1 Tim. vi. 14. James i. 27. 1 Pet. i. 19. 2 Pet. iii. 14. [See Symm. Job xv. 15.] ̓ΑΣΠΙΣ, ίδος, ή.-An asp, a species of ser pent remarkable for rolling itself up in a spiral form, as Bochart hath proved, vol. iii. 379, 380. Hence the Greek etymologists derive it from a neg. and oil to extend; but it may, in this view, be better deduced from the Heb. to collect, gather together, if indeed doriç be not a name formed from the sound of the reptile's hissing. occ. Rom. iii. 13, which is a citation of Ps. cxl. 4, where the Heb. word answering to ἀσπίδων of the LXX and of the apostle, is y, which seems in like manner derived from عکس (Arab.) (Arab.) to bend back, and to bend, or to return ++. Comp. Heb. and Eng. Lexicon in .עכשוב ΤΟ "Ασπονδος, ου, ὁ, ἡ, from a neg. and omovon a libation, which from ovdw to offer libations.-Implacable, irreconcileable. occ. Rom. i. 31. 2 Tim. iii. 3. This meaning of the word is taken from a religious ceremony, common to all the ancient nations, of offering sacrifices and libations to their gods in their solemn treaties. So in the treaty between the Greeks and Trojans, in Homer, Il. iii., we find that they not only offered two lambs for a sacrifice, but, line 295, 6, ΟΙΝΟΝ δ ̓ ἐκ κρητῆρος ἀφυσσάμενοι δεπάεσσιν See the prayer following. And thus, in the treaty between the Latins and the Trojans, in Virgil, Æn. xii. 174, they in like manner sacrificed a swine and a sheep: Paterisque altaria libant. And on their altars the libations pour'd. Comp. Isa. xxx. 1, and Bishop Lowth there. And this custom was so universally and constantly observed among all the Grecian states, that onέvow or onévdopat, which properly denote to offer libations, are with them the usual words for making a treaty, as the N. orový, properly a libation, is used in the pl. Tovdait for the treaty itself; hence doπovdoc Tóλeμog is a deadly, irreconcileable war.-We can be at no loss to account for the original meaning of the ceremony just mentioned. The heathen nations certainly derived it from the ancient believers: and what could it denote among these, but the staking of their hopes of salvation and happiness, temporal and eternal, by the blood of the Redeemer, thus typically poured out, on the performance of their respective parts of the treaty or covenant? ΕΩΣ ΑΣΣΑΡΙΟΝ, ου, τό. A word formed from the Latin assarius, the same as as.-An as, a Roman coin, equal to the tenth part of the denarius [or drachm], and consequently to about three farthings of our money. occ. Mat. x. 29. Luke xii. 6. This word is used likewise by Plutarch, Dionysius Halicarn., and Athenæus, as may be seen in Wetstein on Mat. Comp. also Kypke. [This is Schleusner's opinion also on the whole; but some say that the dooάptov is the half only of the Roman as. Plin. N. H. xxxiii. 5. The value of the coins is as follows: 1 Drachm6 Oboli, 1 Obolus = 6 Chalci, 1 Chalcus 7 Lepti, and thus 1 as, according to Schl., a German kreutzer, which is about five-sixths of an English halfpenny. See Gronov. de Pecun. Vet. p. 439, and Budæus de Asse, p. 200.] AZZON, adv. comparative neut. of ¿yyús nigh, +rather of ayxı near, ayxiwv and doowv,t whence ἐγγίων and ἔσσων, and neut. ἔσσον aud dorov (see Wolf.); so from Taxúc, compar. παχίων and πάσσων, from ταχύς, ταχίων and Pácowv.-Near, cery nigh, close. occ. Acts xxvii. 13. The word is thus used not only in the poets, as may be seen in Alberti and Elsner, but Raphelius shows that Herodotus [ii. 52. iv. 3.] has several times applied dorov in this sense, and so has Josephus, Ant. i. 20, 1, rovę dè λetoμένους ̓ΑΣΣΟΝ ἐκέλευεν ἀκολουθεῖν· and he ordered those that were behind to follow near, or at a small distance. Comp. also Wetstein. 