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Αποκαλαλλασσω, from από from, and xa-❘
Γαλλασσω to change, reconcile.

To change from a state of enmity to one
of friendship, to reconcile. occ. Eph. ii. 16.
Col. i. 20, 21.

Αποκαλαςασις, ιος, att. εως, ή, from αποκαθισημι.

(according to the Complutensian edition) for יכרתו את ראשו they cut off his head, and in the apocryphal psalm cli. 6. And Raphelius and Alberti cite several passages from Arrian, where that author applies it in the same sense. Comp. Wetstein and Kypke on Mat. Αποκλείω, from απο back again, and κλειω

to shut.

Restoration, restitution, regulation. occ.
Acts iii. 21, "where, by the times of
the restitution of all things, is understood
the day of judgement, and of the end of
the world, (comp. Acts i. 11.) which is
so called by the Apostle: 1st, Because
then life shall be restored to the bodies of
the dead, and the image of God, defaced
(deperdita) by Adam's fall, shall be per-
fectly renewed in the blessed. 2dly, Be-
cause to God shall then be restored his II. It occurs figuratively, Gal. v. 12;

To shut to, as a door, occ. Luke xiii. 25.
The LXX use it in the same sense for the
ש במבוגרn. xix. 10. & al.
Αποκοπίω, from από from, off, and κοπίω

glory, the glory namely of his most wise government, not thoroughly discoverable (non agniti) in this world, and of his power which the wicked seemed for some time to have eluded or escaped, and of his justice, in virtue of which he will then render to every one according to his works. 3dly, Because the truth of the divine predictions, promises, and threatenings shall be then, as it were, restored to them, by their exact completion, however scoffers and other wicked men may have called their veracity into question. 2 Pet. iii. 3, 4." Thus Stockius. But Raphelius, comparing Acts iii. 21, with 1 Cor. xv. 25, thinks that αποκαλαςασιν properly signifies a settling of all things, or a restoring of them to a state of tranquillity after wars and tumults. This learned and accurate critic shews that Polybius applies the word in this view. Comp. 1 Cor. xv. 24, 25.

Αποκειμαι, from από from, and κειμαι το lie, be laid.

I. To be laid up, locally. occ. Luke xix. 20. II. To be laid up, reserved, appointed. occ. Col. i. 5. 2 Tim. iv. 8. Heb. ix. 27. Elsner on Col. i. 5, shews that this verb is applied, in the profane as well as in the sacred writers, to such things as are not only certain, but of great value. Comp. Kypke.

Αποκεφαλίζω, from από from, and κεφαλη the head.

To cut off the head, behead. occ. Mat. xiv. 10. Mark vi. 16, 28. Luke ix. 9. The LXX use this word, 1 Sam. xxxi. 9.

to smite.

I. To smite, or cut off. occ. John xviii. 10, 26. Acts xxvii. 32. comp. Mark ix. 43,45

where it denotes either being cut off by excommunication (see Kypke and Macknight), or rather, according to Elsner and Wolfius, being cut off from all opportunity, hope, and power of disturbing the Galatian christians. Elsner shews that αποκοπλεσθαι is in this view applied by Polybius to hopes, and Wolfius, that Xenophon uses it for cutting off, or dislodging enemy's troops from an elevated post. But comp. under Οφελον. Απόκριμα, ατος, το, from αποκεκριμαι, perf. of αποκρινομαι.

A sentence, decision. occ. 2 Cor. i. 9. So
Hesychius explains αποκριμα by καλα-
κριμα condemnation, ψηφον sentence. See
Wolfius.

Αποκρινομαι, Mid. and Pass. from από
from, and κρινω to separate, discern, judge.
I. Pass. To be separated, selected, in the
profane writers.

