persons of any consequence from their office or situation. See Cic. Verr. i. c. 29.]

deкáτηv åπò πávтwv, ver. 2, and is in one expression will answer to dró in the other: and if ̓Ακροατής, οὔ, ὁ, from ἀκροάομαι to hear. See it be considered that the Apostle is here arguing the preceding word.-A hearer, occ. Rom. ii. 13. from the history in the O. T, which says indeed James i. 22, 23.25, one who knows. + LXX. Is.iii.3.+ that Abraham gave Melchisedec tithes of all ( 'Akpoßvoria, as, ǹ, from arpov the extremity,, Gen. xiv. 20), but mentions nothing of his

and Biw to cover, which perhaps from Heb. i

to come, come upon or over.

I. The foreskin, or prepuce, covering the extremity of the glans. Acts xi. 3.

II. Un ircumcision; either the state of being uncircumcised, occ. Rom. iv. 10. 1 Cor. vii. 18. [Gal. v. 6. Col. i. 11.] or an uncircumcised man

doing this from the best or chief spoils; this, toge-
ther with the authority of the Greek commen-
tators, may incline one to Raphelius's opinion.
Cyrop. vii. 5, 13.]
But let the reader judge for himself. [See Xen.

Ακρος, α, ον, from ἀκή (which see under ἀκμή) or men, Rom. ii. 26, 27. iii. 30. Gal. ii. 7. Eph.mination, of many things. a sharp point, which is the top, extremity, or ter

the

ii. 11. Thus also the Heb. is applied, Jer. 1. "Aкpov, Tó, used as a substantive, the top or ix. 25, the abstract for the concrete.-In the tip. occ. Luke xiv. 24. Heb. xi. 21. LXX this word answers to the Heb. the superfluous foreskin. See James i. 12. The adj. depoßvaros, uncircumcised, is used by Ignatius, Epist. ad Philadelph. § 6, edit. Russell. Ακρογωνιαίος, α, ον, from akpoc extreme (here the lower extreme or bottom), and ywvia a corner. The foundation-corner stone, applied figuratively to Christ, who not only sustains the whole structure of the Church, but also unites the Jews and

Gentiles into one mystical building. occ. Eph. ii. 20. 1 Pet. ii. 6. The LXX once use this word for the Heb. a corner-stone, in Isa. xxviii. 16, the passage cited by St. Peter; and in the version of Symmachus, aкpоywviałog answers to the Heb. at the head of the corner, Psal. exviii. 22; but comp. under yovía I.

II. Extreme, extremity, end. occ. Mat. xxiv. 31. Mark xiii. 27.—In the LXX this word is frequently used for Heb. the end, and termination, extremity; and that version, for the Heb. toe, always uses aкpov, as Judg. i. 6, 7.

what is remarkable, i the thumb or great in Exod. xxix. 20.

'Akvρów, w, from a neg. and кvpów to con

firm. So Appian in Wetstein on Mat. Kúpov Tòv voμov, "He ratified the law."-To make of no effect or authority, to abrogate or annul. occ. Mat. xv. 6. Mark vii. 13. Gal. iii. 17. This verb occurs not in the LXX; but in that version άkúpovç πоuiv, to make of none effect, answers to the Heb. r to reject, Prov. i. 25.

+Job xxxiv. 31.+ Wisd. vii. 23.]

̓Ακωλύτως, adv. from ἀκώλυτος not hindered, Εξ ̓Ακροθίνιον, ου, τό, from ἄκρος the top, which from a neg. and κωλυτός hindered, which and iç or iv, gen. Ovóc, which seems properly from xwλow to hinder.-Without hindrance, proto mean a heap of sand on the sea-shore, or inhibition, or impediment. occ. Acts xxviii. 31. [See general the sea-shore, from Otive to strike or smite, because it is continually smitten or beaten upon by the waves. (Comp. aiyiaλóc.) In this sense the word is used by Homer, and is thence applied to denote a heap of any thing, particularly of corn. 1. The top of a heap of corn: hence the firstfruits of corn; because these were usually taken from the top of the heap. It occurs not in the N. T. in this sense. But see Wetstein.

