Acts xxv. 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. 12. (comp. Eurip. Androm. 673.)] II. Transitively, to act unjustly by any one, to Mat. xx. 13. Acts do wrong to or injure him. vii. 24. 26, 27. xxv. 10. Philem. ver. 18, et al. III. To hurt, damage, harm. Luke x. 19. Rev. On Rev. vi. 6, ii. 11. vi. 6. vii. 2, 3, et al. swers to the Heb. in the gates of the sepulchre, 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, however persecuted and distressed, should never fail till the consummation of all things, and should then, at the resurrection of the just, finally triumph over death and the grave. Comp. 1 Cor. xv. 54, 55.-The expression Túλai cov Wetstein shows that the V. is in this sense is by no means peculiar to the Hebraical or Hei- applied to the earth or land by the best Greek lenistic style. Grotius, Whitby, and Wetstein, writers. +Isaiah lxv. 25.+ on Mat. xvi. 18, show that it is used by the old Greek poets, particularly by Homer, Theognis, Euripides, and Theocritus, and was no doubt derived to them from the East. [Schleusner understands this place differently. As one implies sometimes the 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 understands the whole of the dangerous persecutions hanging over the Christians. See Valck. ad Eur. Hipp. 1445, p. 321. Bretschneider, on Wisd. i. 14, takes one for the devil.] [IV. A low and miserable state. Mat. xi. 23. Luke x. 15. Ps. xxix. 3. xlviii. 16.] Αδίκημα, ατος, τό, from ἀδικέω to injure.—An act of injustice, a criminal act, a crime. occ. Acts xviii. 14. xxiv. 20. Rev. xviii. 5. [1 Sam. xx. 1. xxvi. 18. Polyb. i. 66, 6 and 8. rather a sin, as perhaps in Rev. xviii. 11. See Is. lix. 12. Jerem. xvi. 17.] Αδικία, ας, ή, from ἄδικος unjust. Sometimes I. Injustice. Luke xviii. 62. Acts i. 18. Rom. ix. 14. 2 Cor. xii. 13. II. Falsehood, deceitfulness, as opposed to truth or constancy. Luke xvi. 9. comp. ver. 11. John vii. 18. Rom. ii. 8. 2 Thess. ii. 10 and 12. So in the LXX dduría frequently answers to the Heb., which signifies to speak or act falsely or deceitfully. comp. especially in the LXX, Deut. xix. 18. Mic. vi. 12. Ps. li. 3. Comp. under Mappwvac, and see Wetstein in Luke. [V. Death itself, as 1 Cor. xv. 55, where, however, it seems only a bold personification. Schleusner thinks it is he who has the kingdom of hades, [III. Any sin or vice. Luke xiii. 27. Acts and refers to Wisd. i. 14.] See Song of Sol. viii. 23. Rom. i. 29. ii. 8. iii. 5. vi. 13. 2 Tim. viii. 6. Ecclus. xiv. 12.-" Our English or rather ii. 19. James iii. 6. 2 Pet. ii. 13. 1 John v. 17. Saxon word hell, in its original signification So in LXX, Hos. x. 9. Ezek. xxi. 27 (32). Prov. (though it is now understood in a more limited xi. 5. Is. lviii. 6. In Ps. lxxii. 8, it is blasphemy. sense), exactly answers to the Greek word hades, See Ps. lxxiv. 5. Eccl. xiv. 9, adikia пovηρá and denotes a concealed or unseen place; and this avarice and envy inciting to injustice and crime. sense of the word is still retained in the Eastern, Often perverseness, as Ezek. ix. 9. Is. xxxiii. 15. and especially in the Western, counties of Eng- In the passage 1 John i. 9, Schleusner construes land; to hele over a thing is to cover it. See this word the punishment of sin. We find it so Lord King's History of the Creed, ch. iv."-Dod-in (Theod.) Job xxi. 19, and (Symm.) Prov. dridge on Rev. i. 18. Hell is used for the Heb. xxii. 8. Bretschn. more properly says the sense por Greek äông in Ps. xlix. 14. lv. 16. is, God will not only forgive but sanctify the sinner, i. e. will make him dikaios.] lxxxviii. 2. lxxxix. 47, according to the old English translation retained in our Liturgy. See also Leigh's Crit. Sacr. in "Atong, and Junius's Etymolog. Anglican. in Heile and Hele. Αδιάκριτος, ου, ο, ή, from a neg. and διακρίνω to distinguish.