 Saviour's time, as they certainly did after- 
 wards, regarded their Phylacteries as 
 amidets or charms, which would keep or 
 preserve them from evil ; in which sense 
 the word ^uXaKTrjpiov is sometimes used 
 in the Greek writers. [So Themistius 
 (Or. xiii. in Gratian. p. 178.) says that 
 religion is a better (^vXatcTttpioy than 
 arms. See also Or. xix. p. 231, and De- 
 mosth. p. 71, 24.] See Wetstein and 
 Kypke on Mat There is a remarkable 
 
 Exp. Al. V. 24. 2. Polyaen. ii. 35. Diod. Sic. xviii, 
 40. Herod, ix. 51. Xen. An. iv. I. 5.] 
 
 * Etyra. M. ^oXaxrripwv' t6i:ov evSa 0/ (pCXctxtg 
 hxSfft. 
 
 f See Kennet's Roman Antiquities, p. 309,310. 
 
* Y A 
 
 918 
 
 a>YP 
 
 passage in the Rabbinical Targum on 
 Cant. viii. 3, (written about 500 years 
 after Christ*) which may both serv^e to 
 illustrate what our Lord says^ Mat. xxiii. 
 5, and to show what was the notion of the 
 more modern Jews concerning their Phy- 
 lacteries. It runs thus : *' The congre- 
 gation of Israel hath said, I am chosen 
 above all people, because I bind the Phy- 
 lacteries (pbsn) on my left hand and on my 
 head, and the scroll is fixed on the right 
 side of my door, the third part of which 
 is opposite to my bed-chamber, that the 
 evil spirits may not have power to hurt 
 me." 
 
 <tvXa^j aKOQ, b, from (pvXaaffio to keep. 
 — A keeper^ guard, sentinel, occ. Acts v. 
 23. xii. 6, 19. [Gen. iv. 9. Diod. Sic. 
 xix. 5. Dem. 682, 25. Xen. Mem. ii. J. 
 32.] 
 
 <&YAA'SSI2, or — -TTli. . 
 
 I. To keep, guard, watch. See Luke 
 ii. 8. viii. 29. (comp. under ^uXaKri I.) 
 xi. 21. Acts xii. 4. xxii. 20. xxiii. 35. 
 xxviii. 1 6. [Jer. xxxii. 2. lii. 25. 2 Kings 
 xvii. 9. Artem. iii. 60. Herodian. i. 1/. 
 3. Dem. 688, 15. Xen. An. i. 2. 21.] 
 
 II. To keep, preserve from danger or 
 harm. John xii. 25. xvii. 12. 2 Tim. i. 
 12. 2 Pet. ii. 5. Jude ver. 24. Comp. 
 1 Tim. vi. 20. 2 Tim. i. 14. [In 2 Thess. 
 iii. 3. it is joined with airo; and in 
 1 John V. 21, where it is joined with 
 tavr^r, and may be construed beware of, 
 in which sense it often occurs in the 
 middle, either w^ith oltto, as Luke xii. 15. 
 Ecclus. xii. 11. Xen. Cyr. ii. 3. 9. — or the 
 ace. Acts xxi. 25. 2 Tim. iv. 15. Diod. 
 Sic. XX. 26. Herodian. iii. 5. 9. Xen. 
 Mem. ii. 2. 14.— or with tVa p/, as 2 Pet. 
 iii. 17. o}Q fxri, Xen. An. vii. 6. 22. 
 cTTiog fill, Xen. Mem. i. 2. 37. )u/;, Epict. 
 Enchir. 34.] 
 
 III. To keep, observe, a commandment, 
 law, decree, &c. Mat. xix. 20. [Mark x. 
 20.] Luke xi. 28. [xviii. 21.] Acts vii. 
 53. xvi. 4. [xxi. 24.] Rom. ii. 20. [Gal. 
 vi. 13.] 1 Tim. v. 21. [vi. 20. Prov. vi. 
 20. for llfi. Gen. xxvi. 5. xxxi. 24. Ex. 
 xii. 17. & al. freq. for nDU^. Ecclus. xxi. 
 12. iElian. V. H. ii. 31. IL A. xi. 14. 
 Hesiod. 0pp. 489. Herod, i. 165.] 
 
 *YAir, fig, r/.f — A tribe, a division, or 
 distinct part of a people. See Mat. xix. 
 
 * See Walton's Prolegom. in Bibl. XII. 15. 
 
 -j- Either from (p-Jw to begct^ according to the 
 Greek Lexicographers, or rather from the Heb. 
 n'^a to separate, divide, '* That biS), bS, or Hba, 
 
 28. xxiv. 30. Luke ii. 36. xxii. 30. Uev. 
 vii. 9. xi. 9. xiii. 7. xiv. 6. It is remark- 
 able that not only the Israelites and Ish- 
 maelites* (comp. Gen. xvii. 20. xxv. 12 — 
 16.) were distinajuished into twelve tribes, 
 but that so likewise were the ancient 
 Etruscans f, and even our Saxon J an- 
 cestors, while in Germany, were divided 
 into twelve governments or provinces, 
 each of which had a chief or head ac- 
 countable to the general assembly of the 
 nation ; but in time of war they chose a 
 general to command their armies, who 
 was invested with almost sovereign power. 
 The traces of this form of government 
 long subsisted in England, where the 
 Saxons divided their conquests into seven 
 kingdoms; hence called the Heptarchy, 
 [Add Acts xiii. 21. Rom. xi. 1. Phil. iii. 
 5. Heb. vii. 13, 14. James i. 1. Rev. i. 7. 
 V. 5, 9. xxi. 12. Gen. xlix. 16. Deut. i. 
 13. for \D2m Gen. xii. 3. Ex. xx. 32. for 
 nnsil^jD. Ex. xxxi. 2. Micah vi. 19. for 
 ntOD. Hesiod. Scut. 162. Xen. Mem. iii. 
 4, 5.] 
 
 ^vWov, e, TO. — A leaf of a tree. Mat. 
 xxi. 19. xxiv. 32. [Mark xi. 13. xiii. 18. 
 Rev. xxii. 2. Gen, iii. 7. Ecclus. vi. 3. 
 Diod. Sic. ii. 49. ^lian. V. H. iv. 17.] 
 
 ^vpafxa, aroQ, to, from izEipvpaixat perf. 
 pass, of (pvpaio to break, dissolve, mace- 
 rate, kfiead, Ex. xxix. 2. Lev. ii. 4. from 
 fvpo) nearly the same. 
 
 I. A mass of clay macerated, kneaded, 
 and so prepared for use by the potter, 
 occ. Rom. ix. 21. So Scapula cites from 
 Plutarch TrfjXov ^vpacrai to knead clay. 
 
 II. A mass or lump of dough macerated 
 and kneaded, occ. I Cor. v. 6. (Comp. 
 ver. 7.) Gal. v. 9. Rom. xi. 16. The 
 above cited are all the passages of the 
 
 say the authors of the Universal History §, might, 
 in the earliest times, signify a division, and that 
 this was equivalent to a detached colony, or hodt/ of 
 men, that separated themselves from the rest of 
 mankind, cannot well be denied. Hence the Greek 
 word *uAi7, Tribus, a separate or distinct body of 
 men ; and hence, if we mistake not, the Tuscan 
 word Ful., a tribe, city, or community ; and hence, 
 too, I add, the French Foule, a multitude, and 
 perhaps Saxon Folc, and Eng. Folic ; whence are 
 denominated the counties of Suf-/o/A; and Nor-^/bZAr, 
 i. e. southern and northern /oZA:. 
 
 * See Bp. Newton's Dissertations on the Pro- 
 phecies, vol. i. p. 30, 40. 
 
 t Universal History, vol. xvi. p. 37, 38. 8vo. 
 
 X See Rapin's History of England, translated by 
 Tindal, vol. i. book i, pag. 27, 46. fol. edit, and 
 Dissertation on the Government of the Anglo- 
 Saxons, in the same vol. pag. 148, and Note 4. 
 
 § Vol. xvi. p. 9. ist edit. 8vo. Note C. 
 
4> Y 
 
 919 
 
 § Y 
 
 N. T. where the word occurs. [|It occurs 
 Ex. xii. 34. for pVl ; for niDni>, Numb. 
 XV. Mark Anton, vii. C8. where sec Gata- 
 ker. 19, 21.] 
 
 ^^" ^vaiKog, ?/, ov, from ^uaig nature. 
 
 I. Natural, agreeable to the constitu- 
 tion of God in nature, occ. Rom. i. 2G, 
 27. See Wetstein. [Diud. Sic. iii. 61. 
 Herodian. vi. 1. 14.] 
 
 II. Natural, led or governed by natural 
 or mere animal instinct, occ. 2 Pet. ii. 12. 
 
 ^^^ ^vaiKu>Q, Adr. from (pvaiKoc. — 
 Naturally, by natural instinct, occ. Jude 
 ver. 10. Corap. 2 Pet. ii. 12. [Diod. Sic. 
 XX. 55. Diog. Laert. x. 137.] 
 
 {^g^ ^vtnoio, at, from (pvaau) to breathe, 
 blotv, blow up*. See under 'E/u^uo-aw. 
 To inflate, blow or puff tip. In the N. T. 
 it is spoken only figuratively oi pride or 
 self-conceit, occ. 1 Cor. iv. 6, 18, 19. v. 2. 
 viii. 1. xiii. 4. Col. ii. 18. On 1 Cor. iv. 
 (i, see Eisner and Wetstein, and comp, 
 under "Iva. []See Arrian. D. E. i. 19. 
 Philo de Charit. p. 714, /Id] 
 
 l^g^ ^vaiQ, log, Att. cwcj V, fr^™ <l>^('> 
 or (pvopat to be born ; as the Latin natura, 
 whence Eng. nature, from nascor, natus, 
 to be born. 
 
 I. Nature, natural birth, occ. Rom. ii. 
 27. Gal. ii. 15. [Pol. iii. 916. xi. 2. 2. 
 Plato Menex. p. 407. ( 1 98. ed. Tauchn.)] 
 Natural disposition enhanced or aggra- 
 vated by acquired habit, occ. Eph. ii. 3. 
 where see Doddridge's note. QSchl. 
 says here, natural disposition ; Wahl has, 
 " the disposition, regard being had to the 
 moral sense of good or evil in an indivi- 
 dual."] t An infused disposition, which 
 is become, as it were, natural. Comp. 
 *' EfjKpvTOQ . occ. 2 Pet. i. 4, where see Wet- 
 stein and Kypke. And in this view, I 
 apprehend, after attentive consideration, 
 it is used also in that famous passage, 
 Rom. ii. 14, 15, When Gentiles {edyrjy not 
 TA edyri) who have not the law, i. e. nei- 
 ther have nor observe the written cere- 
 monial law, (comp. ver. 25 — 29.) do, 
 (^v(TEL, from a kind of natural disposition 
 
 * [Is. liv. IG. Dem. 169, 23. Xen. Mem. i. 2. 
 25.] 
 
 f Xenophon uses it for an improved disposition, 
 or a temper altered for the better, 3Iemor. lib. iL 
 cap. 3. § 14, where Socrates is persuading Chare- 
 crates to appease his brother Cha^rephon, who was 
 at variance with him, 'E< fxiv 5* eSoxe? '^%ipi<pwv 
 iiyefiovixwTepoi ilva.1 cov tfog t^» f'T'SIN ra-Jr^jv, 
 fxeTvoy a-j l7reip(jj/j.*iv mt^tiv <rfiTifO* eyy^eiptiv T(f ae 
 (piKov TToiBlcQat. " If," says he, " I had thought 
 Chaerephon might have been brought to such a 
 temper more easily tlian you, I would have tried to 
 persuade him to have iirst courted your friendship." 
 
 or inclination, the things of the law, i. c. 
 the * great duties of true religion, (comp. 
 ver. 27.) these, having not the law, arc a 
 lajv unto themselves; who show the f 
 matter of the law tvritten upon their 
 hearts %. — I remark that Ignatius uses it 
 in the same view, when he thus addresses 
 theEphesian Church, § 1, " 'A7ro^£^a/i£- 
 VOQ kv 0f&> TO TroXvaydirrjToy an ovopa, b 
 Kefcrfjcrde 4>Y'SEI BiKaiif, Kara tt/tij^ koI 
 ayaTT^y kv 'Ir/o-w Xpi'^^ rw ^tjrrjpi ijpiov — 
 '' Having heard of your name, much be- 
 loved in God, which ye have attained by 
 your righteous disposition {bond indole 
 sive natura per Spiriium Sanctum infusa. 
 Smith), according to the faith and love 
 which is in Jesus Christ our Saviour." 
 So the same blessed martyr tells the 
 Trallians, § 1. "I know that you have 
 a mind blameless and constant through 
 patience, » Kara yor)<nv, aXKa Kara ^Y'- 
 
 * Eisner shows that to. Td vo//« " signifies the 
 duties inculcated hy the laivJ^* Doddridge. See 
 also Wolfius. Worsley, " the duties, or precepts, of 
 the laxv.^^ 
 
 -j- Comp. under "Ecyov IV. 
 
 J This passage relates, I think, not to the un- 
 converted, but to converted gentiles ; 1st, Because 
 the being a law unto themselves^ and having the 
 larv written on their hearts^ is the description given 
 by the prophet Jeremiah, and by St. Paul, of the 
 Christian state. See Jer. xxxi. 31 — 34. Comp. 
 Heb. viii. 6—13. x. 16. 2 Cor. iii. 3. 2dly, Be- 
 cause the verbs tto;^ — s.V< — Evos/xvivrai are in tlie 
 present tense, and so relate to the present, not the 
 past, condition of the gentiles ; of which the apostle 
 had given such a very different and dreadful de- 
 scription, ch. 1. 24, &c. 3dly, Because the gentiles 
 who have not the law^ and yet do the things of the 
 law^ evidently denote the same sort of persons as those 
 who are called, ver. 26, the uncircumcision^ wJik'h 
 keepeth the righteousness or precepts of the law; and 
 of whom the apostle asks, ver.26, Shallnot his?incir- 
 cumcision be counted for circumcision 9 And shall 
 7iot uncircumcision, which is by nature, IF IT 
 FULFIL THE LAW (TON NC/MON TE- 
 A0~T2A), judge thee, who by the letter and drcum- 
 cision dost transgress the law ? For he is not a 
 Jexv which is one outwardly ; neither is that cir- 
 cumcision which is outward in the flesh : but he is 
 a Jew which is one inwardly, and circumcision is 
 that of the heart, in the spirit, and not in the letter^ 
 whose praise is not of men, but of God. Now let 
 any one compare this passage with what the same 
 apostle says, on occasion of the judaizing teachers, 
 Phil. iii. 2, 3, Beware of dogs, beware of evil 
 workers, beware of the concision : for WE are the 
 circumcision, which worship God in the spirit, and 
 rejoice in Chiist Jesus, and have no confidence in 
 tlie flesh. — Let, I say, a person attentively compare 
 these passages together, and he will see strong rea- 
 son to think that the gentiles mentioned Rom. ii. 
 14, and whQse uncircumcision is counted for cir- 
 cumcision, ver. 26, are the very same sort of per- 
 sons as tliose of whom the apostle says, Phil. iii. 3, 
 WE ore tlte circuihcision ; that is, he will conclude 
 them to be helievcrs or Christians. 
 
# Y 
 
 920 
 
 $a A 
 
 SIN, tiot by use or exercise, but by an 
 Infused disposition" So Smith on the 
 place, *' This blameless mind is not ac- 
 quired by use and exercise, but by divine 
 grace and an infused habit (habitu in- 
 nato), which the Christian doctrine and 
 institution hath implajited (indidit et in- 
 sevit) in it." QWahl says of this passage, 
 as of Eph. ii. 3. above, that the word 
 means proprietas nativa, being used de 
 indole hominis, ratione habita sensus 
 recti et boni qui est in aliquo. Schleusner 
 understands it of natural knowledge of 
 God and our duty. In 1 Cor. xi. 14, which 
 Parkhurst puts under sense If., Schleusner 
 says the word means, Customs so long 
 and general as to have become a second 
 nature; and Wahl here again says, ^ro- 
 prietas nativa, " with a reference to that 
 feeling of what is honourable and dishonour- 
 able, which teaches us not rashly to depart 
 from the notions of honourable and dis- 
 honourable existing among the people of 
 our time and country." He adds, that the 
 writer here refers, not to the Hebrew no- 
 tions as to the cutting or leaving hair 
 long, but the Greek ; and he cites Herod. 
 1. 82. Phocyl. 199—201, and Plutarch, 
 t. viii. p. 318. ed. Hutten.] 
 
 II. Nature^ the constitution and order 
 of God in the natural worlds or the course 
 and process of nature agreeable to that 
 constitution, occ. Rom. i. 26. xi. 21, 24, 
 thrice. On llom. i. 26, Wetstcin shows 
 that the Greek writers apply the phrase 
 IIAPa' ^Y'2IN in like manner to unna- 
 tural lusts, 1^ A then. xiii. p. 605. Philo 
 Leg. Spec. p. 306, 1/.] opposing it to 
 KATA' *Y'2IN, as the apostle does to 
 
 III. Natttre, essence, esseiitial consti- 
 tution and properties, occ. Gal. iv. 8. 
 [To this head Wahl, with many others, 
 refers James iii. 7. Comp. Ceb. Tab. 7 
 and 31. Epictet. Enchir. 27. ^lian. 
 V. H. ii. 23. iv. 13. Xen. (Ec. xvi. 1. and 
 see Wisd. vii. 28. and xiii. 1.] 
 
 IV. A kind or species of animals, occ. 
 Jam. iii, 7, twice. So Josephus, Ant. lib. 
 I. cap. 1. § 1. speaks of animals, ttXeovcl- 
 ^eiu avTbJv TYiv 4»Y'SIN, "• multiplying 
 their kind or species i' and De Bel. lib. 
 vii. cap. 5. § 5, describing Vespasian and 
 Titus's triumph, says, Zwwv re ttoXXcu 
 4'Y'SEIS TrapijyovTOj " Many species of 
 animals were led along." See also Wet- 
 stein on the place, who cites from Lucre- 
 tius, Jib. i. lin. 16, the correspondent 
 Latin phrase, Omnis natura animantmn^ 
 
 (comp. liu. 195.) and shows that avBpu/" 
 TTivri (l)V(Ti£ is used for human nature or 
 mankind by the Greek writers. Q3 Mac, 
 iii. 29. ^lian. V. 11. ii. 23. Epictet. En- 
 chir. 27. Schwarz. Comm. Cr. p. 1402.] 
 
 ^g^ ^vaiu)(nQ, log, Att. eiog, yj, from 
 ^vcnou). — A swelling, of pride or ambition, 
 occ. 2 Cor. xii. 20. [Hesychius explains it 
 by k-TrapffLQ, v\l>rj\o(j)po<TVPr].^ 
 
 ^VTEia, ag, r/, from (pvrevu}. 
 
 I. A plantati07i. \^2. Kings xix. 29. Ez. 
 xvii. 7. Micah i. 6. .Elian. V. H. iii. 40. 
 Diod. Sic. iii. 62.] 
 
 [\l, A plant.2 occ. Mat. xv. 13, where 
 it denotes figuratively a religious doc- 
 trine; and Kypke, whom see, cites se- 
 veral of the Greek writers comparing in | 
 like manner doctrinal precepts to seeds | 
 and plants. Comp. Mat, xiii. 4, &c. 
 
 <i*vTEvii>, from ^vTov a plant, which from 
 (phu) to sprifig, spring up. 
 
 I. To jdant, " to put into the grou?id 
 in order to grow, to .set." Johnson. Mat. 
 xxi. 33. [Mark xii. 1.] Luke xiii. 6. 
 xvii. [6,] 28. [xx. 9. 1 Cor. ix. 7. So 
 Gen. ii. 8. ix. 20. Eccl. ii. 4, 5, for i^roD. 
 Xen. Mem. ii. 1. 23. CEc. iv. 21. Dem. 
 1275, 9. (pvTevELv TOTTov is found in Diod. 
 Sic. iii. 61. iv. 82.] 
 
 II. To plant figuratively, to establish^ 
 authorize, teachers or their doctrines, occ. 
 Mat. XV. 13. [And so]— To plant the 
 gospel, i. e. to be first in preaching it in 
 any place, occ. i Cor. iii. 6, 7, 8. com}>. 
 ver. 10. and chap. iv. 15. [So ^\D^ in 
 Jer. xxxi. 5. Comp. Iliad. O. 134. Schol. 
 Soph. Aj. 962. Thorn. M. p. 905.] 
 
 I. To produce, yield, bear, particularly 
 as a tree doth leaves or twigs. Comp. 
 under ^^vWoy. [Hence in the passive, 
 To be produced, be born, spring up. 
 Luke viii. 6, 8. Song of S. v. 14. Prov. 
 xxvi. 9. Ez. xxxvii. 8. Ecclus. xxxix. 16. 
 Eur. Phoen.34. 886. 1622.] 
 
 II. Intransitively, To spring up, shoot, 
 or sprout, occ, lleb. xii. 15. [This place 
 is taken from Deut. xxix. 18. See'P/<^a 
 and Tlifcpta.] 
 
 E^g^ ^loXeog, «, o. — A hole, a burrow. 
 The Lexicons derive it from 0a)c light, 
 and oXio) to destroy, as being devoid of 
 light*, occ. Mat. viii. 20. Luke ix. 58. 
 [t'aus. viii. 16. .Elian. V. H. An. vi. 3. 
 Apollod. Bibl. i. 9. 11. ^ioXevoj is used 
 of beasts lying in dens, as .Elsop. Fab. 141. 
 Inc. Job xxxviii. 40.] 
 
 • [The Etym. expla,iiis the word as 6 aKOTtiioi 
 
$ilN 
 
 921 
 
 $OS 
 
 ^loveu), w, from 0WV)) the voice. 
 
 I. Intransitively, To utter a voice, to 
 call or cri/ out. Luke viii. 8, [54.] xvi. 
 24. xxiii. 46. Acts [x. 18.] xvi. 28. 
 [Rev. xiv. 18. Dan. iv. II. 1 Chron. xv. 
 
 II. To crow, as a cock. Mat. xxvi. 34, 
 74, [75. Mark xiv. 30, 68, 72. Luke 
 xxii. 34, 60, 61. John xiii. 38. xviii. 27. 
 Schol. Theoc. ii. 109. iEsop. Fab. 36. 
 66.] 
 
 III. Transitively, with an accusative. 
 To call, call for. Mat. xx. 32. [xxvii. 
 47.'] Mark iii. 31. ix. 35. [x. 49.] xv. 
 35. [xvi. 2. xix. 15. John i. 49. ii. 9. 
 (where Palairet renders it. To speak to, 
 as in Horn. Od. iv. 77. and so Parkhurst.) 
 iv. 16. ix. 18, 24. xi. 28. xii. 17. xviii. 
 33. Acts ix. 41. x. 7. Soph. Aj. 73. Tobit 
 iv. 11. V. 8.] 
 
 IV. To call, invite. Luke xiv. 12. 
 [(Comp. 13. and Fessel. Adv. Sacr. t. i. p. 
 323.)] 
 
 V. To call, name, denominate. John 
 xiii. 13. 
 
 ^(jjvri, rjg, rj. 
 
 I, An articulate sound or voice. [Mat. 
 iii. 3, 17. * xvii. 5. xxvii. 46, 50. Mark i. 
 11, 26. V. 7. ix. 7. xii. 19. xv. 34, 37- 
 Luke i. 42, 44. iii. 22. iv. 33. viii. 28. 
 ix. 35, 36. xi. 27. xvii. 13, 15. xix. 37. 
 xxiii. 23. John v. 37. x. 3, 4. xi. 43. xii. 
 28. Acts ii. 14. f iv, 24. vii. 31, 59, 60. 
 viii. 7. ix. 4, 7. x. 13, 15. xi. 7, 9. xii. 
 14. xiv. 10. xvi. 28. xix. 34. xxii. 7, 22. 
 xxvi. 14, 24. 1 Thess. iv. 16. 2 Pet. i. 
 
 17, 18. ii. 16. Rev. i. 10. iii. 20. iv. 1. 
 V. 2, 11, 12. vi. 6, 7, 10. vii. 2, 10. viii. 
 5, 13. ix. 13. x. 3, 4, 7, 8. xi. 12, 15. 
 xii. 10. xiv. 2, 7, 9, 13, 15. xvi. 1, 17, 
 
 18. xviii. 2, 4. xix. 1, 5, 6, 17. xxi. 3. 
 Is. XXX. \7. Gen. xv. 4. xxvii. 34. Ex. 
 xxiv. 3. In the following passages, 
 Schleusner thinks it means. What is said 
 by the voice, word, prophecy, &c. Mat. 
 ii. 18. John iii. 29. x. \Q, 27. xviii. 37. 
 Acts xii. 22. xiii. 27. xxii. 9, 14. xxiv. 
 21. Heb. iii. 7, 15. iv. 7. Gal. iv. 20. 
 (vyhere Parkhurst says, voice, manner of 
 discoursing. Of course, the meaning is. 
 To use a harsher or gentler style accord- 
 
 * [These two places Schleusner chooses to make 
 into thunder^ as well as all the others where a voice 
 from heaven is mentioned. Need any other proof 
 of the tendency of his views be required ?] 
 
 t [is.7ea.ifin, T^v (pwv>j» is said to be an Hebraistic 
 pleonasm. Comp. Judg. ix. 7. xxi. 2. Ruth i. 
 9, 14. & al. Vorst .Phil. Sacr. c. 38. The phrase 
 occ. Luke xi. 27. xvii. 13. Acts iv. 24. xiv. 11. 
 xxii. 22 ; but does not appear pleonastic in all.] 
 
 ing to circumstances.) Rev. xviii. 23. So 
 Deut. xxviii. 9. Gen. xvi. 3. Jer. ix. 12, 
 18. Diod. XX. 23. Pol. xxii. 3. 2. Xen. 
 Hell. V. 1.8. And so says Wahl in most 
 of these passages. Doubtless this is the 
 meaning. But it will be observed that 
 most of these passages are speeches, or of 
 a poetic character j and in either case, 
 voice would be naturally used, especially 
 in a simple language. The best instances 
 are Acts vii. 31. xiii. 27. * In Rev. i. 
 12, the person who speaks is expressed by 
 (l>ii)vr]. Comp. Is. liv. 17. in Heb. and 
 LXX.]— On Mark xv. 37, Kypke shows 
 that the Greek writers use the phrase 
 a^dvai (p(ov^v for uttering both an arti- 
 culate and an inarticulate sound, and un- 
 derstands the text of this latter. 
 
 II. Voice, manner of discoursing. Gal. 
 iv. 20. 
 
 III. Language. 1 Cor. xiv. 10, 11. 
 [Gen. xi. 1. iEiian. V. H. xii. 48. Ceb. 
 Tab. 33. Dem. 1424, 1. Xen. An. i. 4. 
 6.] 
 
 IV. An articulate sound, a sound^ 
 noise. Mat. xxiv. 31. 1 Cor. xiv. 7, 8. 
 Rev. xix. 6. And thus Acts ii. 6, Tz/s 
 (jxovfjg ravrrjg seems to refer to the sound 
 mentioned ver. 2. See Wetstein and 
 Wollius. Comp. Rev. iv. 5, and Vitringa 
 there. [In the following places also, I 
 think the word best translated by sound, 
 Heb. xii. 19 (though Wahl says there vox 
 loquentis legislaioris) . Rev. i. 15. vi. 
 1. ix. 9. xi. 19. xiv. 2. xviii. 22. Comp. 
 Is. V. 30. xxiv. 8. 2 Kings vi. 32. Lev. 
 XXV. 9. In Acts ii. 22. some construe it. 
 This sound having taken place. Others, 
 as Beza and Erasmus, say. This rumour 
 having gone abroad. See Gen. xiv. 16. 
 Jer. 1. 46.] 
 
 4>wc, <P(s)t6q, to, contracted from i^aoQ., 
 eoQ, TO, a word often used in Homer for 
 light, and derived from $aw II. which 
 see. 
 
 I. Light, [generally. Mat. xvii. 5. 
 Eph. vi. 13.] in a physical sense. See 
 Mat. xvii. 2. [Luke viii. 18.] 2 Cor. iv. 
 6. Acts ix. 3. xii. 7. Rev. xviii. 23. [xxi. 
 24. xxii. 5. Diod. Sic. iii. 47.] 
 
 II. ^ fre, which gives light. Mark 
 xiv. 54. Luke xxii. 56. Dr. Hammond 
 thinks this use of the word an Hebraism 
 taken from the similar application of the 
 Heb. 1i«, which, though it generally sig- 
 nifies light, yet is supposed to be used for 
 
 * [Kypke, says Parkhurst, compares Themistius, 
 
$as 
 
 922 
 
 ^a 
 
 fire. Seelsa. xxxi. 9. xliv. 16. xlvii. 14. 
 Ezek. V. 2. But Pfoclienius in Pole Sy- 
 nops. on Mark cites roaovlE ^OT^ in the 
 sense of so great a fire^ from Euripides 
 Rhes. ver. 81, and Rapheiius from Xeno- 
 phon Cyropaed. lib. vii. [5. 27-] 'Ot U IttI 
 T&g ^v\a#cac ra^divTEQ kicumriTrrHaiV av- 
 toIq irivHaL Trpog I>i2~2 ttoXv. " Those who 
 were ordered against the guards fell on 
 them as they were drinking at a great 
 fire." [See Xen. Hell. vi. 2. 17. 1 Mac. 
 xii. 29.] 
 
 III. A lighty a torch^ or the like. occ. 
 Acts xvi. 29. So Wetstein cites from 
 Plutarch, ^Q'S 'HiTH-^EN. [Xen. Hell. 
 V. 1. 8.] 
 
 IV. ^Cjra, ra, The material lights of 
 heaven, as the sun, moon, and stars. 
 Thus (with the learned Bos, Exercitat. 
 Philolog. Bp. Bull, Harm. Apostol. Dis- 
 sertat. Poster, cap. xv. § 20. p. 501. edit. 
 Grabe. Stanhope on Epist. for the fourth 
 Sunday after Easter, and Doddridge on 
 the place) I apprehend it is to be under- 
 stood Jam. i. 17; or, speaking more 
 strictly and philosophically, that it de- 
 notes the streams of light from the bodies 
 of the sun, moon, and stars. So the LXX 
 use (pCjTa for the Heb. tz)n»b^, Ps. cxxxvi. 
 7. Comp. Jer. iv. 23. [So Wahl. Others 
 say, The father or author of every good 
 and happiness. For light seems in all 
 tongues to be put for happiness. See Liv. 
 vii. 30. ^schyl. Pers. 229. Horn. II. Z. 
 6. O. 741. Eur. Orest. 243. And in this 
 sense Wahl takes Mat. iv. 16. John ix. 
 5. See Is. Iviii. 8. Ix. 1.] 
 
 V. Figuratively, A manifest or open 
 state of things, openness. Mat. x. 27. 
 Luke xii. 3. [See, too, John iii. 20 and 
 21. Xen. Ages. ix. 1.] 
 
 VI. God is said, 1 Tim. vi. 16, to 
 dwell in the inaccessible light. This al- 
 ludes to that glorious and terrible fire in 
 which the Lord descended on Mount 
 Sinai, and which both the priests and 
 people were forbidden to approach under 
 pain of death, Exod. ix. 18 — 24. Comp. 
 ver. 12, 13. It seems also to contain a 
 further reference to the glory and spleu" 
 dour which shone in the Holy of Holies, 
 where Jehovah appeared in the cloud 
 above the mercy-seat, and which none 
 but the high-priest, and he only once a 
 year, might approach unto. See Lev. 
 xvi. 2. Ezek. i. 22, 26—28. [Others 
 construe. Enjoying the highest happiness. 
 See sense IV. Others again think, that 
 (pG)Q here describes the heaven of heavens. 
 
 Comp. Ps. civ. 2. That the gods dwelt 
 in light was also the belief of the heathen. 
 See Plutarch Vit. Pericl. 39. It is this 
 heavenly light which is alluded to, I sup- 
 pose, in Acts ix. 6, 11. xxii. 9, 11. xxvi. 
 13. That the angels too were considered 
 as beings of light, we gather from 2 Cor. 
 xi. 14.] 
 
 VII. Spiritual light and instruction, 
 both by doctt'itie and example. John v. 
 'So ; or ^teachers,'] considered as giving 
 such light, Mat. v. 14. Rom. ii. 19. 
 
 VIII. It is applied figuratively and 
 spiritually to Christ the true Light, the 
 Sun or Light, Heb. WDm of Righteous- 
 ness, who is that in the spiritual, which 
 the 7naterial light is in the natural world, 
 who is the Great Author, not only of j 
 illumination and knowledge, but of spi- | 
 ritual life, health, and joy to the souls of ^ 
 men. See John i. 4, 5, 7, 8, 9. iii. 19, 
 20, 21. xii. 46. viii. 12. ix. 5. xii. 3.5, 
 36, 46. Comp. 1 John i. 5. [In Luke 
 
 ii. 31, Wahl considers ^Sjq also as mean- 
 ing Christ, as in John iii. 19. ro ^wc 
 iXi]\vd£v elg top Koapov.'] 
 
 IX. It denotes a state of spiritual light 
 and knowledge, of holiness, joy, and hap- 
 piness, whether in this life, or in that 
 which is to come. Acts xxvi. 18, 23. 
 Col. i. 12. 1 Pet. ii. 9. 1 John i. 7. ii. 
 8, 9, 10. Comp. Mat. iv. 16, and see 
 Eisner and Wetstein on that text. Also, 
 The persons in such a state, designated 
 as TEKva or vloL r» (fxoroQ, as Luke xvi. 8. 
 1 Thess. V. 5. Eph. v. 8. Here too, I 
 think, we may put Mat. v. 1 6. Let your 
 spiritual light and holiness be so con- 
 spicuous. Add here, 2 Cor. vi. 14. and 
 John iii. 19. ro (tkotoq rj to ^(HtQ, with 
 which comp. Is. v. 20. Ta oVXa rS (jxoroc, 
 The armour of the light, occ. Rom. xiii. 
 12. This Doddridge well explains of 
 '' those Christian graces which, like bur- 
 nished and beautiful armour, would be at 
 once an ornament and a defence, and 
 which would reflect the bright beams that 
 were so gloriously rising upon them." 
 Comp. 1 Thess. v. 5, 6, 8. and 'Yioc- 
 
 X. It signifies the guiding or directing 
 principle {to iiyepoviKov, as the Stoics 
 speak) in a man's mind. Mat. vi. 23. Luke 
 xi. 35. 
 
 ^(O'^rjp, rjpoQ, 6, from 0wc. — A light, i. e. 
 a luminary, or i?istrume?it of light. Thus 
 it is used by the LXX, Gen. i. 14, 16, 
 for the Heb. ni«D. Comp. Wisd. xiii. 2. 
 Ecclus. xliii. 7.— Applied spiritually to 
 Christians, occ. Phil. ii. 15, (comp. i>iog 
 
4»OT 
 
 923 
 
 $nT 
 
 VITI.) ;— to Christ God-Man, the lumi- 
 nary of the New Jerusalem, occ. Rev. xxi. 
 1 1. Comp. ver. 23, and ch. xxii. 5. 
 
 ^^^ 4?(i)a(f)6poQf H, 6, from ^wc light, 
 and 7re(f)U}pa perf. mid. of (pepu) to bring. 
 
 I. The day, or morning-star. By this 
 name the Greeks called the planet Venus, 
 while passing from its lower to its upper 
 conjunction with the sun, during which 
 time it appears a little to the westward 
 of the sun, and consequently rises before 
 him, and ushers in the light or day. 
 (Comp. under "Eo-Trepa, and see Keil's 
 Astronomy, lect. xv.) The Romans bor- 
 rowed this name from the Greeks, Thus 
 Martial, 
 
 Phosphore, redde diem, 
 
 O Phosphorus^ restore the day. 
 
 II. It seems to denote spiritually that 
 clear and comfortable knowledge of, and 
 strong faith in, Christ, which is the har- 
 binger of an eternal day in life and 
 blessedness, occ. 2 Pet. i. 19. Comp. John 
 iii. 36. V. 24. vi. 40, 47. xi. 25, 26. xvii. 3. 
 Eph. ii. 17. And observe, that in 2 Pet. 
 i. 1 9, siog is not used exclusively. Comp. 
 under "Eoic I. 
 
 ^g^ ^wTEivug, 7], 6y, from <j)u)g, (^(jJTog, 
 light. 
 
 I. Lightsome, luminous, splendid, 
 bright, occ. Mat. xvii. 5. [Xen. Mem. iv. 
 o. 4. Ecclus. xvii. 25.] 
 
 II. Luminous, enlightened, in a spi- 
 ritual sense, occ. Mat. vi. 22. Luke xi. 
 34, 36, twice. 
 
 ^(OTi^u), from 0WC, ^wrdc, light. 
 
 I. To enlighten, give light to. occ. 
 Luke xi. 36. Rev. xviii. 1. Comp. Rev. 
 xxi. 23. xxii. 5. [J.s. Ix. 19. Diod. Sic. iii. 
 
 47-] 
 
 II. To enlighten, give light to, in a 
 spiritual sense, occ. John. i. 9. Eph. i. 18. 
 Heb. vi. 4. X. 32. In these two last texts 
 some understand this word to denote bap- 
 tism; and it is certain that it was early 
 thus applied by some of the Fathers, (see 
 Whitby on Heb. vi. and Suicer Thesaur. 
 in 'Ava^aTTTiffig II.) and that the ancient 
 Syriac version explains (pioriffdivTag in the 
 former of these texts by innj «nmarD h'l 
 who have gone to baptism, or to the bap- 
 tistery, and in the latter, ^ojTKTQivreg by 
 «nmoi?D pnbnp, ye received baptism. 
 Yet I can see no sufficient reason for li- 
 miting the word, as used by the Apostle, 
 to this sense (comp. 2 Cor. i v. 4.), though 
 it is easy to conceive how it might come 
 to have this meaning afterwards, since 
 
 illumination or instruction in Christian 
 knowledge did, no doubt, always precede 
 or accompany baptism to adult converts. 
 See Wolfius on Heb. vi. 4. 
 
