Page images
PDF
EPUB
[ocr errors]

note on Mat. xxvi. 34. occ. Mark xiii. 35. Bochart, vol. iii. 119, and comp. under dλéxTwp. [Buxt. Lex. Talm. p. 384.]

See | i. 6, I do not act according to divine truth. ib. 8. 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, opoc, ò, from a neg. and Xéxrpov 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 veracious. 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. 'Ayanaν év áλŋoria 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-crowing (comp. dλeкTopopwvia), and to this alone Matthew, giving the general sense of our Saviour's warning to Peter, refers; but Mark, more accurately recording his very words, mentions the two cock-crowings. See Wetstein on Mark xiv. 30. Scheuchzer, Phys. Sacr. on Mark xiii. 35, and Whitby's note on Mat. xxvi. 34.

"Aλeupov, ou, 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."-Meal of corn. occ. Luke

xiii. 21.

̓Αλήθεια, ας, ή, from ἀληθής true.

[I. Objectively, truth, either according to experience, as Mark v. 332. (Joseph. B. J. vii. 2.) John v. 33. Acts x. 34, or logical truth according to reason. Hence often in the N. T. it is a right 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

Br. refers to this also the form of asseveration in 2 Cor. xi. 10. Then (3) virtue, integrity. John iii. 21. Rom. ii. 8. Eph. v. 9. 1 Cor. xiii. 6.

Cor. iv. 4. 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. Το 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.]

[III. Veracious, acting and judging according to a knowledge of the truth of God. Rom. iii. 4.

of a divine teacher, Mat, xxii. 16. Mark xii. 14. 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.]

[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.

1 Thus says the learned Goguet, in his admirable work entitled The Origin of Laws, Arts, and Sciences, vol. i.xix. 35. Rev. iii. 14. xix. 9, et al.-to pretended I. True, as opposed to false. John iv. 37. p. 99. Edinburgh edit. These observations he confirms from Hesiod. Op. ver. 443. Pliny, lib. xviii. § 3, and 23. or reputed. John xvii. 3. 1 Thess. i. 9. John Serv. ad Eneid ix. 4. Hist. Génér. des Voyages, tom. iii. 81. and 431. To whom add Niebuhr, Description de l'Arabie p. 45, and note.

2 The expression πᾶσαν ἀλήθειαν εἰπεῖν is quite classxcal. See Hom. II. xxiv. 407. Herod. viii. 82.j

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.]

emblems. John i. 9. vi. 32. xv. 1. Heb. viii. 2. ix. 24. [Jer. ii. 21. Zech. viii. 3.]

III. True, sincere, as opposed to hypocritical or insincere. Heb. x. 22. [İsa. xxxviii. 3. John ii. 3.]

[IV. Veracious, worthy of credit. John vii. 28. Rev. iii. 14. xix. 9. 11. xxi. 5. xxii. 6.]

[V. Just. Rev. vi. 10. xv. 3. xvi. 7. xix. 2. Song of Three Child. iv. 7. Isa. xxv. 1.]

'Aλnow, from aλéw to grind, which see under aλevρov. To grind. occ. Mat. xxiv. 41. Luke xvii. 35.-The ancient custom of women being employed in grinding corn, is not only mentioned in the O. T., Exod. xi. 5, (comp. Isa. xlvii. 2.) but we find the same in Homer, Odyss. vii. 104, where, speaking of Alcinous's fifty maid-servants, he says:

ΑΙ' μὲν ̓ΑΛΕΤΡΕΥΟΥΣΙ ΜΥΛΗΣ ἐπὶ μήλοπα καρπόν,
Some at the mill grind the well-favour'd grain.

Comp. Odyss. xx. 105, and Heb. and Eng. Lex. under bm I.—'Αλήθω in the LXX answers to the Heb. of the same import. [Numb. xi. 8.] ̓Αληθῶς, adv. from ἀληθής.

I. Truly, really, as opposed to pretendedly. Mat. xiv. 33. LXX. Jer. li. 13.+

II. Truly, of a truth, certainly. Mat. xxvi. 73. John vii. 26. xvii. 8. Acts xii. 11. Observe, that the second aλnowe, John vii. 26, is not found in nineteen MSS., three of which are ancient, nor in several ancient versions, nor in three old printed editions, and is accordingly rejected from the text by Griesbach. See also Wetstein, Bp. Pearce, and Campbell, on the

text.