—Making no partial distinctions, free from partial regards, impartial. occ. James iii. 17. [For examples of passive adjectives taking an active meaning, see Hemst. ad Lucian. i. p. 179.] Adiáλutos, ov, o, i, from a neg. and diaλtime to intermit, which see..-Unceasing, continual, without intermission. occ. Rom. ix. 2. 2 Tim. i. 3. AcialeinTws, adv. from adiáλELTOS.— Continually, without intermission. occ. Rom. i. 9. 1 Thess. i. 3. ii. 13. v. 17. [See 1 Macc. xii. 11. 2 Mace. iii. 26. ix. 4.] Aciagopia, as, i, from a neg. and diapopá corruption, which see.-Incorruptness, integrity, freedom from corrupt mixtures or adulterations. occ. Tit. ii. 7, where nine MSS., four of which are ancient, read, to the same sense, dp0opiav. See Wetstein and Griesbach. 'Adikéw, , from a neg. and dien right, justice. I. Intransitively, to act unjustly, do wrong, sin. [In this sense the word does not occur elsewhere. In Prov. xxv. 1, it is which cannot be separated.] "Αδικος, ου, ό, ἡ, καὶ τὸ ἄδικον, from a neg. and dien justice. I. Unjust, unrighteous, falling short of the righteousness required by the Divine law. 1 Pet. iii. 18. II. Unjust, unrighteous, bad, vicious. Mat. v. Acts xxiv. 15. 1 Cor. vi. 9. [Prov. xvii. 15. Is. lvii. 20. Ezek. xxi. 3.] 45. III. Unjust, unrighteous, iniquitous, unequitable. Luke xvi. 10. xviii. 11: [Rom. iii. 5. Heb. vi. 10.] IV. Deceitful, fallacious, mocking expectation. occ. Luke xvi. 11. 'Adixos, adv. from adiros.-Unjustly, undeservedly. occ. 1 Pet. ii. 19. [Prov. i. 11. 17. Wisd. xii. 13. 2 Macc. vii. 16.] 'Adókiμos, ov, ò, ǹ, from a neg. and dókipos proced, approved, which see.-The word is used former it is properly applied to metals, and refers both in a passive and an active sense. In the to that part of them which, upon refining, is thrown away as drossy and worthless: so in the LXX ddókiμog answers to the Heb. r dross. Is. i. 22. Prov. xxv. 4. I. In a passive sense, disapproved, rejected, cast away. occ. 1 Cor. ix. 27. Heb. vi. 8. comp. 2 Cor. xiii. 5-7, where see Bp. Pearce and 2 [The phrase κριτὴς τῆς ἀδικίας is for κριτὴς ἄδικος.] Macknight. [Our version construes the word | 2 Pet. i. 12. Xen. Cyrop. i. 4, 27. iii. 3, 9.by reprobate in every instance except 1 Cor. Hence the old English aye, ever. ix. 27. Schleusner gives the following versions : -2 Cor. xiii. 5-7, not genuine. 2 Tim. iii. 8, not possessing such faith as is right. Rom. i. 28, bad and percerse. I Cor. ix. 27, unworthy of such happiness. Tit. i. 16, and Heb. vi. 8, useless, unfit. I agree more with Bretschn. Thus, 1. Reprobate, rejected, or deserving rejection. 1 Cor. ix. 27. 2 Cor. xiii. 5-7. 2 Tim. iii. 8. Rom. i. 28. 2. Useless, unfit. Tit. i. 16. The passage Heb. vi. 8, may be referred to either.] II. In an active sense, undiscerning, undistinguishing, void of judgment. occ. Rom. i. 28. 2 Tim. iii. 8. Tit. i. 16; on all which texts see Macknight. The above cited are all the passages of the N. T. wherein the word occurs. "Adolos, ov, o, ǹ, from a neg. and dólog deceit.-Without deceit, sincere, pure. occ. 1 Pet. ii. 2. adóλwc Wisd. vii. 14. ̓ΑΕΤΟΣ, ου, o, according to some, from αΐσσω to rush with violence, which is plainly from the Heb. yw or Hiph. y to hasten; but derós may rather be deduced from the Heb. y a bird of prey, a derivative from the V. Dy to fly or rush impetuously. See Bochart, 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 ensigns [which Schleusner denies 2]. *Αζυμος, ου, o, from a neg. and ζύμη leaven. I. "Avμa, rá, 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. +Lev. ii. 4.+ Num. xxviii. 