bellius Pollio in Gallien. cap. 6) plundered and burnt by the Scythians, when they broke into Asia Minor, in the reign of Gallienus, about the middle of the third century.-As to the cry of the Ephesian populac, mentioned Acts xix. 28, ΜΕΓΑΛΗ Η "ΑΡΤΕΜΙΣ τῶν ̓Εφεσίων, Elsner and Wolfius observe, that this was a usual form of praise among the Gentiles when they magnified their gods for their beneficent and illustrious deeds, and cite a very similar passage from Aristides, p. 520, Ην καὶ βοὴ πολλὴ τῶν τε παρόντων καὶ ἐπιόντων, τὸ πολυύμνητον δὲ τοῦτο βοώντων ΜΕΓΑΣ Ὁ ̓ΑΣΚΛΗΠΙΟΣ! And there was a great cry, both of those who were present and of those who were coming, shouting in that well-known form of praise, "Great is Esculapius!" Apréμov, ovoç, ó, from doráw to suspend, hang up, which perhaps from prat, 3rd pers. perf. pass. of aïow to lift up.-The meaning of this word is dubious, but it seems to denote either a sail in the fore-part of the ship, or the top-sail which hung towards the head of the mast. occ. Acts xxvii. 40. [Luther makes it the mast, Grotius the sail next the prow. The largest sail of the ship is still called Artimon by the Venetians, according to Schleusner.] 1. "APTI, Adv. Now, at present. Mat. iii. 15. xxvi. 53. John ix. 19. 1 Cor. iv. 11, used with the prepositive article as an adj. comp. vvv I. 1. [Used only with the present.] 2. Now, already. Mat. ix. 18; where see Wetstein. [Schleusner says that it here means prope, fere, brevi, both from the parallel passage, Mark v. 23, and from Phavorinus, who says that apr signifies what is about to happen directly.] 3. Now, lately. 1 Thess. iii. 6. [Poll. i. 7. Æsch. Soer. Dial. iii. 15.] 4. Ewc apri, Until now, to this present time. Mat. xi. 12. John v. 17. 5. 'A' apri, From this present time, henceforward. Mat. xxiii. 39. xxvi. 29. John i. 51. 15 Αρτιγέννητος, ου, ὁ, ἡ, from ἄρτι now, lately, and yevvnróg born, which from yevváw to bring forth.-Lately born, new born. occ. 1 Pet. ii. 2; where Wetstein cites BPE OΣ 'APTITE'NNHTON from Lucian, who also uses the adj. ápriyévvηrov twice in his Pseudomantis. [On the phrase see Schöttgen. Hor. Heb. and Talm. i. p. 1036.] APTIOS, ov, ó, ǹ, from ãow to fit.-Complete, sufficient, completely qualified, +perfect.+ occ. 2 Tim. iii. 13; where see Wolfius and Wetstein. "Aprog, ov, o, from aipw to raise, lift up, either because it renews, and aipu raises man's exhausted strength (see Ps. civ. 15); or because norat, it is itself raised or puffed up with leacen, in French lerain, which is in like manner from the V. leter to raise up. I. Bread, properly so called. Mat. xvi. 11, 12. Also, A loaf, or rather, according to the Jewish method of making their bread, which still prevais in the eastern countries, A thin flat cake of bread, not unlike our sea-biscuits; which form shows the propriety of that common expression, breaking of bread. Mat. vii. 6. xii. 4. xiv. 17, et al. freq. comp. Mat. xxvi. 26. 1 Cor. x. 16. Luke xxiv. 30. 35. cipal part, especially among the eastern people'. (See Lev. xxvi. 26. Ps. cv. 16. Ezek. iv. 16.) Mat. [iv. 4.] xv. 2. 26. Luke xiv. 1. 15. xv. 17. [The phrase olíuv or payeiv äprov, for to be at a meal or feast, is Hebrew. See Gen. xliii. 24. Prov. xxiii. 6. 1 Sam. xx. 24.]-It may be worth observing, that we have our English word bread from the Danish brod, or German brot, both of which are probably of the same root as the Greek Bowróv food. See under Bowσкw. III. It is applied to Christ the living bread, or bread of life, who was typifed by the manna which fell from heaven in the wilderness, and who sustains the spiritual life of believers here unto eternal life hereafter. See John vi. 33. 