III. Truly, ceraciously, as opposed to falsely. Luke ix. 27. xii. 44. xxi. 3.

IV. Truly, spiritually, as opposed to naturally or externally. John i. 47. vi. 55.

'Aλeus, éws, o, from aλs the sea.-A fisher, fisherman. occ. Mat. iv. 18, 19. (xvi. 18.) Mark i. 16, 17. Luke v. 2. [In Mat. iv. 19. Mark i. 17, the sense is metaphorical. LXX. Job xl. 26. So Onpar is used Xen. Mem. ii. 6, 8. Plat. Sophist. c. 8, 9, and in Latin venari. Hor. 1 Ep. xix. 37.] 'Aλevw, from aλuus.-To fish, catch fish. occ. John xxi. 3. [LXX. Jer. xvi. 15.]

Αλίζω, from ἅλς salt.Το salt. Αλίζομαι, pass. to be salted, seasoned, or sprinkled with salt. occ. Mat. v. 13. Mark ix. 49, nãс yàp Tνрì àλionσεraι. "The proper translation of this passage is, every one shall be salted for the fire, namely, by you my apostles: for Tupi here is the dative, not the ablative; as it is likewise 2 Pet. iii. 7, where the same construction is found, Tupi Tηpovμevoi, reserved for the fire. Every one shall be salted for the fire of God's altar, i. e. shall be prepared to be offered a sacrifice to God, holy and acceptable. For though the proposition be general, it must be limited by, the nature of the subject thus: Every one who is offered a sacrifice unto God shall be salted for the fire, as every sacrifice is salted with salt." Note in Macknight's Harmony on the place, where see more. In Mat. v. 13, ἁλισθήσεται refers to the salt itself, as seems evident from comparing Mark ix. 50.-How shall its saltness be restored?

1 [The heavenly temple of which that at Jerusalem was the type. Wisd. ix. 8. See Fabr. Cod. Pseud. V. T. t. i. p. 550.]

Campbell. [Campbell's interpretation is that also of Schl.; and in Mark ix. 49, he says, that, as every victim was salted before being sacrificed on account of the supposed purifying qualities of salt, the verb signifies to destine to death, or to put to death, and hence the passage means,Every wicked man must perish by fire, as the victim when salted is slain. Other interpretations are,-Every one consecrated to God must be prepared for future happiness by the salt of true wisdom. Every disciple must be amended and prepared by afflictions, as all sacrifices are by salt before they are accepted by God. Every one condemned will be imbued with fire, the salt of hell, or will learn by punishment to repent. Br. says, "All the condemned are, by the fire of hell, consecrated to God as the victim," &c. The word occurs Lev. ii. 13. Ezek. xvi. 4.] Ο Αλίσγημα, ατος, τό, from ἀλισγέω to pollute.-Pollution by unclean, i. e. forbidden food. occ. Acts xv. 20, where observe, that what is in this verse expressed by ἀλισγημάτων τῶν εἰδώAwv pollutions of idols, is, at ver. 29, called εiowλolúтwv meats offered to idols 2. See Grotius and Wetstein on ver. 20.-The verb áλioyew is used by the LXX, Mal. i. 7. 12; by Theodotion, Dan. i. 8; and in Ecclus. xl. 29. In the three former texts it answers to the Heb. or Chald., and in all refers particularly to pollution by meats or drinks.

'AXXá, neut. plur. of äλλoç diverse, other, used as a particle implying in discourse some dicersity or superaddition to what preceded.

1. But. 1 Cor. xv. 39, et al. freq. 1 Cor. x. 20, where "the obscurity of the place is owing to an ellipsis of the word ouxi before dλX'. This is usual in the best writers, but I do not know that it has been yet observed." Markland in Bowyer's Conjectures.

2. After i in the former member of the sentence, yet. Mark xiv. 22. 2 Cor. iv. 16. xi. 6. Col. ii. 5, et al. Comp. 1 Cor. viii. 6.

3. But, except, unless. Mark ix. 8. (comp. Mat. xvii. 8.) So Mat. xx. 23, our toru Eμov δοῦναι, ἀλλ ̓ οἷς ἡτοίμασται ὑπὸ τοῦ Πατρός pov,-"Is not mine to give, except, or unless, to those for whom it is prepared by my Father3."

4. Nevertheless, notwithstanding. Mark xiv. 36. John xi. 15. 1 Cor. ix. 12. Gal. iv. 30. Rom. v. 14. comp. Phil. ii. 7, and Doddridge's note on Phil. ii. 6.

