writers. See Mill, Wetstein, and Griesbach.

i. 5, and see more in Wolfius on James i. 17.

Αποσπαω, ω, from απο from, and σπαw to

draw.

Αποσκιασμα, ατος, το, from απεσκιασμαι, perf. pass. of αποσκιαζω to shadow, overshadow; w; which from από from, and σκια- 1. To draw forth or out, as a sword from it's ζω to shade, overshadow; from σκια α shade, shadow, which see.

sheath. occ. Mat. xxvi. 51.

II. Pass. To be withdrawn, retire. occ. Acts xxi. 1. Luke xxii. 41, where see Wetstein and Kypke, the latter of whom remarks and proves that in the Greek writers it often imports hurrying, and putting a kind of force on oneself.

A shadowing, overshadowing, or else a shadow, adumbration, slight appearance. occ. Jamesi. 17; where I am well aware that * several learned men understand the expression αποσκιασμα τροπης, as an allusion to the various shadows cast by the Sun, as he approaches to one or the other tropic or solstice. And true indeed it is, that τροπη is used in the Greek writers for the solstice; but I can find no proof that αποσκιασμα ever signifies the casting of a shadow, as the Sun does, by shining I. A local departing, or departure. In this

III. To draw away, withdraw, seduce. occ. Acts xx. 30. On which passage Elsner shews that both Lucian and Ælian use this V. for drawing away disciples from their master.

Αποςασια, ας, ή, from αφισημι to depart.

sense it is used by the profane writers.
A falling off, or defection in matters of
religion, an apostasy. occ. Acts xxi. 21,
2 Thess. ii. 3, where see Macknight, and
comp. 1 Tim. iv. 1,

Αποςασιον, 8, το, from αφισημι to depart.
I. Properly, A departure.
II. A divorce, or dismission of a woman
from her husband, or the deed or instru-
ment of such divorce. occ. Mat. v. 31.
xix. 7. Mark x. 4. In the LXX it is con-
stantly used in this latter sense, and an-

on an opaque object. Raphelius, there-
fore, explains αποσκιασμα of the shadow II.
which the earth casts when the Sun is
under it, and τροπη of the Sun's turning
not from north to south, or vice versa,
but from east to west, by which, when it
sets, night is caused. So Arrian, Epictet.
lib. i. cap. 14. speaks of that small part
of the universe όσον διον τ'επεχεσθαι όπο
ΣΚΙΑΣ ἣν ἡ γη ποιει, which may be co-
vered by the shadow, which the earth
makes" And Budæus, Comm. p. 1180,
teaches us that the very word αποσκιασ-
μα is used for the earth's shadow by which
the moon is eclipsed: Το της γης ΑΠΟ-
ΣΚΙΑΣΜΑ, ώ δη εμπεσεσα ἡ σεληνη εκ-
λείπει. Thus Raphelius. Wolfius, how-
ever, is not satisfied with this exposition,
but interprets τροπη to mean not a turn-
ing, but, as he shews it is used by Anto-
ninus, a change, and so would interpret
αποσκιασμα τροπης a shadow, adumbra-
tion, or appearance of change, such as
the natural Sun is subject to from clouds,
mists and eclipses. He adds from Henry
Stephens, that Gregory Nazianzen has ap-
plied αποσκιασμα in this sense, where he
mentions το της αληθειας ινδαλμα και
ΑΠΟΣΚΙΑΣΜΑ, the appearance and ad-
umbration of the truth." Comp. I John

swers to the Heb. כריתות divorce. Αποςεδαζω, from απο from, and σείαζω to cover, which from 5εδη a roof. To uncover, remote a covering. occ. Mark ii. 4, απεςείασαν την σεδην. Eng. Trans. they uncovered the roof, i. e, according to Bp. Pearce *, they opened the trap-door, which used to be on the top of the flat roofed houses in Judea, (comp. 2 K.i. 2. Deut. xxii. 8.) and which lying even with the roof, was a part of it when it was let down and shut; or, according to Dr. Shaw's explanation, they removed the veil, which, agreeably to the custom still preserved in the East, wasspread over that part of the court where Christ was sitting, and which being expanded upon ropes from one side of the parapet wall to the other, might be folded and unfolded at pleasure†. But with regard to * See his Miracles of Jesus vindicated, part iv.