II. Mid. and Pass. To answer, return answer, which ought to be done with discretion. Mat. iii. 15. iv. 4. xxvi. 23, 33. & al. freq. Wetstein on Mat. iii. 15, remarks, that, according to the (old) grammarians, αποκριθεις does not denote answering, but disjoined or separated. Lucian however uses it in the former sense, and that too in a remarkable passage which is levelled against over-nicety in speaking. "To a person of whom Demonax had asked a question, και ὑπερατ λίκως ΑΠΟΚΡΙΘΕΝΤΙ, and who had answered him too attically, he said, Friend, I asked you Now, but you answer me (αποκρινη) as in the days of Agamemnon."

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III. To take occasion to speak or say, not
strictly in answering, but in relation or
reference to some preceding circumstance.
See Mat. xi. 25. xii. 38. xvii. 4. xxii. 1.
xxvi. 25, 63. Mark ix. 5, 17. Luke iii.
16. vii. 40. xxii. 51. Rev. vii. 13. The
Heb. ענה to answer, to which the V.
αποκρινομαι most commonly corresponds,
is sometimes used in the O. T. in this
latter sense, as Job iii. 2. 1 K. xiii. 6.

Αποκρισις, ιος, att, εως, ή, from αποκε-
κρισαι 2d pers. perf. pass. of αποκρινομαι.
An answer. occ. Luke ii. 47. xx. 26.
John i. 22. xix. 9.

Αποκρύπίω, from από from, and κρυπίω

to hide.

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Αποκρυφος, ε, ὁ, ἡ, και το-ον, from απο-
κεκρυφα perf. act. of αποκρύπίω.
I. Hidden, concealed. occ. Mark iv. 22.
Luke viii. 17.

II. Laid up, as treasure in a coffer. occ.
Col. ii. 3. So in Theodotion's version of
Dan. xi. 43, this word answers to the
hidden treasures; and in LXX
of Isa. xlv. 3to מטמני which likewise
denotes hidden treasures; so in 1 Mac.
i. 23, or 24, we meet with the phrase
ΤΟΥΣ ΘΗΣΑΥΡΟΥΣ ΤΟΥΣ ΑΠΟΚΡΥ-
ΦΟΥΣ.

Gentiles by his cross, Eph. ii. 16. comp. ver. 15.-as sin doth by bringing into a state of eternal death, Rom. vii. 11.-as the letter of the divine law doth by condemning to death and destruction, 2 Cor. iii. 6.

Αποκνεω, ω, from από from, and now to be
pregnant, which see.

I. Properly, To bring forth young, as fe-
males do. In this seuse it is used by the
profane writers, but not in the N. T.
See Wetstein on James i. 15.
II. Το bring forth, as sin doth death. occ.
James i. 15.

III. To beget. occ. James i. 18. (comp.
1 Cor. iv. 15. 1 Pet. i. 3, 23.) So τικλειν,
which properly denotes to bring forth as
the female, is * often spoken of the male,
and St. Paul applies ωδινω, to be in la-
bour, to himself. Gal. iv. 19. Lucian,
Philopatr, tom. ii. p. 1009, applies this
V. to the planet Mercury as well as to
Venus. Η Αφροδιτη ει μεία το Έρμε
συνοδεύσει, και Ἑρμαφρυδίλες ΑΠΟΚΥΗ-

ΣΟΥΣΙ.

Αποκυλιω, from από from, and κυλιw to
roll.

To roll away. occ. Mat, xxviii. 2. Mark
xvi. 3, 4. Luke xxiv. 2.
It is used thrice in the LXX, namely
Gen. xxix. 3, 8, 10, in which passages
it answers to the Heb. בגלל סגל to roll,
and is in all these, as in the texts
above cited from the N. T. applied to a

stone.

Απολαμβανω, from από from, and λαμ

Αποκλεινω, from από intens. and κλεινω to kill, which from the obsolete law the same (whence in the profane writers, imperf. εκλα, εκλας, κλα, fut. κλησω, &c.), I. Act. and Mid. To receive, get, obtain, and this from the Heb. to break in

Cανω to take.

