sephus, lib. iv. cap. 9, § 10, uses ATHE-1 ΜΙΤΟΥΣ ήδονας for unnatural pleasures. See more in Wetstein. Άθεος, ε, ὁ, ἡ, from a neg. and Θεος God. Without God, i. e. the true God, an Atheist in this sense. occ. Eph. ii. 12. So αθεοι is used by Ignatius for heathen and hereticks, Epist. ad Trallian. § 3 and 10. See also Wolfius on Eph. Suicer's Thesaurus in Αθεος Ι. 2, and Olivet's Theologia Græcan. at the end of the 3d tome of his edition of Cicero's Works, Genev. p. 659, &c. Αθεσμος, ε, ὁ, ή, from a neg. and θεσμος a law, which from τίθημι or θεew to fix, appoint, constitute. Lawless, disregarding law and right, occ. 2 Pet. ii. 7. iii. 17. Αθετεω, ω, from a neg. and θετος placed, from τίθημι or θεw to place. I. To abolish, annul. 1 Cor. i. 19. Gal. iii. 15. or αει always, and θλαw to shake or dash together, or against each other; or rather from the Heb. התל to sportplay. Thus the Heb. שחק, which generally signifies to sport, play, or the like, is also used, 2 Sam. ii. 14, for conflicting, skirmishing, plainly because the actions are of a similar kind. To strive, contend, be a champion in any of the Grecian games. occ. 2 Tim. ii. 5. From this verb these ancient champions were called αθληται, in Latin athleta, whence our English word athletick. Αθλησις, ιος, att. εως, ή, from αθλεω. A fight, contest, struggle, conflict. occ. Heb. x. 32. Αθυμεw, w, from a neg. and θυμος the mind. To despond, lose courage, be discouraged, occ. Col. iii. 21. Αθωος, ε, ὁ, ἡ, from a neg. and θωη a mulct or punishment imposed upon any one, which Eustathius derives from θεω, θω to put, impose, as ζωη life, from ẽ to live. II. To reject, despise. Luke vii. 30. x. 16. comp. Heb. x. 28. 1 Tim. v. 12; on which last text observe, that αθετειν πισιν is a pure Greek phrase, used by I. Not mulcted, unpunished. It occurs not Polybius and Diodorus Siculus (see Ra in this sense in the N. T. but frequently phelius and Wetstein) for violating one's in the profane writers. faith or promise; and the expression in II. Innocent, free from guilt. occ. Mat. ject. Xenophon, Cyri Exped. lib. 6. p. 452, edit. Hutchinson, 8vo, has Λιμην ΑΙΓΙΑΛΟΝ ΕΧΩΝ. Tim. seems to refer to the widows violating their former engagement to the church, that they would not abuse its alms. See Wolfius and Macknight. xxvii. 4, 24. Αιμα αθωον is a phrase often occurring in the LXX for the Heb. דם נקי See Sam. xix. 5. 2 K. xxi. 16. χχίν. 4. So αθωος ειμι-αποτων αιματων -is used by the LXX 2 Sam. iii. 28, for III. With an accus. of the person. To violate one's engagement to, to disappoint or fail one, in this sense, "fidem illi datam fallere." Kypke, who in confirmation of this meaning of the expression cites from Polybius, lib. ix. c. 30. p. 262. Πως δε ΤΟΥΤΟΥΣ ΑΘΕΤΕΙΝ ευλα Cεισθε; Why do ye scruple to violate your engagement to these?" Comp. LXX in Isa. i. 2. xxxiii. 1. Ps. cxxxii. 15. and see more in Kypke himself. occ. Mark vi. 26. IV. To frustrate, or rather to reject. Mark vii. 9. (comp. ver. 8.) Gal. ii. 21. (comp. ch. v. 2, 4.) Αθετησις, ιος, att. εως, ή, from αθετεω. II. An abrogation, annulling. occ. Heb. vii. 18. Αθλεω, ω, contracted from αεθλεω, which is derived from αεθλος strife, contest; and this may be either from a intens. Αΐδης, ε, ό, ή, from αει ever, always. L Eternal, absolutely, without beginning or end. occ. Rom. i. 20. II. Eternal, in a restrained sense, or à parte post, perpetual, without end, occ. Jude, ver. 6. Αίδως, οος, ως, ή, from a neg. and ιδειν το see, look at, for modest persons are apt to turn away their eyes, and not look at others. 