5. After póvos, either expressed or understood in the former member of the sentence, it is used for åλà κai, but also, Mat. iv. 4. Mark ix. 37; or for åλà μãλλov, but rather, John vi. 27. vii. 16.

6. Yea. John xvi. 2. Rom. vii. 7. 2 Cor. vii. 11, six times. Yea more, yea further. Acts xix. 2, where there is an ellipsis of the particle où or ouк no before áλλá. So we may, with Doddridge

2 [The parts of the victim not offered to the gods were sold, or used at entertainments. These are the eidolóOura. The Jews thought those who ate them polluted by the guilt of idolatry. Wahl thinks aλionuara are these polluted meats.]

3 See Bishop Horsley's admirable sermon, in his Nine Sermons, p. 281. "I cannot arbitrarily give happiness, but must bestow it on those alone for whom, in reward of holiness and obedience, it is prepared, according to God's just decrees." These are not Horsley's words, but his meaning.]

and Worsley, render it, nay.-'Aλλà raí, yea also, yea morcoter. Luke xxiv. 21. comp. Luke xvi. 21. [xii. 7.]—'Aλà xaí, after ɛi 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 aλá, 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, II. 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, Ζεῦ Πάτερ, ΑΛΛΑ où þvσɑι vπ hipoç viac 'Axauv. "O 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. AAX', 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 a 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.

'AAAHAOY'ïA, 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, 'AXXŋ

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 aecusative plural. It seems to be formed from One-another, each other mutually or reciprocally. ἄλλος repeated, ἄλλος-ἄλλον one-another. Luke xiii. 12. Mark ix. 50. Mat. xxiv. 10, et al. 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, , Tó, prefixed, the other of two. Mat. v. 39. xii. 13. John xix. 32.

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

John xx. 25.

IV. "Αλλος and ἄλλος repeated in different members of a sentence, one, and another. John iv. 37; and in the plur. äλot and aλo, some and some, or some and others, Mark vi. 15. So

and in Heb. are used for these and these, or these and those. Psal. xx. 8. And the like application of aλos repeated in the plur. may incline one to derive it from the Heb. pronoun or .

'AMXȧca, Attic aλárrw, from aλoç other, different. To change, alter. [Either for the better, as 1 Cor. xv. 51. Gen. xxxi. 7. Levit. xxvii. 33. Symm. Ps. liv. 20; or for the worse, Rom. i. 23. Ps. evi. 20. Jer. ii. 11; and so Heb. i. 12, with a sense of entire corruption or destruction: comp. Is. ii. 18. Hence in Acts vi. 14, to destroy, make toid.-Simply, to change, or vary. Gal. iv. 20, though Bretschn. says, to change for the better, peak more mildly; but it seems only to express change of speech according to circumstances. Artem. ii. 20. Br. also gives the sense of change ̓Αλλοτριοεπίσκοπος, ου, ὁ, from ἀλλότριος of one thing for another, to Rom. i. 23, citing al-another's, and iTOKOTέw to inspect, observe. kásour iv from Lev. xx. 10. See Gen. xli. 14.] A curious inspector, or meddler, in other people's ̓Αλλαχόθεν, adv. from ἀλλαχοῦ elsewhere (which from aλoç other), and Oev denoting from a place. From elsewhere. occ. John x. 1. [Est. iv. 14. Elian, V. H. vi. 2.]

See

AXλnyopέw, w, from aXXoç, other, and dyopiw 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

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

[ocr errors]

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 attentively hearkened," says my author, "upon this word Allelujah repeated sundry times, and could never hear 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.

occurs.

"Aλoyos, ou, o, n, from a neg. and λóyog reason.

affairs', a busybody in other men's matters. occ. | Christian minister, who from the involving letter 1 Pet. iv. 15, where it seems particularly to refer brings forth and dispenses the spirit of the divine to the public affairs of other people, a busy and law. Comp. 2 Cor. iii. 6. Rom. ii. 27. 29.-This insolent meddling with which was a vice whereto word in the LXX generally answers to the Heb. the Jews of this time were remarkably addicted?.; and in Deut. xxv. 4, the passage referred -[Schl. thinks the word means one given to the commission of every crime, because dorpios itself to by the Apostle, the N. has this signification. Ecclus. xlv. 22, and in Ps. 1. 1. in Theod. Ed. v. and vi. Br. thinks it is a superintendent of affairs, not Christian, because he chooses to understand πioкожоg after the words ὡς Χριστιανός.] ̓Αλλότριος, α, ον, from ἄλλος other. Belonging to other, foreign, or strange to one's self. I. Another's, belonging to another. [John x. 5. Rather, not one's own.] Heb. ix. 25. Rom. iv. 14. xiv. 4. comp. Luke xvi. 12.-[On the passage of St. John which I have added, Schl. says that the word may also be taken for ignotus, unknown; and so Bretschn. referring to Ecclus. viii. 18. Ps. xlix. 10.]