"Ακων, ουσα, ον, for ἀέκων, which latter is used by the poets, particularly by Homer, from a neg. and ixwv willing.-Unwilling. occ. 1 Cor. ix. 17. +Job xiv. 17.†

̓ΑΛΑΒΑΣΤΡΟΝ, ου, τό, a vessel to hold ointment or perfume; so called, I think, with Jerome and the ancients, from its being made of the alabaster stone, which is a kind of valuable marII. The top of the heap of warlike spoils, the ble, concerning which Pliny, Nat. Hist. lib. xxxiii. chief and best of those spoils. occ. Heb. vii. 4, where cap. 8, treating of the onyx, writes thus: "This Dr. Hammond remarks, that the sense is not some call the alabaster stone (alabastriten), of that Abraham gave Melchisedec a tenth of the which they make ressels to hold ointments, which chief spoils only (for he gave him tithes of all, ver. 2. it is said to preserve freest from corruption 3. Gen. xiv. 20), but that what he gave for a tenth It is found about Thebes in Egypt, and Damascus of all was of the chief and best of the spoils. The in Syria. The latter is the whiter of the two. Apostle doth not say, δεκάτην τῶν ἀκροθινίων But the best of all used to be met with in Cara tenth of the chief spoils, but dekárny 'EK Tv mania, afterwards in Italy, and formerly Syria áxpodiviov a tenth (namely, of all taken) from and Asia; but the worst, and that which has no the chief spoils. Thus the Doctor.-Raphelius on lustre, comes from Cappadocia." The Greek this passage observes, that the profane writers name aλáßaσrpov is by some derived from a Herodotus, Thucydides, and Xenophon, call that neg. and Xaμßáver or λaßriv to hold, because part of the spoil which was dedicated to the gods it is difficult to lay hold on this stone by reason arpobivia, but that the Apostle by this word of its smoothness: but may it not rather have an means all the spoils universally. So Kypke; and oriental derivation from the Hebrew or Arabic thus Chrysostom and Theophylact explain akoo

૩૮

biria by lágvoa spoils, Ecumenius by aga article the, and which, in Arabic, signi

καὶ σκύλα προίs and plunder, Theodoret by λεία prey. On this latter interpretation dekárny k Tv axpolivier will mean just the same as

I do not understand this reference.] [This is the interpretation of Epiphanius, de Hæres. P. 324.]

fies some kind of whitish stones? See Castell. Lex. Heptaglott. However this be, I apprehend that aláßaorpov was used as a name for an

3 See Athen. vi. 19. xv. 13. Plin. N. H. xiii. 2. Martial. xi. 9.

ointment-vessel at first, because such were com- III. To make a disagreeable, inharmonious noise; monly made of the alabaster stone, though it is spoken of a cymbal, to tinkle, clank. occ. 1 Cor. afterwards sometimes applied to ointment-vessels xiii. 1. [Psell. de Op. Dæm. p. 101.]-This word made of other matter. Thus Kypke on Mark in the LXX answers to the Heb. to break xiv. 3, cites from Plutarch in Alexandro, p. 676, out into a loud sound [Josh. vi. 10], to yell a variety of vessels, καὶ ̓ΑΛΑΒΑΣΤΡΟΥΣ, Táντа XOνσой hornμÉva TeρITTIç, "and ala- [Is. xxv. 34], and once to to cause to be basters, all curiously wrought of gold ;" and in heard [Ezek. xxvii. 30]. Theocritus, Idyll. 15, line 114, we have, Zupiq δὲ ΜΥΡΩι χρυσεϊ ΑΛΑΒΑΣΤΡΑ, “golden alabasters full of Syrian ointment." (See Alberti on Mat. and Suicer, Thesaur.) So we call a vessel for holding ink an ink-horn, though made of glass or leather. Raphelius on Mat. xxvi. 7, remarks, that Herodotus, iii. 20, among the presents sent by Cambyses to the king of Ethiopia, mentions MY POY AAA'BAΣTPON: and Cicero, Academ. lib. ii. (as cited by Nonnius,) speaks of alabaster plenus unguenti. occ. Mat. xxvi. 7. Mark xiv. 3. Luke vii. 37. See Wetstein on Mat.-The LXX once use áλáẞaorpoç for the Heb. n a dish or platter. 2 Kings xxi. 13.

