bring be used in the fut. ago, yet we shall scarcely ever find the 1st aor. nka, ážov, in this signification, but always in that other of breaking '." Comp. κατάγω.

and applies the word to the evangelical contest against the enemies of man's salvation. Comp. 1 Cor. ix. 24, et seq. Arrian uses the phrase ̓ΑΓΩ͂ΝΑ ̓ΑΓΩΝΙΖΕΣΘΑΙ, Εpictet. lib. i. cap.9; and before him Plato, Apol. Socrat. § 23, 'AгQ`NA

I. Transitively, to bring, lead gently, and without riolence. Acts v. 26. ix. 27. xxi. 16. 2 Tim. 'ArQNIZO'MENOX. iv. 11.

II. To bring, carry, drag, or hurry away by force and violence. Mat. x. 18. Mark xiii. 11. Luke iv. 29. xxi. 12. Acts vi. 12. xvii. 5. 19, et al. [So in Soph. Ant. 392. Hom. Iliad ix. 589, and in Latin ducere, Plin. Ep. x. 97.]

III. To lead, rule, govern. Rom. viii. 14. Gal. v. 18. 2 Tim. iii. 6. 1 Cor. xii. 2.

IV. To lead, entice. Rom. ii. 4. Polyb. v. 15. V. To spend, hold, or celebrate a particular time or solemnity. See Mat. xiv. 6 (and Wetstein there). Acts xix. 38. On Luke xxiv. 21, Wetstein shows that the Greek writers' apply the phrase άyuv ǹμépav or ǹμépaç to persons spending or passing a day or days; and from Eustathius Ism. he cites, TPEI 2 TAYTAΣ 'HME'ΡΑΣ "ΑΓΕΙΣ ΣΗΜΕΡΟΝ, 66 you are to-day spending three days, or the third day." Hence it may perhaps be best, with Beza, to refer the V. ayu, in Luke, to Him who was expected to deliver Israel. So Kypke, whom see.

VI. Intransitively, to carry or conrey one's self; to go, go away. Mat. xxvi. 46. Mark i. 38. xiv. 42. John xi. 15, 16, et al. Hom. Il. vi. 252.Heumann, on John xi. 7, having expressed his doubts whether the verb is used in this sense by the learned Greek writers, Kypke, among other passages, cites from Arrian, Epictet. lib. iii. cap. 92, p. 315, "ΑΓΩΜΕΝ ἐπὶ τὸν ἀνθύπατον, “ let us go to the proconsul;" and from Polybius, lib. vii. c. 3, p. 704, "ΑΓΩΜΕΝ τοίνυν, ἔφη, πάλιν Tùy aúrýv óðóv, “Let us go back again, says he, the same way we came."

[VII. To lead or set on his journey, like πроTip, Acts xi. 25. xvii. 15. xxiii. 10. It may be added, that in Acts xx. 12, and Luke xxii. 54, the sense is rather to lead away; and in John xix. 4. 1 Thess. iv. 14. Acts xix. 38, to lead out or bring forward.]

Aywyn, s, , from ayw to lead.-Course of life, manner of leading or spending it. Comp. ay V. occ. 2 Tim. iii. 10, where Raphelius shows that Polybius often uses dywyn for a course or manner of life, particularly in the phrases *ΑΓΕΙΝ ΑΓΩΓΗΝ, and "ΑΓΕΙΝ ̓ΑΓΩΓΗΝ Tov Biov, to keep a course or manner of life. See

also Wetstein. [2 Macc. iv. 16. Est. ii. 20.]

̓Αγών, ῶνος, o, from the V. άγω, implying force or violence. Comp. ayw II.

II. A race, a place to run in. occ. Heb. xii. 1; where Wetstein cites Dionysius Hal. and Euripides using the same expression, 'ATQ ̃NA TPEXEIN or APAMEIN 1.

