some, the next life. Mark x. 30. Luke xviii. 30. Comp. Luke xx. 35. So Ο Αιων ὁ μέλλων. Eph. i. 21. Ακαθαρσια, ας, ή, from a neg. and κεκαθαρσαι, 2d person sing. pret. pass. of καθαιρω to cleanse. II. VI. An age, period, or periodical dispensa- XV. 24. VII. Αιώνες, δι, seems, in Heb. xi. 3, το Αιωνιος, ε, δ, ή, and αιωνιος, α, ον, from αίων. 1. Eternal, having neither beginning nor end, Rom. xvi. 26. (comp. 1 Tim. i. 17.) Heb. ix. 14. Uncleanness, filth, in a natural or physical sense. occ. Mat. xxiii. 27. Moral uncleanness, lewdness, incontinence in general. Rom. vi. 19. Eph. iv. 19. 1 Thess. ii. 3. iv. 7. III. Any kind of uncleanness different from whoredom, as 2 Cor. xii. 21; any unnatural pollution, whether acted by oneself, as Gal. v. 19. Col. iii. 5; or with any other, Rom. i. 24. comp. ver. 26, 27. This word in the LXX usually answers to the Heb. טמאה or טמא pollution. Ακαθαρτης, τητο, ή, by Syncope for axaθαρότης, from a neg. and καθαρότης cleanness. Uncleanness, filthiness. occ. Rev. xvii. 4. Ακαθαρτος, 8, ὁ, ἡ, και το-ον, from a II. Eternal, without end. Mat. xxv. 41, of those cities is a dreadful emblem of that everlasting fire (το παρ το αιωνιον, Mat. xxv. 41.) which awaits the ungodly and unclean. Comp. Jude ver. 15. 2 Pet. ii. 6; and see Whitby's note on Jude ver. 7, and comp. Heb. vi. 2. Ν. Χρόνοι αιώνιοι, The ages of the world, uncleanness, and every abomination which | Ακαρπος, 8, ὁ, ἡ, και το-ον, from a neg Jehovah hateth. Mark v. 2, 8, 13, & al. freq. Comp. Zech. xiii. 2. Heb. and I. Unfruitful, bearing no fruit, Jude ver Syriac קל field, and דמה blood. חקל | III. Axer the Accus. case used adverbiis used both in Chaldee and Syriac for a ally for, κατ' ακμην, at this point of time, field, (see Castell's Hept. Lex.), proba-Yet, still, occ. Mat. xv. 16. On which bly by transposition, from the Heb. LXX. In the LXX this word answers most commonly to the Heb. Ακαιρεομαι, εμαι, from a neg. and καιρος opportunity. To want, or be destitute of, opportunity. occ. Phil. iv. 10. Ακαίρως, Adv. from aκαιρος unseasonable, which from a neg. andκαιρος opportunity. Inopportunely, unseasonably, out of season. occ. 2 Tim. iv. 2. Ακακος, from a neg. and κακος evil. I. Free from evil, or sin. occ. Heb. vii. 26. II. Simple, undesigning, artless. occ. Rom. xvi. 18. Demosthenes and Polybius, cited by Wetstein, apply the word in this latter sense. In the LXX ακακος answers to ת perfect, upright, Job viii. 20, and to פתי simple, Prov. i. 4. viii. 5, & al. Ακανθα, ης, ή, from axy a point or prickle, and ανθεω, to flourish, abound. A thorn or brier, which abounds with prickles, Mat. vii. 16. xiii. 7. xxvii. 29. & al. Galen, De Curat. has a passage very similar to Mat. vii. 16, Ὁ γεωργος ουκ αν ποτε δυνησαιτο ποιησαι τον βατον εκφερειν βοτρυν. The husbandman would never be able to make the thorn produce grapes." See Wetstein. "The Naba or Nabka of the Arabians, says Hasselquist, Travels, p. 288, is in all probability the tree which afforded the crown of thorns put on the head of Christ; it grows very common in the East. This plant was very fit for the purpose, for it has many small and sharp spines, which are well adapted to give pain; the crown might be easily made of these soft, round, and pliant branches: and what, in my opinion, seems to be the greatest proof is, that the leaves much resemble those of ivy, as they are of a very deep green. Perhaps the enemies of Christ would have a plant somewhat resembling that with which emperors and generals were used to be crowned, that there might be calumny even in the punishment." Ακανθινος, η, ον, from ακανθα. Thorny, made of thorns. occ. Mark xv. 17. John xix. 5; so LXX in Isa. xxxiv, 13. Ακανθινα ξυλα, Thorny shrubs. and καρπος fruit. 