'Aorarew, w, from a neg. and oraróg fixed, settled, which from cornu to stand, be fixed.To be unsettled, have no certain or fixed abode, occ. 1 Cor. iv. 11. [ãorarog 3 Mac. v. 39.] Αστείος, α, ον, tor ὁ, ἡ,+ from ἄστυ a city. II. Well-bred, polite, elegant, as the inhabitants of cities usually are in comparison with those of the country. [Joseph. Ant. ix. 2, 1.] III. Beautiful, handsome, elegant in form. In this sense only it is used in the N. T. occ. Acts vii. 20. Heb. xi. 23. In the former of these passages, Moses is said to have been άortiog T 1 beautiful through God, i. e. through his extraordinary and peculiar favour or blessing. comp. 2 Cor. x. 4, and 1 Sam. xvi. 12, in the LXX, cited below. I am well aware that there is another more common, but I apprehend erroneous, interpretation of this phrase ȧortiog TO Oe, which, as it seems to be clearly stated by Doddridge on the place, I shall express in his words: "Grotius and others," says he, "have observed it as a common Hebraism; being no more than an emphatical expression to denote his extraordinary beauty, which might perhaps be not unfitly rendered divinely beautiful; the name of God being often introduced to express such things as were extraordinary in their kind. So in the Hebrew, what we translate great wrestlings, is wrestlings of God (Gen. xxx. 8), goodly cedars are cedars of God (Ps. Ixxx. 10), great mountains are mountains of God (Ps. xxxvi. 6), and an exceeding great city is a great city of God (Jon. iii. 3), wóλig μεyáλn T eg. Septuag. And in like manner in the N. T. 2 Cor. x. 4, weapons mighty through God, önλa ôνvarà τ O, might not improperly be rendered very strong weapons." Thus the the ark of bulrushes, and relates, that when he was but three 1 Josephus mentions the beauty of Moses when found in years old, no one who saw him could help being struck with his beauty, and that as he was carried about, people would leave their business to gaze at him; and he introOEI ON a child divine in form. Ant. ii. 9, 5-7. duces Pharaoh's daughter calling him waida MOFHT Philo (in Vita Mosis, towards the beginning) says, that "at his birth he had a more elegant and beautiful ('AETEIOTE PAN) appearance than denoted an ordinary person."And it appears from Justin xxxvi. 2, that the fame of Moses' uncommon beauty had spread among the heathen. Doctor. Let us now review the texts.-Gen. | meteor commonly called the shooting of a star, IL. Xxx. 8, Rachel, on the birth of a son to Jacob by her iv. 75. Οἷον δ' ΑΣΤΕΡΑ ἧκε Κρόνου παῖς ἀγκυλομήτεω. And Lucian, Navig. tom. ii. p. 671, explains his own expression Tvà λaμπçòν 'AZTE PA, a certain shining star, by Atookovov Tòv repov, i. e. one of those luminous appearances called by the ancient sailors Castor or Pollux. Mat. ii. 2. 7. 9, et al. comp. Jude 13. It is evident that the motion of that luminous body which appeared to the Magi was quite different from the apparent motion of any of the stars, and that it differed from them also by appearing in the day-time, and so, no doubt, its light was much more intense than theirs, though inferior to that light above the brightness of the sun, which shone round Paul and those that journeyed with him, Acts xxvi. 13. agency (Heb. twistings) of God, I am entwisted with my sister, i. e. my family is now through God's blessing interwoven with my sister's, and has a chance of producing the promised seed; thus she acknowledged the favour of God in Bilhah's bearing this second son, as she had already done when she bore the former. comp. ver. 6. And to this purpose the LXX, Aquila, and Vulg. explain ver. 8. Cedars of God, Ps. lxxx. 10, are plainly parallel to cedars of Lebanon, which Jehovah hath planted, Ps. civ. 16, and which are therefore called His. Ps. xxxvi. 