III. A struggle, contest, contention. occ. Phil. i. 30. Col. ii. 1. 1 Thess. ii. 2.-The word occurs only in the above-cited texts.

Ε. Αγωνία, ας, ή, from ἀγών.

1. Bodily strife, struggle or contest, such as that of the champions in the Grecian games. The N. T. writers use it not in this sense. [Xen. Cyrop. xi. 3.]

II. Violent struggle, or agony, both of body and mind. Thus likewise used in the profane writers; see Wetstein. occ. Luke xxii. 44. [Dem. de Cor. c. xi. 2 Macc. iii. 14. Jos. A. J. vi. 6, 2.] 'Aywvilouai, from dywvia, strife, struggle.

I. To strice, struggle, contend, fight. occ. John xviii. 36. 1 Cor. ix. 25. comp. 1 Tim. vi. 12. 2 Tim. iv. 7. 2 Macc. viii. 16. xiii. 14.

II. To strive, endeavour earnestly, both bodily and mentally, q. d. to agonize. occ. Luke xiii. 24. Col. i. 29. iv. 12. [Dan. vi. 15. 1 Macc. vii. 21.] -This V. occurs only in the above-cited texts.

'Adáπavoç, ov, ò, , from a neg. and dañávη expense. ['Adañáveç occurs Eur. Orest. v. 1175.]-Without expense or charge, not chargeable. occ. 1 Cor. ix. 18.

̓Αδελφή, ῆς, ἡ, from ἀδελφός, which see.

I. Properly, a sister by the same mother, an uterine sister. See Luke x. 38, 39. John xi. 1. 3. II. A sister in general. Mat. xix. 29. Mark x. 29. [A half-sister. Gen. xx. 12.]

III. A near kinswoman, a female cousin. Mat. xiii. 56. Mark vi. 35. [So in Latin soror. See Periz. Anim. c. 3. p. 107.]

IV. A sister in the common faith, a Christian woman. Rom. xvi. 1. 1 Cor. vii. 15. ix. 5. James ii. 15. Comp. aðɛλøóç VI.

̓Αδελφός, οῦ, ὁ, from a collect. and δελφύς α womb, which from Heb. 7 to distil, on account of the periodical evacuation"."

I. A brother by the same mother, an uterine brother. Mat. iv. 21. comp. Mat. xx. 20. Mark x. 35. [Schleusner gives also a brother from the same parents, referring to Mat. xxii. 25, and iv. 18. That the word may be so used cannot be doubted,

1. Strife, contention, contest for victory or mas-nist. SS. c. 27. Thucyd. v. 50. tery, such as was used in the Grecian games of running, boxing, wrestling, &c. It is not used in the N. T. strictly in this sense, which is very common in the profane writers, but to this St. Paul plainly alludes3, 1 Tim. vi. 12. 2 Tim. iv. 7, 1 Duport on Theophrast. Char. Eth. p. 354, edit. Need

4 [See Græv. on Hesiod, Clyp. v. 312, and Lydii AgoBut in this place of the Hebrews, the race itself, not the place, is signified.]

ham.

2 [See Aristoph. Nub. 626. Plut. 62, where the sense is to pass, and Æl. V. H. ix. 5. Plut. Sympos. viii. 1. 2 Macc. 12. Esth. ix. 17, to celebrate. See Palair. in Bibl. Brem. Nov. eh. iii. p. 214.]

2 Thus also doth Epictetus, Enchirid. cap. 75, "If any thing, whether laborious or agreeable, glorious or ingloriΘεs, present itself, remember ὅτι νῦν ὁ ̓ΑΓΩΝ, καὶ ἤδη πάρεστι το Ολύμπια, that now is the time of contest, now the Olympics are come."

5 [Parkhurst classes Mat. xii. 50. Mark iii. 35, here makes a new head, one who is loved as a sister, for these very absurdly; and Schleusner, with not less absurdity, passages with Rom. xvi. 1. 1 Tim. ii. 2. The sense which Schleusner gives is not in the word but the context. Hebrews called any object of love ring. Prov. vii. 4.