16. II. Unleavened, free from fermenting matter. It is applied figuratively and spiritually to Christians: tuncorrupted, sincere :† occ. 1 Cor. v. 7. comp. ver. 8. See Suicer, i. p. 106.-This word in the LXX constantly answers to the Heb. 'Advvarew, w, from adúvaros.—To be impossible. occ. Mat. xvii. 20. Luke i. 37. So LXX in Gen.. xviii. 14. Job xlii. 2. [See Xen. Mem. i. 2, 23. iii. 5, 28.] 'Adúvaros, ou, o, n, kai rò ddúvarov, from a neg. and duvarós possible, or powerful. It is used in a neuter, but most commonly in a passive sense. I. In a neuter sense, impotent, weak. xiv. 8. Rom. xv. 1. Acts II. Passively, impossible, not to be done. Mat. xix. 26. Heb. vi. 18. x. 4, et al. [In the following passages Schleusner gives the meaning 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 difficilia. It need not be remarked that the affixing this sense to passages containing a doctrine which is altered by this translation is highly improper.] "AAQ for dɛidw, from the Heb. TT to confess, praise; because the original use of singing among both believers and idolaters was in the confessions and praises of their respective gods; and, indeed, in this appropriated sense only is the verb adw applied in the N. T.-To sing, utter harmoniously. occ. Rev. v. 9. xiv. 3. xv. 3. Eph. v. 19. Col. iii. 16. In the two last texts 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 dovres singing, once answers to the Heb. (from TT) confession. Jer. xxx. 19. 'Así, from a intens. and tw to be (see under εἰμί). 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. 'AH'P, époc, o, from the Heb. 3 to flow, whence also the Chaldee, Syriac N Welsh awyr, Latin aër, and its modern derivatives, all denoting the air.-The air, the 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) Eis apa λadɛīv (Luc. iv. 929). 1 Cor. xiv. 9. To speak rainly or uselessly-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) 'Aépa dépeiv, to beat the air-either from the oiapaxia 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. instead of the adversary, to miss your blow, do nothing. (Virg. Æn. v. 376. 446.)-In Eph. ii. 2, some translate dnp by the lower sphere of air just surrounding the earth, in which the clouds fly, in Parkhurst'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. Hom. Il. xii. 240. Hesiod, Theog. 119.]—The LXX twice use this word in the gen. plural, dipwv airs, to express the Heb. the conflicting airs or ethers. See Heb. and English Lexicon in II. which from a neg. and Bávaroç death.-ImmorΕ ̓Αθανασία, ας, ή, from ἀθάνατος immortal, tality, exemption from death. occ. 1 Cor. xv. 53, 54. 1 Tim. vi. 16. [See Wisd. viii. 14, where it is immortal fame.] Ε ̓Αθέμιτος, ου, ὁ, ἡ, καὶ τὸ ἀθέμιτον, from 2 [The eagle is said not to feed on carcases; and there were not, some writers say, any eagles in Palestine. Hence some construe eroi, as if yuzaeroi or vultures. Schleusner explains the place, "At a given opportunity there will be found persons to use it." Bretschn. says, "Where [See Xen. de Venat. c. 5, § 14. Herod. vi. 136. Börner. there is gross impiety, vengeance from Heaven will overDiss. de Actis Paul. et Barn. in Nov. Thes. Phil. 11, take it."] p. 630.] 3 The true meaning of i is, to be clear, light.† a neg. and Outróc lawful, from Oéμıç law, right, which seems a derivative from the Heb. On complete, perfect. 1. Unlawful. occ. Acts x. 28. [2 Macc. vi. 5. vii. 1.] II. Wicked, abominable. occ. 1 Pet. iv. 3, where it seems particularly to refer to the abominable impurities which accompanied the heathen idolatries. So Josephus, lib. iv. cap. 9, § 10, uses 'ADEMITOYΣndováç for unnatural pleasures. See more in Wetstein. A0Eos, ou, o, ǹ, from a neg. and Ocóc God. -Without God, i. e. the true God, an atheist in this sense. occ. Eph. ii. 12. So abeo is used by Ignatius for heathen and heretics, Epist. ad Trallian. § 3 and 10. See also Wolfius on Eph. Suicer's Thesaurus in a0ɛoç i. 2, and Olivet's Theologia Græcan. 