II. Spoken of a country, strange, foreign, belonging to other people. Acts vii. 6. Heb. xi. 9.

III. Spoken of men or nations, a stranger, foreigner, alien. occ. Heb. xi. 34.[See Gen. xvii. 12. 1 Sam. vii. 3. Deut. xvii. 15. Others, as S. and B., translate the word here an enemy, as 1 Macc. i. 38. Ecclus. xxix. 21. Ps. xix. 13. Xen. Anab. iii. 5, 4.]

Ps.

[ocr errors]

[IV. Of another family. Mat. xvii. 25. xlix. 10.]-This word is often used in the LXX, and answers to the Heb. T, 7, PL, and 'Aλλópuλos, ov, ò, ǹ, from äλλoç other, different, and puλn a tribe or race.-A foreigner, one of another race or nation. occ. Acts x. 28. [1 Sam. vi. 10. xiii. 2. Is. ii. 6.]

"AXX@g, adv. from aλog other.-Otherwise, occ. 1 Tim. v. 25.—[“ Things which are otherwise, i. e. not yet manifest, but will become so." Schl. "Things done otherwise, i. e. badly." Br. But Schl. seems right.]

'Aloάw, w, from

wc a threshing-floor. See wv below. To tread out corn, to force corn from the husks by treading. occ. 1 Tim. v. 18. 1 Cor. ix. 9, 10, in which passages it is transferred from the ox, who, according to the custom 3 of the East, trod out the corn from the husks, to the

1 Tantumne est abs re tuâ otii tibi,

Aliena ut cures, eaque nihil quæ ad te attinent? "Have you so much leisure from your own business that you can take care of other people's, which does not at all belong to you?" says the old man in Terence, Heautont. act i. scene i. line 23. What an excellent hint, by the

way, may this afford to Christians!

p. 425.

2 See Lardner's Credibility of the Gospel History, vol. i. 3 See Deut. xxv. 4. Hos. x. 11. Bochart, vol. ii. 311, and Wetstein on 1 Cor. ix. 9. Homer draws a comparison from this method of threshing corn by the feet of oxen, as practised in his time and country. 11. xx. 495, &c.

Ως δ' ὅτε τις ζεύξη ΒΟΙΑΣ ἄρσενας εὐρυμετώπους
ΤΡΙΒΕ ΜΕΝΑΙ ΚΡΙ λευκὸν ἐντροχάλῳ ἐν ἁλωῇ,
'Ρίμφα τε λέπτ ̓ ἐγένοντο βοῶν ὑπὸ πόσσ' ἐριμύκων.
As with autumnal harvests cover'd o'er,
And thick bestrown lies Ceres' sacred floor,
When round and round, with never-wearied pain,
The trampling steers beat out th' unnumber'd grain.

POPE.

[merged small][ocr errors]

I. Unendued with reason, irrational, brute. occ. 2 Pet. ii. 12. Jude ver. 10. The word is applied in the same sense, Wisd. xi. 15. So wv and ἀλόγων are in like manner joined together by Josephus, de Bel. lib. iv. cap. 3, § 10, and Cont. Apion. lib. i. § 25, and lib. ii. § 29.

II. Unreasonable, absurd. occ. Acts xxv. 27. 'AAO'H, ns, ǹ, from the Heb. N or Dizin, which Aquila renders by aλwn, Cant. iv. 14.— The aloe, that is, the xylo-aloes, lignum-aloes, or aloe-wood. The finest sort of " this is the most resinous of all the woods we are acquainted with; its scent, while in the mass, is very fragrant and agreeable; the smell of the common aloe-wood is also very agreeable, but not so strongly perfumed as the former." occ. John xix. 39. comp. Psal. xlv. 8. Prov. vii. 17. Cant. iv. 14. It is evident that the resinous and aromatic qualities of this wood rendered it very proper in embalming dead bodies.

