There is no doubt that the Greeks frequently expressed death by words referring to a journey, a feast, &c., and it is therefore more probable that this word derived its sense from the second meaning of avaλów. See Gataker, Opp. Critt. p. 319. D'Orvill. ad Charit. p. 317. Barth. Advers. lii. c. 3. xliii. c. 3. On the other side, see Duker ad Flor. iv. 11.]

always as memorial. The word occurs Lev. xxvii. 7. Numb. x. 10. Wisd. xvi. 6.]

̓Ανανεύομαι, ουμαι, from ανά again, and νέος new.—To be renewed. occ. Eph. iv. 23. [Job xxxiii. 14. Ps. li. 12. Est. iii. 13.] Thus frequently used in the Apocrypha.

Εν ̓Ανανήφω, from ανά again, and νήφω to be sober.-To awake out of a drunken sleep, and be'Avaλów, from ȧvá back again, or denoting secome sober. occ. 2 Tim. ii. 26. †'Avavýwoiv ik paration, and Xów to loose. τῆς τοῦ διαβόλου παγίδος: “ This clause is a I. To loose. It is particularly applied, by Ho-blending together of two metaphors: 1. to awaken mer, to loosing the cables of a ship, in order to sail from a port. See Odyss. ix. 178. xi. 636. xii. 145. xv. 547. Hence

II. In the N. T. to return, or depart. occ. Luke xii. 36; where Wetstein shows that this V., followed by ἀπὸ τῶν δείπνων, ἐκ συμποσίου, is in the Greek writers likewise used for returning or departing from supper, from a banquet, &c. Comp. Judith xiii. 1. [See Polyb. iii. 69. Philost. Vit. Apoll. ii. 7. iv. 86. Job ii. 2. Wisd. ii. 1.]

i. 23.

from the deep sleep, and become sober from the inebriation of diabolical error : 2. to arise, disengage one's self from a snare. ." Bloomf. Recens. Synopt.+ "This word," says Doddridge," refers to an artifice of fowlers, to scatter seeds impregnated with some drugs, intended to lay birds asleep, that they might draw the net over them with the greater security." But the Doctor does not cite any ancient writer who mentions this artifice, nor do I know of any such. Dr. Shaw, however, Travels, p. 236, takes notice of a method practised by the modern eastern fowlers, of carrying before them a piece of painted canvass of the size of a door, by means of which they stupify or astonish their game, and thus easily destroy them. This V. is applied by Cebes in his Picture (p. 18, ed. Simpson) to one who awakes from the intoxications of intemperance, luxury, avarice, or flattery. For other instances of simi'Avaμárnτos, ov, o, ǹ, from a neg. and duao-Porphyr, de Abst. iv. 20. Lucian. Herm. 83. De lar applications, see Elsner and Wetstein. [See Tiw to sin, which see.-Without sin, sinless, guilt-Salt. 48. Joseph. A. J. vi. 11, 10.] less. occ. John viii. 7.-[From a well-known sense of ἁμαρτία, Schl. thinks that in this passage αναμáprητoc means free from the guilt of fornication and adultery. See Deut. xxix. 9. Kypke, Obs. Sacr. i. p. 319. In its common sense it occurs Xen. Mem. iv. c. 2, 26. Diog. Laërt. vii. 122. 2 Macc. viii. 4.]

III. To depart, i. e. out of this life. occ. Phil. The verb is used for departing, not only 2 Macc. xii. 7, but by Polybius and Philostratus, cited by Elsner: so Chrysostom explains avaλ σαι by ἐντεῦθεν πρὸς οὐρανὸν μεθίστασθαι, remoring from hence to heaven; and Theodoret by Tην EνTEVÕεv áπaλλaɣýν, a departing hence. Comp. Suicer, Thesaur. in avaków. See also Bowyer's Conject. and Kypke in Phil.

Αναμένω, from ανά emphatic, and μένω to remain, wait.-To wait for, await, expect. occ. 1 Thess. i. 10. [Job vii. 2. Is. lix. 11.]

̓Αναμιμνήσκω, from dvd again, and μιμνήσκω to put in mind.

I. Active, to put in mind again, to remind. occ. 1 Cor. iv. 17. 2 Tim. i. 6. [Xen. Mem. iii. 5, 9.1 II. Pass. to be put in mind again, to recollect, remember. occ. Mark xi. 21. xiv. 72. 2 Cor. vii. 15. Heb. x. 32. [Gen. viii. 1.] In the LXX this verb answers to the Heb. to remember,

and to remind.