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 ά0tot by the heathen.] Abeoμos, ou, o, n, from a neg. and Otoμoc a law, which from rienu or Otw, to fix, appoint, constitute.-Lawless, disregarding law and right. occ. 2 Pet. ii. 7. iii. 17. [Oftener used of things than of men. See Kypke and Loesner, 3 Macc. vi. 26.] 'Aeréw, w, from a neg. and Oɛrós placed, from τίθημι οι θέω to place. [I. To abolish, annul. Gal. iii. 15. 1 Macc. xi. 36. II. To make rain, or of no effect. Luke vii. 30. 1 Cor. i. 19. Prov. i. 25. III. To despise or reject. Gal. ii. 21. Jude, ver. 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 violate. In the sense of despising or making light of, it occurs in LXX, II. An abrogation, annulling. occ. Heb. vii. 18. 'AOXiw, w, contracted from deλéw, which is derived from atλog strife, contest; and this may be either from a intens. or dtí always, and Xaw to shake or dash together, or against each other. Thus the Heb. p, which generally signifies to sport, play, or the like, is also used, 2 Sam. ii. 14, for conflicting, skirmishing, plainly because the actions are of a similar kind.-To strice, contend, be a champion, in any of the Grecian games. occ. 2 Tim. ii. 5. From this verb these ancient champions were called d0λnraí, in Latin athlete, whence our English word athletic. Κ Αθλησις, εως, ή, from αθλέω. Α fight, contest, struggle, conflict. occ. Heb. x. 32. [See in Latin, Hor. 1 Ep. v. 8.] 'AOvuέw, w, from a neg. and Ovμóg the mind.To despond, lose courage, be discouraged. occ. Col. iii. 21. 'AOwoc, ov, d, n, from a neg. and Own a mulet or punishment imposed on any one, which Eustathius derives from Ow, Ow, to put, impose, as wń life, from 2 to live. I. Not mulcted, not punished. It occurs not in this sense in the N. T., but frequently in the profane writers. [Aristoph. Nub. 1415.] II. Innocent, free from guilt. occ. Mat. xxvii. 4. 24. Alua alov is a phrase often occurring in the LXX for the Heb. 2. See 1 Sam. xix. 5. 2 Kings xxi. 16. xxiv. 4. So dwóc εiμ -áñò тшν aiμárov, is used by the LXX, 2 Sam. iii. 28, for the Heb. 2. Αἴγειος, ου, ὁ, ἡ, καὶ τὸ αἴγειον, from αἴξ, aiyós a goat, which seems a derivative from the Heb. w a goat.-Of or belonging to a goat, a goat's. occ. Heb. xi. 37. [Exod. xxv. 4. xxxv. 6. Numb. Xxxi. 20.] Alyiaλós, ou, o, from ayw to break (which, in this sense, seems derived from Heb. to squeeze), and aλg the sea; or from dioow to rush, and aλç, because the sea rusheth against it.-The sea-shore. Mat. xiii. 2, et al. Acts xxvii. 39, Exovra aiyiaλóv with a shore [say our translators]; but "have not all creeks shores? It should have been translated with a smooth shore, convenient for landing; that is alytaλós: Hesychius, aiyıαλός, ὁ παραθαλάσσιος τόπος, ψαμμώδης, ἢ noidas xwv. The Latin poets call them bona littora et mollia." Markland in Bowyer's Conject. [Schleusner approves this.] Xenophon, Cyri Exped. lib. 6, p. 452, edit. Hutchinson, 8vo, has An AITIAAO'N "EXON. +Judges v. 17.† 1 Sam. ii. 19. Is. xlviii. 8. Jer. ix. 2. xii. 1. 1 Chron. v. 25. Dan. ix. 7. See Polyb. xv. 1. iii. 29, and Schweigh. Lex. Polyb. p. 12, where the sense is perhaps to violate. I should refer also to this head the phrase doeтεiv rηv πíoriv, 1 Tim. v. 12, which means to make light of or forsake the promise or faith. See Polyb. viii. 2. xiv. 1. 1 Macc. xv. 27. Parkhurst thinks there is a reference to the widows breaking their former engagement to the Church, that they would not abuse its alms. In Mark vi. 26, there is difficulty. Parkhurst says, to violate one's engagement to, to disappoint or fail one, referring to Polyb. ix. 30, and also to Is. i. 2. xxxiii. 