6, Thy righteousness is like the mountains of God, i. e. not high or great, but stedfast and immoreable, like the mountains which God hath established by his almighty power, (comp. III. The angels or bishops of Churches are Ps. lxv. 6. Prov. viii. 25. Amos iv. 13.) and figuratively denoted by stars, who, "having gained which therefore are claimed as His. In Jon. light from the Sun of Righteousness themselves, iii. 3, Nineveh is styled a great ought, by their example, both in purity of doccity, "for, or belonging to, the Aleim, the true trine and integrity of life, to give light (prælucere) God; and accordingly the inhabitants of it repented to others." Stockius. Rev. i. 16. 20. [So in upon the preaching of Jonah, and performed such the O. T. illustrious persons, especially teachers of services as showed that they knew what the true | the divine word, are called stars. Numb. xxiv. 17. religion was, though, in general, they had not Dan. viii. 10. 24. xii. 3. see, too, 1 Mac. i. 25. practised it." Lastly, do not onλa dvvarà тy And so the Greeks: see Plut. Marath. c. 30. and Ot), 2 Cor. x. 4, plainly mean not only very strong Palairet, Obs. Phil. Crit. p. 521.] reapons, but weapons properly dirine, weapons IV. Jesus calls himself, Rev. xxii. 16, the bright mighty through God, namely, through the miraculous and morning Star, as ushering in the Gospel-day gifts of the Holy Spirit bestowed on the apostles, of knowledge, grace, and glory; the last of which which St. Paul elsewhere calls the demonstration is especially alluded to under the same image in of the Spirit and of power (ovváμews), and with Rev. ii. 28. which he declares he was assisted in preaching the Gospel, that their faith might not stand in (or depend upon) the wisdom of man, but in the power (čováμri) of God? See 1 Cor. ii. 4, 5. The LXX use the word dortov for the Heb. 1 goodly, beautiful, agreeable, in the account of Moses' beauty, Exod. ii. 2; and in the description of David's, 1 Sam. xvi. 12, for they put ayalog opion Kvpiy, fair in aspect through the Lord, an expression very similar to ảσreios rý Θεμ. ̓ΑΣΤΗΡ, έρος, ὁ. I. A star, "one of the luminous bodies that appear in the nocturnal sky," (Johnson,) whether fard star, planet, or comet. 1 Cor. xv. 41. comp. Mat. xxiv. 29. Mark xiii. 25. Rev. xxii. 16. II. A luminous body somewhat resembling a So Homer plainly uses dorépa for the star. 1 See Heb. and Eng. Lexicon, under n 1 See Calcott's excellent "Remarks on the Second Part of the Bishop of Clogher's Vindication of the History of the Old and New Testament," part i. p. 40, and the learned Parker's Bibliotheca Biblica, vol. ii. p. 167, 8. And since writing the above in the first edition, I am glad to find that able critic Glassius concurring in a similar explanation of the texts, Philolog. Sacr. lib. iii. tract 1, canon 17. 3. If the whole nation of the Assyrians (says Dr. Waterland, Charge. May 19, 1731, p 37.) were the posterty of Abraham, so called from Ashurim, Gen. xxv. 3, descended from Abraham by Keturah, (as an ancient writer in Josephus, Ant. i. 15, p. 44, ed. Havercamp. asserts, and as a learned modern, Joh. Frider. Schroeerus, Imperium Babylonis et Nini, sect. ii. p. 105, &c. now lately has undertaken to maintain,) we may then the more easily account for the quick repentance of the Ninevites up the warning given them by a single prophet of Israel, as well as for their manner of expressing their repentance; not like idolaters, but true worshippers: (see Jon. iii. 3. 89. Mat. xii 41.) They had not altogether forgot the religion of their fathers." AOTηPIKTOç, ov, ò, ý, from a neg. and orηpirós confirmed, established, which from ornpiw to confirm, establish.- Unsettled, unstable, unsteady. 2′′ Pet. ii. 14. iii. 16. [Longin. de Subl. ii. 2.] *Αστοργος, ου, ο, ή, from a neg. and στοργή natural affection, which from orépyw to love with such affection; and this may be from the Heb. to be wreathed or knit together.