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a neg. and Ouirós lawful, from Oépic 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 'ADEMI TOYΣ dováç for unnatural pleasures. See more in Wetstein.

AÐεoç, ov, ô,, from a neg. and Ocóc God. -Without God, i. e. the true God, an atheist in this sense. occ. Eph. ii. 12. So a0ɛot is used by Ignatius for heathen and heretics, Epist. ad Trallian. § 3 and 10. See also Wolfius on Eph. Suicer's Thesaurus in a0coç 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 a0tot by the heathen.]

Alcopos, ov, ò, n, from a neg. and Oiouoc a law, which from rion or Otw, to fix, appoint, constitute.-Lawless, disregarding law and right. occ. 2 Pet. ii. 7. iii. 17. [Oftener used of things See Kypke and Loesner, 3 Macc.

than of men.

vi. 26.]

'AOETEw, w, from a neg. and Oerós placed, from τίθημι σε θέω to place.

[I. To abolish, annul. Gal. iii. 15. 1 Macc.

xi. 36.

II. To make cain, or of no effect. Luke vii. 30. 1 Cor. i. 19. Prov. i. 25.

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II. An abrogation, annulling. occ. Heb. vii. 18. ̓Αθλέω, ω, contracted from αεθλέω, which is derived from ae0λog strife, contest; and this may be either from a intens. or dei 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 strire, contend, be a champion, in any of the Grecian games. occ. 2 Tim. ii. 5. From this verb these ancient champions were called dλnraí, in Latin athlete, whence our English word athletic. Τα Αθλησις, εως, ή, from αθλέω. A fight, contest, struggle, conflict. occ. Heb. x. 32. [See in Latin, Hor. 1 Ep. v. 8.]

'AOuμέw, w, from a neg. and Ovμóc the mind.To despond, lose courage, be discouraged. occ. Col. iii. 21 1.

̓Αθῶος, ου, ὁ, ἡ, from a neg. and θωή a mulct or punishment imposed on any one, which Eustathius derives from 0w, 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 dowov is a phrase often occurring

in the LXX for the Heb.

2. See 1 Sam.

xix. 5. 2 Kings xxi. 16. xxiv. 4. So dowóc ɛim —áπò τãν aiμárov, is used by the LXX, 2 Sam. iii. 28, for the Heb.

Αἴγειος, ου, ὁ, ἡ, καὶ τὸ αἴγειον, from αἴξ, aiyós a goat, which seems a derivative from the Heb. a goat.-Of or belonging to a goat, a goat's. occ. Heb. xi. 37. [Exod. xxv. 4. xxxv. 6. Numb. xxxi. 20.]

Alyiadós, ou, o, from ayw to break (which, in this sense, seems derived from Heb. ↳ to squeeze), and aλg the sea; or from atoow to rush, and äλç, because the sea rusheth against it.-The sea-shore. Mat. xiii. 2, et al. Acts xxvii. 39, Exovra aiyıaλóv 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 aiytalóg: Hesychius, aiyαλός, ὁ παραθαλάσσιος τόπος, ψαμμώδης, ἢ

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, 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 doɛrtiv Tv πiori, 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 Joseph. Ant. J. xv. 2, 6, ovdevòc doerýσεiv v aoi, and translates it, fore ut nihil eorum, qua peteret, ei deneget. I should rather say, would not reject the petitioner, with respect to any of his re-to quests. 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 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.

noidas exwv. 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 Any AITIAAO`N *EXQN. +Judges v. 17.†

'Aidios, ov, ò, ǹ, from aɛí ever, always. 1. Eternal, absolutely, without beginning or end. occ. Rom. i. 20. [Wisd. vii. 26.]

II. Eternal, in a restrained sense, or à parte post, perpetual, without end. occ. Jude, ver. 6. [See Wisd. ii. 23. Le Clerc, Ars Crit. vol. ii. p. 130.] Ε Αἰδώς, όος, οὓς, ἡ, from a neg. and ἰδεῖν see, look at, for modest persons are apt to turn away their eyes, and not look at others.

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 [Alua atwov is an innocent man, Deut. xxvii. 25. 1 Sam. xix. 5; innocent blood, 1 Kings ii. 5. Jer. xxvi. 15.

1. A putting away, an abolishing. occ. Heb. Aos is innocent, Ps. xv. 5. xxiv. 4. xxvi. 6. lxxiii. 13;

ix. 26. [Erpiation, Sch. and Br.]

free, Gen. xxiv. 41. Numb. xxvii. 22. Josh. ii. 20; unpunished, 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↓, eños, ô, from aïow to scorch, and 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 rov aiparos aurcu, which are accordingly rejected by Wetstein and Griesbach.

i. e.

II. Blood, killing a man, murder. Mat. xxiii. 30. xxvii. 6. 8. 24. [Acts i. 19. In Acts ii. 19, alpa Kai up 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, shed on his cross. Heb. x. 29, the blood of the cocenant, 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.
I boast to be of such descent and blood.

