'ETIVEów, from iπi upon or to, and vɛów to nod,, in the N. T., it is to be found. The most easy III. To assent or consent in general, annuere. occ. Acts xviii. 20. And in this sense it is not only used, 2 Mac. iv. 10. xi. 15. xiv. 20. but also in the profane writers, as may be seen in Wetstein. I add from Lucian, Dearum Judic. t. i. p. 162. Α. ΕΠΙΝΕΥΕΙΣ δὲ ὅμως, you assent however. [Prov. xxvi. 24.] 'Erivoia, as, n, from Tivośw to think upon, which from ni upon, and voέw to think.-A device, contrivance. occ. Acts viii. 22. In the Greek See writers it is generally 1 used in a bad sense. Kypke. [Jer. xx. 10.] Ε Επιορκέω, ὦ, from ἐπί αgainst, and ὅρκος an oath. To act or omit any thing contrary to a promissory oath. Also to swear falsely. occ. Mat. ν. 33. On which passage Raphelius excellently shows that it is applied in the latter, as well as the former sense, by Xenophon; so it may be interpreted in general, to forswear, perjure one's self. See also Wolfius and Wetstein. It is not used in the LXX, but in the Apocrypha, 1 Esd. i. 48. Wisd. xiv. 28; where it likewise signifies to forswear. [It is properly to swear repeatedly, See Beck, Comment, in Aristoph. t. iii. p. 42. It occurs in the sense of forswearing in Ælian, V. H. xii. 8. Herodian iii. c. 16. Xen. Anab. ii. 6, 22. Demosth. p. 1204, 20. Aristoph. Nub. 401. Ran. 102. Schl. remarks justly that the meaning conveyed is rather not to perform what you swear, than to swear falsely.] Eπiopros, ov, ò̟, ǹ, from ¿πí against, and ὅρκος απ oath. Comp. Etopkéw. [See Xen. Ages. i. 12. Aristoph. Ran. 150. Herodian viii. 3, 10.]—A perjured person. occ. 1 Tim. i. 10. Επιοῦσα. See under ἔπειμι. ERIOVOLOS, ov, ò, n, from ini for, and ovoia being, substance. This is a very difficult word, in the interpretation of which learned men are far enough from being agreed. It appears to have been formed by the evangelists 2, in whose writings only it occurs, after the analogy of Epovolos, (from Tepi beyond, and ovoia being,) a word probably coined in like manner by the LXX, in whose version alone, (I believe,) except 1 [In Demosth. pp. 1413, 1414. in a good one. 'Envoé is often taken in a bad sense. Elian, V. H. xi. 1. xiv. 30. And so èivota in Josephus's Life, § 44. and Wisd. xv. 4.] 2 So Origen de Orat. 16. cited by Wetstein, prov de τοῦτ' ἰστέον ὅτι ἡ λέξις ἡ ἐπιούσιον παρ' οὐδενὶ τῶν Ἑλλήνων οὔτε τῶν σοφῶν ὠνόμασται, οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ ̓ ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστ τῶν, “ We must first know, that the word ἐπιούσιον is not used by any of the Greeks or learned men; nor is it in vulgar use, but seems to have been framed by the evangelists." and natural interpretation of movσiоç seems to be that of the Greek commentators Chrysostom and Theophylact; the former of whom explains ἄρτον ἐπιούσιον by τὸν πρὸς τὴν ἐφήμερον ζωὴν ΤΗΝ ΟΥΣΙΑι ἡμῶν χρησιμεύοντα, that which is convenient to our substance for the daily support of life; and Theophylact [ad Mat. vi. 11.] says, ἄρτος ἐπιούσιος is ἄρτος ΕΠΙ τῇ ΟΥ̓ΣΙΑι καὶ συστάσει ἡμῶν αὐτάρκης, bread, which is suffcient for our substance or subsistence. So Suidas interprets ἐπιούσιος ἄρτος by ὁ ΕΠΙ τῇ ΟΥΣΙ'Αι ἡμῶν ἁρμόζων, fit for our substance or being. 