whom there was no place for blame.]—Unblameable, one's self. Herod. viii. 26. Gen. xlv. 1. Is. xlii. blameless, irreprehensible. occ. 1 Tim. iii. 2. v. 7. vi. 14. 'Avioxopat, from ává up, and oxouai to go, come. To go up. [John vi. 3. comp. Judg. xxi. 8. 1 Kings xiii. 12. Fab. Cod. Pseud. i. p. 546. Like ávaẞaivo, it is used of persons going to Jerusalem. In Gal. i. 17, "nor did I Tdurn.” Hesych. ἀνερχομένῳ : ὑποστρέφοντι.] Ανεσις, εως, ή, from ἀνίημι to loose, relax. 1. Liberty, some degree of relaxation from bonds or confinement. occ. Acts xxiv. 23. [Hence St. Paul is called by Eusebius (H. E. ii. 22) avEroc. See 2 Chron. xxiii. 15. Plat. Rep. i. Polyb. i. 66, 3.] II. Remission or relaxation from uneasiness, expense, or trouble; ease, rest. occ. 2 Cor. ii. 12. vii. 5. viii. 13. 2 Thess. i. 7. ̓Ανετάζω, from dvd emphatic, and ἐτάζω το examine, which the Etymologist deduces from irtov, ro, the truth, reality, as if it were realw to search out the truth; but reog, a, ov, is from w or sipi to be.-To examine strictly. occ. Acts xxii. 24. 29. [Sehl. says that the verb, like the simple one raw (Wisd. ii. 10), has often the same force as βασανίζω to examine by torture: ἐτασμός is used of torments, 2 Macc. vii. 37. See Susan. 14. Judg. vi. 29, where it means to inquire or examine into.] 'ANEY, an adv. governing a genitive.-Without, not with. occ. Mat. x. 29. 1 Pet. iii. 1. iv. 9. Wetstein on Mat. shows that "ANEY OEOY" is an expression used by Homer [Od. ii, 372] and Lucian. In the LXX it twice answers to the Heb. [Ex. xxi. 11. Amos iii. 5. See Job xxxi. 39. Is. lv. 1.] 'AVEVOETOÇ, ó, n, from a neg. and ev0eros fit.-Unfit, inconvenient, not commodious. occ. Acts xxvii. 12. [Hesych. ανευθέτου· ἀχρήστου.] AvEvpior, from avá emphatic, and evoices to find.-To find, find out by diligent seeking. occ. Luke ii. 16. Acts xxi. 4. Raphelius, in his Annotation on Luke ii. 16, remarks, that dviepioktv in the present tense is to seek diligently, drevpeiv in the 2d aor. to find out by diligent secking. This he confirms by a passage from Arrian, Epictet. ii. 11, kai diari où nтovμev avròv, καὶ ̓ΑΝΕΥΡΙΣΚΟΜΕΝ, καὶ ̓ΑΝΕΥΡΟΝΤΕΣ λοιπὸν ἀπαραβάτως χρώμεθα ; “Wherefore then do we not inquire and diligently seek after this (rule)? and when, by diligent inquiry, we have found it, why do we not use it without deviation [This observation is also made by Wolf. i. p. 1316, but Schl. doubts if it is ever true, and denies entirely its general truth. The passage of Arrian he thinks inapplicable; and Xen. Mem. ii. 9, 3, proves the contrary. ává has no force in this verb. Suidas has a gloss on Luke . 16, which has escaped Ernesti: he says, ἀνὰ πρόθεσις χάριν κόσμου κεῖται.] 14. It has an accus. as well as a genitive in Greek writers. Herod. i. 196. See Schweigh. Lex. Polyb. p. 47.] ̓Ανεψιός, ου, ό, probably from ἀνῆφθαι to be connected, perf. pass. infin, of dvánτw to connect, which from dvá emphatic, and äπrw to tie, which see under änтoμai.-A cousin-german or nephew. occ. Col. iv. 10. [At first, any relation, a brother. See Gen. xiv. 15, sec. Oxon. See for the word Tobit vii. 2.] "Avnov, ov, ró.-Dill, a species of herb, so called perhaps from avá up, and bɛiv to run, for its stalk runs up to the height of a cubit and half. If it should not rather be derived from the Heb. to embalm, on account of its fragrant smell, of which Virgil, Eclog. ii. 48, has taken particular notice, et florem jungit bene olentis anethi. And adds the flower of the fragrant dill. occ. Mat. xxiii. 23. [It is here used for any common food. On its use in that way see Spanheim ad Aristoph. Nub. 978. It was used for pickling. See Colum. xii. 8.] Comp. äv0oç. Ανήκω, from dvd up, and ἥκω to come. I. To come up, come to. II. To appertain, belong to. [1 Macc. x. 40. xi. 35.] Hence III. 