1. Ps. exxxii. 11. We may add Exod. xxi. 8. Judg. ix, 24. Prov. xi. 3. Schl. translates ei repulsam dare noluit, and gives the Vulg. noluit eam contristare; the Syriac, frustrare, pricare eam; the Arabic, prohibere eam, or recusare. He cites II. Eternal, in a restrained sense, or à parte Joseph. Ant. J. xv. 2, 6, ovdevòc doεrýσev v post, perpetual, without end. occ. Jude, ver. 6. [See dži, and translates it, fore ut nihil eorum, quæ Wisd. ii. 23. Le Clerc, Ars Crit. vol. ii. p. 130.] peteret, ei deneget. I should rather say, would not Εξ Αἰδώς, όος, οὓς, ἡ, from a neg. and ἰδεῖν reject the petitioner, with respect to any of his re-to see, look at, for modest persons are apt to turn quests. But in St. Mark we have an accus. alone; away their eyes, and not look at others. and I should certainly translate, as in our version, reject, as in many of the above passages. To disappoint would not be a bad version; and we find this in Ps. xiv. 6. See 1 Macc. xv. 27.] Ο Αθέτησις, εως, ή, from ἀθετέω. 'Aidios, ov, ó, n, from dei ever, always. I. Eternal, absolutely, without beginning or end. occ. Rom. i. 20. [Wisd. vii. 26.] 1 [Schleusner gives this version, and also to be angry with, as 1 Sam. xv. 11. 2 Sam. vi. 8. 1 Chron. xiii. 11. Xen. Anab. vi. 2, 8. Hellen. v. 2, 21.] 2 [Alμa útwoy is an innocent man, Deut. xxvii. 25. 1 Sam. xix. 5; innocent blood, 1 Kings ii. 5. Jer. xxvi. 15. 'Alwos is innocent, Ps. xv. 5. xxiv. 4. xxvi. 6. lxxiii. 13; 1. A putting away, an abolishing. occ. Heb. free, Gen. xxiv. 41. Numb. xxvii. 22. Josh. ii. 20; unix. 26. [Expiation, Sch. and Br.] punished, Ex. xxi. 28.] I. Modesty, decency, occ. 1 Tim. ii. 9. [3 Macc. i. 19.] II. Reverence, veneration. occ. Heb. xii. 28. [and so pudor in Latin. Terent. And. i. 5, 28.] Ailio, onos, ó, from aïow to scorch, and w the aspect or countenance.-An Ethiopian, so called from his scorched and black countenance and skin. occ. Acts viii. 27. comp. Jer. xiii. 231. Αἷμα, ατος, τό, perhaps from αἴθω to be hot, or from aw to breathe, because it requires constant refrigeration from the external air. (Comp. Heb. and Eng. Lex. in III.) 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 are ancient, and several old versions, have not the words dià тov aïparos aurcu, which are accordingly rejected by Wetstein and Gries bach. II. Blood, killing a man, murder. Mat. xxiii. 30. xxvii. 6. 8. 24. [Acts i. 19. In Acts ii. 19, alpa kai nup may be murders and fires. 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 almost 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 aiua in the sense of murder, Ezek. xxiv. 6. 9. Ecclesiast. viii. 16.] III. Guilt or punishment of shedding human blood, or of killing a man. Mat. xxiii. 35. (comp. 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 writers, as Sophocles, Euripides [Elect. 136], and Demosthenes, use alua for murder. See Scapula [and Schwarz. Comm. L. G. p. 24.] IV. Blood, seed, or natural descent. Acts xvii. 26. comp. John i. 13, where see Wetstein; and comp. Záp VI. Homer uses aiua in this sense. Il. vi. 211. Ταύτης τοι γενεής τε καὶ ΑΙΜΑΤΟΣ εὔχομαι εἶναι. And so, Odyss. iv. 611, Menelaus says to Telemachus: So [See Schol. Hom. Iliad. xix. 105. Eur. Phoen. 256. Ovid, Met. xiii. 705. Virg. Æn. i. 19. 2 Sam. xxi. 2.] V. Zaps rai alua, flesh and blood. See under Σάρξ ΙΧ. Κ. Αἱματεκχυσία, ας, ἡ, from αἷμα, ατος, blood, and iкxέw to pour out, which see.