'Emiovoios then may be explained, sufficient for one's support, convenient for one's subsistence, competent. See Jos. Mede's Works, fol. pp. 124, 125. But as several learned men are unsatisfied with this interpretation, and would rather explain the word by to-morrow's, future, crastinus, futurus, deducing it from ovoa, the next or following day, I must just observe, 1st, That if this latter meaning be assigned to Tovotos, Luke xi. 3. at least, will run extremely harsh, give us our to-morrow's, or future, bread, day by day. And, 2ndly, That from ouσa the adjective should be, not ἐπιούσιος, but ἐπιουσαῖος. See Suicer, Thesaur. in ἐπιούσιος ΙΙΙ. 3rdly, That περιούσιος, from περί and οὐσία, is an instance of a word formed after the same analogy as ἐπιούσιος, from ἐπί and οὐσία. And, 4thly, That it is not sufficient to object with Scaliger, that, according to this derivation, the word should be inovσiog, not iπiovσws; for that in many other words compounded with πi, and beginning with a vowel, the is retained. Thus in the N. T. we have πLEIKŃs, πiopros, and in the Greek writers &πιóудоos, ÉπIÓπтоμaι, inιósgoμai, έniovрoç, &c. occ. Mat. vi. 11. Luke xi. 3. [Besides those quoted, the following are in favour of Parkhurst's explanation. Greg. Nyss. t. i. Or. iv. de Or. Dom. p. 745. et seq.; but not very distinctly. Basil. Reg. Brev. Quæst. 252. p. 624. Damascenus, Orthod. Fid. iv. 14. Cyril Theodoret ad Alex. lib. ii. Glaphyr. p. 286. Philip. c. iv. v. 19. Isidor. Pelusiot. 4. ep. 24. P. 11. Comelin. Augustin. Serm. xxvi. de Temp. Tertull. de Jejun. The places of Chrysostom are, tom. v. Hom. 19, 30, 43. Hom. 54. in Gen. p. 426. So Toup in Epist. Crit. p. 140. Schleusner, and many others. The second opinion is embraced by Scaliger, Ep. 444. and lately by Fischer, de Vit. Lex. N. T. Prol. xii. p. 313. sq.; but, I think, without any strong argument. The word was used, according to Jerome, in the Gospel sec. Hebræos, and this Fischer relies on ; but, as Suicer observes, this rather implies any future time, and not to-morrow simply. Hence many interpreters apply this phrase to Christ, the spiritual food from heaven, hereafter to give us life. So Athan. i. p. 607. Damasc. Orth. Fid. lib. iv. c. 14. p. 318. German. in Theor. Eccl. 175. Cyril, Álex. xiii. de Adorat. p. 471. Cyprian, de Οι Dom. p. 268. Tertull. Lib. de Orat. c. vi. p. 181. and others. Finally, the word is interpreted supersubstantialis, as if from ἐπὶ οὐσία supra substantiam, understanding here the eucha ristic bread of life.] Επιπίπτω, from ἐπί upon, and πίπτω to fall. 1. To fall upon, as St. Paul did upon Eutychus when seemingly dead. Acts xx. 10. (comp. 1 Kings xvii. 21. 2 Kings iv. 34.) upon the neck of another in tenderness. Luke xv. 20. Acts xx. 37. Comp. Gen. xlv. 14. xlvi. 29. in LXX, and 3 Mac. v. 33. Spoken of the Holy Spirit, and His miraculous gifts, Acts viii. 16. x. 44. xi. 15; of an ecstasy or trance, Acts x. 10. comp. Gen. xv. 12. Dan. x. 7. in LXX; of blindness, Acts xiii. 11; of fear, Luke i. 12. Acts xix. 17. comp. Exod. xv. 16. Jos. ii. 9. in LXX; of reproaches, Rom. xv. 3. [In all these latter instances, the sense is metaphorical. The meaning, of course, is to take possession of, to enter. have, in Ezek. xi. 5. the spirit of the Lord πέπεσεν ἐπ' ἐμέ.] We II. To press upon. Mark iii. 10. where it signifies, "that they were ready to drive each other upon him, so that those nearer him could hardly stand, being pressed forward by those behind." Doddridge. See Wetstein and Kypke. general tenor of Scripture is referred to. Most persons, however, refer the words to Gen. vi. 3, 5. to which they do not bear any very striking resemblance. Whatever conclusion we come to, the construction of the passage is extremely difficult and harsh. 'Evμew is used in the same sense as Schl. gives to πo0w in Gal. v. 17; but then xará follows.] In the LXX, likewise, it denotes vehement desire, and answers to the Heb. ny to desire earnestly, Ps. xlii. 1; to 7033 to be pale or wan through eager desire, Ps. lxxxiv. 2. &c. Τα Επιπόθησις, εως, ή, from ἐπιποθέω.-Α cehement desire or longing. occ. 2 Cor. vii. 7, 11. [Aq. Ezek. xxiii. 