35. 41. 48. 50, 51. 58. IV. All things necessary, both for our temporal (comp. Prov. xxx. 8) and spiritual support. Mat. vi. 11. Luke xi. 3. Aprów, from ãow to fit. I. To fit, prepare. In this sense it is generally used in the profane writers. [Athen. ii. p. 67.] II. To prepare with seasoning, to season, as with salt. occ. Mark ix. 50. Luke xiv. 34. Col. iv. 6. [In this last passage there is allusion to the wholesomeness of salt. Let your conversation be advantageous to others. The word occurs in Symm. Song of Solomon viii. 2.] Αρχάγγελος, ου, o, from ἀρχή head, and ἄγε yeλog an angel.-An archangel, a chief angel. occ. i Thess. iv. 16. Jude 9. comp. Zech. iii. 1, 2. 2 Pet. ii. 11. [The Jews thought there were four, to each of whom God had given a certain charge; see Syncell. Chron. p. 33. Michael was thought the patron of the Jews. See Targum on Song of Solomon viii. 9.] ̓Αρχαῖος, α, ον, from ἀρχή the beginning. Old, ancient. Mat. v. 21. Acts xv. 7. 2 Pet. ii. 5, the old, i. e. the original (so Vulg. originali) antediluvian world: et al. [Ezek. xxi. 21. See Fritzsche on Mat. v. 21.] ̓ΑΡΧΗʹ, ῆς, ἡ. I. A beginning, in order of time, an entrance into being or act. Mat. xix. 4. xxiv. 8. John i. 1, 2. Aaμßávev ȧopxý, to receive its beginning, i. e. to begin, in a neuter sense, Heb. ii. 3. On which texts Raphelius cites several instances of the same phrase from Polybius, and Wetstein from Ælian. [Parkhurst has here entirely neglected to notice numerous passages where the sense of άpxý (i. e. what beginning is alluded to) must be judged from the context. The beginning of Christ's ministry on earth occurs Luke i. 1, and perhaps John xv. 27; of that of the apostles after his death, Acts xi. 15; of acquaintance with Christianity, 1 John ii. 7. 24; of the life of the bing spoken of, Acts xxvi. 4. 1 John iii. 8; and frequently what was before the creation. See especially 2 Thess. ii. 13 ] II. A beginning, extremity, outermost point. occ. Acts x. 11. xi. 5. [Middleton (after Wakefield) cites a passage from Diod. Sic. p. 52, where ȧpxn means a string.] The LXX use the word for the Heb. ni, Exod. xxviii. 23. xxxix. 16. [for ŋiɔ 2 Chron. xx. 16.] III. A first or original state. occ. Jude 6 [and so Schl. and Cyril. Alex. c. Jul. iv. p. 121], where 1 See Heb. and Eng. Lexicon in D II. and Shaw's II. Food in general, of which bread is a prin- Travels, p. 230. some would interpret rǹv kavr☎v áρxýv by their | xl. 11 ; cohort, Judg. vii. 16. Job i. 17; and sum or own head or chief, i. e. Christ; and in support of principal part, Ecclus. i. 14. x. 12. xi. 3.] this latter exposition it may be observed, that ȧpx is used in this sense by the LXX, Hos. i. 11. But on this interpretation a very unusual, and perhaps unparalleled, meaning must be assigned to nonoavres, namely, that of adhering to, or obeying, a person. Macknight (whom see) renders Tv avrov άpxýv in Jude by their own office, and refers to Luke xx. 20, for this meaning οἱ ἀρχή. Comp. sense V. IV. Christ is called 'Apxn, The beginning or head. Rev. i. 81. xxi. 6. xxii. 13. comp. Rev. iii. 14, 'Apx Tns Kтioεws, The beginning, head, or efficient cause of the creation; because HE IS before all things, and all things were created by him and for him. comp. John i. 1-3. Col. i. 16, 17. Heb. i. 10. 