'Avýkεt, impers, it appertaineth, it becometh, it is fit. occ. Col. iii. 18. Particip. neut. avñкov, ovтоç, ró, what is fit, becoming. occ. Eph. v. 4. Philem. 8. In Eph. v. 4, the expression rÀ OÙк ȧvýкоνтα, which are not convenient, is a litotes for, which are highly inconvenient and improper. So тà μỶ каlýкovтa, Rom. i. 28. On which last cited text Doddridge remarks, that Homer, in like manner, uses duikέa čoya, ungentle deeds, for all the barbarous indignities which Achilles practised on the corpse of Hector, Il. xxii. 395. Comp. áλvoireλng. [On the ellipse of this word, as Luke xiv. 28. Acts xxviii. 10, see Palairet, Obss. Phil. p. 348.] Avýμepos, o, i, from a neg. and nuɛpos mild, which see under "Houoc.-Not mild, ungentle, fierce. occ. 2 Tim. iii. 3. [Arrian. Épict. i. 3. Dion. Hal. Ant. i. 41.] ̓ΑΝΗΡ, ανέρος and ἀνδρός, ὁ, either from ἄνω upwards (see under ἄνθρωπος), or perhaps from the Heb. a lamp, with emphatic prefixed, according to that of Prov. xx. 27, The spirit of man is a lamp of Jehovah in which 1 See Brookes's Nat. Hist. vol. vi. p. 106. 2 And from this revealed truth, which, no doubt, was well known to the ancient believers long before the time of Solomon (see Gen. ii. 7), the heathens seemed to have borrowed their accounts of the human soul, impiously attributing to their arch-idol, the heavens, the supporting of its spiritual life, and even making the human spirit or soul a part of their god, the heavens, air, or ether. Thus Pythagoras, as we are informed by Diogenes Laërtius (in Pythag.), held that the human soul is a portion of the ether (añóσñaσμa aitépos), and therefore immortal, because the ether is so and Cicero (in the character of Cato) declares that Pythagoras and the Pythagoreans never doubted but our souls were portions of the universal mind or god, "quin ex universâ mente divina delibatos animos haberemus." De Senect. cap. 21. So Horace, ii. Sat. 2, 79, calls the human soul 'Avexopat, mid. from ává up, and exw to hold, bear.—To bear, bear with, suffer." "It is used either without a N. following, as 1 Cor. iv. 12. 2 Cor. xi. 4. 20, or much more frequently with a N. following in the genitive, as Mat. xvii. 17. Acts xvii. 14. On 2 Cor. xi. 1, see Wolfius, Cur. Philol. and Wetstein. [It has even a dative in 2 Thess. i. 4. With Acts xviii. 14 (to bear patieat), compare Symm. Job xxi. 3. Polyb. ix. 30. Herodian. i. 17, 10. It often signifies to contain Virgil, Æn. vi. 746 :— -Divinæ particulam auræ. A particle of breath divine. view it is remarkable that the ancient Greek poets, particularly Homer, frequently use puç', whose primary sense is light (from paw to shine), for a man. [I need hardly observe that this is entirely visionary, not to say absurd.] 1. Man, a name of the species. Luke xi. 31, 32, et al. [In many places where so used, it is pleonastic, as Rom. iv. 8, and seems an imitation of the Hebrew, Ps. i. 1. Or it may be rendered by some one, any one, &c. See Luke ix. 38. Acts iii. 14. So the Greek writers used the word. See Eur. Hec. 644, and Munker. ad Antonin. Metam. p. 284.] II. A man, as distinguished from a woman or child. Mat. xiv. 21. xv. 38. [From a child, 1 Cor. xiii. 11. 1 Sam. xvii. 33.] III. A man, as related to a woman, a husband. Mat. i. 16. (comp. Deut. xxii. 23, 24.) Mark x. 2. John iv. 16-18, et al. freq. [So y Jer. iii. 1. Hos. ii. 7. See Theoph. Char. xiii. 5. Xen, Mem. ii. 2, 5. Terent. Hecyr. act. v. sc. i. In Mat. i. 16, it is one betrothed (comp. Luke i. 27. Rev. xxii. 2); for the rights of betrothal and marriage were little different. See Surenhus. Bißlog Karalλays, p. 137. Gen. xxix. 21, and Liban. Ep. 658. Zonar. Lex. c. 170.] IV. The vocative plur. drdote is used in addressing the discourse to men, and is equivalent to sirs or gentlemen in English. See Acts vii. 26. xiv. 15. xix. 25. xxvi. 10. [VI. An inhabitant. Mat. xiv. 35. Luke xi. 32, an imitation of the Hebrew. See Gen. xix. 4. xxvi. 7. 