Mark xv. 40. John xix. 25. Luke vi. 15, 16. Observe that in Mat. xiii. 55, James, and Joses, and Judas, are called the Αδελφοι of Christ, but were most probably only his cousins by the mother's side; for James and Joses were the sons of Mary, Mat. xxvii. 56; and James and Judas the sons of Alpheus, Luke vi. 15, 16, which Alpheus is therefore probably the same with Cleopas, the husband of Mary, sister to our Lord's mother. John xix. 25. See Bp. Pearson on the Creed, Art. III. and Macknight, On the Apostolical Epistles, vol. iii. p. 190. IV. A brother, one of the same race or nution. Acts iii. 22. vii. 23, 25. Rom. ix. 3, & al.

as to a thing unknown: and the Vulg. has non quasi in incertum, not as to a thing uncertain; and adds, "I think I have expressed the true meaning in rendering it, not as to an uncertain goal." occ. 1 Cor. ix. 26.

Αδημονεω, ω, from the verbal N. αδημων, depressed and spent with labour or fatigue, which from ηδημαι pret. pass. of the V. αδεω, to faint, or be spent with fatigue, and this seems a compound of a שתמידי and Heb. די sufficient; or else αδημων may be from the Heb. which in Niph. signifies to be astonied, overwhelmed.

To faint, be spent, depressed, and almost overwhelmed with sorrow, or labour of mind. occ. Mat. xxvi. 37. Mark xiv. 33. Phil. ii. 26. See Wetstein and Kypke on Mat. who produce many instances of the use of this Verb by the Greek writers.

V. A brother, one of the same nature. It is used nearly as the word ὁ πλησιον α neighbour. Mat. v. 22, 23, 24. vii. 3, 4. VI. A brother in the common faith, a son of God through Christ, and coheir of eternal life. 1 John ii. 9, 10, 11. & al. freq. In the LXX it generally answers to the Heb. או, and appears to be used by the writers of the N. T. in the same senses I. The invisible receptacle or mansion of the

as that Heb. word is in the O. T.

Αδελφοτης, τητος, ή, from αδελφος.

A brotherhood, socicty of brethren, i. e.
of Christians. Comp. Αδελφος VI. occ.
1 Pet. ii. 17. v. 9.

Αδηλος, ε, ὁ, ἡ, και το-οr, from a neg. and
δηλος, manifest.
I. Not manifest, not apparent, concealed. It
is applied to graves overgrown

grass or

with

Αδης, 8, ὁ, q. Αΐδης (as the word is spelt in * Homer and + Hesiod) obscure, dark, invisible, from a neg. and ιδειν to see.

dead, in general. occ. Mat. xi. 23. Luke x. 15. (comp. Isa. xiv. 12, 15.) Acts ii. 27, 31. 1 Cor. xv. 55.

Acts ii. 27, is a citation of Ps. xvi. 10, where the Heb. word corresponding to άδε (άδην LXX Vatic. is שאול infernus, that to ψυχην is נפש the body, or animal frame.

Observe the phrases εις άδε or εως άδε are elliptical, for εις οι εως οικον οι τοπον ads, in or to the house or place of the grave. Hence,

weeds, and thus concealed, as no doubt the graves of the poor frequently were, however carefully those of the rich might be kept and beautified. Comp. II. The invisible place or state of separate

Κονιαw occ. Luke xi. 44. Comp. Num.

xix. 16.

souls, the unseen world of separate spirits; whether of torment, occ. Luke xvi. 23. (where see Wetstein); or in general, occ. Rev. i. 18. vi. 8. xx. 13, 14, where see Vitringa.

Αδηλοτης, τητος, ή, from αδηλος.
Uncertainty, inconstancy. occ.1 Tim.vi. 17.
Αδήλως, Adv. from αδηλος.