12. Comp. Mat. xiii. 22. Mark iv. 19 Tit. iii. 14. 2 Pet. i. 8. II. Unprofitable, 1 Cor. xiv. 14. Eph. v 11; on which last text comp. Αλυσι τελης. Ακαταίνωςος, 8, ὁ, ἡ, και το -ον, from a neg. and καταίνωςος blamed, which from καταγινωσκω to condemn. Irreprehensible, not to be condemned o blamed. occ. Tit. ii. 8. Ακατακαλυπτος, ε, ὁ, ἡ, και το-ον from a neg. and κατακαλυπτος veiled, which from κατακαλυπτω to cover, hide, veil. Uncovered, unveiled. occ. I Cor. xi. 5, 13. The LXX use this word, Lev. xiii. 45 for the Heb. פרוע stript of covering. Ακατακριτος, 8, ὁ, ἡ, και το-ον, from a neg. and κατακριτος condemned, which from κατακρινω to condemn, which see. Uncondemned. occ. Acts xvi. 37. xxii. 25. Ακαταλυτος, 8, ὁ. ή, και το-ον, from a neg. and καταλυτος dissolved, which from καταλύω to dissolve. Not to be dissolved, indissoluble. occ. Ακαταπαυσος, ε, ὁ, ἡ, και το-ον, from a neg. and καταπανw to cause to cease, to restrain. That does not cease, unceasing, as the word is used in the Greek writers cited by Wetstein and Kypke. occ. 2 Pet. ii. 14. Ακαταςασια, ας, ή, from a neg, and καταΓασις a setting in its place, from καθισημι to place, set in its place. Commotion, tumult. occ. Luke xxi. 9 1 Cor. xiv. 33. 2 Cor. vi. 5. xii. 20. James iii. 16. Clement uses the word in the same sense, Ep. to Corinthians, §3; and so does Dionysius Halicarn cited by Kypke, whom see on Luke xxi. 9. Ακαταςατος, 8, ὁ, ἡ, και το-ον, from a neg. and καθισημι to settle. Unsettled, unsteady, unstable. occ. James i. 8. Ακατασχετος, 8. ὁ, ἡ, και το -ον, from a neg. and κατέχω οι κατασχω (2d Aorist. κατέσχον) to restrain. Not to be restrained, unruly. occ. James iii. 8; where see Alberti and Wetstein, ΑΚΕΛΔΑΜΑ, Heb. Akeldama, Heb. חקל ומה a field of blood. It is compounded of the Heb. or passage Raphelius cites Polybius applying ακμην in the same manner. See also Wetstein and Kypke. Ακοη, ης, ή, from 2d Aorist. γκρον of ακέω I. The act of hearing. Rom. x. 17. comp. a portion; but it occurs not in the O. T. in this sense, any more than דמה from Heb. doth for blood. This word ακελδαμα therefore must, I think, be acknowledged an instance wherein the Hebrew spoken in our Saviour's time had deviated from its ancient purity. II. Comp. Εβραϊς. occ. Acts i. 19, where ακελδαμα cannot be considered as Syriac, i.e. as a name in that language wherein the ancient Syriac version is written; because that version, after saying, Acts i. 19, that the field in the language, בלהof the country was called חל דמא, adds, whose interpretation (in Syriac, namely is קורית דם. So in Mat. xxvii. 8, the same version renders αγρος άματος not by חקל דמא, but by קריתא דדמא Ακέραιος, ε, ὁ, ἡ, και το-ον, from a neg. and κεραw to mix. Simple, sincere, harmless, without any mixture of deceit or guile, occ. Mat. x. 16. Rom. xvi. 19. Phil. ii. 15. See Alberti, Elsner, Wetstein and Kypke in Mat. Άκλινης, εος, ως, ό, ή, και το-ες, from a neg. and κλινw to incline. Without inclining or giving way, steady. occ. Heb. x. 23. The sense of hearing, I Cor. xii. 17. Heb. v. 11. III. The organ or instrument of hearing, the ear. Mark vii. 35. Acts xvii. 20. 2 Tim. iv. 4. IV. Somewhat which is, or may be, heard; a rumour, report, relation. Mat. iv. 24. xiv. 1. John xii. 38. Rom. x. 16. 