Job xvii. 14.]

The

6 So Hesychius: Αδελφοί· οἱ ἐκ τῆς αὐτῆς δελφύος yeYOVÓTES' deλpus yàp ʼn μýτpa NéyeTai. “Αδελφοί are those who are born of the same womb, for the womb is called deλpus." [Hence brothers and sisters. Andoc. de Myst. p. 24, ed. imp. Orat. 99, tom. iv. perhaps Mat. xii. 49.]

7" Dilatantur vascula uteri, ita ut sanguinem ipsum in cavitatem uteri stillent." Boerhaave, Instit. Med. § 665, edit. tert.

and that it is so used in the LXX, as Gen. iv. 2. x. 21, is true, but it is absurd to fix any decided sense on the word in Mat. xxii. 25, and there can be only conjecture in the other passage.]

II. A brother, though not by the same mother. Mat. i. 2. [xiv. 3. Mark vi. 17. Luke iii. 1. 19. Gen. xlii. 16. 1 Kings ii. 7.]

of the rich might be kept and beautified. Comp. roviáw. occ. Luke xi. 44. Comp. Num. xix. 16. [Ps. li. 7. Polyb. iii. 19, 2. 54, 5.]

II. Not manifest, uncertain. occ. 1 Cor. xiv. 8. [See Polyb. vi. 56, 11. viii. 3, 2. 2 Macc. vii. 34.]

Ε 'Αδηλότης, ητος, ή, from άδηλος.—UneerIII. A near kinsman, a cousin. Mat. xiii. 55. tainty, inconstancy. occ. 1 Tim. vi. 17. [Polyb. Mark vi. 3. comp. Mat. xxvii. 56. Mark xv. 40. xxxvi. 4, 2. See Vorst. Phil. S. p. 271.] John xix. 25. Luke vi. 15, 16. Observe that in [... 'Aðŋλwç, adv. from ãðŋλoc.— Uncertainly, Mat. xiii. 55, James, and Joses, and Judas, are without attending to the prescribed marks or lines, or called the ade poi of Christ, but were, most rather (considering that the expression our adńprobably, only his cousins by the mother's side; Awg seems to be put in opposition to dέpa depov for James and Joses were the sons of Mary, beating the air) not manifestly, without being exposed Mat. xxvii. 56, and James and Judas the sons to the view of the spectators and judge of the race. of Alpheus, Luke vi. 15, 16, which Alpheus is, Comp. Macknight. But Bp. Pearson observes, therefore, probably the same with Cleopas, the that the Syriac renders wg our ảôýλwç by not as husband of Mary, sister to our Lord's mother. to a thing unknown; and the Vulg. has, non quasi John xix. 25. See Bp. Pearson on the Creed, in incertum, not as to a thing uncertain; and adds, Art. III., and Macknight on the Apostolical Epis-"I think I have expressed the true meaning in tles, vol. iii. p. 190 '.

IV. A brother, one of the same race or nation. Acts ii. 29. iii. 17. 22. vii. 23. 25. ix. 17. xiii. 26. Rom. ix. 3. [Heb. vii. 5. Deut. xv. 2. Exod. xxii. 25. See Phil. de Charit. p. 701.]

V. A brother, one of the same nature. It is used nearly as the word o Anoíov a neighbour. Mat. v. 22-24. vii. 3, 4. [xviii. 15. 21. 35, and Heb. viii. 11. Gen. xxxi. 23. Levit. xix. 17.]

VI. A brother in the common faith, a son of God through Christ, and co-heir of eternal life. 1 John ii. 9-11, et al. freq. In the LXX it generally answers to the Heb. , and appears to be used by the writers of the N. T. in the same senses as that Heb. word is in the O. T. [This sense extends further, and is generally one of the same religion. Acts xxii. 5. xxviii. 21. It is used in the case of Christians. Mat. xxiii. 8. xxv. 40.

