only under other names (as Irenæus repeatedly observes) the vilest abominations of physical heathenism, and not only so, but by blasphemous jargon set aside the essential divinity of the Son of God. For further satisfaction on this subject the Reader will do well to consult Irenæus, as above cited; Vossius's note on Σιγης, in Ignatius's Epist. to Magnesians, § 8, vol. ii p. 131, edit. Russel; Gale's Court of Gent. pt. iii. book 2, chap. 1, § 7. p. 123, &c. and Cave's Life of Titus, p. 60, 61. mily, as the Levitical priests had, namely from that of Aaron, Exod. xl. 15. occ Heb. vii. 3. comp. ver. 6. Αγενεαλογη τος can hardly refer to Melchisedec's having no genealogy or pedigree recorded in the Scriptures, because his being αγενεαλογητος is mentioned as one instance of his resemblance to Christ, whose genealogy is particularly traced both by St. Matthew and St. Luke, but who was not however descended from the sacerdotal line, but sprung from Juda, of which tribe Moses spake nothing concern ing priesthood, Heb. vii. 14. Αγενης, εος, ες, ὁ και ή, και το αγενές from a neg. and γενος birth. Base, ignoble. occ. 1 Cor. i. 28. ̔Αγιαζω, from ἁγιος holy. It should, however, be remarked, that Enfield, whom see in Hist. of Philos. vol. ii. book 3, ch. 3, deduces the Gnostic heresies among Christians from the eastern or Zoroastreanphilosophy, especially from the Oriental doctrine of Emanation; and of Irenæus in particular he observes, vol. ii. p. 296, 7, that though "he employed his learning and industry in refuting the Gnostic heresies, which had, even in the first age of the Church, arisen from the union of the dogmas of the Oriental, Egyptian, and Platonic philosophy with the doctrine of Christ; it is, however, to be regretted that this learned and zealous advocate for Christianity, having been less conversant with the Oriental than the Greek philosophy, did III. To purify, cleanse from pollution, whe not perceive the true origin of the heresies, which he undertook to refute." Aye, an Adv. of compellation or address, properly the Imperative 2d pers. sing. present of the V. ayw to lead, go. comp. Αγω VI. Come, come now. occ. Jam. iv. 13, v. 1. Wetstein on Jam. iv. 13, shews that the best Greek writers, particularly Homer, apply this word in like manner where several persons are addressed. Αγέλη, ης, ή, from the V. ayw to drive, or perhaps from the Heb. עגל a bullock or steer; for, in the ancient language of Homer, Αγελη is scarcely ever applied but to a herd of the beeve kind. See Dammi Lexicon. A herd, a drove. In the N. T. it is only applied to swine. occ. Mat. viii. 30, 31, 32. Mark v. 11. 13. Luke viii. 32, 33. Αγενεαλογητος, 8, ὁ, ή, from a neg. and γενεαλογέω, to trace a genealogy. Without genealogy, or pedigree, having no genealogy, i, e. from any sacerdotal fa 14. II. To esteem or reverence as holy or sacred and, when applied to God, as infinitel separated from, and superiour to, all cre ated beings. Mat. vi. 9. Luke xi. 2 1 Pet. iii. 15. Comp. Isa. viii. 12, 13 xxix. 23. ther ceremonially, as under the Leviti- IV. To sanctify, make holy, separated fron ̔Αγιασμος, 8, ὁ, from ἡγιασμαι perf. pass. I. Holy, set apart, or separated for sacred II. Holy, sacred, separated at an infinite dis- IV. ̔Αγιον, το, A place set apart to sacred purposes, a holy place, a sanctuary. Heb. ίχ. 1. ̔Αγια, τα, The holy of holies, or second tabernacle. Heb. ix. 8, 24, 25. x. 19. xiii. 11. It is the same as the ̔Αγια ̔Αγιων, Heb. ix. 3, and is once used for the holy heavens of Jehovah, of which it was a type. Heb. ix. 12. (comp. ver. 24.); as 'Aγια likewise is Heb. x. 19. 