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. y occurs. 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.] [IV. Of another family. Mat. xvii. 25. Ps. xlix. 10.]-This word is often used in the LXX, נָכְרִי and נְכָר זָר אַחֵר .and answers to the Heb 'Aλλóquλos, ov, ò, ǹ, from aλλog 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.] "AXλwg, adv. from äλλog 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.] 'Aloaw, 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 ΒΟΑΣ ἄρσενας εὐρυμετώπους *Αλογος, ου, ό, ή, from a neg. and λόγος reason. 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 ww 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, n, from the Heb. DN or which Aquila renders by aλón, 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. "Aλg, aλóg, ó, from üç, n, the sea, which may be derived either from the Greek V. Mopar 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. οἱ 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, εws, ǹ, from a neg. and Xvw to loose. -A chain. Mark v. 3, 4, et al. Eph. vi. 20, peoßeuw iv áλvou, 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, äxpelov iv looking unprofitably, means looking most miserably; and Dr. Clarke, in his note on that 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 '. Αλων, ωνος, ή, from ἅλως the same. -A threshing floor, where corn is threshed and winnowed. occ. 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 aλiw to collect (the corn on the floor).] 'Àλóπηž, eкoç, . The Greek etymologists derive it from aλwróg cunning, or from aλav wras 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 culpes, it may be derived from the Heb. to cover. Our English name for, and the German fuchs, from the V. foxa, which in the Icelandic signifies to deceite, 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 fox, a crafty, cunning, malicious person. Τί γάρ ἐστιν ἄλλο λοίδορος καὶ κακοήθης ἄνθρωAADHE ; " For what is an opprobrious and malicious man, but a for?" says Epictetus in Arrian, lib. i. cap. 3. So Shakspeare, This holy for, 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 àλúng, and yévvημa II. occ. Luke xiii. 32. The name dλwn 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, εws, 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. occ. 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, äpa TH onion at the beginning of the evening, äμa TQ`i kaip as soon as opportunity So 1 Mac. iv. 6, ἅμα ΤΗι 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. serves. 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 αν στης from αλάσθαι τo τander. 3 See Viger, Idiotism. cap. 7, § 2, reg. 4. [Theoph. Char. xxiv. Diod. Sic. i. p. 615. Polyb. i. 12, 2. Hom. II. VIL. 331.] xxiv. 26. xxvii. 40. Col. iv. 3. 1 Tim. v. 13. Philem. ver. 22.-The above cited are all the passages of the N. T. wherein äμa occurs. Ο Αμαθής, έος, οὓς, ὁ, ἡ, from a neg. and paveávw, 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. S. p. 828, ed. Dath.] Apapávrivos, qv, ò, ý, from a neg. and μapaivopai, to fade, wither, which see. That cannot fade away, not capable of fading. So Hesychius explains ȧuapávτivov by ãoηTтоν incorruptible. occ. 1 Pet. v. 4, where the Apostle seems to allude to those fading garlands of leaves, 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 1 Ep. v. 4, should use aμapávτivos for åμápavTos, since ȧpapávrivog is not formed from the adj. άuápavroc as signifying unfading, but from the subst. aμápavrog the proper name of a flower, amaranth, so called from its not speedily fading. 