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 4. we follow the common reading, the want of the article roy before Kúptov shows that Jesus Christ is there styled rov povov AE】HOTHN_Oɛóv, 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 Otov, this application of póvov AEEпO'THN to Jesus Christ will be still more evident. And the same sort of persons who in Jude 4. are said to deny the only AEZПOTHN, LORD, are in the parallel text of St. Peter, 2 Ep. ii. 1, described as denying the LORD, AEZIO'THN, who bought them. Who he is, we may learn from Gal. iii. 13. and the hymning elders in Rev. v. 9. will also inform us, for the person there addressed bought them to God with HIS OWN BLOOD.-Lastly, that the title of AEПOTHE, 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 Acoπórns in the New Testament. I add further with re

gard to the Holy Spirit, that Luke ii. 29. Acts iv. 24. furnish us with clear instances 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 reasonings are very imperfect. The argument for the divinity of Christ, from the application of the word AGTOTNS 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 applied 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 softener 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. and this is the general opinion of the critics. In 2 Pet. ii. 1. and Jude 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 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 AOTÓTηg is used of the Father. Job v. 8. Prov. xxix. 26. Jer. xv. 11. See again in the Apocr. Wisdom vi. 7. viii. 3. In the following it is used for or Gen. Xv. 2, 8. Josh. v. 14. Prov. xxx. 1. Jer. i. 6. iv.

See the reverend and learned William Jones's Catholic Doctrine of the Trinity, chap. i. No. 40.

ticularly to the divine Captain of Jehovah's host. Josh. v. 14. Comp. v. 15.

[IV. A possessor. To this head Schl. and Br. refer 2 Tim. ii. 21. This meaning 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 kúpioç. The sense occurs, Eur. Med. 223. Hel. 578.]

fying hither, perhaps from duw to come, enter, as Arupo. An adv. both of place and time, signitUTE below.

I. Of place, here, hither. In the N. T. when implying place, it is used only in calling or encouraging, and may be rendered come, come hither. Mat. xix. 21. Luke xviii. 22. John xi. 43. et al. See Wetstein on Mat. and observe that Homer frequently uses this word. See Damm Lex. col. 1061. [In 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, äxpi rOV depo, till this time, hitherto. Rom. i. 13. where see

Wetstein.

▲εure. An adv. of compellation or calling.Come, come hither, addressed to several. Mat. iv. 19. xi. 28. xxv. 34. Luke xx. 14. This word doth in form resemble a verb 2nd pers. plur. imperative; and since both in the sacred and than as a V. in that form would be, the most profane writers it is applied in no other manner natural derivation of it seems to be from duw to come, & being inserted, as if from the V. deuw. Comp. duw. See Wetstein on Mat. and Damm Lex. col. 1062, who shows that Homer often uses deure. [LXX, Dan. iii. 27.]

Τα Δευτεραῖος, α, ον, from δεύτερος.-Doing somewhat on the second day; for these nouns in aios denote the day. Comp. Terapтaios. occ. Acts xxviii. 13; on which text Raphelius observes that Xenophon [Cyr. v. 2, 1.] uses devrɛpaïos in the same sense?.

Τα Δευτερόπρωτος, ου, o, from δεύτερος the second, and prog the first.-The first sabbath after the second day of unleavened bread, from which day the seven weeks (called ninyi sabbaths, Lev. xxiii. 15. Comp. 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 appears the most probable interpretation of this difficult word, and is that which Stockius and Doddridge have embraced. [So Scaliger, Casaubon, Kuinoel, and Schleusner.]

Δεύτερος, α, ον. The learned Damm, Lex. col. 461, derives it from devw to fail, fall short, and says it is properly spoken of those who are second in a trial of skill or activity. Homer certainly applies it in this sense, Il. x. 368. xxiii. 265, 498. But what properly confirms this deriv

2 [See also Diod. Sic. xvi. 68. Polyb. ii. 70. Perizon, ad Ælian. V. H. iii. 14. and Viger de Idiot. iii. 2, 15.]

1 Kings viii. 27.]

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. xvi. 4.] Acts xxi. 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, et al. Comp. 2 Thess. ii. 10. 1 Cor. ii. 14. [Aristot. Rhet. iii. 17. Thucyd. iv. 16. Schl. makes où déxouat in 2 Thess. ii. 10. (as in Thucyd. v. 32.) I 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'ZAZOE ǹμãç-kai Öπwс ov ovvážete тàç öppõç — σкoπeite, bear with us, and take heed not to frown. See Elsner and Wolfius. [Ælian, 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. Aexouai is often thus applied in Homer, as in Il. xviii. 524.