1 Sam. v. 7.-Schl. adds the signification a soldier, referring to Luke xxii. 63, compared with John xviii. 3, and Hom. II. i. 7. Polyb. ii. 64, 6, but this is clearly fanciful.] ̓Ανθίστημι, from ἀντί against, and ἵστημι to stand. To stand against, to resist, whether in deed or word. Mat. v. 39. Eph. vi. 13. James iv. 7. Luke xxi. 15. Acts vi. 10, et al. Ανθομολογέομαι, οὔμαι, mid. from ἀντί in return, and oμoλoyiw to confess, acknowledge. With a dat. of the person, to confess, return thanks to. occ. Luke ii. 38; where Wetstein explains this word by giving thanks to God avr' Eveрyeoias for the benefit bestowed, and cites from Plutarch. Æmil. (misprinted Timol) p. 260. B, 'ANOOMOAOгEI 20AI' riva xáoir, to return thanks for a favour.-In the LXX the V. is used, Ps. lxxix. 13, for Heb. to confess. Comp. Ezra iii. 11, where LXX render imė minimga bana az and they answered (each other) in praising and confessing to Jehovah, by Kai anεкρionoav iv aivų kui àvooμodovýσei 7 Kvpiq. [Schl. expressly denies that the word ever means to confess in return, and says it means, both in this single place in the N. T. and in those cited by Parkhurst, to praise simply.] ΑΝΘΟΣ, εος, ους, τό. The Greek Etymologists derive it from avw up, and Otiv to run, because while growing it generally tends upwards : but may it not be more probably deduced from the Heb. □ to embalm, make sweet? See Cant. ii. 13.—A flower of an herb. occ. James i. 10, 11. 1 Pet. i. 24. Comp. Is. xl. 6, 7. So Juvenal, Sat. Festinat enim decurrere relox Flosculus angustæ miseræque brevissima vitæ Portio; [See Num. xvii. 8. Job xv. 33.] V. It is used, as it were, pleonastically. Avno popiτηs a prophet. Luke xxiv. 19. "Avepes ace poi brethren. Acts i. 16. vii. 2. This manner of expression, it must be confessed, is very agreeable to the Hebrew idiom, and thence to the style of the LXX. (See Judg. ix. 126—8, vi. 8. xix. 1. 16. 22, in Heb. and LXX.) But then it is no less true that the purest Greek writers use dvno in the same manner. Thus Blackwall (Sacred Classics, i. p. 29, 8vo) produces from Homer, II. iii. 170, BAZIAHANAPI': from Thucyd. i. 41, "ANAPA ETPATHFO'N and from Demosthenes, "ANAPEE AIKANTAI. To which we may add, from Herod. i. 90, 'ANAPO`Σ BAƐIAE'Q2, and 141,"ANAPA 'AYAHTH'N: and from Plato's Phædon, § 9, QIAO20'ÞOY 'ANAPO'Σ, so § 34. [Schl. considers the word as used in many places as an honourable title, as in the common address to the Athenians, and in Lucian (Jup. Tragoed. c. 15), w arcpeç Otoi. See Schwarz. Comm. p. 113. In James ii. 2, the word means a rich and powerful man, and is illustrated by Ecclus. x. 26. To show that in Acts viii. 27 it means a man of dignity, see I Mac. ii. 25. vi. 57.] Ethereum sensum, atque auraï simplicis IGNEM. A sentient ether, pure aerial FIRE. And Pliny, the naturalist, speaks thus of Hipparchus, giving us thereby his own opinion:-" The never-enough Το Ανθρακιά, ᾶς, ἡ, from άνθραξ, ακος.-Α heap or fire of live coals. occ. John xviii. 18. xxi. 9. On the former text Wetstein shows that this word is used by Homer [II. ix. 213], Athenæus, Aristophanes [Eq. 777], and Plutarch. Comp. Ecclus. xi. 32. [2 Mac. ix. 20.] "ANOPAZ, akoç, ò. A burning or live coal. occ. Rom. xii. 20. [Schleusner translates or paraphrases this, You will create great uneasiness in your enemy, or make him blush and griete for his malice; and he adds, that St. Paul does not advise us to confer benefits on our enemies on purpose to cause them uneasiness, but speaks of the natural effect of such conduct. St. Paul certainly refers to Prov. xxv. 22. On which see Schultens. Comm. p. 335.] ̓Ανθρωπάρεσκος, ὁ, ἡ, from ἄνθρωπος a man and ápior to please.