'Aμapávrivos, therefore, will properly signify amaranthine, but will be equivalent to unfading. See Wolf and Wetstein on 1 Pet. v. 4. Τα Αμάραντος, ου, ό, ή, from a neg. and μαpaivopar 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 The LXX use Eaμapráveiv, or according to some copies, diapapтávev, 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 figuratice or spiritual sense, to sin in general, to deciate 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. Wet IV. With sig following, to sin in respect of or against, as heaven (God). Luke xv. 18. 21;-or stein on Mat. shows that the Greek writers use man. Mat. xviii. 15. 21. Luke xvii. 3, 4. the phrase in the same sense. [] 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, under . Αμάρτημα, ατος, τό, from ἁμαρτέω to deviate, sin. A deciation 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. II. Original sin, with which all mankind, de-stinate. As the Jews thought that none out of scended from fallen Adam by natural generation, their law cared for holiness of life, they called are universally infected from their conception all Gentiles sinners. Mat. xxvi. 45. Luke vi. 32. and birth. Rom. v. 12. vi. 12. vii. 8, 9. comp. (comp. Mat. v. 47.) Mark xiv. 41. Luke xxiv. 7. Gen. v. 3. Eph. iv. 22. 1 Cor. xv. 49. Gen. Gal. ii. 15. Exod. xxxii. 31. 1 Kings xiv. 16.] viii. 21. Psal. lviii. 3, 4. Prov. xxii. 15. Job II. Sinful. occ. Rom. vii. 13. xi. 12. xiv. 4. III. Actual sin. James i. 15. v. 15. 1 John iii. 8, et al. freq.-[It seems to be obstinate incredulity. John viii. 21 and 24. xv. 22. xvi. 8. Heb. iii. 13. Defection from true religion. Heb. xi. 25. 2 Thess. ii. 4. libidinousness. 2 Pet. ii. 14; and so Appian, Alex. p. 594, ed. Paris: so peccatum in Latin. Ovid, Amor. ii. Eleg. vii. 11, and 2 Sam. xii. 13. Schl. thinks that the word in John viii. 46, means fraud, and others refer 2 Thess. ii. 4, to that sense. In Rom. vii. 7, it seems to be rather a motive to sin, and in Heb. xii. 4, Schl. thinks it means the calamities which might be the motives to the sin of defection.] IV. Original and actual sin considered together. 2 Cor. v. 21. John i. 29. comp. Rom. v. 16. On Rom. vii. 13, comp. Hos. x. 15, in Heb. and Eng. marg. « Αμαχος, ου, ό, ή, from a neg. and μάχομαι to fight, contend.-Not contentious, not quarrelsome. occ. 1 Tim. iii. 3. Tit. iii. 2.-[See Ecclus. xix. 6.] ̓Αμάω, @, either from the Greek ἅμα together, or immediately from the Heb. cy to collect; because corn, &c. when reaped or mown, is collected together.-To reap, mow, or cut down. occ. James v. 4. In the LXX it constantly answers to the Heb. to cut off, cut down. [Lev. xxv. 11.] ̓Αμέθυστος, ου, ὁ, from a neg. and μέθυ wine. The amethyst, a species of precious stone: occ. Rev. xxi. 20. Pliny says, "The reason assigned for its name is because, though it approaches to the colour of wine, it falls short of it, and stops at a violet colour."-Others 2 think it is called amethyst, because its colour resembles wine mixed with water, and in this view also derives its name from a neg. and μév wine, which see under μrúσкw.—In the LXX it answers to the Heb. V. A sacrifice for sin, a sin-offering, on which the sin was put, or to which it was imputed. (See Lev..-[Ex. xxviii. 19. Jos. A. J. iii. 6.] iv. 4. 15. comp. Lev. i. 4. xvi. 21.) occ. 2 Cor. v. 21. comp. Heb. ix. 28. Is. liii. 6. 10. 12. 1 Pet. ii. 24. 'Apapria is used in the same sense by the LXX. Lev. iv. 21. 25. 34. (comp. ver. 8. 20. 29.) Lev. v. 9. 12. vi. 25, as àμáprημa likewise is, Lev. iv. 29. And this manner of expression exactly corresponds to the Heb., where both the sin and the sin offering is denoted by the On Rom. viii. 3, comp. Heb. x. 6. 