See Luke vi. 34. xv. 27. xvi. 25. xviii. 30. xxiii. 41. Col. iii. 24.

III. Mid. To take aside. occ. Mark vii. 33; where see Wetstein and Kypke, and comp. 2 Mac. vi. 21.

pieces, destroy, whence also the Eng. to cut. I. To kill, murder, butcher. It generally II. To receive, as a guest, to entertain. implies cruelty and barbarity, trucidare. 3 John ver. 8. Mat. x. 28. xiv. 5. xxi. 35, 38, 39. xxii. 6. xxiii. 37. In Mat. x. 28. Luke xii. 4, Wetstein and Griesbach, agreeably to many MSS, and some editions, read αποκλενονίων. The former observes, after Mill (Proleg. p. 109), that αποκλεινονίων is a poetical word, or rather no word at all, but which, in the printed editions, has been received into the text without any authority whatever from the MSS, pr (ancient) writers,

II. To kill, slay, figuratively, as Christ did the enmity between the Jews and

Απολαυσις, ιος, att. εως, ή, from απολαύω to enjoy, from aαπο intens, and obsolete λανw to enjoy, which perhaps from the Heb. לוה denoting the cleaving or adherence of the mind or affection to an object, whence לוא a particle of wishing, O that! See Heb. and Eng. Lex. under לוח IV. and לאה V.

* See Vigerus, De Idiotism. cap. v. §.5. Enjoy

Απολοδεομαι, εμαι, Depon. from από from, and λοδος α speech.

Enjoyment, fruition. occ. Heb. xi. 25.
1 Tim. vi. 17; where see Wetstein.
The LXX have once used the V. απο- Ι.
λαύω, for the Heb. רוה to be satiated,
drunken; Eng. translat, to take one's fill.
Prov. vii, 18.

Απολείπω, from από from, and λειπω to
leave.

I. To leave, leave behind. occ. 2 Tim. iv.

13, 20.

II. To leave, forsake. occ. Jude ver. 6. III. Pass. To be left, remain. occ. Heb. iv. 6, 9. x. 26.

Απολείχω, from από from, and λειχω το lick, which may be either from the Heb.

לחך )for which the LXX have thrice used the simple V. λειχω, and as often the compound εκλείχω), or rather from לק to lick, tap, as a dog, which in like manner the LXX rendered twice by λειχω, and once by εκλείχω. To lick.

as a dog. occ. Luke xvi, 21. Απόλεω, from από intensive, and obsol, όλεω to destroy.

To destroy, destroy utterly. An obsolete V. whence in the N. T. we have ist fut. απολέσω, 1 aor. απωλέσα, 2 fut. απολω, perf. mid, attic particip, neut. απολωλος, 2 aor. mid. απωλόμην, 2 fut. mid. απολέμαι. See under Απόλλυω, Απόλλυώ, οι απολλυμι, fron από intens. and oλλυw to destroy, which seems derived from Heb. הלל to slay

I. To kill, destroy, whether temporally, Mat. ii. 13. xxvii. 20. Mark xi. 18. John x. 10. & al.-or eternally, Mat. x, 28. xviii. 14. & al. Mid. and Pass. Το be destroyed, to perish, whether temporally, Mat. xxvi. 52. (comp. ch. ix. 17. Heb. i. 11.) Mark iv. 38. Luke xi. 5t. xv. 17. & al.-or eternally, John iii. 15, 16. x. 28. Rom. ii. 12. 1 Cor. i. 18.

Το defend oneself by speech from some accusation, to speak in defense, or plead in favour of oneself, to apologize. It is used either transitively with an accusative of the thing, as Luke xii. 11; or intransitively, as Acts xix. 33. xxiv. 10. & al. II. Applied metaphorically to thoughts or reasonings, To apologize, excuse. occ. Rom. ii. 15.