Τοῖσι δ' ἔπειτ' απάνευθε δύω σκοποὶ εἴατο λαῶν, ΔΕΓΜΕΝΟΙ ὁπότε μῆλα ιδοίατο καὶ ἕλικας βούς. Two spies at distance lurk, and watchful seem If sheep or oxen seek the winding stream. POPE. So II. ii. 794. and ix. 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 derivatives xoxoμat, προσδέχομαι, which see.

Δέω.

1. To bind, tie, as with a chain, cord, or the like. Mat. xxii. 13. xxvii. 2. Mark v. 3, 4, et 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. Acts ix. 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 explanations of dedeμivos T vεúμаTI. Some, as Erasmus Schmidt, interpret v. of a revelation by the Holy Ghost, that Paul should be thrown into chains at Jerusalem; and refer to v. 23. and

II. 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 determine to be binding or obligatory, i. e. of duties to performance, of transgression to punishment. Mat. xvi. 19. xviii. 18. Comp. John xx. 23. [Judg. xvi. 22.] 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. 100.— 'Eμeio de AH ZEN, he wanted me. So Plato in Apol. Socr. § 18, 27. ed. Forster, Toλλoй AE'Q, I want much, i. e. I am far from. And Lucian, Rev. iv. t. i. p. 406. B. 'Eyw dè TOGOÚTOV AEQ, I am so far from.

II. [As a verb impersonal. A. (1.) It is necessary, it behores. Mat. xvi. 21. xvii. 10. John x. 16, et 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 necessity in the first place, I 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, perhaps, Hammond; but I think it is, It cannot be but that there will be divisions, i. e. from the propensities of human nature; and so Rosenmüller.]-Aéov, Tó. Need, needful, becoming. See [Acts xix. 19.] 1 Tim. v. 13. 1 Pet. i. 61.

III. Aέopa, pass. To be in want or need, to want. In this sense it is not used by the writers of the N. T. in the simple form, though the compound poodéoμai 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, et al. freq.—with a genitive of the person and an accus. of the thing, 2 Cor. viii. 4, with much entreaty requesting of us this favour and the communication of this ministration to the saints. For the words dižaobai nμãç at the end of the verse seem a spurious addition, being wanting in thirtyfour MSS., four of which are ancient, unnoticed in the Vulg. in both the Syriac and other ancient

for support of life, as Exod. xxi. 10. 1 Kings iv. 22. Prov. 1 [In the plural it generally signifies, what is necessary xxx. 8. 2 Mac. xiii. 20.]

3. Of inferring, therefore. 1 Cor. vi. 20. Blackwall, Sacred Classics, vol. i. p. 145. observes, that Plato apples this particle in the same manner. But in this use of on, its affirmative or hortative sense seems also to be included, q. d. therefore truly, or therefore by all means1. [So in the Song of the Three Children, and Xen. Mem. iii, 4, 7.] Aн ̃AOƐ, n, ov.—Manifest, evident. occ. Mat. xxvi. 73. 1 Cor. xv. 27. Gal. iii. 1. 1 Tim. vi. 7. [LXX, Ez. v. 15.]

Heb. ix. 8.

II. To make manifest, declare, show, signify by words, [teach.] 1 Cor. i. 11. Col. i. 8. Heb. xii. 27. 2 Pet. i. 14. Comp. 1 Pet. i. 11. [LXX, Ex. vi. 3.]

Anunyopiw, w, from duos the people, and ayopiw to speak to or harangue. To speak to or harangue the people, to make a public oration, fused generally of great men's speeches. Prov. XXX. 31.] Acts xii. 21.

Anulovpyós, oũ, ó, from duos public, (which from δήμος a people,) and ἔργον work.

I. One who worketh for the public, or performeth public works, also an architect. So Suidas from the Schol. on Aristoph. Koos dè éλeyov dŋμουργούς, τοὺς τὰ δημόσια ἐργαζομένους· πότε δὲ Kai Tovg áрXITEKTOvaç. [It is the name of the Achæan magistrates. See Polyb. Exc. Leg. 47. Aristot. 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.]

halfpenny 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.

ANTOTE. Adv. from dʼn truly, and worέ ever.— Soever, occ. John v. 4.