8, and LXX in Ps. xl. 6; and see Whitby's note on Rom.-[On 2 Cor. vi, 21, Schl. thinks that ἁμαρτία is for ἁμαρτωλός, he has punished him as a sinner, but says he does not object to the explanation here given by Parkhurst. The expression περὶ ἁμαρτίας, Rom. viii. 3. Heb. x. 7, is elliptical, Ovoia a sacrifice being understood. See Levit. vi. 23. Numb. viii. 8.] 'Aμeλέw, w, from a neg. and μέλɛ to be cared for by any one, curæ esse. With a genit. or infinit. following, not to care for, to neglect. occ. Mat. xxii. 5. 1 Tim. iv. 14. Heb. ii. 3. viii. 9. 2 Pet. i. 12. [Jer. xxxi. 32. Wisd. iii. 10.] חַטָאת or חַטָאָה same word VI. Punishment of sin. Rev. xviii. 4, where see Vitringa's Comment, and comp. Zech. xiv. 19. Gen. xix. 15.-[To this head Schl. refers John ix. 41. xv. 22. 24. 1 Cor. xv. 17. 1 Pet. ii. 24, as well as John i. 29, “who takes away the punishment of sin." See Gen. iv. 13. Ps. vii. 17.] VII. A deviating from truth, falsehood. John viii. 46; where see Campbell.-The LXX generally use àμapria for the Heb. DD. 'Aμáoтupos, ov, ò̟, ǹ, from a neg. and μάρτυρα witness. Without witness. occ. Acts xiv. 17; where see Wetstein. [Jus. A. J. xiv. 7, 2. Schwarz. p. 70.] sin. ‘Αμαρτωλός, οὔ, ὁ, ἡ, from ἁμαρτέω to deviate, *Αμεμπτος, ου, ό, ή, from a neg. and μεμπτός blameable, which from μéμeμTTаι 3d person perfect of μippopai to blame.-Blameless, unblameable. occ. Luke i. 6. Phil. ii. 15. iii. 6. 1 Thess. iii. 13. Heb. viii. 7. [Gen. xvii. 1. Job i. 1. 8. ix. 20. Xen. Cyr. v. 5, 10.] Και ̓Αμέμπτως, adv. from ἄμεμπτος.-Unblameably. occ. 1 Thess. ii. 10. v. 23. [See Add. Esth. xiii. 3. Xen. Cyrop. iv. 2, 37.] Και Αμέριμνος, ου, ο, ή, from a neg. and μέσ piva care. Free from care, carefulness, or solicitude; secure, easy: occ. Mat. xxviii. 14. 1 Cor. vii. 32. [Herodian i. 6, 26. Wisd. vi. 16.] Aμeτά0εTоs, ov, o, n, from a neg. and μerarion to change, which see.-Unchangeable, immutable. occ. Heb. vi. 18. 'Aμɛтábεtor', тó, neut. is used as a substantive, unchangeableness, immutability: occ. Heb. vi. 17; where see Wetstein. [3 Macc. v. 1. Polyb. ii. c. 32, 5.] 66 AuεTakivητoç, ov, ô, ǹ, from a neg. and μETARIVEW to move away, which see.-Unmoreable, or rather 'unmored, because unmoreable is a quality not competent to men in this present life." Macknight. Comp. ȧμeravóŋtov, Rom. ii. 5. occ. 1 Cor. xv. 58. [So Schl.] 'Aμeraμéλnтоç, ov, ó, ǹ, from a neg. and μεταμέλομαι to repent, which see. 1. Not to be repented of, or regretted. occ. 2 Cor. vii. 10. II. Not subject to repentance, or change of mind, irrevocable. occ. Rom. xi. 29. See Campbell's Prelim. Dissertat. to Gospels, p. 248. This word is used also by the profane writers, as may be I. A sinner in general. Mat. ix. 13. Heb. vii. 26. 1 Tim. i. 15; but it frequently denotes a heinous and habitual sinner, Mat. xi. 19. Mark ii. 15. Luke vii. 37, et al. Comp. Macknight on Gal. ii. 15.—[This word, like auapria, is applied to various sins. An impostor, John ix. 16. 24, 25. a libidinous person, Luke vii. 37. an obstinate 1 Nat. Hist. lib. xxxiii. cap. 9. [See Casaub. on Athen. Where μοιχαλίς, says unbeliever, Mark viii. 39. p. 74.] 2 See New and Complete Dictionary of Arts, in AmeSchleus., means sinful in general, àpaprwλóc ob- thyst. Ε. Αμετρος, ου, ό, ή, from a neg. and μέτρον measure.— Beyond one's measure or appointed bounds, occ. 2 Cor. x. 13. 15. 'AMH'N, a Heb. word, y, signifying truth, firmness, stability. Hence in the N. T. as in the Old, it denotes, I. Affirmation, in truth, verily, it is so. Mat. v. 18. 