-One that is desirous of pleasing men, a man-pleaser. occ. Eph. vi. 6. Col. iii. 22. The V. avopapeσki is used by 1gnatius in the same view, Epist. ad Rom. § 2. [The word, like apsakoç, is always used in a bad Ps. liii. 5. See Psalt. Salom. ap. Fabr. Cod. Pseud. i. p. 929.] sense. ̓Ανθρώπινος, η, ον, from άνθρωπος man. Human, belonging to man, his manners, customs, nature or condition. oce. Rom. vi. 19. 1 Cor. ii. 4. 13. iv. 3. x. 13. James iii. 7. 1 Pet. ii. 13. The word is used in like manner by the profane writers. See Wetstein. [Num. v. 6. Ezek. | promised Messiah, born of a virgin, who had iv. 12.] Και ̓Ανθρωποκτόνος, o, from ἄνθρωπος a man, and ExTova p. m. of Kreivw to slay.-A manslayer, a murderer, occ. John viii. 44. (where comp. Wisd. ii. 24, and see Campbell.) 1 John iii. 15. [Sch. says, he who hates another, and makes him unhappy, like a murderer.] *Avēрwños, ov, ò̟, from ãvw ¿0pɛīv rỹ wπí looking upwards with his countenance, or from avw TEEV a turning his view upwards. Ovid, Met. i. having observed that Prometheus 1, i. e. the divine Counsel (comp. Gen. i. 20), formed man in the image of the all-ruling gods, adds in those well-known lines, 85, &c. Pronaque cum spectent animalia cætera terram, Whilst other creatures towards the earth look down, He gave to man a front sublime, and raised Hus nobler view to ken the starry heaven. Nor is this of Ovid to be regarded as a mere poetical flight. The most serious and sensible of the philosophical writers among the heathen urge the same sentiments. Thus Cicero, in the character of a Stoic, observes, “God raised men aloft from the ground, and made them upright, that, by viewing the heavens, they might receive the knowledge of the gods. For men (says he) are upon the earth not merely as inhabitants, but as spectators of things abore them in the heavens (superarum rerum atque cœlestium), the view of which belongs to no other animals." De Nat. Deor. ii. 56, ed. Olivet. And again, De Leg. i. 2, "Cum cœteras animantes ad pastum abjecisset, solum hominem erexit, ad cœlique quasi cognationis domialiique pristini conspectum excitavit." "When God had made other animals prone to feed on the ground, he made man alone upright, and raised him to a view of heaven, as of his native and original habitation." So Agrippa in Dio, Hist. lib. hii. p. 315, τὸ ἀνθρώπινον πᾶν, ἅτε ἔκ τε θεῶν γεγονὸς καὶ ἐς θεοὺς ἀφῆξον, ̓́ΑΝΩ ΒΛΕΠΕΙ: The whole human race, as being sprung from the gods, and destined to return to them, looks epeurd." I. Man', a name of the species without respect to sex, Mat. v. 13. 16. vi. 1. 1 Cor. vii. 26, et al. or to age, John xvi. 21. [Phil. ii. 7. Comp. Plat. Phad. ix. p. 929, ed. Bip.] II. A man, as distinguished from a woman. [1 Cor. vii. 1, more especially a husband. Mat. xix. 3. 5. 10. Mark x. 7. Jb vi. 3. Test. xii. Pat. ap. Fab. Cod. i. p. 529. Schleus. says, that in Rom. vii. 1, it means the woman or wife in op position to the husband, but Br. observes that the proposition is universal, and that the special one (with respect to the wife) is frequently omitted by St. Paul. Schleusner further thinks that in the expression the Son of man, the word always means woman, when Christ is spoken of. Some have thought that our Saviour, in using this phrase (for none of the Apostles use it in writing of him), meant to represent himself as coming with great humility, as the lowest and most despised of men. But Schl. says that our Saviour meant to show by it, that he was the 1 Προμηθεύς from προμηθεύομαι to provide, take thought beforehand. 