A GREEK AND ENGLISH LEXICON TO THE NEW TESTAMENT. A, a, Alpha. The first of the Greek being without sin, from a neg. and Aleph, but in form approaching nearer to the Aleph of the Samaritans and Phenicians *. Plutarch (in Sympos. lib. ix. qu. 2.) informs us, that this name Alpha in Phenician signified an or, as Aleph likewise does in Hebrew. 1. A, Alpha, being the first letter of the Greek alphabet, is applied to Christ as 3. It imports collecting or assembling, from of the simple word, and is called intensive or augmentative, as in ατενίζω το fix (the eyes) attentively, from a intens. and τεινω to fix. A thus applied is perhaps from the Heb. ה emphatic, or an abbreviation of ayav very much, which from Heb. גאה to be lifted up, increased. being the beginning or first. occ. Rev. i. 8, 11. xxi. 6. xxii. 13. Observe that in Rev. i. 11. the words Εγω ειμι το Α και το Ω, ὁ πρωτος και ὁ εσχατος, και -are omitted in twenty MSS, three of which ancient, in the Vulg. and several other ancient versions, and in some printed editions, and are accordingly rejected by Mills, Wetstein, and Gries ἁμα together (which see), and is called collective or congregative, as in άπας all together, from a collect. and wας all; αδελφος a brother, from a collect. and ABΑΔΔΩΝ. Heb. δελφυς α womb. bach. II. As a Particle used in composition. Abaddon, Heb. אבדון Destruction, perdition, a N. from the V. אבר to destroy. occ. Rev. ix. 11. So the LXX render אבדון by απωλέια, Job xxvi. 6. xxviii. 22, & al. Comp. Απολλυων under Απολ λυω ΙΙΙ. 1. It denotes negation or privation, from Αβαρής, εος, ους, ὁ, ἡ, και το-ες, from a when * Concerning the resemblance between the Phearian and Greek Leiters, in name, order, power, and form, see Herodotus, lib. v. cap. 58; Montfancan's Palæographia Græca, lib. ii. cap. 1, 2, 3; Lt. Gregory Sharpe's Dissertation on the Original Powers of Letters, p. 97, &c., and his Structure of Greek Tongue, p. 219, &c.; and Encyclopædia Britannica, in ALPHABET, Plate IX. ABBA. Heb. Father or my father, Abba, as the word was pronounced in our Saviour's time שמש במחשבbrew father or אבי my father. So the Chaldee Jews used אבא for the father or my father*. occ. Mark xiv. 36. Rom. viii. 15. Gal. iv. 6. Αβυσσος, 8, και ὁ, ἡ, το-ον, from a in* See my Chaldee Grammar, sect. iii. 14, and sect. iv. 8. tens. and the Ionic βυσσος, for βυθος | Ι. Good. Mat. xix. 17. Neut. plur. Ayala, the deep (which see), or derived from Hebבצ mud, mire. In Herodotus, lib. iii. cap. 23, χωρεειν ες ΒΥΣΣΟΝ signifies to sink to the bottom as in water. So Homer, Il. xxiv. lin. 80, speaking of Iris plunging to the bottom of the sea, Ἡ δε-ες ΒΥΣΣΟΝ ορόσεν. I. Very or exceedingly deep; for the profane writers use this word as an Adjective. See Scapula's Lexicon. II. In the N. T. Αβυσσος, ε, ή, an abyss, a deep. It denotes 1. The common receptacle of the dead. Comp. under ̔Αδης ΙΙΙ. occ. Rom. x. 7. comp. Mat. xii. 40. Eph. iv. 9. 2. Hell, the place of eternal punishment. occ. Luke viii. 31. comp. Rev. ix. 1, 2. XX. 1, 3. and on the texts in Rev. see Vitrin- | ga on Rev. and Bp. Newton on Prophecies, vol. iii. 8vo. This word in the LXX commonly answers to the Heb. which generally denotes an abyss of waters. Αγαθοεργεω, ω, from αγαθος good, merciful, and εργον a work. To do good, that is, works of mercy or charity. occ. 1 Tim. vi. 18. Αγαθοποιεω, ω, from αγαθος good, and ποιεω to do. I. To do good. occ. Mark iii. 4. Luke vi. 9, 35. Acts xiv. 17. II. To do good to, to benefit. occ. Luke vi. 33. This III. To do well, act rightly. occ. 1 Pet. ii. Αγαθοποιος, ε, ὁ, from αγαθοποιεω. A well-doer, a person acting rightly. occ. Αγαθος, η, ον, q. αγαστος admirable, from τα, Good things. Luke i. 53. xii. 18, 19. xvi. 25. So Herodotus, lib. iii. cap. 135. and ix. 81, used not only by the LXX, but likewise by Polybius, Xenophon, and Josephus (cited by Kypke on Luke xii. 19.), and by the two latter particularly applied to the Fruits of the Earth. II. Bountiful, kind, benevolent, merciful. So Plutarch, De lib. educand. p. 2. Επι της γεωργιας, πρωτον μεν ΑΓΑΘΗΝ ύπαρξαι δει την γην. In agriculture first, the land must be good." V. Pure, unpolluted. Acts xxiii. 1. (comp Acts xxiv. 16. 2 Tim. i. 3.) 