TH'PION "EXEI PEгYMNA】ME'NON: and in Josephus, De Maccab. § 3, we have T2°N ENAON AIZOHTHPION, the internal senses. occ. Heb. v. 14. [See Jer. iv. 19.]

Τα Αἰσχροκερδής, έος, οὔς, ὁ, ἡ, from αἰσχρός base, vile, and Kéodos gain.-Greedy or desirous of base or vile gain. occ. 1 Tim. iii. 3. 8. Tit. i. 7. See Wetstein, Kypke, and Doddridge on 1 Tim. and comp. under τρóжо II. [Aristoph. Pac. 622. Herod. i. 187.]

Aloxporepcoç, adv. from airxporepons. -For the sake or love of vile gain. occ. 1 Pet. v. 2. Aloxpoλoyia, aç, i, from aioxpóc vile, filthy, and Xoyos speech, talk.-Vile, filthy, 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. Polyb.]

Aloxoós, á, ov, from aioxos, baseness, cileness; which some derive from a neg. and ioxo to have, as denoting what one would not hare, but reject.— Base, vile, indecent, shameful. occ. 1 Cor. xi. 6. xiv. 35. Eph. v. 12. Tit. i. 11.

1. Αἰσχρότης, ητος, ή, from αἰσχρός.-Filthiness, obscenity. occ. Eph. v. 4.

Αἰσχύνη, ης, ή, from aἶσχος vileness.

J. 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. Thue. i. 84.]

II. Ignominy, disgrace. occ. Heb. xii. 2. [Is. liii. 3.]

III. Cause of shame, somewhat to be ashamed of. occ. 2 Cor. iv. 2. Phil. iii. 19. Jude ver. 13. Rev. iii. 18.

[Αἰσχύνομαι, pass. from αἰσχύνω to make ashamed.-I am confounded, or, I am put to shame. Phil. i. 20 (from disappointment of hope). And see (Ps. xxv. 2, 3. xxxi. 1.) 2 Cor. x. 8 (from my office). See Ecclus. xxiv. 22. 1 John ii. 28 (from blame cast on you).-In the mid., I am ashamed, or I am affected with the passion of shame. Luke xvi. 3. 1 Pet. iv. 6. +LXX. Is. xxxiii. 9.+] ΑἸΤΕΩ, ὦ, and mid. αἰτέομαι, οῦμαι.

from the verb airéw, to ask, require; because an
accusation or crime is that for which any one is
required to appear before the judges and ques-
tioned. On Mat. xxvii. 37, see Wetstein, and
Suicer, Thesaur. in Αἰτία.
[Schleusner says,
crime, Mat. xix. 3. John xviii. 38. xix. 4. 6.
Acts xxii. 24. xxv. 18. 2 Macc. xii. 40. Poll.
viii. 7. Elian, V. H. iii. c. 14. See Tit. i. 13.
(This is quite fanciful; it is here cause.) Accu-
sation, Acts xxv. 27. Xen. Cyrop. v. 5, 8. He
thinks that airia in Mat. xxvii. 37, is title, or
letters signifying the cause of Christ's death, written
on a white tablet (Aɛúkwμa), on the authority of
Theophylact on Mat. xxvii. p. 175, and Zonar.
Canon. xxxvi. Concil. Carthag. He fancies,
again, that airía 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. +See LXX. Gen. iv. 12.†]

III. A condition, a case. occ. Mat. xix. 101.
Εξ Αἰτίαμα, ατος, τό, from αιτιάομαι to ac-
cuse, which from airía. — An accusation. occ.
Acts xxv. 7. Thuc. v. 72.

ALTIOV, Tó, from airía, which see. 1. A cause, reason. occ. Acts xix. 40. 11. A crime, fault. occ. Luke xxiii. 4. 14. comp. ver. 22.

Αἴτιος, ου, ὁ, ἡ, from αἰτία. - An author, causer. occ. Heb. v. 9. [See Carpzov. Obs. Philon. on this passage, and Eunapius in Ædes. p. 37. Herodian. ii. 2, 12. Joseph. A. J. viii. 1. σwrŋρίας αἴτιος γεγενημένος. 2 Macc. iv. 47. 1 Edras xxix. 22.]