'Apxn in this application answers to the Heb. n, by which name Wisdom, i. e. the Messiah, is called, Prov. viii. 22, Jehovah possessed me in the beginning, head, or principle of his way, i. e. of his work of creation, as the context plainly shows. And the first word in Genesis,, besides its respect to time, has been thought by some to refer to Christ, by and for whom the world was created. Accordingly the Jerusalem Targum very remarkably renders in Gen. i. 1, pp, by Wisdom, i. e. the Messiah.-In Col. i. 18, as the apostle is speaking of Christ, as the head of the body, the Church, Macknight (whom see) explains 'Apxn, the first cause or beginning, in respect of the Church, which began immediately after the fall, in the view of Christ's coming into the world to perform that one great act of obedience, by which the evil consequences of Adam's one act of disobedience were to be remedied. V. Authority, rule, dominion, power: whether human, Luke xx. 20; or angelic, whether good or evil (see 1 Cor. xv. 24, and Bp. Pearce there); but it is generally used in the concrete sense for the persons or beings in whom the dominion or power is lodged. See Luke xii. 11. Tit. iii. 1. Rom. viii. 38. Eph. i. 21. iii. 10. vi. 12. Col. i. 16. ii. 10. 15, where see Macknight. Wetstein on Luke xii. 11, produces a number of instances of this N. being applied by the Greek writers, particularly in the plural, to human rulers. [See Neh. ix. 17. Amos vi. 1. Dan. vi. 26. vii. 27. Eur. Phoen. 990. Philost. Vit. Apoll. ii. c. 30.] VI. Τὴν ἀρχήν, for κατὰ τὴν ἀρχήν, oee. John viii. 25; where it may either signify Verily, absolutely, as often used in the Greek writers (verily what, or the same as, I am now telling you, namely, one from above, ver. 23); or At first, formerly, as also applied by the Greek writers, and by the LXX, Gen. xiii. 4. xli. 21. xliii. 18. 20, and by Theodotion, Dan. viii. 1. For further satisfaction see Elsner, Wolfius, Wetstein, Bp. Pearce, and Campbell, on John.-[In the LXX, apx" has many other meanings, as office, Gen. 1 But observe, that in Rev. i. 8, 'Apx Kai Téλos are wanting in many MSS. (three of which are ancient,) in several ancient versions, and in some printed editions; and these words are accordingly rejected by Mill, Wetstein, and Griesbach. It may not be amiss to observe, that Ovid uses the abstract term, Origo, in like manner for an agent or efficient cause. Metamorph. i. 79, Ille Opifex rerum, mundi melioris Origo. 'Aoxnyós, où, o, from apxn the beginning, head, chief, and ayw to lead.-A leader [properly of soldiers], author, prince. occ. Acts iii. 15. v. 31. Heb. ii. 10. xii. 2. Raphelius, on Acts iii. 15, and Heb. xii. 2, shows that Polybius has several times used doxnyós for a first leader or author. Comp. Wolfius in Heb. xii. Kypke in Acts iii. and Macknight in Heb. ii. [See Micah i. 13. 1 Mac. ix. 61. Isoc. Paneg. c. 16. Herodian vii. 1, 2, 3. See Wessel. ad Diod. Sic. v. c. 65.] Κι Αρχιερατικός, ή, όν, from ἀρχιερεύς. Belonging to the chief priest, the chief priest's. oec. Acts iv. 6. Josephus, Ant. xv. 15, 1, uses the same phrase 'APXIEPATIKOY TE'NOYE. ̓Αρχιερεύς, έως, ό, from ἀρχή a head or chief, and iɛpeug a priest. I. A high or chief priest, applied by way of eminence, and, according to its spiritual and real import, to Christ. See Heb. ii. 17. iii. 1. v. 10. vi. 20. ix. 11. II. The Jewish high or chief priest, (styled in Heb. 3, 2 Kings xxv. 18.) properly so called, who was the instituted type of Christ in offering gifts and sacrifices for sins, and in entering into the Holy of Holies, not without blood, there to appear in the presence of God, and to make intercession for us. (See Epistle to the Hebrews, particularly ch. ix.) Mat. xxvi. 57, 58. 62, 63. 65, et al. freq. III. 