Uncertainly, without attending to the pre-
scribed marks or lines, orrather (consider-
ing that the expression ex αδήλως seems
to be put in opposition το αέρα δερων
beating the air) Not manifestly, without
being exposed to the view of the spectators
and judge of the race. Comp. Mac-
knight, But Bp. Pearson observes, that
the Syriac renders ως εκ αδήλως by not

ΙΙΙ. Πυλαι άδε, The gates of Hades, or of the grave. occ. Mat. xvi. 18. This expression seems allusive to the form of the Jewish sepulchres, which were large subterraneous caves, with a narrow mouth

Phil. i. 30. Col. ii. 1. 1 Thess. ii, 2.

The word occurs only in the above-
cited texts.

Αγωνια, ας, ή, from αγων.
I. Bodily strife, struggle or contest, such as
that of the champions in the Grecian
games. The N. T. writers use it not in
this sense.

II. Violent struggle, or agony, both of body
and mind. Thus likewise used in the
profane writers; see Wetstein, occ. Luke
xxii. 44.

Αγωνιζομαι, from αγωνία, strife, struggle,

Heumann on John xi. 7, having expressed his doubts whether the verb is used in this sense by the learned Greek writers; Kypke, among other passages, cites from I. To strive, struggle, contend, fight. occ. Arrian, Epictet. lib. iii. cap. 22, p. 315, ΑΓΩΜΕΝ επί τον ανθυπατον, Let us go to the Proconsul;" and from Polybius, lib. vii. с. 3, р. 704, ΑΓΩΜΕΝ τοινυν, εφη, παλιν την αυτην όδον, Let us go back again, says he, the same way we came."

Αγωγη, ης, ή, from ayw to lead.

John xviii. 36. 1 Cor. ix. 25. comp 1 Tim. vi. 12. 2 Tim. iv. 7. II. To strive, endeavour earnestly, both bo dily and mentally. q. d. To agonize, occ Luke xiii. 24. Col. i. 29. iv. 12. This V. occurs only in the above-cited

texts.

Αδαπανος, 8, ὁ, ή, from a neg. and δαπανι

expense.

Without expense or charge, not charge able. occ. 1 Cor. ix. 18.

Course of life, manner of leading or spending it. Comp. Aγω V. occ. 2 Tim. iii. 10.; where Raphelius shews that Polybius often uses αγωγη for a course or manner of life, particularly in the phrases | ΑΓΕΙΝ ΑΓΩΓΗΝ, and ΑΓΕΙΝ ΑΓΩ- Ι. Properly, A sister by the same mother, an ΓΗΝ το βιε, τοo keep a course or manner of life. See also Wetstein.

Αγων, ωνος, ὁ, from the V. αγω, implying force or violence. Comp. Αγω Ι.

Αδελφη, ης, ή, from αδελφος, which see.

uterine sister. See Luke x. 38, 9. Joln
xi. 1, 3.

II. A sister in general. Mat. xix. 29
Mark x. 29.

III. A near kinswoman, a female cousin
Mat. xiii. 56. Mark vi. 3. comp. Mat
xii. 50. Mark iii. 3.5.

I. Strife, contention, contest for victory or mastery, such as was used in the Grecian games of running, boxing, wrestling, &c. It is not used in the N. T. strictly in this sense, which is very common in the profane writers; but to this St. Paul plainly * alludes, 1 Tim. vi. 12. 2 Tim. iv. 7, and applies the word to the evangelical contest against the enemies of man's salvation. Comp. 1 Cor. ix. 24. & seq. Arrian uses the phrase ΑΓΩΝΑ ΑΓΩΝΙ- Ι. A brother by the same mother, an uterin

ΖΕΣΘΑΙ, Epictet. lib. i. cap. 9; and before him Plato, Apol. Socrat. § 23, ΑΓΩΝΑ ΑΓΩΝΙΖΟΜΕΝΟΣ.