Απολοδια, ας, ή, from απολοδεομαι. An apology, a verbal defense, or excuse. Acts xxii. 1. xxv. 16. 2 Cor. vii. 11. Απολεω, from από from, and λεw to wash. To wash, wash away, abluo. In the N. T. it is used only in the middle voice, and in a figurative and spiritual sense, alluding to the baptismal washing or ablution, occ. Acts xxii. 16. 1 Cor. vi. 11. Απολυῖρωσις, ιος, att. εως, ή, from απολύλοw to redcem as a captive, which from από from, and λυτροw to redeem. I. Redemption, as of a captive from captivity.

II. In the N. T. it denotes figuratively the spiritual redemption of men by the blood of Christ from the bondage of sin and death. See Rom. iii. 24. viii. 23. 1 Cor. i. 30. Eph. i. 7. iv. 30. Heb. ix. 15.

III. Deliverance from temporal persecution or death. occ, Luke xxi. 28. Heb. xi. 35. The LXX have used the V. απολυΐροω for Heb. to redeem Exod. xxi. 8, which see; and for גאל to vindicate.

Zeph. iii. 1.

Απολυω, from από from, and λυw to loose, I. To loose, set loose, release, as from a bond. It is spoken of a disease, Luke xiii. 12. comp, ver. 16. of bonds or imprisonment, Mat. xxvii. 15, 17, 21, 26. & al. of obligation to punishment, Mat. xviii. 27. Luke vi. 37.

IH. To lose. Luke xv. 4. Mat. x. 39. xvi. 25. Herodotus uses the phrase 8x ΑΠΟ- II. To dismiss, suffer to depart. Mat. xiv,

ΔΕΣΕΙ ΤΗΝ ΨΥΧΗΝ will not lose his life, lib. i. cap. 112. Pass. and Mid. To be lost. Mat. xv. 24. xviii. 11. Luke xv. 4, 6, 24.

15. xv. 39. & al. comp. Mat. xv. 23. Απολύομαι, Mid. and Pass. To depart, Acts xxviii. 25. Polybius, as Raphclius has shewn, uses the verb in the same sense. Comp. Heb. xiii. 23, where see Macknight.

ΙΙΙ. Απόλλυων, ὁ, The destroyer. occ. Rev. ix. 11; on which chapter the reader will do well to compare Vitringa's Comment. and Bishop Newton's Dissertations on Proph. vol. iii. p. 96, &c. and then judge for himself.

III. To dismiss, suffer to depart, from the body, or out of this life. So Elsner cites from Porphyry, απολύειν τε σωμαίοςfrom Elian, απολύειν το ζην, and απο

λύειν

λύειν εκ των τε σωμαίος δεσμων, to dis-) miss from the bonds of the body. occ. Luke ii. 29. comp. Num. xx. 29, in LXX, Tobit iii. 13, and Whitby, Wetstein and Kypke on Luke.

feared to offer libations to Jupiter with
unwashen hands, for that it was not law-
ful for one polluted with blood to perform
religious services to that god.

ΧΕΡΣΙ δ' ΑΝΙΠΤΟΙΣΙ Διϊ λείβειν αίθοπα οινον
Αζομαι έδε τη εςι καλαιωφεῖ Κρονιωνι
̔ΑΙΜΑΤΙ και λυθρῳ ΠΕΠΑΛΑΓΜΕΝΟΝ ευχετ
ασθαι.

IV. To divorce a wife, discharge or dismiss her by loosing the bond of marriage. Mat. 1. 19. v. 31, 32. xix. 3. & al. freq. So Mark x. 12, To put away a husband; an instance of which we have in Salome, So Encas, in Virgil, Æn. ii. line 719,

Herod the Great's sister, of whom Jose-
phus, Ant. lib. xv. cap. 7. § 10, says, that
having quarrelled with her husband Cos-
tobarus, πεμπει μεν ευθυς αυλῳ γραμμα-
Τιον, ΑΠΟΛΥΟΜΕΝΗ τον γαμον, she
immediately sends him a bill of divor
ment to dissolve the marriage." Comp.
Βιβλιον II. and Joseph. Ant. lib. xviii.
c. 6. § 4, and lib. xx. c. 6. § 3. Dod-
dridge's note (g) on Mark x. 12, and
Calmet's Dictionary in DIVORCE.
Απομασσομαι, Mid. from από from, and
μασσω to wipe off, which may be from
the Heb.משה to remove, or perhaps from
מח to wipe, the aspirate
being as usual
changed into the σ.
To wipe off. occ. Luke x. 11.
Απονεμω, from από from, and νεμω to give,
attribute.