—A pour 1 [Pliny (N. H. vi. 29) mentions Queen Candace as having reigned in Meröe. By Ethiopia, in Scripture, is meant Upper Ethiopia, i. e. the country between the Nile and the Arabic Gulf.] ing out or shedding of blood, blood-shedding. occ. Heb. ix. 22. Αἱμοῤῥοέω, ὤ, from αἷμα blood, and ῥόος a flur, from pew to flow. To have or labour under a flux of blood 2. occ. Mat. ix. 20. comp. Lev. xv. 33, in LXX and Heb. [Bartholin. de Morbis Bibl. c. 7, et Wedel. Exc. Med. Phil. cent. ii. dec. v. p. 45.] Aivedic, εwc, i, from aivéw.-Praise. occ. Heb. xiii. 15. [See Lev. vii. 13.] In the LXX it frequently answers to the Heb. A confession, and to praise. [See Ezra x. 11. Neh. ix. 5. 2 Chron. xxix. 31.] Alviw, w, from alvoc, if it should not be rather deduced immediately from the Heb. 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, et al. This word in the LXX most commonly answers to the Heb. to praise, and to to confess, attribute [Judg. xvi. 24, and Ps. xcix. 4.] power to. Αἴνιγμα, ατος, τό, from ᾔνιγμαι perf. pass. of aivirrw taivioooμart to hint, intimate, signify with some degree of obscurity, which perhaps from the Heb. ry, infinitive of the V. to answer, correspond.—An enigma, in which one thing answers or stands in correspondence to, or as the representative 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 spiritual things, iv aiviyari, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal, but then face to face. The apostle here seems to allude to Num. xii. 8, which ΣΤΟΜΑ λαλήσω αὐτῷ ἐν εἴδει, καὶ οὐ δι ̓ ΑΙis thus rendered in the LXX, ETO'MA KATA' NITMA'TON (лiп Heb.), kaì riv dóžav Kupiov El'AE 3. AI'NOΣ, ov, ò, praise. [Alvog is properly a fabulous oration, (see Suidas and Hesiod, Op. 202.) then assent, and thence encomium or praise. See Ezra iii. 11. Ps. viii. 3. (on which see Mede,) and Herod. vii. 107.] occ. Mat. xxi. 16. Luke xviii. 43. Αἵρεσις 4, εως, ή, from αἱρέομαι to choose. I. A choice. It occurs not in the N. T. simply in this sense, but is thus used in the profane 5 and ecclesiastical writers, in the LXX version of Lev. xxii. 11. 21, and in 1 Macc. viii. 30. II. A sect of heathen philosophers. Thus used by Arrian, Epictet. ii. 19: "Why do you call yourself a Stoic? Confine yourself to what you do, καὶ εὑρήσετέ τινος ἔσθ ̓ ΑΙΡΕΣΕΩΣ, and 2 [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.] 3 [This is also Bretschn.'s interpretation. Perhaps all this was not in the Apostle's mind; vaiviquati, not clearly. Parkhurst's derivation and corresponding explanation of the word itself are utterly absurd. Αινίσσομαι is, to hint obscurely.] 4 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. p. 424, &c. 5 See Herodotus, i. 11. [Soph. Aj. 265. See D'Orvill. ad Charit. ii. c. 4. p. 306, ed. Lips] you will discover of what sect you are; most of you Epicureans," &c. So Lucian, in Hermotim. tom. i. p. 580, εἰ δέκα μόνας θεῖμεν τὰς ΑΙΡΕZEIE iv pilooopia, "If we suppose only ten sects in philosophy." Id. Demonax, p. 1004: "One asked Demonax, Tiva AI"PEEIN ȧoñášetαi μãλλον ἐν φιλοσοφίᾳ, what sect in philosophy he chiefly embraced?" And Plutarch, de Plac. Philos. lib. i. cap. 3, says, "that from Thales, Ivy AI"PEZIE роonyoрevon, the Ionic sect was denominated." III. A sect, secta, that is, a form or mode of religious discipline or opinion which any one chooses, follows, and professes, or the persons who 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, aipirais, in the same manner as St. Luke does in the Acts: hence a sect among Christians, 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. 11. Αἱρετίζω, from ταιρετός elected, which from+ aipéopat, to choose. occ. Mat. xii. 18.—In the LXX it most commonly answers to the Heb. to choose. Comp. especially 1 Chron. xxix. 1, in Heb. and LXX. Αιρετικός, ου, o, from αἱρετίζω. Comp. Αἵρεσις. -A founder, leader, or promoter of a religious faction or sect among Christians, a man factious in Christianity. occ. Tit. iii. 10. comp. Rom. xvi. 17. Αἱρέω, @, mid. Αιρέομαι, οὔμαι, from αἴρω το take up: I. To take, take hold on. It occurs not in this sense in the N. T., but frequently in the profane writers. II. [In the middle voice] To choose. occ. Phil. i. 22. 