« Αναντίρρητος, ου, ὁ, ἡ, from a neg. αντί against, and pew to speak.-Not to be spoken against or contradicted, indisputable. occ. Ácts xix. 36. [Symm. Job xi. 2. xxxiii. 12.]

Και ̓Αναντιῤῥήτως, adv. from ἀναντίῤῥητος. Without gainsaying or disputing. occ. Acts x. 29. [Polyb. xxiii. 8.]

Ανάξιος, ου, ό, ή, from a neg. and άξιος worthy.-Unworthy. occ. 1 Cor. vi. 2. [Ecclus. xxv. 2. Jer. xv. 19.]

Ο Αναξίως, adv. from ἀνάξιος. Unworthily, irreverently, in an unbecoming manner. 1 Cor. xi. 27. 29.

̓Ανάπαυσις, εως, ή, from ἀναπαύω.

et al. On Mat. xi. 29, we may remark, that I. Refreshment, rest. occ. Mat. xi. 29. xii. 43, though the expressions in the latter part of the verse are certainly agreeable to the Hebraical and Hellenistical style (see Jer. vi. 16. Ps. exvi. 7. Ecclus. li. 26, 27), yet we meet with the like in Xenophon, Cyr. vii. (p. 413, ed. Hutchinson, 8vo) where Cyrus says, "Now since a most laborious war is at an end, δοκεῖ μοι καὶ ἡ ἐμὴ VYXH' 'ANAIJAY'ΣEQ' Tivog džiovv TYrXA'NEIN, my soul also seems to think that she ought to obtain some rest." [The sense in this passage appears to be rather comfort and tranquillity of mind, as in Ecclus. vi. 29. See also li. 35. In the sense of rest it occurs, Rev. iv. 8, xiv. 11.]

II. A memorial. occ. Luke xxii. 19. 1 Cor. xi. 24, 25. In all which passages it is applied to the celebration of the Lord's Supper; and Christ saith, Do this εἰς τὴν ἐμὴν ἀνάμνησιν for a memorial or remembrance of me. In which expression he seems to allude to the correspondent institution of the Passover. Comp. Exod. xii. 14. 17. 25-27. Deut. xvi. 1. 3, and see Dr. Bell, on the Lord's Supper, especially § vi. and Appen- ̓Αναπαύω, from dvd again, and παύω to dix, No. II. [Schl. seems to interpret this word | make to cease,† to give rest.

[II. A place of rest or habitation. Mat. xii. 45. Luke xi. 24. So Gen. viii. 9. Ruth iii. 1. Jer. xxxiv. 14. See also Num. x. 33. In the LXX it is tranquillity, Is. xxxii. 17. 1 Chron. xxii. 9. Ps. cxxxi. 8.]

cites Plutarch and Thuc. [iv. 116] using it for the | Mark viii. 12. [Schl. says, to be angry. The word demolishing of buildings, and Polybius, Demo-occurs Ecclus. xxv. 18. Susann. 22. 2 Mac. vi. sthenes, and Euripides applying it to oaths, cove- 30.]—The LXX use it, Lam. i. 4, for the Heb. nants, common report, and men. It seems very to sigh, groan. nearly to agree in sense with ἀναστατοῦντες, which is spoken of the same sort of false teachers, Gal. v. 12. See dvaσrarów.

Και Ανασταυρόω, ω, from ανά again or up, and oravpów to crucify, which see.- -To crucify again or afresh, or rather, according to Lambert Bos, Alberti, and Raphelius, simply to crucify, hang up on a cross; for these learned critics observe that the V. is never used by the Greek writers in the former sense, but always in the latter, occ. Heb. vi. 6; where see Wetstein and Wolfius. But comp. Macknight. [Schl, says simply to crucify, and observes from Fischer (de Vit. Lex. N. T. Prol. i. p. 20) that dva in Greek and re in Latin are very often idle. On the use III. To rise, spring, as our blessed Lord did, of the word in the simple sense by the Greeks like a shoot, from the tribe of Judah. occ. Heb. see Schwarz. Comm. p. 101. Br. gives Park- vii. 14. Comp. Is. xi. 1. hurst's explanation.]