ἀλαζών.

Alaloveia, as, i, from the following

L'Aλáλntog, ov, ò, ǹ, from a neg. and λαλέω to speak, utter. Unspeakable, unutterable. occ. Rom. viii. 26.-[Schl. says that this word is not what cannot be, but (according to analogy, as ȧkivηroc) what is not expressed; and that, in the passage of Romans, the meaning is, in secret and unexpressed desires or aspirations. Br. says, "intercessions not uttered in words like those of human beings, nor speakable by man."] "Aλaλoç, ov, ò̟, . from a neg. and λaλóg speaking, which from λadéw to speak.

I. Not speaking, unable to speak, dumb. occ. Mark vii. 37. [Ps. xxxviii. 13.j

II. Making dumb, making unable to speak. occ. Mark ix. 17. 25. So Plutarch, de Orac. Defect. p. 438, B, cited by Wetstein, speaks of the Pythian priestess being on a certain occasion full of a dumb and malignant spirit." Comp. ̓ΑΛΑΛΟΥ καὶ κακοῦ ΠΝΕΥΜΑΤΟΣ-πλήρης, Kwoós III.

"Αλας, ατος, τό, from ἅλς the same.

I. Salt natural, which eminently purifies, cleanses, and preserves from corruption. Luke xiv. 34. Hence,

I. A boast or boasting. occ. James iv. 16. II. 'Aλačovɛía Tov Biov, the pride or pomp of life, the ambitious or cain-glorious pursuit of the honours, glories, and splendour of this life. occ. 1 John ii. 16; on which passage the learned Raphelius observes, that Polybius uses the phrase TEρi Tovs Biovs áλaloveia for all kind of luxury in one's manner of living, whether in dress, houses, furniture, servants, eating, &c. II. Applied spiritually, 1st, to the disciples of St. John's expression seems to imply all this, and Christ, who were to mix with and purify the cormoreover to include all those other pursuits, rupted mass of mankind by their heavenly docwhether of ambition or rain-glory, by which men trines and holy examples. Mat. v. 13. Mark aim at making a figure in the eyes of their fellow-ix. 50. 2ndly, to purifying faith and hope. Mark mortals. See Doddridge. [Theod. Prov. xiv. 13. Hos. v. 5.]

aç

ix. 50. comp. Col. iv. 6. Acts xv. 9. 2 Pet. i. 4. 1 John iii. 3. 1 Cor. xiii. 12, and see Heb. and 'Aλalwv, óvoç, o, , from a intens. and Xá- Eng. Lexicon in n II. The above cited are Zopar to take, assume.-Self-assuming, insolent, rain- | all the passages of the N. T. wherein glorious, arrogant, boasting. occ. Rom. i. 30. 2 Tim. occurs.-This word in the LXX is used only for iii. 2. Job xxviii. 8. the Heb. n. [Lev. ii. 13. Deut. xxix. 23.] 'AAEl', either from the Heb. to cover

'Adaλá¿w, from 'Aλaλá.—To cry Alala. This word Alala seems to be formed from the Heb. names of God,, or . Hence 'Aλa-ocer, or from a collect. and Ainog fat, which see Xá, the military shout of the Greeks before a battle, was originally an invocation of their gods to assist them. So the Turks, when entering upon action, still cry out, Allah! Allah! Hence also the acclamation of the chorus in the hymns to Apollo mentioned by Suidas, 'AAAAAI! and hence the French and English particles of grief, helas! alas! are, I apprehend, to be ultimately

deduced.

I. To shout as soldiers beginning a battle1.It occurs not in this sense in the N. T., but frequently in the profane writers and in the LXX.

1 Sam. xvii. 20. 52, et al.

II. To utter a loud but mournful sound, to wail, yell. occ. Mark v. 38. Not only the LXX use the word in this sense, Jer. iv. 8. xxv. 34. xlvii. 2, for the Heb. to wail; but Elsner and Kypke on Mark have shown, that the profane writers apply the V. aλaλáw and the N. áλaXayuós to the same meaning.