 III. To instruct, make to see or under- 
 stand, occ. Eph. iii. 9. The LXX use it 
 in the sense of instructing or teaching for 
 the Pleb. min, Judg. xiii. 8. 2 Kings xii. 
 2 or 3. xvii. 27, 28. 
 
 IV. To bring to light [with an ace] 
 occ. 1 Cor. iv. 5. 2 Tim. i. 10. In this 
 latter text the apostle speaks of the grace 
 or favour which was given or promised 
 (see Tit. i. 2.) to us in Christ Jesus before 
 the world began, (pavepojdelaav ce vvv, but 
 is now made manifest, ^ta rrjg eTn({)aveiag, 
 by the appearance of our Saviour Jesus 
 Christ, (comp. 1 Tim. iiL 16. 1 Pet. i. 
 1 9, 20.) who hath actually overcome death, 
 namely by his death, (comp. Heb. ii. 14.) 
 a?id hath brought Ife and incorruption to 
 light by the gospel, i. e. not the doctrine, 
 but the thing : Christ, by actually rising 
 from the dead, and causing this important 
 
 fact, as fulfilled in and by Him, to be pub- 
 lished in the gospel, (see 1 Cor. xv. 1, 4.) 
 having manifested or exemplified in his 
 own person that Ufe and incorruption 
 which shall be the happy lot of all true 
 believers. (See 1 Cor. xv. 42, 45—55.) 
 So when St. John, 1 Ep. i. 2, says, in 
 terms very similar to those of St. Paul, 
 that 1] ^ioi) e(l)av£po)dr], the life was mani- 
 fested, he does not refer to the doctrine 
 of a future or eternal life, but to that 
 which he had seen with his eyes, which 
 he had looked upon, and his hands had 
 handled, even to the Incarnate Word, as 
 is evident from the context. But to re- 
 turn to 2 Tim. i. 10, the word (pwrlaapTog 
 is not (as too many have unhappily ima- 
 gined) in this passage opposed to the ob- 
 scurity of the doctrine of life and immor- 
 tality* before the coming of Christ, but 
 plainly to God's preceding purpose or 
 promise of M'hat was afterwards really 
 fulfilled in our Redeemer, as a pledge of 
 what should likewise be accomplished in 
 all those that are His. See 1 Cor. xv. 23. 
 ^ujTicrpog^ «, 6, from 7re(j>u)rtcrpai perf. 
 pass, of (pcjTi^io. — Light, lustre, illumina- 
 tion, occ. 2 Cor. iv. 4, 6, where it is ap- 
 plied spiritually. [Properly Job iii. 9. 
 Ps. Ixxviii. 14.] 
 
 • Observe, however, that the apostle's term is 
 not 'A6avo(cr/a Imviortalitt/, but 'A<p9K^<r/«v Incor- 
 ruption, as referring to the Resurrection of tlie 
 Body. Comp. Acts idii. 34 — 37- 
 
924 
 
 X. 
 
 X AI 
 
 XX, Chi. The twenty-second of the 
 5 more modern Greek letters, and 
 the third of the five additional ones. It 
 seems to have been called Chi in order to 
 have its name chime with that of the pre- 
 ceding Phi. Its form appears plainly to 
 be taken, with no great alteration, from 
 that of the Greek K, to which letter it is 
 in sound likewise the correspondent aspi- 
 rate. 
 
 XAI'P^. 
 
 I. To rejoice, be glad. The 2d aor. 
 pass. exapTjy is very frequently, and the 
 2d fut. pass, 'xap^ao^at sometimes, used 
 in this sense. [ — With ^apa Mat. ii. 10. 
 (Jon. iv. 6.) John iii. 29. — x^^P^''^ ^^' 
 solutely. Mat. v. 12. 1 Thess. v. \Q. Phil. 
 11. 18. iv. 4. — With kv Kvpiu (meaning, 
 says Wahl, having respect to God^ i. e. 
 his commandments^ i. e. as becomes woV' 
 shippers of God.) Phil. iii. 1. iv. 4. 10. 
 Xatjowv, Luke xv. 5. xix. 6. Acts viii. 39. 
 Col. ii. 5. (xatpwi/ KOI (3XiTrit)v, i. e. seeing 
 with joy.) See Gesen.p. 854. Irmisch Exc. 
 ad Herodian. 1. 5. 8. and Viger. Other 
 parts occ. absolutely Mark xiv. 1 1 . Luke 
 vi. 3. xix. 37. xxii. 5. xxiii. 8. — with \iav 
 (as also 2 John 4. 3 John 3). John iv. 
 36. viii. 56. xi. 15. xiv. 28. xvi. 20, 22. 
 Acts V. 41. xi. 23. xiii. 48. Rom. xii. 15. 
 J Cor. vii. 30. 2 Cor. vii. 7, 9, 16. xiii. 
 9. Phil.ii, 17. 1 Pet. iv. 13. Rev. xix. 17. 
 Ceb. Tab. 8. Dem. 437, 7. —with a da- 
 tive, Rom. xii. 1 2. Prov. xvii. 1 9. Hero- 
 dian 1. 17. 5. Xen. Mem. 1. 5. 4. — with 
 cTTt and dat. Mat. xviii. 13. Luke i. 14. 
 xiii. 17. Acts XV. 3 L Rom. xvi. 19. (ac- 
 cording to some, who make to redundant ; 
 but I believe that in the phrase to ef 
 v/jup there is the common ellipse of fcara, 
 and that it is to be rendered, / rejoice 
 with respect to what concerns you. See 
 Duker on Thuc. iv. 28. Xen. Hell. v. 3. 
 9.) 1 Cor. xiii. 6. xvi. 17. 2 Cor. vii. 13. 
 Rev. xi. 10. Prov. ii. 1 1. Diod. Sic. i. 25. 
 —with £v and dative for a simple dative. 
 Luke x. 20. Phil. i. 18. Col. i. 24.— 
 with a participle following, where the mo- 
 derns use the infinitive, John xx. 20. 
 Phil. ii. 28. Xen. Cyr. 1. 5. 12. —with 
 uTTo 2 Cor. ii. 3. — with dia 1 Thess. iii. 
 
 X A A 
 
 9. in both cases meaning on account of. 
 See Mat. § 403.] 
 
 II. The imperative XaTpe, and plur. 
 XaipETs^ are applied as terms of salutation,, 
 or of wishing happiness to another, Hail J 
 (from the Saxon hal or hajl//eaZ^A), salve, | 
 ave, Luke i. 28. Mat. xxviii. 9. Used 
 deceitfully. Mat. xxvi. 49 ; ironically, 
 Mat. xxvii. 29. Mark xv. 18. John xix. 3. 
 This salutation, " which was not a mere 
 compliment, but a real expression of good 
 will" (Macknight), St. John forbids to be 
 given to heretical teachers, 2 Ep. ver. 10, 
 II. QSee Lucian Dial. Deorr. xx. 9. 
 M\mn. V. H. 47. Artem. iii. 44. Xen. Cyr. 
 V. 3. 8.] — XaipETE is also applied as a form 
 of valediction, Farewell, adieu. 2 Cor. 
 xiii. 11. On which passage Raphelius 
 observes that Xenophon, Cyropaed. lib. 
 viii., puts the same word into the mouth 
 of Cyrus when dying and taking his final 
 leave of his friends, edit. Hutchinson, 
 Svo. p. 509. 
 
 HI. The infin. XalpEiv is used as a form 
 of salutation at the beginning of letters, 
 like the Latin Salutem, Health, happi- i 
 ness, greeting, some verb expressive of i 
 wishing, sending, or &c. being under- 
 stood, occ. Acts XV. 23. xxiii. 26. Jam. i. 
 1. The verb is used in this manner, as 
 well as in the former, by the best Greek 
 writers. So in Xenophon, Cyropaed. lib. 
 iv. p. 228. edit. Hutchinson, 8vo. a letter 
 begins thus: KvpoQ KvalapEi XAI'PEIN, 
 " Cyrus to Cyaxares greeting." See 
 more in Wetstein on Acts xv. 23, and in 
 Alberti on Jam. i. 1. [In these cases 
 XiyEL or some such word is understood. 
 See 2 Mace. ix. 19. Ezr. viii. 9. Xen. 
 Mem. iii. 13. 1. Aiyot is used in 2 John 
 X. 10. So cLEidu), Anthol. Gr. iv. p. 279. 
 Jacobs. ELxQv, Anthol. ii. p. 182 & 221. 
 See Valck. ad Eur. Hipp. p. 178. B.] 
 
 XA'AAZA, r]Q, rj. — Hail, from x«^a4 w> 
 to loose, let loose. Rev. viii. 7. xi. 19. xvi. 
 21. [Ez. xxxviii. 22. for u;»njf?«, and Ex. 
 ix. 18, 19. Hagg. ii. 17. for lin. Artem. 
 ii. 8. Xen. CEc. V. 18.] 
 
 XAAA'Zil, and XAAA'a, w. 
 
 I. To loose, let loose, relax. 
 
 II. 2^0 let loose, let down, as a bed 
 
X A A 
 
 925 
 
 X A A 
 
 tlirough tlie flat roof of a house, occ. 
 Mark ii. 4. — a net from a boat, occ. Luke 
 V. 4, 5. — a boat from a ship, occ. Acts 
 xxvii. 30, (where comp. under S/ca^r;). 
 — a person by a wall, occ. Acts ix. 25. 
 2 Cor. xi. 33. — the sails of a ship from 
 the mast, or even the mast itself, as was 
 usual in the ancient ships, occ. Acts xxvii. 
 17. See Grotius and Wolfius on the 
 place. [Jer. xxxviii. 6. for nbtt^. Alciph. 
 
 XaXeirog, ?/, ov, from ^aXeVrw to over-- 
 throw, throw down, hurt, which from the 
 : Heb. or Arab. f]^!3 to urge, force ; whence, 
 as a N. fem. plur. nisbo, some instru- 
 ments for breaking or demolishing, as 
 axes, hammers, or &c. See Heb. and Eng. 
 Lexicon in C]^D. 
 
 I. Violent, fierce, occ. Mat. viii. 28. 
 Aristotle applies the same word to wild 
 hoars, and Xenophon [An. v. 8. 24.] to 
 dogs. See Wetstein. [So in Is. xviii. 8. 
 for «'Tii to he foared. iEsch. Soc. Dial. 
 
 II. Grievous, afflictive, occ. 2 Tim. iii. 
 1. So Cicero, [^ad Att. xiv. 13.] cited by 
 
 , Wetstein, In gravissimis temporibus ci- 
 vitatis. [Hom. II. B. 245. Theoc. x. 11. 
 
 [Xeu. de Vect. iv. 17. Symp. iv. 37-] 
 ^^^ XaXipaywyiu), w, from ^aXiyoQ a 
 hridlcy and ayw to lead, direct, govern. 
 I. To direct, or restrain hy a hridle, 
 ^ as a man doth a horse. QPoll. On. i. 215.] 
 
 II. Figuratively, To hridle restrain, 
 govern, occ. Jam. i. 26. (Comp. Ps. 
 xxxix. 1.) Jam. iii. 2. The Greek writers 
 also apply this verb in a figurative sense to 
 the appetites and thoughts ; and Aristo- 
 phanes uses the phrase 'AXA'AINON «rd- 
 /Lta, an unbridled mouth ; so Euripides, 
 [Bacch, 385.] AXAAI'NiiN ^o/ianuv. 
 See Wetstein and Kypke on Jam. i. 26. 
 [So frcenare. Cic. Verr. iii. 57. Liv. xxx. 
 H.]. 
 
 XoXlvoq, 5, 6. — A bridle, occ. Jam. iii. 
 3, (where see Wolfius and Wetstein.) 
 Rev. xiv. 20. [Zach. xiv. 20. 2 Mace. x. 
 29. Soph. Antig. 483. Diod. Sic. ii. 19. 
 Xen. de Re Eq. x. 6—13.] 
 
 XaXKEog, HQ J erj, rj ; iov, sv; from x**^- 
 KOQ. — Made of copper or native brass. 
 occ. Rev. ix. 20. [Ex. xxvi. 1 1 , 37. 2 Sam. 
 xxiv. 35. Xen. Cyr. vii. 1.2. Pol. v. 89. 2.] 
 
 XaXKEvr, £oe, o, from yaXKog. — A cop- 
 persmith or brazier, occ. 2 Tim. iv. 14. 
 [Gen. iv. 21. for U^in. Xen. Mem. i. 2. 
 37.] 
 
 ^^^ XaXKriliiv, ovoq, 6. — The name of 
 a gem, a chalcedony. Arethas, who has 
 
 written an account of Bithynia, says, that 
 it was so called from Chalcedon, a city of 
 that country opposite to Byzantium ; and 
 that it was in colour like a carbuncle. 
 Thus Salmasius* ; who adds, that as far 
 as he can judge, he thinks it is the same 
 stone as more modern times have called a 
 chalcedony, occ. Rev. xxi. 19, where see 
 Wolfius. 
 
 XoXkiov, », TO, from '^oXkoq. — A brazen 
 vessel, occ. Mark vii. 4. [Job xli. 23. Xen. 
 (Ec. viii. 19.]. 
 
 XaXKoXit>avov, a, to. — Some kind o^fne 
 copper or brass; for it seems evident, 
 from a comparison of Rev. i. 15, with Dan. 
 X. 6, that this is, in general,the meaning 
 of the word. occ. Rev. i. 15. ii. 18. In both 
 which texts the Vulg. renders it by auri- 
 chalco. Bochart, vol. iii. 881, 2, has 
 shown that the term aurichalcum was 
 used by the Romans for two kinds of me- 
 tals, which must not be confounded with 
 each other 3 the one was native, the other 
 factitious ; the one in value almost equal 
 to gold, the other far inferior to it. As 
 to the more valuable of these two, though 
 it is mentioned by Hesiod, Scut. Here. 
 lin. 122, under the name opeixaXKov, and 
 by Virgir, ^n. xii. lin. 87j, under that of 
 orichalco, yet it has been disputed, from 
 the days of Aristotle, whether such a metal 
 ever really existed or not. Pliny, how- 
 ever, who was contemporary with the 
 apostles, is express that t " there was 
 none of it to be found for a long time 
 before him." We may be pretty certain, 
 therefore, that the xaXKoXi^avop in the 
 Revelation denotes the worst sort of auri- 
 chalcum (comp. the Vulgate version of 
 Ecclus. xlvii. 20, where it answers to the 
 Greek KaaatTepov tin), | which was made 
 of copper and Cadmian earth, and there- 
 fore very nearly resembled our brass; 
 for § " a mass of copper, fused with an 
 equal quantity of calamine, or lapis cala~ 
 minaris (which is a sort of cadmia or 
 fossil-earth purified in the fire) will there- 
 by be considerably augmented in quantity, 
 and become by this operation yellow cop- 
 
 • Salmasius in his Exx. Plin. p. 395, as quoted 
 by Schleusner, says just the reverse — that the stone 
 is not like a carbuncle, and that they who say it is, 
 have confused xap^^viSowof with 5^aAx>;8oKOf. See 
 Plin. xxxvii. 7. 
 
 t " Nee reperitur long jam tempore effcet& teU 
 lure.'''' Nat Hist. Ub. xxxiv. cap. 2. 
 
 X " Cadmia terra, quae in a:s conjicitur ut Jiat 
 aurichalcum." Fcstus. 
 
 § Nature Displayed, vol. iii. p. 289, English 
 edit. 12mo. 
 
X AP 
 
 926 
 
 X AP 
 
 per, or brass" Bochart accordingly ob- 
 serves that the French in his time called 
 brass archal, by a corruption of the Latin 
 aiirichalcum, and they still use the phrase 
 Fil c?'archal for brass-wire. As to the 
 derivation of XaXKoXitavoy, it seems Vox 
 Hi/brida, i. e. a word made (probably by 
 the eastern artificers) out of two different 
 languages; and we may, with Bochart, 
 derive it from the Greek XaXjcoc copper, 
 and oriental pV white. [So Eichhorn on 
 Rev. i. 15.] See also Daubuz and Scheuch- 
 zer Phys. Sacr. on Rev, i. 15. [See 
 Schwarz. Mon, Ingen. iv. p. 283. Eck- 
 hard Techn. Sacr. p. 128.3 
 XAAKO'2, 5, 6*. 
 
 I. Copper^ or native brass, a well known 
 species of metal, probably so called from 
 the Heb. p^n to make smooth, particularly 
 as metals (see Isa. xli. 7.), on account of 
 the Jlne even polish of which it is suscep- 
 tible. Comp. Dan. x. 6. Rev. i. 15. occ. 
 Rev. xviii. 12. 1 Cor. xiii, 1. Comp. 
 1 Chron. xv. 19. Homer, in II. ix. lin. 
 365, gives to ^'^Xkov the epithet ofspvOpov 
 red. [^The Greeks seem to have used the 
 word in a wide sense for any metal. He- 
 sychius says xa^^'oc, o aidrjpoQ, and after- 
 wards says that x«'^'^'«c is usetl of gold 
 and silver. See Fischer Prol. p. 270. In 
 1 Cor. xiii. 1 . many understand a trumpet 
 of brass. So Virg. ^n. iii. 240. and ix. 
 503, has ws in that sense. Luther takes 
 it to be a bell. Dan. ii. 35. i v. 2.] 
 
 II. Copper- or brass-money, occ. Mat. 
 x. 9. 
 
 III. Money in general. (Comp. 'Apyv- 
 piov III.) occ. Mark vi. 8. xii. 41. So 
 the Latin Ms brass is used for money in 
 general. [^Epist. Jerem. 50. Ovid. Fast. 
 i. 28. Ter. Phorm. iii. 2. 26.] 
 
 XAMAI', Adv. from yrj or yattt, say 
 the Lexicons. — On or to the ground^ on 
 which things stand, occ. John ix. 6. xviii. 
 6. [Job i. 20. Dan. viii. 12. Judith xii. 
 14. Xen. Cyr. V. 1.4.] 
 
 Xapa, dc, ^, from Xaipu). 
 
 I. Joy in general, of whatever kind. 
 See Mat. ii. 10. xiii. 20. 2 Cor. vii. 4. 
 Heb. xiii. 17. Jam. iv. 9. 1 Pet. i. 8. 
 Luke XV. 7, 10. Mat. xxv. 21, 23. [Add 
 Mat. xxviii. 8. Mark iv. 16. Luke i. 14. 
 viii. 13. x. 17. XV. 7, 10. xxiv. 41, 52. 
 John iii. 29. xv. 11. xvi. 20—22, 24. 
 xvii. 13. Acts viii. 8. xii. 14. xiii. 52. 
 XV. 3. XX. 24. Rom. xv. 13, 32. 2 Cor. i. 
 24. ii. 3. vii. 4, 13. viii. 2. Phil. i. 2. 
 
 * This word is omitted by Wahl. 
 
 ii. 2, 29. Col. i. 11. 1 Thess. i. 6. ill. 9. 
 2 Tim. i. 4. Philem. 7. Heb. x. 34. xii. 
 11. 1 John i. 4. 1 Chron. xxix. 22. Is* 
 Ixvi. 10. Jer.xv. 16. 2 John i. 12. 3 John 
 4. Diod. Sic. iii. 16. Pol. xi. 33. 7. Xen. 
 Cyr. vii. 5. 32. In Phil. i. 25. Wahl 
 thinks TTpoKOTrri Kal x^P^^ means a Joyful 
 increase, while Schl. joins xapa tT]q ttL-* 
 =rewc, and says the joy arising from a 
 knowledge of Christianity. In Gal. v. 20, 
 it is used for joy at other persons' pros- 
 perity ; and in Rom. xiv. 17, Wahl and 
 Schl. take it as a desire of giving happi-^ 
 ness to others; but it seems, from the 
 context, to be ratlier a joyful sense of 
 God's goodness and love in givifig us his 
 Holy Spirit."] 
 
 II. The cause or matter of joy or re- 
 joicing. Luke ii. 10. Phil. iv. 1. 1 Thess. 
 ii. 1 9, 20. [Heb. xii. 2. James i. 2.] 
 
 ^^^ Xapaypa, aroc, to, from Kf^^pa- 
 ypai perf. pass, of xf^parroj or j(apacr(Tio to 
 engrave, impress a mark, the former of 
 which is from the Heb. mn to engrave, 
 and the latter may be from the Heb. u;itl 
 to plough, grave. 
 
 I. Sculpture, engraving, occ. Acts xvii. 
 29. 
 
 II. A mark impressed. Rev. xiii. 16, 
 17. [xiv. 9. 11. XV. 12. xvi. 2. xix. 20. 
 XX. 4.] " It was *customary among the 
 ancients for servants to receive the mark 
 of their master, and soldiers of their ge- 
 neral, and t those who were devoted to 
 any particular deity, of the particular 
 deity to whom they were devoted. These 
 marks were usually impressed on their 
 right hand, or on their foreheads, and 
 consisted of some hieroglyphic character, 
 or of the name expressed in vulgar letters, 
 or of the name disguised in numerical 
 letters, according to the fancy of the im- 
 poser." Thus Bp. Newton, Dissert, on 
 Proph. vol. iii. p. 241, whom see, as also 
 Daubuz and Vitringa on Rev. xiii. 16. 
 On Rev. xv. 2, observe that the Alexan- 
 drian and two other ancient MSS. with 
 seventeen later ones, and several ancient 
 versions and printed editions, omit the 
 words tK r» yj^ipayparoQ avr» ; and that 
 Mill, Wetstein, and Griesbach reject 
 them. 
 
 XapaKTTjp, ijpoQ, b, from Ki^f^paKraL 3 
 
 * " Vide Grot, in locum, Cleric, in Lev. xix. 28, 
 et supra omnes Spencerum De Legibus Hebraeormn 
 ritualibus," lib. ii. cap. 20. sect. 1, 3, 4. 
 
 t Comp. Lev. xix. 23, and Heb. and Eng. Lexi- 
 con under yp. 
 
XAP 
 
 927 
 
 XAP 
 
 pers. perf. pass, of x"P"7'^w or — trartj; 
 which see under Xapay/ia. 
 
 I. An engraved or impressed mark, an 
 impress^ ov ^figure formed after some ar- 
 chetype. Thus Plutarch, Advers. Colot. 
 torn. ii. p. 1 120. F. uses XAPAKTH"PAS 
 for Utters or literal CHARACTERS 
 engraved or inscribed kv toLq 7rvt,ioiQ, i.e. 
 on waxed tablets, with a style or bodkin 
 of iron or brass; Sextus Empiricus, for 
 the impressions or impressed images made 
 by seals on wax ; and in Aristotle (Polit. 
 i. cap. 6), fTrigaWetj/ XAPAKTH'PA is 
 used for stamping or coining money, lite- 
 rally, putting the impress on it. So like- 
 Mise Arrian, Epictet. lib. iv. cap. 5, to- 
 wards the middle, Tiva e^el tov XAPA- 
 KTH~PA THTO TO TETpaffffapoy ; Tpdiavn. 
 " Whose impress hath this coin ? Tra- 
 jan's." And presently after he mentions 
 " Tuv^rjpojviayov XaPAKTH^PA, Nero's 
 impress" And as nothing can be more 
 exactly represented than by its impress 
 on wax or metal, so Hesychius and Al- 
 berti's Greek Glossary explains XapaKrrip 
 by 'Opoiu}(TiQ a similitude, likeness, re- 
 semblance*. Hence 
 
 II. Christ is styled, Heb. i. 3, Xapa- 
 KT>)/3 r?7e v7ro-ao-£wc aur5, The impress, or 
 express Image of his (God's) Substance.^ 
 i. e. as St. Paul calls him. Col. i. 15. 
 Ek-w^, The Image OF THE INVI- 
 SIBLE GODy and of whom he says, 
 Phil. ii. 6, that he was eu fiop(j>TJ Qe5 in 
 the form of God, before he took' on him 
 the form of a Servant, being made in the 
 likeness of Man. As this description of 
 the Son in Heb. i. 3. refers to what he 
 was before his incarnation (comp. under 
 'A7rai/ya<7/ia), we may reasonably expect 
 to find something of a similar kind in the 
 Old Testament. And so, I think, we do. 
 But to proceed gradually. Jehovah says 
 to Moses, Exod. xxxiii. 23, Thou canst 
 not see my face ; for there shall no man 
 see me and live. And ist. John declares, 
 ch. i. 18, No man hath seen God at any 
 time. So 1 John iv. 12. And yet on the 
 other hand we are repeatedly told, in as 
 plain and positive words, Exod. xxiv. 
 9 — 11, that Moses and others did see 
 and behold 0«'^» and itn>) God (Alehn) 
 even the Aleim of Israel. How is this 
 apparent contradiction, both sides of 
 which however must be true^ to be recon- 
 
 * See Scapula in XcepxytTYip, and Eisner and M^'et- 
 stein on Heb. i. 3. [Herod, i. 116. Diod. Sic. xvii. 
 GG. Pol. vi. 36. 7. Eur. Hec. 379. Levit. xiii. 28.] 
 
 ciled.? Let us look back to the case of 
 Jacob wrestling with the Angel {']^bD as 
 he is called Hos. xii. 4 or 5.) in the form 
 of a Man, Gen. xxxii. 24 — 30, and observe 
 from ver. 30, that Jacob called the name 
 of the place Peniel (Heb. ^«'iQ the face 
 or presence of God) j for, says he, I have 
 seen God (Heb. tiD»nf?« Aleim) face to 
 face, a?id my life is preserved. By seeing 
 the Angel he had seen God face to face 
 (t3»ia h^ tZD^iQ). Who therefore could 
 this Angel be, but the same as is called 
 the >;q Face or Presence of God, Exod. 
 xxxiii. 14, 15, and ViS ^K^D the Angel 
 of his Presence, Isa. Ixiii. 9, rvho accom~ 
 panied the people in the wilderness, and 
 in whom was the Name (i. e. the Nature) 
 of Jehovah y Exod. xxiii. 21? And this 
 Angel was Christ, the Son of God, 1 Cor. 
 x. 9. Thus far, then, I hope, we are 
 fairly advanced, that under the Old Testa- 
 ment, a man who saw the Angel of the 
 Presence., i. e. the Son of God under a 
 human form, was said to see God, tZ)»nb«, 
 face to face. And it may be proper to 
 add, that these appearances of the Angel 
 were more or less glorious and terrible, or 
 familiar, according to circumstances. See, 
 inter al.. Gen. xxxii. 24, &c. Exod. iii. 2. 
 Josh. v. 13—15. Judg. vi. 11—23. xiii. 
 3, 6, and particularly ver. 20. Now let 
 us carefully review Exod. xxiv. 9 — 11, 
 The?i went up (i. e. unto Mount Sinai) 
 Moses and Aaron, Nadab and Abihu, 
 and seventy of the Elders of Israel, and 
 they saw the God (lZ3»nP«) of Israel, and 
 there was under his feet (N. B.) as ii 
 were, a paved work of sapphire stone, 
 and as it were the body of the Heaven in 
 its clearness. And upon the nobles (or 
 select ones) of the children of Israel he 
 laid not his ha?id, lin^l and they beheld 
 the Aleim. What was it then that these 
 nobles did behold ? Let any one compare 
 this passage of Exod. with Ezek. i. 26, 
 27. viii. 2. X. 1, and he will see reason to 
 think that the object presented to their 
 eyes was the appearance of a Man in 
 glory on a pavement or throne shining 
 like sapphires. The Man in glory was 
 here plainly the Representative of Jeho- 
 vah, and, by seeing him, they saw the 
 Aleim, even as Jacob did, by seeing the 
 Angel. And this seeing of the Aleim, 
 unhurt, is evidently mentioned as a very 
 great favour to these nobles of Israel. 
 About a year after this time, on occasion 
 of Miriam's and Aaron's sedition against 
 Moses, Jehovah declares. Num. xii. 8, 
 
XAP 
 
 928 
 
 XAP 
 
 With him (in contradistinction from other 
 prophets) will I speak mouth to mouth, 
 (coinp. Exod. xxxiii. 11.) even apparently 
 and not in dark speeches; D»2» nJDm 
 n"in» and the similitude of Jehovah 
 (LXX Ao^av Kvpia, the Glory of the 
 Lord) shall he behold or contemplate. 
 What similitude could this be, but that 
 by which we have already seen Jehovah 
 Aleim became visible to eyes of flesh, even 
 the Son of God under a human form i?i 
 glory ? Comp. Acts vii. 38. And lest, 
 from the very plain and imperfect account 
 above given, the reader should be apt to 
 rest in a mean or low notion of this Simi- 
 litude of Jehovah, I must request him 
 again attentively to peruse the passages 
 above cited from Exodus and Ezekiel, 
 together with Dan. x. 5 — 8, and endea- 
 vour to realize in his mind the splendid 
 and august descriptions therein contained, 
 and then he will be furnished with some 
 proper conceptions of the mn^ MiDn, which 
 St. Paul expresses by the emphatical terms 
 Xapafcr^p riyc vTroTacewc clvth^ the express 
 Image^ or Similitude^ of his Substance ; 
 for our God is a consuming fire (Deut. 
 24. ix. 3. Heb. xii. 29.) ; dwelling in the 
 light which no man can approach unto^ 
 whom no man hath seen or can see, 1 Tim. 
 vi. 1 6. After the Word was made Flesh, or 
 became incarnale, in the person of Jesus 
 Christ, then he himself was the image 
 (EiKojv) of God, 2 Cor. iv. 4, even of the 
 invisible God, Col. i. 1 5 ; insomuch that 
 he himself declares, John xiv. 9, He that 
 hath seen ME hath seen THE FA- 
 THER. And though, when in this 
 state, iavTov l/ccVwce he had emptied him- 
 self, of his glory namely, yet, once, not 
 long before his crucifixion, he was pleased 
 to exhibit his Divine Glory to three of 
 his disciples; for (Mat. xvii. 2.) He was 
 transfigured before them, and his face did 
 shine as the sun, and his raiment became 
 white as the light; and after his re- 
 surrection and ascension, he appeared in 
 glory to his martyr Stephen, Acts vii. 
 55 J to the persecuting Saul, see Acts 
 xxii. 6, 8. xxvi. 13—15; and to his be- 
 loved disciple in vision. Rev. i. 13, 17, 
 which see. 
 
 Xapa^, afcoe, o, from '^^apacrffu), which 
 see under Xapay/^a. 
 
 I. A strong stake of wood used in the 
 ancient fortification. Thus the word is 
 clearly applied in Arrian, cited by Ka- 
 phelius. ^ee also Wetstein on Luke xix. 
 43. 
 
 n. A kind of palisado consisting of 
 strong stakes thickly interwoven with 
 boughs or branches of trees, a rampire or 
 bulwark of wood and boughs, occ. Luke 
 xix. 43. Thus also Arrian, [Exp. Al. M. 
 ii. 79. 9.] and Folybius, [i. 29. 3.] use 
 the word, as may be seen in Raphelius's 
 learned and excellent Note on this text, 
 who shows from Josephus how exactly 
 our Lord's prophecy was accomplished ; 
 and that what St. Luke denotes by Trtpt- 
 QoXeIv j(apaKa and TreptKvKXHy, that hi- 
 storian expresses by Trtptre/^ti^eiv 6\r)v rrjy 
 TToXip, and calls the x"P«^ ^y ^^^^ name of 
 rel)(OQ o, wall, De Bel. lib. v. cap. 12. § 1, 
 2. Comp. also Kypke. [Comp. with this 
 place of Luke Is. xxix. 3. The word occ. 
 in various senses in the LXX, as for a 
 battering ram in Ez. xxi. 22. for D''"13. It 
 is for riTPD in Is. xxxvii. 33. Jer. xxxiii. 
 4. Ez. iv. 2. Comp. 2 Mac. xii. 17-] 
 
 Xaptl^opai, Depon. from x"P^^ ^ f^~ 
 vour. This V. in the 2d aor, tyapiahriv , 
 and 2d fut. ^(^apiaOijffopai, signifies in 
 the N. T. passively, in all other tenses 
 actively. 
 
 I. To give, grants or bestow freely, or 
 as a favour or gift. Rom. viii. 32. Luke vii. 
 21 , where " the original phrase e^xapiaaro 
 TO /iXtVetv seems to ex[)ress both in how 
 generous and in how ki?id and affectionate 
 a manner our blessed Redeemer performed 
 these cures." Doddridge. So 1 Cor. ii. 
 12. [Add Gal. iii. 18. Phil. i. 29. ii. 9. 
 Esther viii. 7. Ecclus. xii. 3. 2 Mac. iii. 
 33. iv. 32. Pol. xvi. 249.] 
 
 [II. To gratify, do any thing, either 
 pleasant to any one, or to gain his favour, 
 or for his sake. See ^lian, V. H. ii. 21 
 and 41 . xiv. 8. 45. So it is used of giving 
 up or setting free, an accused person, 
 to please any one. Acts iii. 14. So in 
 Latin, donare aliquem alicui. See Duker 
 on Florus, iii. 5. 10. Grsev. ad Cic. Epist. 
 V. 4. And in a sense somewhat similar 
 it is used Fhilem. 22 ; and again, Acts 
 xxvii. 24, God has given you all your 
 fellow voyagers, i. e. has saved them for 
 your sake. It is used again in the sense] 
 To give up, as a person to destruction, 
 in order to gratify or please another, 
 occ. Acts XXV. 16. Josephus, cited by 
 Wetstein, applies the V. in the same 
 manner, Ant. lib. xi. cap. 6, § 6. Tavra 
 ra *Apdvii a^LojaapTOQ, 6 (iacriXevg KOt to 
 apyvpiov avT^ XAPI'ZETAI mi TOTS 
 'AN0Pi2'nOY2, ojTE TTOieiu avT»g 6, tl /3h- 
 Xerat. " Haman having made this peti- 
 tion (namely, for the extirpation of the 
 
X AP 
 
 P29 
 
 X AP 
 
 Jews), the king gave up to him botli the 
 money (which he had offered), and also 
 the men, i. e. the Jews, to do with them 
 whatever he pleased." 
 
 III. To forgive freely and of mere 
 grace, as a debt. Luke vii. 42, 4.3. — as 
 sins or offences, [2 Cor. xii. 13.] Eph. iv. 
 32. Col. ii. 13. iii. 13. Comp. 2 Cor. ii. 
 7, 10, and see Wetstein on Luke. — In 
 this sense it is construed with an ac- 
 cusative of the thing, and a dative of the 
 person. 
 
 Xdpti/. The accusative x"P'^ '^ ws^^^ 
 for Kara xa^iv, on account of, because of, 
 q. d. in favour of grati.i. Luke vii. 47. 
 Gal. iii.'l9. [Eph. iii. I and 14. 1 Tim. 
 V. 14. Tit. i. 5. 11. 1 John iii. 12. Jude 
 16. 1 Kings xiv. 16. Ecclus. xxxi. 6, 
 19.] Thus it is applied also in the best 
 Greek writers, as Wetstein shows on Luke 
 vii. 47. So Rom, v. 15, 'Ev x"P^^^ ~f/ "^^ 
 kvoQ 'ApdpioTTu ^Ir]ffs Xpi'ru^ For the favour 
 or love which God had for that one Man 
 Jesus Christ, for his sake; in gratiam 
 ejus, as the Latins say. Raphelius on 
 the place shows that Polybius uses 
 in like manner TH'i T^~N *YnA'Ti2N 
 XA'PITI, ''for the sake or love of the 
 co?isuls." Comp. Tit. iii. 7. [Pol. i. 64. 
 3. xxxi. .9. 4. Xen. Mem. i. 2. .54.] 
 
 Xapig^ iTog, ?'/, from yaipii) to rejoice^ or 
 Xa-piojoy. 
 
 I. Favour, acceptance, whether with 
 God or man. Luke i. 30. ii. /)2. 2 Cor. vi. 
 1, where Whitby justly remarks that tli« 
 grace (Heb. ]n, Gr. x^P^c) of God in the 
 S. S., when not used for the miraculous 
 gifts of the Holy Ghost (comp. sense V.), 
 generally means His favour or kind af- 
 fection to men. See Luke ii. 40. (comp. 
 
 Jud. xiii. 24.) 2 Cor. ix. 14. Acts iv. 33. 
 (comp. Acts ii. 47.) [Acts vii. 10,* 46. 
 (comp. Gen. vi. 8. xviii. 3. Ex. xxxiii. 
 16.)] Xoptc also denotes acceptable, 
 well-pleasing, 1 Pet. ii. 19, 20, the ab- 
 stract term being put for the concrete, as 
 perhaps np) is also used, ver. 7- See 
 Wolfius. 
 
 II. A favour, a kindness granted or 
 desired. Acts xxv. 3. Cotnp. Acts xxiv. 
 27. xxv. 9, and KarariOqpt XL [Diod. 
 Sic. XV. 91. Xen. Cyr. viii.3. 26.] 
 
 * A'Oovoci y^apiv rtvi hd.vTiiv T<iOf, To ffive anxf 
 onefavmir in the sight of another, is an Hcllenistical 
 phrase used by tho LXX, Gen. xxxix. 21. Exod. 
 iiK 21. xi. 3, for the Heb. ""rya 3Dn DTO, and de- 
 notes malchig him agreeable or acceptable to that 
 other, occ. Acts vii. 10. 
 
