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Απωθεομαι, and Απωθομαι, from από from, and wθεw to thrust, drive; which from Heb. עט to move hastily, in the Hiph.

sense.

To thrust away, repel, reject. occ. Acts vi. 27, 39. xiii. 46. Rom. xi. 1, 2. xiii. 12. 1 Tim. i. 19.

Απωλεια, ας, ή, from απολεω or απολλύμι to destroy.

1. Destruction, either temporal, as Acts XXV. 16. comp. Acts viii. 20; or eternal, Mat. vii. 13. Phil. i. 28. iii. 19. 2 Pet. ii. 1. & al.

ii. 17. I cannot think that this particle (or indeed any other used by the inspired writers) is ever merely expletive, i. e. totally insignificant. This seems to be always affirmative, emphatic, or illative. Αραδε, from apa denoting an inference, and γε truly.

Therefore indeed, then indeed. occ. Mat. vii. 20. xvii. 26. Acts xi. 18.

Αρίεω, ω, from aplos idle.

To linger, loiter. occ. 2 Pet. ii. 3, where Kypke shews that Polybius and Plutarch in like manner apply to things this V. which properly relates to persons. Αρδος, η, ον, contracted of αερίος, which from a neg. and ερίον ποικ. I. Not at work, idle, not employed, inactive. occ. Mat. xx. 3, 6. 1 Tim. v. 13, 15. Tit. i. 2. 12 Pet. i. 8.

In 2 Pet. ii. 2, for απωλειαις of the common printed editions, very many MSS, three of which ancient, have ασελγειαις; which reading is confirmed by the Vuig. luxurias, and other ancient versions, and has accordingly been given in several editions, is approved by Wetstein, and re- II. Idle, unprofitable. occ. Mat. xii. 36.

ceived into the text by Griesbach. "But

comp. 2 Pet. i. 8, and Kypke. In the

the common reading (says Macknight) should be retained, because any transcriber, who did not know that by destructions the Apostle meant the destructive heresies mentioned ver. 1, might easily write, ασέλγειαις for απωλείαις. But no transcriber would substitute απωλείαις, or a word whose meaning he did not know, in place of ασελγείαις, a word well understood by him."

latter text the Vulg. rendering aρίες by vacuos preserves the ambiguity of the original. Comp. Eph. v. 11. Symmachus uses the word αρίoν for the Heb. פגול

polluted, Lev. xix. 7.

Αρδυρεος, 85; εη, η; εον, εν; from αρδυρος

II. Destruction, waste. occ. Mat. xxvi. 8.
Mark xiv. 4.

Ατων, εσα, όν, Particip. Pres. of απειμι,

which see.

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ΑΡΑ, ας, ή, from Heb. אור or אר to curse,
for which the LXX have used the verb
αρχομαι, Num. xxii. 6. xxiii. 7; and
the compound καλαραομαι, Gen. v. 29.
xii. 3. & al. freq. and the decompounds
επικαλαρασμαι and επικαλαραλος, Num. v.
19. Gen. in. 14. & al. freq.
L. A curse, cursing. occ. Rom. iii. 14.
II. Aça, as an Adv. denotes affirmation or
asseveration.

Indeed, in truth. It generally implies an
inference from somewhat preceding, and
may frequently be rendered Then indeed,
therefore. See Acts viii. 22. Mat. xix.
25, 27. Heb. iv. 9. Gal. ii. 21. iii. 29.
V. 11. It is also sometimes used where a
question is asked, as Mat. xviii. 1. Mark
iv. 41. Luke xviii. 8. Acts viii. 30. Gal.

silver.

Made of silver, silver. occ. Acts xix. 24. 2 Tim. ii. 20. Rev. ix. 20. ΑρΓυριον, 8, το, from αρίυρος. I. Silver, as distinct from gold or other metal. 1 Pet. i. 18. comp. Acts iii. 6. xx, 33.

II. A piece of silver money, q/d. a silverling, a shekel of silver, equal, according to Bp. Cumberland, to 2s. 44d. of our money, but according to Michaelis, to no more than 11d.* Mat. xxvi. 15. xxvii. 3, 5. & al. Comp. Exod. xxi. 32. Zech. xi. 12, 13.