1 See Hutchinson's Note 1, on Xenophon's Cyropæd. 151,8vo. [Xen. Ages. ii. 10. Hist. Gr. iv. c. 3, 10. Polyæn. i. 20, 1, p. 48. viii. 23, 2, p. 735.]

Luke vii. 46, et al. On Mat. vi. 17, Doddridge under rapóc.-To anoint with oil or ointment. justly observes, that it was usual among the Jews to anoint their heads, not only at feasts, but at other times 2. This he proves from Ruth iii. 3. 2 Sam. xiv. 2. Judith xvi. 8, which see; and comp. 2 Sam. xii. 7. Eccles. ix. 8. Dan. x. 3 ; and on Luke vii. 38, Wetstein and Kypke cite passages from the Greek and Latin writers to show that anointing the feet with perfumed ointment was sometimes, though rarely, practised by the ancients. In the LXX this word answers to the Heb. g to anoint, or to cover or daub over, and to oro to anoint.

Τα Αλεκτοροφωνία, ας, ή, from ἀλέκτωρ α cock, and pwvý a voice.-Cock-crowing, the time of cock-crowing, "that is, the time from twelve at night till three in the morning, which last hour was usually called the second cock-crowing, as is observed by Bochart and others." Dr. Clarke's

2 [In sickness; see Lightfoot, H. H. et T. on Mat. vii. 17: and death; see Geler. de Luct. Hebr. c. 21. Gen. xxxi. 13. 2 Sam. xii. 20.]

note on Mat. xxvi. 34. occ. Mark xiii. 35. See | i. 6, I do not act according to divine truth. ib. 8. Bochart, vol. iii. 119, and comp. under dλéкTwp. [Buxt. Lex. Talm. p. 384.]

iii. 19; true Christians, iv. 6; 2 John 1, 2. 4, same as ver. 6, to walk according to the command of God; 3 John 1, according to the precepts of true Christianity. So 1 John ii. 4, such a man has no real religion. Heb. x. 26. James iii. 14. 1 John ii. 21. 3 John 8. In John xiv. 6, Christ is called the Truth, perhaps as the Teacher of this truth.]

'AAE KTOP, opoç, ò, from a neg. and λEKTρov a bed, according to some, because by crowing cocks rouse men from their beds. But may not this name be as probably deduced from the Heb. the coming of the light, of which this bird of dawning (as Shakspeare calls him) gives such remarkable notice, and for doing which he [II. Subjectively, truth, i. e. (1) the agreement was, among the heathen, sacred to the sun, who, of words with thoughts. Mark xii. 31. 1 Tim. in Homer, Jl. vi. line 513, and Il. xix. line 398, ii. 7; of performances with threats, Rom. iii. 7 ; is himself called 'HAE'KTOP? Comp. Heb. and with promises, Rom. xv. 8. John viii. 44, i. e. Eng. Lexicon under -The male of a species he deceived our first parents. Such is Br.'s idea. he kept not the promises by which in the beginning of birds, the house-cock. Mat. xxvi. 34, et al. freq. Parkhurst translates the word as integrity, and In Mat. xxvi. 34, our Lord is represented as say- so Schleusner, comparing 1 John iii. 8. The ing, that, before the cock crew, Peter should deny reader must judge. 2 Cor. vi. 7, by speaking the Him thrice; so Luke xxii. 34. John xiii. 39. But truth. 1 John v. 6, the Spirit is entirely true, i. e. according to Mark xiv. 30, he says, " Before the cock ceracious. Eph. iv. 25, to be ceracious. Or (2) the crow twice, thou shalt deny me thrice." How are agreement of our words, thoughts, &c., with the these texts to be reconciled? Very satisfactorily, precepts of truth, i. e. sincerity. Mark xii. 14. I think, by observing, after many learned Chris- Luke iv. 25. xx. 21. Mat. xxii. 16. John xvi. 7. tians, that ancient authors, both Greek and Latin, Rom. ix. 1. xi. 2. 2 Cor. vii. 14. Eph. v. 9. mention two cock-crowings, the one of which was Phil. i. 18. Coloss. i. 6. 'Ayanav iv aλndria to soon after midnight, the other about three o'clock love sincerely, 1 Cor. v. 8. 1 John iii. 18. 2 John in the morning; and this latter, being most 3. comp. Ecclus. vii. 20. So John iv. 23, 24, noticed by men as the signal of their approaching it is opposed to pretended piety, Eph. iv. 24. labours, was called, by way of eminence, THE vi. 14. comp. 1 Sam. xii. 24. 1 Kings ii. 4. iii. 6. cock-croring (comp. aλɛкTopopwvia), and to this Br. refers to this also the form of asseveration alone Matthew, giving the general sense of our in 2 Cor. xi. 10. Then (3) virtue, integrity. John Saviour's warning to Peter, refers; but Mark, iii. 21. Rom. ii. 8. Eph. v. 9. 1 Cor. xiii. 6. more accurately recording his very words, men- 2 Cor. iv. 4. tions the tiro cock-crowings. See Wetstein on Mark xiv. 30. Scheuchzer, Phys. Sacr. on Mark xiii. 35, and Whitby's note on Mat. xxvi. 34.