Acts vi. 3. ix. 30. x. 1. xi. 29. 1 Cor. v. 11. xv. 6. Sometimes the words iv Kvoiy are added, Phil. i. 14, an expression long used in the Church. See Suicer, Thes. Eccles. tom. i. p. 86. I should refer to this head several passages to which Schleusn. gives the sense of colleague, as 1 Cor. i. 1. 2 Cor. i. 1. ii. 13. Eph. vi. 21. Phil. iv. 21, though the last passage seems (from the expression ἅγιοι in ver. 22 applied to all the believers in Rome) strong in his favour. In Mat. v. 47, the sense is, friends in general.-On the ellipse of this word, as in Luke vi. 18. Acts i. 13. (comp. Jude, ver. 1.) and perhaps Tob. iv. 20, see Bos, p. 18, ed. Schæf. and Sturz. de Nom. Gr. Pr. i. p. 13. On the word in general, see Fessel. advers. S. lib. v. c. xi.]

Ε 'Αδελφότης, ητος, ή, from ἀδελφός.Α brotherhood, society of brethren, i. e. of Christians. Comp. adeλpós VI. occ. 1 Pet. ii. 17. v. 9. [Cyp: Ep. 24. 5ο φιλότης οι φίλοι, &c. in good

Greek 2.]

"Aồnλoç, ov, ó, ý, kai rò ädŋλov, from a neg. and onog manifest.

I. Not manifest, not apparent, concealed. It is applied to graves overgrown with grass or weeds, and thus concealed, as no doubt the graves of the poor frequently were, however carefully those

1 [The opinions of the Fathers to this effect are given by Suicer, i. p. 84. See a Diss. by Tiliander on this subject (Upsal. 1772). Frater is thus used in Latin. See Curt. vi. 10, 24.]

2 [In 1 Macc. xii. 10. 17, it means brotherly love.]

rendering it, not as to an uncertain goal.” occ. 1 Cor. ix. 26. ["Non in incertum eventum.” Sch. and Bretsch. to the same effect 3.]

Adnuovέw, &, from the verbal N. donuov depressed and spent with labour or fatigue, which from enuai pret. pass. of the V. ddiw to faint, or be spent with fatigue.-To faint, be spent, depressed, and almost overwhelmed with sorrow, or labour of mind. occ. Mat. xxvi. 37. Mark xiv. 33. Phil. ii. 26. See Wetstein, Kypke, and Elsner (tom. ii. p. 268), on Mat., who produce many instances of the use of this verb by the Greek writers.

"Αιδης, ου, ο, q. ̓Αίδης (as the word is spelt in Homer and Hesiod 5) obscure, dark, invisible, from a neg. and ideiv to see. Os. p. 382.

See Plut. de Is. et

I. The invisible receptacle or mansion of the dead in general. occ. Mat. xi. 23. Luke x. 15. (comp. Isa. xiv. 12. 15.) Acts ii. 27. 31. 1 Cor. xv. 55. [Gen. xxxvii. 34. Numb. xvi. 30. 1 Kings ii. 9. Ezek. xxxii. 26.]—Acts ii. 27, is a citation of Ps. xvi. 10, where the Heb. word, corresponding to ädov (ädnv LXX Vatic.), is is infernus, that to xv is the body, or animal frame. Observe the phrases tic gov or wc adou are elliptical, for εἰς or ἕως οἶκον or τόπον ᾄδου, in or to the house or place of the grave. See Bos, p. 113, ed. Schæf. Hence,

II. The invisible place or state of separate souls, the unseen world of separate spirits, whether of torment, occ. Luke xvi. 23 (where see Wetstein), or, in general, occ. Rev. i. 18. vi. 8. xx. 13, 14, where see Vitringa.