'Apxieptic, oi, Chief priests, i. e. not only the high-priest for the time being, and his deputy, (called the second priest, 2 Kings xxv. 18.) with those who had formerly borne the highpriest's office, but also the chiefs or heads of the twenty-four sacerdotal families, which David distributed into as many courses, 1 Chron. xxiv. These latter are styled in Heb. Den p chiefs of the priests, 2 Chron. xxxvi. 14. Ezra viii. 24. x. 5, and heads of the priests, Neh. xii. 7. Josephus calls them by the same name as the writers of the N. T. apxupɛig, Ant. xx. 7, 8, and de Bel. ii. 15, 2-4, and iv. 3, 6. And in his Life, § 38, mentions ПОAAOY'Σ-TQ`N 'APXIEPE'ON many of the chief priests. Mat. ii. 4. xxvii. 1. 3. 41. Mark xi. 27. Luke xxii. 52. Acts v. 24, et al. freq. Comp. Wetstein on Mat. ii. 4.-The word is once used in the singular, in this last sense, for a chief of the priests, Acts xix. 14. Κι ̓Αρχιποίμην, ένος, o, from ἀρχός chief, and Tony a shepherd.-A chief shepherd. occ. 1 Pet. v. 4, where the word is applied spiritually to Christ (comp. Heb. xiii. 20); but in 1 Sam. xxi. 7 or 8, such an officer is mentioned in a natural sense, under the title of in as the chief of the shepherds, or herdsmen. And in some curious remarks on the sheep-walks of Spain, published in the Gentleman's Magazine for May 1764, we find, that in that country (where it is not at all surprising to meet with eastern customs, still preserved from the Moors) they have, to this day, over each flock of sheep a chief shepherd. "Ten thousand," says my author, “ flock, which is divided into ten tribes. compose a One man [This word is used in several oriental languages, and means one who approaches to the king; whence it was applied to the high-priest, because he entered the Holy of Holies.] has the conduct of all: he must be the owner | xii. 1, et al. freq. Luke xxiv. 47, ápláμεvov of four or five hundred sheep, strong, active, àπó: Raphelius observes that apgάuevov is here vigilant, intelligent in pasture, in the weather, an impersonal participle, and may be rendered, and in the diseases of sheep. He has absolute initio facto, a beginning being made, initium faciendo, dominion over fifty shepherds and fifty dogs, five in making a beginning, ita ut initium fiat, so that a of each to a tribe. He chooses them, he chas- beginning be made, and produces a passage from tises them, or discharges them at will. He is Herod. ii., where ápkáμevov áró is used in the the propositus, or chief shepherd of the whole flock." same manner. He also remarks from Weller, One of the Hexaplar versions uses ἀρχιποίμην that δέον, ἐξόν, παρόν, ἐνδεχόμενον (to which, for the Heb. p, 2 Kings iii. 4. from Vigerus de Idiotism. cap. vi. § 1, reg. 2, and Not. we may add ἐνόν, δοκοῦν, δόξαν, δια φέρον, ἐγχωροῦν, παρασχόν, παρατυχόν), are used by the Greek writers in the same impersonal sense. So also KEλEvoliv it being ordered, an order being given, is applied by Josephus, de Bel. i. 11, 2, and unvvlev it being told, ib. c. 24, 7. It is evident that dogάuevov, when thus applied, is in the neuter gender; and from Bos, Ellips. in μerá, p. 359, we may remark, that such participles are governed by that preposition understood. +This is altogether erroneous.+ [The verb is frequently almost pleonastic when joined with the infinitive of another verb, paro άTOOTEE he sent. Mark vi. 7. see Ο Αρχισυνάγωγος, ου, o, from αρχός head and συναγωγή α synagogue. A ruler or rector of a synagogue," who governed all the affairs of it, and directed all the duties of religion therein to be performed. How many of these were in every synagogue is no where said. But this is certain, they were more than one; for they are mentioned in Scripture in the plural number, in respect of the same synagogue. Mark v. 22. (comp. Luke viii. 41.) Acts xiii. 15. Comp. Acts xviii. 