Aλevoov, ov, ró, from aλew to grind, which perhaps from Heb. a pestle, with which things are brayed or ground in a mortar, "for the first instruments used (for bruising or grinding corn) were only pestles and mortars of wood or stone. The Greeks, Romans, and almost all nations, were a long time before they discovered any other method of making corn into meal. Many nations even in our days have no other machine for this purpose 1."-Meal of corn. occ. Luke xiii. 21.

̓Αλήθεια, ας, ή, from ἀληθής true.

James v. 19. 3 John 2. 12. Tob. iv. 6. See Prov. xiv. 8. xxviii. 6. Fabr. Pseud. V. T. t. i. p. 604.]

̓Αληθεύω, from ἀληθής true. To speak or maintain the truth. occ. Gal. iv. 163. Eph. iv. 15. [Gen. xlii. 16. Xen. An. iv. 4, 10.]

̓Αληθής, έος, οὓς, ὁ, ἡ, from a neg. and λήθω to lie hid, because truth cannot be finally suppressed and hidden.

[I. True, according to experience or to the fact or event. Thus John iv. 18. x. 41. xix. 35. xxi. 24. 1 John ii. 8. Tit. i. 13. 2 Pet. ii. 22.— opposed to visionary, Acts xii. 9.]

[II. True, logically, i. e. what is of itself true and genuine. 1 Pet. v. 12. comp. Wisd. i. 6.of God as the author, and teacher, and great origin of truth. John iii. 33. viii. 26.]

comp. Luke xx. 21. John vii. 18. 2 Cor. vi. 8. 1 John ii. 27. comp. Wisd. vi. 17.—of testimony as credible, John v. 31, 32. viii. 13, 14. 16, 17. 3 John 12.]

[I. Objectively, truth, either according to experience, as Mark v. 332. (Joseph. B. J. vii. 2.) [III. Veracious, acting and judging according John v. 33. Acts x. 34, or logical truth according to a knowledge of the truth of God. Rom. iii. 4. to reason. Hence often in the N. T. it is a right-of a divine teacher, Mat. xxii. 16. Mark xii. 14. knowledge of absolute truth, i. e. of God, Rom. i. 18, or of religion, as shown by revelation from Him, and, therefore, logically true. John viii. 40. 45, 46. xviii. 37, 38. Acts xxvi. 25. Rom. ii. 20. 2 Cor. xiii. 8. Gal. v. 7. Eph. i. 13. Col. i. 5. 2 Thess. ii. 10. 13. 1 Tim. ii. 4. iii. 15. iv. 3. vi. 5. 2 Tim. ii. 15. 18. 25. iii. 7, 8. iv. 4. Tit. i. 1. 14. 1 Pet. i. 22. 2 Pet. i. 12. ii. 2. James i. 18. John i. 14. viii. 32. xiv. 17; teaching truth, xv. 26. xvi. 13. xvii. 17. 19. 1 John

1 Thus says the learned Goguet, in his admirable work entitled The Origin of Laws, Arts, and Sciences, vol. i. p. 99. Edinburgh edit. These observations he confirms from Hesiod. Op. ver. 443. Pliny, lib. xviii. § 3, and 23. Serv. ad Eneid ix. 4. Hist. Genér. des Voyages. tom. iii. 81. and 431. To whom add Niebuhr, Description de l'Arabie, p. 45, and note.