II. A race, a place to run in. occ. Heb. xii. 1; where Wetstein cites Dionysius Hal. and Euripides using the same expression, ΑΓΩΝΑ ΤΡΕΧΕΙΝ or ΔΡΑΜΕΙΝ.

III. A struggle, contest, contention. occ.

* Thus also doth Epictetus, Enchirid. cap. 75. "If any thing whether laborious or agreeable, glorious or inglorious, present itself, remember ότι νων ὁ ΑΓΩΝ, και ήδη παρεσι τα Ολυμπια, that now is the time of contest, now the Olympics are come."

IV. A sister in the common faith, a christia woman. Rom. xvi. 1. 1 Cor. vii, 15. ix. 5 James ii. 15. Comp. Αδελφος VI. Αδελφος, 8, ὁ, from a collect. and δελφυς womb*, which from Heb. דלף to disti on account of the + periodical evacua tion.

brother. Mat. iv. 21. comp. Mat. xx
20. Mark x. 35.

II. A brother, though not by the same ma
ther. Mat. i. 2.
III. A near kinsman, a cousin. Mat. xii
55. Mark vi. 3. comp. Mat. xxvii. 56

i

V. A brother, one of the same nature. It is used nearly as the word ὁ πλησιον α neighbour. Mat. v. 22, 23, 24. vii. 3, 4. VI. A brother in the common faith, a son of God through Christ, and coheir of eternal life. 1 John ii. 9, 10, 11. & al. freq. In the LXX it generally answers to the Heb, and appears to be used by the writers of the N. T. in the same senses I. The invisible receptacle or mansion of the as that Heb. word is in the O. T.

or entrance, many of which are to be | Αδιαφθορια, ας, ή, from a neg. and διαφθορα

found in Judea to this day. These se-
pulchres Bp. Louth has described with
his usual accuracy and elegance, Prælect.
vii. De Sacra Poësi Heb. p. 130, &c.
edit. Gotting. The phrase Πυλαι άδε
answers to the Heb. שערי שאול the gates
of the sepulchre, for which the LXX use |
it, Isa. xxxviii. 10. (comp. Ps. cvii. 18.
Wisd. xvi. 13. 3 Mac. v. 36.) And the
full meaning of our Lord's promise in
the latter part of Mat. xvi. 18, seems to
be, that his church on earth, however per-
secuted and distressed, should never fail
'till the consummation of all things, and
should then, at the resurrection of the
just, finally triumph over death and the
grave. Comp. 1 Cor. xv. 54, 55.
The expression Πυλαι άδε is by no
means peculiar to the hebraical or helle-
nistic style: Grotius, Whitby, and Wet-
stein on Mat. xvi. 18, shews that it is used
by the old Greek Poets, particularly by
Homer, Theognis, Euripides, and Theo-
critus, and was no doubt derived to them |
from the east.

"Our English, or rather Saxon word
Hell, in its original signification (though
it is now understood in a more limited
sense), exactly answers to the Greek word
Hades, and denotes a concealed or un-
seen place; and this sense of the word
is still retained in the eastern, and espe-
cially in the western counties of England;
to hele over a thing is to cover it. See
Lord King's History of the Creed, ch. iv."
Doddridge on Rev. i. 18. Hell is used
for the Heb. שאול or Greek άδης in Ps.
xlix. 14. lv. 16. lxxxviii. 2. Ixxxix. 47,
according to the old English Translation
retained in our Liturgy. See also Leigh's
Crit. Sacr. in Αιδης, and Junius's Ety-
molog. Anglican. in Heile and Hele.

Αδιακριτος, 8, ὁ, ή, from a neg. and διακρίνω. to distinguish.

Making no partial distinctions, free from
partial regards, impartial. occ. James
iii. 17.