8. 171." Mention is made of this officer of the Jewish synagogue in an epistle of the emperor Adrian, cited by Vopiscus in Saturnin. cap. 8, Nemo illic (in Ægypto, scilicet) Archi-synagogus Judæorum. 'ApɣITÉKTwv, ovos, ò, from ápxós a head, and TEKTOV a workman, which see.-A head or masterworkman, or builder, an architect. occ. 1 Cor. iii. 10. [Isa. iii. 2.] Apxited wins, ov, ò, from ápxós a head, chief, and redwing a publican.-A chief publican, or head-farmer, or collector of the public revenues. comp. Teλorns. occ. Luke xix. 2. Apɣirpiklivos, ov, ò, from άoxós a head, rale, and roishiviov a dining-room, triclinium, so called from Toeic three, and kλivn a couch, because, among the Romans at least 2, three couches were in their dining-rooms usually set to one square table, the remaining fourth side of which was always left free for the access of the servants. -A ruler, governor, or president of a feast. occ. John ii. 8, 9, where see Wetstein. Theophylact's remark on the eighth verse seems well worth our attention, and will explain what was the business of the ἀρχιτρίκλινος. "That no one," saith he, "might suspect that their taste was so vitiated by excess as to imagine water to be wine, our Saviour directs it to be tasted by the governor of the feast, who certainly was sober; for those who on such occasions are entrusted with this office here the strictest sobriety, that every thing may, by their orders, be conducted with regularity and decency." Comp. Ecclus. xxxii. 1, and Arnald's note there; and see Suicer, Thesaur. on 11. In the profane writers, aoxo act. and aprepa mid. to begin. But in the N. T. apxopa only is used in this sense, as Mat. iv. 17. xi. 7. 1 See Prideaux, Connex. pt. i. book 6, p. 385, 1st ed. 8vo. Vitringa, de Syn. Vet. lib. ii. cap. 10, 11, and lib. iii. cap. 1. See D'Arnay's very sensible and ingenious Essay on also x. 32. xiv. 65. Luke iii. 8. xiii. 25. xiv. 18. 24. So in the LXX, Gen. ii. 3. Deut. iii. 24. Judg. x. 18. xiii. 5.] Αρχων, οντος, o, from ἄρχω to rule. A ruler, chief, prince, magistrate. See Mat. ix. 23. xx. 25. Luke xii. 58. John xiv. 30. Acts vii. 27. xvi. 19. Rev. i. 5. It should seem, from a comparison of John iii. 1, with John vii. 50, that aoxov Twv 'Iovdaiwv in the former passage means a member of the Jewish Sanhedrim; (comp. Luke xxiii. 13. xxiv. 20. John xii. 42. Acts iv. 5. 8.) But it is plain, from comparing Mat. ix. 18. 23, with Mark v. 22, and Luke viii. 41, that oxwv in those texts of Mat. means only a ruler of a synagogue 3. Josephus, in like manner, mentions the apxovtec rulers and counsellors as distinct, de Bel. ii. 17, 1. Comp. Bovλevrns. Wolfius on Eph. ii. 2, observes that there is no solecism in this text, if we consider veúμarоç as put in apposition with ovoías rov dépos the aerial rulers, and understand it in a collective sense, as denoting a band or army of evil spirits. Compare the use of veμa in Acts xxiii. 