"Aλç, áλóc, ô, from λg, n, the sea, which may be derived either from the Greek V. ❝λoμai to leap, on account of the impetuous motion of its waters, or rather from the Heb. ' to urge, molest, because continually urged by winds and tides. So its Heb. name implies tumultuous motion.— Salt, occ. Mark ix. 49. [Ezek. xliii. 24.]

See

with salt, brackish, salt. occ. James iii. 12. This Αλυκός, ή, όν, from ἅλς salt.-Impregnated word is used in the same sense by Aristotle, Theophrastus, and Antigonus Carystius. Wolfius and Wetstein, to whom, concerning the Griesbach and Macknight. [Numb. xxxiv. 3. 12.] true reading of the latter part of the verse, add

Και ̓Αλυπότερος, α, ον, comparat. of ἄλυπος free from grief, which from a neg. and λún grief, sorrow. More free from grief or sorrow. occ. Phil. ii. 28. [Xen. c. viii. 2.]

"Aλvoic, ews, ǹ, from a neg. and Xvw to loose. -A chain. Mark v. 3, 4, et al. Eph. vi. 20, πрeoßεów Ev áλvoel, I discharge my embassy in a chain. The Apostle in these words alludes to the custom of the Romans, among whom it was usual, as we learn from Josephus, Seneca, and Athenæus, to confine prisoners not only by shutting them up in prison, but also by chaining their right arm to the left arm of a soldier who guarded them. Comp. Acts xxviii. 16. 20. xii. 6, and see Grotius on those passages, and Lardner's Cred. of Gosp. Hist. vol. i. book i. chap. x. § 9, and Macknight's note on Eph. [2 Tim. i. 16. Rev. xx. 1. Polyb. iii. 82, 8.]

Και ̓Αλυσιτελής, έος, οὓς, ὁ, ἡ, from a neg. and λυσιτελής profitable. See under λυσιτελέω. Unprofitable, q. d. that will not quit the cost. occ. Heb. xiii. 17, where however the word is used by a litotes, and imports exceedingly hurtful, or

4 New and Complete Dictionary of Arts, in Xylo-aloes, where see more.

dangerous. So in Homer, Il. ii. 269, äxpetov | xxiv. 26. xxvii. 40. Col. iv. 3. 1 Tim. v. 13. icov looking unprofitably, means looking most Philem. ver. 22.-The above cited are all the miserably; and Dr. Clarke, in his note on that passages of the N. T. wherein äua occurs. passage, shows that the best Roman writers in like manner use inutilis unprofitable, in the sense of extremely wicked, hurtful, or pernicious. Comp. Philem. ver. 11. Eph. v. 11. See Blackwall's Sacred Classics, vol. i. p. 172 1.

"Axwv, wvos, n, from Awg the same.-A threshing floor, where corn is threshed and winnoted. oce. Mat. iii. 12. Luke iii. 17. — [The meaning is the corn on the floor, as often in the LXX. Exod. xxii. 6. Ruth iii. 2. Jud. xv. 5. Schl. thinks the derivation is from aliw to collect (the corn on the floor).]

'Aλwπηk, eкoç, n. The Greek etymologists derive it from aλwwóç cunning, or from ảλāv éπraç deceiving or escaping the eyes, because it is a solitary animal wandering about by itself, and hiding itself in holes; but, like the Latin name vulpes, it may be derived from the Heb. to cover. Our English name for, and the German fuchs, from the V. fora, which in the Icelandic signifies to deceire, will correspond to either of the above derivations of the Greek ἀλώπηξ.

I. A fox, a well-known animal. occ. Mat. viii. 20. Luke ix. 58.

II. A for, a crafty, cunning, malicious person. Τί γάρ ἐστιν ἄλλο λοίδορος καὶ κακοήθης ἄνθρωO'АAQ'пHE;"For what is an opprobrious and malicious man, but a for?" says Epictetus in Arrian, lib. i. cap. 3. So Shakspeare, This holy fox,

Or wolf, or both.

HENRY VIII. act i. scene i.

Hog in sloth, for in stealth.

K. LEAR, act iii. scene iv. Comp. Suicer, Thesaur, in aλónk, and yévvημa II. oec. Luke xiii. 32. The name aλάη in Greek is only feminine, and is therefore applied even to Herod the Tetrarch in that gender. See Wetstein [and Schötg. H. H. on this passage.] "Aλwols, ews, i, from the obsolete aλów to take, which see.-A taking, catching. occ. 2 Pet. ii. 12. [LXX. Job xxiv. 5.]

"AMA, an adv. from the Heb. Dy with, together with.