3 [The expression πᾶσαν ἀλήθειαν εἰπεῖν is quite classical See Hom. fl. xxiv. 407. Herod. viii. 82.j

[IV. Honest, sincere. Phil. iv. 8. So in Latin verum, Hor. Epist. i. 1, 11, but Schleusner translates it upright, virtuous. I should be inclined to refer John viii. 16, to a meaning somewhat like this, just, in agreement with justice, as Joseph. A. J. vi. 5, 2. vii. 5, 4. Thucyd. iii. 56.]

̓Αληθινός, ή, όν, from ἀληθής true.

xix. 35. Rev. iii. 14. xix. 9, et al.-to pretended I. True, as opposed to false. John iv. 37. or reputed. John xvii. 3. 1 Thess. i. 9. John v. 20.-to deceitful. Luke xvi. 11.

II. True, real, essential, as opposed to types or

3 [The sense here is to teach the truth, i. e. Christianity.]

and Worsley, render it, nay.-'Aλλà rai, yea also, yea morcoter. Luke xxiv. 21. comp. Luke xvi. 21. [xii. 7.]— Αλλὰ καί, after εἰ in the preceding member of the sentence, then also, or then surely also; ergo etiam, nimirum etiam. Rom. vi. 5; where see Raphelius. It is evident that dλá, in these last applications, implies a superaddition to

what was before affirmed or intimated.

7. It is used in supplication, and denotes a peculiar earnestness of desire. Mark ix. 22. On which passage Raphelius and Elsner have shown that it is applied by the best Greek writers in the same manner. To their citations may be added Homer, Il. i. 393. xvii. 645. [See Krebs. Obs. Flav. i. 90. Greg. de Dial. p. 36.]—The British Critic for December 1795, p. 613, accounts for the use of aλλá by an ellipsis, as in the last citation from Homer, Zev Пlarep, 'AAAA σὺ ῥῦσαι ὑπ' ἀέρος υἷας ̓Αχαιῶν. “ Ο Jupiter, (we ask not to live if thou deniest it) but deliver the Greeks from this darkness." (See the next sense.) Persons in earnestness are apt to speak elliptically. [Render, at least. See Soph. El. 413.] 8. It is rendered therefore. Acts x. 20. comp. xxvi. 16. But in such instances, both in the profane (see Elsner and Wolfius on Acts x. 20) and sacred, there seems an ellipsis of something understood, ex. gr. in the former text, Three men seek thee; (do not therefore hesitate,) but arise, &c. So Acts xxvi. 16, (Do not delay in speaking to me,) but arise, &c.

9. 'Aλλá ye, but indeed. Luke xxiv. 21. Yet indeed, yet at least. 1 Cor. ix. 2.

10. 'AXX', but only. Luke xii. 51. (where see Wetstein) 1 Cor. iii. 5. 2 Cor. i. 13. [In the passage of St. Luke, Schl. translates, and rightly, with our version, but rather. See Deverius de Gr. Part. p. 25, and Zeun. ad Vig. p. 461; and for the sense but only, Diog. Laert. Procem. p. 12. Est. v. 12.]

11. For. 1 Cor. iv. 3. 1 Thess. ii. 2. So in Dan. x. 7.-[Schleusner very properly declines giving all the places where the word occurs; not from the labour, but from the difficulty of fixing dogmatically the fugitive senses of a particle.]

is not so uncommon in the Greek writers as Elsner thought it.

'AAAHAOYA, Heb.-Alleluia, Heb. Praise ye Jah, or Jehovah. occ. Rev. xix. 1. 3, 4. 6.-No doubt this sacred form of praise was well known among the heathen. Hence the Greeks plainly had their 'EAEA EY 'IH', that solemn acclamation with which they both began and ended their peans or hymns in honour of Apollo. Where the Hebrew occurs, as it very frequently does in the Psalms, the LXX, when they do not omit, give it untranslated, 'Aλλŋ

λούϊα.