8, and see John xii. 31. xiv. 30. On Acts xvi. 20, see Bowyer. [Acts xvii. 9, the magistrates or senators, who in ver. 20 are called orparnyoí, as in good Greek occasionally. In 1 Cor. ii. 6 and 8, the term is general, and may comprehend the heads of the Jews and Gentiles, the chiefs of the philosophers, &c. The devil is often in the N. T. called the ἄρχων of this world. See 2 Cor. iv. 4. John xii. 31. xiv. 30. xvi. 11. In Luke xii. 58, we are to understand one of the magistrates appointed in each town to decide minor cases. See Miscell. Duisburg. i. p. 222, and Wesseling, Diatr. de Archont. Jud. in Maffei's Antiq. Gall. Ep. 1 and 8. LXX, 2 Kings v. 1.] "Αρωμα, ατος, τό, from ἄρ or ἄρι very much, and ow to smell. An aromatic, a spice, table production, fragrant to the smell, and pungent to the taste." Johnson. occ. Mark xvi. 1. Luke xxiii. 56. xxiv. 1. John xix. 40. In the LXX it answers to the Heb. Da, which as a V. in the Oriental dialectical languages signifies, in like the Private Life of the Romans, and Campbell's Prelimi- manner, to be sweet. [2 Kings xx. 13. Esth. ii. 12.] nary Dissertations to the Gospels, p. 365, &c. 3 [See, however, Ernest. Inst. Int. N. T. p. 242.] ii. 5, et al. Ασέλγεια, ας, ή, from ἀσελγής lascivious; which, according to some, is derived from a in tens. and Elyn, the name of a city in Asia Minor, whose inhabitants, say some, were remarkably addicted to luxury, wantonness, and lasciviousness. Strabo, however, informs us (lib. xii. P. 854, ed. Almelou) that λyn, a city of Pisidia. was a colony of the Lacedæmonians, and that the inhabitants were ἀξιολογώτατοι τῶν Πισιδίων the most considerable of the Pisidians, and that they were σώφρονες sober, and even σωφρονέσTaroι most sober; and Libanius, Schol, in Demosth. Orat. in Mid. v Zéλyy máνtes dikali noar, kai άperñg áváμεotot, all in Selga were just, and full of virtue. If the Selgians deserved this character, and doλyns be derived from the name of their city, it is plain that the a must be negative. But may not άoelyiç be better deduced from a intens, and Heb. to know carnally, whence also the Greek V. oaλayɛīv, to rarish, deflower, and Elyn the name of the city just mentioned? See Bochart, vol. i. p. 364. I. Lasciviousness, lewdness, lechery, lustfulness. Rom. xiii. 13. Gal. v. 19. Eph. iv. 19, et al. text, and on Acts ix. 11. [The proper meaning of the word is not marked, used of money, Herod. ix. 40. See Olympiad. Caten. in Job xxxiii. p. 607, and LXX. Job xlii. 11.] Ασθένεια, ας, ή, from ἀσθενής. [Generally weakness, and imperfection; and thence [I. Weakness of body, disease. Mat. viii. 17. Luke v. 15. viii. 2. xiii. 11, 12. John v. 5. xi. 4. Acts xxviii. 9. 1 Tim. v. 23. 2 Mac. ix. 22. Ps. xv. 3.] [II. The frailty of our human nature. 1 Cor. xv. 43. 2 Cor. xiii. 4. Even with respect to mind, Rom. vi. 19. 1 Cor. ii. 3. Used of our inclination to sin, Heb. v. 2.] [III. The afflictions incident to humanity. Rom. viii. 26. 2 Cor. xi. 30. xii. 5. 9. Gal. iv. 13. Heb. iv. 15.] ̓Ασθενέω, ῶ, from ασθενής. I. To be weak. It occurs not in the N. T. strictly in this sense. II. To be infirm, sick. Mat. x. 8. xxv. 36. Luke iv. 40, et al. freq. Xenophon and Demosthenes use the V. in this sense, as may be seen in Elsner on Mat. xxv. 36. [See Judg. xvi. 7. 11. 17. Ezek. xxxiv. 4.] III. To be weak spiritually, as in faith, Rom. iv. 19. xiv. 1, 2. 1 Cor. viii. 9, et al. Comp. 2 Cor. xi. 29.-Comp. Heb. vii. 18. [See 1 Mac. xi. 49.] IV. To be weak in riches, to be poor, indigent. Acts xx. 35. Raphelius, in his note on this where he uses ȧo0évia Biov for poverty of conplace, produces several passages from Herodotus, dition, and shows that Demosthenes uses the superlative ἀσθενέστατος for very poor, or love in the world. [See also Judg. vi. 15. 2 Sam. iii. 1.] [V. To be weak, destitute of authority, dignity, or power, contemptible. See Rom. viii. 3. Of the law being unable to justify, 2 Cor. xi. 21. xiii. 3. 