-Void of natural affection, particularly of that love and affection which parents ought to bear to their children, and children to their parents, and which animals in general have by natural instinct, and some of them in a most remarkable degree, particularly the stork, whose English name seems to be of the same origin as the Greek oropyn, and to have been given it on account of the reciprocal oroρyń between the parents and offspring of this species; of which see Bochart, vol. iii. 327, &c. and Heb. and Eng. Lexicon, under on II. occ. 2 Tim. iii. 3. Rom. i. 31; where see Doddridge's Note, and Leland's Advantage and Necessity of Christian Revelation, vol. ii. p. 48, 59, 8vo. ΕΩΣ 'Αστοχέω, ω, from ἄστοχος one who misseth his aim, which from a neg. and oroxáloμai to aim and tend to the mark, and this from artixw to go in order or regularly.-To err, deriate. In a figurative and spiritual sense. occ. 1 Tim. i. 6. vi. 21. 2 Tim. ii. 18. [Polyb. Exc. Leg. 89. Ecclus. vii. 21. viii. 11. Plut. Galb. p. 106. de Def. Or. p. 414.]-This V. is several times used by Plutarch in the sense of erring, and construed with a genitive, as in 1 Tim. i. 6. See Wetstein. 3 See Bishop Chandler's Vindication of the Defence of Christianity, p. 413. 4 See Ignat. Epist. ad Ephes. § 19, ed. Russel. ̓ΑΣΤΡΑΠΗ, ῆς, ἡ. I. Lightning. Mat. xxiv. 27. xxviii. 3, et al. II. Virid brightness, sprightly lustre, as of a lamp. occ. Luke xi. 36 1. ̓Αστράπτω, from ἀστραπή.Το lighten, flash, or shine as lightning. occ. Luke xvii. 24. xxiv. 4. [LXX, 2 Sam. xxii. 15.] "AσTρоv, ov, Tó, from ȧorýp a star.-Properly, a constellation consisting of several stars, as Orion, Pleiades, &c. Also, a star. occ. Luke xxi. 25. Acts vii. 43. xxvii. 20. Heb. xi. 12. [LXX, Deut. i. 10.] Ασύμφωνος, ου, ό, ή, from a neg. and σύμ povos agreeing in speech.-Disagreeing in speech, discordant. occ. Acts xxviii. 25; where Wetstein cites from Diod. Sic. [iv. 1.] 'AZYMOQ'NOYE EINAI ПIPO' 'AAAH'AоYE. [Wisd. xviii. 10. Dan. xiv. 5, in the Chish. MS.] 'AσúvεToç, ov, o, y, from a neg. and ovverós understanding, knowing. Without understanding, unintelligent, foolish. occ. Mat. xv. 16. Mark vii. 18. Rom. i. 21. 31. x. 19. [Schl. says, Rom. i. 21, and x. 30, ignorant of the true religion. Rom. i. 31, wicked or without religion. 'Aavveréw occurs Ps. cxix. 157, for to act perfidiously, and dovvero in Deut. xxxii. 21. Wisd. i. 5, (comp. Ecclus. xv. 7, 8.) for impious or sinful.] see Wolfius and Kypke. [This place is by the Vulgate rendered caute; and by the Syriac, by a word implying circumspection. Schl. says, "Lead him away safely, that he may not escape," or "without danger or fear of error;" or "without fear of danger from those who might be on his side." In Greek, this word signifies, without danger or fear, in Polyb. i. 19. iii. 110. Herodian ii. 9. Baruch v. 7, and diligently, Herodian iv. 12, 3.] II. Certainly, assuredly. Acts ii. 36. [LXX, Gen. xxxiv. 25. Wisd. xviii. 6.] ̓Ασχημονέω, ω, from ἀσχήμων.Το behave indecently, unseemly, or unbecomingly. occ. 1 Cor. vii. 36. xiii. 5. [Schl. says, that in the first passage, it is to fall into disgrace ("on account of his virgin daughter ") and cites Deut. xxv. 3. Ezek. xvi. 9. Eur. Hec. 407. In the other sense it is of common occurrence. See Xen. de Re Eq. ii. 6.] Ασχημοσύνη, ης, ή, from ἀσχήμων. I. Indecency, obscenity. Rom. i. 27. [and Ecelus, xxvi. 41. xxx. 13.] II. Nakedness, shame, shameful parts. Rev. xvi. 15.-In the LXX it is frequently used in the latter sense, answering to the Heb. m. See Lev. xviii. [6, 7. Hos. ii. 11.] Ασχήμων, ονος, ο, ή, from a neg. and σχῆμα 'AGÚvoεTOS, ov, o, , from a neg. and ovvrionu figure, mien.-Uncomely, indecent. occ. 1 Cor. to make an agreement or covenant.-A covenant-xii. 23. comp. Rev. xvi. 15.