1 Thess. ii. 13. Heb. iv. 2; in which two last texts Λογος ακοης denotes the word of the gospel preached or published. See Macknight. This IVth sense is by some supposed to be merely hebraical or hellenistical, taken from the like application of the Heb. (see 2 K. xix. 7. Isa. liii. 1, in Heb. and LXX.) In Euripides however, Phœniss. line 826, we have βαρβαρον ὡς ΑΚΟΑΝ εδαην, where the Scholiast explains axoar by το ακεομενον, what is heard. V. A hearing effectually so as to obey, obedience. Gal. iii. 2, 5. So LXX in 1 Sam. xv. 22. Thus Macknight. Comp, Ακεώ V. Symmachus uses this word, Job xli. 14, or 23, for the Heb. בל ימוט cannot slip asunder. Ακμαζω, from ακμη, properly, the point or edge of a sharp instrument; thence the I. To follow, attend. Mat. iv. 25. viii. 10, Ακολουθεω, w, from a together, and κελευθος a way, which from κέλλω to move quick, (from Heb. קל light, quick,) and ευθυς straight. flower, vigour, or maturity, of age, as it is often used in the profane writers. Comp. Ὑπερακμος. To be come to maturity, to be ripe. occ. Thucydides and Xenophon apply this V. in the same sense to corn, Dioscorides to apples. See Wetstein. 19. xxi. 9. & al. freq. On Luke ix. 49, Kypke shews that the phrase ακολέθειν μετα τινος, which occurs also Rev. xiv. 13, is common in the Attic writers. II. To follow, imitate, be conformed to, in mind, affection, and demeanour. Mat. x. 38. xvi. 24. Mark viii. 34. Luke ix. 23. John viii. 12. xii. 26. i Ακμη, ης, ή, from any the same, which perhaps from the Heb. עק to contract, compress. I. The point or edge of a sharp instrument. It occurs not, however, in the N. T. in this sense, but is thus used 2 Mac. xii. 22. II. A point of time. Thus applied by the profane writers; and hence, III. To reach in a continued train. occ. Rev. xviii. 5, Her sins, ηκολέθησαν, have followed one after another till they reach even to Heaven. But in this text the Alexandrian MS, and eighteen later ones, with several printed editions, read εκολληθησαν; which reading is embraced by Grotius, Mills, and Wetstein, and by C3 Griesbach Griesbach received into the text; but ΑΚΟΥΩ, derived, according to some, from It governs either a Genitive both of the I. To hear, in general. Mat. ii. 3, 18. xi. II. To hear, hearken, or listen to. Mat. xii. IV. To hear effectually, or so as to perform or grant what is spoken. Mat. xviii. 15. John ix. 31. xi. 41. 1 John v. 14, 15. V. To obey. Luke x. 16. xvi. 29, 31. Comp. John viii. 47. 1 John iv. 6. On Acts iv. 19, see Wetstein. This word in the LXX commonly answers to the Heb. שמע, which is used in the same senses. Ακρασια, ας, ή, from a neg. and κρατος strength. Want of power to regulate one's appetites, intemperance, incontinence. occ. Mat. xxiii. 25, (where, however, the true reading seems to be αδικίας. See Wetstein and Campbell.): Cor. vii. 5. Ακρατης, εος, 85, ό, ή, και το-ες, from α neg. and κρατος strength. Unable to govern his appetites, intemperate, incontinent. occ. 2 Tim. iii. 3. Ακρατον, 8, το, from a neg. and κεραw to mix. Pure wine unmixt with water, in a figu- Ακριβεια, ας, ή, from ακριβης. Ακριβεςερος, α, ον, Comparative of ακριβής. ΑΚΡΙΒΗΣ, ος, ες, ὁ, ἡ, και το-ές, derived, according to some, from εις ακρον βεναι, going up to the top, or summit, which requires great pains and diligence; but ra ther perhaps from the Heb. חקר to search and רבery much or קרב the inmost part of any thing. Accurate, exact. It occurs not in the positive form in the N. T. Ακριβοω, ω, from ακριβης. To learn, or know, by accurate or diligent enquiry. So Vulg. diligenter didicit, and exquisierat; and Syriac ילף occ. Mat. ii. 7, 16. See Campbell. Ακριβως, Adv. from ακριβης. Diligently, accurately, exactly. occ. Mat. Ακρις, ιδος, ή, from ακρα the top or summit, * So Etymol. Mag. ΑΚΡΙΣ, παρα το ΑΚΡΑΣ των ασταχύων και των φυτων ΝΕΜΕΣΘΑΙ. modern 32 है The LXX generally render the Heb. ארבה a locusty Ακρις. Ακροατηριον, ε, το, from ακροαομαι to hear, which