11.] [Κ. Επιπόθητος, ου, ό, ή, from ἐπιποθέω. -Much desired. Phil. iv. 1.] Τα Επιποθία, ας, ή, from ἐπιποθέω.—An earnest desire or longing. occ. Rom. xv. 23. Επιπορεύομαι, from ἐπί upon or to, and που pevoμaι to come.-To come to. occ. Luke viii. 4. [Ezek. xxxix. 14. Dion. Hal. x. 43.] III. To more nearer, and so lie closer, John xiii. 25; namely, to the breast of Jesus, than he did before, at verse 23. in order to hear what he-To sew upon. occ. Mark ii. 11. [Job xvi. Επιῤῥάπτω, from ἐπί upon, and ῥάπτω to sev. should say. "Αγχι σχὼν κεφαλήν, holding his head near, as Homer speaks, Od. iv. 70. See 15.] Wolfius. [The Vulgate says, qui proximus Christo Επιῤῥίπτω, from ἐπί upon, and ῥίπτω to cast. acumbebat, as if it was for ȧvaníπтw;-To throw, cast upon. occ. Luke xix. 35. [Num. but this cannot be justified. Wahl says, to recline Xxxv. 20, 22. Josh. x. 11. Herodian v. 6, 19. OR.] It is used metaphorically in 1 Pet. v. 7. for throwing of your care from yourself to another. See Ps. Iv. 23.] « Επιπλήσσω, from ἐπί upon, and πλήσσω to strike.-With a dative, to reprove, rebuke, blame. occ. 1 Tim. v. 1. Herodotus, (as cited by Raphelius,) and Josephus, Ant. xii. 4, 2 and 8. use the V. in the same sense with a dative. See also Wetstein. [Hom. Il. xxiii. 580. Xen. Ec. xiii. 12. Herodian iii. 3, 13. Polyb. v. 25, 3.] +Herod. iii. 142. vii. 136.† iii. Επίσημος, ου, ό, ή, from ἐπί for, and σῆμα α sign, mark.-Remarkable, eminent, whether for good, Rom. xvi. 7; or evil, Mat. xxxvii. 16. [For the bad sense, see Polyb. xviii. 38, 1. Joseph. Ant. v. 7, 1. Lucian, Rhet. Præc. p. 27; for the good, Joseph. Bell. J. vi. 3. The proper sense of the word is, marked, and it is Onom. iii. 10. Thucyd. ii. 13. The word occurs especially applied to stamped money. See Poll. in Esther v. 4.] giros, corn, food.-Victuals, food, especially for a large number of persons, commeatus. occ. Luke ix. 12. So in the best Greek writers it frequently denotes the provision of victual for an army or fleet; and the verb ἐπισιτίζεσθαι is used for procuring such provision, as Kypke has particularly shown. See also Wetstein. The LXX apply the N. πOrioμóg in a similar view for the Heb. . Gen. xlv. 21. Exod. xii. 39. Josh. i. 11. et al. [Add Gen. xlii. 25. Josh. ix. 11. 1 Sam. xxii. 10. Xen. Anab. i. 5, 9. vii. 1, 6. Hell. iii. 2, 19. Demosth. p. 280, 11. 671, 18. 909, 4. Herodian vi. 7, 3. Schleusner gives the word the sense of provisions for a journey; and iiouriloμai is explained by Thom. M. p. 705. as rà ¿pódia λaμBavw. So Hesychius explains our word by ipodiaoμós.] ['Ezinviуw, from ¿πí upon, and πviуw to choke. -To strangle. Nahum ii. 13. In the N. T. it is used metaphorically of plants, whose growth is choked or hindered. Luke viii. 7.] +See ȧπопviуw.t Επιποθέω, ω, from ἐπί intensive, and ποθέω Επισιτισμός, ου, o, from ἐπισιτίζω to give food, to desire, which from the N. óloç desire.-With to feed, from πi to, and oiriw to feed, which from an infinitive or accusative case following, to desire earnestly, to long for or after. See Rom. i. 11. 2 Cor. v. 2. Phil. i. 8. [ii. 20.] 1 Pet. ii. 2. Jam. iv. 5. do ye think that the Scripture speaketh in rain against this worldly temper? Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν; doth the (Holy) Spirit that dwelleth in us Christians (comp. Num. xi. 29. Rom. viii. 11. 1 Cor. iii. 16. 2 Tim. i. 14.) lust to envy? (Comp. James iii. 14, 15. 