 III. When spoken of God or Christ, it 
 very often particularly refers to their free 
 and undeserved favour or kindness in the 
 redemption and salvation of man, [just as 
 in Rom. iv. 7. X"-P'-^ signifies something 
 
 freely given, in opposition to what is de- 
 served or earned. In the following places,. 
 the grace of Christ is spoken of especially, 
 Acts XV. 11. J{om. V. 15. 2 Cor. viii. 9. 
 1 Tim. i. 14. To which we may add the 
 phrases used in the end of the epistles, 
 as Rom. xvi. 20, 24. 1 Cor. xvi. 23. 2 
 Cor. xiii. 13. Gal. vi. 18. Phil. iv. 23. 
 1 Thess. V. 28. 2 Thess. iii. 18. Philem. 
 25. 2 Pet. iii. 18. Rev. xxii. 21. In the 
 following Christ and the Father are joined, 
 Rom. i. 7. 1 Cor. i. 3. 2 Cor. i. 2. Gal.i. 
 3. Eph. i. 2. Phil. i. 2. 1 Thess. i. 1. 2 
 Thess. i. 2. 1 Tim.i. 2. 2 Tim. i. 2. Tit. 
 i. 4. Philem. 3. 2 John 3. See also 1 
 Thess. i. 12. Rev. i. 4. In the following 
 it is used of God, Acts xiv. 3, 26. xv. 
 40. XX. 24, 32. 1 Cor. xv. 10, 2 Cor. i. 
 12. ix. 14. xii. 9. Gal. i. 15. Eph. i. 6. 
 ii. 7. Col. i. 2. 2 Tim. i. 9. Heb. ii. 9. 
 xii. 15. 1 Pet. v. 10. In the following 
 it is used absolutely, Acts xviii. 27. Rom. 
 iv. 16. xi. 5, 6. Gal. i. 6. xii. 6. (at least 
 if Wahl's interpretation, the favour shown 
 us through Christ, be right.) Eph. vi. 24. 
 Col. iv. 19. 2 Tim. iv. 22. 2 Thess. ii. 
 16. 1 Tim. vi. 22. Tit. iii. 15. Heb. xiii. 
 25. iv. 16. X. 29. 1 Pet. i. 2. 2 Pet. i. 
 2. In the following we have the more 
 particular notion, perhaps, of the grace of 
 God showing itself by the gifts it confers, 
 as in 2 Cor. iv. 15. viii. 1. Eph. iv. 7. 
 James iv. 5, 6.* 1 Pet. i. 10. v. 5; and 
 in the next, the benefit of forgiveness of 
 sins seems especially alluded to, Rom. v. 
 2, 15, 17, 20. vi. 1, 14, \5. Gal. ii. 21. 
 V. 4. Eph. ii. 5, 8. Tit. ii. II. iii. 7. 1 
 Pet. iii. 7. v. 12. Jude 4.] 
 
 IV. A benefit. 2 Cor. i. 15; but in 
 this text Kypke renders x"P**' by Joy; 
 which interpretation, he says, is confirmed 
 by ver. 24, and ch. ii. 1, 2j and he shows 
 that Plutarch, Polybius, and Euripides 
 use x^P**' ^^ t^^^s sense, though an un- 
 
 * A»3^va< X'^r'" ■^""? '^(f g'i'"^ or shoxo favour or 
 kindness to any one. Jam. iv. 6. 1 Pet. v. 5. The 
 Greek writers, particularly Libanus, use the same 
 phrase. See Wetstein on Jam. and Wolfius on 
 Pet. So Eph. iv. 20, the apostle directs his converts 
 that their discourse should be so edifying I'va SfjT 
 )^ap<v To7; ax.s'Ka<v that it may do a kindness to, or be- 
 nefit, the hearers. The correspondent Heb. phrase 
 2n Dn2 is used in the same view, Prov. iiu 34. 
 xiii. 15. 
 
 3 O 
 
X AP 
 
 930 
 
 X A P 
 
 usual one, and he thinks that the various 
 reading in Philem. ver. 7. (of which un- 
 der sense VI.) arose from this uncommon 
 use of the word. That in 2 Cor. ix. 8. 
 X^pty " is used to denote a temporal gift 
 or blessing, is evident from the remaining 
 part of the verse, and from the scope of 
 the apostle's argument." Macknight, 
 whom see. — A free gft, liherality, liberal 
 contribution. I Cor. xvi. 3. So 2 Cor. 
 viu. 1, TYiv yjipiv Ts Qes rrjv Ze^ofiivrjv kv 
 rale SKKXijcrlaLQ rfjg MaKECovia(; means the 
 godly or pious contribution given in the 
 churches of Macedonia, or, to use the 
 words of Whitby, the charitable contri- 
 bution given in the churches of Mace- 
 donia, to which they were excited by 
 God's rich grace towards them. Com p. 
 ver. A, 6, 7, 19. ch. ix. 8. I am well 
 aware that x"P*^ "^^ ©£«> 2 Cor. viii. I, is 
 by many understood of the influence of the 
 Holy Spirit on their souls ; and that the 
 apostle's expressions, lltnc kv, at ver. 1 6, 
 is alleged to prove that lilopivt]v Iv, in 
 the first verse, must signify given to. 
 (See Woliius.) But this argument, I 
 apprehend, overthrows the interpretation 
 it is brought to establish ; for lilovai iv 
 ry Kapdi(^i is an Hebraism for putting into 
 the heart, and corresponds to the Heb. 
 ihl \T\'i, which occurs in this sense Exod. 
 xxxi. 6. XXXV. 34 ; nor can I find that the 
 phrase "l Jh^ ever signifies to give to, but 
 always to put in or into^ to set in, or the 
 like. But the grace of God put into 
 churches is quite an unparalleled phrase 
 for the influence of his Spirit on the souls 
 of believers. For this reason, therefore, 
 as well as others, I prefer Whitby's inter- 
 pretation of 2 Cor. viii. 1, above given. 
 See also Locke on the place. 
 
 [V. It often denotes the benejlis 
 arising from Christ's atonement in spi- 
 ritual gifts, &c. Thus John i. 14, 16, 
 17. Acts xi. 23. 2 Cor. ix. 8. (accord- 
 ing to Wahl, but sec Macknight quoted 
 in IV.) Col. i. 6. Under this head 
 come the places where xapio] denotes 
 the gracious and unmerited assistance 
 of the Holy Spirit in his rniraculous 
 gifts. Rom. xii. 6. 1 Cor. i. 4, (com- 
 pare verse 7.) Eph. iii. 7. 1 Pet. iv. 10. 
 But, though I firmly believe his blessed 
 operations or influences on the hearts of 
 ordinary believers in general, (com p. 
 Mat. vii. 11. with Luke xi. 13. Rom. viii. 
 9, 13. Phil. ii. 13. Heb. xiii. 21.), yet 
 that xapiQ is ever in the N. T. used par- 
 
 ticularly for these, is more than I dare, 
 after attentive examination, assert. On 
 the passages where x"P^c niay seem to 
 have this meaning the reader may do well 
 to consult Whitby, and especially his 
 Notes on 2 Cor. vi. ], Gal. vi. 18, and 
 Heb. xiii. 9, and his Five Points, Disc. 
 III. at the beginning. [In Acts xiii. 43, 
 Heb, xiii. 9, Wahl says. The gift of a 
 more perfect religion. W^e may also put 
 here, the places where x^P'-^ ^^ u^eA for the 
 gift of the apostleship, as Gal. ii. 9.] 
 Comp. Rom. i. .0. xii. 3. xv. 15, 16. 1 
 Cor. iii. 10. xv. 10. Eph. iv. 7, 11. 
 
 VI. Thank, thanks, thankfidness , or 
 gratitude for benefits received. Rom. vi. 
 17. 1 Cor. XV. ^7. 2 Cor. ii. 14. viii. 16. 
 [ix. 15.] Comp. Col. iii. 16. 1 Cor. x. 30, 
 where Eng. Marg. and Bp. Pearce (whom 
 see) thanksgiving ; and on the former 
 texts observe that Arrian uses the scrip- 
 tural phrase Xapig tm 0£w, " Thanks be 
 to God." Epictet. lib. iv. cap. 4, p. 382, 
 edit. Cantab. Comp, under 'EXeiu) I. — 
 In Philem. ver. 7. twelve MSS., six of 
 which ancient, and several printed edi- 
 tions, for x«P^^ Imve x^P^^ J^U' which 
 Griesbach has received into the text, and 
 thus our translators also appear to have 
 read. — Xapiv 'ix^^v rivt, To thank, return 
 thanks to, any one in words. 1 Tim. i. 12. 
 2 Tim. i. 3. Thus likewise it signifies 
 Heb. xii. 28, where see Eisner, who re- 
 marks that the Greek writers often use it 
 in this sense. Sometimes, however, the 
 phrase imports only to have gratitude for 
 any one, i. e. a grateful sense of favours 
 7'eceivedfrom him^ to think oneself obliged 
 to him; and so it may be understood 
 Luke xvii. 9, where Wetatein shows that 
 it is thus applied by Xenophon. See 
 Cyropaed. lib. iv. (ad fin.) p. 241, and lib. 
 v. p. 249, edit. Hutchinson, 8vo. — Y.apiv 
 e'Xf tv TTQOQ TLva, To have, or be in, favour 
 with any one. occ. Acts ii. 47, w^here Wet- 
 stein cites from Plutarch the very similar 
 expression, XA'PIN 'OYK "£XEI HPO^S 
 TO^N AH~MON. 
 
 VII. Recompense, return for kindtiess 
 showed. Luke vi. 32, 33, 34, where see 
 Eisner and Wolfius, and observe with 
 them that the correspondent word to x"- 
 piQ in Mat. v. 46. is picrdog. Eisner and 
 Wetstein cite Dionysius Halicarn. using 
 X^-ptQ in the same sense. 
 
 VIII. Grace, graciousness, agreeable- 
 ness. Thus it seems used Luke iv. 22, 
 To~iQ Xoyoic tTiq x«pt™Cj Those graceful 
 
X AP 
 
 931 
 
 XEI 
 
 words. See Doddridge on the place, and 
 comp. Ps. xlv. 2. Isa. 1. 4. Kypke says, 
 that by \6ysQ ttjc j^^apirog are meant, by 
 an Hebraism, xapig or ^apiTeg twv \6yutv, 
 and that this expression may be under- 
 stood either stibjectively of the srveetness 
 of the manner of speakingy as Lucian, 
 Amores, torn. i. p. 1018, uses Xoywj/ 
 Xaotc; or objectively, as relating to the 
 agreeableness of the things spoken^ as the 
 expression is applied by Demosthenes, Phi- 
 lippic, i. In both views it was no doubt 
 applicable to the discourses of our Lord. 
 — Col. iv. 6, Let your speech he always kv 
 ■)(a.ptrLy " i. e. with sweetness and courte- 
 ousness, saith Theodoret, that it may be 
 acceptable to the hearers : 'ivu clvt^q ke- 
 XapiTiopirsg epya^rjrai, that it may render 
 you gracious to, and favoured by, them ; 
 so Theophylact." Whitby. Comp. Ec- 
 clus. xxi. 16. [See Esth. xv. M . Prov. 
 X. 33.] 
 
 ^^° Xdpicrpa, arog, to, from KS'X^apia- 
 pat perf. of 'x^api^opai. 
 
 I. A free gift. Rom. v. 15, 16. vi. 
 23. xi. 29. 1 Cor. vii. 7. 
 
 II. A favour. 2 Cor. i. 11. 
 
 III. A miraculous gift of the Holy 
 Spirit. Rom. i. 11. xii. 6. 1 Cor. i. /. 
 xii. 4, 9, [28, 30, 31.] 1 Tim. iv. 14. 2 
 Tim. i. 6. 1 Pet. iv. 10. [Of these, 
 Schleusner considers 1 Cor. xii. 4, 9, 28, 
 30, 31, only as referring to miraculous 
 gifts; and he contends, especially in Rom. 
 i. llj that the words elg to <r//pi)/0j;vai 
 vpag show that the apostle could only be 
 speaking of the higher purity, &c. which 
 belong to Christians.] 
 
 ^^^ Xapirdw, a), from "yapic, irog^ 
 grace, favour. — Transitively, with an ac- 
 cusative. To make accepted or acceptable. 
 [occ. Epli. i. 6.] So Theodoret, a^iepcWac 
 TTETToirjKey, hath made lovely, or deserving 
 of love ; Chrysostom, £7repa<r8c ewoiTjaEy, 
 hath made amiable; iTTLyapirag eTroirjcre 
 Kal eavrS TroOeiysg, hath made acceptable 
 and desirable for himself. See more in 
 Suicer, Thesaur. on the word. Xapi- 
 Tuopai, spai, To be acceptable, favoured, 
 highly favoured, occ. Luke i. 28. [Sym- 
 machus, (Ps. xvii. 28.) has pera r« />:ex"- 
 ptTiopiva 'yapLTU)Qr](Tr], where, according 
 to Schleusner, Kixap means, one worthy of 
 
 the divine favour, 
 
 e. pious, 
 
 &c. and 
 
 X^-pt-ToopaL means, to give proofs of one's 
 favour and good will. The word occ. 
 Ecclus. ix. 8. xviii. 17. Liban. iv. p. 
 1071.] 
 
 Xapr»;c, a, b. Eustathius derives it 
 from ')(ap6.TTU} to engrave, inscribe, be- 
 cause we inscribe letters upon it. Paper. 
 occ. 2 John ver. 12. Dioscorides (in 
 Scapula), VLairvpog yvojpipog e'ti Tratriv, 
 u(f rig b XA'PTHS KaratTKEva'CETai, " The 
 papyrus is known to all, of which paper 
 is made." Comp. under Bt'^Aoc. Hence 
 the Latin charta paper ; whence Eng. 
 chart, charter, cartel. [Jer. xxxvi. 23. 
 Dioscor. i. 116. Ceb. Tab. 4.] 
 
 Xa<r/ia, aTog, to, from KE^aapaL perf. 
 pass. Attic of 'x^ah'u) to gape, which may 
 be derived from the V. x^icj to gape, be 
 open, to hold (see under Xe/^)). 
 
 L A gaping or wide opening of the 
 mouth. Thus Anacreon, Ode ii. lin. 4, 
 mentions the lion's XA'SM' uIovt6)v, lite- 
 rally gaping of the teeth, i. e. his widely 
 distending jaws armed with teeth. 
 
 II. A gulf, an hiatus, a CHASM, occ. 
 Luke xvi. 26, where see Eisner and Wet- 
 stein. [2 Sam. xviii. 17. Diod. Sic. iv. 
 65. ^lian. V. H. iii. 18. Palceph. fab. 29. 
 Eur. Phoen. 1632. Plato de Repub. ii. 
 vol. vi. p. 211. ed. Bip. See Graev. Lect. 
 Hesiod. p. 1 15.] 
 
 XEI~AO^, Eog, ag, to. 
 
 \. XeiXeu, 7], Tu, The lips by which the 
 voice is formed, occ. Mat. xv. 8. [Is. xxix. 
 13.)] Mark vii. 6. 1 Cor. xiv. 21. Heb. 
 xiii. 15. 1 Pet. iii. 10. Rom. iii. 13. 
 This last passage is a citation from Ps. 
 cxl. 3 or 4, and contains a beautiful and 
 philosophical allusion to the poison of the 
 asi), which, like that of the common viper, 
 and I believe of most, if not all, other 
 poisonous serpents, is lodged under the 
 upper lip, at the bottom of two hollow 
 fangs, with which it bites, and through 
 which it infuses its venom. See Owen's 
 Nat. Hist, of Serpents, p. 59. Brookes's 
 Nat. Hist. vol. iii. p. 354, and 359, 60. 
 [Comp. Jer. iii. 21. vii. 28. And ob- 
 serve, that in Mat. xv. 8. Mark vii. 6. by 
 the lips is denoted, what the lips utter, 
 the speech or words, as in Prov. vi. 2. 
 xii. 15. Mai. ii. 6. Ecclus. i. 26. Hence 
 too, in 1 Cor. xiv. 21, it denotes lan- 
 guage, dialect, as n&U^ and ^cIXoc do in 
 ijen. xi. 1.] 
 
 II. XttXoc Trig ^aXafftrrjg, The lip, i. e. 
 edge or shore, of the sea. occ. Heb. xi. 
 12. The LXX have the same phrase, 
 Gen. xxii. 17, for the Hebrew nCU^ 
 tzi'TT, literally, the lip of the sea; soxcl- 
 Xog Ts TzoTapH, Gen. xii. 3, for Heb. 
 1«'n rat:;. Yet these expressions are not 
 
 302 
 
X E I 
 
 932 
 
 X El 
 
 7nere Hebraisms; for Herodotus, lib. i. 
 cap. 180, has DAPA^ XEFAOS eKciTepov 
 TOY~ nOTA'MOY. comp. cap. 185, lib. 
 ii. cap. 94, [[and iv. 141.] ; and Achilles 
 Tatius, 'Evrt TO^ XEIMOS TH~S GA- 
 AA'22HS. See Wetstein. [Comp. too. 
 Lev. xxxvii. 37. Cassar. B. G. vii. 72, for 
 a similar use of lahrum. See also Horn. 
 Iliad. M. 51. ^lian. V. H. xiii. 3.] 
 
 Xet/itti^w, from %Cina the winter, or 
 yEiiiiov a storm, tempest, which see. 
 
 I. To winter, spend the 7vi?iter. Thus 
 used by Demosthenes, Phil. 4. 'Ey rw 
 pap€ap(o XEIMA'ZllN, " Wintering in 
 the barbarian's country." Comp. Ilapa- 
 -^eipaiiu). 
 
 II. To toss ?vith a storm or teinpest. 
 Xeifidi^opai, pass. 2o be thus tossed, occ. 
 Acts xxvii. 18. [Thuc. iii. 69. Joseph. 
 Ant. xii. 3. 3, Diod. Sic. iv. 43. Xen. 
 QEc. viii. 16. Hence, it means often, to 
 vex, agitate, as in Prov. xxvi. 10. ^Eschyl. 
 Prom. 567. Soph. Phil. 148.] 
 
 XetpappoQ, H, 6, from x^'A*" ^^^^ winter 
 (see under Xeipioi^), and poog a stream. — 
 A stream, brook, or torrent, properly such 
 an one as <runs only in the winter, or 
 uhen swollen with rains, occ. John xviii. 
 
 I . Homer uses this word as an adjective, 
 
 II. iv. lin. 452.— XEI'MAFFOI Trordpoi, 
 wintry streams. So x^^f^^^PP^^j ^^- xi. 
 lin. 493. Comp. 11. xiii. lin. 138. [Le- 
 vit. xi. 9, 10. Josh. xiii. 9, for h^^. 
 Ez. xxxvi. 4, for p>&«. Xen. Hell. iv. 
 
 ^- ^-^ , . 
 
 Xeipiov, (vvoQ, 6, from xslpa the winter, 
 or immediately from the V. ^ew to pour 
 forth. 
 
 I. The winter.) when in the eastern 
 countries rains are poured forth upon the 
 earth * ; so its Latin name Hyems is from 
 Gr. vio to rain. occ. MaJ. xxiv, 20 f. 
 Mark xiii. 18. 2 Tim. iv. 21. John x. 
 22, where comp. 1 Mac. iv. 52—59. 2 
 Mac. J. 18. x. 5, and Heb. and Eng. 
 Lexic. in bOD V. [Song of S. ii. \\, 
 for IMD. Ezr. x. 9, for tDU^Ji. Ecclus. xxi. 
 8. Diod. Sic. i. 41. Xen. Mem. i. 2. 
 
 1.] 
 
 II. A storm., tempest, occ. Mat. xvi. 3, 
 where Wetstein shows that Xenophon, 
 Plutarch, and other authors, oppose x^'- 
 ph}y in the same view to 'Ev^m. Acts 
 xxvii. 2Q. The Greek writers, particu- 
 larly Plutarch, cited by Wetstein, use the 
 
 * See Harmer's Observations, vol. i. p. 13. 
 t Ibid. p. 16—22. 
 
 word in this sense. [Diod. Sic. iv. 42. 
 ^lian. V. H. viii. 5. Xen. Mem. iii. 5. 
 
 ^^ , . 
 
 Xdp, x^'-P^^) h', hut gen. poet. x^P^^? ^^** 
 Xept ; "whence dat. plur. x^P^** 
 
 I. The hand, so called either from x"**^ 
 to take, contain, or from x^^ ^^ X^"^ 
 (Odyss. xviii. lin. 17.) to hold, contain. 
 [Mat. iii. 12. v. 30. viii. 15. ix. 18, 25. 
 xii. 10, 13, 49. XV. 2, 20. xviii. 8. xix. 
 13, 15. xxii. 13. xxvi. 23. xxvii. 24. 
 Mark i. 31. iii. 1, 3, 5. v. 23, 41. vi. 5. 
 vii. 2, 3, 5,32. viii. 23, 25. ix. 27, 43. 
 X. 16. xvi. 18. Luke iii. 17. iv. 40. vi. 1, 
 
 6, 8, 10, 54. ix. 62. xiii. 13. xxii. 21. 
 xxiv. 39, 40, 50. John xi. 44. xiii. 9. xx. 
 20, 25, 27. xxi. 18. Acts iii. 7. vi. 3. vii. 
 41. viii. 17, 18, 19. ix. 12, 17, 41. xii. 
 
 7, 17. xiii. 3, 16. xvii. 25. xix. 6, 26, 33. 
 XX. 34. xxi. 11, 40. xxiii. 19. xxvi. 1. 
 xxviii. 3, 4, 8. Rom. x. 21. 1 Cor. iv. 1 2. 
 xii. 15, 21. xvi. 21. Gal. vi. 11. 2 Thess. 
 iii. 17. 1 Tim. ii. 8. iv. 14. v. 22. 2 Tim. 
 i. 6. Philem. 19. Heb. vi. 2. xii. 12. 1 
 John i. 1. Rev. i. 16, 17. vi. 5. vii. 9. 
 viii. 4. x. 2, 5, 8, 10. xiii. 16. xiv. 9, 14. 
 xvii. 4. xix. 2. xx. 1, 4.] On 1 Cor. 
 xvi. 21. 2 Thess. iii. 17. Philem. ver. 19, 
 observe, that Scapula cites from Hyperides 
 in Poll. "OvTE rrjp cavra XEI'PA ^vvarov 
 dpvrjaaadai, '^ Neither is it possible to 
 deny one's own ha?id,'' which we likewise 
 use ill English for hand-writing. [The 
 following phrases may be remarked, ettI 
 XsipbJv aiptlv TLvd to car?'!/ any one in 
 your hands, in the sense of taking care 
 of. Mat. iv. 6. Luke iv. 11. comp. Ps. 
 xci. 12. Zonar. Lex. 806. — k-mf^aWeiv 
 TCLQ X£^p«e £7r( TLvd, To lay violent hands 
 on. Mat. xxvi. 60. Mark xiv. 46. Luke 
 XX. 9. xxi. 12. John vii. 33, 44. Acts iv. 
 3. v. 18. xii. 1, 4. xxi. 27. See Gen. 
 xxii. 12. in Heb. — eKveiyeiv tuq x^^P^^ 
 Ittl TLvd, in the same sense. Luke xxii. 
 53. Pol. i. 3. In Mat. viii. 15, it seems 
 merely to stretch out one's hand to ; and 
 in Mat. viii. 3. xiv. 31. xxvi. 51. Mark 
 i. 41. Luke V. 13, Schleusner thinks e/c- 
 reivELv t7jv xe^P" almost pleonastic, being 
 prefixed to some phrase which shows what 
 was done with the hand.] — 'Ewaipoprac 
 ocTLHQ x^^paC} Lifting up holy hands, 1 
 Tim. ii. 8. Lifting up or stretching out the 
 hands towards heaven, as a gesture of 
 prayer common both to believers and hea- 
 then, who th us acknowledged the/?ower, and 
 implored the assistance, of their respective 
 gods. See 1 Kings viii. 22. 2 Chron. iv. 
 
XE I 
 
 933 
 
 XEI 
 
 12, 13. Ps. Ixiii. 4. cxxxiv. 2. Isa. i. 15 ; 
 and for the heathen, see Homer, IJ. iii, 
 lin. 275,318. II. v. lin. 1/4. U.'vi. ]in. 
 257, 301. II. vii. lin. 130. Virgil, Mn. i. 
 lin. 97. ^n. ii. lin. 153, and Vossius, De 
 Theologia Gentili, lib. ix. cap. 8, and 
 comp. Heb. and Eng. Lexicon under m» 
 V. 1. And on Tim. ii. 8. observe, that 
 Josephus, De Bel. lib. v. cap. 9, § 4, has a 
 similar expression, where he speaks of 
 Abraham Kadapag avareivaQ tclq ^(^Eipag, 
 stretching out his pure hands, in prayer 
 namely. Comp. under "Oo-toc. 
 
 II. As the hand of man is the chief 
 organ or instrument of his * power and 
 opei^ationSj so ■^^eip denotes power, Luke 
 i. 71, 74. John iii. 35. Acts xii. 11. 
 Comp. Acts iv. 30. vii. 50. xi. 21. xiii. 
 1 1 . — Ministry or ministerial action, Acts 
 vii. 35. Comp. Acts xiv. 3. Gal. iii. 19. 
 Mat. vf. 6. Luke iv. 1 1 . — Hence the pro- 
 priety o{ laying on of hands ^ 1st. In the 
 miraculous curing of the infirm and sick, 
 in token of conveying to them ability and 
 power, see Mark vi. 5. vii. 32. viii, 23, 
 25. xvi. 18. Acts xxviii. 8. — 2dly. In 
 conveying the poivers and gifts of the 
 Holy Spirit, Acts iii. 17. xix. 6. 2 Tim. 
 i. 6. Comp. Heb. vi. 2, and Whitby 
 there. — 3dly. In authoritative blessing. 
 Mat. xix. 15. Mark X. 16. Comp. Gen. 
 xlviii. 14, 15. — 4thly. In ordaining to 
 sacred offices^ Acts vi. 6. xiii. 3. 1 Tim. 
 iv. 14. V. 22. Comp. Num. xxvii. 18, 23. 
 Deut. xxxiv. 9. 
 
 [III. " The following phrases deserve 
 notice : 'H '^(dp ra GfS, or t« Kvpi«, Heb. i. 
 
 10. ii. 7. (Ps. viii. 6. cii. 28.) in which 
 the creation as the work of God's hands is 
 spoken of; in Luke i. QQ. Acts xi. 21. 1 
 Sam, xxii. 1 7. the hand of God jj-etcI tivoq 
 implies his assistance; in Acts xiii. 11. 
 Deut. ii. 15. Judg. ii. 15. his hand stti 
 TLva denotes punishment. Aia x^^P^f or 
 XEtpwv TLroQ, simply, for Sia by means of, 
 (see sense II.) occ.Mark vi. 2. Acts ii. 23. 
 V. 12. vii. 25. xi. 30. xiv. 3. xv. 23. xix. 
 
 11. 2 Chron. xxxiv. 14. 'Etc x^V"^ 
 Tivog, after verbs of delivering up, &c. im- 
 plies being given up into any one's power. 
 Mat. xvii. 22. xxvi. 45. Mark ix. 31. xiv. 
 41. Luke ix. 44. xxiii. 4f). xxiv, 7. Acts 
 xxviii. 7. John xiii. 3. Gen. xiii. 37. — 
 .and with efXTriTrreiv, Heb. xi. 31. 'E»/ x^^P* 
 
 * See some ingenious observations on the won- 
 derful powers of the human hand and ar7n in 
 Nature Displayed, vol. i. p. 29, English edit. 
 12mo. 
 
 TLvoQ, for Tivi, after Zihovai, occ. John iii. 
 35. Judg. ii.* 14. — for tv nvi. Acts vii. 35. 
 Gal. iii. 19. Numb. xv. 23. 2 Chron. 
 xxix. 25. Jer. xxxvii. 2. Ecclus. xlviii. 
 20. — 'Ek x^^P^^ rivoQ, for ek nrogi usually 
 after verbs of liberating, Luke i. 71, 74. 
 John X. 28, 29, 39. Acts xii. 11. xxiv. 7- 
 Gen. xxxii. 11. Ex. xviii. 8, 9. The ac- 
 cusative is substituted in 2 Cor. xi. 33." 
 Wahl.] 
 
 Xetpay(t)yi(o, a>, from x^^P'^y'^yoc- — J^o 
 lead by the hand. occ. Acts ix. 8. xxii. 
 1 1 . The Greek writers use this V. and 
 the following N. particularly when speak- 
 ing of blind persons, as may be seen in 
 Wetstein. [Judg. xvi. 26. in some MSS. 
 Artem. i. 28. v. 20. Diod. S. xiii. 
 20.] 
 
 ^^* XeipayioyuQ, e, 6, ?/, from x^ «p ihe 
 hand, and ayujydg a leader, conductor, 
 from ayw to lead. — A leader by the hand., 
 one who leads another by the hand. 
 occ. Acts xiii. 1 1. Compare Xeijoayw- 
 yeu). [Artem. i. 50. Max. Tyr. xxvii. p, 
 258.] 
 
 ^^^^ Xeip6ypa(pov, «, to, from yfip a 
 hand, and ypd<pio to write. 
 
 [I. Properly, Any thing written with 
 the hand. See Pol. xxx. 8. 4.] 
 
 [II. A bond, note of hand. Tobit v. 3. 
 ix. 3. Salmas. de Mod. Usur. p. 392. 
 In Col. ii. 14,] it signifies " a sort of 
 note under a man's hand, whereby 
 he obliges himself to the payment of any 
 debt. The Jews bound themselves to 
 God, by their profession of Judaism, not 
 to worship any other Deity, nor to neg- 
 lect any divine institution ; in conse- 
 quence of which they rejected all com- 
 munion with the Gentiles; and thus it 
 was against them," i. e. the Gentiles. 
 Doddridge. See Leigh and Stockius, who 
 give the same interpretation of the word. 
 See also Whitby's Note. [Schleusner 
 says, the word here signifies the Mosaic 
 law, partly because of its binding power, 
 partly because it was a ivritten law. See 
 Deyling, Obs. iv. p. 580—616.] 
 
 XsLpoTToiriTog, «, 6, from x^'P ^ ha?idy 
 and Ttoir]TOQ made, which from ttoleio to 
 make. — Made or performed with hands. 
 Mark xiv. 58. [Acts vii. 48. xvii. 
 24. Eph. ii. 11. Heb. ix. 11. Is. ii. 
 18. xxi. 9. & al. for idols. Xen. An. iv. 
 3, 4. Thuc. ii. 77."] This word is" 
 used by the best Greek writers. See 
 Wetstein on Mark, and Eisner on Heb. 
 ix. 11. 
 
 Xetporoie'w, w, from x«*P the. hand, 
 
XE P 
 
 934 
 
 XEP 
 
 and TETOva perf. mid. of rttVw to extend^ 
 stretch out. 
 
 I. To extend, stretch out, or lift up the 
 hand. Thus used by Aristophanes. See 
 Scapula. 
 
 II. To elect or choose to an office hy 
 lifting up of hands. This is well known 
 to be the custom in some elections among 
 us to this day. So * at Athens some of 
 the magistrates were called XupoTovnroh 
 because they were elected by the people in 
 this manner. Hence 
 
 III. To choose by vote or suffrage, 
 however expressed, occ. 2 Cor. viii. 19. 
 
 IV. With an accusative following, To 
 appoint or constitute to an office, though 
 without suffrages or votes, occ. Acts xiv. 
 23. Comp. Tit. i. 5. So Josephus, Ant. 
 lib. vi. cap. iv. § 2. ^arnXevQ vizb r5 Beh 
 XEIPOTONHGErs, *'A kmg appointed 
 by God." Thus also ibid. cap. 13. § 9. 
 See Wolfius on Acts, Wetstein on 2 Cor. 
 viii. 9, Suicer, Thesaur. in XEipoTovioj and 
 Xeiporovta^ and Campbell's Prelim. Dis- 
 sertat. p. .504, and comp. Upox^iporoveb). 
 
 XEI'PON, oroc, 6, fj, Kcu to — oy. An 
 adjective of the comparative degree, but 
 defective in the positive. 
 
 I. Inferior in rank or dignity. Thus 
 the word is sometimes used in the profane 
 writers. 
 
 II- Inferior in goodness, excellence, or 
 condition, worse. See Mat. ix. IC. xii. 
 4d. [xxvii. 64.] Mark [ii. 21.] v. 26. 
 [Luke xi. 25.] 1 Tim. v. 8. [2 Tim. iii. 
 13. 2 Pet. ii. 20. 1 Sam. xvii. 43.1 
 
 III. Worse^ more grievous, severer., 
 spoken of punishment. Heb. x. 29. Comp. 
 John V. 14. 
 
 XEPOYBI'M, tA. Undeclined. Heb.— 
 Cherubim, or, with an English termina- 
 tion, cherubs, Heb. tD'n^D and tD»ni13. 
 occ. Heb. ix. 5, "YTrepavu) ^e. avrfjc Xepa- 
 tlfx ^ot,rig KaracTKuiCovTa to 'IXw^rjptov — 
 And over it (namely, the ark of the co- 
 venant) the cherubim of glory over- 
 shadowing the mercy-seat, that is, with 
 their wings; comp. under Karaffna^w. 
 Moses was commanded, Exod. xxv. 18, 
 19, Thou shall make two cherubs; of 
 t beaten gold shall Viou make them, at the 
 
 * See Archbp. Potter's Antiquities of Greece, 
 booki. chap. 11. [Xen. An. iii. 3. 22.] 
 
 t That is, of sheet-gold covering two images of 
 olive wood, as 1 Kings vi. 23. 1 Chron. iii. 20. 
 See the learned Bate's Enquiry into the Simili- 
 tudes, &c. page 98, 120, and his Critica Hebraa, 
 under m")3 and Twp. 
 
 two ends of the mercy-seat. And thou 
 shall make one cherub at the one end, and 
 the other cherub at the other end: JD 
 n'^Qsn out of the mercy-seat (Marg. Eng. 
 Transl. of the matter of the mercy-seat) 
 shall ye make the cherubs at the two ends 
 thereof All which was accordingly per- 
 formed, Ex. XX xvii. 7, 8. And these 
 cherubs were with the ark placed in the 
 Holy of Holies of the tabernacle, Exod. 
 xxvi. 33, 34. xl. 20, as those made by 
 Solomon were afterguards in the Holy of 
 Holies of the temple, 1 Kings vi. 23, 27. 
 — We may observe that in Exodus Jeho- 
 vah speaks to Moses of the cherubs as of 
 figures well known ; and no wonder, since 
 they had always been among believers in 
 the holy tabernacle from the beginning 
 (see Gen. iii. 24. Wisd. ix. 8.) And 
 though mention is made of their faces, 
 Exod. xxv. 20. 2 Ciiron. iii. 13; and of 
 their wings, Exod. xxv. 20. 1 Kings viii. 
 7. 2 Chron. iii. 11, 12; yet neither in 
 Exodus, Kings, nor ('hronicles, have we 
 any particular description of their form. 
 This is, however, very exactly, and, as it 
 were, anxiously, supplied by the prophet 
 Ezekiel, ch. i. 5, Out of the midst thereof 
 (i. e. of the Jire^ infolding itself, ver. 4.) 
 the likeness of fotir living creatures. 
 And this was their appearance ; niDl, 
 njnb CID^« they had the resemblance or 
 likeness (comp. niDl ver. 13.) of a 7nan, 
 i. e. in the erect posture and shape of 
 their body*. — Ver. 6, And there were 
 four faces to one (mm or similitude^ 
 and four wings to one, tDTO to them. So 
 there were at least two compound figures. 
 Ver. 10, And the likeness of their faces ; 
 the face of a 7nan and the face of a lio?i, 
 on the right side, to them four ; and the 
 face of an ox to them four ; and the face 
 of an eagle to them four ; Ezekiel knew, 
 ch. x. 1 — 20, that these were cherubs. — 
 V^er. 21, Four faces, nnt^^, to one (che- 
 rub), and four wings to one. This text 
 also proves that the prophet saw more 
 cherubs than one, and that each had four 
 faces and four wings. And we may be 
 certain that the cherubs placed in the 
 Holy of Holies were of the form described 
 by Ezekiel, because we have already seen 
 from Exod., I Kings, and 2 Chron., that 
 they likewise Imd. faces and wings, and 
 because Ezekiel knew what he saw to be 
 cherubs f and because there were no four- 
 
 • Comp. Vitring. on Rev. iv. G, 7* P« 134. 2d 
 edit. 
 
X EP 
 
 935 
 
 XHP 
 
 faced cherubs any where else but in tlie 
 Holy of Holies ; for it is plain, from a 
 comparison of Exod. xxvi. 1,31. 1 Kings 
 vi. 29, 32. and 2 Chron. iii. 14. with 
 Ezek. xli. 18, J 9, 20, that the cherubs on 
 the curtains and vail of the tabernacle, 
 and on the walls, doors, and vail of the 
 temple, had only two faces, namely, those 
 of a lion and of a man*, 
 
 * That the cherubic figures were enibhms or re- 
 presentatives of something beyond themselves is, I 
 think, agreed by all, both Jews and Christians : 
 but the question is, Of what they were emblema- 
 tical ? To which I answer in a word ; Those in 
 the Holy of Holies were emblematical of the ever, 
 blessed Trinity^ in covenant to redeem man, by 
 uniting the human nature to the Second Person ; 
 which union was signified by the union of the faces 
 of the lion and of the man in the cherubic exhi- 
 bition, Ezek. i. 10. Comp. Ezek. xli. 18, 19. 
 The cherubs in the Holy of Holies were certainly 
 intended to represent so?ne beings in heaven ; be- 
 cause St. Paul has expressly and infallibly deter- 
 mined that the Holy of Holies was a figure or type 
 of heaven, even of that heaven where is the peculiar 
 residence of God, Heb, ix. 24. And therefore these 
 cherubs represented either the ever-blessed Trinily, 
 •with the man taken into the essence, or created 
 spiritual a?igels. The following reasons v/ill, I 
 hope, clearly prove them to be emblematical of the 
 former, not of the latter. 
 