III. Money in general, because silver money seems to have been the most ancient; as Isidorus also affirms. So the French argent, which properly signifies silver, is most commonly used for money in general. Mat. xxv. 18, 27. Luke ix. 3. & al. On Mat. xxv. 18, Wetstein cites from Diogenes Laert. the same plhrase, ΑΡΓΥPIA IKANA. Acts xix. 19, fifty thousand (pieces) of silver, probably Attic drachms, which, at 7 d. each, would amount to 15621. 10s. of our money.

* See Heb. and Eng. Lexic. 3d edit. under שקל IV. ΑρΓο

Αρίυροκοπος, ε, ὁ, from apluços silver, and | Αρέσκεια, ας, ή, from αρεσκω to please.

κεκοπα, perf. mid. of κοπίω to beat.

A silversmith. Observe that our Eng. word smith*, Saxon smid, is from the V. smitan, or smıðan to strike, smite, which from the Heb. צמת to cut off, destroy, or from שמר to destroy, demolish. occ. Acts xix. 24.

Αρδυρος, 8, ὁ, from aglos white.

I. The metal called silver. occ. Rev. xviii.

12. comp. Acts xvii. 29. II. Silver money. occ. Mat. x. 9. Jam. v. 3. III. Figuratively, such sincere and holy believers, as being built into Christ's church will abide the fire of persecution. occ. 1 Cor. iii. 12. Comp. under Πυρ V.

As + silver is called in Heb. כסףon account of it's pale colour; so there is little doubt but the Etymologists are right in deducing it's Greek name αρίυρος from apJos white, which seems a corrupt derivative from the Heb. ירח the moon or lunar light, which is of this colour. Thus in the Heb. the moon or lunar orb is called לבנה, from לבן white, and Virgil, Æn. vii. lin. 8, 9,

- Nec candida cursum Luna negat, splendet tremulo sub lumine pontus. The moon was bright,

And the sea trembled with her silver light.

DRYDEN.

A pleasing. occ. Col. i. 10. "It denotes not so much the event, as the desire and intention, of pleasing*." Comp. Rom. xv. 2. Gal. i. 10.

The LXX use it in the plur. Prov. xxxi. 30, for Heb. חן grace or gracefulness, by which one pleases others.

ΑΡΕΣΚΩ, 1st fut. agere, from הרצה )the Hiph. of the Heb. רצה( which would signify to conciliate or gain the affections So the LXX several times render the N. רצון will, pleasure, by αρεσον pleasing, from this V. αρεσκω.

To please. Mat. xiv. 6. Rom. xv. 1, 2, 31 Cor. vii. 32. & al. On 2 Tim. ii. 4. observe, that in like manner Xenophon, Cyropæd. lib. iii. p. 172. edit. Hutchinson, 8vo. applies this V. to soldiers behaving so as to gain the approbation of their commanders.

Αρετος, η, ον, from αρεσκω.

Pleasing, agreeable, grateful. occ. John viii. 29. Acts vi. 2. xii. 3. 1 John iii. 22. Comp. LXX in Exod. xv. 26.

Αρείη, ης, ή, 9. † αρεση pleasing, from açeσκω to please, or rather from Αρης Mars the supposed God of War (see unde Αρειος); for in Homer Αρελη generall denotes military virtue, strength, or bravery; and if, as Monsieur Goguet (Origin of Laws, &c. vol. ii. 392.) observes the word αρελη be afterwards used to signify virtue in general, it is because the Greeks, for a long time, knew no othe virtue than valour.

From which circumstance of colour, I suppose it is that the chemists have imagined silver to have some peculiar relation to the moon, calling it by her name Luna, and representing it in writing by the character of that planet. So the poets frequently compare the Light of the I. Virtue, excellency, perfection. occ. 1 Pet

moon to silver. Thus Milton:

- The moon

Rising in clouded majesty, at length
Apparent queen unveil'd her peerless light,
And o'er the dark her silver mantle threw.

Paradise Lost, b. iv. lin. 606, &c.

Αρειος, ὁ, from Aξης Mars, the supposed God of War, which from the Heb. עריץ violent, destructive or from to break destroy, q. d. harass.