9 ; on Schleus, thinks that in 2 Cor. xi. 21, weakness and which two last texts see Wolf. and Doddridge. dotvoUVTEC means the foolish. He interprets the folly of conduct is implied, as in Is. xxxii. 4, last text, as also ver. 4 of the same chapter, and 2 Cor. xii. 10, of calamities suffered for Christianity.] Και Ασθένημα, ατος, τό, from ἀσθενέω. Weakness, infirmity [from want of knowledge]. occ. Rom. xv. 1. ̓Ασθενής, έος, ος, ὁ, ἡ, from a neg. and σθέvoy strength. II. An enormous or insolent injury, or injustice. I. Weak, without strength. [Of females, as inMark vii. 22. On which place Raphelius justly ferior in strength to males, 1 Pet. iii. 7, where observes, that if doiλyata were in this passage see Wetstein. Parkhurst interprets 1 Cor. xii. designed to denote lewdness or lasciviousness, it 22, of the weaker parts of the body; but I think would have been added to poixtial and opretat, Schl. is right in construing it the viler (i. e. the vices of a like kind, in the preceding verse. pudenda), from ver. 23. So in 1 Cor. i. 25, what But as it is joined with dólog deceit, he inter-is vile or calueless in divine things.] prets it in general as injury of a more remarkable and enormous kind, and shows that Polybius has in several passages used the word in this sense, [v. 28. viii. 9. And so Poll. (vi. 30. 126) has used the adjective.] II. Infirm, sick, sickly. Mat. xxv. 39. Acts iv. 9. v. 15, 16. III. Without strength or weak in a spiritual sense, weak with regard to spiritual things. Mat. xxvi. 41. Mark xiv. 38. Rom. v. 6. 1 Cor. ix. 22. comp. Rom. xiv. 1. "Acnuoc, ov, ò, , from a neg. and oñua a mark or signal, which see.-Not remarkable, mean, IV. Weak, destitute of authority or dignity, coninconsiderable. occ. Acts xxi. 39; where Wet-temptible. 1 Cor. i. 27. 2 Cor. x. 10. stein, among other passages, cites from Achilles Tatius ὢν -ΠΟΛΕΩΣ ΟΥΚ 'ΑΣΗ ΜΟΥ : and from Euripides, ἔστι γὰρ ΟΥ̓Κ ́ΑΣΗΜΟΣ Ελ. λývwv ПÓ'AIZ. See more in his note on this 1 [Schl. interprets this, easy, good-natured, but without any other proof than the existence of a similar German idiom. See Bishop Conybeare's Sermon on 2 Cor. xii. 7.] 'Acevic, ró, neut. used substantively, weakness, as of the law for the justification of a sinner. Heb. vii. 18. comp. Gal. iv. 9. Heb. ix. 9. x. 1. Rom. viii. 3. gods. Wetstein cites from Dion. Hal., Diod. Sic. [xii. 54], [Ælian. V. H. xii. 18.]-Three ancient MSS., ̓Ασιάρχαι, ῶν, οἱ, from ̓Ασία, Asia, and ἀρχός a head, chief-Asiarchs. occ. Acts xix. 31. These were officers of a religious nature, who presided over the public games instituted in honour of the Thus in the Martyrdom of Polycarp, bishop of Smyrna in Asia, § 12 (ed. Russel), they ask τὸν ' Ασιάρχην Φίλιππον Philip the Asiarch (who is afterwards, § 21, called apxupeúg the high-priest), to let out a lion upon Polycarp, which he declares he could not do, because that kind of spectacle was now over. All the Eastern provinces 'Aoráloμat, mid. or depon. from a collect. or had such officers as the 'Asiapxai, who, from their respective districts, were called Evpiάoxai, Þoivirágyai, Biðvνápxai, &c. See more in Grotius, Hammond, Pole Synops. and Wetstein. Εξ Ασιτία, ας, ή, from ἄσιτος.—Abstinence frun, or neglect of, food. oee. Acts xxvii. 21, πολλῆς δὲ ἀσιτίας ὑπαρχούσης. “ The meaning is, but when almost every body neglected their food: having little or no regard to meats, as expecting every moment would be their last. The natural consequence of this must be lowness of spirits and dejection of mind, against which Paul exhorts them in the following speech, knowing that their appetite for food would soon return after they were assured of their lives." Markland in Bowyer's Conject. [and so Schl. citing 1 Mac. iii. 17.] ALTOS, OV, ó, n, from a neg. and oiroc corn, food. Without food, fasting. occ. Acts xxvii. 