-In the LXX it breaker, one who doth not stand to, or perform, his answers in one passage, Deut. xxiv. 1, to the covenant or agreement. So Hesychius, dovverous Heb. my nakedness. μὴ ἐμμένοντας ταῖς συνθήκαις: and Theophylact, τοῖς συμπεφωνημένοις μὴ ἐμμένοντας. oee. Rom. i. 31. [Jer. iii. 8. 11.] Ασφάλεια, ας, ή, from ἀσφαλής. I. Firmness, security, safety. Acts v. 23. I Thess. v. 3. [In Acts v. 23, the firmness or diligence in guarding is meant, but in 1 Thess. v. 3, the security arising from such or similar precautions. In this sense it occurs, Lev. xxvi. 5. Deut. xii. 10. Polyb. Hist. iii. 27. 2 Mac. iii. 22. iv. 21. ix. 21.] II. Firmness, certainty. Luke i. 4. [Xen. Mem. iv. 6, 15.] ̓Ασφαλής, έος, οὓς, ὁ, ἡ, from a neg. and opal to supplant, trip up the heels, throw down. I. Firm, that cannot be thrown down. In this sense strictly it occurs not in the N. T., but in the profane writers. II. Firm, sure, steady, that cannot be moved. Heb. vi. 19. [Wisd. iv. 3. xiv. 3. Prov. xv. 8.] III. Safe. Phil. iii. 1. IV. Certain. Acts xxv. 26. 'Aopalis, Tó, certainty, truth, the adj. neuter being, as usual, employed as a substantive. Acts xxi. 34. xxii. 30. [Wisd. vii. 23.] 'Aopaliw, from dopaλns.—To make fast, safe, secure. occ. Matt. xxvii. 64-66. Acts xvi. 24. [Wisd. xv. 15. Polyb. i. 42. 2 Chron. xxiv. 13.] ̓Ασφαλῶς, adv. from ασφαλής. I. Safely. Acts xvi. 23. Mark xiv. 44, where 1 [The Hebrew word for lightning (Ex. xix. 16.) is used in the same way in Deut. xxxii. 41. Nahum iii 3] 2 "AoTpov and Tip differ, says the Greek grammarian Ammonius; for aarpov is a celestial sign formed of severat stars, as Orion, the Bear, but dorp a single star. (See Macrob. Somn. Sc. i. 14, Suidas and Ammonius, Schol. Pind. Ol. i. 9; but this is not always observed, as may be seen above, and also in Pind. Ol. i, 9. Esch. Socr. Dial. iii. 7.] 'Aowria, aç, n, from dowros abandoned, profligate, riotously luxurious, from a neg. and aww or ow to sare, reserve; because such persons usually waste their substance, yea themselves, in Luke xv. 13. [Prov. xxviii. 7.]—Profligacy, deriotous living, reserving nothing. See Wetstein on bauchery, abandoned riot. i. 6. 1 Pet. iv. 4. occ. Eph. v. 18. Tit. 'AσWTWC, adv. from dowrog, which see under άowría.-Profligately, riotously. oec. Luke xv. 13. Josephus uses the same phrase dowτWS Lyv, to live riotously, Ant. xii. 4, 8. Ε 'Ατακτέω, ῶ, from ἄτακτος. Το behave irregularly or disorderly. occ. 2 Thess. iii. 7, where see Kypke. [Properly to leave one's post, or rážiç, to desert, and then not to discharge one's duty. See Olear. de Stilo N. T. p. 3. Xen. Cyrop. viii. 6, 8. Econ. v. 15.] "Ατακτος, ου, ό, ή, from a neg. and τέτακται 3rd pers. perf. pass. of ráoow to set in order. [See drakTEw.]-Disorderly, irregular, i. e. riolating the order prescribed by God. occ. I Thess. v. 14, where see Wolf. and Wetstein, and comp. 2 Thess. iii. 6, &c. [LXX, Deut. xxxii. 10.] 'AráкTwg, adv. from araкToç. Irregularly, disorderly. occ. 2 Thess. iii. 6. 11. "Ατεκνος, ου, ό, ή, from a neg. and τέκνον α child, which see.-Having no child, childless. occ. Luke xx. 28, 29, 30. [Jer. xviii. 21. Ecclus. xvi. 4.] 'ATEvil, from drevns intent, viewing attentirely, which from a intensive or augment. and -To fix the eyes, beTεive to tend, fix, which see.hold or look stedfastly or attentively. So Gr. Gloss. Albert. explains drevičovres, by drevès Bλinovτες: and Hesychius, ατενίζει προσέχει, βλέπει. Lucian. Contemp. i. p. 338, A, ATENIΣH.2, if you look attentively; and de Merc. Cond, p. 468, E. πṣòc rò èkeivov apóowπov 'ATENI'ΖΟΝΤΑ, having your eyes fired on his countenance. Luke iv. 20. Acts [i. 10.] iii. 4. [vi. 15. vii. 55,] et al. freq. See Elsner and Kypke on Acts. [LXX, Job vii. 8.] ATEP, adv.-Without, not with, either not hating, Luke xxii. 35, or in the absence of, Luke xxii. 6. ̓Ατιμάζω, from a neg. and τιμάω to honour. To dishonour, treat with contumely or indignity. Luke xx. 11. John viii. 49. Rom. i. 24, et al. [LXX, Prov. xiv. 21. Ecclus. viii. 5. x. 32.] 