2 [See Valck. ad Theocr. Adon. p. 395.] taken on him our nature, and come to fulfil that great decree of God, that mankind should be saved by one in their own form.] III. Every man, every one, any one. 1 Cor. iv. 1. xi. 28. Gal. iii. 12. [Gen. xiii. 12. 1 Sam. viii. 22.] IV. In the N. T. äveрwлоg is frequently joined, as it were pleonastically, with another N. See Mat. xi. 19. xiii. 28. 45. 52. Luke ii. 15, et al. Comp. Gen. ix. 5. 20. xiii. 8. xlii. 30. 33, in Heb. and LXX, and άvýo V.-So Raphelius on Luke ii. 15, cites from Arrian, AOY'AOIE 'ANOPQ'п012 for slaves, NOMA'AE】 "ANOPQПOI for shepherds. See Campbell's Preliminary Dissert. to Gospels, p. 613. [I may mention here that Schl. ascribes many meanings to av0pwπос which it never possessed, except when placed in a particular relation to other words. Thus, "I came to set a man against his father" occurs Mat. x. 35, and therefore Schleus. ascribes the sense of son to avОршñоç, and in the same way that of master (from Mat. x. 36), slate (from Luke xii. 36), soldier simply from Mat. viii. 9.] [V. A vile person (as perhaps in John xi. 47, and according to Maius, Obs. Sac. ii. p. 63, in Phil. ii. 8; see also Luke v. 20. xxii. 58, and Mounteney on Demosth. Phil. i. p. 221, and Petit, Obs. Misc. p. 181; and hence it is applied to the Gentiles, Mat. xxvii. 22, (comp. Mark x. 33.) and Mark ix. 31. Luke xviii. 32.] [VI. The nature of man. Thus in the phrases so often occurring, ò #adaiòç å. and ò kaivoc å. we understand respectively, man's old and sinful nature, and his new and regenerate one, and so of the phrase o ou a. Rom. vii. 22. Eph. iii. 16.] [VII. Human, used for dvopórios, 1 Cor. i. 25. iii. 21, and always in an unfavourable sense. The phrase karà aveрwnоv after the manner of mankind has relation to this sense. It occurs Rom. iii. 5. 1 Cor. iii. 3. ix. 8. Gal. iii. 15, with some sense in general of the weakness of man. It often occurs in good writers. See κατά.] [VIII. The phrase äveρwrot Oɛou deserves notice. In the O. T. it is used of the prophets and preachers. See 1 Kings xiii. 1. 2 Kings iv. 40. Deut. xxiii. 1.] Και Ανθυπατεύω, from ἀνθύπατος.—Το be proconsul, to have proconsular authority. occ. Acts xviii. 12. Και ̓Ανθύπατος, ου, o, from ἀντί for, instead of, and raroç superlat. of vip q. vπEρTаTOS, the supreme, highest; also, a consul, so called by of the kings, the consuls had the supreme or highest the Greek writers, because, after the expulsion sul, a person sent as governor into a Roman proauthority in the Roman government.—A proconcince with consular power. In the time of the commonwealth, the authority, both civil and military, of the proconsuls, was very extensive. But Augustus, at the beginning of his reign, divided the provinces into two parts; one of which gave wholly over to the senate and people, and After which reserved the other for himself. time, those governors only who were sent into the former division bore the name of proconsuls; he 3 [So in LXX, Gen. ix. 20. xlvi. 32. Lev. xxi. 9; and the word is often found in the LXX where there is nothing in the Hebrew. See Lev. xx. 10. xxi. 20, et al.] though they were denied the whole military power, and so fell short of the old proconsuls 1. That this title of proconsul is with great accuracy given by St. Luke to Sergius Paulus, Acts xiii. 7, 8. 12, and to Gallio, Acts xviii. 12, may be seen in Doddridge's notes on those texts, and in the authors there quoted by him. occ. Acts xix. 38. The later Greek writers use the N. ȧvoúñaros, and the V. dvouTartów in the same sense as St. Luke. See Wetstein on Acts xiii. 7. ̓Ανίημι, from ανά back, and ἵημι to send. I. To send back; but it occurs not strictly in this sense in the N. T. II. To loosen, unloose. occ. Acts xvi. 26. xxvii. 