1. Modesty, decency, occ. 1 Tim. ii. 9. II. Reverence, veneration. occ. Heb. xii. 28. Διίοψ, οπος, ὁ, from αιθω to scorch (which from the Heb. חתה to keep fire lighted( and we the aspect or countenance (from An Ethiopian, so called from his scorched and black countenance and skin. occ. Acts viii. 27. comp. Jer. xiii. 23. Άιμα, ατος, το, perhaps from αιθω to be hot, or from aw to breathe, because it requires constant refrigeration from the external air, (comp. Heb. and Eng. Lexicon in נפש III.) or rather from Heb. to be hot. 1. The blood, properly so called, that warm red liquor, which circulates in the bodies of men and animals, and in which their natural life eminently consists (see Gen. ix. 4, 5. Lev. xvii. 11, 14. Deut. xii. 23.) Luke xiii. 1. Heb. ii. 14. John xix. 34. Acts xv. 20, 29. xx. 28. Heb. ix. 7, 12, 13. In Col. i. 14. very many MSS, six of which ancient, and several old versions, have not the words δια τε άιματος αυτε, which are accordingly rejected by Wetstein and Griesbach. II. Blood, killing a man. Mat. xxiii. 30. xxvii, 6, 8, 24. III. Guilt or punishment of shedding human blood, or of killing man, murder. Mat. xxiii. 35. (comp. ch. xxvii. 25.) xxvii. 24. Luke xi. 50, 51. Acts v. 28. comp. Acts xviii. 6. xx. 26, where it is applied spiritually. The profane writers, as Sophocles, Euripides, and Demosthenes, use αιμα for murder. See Scapula. IV. Blood, seed, or natural descent. Acts xvii. 26. comp. John i. 13, where see Wetstein; and comp. Σαρξ VI. Homer uses άμα in this sense. Il. vi. line 211, Ταυτης του γενεης, τε και ̔ΑΙΜΑΤΟΣ ευχομαι είναι. I boast to be of such descent and blood. And so, Odyss. iv. line 611, Menelaus says to Telemachus, ̔ΑΙΜΑΤΟΣ εις αγαθοίο, Thou art of good (i. e. noble or generous) blood. V. Σαρξ και άιμα, Flesh and blood. See under Σαρξ ΙΧ. Αιματεκχυσια, ας, ή, from αιμα, ατος, ̔Αιμορῥοεω, ω, from άμα blood, and ῥους Αινεσις, ιος, att. εως, ή, from αινεω. In the LXX it frequently answers to Αίνεω, ω, from aivos, if it should not be 2 Pet. ii. 1. ̔Αιρετίζω, from αιρεw to choose. To choose. occ. Mat. xii. 18. apostle here seems to allude to Num. xii. leader. occ. 1 Cor. xi. 19. Gal. v. 20 8, which is thus rendered in the LXX, ΣΤΟΜΑ ΚΑΤΑ ΣΤΟΜΑ λαλήσω αυτῳ εν είδει, και ο δι ΑΙΝΙΓΜΑΤΩΝ )ולא בחירת fieb.) και την δοξαν Κυρις ΕΙΔΕ ΑΙΝΟΣ, 8, 6, perhaps from the Heb. ענה to return, answer. Praise returned for benefits received or expected. occ. Mat. xxi. 16. Luke xviii. 43. Αιρεσις *, ιος, att. εως, ή, from αιρεω το choose. I. A choice. It occurs not. in the N. T. simply in this sense, but is thus used in the profane + and ecclesiastical writers, in the LXX version of Lev. xxii. 18, 21, and in 1 Mac. viii. 30. II. A sect of heathen philosophers. Thus used by Arrian, Epictet. lib. ii. cap. 19, "Why do you call yourself a Stoic? Confine yourself to what you do, και ἑυρησετε τινος εσθ' ̔ΑΙΡΕΣΕΩΣ, and you will discover of what sect you are; most of you Epicureans, &c." So Lucian, in Hermotim. tom. i. p. 580, Ει δεκα μονας θειμεν τας ̔ΑΙΡΕΣΕΙΣ εν φιλοσοφια-If we suppose only ten sects in philosophy-" Id. Demonax, p. 1004. "One asked Demonax, τινα ΑΙΡΕΣΙΝ ασπαζεται μαλλον εν φιλοσο φια. What sect in philosophy he chiefly embraced?" And Plutarch, de Plač. Philos. lib. i. cap. 3. says, that from Thales, ή Ιωνική ΑΙΡΕΣΙΣ προσαγορευθη, the Ionic sect was denominated." III. A sect, secta, that is, a form or mode of religious discipline or opinion which any one chooses, follows, and professes, or the persons who follow such form or mode, occ. Acts v. 17. xv. 5. xxiv. 5, 14. xxvi. 5. xxviii. 