̓Αλλήλων, τῶν, dat ἀλλήλοις, αις, οις, accus. ἀλλήλους, ας, α. A defective N. which occurs in the N. T. only in the genitive, dative, and aeIt seems to be formed from cusative plural.

ἄλλος repeated, ἄλλος-ἄλλον one-another. Luke xiii. 12. Mark ix. 50. Mat. xxiv. 10, et al. One-another, each other mutually or reciprocally. freq.

̓Αλλογενής, έος, οὓς, ὁ, ἡ, from ἄλλος other, and Yevos a nation, race. One of another nation, a stranger, foreigner. occ. Luke xvii. 18. [Ex. xxix. 33.]

to

"AAAOMAI, perhaps from the Heb. ascend, or hy to sport, juvenari. +Here Parkhurst is certainly mistaken.†

I. To leap, leap up, as a man. occ. Acts iii. 8. xiv. 10. [LXX. Is. xxxv. 6.] II. To spring, bubble up, as water from a spring. occ. John iv. 14. [Virg. Ecl. v. 47; and see Pearson on Ign. ad Rom. p. 56.]

"ΑΛΛΟΣ, ἄλλη, ἄλλο.

I. Another, or in the plur. other; and that whether in an inclusive sense, as Mat. iv. 21. Mark vii. 4, et al. freq.; or in an exclusive one, as Mat. ii. 12. x. 23, et al. freq.

II. With the prepositive article ò, , ró, prefixed, the other of two. Mat. v. 39. xii. 13. John xix. 32. John xx. 25.

III. Oi aλλot, the others, the rest. xxi. 8. 1 Cor. xiv. 29.

IV. "Αλλος and ἄλλος repeated in different 'AMXȧca, Attic aλárrw, from aλoç other, members of a sentence, one, and another. John different. To change, alter. [Either for the better, iv. 37; and in the plur. äλo and aλλos, some as 1 Cor. xv. 51. Gen. xxxi. 7. Levit. xxvii. 33. and some, or some and others, Mark vi. 15. So Symm. Ps. liv. 20; or for the worse, Rom. i. 23. and in Heb. are used for these and these, Ps. evi. 20. Jer. ii. 11; and so Heb. i. 12, with or these and those. Psal. xx. 8. And the like apa sense of entire corruption or destruction: comp.plication of aλos repeated in the plur. may inIs. ii. 18. Hence in Acts vi. 14, to destroy, make cline one to derive it from the Heb. pronoun roid.-Simply, to change, or vary. Gal. iv. 20, though Bretschn. says, to change for the better, speak more mildly; but it seems only to express change of speech according to circumstances. See Artem. ii. 20. Br. also gives the sense of change of one thing for another, to Rom. i. 23, citing dλkásov iv from Lev. xx. 10. See Gen. xli. 14.]

̓Αλλαχόθεν, adv. from ἀλλαχοῦ elsewhere (which from aλoç other), and ev denoting from place.-From elsewhere. occ. John x. 1. [Est. iv. 14. Elian, V. H. vi. 2.]

'Anyopέw, w, from aλoc, other, and ayope to speak.-To allegorize, or speak allegorically, where one thing is spoken, and somewhat different is meant, of which the thing spoken is the emblem or representative, occ. Gal. iv. 24. See Elsner and Kypke, the latter of whom shows that this verb

or 8.

V. Belonging to another, another's. occ. 1 Cor. x. 29.

Ε ̓Αλλοτριοεπίσκοπος, ου, o, from ἀλλότριος another's, and TOKOTE to inspect, observe. A curious inspector, or meddler, in other people's

1 We are told in Lord Oxford's collection of Travels,

vol. ii. p. 861, that the Virginians (in North America)

used the word Allelujah in their sacred hymns. "I atAllelujah repeated sundry times, and could never hear tentively hearkened," says my author, "upon this word any other thing." He adds, "All the other nations of these countries do the like." See also Jenkin on the Christian Religion, vol. i. p. 101, 3d edit.; Gale's Court of the Gentiles, part i. book 2, chap. 4, § 3, and book 3, chap. 1, § 11; and Dickenson's Delphi Phoenicissantes,

pp. 50-52.