Τον Αἰφνίδιος, ου, ό, ή, from αίφνης unerpectedly, suddenly, which from aqvw the same, a derivative from a neg. and φαίνω φαίνομαι το appear, q. d. quicker than sight.—Sudden, unexpected, unforeseen. occ. Luke xxi. 34. 1 Thess. v. 3. [Wisd. xvii. 15. Thuc. ii. 61.]

Αἰχμαλωσία, ας, ή, from the same as αἰχμάwrog, which see.

2

II. A captive multitude, occ. Eph. iv. 8, which I. [To ask, request, or beg. Mat. v. 42. Luke is a citation from Ps. lxviii. 18, nearly according vi. 30. Where Krebsius (Obss. Flav. p. 116, to the LXX version, wherein aixualwoiav after Casaub. ad Theoph. p. 292) says that airtiv answers to the Heb. 2, which, as Rivetus hath is to ask as a favour, áñaiτeiv to demand as a debt. well observed, always denotes the captives themMat. vii. 9. (with 2 accus. as Esch. c. Ctesiph. p. 291. Aristoph. Acharn. 475.) xiv. 7. xx. 20. selves, so signifies to carry away capMark vi. 22–25. Eph. iii. 13. See Josh. xv. 18. tice, and the expression yxμadórevoev aixpadw1 Sam. i. 17, for ↳. Dan. ii. 49. vi. 7, for aixuaλwoia here, says Schl., we must underoiav must be interpreted accordingly. [By Also especially to ask in stand all the adversaries of Christianity. "Men," prayer. Mat. vi. 8. vii. 7, 8. 11. xviii. 19 (here says Br. "in the service of sin and the devil.” alone with a genitive of the thing). Col. i. 9. He refers to the Test. xii. Patr. apud Fabr. James i. 5. iv. 2, 3, as in Hebrew N. 1 Sam. Pseud. V. T. i. p. 654, where we have (of the i. 20.] Messiah's war on Belial), τὴν αἰχμαλωσίαν λάβη ἀπὸ τοῦ Βελιὰς ψυχὰς ἁγίων, καὶ ἐπιτρέψει καρδίας ἀπειθεῖς πρὸς Κύριον.]

בעא the

Chaldee

1. Το ask, require. Luke i. 63. Acts xiii. 21. xvi. 29. xxv. 3. 1 Pet. iii. 15. [1 Cor. i. 21. 2 Mace. vii. 10.]

Airηua, aros, Tó, from airéw to ask.—A petition, a request, a thing required or asked. occ. Luke xxiii. 24. 1 John v. 15. +1 Kings iii. 5.+ ΑΙΤΙΑ, ας, ή.

I. A cause, reason, excitement. Mat. xix. 3. Luke viii. 47. Acts x. 21, et al.

II. An accusation, crime, or fault. Mat. xxvii. 37. Mark xv. 26. John xviii. 38, et al. In this sense the word seems an immediate derivative

Αἰχμαλωτεύω, from αἰχμάλωτος. Το lead or carry away captire. occ. Eph. iv. 8. 2 Tim. iii. 6, where sixteen MSS., of which six are ancient, the old commentators, and several printed editions,

1 [So in Latin causa. Cic. Agr. iii. 2. Famil. vii. 4. Martial. vii. 92, 5. See Brisson. Verb. Signif. iii. p. 101.

Philost. Vit. Apoll. vi. 16. Schwarz. ad Olear. de Stylo
N. T. p. 376.]

2 See Heb. and Eng. Lexicon under

'Akalapoia, aç, n, from a neg. and keкáðaρσaι, | xxvii. 29, et al. Galen, De Curat., has a passage 2d person sing. pret. pass. of kalaiow to cleanse. very similar to Mat. vii. 16, ὁ γεωργὸς οὐκ ἀν I. Undleanness, filth, in a natural or physical ποτε δυνήσαιτο ποιῆσαι τὸν βάτον ἐκφέρειν βόsense. occ. Mat. xxiii. 27. [Lev. v. 3. 5. Numb. Tovv. "The husbandman would never be able xix. 13.] to make the thorn produce grapes1." See Wet

II. Moral uncleanness. Rom. vi. 19. 1 Thess. stein. "The Naba or Nabka of the Arabians," ii. 3. iv. 7. [Lev. xvi. 34.]

III. Any kind of uncleanness different from whoredom, as 2 Cor. xii. 21; any unnatural pollution, whether acted by one's self, as Gal. v. 19. Col. iii. 5; or with any other, Rom. i. 24. comp. ver. 26, 27. This word in the LXX usually answers to the Heb. ¡ pollution.