1 Tim i. 19. (comp. 1 Tim. iii. 9.) Αγαθωσυνη, ης, ή, from αγαθος. Goodness in general. occ. Rom. xv. 14 Gal. v. 22. Eph. v. 9. 2 Thes. i. 11. Αγαλλιασις, ιος, att. εως, η, from αγαλ λιαω. Exultation, leaping for joy, excessive joy occ. Luke i. 14, 44. Acts ii. 46. Heb i. 9. Jude, ver. 24. The LXX severa times use this word for the Heb. much and Αγαλλιαω, ω, Luke i. 47.) and mor commonly Αγαλλιαομαι, ωμαι, Pass and Mid. from αγαν very αλλομαι to leap, or rather from the Heb גל, or in Hiph. הביל to exult, which the LXX frequently render by αγαλλιασμαι I. To exult, leap for joy, to shew one's joy b leaping and skipping. So the word de notes excessive or ecstatic joy and deligh John v. 35. Acts xvi. 34. Hence is sometimes put after χαιρω, which i of less intense signification, as Mat.v 12. 1 Pet. iv. 13. Rev. xix. 7. comp Pet. i. 8. Luke i. 14. II. To be transported with desire, to lea forward with joy, in order to meet th object of one's wishes, gestire, occ. Joh viii. 56, where see Doddridge, B Pearce, and Campbell, and Blackwall Sacred Classics, vol. i. p. 46-48. 8v edit. Αγαμος, 8, ό, ή, from a neg. and you marriage. Unmarried, single. occ. 1 Cor. vii. 11, 32, 34. Αγανακλεω, ω, from ayav very mu )which from Heb. גאה to raise up, increase) and αχθομαι properly to be heavy loaded, pressed with a great weight, and thence to be oppressed in mind, to be grieved, take ill, resent, gravor, gravatè fero (see Scapula), which from aχθος a weight, burden, also grief, and this from Heb. עק to oppress, distress, or from the N. עקת oppression. Comp. under Προσοχ θίζω. To be moved or filled with indignation or resentment, to resent deeply, to be indignant, to stomach. occ. Mat. xx. 24. xxvi. 8. Mark x. 14, 41. xiv. 4. Luke xiii. 14. Αγανακλησις, ιος, att. εως, ή, from ayaνακλεω. Indignation, resentment, occ. 2 Cor. vii. 11. ΑΓΑΠΑΩ, ω, from the Heb. אהב of the same meaning, or from עגב to be strictly united in affection. 1 To love in general. Mat. xxii. 37,39, & al. freq. 1. To desire, long for. 2 Tim. iv. 8. comp. 1 Pet. iii. 10. This word in the LXX most commonly answers to the Heb Αγατη, ης, ή, from αγαπαω. 1. Love, charity, see Luke xi. 42. Rom. V. 5. 8, 1 Cor. xiii. t Tim. i. 5. 2 Pet. 1.7. On 1 Pet. iv. 8, comp. Prov. x. 12, and then judge how groundless is that dangerous, but, I fear, common notion of atoning for sins by almsgiving. This N. in the LXX usually answers to ΙΙ. Αγαπαι, ων, άι, Love-feasts, feasts of charity, occ. Jude, ver. 12. comp. 1. Cor. xi. 21, 33. These love-feasts used to be kept in the primitive church at the time of celebrating the holy eucharist. They were furnished by the commou oblations of the faithful. Rich and poor were to partake of them with decency and sobriety. The disorders of the Corinthians on these occasions are censured by the Apostle, I Cor. xi. 21, and seq. See Care's Prim. Christ. pt. 1. chap. 11, and Suicer's Thesaurus in Αγαται ΙΙ. 3. Pliny, I think, must be understood to speak of these Aγαπαι, when, in his famous 97th letter to Trajan, he says of the Christians in Bithynia, of which he was governour, that, upon examination, they affirmed, that after they had sung a bymn to Christ as tol God (quasi Deo) and taken their sacramentum, morem sibi discedendi fuisse, rursusque coëundi ad capiendum cibum, promiscuum tamen & innoxium, they usually departed and came together again to take an innocent repast in common." Which passage further shews, that the Bithynian Christians kept their Αγαπαι after the celebration of the cucharist. Αγαπητος, η, ον, from αγαπαω. Beloved, well-beloved. Mat. iii. 17, & al. freq. Αγδαρευω, from Αγίαρος, below. To press or compelanother to go somewhere, or to carry some burden. occ. Mat. v. 41. xxvii. 