1 Cor. iii. 3.) So French translation, pensez-vous que l'Ecriture parle en rain? l'Esprit qui a habité nous, vous inspire-t-il l'envie? See also Whitby and Doddridge, and especially Wolfius and Macknight. [Schl. says it means here to be opposed to, i. e. to have a desire against; and so Wahl. Schleusner translates, (removing the note of interrogation,) the Spirit which dwells in you (for he reads up, with the Vulgate) is opposed to enry. Of course he means the human spirit amended by Christianity. The next difficulty is to know whether the words are intended as a citation from Scripture, or not. There are no words exactly answering to them; and many, as Heinsius, Randolph, and Scott, think that the Επισκέπτομαι, mid. from ἐπί intensive or upon, and σKETTоμaι to look. I. Transitively, with an accusative, to look out accurately and diligently, in order to choose the best. occ. Acts vi. 3. [Diod. Sic. xii. 11.] II. Transitively, with an accusative expressed or understood. [To visit one for the sake of know ing his state, inspect. Acts xv. 36. Xen. Cyr. vi. 3, 10. vii. 1, 5. Judges xv. 1.] III. Transitively, with an accusative, to visit, to go or come to see, in order to assist or benefit, [and thence to be favourable to, regard, show kindness to, take care of Mat. xxv. 36, 43. Luke i. 68, 78. vii. 16. Acts vii. 23. xv. 14. Heb. ii. 16. James i. 27. On the two first texts we may observe, that the Greek writers likewise apply it to visiting the sick, as may be seen in Elsner, Wetstein, and Kypke. Comp. also Campbell's Note on Mat, XXV. 36. [See Exod. iv. 31. Ruth i. 6. Ps. viii, 5. Ecclus. vii. 39. to visit the sick. Herodian iv. 2, 7. Artemid. iii. 22.] ['EziokeváĽw, from ¿πí and oɛɛvážw.-To load furniture on carriages or beasts of burden. Hence the middle (though it sometimes retains the active sense, as Xen. Hell, vii. 2, 8. and v. 3, 7.) is to load one's self, and then to prepare for a journey, This word probably occurs in Acts xxi. 15. where the common reading ȧñoσкevασáμevot makes no good sense. See Polyb. iii. 24. Diod, Sic. xiii. 2.] 'Etiornvów, w, from iπi in, and σkŋvów to pitch a tent, to dwell.-To enter and dwell in. occ. 2 Cor. xii. 9. So Polybius, cited by Raphelius, τὸ δὲ τελευταῖον, ΕΠΙΣΚΗΝΩΣΑΝΤΕΣ 'EIII ràs oirias, and at length entering into, and taking possession of, the houses, lib. iv. p. 287. ed. Paris, an. 1616. ibid. p. 335. μerà dè raura rais II. To look diligently, take earnest heed. Heb. xii. 15. [Xen, de Rep. Lac. ii. 2.] Επισκοπή, ης, ή, from the same as έπιokorέw. I. The office of an overseer or bishop in Christ's Church. 1 Tim, iii. 1. Acts i. 20; the correspondent Heb. word in Ps. cix. 8. is JORD. II. Visitation. Luke xix. 44. 1 Pet, ii. 12. where Whitby and Macknight, whom see, explain μiρа iлioкоns by the time of persecution; and for proof, Whitby cites Is. x. 3. Jer. vi. 15. x. 15. from the LXX; and Wisd. iii. 7. Ecclus. ii. 14. xviii, 20. [In Luke xix. 44. Schleusner and Wahl take it as the kind or provident visitation of God. The time in which God showed himself gracious to thee; and so Theophylact ad loc. So in Job X. 12. xxxiv. 9. As to the visitation to punish in Is. x, 3. Theodoret explains the day of visitation by the time of vengeance. Jer. viii. 12. Wisd xix. 14. EoKOTέw is put for to revenge in Eur. Iph. T. 1414.] ̓Επίσκοπος, ου, o, from ἐπί upon, over, or intensive, and ἔσκοπα perf. mid. of σκέπτομαι το look. -An overseer, an inspector, one who hath the inspection or oversight, a superintendent, a bishop. It is once applied to Christ, 1 Pet. ii. 25; but in every other passage of the N. T, is spoken of men who have the oversight of Christ's flock. occ. Acts xx. 28. (comp, verse 17.) Phil. i, 1. 