Of or belonging to Mars, Mars', occ. Acts xvii. 19, 22. comp. Παδος.

* See Junius Etymol. Anglican.

↑ So the Eng. name silver seems of the same root as the Greek a to shine.

Virtue. It is applied both to God and

man.

ii. 9. Arrian Epictet. lib. iii. cap. 24 Ρ. 343. Τας εμας ΑΡΕΤΑΣ εξηδενιαι και εμε ύμνεσι, They recount my virtues

and celebrate me."

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Pet. i. 5. In this sense the word is often used in the Greek writers, and so the αφελη of St. Peter will correspond with the ανδρίζεσθαι of St. Paul. 1 Cor. xvi. 13. See Hammond. Αξελη in the LXX answers twice to הור glory thrice to החלה praise, as our translators render

αφείας, 1 Pet. ii. 9. Αρεω. See under Αρεσκω. Αρίθμεω, ω, from αρίθμος.

To number, reckon by number. occ. Mat. x. 30. Luke xii. 7. Rev. vii. 9.

Δρόμος, ε, ὁ, from αρθμος coaptation, conjunction; from apw to adapt, join together, compose; which see.

A number, according to that of Euclid, Αριθμος, το εκ μοναδων συίκειμενον πλήθος. Number is a multitude composed of units." Luke xxii. 3. John vi. 10, τον αριθμον ώσει πεντακισχίλιοι, in number (καία being understood) about five thousand." So in Herodotus, lib. i. cap. 14. Χεητηρες ΑΡΙΘΜΟΝ έξ, goblets in number six;" and Josephus, in his Life, § 66, τείρακισχίλιοι ΤΟΝ ΑΡΙΘΜΟΝ, four thousand in number," and § 75, περι ἐκαῖον και εννενηκονία ονίας ΤΟΝ ΑΡΙΘMON, being about one hundred and ninety in number," and in many other places.

Αειςαω, ω, from αρισον, which see. To dine. occ. Luke xi. 37. John xxi. 12, 15. See Kypke on ver. 12, and comp. under Αρισον.

Αριζερος, α, ον.

The left, as opposed to the right. occ. 2 Cor. vi. 7. So ή αρισερα is the lefthand, χειρ being understood, as δεξίπερη in Homer is the right-hand. occ. Mat. νί. 3. Αρισερα, τα, The left-hand side, μεξη parts being understood. occ. Luke xxii. 33. The left-hand side, according to the superstition of the * Grecian heathen, was accounted unlucky, and of evil

The omens that appeared to the east, says Abp. Petter, were accounted fortunate by the Greians, Romans, and all other nations, because The great principle of all light and heat, motion, and , diffuses his first influences from that part of the world. On the contrary, the western omens were unlucky, because the sur declines in that

guarter.

The Grecian augurs, when they made observations, kept their faces towards the north, and then the east must needs be upon their right-hand, and the west upon their left: and that they did so, ap

omen, and + it was a part of the same superstition to call such things by more auspicious names. Thus, according to Eustathius, they called the left aρισερός, from αρισος the best, και ευφημισμόν. Comp. Ευωνυμος, and see Wetstein in Mat.

Αξισον, 8, το, 9. αοριςον indefinite, because taken at no certain time, or rather from ηρι carly (which from the Heb. אור the light); because this meal was taken early in the morning (comp. John xxi. 4, 21.); so the Latin prandeo to dine, and prandium dinner, is derived from πραν (Doric for πρωΐ) early, and εδω

to eat.

Dinner, a meal caten in the morning. So Xenophon, Cyropæd. lib. vi p. 353. edit. Hutchinson, 8vo. Αυριον δε ΠΡΩΪπρώτον μεν χρη ΑΡΙΣΤΗΣΑΙ και ανδρας και ίππος-To-morrow morning early the men and horses ought first to take some food." occ. Mat. xxii. 4. Luke xi. 38. xiv. 12.

The LXX have used the N. αρισον, 2 Sam. xxiv. 15, for the Heb. מועד, but I think erroneously.

Αρκείος, η, ον, from αρκεω.