'Aкaðáρтnç, nтos,, by syncope for ȧka@apóTns, from a neg. and kalapórns cleanness.-Uncleanness, filthiness. occ. Rev. xvii. 4, according to the common editions: but observe, that the Alexandrian and twenty-one later MSS. and some printed editions, for åкaðáoτητоç read rà akúOapra rns, which reading is embraced by Mill, Wolfius, Wetstein, and other learned men, and by Griesbach received into the text; and indeed áraðάorηroç does not seem to be a Greek word. ̓Ακάθαρτος, ου, ὁ, ἡ, καὶ τὸ ἀκάθαρτον, from a neg. and kalaipo to cleanse.

I. Unclean by legal or ceremonial uncleanness. Acts x. 14. 28. xi. 8. Comp. Lev. v. 2. xi. 25. xiii. 45, &c. where the LXX ȧкábaртoç. Comp. 2 Cor. vi. 17, in which passage àкaláрrov seems ultimately to refer to all idolatrous worship, and heathen impurity. See ch. vii. 1.

II. Unclean, unfit to be admitted to the peculiar rights and privileges of the Church, and particularly to baptism. occ. 1 Cor. vii. 14; where see Doddridge's note. [To this head Schl. and Br. refer 2 Cor. vi. 17. See Ezra viii. 69. 1 Macc. xiii. 47.] III. Unclean by unnatural pollution, Eph. v. 5. [Eril, impure from vice. Schl. refers to this head all the passages relating to unclean spirits. Mat. x. 1, &c.; as he thinks the phrase intended to express 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. Is. xxxiv. 14, and Fabr. Cod. Pseud. i. p. 191. Others from the demons favouring idolatry. Bar. iv. 7. Ps. xcvi. 5. 2 Cor. iv. 4. Fabr. ubi supra, p. 97. 167. 195. Others from their lewdness, Gen, vi. 2. Tob. iii. 8. vi. 14. See Zech. xiii. 2. Fabr. ubi supra, p. 732.] Η Ακαιρέομαι, οὔμαι, from a neg. and καιpós opportunity. To want, or be destitute of, opportunity. occ. Phil. iv. 10.

Akaiowe, adv. from akaupoç, unseasonable, which from a neg. and kaipóc opportunity. Inopportunely, unseasonably, out of season. occ. 2 Tim. iv. 2. † Επίστηθι εὐκαίρως ακαίρως, i. e. quovis tempore et loco.+

"Aкaкоg, from a neg. and кakóg 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 ǎkakoç answers to

says Hasselquist, Travels, p. 288,"is in all probability the tree which afforded 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 be 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 enemies of Christ would have a plant somewhat resembling that with which the emperors and generals were used to be crowned, that there might be calumny even in the punishment."

Ακάνθινος, η, ον, from ἄκανθα. - Thorny, made of thorns. occ. Mark xv. 17. John xix. 5; so LXX in Is. xxxiv. 13, ἀκάνθινα ξύλα, thorny shrubs. [See Wolf. t. i. p. 403.]

"Ακαρπος, ου, ὁ, ἡ, καὶ τὸ ἄκαρπον, from a neg, and xaomóc fruit. [LXX. Jer. ii. 6.]

1. Unfruitful, bearing no fruit, Jude ver. 12. Comp. Mat. xiii. 22. Mark iv. 19. Tit. iii. 14. Pet. i. 8.

2

II. Unprofitable. 1 Cor. xiv. 14. Eph. v. 11; on which last text comp. aλvoireλng. [Schl. divides these passages thus:

1. Unprofitable. I Cor. xiv. 14. Mat. xiii. 22. Mark iv. 19.

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. Norious. Eph. v. 11, as neg. adj. sometimes are strong affirmatives of the opposite qualities.]

AKATάyvWσrog, ov, ó, ý, from a neg. and Karáуyworоs blamed, which from rarayvwokw to condemn.-Irreprehensible, not to be condemned or blamed, occ. Tit. ii. 8. [2 Macc. iv. 47, in a forensic sense.]