And so, Odyss. iv. 611, Menelaus says to Telemachus:

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So

[See Schol. Hom. Iliad. xix. 105. Eur. Phon. 256. Ovid, Met. xiii. 705. Virg. En. i. 19. 2 Sam. xxi. 2.]

V. Zap kai aipa, flesh and blood. See under Σάρξ ΙΧ.

των Αἱματεκχυσία, ας, ἡ, from αἷμα, ατος, blood, and ixxew to pour out, which see.-A pour

[Pliny (N. H. vi. 29) mentions Queen Candace as having reigned in Meroe. 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.

Αιμοῤῥοέω, @, from αἷμα blood, and ρόος a fur, 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.]

Alveolç, εwc, i, from aivśw.-Praise. occ. Heb. xiii. 15. [See Lev. vii. 13.] In the LXX it frequently answers to the Heb. m confession, and to praise. [See Ezra x. 11. Neh. ix. 5. 2 Chron. xxix. 31.]

1 Sam.

Aivéw, w, from aivog, 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. 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 power to. [Judg. xvi. 24, and Ps. xcix. 4.]

Αἴνιγμα, ατος, τό, from ᾤνιγμαι perf. pass. of aivirTw taivioooμart to hint, intimate, signify with some degree of obscurity, which perhaps from the Heb. i, infinitive of the V. y 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 aiviyHari, 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 is thus rendered in the LXX, ETO'MA KATA` TO'MA λaλýow avτų ¿v eïdeɩ, kai ov di AINITMA'TON ( Heb.), kaì rýv dóžav Kvpiov EIAE 3.

AINOΣ, 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 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; vaiviuati, Rog clearly. Parkhurst's derivation and corresponding exsthn obscurely.] planation of the word itself are utterly absurd. Aivicoopas

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 ΑΙΡΕ'-
ZEIE iv piλooopia, "If we suppose only ten sects
in philosophy." Id. Demonax, p. 1004: "One
asked Demonax, riva AI"PEYIN άoñáletai μãλ-
λον ἐν φιλοσοφίᾳ, what sect in philosophy he
chiefly embraced?" And Plutarch, de Plac.
Philos. lib. i. cap. 3, says, "that from Thales,
'Iwvikǹ AI"PEZIE роonуopεúon, 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, aipiotic, 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 αιρετός elected, which from+ aipiopar, to choose. occ. Mat. xii. 18.-In the LXX it most commonly answers to the Heb. 2 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. Αἱρέομαι, οῦμαι, 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.

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I. To lift up, as the hands [to heaven] 3. 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. xvii. 27. On Luke xix. 21, comp. under τίθημι ΙΙ.

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 TOυ Kóσμоv or àñò τns yûs, 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, aipav, 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 ȧykúpav 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 'ATKYPAZ. 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. N, which is applied in nearly the same

senses.

Αἰσθάνομαι οι αἰσθέομαι, from αἰσθῶ to pers

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 percepIII. Applied to the mind, to suspend, keep in tion of truth and falsehood, all the intelligence obuspense. John x. 24. See Suicer's Thesaurus on tained by use and practice. See Elian, V. H. i. the word, who cites from Philostratus ii. 4, 12. Arrian, Diss. Epict. ii. 18, 8. Phavor. aïoΚαμὲ πάνυ ΑΙΡΕΙ ὁ λόγος ὃν εἴρηκεν, “ Andθησίς ἐστι δύναμις αἰσθητική. +Ezek. xxviii. 3.+] the discourse which he spake keeps me quite in sarpense." 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 hoversiar 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.]

Αἰσθητήριον, ου, τό, from αἰσθέομαι. - Απ organ or instrument of sensation or perception; so the aioenryptov 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@nrýotov is defined, τὸ αἴσθησίν τινα πεπιστευμένον ὄργανον—ἤτοι ὀφθαλμός, ἡ 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'IZOH

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.]

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.

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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

read aixμadwrilovTES. See Wetstein and Griesbach. [1 Sam. xxx. 3, 5. Amos i. 5, et al.]

Αἰχμαλωτίζω, from αἰχμάλωτος.

1. To carry away captive or into captivity. occ. Luke xxi. 24. [1 Macc. x. 35. Ezek. xii. 3.] II. Figuratively, to bring into captivity, or subjection occ. Rom. vii. 23. 2 Cor. x. 5.

Aixμáλwrog, ov, ó, ǹ, from aixμý a spear (from asun, which see), and aλwróg taken (from the obsol. V. adów to take, which see).—A captive, a prisoner taken in war, applied to spiritual captices. oce. Luke iv. 18. [Isa. lii. 2.]

Aiwv, voc, ò̟, q. atì wv, always being.-It denotes duration, or continuance of time, but with great variety. Comp. Suicer, Thesaur. in alwv.