 1st. Not of angels ; because (not now to insist 
 on other particulars of the cherubic form) no tole- 
 rable reason can be assigned why angels should be 
 exhibited -with four faces each. 
 
 2dly. Because the cherubs in the Holy of Holies 
 of the tabernacle were, by Jehovah's order, made 
 out of the viatter of the mercy-seat, or beaten out of 
 the same piece of gold as that was, Exod. xxv. 18, 
 19. xxxvii. 8. Now the mercy-seat, made of gold, 
 and crowned, was an emblem of the divinity of 
 Christ (see Rom. iii. 25, and 'IKag-fifn^r above) ; 
 the cherubs, therefore, represented not the angelic 
 but the divine nature. 
 
 3dly. That the cherubic animals did not repre- 
 sent angels is clearly evident from Rev. v. 11. vii. 
 1 1 ; in both which texts they are expressly distin- 
 guished from them. 
 
 4thly. The typical blood of Christ was sprinkled 
 before the cherubs pn the great day of atonement 
 (comp. Exod. xxxvii. 9. Lev. xvi. 14. Heb. ix. 7, 
 12.) : ajid this cannot in any sense be referred to 
 created angels, but must be referred to Jehovah 
 only; because, 
 
 5thly. The high priest's entering into the Holy 
 of Holies on that day, with the blood of the sacri- 
 fices, represented Christ's entering with his own 
 blood into heaven, to appear in the presence OF 
 GOD for us, Heb. ix. 7, 12, 24. And 
 
 Cthly, and lastly. When God raised Christ (the 
 Humanity) from the dead., he set him at his own 
 right hand in the heavenly places, -\ FAR ABOVE 
 
 t When the high-priest entered the Holy of Holies, 
 'and sprinkled the sacrificial blood on and before the 
 mercy-seat, he was below or under the cherubs; and 
 therefore if the cherubs were emblematical of angels, he 
 could not represent Christ ascended into heaven, far 
 above all angels, as St. Paul, however, as.siu:es us he did. 
 See Bate's Enquiry into the Similitudes, p. 104> &c. 
 
 XE'a, XEY'fl, or XY'O,— To pour, pour 
 forth. These verbs are inserted on ac- 
 count of their derivatives. 
 
 Xi)pa, ac, I/. — A widow, a woman who 
 has lost her husband. Mat. xxiii. 14. 
 Mark xii. 42. [Add Mark xii. 40, 43. Luke 
 ii. 37. iv. 25. vii. 12. xviii. 3, 5. xx. 47. 
 xxi. 2, 3. Acts vi. 1. ix. 39, 41. 1 Cor. 
 vii. 8. 1 Tim. V. 3—5, 9, 11, 16. James i. 
 
 27. Gen. xxxviii. 11.] Applied figura- 
 tively. Rev. xviii. 7. This word is pro- 
 perly the fem. of the adj. x^pog, and is 
 so applied, Luke iv. 26. TvvaiKa xhpav 
 a widowed tr widow womaii; in Homer 
 likewise we have XH'PAI re rY'NAIKES, 
 II. ii. lin. 289. [And so iEsop. fab. 24. 
 Dio Cass. 741. 175.] Comp. II. vi. lin. 
 432, and LXX in 2 Sam. xiv. 5. 1 Kings 
 vii. 14. X?7jooe signifies not only a 7vi- 
 
 (^tUT£.l' A'^Q.)all principality, andpower,andmight, 
 and dominion, and every name that is named, not 
 only in this world, but also in that which is to 
 come (Eph. i. 21.), angels, and authorities, and 
 powers being made subject unto him. (1 Pet. iiL 
 22.) 
 
 And these arguments may suffice to show, in 
 general, of whom the cherubs in the Holy of Holies 
 were representative ; for, to go through every par- 
 ticular in the cherubic exhibition, which the f Jews 
 truly confess to be iht foundation, root, heart, and 
 marrow of the whole tabernacle, and so of the 
 whole Levitical service, would require a volume. 
 For further satisfaction of this highly interesting 
 subject, for proving the propriety of the three ani- 
 mal emblems (as representative, at first hand, of the 
 chief agents in the material, and thence of those in 
 the spiritual world), for showing the heathen imi- 
 tations of these divinely instituted hieroglyphics, and 
 for the answering of the most plausible objections 
 that have been urged against the above explanation 
 of them, I refer to the Heb. and Eng. Lexicon, 
 under ma, and to the authors there cited, espe- 
 cially to an excellent treatise of the reverend and 
 learned Julius Bute, entitled $ " An Enquiry into 
 the occasional and standing Similitudes of the Lord 
 God," &c. The learned reader may also ipeet with 
 some pertinent observations in Noldius's Particles, 
 annot. 3.32. The LXX generally substitute Xick- 
 fZ/x for the Heb. n^miD or a-ma, and frequently 
 use that word (like St. Paul) as a neut. plur. See 
 Gen. iii. 24. Exod. xxv. la xxxvii. 7, 8; but 
 sometunes as a masc. see Exod. xxv. 19, 20. 
 xxxvii. 9. And what is most remarkable, ar.d 
 shows that those translators considered each chcmb 
 in the Holy of Holies as a compound figure, they 
 sometimes, when those cherubs are spoken of, apply 
 the plur. word Xfpwc/a for the Heb. sing. m"i3, 
 joining it with an article and adjective singular, as 
 1 Kings vi. 24, 25, 26. 2 Chron. iii. 11. 
 
 f *» Quemadmodum etiam Hebron ipsi fatentur—qubd 
 fundamentum, radix, cor, et medulla totius tabernaculi 
 atque adeo totius cultus Levitici fuerit area cum pro- 
 pitiatorio et cherublnis (ut Cosri scribit. Par. ii. Sect. 
 
 28, et ibi R. Jehadah Museatus), et ad eam referebantur 
 et respiciebant." Buxtorf, Hist. ArciE Foederis, pag. 151. 
 
 i Formerly printed for Withers, at the Seven Stars, 
 near Temple-bar, Fleet-street, London. 
 
XI A 
 
 936 
 
 X AI 
 
 dower, but also, according to HesycliiuSj 
 ft bachelo?', a man who never was married: 
 so it seems very rationally deducible from' 
 the Meb. " '^p)), fern, nipif, barren, sterile, 
 unfruitful^ q. d. a mere stock, or stem 
 with branches^ a dry tree. Comp. Isa. Ivi. 
 3.*" Scapula accordingly cites from a 
 Greek epigram IpvjjiOL XH'POI, widowed 
 groves, i. e. deprived of their trees, and 
 XII'PA liv^pa trees stripped, of their leaves, 
 namely. So Horace, lib. ii. ode 9. lin. 8. 
 
 foliis viduantur orni. 
 
 XGE'S. An Adv. of time. — Yester- 
 day, occ. John iv. 52. Acts vii. 28. It 
 denotes time past^ formerly, occ. He- 
 brews xiii. 8. Aristophanes, cited by Al- 
 berti and Wolfius, repeatedly applies it in 
 this sense, pt is last night in Gen. xix. 
 34. See Diod. Sic. ii. S."' Dem. 270, 21. 
 Xen. Cyr. vi. 3. 11. With Heb. xiii. 8. 
 comp. Gen. xxxi. 2. Ex. iv. 10. 2 Sam. iii. 
 17. Xen. Cyr. vi. 3. b. Wessel. ad He- 
 rod, iii. 109. Schwarz.Comm. Cr.p. 1421.] 
 
 XiXiap^oQ, », 6, from y^lXiot a thousand, 
 and ap^og a commander, which from apj^u) 
 to command. — A military officer who com- 
 manded a thousand men, and when spoken 
 of the Romans, a military tribune, of whom 
 there were six to each legion. Comp. Ae- 
 yib}v, and see Markland on Acts xxi. 31, 
 in Bowyer, and Lardner's Credibility of 
 Gospel History, book i. ch. 2. § 14. Jose- 
 phus and Plutarch likewise use this word 
 for a Roman military tribune. [In the 
 greater provinces of the empire there were 
 legions; but in the smaller ones, like Ju- 
 dea, only cohorts. So that it signifies the 
 prefect of a cohort in John xviii.21. Acts 
 xxi. 31-— 33, 37. xxii. 24, 26—29. xxiii. 
 10, 15, 17-— 19, 22. xxiv. 7, 22. xxv. 23. 
 It is used in a wider sense, as a com- 
 mander, in Mark vi. 21. Rev. vi. 15. xix. 
 \^. See Zach. ix. 7. It is used in its 
 proper sense Xen. Cyr. ii. I. 23. See 
 Numb. i. 16. Josh. xxii. 14, 21, 30.] 
 
 XtXtac, a^oc, //, from yjXioi. — A thou- 
 sand. Luke xiv. 31. [Acts iv. 4. 1 Cor. 
 x. 8. Rev. V. 11. vii. 4—8. xi. 13. xiv. 1, 
 3, 20. Gen. xxiv. 60. Ex. xii. 37.] 
 
 XVAIOI, at, a — A thousand. 2 Pet. iii. 
 8. [Rev. xi. 3. xii. 6. xiv. 20. xx. 2—7. 
 Gen. XX. 16. ^lian. V. H. iii. 18. Xen. 
 Cyr. i. 5. 15.] On 2 Pet. iii. 8, Wetstein 
 and Kypke cite from Plutarch, Consol. ad 
 Apoll. torn. ii. p. 111^ « The longer or 
 shorter term of human life has no dif- 
 
 * Heb. and Eng. Lexic. 
 
 ference with respect to eternity; ra yap 
 XI'AIA KoX TO. pvpia {Kara '^ipwvidrjv) 
 ' ETH, '^iyij.71 TiQ k'^iv aopi'^oQ, pdXXop M 
 popLov Ti (3pa')(yraTov '^Lypfjg., for a thou- 
 sand or ten thousand years (according to 
 Simonides) are an indefinite point, or ra- 
 ther a very small particle of a point." 
 XITO'N, wvoQ, 6. 
 
 I. Properly, A vest, an inner garment. 
 Mat. V. 40. [x. 10. Mark vi. 9. Luke iii. 
 11. vi. 29. ix. 3. John xix. 23. Acts ix. 
 39. Jude 23. Gen. xxxvii. 3. for njns. 
 Diod. Sic. iv. 38. Artem. v. 64. Xen. Cyr. 
 i. 3. 2.] 
 
 II. Xirwrec, oi. Garments, clothes in 
 general. Mark xiv. 63, where it is equi- 
 valent to ipciTta in Mat. xxvi, 65. 
 
 Xtwv, 6 yog, 6, from ^ew or x^'^^ ^^ potir, 
 (see Homer, II. xii. lin. 278, &c.) Snow. 
 occ. Mat. xxviii. 3. Mark ix. 3. Rev. i. 
 
 14. [Ex. iv. 6. Diod. Sic. i. 38. Xen. Mem. 
 ii. 1.30.] 
 
 XAAMY'S, {,^og, Ij. The Greek Lexi- 
 cons and Grammarians derive it from 
 xXiatvio (which see under XXiapog) to 
 make warm. A cloak, a robe, a loose 
 garment. [Plant. Rud. ii. 2. 9. 2 Mac. xii. 
 35.] It denotes both a soldier's cloak, 
 and a generaVs or great mans robe. occ. 
 Mat. xxvii. 28,31. [The chlamys was 
 nearly of the figure of a wedge, fastened 
 on the shoulder (generally the right) with 
 a clasp, so as to cover only the left part 
 of the body. There is a figure of it in 
 Cuper's Apotheos. Homer, p. 158. The 
 soldiers' cloak was of the natural colour 
 of the wool; the generals' or great men's, 
 purple. See Ferrar. de Re V'estiar. p. ii. 
 lib. iii. c. 4. 8. & 15. The word occurs 
 Xen. Mem. ii. 7- 5. MW-du. V. H. xiv. 
 10.] On Mat. xxvii. 28, see Philo in 
 Wetstein, Echard's Eccles. Hist. vol. i. 
 p. 248, 9, and Jortin's Remarks on Eccles. 
 Hist. vol. ii. p. 203, 2d edit. 
 
 XAEYA'Zi^. — To mock, scoff, deride, 
 properly in words, as Raphelius on Acts 
 ii. shows it is used by Polybius and He- 
 rodian. See also Wetstein, occ. Acts ii. 13. 
 xvii. 32. [Prov. xiv. 9. xix. 28. Wisd. xi. 
 
 15. 2 Mac. vii. 27. ^sch. Soc. Dial. ii. 
 
 16. Dem. 7^, 12. Pol. iv. 3. 13. Diod. 
 Sic. i. 93.] The N. xXevaapog answers 
 in two passages of the LXX, Ps. Ixxix. 
 4. Jer. XX. 8, [to D^p a derision.'] 
 
 ^g* XXiapog, a, ov, from xXiaivu) to 
 warm, make warm, which from Heb. Thp to 
 roast, fry. — Warm, lukewarm, occ. Rev. 
 iii. 1 6, where there seems an allusion to 
 the well-known effect of warm water on 
 
XOl 
 
 937 
 
 XO A 
 
 the stomach. See Daubuz on the place. 
 [Athen. iii. p. 123. E.] 
 
 X\(op6c, a, ov, contracted from x^ocjooc 
 the same, which from x^oa or x^^^ '^^ 
 gree?i herb, or grass. 
 
 I. Green, as the grass or plants, occ. 
 Mark vi. 39. Rev. viii. 7. ix. 4. [Gen. i. 
 30. Ex. X. 15. 2 Kings xix. 26. Is. xv. 6. 
 for pT. .Elian. V. H. xiii. 16.] 
 
 II. Pale, of a pale or * sallow hue, 
 like the grass when burnt up in the hot 
 southern countries, occ. Rev. vi. 8. So 
 Sappho, in the famous ode where she de- 
 scribes herself asjai7iti?ig, 
 
 XAnPOTEPA' Ss noi'AS 
 
 E,ufxt, — — — 
 
 Than the grass I paler am. 
 
 A circumstance which Philips has very 
 judiciously omitted in his English transla- 
 tion, because though perfectly agreeable 
 to the face of nature in hotter climates 
 (see Ps. xc. 5, 6. Isa. xl. 6, 7. Jam. i. 1 1, 
 1 Pet. i. 24.), it by no means corresponds 
 to the almost perpetual verdure of Eng- 
 land. [Artem. i. 77. Anthol. i. p. 234. 
 iii. p. 52. ed. Jacobs.] 
 
 [X^t', a monogram, denoting QQQ, 
 since X = 600 
 i, = 60 
 
 «r'= 6. 
 occ. Rev. xiii. 8. See Wolf and Eichhom. 
 t. ii. p. 133.] 
 
 ^^^ Xo'kocj Vj ov, from x^^c earth, 
 dust, which see. — Earthy, made of earth, 
 or dust. occ. 1 Cor. xv. 47, 48, 49. ver. 
 47, Thejirst man (is) tjc yriq ')(o'ii:6g ; the 
 two former words referring, in general, to 
 the ntOi« or ground, the latter specifically 
 to the dust, of which he was formed. 
 Comp. Gen. ii. 7, and see Wolfius. 
 
 XoTvi^, iKOQ, 6, from x^^> X^ ^^ receive, 
 hold (see under Xelp), or rather from 
 yaivd) to gape. Comp. under Xaapa. — A 
 Grecian measure of capacity for things 
 dry, a ckcenix, which is by some reckoned 
 equal to about a pint and a half English 
 corn-measure, [or two and a half Roman 
 pounds by weight], occ. Rev. vi. 6. 
 " Where (jrotius and others have observed 
 that a choenix of corn was a man's daily 
 allowance, as a ^^ penny was his daily 
 
 * Laertius relates that Diogenes the Cynic being 
 asked, Ajar/ to y^j-jckv XAIIPO'N X^it ; Why gold 
 looked ^afc ? answered, " Because it had so many 
 people lying in wait for it." See more in Wetstein 
 on Rev. 
 
 t Comp. A>ivx^»o v, and Mat. xx. 2, 9, 10. 
 
 wages; so that if his daily wages could 
 earn no more than his daily bread, without 
 other provision for himself or his family, 
 corn must needs bear a very high price." 
 Bp. Newton's Dissertations on the Pro- 
 phecies, vol. iii. p. 57. See also Daubuz, 
 Wetstein, and Doddridge on the text. 
 But comp. Vitringa. [As the choenix oi 
 corn (which varied in various countries) 
 was supposed to be enough food for a day^ 
 it is called i^fiepijaiog rgocpi) by Diod. Sic. 
 xix. 49. See too Diog. L. viii. 18. Athen. 
 iii. p. 90. E. Hence the Pythagorean 
 proverb, Xoipiki jxri eirLKadiarai, Do not sit 
 down on your choeiiLv, i. e. look on^ and 
 provide for to-morrow as well as to-day. 
 See Herod, vii. 231. Hom. Od. xix. 28. 
 Thuc. iv. 16. Perizon. ad ^lian. V. H. i. 
 26. In Ez. xlv. 10, 1 1, it is put for nn.] 
 
 xorpos, «, 6. 
 
 I. A hog, and in the plur. swine, q. 
 sowen, formed from sow, as kine, q. cowen, 
 from cow. Mat. viii. 30. [Mark v. 11, 12, 
 13, 14, 16. Luke viii. 32, 33. xv. 16. 
 Artem. i. 70. Dem. 269, 10. Xen. An. 
 vii. 8. 5.] 
 
 II. It denotes men of a swinish dispo- 
 sition, who, wallowing in filthy pleasures, 
 (see 2 Pet. ii. 22.) not only trample upon 
 the precious pearl of religious admonition, 
 but with brutal rage assault those who 
 tender it. Comp. under "Yq. occ. Mat. 
 vii. 6. [Prov. xi. 22.] 
 
 ^g^ XoXaw, w. — Governing a dative. 
 To be angry with, violently angry or iw- 
 censed at. occ. John vii. 23. It is a de- 
 rivative from xoX]7 the bile. Thus Horace, 
 lib. i. ode 13, lin. 4, describing jealous 
 anger or resentment ; 
 
 Fervens difficili bile tuniet jecur. 
 
 My burning liver swells with angry lile : 
 
 And Juvenal, Sat. i. lin. 45, 
 
 Quid referam quanta siccum jecur ardeat vta ? 
 Why tell with how much rage my liver burns ? 
 
 Following herein, says the note in the 
 Delphin Horace, Archilochus, XOAIi'N 
 HK ex^iQ f.<f yTrari, " You have no bile or 
 gall in your liver," i. e. you cannot be 
 angry. So Homer, II. ii. lin. 241, 
 
 Achilles bears no gall within his breast. 
 
 And, on the contrary. Scapula cites from 
 Athena^us, Kivtlrai yap kvQvq fxOL XOAIl'. 
 *' My bile or gall was immediately moved." 
 
XO P 
 
 938 
 
 XOP 
 
 Everyone almost knows that the passions 
 liare a very great effect on the body. 
 '^ * Anger constringes the bilious vessels 
 in particular, causes too great an evacua- 
 tion of the bile, and produces strictures 
 in the stomach and duodenum ; whence 
 the bilious humours are amassed and cor- 
 rupted, laying a foundation for vomiting, 
 bilious fevers, and cardialgice." And 
 there want not instances of persons who, 
 in consequence of a violent fit of miger, 
 have presently fallen into the jaundice. 
 
 XOAH', 7JQ, f}. — Gall, bile. Thus used 
 in the classical writers, and in the LXX 
 of Job xvi. 13; but in the Hellenistical 
 language it seems a general term for any 
 thing extremely bitter. So the LXX 
 apply it for the Heb. ns))!? wormwood; 
 Prov. V. 4. Lam. iii. 15; for nilla the 
 bitter poison of asps. Job xx. 14; and fre- 
 quently for U^«1 deadly, bitter poison [as 
 Jer. viii. 14.] And in the sense oi some- 
 thing very bitter it occurs Mat. xxvii. 34. 
 [See ot,oQ, olvoQ, and ajivpvi^io]. Applied 
 figuratively, Acts viii. 23. Comp. IIiKpia I. 
 — From x^^^ ^^^ ultimately derived the 
 ILng.cholers choleric, and perhaps ga//. 
 
 Xoog, ^ac ; xo«, x^ y ^^' ^> from ^^w 
 to pour forth, particularly earth, and thus 
 heap it up. See Scapula. 
 
 I. Earth poured forth, and so heaped 
 up, as in making ramparts, tombs, or the 
 like. Terra egesta. 
 
 II. Earth, or dust, cast upon the head 
 in token of grief or mourning, occ. Rev. 
 xviii. 19. Comp. Ezek. xxvii. 30. Josh, 
 vii. G. 1 Sam. iv. 12. Job ii. 12. The 
 Greeks and Trojans had the same cus- 
 tom, as appears from Homer. Thus of 
 Priam bewailing his son Hector, 11. xxiv. 
 lin. 1 64. So Lucian mentions s})rinkling 
 dust upon the head as a mourning cere- 
 mony among the Greeks in his time, Kat 
 KO'NIS £7rt r^ Ke(j)aXr} TTua-arerat. De Luct. 
 tom. ii. p. 431. Comp. under IiTrodog and 
 ^avXoQ. 
 
 HI Dust or dirt sticking to the feet of 
 travellers, occ. Mark vi. 1 1. In this sense 
 the word may not improbably be deriv^ed 
 from Heb. m^ filth adhering to the flesh. 
 See Heb. and Eng. Lexicon in u;J3 II. 
 
 Xopr]yi(i), w, from x^P^J^S ^^^^ leader of 
 the ancient cAorw* f, also he rvho supplied 
 
 • New and Complete Dictionary of Arts, in the 
 article PASSIONS. 
 
 f [This was the original meaning ; but, as Ca- 
 saubon on A then. xiv. ?>. observes, it fell so wholly 
 into disuse, that it can scarcfe be found in the an- 
 cient Greek writers.] 
 
 the chorus, at his own expense, with or- 
 naments and all other necessaries, from 
 XopoQ the chorus, and ayio or i)yiopai to 
 lead. See Scapula's Lexic, Xenophon, 
 Memor. Socrat. lib. iii. cap. 4. § 3, with 
 Simpson's Note, and Wetstein on 2 Cor. 
 ix. 10.* 
 
 I. To lead the chorus. 
 
 II. To supply the chorus with the or- 
 naments, Sfc. necessary for their sacred 
 dances. Hence 
 
 HI. In general. To supply, ov furtiish. 
 occ. 2 Cor. ix. 10. 1 Pet. iv. li. It is 
 used in the same sense by the Greek 
 writers, (see Scapula and Wetstein) ; and 
 frequently in the apocryphal books, see 
 Ecclus. i. 10, 26. 1 Mac. xiv. 10. 2 Mac. 
 111. 3. So the N. xopjyyoc signifies in ge- 
 neral a supplier, or furnisher, as when 
 Josephus, De Bel. lib. ii. cap. 8. § 5, calls 
 God XOPHPO'N Tpo(l>f}Q, " the Supplier 
 or Beslower of food." [See 1 Kings iv. 
 7. Polyb. xxii. 26. 2. Artem. i. 78. iElian. 
 V. H. iv. 19. In general it is construed 
 with an ace. of the thing and dative of 
 the person; but in Pol. iii. 68. 8. with an 
 ace. of person and dat. of thing.] 
 
 XOPO'S, 5, 6, plainly from the Heb. 
 ^D, which in the reduplicate form, ID^:;, is 
 used for David's dancing before the ark, 
 2 Sam. vi. 14, \Q. — A dance, also fre- 
 quently, in the profane writers, a company 
 of dancers, occ, Luke xv. 25. [^Ex. xv. 
 20. Judg. xi. 34. xxi. 21. Lam. v. J 5, for 
 I'lrjD. See Xen. de Mag. Eq. i. 26. De 
 Kep. Soc. iv.2. Cyr. i. 6. 18.] 
 
 Xopra<^w, from x^P'^f^^ grass. 
 
 I. Properly, To feed, fll, or satiate 
 with grass, as cattle. Thus sometimes 
 used in the profane writers. [[Hesiod. Op. 
 450. 752.] 
 
 IL To feed, to fill, or satisfy with food, 
 as men. Mat. xv.33. Mark viii. 4. Xoprd- 
 ^opai, pass. To be thus fed, satisfied, or 
 filled. Mat. xiv. 20. xv. '37. Luke xvi. 21, 
 & al. [Add Mark vi. 42. vii. 27. Luke 
 ix. ]?. John vi. 26. Phil. iv. 12. James 
 ii. 16. Rev. xix. 21. And so Ps. xxxvi. 2. 
 Iviii. 17.] The Greek writers apply the 
 V. in like manner. Thus Arrian, Epictet. 
 lib. i. cap. 9. p. 102. 'Ore X0PTA2eH~TE 
 aijpepov, Kadfjade KXaiovTSQ irtpl rrJQ avpioy, 
 TTodey (payrJTE ; '' When ye are fed to-day, 
 do ye sit weeping for the morrow, how ye 
 shall procure food r" See other instances 
 
 * [Emesti on Xen. ubi supra, Xen. de Rep. Ath. 
 i. 13. Spanh. on Callim. H. in Dian. 206. See too 
 the articles on the Greek Theatre in the Museum 
 Criticum.] 
 
XP A 
 
 939 
 
 XPE 
 
 in Wetstein on Mat. v. 6. It is applied 
 to birds, Rev. xix. 21. 
 
 III. To Jill or satisfy with spiritual 
 blessings. Mat. v. 6. Luke vi. 21. []Lam. 
 iii. 15, 19.] 
 
 ^oQ-aa^af arog, to, from Ke-)(6praafAai 
 perf. pass, of xopTci^to. 
 
 I. Properly, Food or provender, for 
 cattle, as it is applied by the LXX, Gen. 
 xlii. 27. Deut. xi. 15, & al. 
 
 II. Food, sustenance, for men. occ. 
 Acts vii. 11. 
 
 XO'PTOS, H, 6. The learned Damm, 
 Lexic. col. 1209, derives it from the V. 
 Ktpu) or Ktipui to cut off, crop, (which 
 see). 
 
 I. The grass or herbage of the field in 
 general. Mat. xiv. 19. Mark vi. 39. John 
 vi. 10. Jam. i. 10, 1 1. 1 Pet. i. 24. [Rev. 
 viii. 7. ix. 4.] On Mat. vi. 30, Wetstein 
 remarks that the Hebrews divide all kinds 
 of vegetables into y^ trees, and 2mi^ herbs; 
 the former of which the Hellenists call 
 i,v\ov, the latter '^oprog, under which they 
 comprehend grass, corn, and flowers. In 
 Mat. vi. 30, and Luke xii. 28, x^P"^^^ ^^ 
 certainly designed to include the lilies of 
 the. field, of which our Saviour had just 
 been speaking; and Harmer, Observa- 
 tions, vol. i. p. 264, &c., which see, has 
 shown, that, so great is the scarcity of 
 fuel ill the East, that they are obligei to 
 make use of the withered stalks of plants 
 to heat their ovens as well as their ba- 
 gnios. In 1 Cor. iii. 12, x^oT'ocis applied 
 figuratively to persons. Comp. under 
 SvXop 1. and Uvp V. 
 
 II. The stalk or blade of corn, as distin- 
 guished from the ear. Mat. xiii. 26. Mark 
 iv. 28. — In the LXX, ^opT-oc often answers 
 t;> the Heb. T^n grass, herbage, [as Ps. 
 xxxvii. 2. ciii. 15, &c. It occurs also for 
 nmi>, HU^I, and the like, see Gen. i. II. 
 Is. XV. 6. Dan. iv. 12, &c. — for TDi? ma- 
 nipulus, a handful of wheat, in Jer. ix. 
 22. — and for Wp straiv or stubble. Job xiii. 
 
 Xhc, fcr, 6. See Xooc. 
 
 Xpctw, fa), perhaps from x^V* Ihe hand, q. 
 
 X€tp"W. 
 
 1. To lend, furnish as a loan, q. d. to 
 put into another's hands, for his use. 
 occ. Luke xi. 5. [LXX, Exod. xii. 36. 
 Xen. Mem. iii. 11. § 17. ^1. V. H. xiv. 
 10.] ^ 
 
 If. Xpdopai, wpai. Mid. To borrow, 
 receive for use. Scapula cites Plutarch 
 using it in this sense. 
 
 III. Xpaopai, wjLtat, Mid. with a dative, 
 
 To use, make use of q. d. to handle. Acts 
 xxvii. 17. [1 Cor. vii. 21, (where eXevOe- 
 plq. may be supplied) 31. ix. 12, 15. 
 2 Cor. i. 17. iii. 12. i Tim. i. 8. v. 23. 
 LXX, Prov. X. 26. xxv. 13. VVisd. ii. 6.] 
 
 IV. Xpaopai, u>pai. Mid. with a dative. 
 To use, treat, behave towards. We some- 
 times say to handle in this sense, occ. Acts 
 xxvii. 3, where Raphelius cites from Xe- 
 nophon XPir20AI KoXibg (f)i\oig, " to use 
 his friends well ;" and from Polybius, T«e 
 Trpacjg kol ^lAANOP^'IIiiS rw 7rX^0£i 
 XPbiVlE'NOYS, ** Using or treating the 
 common people with mildness and hu- 
 manity." So Wetstein (whom see) from 
 Plutarch, Haffi— *IA ANGP^'nOS XPH- 
 SA'MENOS. The LXX have similar 
 expressions. Gen. xii. 16. xxvi. 29. — 
 From the above-cited instances we may 
 observe, that yjpaopai is applied in this 
 sense with other adverbs besides <pikav^ 
 dpojTTiog ', and from the passages quoted 
 by Wetstein on Acts, it appears to be 
 sometimes joined with adverbs of an ill 
 meaning. Thus Demosthenes has XPH~- 
 SeAI Tivi 'YBPISTI'KOS, to use one 
 insolently, and Plutarch, 'YBPISTI'KiiS 
 cai 'YnEPH$A'Ni2S rw "Avvro) KEXPH'- 
 MENOS, " Having used Antyus inso- 
 lently and pj'oudly." So 2 Cor. xiii. 10. — 
 f.nj cnroTopojg ■)(pr] (Tojpai, I may not use 
 (you) severely} vp~iv being understood. 
 [See the LXX, in Gen. xvi. 6. xix. 8. 
 xxxiv. 31. Esth. ii. 9. iii- 1 1.] 
 
 Xpeia, ag, fj, from '^aopai to use. 
 
 I. Occasion, use, need, necessity. Acts 
 XX. 34. Phil. ii. 25. [iv. 16. Tit. iii. 14.] 
 Rom. xii. 13, where three ancient Greek 
 MSS. for -xpdaig have nveiaig ; which 
 reading was favoured by some ancient 
 Latin copies, and is embraced by Mill, 
 whom see on the place, and in Proleg. p. 
 xvii. of his own edition, and who explains 
 rdiq pvEiaig tG)V ayiiov by the merciful or 
 charitablcremembrance of absentor distant 
 Christians. But Michael is, whom see, 
 Introduct. to N. T. vol ii. p. 112, edit. 
 Marsh, says, pyelaig is evidently a fault 
 of the 2d or 3d century. Ta -rrpog rrjy 
 ')(pEiav, Things necessary, necessai'ies. 
 Acts xxviii. 10. [In Ezra vii. 20. krara- 
 XoiTTov "xpeiag occ. for the rest of the 
 things that are needful. In Phil. ii. 25. 
 Bretschneid. gives XP"'" *^^ sense of 
 office, and translates Xeirovpyoy rfig XP^*"^ 
 by colleague; but Schleusner translates it 
 as the Engl. Tr. " he that ministered to 
 my wants." Comp. iv. 18. SoalsoWahl.] 
 This word in the N. T. occurs far the 
 
X PE 
 
 940 
 
 X P H 
 
 most frequently in the phrase xpdav e^eiv, 
 to have occasion, need, or necessity. [This 
 phrase is followed by a genitive of the 
 thing needed in Mat. vi. 8. ix. 12. xxi. 3. 
 xxvi. 65. Mark ii. 17. xi. 3. xiv. 63. 
 Luke V. 3 1 . ix. 11. xv. 7. xix. 31, 34. 
 xxii. 71. John xiii. 29. 1 Cor. xii. 21. 
 (in xii, 24. supply a genitive from the 
 preceding verse) 1 Thess. \y. 12. Heb. v. 
 12. X. 36. Rev. iii. 17. xxi. 23. xxii. 5. 
 Prov. xviii. 2. Is. xiii. 17. Ecclus. 
 XV. 12. Wisd. xiii. 16. The phrase is 
 also sometimes used without the genitive, 
 absolutely, and signifies to be in a state 
 of need or 7vant, especially in want of 
 food or other necessaries. See Mark ii. 
 2.5. Acts ii. 45. iv. 35. (comp. Test. xii. 
 Pat. p. 640, /caret rriv sKacrrov ypeiav 
 TTpofTEcpepoy Tract. ) Ephes. iv. 28. 1 John 
 iii. 1 7. It is also sometimes followed by 
 an infinitive (comp. Heb. vii. 11.) as Mat. 
 iii. 14. xiv. 16. John xiii. 10. 1 Thess. i. 
 8. iv. 9. V. 1, and in two places by 
 tVa. John ii. 25. xvi. 30. See Matth. 
 Gr. Gr. § 531.] Luke x. 42,— Evog di 
 £<rt XP"" • " This/' says Doddridge, 
 " is one of the gravest and most import- 
 ant apophthegms that ever was uttered : 
 and one can scarce pardon the frigid im- 
 pertinence of Theophylact and Basil, who 
 explain it as if he had said. One dish of 
 meat is enough." And yet I cannot help 
 thinking that those Greek expositors were, 
 in this instance, better critics than the 
 English divine, whose judgment seems to 
 have been warped by an early and long 
 use of our common translation. But to 
 the point, '^rdg is plainly opposed to the 
 immediately preceding TroXXa, and what 
 can this word mean but many things to 
 eat ? about which Martha's TtoWi) ^iuku- 
 v/a, ver. 40, had been employed.^ 'Epoq 
 therefore should mean one thing, or dish, 
 to eat of. Again, the words 'Evoc ^i e^l 
 Xpfi'a are followed by Mapm AE' — BUT 
 (not and as in our version) Mary — which 
 manner of expression most properly and 
 generally marks a transition to a different 
 subject. See also Wetstein and Bp. Pearce. 
 [[But why should ttoXXu here signify many 
 things to eat? Basil (with some versions 
 and copies) appears to have read dXiyoyv 
 ^i k(7TL xpeia r) evog, which will account 
 for his interpretation. See Griesbach's 
 various readings and Wetstein's note. 
 Schleusner (as also Kuinoel) prefers the 
 common interpretation.] Eph. iv. 29, 
 St. Paul directs his converts to use such 
 discourse as is good irpog oikq^oixyiv rrj^ 
 
 Xpdagfor the occasional edification^ that 
 is, says Theophylact, otrep oLKolofXEt rbv 
 TrXrjaiov, avayKoiov ov rrj TrpoKEtfxivrj ^P^^^y 
 which edifies one's neighbour^ being ne- 
 cessary for the occasion offered. But 
 observe that five Greek MSS., four of 
 which ancient, for xp£'«^c I'ead 7rt-f wgj and 
 so the Vulg. fidei faith. See Wetstein 
 Var. Lect. and Griesbach, who marks 
 TTL'^iiOQ as perhaps the preferable reading. 
 
 II. A necessary business or affair. 
 Acts vi. 3. The Greek writers use it in 
 the same view. See Wetstein and Kypke, 
 who cite from Josephus, — ^'EIIE'STHSAN 
 TA-IS XPEI'AI2. [Comp. Judith xii. 10. 
 I Mac. X. 37. Polyb. viii. 22. Dion. Hal. 
 A. R. iv. p. 635.] 
 
 XpEO)(()EiXeTrjg, 8, o, from XP^^^i Attic 
 for xp^oc a loan, a debt (which from XP"'^ 
 to lend), and ocpeiXeTrjg a debtor. — A 
 debtor, occ. Luke vii. 41. xvi. 5. This is 
 a good Greek word, used by Dionysius 
 Halicarn.and Plutarch. See Wetstein on 
 Luke vii. 41. [Job. xxxi. 37. Prov. xxix. 
 13. On the orthography of this word 
 see Lobeck's Phryn. p. 691.] 
 
 Xpjj. An impersonal V. used by apo- 
 cope for xPVf^h 3 pers. sing, of obsolete 
 Xp/y/ii (whence also imperf. XP^^^ ^"*^ 
 £XP>7J^3 1 fut. xP^/^^f t» iufin. XP^'^^O; ^^'l^ich 
 from XP^*" need, occasion. 
 
 I. There is need or occasion, Opus 
 est. Thus frequently used in the profane 
 writers. 
 
 II. It behoveth or becometh. occ. Jam. 
 iii. 10. [Prov. xxv. 27.] 
 
 Xpr/'^w, for xp??t;^w, used in Homer, II. 
 xi. lin. 834. Odyss. xvii. lin. 558, & al. 
 from xp£'« need.^ necessity. — Governing a 
 genitive. To have need of, to need, want, 
 Mat. vi. 32. [Luke xi. 8. xii. 30. Rom. ' 
 xvi, 2. 2 Cor. iii. 1. Judg. xi. 7. Ari- 
 stoph. Nub. 457. Soph. (Ed. Tyr. 373. 
 where it means to wish.'^ 
 
 Xpfjfia, aroQ, to, from KexpVj^^^ perf. of 
 Xpaofxai to use. — In general, Somethifig 
 useful, or capable of being used. 
 