26. vi. 2, et al. freq. comp. 2 Cor. i. 20. By comparing Mat. xvi. 28, with Luke ix. 27; and Mark xii. 43, with Luke xxi. 3, it is evident that aμny is equivalent to aλŋ0ŵç truly, in truth, and so the LXX render the Heb. by áλŋoç, Jer. xxviii. 6.—It is remarkable that in the N. T. no one but our blessed Lord himself uses dun at the beginning of a sentence, as a word of affirmation. It seems, however, in this sense to conclude all the four Gospels. Throughout St. John's Gospel, and in that only, our Lord uses the word duny doubled, as being more emphatical, after the Hebrew manner. Comp. Num. v. 22. Neh. viii. 6. Ps. xli. 14. lxxii. 19. lxxxix. 53. [Lightfoot on John i. 51.] II. Consent or desire, so be it; and in this sense it concludes prayers. Mat. vi. 13. Rom. xv. 33. 2 Cor. xiii. 13, et al. freq.-and thanksgivings. Rom. xi. 36. xvi. 27. comp. 1 Cor. xiv. 16. In some passages it seems both affirmatire and eucharistical, as Rom. i. 25. ix. 5; and in others, both affirmative and supplicatory, as Rev. i. 7. xxii. 20. III. Applied as a N. to our blessed Lord, Aun the Amen, the faithful and true witness. oce. Rev. iii. 14. comp. Is. lxv. 162. Aμηtwo, opoç, ò, from a neg. and unrno a mother.-Without mother. occ. Heb. vii. 3. [Here aprop is not having a mother noticed in the genealory of the priests, or, as Philo says, (2 de Monarch. p. 827.) μὴ ἔχων μητέρα ἱερείαν ἐξ ἱερέων. Such, at least, is the common explanation, in which there are difficulties, especially the words μηte aрxηv Exwv. Some, therefore, say, not born of father and mother in the ordinary way. See Deyling, Obs. S. p. ii. p. 71. Fabr. Cod. Ps. i. p. 311.] Auíavroc, ov, ò̟, ý, from a neg. and μaivo to defile.-Undefiled, unpolluted, occ. Heb. vii. 26. xiii. 4. James i. 27. [See 2 Macc. xiv. 36. Wisd. iii. 13. Plutarch, Pericl. p. 173, D. In 1 Pet. i. 4. it seems to be unmixed or undefiled with grief.] to AMMOZ, ov, ǹ, perhaps from the Heb. collect, gather together.-Sand, which is usually collected together in particles innumerable. - Όσα ψάμαθός τε κόνις τε.-HOMER, Il. ix. 385. Rom. ix. 27. Heb. xi. 12, et al. See Wetstein on Rom. [Gen. xxxii. 15. Josh. xi. 4.] 1 [The word occurs in the Test. xii. Pat. in Fab. Cod. Pseud. t. i. p. 685.] 2 See on this word Glass. Phil. S. p. 396. The use of this word in the Church was derived it would seem, from the Jews. Deut. xxvii. 15. Neh. viii. 7. See Wetst. ii. Euseb. H. Ju. vii. 9. Suicer, i. p. 229.] P. 162. 'AMNO', ou, ò, perhaps from a neg. and pivoç anger, on account of its mild disposition. If this, as well as the feminine 'AMNH', be not rather derived from the Heb. truth, either on account of the truth or simplicity of the animal itself, or of its being anciently the usual truth or faith-offering (as the Heb. seems used, Neh. ix. 38) among both believers and heathen. So in the treaty between the Greeks and Trojans, in Homer, Il. iii. 245—6. Κήρυκες δ' ἀνὰ ἄστυ θεῶν φέρον "ΟΡΚΙΑ ΠΙΣΤΑ, "The heralds carried through the city the faithful oath-offerings of the gods, two lambs and wine," &c.; and thus Virgil makes one of the sacrifices at the treaty between Latinus and Æneas to be intonsam bidentem, a young sheep unshorn. Æn. xii. 170.-A lamb, which English name seems a derivative from the Heb. to be mild, gentle. [?] occ. John i. 29. 36. Acts viii, 32. 1 Pet. i. 19. Τα ̓Αμοιβή, ής, ή, from ἤμοιβα perf. mid. of áprißw to requite.-Requital, retribution, recompense. occ. 1 Tim. v. 4. Josephus applies apsiBeo0a in the same sense as the Apostle does ȧpoißàç άodidóvaι, Cont. Apion. lib. ii. § 27, where he speaks of one rov ouk 'AMEIBO'MEΝΟΝ τὰς παρ' αὐτῶν (γονέων scil.) χάριτας, "who does not requite the favours he has received from his parents." "AMIEAO, ou, n.