22. Josephus, Ant. lib. xiii. cap. 5. § 9. Vit. § 2, and § 38, calls the several sects of the Pharisees and Sadducees, &c. among the Jews, 'Αιρεσεις, in the same manner as St. Luke does in the Acts. IV. A sect among Christians, in some measure resembling those among the Jews and Heathen, a religious party or faction among Christians under some human * On this much controverted word, and the several texts wherein it occurs, see Dr. George Campbell's 9th Preliminary Dissertation to his Translation of the Four Gospels. Part iv. page 424, &c. ↑ See Herodotus, lib. i, cap. 11. In the LXX it most commonly answers to the Heb. בחר to choose. Comp. especially 1 Chron. xxix. 1, in Heb. and LXX. ̔Αιρετικος, 8, ὁ, from άιρετιζω. Comp. Αιρεσις. It occurs not in A founder, leader, or promoter of a religious faction or sect among Christians, a man factious in Christianity*. occ. Tit. iii. 10. comp. Rom. xvi. 17. ̔Αιρεω, ω, Mid. Αιρεομαι, εμαι, from αιρω to take up. I. To take, take hold on. this sense in the N. T. but frequently in the profane writers. ΙΙ. Τo choose. occ. Phil. i. 22. 2 Thess, i 13. Heb. xi. 25. ΑΙΡΩ, from the Heb. ער, or in Hiph. העיר to raise up. The general meaning of the word is to lift, raise or take up. I. To lift up, as the hands, Rev. x. 5.the eyes, John xі. 4г. II. To lift or take up, Mark vi. 29, 43Acts xx. 9. Mat. xvii. 27. On Luke xix. 21. comp. under Τιθημι II. III. Applied to the mind, To suspend, keep in suspense. John x. 24. See Suicer's Thesaurus on the word, who cites from Philostratus II. 4, Καμε πανυ ΑΙΡΕΙ ὁ λογος ὁν ειρηκεν, And the discourse which he spake keeps me quite in suspense." The learned Elsner, Observ. Sacr. (whom see) interprets the phrase ψυχην αίρειν, John x. 24. by taking away life, as it plainly signifies, ver. 18. (comp. LXX in Isa. liii. 8.) q. d. How long dost thou kill us, i. e. with doubt and delay? IV. To take up on one, as a yoke, Mat. xi. 29. V. To take up, as a cross, Mat. xvi. 24. VI. To bear or carry, as a burden, Mat. iv. 6. xxvii. 32.. Mark xv. 21. John v. 8, 9. comp. Luke xxiii. 26. VII. To remove, take away. Mat. xxii. 13. John xi. 39, 41. comp. Mat. xxiv. 39; particularly to execution, Luke xxiii. 18. So Philo in Wetstein, comp. * See Campbell's Preliminary Dissertations to Gospels, p. 434, &c. ver. 21, and John xix. 15. Acts xxi. | VIII. To bear, and so take away or re- II. To lift up or raise the voice. Luke In the LXX this word most commonly answers to the Heb. נשא, which is applied in nearly the same senses. Αισθανομαι οι αισθεομαι, from αισθω το 1. To perceive, properly by means of the Αισθησις, ιος, att. εως, ή, from αισθεομαι. See the last word. 9. ΕΝΔΟΝ ΑΙΣΘΗΤΗΡΙΩΝ, The internal Αισχροκερδης, εος, ως, ὁ, ἡ, from αισχρος Αισχρολογια, ας, ή, from αισχρος vile, Vile, filthy, obscene talk. occ. Col. ii. 8. Αισχρος, α, ον, from αισχος baseness, vile- Base, vile, indecent, shameful. occ. 1 Cor. xi. 6. xiv. 35. Eph. v. 12. Tit. i. 11. Αισχροτης, τητος, ή, from αισχρός. Filthiness, obscenity. occ. Eph. v. 4. II. Ignominy, disgrace. occ. Heb. xii. 2. Αισχύνομαι in the LXX generally an- Perception, properly external, but in the N.T. it is used only for internal. occ. Phil. i. 9. Αισθητηριον, ε, το, from αισθεομαι. An organ or instrument of sensation or perception; so the αισθητηριον of seeing is the eye-of hearing, the ear; but in the N. T. it is used only for the internal senses, or senses of the soul, corresponding to those outward ones of the body. In the Definitions ascribed to Galen, αισθητηριον is defined, το αισθησιν τινα πεπιςευμενον οργανον ητοι οφθαλμος, η φις, η γλωτία; the organ to which any sense is intrusted-either the eye, or the nose, or the tongue." See Wetstein, I. To ask, request, beg. Mat. v. 42. vii. 7, ΑΙΤΕΩ, ω, and Mid. αιτεομαι, εμαι, perhaps from Heb. העיטthe Hiph. (if used) of עט, whose signification might be to impel, incite, or the like, for in Kal the V. denotes to move swiftly, rush impetuously. who also cites from Galen the very • phrase, ΤΟ ΑΙΣΘΗΤΗΡΙΟΝ ΕΧΕΙ 8, 9. xviii. 