To allot, give. occ. 1 Pet. iii. 7. comp.
Τιμη Ι.

Απονιπτομαι, Mid. from ano from, and
νιπτω to wash.

To wash, as the hands. occ. Mat. xxvii.24; where it has been supposed by some, that Pilate, in washing his hands, had respect to the Mosaic ordinance, Deut. xxi. 1-8. But it should be considered, that the case there mentioned and that in Mat. are widely different; and that even if they were similar, it is by no means probable that a heathen governour, and especially one of Pilate's character, should shew any regard to what he would most probably esteem an instance of Jewish superstition. It seems, therefore, much more likely, that what he did was in conformity to the notions and customs of the Gentiles, who held that the hands were polluted by human blood (comp. under Καθαρίζω IV.) and were to be cleansed by washing with water. Thus in Homer, Il. vi. line 266, Hector, when returned from battle, tells his mother, that he

speaking of the Penates or household gods,

&c.

Me bello è tanto digressum & cæde recenti
Attrectare nefas; donec me flumine vivo
Abluero.

In me 'tis impious holy things to bear,
Red as I am from slaughter, new from war;
'Till in some living stream I cleanse the guilt
Of dire debate, and blood in battle spilt.

DRYDEN.

And the Scholiast on Sophocles' Ajax Flagel. line 665, says, Εθος ην παλαίοις, όταν η ΦΟΝΟΝ ΑΝΘΡΩΠΟΥ η αλλας σφαίας εποιεν, ΥΔΑΤΙ ΑΠΟΝΙΠΤΕΙΝ ΤΑΣ ΧΕΙΡΑΣ ΕΙΣ ΚΑΘΑΡΣΙΝ ΤΟΥ ΜΙΑΣΜΑΤΟΣ. It was customary with the ancients, after having killed a man, or other animal, to wash their hands in water, in order to cleanse themselves from the pollution." See also Elsner and Wolfius on Mat. xxvii. 24.

Αποπιπίω, from από from, and wiwiw to fall.

To fall off. occ. Acts ix. 18. Αποπλαναω, ω, from από from, and πλαναω

to seduce.

To seduce. In the N. T. spiritually applied only. occ. Mark xiii. 22. 1 Tim.

vi. 10.

Αποπλεω, ω, from από from, and wλεω to

sail.

To sail away. occ. Acts xiii. 4. xiv. 26. xxvii. 16.

Αποπλύνω, from από from, and πλύνω τα

wash.

To wash, as nets. occ. Luke v. 2. Αποπνιίω, from από intensive, and wνιζω to choak.

To choak, suffocate, "to choak by exclu sion or interception of air." Johnson. occ. Mat. xiii. 7. Luke viii. 7, 33. In the two former passages it is applied to corn choaked by thorns. For "not only ani

mals

mals, says the learned Dr. Derham*, but even trees and plants, and the whole vegetable race, owe their vegetation and life to this useful element † (the air)-as is manifest from their glory and verdure in a free air, and their becoming pale and sickly, languishing and dying, when by any means excluded from it." What a proper emblem, therefore, is this wonderful element of that blessed Spirit, who, in conjunction with the Divine Light, is the Lord and Giver of spiritual Life! How cautious should we be, lest the cares or pleasures of this life, or the deceitfulness of riches, or the lust after other things, intercept his gracious influences from the good seed of the word sown in our hearts, and make it unfruitful! See Mat. xiii. 22. Mark iv. 18, 19. Luke viii. 14. When we behold a plant in a pale or sickly, a languishing or dying state, because deprived of a free communication with the vivifying air, we behold a striking emblem of many among Christians, -perhaps of ourselves! Raphelius, on Mat. xiii. 22, cites a similar passage from Xenophon's Economics, where he applies the simple verb wνιζω in the same manner, Ύλη ΠΝΙΓΗι συνεξορμωσα τω σιτῳ, Wood springing up with corn choaks it." See also Wetstein on Mat. XIII. 7.