from axow ad fut. of axeuw 10 hear, a being inserted, as in ακρος (which see) from ακη. A place of hearing, or audience, an audience-chamber, occ. Acts xxv. 23. Ακροατης, τε, ὁ, from ακροαομαι to hear. See the preceding word. A hearer. occ. Rom. ii. 13. James i, 22, 23.25. Ακροούσια, ας, ή, from ακρον the extremity, and Bow to cover, which perhaps from Heb. בוא to come, come upon, or over, L. The foreskin, or prepuce, covering the extremity of the glans. Acts xi. 3. II. Uncircumcision, either the state of being uncircumcised, occ. Rom. iv. 10. 1 Cor. vii. 18.; or an uncircumcised man or men, Rom. ii. 26, 27. iii. 30. Gal. ii. 7. Eph. ii. 11. Thus also the Heb. ערלה | is applied, Jer. ix. 25, the abstract for the concrete. In the LXX this word answers to the Heb ערלה the superfluous foreskin. See James i. 12. The Adj. Ακροβυσος, Uncircumcised, is used by Ignatius, Epist. ad Philadelph, § 6. edit. Russell. Ακράγωνιαίος, α, ον, from ακρος extreme (here the lower extreme or bottom), and γωνια a corner. The foundation-corner stone, applied figuratively to Christ, who not only sustains the whole structure of the church, but also unites the Jews and Gentiles into one mystical building. occ. Eph. ii. 20. Pet. ii. 6. The LXX once use this word for the Heb.corner-stone, in Isa. xxviii. 16, the passage cited by St. Peter; and in the version of Symmachus, ακρογωνιαίος answers to the Heb. לראש פנה at the head of the corner. Psal. cxviii. 22.; but comp. under Γωνια Ι. Ακροθινιον, 8, το, from ακρος the top, and τις or θιν, Gen. 2ινος, which seems pro perly to mean a heap of sand on the seashore, or in general the sea-shore, from θεινω to strike or smite, because it is continually smitten or beaten upon by the waves. (Comp. Αιγιαλος.) In this sense the word is used by Homer, and is thence applied to denote a heap of any thing, particularly of corn. I. The top of a heap of corn; hence the first fruits of corn; because these were usually taken from the top of the heap. It occurs not in the N. T. in this sense. But see Wetstein. II. The top of the heap of warlike spoils, the chief and best of those spoils. occ. Heb. vii. 4; where Dr. Hammond remarks, that the sense is not, that Abraham gave Melchisedec a tenth of the chief spoils only (for he gave him tythes of all, ver. 2. Gen. xiv. 20.) but that what he gave for a tenth of all was of the chief and best of the spoils. The Apostle doth not say, δεκατην των ακροθινιων, a tenth of the chief spoils, but δεκατην ΕΚ των ακροθινιων a tenth (namely of all, taken) from the chief spoils. Thus the Doctor.Raphelius on this passage observes, that the profane writers Herodotus, Thucydides and Xenophon call that part of the spoil which was dedicated to the gods xoθινια, but that the Apostle by this word means all the spoils universally. So Kypke; and thus Chrysostom and Theophylact explain ακροθινια by λαφυρα spoils, Ecumenius by λαφυρα και σκυλα spoils and plunder, Theodoret by λεια prey. On this latter interpretation δεκατην εκ των ακροθινιων will mean just the same as δεκατην απο παντων ver. 2, and ex in one expression will answer to από in the other. And if it be considered that the Apostle is here arguing from the history in the O. T. which says indeed that Abraham gave Melchisedec tythes of allt )מעשר מכל Gen. xiv. 20.), but mentions nothing of his doing this from the best or chief spoils; this, together with the authority of the Greek commentators, may incline one to Raphelius's opinion. But let the Reader judge for him self. Ακρος, 8, ὁ, ἡ, και το-ον, from aκη (which see under ακμη) a sharp point, which is the top, extremity, or termination of many things. |