2 Thess. ii. 13. Heb. xi. 25. [Xen. Cyrop. iv. 5. § 2. +2 Sam. xv. 15.+] to AI PQ, from the Heb. W or in Hiph. raise up. The general meaning of the word is to lift, raise, or take up. I. To lift up, as the hands [to heaven] 3. Rev. x. 5.-the eyes, John xi. 41. [Ps. cxxi. 1. cxxiii. 1.] Acts II. To lift or take up. Mark vi. 29. 43. xx. 9. Mat. xvii. 27. On Luke xix. 21, comp. under τίθημι ΙΙ. III. Applied to the mind, to suspend, keep in uspense. John x. 24. See Suicer's Thesaurus on the word, who cites from Philostratus ii. 4, Καμὲ πάνυ ΑΙΡΕΙ ὁ λόγος ὃν εἴρηκεν, “ And the discourse which he spake keeps me quite in suspense." The learned Elsner, Observ. Sacr. (whom see) interprets the phrase xv aipei, 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.] [Theodoret on 1 Cor. xi. 18, and Chrysost. (Homil. Ixvii. in Ep. i. ad Cor.) both say that the word means rather poveikia than any opinions. Schleusner, in the place of St. Peter, gives the sense perverse opinions.] ? See Campbell's Preliminary Dissertations to the Gospels, p. 434, &c. [Suicer, i. p. 126.] [This was the Jewish form of swearing. See also Aristot. iii. Polit. c. 10, and Exod. vi. 8. Numb. xiii. 3.] 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 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 Macc. v. 2, somewhat unnecessarily. He adds examples of the same sense, with the addition of K TOÙ кóσμov or áπò τñ≤ yus, Acts xxii. 22. Phil. in Flacc. p. 538, 20, ed. Mangey, and hence in any sense to destroy. John xi. 48. 2 Sam. v. 21.] VIII. To bear, and so take away or remove. Thus Christ is said to bear, aipe, the sins of the world. John i. 29. 1 John iii. 5. comp. 1 Pet. ii. 24. IX. To receive, take. Matt. 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 vauv the ship, or άykúpav the anchor, ought to be supplied. So Thucydides, i. 152.† has οἱ δὲ ΤΑΣ μὲν ΝΑΥΣ "ΑΡΑΝΤΕΣ ἀπὸ τῆς γῆς, “they loosing the ships from the land;" and Plutarch and Polybius use the phrase AI PEIN 'ATKY PAN or 'ATKYPAE. See Bos Ellips. Wolf, and Wetstein. XI. To lift up or raise the voice. Luke xvii. 13. Acts iv. 24. [Schwarz. Comm. p. 29.]-In the LXX. this word most commonly answers to the Heb. 2, which is applied in nearly the same senses. Αἰσθάνομαι οι αἰσθέομαι, from αἰσθῶ to per ceive. 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, understand. occ. Luke ix. 45. [Job xxiii. 5.] Αἴσθησις, εως, ή, from αἰσθέομαι. See the last word.-Perception, properly external, but in the N. T. it is used only for internal. occ. Phil. i. 9.[AioOnois here (says Schl.) means quick perception of truth and falsehood, all the intelligence obtained by use and practice. See Ælian, V. H. i. 12. Arrian, Diss. Epict. ii. 18, 8. Phavor. aïoθησίς ἐστι δύναμις αισθητική. -Ezek. xxviii. 3.+] Αἰσθητήριον, ου, τό, from αἰσθέομαι. - Αη organ or instrument of sensation or perception; so the aloenryptov of seeing is the eye-of hearing, the ear; but in the N. T. it is used only for the internal senses, or senses of the soul, corresponding to those outward ones of the body. In the Definitions ascribed to Galen, aio@nrnotov is defined, τὸ αἴσθησίν τινα πεπιστευμένον ὄργανον— ἤτοι ὀφθαλμός, ἢ ῥίς, ἡ γλῶττα, “the organ to which any sense is entrusted-either the eye, or the nose, or the tongue." See Wetstein, who also cites from Galen the very phrase, TO` A'I2OH 4 [The reference to the Jewish sacrifices need hardly be pointed out, on which the sins of the people were laid. Lev. xvi. 21, 22.] |