Απορεομαι, ομαι, from απορος perplexed, not knowing which way to go, and this from a neg, and wορος a way, passage, from πειρω to pass through, which see.

1. To hesitate, be at a stand, as not knowing one's way, or which way to go.

II. To doubt, hesitate, be perplexed, not knowing how to proceed, determine, speak, or act. occ. John xiii. 22. Acts xxv. 20. 2 Cor. iv. 8. Gal. iv. 20.

Απορεομαι.

Perplexity. occ. Luke xxi. 25; where see
Wetstein.

Απορριπίω, from απο from, and ῥιπλω το

cast.

To cast from or out, to cast. occ. Acts
xxvii. 43; on which text Bos Ellips. in
'Eau18, remarks that ἑαυΐες is understood,
and produces a parallel ellipsis from Lu-
cian, Ver. Hist. lib. i. tom. i. p. 732.
ΑΠΟΡΡΙΨΑΝΤΕΣ ενηχομεθα, casting
ἑαυτες ourselves namely, into the sea,
we swam." See also Alberti, Wolfius,
Wetstein, and Kypke.

Απορφανίζω, from από from, and ορφανίζω
to bereave, properly of parents, from og-
φανος an orphan, one bereaved of parents,
or of somewhat else near and dear,
To bereave, properly of parents. occ.
1 Thess. ii. 17. “ Απορφανισθεντες may
perhaps mean, saith Chrysostom, bereaved,
deprived, as a father bereared of his child-
ren*. But this word απορφανισθεντες
is applied properly to children wanting
their parents; and the Apostle hereby
expresses his love to them, which he had
before represented by that of a father to
his children, (ver. 11.) or of a nurse to
her infants, (ver. 7.) Not they, saith the
Apostle, were made orphans (απορφανισ
θησαν), but as helpless young children,
who have been untimely reduced to an
orphan state, greatly desire their parents,
so do we long after you. Thus he
sheweth his concern at being separated
from them." Theodoret and Theophylact
concur in the same interpretation.
Αποσκευαζομαι, Mid. from από from, and
σκευος furniture, baggage.
To pack up one's baggage. occ. Acts
xxi. 15, αποσκευασαμενοι, taking what
was necessary for the journey," saith Ecu-
menius. Raphelius, however, explains this

Απορια, ας, ή, from απορος, which see under word by sarcinas deponere ut expeditiores simus, laying down or leaving one's baggage for the sake of greater expedition; and cites Polybius using it in this latter sense. But, from the MSS, and ancient quotations, it is probable that in Acts xxi. 15, the true reading is επισκευασαμενοι having laden our baggage, as the word is frequently used in the Greek

Physico-Theology, booki. ch. 1. comp. book 10. at the beginning; and Nature Displayed, vol. ii. p. 181. English edit. 12mo.

How strongly does the Orphic Hymn to Mpa, Jata, or the Air, express this physical truth!

-ΠαντοΓενεθλε

Χωρις γαρ σέθεν είδεν όλως ΖΩΗΣ φυσιν εἶνω.

Mother of All! without whom nought e'er knew

The breath of Life

* Thus Elsner on John i. 18, cites from Dionysius Halicarn. lib. i. p. 69, ΟΡΦΑΝΟΝ ΤΕΚΝΩΝ εθηκε, He made him childless." Comp. Kypke on 1 Thess. writers.

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