-A vine-tree. Mark xiv. 25. John xv. 1, et al. [In Rev. xiv. 19, Schl. says it is the fruit, and Bretsch. says, "The enemies of Christ ready for destruction, and to be cut off by the angel of the Lord, as the grapes are cut off for the wine press, are called auεdos τns yns." On John xv. 1. See Ecclus. xxiv. 17. Is. xvi. 8.] ̓Αμπελουργός, οὔ, ὁ, from ἄμπελος a cine, and pyov work. A rine-dresser, a dresser of a vineyard. occ. Luke xiii. 7. [LXX. Is. lxi. 5.] ̓Αμπελών, ὧνος, o, from ἄμπελος a cine. I. A vineyard, a place planted with vines. See Mat. xx. 1, 2. Kypke on Mark xii. 1 produces a number of instances of the Greek writers using this word, because its purity has been doubted. II. Figuratively, the vineyard of God's Church: why so called, see Mat. xxi. 33, &c. Mark xii. 1, &c. Is. v. 1, &c. [III. A vine. 1 Cor. ix. 7. Gen. ix. 20. 1 Macc. iii. 56. Jer. v. 17.] 'Aμúvoμai, mid. from dμúvw to assist, defend, which from Heb. to support.-To defend. occ. Acts vii. 24. [The proper force of duvvoμat is, active. See Dion. Hal. i. 12. Is. lix. 16.] I defend myself; but here it has the force of the 'AMPI', a preposition, which perhaps from the Heb. E to surround, compass, (μ being inserted before another labial, as usual in the Chaldee and Greek derivatives from the Hebrew,) or from apow both (which see under dupórepos), q. d. on both sides.- About, round about. It occurs not separately in the N. T., but frequently in the profane writers. ̓Αμφίβληστρον, ου, τό, q. ἀμφίβλητρον ', from ἀμφιβέβληται 30 pers. perf. pass. of αμφιβάλλω to cast round, surround, which from dupi round about, and ẞaλw to cast.-A large kind of fishingnet, whose extremities sinking equally in the water, enclose whatever is within its compass, perhaps not unlike a casting-net, but of a larger dimension. occ. Mat. iv. 18. Mark i. 16. Menander in 'AXúc (p. 12, ed. Cleric.) has 'AMPIBAH'ETPO HEРIBA'AAETAI, is surrounded by αν ἀμφίβληστρον: and in the LXX this word answers to D, Hab. i. 15. 17, and to, Eccles. ix. 12. See Wetstein on Mat. [Is. xix. 8.] Aupievvvμ, from dμpí about, and evvvμ to put on, which from w the same.-To clothe, incest. [Mat. vi. 30. Luke xii. 28, though here Schl. says it is rather to ornament; and he refers for instances of the word applied to fruit and flowers to Schwarz, Comm. Crit. and Phil. p. 73, and Wolf. t. i. p. 142. In Mat. vi. 30, the future of the verb is understood. In the mid. to clothe one's self, to put on. LXX. Job xxxi. 19.] "Aμpodov, ov, тó, from aμow both, the two, and òdós a way. A place where two ways meet, say our translators; but Hesychius and Suidas explain it by púμny, diodov a street, a thoroughfare. Pollux likewise observes, that aμpoda is used, in the Greek writers, for streets. See more in Wetstein. occ. Mark xi. 4. [Prov. i. 20. Jer. xi. 13.] 'Aμpórεpoc, a, or, from aμow both.-Both, of two. In the N. T. it is used only in the plural. Mat. ix. 17. xv. 14, et al. [Gen. xxi. 27.] On Acts xxiii. 8, Chrysostom (see Wetstein and Gregory's Gr. Test.) remarks, "Here are three things mentioned. Why then does the historian say dupóτepa? Either as reckoning angel and spirit for one, or because that word is catachrestically and improperly used, not only for two, but for three." [Theophylact (on this place) says expressly, that the word is applied to three. See Hom. Od. xv. 78. Aristot. Rhet. v. 36.] Mat. xi. 8. Luke vii. 25. Και 'Αμώμητος, ου, ό, ή, from a neg. and μωunrós blameable, which from popos a blemish, infamy, trather upάopai to blame, which see. Spotless, unblameable, blameless. occ. Phil. ii. 15. 2 Pet. iii. 14. "Aμwμos, ov, ô, ǹ, from a neg. and paμos a blemish, spot. as I can find, in the N. T. See John xx. 23. 