IV. To rise, as a cloud. occ. Luke xii. 54. This, out of our sight', as we sail past them. So the verb is very frequently used in the LXX version, English seaman says, We opened such a bay, where it most commonly answers to the Heb. meaning, It appeared to open to us. See Kypke, my to spring forth or spread upon, as the light; and comp. pooάyw II. me to bud, germinate; or to to sprout up. [See Lev. xiv. 43. 2 Sam. x. 5. Judg. xiv. 18, et al. Parkhurst's divisions 1, 3, and 4, might be well reduced to one.]

̓Ανατίθημι, from ανά emphatic, and τίθημι to propose.-'Avari@eμai, mid. to relate, communicate, declare. occ. Gal. ii. 2. Acts xxv. 14, where see Kypke. [See 2 Mac. iii. 9. Heliodor. ii. 21. It occurs in the LXX in the active, to suspend as a gift in a temple, or consecrate. 1 Sam. xxxi. 10. Lev. xxvii. 28.]

̓Ανατολή, ης, ή, from ἀνατέτολα, perf. mid. of the V. ἀνατέλλω.

Αναφέρω, from dvd up, and φέρω to carry, bring, bear.

I. To carry or bring up. occ. Mat. xvii. 1. Mark ix. 2. Luke xxiv. 51. [Polyb. viii. 31, 1.]

2

II. To offer sacrifices, i. e. to bring them up on the altar. Heb. vii. 27. comp. James ii. 21, where see Macknight. Hence applied to Christ's offering Himself as a propitiatory sacrifice, Heb. vii. 27; and to the spiritual sacrifices which Christians are to offer in and through Him, Heb.

xiii. 15.

III. To bear sins by imputation really, as the ancient sacrifices did typically. occ. Heb. ix. 28. I. The day-spring, or dawn. It is used only in 1 Pet. ii. 24. Comp. Lev. i. 4. xvi. 21, 22. Exod. a spiritual sense, but applied with the most xxix. 10. Is. liii. 6. In the LXX, when used in striking propriety to the dawning of the gospel-day the first sense, it commonly answers to the Heb. from on high, i. e. from heaven, by the birth of to cause to come; in the 2d, to to cause John the Baptist, previous to the rising of the to ascend, i. e. in flame and smoke as a burntSUN OF RIGHTEOUSNESS. occ. Luke i. 78. [It offering; and in the last sense, to sing to bear, may be doubted whether avaroλý is not here and to bear as a burden, bajulare, as in Is. liii. that which springs, a race, or offspring. For the 11, 12, which see. Hebrews compare their children to plants, Is. lx. 21. Jer. xxiii. 5. See Plat. Symp. p. 1197. Ovid, Met. ix. 280. And avaroλn signifies a shoot in Zech. vi. 12. The Hebrew word in this place and in Jer. xxiii. 5, et al. is, which is certainly used in the O. T. of Christ, Is. iv. 2. Zech. iii. 8, and in this place of Zechariah. So Schleusner, who does not give any positive opinion.]

11. Ανατολή, and plur. 'Ανατολαί, αἱ, that region, or those parts of the heaven or earth, where the solar light first springs up, and appears, the east. Mat. ii. 1, 2 (where see Campbell), ii. 9. viii. 11, et al. Comp. Rev. vii. 2.— This word in the LXX very frequently answers to the Heb. m the rising of the sun, and thence

the east.

'Avarpέnw, from dva emphatic, or again, and Te to turn.-To subvert, overturn. occ. 2 Tim. . 18. Tit. i. 11. (LXX, Prov. x. 3. Diod. Sic. i. 77. See Wetstein, ii. p. 359.]

Avarpiow, from dva emphat. and peow to nourish, nurse.-To nurse, bring up, educate. occ. Acts vii. 20, 21. xxii. 3. [Wisd. vii. 14. Herodian. i. 2.]

Avapaive, from ává emphatic, and paivo to

show.

1. To show openly; but it occurs not in the active voice in the N. T. [Polyb. v. 22, 10.]

II. 'Avapaivouat, pass, to be shown, or appear, openly, occ. Luke xix. 11. Acts xxi. 3, avapavivreg dè rỳy Kúpоv we appearing as to Cyprus, for avapaveions yμiv tĥs Kúπpov Cyprus appearing to us. An accusative case is often thus joined with a verb or participle pass. both in the See Rom. iii. 2. profane and sacred writers. 1 Cor. ix. 17. Gal. ii. 7, and Grammar, § xxi. 44. And as to Acts xxi. 3, Wetstein cites from Theophanes (a Christian writer, however, of a late age) the similar expression, 'ANADAΝΕΝΤΩΝ αὐτῶν ΤΗΝ ΓΗ͂Ν ; and from Virgil, En. iii. 291, "Aerias Phæacum abscondimus arees," literally, We hide the lofty towers of the Phracians, i. e. They are hidden from us, or get

iv. 2.