 I. Plur. Riches, wealth, occ. Mark x. 
 23, 24. Luke xviii. 24. [Josh. xxii. 8. 
 2Chron. i. 11, 12. Job xxvii. 17. Prov. 
 xvii. 16.] 
 
 II. Sing, and Plur. Money, occ. Acts 
 iv. 37. viii. 18, 20. xxiv. 26. Herodotus, 
 lib. iii. cap. 38, cited by Wetstein on 
 Acts iv., uses the N. sing, in the same 
 sense. [On Acts iv, 37, where XP*//^" ^^ 
 used in the sing. numb, for money, comp. 
 Wcsseling's note on Diod. Sic. xiii. 106. 
 (vol. v. p. 436. ed. Bipont.)] 
 
XPH 
 
 941 
 
 XPH 
 
 Xprjiiarl^b), from XP^I^^ ^'^ ^jf^^^? ^"- 
 sitiess, from xp^o/jlul to iise. 
 
 I. To have business^ an affair^ or deal- 
 ings, to manage a b2isi?iess, or the like. 
 Thus sometimes applied in the Greek 
 writers. [See LXX, 1 Kings xviii. 27. 
 Ml. V. H. ii. 15. iii. 4. Hesych. xp^- 
 ^aTi'Cei, Trparrfi.] 
 
 II. Xprjjjiarii^u), To be called or named. 
 occ. Acts xi. 26. Rom. vii. 3. [See Strabo, 
 xvi. p. 1 109. Polyb. Exc. Leg. 93. Joseph. 
 A, J. viii, 6. 2. xiii. 11.3, 'ApL'rojJovXoQ — 
 y^pri^aTtaaQ jjlev (l>i\iXKr]v, tScc] Scapula 
 remarks that this signification arose from 
 the former; since names were imposed on 
 men from their business or office. It is 
 certain that we have a great number of 
 such surnames in England, as Smith, 
 Taylor, Tanner. Butcher^ Carpe?iter, 
 Clark, Bishop, Prince, King, S^c. Sfc. — 
 Wetstein on Rom. vii. 3. has abundantly 
 proved that the V. active frequently sig- 
 nifies in the Greek writers to be named or 
 called. But Doddridge thinks that xp^- 
 fxariaaL in Acts xi. 26. denotes to be 
 named by divine appointment or direction. 
 I cannot, however, find that the \'. ever 
 has this signification. The passages of 
 Scripture to which the Doctor refers in 
 proof of his interpretation, do by no means 
 come up to his point ; they may be seen 
 under sense IV. 
 
 III. To speak to, converse, or treat with 
 another about some business. Thus ap- 
 plied bv the Greek writers, but not in 
 the N. T. [See Thom. M. p. 719. ed. 
 Bern.] 
 
 IV. To utter oracles, give divine direc- 
 tions or information, occ. Heb. xii. 25. 
 Josephus and Diodorus Siculus apply the 
 V. active in the like view. See Wetstein 
 on Mat. xii. 12. [See LXX, Jer. xxvi. 2. 
 Joseph, x. 1.3. xi. 8.4.] — XprjjjLaTi^opai, 
 — Of persons, To be directed, informed, or 
 warned by a divine oracle, to be directed 
 or warned by God. occ. Mat. ii. 12, 22. 
 Acts X. 22. Heb. viii. 5. xi, 7. So Kypke 
 on Mat. ii. 12, cites from Josephus, Ant. 
 lib. iii, [cap. 8. § 8. edit. Hudson] Moses 
 'EXPHMATl'ZETO wepl Jv eMro Trapa 
 t5 Oew, " was instructed by God in what 
 he desired." — Of things. To be revealed 
 by a divine oracle, occ. Luke ii. 26. On 
 Mat. ii. 12, Kypke cites Josephus, Ant. 
 lib. xi. cap. 8. [§ 4. edit. Hudson] calling 
 an oracular dream of Jaddus the high 
 priest's to XPHMATISGEN, " what was 
 divinely communicated to him." This last 
 application of the word may be accounted 
 
 for from the third sense above given, as 
 importing God's dealing or speaking with 
 man ; or else the V. in this view may be 
 rather deduced from Kt'xpryftat perf. pass, 
 of xpiii) or XP"***' ^'hich is used in the best 
 writers for littering a divine oracle. [See 
 LXX, Jer. xxiv. 2. xxix. 23. (Vatican 
 edition). Xpr}iiaTii^u) also is used some- 
 times for giving answers or judgments, 
 deciding causes, &c.; and the tribunal is 
 called xp'7/^a7-t-i/piov. Comp. Esdr. iii. 15. 
 and Joseph. A. J. xi. 3. 2.] 
 
 XprjixariapoQ, «, 6, from KEpxr]^aTL(Tiiai 
 perf. pass, of xp^/^^^^*^^* — ^ divine an- 
 swer or oracle, occ. Rom. xi. 4. [Pro v. 
 xxxi. 1. (ed. Bos.) 2 Mac. ii. 4.] 
 
 XprjaifxoQ, «, 6, 7], KOL to — ov, from 
 XP^f^f-Q) which see. — Useful, profitable. 
 occ. 2 Tim. ii. 14. [Gen. xxxvii. 26. 
 Ezek. XV. 4, Wisd. viii. 7.] 
 
 XpiiaiQ, LOQ, Att. iioQ, Tf, from Ktxpw^^ 
 2 pers. perf. of xpao^a*. — Use, manner of 
 using, occ. Rom. i. 26, 27. So Lucian, 
 Amores, torn. i. p. 1043. 'ETrt^et^w irai- 
 CLKfJQ XPHSE'12S TToXv T^v rYNAI'KEIAN 
 afxeivu). The V. xp^o/xai also is applied 
 in like manner by the Greek M^riters. 
 Thus Diogenes Laert. says that Zeno, the 
 founder of the Stoics, taught the com- 
 munity of women, (J><r£ tov hvTVXovra ry 
 evTvx'^o^y XPH~29AI. See other instances 
 in Raphelius and Wetstein. [The Latin 
 word usics has a similar sense. Thus 
 Claudian. Eutrop. i, 62. hie longo lassatus 
 pellicis usu. Observe, however, that this 
 is not the primary sense of xp^^^'^C) which 
 is properly use, usage, or utility. See 
 Ecclus. xviii. 8. Wisd. xv. 7, 15, Thu- 
 cyd. vii. 5. iEsch. Socr. Dial. It occ. in 
 LXX, 1 Sam. i. 28, where it seems to 
 mean a thing lent, XP^^*-^ "^V Kwf>t&>, 1. e. 
 a person dedicated to God.^ 
 
 ^^^ Xprj'^evojjLaL, from xP'O'^og. — To be 
 kind, obliging, willing to help or assist. 
 occ. 1 Cor. xiii. 4. [This verb is not 
 found elsewhere.] 
 
 ^^^ Xp-q'^oKoyia, aq, >/, from XPV^^G 
 kind, obliging, and Xoyog a word, speech. 
 — Fair speaking, fair or fine words or 
 speeches, occ. Rom. xvi. 18. The Greek 
 writers use XP^''^ XiyEiv and XP^'^^'- 
 \6yoL in the same view. See Wet- 
 stein. [Theophylact in loc. says, Xp??- 
 ffToXoyia' KoXaKsia, oray rit pey piipara 
 (f)iXiaQ /}, rj Ce Biayoia doXov yifxovaa. 
 Julius Capitolinus, vit. Pertinac. c. 13, 
 says, that Pertinax was nicknamed Chre- 
 stologus, as a man of smooth words but 
 cruel actions ; qui bene loqueretur et male 
 
XPH 
 
 942 
 
 XP I 
 
 faceret. See Eustath. on Horn. Iliad, ip. 
 p. 1437.53.] 
 
 Xpr]<^6Q, ij, ov, from ^paojuat to use. 
 
 I. Useful, profitable. Thus sometimes 
 applied in the profane writers. [See Xen. 
 de Rep. Athen. i. 3. xpn^oQ occ. Ezek. 
 xxviii. 13. of a precious stone, Trajra 
 \iQov xpV'^Toy, in Jer. xxiv, 2. of good 
 figs. JSee XprjffTorepoQ below.] 
 
 II. Of manners or morals, Good, as op- 
 posed to had. occ. 1 Cor. xv. 33, ^dsips- 
 (TLV i]drj XPHSO' bjxiXiaL Kaicai, which is 
 a citation from the Greek poet Menander. 
 See his Fragments, edit. Cleric, p. 71. 
 Xpr}=;bv i'jdoQ and Xpr;=ra ijOrj are usual 
 phrases in the Greek writers, as may be 
 seen in Wetstein. [See Xen. de Rep. 
 Athen. i. 1.] 
 
 III. Good, kind, obliging, gracious, occ. 
 Luke vi. 35. Eph. iv. 32. 1 Pet. ii. 3. 
 [Ps. XXV. 8. xxxiv. 8. Ixxxvi. 5. cvi. 
 1. (The references are to the Hebrew 
 text.) Wisd. XV. 1. 1 Mac. vi. 11.] 
 Hence XpriTovj to, neut. used as a sub- 
 stantive. Goodness, kindness, occ. Rom. 
 ii. 4. 
 
 IV. Of a yoke. Gentle, easy. occ. Mat. 
 xi. 30, where see Wolfius. 
 
 Xpr;<ro7£poe, a, ov. Comparat. Qiyjpr\'^6q. 
 — Better, preferable, occ. Luke v. 39, 
 where Kypke cites Plutarch, Sympos. 
 torn. ii. p. 701, D. applying the super- 
 lative XPH2T0'TAT0N to wine, which 
 is presently after called peXn^oy the best. 
 
 Xprirorrjg, rrjrog, rj, from ^pTq^og. 
 
 I. Goodness, kindness, benignity, gen- 
 tleness, [Rom. ii. 4. xi. 22. 2 Cor. vi. 6. 
 Gal. V. 22. (^^suavitatem in convictu," 
 Schl. i. e. ^gentleness.) Ephes. ii. 7. Col. 
 iii. 12. Tit. iii. 4. In Tit. iii. 4. Schl. 
 makes ')(pr}(TT6TriQ signify the benejit be- 
 stowed, and not the mercy which bestows 
 it. He remarks also, after Koppe, that in 
 Ephes. ii. 7. the same meaning must be 
 given if the stop be put after avTov7\ 
 
 II. What is good. occ. Rom. iii. 12. 
 This seems an Hellenistical sense of the 
 word. The LXX, according to both the 
 Vatican and Alexandrian copies, use the 
 same phrase izoiGiv xpy]<^6Tr]Ta for the Heb. 
 mto nti;)?, doing good, Ps. xiv. 3. [Comp. 
 Ps. xxxvii. 3. cxix. 65. In Rom. xi. 22. 
 Schleusner and others give this sense to 
 XPV^'^oTTjQ in the phrase rjp einixuvriQ 
 ')(prjaT6rr]cri, if you continue in upright-, 
 ness. The Eng. Tr. and others make it, 
 if you continue in his goodness, i. e. co?i- 
 tinue in the enjoyment of God's mercy. '\ 
 
 XpifTfia, arog, to, from Kexpior/^cii perf. 
 
 pass, of XP^*^' — ^'* anointing, thiction. 
 occ. 1 John ii. 20,27, twice; where it is 
 spoken spiritually of the gifts of the Holy 
 Ghost. Comp. 2 Cor. i. 21 . — Hence Eng. 
 Chrism. [Because anointing was an in- 
 augural rite for kings, and priests, and 
 prophets, Schleusner, (referring to Mori 
 Diss, de Utilitate Notionum Universar. in 
 Theol. p. 8.) takes xP^^t^^ ^^ *^^^ ■^' 'T. 
 for the instruction and knowledge, &c. re- 
 quisite to initiation and admission to the 
 church of Christ ; but this is far-fetched. 
 On the gifts of prophecy, &c. given through 
 anointing, see Joseph. A. J. vi. 8. 2. Is. 
 Ixi. 1, &c. Xpiajia occ. LXX, sometimes 
 for ariointing, Exod. xxix. 7. xxxv. 13. 
 xl. 9; and sometimes for the oil or oint- 
 ment itself, Exod. xxx. 25. ^1. V. H. 
 111. 13. aXXct KoX )(pt<rjua tarh' avTolg 6 
 oirog.'\ 
 
 Xpi'^iavog, H, 6, from Xpi'^og Christ. — 
 A Christian, a follower of Christ. This 
 word is formed, not after the Greek, but 
 the Latin manner, as Pompeiani, Cas- 
 siaui, Galbiani, Othoniani, 'Hptodtavol, 
 &c. ', thus respectively denominated from 
 being attached to Pompey, Cassius, Galba, 
 Otho, or Herod. See Wetstein on Mat. 
 xxii. 16. And it should seem that the 
 name XpL'^iavol (like those of Nai^apr]val 
 and TakiXaiot) was given to the disciples 
 of our Lord in reproach or contempt, as 
 foolishly adhering to one Christ, whom 
 they themselves acknowledged to have 
 suffered an ignominious death. What 
 confirms this opinion is the place* where 
 they were first called Xpi'^iarol, namely, 
 at Antioch in Syria, Acts xi. 26, the in- 
 habitants of which city are observed by 
 Zosimus, Procopius, and Zonaras (cited 
 by Wetstein) to have been remarkable for 
 their scurrilous jesting. I cannot think 
 that this name was given by the disciples 
 to themselves, much less, as some have 
 imagined, that it was imposed on them by 
 divine authority (comp. under Xprj/jLaTii^io 
 II.) 5 in either of which cases surely we 
 should have frequently met with it in the 
 subsequent history of the Acts, and in 
 the apostolic Epistles ; all of which were 
 written some years after St. Paul's preach- 
 ing at Antioch, Acts xi. 26; whereas it 
 is found but in two more passages of the 
 N. T. ; in one of which, Acts xxvi. 28, a 
 Jew is the speaker ; in the other, 1 Pet. 
 iv. 16, the apostle mentions believers as 
 suffering under this appellation. The 
 words of Tacitus, Annal. xv. cap. 44, 
 where he is speaking of the Christians 
 
X PI 
 
 943 
 
 X P O 
 
 persecuted by Nero, are remarkable — 
 " VULGUS Christianos appellabat. Auc- 
 tor iiomiiiis ejus, Christus, Tiberio im- 
 peritante, per procuratorem Pontium Pi- 
 iatum supplicio affectus erat. THE 
 VULGAR (N, B.) called ihem Chris- 
 tians. The author or origin of this de- 
 nomination., Christus, had, in the reign of 
 Tiberius, been executed by the procurator^ 
 Pontius Pilate/* See Wetstein on Acts 
 xi. 2G, to whom I am much indebted in 
 the above exposition, and the learned 
 Daubuz on Rev. v. 8. p. 235, who concurs 
 in the same sentiments, 
 
 XptToc, «5 o, from Kixpirai 3 pers. perf. 
 pass, of XP'^^ '^ anoint. 
 
 I. Anointed. Hence used as a title of 
 Jesus. — The anointed^ the Christ. It is 
 of the same import as the Heb. n^u;^, to 
 which it frequently answers in the LXX. 
 [e. g. Lev. iv. 5. vi. 22.] So St. Jo]>n 
 expressly informs us, John i. 42, that 
 Meo-o-Zac, being interpreted^ is 6 Y^ol^oq. 
 Comp. John iv. 2.5. and see \inder Mf^r- 
 ff/ac, and Campbell's Prelim. Dissertat. p. 
 1 65, &c. [There can be no doubt that 
 '^pi'^oQ was originally an appellative. How 
 early it was used as a proper name is, 
 however, a matter of doubt. In Camp- 
 bell's opinion, it was never so used before 
 our Saviour's ascension. Bp. Middleton 
 draws an opposite conclusion from Mark 
 ix. 41. John xvii. 3. Luke xxiii. 2. He 
 compares also the phrase 6 XeyofjievoQ 
 Xpi^ug (6 Xeyofievog 6 Xpt<roc would not 
 be Greek) in Mat. xxvii. 17, 22. with 6 
 Xeyojucj/oc Jlerpag, and thinks that " its 
 tendency is rather to prove that Christ 
 was even before the ascension our Sa- 
 viour's familiar appellation*." (Camp- 
 bell renders it here Messiah.) See more 
 in Middleton on Mark ix. and Campbell 
 as above. Bretschneider refers to Gers- 
 dorf Ijeitragen zur Sprach-charakteristik 
 des N. T. p. 63, 272. We have in the 
 N. T. 6 XpiTog frequently in the sense of 
 the Messiah. See, inter alia, Mat. ii. 4. 
 xvi. 16, 20. xxii. 42. John i. 20, 25. 
 Acts iii. 18. 1 John ii. 22. v. 1, 6. Rev. 
 xi. 15. xii. 10. XX. 4, 6. In Acts xviii. 
 5. CiafiapTvpofXEVog roilg ^lov^aioig rbv 
 Xpi^ov 'lr](Tovv, testifying to the Jews that 
 Jesus was Christ, i. e. the Messiah. 
 Comp. verse 28. Schleusner, after Fischer, 
 
 * [Xpi^o; does not appear to be used in the 
 mere narrative in the Gospels, but only where there 
 is some allusion to Christ's public character and 
 appearance.] 
 
 (Prolus. xiv. de Vit. Lex. N. T. p. 354.) 
 thinks that the word Xpi^og chiejfly alludes 
 to our Saviour's regal office, and that 
 Xpi-uv jjaaiXea in Luke xxiii. 2. is put 
 for Xpi7ov, TovTsorTc l3a(nXia. Comp. Acts 
 vii. 10. and Fischer as above. Besides 
 XptToc and 6 Xpi^og simply, we find the 
 following forms in the N. T.] 
 
 [1. 'li^arovg Xpt<roc, four times in the 
 Gospels. Mat. i. 1, 17. Mark i. 1. John i. 
 17. and in the Acts, Epist., and Rev. 
 passim.] 
 
 [2. X. *Ir}(Tovg only in St. Paul's Epi- 
 stles, e. g. 1 Cor. i. 4, 30. Gal. iv. 14, 
 &c.] 
 
 [3. 'O X. 6 Kvpiog, Col. ii. 6. comp. 1 
 Tim. i. 2 ] 
 
 [4. Kvpiog. T. X. or K. fjfxwv T. X. or 'L 
 X. 6 K. r/juwv. Sometimes in the Acts, 
 e. g. xi. 17. xvii. 15, &c. and passim in 
 the Epistles. Once in Rev. xxii. 21.] 
 
 II. It denotes the Christian church, 
 or that society of which Christ is the 
 head. I Cor. xii. 12. So Theodoret on 
 the place, Xpi'rdv evravQa to koivov aibiia 
 rrjg EiCKXr)(rtag eKaXetrev, eTTELdrj KecjiaX^ rtioe 
 Ts (Tojiiarog k'^iv 6 Xpi'^og. '' He in this 
 place calls the general body of the church 
 Christ, because Christ is the head of this 
 body." Comp. ver. 27. 1 Cor. i. 16. Col. 
 i. 24. Gal. iii. 27, 28. Rom. xvi. 7. 
 
 III. The doctrine of Christ. Eph. ix. 
 20. 
 
 IV. The benefits of Christ. Heb. iii. 
 14. 
 
 V. The Christian temper or disposition, 
 arising from a sound Christian yazV/i. Gal. 
 iv. 19. Comp. 2 Cor. iii. 18. Eph. iii. 17. 
 Phil. ii. 3. 
 
 XPl'12.— jTo ajioint. In the N. T. it is 
 applied only spiritually to the gifts and 
 graces of the Holy Spirit, with which 
 Christ and Christians are anointed, occ. 
 Luke iv. 18. Acts iv. 27- x. 38. 2 Cor. i. 
 21. Heb. i. 9. Compare under Meo-- 
 [aiag. Exod. xxviii. 41. 1 Sam. x. 1. 
 1 Kings xix. 16. Ecclus. xlviii. 8, &c. 
 &c. Some (see Fisch. Prolus. xiv. de 
 Vit. Lex. N. T.) make xpt<*^ to anoint 
 with ointment or salve^ and a\e/0a> to 
 anoint by pouring liquids, as oil; but 
 Eustathius and others make them syno- 
 nymous. Eust. on Od. ;p. p. 1561.3.] 
 
 Xpovi'Cis)^ from -^povog. — To delay, dC" 
 fer, tarry, occ. Mat. xxiv. 48. xxv. 5. 
 Luke i. 21. xii. 45. Heb. x. 37, where 
 observe xpo»^i£t is the 3d pers. 1st fut. 
 Attic for xpovKret. [Gen. xxxiv. 19. Deut. 
 xxiii. 21. Judg. v. 28, &c.] 
 
XPY 
 
 944 
 
 XPY 
 
 XpovoQ, a, 6. 
 
 I. Time. [It is properly used of time 
 indefinitely, but sometimes (e. g. Mat. ii. 
 7. Luke i. 57, &c.), by virtue of the con- 
 text, it is used of some definite point or 
 portion of time. occ. Mat. ii. 7, \Q. xxv. 
 19. Mark ii. 19. ix. 21. Luke i. ^7. iv. 
 5. viii. 27' ek ^povwv LKavMv for a long 
 time. 29. TroXXoIt,* y^povoig the same, and 
 not oftentimes., as the E. T, (see Kuinoel, 
 Schleusner, Wahl, and Bretschneider3 and 
 conip. Acts viii. 11. Rom. xvi. 25.) xviii. 
 4. XX. 9. John v. 6. vii. 33. xii. 35. xiv. 
 9. Acts i, 6, 7. xpovovQ r) Kaipovg (see 
 LXX, Dan. ii. 21.) iii. 21. vii. 17, 
 23. TEffaapaKovraerrig ^(^pdyoQ. xiii. 18. 
 xiv. 3, 28. xvii. 30. xviii. 20. xix. 22. 
 XX. 18. xxvii. 9. Rom. vii. 1. 1 Cor. vii. 
 39. xvi. 7. Gal. iv. 1, 4. 1 Thess. v. 1. 
 Heb. iv. 7. xi. 32. 1 Pet. i. 17, 20. iv. 
 2, 3. Jude 18. Rev. ii. 21. vi. 11. xx. 3. 
 On Acts xviii. 3. and xv. 33. see Uoiiio 
 Xn. and on 2 Tim. i. 9. comp. Rom. xvi. 
 25. and Tit. i. 2. In Luke xx. 9. some 
 take xpovovQ for years, in which sense it 
 is found in Eustath. on Iliad a. 250. and 
 Diod. Sic. p. 44. ed. Rhodom. »/ 'OXviiTnag 
 TrXrjpovraL kutcl TerTcipag ^(^poyovg. OCC. 
 LXX, Josh. iv. 14. Deut. xii. 19. Esth. 
 ii. 15, &c.] Aia rov ')^p6voyj Heb. v. 12, 
 For, or on account of, the length of time, 
 i. e. since you were instructed in the 
 Gospel. Polybius applies the phrase in 
 the same sense. See Raphelius and Wet- 
 stein. 
 
 II. Delay. Rev. x. 6, where see Vi- 
 tringa. Xpovop ^l^ovai, To give or grant 
 time, i. e. delay or opportunity. Rev. ii. 
 21. Raphelius cites the phrase from Po- 
 lybius in this sense. [Comp. Dan. ii. 16.] 
 On Luke viii. 29, Wetstein quotes Plu- 
 tarch using nOAAOri: XP0'N0\2 for 
 a long time. 
 
 ^^^ XpovoTpi€e(i), G), from y^ovog time, 
 and Tpitu) to spend. Comp. Amrpti^co II. 
 — To spend time. occ. Acts xx. 1 6. 
 
 yipvaiog, ng ; er], ij ; iov, sr ; from 
 Xpv(rog gold. — Golden, made of gold. 2 
 Tim. ii. 20. Heb. ix. 4. [and in Revela- 
 tion frequently. It does not occ. else- 
 where in N. T. LXX, Gen. xii. 42. 
 Exod. iii. 22. Numb. iv. 11. & al.] 
 
 Xpvaior, «, TO, from xp^crog gold. 
 
 1. Gold. occ. Heb. ix. 4. Comp. Rev. 
 xxi. 18, 21. 1 Pet. i. 7. iii. 3 ; which last 
 text Doddridge explains of putting on 
 chains of gold about the neck, or ear- 
 rings, or bracelets of gold on the arms ; 
 but since the TrepiOscng here mentioned 
 
 seems to refer to Tpix^ov, Kypke thinks 
 that XP^^^^ particularly relate to the 
 golden orjiaments of the head. [So Ovid. 
 Heroid. Ep. xxi. v. 89. Ipsa dedit gem- 
 mas digitis, et crinibus aurum. occ. LXX, 
 Gen. ii. 11. Ezr. vii. 15. Job xxviii. 19, 
 &c.] 
 
 II. Money made of gold, gold coin. occ. 
 Acts iii. 6. XX. 33. Comp. 1 Pet. i. 18. 
 
 III. It denotes spiritually the redeem- 
 ing spirits of Christ, occ. Rev. iii. 18. 
 
 ^^^ XpvcroEaKTvXiog, a, 6, /;, from 
 Xpv(T6g gold, and BaKrvXiog a ring for the 
 Jinger, which see. Having a gold ring, 
 or rather ri?igs, on hisfngers. So Arrian, 
 Epictet. lib. i. cap. 22, describes an old 
 gentleman as XPYi:0~Y2 AAXTYAIOYi: 
 iX'^'^ '^oWsg, having many gold rings. 
 Lucian, in his Timon, torn. i. p. 72, calls 
 the same sort of persons XPY20'XEIPES. 
 See more in Wetstein. occ. Jam. ii. 2. 
 QThis word itself does not occur else- 
 where.] 
 
 yipvaoXiQog, a, b, from xP'^^^Q gold, and 
 XiBog a stone. — A chrysolite, a precious 
 stone of a golden colour. So Pliny, Nat. 
 Hist. lib. xxxvii. cap. 9. ^^ Mthiopi'a tnittit 
 et chrysolithos aureo colore translucentes. 
 jfEthiopia also furnishes chrysolites trans- 
 parent of a golden colour." It is now 
 called a "^ topaz, occ. Rev. xxi. 20. [LXX, 
 Exod. xxviii. 20, Ez. xxviii. 13. See Hil- 
 ler. Tract, de Gemmis Duodecim in Pec- 
 torali Pontificis Hebraeorum, p. 15. et 
 Braunius de Vestitu Sacerd. Hebr. ii. 17. 
 p. b&9. Epiphanius says that some call 
 it xP^f^o(pvWog.~^ 
 
 XpvffOTrpaaog, a, 6, from xP^^^^ gold, 
 and Trpaaoy a leek. — A chrysoprase. Pliny 
 reckons it among the beryls, the best of 
 which, he says, are those of a sea-green 
 colour ; after these he mentions the chry- 
 soberyls, which are a little paler, inclin- 
 ing to a golden colour ; and next fa sort 
 still paler, and by some reckoned a distinct 
 species, and called chrysoprasus, the co- 
 lour of which, he J elsewhere observes, 
 resembles the juice of a leek, but some- 
 what inclining to that of gold. Comp. 
 Brookes's Nat. Hist. vol. v. p. 142. occ. 
 Rev. xxi. 20. 
 
 XPY20'2, 5, 6. 
 
 * See Brookes's Nat Hist. vol. v. p. 143. 
 
 t Nat. Hist. lib. xxxvii. cap. 5. *' Vicinum genus 
 huic est pallidius, et a quihusdam proprii generis 
 existimatnr, vocaturque chrysoprasus." 
 
 :|: Id. cap. 8. " Chrysoprasus, porri succum et 
 ipse referens, sed hccc paulum declinans a topazio t 
 in aurum." Comp. Tona^tov. * 
 
xa p 
 
 91. 
 
 XilP 
 
 I. Gold y a species oi melal, \\i is 
 sometimes used simply for the metal, 
 sometimes for the things made from it, 
 as ornaments, &c. (see i Tim. ii. 9. James 
 V. 3.) occ. Mat. ii. 7. xxiii. 16, 17. Acts 
 xvii. 29. 1 Tim. ii. 9. James v. 3. Rev. 
 ix. 7. xvii. 4. xviii. 12, \Q. Ezr. i. 11. 
 Prov. xvii. 3. Ezek. xvi. 13. (where some 
 copies read j^pvmii)), &c.] 
 
 II. Mo?iej/ of gold. Mat. x. 9. 
 
 III. It denotes the most excellent, ^rm, 
 and sincere believers built into the Chris- 
 tian church, who will stand the fiery trial, 
 occ. 1 Cor. iii. 12. Comp. under JlvpY. 
 
 XpvcTou), w, from xpv'^og. — To overlay, 
 or adorn with gold. occ. Rev. xvii. 4. 
 xviii. 16. [Exod. xxvi. 32, 37. 2 Chron. 
 iii. 7, 10. In Esdr. iii. 6. viii. 58. and 2 
 Mac. iv. 39, we find yjpvawna for 2l golden 
 cupr\ 
 
 XPi2'2, loTcg^ 6. — The body of a. man. 
 occ. Acts xix. 12. So Homer, 11. iv. lin. 
 510, 
 
 •O-j (r(pi Kt$ci XPn'2 »5« a'ihpoc. 
 
 Nor are their bodies rocks, nor ribb'd with steel. 
 
 Pope. 
 And II. xxi. lin. 568, 
 
 KAf yap ^y;v rnm^ rpwrog XPn,~2 o^s'i yaKxw. 
 For the sharp steel will e'en his lody pierce. 
 
 [[occ. LXX, Exod. xxxiv. 29, 30. (where 
 some copies read x/>wA*a^oc) I^^v. xiii. 
 2—16, &c.] 
 XaAO'2, //, ou. 
 
 I. Lame in, or deprived of the use of, 
 the feet. [^occ. Mat. xi.o. xv. 30, 31. xviii. 
 8. xxi. 14. Mark ix. 45. Luke vii. 22. 
 xiv. 13, 21. John v. 3. Acts iii. 2, 11. 
 viii. 7. xiv. 8. Deut. xv. 2 1 . 2 Sam. v. 6, 8. 
 Job xxix. 15. Mai, i. 8, 13.] 
 
 II. Lame or infirm, in a spiritual sense, 
 occ. Heb. xii. 13. 
 
 XO'PA, ac, r/, from x^P^^ nearly the 
 same. 
 
 I. A country, a region. \occ. Mat. ii. 
 12. viii. 28. Mark v. 1,10. Luke ii. 8. iii. 
 1. rpa^wWrtooc X'^9^^ (where Schleusner 
 says that X'^P^ ^^ redundant) viii. 26. xv. 
 13 — 15. xix. 12. John xi. 54, 55. Acts 
 viii. 1. x. 39. xiii. 49. xvi. 6. xviii. 23. 
 xxvi. 20. xxvii. 27- LXX, Numb, xxxii. 
 1. Josh. V. 12. Lam. i. 2. Ez. xix. 8, &c. 
 In Mat. iv. 16, we find kv X'^P9- '^"^ ^'^^9- 
 Oavarov, which is taken from Is. ix. 2, 
 and means in the shady regions of death, 
 i. e. in spiritual darkness and ignorance, 
 a state resembling death. — Xwpa is some- 
 
 times used for the inhabilanls of a region, 
 as Mark i. 5. et,e7ropEVETO xquc olvtov Traaci 
 // 'lovcaia x^opa, just as we should say, the 
 whole country flocked to him. In Acts 
 xxvii. 27. x^''i°" '^ nseH for land as op- 
 posed to the sea.] 
 
 II A field, a ground. Luke xii. 16. 
 John iv. 35. Jam. v. 4. Comp. Luke xxi. 
 21. with Mat. xxiv. 18, and see Wolfius 
 on Luke. Kypke on Luke xii. 16. shows 
 that X'^P^ ^s ^" ^^^"'^ manner used for land, 
 afield, by Dionysius Halicarn. and Jose- 
 phus.— [See Ecclus. xliii. 3. and Raphel. 
 Obs. Polyb. on Luke xxi. 21. In Exod. 
 xxiii. 1 1, Aquila translates mti;n D'H the 
 beasts of the field, by (^wa r/yc X'^P"^' 
 Test. xii. Patr. p. 590. ftovv ayptov kv 
 X^P9-} vEfxojAevov. Joseph. A. J. vii. 8. 5. 
 T}]v x^P"*' kTrvpTToXtfcre, i. c. " burnt the 
 crops." ' Bretschneider. In Luke xxi. 2 1 . 
 Bretschneider translates kv rcug x'^patc 
 in the neighbouring regions. — From the 
 above sense of x^P^^ ^^ opposed to cities, 
 towns, &c., says Schleusner, came the 
 word xwp£7ri(T/co7roe, as the office of these 
 persons lay in villages and country places. 
 See Du Fresne Gloss. Lat. vol. i. p. 969.] 
 
 Xwpfw, w, from x'^P^^j ^ place. See 
 under Xwpa. 
 
 I. To go, or come, properly to some 
 place, occ. JNIat. xv. 17. 2 Pet. iii. 9. 
 [Joseph, A. J. xvii. 5.6. kizl ra tpya ^w- 
 peiv to proceed, to act, and B. J. vi. 2. 5. 
 In 2 Pet. iii. 9. Schleusner translates it 
 pervenio ad, consequor, to attain u7ito~] 
 
 II. To proceed successfully, have pros- 
 perous success, to succeed. Thus Eisner; 
 who, to confirm this interpretation, cites 
 from Aristophanes, Pace, lin. 508, 
 
 xa*TEI yt S// TO TTpayuoL noKKta jnoiKKov, <x)''v^pi(,Vf.7». 
 I'he affair, sirs, succeeds much better to you. 
 
 So the Schol. UpOKOTTTEi TO epyoy. Poly- 
 bius, lib. ii. Kara \6yov XflPH^A'NTiiN 
 a^iai Tu>v TrpaypuTOJV, " things succeeding 
 as they ought." (See Wetstein on Acts 
 xviii. 14.) occ. John viii. 37; where the 
 learned Kypke, however, whom see, ex- 
 plains it a little differently from the in- 
 terpretation just proposed, namely. To 
 increase, i. e. both in the excellence and 
 in the number of those who received it ; 
 in which latter view he shows it is used 
 by the Greek writers; our translation 
 renders it has — j)lace ; but I do not find 
 that the Greek V. is ever used in this 
 last sense. [Schleusner however seems 
 to prefer this sense, to have place. Gro- 
 
 3 P 
 
X il P 
 
 94G 
 
 X OP 
 
 tins (as also Wahl) gives it the sense of 
 penetrating, i. e. my word reaches you 
 not, on account of the hardness of your 
 hearts. See Wisd. vii. 23, 24. Joseph. 
 B. J. vi. 3. 4. 6 XijJioQ C£ ^Lci (TTrXayxi'wv 
 Kal fxvEXior £)(wjO£t, Id. A. J. vi. 6. 9.^ 
 
 III. To afford place for, i.e. to contain, 
 hold, be capable of containing or holding. 
 occ. Mark ii. 2. John ii. 6. Comp. John 
 xxi. 25, where see Wetstein and Bp. 
 Pearce. [On the construction oTjuat — 
 X(^pficrui, in John xxi. 25, see Lobeck's 
 Phrynichus, p. 751. Mat. Gr. Gr. § 506. 
 The common and plain interpretation 
 of this passage seems better than tliat 
 which Wetstein approves of. It is of 
 course hyperbolical. See Tittman. Mele- 
 tcm. in loc. Xwpew occ. in this sense in 
 LXX,.Gen. xiii. 6. 2 Chron. iv. 5. Test, 
 xii. Patr. p. 662 — to (tkevoq Troarov Xiopsl 
 how mnch the vessel ivill contain. Jose- 
 phus, B. J. vi. 2. b, uses the passive voice^ 
 'TTciarav y.ev ovv Trjv ^vvajjiy ETzuyeiv civtovq 
 of^ oiov TE 7/v, pi) ')(^b)povpivr)y tm tottm, 
 as the place was inadequate to contain 
 
 IV. To be capable of receiving, practi- 
 cally, and so carrying into execution, occ. 
 Mat. xix. 11, 12; where see Eisner, Wet- 
 stein, Kypke, and Campbell. [Comp. M\. 
 V. H. iii. 9.] 
 
 V. To receive, i. e. kindly and affec- 
 tionately, occ. 2 Cor. vii. 2. So Alberti's 
 Greek Glossary, cited by Stockius, ex- 
 plains yjjjpiiaaTE by 7rpo(rdit,a(T6E ; and 
 Chrysostom, by Zi^aaBE fjpdQ teal to. fjpioy 
 pijpara, " receive us and our words." 
 
 Xiopii^oj, from Xcjpig. 
 
 I. To separate, sever. Mat. xix. 6. 
 Rom. viii. 35. Xa^pti^opaiy pass. To be 
 separate. Heb. vii. 26. [Lev. xiii. 46. 
 Ez. xlvi. 19. Wisd. i. 3. Test. xii. Patr. 
 p. 527. 'H oXEdpoQ yap \Lv')(f]Q e'^lv r] 
 iropvEia, yjiypii^ovaa 6eov, teal wpoffEyytl^ov- 
 tra Tolg eiZioXolq, &c. For fornication is 
 destruction to the soul, alienating it from 
 God, and leading it to idols, S^c. See also 
 p. 539, and Joseph. A. J. vii. 14. 7.] 
 