1 Tim. writers of the N. T, appear to have taken this iii. 2. Tit. i. 7. In the LXX, from whence the οἰκίαις ΕΠΙΣΚΗΝΩΣΑΝΤΕΣ κατεῖχον τὴν Tó, after these things, entering into the houses, word, iσкожоç denotes an overseer. they took possession of the city. Ecumenius 1. Of the army. Num. xxxi. 14. Jud. ix. 28. explains onvoy in the above text by ön v2 Kings xi, 15 or 16. answering to the Heb. öλ KATOIRηoy, which I know not how better to translate than, may entirely take possession of, and dwell in me. The modern Greek version for TIσκηνώσῃ has κατοικήσῃ, and the Vulg. renders ¿miokηvwoy in' ¿μέ by inhabitet in me, may dwell But, after all, perhaps the words should rather be interpreted, may overshadow, and so protect me, as a tent. Thus the Syriac version, uss may protect me, and Diodati's Ita in me. lian, mi ripari, which is explained in a note, "Sia la mia unica salvaguardia e protettione, Greco, sia al disopra di me, a guisa di tenda, con che l'huomo si ripara dall' arsure o dall' altre ingiurie dell' aria. Vedi, Is. xxv. 4. may be my only safe guard and protection. Greek, may be over me, like a tent, with which a man protects himself from the heats and other injuries of the air. See Is, xxv. 4." Comp. 1 Pet. iv. 14. and σkηvów III. Επισκιάζω, from ἐπί upon, over, and σκιά a shadow. 2. Of workmen. 2 Chron, xxxiv. 12, 17. for Heb. P. 3. Of the house of the Lord, 2 Kings xi. 18. where Heb. offices. 4., a name of God, is rendered iπioкómov, Wisd. i. 6. as we may say Providence. Job xx. 29. Comp. 5. ̓Επίσκοπος is used for a civil or religious officer. Neh. xi. 9, 14, 22. In the two latter verses it is spoken of the ioкоToс or overseer of the priests and Levites, Heb. T. Comp. 1 Mac. i. 51. 6. Eleazer, the son of Aaron, is in the LXX called ioкоnоç from overseeing the tabernacle and its furniture. Num. iv. 16. where, for the Heb. the office of Eleazer, the LXX has ἐπίσκοπος Ελεάζαρ, Eleazer the overseer. 7. In Is. lx. 17. where the prophet is foretelling the glory and felicity of the Church by the accession of the Gentiles, for the Heb. I. To overshadow, as a cloud, Mat. xvii. 5. p, I will also make thy officers Mark ix. 7. Luke ix. 34; as the shadow of person passing by, Acts v. 15. a II. Το overshadow, (in an unspeakable manner,) as the power of the Highest did the Blessed Virgin at the conception of the Son of God. Luke i. 35. See Suicer, Thesaur. in iπokiάw II. [See Num. ix. 22.] 'ЕTIOкоTÉш, w, from i upon or intensive, and ἔσκοπα perf. mid. of σκέπτομαι το look. I. To oversee, take the care and oversight of, to superintend. 1 Pet. v. 2. Comp. Iσкожη and ἐπίσκοπος. peace, and thine exactors righteousness, the LXX τοὺς ΕΠΙΣΚΟΠΟΥΣ σοῦ ἐν δικαιοσύνη, I will has καὶ δώσω τοὺς ἄρχοντας σοῦ ἐν εἰρήνῃ, καὶ appoint thy rulers in peace, and thy overseers bable that the overseers of Christ's Church are in (bishops) in righteousness; and it is not improthe N. T. called πioкожоt, from this very passage of Isaiah'. The above-cited are all the 1 Clement, in his first Epistle to the Corinthians, § 42. ed. Russell, carries the matter much further. He cites the text thus: καταστήσω τοὺς ἐπισκόπους αὐτῶν ἐν δικαιο σύνῃ, καὶ τοὺς διακόνους αὐτῶν ἐν πίστει, “I will appoint passages, both of the LXX version, and of the apocryphal books, wherein iπíσкоо occurs. it is plainly parallel to Kúpu, Lord, and to 'Paßßi, Rabbi; and Luke ix. 49. it answers to didáσcade, master, teacher, in Mark ix. 38. On Luke v. 5. Kypke shows that Diogenes Laert, and Diod. Sic. use it for a preceptor. In the LXX it constantly signifies a president or overseer, præfectus. [Diod. Sic, iii. 69. Other instances are given in Munthe, Obss. Phil. p. 142. Kypke, Obss. Sacr. i. p. 228. See also Thom. Mag. v. didárskaλoç. Etymol. Mag. in v. and Eustath. ad Odyss. P. p. 641, 40. The word is only found in St. Luke among the Evangelists.] Επιστέλλω, from ἐπί to, and στέλλω to send. I. [This word in good Greek denotes, to give an order, either