̓Αναφωνέω, ω, from ἀνά emphatic, and φωνέω to cry out.-To cry out aloud. occ. Luke i. 42. 1 Chron. xv. 28. 2 Chron. v. 13.]

« Ανάχυσις, εως, ή, from ἀναχύω to pour forth, ává emphatic, and yów to pour out.

Thus Elsner shows it is applied by Strabo [iii. I. A profusion or pool of water, colluvies, palus. p. 206] and Philo. Comp. Wetstein and Kypke.

Hence

II. In a figurative sense, a sink or gulf of rice knight. or debauchery. occ. 1 Pet. iv. 4, where see Mac

'Avaxwpew, w, from ává back again, or emphatic, and xwpέw to go, depart.

I. To go or return back again. Mat. ii. 12, 13. II. To depart. Mat. ix. 24. xxvii. 5. Comp. xv. 21. [Polyb. i. 11, 15.]

III. To withdraw, retire. Mat. ii. 14. 22. John vi. 15. Acts xxiii. 193. [Exod. ii. 15. Hos. xii. 12. Herodian. i. 3, 13.]

Ανάψυξις, εως, ή, from ἀναψύχω to refresh. A refrigeration, refreshing, or rather a being refreshed; for I apprehend with Wolfius that the times avatusewe of refreshing, and the times of the restitution of all things, are to be distinguished from each other; that the former relate to Christ's first coming, and the comforts of his kingdom of grace (comp. Mat. xi. 29); and the latter to his second and last coming, and the commencement of his kingdom of glory. occ. Acts iii. 19. The LXX use the word for a breathing or breathing time, a respite, Exod. viii. 15, where it answers to the Heb. of the same import.

̓Αναψύχω, from ανά again, and ψύχος cold. I. To cool again, refrigerate, refresh with cool air, as the body when over-heated. (Comp. KATAxw.) It occurs not in the N. T. in this sense;

but

II. Figuratively, to refresh, reliere, when under distress, occ. 2 Tim. i. 16.-In the LXX it is used only in the intransitive sense of taking. breath, being refreshed, and answers (inter al.) to the Heb. to take breath, and to my refreshment. [Ex. xxiii. 12. 2 Sam. xvi. 14.]

from ȧveïμai pf. pass. of ȧvinu to loose, set loose, which see.

I. Wind. Mat. vii. 25. xi. 7. John vi. 18. Acts xxvii. 14, 15, et al. freq. comp. Eph. iv. 14. [Schleusner says that is taken in the same way for any thing light or inconstant in Job vi. 26. xv. 2. See Glass. Phil. S. p. 1066, in Dathe's ed. and Ecclus. v. 11.]

II. The four winds are used for the four cardinal points, or the east, west, north, and south. Mat. xxiv. 31. Mark xiii. 27. Comp. Is. xliii. 5, 6. Dan. vii. 2. Rev. vii. 1. open nim rejs the four winds or spirits of the heavens, is a Heb. phrase, used Dan. viii. 8. xi. 4. Zech. ii. 6, or 10, et al., and denotes the four cardinal points, because the force or action of the spirit or gross air is, in strict philosophical truth, principally exerted at the western and eastern edges of the

Avopaπociorns, ou, ò, from ȧvopaTodi to reduce to slavery, carry away for a slave, which from avopárodovi a captive taken in war and enslaved, and this from avio, gen. avôoóc a man's, and rouc, gen. Todos a foot, because he follows or waits at his master's foot.-A man stealer, a kidnapper, one who steals men to make them slaves, or sell them into slavery. The Scholiast on Aristoph. Plut. 521, says, "An avoparodiσrns is not only he who by deceit reduces free men to slavery, but also he who seduces slaves from their masters, in order to convey them elsewhere, and sell them." So likewise Pollux, and the Ety-earth in supporting its diurnal motion, and from mologist in Wetstein. No doubt both these enormities are prohibited to Christians. oce. 1 Tim. i. 10. [See Ex. xxi. 16. Deut. xxiv. 7.]