32. Mark xv. 21. This word is derived from the Persians, among whom the king's messengers or letter-carriers were called Αγίαροι or Angari. Thus Suidas under the word Αγίαρος, δυτως εκαλεν οι Περσαι των βασιλεων αγίελες. And Hesychius, Αγίαρος, ἡ λεξις Περσικη-σημαινει δε και τες εκ διαδοχης βασιλικες γραμματοφορες. Thus Herodotus tells us, lib. viii. c. 98, that the Persian post was called Αγιαρηϊον. And Josephus, Ant. lib. xi. cap. 6, § 2, says, that on Esther's marriage the king of Persia dispatched τες Αγίαρες λεγομενες, the Angari as they are called, to order his subjects to keep the nuptial feast. A probable derivation of the Persic name Αγδαρος seems to be from the Heb. אגרת letter (y or v being inserted before y as usual); though there is a passage in Xenophon which would almost tempt one to deduce it from the Heb. עגור a crane on account of their prodigious speed. For, speaking of these Αγίαροι, Cyropæd. lib. viii. p. 497, edit. Hutchinson, 8vo. he observes, Φασι τινες ΘΑΤΤΟΝ ΤΩΝ ΓΕΡΑΝΩΝ ταυτην την πορειαν ανυτίειν. Some say they perform this journey more expeditiously than cranes." But Michaelis savs that the Persian word “αγδαρευειν is from Pers. Hangar (or Hanjar) a dagger, worn as a mark of authority by the Couriers in Persia, who have the power of forcing the proprietors of horses at every post-station to supply them as often as they have need, and to accompany them on the road. Chardin, Travels, vol. ii. p. 242, 12mo, says, Ces Couriers sont fort re B2 con. to reveal. To tell, deliver a message. This V though common in the Greek writers occurs not in the N. T. but is here in serted on account of its derivatives. connoissables à leur equiporge, ils portent | ΑΓΓΕΛΛΩ, probably from the Heb. גל be poignard, 3.c." Introduct. to N. T. translated by Marsh, vol. i. p. 159, where see also Marsh's Note 1, p. 429. Whichsoever of the above etymologies be right, these Persian messengers had the royal anthority for pressing horses, ships, and even axa, to assist them in the buSTONE ON Which they were employed: and we find in the modern government of Persia, as just observed from Chardin, officers not unlike the ancient Angari. I. A human messenger, a legate, an agent They are called Chippers (ultimately perions from the Heb. to be active, miable) and serve to carry dispatches between the court and the provinces*. "When a chappar sets out, the master of the borse furnishes him with a single borse; and when that is weary, he dismounts the first man he meets, and takes bis borse. There is no pardon for a traveller that should refuse to letackappar have his horse, nor for any other who should deny him the best horse in bis stable." See Sir John Chardin's Travels, vol i. p. 257, and Mr. Hanway's, vol. i. p. 262. From the Persic name Αγδαρος, the Greeks, after they became acquainted with the affairs of Persia, formed the verb αγίαρευω, the passive of which αγίαρευεσθαι is used in Josephus, Ant. lib. xii. cap. 2,5 3, where Demetrius the son of Seleucus, in a letter to Jonathan the high priest and the people of the Jews, says, Κελευω δε μηδε ΑΓΓΑΡΕΥΕΣΘΑΙ τα Ιεδαιων ὑποζυγια-I order morcover that the beasts of the Jews be not pressed." But no doubt the Romans in our Saviour's time often pressed not only their beasts but themselves for the public service. The N. Αγίαφεια is used Αγίειον, ε, το, from aylos the same, or Αγίελια, ας, ή, from αγίελλw to tell, liver a message. A message, or commandment delivered a message. occ. 1 John iii. 11. * See New and Complete Dictionary of Arts, CHAPPAR. de as in Αγίελος, 8, ὁ, from αγίελλω. Mat. xi, 10. Mark i. 2. Luke vii. 24 ix. 52. Jam. ii. 25. It is spoken of th preachers of the gospel, Mat. xxiv. 31 Mark xiii. 27; but 2 Cor. xii. Αγίελος Σαταν ίνα με κολαφίζη, The the agent of Satan, i. e. one of thos whom in the preceding chapter (re 15.) St. Paul had styled διακόνες mini sters of Satan, might buffet me." Comf 2 Cor. x. to, II. The bishop or president of a particula IV. Αγίελος Κυρις, The angel, agent, * See Scott's Christian Life, vol, ii. pt. 2. ch. sect. 9. p. 421, &c. + In Acts xii. 15, the persons speaking seen plainly to allude to the Jewish notion, that ever good man had a Guardian-Angel to attend an watch over him (see Bull's English Work val. ii. p. 501). But as there is no reason to this that these persons spake by divine inspiration, L conclusion can, from what they said, be drawn fo the truth of that opinion. Peter himself consider the Angel who delivered him from prison, not his own peculiar Angel, but as the Angel of t Lord, ver. 11. light or glory, with or in which Jehovals was present. And thus the expression is used, Acts vii. 30. (comp. ver. 32, and Exod. ii. 2-6.) Luke ii. 9. Acts хії. 7. (comp. ver. 11, 17.) Mat. xxviii. 