 II. Xiopi^opai, Pass. To depart. Acts 
 i. 4. xviii. 1, 2. On the former text 
 Eisner and Kypke show that the Greek 
 
 writers use the V. in the same manner. 
 [See also 1 Cor. vii. 10, 11, 15. Philem. 
 15. LXX, Judg. vi. 18. 2 Mac. v. 2J. 
 xii. 12.] 
 
 Xtoploy, a, TO, from yCjpoq. A Jield, a 
 ground, a place. [Mat. xxvi. 3(). Mark 
 xiv. 32. John iv. 5. Acts i. 18, 19. iv. 34. 
 V. 3, 8. xxviii. 7.] Thus used likewise 
 in the Greek writers. See Wetstein on 
 Mat. [occ. LXX, for Cdh^ a vineyard. 
 1 Chron. xxvii. 27. and in 2 Mac. xii. 7. 
 it is used of a tcjvn.'] 
 
 XOPI'S, An Adv. 
 
 I. Separately, by itself, apart, occ. 
 John XX. 7, where see Wetstein, who 
 shows that the Greek w^riters use it in 
 the same manner. 
 
 II. Governing a genitive, 
 
 1. Separately from, without, absque, 
 sine. Mat. xiii. 34. [Mark iv. 34. Luke 
 vi. 49. John i. 3. xv. 5. Rom. iii. 21, 28. 
 iv. 6. vii. 8, 9. x. 14. 1 Cor. iv. 8. xi. 1 1. 
 Eph. ii. 12. Philem. 14. Heb. vii. 7, 20, 
 21. ix. 7, 18, 22, 28. (x'^P't" ajuaprmc, 
 without sin, i. e. without again bearing 
 our sins.) x. 28. xi. 6, 40. xii. 8, 14. 
 James ii. 20, 26.] 
 
 2. Besides. Mat. xiv. 21. xv. 38. 2 Cor. 
 xi. 28 ; where Wetstein cites Thucydides 
 applying it in the same sense with a geni- 
 tive. I add from Theophrastus, Ethic. 
 Char. cap. 17. XliPI'S TO'YTON, ''Be- 
 sides these things, or this;" and from 
 Menander, p. 244, edit. Cleric. 
 
 'llixits Ss XnPl'S Tn'"N avxyyiMwv KAKn~N 
 'Auto* -rctp aurwv erepa 7rpoffTOpi<^o/xe)/. 
 
 But we besides inevitable ills 
 
 Do of ourselves add others to the heap. 
 
 [Xwpte U is also used in Greek for Besides, 
 e. g. Thuc. ii. 13. iii. 17. See LXX, 
 Gen. xlvi. 27. Numb. xvi. 49, &c. In 
 Heb. iv. 15, it has the sense o^ Except.'] 
 
 ^^ XilPO'S, «, 6. — The north-west^ 
 properly the wi7id, corns, caurus. occ. Acts 
 xxvii. 12. See Dr. Martyn's learned Note 
 on Virgil, Georgic. iii. lin. 278, and Map 
 in Shaw's Travels, p. 331. [See Virgil, 
 Georg. iii. 356. Spirantes frigora cauri ; 
 and Plin. Hist. Nat. xviii. 34.] 
 
947 
 
 *. 
 
 ^ A A 
 
 \Tj \py Psi The twenty-third of the 
 ^^ 5 more modern Greek letters, and the 
 fourth of the live additional ones. It seems 
 to have been named Psi in imitation of 
 the two preceding letters, Phi and Chi : 
 And as it is a sibilant in sound, so its 
 form appears plainly to have been taken 
 from that of the Hebrew or Phenician 
 Tsaddi or Jaddi. The Hebrew character 
 for Jaddi is V, or at the end of a word f , 
 and the Phenician is * sometimes written 
 almost like the Greek Upsilon, thus, Y. 
 In Greek derivatives from the Hebrew, 
 ^ often answers to Ti". 
 
 ■^aXXw, from ;//aw to touchy touch lightly 
 (which see under Upoa-Jjavio) , or perhaps 
 from Heb. l^V to sounds quaver. 
 
 I. To touch, touch lightly, or perhaps 
 to cause to quaver by touching. Thus in 
 Euripides, cited by Scapula, the expres- 
 sion To^Mv x^p^f- ^A'AAEIN vEvpag maybe 
 rendered either to touch the bowstrings 
 Avith the hand, or to twang them, cause 
 them to quaver. 
 
 II. To touch the strings of a musical 
 instrument with the finger or plectrum, 
 and so cause them to sound or quaver. 
 So musicians who play upon an instru- 
 ment are said ^op^ag xpaWeiy, to touch 
 the strings, or simply ^pdXXetv. QSee 
 LXX, 1 Sam. xvi. 23. It often occurs 
 also in the LXX for either playing on or 
 singing to some instrument (e. g. 1 Sam. 
 xvi. 16. 2 Kings iii. 15. Ps. Ixviii. 3,33, 
 &c.) and answers to the Heb. ^VJ or 
 not.] And because stringed instruments 
 were commonly used both by believers 
 and heathen in singing praises to their 
 respective gods, hence 
 
 III. To sing^ sing praises or psalms to 
 God, whether with or without instru- 
 ments, occ. Rom. XV. 9. 1 Cor. xiv. 15. 
 Eph. V. 19. Jam. v. 13. [2 Sam. xxii. 50. 
 Ps. vii. 19. xxxiii. 2. cv. 2, &c.] 
 
 "^aXfiog, 5, o, from e;//aX/zat perf. pass, 
 of \^a\Xw. 
 
 * See IMcntfaucon's Palaeograph. Grasc. p. 122, 
 and Bernardi, Orbis Eruditi Literatura, published 
 by the learned Dr. Charles Morton. 
 
 I. A touching or playing upon a mU' 
 steal instrumejit. [See Amos v. 23. 
 
 1 Sam. xvi. 18, &c. Schol. on. Aristoph. 
 Aves, 218. "^aXjUOC Kvpiiog 6 Tijg Kidapog 
 7]xog. In some passages of the LXX it 
 is used for the instrument itself, i. q. 
 xj/aXrrjpioy, as Ps. Ixxxi. 2. Xct/Sere \paXiJL6y, 
 &c.] 
 
 II. ^ psalm, a sacred song or poem, 
 properly such an one as is sung to stringed 
 instruments. QSee 1 Cor. xiv. 26. Eph. 
 V. 19. Col. iii. 16. (Obs. xpaXnog (hhrjg and 
 w^j) \paXfiov occ. often in the titles to the 
 Psalms, e. g. to Psalms xlviii. Ixxxvii. 
 Ixxxviii. &c.) It is also applied to the 
 book of Psalms. Luke xx. 42. xxiv. 44. 
 Acts i. 20. xiii. 33.] 
 
 ^^^ ^fv^a^fX^oc, a, o, from xl/ev^g 
 false, and adeXcpog a brother. — A false 
 brother, one who falsely pretends to be a 
 brother, i. e. a believer or Christian. 
 Comp. 'AhX<f>6g VI. occ. 2 Cor. xi. 26. 
 Gal. ii. 4. 
 
 1^^ "if evS air OToXog, e, 6, from \pevdrjg 
 false, and 'AiroroXog an Apostle. — A false 
 Apostle, o?ie who falsely pretends to the 
 character of an Apostle of Christ, occ. 
 
 2 Cor. xi. 13. 
 
 ^ev^77C, log, 5g, o, >% from xl/ev^co to de- 
 ceive. — False, lying, a liar. occ. Acts vi. 
 13. Rev. ii. 2. xxi. 8. In which last 
 passage xpevMai especially denotes all those 
 who contrive idolatrous worship and false 
 miracles to deceive men, and make them 
 fall into idolatry. See Daubuz on the 
 place, and comp. "iTev^og III. and 1 Tim. 
 iv. 2. [LXX, Exod. xx. 16. Deut. v. 
 20. Judg. xvi. 10. Prov. xix. 22. xxi. 28. 
 Hos. x. 13. & al. freq. Others give -^ev 
 ^g the sense of impious in Rev. xxi. 8. 
 See ^ev^og III.] 
 
 ^g^ '^Ev^odi^affKaXog, «, 6, from ^pevdu) 
 to deceive, or ^pev^opai to lie, and Si^aa- 
 KoXog a teacher. — A false teacher, one 
 who falsely pretends to the character of a 
 Christian teacher, and teaches false doc- 
 trine, occ. 2 Pet. ii. 1 . 
 
 1^^^ "^Ev^ioXoyog, «, 6, from xpevdofiai 
 to lie, or xpEvhg a lie, and XiXoya perf. 
 3P2 
 
^E Y 
 
 94S 
 
 ^E Y 
 
 mid. of Xiyu) to speak. — A speaker of lies 
 or falsehoods, a liar. occ. 1 Tim. iv. 2. 
 Aristophanes uses this word. [Ran. 1521. 
 ed. Brunck,] See Wetstein. Cdmp. un- 
 der 'YTTOfcpiaLQ. [^fvfoXoym is found in 
 Demosth. p. 933, 20. and 1098, 20. ed. 
 Reiske.] 
 
 "^ev^ojiai. See under "^ev^o). 
 ^^^ '^evdoixapTvp, vpog^ 6, i], from 
 xpevdofjcii to lie, or xpev^og a lie, and fxaprvp 
 a witness. — A lying or false witness. (x;c. 
 Mat. xxvi. CO, twice. 1 Cor. xv. \5. 
 
 "^evcofxapTvpiu) , w, from xpevdofiaprvp. — 
 To hear false witness, [occ. Mat. xix. 18. 
 Mark x. 19. xiv. oC, 57. Luke xvii. 20. 
 Rom. xiii. 9. Exod. xx. 16. Deut. v. 20. 
 Hist. Susann. verse 62.] 
 
 "^'EvdopapTvpia, ag, >y, from xj^evdog a lie, 
 and jjiaprvpia a witness. — False witness. 
 occ. Mat. XV. 19. xxvi. 59. 
 
 '^£vEo7rpo(j)yTr]g, «, 6, from ;^cU^o/xai to 
 lie, or \pevdog a lie, falsehood, and irpo- 
 ^{jTtjg a prophet. — A false prophet, one 
 who falsely assumes the character of a 
 prophet, and that whether he pretends to 
 foretel things to corne, as Mat. xxiv. 11, 
 24. Mark xiii. 22; or only * speaks false- 
 hoods, or teaches false doctrines in the 
 riame of God, see Mat. vii. \b. 2 Pet. ii. 
 1. i John iv. 1. Comp. Iipo({)r]Tr]g. [See 
 also Luke vi. 26. Acts xiii. 6. Rev. xvi. 
 13. xix. 20. XX. 10. Jer. vi. 13. (for 
 «03 a prophet.) xxvi. 7 — 16. xxvii. 9. 
 xxviii. 1. xxix. 1^ 8. Zech. xiii. 2.] — Jo- 
 sephus, speaking of the false Christs and 
 false prophets M'ho our Saviour (Mat. 
 xxiv. 5, 11.) foretold should come before 
 the siege of .Jerusalem, expressly calls one 
 of them ^EYAOnPO^II'THS, De Eel. 
 lib- ii. cap. \3, § 5. And of those who 
 appeared during the siege, according to 
 Mat. XXIV. 24. Mark xiii. 22, he says, 
 UoXXot 3' fjaav eyKaderoi Trapa r^v tv- 
 pcivvwy TOTE Trpoc TW h~ii.ioy IIPO^H'TAI, 
 Trpoafxivtiv Tt)y a-TTo Th QtQ (3or]dEiav Kar- 
 ayyiWovTEg. " There were many pro- 
 phets then suhorned by the tyrants, to 
 deceive the people, telling tbem'that they 
 ought to M'ait for liclp from God." One 
 of these also he calls by the very appella- 
 tion, -^PEYAOnPO^Il'THS, De Bel. lib. 
 vi. cap. 5, § 2. See also Lardner's Large 
 Collection of Testimonies, vol. i. p. 64, 
 &c. 
 
 "^^Evcog, eog, ug, t6^ from -^j/Evdu) to de- 
 ceive, ©r ipev^oj-iai to lie. 
 
 * See l^^aterland's Importance of the Doctrine 
 of the Trinity, p. 148, &c. 2d e.lit. 
 
 L A lie, a falsehood, occ. John viii. 44. 
 Comp. 2 Thess. ii. 1 1. 1 .lohn ii. 21, 27. 
 Tepaffi -ipEv^ag, False^fctitious, pretended 
 miracles, 2 Thess. ii. 9. Comp. Vitringa 
 on Rev. xiii. 13. 
 
 II. Lying in general, occ. Eph. iv. 25. 
 
 III. An idol, a vain or false idol; in 
 which sense xliEvdog is used by the LXX, 
 Isa. xliv. 20. occ. Rev. xxi, 27. xxii. 15. 
 Comp. Rom. i. 25, and see Eisner, Wol- 
 fius, Doddridge, and Macknight there. 
 The learned Daubuz explains ttoi^v — 
 xl/EvEog, making a lie, Rev. xxi. 27, by 
 making idols, to worship them, and con- 
 triving false miracles to give them au- 
 thority, and thereby seduce others to join 
 in the same idolatry. See also Vitringa 
 on Rev. [Others (as Schleusner, &c.) 
 give \pEvEog in Rev. xxi. 27. and xxii. 15. 
 the sense of iniquity. It denotes, they 
 sny, perverseness, },ust as aXrjdEla denotes 
 uprightness and integrity.'] 
 
 ^^^ ^ev^o'xpi'^oe, «, o, from xpEvSo/xai to 
 lie, or \pevhg a lie, and Xpi'^og Christ. — A 
 false Christ, one who falsely pretends to 
 be the Christ or Messiah, occ. Mat. xxir. 
 24. Mark xiii. 22. It is well observed 
 by Archbp. Tillotson, Serm. vol. iii. p. 
 552, fob, that " Josephus mentions several 
 of these false Christs; of whom, though 
 he does not expressly say that they called 
 themselves the Messias, yet he says that 
 which is equivalent, that they undertook 
 to rescue the people from the Roman 
 yoke, which was the thing which the 
 Jews expected the Messias should do for 
 them." Comp. Luke xxiv. 21, and see 
 Grotius in Mat. xxiv. 5, Bp. Newton's 
 Dissertations on the Prophecies, vol. ii. p. 
 279, 8vo, and Lardner's Large Collection 
 of Testimonies, vol. i. p. 68. 
 
 ^EY'All. 
 
 I. To deceive. But it occurs not in 
 the active voice in the N, T. 
 
 II. "^Evdofjiai, Mid, To lie, to speak 
 falsely or deceitfully, [occ. Mat. v. II. 
 
 Rom. ix. 1. 2 Cor. xi. 31. Gal. i. 20. 1 
 Tim. ii. 7. Heb. vi. 18. 1 John i. 6. 
 Rev. iii. 9. Lev. xix. 11. Prov. xiv, 5. 
 Ecclus. vii. 13. It is followed by kutu in 
 James iii. 14. and by Elg in Col. iii. 9. )U)) 
 xj/Ev^Effde Etg aWrjXovg, lie not one to 
 another, E. T. Others translate it, 
 against or to the injury of one another, 
 i. e, calumniate not one another. Comp. 
 Susann. verse 55.] 
 
 III. With a dative following^ To lie to. 
 occ Acts V. 4. [Ps. Ixxviii. 36.] 
 
 IV. With an accusative following, To 
 
^'H A 
 
 9i9 
 
 ^v n^ 
 
 lie io, or impose upon, occ. Acts v. 3. 
 '* Bos has abundantly shown that ^ev- 
 caerdai riva signifies to lie io a person, or 
 impose upon him (Bos, Exercit. p. 7o, 
 A.)" Doddridge. As I have not Bos's 
 work by me, I know not whether he pro- 
 duces from Aristophanes, Nub. lin. 260. 
 OZ ^EY'DEI yi ME, " You will not im- 
 pose upon me;" and from Josephus, Ant. 
 Jib. xiii. cap. 1, § 5. " Bacchides being 
 angr^ Avith the deserters, mq ^EYSA- 
 ME'N0I2 'AYTO^N Kac TO^N BA2IAE'A, 
 as having lied to, or attempted to impose 
 upon, him and the king^ took and put to 
 death fifty of the ])rincipal of them." See 
 more in Wetstein. [fn Acts v. 3. it must 
 be taken in the sense of endeavouring to 
 impose upon. The passive voice occ. 
 Wisd. xii. 24. rrjiriiov ^iki^v cKbpuvcoy 
 \p£vcrBepr€Q, being deceived like senseless 
 children, which Bretschneider translates 
 thus, " ahnegantes poenas idololatrice, 
 quasi nullce essent." This is a sense which 
 the words can hardly by any torture bear.] 
 ^g^ "^ev^iovvpoQ, «, o, j;, from \pEvhpai 
 to lie, and ovvpa iEolic, for ovopa a name. 
 -^Falsely named or called, occ. 1 Tim. 
 vi. 20. So Plutarch, $tXoo-o0oc— ^EY- 
 Aa'NYMO>;, " A philosopher falsely so 
 called." See Wetstein. [Schleusner says, 
 that the apostle alludes to the corrupted 
 Jewish theology of his day. He says, 
 that Tittman (Tract, de Vestigiis Gnos- 
 ticorum in N. T. frustra quaesitis, p. 137. 
 et seq.) has shown at great length, that 
 St. Paul cannot here allude to the gnos- 
 tics, as they belonged to a later age than 
 the apostolic] 
 
 ^g^ "irevtrpa, citoq, to, from expevtrpat 
 perf pass, of xlysvBu). — A lie, falsehood. 
 occ. Rom. iii. 7. 
 
 ■^cuT})c, «, 6, from expevrai 3 pers. perf. 
 pass, of xj^evcu). — A liar, a false speaker. 
 [occ. John viii. 44, 45. Rom. iii. 4. 1 
 Tim. i. 10. Tit. i. 12. 1 John i. 10. ii. 
 4, 22. iv. 20. V. 10. Ps. cxvi. 11. Prov. 
 xix. 22. (where some copies read xpevdrjg.) 
 Ecclus. XV. 8] See Campbell's Prelim. 
 Dissertat. p. 94.— On Tit. i. 1 2, Wetstein 
 has from the Greek Mriters abundantly 
 confirmed the character of liars, with 
 which St. Paul brands the Cretans. 
 
 '¥r]\a(pa(o, lo, from e^rjXa, 1 aor. of 
 xpaXXio to touch lightly, and a0aw to feel, 
 handle, which from acpfj touch, feeling, 
 and this from aTrropai to touch, which 
 see. 
 
 I. To feel, handle, occ. Luke xxir. 39. 
 I John i. i. Heb. xii. 18, >vhere see 
 
 Wliitby and Doddridge; Worsley renders 
 xprjKcKjxopiyM tangible^ and refers to Exod. 
 xix. 12. [Others render it smoking, 
 q. d. touched by God. Comp. Ps. civ. 32. 
 o awTopevoQ tiov opit^y Kai Ka-jrviCovTai, he 
 toucheth the hills and they smoke. See 
 also cxliv. 5. and comp. Exod. xix. 18.] — 
 The LXX have used it several times in 
 this sense for the Heb. U/H;n, [as Gen. 
 xxvii. 12, 21, 22. Judg. xvi. 27, &'C.] 
 
 II. To feel or grope for or after, as 
 persons blind or in the dark, occ Acts 
 xvii. 27. See Grotius and De Dieu in 
 Pole Synops., Eisner and Wolfius on the 
 place, and Wetstein on Luke xxiv. 39. 
 The last of whom shows that the Greek 
 writers use it in like manner with an ac- 
 cusative for gropifig after, and particularly 
 cites Socrates in Plato's Phaedon. (§ 47, 
 edit. Forster), a})plying it figuratively to 
 the natural philosophers of his time', as 
 St. Paul does to the heathen in general, 
 with respect to divine knowledge, ''O h) 
 fioi (l)aivovrai ^HAA^O^NTES 6i ttoWoI 
 &(7Kep kv (TKOTEL. [Scc Wyttcnbach in loc. 
 p. 260.] The LXX apply it in this latter 
 sense also, with an accusative following, 
 for the Heb. t!?::;:, Isa. lix. 10, and abso- 
 lutely for the Heb. WW-q, Deut. xxviii. 29. 
 Job V. 14. Comp. Job xii. 25. 
 
 ^g^ '^r)(piL,oj, from xp}](pog a small 
 stone, or pebble, used by the * ancients, 
 particularly by the Greeks and Egyptians, 
 iji their arithmetical calculations, and 
 thence a computation, calculation. — To 
 reckon, compute, calculate, which last 
 word is from the Latin calculus, of the 
 same import as the Greek \prjfoQ. occ. 
 Lukexiv. 28. Rev. xiii. 18. ' 
 
 ^H"$02, «, >/. Scapula derives it from 
 i//aw (XeTTTvi'io) to attenuate (which see 
 under nepixpripa). 
 
 I. A small stone, or pebble, occ. Rev. ii. 
 1 7, where there seems an allusion to the 
 ancient custom among the Greeks of ab- 
 solving with a white stone, or pebble, and 
 condemning \vith a black one. This Ovid 
 expressly mentions as the method of pro- 
 ceeding in criminal cases at Argos, Me- 
 tam. lib. xv. lin. 42, 3, 
 
 Mo.i crat antiqims, niveis atrisqnc lapillis, 
 His damnare rcos, iliis absolvere culpa. 
 
 * So Herodotus, lib. ii. cap. ?,€>, says of both 
 these people ^oy/^ovTa* 4'H'#OI2I, " they calculate 
 ■with little stones." Sea also Mons. Goguet's Ori- 
 gin of Laws, &c. vol. i. p. 218, 222, edit. Edin- 
 burgh. 
 
^Y X 
 
 950 
 
 ^ YX 
 
 Comp. Plutarcli, Apotliegm. torn. ii. p. 
 ]S6, E. cited by Wetstein, and see Eis- 
 ner, and Doddridge's Note. [Hesych. 
 AevKTi \pri(poc, Trapoijuta ettI tu>v kvCaifiovuiQ 
 — ZojvTojy. Bretschneider quotes a dif- 
 ferent explanation of Rev. ii. 17. from 
 Eichhorn on the Rev. p. 105. The Roman 
 emperors, during the games they exhi- 
 bited, used to throw among the people 
 ^pi](f)Oi or tesserae, with the name of some- 
 thing (as slaves, corn, &c.) inscribed on 
 each. Those who obtained these tesserae 
 received from the emperor what was de- 
 noted by the inscriptions on them. See 
 Xiphilin. de Sumptuosis Titi Ludis, p. 
 228. Eichhorn imagines the apostle to 
 allude to this custom. Others suppose an 
 allusion to the choosing of magistrates by 
 lot, and the use of \l/{](l>ot in casting lots.'] 
 Hence 
 
 II. A vote, suffrage, voice, occ. Acts 
 xxvi. 10. Comp. Kara^epw II. [See Jo- 
 seph. A. J. X. 4, 2. OTL TO fXEV QzioV i]lr] KCIT 
 
 avrojv \Lr](l)oy riveyKev, &c. ; also iii. 2. 2. 
 Thuc. i'. 40. iii. 82. ^iicpoq occ. in the 
 LXX for a stone. Exod. iv. 25. Lam. iii. 
 16. Ecclus. xviii. 10.] 
 
 '^idvptafxag, 5, b, from i\ptdvpifffiai perf. 
 pass, of xliidvpi^u) to wliispei\ which from 
 xpidvpoQ a whisper J and this, like the 
 Latin snsurro, French ckucheter, and 
 Eng. whisper, seems a word formed from 
 the sound. — A whispering, particularly of 
 detraction. Sophocles in Ajax, lin. 148. 
 uses ^IGY'POY^ Xcy«c in the same view. 
 See more in Wetstein. occ. 2 Cor. xii. 20. 
 [Eccles. X. 11. Suidas, ^Svpiapoq // 
 tCjv TvapovTWV KUKoXoyia Trapd tm 'Atto- 
 cttoXm.] 
 
 1^^ '^L6vpL'7r]c, H, 6, from e-^idvpi'TciL 
 3 pers. perf. pass, of -^idvpli^co, which see 
 under the last word. — A whisperer^ a 
 secret detracter. occ. Rom. i. 30, where 
 see Wetstein and Kypke. {^idvpli^M occ. 
 Ps. xli. 7. Ecclus. xxi. 28. comp. xii. ]8. 
 andxpidvpoQ in Ecclus. v. 14. xxviii. 13.] 
 
 1^^ '^iXiov, s, TO, from xl/it,, ^pix'k, V, 
 a crum of bread, a morsel of crumbled 
 bread. — A little crum. occ. Mat. xv. 27. 
 Mark vii. 28. Luke xvi. 21. IM\. V. H. 
 xiii. 26. calls fragments or crums, tu 
 aTroTriTTTOvra rov aprov QpvfipciTa (where 
 see Kuhn's note on the word "Ar^roc-) See 
 Buxtorf Lex. Talm. et Rabbin, p. 1406. 
 1845.] 
 
 "^vxV) V€i Vy from i/uxw to refresh with 
 cool air, also to breathe, wiiich see. Thus 
 Chrysippus in Plutarch, De Stoic. Repug. 
 torn. ii. p. 1052, ¥, is of opinion, to ftps- 
 
 ^OQ ey Ti] yaTpt (bvaei TpsijiEffdai Kadairsp 
 (pvTov. ''Otciv U TsxOy, -^YXO'MENON 
 'YnO' TO~Y 'AE'POS,\'ai ^opsyLevov, to 
 irvevpa psTa^aWeLV, kol yiveadai ^wov 
 oQev hk: ttTTo TpoTcs Tfjv ^YXH^N (jJvopaadaL 
 irapa tyiv '^Y'^IN, '^' that the infant in 
 the womb is nourished by nature, like a 
 plant; but when it is brought forth, 
 being refreshed and hardened by the air, 
 it breathes and becomes an animal; so 
 that ■•hvxji may not improperly be derived 
 from y\^vt,iQ refrigeration." 
 
 I. Breathy according to Hesychius. 
 [In Luke xii. 20. Acts xx. 10. i Cor. 
 xv. 45. Rev. viii. 9. and LXX, Gen. i. 
 20, 30. XXXV. 18. Schleusner gives it 
 the sense of halitus vitalis et animalis, 
 qui ore et naribus ducitur et emittitur, et 
 cujus respiratio causa vitai est.] 
 
 *II. Animal life. Mat. vi. 25. x. 39. 
 Comp. Luke xii, 20. Mat. xvi. 25, 26, 
 and Doddridge there. [See Mat. ii. 20. 
 Mark iii. 4. Luke vi. 9. xii. 22, 23. John 
 X. 11—17. xiii. 37, 38. xv. 13. Acts xv. 
 26. XX. 24. xxvii. 10. (On Mark viii. 35. 
 and the parallel passages to it, see 
 No. V.) Exod. iv. 19. 1 Sam. xxiv. II. 2 
 Sam. xix. 5. 1 Kings i. 12, &c. &c.] 
 This sense is usual in the best Greek 
 writers. Thus Xenophon, Cyropsed. lib. 
 iv. p. 218, edit. Hutchinson: Tag ^Y- 
 XA'2 TrEpLTTouirraffdE, " Ye have preserved 
 your lives." Id. p. 238. Top povov pot 
 KoX (j)iXoy TTcuha Ik^elKeto TYfv ""FY'XHN, 
 " He hath deprived my dear and only 
 son of life." Comp. Rev. viii. 9, and 
 under 'AttoWvoj II. — ASvat 4^vxv^j To 
 give, surre?ider ojies life by actually lay^ 
 ing it down in deaths Mat. xx. 28. Mark 
 X. 45. Eisner in Mark, and Wetstein in 
 Mat. cite two passages of Euripides where 
 the phrase is used in the same sense. 
 [Eur. Phoen. 1012. ed. Pors. ^vxnv hk 
 EbjffLO Triers' VTTEpOavEly x^^^^^'i *^"^^ ^^'' 
 raclid. 551. ed. Elmsl.] See also Kypke 
 on Mat. Jlapalsvai Ti)y xpvxn^ vxEp, To 
 hazard one's lifeybr the sake of, Acts xv. 
 26, where Wetstein cites from Libanius, 
 'EnE'AiiKE TH^N ^YXITN 'YHET ///xw)/, 
 " He gave up his life for us." Homer 
 in like manner uses ^YXH'N TrapataXKo- 
 pEvoQ for exposing one's life., 11. ix. lin. 
 322. and Odyss. iii. lin. 74. ^YXA^:S 
 TicipQipEyoL, *' exposing their lives." 
 
 III. A living animal, a creature or 
 animal that lives by breathing. 1 Cor. xv. 
 45. Rev. xvi. 3. This seems an Helle- 
 nistical sense of the word, in which it is 
 often used by the LXX for the Heb. U^Si. 
 
* YX 
 
 951 
 
 ^Y X 
 
 IV. The human bodyy though dead. 
 occ. Acts ii. 27, 31. Thus the LXX ap- 
 ply it in the correspondent passage, Ps. 
 xv'i. 10, for the Heb. u;S23, as they do like- 
 wise in Lev. xxi. 1, 1 1. Num. v. 2. vi. G. 
 [[Others, as Schleusner, &c. take y^v\ii in 
 Acts ii. 2/. for the disembodied spirit of 
 our Saviour. Comp. 1 Pet. iii. 18 — 20, 
 and see Horsley's Sermon on this latter 
 passage, vol. ii. Serni. xx. Comp. i Kings 
 xvii. 21.] 
 
 V. The human soul or spirit, as distin- 
 guished from the body. Mat. x. 28, where 
 see Wetstein. Comp. Mat. xxvi. 38. John 
 xii. 27. I^VVe may remark, that the soul 
 being the essentially immortal part of 
 man, being that through which he is 
 destined for heaven, the word y^^vyri is 
 often used with reference to man's salva- 
 tion. Thus the loss of his soul will mean 
 the loss of eternal salvation, and this 
 phrase is sometimes found in the same 
 V. with -^/ux^i \.\s,e(\. for life, as in sense II. 
 See John xii. 25. and Tittman's Notes 
 (comp. Mat. x. 39. xvi. 25. Mark viii. 
 35.) See also Heb. x. 39. xiii. 1 7. 1 Pet. 
 i. 9. ii. 11.] On Acts iv. 32, Kypke 
 shows that yum il'wx'y in the Greek ^Titers 
 denotes the intimate consent and agree- 
 7nent of friends, and Eisner cites a pass- 
 age from Aristotle, who mentions it even 
 as proverbial in this view. |^Comp. LXX, 
 1 Chron. xii. 38. Diog. Laert. v. II. 
 ipiorridelg ri egtl ^iXog ; ecpr), fila '^v)(rj cvo 
 atofxaaiv evoiKOvffa.~^ 
 
 VI. The human animal soul, as distin- 
 guished both from man's body, and from 
 his TTvevfia, or spirit breathed into himi 
 immediately by God (Gen. ii. 7.) L^"^^^' 
 V. 23. Comp. Luke xii. 19, 9^ ^^^; ^T' 
 
 1 2, and under UveZfia V L^ee Hors ey s 
 Sermon before the irumane Society, (vol. 
 3. Serm. xxxix.) and Thorn. Mag. voc. 
 ^vvr/. In the passage from 1 Thess^, 
 however, irvEVfia and .fvxi though found 
 together, are perhaps not to be accurately 
 distinguished any more than our words 
 heart and mind, or heart and soul, winch 
 are often found joined together. They 
 may be taken together for all the powers 
 exercised by man's spirit, whether of in- 
 tellect, of will, or of desire. Schleusner, 
 who appears to adopt the above inter- 
 pretation, refers to his own Treatise on 
 the word Ilveifia, p. 17, to Krebs. Obss. 
 Flav. p. 34G, and to Altman. Tractatus de 
 Spiritus et Animse Integritate et de Dit- 
 iWrentia quae inter vocem llvavija et ^wx'/ 
 in 1.0C (I Thess. v. 23.) et aliis Episto- 
 
 larum Pauli locis poncnda est. IJcrn. . 
 174G] 
 
 VII. The mind, disposition, particu- 
 larly as denoting the affections. See Mat. 
 xii. 18. xxii. 37- Acts iv. 32. xiv. 2. 
 [See Ephes. vi. 6. Col. iii. 23. Phi!, i. 
 
 27. Heb. iv. 12. vi. 19. xii. 3. 1 Pet. i. 
 22. 2 Pet. ii. 8, 14. Rev. xviii. 14. 
 Deut. xxvi. 16. 1 Chron. vi. 38. xv. 12. 
 xxxiv. 3. et al. freq. We may perha})s 
 refer hither passages such as Luke i. 4b'. 
 fxeyaXvreL rj xlv^ij fiov tov Kvpu)v' where 
 the soul is used as being the seat of the 
 affections, unless these })hrases are taken, 
 as Schleusner takes them, as pleonastic, 
 or a mere periphrasis for a person. See 
 Mat. xii. 18. xxvi. 38. Mark xiv. 
 34. Luke xii. 19. Heb. xii. 38.] Ra- 
 phelius, on Mark xii. 30, shows that 
 the phrases 'E^E? "OAHS TH~2 AIA- 
 N0rA2 and T^^ "OAHS TIFS ^PYXIFS 
 are used by Arrian, and the latter by M. 
 Antoninus. Perhaps these may be re- 
 garded as instances where the expressions 
 of the N. T. and of the Christians had 
 been received into the popular language. 
 Comp. under 'EXetw, Kupioc and yiapig, 
 and see Mrs. E. Carter's excellent In- 
 troduction to her Translation of Arrian's 
 Epictetus, § 40. Comp. Wetstein on 
 Mat. xxii. 37, and Eisner on Mark xU 
 30. ^ „. 41, 
 
 VIII. A human perw^^^^/ Rom. xiii. 
 43. iii. 23. vii. \i^^[ Rev. xviii. 13, 
 1. 1 Pet. liyfnga, and Ezek. xxvi. 13, 
 where^^LXX.— Thus it is often used 
 i;^ LXX for the Heb. U^Q3, as Gen. 
 xii. 5. xvii. 14. xlvi. 15, 18, 23, 26, 27, 
 
 28. Exod. xii. 4. Lev. xviii. 29, & al. 
 freq. I would not, however, be positive 
 that this is a mere Hebraical or Helle- 
 nistical sense of ;//vx// ; for Eisner, on 
 Acts ii. 41, has produced some passages 
 from the best Greek writers where the 
 plural seems to be applied in the same 
 manner. Comp. Raphelius on Acts ii. 43, 
 and Kypke on ver. 41. [The passages 
 usually quoted are Polyb. viii. 5. Eur. 
 Hel. 52. Phoen. 1309. 1315.^ See, how- 
 ever, Vorst. de Hebraismis N. T. ch. iv. 
 2 p. 117—125. ed. Fischer. On Rev. 
 xviii. 1 3. see Pole's Synopsis. Schleusner 
 explains it of slaves, comparing Gen. xii. 
 5. In Luke ix. 56. ^//uxa' cLvQgioTrm' is 
 used for men simply.] 
 
 IX. In Rev. vi. 9, The souls of those 
 who had been slain for the Word of God, 
 md for the testimony, which they held. 
 
^ YX 
 
 932 
 
 ^YX 
 
 are represented as beiiio; under Ihc altar, 
 in allusion to the blood of the sacrifices, 
 Avhich, according to the Levitical service, 
 used lo he poured ont upon the altar of 
 burnt-offerings (Lev. i. 5. Deut. xii. 27.), 
 and part of which consequently ran under 
 the altar. The hlood is likewise called 
 ^vxh in the LXX, Lev. xvii. 11, 14. 
 Deut. xii. 23, & al. corresponding to (he 
 Heb. U;?Di ; and even this sense is not pe- 
 culiar to the Hellenistical style, for in 
 Aristophanes, Nub. lin. 711, r>;j'^PYXH'N 
 iKTrlvHtri means " they drink my blood ;" 
 and Virgil applies anima in like manner, 
 jEn. ix. lin. 349, 
 
 Purpuream voinit ille aniir.am 
 
 He vomits forth his purjyle soul. 
 
 See Vitringa and Daubuz on Rev. — "i^vxv 
 is used in a great number of passages of 
 the LXX, and most commonly answers to 
 the Heb. N. t^&i, which is derived from 
 the V. U^aj to breathe^ as yhvyji from ;i/vxw 
 to refrigerate. 
 
 ^^ ■^v^i'voc, //, ov^ from -^v^V' 
 I. Animal or sensual, as opposed to 
 spiritual, i. e. endued or directed by the 
 Holy Spirit, occ. 1 Cor. ii. 14. Jam. iii. 
 1.5. Jude ver. 19. \j' Natural, \pvxi^i^V- 
 It is the word the apostle St. Paul useth, 
 naVy*. ii- civOpoJirog \Lvx>-i^0Qj naming the 
 intimating'" kv l»»s better part, his soul ; 
 highest faculty oV'P. ^oul, even in the 
 and that in the highest pul.^"^^^^^^"^^^"^' 
 to which nature can raise it^/s^^^ellency 
 spiritual things." Archbishop LeigTil*'' 
 Sermon on Heavenly Wisdom. Suid. 
 fvXiKog avdpioTroQ' U xPvxvc icat aoj^aroQ 
 o apdpu)7rog' orav jxh Ivv Trparrri tl rwy tm 
 Beu) loKovvTiov, irvEVjiaTLKOQ Xiyerai, kcll 
 ovK Iltto rfjQ xPvxvQ 6poiJLai;srai, &XX t'l^' 
 erepag ^^e'l^ovoq rifjfjg, rfjg ^tto tov ttvev- 
 fxciTog EvepyEiag' 6v yap apKel i) xLvxv dg 
 Karopdio^a^ eij^rj cnroXavaoi rfjg rod ttvev^ 
 ficiTGg fSorjOetag' (l^a-KEp Ik aapKiKog cipOpo,^ 
 ^og XiyETat 6 rij (rapKi dovXEvioV ovtoj 
 ilvXtKov KaXE~i 6'A7r6'^oXog tov rolg livBpio- 
 TTiKoig Xoyi(Tfuo~ig to. Trpdy^ara ETrirpETroyra 
 KaiTYiVTOv TTVEij^aTog EVEpyEiav u^i ^evo'- 
 
 fJlEVOVj &C.J 
 
 U Animal, as distinguished from spi- 
 ritual or glorijed. occ. 1 Cor. xv. 44 
 (twice), 46. See Vitringa, Observat. Sacr. 
 Jib. ui. cap. xi. § V. 
 
