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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.
y
'■^ V
/^";?
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UNIVERSITY OF CALIFORNIA LIBRARY
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