Antov. Adv. from dʼn truly, and wou where.— Truly, +verily, indeed.+ occ. Heb. ii. 16. AIA'. A preposition.

I. Governing a genitive case,

1. It denotes a cause of almost any kind, by. See John i. 3, 7. Luke i. 70. Rom. iii. 24. v. II. Acts viii. 18. [Critics 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 Magee, (vol. i. p. 73.) that with the genitive it never signifies the final cause. In Rom. vi. 4. Schl. says decidedly and rightly, that it is through the (glory or) power of the Father; he, however, with Beza, gives 2 Pet. i. 3. as an instance of the final cause, but even Rosenmüller translates that place, by his glorious kindness; and Vitringa has a long and satisfactory dissertation against this interpretation. 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 instances and other senses belonging to this head.]

(1.) [Efficient and principal cause. John i. 3. Rom. i. 5. 1 Cor. i. 9. So Rom. v. 1, 2, 11, where Schleusner calls it the meritorious cause.]

(2.) [Efficient and ministerial, or instrumental 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 ἐν. 15. Heb. ii. 10. (where Schleusner translates it after.) In many passages we are said to be justified, &c. through the redemption 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 head, the death of Christ being the efficient, faith the instrumental cause of our salvation. The expressions dià xɛpós tivos, &c. Mark vi. 2. Acts v. 12. xv. 23. xix. 26. must be referred hither also ]

και Δημόσιος, α, ον, from δῆμος. I. Public, common. occ. Acts v. 18.

II. Anuooia, publicly. It is the dative case used adverbially by an ellipsis, for iv dnpooía Xupa, in a public place, or &c. occ. Acts xvi. 37. xviii. 28. xx. 20. [So 2 Mac. vi. 20. Xen. Mem. iv. 8, 2.]

A word

Κάν με χρή, ΔΙΑ ΤΟΥ͂ ΠΥΡΟΣ
Εθέλω βαδίζειν.

Though I were to pass through fire, I'd go. But see by all means Elsner's excellent note on 1 Cor. iii. 15. to whom I am indebted for the

above citations; and comp. Wetstein and Macknight.

1 [It seems sometimes to be redundant, as Acts xiii. 2.] 2 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 Hoogeveen's Note on Vigerus de Idiotism. cap. iii. sect. 1.

reg. 9.

4. After. Mat. xxvi. 61. Mark ii. 1. Gal. ii. 1. See Wetstein on Mat. and Mark, and observe that this use of diá is common in the Greek writers. Comp. Kypke on Mark. [Our translators, on Mat. xxvi. 61. say, in three days. Schl. says within, and cites Mark xiv. 58. Acts (the

betrayer," says Doddridge in paraphrase. But as
it does not appear that Judas did, strictly speak-
ing, accuse our Lord, it might be more proper to
render dißoloç in this text by spy or informer,
as Judas truly proved. See Campbell's Prelim.
Diss. to Gospels, pp. 185, 188. [Schleusner refers
John vi. 70. to the sense of an adversary, and
quotes 1 Mac. i. 38. Lampe there quotes Est.
vii. 4. viii. I. Bretsch. says, it is for viòc dia-
Bólov, one led by the devil, and quotes xiii. 2; but
this is without any reason.] By this word dá-
Bolog, the LXX constantly render the Heb.
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.
Sayyiλ, from dia denoting dispersion or
emphasis, and ayyéλλw to tell, declare.

1. To tell, declare, or publish abroad, to divulge.

Luke ix. 60. Rom. ix. 17.

II. To declare, or signify plainly. 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 temple); after which they were to offer-."
Mr. Clark's note. Comp. under ȧyvízw II. and
Numb. vi. 13. &c. [Josh. vi. 10.]

Ε. Διαγίνομαι, from διά through, and γίνο-
par to be.-Öf time, to pass, pass over. occ. Mark
xvi. 1. Acts xxv. 13. xxvii. 9. Thus used also
in the Greek writers. See Wetstein on Mark.
[Ælian, V. H. iii. 19.]

Διαγινώσκω, from διά denoting separation or
emphasis, and yivwokw to know, discern.-To dis-
cuss, examine thoroughly, [take cognizance of]. 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. Numb.
xxxiii 56.]

Aayvwpilw, from dia denoting dispersion,
and yvwpiw to make known. To make known, or
publish abroad. occ. Luke ii. 17. [See Jensii
Ferc. Lit. p. 37.]