33; where see Wetstein, and comp. poodocáo. [Schl. says that this is the proper meaning of the word; but he thinks that in this place it means one who has only eaten a little, as in Soph. A. 315. Eur. Hipp. 275. Joseph. Ant. vi. 14, 8. vii. 7, 4.] 'AEKE'Q, , either from the Hebrew to act with strength, or from the Chaldee to strite, endeavour; "studuit, operam dedit." Castell.-To exercise one's self, to exert all one's diligence, study, and industry. occ. Acts xxiv. 16. Raphelius observes that this V. is used intransitively by the most elegant Greek writers, of which he produces several instances from Xenophon. Comp. also Wetstein. [See Soph. El. 1030. Athen. v. p. 259, D.] 2 'AZKO'Z, où, ò, from a collect. and oxEw to contain, according to some.-A bladder or skin red like a bladder to hold liquids, in the N. T. A bottle of skin, a skin-bottle; such as were anciently used to hold wine, and are so still in many countries to this day. occ. Mat. ix. 17. Mark ii. 22. Luke v. 37, 38. Comp. Josh. ix. 4. 13 Job xxxii. 19, in which three texts the LXX use the word dorós, and see Wetstein on Mat. 'Aopivos, adv. from aouevos glad, remicing, q. d. noμévoç delighted, part. perf. pass. of how to delight, which see under twe.--Gladly, joyfully. occ. Acts ii. 41. xxi. 17. On Acts ii. 41, 1 See Usher's note in Russel's edit. So Homer makes mention of wine being brought anky tv airciq. in a bottle made of goatskin. Il. ii. 247. Ou. vi. 78. ix. 196. [See Herod. ii. 121.] « Ασοφος, ου, ο, ή, from a neg. and σοφός wise.- Unwise, foolish, [or, ignorant of religion.] occ. Eph. v. 15. [Prov. ix. 8.] intens. and oráw to draw. So Eustathius on Il. I. To embrace, [kiss, and thence to receive with joy. Luke x. 4. (comp. 2 Kings iv. 29.) Rom. xvi. 16. Mark ix. 15.] II. To salute, hail, show some outward token of Mat. v. 47. x. 12. Mark ix. 15. Luke i. 40. love or respect to a person or thing present. Rom. xvi. 16, et al. freq. Comp. Mark xv. 18. III. To salute or greet a person absent. Rom. xvi. 21, 22, 23, et al. freq. IV. To embrace mentally, to lay hold on with desire and affection. occ. Heb. xi. 13; where Kypke cites the Greek writers applying the verb to things as well as persons in this sense. Paréus, after Chrysostom and Theophylact, says, that this word is used by a metaphor taken from persons sailing, who, when they see at a distance their wished-for port, with joyful shouts salute it. Thus Wetstein cites from Virgil, Æn. iii. 522-4, Cum procul obscuros colles, humilemque videmus Italiam. Italiam primus conclamat Achates; Italiam læto socii clamore salutant. [Schleusner gives the following peculiar meanings, which merit attention. To congratulate, Acts xxv. 13, where Festus takes possession. To love, in Mat. v. 47. Comp. Herod. i. 122. Plat. in Lyside, t. ii. p. 217. Elian, V. H. ix. 4. Aristoph. Plut. 743. To risit, Acts xviii. 22. xxi. 7. To be glad, Heb. xi. 13. Comp. Max. Tyr. Diss. xxi. 1. D'Orv. Charit. lib. v. p. 224. He remarks also justly, that dorážoua is to salute either in approaching, Matt. x. 12, or leaving any one, Acts xx. 1. See on the word Jensius, Ferc. Litt. p. 13.] « Ασπασμός, ου, o, from ἤσπασμαι perf. of aoráloμai. A salutation, [made in any way.] Mat. xxiii. 7. 1 Cor. xvi. 21. Col. iv. 18, et al. On 2 Thess. iii. 17, see Wolfius. *Ασπιλος, ου, ο, ή, from a neg. and σπίλος α spot.-Without spot, free from spot, spotless. occ. |