40; where comp. under ŋdáλiov. III. To lessen, moderate. occ. Eph. vi. 9. So Epictetus, Enchir. c. 54, cited by Alberti and Wetstein, τὴν αἰδῶ — ΑΝΙΕΝΑΙ, to lessen the respect. [Deut. xxxi. 6.] IV. To dismiss, leave. occ. Heb. xiii. 5. [Mal. iv. 2.] 'Aviλews, w, o, y, Att. for dvilaos, from a neg. and News (Att. for aos) merciful. Without mercy. oce. James ii. 13. "Aviπtos, ô, , from a neg. and vinrw to wash.-Not washed, unwashen. occ. Mat. xv. 20. Mark vii. 2. 5. [See Surenh. Misch. vi. p. 480.] ̓Ανίστημι, from dvd again, and ἵστημι to place, stand. See the remark under cornu. I. In the 2nd aor. active, intransitively, to stand again, to rise from a sitting or recumbent posture. Mat. ix. 9. Mark i. 35. ii. 14. xiv. 60, et al. freq. Acts xii. 7. 'Aváora rise up, 2nd aor. imper. act. for ȧváσrnet. So Eph. v. 14. [Schl. observes, and very justly, that in all the passages where the participle of this verb is added to another verb, or this verb is joined with another, it is almost pleonastic, and is a Hebraism; for in the Hebrew, a verb of action has often a verb preceding it which expresses an action necessarily preceding the action of the verb, as ἀναστὰς 10. See Deut. xvii. 18. xxxii. 38.] II. In the 2nd aor. act. and 1st fut. mid. transitively, to rise, or arise from the dead, applied to Christ. Mat. xvii. 9. xx. 19, et al. freq.; and to men in general, Mark xii. 23. 25. Luke xvi. 31. John xi. 23, 24. I Thess. iv. 16. See 2 Mac. vii. 14. Homer, Il. xxi. 56. But in the 1st fut. and 1st aor. act. transitively, to raise, cause to rise from the dead. Acts ii. 24. 32. John vi. 39, 40. See 2 Mac. vii. 9. Homer, Il. xxiv. 551. V. In the 2nd aor. act. intransitively, it imports hostility or opposition: to rise up, commence hostilities or opposition. Mark iii. 26. Acts vi. 9. [2 Chron. xiii. 7. Thuc. viii. 45.] VI. To depart. Mark vii. 24. x. 1. comp. Mat. xix. 1. On Mark x. 1, Kypke cites the best Greek writers using the V. in this sense.-In the LXX it most frequently answers to the Heb. □ to stand up, arise. 'Avóntos, ò, ǹ, from a neg. and vow to consider. I. Inconsiderate, thoughtless, foolish. occ. Luke xxiv. 25. Gal. iii. 1. 3. [II. Ignorant. Rom. i. 14. Tit. iii. 3. In 1 Tim. vi. 9, it seems to be "that which makes men foolish or mad." See Etym. M. v. euvovxoç. -The word occurs, Prov. xvii. 28. xv. 21.] "Avola, aç, i, from avooç, mad, foolish, which Madness, folly, want of understanding. occ. Luke from a neg. and vóos, mind, understanding.— vi. 11. 2 Tim. iii. 9. [In 2 Tim. iii. 9, it is rather impiety, as 2 Mac. iv. 6. xiv. 5, et al. LXX, Prov. xxii. 15.] ̓Ανοίγω, from ἀνά, and οἴγω to open. From avoiy we have in the N. T. not only several tenses formed regularly, but also several after the Attic dialect, as the 1st aor. ávéka John ix. 14. perf. pass. part. ἀνεφγμένος Acts xvi. 27, et al. freq. 1st aor. pass. avexony Luke i. 64, et al. and (with a triple augment) vexon and vexnoav Rev. xx. 12. infin. ávexoñvai Luke iii. 21. perf. mid. ȧvipya 1 Cor. xvi. 9. 2 Cor. vi. 11. I. To open, as a door or gate, &c. Mat. ii. 11. Acts v. 19. 23. xii. 14. comp. xiv. 27. II. To open, as the mouth or eyes. See Mat. v. 2. ix, 30. 2 Cor. vi. 11. John ix. 14. 17. comp. Num. xxii. 28. Ps. lxxviii. 2. Gen. xxi. 19. 2 Kings vi. 20. Is. xlii. 7, in the LXX and Heb. Elsner, in like manner, cites from Eschylus, ΟΙ ΓΕΙΝ ΣΤΟΜΑ. Τo which we may add from Lucian, Rhet. Præc. t. ii. p. 448, ed. Bened. in-ANOI'ZAZ ETO'MA, and Ad Indoct. p. 537, 'ANEQIME'NOIY-TOIE '000AAMOI^2. On Luke i. 64 comp. Luke xii. 54, 55. 1 Cor. iii. 2, and Heb. and Eng. Lexicon, under V. III. To rise from the spiritual death of sin. occ. Eph. v. 14. comp. John v. 25. Eph. ii. 5, 6. Col. iii. 1. IV. In the 2nd aor. act. intransitively, to rise, arise, appear, begin to act. Acts v. 36, 37. vii. 18. 