Aiάyvwols, εws, n, from diayivwokw.
-Discussion, examination, cognizance. occ. Acts
XXV. 21. [Wisd. iii. 18. Joseph. A. J. xv.
3, 8.]

Alayoyyow, from diá emphat. and yoyyúl
to murmur.—To murmur [from indignation]. occ.
Luke xv. 2. xix. 7. [Exod. xvi. 3. xvii. 3. Ecclus.
xxxiv. 24.]

Siayonyopiw, w, from diá emphat. and
yonyopiw to awake.-To awake thoroughly. occ.
Luke ix. 32. [Herodian iii. 4, 8.]

Alay, from dia through, and ayw to lead.

from one to another. occ. Acts vii. 45. where
Kypke produces the Greek writers using it in the
same manner. [Ælian, V. H. xiii. 1.]
Διάδημα, ατος, τό, from διαδέω to bind round,
which from diá about, and déw to bind.-A diadem,
a tiara, i. e. not a crown properly so called, but
a swathe, or fillet of white linen bound about the
heads of the ancient eastern kings, and so the
ensign of royal authority. occ. Rev. xii. 3. xiii. 1.
xix. 12. [Est. i. 11. ii. 17. Is. lxii. 3. See
Casaub. ad Suet. Cæs. c. 79.]

Aiadido, from diá denoting transition or dis-
persion, and didwμ to give.

I. To distribute, diride. Luke xi. 222. xviii.
22. John vi. 11. Acts iv. 35.

II. To give from hand to hand, i. e. from one's self
to another, to deliver. Rev. xvii. 13. where the
verb fut. diadidwoovoi is formed with the redupli-
cation di, as the infin. didwoe is in Hom. Od.
xxiv. 313. and fut. didwooμer, Od. xiii. 358: but
observe, that in Rev. xvii. 13. the Alexandrian
and fourteen later MSS. read didóaσiv. See
Wetstein and Griesbach3. [Josh. xiii. 6. Gen.
v. 27.1

Διάδοχος, ου, ὁ, ἡ, from διαδέχομαι.-A suc-
cessor. occ. Acts xxiv. 27. [1 Chron. xviii. 17.
See note on διαδέχομαι.]

Διαζώννυμι, from διά emphat. and ζώννυμι
to gird.-To gird, gird about. occ. John xiii. 4, 5.
xxi. 7. [Ezek. xxiii. 15.]

Διαθήκη, ης, ή, from διέθηκα 1st aor. of δια-
Tionμ-A disposition, institution, appointment.
"It signifies," saith Junius", "neither a testa-
ment, nor a covenant, nor an agreement, but, as
the import of the word simply requires, a dispo-
sition or institution of God." The Heb. word in
the Old Testament, which almost constantly
answers to dianen in the LXX, is , which
properly denotes a purification or purification-
sacrifice, never, strictly speaking, a covenant,
though cutting off or in pieces, a purifica-
tion-sacrifice, be indeed sometimes equivalent to
making a covenant, because that was the usual
sacrificial rite on such occasions, and was origi
nally, no doubt, an emblematical expression of
the parties staking their hopes of purification and
salvation by the great sacrifice on their perform-
ing their respective conditions of the covenant on
which the nor sacrifice was offered. Comp.
under äσrovoç.

I. A disposition, dispensation, institution, or ap-
pointment of God to man. In this view our Eng-
lish word dispensation seems very happily to
answer it. Thus it denotes,

1. The religious dispensation or institution which

II. [To pass (of time). 1 Tim. ii. 2. 2 Mac.
xii. 58. Soph. Ed. C. 1614. It is sometimes
used elliptically, for to live, as 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.
Aiadixouai, from diá denoting transition, and
exouai to receive.-With an accusative of the
thing. To receive by succession, or by passing

[With an accus. of the person, it is to succeed, Diog.
L. iv. 1. and even absolutely, 2 Mac. iv. 31. ix. 23. though
in these texts Schl. thinks it implies not a successor, but
lieutenant.]

Comp. Gal. iv. 24.
2. The dispensation from Sinai. Heb. viii. 9.

2 [Schl. translates here to plunder, from the phrase,
Mat. xii. 29. and so diavéμeo@ai. See Vorst. Philol. S.

P. 79. in Fischer's edition; but Bretsch. agrees with Park-
hurst.]