* See Hammond, Lambert, Bos, and Wetstein on the place, Stanhope on the Epist. for the 4th Sunday after Easter, vol. iii. Univ. Hist. vol. x. p. 470. Bp. Bull's Harmon. Apostol, Dissert. Poster. cap. p. 77-79, small Svo, and his Note on Mark ii.

xr. § 20.

in his Comment on N. Τ.

Bp. Pearce's exposition, it should be observed, that the most natural interpretation of αποςεδαζειν is to unroof, break up the roof; and that the verb is twice used by Strabo, cited by Elsner and Wetstein, in this sense, which also best agrees with the following word εξορύξαντες in Mark. As to Dr. Shaw's explanation, there is no proof that σεξη ever signifies a veil, for which the sacred writers, in particular, employ other words, as Καλυμμα, Καταπέτασμα; but it's usual meaning is the roof or flat terrace of a house*, and thence the house itself. The history, as recorded by St. Mark and St. Luke, ch. v. 18-20, seems to be this. Jesus, after some days absence, returned to Capernaum, and to the house where he used to dwell. And when it was reported that he was there, the people crowded to the square-court, about which the house I. To deprive, wrong, or defraud another of

cap. 7, at the end, and De Bel: lib. i. cap. 33. § 7, at the end, and see Wetstein.

II. To send away, dismiss. Mark xii. 3, 4. III. To send, or thrust forth, as a sickle among corn. Mark iv. 29. This last use of the word seems hellenistical; the LXX, in like manner, apply the de-compounded verb εξαποςελλω to a sickle, Joel iii. 13.

was built, in such numbers that there was no room for them, even though they filled the porch. The men who carried the paralytic endeavoured to bring him into the court among the crowd; but finding this impossible, they went up the staircase which led from the porch (or possibly came from the terrace of a neighbouring house) to the flat roof of the house over the upper room † in which Jesus was, Και εξορύξανίες, and having forced up as much both of the tiles or plaster, and of the boards on which they were laid 1, as was necessary for the purpose, they let down the paralytic's mattress, δια των κεραμων through the tiles or roof, into the midst of the room, before Jesus, Αποσέλλω, from από from, and 5ελλω το send.

1. To send from one place to another, to send upon some business, employment, or office. Mat. ii. 16. x. 5. xx. 2. John x. 36. xvii. 18. & al. freq. It is a more solemn term than πεμπω. See Dr. Geo. Campbell's Note on John x. 36, and on Mat. ii. 16, comp. Josephus, Ant. lib, xvii.

• See Maximus, cited by Wetstein. + See Whitby's Note on Mark ii. 4.

Si, quod mihi placet, tegulæ fuerunt asserculis impositæ, detegi facilè poterat tectum, & per apertram factam lectulus unà cum ægro demitti." Scheuchzer Phys. Sacr. in Mat. ix. 2, whom see, and bu Plate, No. 674.

In the LXX, this word most commonly answers to the Heb. שלה to send, which is likewise a very general word. Αποςερεω, ω, from από from, and 5ερεω to deprive, which may be from the Heb. to set and naked, or from Chald. to destroy; or rather, I think, a corruption from the Heb. חסר to diminish, to which the word σερισκω to deprive, answers in the LXX of Eccles. iv. 8.

what belongs to him. occ. Mark x. 19. 1 Cor. vi. 8. vii. 5. Αποςερεομαι, εμαι, pass. of persons, To be defrauded. occ. 1 Cor. vi. 7.-of a thing, To be kept back by fraud. occ. James v. 4.

ΙΙ. Αποςερεομαι, Pass. joined with a genitive, To be destitute, devoid of. occ. 1 Tim. vi. 5.

In the LXX it answers to the Heb. גרע to diminish Exod. xxi. 10; (comp. 1 Cor. vii. 5.) and to עשק to oppress. Deut. xxiv. 14. Mal.viii. 5. comp. James

v. 4.