'AKATAKÁλUTTOC, ov, o, ǹ, from a neg. and Karakáλvπтog veiled, which from KATAKAλÚRTW to cover, hide, veil.-Uncovered, unveiled. occ. 1 Cor. xi. 5. 13. The LXX use this word, Lev. xiii. 45, for the Heb. stript of covering. [Polyb. χν. 25, τὴν Δανάην ἑλκύσαντες ἀκατακάλυπτον, and see Wetst. t. ii. p. 145. Schl. cites àкáλvπTOC as the word in the LXX, but that is only the reading of the Vatican MS. See Dieterich. Lexic. Philol, N. T. p. 68.]

Τα Ακατάκριτος, ου, ό, ή, from a neg. and κατάκριτος condemned, which from κατακρίνω το condemn, which see.— Uncondemned. occ. Acts xvi. 37. xxii. 25. [Rather, says Schleusner, one who is punished without his cause being heard; aкpirog occurs in the same sense 1 Macc. ii. 37. xv. 33.]

AKαTάλUTOç, ov, o, ǹ, from a neg. and κατάλυτος dissolved, which from καταλύω to dis perfect, up-vii. 16. [Dion. Hal. x. c. 31. 2 Macc. x. 11.] solce.-Not to be dissolved, indissoluble. occ. Heb.

right, Job viii. 20, and to re simple, Prov. i. 4. viii. 5, et al.

*Ακανθα, ης, ή, from ἀκή a point or prickle, and avow to flourish, abound.-A thorn or brier, which abounds with prickles. Mat. vii. 16. xiii. 7.

AKATάTavoroç, ov, d, ǹ, from a neg. and RaTaTavш to cause to cease,to restrain.—That does not Rosenmüll. N. ii. p. 26, and Prov. Arab. Ceut. ii. N. 99, 1 [See nearly the same proverb in Meidan. Adag. a p. 123, ed. Erpen ]

cease, unceasing, as the word is used in the Greek | steady. occ. Heb. x. 23.—[Luc. Enc. Dem. p. 913. writers cited by Wetstein and Kypke. occ. 2 Pet. Poll. viii. 10.]-Symmachus uses this word, ii. 14. [The sense seems rather here, accord- Job xli. 14, or 23, for the Heb. Di cannot ing to the present reading, passive, who cannot be slip asunder. restrained, (and) àμapriac. Some MSS. read άKaTaTavσTOV, in which case either sense is admissible. See Polyb. iv. 7. Heliodor. i. 13. Diod.

Sic. xi. 17.]

'AKATAOTαGiα, aç, n, from a neg. and Karáeraois a setting in its place, from Kabiornμ 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, temult. oec. 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 Corinthians, § 3; and so does Dionysius Halicarn. cited by Kypke, whom see on Luke xxi. 9.

̓Ακατάστατος, ου, ό, ή, from a neg. and καθiarnu to settle. Unsettled, unsteady, unstable. oec. James i. 8. [Is. liv. 11. Hippoc. de Hum. § ii. p. 18. Poll. vi. 121.]

'AKATάøXETOÇ, OU, ò,, from a neg. and KarExw or Karaoxw (2d aorist karéoxov) to restrain. Not to be restrained, unruly. occ. James iii. 8; where see Alberti and Wetstein. [See Job xxxi. 11. 3 Mace. vi. 17. Joseph. de Bell. J. ii. 11, p. 173, ed. Haverc. Diod. Sic. xvii. 38, where see Wesseling.]

Τα Ακμάζω, from ἀκμή, properly the point or edge of a sharp instrument; thence the flower, rigour, or maturity, of age, as it is often used in the profane writers. Comp. véρaкμes.-To be come to maturity, to be ripe. occ. Rev. xiv. 18.— Thucydides, ii. 19, and Xenophon, apply this V. in the same sense to corn, Dioscorides to apples. See Wetstein, [and Schweigh. Lex. Polyb. p. 18.] ΕΚ Ακμή, ης, ή, from ἀκή the same.

occurs not, however, in the N. T. in this sense, I. The point or edge of a sharp instrument. It but is thus used 2 Macc. xii. 22.

II. A point of time. Thus applied by the profane writers; and hence,

III. 'Akuny, the accus. case used adverbially for Kar' ȧkμýv, at this point of time, yet, still. occ. Mat. xv. 16. On which passage Raphelius cites Polybius applying άrun in the same manner. See also Wetstein and Kypke. [This is the explanation of the Syriac version. It must mean, Yet, still, after so many miracles, are ye without understanding? Others say, very much, or altogether, for which see Bos, Ell. p. 445. The first is the commonest sense. Xen. Anab. iv. 3, 19.] ̓Ακοή, ῆς, ἡ, from 2d aorist ήκοον οἱ ἀκούω

I. The act of hearing. Rom. x. 17. comp. Mat. xiii. 14. Acts xxviii. 26.

v. 11. [2 Pet. ii. 8.]
II. The sense of hearing. 1 Cor. xii. 17. Heb.