III. Húλai adov, the gates of hades, or of the grace. occ. Mat. xvi. 18. This expression seems allusive to the form of the Jewish sepulchres, which were large subterraneous caves, with a narrow mouth or entrance, many of which are to be found in Judea to this day. These sepulchres Bp. Lowth has described with his usual accuracy and elegance, Prælect. vii. De Sacrâ Poësi Heb. p. 130, &c. edit. Gotting. The phrase wúλai gcov an

3 [Schleusner, however, suggests that adλor may be for akλews, as in Dion. Halic. Antiq. Rom. x. c. 45. See Poll. Onom. vi. c. 55, § 209.]

4 II. ix. 312, àídao rúλnow, “the gates of hell." 5 Theogon. 311, αίδεω Κύνα χαλκεύφωνον, "the brazenthroated dog of hell."

swers to the Heb. 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 grace. Comp. 1 Cor. xv. 54, 55.-The expression Túλai adov is by no means peculiar to the Hebraical or Hellenistic style. Grotius, Whitby, and Wetstein, 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. Luke x. 15. Ps. xxix. 3. xlviii. 16.]

23.

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 do wrong to or injure him. Mat. xx. 13. Acts 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. Wetstein shows that the V. is in this sense applied to the earth or land by the best Greek writers. +Isaiah lxv. 25.+

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. Sometimes rather a sin, as perhaps in Rev. xviii. 11. See Is. lix. 12. Jerem. xvi. 17.]

Αδικία, ας, ή, from ἄδικος uniust.

I. Injustice. Luke xviii. 6. 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 doucía 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 Mauuwvac, 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 rice. 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 πovηpá and denotes a concealed or unseen place; and this acarice and envy inciting to injustice and crime. sense of the word is still retained in the Eastern, Often percerseness, 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. For Greek gong in Ps. xlix. 14. lv. 16. lxxxviii. 2. lxxxix. 47, according to the old English translation retained in our Liturgy. See also Leigh's Crit. Sacr. in "Atons, and Junius's Etymolog. Anglican. in Heile and Hele.

Adiárpito, ov, ò̟, ý, from a neg. and diakpivo to distinguish.-Making no partial distinctions, free from partial regards, impartial1. oce. James iii. 17. [For examples of passive adjectives taking an active meaning, see Hemst. ad Lucian. i. p. 179.] AdiáλETTOS, ov, o, i, from a neg. and diaλtime to intermit, which see.-Unceasing, continual, without intermission. occ. Rom. ix. 2. 2 Tim.

i. 3.

AdiaλeinTws, adv. from ádiáλεTOS.— Continually, without intermission. occ. Rom. i. 9. 1 Thess. i. 3. ii. 13. v. 17. [See 1 Macc. xii. 11. 2 Macc. iii. 26. ix. 4.]

Αδιαφθορία, ας, ή, from a neg. and διαφθορά 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.

Aduxew, w, 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.]

xxii. 8. Bretschn. more properly says the sense is, God will not only forgive but sanctify the sinner, i. e. will make him dikatos.]

"Αδικος, ου, ό, ἡ, καὶ τὸ ἄδικον, from a neg. and din justice.

I. Unjust, unrighteous, falling short of the rightcousness required by the Divine law. 1 Pet. iii. 18.

II. Unjust, unrighteous, bad, vicious. Mat. v. 45. Acts xxiv. 15. 1 Cor. vi. 9. [Prov. xvii. 15. Is. lvii. 20. Ezek. xxi. 3.]

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.

'Adixws, adv. from adikos.-Unjustly, undeservedly. occ. 1 Pet. ii. 19. [Prov. i. 11. 17. Wisd. xii. 13. 2 Macc. vii. 16.]