Αποςολη, ης, ή, from απεςολα, perf. mid. of αποςέλλω to send.

The office of an apostle of Christ, apostleship. occ. Acts i. 25. Rom. i. 5. 1 Cor. ix. 2. Gal, ii. 8. comp. Αποςολος. Αποςολος, 8, ὁ, from απεςολα, perf. mid. of αποςέλλω to send.

I. A messenger, a person sent by another upon some business. John xiii. 16. 2 Cor. viii. 23. comp. Rom. xvi. 7. Phil. ii. 25. and Macknight on both texts.

II. It is applied to Christ, who was by the Father sent into the world, not to condemn, but to save it. occ. Heb. iii. 1. comp. John iii. 17. x. 36. xvii. 3, 8, 21, 23. ΧΧ. 21. & al.

III. And most frequently, An apostle, a person sent by Christ to propagate his gospel among men, Mat. x. 2. Luke vi. 13. (comp. Mark iii. 14.) Acts i. 26. Gal. 1. 1. & al. freq. Herodotus, lib. i. cap. 21, uses this word for a public herald or ambassadour.

Αποσομαλίζω, from από from, and 5ομα, αλος, the mouth.

To draw or force words, as it were, from the mouth of another, to incite or provoke to speak; otherwise, To question magisterially, as a master does his scholars. The word is capable of both these interpretations, which however do not greatly differ. occ. Luke xi. 53, where see Pole Synops. Wolfius, Doddridge, Wetstein and Kypke, and Suicer Thesaur. in Αποσομαλίζω.

Αποςρέφω, from ano from or back again, and σρέφω to turn,

I. To turn away. occ. Acts iii. 26. Rom. xi. 26. 2 Tim. iv. 4.

II. To pervert, incite to revolt. occ. Luke xxiii. 14. comp. ver. 2.

a storm, and thence applied (in the Greek I mean) to that convulsive motion we call shuddering, which is evidently occasioned by some stop or check given to the perspiration, or to the circulation of the blood or of the nervous fluid by cold, or &c.? To abhor, reject with horrour. occ. Rom xii. 9, where see Kypke. Αποσυναγωδος, ε, ὁ, from από from, and συναγωδη an assembly, a synagogue. Expelled from or put out of the congregation, assembly or society, and so depriver of all civil intercourse or communication with the Jews, and by consequence of the liberty of entering their synagogues 0 worship also. occ. John ix. 22. xii. 42 xvi. 2. Thus the man mentioned John ix. became αποσυναγωδος, by the officer of the Jewish Sanhedrim taking and thrusting him out of the assembly of the Jews there gathered together to attend hi examination. Comp. ver. 34, 35. St Christ tells his disciples, Luke vi. 22, tha men αφορισεσι shall separate them, tha is, from their society, both civil and re ligious. Comp. Ezra x. 8. And thu Theophylact explains αποσυναγωδες ποι ησεσιν, Luke vi. 22, by των συνεδρια και ενδοξων, και όλως της αυλων κοινωνια αφορισεσιν : They shall separate you bot from their honourable assemblies, and evel entirely from their society."

III. To return, put back. occ. Mat. xxvi. 52.
IV. To return, bring back. occ. Mat. xxvii. 3.
V. Αποσρέφομαι, Pass, with an accusative
following, which seems governed of the
preposition xala understood. (Comp.
under Απολρεπω.) To turn or be turned
away from, to slight, aversari, occ. Mat.
v. 42. 2 Tim. i. 15. Tit. i. 14. Heb.
xii. 25. Josephus uses it in the same man-
ner, De Bel. lib. ii. сар. 19. § 6. ΑΠΕ-
ΣΤΡΑΜΜΕΝΟΣ ὁ Θεος ηδη και ΤΑ ́Α-
ΓΙΑ, God being now averse to, or turned
away from, even his own holy temple;"
and lib. vi. cap. 3. § 4. Και ΤΗΝ εμην Ι.
ΑΠΟΣΤΡΕΦΕΣΘΕ ΘΥΣΙΑN, And ye
turn away from my sacrifice." For other
instances of a similar construction in the
Greek writers see Elsner, Alberti, and
Wetstein.