Αδιαλειπτος, 8, ό, ή, from a neg. and δια-
λειπω to intermit, which see.
Unceasing, continual, without intermission.
occ. Rom. ix. 2. 2 Tim. i. 3.
Αδιαλείπτως, Adv. from αδιάλειπτος.
Continually, without intermission. occ.
Rom. i. 9. 1 Thess. i. 3. ii. 13. v. 17.

corruption, which see. Incorruptness, integrity, freedom from corrupt mixtures or adulterations. occ. Tit. ii. 7; where nine MSS, four of which ancient, read, to the same sense, αφθοριαν. See Wetstein and Griesbach. Αδικεω, w, from a neg. and δικηright, justice. I. Intransitively, To act unjustly, do wrong, Acts xxv. 11. 2 Cor. vii. 12. Col. iii. 25. Rev. xxii. 11.

II. Transitively, To act unjustly by

any one,

to do wrong to, or injure him. Mat. xx. 13. Acts vii. 24, 26, 27. XXV. 10. Philem. ver. 18, & al.

III. To hurt, damage, harm. Luke x. 19.
Rev. ii. 11. vi. 6. vii. 2, 3, & al. On
Rev. vi. 6, Wetstein shews that the V.
is in this sense applied to the earth, or
land, by the best Greek writers.
Αδικημα, ατος, το, from αδικεω, to injure.
An act of injustice, a criminal act, a
crime. occ. Acts xviii. 14. xxiv. 20. Rev.
xviii. 5.

Αδικια, ας, ή, from αδικος unjust.
I. Injustice, iniquity, wrong, as opposed to
that justice or righteousness which is re-
quired by the divine law. Luke xiii. 27.
Acts i. 18. Rom. i. 29. iii. 5. 2 Tim.
ii. 19. 1 John v. 17. comp. ch. iii. 4.
II. Falsehood, deccitfulness, as opposed to
truth or constancy. Luke xvi. 9. comp.
ver. 11. John vii. 18. Rom. ii. 8. So
in the LXX αδικια frequently answers to
שלמה שקר Heb. which signifies to speak or
act falsely or deceitfully. comp. espe-
cially in the LXX, Deut. xix. 18. Mic.
vi. 12. Comp. under Μαμμωνας, and

see Wetstein in Luke.

Αδικος, ε, ὁ, ἡ, και το-ον, from a neg, and δικη justice.

1.

Unjust, unrighteous, falling short of the righteousness required by the divine law. 1 Pet. iii. 18.

II. Unjust, unrighteous, wanting the im-
puted righteousness of faith, and the inhe
rent righteousness wrought by the Spirit of
God. Mat. v. 45. Acts xxiv. 15. 1 Cor.
vi. 9.

III. Unjust, unrighteous, iniquitous, unequi-
table. Luke xvi. 10. xviii. 11.
IV. Deceitful, fallacious, mocking expecta-
tion. occ. Luke xvi. 11.
Αδίκως, Adv. from αδικος.
Unjustly, undeservedly. occ. 1 Pet. ii. 19.
Αδοκιμος

1

Αδοκιμος, ε, ὁ, ἡ, from a neg. and δοκιμος |III. Very frequently, continually. 2 Cor: iv.

proted, approved, which see.

The word is used both in a passive and an active sense. In the former it is properly applied to metals, and refers to that part of them which upon refining is thrown away as drossy and worthless: so in the LXX αδοκιμος answers to the סינים. בימים dross. Isa. i. 22. Prov. xxv. 4. 1. In a passive sense, Disapproved, rejected, cast away. occ. 1 Cor. ix. 27. Heb. vi. 8. comp. 2 Cor. xiii. 5, 6, 7, where see Bp. Pearce and Macknight.

II. In an active sense, Undiscerning, undistinguishing, void of judgement. occ. Rom. i. 28. 2 Tim. iii. 8. Tit. i. 16, on all which texts see Macknight.

11. 2 Pet. i. 12.