'Αγιος, and its derivatives in the LXX usually answer to the Heb. קדש, which is of the same meaning. ̓Αγιοτης, τητος, ή, from άγιος. e derivative from the Heb. The arm, when bent. It is sometimes, though rarely, used in the singular by the profane writers (as by Lucian in Dial. Nept. & Nereid. “Εχουσα και τον ὑιον επ' ΑΓΚΑΛΗΣ-And having her son upon her arm"); but in the N. T. it occurs only in the plural Ακαλαι, ων, άι. The arms considered as bent or crooked to receive any thing. occ. Luke ii. 28. ΑΓΚΙΣΤΡΟΝ, 8, το, from the Heb. ענק *. to encompass, or עקש to distort. ΑΓΚΥΡΛ, ας, ή, from the Heb. עקל to be Unfulled, which hath not passed the hands ̔Αγνεια, ας, ή, from άγνος, chaste. Holiness. occ. Heb. xii. 10. Comp. II. ̔Αγνιζομαι, To be separated, or to se 1 Pet. i. 14-23. Άγιωσύνη, ης, ή, from άγιος. occ. parate oneself by a vow of Nazariteship. occ. Acts xxi. 24, 26. xxiv. 18. Comp. Num. vi. 2, 3, 5, where in the LXX both the V. άγνιζομαι, and the Ν. άγ νισμος answer to Heb. נזר III. Το purify internally and spiritually. Sanctification, sanctity, holiness. ΑΓΚΑΛΗ, ης, ή. It is usually deduced * From which word maylikewise be derived the Greek words αδκαι the arms when bent, alxων the bend of the arms, αδκων a valley, hollow, and the Latin uncus curve, crooked, uncinus e hook. B4 occ. occ. Jam. iv. 8. 1 Pet. i. 22. I John) iii. 3. Αγνισμος, from ἠγνισμαι perf. pass. of άγνιζω. Purification. occ. Acts xxi. 26. Αγνοεω, ω, from a neg, and voew to conceive in the mind, to know, y being inserted for the sake of the sound; or rather from a neg. and obsol. γνow to know. I. Not to know, to be ignorant. Acts xiii. 27. Rom. i. 13. 2 Cor. vi. 9. Gal. i. 22, & al. freq. Acts xvii. 23, Whom therefore ye worship ayvoεντες, without knowing him, do I declare unto you. II. Not to understand. Mark ix. 32. Luke ix. 45. 2 Pet. ii. 12. III. To err, sin through ignorance. Heb. v. 2. In this last sense the LXX use it several times for the Heb. שנה and שגג to err deviate. Αγνοημα, ατος, το, from αγνοεω. An errour, sin of errour, or ignorance. occ. Heb. ix. 7. In the LXX it answers to the Heb. משה. Αγνοια, ας, ή, from αγνοεω. Ignorance, want of knowledge. occ. Acts In the LXX it answers to the Heb. ̔Αγνος, η, ον, from άγος purity, which see under Αγιος. I. Chaste, pure. occ. Phil. iv. 8. Tit. ii. 5. Jam. iii. 17. II. Pure, clear from sin or guilt. occ. 2 Cor. xi. 2. 1 Tim. v. 22. I John iii. 3, in which last passage it is applied to Christ, who was separate from sinners, without sin, spot, or blemish. Comp. Heb. vii. 26. iv. 15. 1 Pet. i. 19. ii. 22. This word, and its derivatives, in the LXX usually answer to the Heb. pure, clean, and separate, holy. ̔Αγνοτης, τητος, ή, from άγνος. Purity occ. 2 Cor. vi. 6. ̔Αγνως, Adv. from άγνος. Purely, sincerely. occ. Phil. i. 16. Αγνωσια ας, ή, from αγνοεω, or rather from a neg. and γνωσις knowledge. Ignorance, occ. 1 Cor. xv. 34. 