directly, as Xen. Cyr. iv. 5, 12. v. 5, 13. (whence iπOTOXý means a command; see id. ib. v. 5, 2. Aristoph. Nub. 608.) or by message, as Xen. Cyr. v. 5, 1; or by letter, as Xen. Hell. iii. 1, 1; whence it is, to send to by letter, or write to; and this is its only sense in the N. T. It is followed by a dative of the person. Mitto in Latin is used for writing a letter. See Cort. ad Sallust. Bell. Catil. c. 42. and on our word Perizon. ad Ælian. V. H. iv. 18. and Krebs, Obss. Flav. p. 226. It occurs 1 Kings v. 8. according to the MS. Alex.] occ. Acts xv. 20. xxi. 25. Heb. xiii. 22. 'ЕTIONάw, w, áoμai, wμai, from ini over, and oráw to draw. To draw the prepuce over the glans, (thus Hesychius, vέTW Tò dégμa,) and so become uncircumcised. [It appears from Celsus de Med. vii. 25. that there was a surgical operation performed for this purpose. The instrument was called onаo@nrip. See Epiphan. de Mens. et Pond. p. m. 172. who also describes the operation. There is a very long dissertation by Groddeck in Schoettgen. Hor. Hebr. i. p. 1159. on this subject. Episcopius (Inst. Theol. ii. 10. p. 44, 6.) seems to think that in this place of Corinthians, the meaning is only, let them not try to appear uncircumcised; but from Groddeck's statements, no doubt can be entertained of the frequent practice of the operation.] occ. 1 Cor. vii. 181. Thus Josephus, Ant. xii. 5, 1. says of the Jews, who apostatized under Antiochus Epiphanes, καὶ τὴν τῶν αἰδοίων περιτομὴν ἐπεκάλυψαν, ὡς ἂν εἶεν καὶ τὰ περὶ τὴν ἀπόδυσιν "EXAŋveç, “Genitalium etiam circumcisionem obtêxere, ut vel nudato corpore Græci viderentur." Hudson. See his note. And in the Treatise of the Maccabees, § 5. we read that Antiochus παρεκέλευσεν αὐτοῖς ἕνα ἕκαστον τῶν ̔Εβραίων ΕΠΙΣΠΑΣΘΑΙ, commanded his guards to ἐπιΕπιστήμων, ονος, ο, ή, from ἐπίσταμαι το Grão at each of the Hebrews. Comp. 1 Mac. i. know.-Knowing, skilful, understanding, [and then 15. See Wetstein on 1 Cor. vii. 18. Buxtorf's prudent and moderate,] occ. James iii. 13. [Deut. Lex. Chald. Thalm. Rabin. under Two, and Cal-i. 13. iv. 6. Ecclus. xl. 31. Xen. Cyr. iii. 3, 9.] met's Dictionary in FORESKIN. Επιστηρίζω, from ἐπί intens. and στηρίζω to 'Enioraμai, from ini intens. and ion to know, strengthen.-To confirm, strengthen. [In the pass. being inserted for the sake of the sound, as it to rest on. See 2 Sam. i. 6.] In the N. T. it is likewise in iarwo knowing, ioropia history, ioro- is used only in a figurative and spiritual sense, piw to risit, tenquire,+ derivatives from the same for confirming persons in their adherence to the verb ίσημι. gospel, notwithstanding opposition and persecution, occ. Acts xiv. 22. xv. 32, 41. xviii. 23. I. To know, understand. See Mark xiv. 68. Acts x. 28. xv. 7. xxvi. 26. 1 Tim. vi. 4. Jude 10. II. To know, be acquainted with, a person. Acts xix. 15; or thing. xxiii. 25. III. To know, foreknow. James iv. 14. Comp. Heb. xi. 8. Επιστάτης, ου, ὁ, from ἐφίστημι to stand or place near, to set over. I. In the profane writers it denotes one who is set over any thing, and takes care of it. Thus in Soph. Αj. 27. ΕΠΙΣΤΑΤΑΙΣ ποιμνίων are the keepers, or shepherds, of the flocks; in Xen. Cyr. viii. p. 431. ed. Hutchinson, 8vo. 'EIIETATAI ipywv are overseers of the works (comp. 2 Chron. xxxiv. 13. in LXX); and Aristotle, Polit. iv. 15. uses 'ENITA TAI for magistrates, who are presidents and guardians of the state. [See 2 Kings v. 16. xxv. 19. 