Αδόκιμος, ου, ό, ή, from a neg. and δόκιμος proved, approved, which see.-The word is used In the both in a passive and an active sense, former it is properly applied to metals, and refers thrown away as drossy and worthless: so in the to that part of them which, upon refining, is LXX adókiμog answers to the Heb. Do 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 κριτής τῆς ἀδικίας is for κριτὴς ἄδικος.]

and that it is so used in the LXX, as Gen. iv. 2.
x. 21, is true, but it is absurd to fix any decided
sense on the word in Mat. xxii. 25, and there
can be only conjecture in the other passage.]
II. A brother, though not by the same mother.
Mat. i. 2. [xiv. 3. Mark vi. 17. Luke iii. 1. 19.
Gen. xlii. 16. 1 Kings ii. 7.]

of the rich might be kept and beautified. Comp. Koviáw. occ. Luke xi. 44. Comp. Num. xix. 16. [Ps. li. 7. Polyb. iii. 19, 2. 54, 5.]

II. Not manifest, uncertain. occ. 1 Cor. xiv. 8. [See Polyb. vi. 56, 11. viii. 3, 2. 2 Macc. vii. 34.]

Ε 'Αδηλότης, ητος, ή, from ἄδηλος.—Uneertainty, inconstancy. occ. 1 Tim. vi. 17. [Polyb. xxxvi. 4, 2. See Vorst. Phil. S. p. 271.]

III. A near kinsman, a cousin. Mat. xiii. 55. Mark vi. 3. comp. Mat. xxvii. 56. Mark xv. 40. John xix. 25. Luke vi. 15, 16. Observe that in Adýλwc, adv. from aðŋλog.-Uncertainly, Mat. xiii. 55, James, and Joses, and Judas, are without attending to the prescribed marks or lines, or called the adλpoi of Christ, but were, most rather (considering that the expression our acńprobably, only his cousins by the mother's side; Awg seems to be put in opposition to dipa cipov for James and Joses were the sons of Mary, beating the air) not manifestly, without being exposed Mat. xxvii. 56, and James and Judas the sons to the view of the spectators and judge of the race. of Alpheus, Luke vi. 15, 16, which Alpheus is, Comp. Macknight. But Bp. Pearson observes, therefore, probably the same with Cleopas, the that the Syriac renders wc ove dôŋλwç by not as husband of Mary, sister to our Lord's mother. to a thing unknown; and the Vulg. has, non quasi John xix. 25. See Bp. Pearson on the Creed, in incertum, not as to a thing uncertain; and adds, Art. III., and Macknight on the Apostolical Epis-"I think I have expressed the true meaning in tles, vol. iii. p. 190 1. rendering it, not as to an uncertain goal.” occ.

IV. A brother, one of the same race or nation. 1 Cor. ix. 26. ["Non in incertum eventum." Acts ii. 29. iii. 17. 22. vii. 23. 25. ix. 17. xiii. 26. Sch. and Bretsch. to the same effect 3.] Rom. ix. 3. [Heb. vii. 5. Deut. xv. 2. Exod. xxii. 25. See Phil. de Charit. p. 701.]

V. A brother, one of the same nature. It is used nearly as the word ò noiov a neighbour. Mat. v. 22-24. vii. 3, 4. [xviii. 15. 21. 35, and Heb. viii. 11. Gen. xxxi. 23. Levit. xix. 17.]

VI. A brother in the common faith, a son of God through Christ, and co-heir of eternal life. 1 John ii. 9-11, et al. freq. In the LXX it generally answers to the Heb. , and appears to be used by the writers of the N. T. in the same senses as that Heb. word is in the O. T. [This sense extends further, and is generally one of the same It is used in religion. Acts xxii. 5. xxviii. 21. the case of Christians. Mat. xxiii. 8. xxv. 40.