Sufficient, enough. occ. Mat. vi. 34. x. 25. 1 Pet. iv. 5. As to the construction of Mat. vi. 34, (comp. ver. 25.) where the N. fem. κακια is construed with the

neut. αρκεῖον, Raphelius observes, that

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For this reason, the signs which were presented to them (the Grecians) on the right hand were ac counted fortunate, and those on the left unlucky." Antiquities of Greece, vol. i. book ii. cap. 15.

+ "ill-boding words they had always a superstitious care to avoid; insomuch that instead of δεσμωτηριον, i. e, a prison, hey would often say οικημα a house, for πιθηκος (an ape) καλλιας (2 beauty), for μυσος (an abominable crime) αδος (α sacred thing), for ερινύες (the furies) ευμενιδες or σεμναι θεαι (the good-natured or venerable goddesses), and such like." Potter's Antiqe of Greece, vol. i. book ii. cap. 17.

G

it

1

it is a pure and elegant Greek phrase. He refers to 2 Cor. ii. 6, for a similar expression, and produces from Xenophon De Re Equest. ΑΠΡΟΝΟΗΤΟΝ γαρ ΟΡΓΗ, anger is heedless;" and from Plutarch Pædag. cap. iv. § 3. Ἡ μεν γαρ ΦΥΣΙΣ ανευ μαθησεως ΤΥΦΛΟΝ, Ἡ δε ΜΑΘΗΣΙΣ δίχα φύσεως, ΕΛΛΙΠΕΣ, Ἡ δε ΑΣΧΗΣΙΣ χωρις αμφοιν, ΛΤΕΛΕΣ. For genius without instruction is blind (or a blind thing), and instruction without genius imperfect, and exercise without both, useless." Comp. Wetstein on Mat. vi. 34. In such expressions the neuter Ν. χρημα, κλημα, or πραίμα is understood.

ΑΡΚΕΩ, ω, from Heb. ערך to dispose, or der, adjust.

I. To suffice, be suficient, satisfy. occ. Mat. xxv. 9. John vi. 7. xiv. 8. 2 Cor. xii. 9, where Kypke shews that both Euripides and Sophocles use αρκειν for giving assistance, helping, and Josephus [p. 1292, ad fin. edit. Hudson] for helping sufficiently.

ΙΙ. Αρκεομαι, εμαι, Pass. governing a da

tive.

To be satisfied, content with. occ. Luke iii. 14. 1 Tim. vi. 8. Heb. xiii. 5.followed by the prepos. επι. occ. 3 John

ver. 10.

Άρκλος, 8, ὁ, ἡ, from αρδος idle, sluggish, or from αρκεw to suffice. The bear, a well-known animal. occ. Rev. xiii. 2. So called either from his sluggishness, and particularly from his remaining in his den for several of the winter months in an unactive sleepy state; which fact is unanimously affirmed by many of the ancient naturalists, as may be seen in Bochart, vol. ii. 810. Or else his Greek name αρκlos may be derived from αρκειν, q. αρκείος, because he is, as it were, self-sufficient while he continues so long without external nou

rock hangs over, or in some natural ca vern. Here he makes himself a large and soft bed of moss, leaves, and the like He hides the opening with branches ane boughs of trees, and lets it be snowe up; so that he is not easily found, bu by those that are taught, or have tho roughly learned his customs. In his den he shall be so taken, sometimes for weck, with heavy sleep, that by shoot ing at him, and even wounding him he will hardly awake; and what is mos surprising is, that he will lie there the whole winter without eating or drinking and yet, according to all accounts, whe he goes out in the spring of the year, b is found to be fattest." So that he migh say with the dormouse in Martial,

Tota mihi dormitur hyems, & pinguior ille
Tempore sum, quo me nil nisi somnus alit.

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Άρμα, αλος, το, from ηρμαι, perf. pass. agw to fit, join fitly together. A chariot or vehicle, from its ingenion structure, or being fitted or joined to the horses with harness. occ. Acts viii. 28 29, 38. Rev. ix. 9.

ΑΡΜΑΓΕΔΔΩΝ, Heb. from הר amour tain, and מגדו or (Zech. xii. 11.( גדון Megiddo. Armageddon, or the mountain of Megidd occ. Rev. xvi. 16. It was a place famou in the history of the O. T. for destructio and slaughter. See Judges v. 19. 2 K ix. 27. xxiii. 29. 2 Chron. xxxv. 22, an Vitringa in Rev.