2. (comp. ver. 3. 4.) Αγίέλος οι ὁ Αγίελος, The angel, when alone, is sometimes used in this sense. See Acts vii. 35, 38. (comp. Exod. xix. 3.9, 20.) John v. 4. And sometimes Αγίελος Κυρις seems plainly used for a created intelligent angel, as Luke i. 11, (comp. ver. 19, 26, 35*.) Γ. Αγίελοι, ων, δι. The created agents or angels of material nature, that is, the fire, light, and spirit, or gross air, by which Jehovah acts, and becomes visible to his creatures; whence they are called his angels, i. e. personators, instruments of action or visibility. Comp. H. b. 16, with Ps. xevii. 7. (see the LXX); Heb. i. 7, with Ps. civ. 4†; and Heb. 1. 2. Acts vii. 53. Gal. iii. 19, with Exod. xix. 18. Deut. iv. 11. Hab. iii. 3. Comp. Διαταγή. Since, as very I learned and excellent men have observed, it appears to have been the Apostle's direct design in Heb. i. to prove that the Son was superiour to the Angels, in opposition to the Simoniuns and Cerinthians of that time, who attributed the formation of the world to Angels, and who looked upon Jesus as a mere man, and as such inferiour to Angels; and since the texts of the Old Testament, to which the Apostle refers, lead us to understand the word AyΓελοι Angels, in this first chapter to the Hebrews, of the material agents of Nature; is it not evident that the Simonians, CeTinthians, and other ancient Gnostics, and their successors the Valentinians, so far as they understood themselves, meant by their Angels or Æans no other than these material agents? Accordingly * On this very difficult subject of Angels the Reader would do well to consult Bate's excelbeat Enquiry into the Similitudes; though he will find that in the Exposition of several of the above Texts I do not concur with that learned writer. † See Campbell's Preliminary Dissertations to the Gospels, p. 370, &c. Irenras (Adv. Hær. lib. i. cap. 19. pag. 140, edit. Grabe) charges the Gnostics, and particularly the Valentiwians, with having stolen the geneadogies of their Eons from the Theogonia of the heathen poet Antiphanes: Unde ipsi assumentes sibi fabulare, quasi naturali disputatione commenti srst, sotamemodo demutantes eorum somise. Frous whom, says he, they horrowed their table, and forged & physical disquisition, as it were, only changing their names." In the same page he adds, "Et non solana que apud comicos, &c. And they are cou victed of publishing for their own not only what the comic poets have advanced, but they also collect together what has been said by all those who are ignorant of God, and are called Philosophers, and putting together many wretched shreds and scraps, they have endeavoured by subtle speeches to set of the zotley fiction: introducing a doctrine in one respect indeed new, because at present it is palmed upon the world by neur artifices; but yet a doctrine o and mprafitable, because patched up of old so tions which smell strong of ignorance and irreligion." This blessed ebazpion for christianity then goes on to support this charge, heavy as it is, by an induction of particulars. Epiphanius, in like manner, treating of the more ancient Gnostics, the predecessors of Valentimus, and from whom he derived most of his heresy, says, that the Greek poets, and their fables, gave rise to all the sects*: implying, no doubt, that these elder Gnostics likewise borrowed the genealogies of their Angels or Eons from the old Greek poets, such as Orpheus, Hesiod, Antiphanes, Philistion, &c. who, it is certain, in their Theogonies or Genealogies of the Gods, meant only to describe the parts or conditions of material nature, particularly of the heavens, and their operations on each other. Thus then the Gnostic doctrine of Fons or Angels, of their making the world, and of the religious regard due to them, revived * Εκ γαρ Ελληνικων μύθων πασαι διαιρεσεις συναξ Bishop Bull, Opera, p. 6+, and 320, edit. σαι εαυταις την πλανων κατιβαλον, μεταποιησασαι τις Grabe. Waterland's Importance of the Doctrine of αλλην διανοίαν χειρονα. Παρεισφέρωσι γαρ δι Πарати The Trinity, p. 491, 2d edit. Comp. Vitringa, κ. τ. λ. Hæres xxvi. tom. i. p. 98, edit. Colan. Uberv. Sacr. lib. v. cap. xii. & xiii. Conf. Hæres. xxxi. p. 165. B3 only |