Αποσυδεω, ω, from από from, or intens. and
συδεω to shudder with horror, to hate,
which is from the Ν. Σλυξ, συδος, ή, α
shuddering or shivering, from intense cold.
And is not this derived from the Heb.
*שתק to be still, properly as the sea after

• Whence also the name of the river Συξ Styx, feigned to be in the infernal regions; but there really was one so called in Arcadia, whose waters are said to have been of so cold a nature as to be deadly, and with some of this water, it is reported that Alexander the Great was poisoned at Babylon. See Prideaux Connect. pt. i. book 8. an. 323, and the authors there quoted.

Απολασσομαι, Mid. from από from, an

τασσω to order,

With a Dative of the Person, To tak
leave, bid adieu to, bid farewell, valedi
cere. occ. Luke ix. 61. Acts xviii. 18
21. 2 Cor. ii. 13. coinp. Mark vi. 40
Salmasius pretends that the word in thi
sense is barbarous and vulgar. The tele
gant Josephus, however, uses it exactly
this sense concerning Elisha, who, afte
Elijah had cast his mantle upon him, de
sired leave to go and salute his parents
which when Elijah had permitted,
δ. ΑΠΟ
ΤΑΞΑΜΕΝΟΣ ΑΥΤΟΙΣ ἑιπελο havin
taken leave of them, he followed him.
Ant. lib. viii. cap. 13. § 7. See als
Wetstein on Mark, who cites Callisthent

* See Hammond on John ix. 22, and Vitringa d Synagog. Vet. lib. iii. pars 1. p. 739, &c. † See Josephus Ant. lib. xx. cap. 10. § 2, 20 Contr. Apion. lib. i. § 9.

an

To pay, repay. осс. Philem. ver. 19. Απολόλμαω, ω, from aro intensive, and τολμαw to dare.

To dare very much, be very bold. occ. Rom. x. 20. Josephus uses this V. transitively in the same view, Ant. lib. 15. cap. 10. § 3, ταυλα δε ΑΠΕΤΟΛΜΩΝ, they had such great boldness." See also Wetstein.

Αποίομια, ας, ή, from απολομος severe (used) by Polycarp, Epist. ad Philip. § 7.), which from αποτελομα, perf. mid. of αποΤεμνω to cut off, which from από from, and τέμνω to cut.

I. A cutting off, so used in the profane

II. Severity, as of a man cutting off dead or useless boughs from a fruit-tree. осс. Rom. xi. 22, twice. comp. ver. 19, 20, 24, &c. Plutarch, De Lib. Educ. p. 13. D. Δει δε τες πατερας την των επιλιμημαΤων ΑΠΟΤΟΜΙΑΝ τη πραολητι μιίνυναι, Fathers ought to temper the severity of reproofs with with mildness." See more in Wetstein and Kypke.

Αποΐομως, Adv. from απολομος.

Severely, with severity, cutting off, or cutting, as it were, to the quick. occ. 2 Cor. xiii. 10. comp. 1 Cor. v. 1-5.

ii. 22, appears to me not only quite un-1 suitable to St. Paul's nervous lively style, but also inconsistent with the plain meaning of the Greek-ἁ εςι παντα. But let the reader consult that very able and respectable commentator, and judge for himself.

Αποχωρεω, ω, from από from, and χωρεω
to go.

To depart, go from. occ. Mat. vii. 23.
Luke vii. 39. Acts xiii. 13.

Αποχωριζομαι, from από from, and χωριζω
to separate, which from χωρις apart,
which see.

To depart. occ. Acts xv. 39. Rev. vi. 14. Αποψυχω, from ano denoting privation, and ψυχη breath, life, or soul.

To expire, die. occ. Luke xxi. 26. Elsner
shews that Arrian uses the V. in the same
sense, Epictet. lib. iii. cap. 26. p. 369,
and Appian De Bel. Civ. lib. iv. p. 973,
and cites from Sophocles Ajax Flagell.
lin. 1656, the full phrase, ΑΠΕΨΥΞΕΝ
βιον he breathed out his life. Comp.
Wetstein and Kypke.