'Aviorapai pass. the same. Rom. xv. 12. Heb. vii. 11, 12. In the 1st fut. act. transitively, to raise up, cause to appear. Mat. xxii. 24. Acts iii. 22. 26. [vii. 37.] xiii. 32, et al. On Acts ii. 30, observe that the words rò Karà σáρка ȧvаorý σειν τὸν Χριστόν are omitted in the Alexandrian and Ephrem MSS., and in the Cambridge one by correction, as also in the Vulg. Syriac, and other ancient versions, and that Griesbach accordingly rejects them from the text. 1 See Kennet's Antiquities of Rome, p. 125, 6. Lardner's Credibility of Gospel Hist. vol. i. book i. ch. 1. § 11, and Crevier, Hist. des Empereurs, t. i. p. 25, 26. 49, 12mo. I. III. In the mid. and pass. to be opened, as the heavens at the descent of the Holy Spirit on Christ. Mat. iii. 16. Luke iii. 21. comp. Ezek. i. l. Acts vii. 56. Rev. xix. 11, and under oxi See Kypke on 1 Cor. xvi. 9. [This word is often metaphorically used: the phrase, a door is opened, often means, an opportunity is given. See 1 Cor. xvi. 9. (on the passive use of ariya here see Thom. M. in voce, and Græv. ad Lucian. t. iii. p. 575.) 2 Cor. ii. 12. See also Acts xiv. 17.] ̓Ανοικοδομέω, ω, from ἀνά again, and οίκοδοnew to build a house, which see.-To build up again. occ. Acts xv. 16.-The Hebrew words answering to this in the LXX of Amos ix. 11, are to fence, wall up, and to build. "Ανοιξις, εως, ή, from ἀνοίγω to open An opening, as of the mouth. occ. Eph. vi. 19. ̓Ανομία, ας, ή, from ἄνομος lameless. [I. A state of lawlessness or vice. Mat. xxiii. 28. Rom. vi. 19. Tit. ii. 14. 1 John iii. 4. Wisd. v. 7. Ecclus. xlii. 24. Gen. xix. 5.] [II. Any sin. Mat. vii. 23. xiii. 41. Rom. iv. 7. vi. 19. Heb. viii. 12. x. 17. Ecclus. xxi. 4. Exod. This word in the LXX answers to the Heb. a price, change or exchange, exchange, commutation, &c. xxxiv. 9, et al., and especially sins of violence or cruelty. Mat. xxiv. 12. Heb. i. 9. Ezek. vii. 23. viii. 17.-Schleusner thinks that in 2 Thess. ii. 7, it has the meaning of apostasy, (referring to Job vii. 21. viii. 4, and especially to Is. i. 5.) and in correspondency, and avanλпpów to fulfil.-To fill Τα Ανταναπληρόω, ὤ, from ἀντί in turn or 2 Cor. vi. 14, absolutely, the false religion of Pa-up, or complete in turn, or in correspondency. occ. ganism.] *Avoμoç, ó, ǹ, from a neg. and vóμog law. I. Lawless, not having, knowing, or acknowledging a [revealed] law. occ. 1 Cor. ix. 21, where observe the paronomasia. [1 Mac. ii. 44. Wisd. xvii. 2.] II. Lawless, transgressing the law, a transgressor, ricked. Mark xv. 28. Acts ii. 23. 2 Pet. ii. 8, et al. [On Luke xxii. 37, comp. Is. liii. 12, and Mark xv. 28. In 1 Tim. i. 9, it seems to be, a transgressor under punishment.] Ε 'Ανόμως, adv. from ἄνομος. Without haring the law. occ. Rom. ii. 12; where Alberti observes, that Isocrates likewise applies avóuwe in this unusual sense, Paneg. p. m. 94, rous "EXληνας 'Α ΝΟΜΩΣ ζῶντας, καὶ σποράδην οἰκοῦνTag, "The Greeks living without laws, and in scattered dwellings." [Parkhurst is quite wrong in citing this passage. The word in the N. T. means" without a revealed law," i. e. the law of Moses.] ̓Ανορθόω, @, from ἀνά again, and ὀρθόω to erect. I. To make straight, or upright, again. occ. Luke xiii. 13. comp. Heb. xii. 12. [LXX, 1 Chron. xvii. 24. Ecclus. xi. 12.] II. To erect again. occ. Acts xv. 16. [Herod. i. 19.] Avócios, ó, n, from a neg. and ooros holy. Unholy, impious. occ. 1 Tim. i. 9. 2 Tim. iii. 2. Comp. Ezek. xxii. 9, in LXX, and Wisd. xii. 4. 2 Mac. vii. 34. viii. 32. Εξ ̓Ανοχή, ής, ή, from ἀνέχομαι to bear. Forbearance. occ. Rom. ii. 4. iii. 26. [In this sense it is not found elsewhere. In 1 Mac. xii. 25, it means, time of delay. In Joseph. A. J. vi. 5, 1, and B. J. i. 8, 6, it is delay, or truce.] Avτaywvizoμat, from ȧvri against, and ¿ywvizoμai to strice.