Acts vi. 3. ix. 30. x. 1. xi. 29. 1 Cor. v. 11. xv. 6. Sometimes the words iv Kvpių are added, Phil. i. 14, an expression long used in the Church. See Suicer, Thes. Eccles. tom. i. p. 86. I should refer to this head several passages to which Schleusn. gives the sense of colleague, as 1 Cor. i. 1. 2 Cor. i. 1. ii. 13. Eph. vi. 21. Phil. iv. 21, though the last passage seems (from the expression ἅγιοι in ver. 22 applied to all the believers in Rome) strong in his favour. In Mat. v. 47, the sense is, friends in general.-On the ellipse of this word, as in Luke vi. 18. Acts i. 13. (comp. Jude, ver. 1.) and perhaps Tob. iv. 20, see Bos, p. 18, ed. Schæf. and Sturz. de Nom. Gr. Pr. i. p. 13. On the word in general, see Fessel. advers. S. lib. v. c. xi.]

Ο Αδελφότης, ητος, ή, from ἀδελφός.Α brotherhood, society of brethren, i. e. of Christians. Comp. doeλpós VI. occ. 1 Pet. ii. 17. v. 9. [Cyp: Ep. 24. Το φιλότης οι φίλοι, &c. in good Greek 2.]

"Adnλoç, ov, ô, ý, kai rò ãdŋλov, from a neg. and δῆλος manifest.

I. Not manifest, not apparent, concealed. It is applied to graves overgrown with grass or weeds, and thus concealed, as no doubt the graves of the poor frequently were, however carefully those

[The opinions of the Fathers to this effect are given by Suicer, i. p. 84. See a Diss. by Tiliander on this subject (Upsal. 1772). Frater is thus used in Latin. See Curt. vi. 10, 24.]

2 [In 1 Macc. xii. 10. 17, it means brotherly love.]

'Adnuovέw, &, from the verbal N. adnuov depressed and spent with labour or fatigue, which from onμai pret. pass. of the V. ddiw to faint, or be spent with fatigue.-To faint, be spent, depressed, and almost overwhelmed with sorrow, or labour of mind. occ. Mat. xxvi. 37. Mark xiv. 33. Phil. ii. 26. See Wetstein, Kypke, and Elsner (tom. ii. p. 268), on Mat., who produce many instances of the use of this verb by the Greek writers.

"Αιδης, ου, ο, η. ̓Αΐδης (as the word is spelt in Homer and Hesiod 5) obscure, dark, invisible, a neg. and iôeiv to see.

from

Os.

P.

382.

See Plut. de Is. et

I. The invisible receptacle or mansion of the dead in general. occ. Mat. xi. 23. Luke x. 15. (comp. Isa. xiv. 12. 15.) Acts ii. 27. 31. 1 Cor. xv. 55. [Gen. xxxvii. 34. Numb. xvi. 30. 1 Kings ii. 9. Ezek. xxxii. 26.1-Acts ii. 27, is a citation of Ps. xvi. 10, where the Heb. word, corresponding to dov (ädŋv LXX Vatic.), is is infernus, that to xv is the body, or animal frame. Observe the phrases is a ov or we adov are elliptical, for εἰς or ἕως οἶκον οι τόπον άδου, in or to the house or place of the grave. See Bos, p. 113, ed. Schæf. Hence,

II. The invisible place or state of separate souls, the unseen world of separate spirits, whether of torment, occ. Luke xvi. 23 (where see Wetstein), or, in general, occ. Rev. i. 18. vi. 8. xx. 13, 14, where see Vitringa.

III. Пλai adov, the gates of hades, or of the grare. occ. Mat. xvi. 18. This expression seems allusive to the form of the Jewish sepulchres, which were large subterraneous caves, with a narrow mouth or entrance, many of which are to be found in Judea to this day. These sepulchres Bp. Lowth has described with his usual accuracy and ele&c. edit. Gotting. The phrase múλai gov angance, Prælect. vii. De Sacrâ Poësi Heb. p. 130,

3 [Schleusner, however, suggests that adλws may be for axes, as in Dion. Halic. Antiq. Rom. x. c. 45. See Poll. Onom. vi. c. 55, § 209.]

41. ix. 312, àidao núλnow, "the gates of hell."

5 Theogon. 311, úídew kúva xaλkeupшvov, “the brazenthroated dog of hell."