 WX02, Eog, He, TO.— Cold. occ. John 
 xviii. ]S. Acts xxviii. 2. 2 Cor. xi. '^7 
 [Oen. viu. 22. Job xxxvii. y. Ps. cxlrii 
 
 17. Song of the Three Children, verse 
 44.]] Haimer, Observations, vol. i. p. 25, 
 remarks that Bishop Pococke not only 
 describes himself, an Arab's wife, and 
 some other people, as sitting by a fire on 
 the 17th of March, but goes farther; 
 for he says that in the night of the 8th of 
 May the Sheik of Sephoury (a place in 
 (ialilee) made them a fire in a ruined 
 little building, and sent them boiled milk, 
 eggs, and coffee ; the fire, therefore, w^as 
 not designed for preparing their food, but 
 for warming them. No Avonder then that 
 the peo])le, who w^nt to Gethsemane to 
 apprehend our Lord, thought afire of 
 coals a considerable refreshment at the 
 time of the passover (John xviii. 18.), 
 which must have been earlier in the year 
 than the 8th of May, though it might be 
 considerably later than the l/th of 
 March. 
 
 '^vxpog, a, ov, from \pvxog. 
 
 I. Cold, not having heat. occ. Mat. x. 
 42, where observe that ^vxp^ is used 
 elliptically for \\jvxp» vlarog, as this adj. 
 is likewise in the Greek writers. Thus 
 Plutarch, De Garrul. p. 511, C. -^^Y- 
 XPO~Y KvXiKa " a cup of cold," water 
 namely; and Epictetus, Enchirid. cap. 
 35. Mj) ^YXPO^N TTiEip, « Not to drink 
 cold w^ater;" see more in W^etstein, and 
 comp. Mark ix. 41, under "Y^wp L 
 [Prov. XXV. 25. Ecclus. xliii. 20. Herod, 
 ii. 37. XovPTttL ^£ ^Ig Tfjg rifxiprfg EKaaTtjg 
 \pvxpuj, &c. Joseph. A. J. vii. 7- 1. Fri- 
 gida ov gelida is similarly used in Latin. 
 See Sueton. Claud. § 40.] 
 
 H. Cold, in a spiritual sense, destitute 
 
 .'!. 'f^pwnt piety and holy zeal. occ. Rev. 
 I". 15, It -* "^ ^ 
 
 ^vx;o, from 4,^^^^^ 
 
 i. lo cool refrigerate, as with cool 
 air [occ. LXX, Jerem. viii. 2. Kai 
 ^v.ovmv hvTo. Tvpdg t^p ijXiop Kal t^jp aE- 
 Xriptjp, &c.; where it seems merely to de- 
 note composure before the sun and moon, 
 &c. It may have this meaning, because 
 exposure to the air is a means of cooling. 
 Others make it mean to dry, as Hesych. 
 ■^u^ovo-f qr)pavov(n. See Numb. xi. 32 
 In Jer vi. 7. Biel takes it to mean bub'., 
 bling forth like a fountain.] 
 
 H. -^vxoixai, Pass. To he cooled, lo 
 grow cool or cold, in a spiritual sense, as 
 Christian love. occ. Mat. xxiv. 12. Jose- 
 phus, De Bel. lib. v. cap. 11. § 4, in like 
 manner applies the V. active to hope: To 
 av^^ciP-^^^YS^ Trjp tXTrt^a. '' What 
 had happened cooled their hope." 
 
Si^Q.M 
 
 953 
 
 ^ilX 
 
 ^01^1 4'a;, from xpwfior. See under *w- 
 fiiov. 
 
 I. To feed, properly by putting the 
 food into the mouth. So in Galen nurses 
 are said ^IIMIZEIN ra (ipi<pr], and in 
 Porphyry pigeons ^OMTZOYSI ra veoT- 
 Tia. [[Porph. de Abst. iii. 23] See the 
 passages in Wetstein on 1 Cor. xiii. 3. 
 [[Numb. xi. 4, 18. Deut. viii. 3, 16. xxxii. 
 13. Ez. xvi. 19. Ecclus. xxix. 26. & al.] 
 
 II* To feed in general, occ. Rom. xii. 
 20. 
 
 III. To spend in feeding others, io 
 divide, as it were, ifito mouthfuls for 
 feeding others, occ. 1 Cor. xiii. 3. Is. Iviii. 
 
 '*^u)fjiiov, y, TOj from ypujiog the 
 
 same^ which from xpdta, ^pCj, io break i7ilo 
 bits. — A morsel or piece of food, parti- 
 cularly of bread. Thus used in Diogenes 
 Laertius (cited by Wetstein, whom see), 
 as \pu)p6Q likewise is by Xenophon, Me- 
 mor. Socrat. lib. iii. cap. 14, § 5. occ. 
 John xiii. 26, 27, 30. Comp. under Tpv- 
 ftXiov. [^w/ioc occ. LXX, Ruth ii. 14. 
 1 Sam. xxviii. 22. 1 Kings xvii. 11. Job 
 xxii. 7.] 
 
 I. To break to pieces. Thus Scapula 
 and Mintert, " In frusta comminuo." 
 
 II. To rub, as ears of corn, in order to 
 force out the grains, confrico. So Theo- 
 
 phylact explains \pu)^oyr£S by rpitovriQ^ 
 occ. Luke vi. 1. 
 
 12. 
 
 n 
 
 €) w, Omega, 'O /ut'ya, i. e. O great or 
 ^^5 long, namely, in sound, so called to 
 distinguish it from O, Omicron, which 
 see. It is the last of the five additional 
 lettei-s, and of the Greek alphabet. It 
 has been already remarked, under the 
 letter O, that it appears from ancient in 
 scriptions that the old Greeks had h* " ^^^ 
 character for their O, whether ^xonounced 
 lo7ig or short : and it i^ *^ ell known that 
 the Romans, and tfie nations who have 
 derived their alphabet from them, never 
 had more. ^ seems j)lainly to be formed 
 from O ; and it has been 'often observed 
 tliat w is, as it were, composed of tw(» 
 o's. 
 
 I. a being the last letter of the Greek 
 alphabet is opposed to A, Alpha, the frst, 
 and is applied to Christ, as being the e7id 
 or last. occ. Rev. i. 8, II. xxi. 6. xxii. 
 
 II. 01 oh! an interjection, generally 
 construed with a vocative, but soinetimes, 
 according to the Attic dialect, with a no- 
 niinative, as Mat. xvii. 17. Mark ix. 19. 
 [;See Matth. Gr. Gr. § 65. It is used 
 
 I. In compellation or addressings 0. 
 Actsi.l. xxvii. 21. 1 Tim. vi. 20. 
 
 Q A I 
 
 2. In adiniration. Rora. xi. 2>^g, Mat* 
 
 3. In upbraiding or Acts xiii. 10, & 
 xvii. 17. Luke xxi»' 
 
 ^\ <i<IV. of place, q. d. kv rwSe in 
 
 , !^ . ovt) place, namely, from 6ht this, 
 thj' 7 * 
 ,,nis here. 
 
 1 . Here, in this place. Mat. xn. 6, 41, 
 42. Heb. xiii. 14. vii. 8. In which last 
 text it refers to the Mosaic dispensation. 
 rin Rev. xiii. 10. Schleusner translates 
 JBf in hoc statu, in hac rerum conditione, 
 and in Rev. xiii. 18. xiv. 12. xvii. 9. in 
 hac re.]— Ta w^c Trpaypara or Trpax- 
 Qivra, namely, " The things which are 
 done here." Eng. Translat. Col. iv. 9. 
 —^Llh, 7} JBe, Here or there. Mat. xxiv. 
 
 23. 
 
 2. Hither, to this place. Mat. viii. 29. 
 xiv. 1 8. Rev. iv. I . 
 
 'aa»/, vQy V, ^rora 'Aot^^ tl^e same (Ao 
 being contracted into w, and the i sub- 
 scribed), which from adcio to sing. See 
 'AiAa— -^ sojig. Eph. V. 19. [Rev. v. 9. 
 xiv. 3. Exod. XV. 1. Judg. V. 12. 1 Kings 
 iv. 32, &c. See Spanheim. Comin. m 
 Callim. Hymn, in Jov. vs. 1.] 
 
 'iioiV, I'voc. >/, fi'om o^uV/f, which see. 
 
O AI 
 
 954 
 
 ilN E 
 
 I. Labour, travail, pain of a woman 
 in bringing forth, occ. 1 Tiiess, v. 3. 
 
 II. Grievous and acute sorrow or afflic- 
 tion, which is often in the O. T. compared 
 to that of a tvoman in travail, as Ps. xlviii. 
 6. Isa. xiii. 8. Jer. vi. 24. xiii. 21, xxii. 
 23. & al. Homer uses the same com- 
 parison, II. xi. lin. 269, &c. occ. Mat. 
 xxiv. 8. Mark xiii. 8. 
 
 III. The Heb. CD^Vnn signifies both 
 pains and cords or snares ; and the LXX 
 having several times rendered the Heb. 
 mo 'hyn by w^lveg ^avars, as Ps. xviii. 4, 
 (comp. ver. 5. 2 Sam. xxii. 6.) Ps. cxvi. 
 3, some learned men have thought, that 
 in Acts ii. 24, St. Luke imitated the same 
 manner of expression, and that rag <l)d~trac: 
 Tov ^avdra should be there rendered the 
 cords or bands of death. But it must be 
 confessed that in the LXX we do not 
 meet with the complete phrase, \veiv 
 d)dlvaQ ^avara, and that in the Greek wri- 
 ters Xveiy and clttoXvelv mEIvuq denotes 
 loosing, and so putting an end to, the 
 pangs of parturition, as Wetstein has 
 shown, who also cites Theophylact's com- 
 ment on the place, ^Ev U AY'2IN 'Q^M- 
 NON TOY" GANA'TOY Tt)v ava^atriv 
 Trpoerrjyopevffev, 'Ira enrr]' ep^rj^e tijv eyKvov 
 Kai (hdivnirap yw^ipa t» S'avdrn, loa-Trsp ek 
 KotXiag Ttvoc (hEipiicrTjg (pripX dij rwy Bavdrtt 
 
 rr^<vy dva^vvTog r» ^loriipog. *' He hath 
 of the ^fey,Jed the resurrection a loosing 
 he had burst ope'/I^/^j ^s if he had said, 
 turient womb of deatli^^c"'^"^ ^"^^ V^^' 
 ing emerged from the bandfU'^"^' ^^^^'- 
 from a parturient womb." Between^ u' ^^ 
 two interpretations the reader will decide 
 for himself ^ ISmd. Xl^cveg ^ardr^, ,al 
 
 '^^tdeg- 01 ^ayarrjfopoi kLv^vvol- 
 
 ^^Lveg KaXSvrai al Tvpo th tokstS riig tik- 
 THcrrjg oSvvnc rotyapSp h rfjg peracbopdr 
 ravrrjg w^Jveg ^'^« 7rpo(rayope{jovraL, a] 
 avTio irpo<riTE\di;Eiv to3 ^avltroy TrapaaKEvd- 
 ^»aai^ (Tvp(f>opaL See Kypke, Obs. Sac 
 vol. 11 p. J 4. In^l. Li. A. xii. 5 '' 
 
 rag 
 ar- 
 
 tS>v ^^hoip Xvaai hapsg is used of'/?, 
 tuntton.2 
 
 * Since writing the above, I have observed that 
 the learned Vitringa, Comment, in Isa. xxvi. 19 
 h^fCJ' ^ V ''''TJ' ""'^^ '^' ^^"^^ interpretation,' 
 
 urgebant resurrectionem Christi Jesu ex mortuis • 
 ut promde terra et terrcB viscera qua faciunt re- 
 gionemmorUs, non magis ^.«.r^ possent cadaver 
 Chnst, Jesu, quam pra^gnans fcemina partum, qui 
 secundum naturc-e legem erumpere nititur ; ut eum 
 potzus ejictat quam emiUatr 
 
 ^Qihivu), from wd/v. 
 
 L Intransitively, To he in pain, as a 
 woman in travail, occ. (jal. iv. 27. Rev, 
 xii. 2. In both which texts it is applied 
 spiritually to the church. [Is. xxiii. 4. 
 xlv. 10. liv. 1. Song of Sol. viii. 5. & 
 
 II. Transitively, with an accusative. 
 To travail in birth of, to be in labour 
 with. occ. Gal. iv. 19, where St. Paul ap- 
 plies it in a spiritual sense to himself, cAvith 
 respect to his Galatian converts, »e ttciXlv 
 (hdivio, of whom I travail in birth again, 
 says he. So Scapula cites from Euripides, 
 U'ply i2Al'NOY2 'EME, " She who before 
 travailed of me." 
 
 'i2M02, «, 6. Mintert derives it from 
 olo) to carry. — The shoulder, occ. Mat. 
 xxiii. 4. Luke xv. 5. [^Gen. xxi. 14. Judg. 
 ix. 48. 1 Sam. xvii. 6. & al.] 
 
 [^"Or, Haa, ov. Gen, ovrog., »(7rjg^ ovrog. 
 The participle present of Etpl to be (which 
 see), or, perhaps, more strictly speaking, 
 of the old verb eio to be, for emp^ iscra, kov, 
 which is often used in the Ionic and Poetic 
 writers.] — Being. It is used very fre- 
 quently in the N. T., but I shall only 
 take notice of a particular passage or two 
 wherein it occurs. 'At ^e 0Y^2AI E^atriai, 
 then, Rom. xiii. 1, is used for the povrers 
 or magistrates zw being or actually pos- 
 sessed of authority. Herodotus applies 
 rt/iidQ 'E0Y'EA2 exactly in the same sense, 
 lib. i. cap. 59. See Raphelius on Rom. 
 xiii. 1 . There is also a very remarkable 
 expression by which it should seem that 
 St. John intended to render the Heb. mn"» 
 Jehovah, Rev. i. 4, 8. xi. 17. (comp. Rev. 
 V ,S, and Exod. iii. 14, in LXX.) 'O ^y 
 *^^'-p^i-, .rfjii ^ EpYopEvog, He who is^ and 
 which was, -"^ jvho is to come, where 
 the o before 7]y was «,,ist be of the neuter 
 gender, though the other two os are mas- 
 culine; and observe what another extra- 
 ordinary construction there is ch. i. 4, 
 'Att.^ TO-Y 'O \QN. Both these are bold 
 but noble deviations from the ordinary 
 rules of gnanmar, and seem intended to 
 express (if I may so speak) the ineffable 
 and inconceivable Ess(;nce, the invariable- 
 ness and unchangeable majesty and vera- 
 city of Jehovah, in the describing of whom, 
 all, even inspired, language must fail.— 
 This glorious title is plainly ascribed to 
 Christ Jesus our Lord, Rev. i. 8, as the 
 incommunicable name Jehovah often is in 
 the O. T. Comp. Heb. and Eng. Lexicon 
 under mn III. 
 ^"'ilNE'OMAI, ^pai^Beiion.-^Tobvy. 
 
ap A 
 
 955 
 
 11 2 
 
 occ. Acts vii. 16. [This aorist occ. .-Esop. 
 Fab. 75. Paus. 3. 4. 4. Athen. vi. p. 91.] 
 
 'IIO'N, H, TO. — An egg, which is laid by 
 birds, and produces tlieir young, occ. 
 Luke xi. 12. [[Deut. xxii. 6. Job xxxix. 
 14. Is. X. 14. for nii'^l. Lucian. Dial. 
 Deorr. xx. 20. ^sop. Fab. 24.] 
 
 "ilPA, ae, V. 
 
 I. \^Time, i. e. a certain and dejinite 
 space of time, particular time. Mat. viii. 
 13. ix. 22. X. 9. xviii. 1. xxvi. 45. Luke 
 vii. 21. John ir. 21, 23. xii. 23. xiii. 1. 
 1 John ii. 18. Rev. iii. 10. In Luke 
 xxii. 53. this is your time, i. e. this is 
 the seasonable opportunity for you. In 
 John ii. 4, the meaning is the suitable time 
 for me to act. Comp. vii. 30. viii. 20. and 
 Rev. xiv. 15; where some say the season, 
 time of year, as in Pol. iii. 78. 6. ^lian. 
 V. Hi ii. 14. ix. 9. Plato Phileb. sect. 56. 
 ^sch. Soc. Dial. iii. 20. See Valck. on 
 Eur. Phoen. p. 292. In Mark xiv. 35. 
 John xii. 27, it denotes the time of cala- 
 mity, fixed by God. Schl. also puts John 
 vii. 30. viii. 20. under this head. In 
 Numb. ix. 2. ti)^a is th^ fixed time. Comp. 
 Job xxxvi. 28.] In Rom. xiii. 1 1 . Wolfius 
 and Wetstein cite from Plato, Apol. So- 
 crat., the similar expression "HAII *i2PA' 
 'ARIE'NAI kpo'i. [Add Plat. Phsed. 63. 
 Xen. Mem. iii. 5. 7. Eur. Phoen. 1612.] 
 
 \\. A short time. ,Tohn v. 2>^. 2 Cor. 
 vii. 8. 1 Thess. ii. 17- Philera. ver. 15. 
 [Schl. adds John v. 35. Gal. ii. 5.] 
 
 III. It denotes the day, or time of day. 
 Mat. xiv. 15 ; where Raphelius cites from 
 Polybius,''HAH II ri/g''12PA2 o-i/y/cXetaVr/c, 
 the day now closing; and Ata to koX ttjv 
 "iiPAN tLQ o-ij^e (xvyicXeieiv, " Because the 
 day was closing towards the evening." 
 On Mark vi. 35, the sanje learned critic 
 remarks that wpa ttoWu is used as raultus 
 dies in Latin, and may signify a great 
 part of the day, either already past, or 
 yet remaining : but that in this text the 
 particle i'jCr} shows it is used in the former 
 sense. Wetstein produces a similar ex- 
 pression from Dionysius Halicarn. 'E/xa- 
 XovTo Koi hiiptvov o-xpi IIOAAH~S "12- 
 PA2 tvdvjjiwg ayiavLCo^EVOi, €U)Q )/ vv^ ettl- 
 Xa^ucra CuKpive avrsg. " They engaged, 
 and continued bravely fighting till very 
 late, when the night coming on parted 
 them." Comp. Kypke. [Tlie same phrase 
 occ. Gen. xxix. 7. See Dem. 541. penult. 
 Wahl construes 1 Cor. iv. 11. up to the 
 present day ; but why should it not be^ 
 to the present hour ?] 
 
 IV. An hour, the twelfth part of an 
 
 artificial day, or of the time thai the sun 
 is above the horizon. See Mat. xx. 3, 5, 
 6, 9, 12. John xi. 9. xix. 14. Comp. under 
 "Ektoq. [Add here Mat. xiv. 36, 42, 50. 
 xxvi. 40. xxvii. 44, 46. Mark xv. 34, 37. 
 Luke xii. 39, 40, 46. xxii. 59. xxiii. 44, 
 45. John i. 40. iv. 6. Acts ii. 15. iii. 1. 
 X. 30. It may be mentioned here that, 
 previously to the captivity, the Jews, like 
 the early Greeks, dhided the day into 
 three parts, morning, mid-day, and even^ 
 ing, but that after the captivity they 
 adopted the division into twelve hours. 
 The old Jews also, like the old Greeks, 
 divided the night into three watches ; but 
 after the Roman conquest into four, like 
 their masters.] 
 
 'Q.paiog, ata, aloy, from wpa, ^fower 
 of one's age, or beauty, as in iElian. V. H. 
 i. 11, or from &pa season of the year, 
 whence wpaloQ comes to signify seasonable, 
 and is thence used of ripe fruits (^El. V. 
 H. i. 31. Diod. Sic. iii. 69); and as they 
 are most beautiful when ripe, it comes to 
 signify] 
 
 I. Beautiful, occ. Mat. xxiii. 27. Acts 
 iii. 2, 10. [It is used in this last place, 
 of the gate of the Temple looking to the 
 valley of Kedron, which was covered with 
 Corinthian brass. See Joseph. B. J. v. 5. 
 2. Graev. Lect. Hesiod. p. 8. Wessel. ad 
 Diod. Sic. iii. p. 239. But see Kiihnol 
 on the place. The word occ. Is. Ixiii. I. 
 Gen. xxvi, 7. 1 Kings i. 6.] 
 
 n. Beautiful, amiable, desirable, occ. 
 Rom. X. 15. [Is. Iii. 7. See Song of Sol. 
 iv. 3.] 
 
 '12PY'0MAI. It seems a word formed 
 from the sound, like Eng. roar, Heb. li)^. 
 See. To roar, as a lion after his prey. 
 (Comp. Af'wv.) occ. 1 Pet. v. 8. Thus 
 this word is often used in the LXX for 
 the Heb. :i^m. [(Judg. xiv. 5. Jer. ii. 15. 
 Zechar. xi. 3.)]; but in the profane 
 writers is most commonly applied to the 
 opening of dogs, or hoivling of wolves 
 after their prey, though sometimes to the 
 roaring of the lion, as by St. Peter. See 
 Bochart, vol. ii. 730, and Wetstein, who 
 cites from Apollonius, Argon. IV. lin. 
 1339, AE'i2Na»c'12PY'ETAI. [SeeTheoc. 
 Id. i. 71. ii. ''^O' V^alck. on Ammon. p. 
 231.] 
 
 ['lie^.] , . 
 
 [I. As (i.e. in the way in which, quo- 
 
 [• The following article is principally in agree- 
 ment with Iloogeveen, as both \rahl and Sdileiu- 
 ncr's articles are quite unsatisfattor}'.] 
 
n s 
 
 95d 
 
 ns 
 
 modo), relatively, answering to Stojq so, 
 either expressed or understood. Mat. i. 
 24. yi. 10, 12, 29. viii. 13. x. 16, 25. 
 xii. 13. xiii. 43. xvii. 2, 20. xviii. 33. 
 xxi. 26. xxvi. 39. Mark ir. 26, 31. xii. 
 33. Luke xi. 2. x'lv. 21. xv. 19. vii. 46. 
 Acts vii. 51. viii. 32. xvii. 28. xxii. 5. 
 xxiii. 11. Rom. v. 15, 18. ix. 29. 1 Cor. 
 iii. 1, 5, 15. iv. 1. vii. 7. ix. 5. xiv. 33. 
 2 Cor. ii. 17. iii. 5. vii. 14. ix. 5. Phil. ii. 
 7, 12, 15. Col. ii. 6. 1 Thess. ii. 2, 4, 5. 
 
 1 Thess. V. 2. 1 John ii. 27. et al. Hence 
 it is used for] 
 
 [II. Hoiv (i. e. in what way). Luke vi. 
 4. xxiii. 55. xxiv. 35. Acts x. 38. Rom. 
 xi. 2. Xen. Mem. i. 3. 1. An. ii. 1.1.] 
 
 [III. It expresses agreement or likeness^ 
 i. e. either ( I .) Real and actual agreement, 
 (which meaning Hesychius and the Schol. 
 on Soph. El. 1188. explain by ovtix)q 
 truly) As, as being. Thus in Phil. ii. 8. 
 ff^jy/iart Ivprjdetg d)Q avdpu)7rog, where it is 
 not meant that Christ was found to be only 
 like a man, but actually and truly to be 
 one. See Mat. vii. 22*. xiv. 5. xxi. 26. 
 Luke xvi. 1 . John i. 1 4. 1 Cor. v. 3. (twice) 
 
 2 Cor. ii. 17. Gal. iii. 16. 2 Pet. i. 3. 
 or (2) Supposed agreement, similarity. 
 As it were. John vii. 10. 2 Cor. xi. 17. 
 Philem. 14. (In 1 Pet. v. 8, it is simple 
 similarity, like.) Hence mere pretences 
 and false notions are often expressed by w^j 
 and w^e may translate As if. See Acts 
 xxiii. 15. xxvii. 30. Rom. iv. 17. 1 Cor. 
 iv. 18. 2 Thess. ii. 2. 'Q^q hC ij^ibr. 1 Pet. 
 iv. 12. Ceb. Tab. 1 & 6. On Acts xviii. 
 19. Hoogeveen says that if a negation 
 precedes, it is not so much a supposed 
 agreement which it signifies, as a false one 
 •which is denied. He tran.slates d^x we 
 7fon utpole. The simple translation not 
 as having gives nearly the exact force of 
 the expression.] 
 
 [IV. 'QiQ is an intensitive, and is pre- 
 fixed to superlatives^ as in Acts xvii. 15. 
 u)Q ra^iTa as quick as possible. Comp, Is. 
 Iii. 7. Ceb. Tab. 29. Lysias 45. 4. Xen. 
 Cyr. viii. 6. 18. ^sch. *Soc. Dial. iii. 10. 
 Valck. ad Eur. Phoen. p. 235. Connected 
 with this is its use before adjectives and 
 adverbs, where it expresses admiration, 
 wonder, &c. and is rendered How ! Rom. 
 X. 15. xi. 33. 1 Thess. ii. 10. Ceb. Tab. 
 4. 6. Xen. Cyr. i. 3. 2.] 
 
 \y. When used with numbers, it indi- 
 cates that they are nearly, though not 
 quite exact, and is rendered About. This 
 sense is clearly derived from sense III. 
 See Mark v. 13. viii. 9. John i. 40. vi. 19. 
 
 xxi. 8. Acts i. \fi. V. 7. Ruth i. 4. 1 Sam. 
 xi. I. Pol. i. 19. 5. Lysias 639. 6. Xen. 
 Cyr. iv. 2. 1. Terent. Heaut. i. 1. 93. 
 It may be remarked as curious, that the 
 exact numbers, not round ones, are used 
 with w£ in Acts xiii. 18 and 20.] 
 
 [VI. 'Q.Q, like other particles of the same 
 kind in other languages, simul, come, 
 comme, as, is used in expressing time, and 
 denotes great proximity of time in two 
 events; then it is rendered As soon as, 
 Luke i. 23, 44. ii. 15. John ii. 9. Acts 
 xxvii. 1. 1 Cor. xi. 34. (with av) and so 
 Rom. XV. 23. Phil. ii. 23. Thence it 
 comes to denote time simply, and may be 
 rendered When. See Luke v. 4. xi. 1. xii. 
 58. John iv. 40. Acts v. 24. Xen. Cyr. 
 i. 4. 23. Thuc. V. 20. Schl. takes it'in 
 this sense in Gal. vi. 10, where Wahl 
 makes it si?ice or because. Hoogeveen 
 thinks it denotes duration, and may be 
 rendered whilst. See Luke xii. 58. .John 
 ii. 23. Acts i. 10. xix. 21. In Mark ix. 
 21, it denotes the point of time from 
 which any thing began, after Troaog '^(^povor, 
 How long is it since ?] 
 
 [VII. .loined with ettI it means towards. 
 Acts xvii. 14. Xen. Cyr. viii. 3. 25. An. 
 vii. 6. 1. Pol. i. 21. 4. Thuc. v. 3.] 
 
 [VIII. It is used for vri after verbs of 
 saying, and the like. That. Luke vi. 4. 
 viii. 47. Xen. Mem. i. 1.2. Also, after 
 alia, eTrhajxai, &c. Acts x. 28. Rom. i. 9. 
 Xen. Cyr. ii. 3. 22.] 
 
 [IX. It is joined w^ith on in 2 Cor. v. 
 
 19. and xi. 21. In the first passage some 
 consider ibg on as equivalent to the simple 
 on; others, as Hoogeveen, put a comma 
 after u)g, and join it M'ith vrrep XjOt<r« in v. 
 
 20, making the whole of v. 19, after wcj 
 a parenthesis. In the second passage, the 
 phrase seems decidedly used for on. In 
 2 Thess. ii. 2, Hoogeveen has rightly ap- 
 prehended the meaning. There is an 
 ellipse, and the full translation would be. 
 As if CI had written in this pretended 
 letter J that the day of the Lord is at 
 hand.'] 
 
 [X. So that. Under this head Wahl 
 puts u)Q ETvoQ siTTEiv in Heb. vii. 9. u)g re- 
 Xeiioaai top ^pofxov in Acts xx. 24; but I 
 think with great impropriety. The mean- 
 ing of the latter phrase is Provided that, 
 rather than So that. Nor is the former 
 phrase, though it answers to the Latin 
 ut ita dicam, in any way connected with 
 those in which, as Hoogeveen shows, the 
 clause after Cog assigns the eflfect, the cause 
 of which is expressed or implied in a pre- 
 
as E 
 
 957 
 
 a^E 
 
 ceding one. Again, in Heb. iii. 11. wc 
 w/io<ra, wliich Walil strangely puts under 
 this head, Parkhurst rightly says, So^ 
 therefore, wherefore. See Arrian Exp. AI. 
 ii. 16, 5. V. 15, 5. Again Wahl translates 
 firiKuverai ioq »k olhv, in Mark iv. 27, by 
 ifa lit, and Schleusner says " adeo ut ipse 
 nesciat;" but I confess 1 cannot make any 
 sense of the passage either way. It would 
 seetn somewhat analogous to the ex- 
 pression davjjLCKTLioQ u)Q. See Viger viii. 10. 
 10. There are several peculiar, doubtful, 
 or anomalous passages. '£Iq seems to be] 
 As it were, somewhat, in Acts xvii. 22. 
 So the Vulg. quasi superstitiosiores, as it 
 were too superstitious; Castalio, paulo 
 superstitiosiores ; and the modern Greek 
 version, eiq kclttolov rpo-nov evXa^ele (ri 
 deat^atiioyetg, marg.) Trepiaaorepoy air 
 tKEivo OTTH TTpETTft. In somc mcasurc " more 
 super stitiojis than is Jitting." French 
 Translat. comme trop devots. — 'a? ijvy As 
 he was, just as he ivas. Mark iv. 36. An 
 elegant expression, says Raphelius, ap- 
 plied to persons to signify that they en- 
 tered upon thebusiness in hvm^just as they 
 were, without further preparation. He ac- 
 cordingly cites the Greek writers using the 
 synonymous expressions "aSflEP 'HN, 
 "aznEP "ETXEN, and "aSHEP "ETY- 
 XON. I add that Lucian applies the very 
 phrase of St. ]Mark, 'aS ^HN, in the same 
 sense, Asinus, tom. ii. p. 137. So Sueto- 
 nius, the Latin '' Uterat." Vitell. cap. 8. 
 Seealso Kypke j but comp. Eisner, Bowyer, 
 and Campbell on Mark. 
 
 'aSANNA', lUh.—Hosanna, a slight 
 variation of the Heb. «: i?»t2;in, Save now, 
 or save, we pray thee, used Ps. ex viii. 25, 
 which became a common form of wishing 
 safely and prosperity to, q. d. Save and 
 prosper, O Lord. occ. jNIat. xxi. 9, (twice) 
 io. Mark xi. 9, 10. John xii. 13. See 
 Wolfius on Mat xxi. 9. 
 
 'Qiffuv-wg, Adv. from wc (is, and avTtvg 
 in the same or like manner, from avrog 
 the same. — Likerfue, in the same or like 
 manner. Mat. xx. 5. [xxi. 30, 36. xxv. 
 17-] Luke xiii. 3, & al. [Judg. viii. 8. 
 Ceb. Tab 3 & 3 1 . Xen. Cyr. i.^6. 4.] 
 
 'a<rEt, Adv. from Cjq as, and It if. 
 
 1. Of comparison or similitude, Asif 
 as it were, as. Mat. iii. 16, ix. 36. xxviii. 
 3. [On Acts ii. 3. see 'a^ III. 1. Schleus- 
 ner observes that here wo-tt " rei verita 
 tern infert."] 
 
 2. Of quantity, As it were, about. It 
 is spoken of number, time, and place. See 
 Mat. xiv. 21. Mark vi. 44. Luke i. 56. 
 
 ix. 28. xxii. 41, 59. [xxiii. 44. John iv. 6. 
 xix. 14. Judg. iii. 29. Xen. Hell. i. 2. 9.] 
 
 "a^TTgp, Adv. from we as, and tteq an 
 emphatic particle, which see. 
 
 [1. As^ in comparisons — without ^tu)q. 
 Mat. vi. 2. Ceb. Tab. 25 & 31. Xen. Cyr. 
 i. 6. 3. — with «rwe, Mat. xxiv. 38, 39. 
 Luke xvii. 24. Rom. v. 12. Xen. Mem. i. 
 p. 14. Cyr. i. 4.21.] 
 
 [2. In similitudes. As if, as it were. 
 
 1 Ihess. V. 3. Rev. x. 3. al. Diod. iii. 39.] 
 'QifTTrepd, Adv. from &(jTrep, and ft j/.— 
 
 As if, as if it were, as. occ. 1 Cor. xv. 8, 
 where see Wetstein. 
 
 "a^re, A conjunction, from u)q as, so, and 
 TE also. 
 
 1. Most generally, with an accusative 
 and an infinitive mood. So that. Mat. viii. 
 24, 28. [Mark ii. 12. iv. 37. Rom. vii. 6. 
 
 2 Cor. iii. 7. 2 Tliess. ii.4. Diod. Sic. i.5. 
 Xen. Cyr. i. 4. 1. — With &tu)q preceding 
 Acts xiv. 1. «rw, John iii. 16. or tocthtoq 
 Mat. XV. 33. Xen. Hieron. iii. 9. "Ovrto is 
 understood in 1 Thess. i. 7 & 8. 2 Thess. 
 
 2. With an indicative. So that. Gal. ii. 
 13, where Eisner observes, that although 
 w<T£ is most commonly construed with the 
 infinitive mood, yet it is frequently joined 
 also with the indicative, and produces 
 Aristophanes, and /Eschines the philoso- 
 pher, so using it. [^sop. Fab. 1 18. ^Elian. 
 V. H. iii. 8. Dem. 376, 6. Xen. An. ii. 
 4. 11. Time. iii. 104] 
 
 3. With an infinitive. So as. Mat. x. 1. 
 XV. 33. 
 
 4. In order to. Mat. xxvii. 1 . Luke ix. 
 52. 
 
 5. Illative, with an indicative. So that, 
 wherefore. Mat. xii. 12. xix. 6. 1 Cor. iii. 
 7. iv. 5, & al. Comp. Gal. iv. 16. [Add 
 Mark ii. 28. 2 Cor. iv. 12. 1 Thess. ii. 
 18. Comp. also Mat. xxiii. 31 . Mark x. 8. 
 1 Cor. xiv. 22. Gal. iii. 9. iv. 7-] 
 
 'artov, «, TO, from »c, wtoq, an ear.—' 
 The ear, i. e. the external ear, auricula*, 
 occ. Mat. xxvi. 5 1 . Mark xiv. 47. Luke 
 xxii. 51. (comp. ver. 50 ) John xviii. 10, 
 26. The LXX frequently use this word 
 for the Heb. ^T«. [Deut. xv. 17. i Sam. 
 ix. 15. XX. 2.] 
 
 'a^e'Xeta, ag, t/, from w^fXew. 
 
 I. Profit, advantage, occ. Kom.iii. 1. 
 
 II. Projity gain. occ. Jude ver. 16, 
 
 * [Grotius and others interpret wt^o'v here of the 
 lobe of the ear ; but Schl. observes that the parallel 
 place, Luke xxii. 5, does not seem to admit this 
 interpretation.] 
 
li^E 
 
 958 
 
 a^E 
 
 where Kypke cites Polybius applying the 
 phrase '^^EAEI'aS 'xA'PIN to ma- 
 rauders following an army /or the sake of 
 plunder. [Job xxii. 5. See Thuc. i. 90.] 
 'Qi(j)£Xi(t), w, from o^eWw, which see 
 under "O^eXog. — To projit, advantage, 
 benejit, help. Mat. xv. 5. (where see Wet- 
 stein.) xvi. 26. xxvii. 24. Gal. v. 2. Mark 
 V. 26, where Kypke remarks that w^tXetj' 
 is often used by the medical writers for 
 relieving, giving reliefs i. e. in illness; 
 and he particularly cites from Hippo- 
 
 crates, 'OYAE'N 'a*EArr2AT, 'OYAE'N 
 'il^-EAEE'Tli. [Add Mark vii. 11. viii. 
 36. Luke viii. 36. ix. 25. John vi. 63. 
 xii. 19. Rom. ii. 25. 1 Cor. xiii. 3. xiv. 6. 
 Heb. iv. 2. xiii. 9. Prov. x. 2. Jer. ii. 11. 
 Xen. de Rep. Lac. ii. 10. Eur. Phoen. 
 377.] 
 
 ^^^ 'il^eXt/xof, a, 6, y], koX to — ov, from 
 (bfEXiio. Projiiahle^ benejlcial, advan- 
 tageous, useful, occ. 1 Tim. \y. 8, twice. 
 2 Tim. iii. 16. Tit. iii. 8. [Ceb. Tab. 37. 
 Xen. Mem. ii. 7. 9.] 
 
 Rev. v. is. 
 
 TQTi KAGHMEN'fli 'EHP TOY' GPO'NOY, KAP TUT 'APNI'lli 'H 'EYAOFI'A, 
 
 KAP 'il TIMH', KAP 'H AO';s?A, KAP TO^ KPA'TOS 
 
 'EIS TO^YS 'Aia'NAi: Til-^N 'AlilNQN. 
 