̓Ανδρίζομαι, from ἀνήρ, gen. ἀνδρός, a man. To behare or acquit oneself with the wisdom and courage of a man, perhaps as opposed to a babe or child in Christ. occ. 1 Cor. xvi. 13. So Josephus de Bel. v. 7, 3, uses avopileo0ai for beharing courageously, and Homer, avioeç lori be men, that is, courageous, Il. v. 529, et al. comp. Wetstein. -This word is often used by the LXX, and most generally answers to the Heb. p to be strong, or to yy to be robust, valiant. [Deut. xxxi. 6. Jos. x. 25.]

Avopogóvos, ov, ò, from avio, gen. avdpós a man, and Tipova, pf. m. of pivo to slay, which see under póvoc.-A man-slayer, a murderer. occ. 1 Tim. i. 9. [2 Mac. ix. 28.]

AVEYRληToç, o, n, from a neg. and lykaλew to accuse, blame, which see.-Not to be blamed, blameless, irreproachable. occ. 1 Cor. i. 8. Col. i. 22. 1 Tim. iii. 10. Tit. i. 6, 7. [3 Mac. v. 31. Xen. Hell. vi. 1, 4.]

'AVEKOLŃYNTos, ò, ǹ, from a neg. and Ekdinyboμaι to relate particularly. Not to be fully or adequately expressed or uttered, inexpressible, unutterable, ineffable. occ. 2 Cor. ix. 15. So Arrian, see Wetstein.

Averλáληros, ò, n, from a neg. and ikλaλew to utter.-Unutterable, inexpressible. occ.

1 Pet. i. 8.

the northern and southern pole in regulating its declination. [Joseph. B. J. vii. 13, 12.]—In the LXX, this word, except in two passages, always answers to the Heb. .

'AVEVÕEKTOV, ov, ró, neut. from a neg. and ivdixeraι it is possible, which see under ivdéxopat.-Impossible. occ. Luke xvii. 1. Comp. Mat. xviii. 7, and our ivdexerai, Luke xiii. 33.

'Avεžερεúvητos, ó, n, from a neg. and Eevváw to search out, which see, and comp. LXX

in 1 Chron. xix. 3. Amos ix. 3. Obad. 6. Joel i. 9. Not to be searched out, inscrutable. occ. Rom. xi. 33.

Τα 'Ανεξίκακος, ὁ, ἡ, from ἀνέχομαι to bear, and kakós eril.-Enduring evil, either men or things, patient, forbearing. occ. 2 Tim. ii. 24. [The substantive άvežikakia occurs Wisd. ii. 19, and the verb ȧvežikakéw often in eccl. writers. See Suicer, i. p. 336, and Poll. Onom. v. 138, the interpreters on Hesychius voce avεžikakia, and D'Orvill. ad Charit. viii. 4, p. 616.]

̓Ανεξιχνίαστος, ο, ή, from a neg. and εξιχνι άζω to trace out, which from ἐξ out, and ἴχνος the footstep, which from "kw to come, and this from the Chald. to come or go.-Not to be traced out, untraceable. occ. Rom. xi. 33. Eph. iii. 8. [Job v. 9. ix. 10.]-The LXX several times use the V. xvial for the Heb. to search out there is no searching out. minutely, and the N. ȧveğixviaoros for

AveraίoxVVTOS, ó, n, from a neg. and axvopai to be ashamed.—Not ashamed, i. e. 2 Tim. i. 8. Rom. i. 16: or, not to be ashamed, of plainly preaching the Gospel of Christ. Comp. that needeth not to be ashamed. Comp. Tit. ii. 8. The latter interpretation seems most agreeable to the form of the Greek word. occ. 2 Tim. ii. 15, where see Kypke. [Schleus. concurs in the second explanation. The adverb ἀνεπαισχύντως occurs commonly. See Wetstein.]

AVERIANTтоç, o, n, from a neg. and ἐπίληπτος blameable, which from ἐπιλαμβάνομαι to be caught. [This word is taken from the ancient man who was wrestling, and was used of a defended in all parts of the body, and could not be caught any where by his antagonist. See Krebs. Obss. Flav. p. 351. Hence it signified, one in

3 See Catcott's Veteris et Veræ Philosophiæ Principia,

2 [The word avekλms in the same sense occurs Wisd. pp. 6-10; and Catcott, the son's, Remarks on Creation, vii. 14. viii. 18.]

pp. 55-57.