Hence the old English aye, ever. ΑΕΤΟΣ, 8, ὁ, according to some, from αΐσσω to rush with violence, which is plainly from the Heb. or Hiph. to hasien; but αυτος may rather be deduced from the Heb. a bird of prey, a derivative from the V. to fly or rush impetuously. See Bochart, vol. iii. 170. An eagle, a well-known genus of rapacious birds. ore. Mat. xxiv. 28. Luke xvii. 37. Rev. iv. 7. xii. 14. On Mat. and Luke comp Deut. xxviii. 49, and remark the plain allusion to the Roman military ensigns.

Αζυμος, 8, ὁ, from a neg. and ζυμη leaven.

The above cited are all the passages of I. Αζυμα, τα. Unleatened cakes or bread. the N. T. wherein the word occurs.

Αδόλος, ε, ό, ή, from a neg. and δολος deceit. Without deceit, sincere, pure. occ. 1 Pet. ii. 2.

magnificent.

Άδροτης, τητος, ή, from άδρος abundant,
which from the Heb.
Abundance, exuberance.occ.2 Cor. viii. 20.
Αδυνατεω, ω, from αδυνατος.

To be impossible. occ. Mat. xvii. 20.
Luke i. 37. So LXX in Job xlii. 2.

Αδύνατος, ε, ὁ, ἡ, και το-ον, from a neg.
and δυνατος, possible, or powerful. It is
used in a neuter, but most commonly in
a passive sense.

L. In a neuter sense, Impotent, weak. Acts xiv. 8. Rom. XV. I.

II. Passively, Impossible, not to be done. Mat. xix. 26. Heb. vi. 18. x. 4, & al. Α.ΔΩ for Αειδω, from the Heb. to con Jess, praise; because the original use of singing among both believers and idolaters was in the confessions and praises of their respective gods; and indeed in this appropriated sense only is the verb ᾳδω applied in the N. T.

To sing, utter harmoniously. occ. Rev. v. 9. xiv. 3. xv. 3. Eph. v. 19. Col. iii. 16. In the two last texts it is applied figuratively to the heart.

In the LXX ᾳδοντες, singing, once answers to the Heb. תודה )from ירה( confession. Jer. xxx. 19.

Ass, from a intens. and ɛw to be (see under ειμε), or from Heb, היה to be

I. Always, ever. Acts vii. 51. 2 Cor. vi. 10. II. Always, ever, in a restrained sense, that is, at some stated times. Mark xv. 8,1

See

Luke xxii. 1, 7. Acts xii. 3. xx. 6. Also, The feast of unleavened bread, which lasted seven days, on the first of which the passover was sacrificed. occ. Mat. xxvi. 17. Mark xiv. 1, 12. Exod. xii. 6, 18, 20. Num. xxviii. 16. II. Unleavened, free from fermenting matter. It is applied figuratively and spiritually to christians, occ. I Cor. v. 7. comp. ver. 8.

This word in the LXX constantly answers to the Heb.

AHP. ερος, ὁ, from the Heb. אר to flow; whence also the Chaldee אור Syriac Welsh awyr, Latin aër, and its modern derivatives, all denoting the air. The air, the celestial fluid surrounding the earth, and consisting of light and spirit, i. e. gross air. Acts xxii. 23. Rev. ix. 2, & al.

The LXX twice use this word in the Gen. plural Αερων airs, to express the Heb. the conflicting airs or ethers. Sce Heb. and Eng. Lexicon in שוק II. Αθανασια, ας, ή, from αθανατος immortal, which from a neg. and Savατος death. Immortality, exemption from death. occ. 1 Cor. xv. 53, 54. 1 Tim. vi. 16. Αθεμιτος, 8, ὁ, ἡ, και το-ον, from a neg. and θεμιτος lawful, from θεμις law, right, which seems a derivative from the Heb. On complete, perfect. I. Unlawful. occ. Acts x. 28.

II. Wicked, abominable. occ. I Pet. iv. 3, where it seems particularly to refer to the abominable impurities which accompanied the heathen idolatries. So Josephus,