ADDENDA. 
 
 In the latter part of this edition, where a word occurs in the LXX in the same, 
 or nearly the same, sense as in the N. T., an instance is usually given ; and in 
 order to render the work uniform, I have here supplied similar instances to 
 words occurring in the early part of the work, for the convenience of the reader, 
 though, perhaps, they are not very essential. 
 
 ^AyaOoTTOieit). Zepli. i. 13. 
 'Aot/vffaj (3). Is. Ixv. 25. 
 'AiytaXoQ. Judg. v. 1 7. 
 'Aipiofxai. 2 Sam. xr. 15. 
 "AiadrjcriQ. Ex. xxvHi, 3. 
 *Ai(T)(yvoiJiat. Is. xxxiii. 9. 
 "ALTtjfxa. 1 Kings iii. 5. 
 'Atria (2). Gen.iv. 12. 
 *' AKapTTOQ. Jer. ii. 6. 
 'AKaTacr^ETOQ. Job xxxi. 1 1 . 
 'Af:p//3€ta. Dan. vii. 1 6. 
 WKpijjyig. Dan. iv. 25. 
 'AkpoarijQ. Is. iii. 3. 
 'AkwXvtcjq. Job xxxiv. 31. 
 "Aicwy. Jobxiv. 17. 
 'AXrjdiiJQ. Jer. li. 13. 
 'AXuvQ. Job xl. 26. 
 'AXievu). Jer. xvi. 15. 
 "AXXopai. Is. XXXV. 6. 
 "AXiocrig. Job xxiv. 5. 
 'Aficib). Lev. XXV. 1 1 . 
 "AfXTreXoQ. Is. xvi. 8. 
 'AjiTreXtipyog. Is. Ixi. 5. 
 'A/zTreXwv. Gen. ix. 20. 
 *AijL(f)iiyyvjj.i. Job xxxi. 19. 
 'AvapaXXofjiat. Ps. Ixxvii. 25. 
 'AvayyeXXw. Job viii. 10. 
 'Ava^ioQ. Jer, xv. 1 9. 
 'AvarptTTw. Pro v. x. 3. 
 "Avoia. Prov, xxii. 15. 
 *Avopd6(o. 1 Chron. xvii. 24. 
 'AoparoQ. Gen. i. 2. Is. xlv. 3. 
 'ATTfiXfw. Gen. xxvii. 42. 
 *A7rEiXr]. Job xxiii. 6. in the Vat. MS. 
 Elsewhere in LXX it has a different 
 sense. 
 "ATreifii. Ex. xxxiii. 8. 
 "ATTEipoQ. Zach. xi. 15. 
 
 ATTEXavvit). Ez. xxxiv. 12. 
 
 AiroypcKfuo. Judg. viii. 14. 
 
 Atto^eikwixi. Est. ii. 9. 
 
 A-noQiiKri. Jer. i. 26. 
 
 AiroKEipai. Job xxxviii. 23. 
 
 A-KOKpvTTTit), 2 Kings iv. 27. 
 
 'ATToXetVw. 2 Chron. xvi. 5. 
 'AnoXoyEOfxau Jer. xii. 1 . 
 'ATToXvrpwo-tc Dan. iv. 32. in tlie Chish. 
 
 MS. 
 'AirofftcEvai^b). Lev. xiv. 36. 
 'Apytw. Ezr. iv. 24. 
 'ApyvpoKOTToC' Jer. vi. 29. 
 'Apiarraio. Gen. xliii. 25. 
 'ApKEoj. Prov. XXX. 16. 
 "ApKTOQ. Judg. i. 35. 
 'Apviofxai. Gen. xviii. 15. 
 'ApvLor. Jer. xi. 19. 
 "Apira^. Gen. xlix. 27. 
 "Apx^v. 2 Kings V. I. 
 'Afft'/Seia. Deut. xviii. 22. 
 'A(TE(iriQ. Prov. xxi. 30. 
 'A<r0ev£ia. Ps. xv. 3. 
 'AffQEvijQ. Numb. xiii. 19. 
 " AgttlXoq. Job XV. 15. 
 'AorrpaTTj?. Ex. xix. 16. 
 'AoTpttTrrw. 2 Sam. xxii. 15. 
 "AtTTpov. Deut. i. 10. 
 'A(rvfji(pu)voQ, Dan. xiv. 5. in the Chish. 
 
 MS. 
 'AavvETOQ. Deut. xxxii. 21. 
 'Ao-^aX^e. Prov. xv. 8. 
 'A(r0aXt^w. 2 Chron. xxiv. 13. 
 ' A(T(l)aXCJQ. Gen. xxxiv. 25. 
 "AraKTOQ. Deut. xxxii. 10. 
 'AreW^w. Job vii. 8. 
 'Artyudi^w. Prov. xiv. 21. 
 'Arifxia, Job xii. 2 1 . 
 'Art/xdw. Jer. xxxii. 28. 
 'Avya^w. Lev. xiii. 24. 
 "Avptoy. Ex. viii. 10. 
 'AuT7;poc. Ps. Ixix. 22. 
 'Avrapo/c. Prov. xxx. 9. 
 "A^fo-ie. Lev. xxv. 10. 
 'AipiKVEojiai. Prov. i. 27. 
 'A^opt^w. Gen. ii. 10. x. 5. 
 "A^pwr. Job V. 2, 3. Prov. x. 1,24. 
 " A'^prj'^og. Hos. viii. 8. 
 Bap/3apoe. Ez. xxi. 31. 
 Bapiug. Gen. xxxi. 35. 
 
960 
 
 ADDENDA. 
 
 BaffiXEvoj. Prov. ix. 6. 
 
 BaariXiKOQ. Numb. XX. 17. 
 
 Bna-tXiaaa. Jer. xxix. 2. 
 
 BctTpa-x^oQ. Ex. viii. 2, 3,4. 
 
 Bi(3aiog. 1 Sam. xxiii. 23. 
 
 Be/3aidw. Ps. xi. 13. 
 
 B\aa(pr}}ioQ. Is. Ixvi. 3. 
 
 Boau). Gen. xxix. 11. Deut. xv. 9. 
 
 Bori. 1 Sam. iv. 14. 
 
 BoYiQeia. Dan. xi. 34. 
 
 BoXtc. Jer. ix. 8. 
 
 BopfiopoQ. Jer. xxxviii. 6. 
 
 BaXevr?)c. Job iii. 14. 
 
 BaXrj. Is. xxxii. 8. 
 
 Bpoxrj. Ps. Ixvii. 10. 
 
 Bpiofxa. Gen. xli. 35. 
 
 B/owo-tc Gen. ii. 9. iii. 6. xlvii. 24. 
 
 BpujcTKit). Ex. xii. 46. 
 
 BvdoQ. Ex. XV. 4. 
 
 Bvo-o-oe. Is. iii. 22. 
 
 BwfJLog. Is. XV. 2. 
 
 Ta^a. Ezr. vii. 20. 
 
 Ta'Co^vXcLKtov. Est. iii. 9. 
 
 FaXa. Gen. xviii. 8. 
 
 VeXau). Gen. xvii. 17. 
 
 PeXwc- Job viii. 2 1 . 
 
 TeveaXoyia. 1 Chron. vii. .5, 7. 
 
 TivEffLQ. Gen. xxxi. 13. xl. 20. 
 
 Tepiov. Prov. xvii. 6*. 
 
 VeiapyoQ. Jer. xiv. 4. 
 
 rXvKTvc. Judg. xiv. 14. Eccl. xl. 7. 
 
 Fovevc Prov. xxix. 15. 
 
 TpaiTTOQ. 2 Chron. xxxvi. 22. 
 
 rpa(^^. 2 Chron. ii. 11. xxiv. 27- 
 
 Aa/cpu. Micah ii. 6. 
 
 Aa/cpuov. Eccl. iv. 1. 
 
 Aa/cpvw. Micah ii. 6. 
 
 Aafidi^o). Dan. ii. 40. 
 
 AeiXoQ. Judg. vii. 3. 
 
 Aetvwe. Job X. 1 6. 
 
 Aenrvew. Prov. xxiii. I . 
 
 Aivlpov. Job xl. 16. 
 
 Aenjxivu). Gen. xlix. 11. 
 
 Aeafxdg. Job xxxix. 5. 
 
 Atajn^rr^piov. Gen. xxxix. 22. 
 
 Afvre. Dan. iii. 27. 
 
 Aixo^ai. 1 Kings viii. 27. 
 
 At'w. Judg. xvi. 22. 
 
 A^Xog. Ez. V. 15. 
 
 ArjXoo). Ex. vi. 3. 
 
 At) jxoQ. Josh. xix. 9. 
 
 Aiaf^airio. Deut, xi, 29. 
 
 AiayyiXXio. Josh. vi. 10. 
 
 AiayivuxTKu). Numb, xxxiii. 56. 
 
 Aiadidw/xi. Josh. xiii. 6. Gen. v. 27. 
 
 Aici^joxoQ. 1 Chron. xviii. 17. 
 
 Aia'C^vvvfJiL. Ez. xxiii. 15. 
 
 Aiutpiio. Dan. xi. 39. 
 
 AiciKovoQ. Est. i. 10. 
 
 Aia/cptVw (IV.). Ez. xxxiv, 17. 
 
 ALCLKpiaiQ. Job xxxvii. 1 6. 
 
 AiaXoyi^ofiai. Ps. Ixxvi. 5. 
 
 AiaXoyiafxoQ. Prov. xx. 21. 
 
 AiajjLEj'u). Jer. xxxii. 14. 
 
 Atavom. Numb. xv. 37. 
 
 AiaTpij3io, Jer. xxxv. 7. 
 
 AiafdeipofiaL. Dan. vii. 14. 
 
 At^ao-^aXm. Prov. ii. 17. 
 
 Ai^dffKio. Job xxxiii. 33. 
 
 At^a^j). Ps. lix. 1. 
 
 At/catwc. Deut. i. 16. 
 
 AtKY} (II.). Ez. XXV. 12. 
 
 Alktvov. Prov. i. 17. 
 
 Ate. Gen. xli. 32. 
 
 Ai\\^d(o. Is. liii. 2. 
 
 Aiv//oc. Ex. xvii. 3. 
 
 Alloy fiog. Prov. xi. 19. 
 
 AiwKrrjg. Hos. vi. 8. 
 
 Atwicw. Lev. xxvi. 17. Kos. vi. 3. 
 
 AoXioc Prov. xii. 6. 
 
 AoXoc. Job XV. 35. 
 
 A0X610. Ps. xxxv. 2. 
 
 AojjLa. Hos. ix. 1. 
 
 A«Xaywy£(u. Gen. xliii. 17. 
 
 AhXevit). Gen. xiv. 4. 
 
 Aa'X?;. Lev. xxv. 44. 
 
 AaXow. Gen. xv. 13. 
 
 Awarog. Ez. iii. 8. 2 Sam. x. 7. 
 
 Auvw. Joel ii. 10. 
 
 AvaKoXoQ. Jer. xlix. 7» 
 
 Aiopea. Dan. ii. 6. 
 
 Awpov. Gen. xxx. 20. 
 
 'Eyypa^w. Dan. xii. 1. 
 
 'EiSioXewv. Dan. i. 2. In the Chish. 
 
 MS. 
 "EiKio. Job vi. 25. 
 'EtKwv. Gen. v. 1. 
 'EipijvEvio. I Kings xxii. 45. 
 'EiaipEpio. Deut. xxviii. 38. 
 'EKaTovTa£T7]g. Gen. xvii, 17. 
 'EKaroyTairXciKTOv. 2 Sam. xxiv. 3. 
 'ER/3aXXw. 2 Chron. xi. 15. 
 "EKdafi(3og, Dan. vii, 7. 
 'EkkXeiu). Ex. xxiii. 2. 
 'EfCK'OTrrw. Deut. vii. 8. 
 'EK&a-iwg. Ps. liii. 6. 
 'EjCTTj/^aw. Deut. xxxiii. 22. 
 'E/C7rt7rrw, Job xv, 33. 
 'EK7rXr](riTio. Eccl. vii. 17. 
 'E/cTToptvo/xat. Josh, xv. 18. 
 'Efcrapao-ffw. Ps. xvii. 5. 
 'EXfw0£pm. Lev. xix. 20. 
 'EXEvdEpog. Ex. xxi. 2, 5. 
 "EXEvirig. Numb. xxi. 19. in soraeMSS. 
 'EpayKaXii^o). Prov. vi. 10. 
 'Ei^Cerig. Deut. xv. 4. 
 "EvTpoixog. Dan. x. 11. 
 'ETTEpioTr^fia. Dan. iv. 14. 
 
ADDENDA. 
 
 961 
 
 'EirfipavioQ. Dan. iv. 23. 
 "Epi(i>og. Gen. xxxviii. 17. 
 "EpTTEToy. Gen. i. 24. 
 'Eyyevi^e. Job i. 3. 
 'Evdvyu). Numb. xxii. 23. 
 'EvXoyrjTog. Gen. ix. 26. 
 
 Z(i)oiroU(o. 2 Kings v. X 
 'UUioQ. Prov. iii. 24. ix. 
 QdptroQ. Job xvii. 9. 
 Ktvi/o-ic. Job xvi. 5. 
 Mecrirrjg. Job ix. 33. 
 "O^oQ. Ruth ii. 14. 
 
 17. 
 
 Page. Col. 
 23 J 
 
 95 1 
 97 1 
 
 147 1 
 
 149 1 
 
 152 1 
 
 173 
 215 
 
 art. VI. on 'A<wv, add at the end, [Rennell 
 (in his remarks on the Unitarian ver- 
 sion, p. 41.) thinks the word never 
 had this meaning] 
 
 1. 32, add at the end, [Middleton says it 
 is used of the gifts of the spirit.] 
 
 last 1. of text but two, after & al., add 
 [Ez. xxi. 21, See Fritzsche on Mat 
 V. 21.] 
 
 1. 21, after Acts x. 11. xi. 5., add [Mid- 
 dleton (after Wakefield) cites a passage 
 from Diodorus Siculus, p. 62, where 
 oi^yji means a string.] 
 
 1. 22. ''Parkhurst's notion that in the 
 phrase ly/vero, xa), y.x) is to be trans- 
 lated that, is quite inadmissible. 
 
 last 1. but 6, after case, insert It is a case 
 far writings in the Test. Epict. in 
 MafFei Mus. Veron. p. 28. 
 
 last 1. but 9, at the end, insert, (See also 
 Mat. xxii. 29. Johnx. 35.) 
 
 last 1. but 5, after learning, insert (see 
 Sense III.) 
 
 I. 27, after contained, insert 2 Cor. iii. 4. 
 
 Add to "EyxofxH-Afxaii, Emesti (Inst. Int. 
 N. T. L 2. 2.) says, that in verbs 
 
 Page. Col. 
 
 216 
 
 370 
 
 374 
 
 416 1 
 
 of dressing, in Greek, the prepositions 
 seldom add any thing to the force; 
 and that this verb is only the same as 
 XvUofxoLi, with which it is clianged by 
 Clem. R. Ep. L p. m. 32. 
 
 At the end of 'Eyyp/a;, add, Cyprian (De 
 Hab. Virg. ) says, that the devils taught 
 women, " oculos circumdato nigrore 
 fucare ;" and a little below he calls it 
 " niger pulvis." 
 
 At the end of Qpi[xfj.a, add. It is constantly 
 used in this sense in inscriptions of a 
 late date, especially those where a 
 man commemorates his building a 
 tomb for himself and his ©psyu/xara. 
 See Mlinter Symbol, ad Int. Ev. 
 Johan. p. 11. 
 
 Add the following note to last 1. but 8. 
 See Hammond on Rev. xiv. 8, show- 
 ing how it got this sense. Comp. 
 *ap^»xov o'KB^pa in Wisd. L 14. 
 
 1. 33, insert a reference at 3., and then put 
 the following note. Dodwell (Diss. 
 Cypr. i. p. 2.) says, that ''in this 
 passage an abuse of lawful power is 
 clearly meant" 
 
 Words to which ^^^ is to be prefixed. 
 
 Afia^'/ii, 'AyccSoi^yiu, ' AyecvaKma'ti, ^ AyaSoTro'na, ' Aya^oTroios," Ayafiof., ' Ayavaxriat, 'Ayyct^ivu, 'Ay^ii- 
 Xetioi, Ay^vwia, 'Aymla, 'AhX(poTnf, 'A'SnXoryu, 'A^'/jXiwj, 'A^yifji.ovia, ' A^tdkn'^rof, 'A^/aXsiVriw;, "A^oko;, 
 Amvxffta, 'A&iatros, "AhtrfAos, "A6Xniri$, ' Attiog, *Aj^us, 'AjftariK^virici, ' Aif^^oxt^us, ' AjTictfca, 'Airiov, 
 At(pvidio?j ' AKxi^iof^coci, 'Axai^as, ' Ax.ocrd.yvuros, ' AxKTcikvros, ' Ax'tpaios, 'AxXtv^s, ' Axfiv,' AxfAcc^a, 'Ax^iflouf 
 Axv^ou, AXuTTOTi^os, AXvfirtXinSf 'Afjuidrii, * Afi.aga,vrtvoi, ' Afid^avros, 'Aftd^rv^os, "Afta^os, ' Afiif^^ruf, 
 'AftSTahrciy "Afttr^o;, 'Afjc^ra^, 'AfciavTos, 'A/nai^^, 'Af/Mfinrog, 'Avayivvcieat 'Avayxatog, 'Avx^si^ts, 'Avai'^t/ei, 
 Avetxa^i^u, ' Ayaxi(pxkeuoofiai, 'Ayxx^iffis, ' Avakeyi^afiai, ' AmXvfftt, 'Avec^ius, 'Avairsiu, ' Avar^i^u, 'Avsy- 
 ^iffKU, ' AviTTos, 'Ayoftus, ' Avri'Tci^i^^ofisn, 'Avri^^iffres, *Avuytoy, ' A^iug, 'A^rar;?, ' A^iXivh^ai, ^ Aturr'tu, 
 'A9ri(rTla, "ATiffros, 'Airo/SoX^, 'A<ro^n^is, ' A<ro%ixroi, ' A-rohi^ofjt.ai, ' Airo^ynrav^i^a, 'A-roxuieu, 'A^okoyiUf 
 ATotrriyaZ^u, 'A^oTOfAus, "A-rraifros, 'A^rtyivvvroSf ' AffBiwifia, 'AfTo^ta, "An^, ^ATtf/.itty 'ArifAoa, 'Aukiu, 
 AvroxaT&x^irof, ^Avro^rvs, ' A(p6a,^(ritx,, " A^Stt^rog, * Afikdya^es, ' A(piXa^yv^os, ' Afefietoaf, 'Atpo^aa, 'A^d- 
 ^tfTos, ' A^iiooTolnros, 'A^Xvg, 'A'v/zsy^^f, "A'^v^og, Bttiov, Birmfffjux,, Bcctravitrf^og, Bufaviffrvg, Bamkoyitt, 
 Biuffig, BiuTixog, Bovkij/icci, B^afiivu, B^ahwrkoiu, Takinvfi, raftiu, TvrKrtog, Tv^ffiug, Fajjj, rovu^iTtVy 
 Tvf^ya^u, tkO.'jra.yBi.u, Atifiiav^yia, Atifioeriog, A/ayivofjcai, Aiccxovia, Atccxukvu, Aieckakiu, Attuvvai, AtaTkiv, 
 Aiiyii^u, A/sr/a, Atrivixhg, At<rkou, AtffraZ,u, At^dl^a, Aoxifji.7i, Au^n[jt.<t, Avff'^nfjLtit, 'Efi^a'/ffTi, 'Eyx^arr,;, 
 "E^og, 'Etkix^iv^g, 'Etkifffu, 'Eifxakiu, 'Etffr^i^u, ''Exa.ffrort, 'Exyctfil^u, 'Exya,fjt,iffxo/Mn, 'Exta^avxa, 
 Ex^tlkog, 'Ex^vfiiu, "Ex^orog, ^Ex^o^Vt "Exhrog, ^Exxxxiu, 'Exkcckio), 'Exkay0uva, 'Exkoyv, ^ExfjMfftruy 
 'ExTukai, 'Ex^kicj, 'ExTTyiu, 'Exttvu, 'Exnyfig, 'Eydkiag, "Eyhiy/za, "Evht^tg, "Evvcfteg, "Eyyv^^^ov, 'Eyrvrou, 
 'ETiffayuyn, 'ETiy^vca, 'E-rfynog, ^ETiytyofjt,ai, ^E-riovcriogy ^E<rtipuyia, ^E<rt(puffxu, 'Evi^yzTHS, 'Evyov^i^v^ 
 Hytfjioyivu, Sr^tofiapf^ia/, B^of^fiog, Su/no/u,ee.^icu, Kivo^o^tec, Kiyo^o^ag, Ks^ar/av, Kt(pa,kaioei>, Kfjyffog, Mtkay, 
 Muicj, "Oyxeg, ^O-^d^iov, Ilkfi^o(pe^ia, Il^oka,fjt,(id,yu, Tlpoffififoaroy, X^va-oT^eca-ef. 
 
 3Q 
 
CORRIGENDA. 
 
 As some of the following Corrigenda are of importance, the reader is again entreated 
 
 to make them with his pen. 
 
 N. B. The book of Ecclesiasticus is sometimes re- 
 ferred to in a few of the earlier pages in the form 
 Ecclesiastic, sometimes in the form Sir., but in 
 the latter part always in the form Ecclus., as 
 more convenient. 
 
 Page. 
 2 
 
 Col. 
 2 
 
 13 1 
 
 15 
 
 1 
 
 
 2 
 
 18 
 
 1 
 
 20 
 
 2 
 
 22 
 
 1 
 
 
 2 
 
 24 
 26 
 27 
 
 1 
 
 2 
 1 
 
 35 
 
 1 
 
 37 
 
 45 
 
 2 
 
 1 
 
 48 
 
 1 
 2 
 1 
 
 1 
 1 
 2 
 
 63 
 64 
 75 
 78 
 
 101 
 
 2 
 
 105 
 106 
 113 
 116 
 
 2 
 1 
 2 
 2 
 
 118 
 
 2 
 
 121 
 122 
 
 1 
 
 1 
 
 123 
 
 2 
 
 124 
 
 2 
 
 line 45, after [ insert ( 
 
 1. 52, before ] insert ). 
 
 1. 27, for LXX, read the book of Wisdom. 
 
 1. 28, dele Wisdom. 
 
 1. 3, after likens, add the former state of. 
 
 1. 10, /or occur, read occurs. 
 
 1. 36, for LXX as, read LXX, as. 
 
 1. 35,/or As instances, read It is used. 
 
 1. 36, dele full stop after Christians. 
 
 1. 45, /or 21. Though, read 21, though. 
 
 1. 50, after we find it, insert so. 
 
 1. 37, after Tit. i. 16, insert The passage. 
 
 1. 42, read aitffaw. 
 
 note *, 1. 3, /or a9wof, rm<Z 'A$aiof. 
 
 1. b,for Unpunished, read unpunished. 
 
 L 2, dele the fuU stop af the end of the line. 
 
 1.41, /or Toh., read J oh. 
 
 1. 12, /or Ezra rearf Esdras. 
 
 1. AA^put a comma after second. 
 
 1. 57, before Kapp, insert see. 
 
 1. 2% for Esdr., read Ezra. 
 
 1. 5, /or [iv. 20., read [Mat iv. 20. 
 
 1. 24,/orPlut.re«rfPlat. 
 
 1. 25, dele r^. This word is omitted by 
 
 Biel. I afterwards found it occurring 
 
 in Prov. xxviL 20. 
 1. 33, for thrice, read twice. 
 1. Q^for manifest, will, read manifest, but 
 
 will. 
 1. 54, for sin, read sinful. 
 1. 6, after 42.) put a full stop. 
 1. 17, afier 105.) put a full stop. 
 1. 27, /or again, rea^Z Aquila. 
 ]. \'2 "for {read [ 
 
 1. 37, after Ecclus. ii. 6. xii. 4., insert ]. 
 1. 28,/or Targam., read Targum. 
 last 1. but 9, /or ^c, read (Ec. 
 lines 5 and 7, for I9>u)-, read i^vCo, and 
 
 for a.7rev, read aTvi-, 
 1. 13, /or a.7rox!xKv(ptv, read a.Troyot.Xv^'iv. 
 1. 6,/or 0/(in italics), read Of. 
 1.9, /or 1 Cor., read 2 Cor. 
 1. 11, a/fer xii. 3., add See too. 
 1. 26, dele full stop q/Ver 'Aawsrew. 
 1. 4], /or Isa., read Isoc. 
 1. 31, after [, put It is put for. 
 1. 33, after v. 5., insert In, awd of f^e 
 
 end of tlie line, we may say. 
 last 1. but 11, read IBicvrai. 
 1. 10, /or full stop after h(r(popouf, put a 
 
 comma, and for rfssiv, read jiffuv. 
 1. 31, /or Harpoer, read Harpocr. 
 last 1. of text but two, for pointed, read 
 
 pointed out. 
 1. 2, /or Thence, read — thence. 
 1. 3, dele full stop after foot. 
 1. 48, /or Dioscond., read Dioscorid., and 
 
 note L 6, for $(xpa.Zuf read ^as-a^si. 
 
 Page. Col. 
 125 2 
 
 126 2 
 128 2 
 
 131 2 
 
 132 2 
 
 133 2 
 
 135 1 
 
 146 2 
 
 149 1 
 
 150 1 
 2 
 
 151 1 
 
 152 1 
 
 154 2 
 
 155 1 
 155 1 
 
 159 2 
 
 160 1 
 
 161 2 
 164 2 
 
 169 1 
 
 170 2 
 174 2 
 178 1 
 
 182 1 
 
 2 
 
 185 2 
 
 187 1 
 
 188 
 
 2 
 
 191 
 
 1 
 2 
 
 1 
 
 192 
 
 194 
 
 2 
 2 
 
 202 
 
 2 
 
 203 
 
 2 
 
 1. 33, />r fihaaofxtx, read rj Svo-oo-^/a. 
 
 1. 50, /or Cyrell., read CyrilL 
 
 L 35, dele [Cod.] 
 
 1. 39, flfifer apyjxia put a colon. 
 
 1. 40, /or yuo/v;, 7-ert(^ yvo<>]. 
 
 1. 27, dele 2 Mac. xiv. 25. 
 
 L 41, /or s\7rif /3Xe7rOyU£vrj, for ^KB-rifJ^ivcDVy 
 
 read 'E\7rif ^KsTrojusvy) (for fiKinofxivu))/). 
 1. 7, /o^ the, r(?a<i this. 
 1. 31, ie/or^ Mac, iwserf 1. 
 last 1. but 5, JeZe full stop after sabbath. 
 1. 12, after xiii. 8, /or the comma put a 
 
 semicolon, and for the full stop o/ter 
 
 dialect, read in. 
 1. 19, /or Hor. reoti Her. 
 1. 15, for it signifies, read for, and ^wf 
 
 judgment and prudence in italics. 
 1. 8, /or and, rd;a<Z which. 
 1. 29, /or N., reai M., and dele in. 
 1. 43, /or torn., read vol. 
 1. 9, dele Sam. i. 8., and after Hos. ii. 
 
 11. insert (9.) 
 1. 5, tZe/e full stop after sheath, and /or 
 
 In, read in. 
 L 7i/o^ it is, read with Trofsw it is, .To e.r- 
 
 pose.- 
 1. 23, foi- Sacr., rm<Z Suis. 
 1. 39, after 348, iwserf ( 
 1. 41, after 687, ««*«^< )• 
 1. 39, /or Toxw, rec(Z riy.c^. 
 last 1. but 3 of text, /or dys., read Lys. 
 1. 11, /or God. The, rea^Z God, the. 
 1. 16, /or 6?/, rcflfZ by. 
 1. 12,/or Esdr. read Ezr. 
 last 1. of text but 6,/or iSeiy/idcr/^i, read 
 
 IBEty^artae. 
 1. 4, /or Antiq., read Antig. 
 1. 5, for Nubb. read Nub. 
 1, 6. for Schoef., read SchsifeT. 
 1. T,for Ag., read Aq. 
 1. 35, dele full stop c/fer Uafxr\. 
 notes, 1. 2, /or Maeris, reai Mceris. 
 1. 42, after faith, insert the instrumental. 
 1. 6,/or Aristoph., read? Aristot. 
 I. 32, /jr liciiMUfxai, read A<ax»o/xa/. 
 1. 5,ybr Aristoph., read Aristot. 
 1. 29, /or Phced., read Phaed. 
 1. 5,/or Ag., read Aq. 
 note, 1. 2, re«<Z lia.<p6pai!. 
 1. 9, a/<er Mat. xx. 21. ^wf ) 
 1. 10, at the beginning, put ( 
 1. 17, after promise, put ) 
 last 1. but 5, at the beginning, put with, 
 
 and dele with at the end. 
 1. 10, put a dash before Stockius. 
 1. 18, dele on. 
 
 1. 28, insert comma after riKtv9epuTai. 
 last 1. of text but 8, for 5«)tT(^oi', read 
 
 5/XTUOV. 
 
 1. 6, for Zoneras, read Zonaras. 
 last 1. but 4, /or Mer., read Mort. 
 last 1. but 2, for corn, read coin, 
 last line but 5 of text, at the beginning 
 put as. 
 
 
 
964 
 
 CORRIGENDA. 
 
 Page. Col. 
 205 1 
 209 1 
 212 2 
 
 216 
 217 
 233 
 243 
 
 244 
 253 
 
 254 
 25C 
 
 257 1 
 
 258 
 
 2 
 
 265 
 
 2 
 
 269 
 
 1 
 
 275 
 
 1 
 
 283 
 
 2 
 
 285 
 
 1 
 
 
 
 288 
 
 2 
 
 291 
 
 2 
 
 297 
 
 2 
 
 299 
 
 2 
 
 302 
 
 1 
 
 306 
 
 2 
 
 310 
 
 2 
 
 327 
 
 2 
 
 335 
 
 ' 
 
 
 340 
 
 2 
 
 349 
 
 2 
 
 351 
 
 2 
 
 357 
 
 2 
 
 359 
 
 1 
 
 368 
 
 2 
 
 378 
 
 2 
 
 379 
 
 1 
 
 380 
 
 1 
 
 389 
 
 2 
 
 411 
 
 1 
 
 412 
 
 1. 9, flif ifAe heginning put [ 
 
 1. 36, ybr ^o^Z^en, read Sof a^e/v. 
 
 1. 38, a/ter place, insert Then we must 
 construe. 
 
 1. 38, for the word, read this verb for. 
 
 1. 10, for masses, read images. 
 
 1. 13, /or Ammon., read Valcken. 
 
 1. 28, for IxtttSw and <rT(Jw, read Iktttvm 
 and ?rTua). 
 
 last 1. of text but 6, <?efe comma a/if^r 'Hv. 
 
 last 1. of text but one, for TE'TilS, r^^atZ 
 TEY'riN. 
 
 1. 24, /or iEth., rea<Z Ath. 
 
 1. 9, /or Incest., rcfl(? Incert. 
 
 1. 9, /or Chrysost., read — Chrysostom. 
 
 1. 31, /or Lath., read Cath. 
 
 1. 2, /or the semicolon after Vulgate^ put 
 a comma. 
 
 1. 22, for former, read other. 
 
 note, 1. 5, /or chapters on, read chapter or. 
 
 The mark Jf5» should be transferred to 
 'Ev6tyjs, from 'Evoykiw. 
 
 1. 38, for Vet, read Vit 
 
 1. 45, /or i^aafot, read l^affia. 
 
 1. 31, <?gZestop at the end of the line, 
 1. 29, dele comma after of. 
 
 1. 43, for smple, read simple. 
 
 1. 44, /or apro), read oipTt^. 
 
 1. 4'],for Alceph., read Alciph. 
 
 1. 12, for Joel, r^a^ Jul. 
 
 dele 85" 6(?/bre 'E7r<9u^>jT^f. 
 
 1. 2, ^?^^ not i/i italics. 
 
 1. 26, for one, rea<Z our. 
 
 1. 12, the addition [and then, &c.], should 
 
 he in 1. 13, after understanding. 
 1. 25, before Krebs., put see. 
 1. 23, for Lebaui, read Liban. 
 1. 28, dele one. 
 1. 33, dele ). 
 1. 34, /or , r^ai). 
 1. 38, at the end, insert Hor. 
 note, 1. 7, q/Ver Herman, insert says, 
 last 1. but 7, for 'HKft, r^at? "HKn. 
 1. 30, /or 22, xa6', rm<7 22. Ka6' 
 1. 1 8, /or Vor.,rea J Var. 
 1. 21, /or Sac, rea<? Soc. 
 1. 46, before Symm., put In. 
 1. 5, for Judaei, read Judaea. 
 1. 16, insert ], after p. 196. 
 1. 7? <J'^'^ et. 
 
 last L of text but 9, for Jew, read Jens. 
 L 15, /or TpoTTOYi, read rp^Trov. 
 1.16. for XiSov read x'Su. 
 1. 23, for Phoed., read Phaed. 
 note, 1. 2, /or ) on, read ). On 
 The addition to Kara/SoX^ should come 
 
 after, instead of before, art. I. 
 1. 12, for ttT)3 read an-i2. 
 I. 6, /or Piscati, read Piscat. 
 L 35, after metaphor, put a semicolon, 
 last line, after a-Tpartwrtitovfor ; read , 
 L 24, /jr In Mcer., read Moeris says. 
 1. 30, after N. T., put p. 284. 
 1. 43, after TreTpai, put ). J 
 
 Page. Col 
 
 467 2 
 
 468 1 
 
 470 
 
 472 2 
 
 473 1 
 2 
 
 474 1 
 
 2 
 
 477 2 
 
 479 1 
 
 480 
 487 
 492 
 
 2 
 2 
 2 
 
 495 
 
 2 
 
 496 
 497 
 
 2 
 
 1 
 
 501 
 503 
 505 
 
 1 
 
 2 
 1 
 
 510 
 525 
 545 
 556 
 579 
 587 
 
 1 
 2 
 1 
 2 
 1 
 2 
 
 591 
 593 
 
 1 
 2 
 
 625 
 667 
 
 2 
 2 
 
 672 
 
 2 
 
 702 
 787 
 832 
 
 1 
 
 1 
 2 
 
 843 
 881 
 895 
 
 2 
 2 
 2 
 
 931 
 940 
 
 1 
 2 
 
 . 36, for crimsom, read crimson. 
 . 48, for See, read &. 
 . 14, for 'H, read 'H, 
 
 18, at the beginning insert iii. 4. 
 1. 44, after xars^w, put ). 
 
 45, dele ) a/i!dr 2. 
 
 21, /or Esdr., read Ezt. 
 ast 1. but 6, for Hence ttouIv xpi/xa, read 
 IIoibIv xpi/xa. is 
 24, for Ismenius, read Ismenias. 
 15, after otiosis, insert p. 34. 
 32, insert ( before It seems, 
 last line but 3 of text, add ] at the end. 
 ■ 14, dele]. 
 
 19, after sense, insert (See III.) 
 
 19, for comma after Trpwroroxof, put a 
 fuU stop ; for by, read By. 
 ast line but 2, rearf Vorst. de Adagiis. 
 ines 28 and 29, for where, as exclaims 
 Thom., read where Thomas exclaims, 
 ast 1. of text but 6, for others, read other 
 places. 
 36, after Mark ix., insert 38, 39. 
 33, /or iEre, read Acre, 
 last line of text but 9, before peeled away, 
 insert been. 
 13, dele stop a/fer ava5wv. 
 15, after Xen., insert An. 
 ast 1. but 12, for Canim, read Caium 
 last 1. but 6, dele full stop at the end. 
 ast 1. but 5, dele full stop after images. 
 
 24, dele again as i. e. St. Paul. 
 . 11, for Fitzsche, read Fritzsche. 
 ast line of text but 4, for he, read The 
 
 reader, 
 ast line of text but 2, for part, read place, 
 ines 19 and 50, for Esdr., read Ezr. 
 . 36, insert a comma after growing. 
 . 30, for Mhpoi, read Mhpoy. 
 . 42,/or Esdr., read Ezr. 
 ast 1. but 14, for vno 8oy)j, read Ixoloyri. 
 ast note, lines 1 and 2, dele marks of 
 quotation, and in 1. 1, put comma 
 after suppose. 
 26, for Zoega, read Zoega. 
 ast line of text but 6, for ; after T6ny, 
 
 read ) — . 
 . 1 2, /or Plut, read Vlzt. 
 36, for TTsp) fi&XXsatv, read irept^aX- 
 
 nsert [ before IV. 
 
 ast 1., dele the stop at the end. 
 
 . 24, dele Xen. An. 
 
 ast l./or Sam., read Serm. 
 
 . 27, for awT^fJios ayocrivsiv, read crvvT^- 
 
 fxws ayo^eCetv. 
 . 31, for (TV'JTefj.vov, read ffwre/Avwv. 
 .5, /or Plant, reaaf Plat. 
 . 25, for Plut. read Plat, 
 ast 1. but 2, for avxTrXyips; read ava-rXri' 
 
 pSv. 
 
 ast 1. but 5, /or xe'xapj ^'^^^ x^X^P' 
 . 1, dele the. 
 
 1j5" The reader is requested to communicate any additional Corrigenda which he may observe, to 
 the editor, to the care of Messrs. Baldwin and Cradock. 
 
 THE END. "* 
 
 PRINTED BY THOMAS DAVISON, WHITEFRIARS, LONDON. 
 
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 UNIVERSITY OF CALIFORNIA LIBRARY 
 
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