1 Thess. ii. 7. 2. Indefinite, answering to the Latin cunque, and English soever. See inter al. Mat. v. 19. x. 33. xii. 32. Mark iii. 29. Rev. xiv. 4. 3. Potential. Thus it is added to verbs of the Indicative, and sometimes of the Optative moods, which must then in English have the Potential signs may, might, would, could, or should, put before them. See Mat. xi. 21. 23. xxiii. 30. xxv. 27. John xi. 21. xviii. 30. Acts ii. 12. v. 24. 4. "Ews av, until. Mat. ii. 13. v. 18, 19. xvi. 28, et al. 5. "Оnшç av, that, to the end that. Mat. vi. 5. Rom. iii. 4. Comp. Acts iii. 19. 6. 'Qs av, even as. 1 Thess. ii. 7. Comp. under wc I. 1. [See on av Devar. de L. G. Partic. 44, Viger, and Hoogeveen.] P. 'ANA'. I. A Preposition governing an accusative case. Rev. vii. 17. Avà pépos, in course, in turn. 1. In, through. Mat. xiii. 25. Mark vii. 31. Cor. xiv. 27. 'Avà pioov, between, q. d. in the midst. 1 Cor. vi. 5. Among. Mat. xiii. 25. 1 2. In the Greek poets, joined with a dative or an accus. it signifies upon, super (see Scapula), but is not thus used in the N. T. In both the above senses it may perhaps be best derived from the Heb. 3, which denotes the presence of an object, also hither. Comp. iv. II. An adverb importing distribution. It may be rendered apiece. Mat. xx. 9, 10. Luke ix. 3; or by, i. e. distributed into. Mark vi. 40. Luke ix. 14. x. 1. [Xen. An. iii. 4.] In this sense I would deduce it from the Heb. to answer, correspond.—'Avá, with a nominative, seems redundant. Rev. xxi. 21. See Wolfius and Scapula's Lexicon. III. In composition it denotes :— 1. Ascent, as in dvaßaive to go up. 2. Back again, in return, as in avaßáo to cast back, reject; dvayyέλλw to bring word back again; dvaxwpew to go back or away, depart. 3. Repetition, which implies correspondency, as in avačáw to revive, live again; avaoravpów to crucify again or afresh. Hence, 4. It adds an emphasis to the simple word, as in avεĽýrovv, Luke ii. 44, they sought diligently, i. e. again and again. ̓Αναβαθμός, οῦ, ὁ, from ἀνά up, and βαθμός a step, which from Baivw to go.-A stair. oce. Acts xxi. 35. 40. Josephus, de Bel. lib. v. cap. 5, $ 8, (whom see,) particularly mentions the karaI. Without blemish. 1 Pet. i. 19. [In this Baotic, or staircases, by which the castle, Ansense it is used of victims, which were to be with-tonia, communicated with the porticos of the out defect. Numb. vi. 14. xix. 2. Levit. xxii. 22, temple. [2 Kings ix. 13. 2 Chron. ix. 18, 19.] and this is the reference here.] II. Blameless. Eph. i. 4. v. 27. [Col. i. 22. Jude 24. Rev. xiv. 5. In Heb. ix. 14, Schl. thinks that Christ is called apopoç on account of his perfect expiation of the sins of the world.] "AN. 1. A conjunction conditional, if. In this sense it is used in the profane writers for láv: but not, 1 See the learned Duport on Theophrastus, Ethic Char. p. 280, who gives several other instances of the names of instruments ending in Tpov, which are derived in like manner from the 3d pers. perf. pass. by inserting a p. ̓Αναβαίνω, from dvd up, and βαίνω to 40. I. To go or come up, to ascend, in whatever manner. Mat. iii. 16. v. 1. xiv. 23. Luke v. 19. xviii. 10. xix. 4. Acts i. 13. ii. 34. viii. 31, et al. freq. [On the phrase to ascend to heaven, see Deut. xxx. 12. Prov. xxx. 4. Is. xiv. 13, 14. 19. 38. I need hardly add, that Schl. gives the Jer. li. 53. Ps. cxxxix. 8. Comp. Job xxxviii. usual explanation of his party, viz. that to ascend into hearen means generally to understand the plans and thoughts of God. In Rom. x. 6, he says, "Do not think that the doctrine of Christ's |