III. The organ or instrument of hearing, the ear.
Mark vii. 35. Acts xvii. 20. 2 Tim. iv. 4.

'AKEAAAMA', Heb.-Akeldama, Heb. to hear." a field of blood. It is compounded of the Heb. or Syriac a field, and blood. is used both in Chaldee and Syriac for a field, (see Castell's Hept. Lex.) probably by transposition, from the Heb. p a portion; but it occurs not in the O. T. in this sense, any more than IV. Somewhat which is, or may be, heard; a ruNO from Heb. D doth for blood. This word mour, report, relation. Mat. iv. 24. xiv. 1. John aciλcapá therefore must, I think, be acknow-xii. 38. Rom. x. 16. 1 Thess. ii. 13. Heb. iv. 2; ledged an instance wherein the Hebrew spoken in our Saviour's time had deviated from its ancient purity. Comp. 'E3pate. occ. Acts i. 19, where artacapá cannot be considered as Syriac, i. e. as a name in that language wherein the ancient Syriac version is written: because that version, after saying, Acts i. 19, that the field in the language of the country was called

, but by o?? Apo

Akipaws, ov, ò, n, (from a and repάw to miz (see Dioscor. v. 129. vii. 77), or κɛpaiw to hart (see Eustath. ad Iliad. ii. 855). The last is Schleusner's opinion.-Unhurt. (Vales. Exc. ex Diod. p. 273. Joseph. A. J. v. 1, 15.) or actively, karting no one, free from deceit; ò μý τiva KeρaîLov, as Eustathius says, or anλoug (Schol. Eur. Orest. 920.) Mat. x. 16. Rom. xvi. 19. (Addit. Esth. xvi. 4. Jos. A. J. i. 2, 2. Arrian. Epict. ii. 23.) and so Phil. ii. 15, hurting no one, harm-i. len, or, as Br. observes, the Apostle is advising them to avoid quarrels, though Schleusner translates it one of pure life.]

Ε 'Ακλινής, έος, οὓς, ὁ, ἡ, from a neg. and Xive to incline.-Without inclining or giving way,

in which two last texts Aóyos akong denotes the word of the gospel preached or published. See Macknight. This fourth sense is by some, as Krebsius, supposed to be merely Hebraical or Hellenistical, taken from the like application of the Heb. (see 2 Kings xix. 7. Is. liii. 1, in Heb. and LXX.) In Euripides, however, Phoeniss. line 826, we have βάρβαρον ὡς ̓ΑΚΟΑΝ ἐδάην, where the Scholiast explains ἀκοάν by τὸ ἀκουόpevov, 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. ȧrouw V.

̓Ακολουθέω, ω, from a together, and κέλευθος α way, which from réλλw to move quick, (from Heb. light, quick,) and ev☺úç straight.

I. To follow, attend. Mat. iv. 25. viii. 10. 19. xxi. 9, et al. freq. On Luke ix. 49, Kypke shows that the phrase ároλovleiv μerá тivog, which occurs also Rev. xiv. 13, is common in the Attic writers. [Parkhurst should have observed that the attendance expressed by this verb is often that of a disciple. Mat. iv. 20. 22. ix. 9. in mind, affection, and demeanour. Mat. xix. 27. Mark 18. viii. 34. ix. 38. John i. 41. viii. 12.]

II. To follow, imitate, be conformed to. [Mat. 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.] 1 [See Hom. Iliad. xvi. 634. Thucyd. i. 20. Poll. iv. 17. Musgr. ad Eur. Iph. Taur. 818.]

III. To reach in a continued train. occ. Rev. xviii. 5, her sins, ýкoλov◊ŋoav, have followed-Pure wine unmixed with water, in a figurative one after another till they reach even to heaven. But in this text the Alexandrian MS. and eighteen later ones, with several printed editions, read Kononoav; which reading is embraced by Grotius, Mill, and Wetstein, and by Griesbach received into the text; but comp. Wolfius.