'Aripia, as, ý, from ăriμos.—Dishonour, disgrace, ignominy. 1 Cor. xi. 14. xv. 43. 2 Cor. vi. 8. [xi. 21,] et al. [In 2 Cor. xi. 21, Schl. says, that aripia is the same as appoσúvn in v. 1, and means boasting, unworthy of a dignified man. He translates xarà aripiar Xeyw thus: "Let me now speak boastingly a little." occ. Job xii. 21.] Ariμoç, ov, ò, n, from a neg. and run honour. -Dishonoured, without honour. occ. Mat. xiii. 57. Mark vi. 4. 1 Cor. iv. 10. [Is. liii. 3. Ixii. 4.] 'Ariμów, w, from arμoç.-To dishonour, treat with indignity. occ. Mark xii. 4. [Jer. xxxii. 28.] 'ATMI'Σ, íðoç, ǹ, from aw to breathe, according to some. Vapour, particularly of smoke. occ. Acts ii. 19. James iv. 14, where see Wolfius and Wetstein, and comp. Heb. and Eng. Lexicon I.—In the LXX this word answers to in Aroμos, ou, o, i, from a neg. and Téropa perf. mid. of Teuvo to cut, divide; which see.Indivisible. aroμov, Tó, an indivisible point of time, an instant, a moment. occ. 1 Cor. xv. 52. Ατοπος, ου, ό, ή, from a neg. and τόπος place. -Literally, without place, or having no place. 1. Of things, inconvenient, unsuitable, improper, amiss, wrong. Luke xxiii. 41. Polybius, as cited by Raphelius on the place, uses arоrov in the same sense; and in the LXX it several times answers to the Heb. p iniquity. Comp. also Wetstein. Observe, that in Acts xxv. 5, eight MSS., two of which are ancient, for roúry read ározov, and the Vulg. renders accordingly-in viro crimen. Another MS. and the Complutensian edition, add arоñоv after Tоúry: and this reading, which is also approved by Bp. Pearce, appears to have been followed by our translators. [See Job iv. 8. xi. 11, and xxxiv. 12, for .] 11. Inconvenient, prejudicial, hurtful, eril. Acts xxviii. 6; where Wetstein cites the Greek writers using it in the like sense, and Galen in particular applying OYAE'N "ATOПON to escaping the usual consequences of renomous bites. [2 Mac. xiv. 23. Jos. A. xi. 52.] III. Of persons, absurd, unreasonable. 2 Thess. iii. 2. [Schl. says, wicked, impious.] Aiya, from abyn. To irradiate, beam, or skine forth. occ. 2 Cor. iv. 4. [Lev. xiii. 24.] ΑΥΓΗ, ης, ή. I. Light, splendour. In this sense it is sometimes used in the profane writers, and 2 Mac. xii. 9. II. The day-spring, day-break, first appearance of daylight, occ. Acts xx. 11; where Wetstein cites from Polyanus, κατὰ πρώτην ΑΥ̓ΓΕΝ rns μέpas, at the first dawning of the day.-In the LXX this word answers to the Heb., in the only passage wherein it occurs, Is. lix. 9. ΑΥ̓ΓΟΥΣΤΟΣ, ου, ὁ.—The Latin name or title, Augustus, in Greek letters. occ. Luke ii. 1. See under Σεβαστός. Αυθάδης, εος, ους, ό, ή, from αὐτός himself, and adew to please. Comp. notwc.-Self-willed, self-pleased, or rather pleasing himself and surly. This vice in our ordinary conversation is despising others, supercilious, haughty, insolent, directly opposed to courtesy or affability. See Theophr. Eth. Char. cap. xv. and Duport's Lectures thereon, and Raphelius and Wetstein on Tit. i. 7. occ. Tit. i. 7. 2 Pet. ii. 10. [Gen. xlix. 3. Prov. xxi. 24.] και Αυθαίρετος, ου, o, ή, from αὐτός himself, and aiotopar to choose.-Choosing or willing of himself, or of his own accord. occ. 2 Cor. viii. 3. 17. See Wolfius, Wetstein, and Kypke. [Symm. Ex. xxxv. 5.] ΕΩΣ Αὐθεντέω, ῶ, from αὐθέντης 1 one acting genitive, to use or exercise authority or power over. by his own authority or power. Joined with a So Hesychius, αὐθεντεῖν, ἐξουσιάζειν, to exercise authority, to domineer. occ. 1 Tim. ii. 12, where see Kypke and Wetstein. Και Αὐλέω, ω, from αὐλός a pipe or fute. To pipe, play on a pipe or flute. occ. Mat. xi. 17. Luke vii. 32. [where see Vorst. de Adag. N. T. c. xi. p. 815.] 