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. -Eis roùs ai@vaç twv aiúvwv, for ages of ages, for eter and eter. Gal. i. 5. Rev. i. 6. 18. v. 14. x. 6. xiv. 11. xv. 7. xx. 10.—Eiç nuépav aiwvos, 2 Pet. iii. 18, "literally, until the day of eternity. Bengelius on this expression 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.—'Aπ' alwvoç, since the duration, i. e. the beginning, of the world. Luke i. 70. Acts iii. 21. So K TOυ aiovoç, John ix. 32. III. Aivec, oi, the ages of the world. 1 Cor. ii. 7. Eph. iii. 9. Col. i. 26. 1 Tim. i. 17. Heb. ix. 26. IV. 'O air ovтog, this present life, 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, xarà tòv aim̃va Tov ROGμOV TOUTOV, according to the course or manner of this world. Comp. Rom. xii. 2. Gal. i. 4. [Schl. says, that after considering all the passages in which aidy ourog and aiwv o piwy occur, he believes the first to mean this present life, and the second, the general state of all after the resurrection, or that of true Christians in particular. Mat. xii. 32. xiii. 40. Luke xx. 34. 1 Cor. iii. 18. Eph. i. 21. Tit. ii. 12. (See Leusden de Dial. N. T. p. 94, for a similar Rabbinical expression) Mark x. 30. Luke xviii. 30. xx. 35. Eph. i. 21. Heb. vi. 5. These passages, he says, clearly show that the old explanation referring air Ceroc to the time under the O. T. and aiwv uxA to the time of the Messiah, are wrong. The works of Witsius and Rhenferdius contain discussions of these phrases, and see Kopp in Exc. i. ad Epist. ad Eph. t. i. N. T. p. 381. Schleusner marks out some expressions where air means not this life, but this system of things or universe, as Heb. i. 2, where he gives, not the absurd Socinian explanation, but "whose ministry he used in creating the universe," xi. 3. 1 Tim. i. 17; and he hence explains 1 Cor. ii. 7, comparing 2 Tim. i. 9. Tit. i. 2. On the use of alov for this life, the life of man, see Hom. Iliad. iv. 478. Eur. Phon. 1545. Abresch. ad Eschyl. p. 436. Foes. (Econ. Hipp. p. 10. Suid. et Hesych. in voce. Etym. M. 41, 9. 266, 10.]

V. O alov o ioxoμEvos, the world to come, the Bert life. Mark x. 30. Luke xviii. 30. Comp. Luke xx. 35. So ò alov ò μéλλov, Eph. i. 21. VI. An age, period, or periodical dispensation

of Divine Providence. In Mat. xxiv. 3, it evidently refers to the Jewish age, or age under 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 declared that all power was given unto him both in heaven and in earth. Comp. Acts ii. 33-36; and for this use of aiov see Mat. xii. 32. 1 Cor. x. 11 (where consult Bp. Pearce). Heb. vi. 5. ix. 26, and LXX in Is. ix. 6. Evvreλɛiaç rov aiwvoc, 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. [Rennell (in his remarks on the Unitarian version, p. 41) thinks that the word never had this meaning.]

VII. Alves, oi, 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.-Alov in the LXX generally answers to the Heb., which denotes time hidden from man, whether indefinite word aior see Fessel. Adv. Sacr. iii. c. 2. Vorst. [On the or definite, whether past or future. Philol. Sac. c. ii. and Tittmann de Vestigiis Gnost. p. 210. Parkhurst does not notice, as he should have done, the indefiniteness 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 always abide. xiv. 16, may abide with you always here, all your lives, as in Ps. civ. 5. Baruch iii. 20. So alwvios.]

Αἰώνιος, ου, ό, ή, and a, ov, from αἰών. I. Eternal, having neither beginning nor end, Rom. xvi. 26. (comp. 1 Tim. i. 17.) Heb. ix. 14.

II. Eternal, without end. Mat. xxv. 41. 46. 2 Thess. i. 9, et al. freq. Philem. ver. 15. Alúviov (adj.) for ever, not only during the term of his natural life (comp. Exod. xxi. 6.) but through endless ages of eternal life and blessed

ness.

[I think alovios in this place has the same sort of signification as I have noticed at the end of aióv. So in Latin æternus. Cic. Catil. iv. c. 5. Ovid, Trist. v. 2, 15. Pont. i. 2, 126. Schleusner without hesiHorat. 1 Ep. x. 42.

tation (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. 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 destroyed the cities of Sodom and Gomorrha, not only because the effect thereof shall be of equal duration with the world, (comp. aiwv II.) but also because the burning of those cities is a dreadful emblem of that everlasting fire (rò πuρ Tò aivov, Mat. xxv. 41) which awaits the ungodly and unclean. Comp. Jude ver. 15. 2 Pet. ii. 6; and see Whitby's note on Jude ver. 7, and comp. Heb. vi. 2.

IV. Xpóvoi aiúvioi, 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.

Pet. i. 20, and alwv II. [Ps. xxiv. 7. lxxvi. 4.] The LXX frequently use this adj. for the Heb. Dhiv.

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