1. With a dative following, with, together with. oce. Mat. xiii. 29. Hitherto should be referred apa put together with the morning, i. e. early in the morning. occ. Mat. xx. 1. In the profane writers apa often occurs in this sense with a dative following it, as ἅμα Το πρωί early in the morning, apa TH torioa at the beginning of the evening, äμa TQ`i kaip as soon as opportunity sertes. So 1 Mac. iv. 6, ἅμα ΤΗ ι ἡμέρᾳ as soon as it was day. Comp. Neh. vii. 3, in the LXX, and see Kypke on Mat. It is evident that pa in this first sense should be considered rather as a preposition than an adverb.

2. Together. Rom. iii. 12, followed by the preposition our with. 1 Thess. iv. 17. v. 10.

3. Moreover, also, withal, at the same time. Acts

[The adverb occurs in the same sense. Theoph. Char. viii. 4.)

2 Whence Eustathius and Bochart deduce the name un from àλàc@ai to wander.

3 See Viger, Idiotism. cap. 7, § 2, reg. 4. [Theoph. Char. xxiv. Diod. Sic. î. p. 615. Polyb. i. 12, 2. Hom. II. vil 331.]

Η Αμαθής, έος, οὓς, ὁ, ἡ, from a neg. and μaveávw, or obsol. paliw to learn.-Unlearned. occ. 2 Pet. iii. 16. [Schleus. says impious, remarking that words expressing ignorance or knowledge generally express their effects. See Glass. Phil. Š. p. 828, ed. Dath.]

Και Αμαράντινος, ου, ό, ή, from a neg. and μαpaivopai, to fade, wither, which see. That cannot fade away, not capable of fading. So Hesychius explains ȧuapávτivov by aσηaтоv incorruptible. occ. 1 Pet. v. 4, where the Apostle seems to allude to those fading garlands of leares, which crowned the victors in the heathen games, and were consequently in high esteem among them. Comp. 1 Cor. ix. 25. 1 Pet. i. 4. But observe, that the learned Henry Stephens, in his Greek Thesaurus, thinks it improbable that Peter, in Ep. v. 4, should use aμapávrivog for åμápavToç, since aμapávτivog is not formed from the adj. ȧμápavros as signifying unfading, but from the subst. áμápavros the proper name of a flower, amaranth, so called from its not speedily fading. 'Apapávrivos, therefore, will properly signify amaranthine, but will be equivalent to unfading. See Wolf and Wetstein on 1 Pet. v. 4. Και 'Αμάραντος, ου, ό, ή, from a neg. and μα paivoμar to fade. That fadeth not away, unfading. occ. 1 Pet. i. 4. [Wisd. vi. 13.]

Αμαρτάνω, from obsolete ἁμαρτέω, from which also it borrows most of its tenses.

I. To miss a mark; so Homer frequently, as

[blocks in formation]

The LXX use auaprávev, or according to some copies, diapaρráveiv, in this sense. Judg. xx. 16.

II. To miss, deviate from a way. So Isocrates, ἁμαρτάνειν τῆς ὁδοῦ to miss the way.

III. In the N. T. it is used only in a figurative or spiritual sense, to sin in general, to deviate from the will or law of God, as 1 John iii. 8. 2 Pet. ii. 4. 1 John ii. 1. v. 16, et al. freq.; by apostasy, Heb. x. 26. comp. ver. 28, 29, and see Doddridge and Macknight;—or of man, as Acts

xxv. 8.

-or

IV. With ic following, to sin in respect of or against, as heaven (God). Luke xv. 18. 21; stein on Mat, shows that the Greek writers use man. Mat. xviii. 15. 21. Luke xvii. 3, 4. Wetthe phrase in the same sense. [1 Sam. xix. 4. Jer. xxxvii. 17.]—In the LXX this word most usually answers to the Heb, p, to which it very exactly corresponds both in a natural and spiritual sense. See Heb. and Eng. Lexicon,

חָטָא under

Αμάρτημα, ατος, τό, from ἁμαρτέω to deviate, sin.-A deviation from the divine law, a sin. occ. Mark iii. 28. iv. 12. Rom. iii. 25. 1 Cor. vi. 18. Gen. xxxi. 36. Is. lviii. 1.

Αμαρτία, ας, ή, from ἁμαρτέω to deviate, sin. I. Sin, or deviation from the divine law in general. See 1 John iii. 4. comp. Rom. iv. 15.

« PreviousContinue »