1 Cor. xiv. 7. AY'AH', s, , either from aw to blow, as the wind; or rather, as Mintert observes, from the Heb. is a tent, tabernacle. I. Anciently and properly, an open court inclosed by buildings, a court-yard exposed to the open air. So the etymologist, αὐλή, ὁ περιτετεκ χισμένος καὶ ὕπαιθρος τόπος. Mat. xxvi. 69. Mark xiv. 66. xv. 16. Luke xxii. 55. Rev. xi. 2. Comp. Mat. xxvi. 3. Mark xiv. 54. John xviii. 15; in which three last texts it may denote in general a large house or palace, including the open court, about which, according to the eastern mode of building practised to this day, it was built. See Shaw's Travels, p. 207. Hence II. A large house or palace. Luke xi. 21. See Wetstein on Mat. xxvi. 3. III. A sheep-fold, a place where sheep are housed. Thus used also in the Greek writers; see Wetstein. John x. 1. 16. [It acquired this sense from the sheep-fold being anciently the open court before the house.-The word occurs 1 Chron. ix. 22. 2 Chron. iv. 9. xxxiii. 5. Jer. XXXV. 2. Ex. xlii. 2.] Αὐλητής, οῦ, ὁ, from αὐλέω to pipe. A player on a pipe or flute, a piper or flute-player. occ. Rev. xviii. 22. Mat. ix. 23. Comp. Jer. xlviii. 36, by which passage it should seem that the Jewish funerals, so early as the time of Jeremiah, were accompanied with the music of pipes or flutes, even as it is certain from Jer. ix. 17. 2 Chron. xxxv. 25, that in those days the Jews used to employ on such occasions women, who made it their business to mourn and sing at funerals. 1 [See Eur. Supp. 442. The common meaning, however, in old Greek, is a self-murderer. See Vales. ad Harpoc. in Voce. Wisd. xii. 6.] Josephus expressly mentions these AY'AHTA'Σ as being hired in the lamentations of the Jews for the death of their friends, in his time. De Bel. iii. 9, 5. See Wetstein on Mat. ix. 23, and Harmer's Observations, vol. iii. p. 392, &c. 1 Αὐλίζομαι, from αὐλή a sheep-fold. I. To be put or remain in a fold or stable, as sheep or other cattle. In this sense it is used in the profane writers. And because sheep were usually folded or housed at night, (see Bochart, vol. ii. p. 452, et seq.) hence, II. Spoken of men, to lodge at night, take up one's night's lodging. occ. Mat. xxi. 17. Luke xxi. 37. The word is frequently used in this sense both by Thucydides and Xenophon, and also in the LXX, where it answers to the Heb. above thirty times. [Judg. xix. 15. 20, and so in Job xi. 14. xv. 28.] In the Greek writers, however, it is by no means confined to the night; for in Xen. Cyr. Exp. iv. p. 270, ed. Hutchinson, 8vo, we have ταύτην δ ̓ αὖ τὴν ̔ΗΜΕΡΑΝ Η ΑΙΣΘΗΣΑΝ ἐν ταῖς κώμαις, that day they lodged in the villages; and p. 451, raúτὴν μὲν οὖν τὴν ἩΜΕΡΑΝ αὐτοῦ ΗΓΛΙΖΟΝ, TO.-See also Hutchinson's Note 6, p. 253, and Wetstein on Mat. xxi. 17. AY'AO'Z, où, ò.—A pipe or flute. The Greek lexicographers derive this word from the V. avw? or a to breathe, blow (so the Eng. flute seems related to the Latin flatus, blowing); but it may perhaps be better deduced from the Heb. to perforate, fistulate; whence a pipe or flute, to which word the Greek avλóg generally answers in the LXX. occ. 1 Cor. xiv. 7. [1 Sam. x. 5. Is. v. 123.] Αὐξάνω, from αύξω the same. I. To grow, increase in bulk, as vegetables or animals. Mat. vi. 28. xiii. 32. Mark iv. 8. Luke i. 80. comp. Luke ii. 40. II. To increase in number or multitude. Acts vii. 17. III. To grow, increase, in a figurative sense, as the word of God by extending its influence over greater numbers. Acts vi. 7. xii. 24. xix. 20. comp. Mat. xiii. 32. To grow, spiritually. Eph. iv. 15. Col. i. 10. 1 Pet. ii. 2. 2 Pet. iii. 18. In Col. i. 6, after каρжоророúμevov, Griesbach, on the authority of twelve or thirteen MSS. (six of which are ancient,) of both the Syriac, Vulgate, and other old versions, admits into the text the words kai avžavóμevov, as a probable addition. [It would be better to say, to increase in honour, John iii. 30; to be propagated, Acts vi. 7. xii. 24. xix. 20; to become more perfect, 2 Cor. x. 15. Eph. iv. 15. Col. i. 10. 