19. xxvii. 20. Mark xv. 43. & al. freq. ΓΕΓΥΜΝΑΣΜΕΝON; and in Jose- II. To ask, require. Luke i. 63. Acts xiii. phus, De Maccab. § 3, we have ΤΩΝ 21. xvi. 29. xxv. 3. 1 Pet. iii. 15. This verb in the LXX generally answers to the Heb. שאל, which has the same meanings. Αιτημα, ατος, το, from αιτεw to ask. Αιχμαλωτευω, from αιχμαλωτος. A petition, a request, a thing required or asked. occ. Luke xxiii. 24. 1 John v. 15. To lead or carry away captive. occ. Eph. iv. 8. 2 Tim. iii. 6, where sixteen MSS of which six ancient, the old commenta tors, and several printed editions, read αιχμαλωτίζοντες. See Wetstein and Griesbach. ΑΙΤΙΑ, ας, ή, perhaps from the Heb. (Hiph. of) to impel, incite, (comp. Αιχμαλωτίζω, from αιχμαλωτος. under αιτεω) or rather from ארה or אודה I. To carry away captive, or into captivity. )whence plur. אדותor אודות( a cause, motive. See Heb. and Eng. Lexicon I. A cause, reason, incitement. Mat. xix. 3. Luke viii. 47. Acts x. 21, & al. II. An accusation, crime, or fault. Mat. xxvii. 37. Mark xv. 26. John xviii. 38. & al. In this sense the word seems an immediate derivative from the verb αιτεω to ask, require; because an accusation or crime is that for which any one is required to appear before the judges and questioned. On Mat. xxvii. 37, see Wetstein and Suicer Thesaur. in Αιτια ΙΙΙ. III. A condition, a case. occ. Mat. xix. 1O. Αιτιαμα, ατος, το, from αιτιαw to accuse, which from αιτια. An accusation. occ. Acts xxv. 7. Αιτιον, το, from αιτια, which see. I. A cause, reason, occ. Acts xix. 40. II. A crime, fault. occ. Luke xxiii. 4, 14. comp. ver. 22. Αιτιος, 8, ὁ, ἡ, from αιτια. An author, causer. occ. Heb. v. 9. Αιφνιδιος, 8, ὁ, ἡ, from αιφνης unexpectedly, suddenly, which from ayw the same, a derivative from a neg. and φαινω to appear, q. d. quicker than sight. Sudden, unexpected, unforeseen. occ. Luke xxi. 34. 1 Thess. v. 3. Αιχμαλωσία, ας, ή, from the same as αιχμαλωτος, which see. I. Captivity, state of being captive. occ. Rev. xiii. 10. occ. Luke xxi. 24. II. Figuratively, To bring into captivity, on subjection. occ. Rom. vii. 23. 2 Cor. x. 5. Αιχμαλωτος, 8, ό, ή, from αιχμη a spear (from ακμη, which see) and αλωτος taken, (from the obsol. V. αλow to take which see.) A captive, a prisoner taken in war, applied to spiritual captives. occ. Luke iv. 18. Αιων, ωνος, ὁ, q. αει ων, always being. I. Both in the singular and plural it signi- XX. 10. Εις ήμεραν αιωνος, 2 Pet. iii. 18, "lite rally, Until the day of eternity. Bengelius on this expression remarks, that it teaches us that eternity is a day without any night a real and perpetual day." Macknight. II. The duration of this world. Mat. xxvi 20. Comp. Mat. xiii. 39. Απ' αιώνος, Since the duration, i, e. the beginning, of the world, Luke i. 70. Acti iii. 21. So εκ τε αιώνος, John ix. 32. III. Αιωνες, όι, The ages of the world 1 Cor. ii. 7. Eph. iii. 9. Col. i. 26 1 Tim. i. 17. Heb. ix. 26. IV. Ὁ Αιων έτος, This present life, the world, as we say. Luke xvi. 8. xx. 34 Comp. Mat. xiii. 22. Luke xvi. 8. Gal i. 4. 1 Tin. vi. 17. 2 Tim. iv. 10. Tit ii. 12. 1 Cor. i. 20. ii. 6. viii. 13. 2 Cor iv. 4. Eph. i. 21. ii. 2, Κατα τον ανοι να το κόσμε τετε, According to the course or manner, of this world. Comp Rom. xii. 2. Gal. i. 4. ν. Ὁ Αιων ὁ ερχομένος. The world t come |