1 Pet. ii. 15. Αγνωστος, 8, ὁ, ἡ, from a neg. and γνωςος known. Unknown. occ. Acts xvii. 23. Lucian, or whoever was the author of the dialogue intitled Philopatris, makes one of the interlocutors swear, Νη τον ΑΓΝΩΣΤΟΝ εν Αθηναις, “By the unknown God in Athens!" § 13; who is again mentioned § 29. (See pag. 997, 1013, tom. ii. edit. Bened.) But for a more particular illustration of the text I refer the Reader to Whitby, Doddridge, Wetstein, and Bishop Pearce on the place, and to Ellis's Knowledge of Divine Things from Revelation, &c. ch. iv. p. 242, & seq. 1st edit. Αγορα, ας, ή, “ a place, εις ὁν αγειρεται ὁ λαος, in which the people assemble," says Eustathius, plainly deducing it from αγειρω to gather together, which is an evident derivative from the Heb. of the same meaning. A place of public concourse, a forum, a market-place, where men are gathered together for traffic, &c. Mat. xi. 16. xx. 3. xxiii. 7. Mark vii. 4. Acts xvii. 17, & al. or, according to the Roman custom, in order to attend the courts of judicature there holden. Acts xvi. 19. Αγοραζω, from αγορα, a market-place. I. To buy. Mat. xiii. 44. xiv. 15, & al. freq. II. It is applied to our redemption by the precious blood of Christ. 1 Cor. vi. 20. vii. 23. Rev. v. 9. Αγοραιος, 8, ὁ, ἡ, from αγορα, a marketplace. I. In general, Of or belonging to the marketplace or forum. ΙΙ. Αγοραίοι, δι, Loose fellows spending their time idle in the market-place. occ. Acts xvii. 5, where see Wetstein. III. Judicial, forensick, comp. Ayoga, occ. Acts xix. 38, Αγοραιοι (ήμεξαι namely) αγονίαι, The forensick or court (days) are holden. This interpretation, which is that of Casaubon (on Theophrast. Etli. Char. VI.) and Grotius, seems the best, To confirm it, those learned writers observe, that the dies fasti among the Romans were the days for judicial proceedings. For Aγοραίοι αγονίαι we should say in English, The courts are sitting or are holden. Αγορευω (in composition αγόρεω) from αγορα, an assembly of men, concio. Properly, To speak in or to a public a sembly, and thence simply to speak. This V. occurs i V. occurs not in the N. T. but is inserted and ύπνος sleep; or, according to the learned Duport on Theophrastus, p. 284, from ayça in the sense of taking away, depriving (as in ποδαγρα), and ύπνος sleep. ΑΓΡΑ, ας, ή, perhaps from the Heb. אגר to collect. A capture or catching; spoken of fishes, a draught. occ. Luke v. 4, 9. Αγραμματος, ε, ὁ, ἡ, from a neg. and γραμμα α letter, learning. Illiterate, unlearned. occ. Acts iv. 13. Αγραύλεω, ω, from αγρος the field, and αυλιζομαι to abide, which see. To abide in the field, or in the open air, Αγρευω, from αγρα a taking, a capture. II. Figuratively, To catch, insnare, in dis- -- Αγριελαιος, 8, ή, from αγριος wild, and ελαια the olive-tree. I. To abstain totally from bodily sleep, to watch, wake, be awake. Comp. Αγρυπνια. On 2 Cor. vi. 5, Wetstein cites Xenophon repeatedly using the V. in this sense, to whom we may add Arrian, Epictet. lib. iii. cap. 26, Και τας νυκτας ΑΓΡΥΠΝΕΙΣ, And you lie uwake o' nights." II. To watch spiritually, be watchful and attentive to spiritual things. occ. Mark xiii. 33. Luke xxi. 36. Eph. vi. 18: Heb. xiii. 17. The LXX generally use this V. for the Heb. to wake, watch. Αγρυπνια, ας, ή, from αγρυπνεω. Total abstinence from sleep, watching: occ. 2 Cor. vi. 5. xi. 27. ΑΓΩ, from the Heb. הגה to bring carry remove. Αγw to bring, and ayw to break, coincide in the present and first fut. αξω. But as to the aorists we may always observe this difference: the 1st aor. ηξα, αξον, αξαιμι, is always from ayw to break; and the 2d aor. ηγον, and ηγαγον, is always from ayw to bring. Though αγω to bring be used in the fut. αξω, yet we shall scarcely ever find the 1st aor. ηξα, αξον, in this signification, but always in that other of breaking *" Comp. Καταγω. The wild olive-tree. occ. Rom. xi. 17, 24. Αγριος, ια, ιον, from αγρος the field. 