—To strive against. occ. Heb. xii. 4. Lucian uses this compound V. De Mort. Pereg. t. ii. p. 759, ed. Bened. 7òv 'ANTAгQΝΙΖΕΣΘΑΙ καὶ αὐτῷ τῷ Ολυμπίῳ δυνάμενον, Who was able to contend or engage with even the Olympian Jove himself." So Josephus, p. 1335, ed. Hudson. Αντάλλαγμα, ατος, τό, from ἀντήλλαγμαι perf. pass. of avraάoow to exchange, which from avri instead of, and oλáoow to change. 1. A thing giren in exchange for another, a compasation, price. In this sense the word is used by the LXX, 1 Kings xxi. 2. (Alex.) Job xxviii. 15. So in Josephus [Ant. xiv. 16, § 3, ed. Hudson, cited by Kypke], Herod, having taken Jerusalem, prevented the massacre of the inbabitants, saying, we ini roσour TOMTV Coy, Bpaxi Kai Tηy the oikovμévns nyeμoviav ΑΝΤΑΛΛΑΓΜΑ, that he should esteem even the empire of the world but a small compensation for such a slaughter of the citizens." II. A ransom, a price paid to redeem from Janishment or evil. occ. Mat. xvi. 26. Mark viii. 37. comp. Ps. xlix. 8. [See Ecclus. vi. 15. xxvi. 13. Job xxviii. 18. Ruth iv. 7. Jer. xv. 13.]— Col. i. 24, ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου, I in my turn fill up what is wanting of the afflictions of Christ (in his members, comp. Acts ix. 4, 5) in my own flesh, i. e. as Christ once suffered for believers, and for myself in particular; and declared, that in this world his disciples or members should have tribulation, so I in my turn fill up, &c. Or rather, as Christ once suffered in the flesh many afflictions, so I, in conformity to his example (avri), am filling up in my own flesh what is wanting of such-like sufferings as he endured. See Wolfius and Macknight on the text, and comp. 2 Cor. i. 5. This decompounded V. is used by Onosander, Dio, and Demosthenes, cited by Wetstein. [Schleusner says, that avri has very often no force in composition, and this remark is applicable here; and he further construes this passage rightly, "I bear whatever sufferings are left for me to endure on account of the Christian religion." But he neglects to justify this meaning of the phrase ἡ θλίψις τοῦ Xotorov by examples. See Rev. i. 9.] Ανταποδίδωμι, from ἀντί in turn, and ἀποdidw to render.-To recompense, repay, return, whether good or evil. occ. Luke xiv. 14. Rom. xi. 35. xii. 19. 1 Thess. iii. 9. 2 Thess. i. 6. Heb. x. 30. Comp. Ecclus. iii. 31. This verb in the LXX most commonly answers to the Heb. to requite, to return, p to repay. [Is. iii. 9. Prov. xx. 22.] Ανταπόδομα, ατος, τό, from ἀνταποδίδωμι. I. Recompense, retribution, of good. occ. Luke xiv. 12. [Ecclus. xii. 2.] II. Recompense, retaliation, of evil. occ. Rom. xi. 9. [2 Chron. xxxii. 25. Ecclus. xiv. 6.] ̓Ανταπόδοσις, εως, ή, from ἀνταποδίδωμι. Recompense, reward. occ. Col. iii. 24. [Is. xxxiv. 8.] ̓Ανταποκρίνομαι, from αντί against, and ἀποкpivoμaι to answer. To answer in opposition, to reply against. occ. Luke xiv. 6. Rom. ix. 20. [Job xvi. 8.] This word in the LXX is used for the Heb. to return, and to answer. 'AVTEπ, of which the only part in use is the 2nd aor. ἀντεῖπον,† from αντί against, and ἔπω to say.-To gainsay, contradict. occ. Luke xxi. 15. Acts iv. 14. [Job ix. 3. 1 Mac. xiv. 44.] Αντέχομαι, mid. from αντί against, and ἔχω to hold, +mid. Exopa, to adhere. It is construed with a genitive. I. To hold any thing against some resisting force. II. To hold fast, adhere to, notwithstanding resistance or opposite force. occ. Mat. vi. 24 (where see Wetstein). Luke xvi. 13. Tit. i. 9. Thus Josephus, describing the miseries of the famine during the siege of Jerusalem, and how the seditious forced from the people whatever food they found, says, 'EKÓTTоPTO de YÉPOVTEC 'ANTEXO'MENOI Tv σrior, "Old men were beaten while they held fast their victuals." De Bel. v. 10, § 3. |