2 Chron. ii. 2. xxxi. 12. Exod. i. 11. v. 14. Arrian, Diss. Epict. iii. 15, 3. Xen, de Rep. Lac. 8, 4. Anab. ii. 3, 7. Mem. i. 1, 8.] II. In the N. T. master, a title of respect, and acknowledgment of authority. It is used by Luke alone, and applied only to Christ. occ. Luke v. 5. viii. 24, 45. ix. 33, 49. xvii. 13. By a comparison of Luke ix. 33. with Mat. xvii. 4. and Mark ix. 5. their overseers (bishops) in righteousness, and their ministers (deacons) in faith" and produces it as a prophecy of the Apostle's appointing the two offices of bishops (or presbyters, comp. § 44.) and deacons in the Church. Some explain it in this sense in 4 Mac. v. 1. but Schleusner thinks this wrong. The word occurs in its proper sense in the LXX, as Is. v. 18.] Επιστολή, ῆς, ἡ, from ἐπέστολα perf. mid. of ix. 2. xxiii. 25. Rom. xvi. 22. et al. freq. [In EπIOTEλw to send.-An epistle, a letter. Acts Acts ix. 2. it is, letters of commission or authority. In 2 Cor. iii. 2. it means, a letter of recommendation, from ver. 1. The sense of the passage is obviously, that the conversion of the Corinthians to a Christian life would be a recommendation of Christianity.] Κι Επιστομίζω, from ἐπιστόμιον, a muzzle, which from ἐπί upon, and στόμα the mouth.Το muzzle. occ. Tit. i. 11. It is a figurative word taken from muzzling dogs (comp. Phil. iii. 2.) that they may not bark or bite; hence applied by the St. Paul, to stopping the mouths of noisy and foolish profane writers, (see Elsner and Wetstein,) as by talkers. Comp. quów II. [So it is explained by aurois rà σróμara," to find fault with them (or Theophylact, ἐλέγχειν σφοδρῶς, ὥστε ἀποκλείειν mouths." See Demosth. p. 85, 4. Hesychius has refute them,) very much, so as to shut their GTOμiv Nyxwv. The Schol. on Aristoph. Επιστρέφω, from ἐπί to, and στρέφω to turn. II. To return. Mat. x. 13. xii. 44. xxiv. 18. applied to turning back or returning to one's former evil course of life. [Gen. xliv. 13. Deut. xx. 5. In Luke xvii. 4. some construe, and seven times in a day come back to you; others come back to a better mind. Add Mark xiii. 16.] II. Hazardous, dangerous. oec. Acts xxvii. 9. where see Kypke. [See Diod. Sic. xiii. 77. Polyb. i. 11, 10. ii. 28, 6. Arrian, Diss. Epict. iii. 13, 20. Wisd. ix. 14.] Ο Επισχύω, from ἐπί intensive, and ισχύω to be strong. [The word occurs in the active sense to strengthen, as in Xen. c. xi. 13. It is to grow strong or prevail, in Ecclus. xxix. 1. 1 Mac. vi. 6. Wahl thinks that this verb, like many others, as diareλéw, rvyxávw, expresses only a circumstance or accessory definition of the word Aiyovres, they contended more rehemently. See Matthiæ, § 552.]-To grow more strong, rio III. Transitively, to concert, turn to God and holiness, Luke i. 16, 17. Jam. v. 19, 20. [Acts xxvi. 18.] Intransitively, to turn, to be thus concerted or turned. Mat. xiii, 15. Luke xxii. 32. Acts iii. 19. ix. 35. xiv. 15. xxvi. 18, 20. et al. Comp. John xii. 40. [The passive iπorρiçoμα is used for the middle in the sense, to turn oneself, in Mat. ix. 22. Mark v. 30. viii. 33. John xxi. 20. in the sense, turn to, in Gal. iv. 9. 'Em-lent, or urgent. occ. Luke xxiii. 5. στρέφειν καρδίαν τινὸς ἐπί τινα is, to turn the affections of one person towards another, as in Luke i. 17. Ezra vi. 22. Ecclus. xlviii. 10.] 'ELOTρоoη, ns, , from wiσroopa perf. mid. of iπLOTрEOW.-A turning, conversion. occ. Acts xv. 3. [It is put for return in Ezek. xlvii. 8. for attention of mind, Demosth. p. 158, 24. Epictet. c. 63. Xen. Hell. v. 2, 9.] Επισυνάγω, from ἐπί to, and συνάγω to gather, collect. To collect, gather together to one place. Mark i. 33. Luke xii. 1. as a hen doth her chickens under her wings. Mat. xxiii. 37. Luke xiii. 34. used of gathering the elect into the Christian Church. Mat. xxiv. 31. Mark xiii. 27. Comp. 2 Mac. i. 27. [2 Chron. xx. 26. Is. lii. 12. Polyb. i. 75, 2.] Ο Επισυναγωγή, ῆς, ἡ, from ἐπισυνάγω. I. A being gathered together. 