1. Belonging to the field, wild. occ. Mat. ii. 4. Mark i. 6. In which passages it is applied to honey, which in Judea was frequently found in hollow trees or the clefts of rocks. Comp. Deut. xxxii. 13. Jud. xiv. 8. 1 Sam. xiv. 25, 26. Ps. lxxxi. 16. Hence it is so often called a land flowing with honey. But see Bochart's excellent Observations on this subject, I. Transitively, To bring, lead gently, and vol. iii. 519. Comp. also Suicer, The without violence. Acts v. 26. ix. 27. saur. in ΜΕΛΙ. xxi. 16. 2 Tim. iv. 11. II. Of waves, wild, fierce, turbulent, tem- II. To bring, carry, drag, or hurry away by pestuous. Jude, ver. 13. So Wisd. xiv. 1, Αγρια κυματα. See also Wetstein. force and violence. Mark xiii. 11. Luke iv. 29. Acts vi. 12. xvii. 5, 19, & al. III. To lead, rule, govern. Rom. viii. 14. Αγρος, 8, 6, from the verb αγείρω, or im- II. A field, a particular spot of cultivated III. Αγροι, ὁι, The country, in distinction A Gal. v. 18. 2 Tim. iii. 6. IV. To lead, entice. Rom. ii. 4. V. To spend, hold, or celebrate a particular time or solemnity. See Mat. xiv. 6. (and Wetstein there), Acts xix. 38. On Luke xxiv. 21, Wetstein shews that the Greek writers apply the phrase αγειν ἡμεραν οι ἡμερας to persons spending or passing a day or days; and from Eustathius Ism. he cites ΤΡΕΙΣ ΤΑΥΤΑΣ נרה( a very small quantity of any thing, Needham. ἩΜΕΡΑΣ 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 Arrian, Epictet. lib. iii. cap. 22, p. 315, ΑΓΩΜΕΝ επι τον ανθυπατον, Let us go to the Proconsul;" and from Polybius, lib. vii. с. 3, p. 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. Phil. i. 30. Col. ii. 1. 1 Thess. ii. 2. The word occurs only in the above- Αγωνια, ας, ή, from αγων. II. Violent struggle, or agony, both of body texts. Αδαπανος, 8, ὁ, ή, from a neg. and δαπανη expense. Without expense or charge, not chargeable. occ. 1 Cor. ix. 18. Course of life, manner of leading or spending it. Comp. Αγω 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, τo keep a course or manner of life. See also Wetstein. Αγων, ωνος, ὁ, from the V. αγω, implying force or violence. Comp. Ayw II. Αδελφη, ης, ή, from αδελφος, which see. uterine sister. See Luke x. 38, 9. John II. A sister in general. Mat. xix. 29. III. A near kinswoman, a female cousin. 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 uterine 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 νυν ὁ ΑΓΩΝ, και ήδη παρισι τα Ολυμπια, that now is the time of contest, now the Olympics are come." IV. A sister in the common faith, a christian woman. Rom. xvi. 1. 1 Cor. vii, 15. ix. 5. James ii. 15. Comp. Αδελφος VI. Αδελφος, 8, ὁ, from a collect. and δελφυς α womb, which from Heb. דלף to distil, on account of the + periodical evacuation. brother. Mat. iv. 21. comp. Mat. xx. II. A brother, though not by the same mo- |