Απροσίλος, ε, ὁ, ἡ, και το-ον, from a neg.
and προσιλος accessible, which from wρο-
σειμι to approach, and this from προς
unto, and ειμι to go or come.
That cannot be approached, inaccessible.
occ. 1 Tim. vi. 16.

Απροσκοπος, 8, ὁ, ή, from a reg. and προ-
σκοπη an occasion of stumbling, which see.

προσωποληπίης, a respecter of persons, which see.

Without accepting or respect of persons, impartially. occ. 1 Pet. i. 17. This word is used in the same sense by Clement, in his 1st Epist. to the Corinthians, § 1. Απίαιςος, 8, δ, ή, from a neg. and wίαιω

to stumble.

Free from stumbling or falling. occ. Jude
ver. 24; where Wetstein cites from Xe-
nophon, ΑΠΤΑΙΣΤΟΣ Ἱππος, A horse
that does not stumble; and from Plutarch
the same word applied to the successful
Pericles.

̔ΑΠΤΟΜΑI, Mid. or Deponent, from
άπλω to connect, bind, which may be ei-
ther from the Heb. to bind close, or
from עבת to wrap, involve.
I. To touch. Mat. viii. 3. ix. 20.

II.

To lay hold on, embrace. John xx. 17, Lay not hold on me (now), as the V. is applied by the LXX, Job xxxi. 7. Mary Magdalene was probably going to prostrate herself at his feet, and embrace them, as the other women did. Mat. xxviii. 9. See Kypke on John, and comp. Mark x. 13, and Wolfius there. III. To touch, have to do with. occ. 1 Cor. vii. 1. The word is used in this sense by the Greek writers, as by Aristotle, Epictetus, Plutarch. See Gatuker in Pole Synops. Wetstein and Kypke on the

text.

1. Intransitively, Not stumbling or falling, IV. To take, as food. occ. Col. ii. 21; on

i. e. figuratively, in the path of duty and

which text Raphelius cites Xenophon ap

religion. occ. Phil. i. 10. But Chryso-plying this V. to food. Thus Memor.

stom seems to have understood it in this

II. Applied to the conscience, Not stumbling or impinging, as it were, against any thing, for which, as St. John speaks, our heart condemn us. occ. Acts xxiv. 16. comp. Acts xxiii. 1. 1 Cor. iv. 4. 2 Cor.

Socrat. lib. ii. cap. 1. § 2. Σίλε ̔ΑΠΤΕΣΘΑΙ is to take food; and in Cyropæd. lib. i. p. 17, edit. Hutchinson, 8vo. ΑΡΤΟΥ ̔ΑΠΤΕΣΘΑΙ is used for taking bread, as dieιν also is for taking other sorts of food. It seems, therefore, that in Col. ii. both μη άψη and μη θιδης may be best referred to food. See Wolfius, Wetstein and Kypke.

i. 12. 2 Tim. i. 3. 1 Sam. xxv. 31. and V. To touch, hurt. 1 John v. 18. Comp. 2 Heb. and Eng. Lexic. in כל .

III. Transitively, Not occasioning, or causing others to stumble, giving them no occasion to fall into sin. occ. 1 Cor. x. 32. comp. 2 Cor. vi. 3. In Ecclus. xxxii. 21 or z2, όδῳ απεοσκοπίῳ, or (as some copies read) απροσκοπῳ, is used for a plain way, where there are no stumbling-stones.

Απροσωποληπίως, Adv. from a neg. and

Sam. xiv. 10. 1 Chron. xvi. 22, in LXX.
It is used thus also by the Greek writers,
as Raphelius and Elsner have shewn.
In the LXX this word generally answers
to the Heb. נגע to touch, and that in all
the above senses.

ΑΠΤΩ, from Heb. אפה to heat through.
To light or kindle, as a lamp or fire, occ.
Luke viii, 16. xi. 33. xv. 8. xxii. 55.

Απω