2 Pet. iii. 18. Br. says in 1 Pet. ii. 2," in an improper sense, that ye may grow up to salvation, i. e. become perfect Christians; Eph. iv. 15, that we may grow up into one body with Christ, i. e. be joined by love into one fellowship under Christ."] IV. In a transitive sense, to make to grow or increase. 1 Cor. iii. 6, 7. [Gen. xviii. 6. Job xlii. 10.] 1 [Schl. thinks the custom of late date in Judæa. He refers to Buxtorf, Lex. Talm. p. 1524. Geier de Hebr. Luct. c. 5, 16, p. 75.] 9 See note on this word under αυστηρός. 3 [The pipe was originally of reed, but afterwards of metal or horn. See Poll. iv. 9. It was used either on joyful or on sorrowful occasions.] Αὔξησις, εως, ή, from αὐξάνω.-Growth, increase. It is only applied spiritually. occ. Eph. iv. 16. Col. ii. 19. ΑΥΞΩ, from αέξω to increase. To grow, increase, spiritually. occ. Eph. ii. 21. Col. ii. 19. [In this place, Schl. thinks that to may be merely put to increase the force," the Church of Christ receives very great increase," or if not, "increases, so that God gives the increase."] AY PION, adv. It denotes time immediately after, or succeeding soon after; to-morrow, within Luke xii. 28. Acts a short time. Mat. vi. 30. With the prepositive xxiii. 15. 20. xxv. 22. article fem. (the N. uipa day being understood) it signifies, the morrow, the immediately sucActs iv. 3. 5. James ceeding day. Mat. vi. 34. iv. 14. comp. onμεpov. On 1 Cor. xv. 32, Wetstein cites from Diog. Laërt. Tpvoσi wç ArΡΙΟΝ ΑΠΟΘΑΝΟΥΜΕΝΟΙ, they indulge in luxury as if they were to die to-morrow. [LXX, Ex. viii. 10.] Αυστηρός, ά, όν. I. Austere, rough. It properly denotes a taste or sacour, as of unripe fruits, and is deduced by the etymologists from the V. ανω* to dry, because things of an austere taste make the mouth and palate feel dry and harsh. So in Dioscorides, ΑΥΣΤΗΡΟΣ ΟΙΝΟΣ is rough wine. See Seapula. II. Austere, harsh, secere in temper or disposition. occ. Luke xix. 21, 22. [2 Mac. xiv. 30. Ps. lxix. 22.] Και Αυτάρκεια, ας, ή, from αὐτάρκης. 1. Sufficiency, competence. 2 Cor. ix. 8. II. Content, contentment. 1 Tim. vi. 6. See Wetstein on both texts. [Dion. Hal. ii. 74.] Αὐτάρκης, εος, ους, ό, ή, from αὐτός himself, and apréw to suffice. I. Self-sufficient, sufficient. In this sense it is used by the profane writers. [Xen. Cyr. iv. 3, 5. Mem. iv. 7, 1. Polyb. v. 55, 8. Ecclus. v. 1. xi. 24. Prov. xxx. 9.] II. Content, satisfied with one's lot. Phil. iv. 11. [Ecclus. xl. 18. Diog. L. ii. 24.] Και Αὐτοκατάκριτος, ου, ό, ή, from αὐτός himself, and Karaкpivw to condemn.-Self-condemned, condemned by his own conscience, as knowing that he acts in violation of such plain and important precepts of our Lord as those contained in Mat. xxiii. 8. 10. Comp. aiperikóg, and see Campbell's Prelim. Diss. to the Gospels, p. 436, &c. occ. Tit. iii. 11. [See Ecumen. ad loc.] Αυτόματος, η, ον, from αὐτός oneself, and μάω to be excited, desirous, which may be from the oriental or to dilate, extend, excite. See Castell.-Spontaneous, of its own accord, occ. Mark iv. 28. Acts xii. 10. It is evident that auropárn in the former passage is opposed, not to the concurrent natural causes of vegetation, heat and moisture (see Job xiv. 8, 9. 2 Sam. xxiii. 4), but to the assistance and cultivation of man. Hesiod 4 Which is by some not improbably deduced from a to blow, as the air, of which dryness is the effect; and the V. aw seems a derivative of the Essence, which as in Heb. it is one of the names of the true God, Jehovah, so the idolatrous Arabs, and, with little variation, the Syrians and Chaldeans also, applied it to their God, the Air, which they adored as an eternal and self-existent Essence. See Hutchinson's Moses sine Princip. p. 31, &c. |