2 Thess. ii. 1. Comp. 1 Thess. iv. 17. II. An assembling together at one place. Heb. x. 25. Comp. 2 Mac. ii. 7. [See also verses 13, 14, 18. and iv. 39. Phavorinus and Zonaras (Lex. Col. 802.) say movνaywyýv, tǹv ovμφωνίαν ἐκάλεσεν ὁ ἀπόστολος.] EπIOVVTρEXw, from ini upon or to, and Ovvrpέxw to run together.-To run together upon or to (him, namely). occ. Mark ix. 25. Επισύστασις, εως, ή, from ἐπισυνίσταμαι to meet together against, from irí upon or against, and ovviornμi to stand together.—A concourse, tumult, insurrection. occ. Acts xxiv. 12. 2 Cor. xi. 28. in which latter text it is applied to that crowd of cares, on account of the Churches, which were continually rushing upon St. Paul, and almost overbearing him. It is used by the LXX for a tumultuous concourse, Num. xvi. 40. or xvii. 5. answering to the Heb. My a company; and Num. xxvi. 9. to 17 (infin. Hiph. of 2) to contend; and in the Apocrypha, 1 Esdr. v. 73. according to the Alexandrian MS., we have the phrase ΕΠΙΣΥΣΤΑΣΕΙΣ ΠΟΙΟΥΜΕΝΟΙ. [In the second passage, Schleusner says, distraction, from the number of persons perpetually resorting to one. Cicero pro Archia, c. 6. has quotidianos hominum impetus in the same sense. The word occurs in Sext. Empir. Eth. 127. Joseph. contra Apion. i. 20.] Eriopains, éos, ouç, ó, ǹ, from iri, and opálλw to supplant, throw down, which see under ἀσφαλής. I. Properly, apt to be thrown down. Hence, 1 See Beza and Doddridge on the place. και Επισωρεύω, from ἐπί upon, and σωρεύω to heap, [which from owpós a heap.]-To heap up. occ. 2 Tim. iv. 3. [' [Theophylact and Ecumenius say, that the word implies the mixed heap or multitude of teachers. The word occurs twice in Symmachus's version. Song of Solomon ii. 4. Job xiv. 17.] Επιταγή, ῆς, ἡ, from ἐπιτέταγα perf. mid. of ἐπιτάσσω, which see. I. A command, commandment, appointment. Rom. xvi. 26. 1 Cor. vii. 6, 25. 2 Cor. viii. 8. 1 Tim. i. 1. Tit. i. 3. II. Authority, commanding authority. Tit. ii. 15. [In Wisd. xiv. 16. xviii. 16. xix. 6. inτayń means punishment proceeding from God, according to Schleusner; and he says he does not know whether this may throw any light on Tit. ii. 15. In the first and third of these places, I can see no ground for such a translation. It is clearly command, decree, or order; and I think it is simply decree in the second passage also. Wahl explains this passage, that you should enjoin in every way, i. e. seriously and severely. Bretschneider translates, suo quæque ordine, every thing in its own order, and says that the apostle refers to the precepts delivered in verses 1-10. The word occurs in Dan. iii. 16. in some MSS., and in Symm. Micah vii. 11. Polyb. xiii. 4, 3. xxi. 4, 1.] ̓Επιτάσσω, from ἐπί upon or intensive, and τάσσω to order, appoint. To command, order. Mark i. 27. vi. 27, 39. Philem. 8. et al. [The word is properly military, and then means to place soldiers behind the first rank, as in Xen. Anab. vi. 3, 9. Hell. i. 6, 21. Polyb. i. 21, 12. 1 Mac. iv. 61. vi. 50. It is construed either with an acc. of the thing, and dat. of the person, or the infinitive. It occurs in Gen. xlix. 33. Esth. iii. 12; and is said by Thomas M. to be a better word than πроστάTTW.] Επιτελέω, ω, from ἐπί intensive, and τελέω to finish. I. To finish, complete, perfect. Rom. xv. 28. 2 Cor. vii. 1. viii. 6, 11. Gal. iii. 32. Phil. i. 6. Heb. viii. 5. [Xen. Cyr. iii. 3, 1. 1 Sam. iii. 12.] II. To perform. Luke xiii. 32. 1 Pet. v. 9. Heb. ix. 6. Xarpeíaç imireλɛiv. Herodotus uses the similar expressions, θρησκείας-εὐχωλάς Quoias 'EIIITEAEI N to perform ceremoniesdevotions-sacrifices, ii. 37, 63. iv. 26. [Schleusner refers 2 Cor. vii. 1. to this head. He quotes similar expressions to those in Herodotus from |