"Αρμόζω, from άρμος a compages or joinin fitly together. 1. To adjust, join fitly together. In th sense it occurs in the profane writers (s Scapula's Lexic.) but not strictly in the

Ν. Τ.

rishment. Concerning both the circum- II. Αρμοζομαι, Mid. To contract, espous

stances just mentioned, I shall add the testimony of a late * writer. "Soon after Michaelmas the bear seeks his den, which is his winter quarters; this he finds under some mountain, where the

* Pontoppidan's Nat. Hist. of Norway in Modren Travels, vol. iii. p. 221, 2. Comp. Dr. Brookes's Nat. Hist. vol. i. p. 195.

or betroth; or rather, To fit, prepar occ. 2 Cor. xi. 2, Ἡρμοσαμην γαρ ύμα κ. τ. λ. For I have prepared you, to pre sent (you as) a chaste virgin to Christ. S LXX in Prov. xix. 14, Παρα δι Κυξ ̔ΑΡΜΟΖΕΤΑΙ γυνη ανδρι, But by t Lord a wife is fitted to a husband. the Greek writers the active V. άμμος is used for a father betrothing his daug

see the passages cited in Wetstein); but it does not appear that in this latter form the V. is ever applied to a man's betrothing a woman to another. It seems, therefore, best to exclude the nuptial sense from 2 Cor. xi. 2.*

fer to a man, and the middle άρμοζομαι | Αροΐριαω, ω, from αροτρον.. for a man's betrothing a woman to himself To plough, cultivate the earth by ploughing. occ. Luke xvii. 7. I Cor ix. 10. Aξοίρον, ε, το, from açow to plough, which from Chald.ארע )from Heb. the earth, or rather perhaps from the Heb. הרעהthe Hiph. of( רע to break. A plough. occ. Luke ix. 62. In this passage there seems a kind of proverbial expression for acareless, irresolute person, which may be much illustrated by a passage of Hesiod, where he is directing the ploughman,

Άκης, ε, ὁ, from ηρμαι perf. pass. of αρω to fit, jom filly together.

F

4 joint or articulation of the bones in the human body. occ. Heb. iv. 12. Αρειμαι, εμαι, from αιgw to take away. To deny. Luke viii. 45. John i. 20 Acts iv. 16.

II. To deny, renounce, disown, whether a person, Mat. x. 33. xxvi. 70. Acts iii. 13. vii. 35. Tit. i. 16.-or to a thing, 1 Tim. v. 8. 2 Tim. iii. 5. Tit. ii. 12. Rev. ii. 13. See Kypke on Acts iii. and

on 2 Tim.

Ανον, 8, το, a diminutive of aps a lamb.
A lamb, a young lamb, a lambkin.

Il. In the N. T. it signifies figuratively the
weakest or feeblest of Christ's flock. осс.
John xxi. 15. Comp. Isa. xl. 11.

III. It is applied to Christ himself, the spotless antitype of the paschal and other sacrifical lambs, which were offered by the law. Rev. v. 6, 8. & al. freq.

For the above observations I am indebted to

# excellent MS Lexicon to the Greek Testament,
Ceposited in the library of St. John's College, Cam-
bridge,
the work of the Rev. Jobn Mall, formerly

School-master at Bishop Stortford, Hertfordshire.
The reader will not be displeased at seeing the
learned writer's own words:

"Αρμοζομαι, Apto, adapto, accommodo, aptè compono. Plutarch, Solon. τως νομες 'ΑΡΜΟΖΕΤΑΙ της πολίταις, leges aptat, accommodat, civibus. Et in Themist. APMOTTOMΕΝΟΣ προς θαλασσαν civitatis sad res navales disponens; & ita simplicius interpretari possumus, 2 Cor. xi. 2, ήρμοσαμην &c. adaptavi enim vos (christianis doctrinis & virtutibus imbui, institui, paravi, composui, ornavi) ut uni viro tanquam virginem puram sistam, nempe Christo. es interpretes ήρμοσαμην sensu nuptiali accipiunt. Mihi verò parum soliciti videntur de differentia inter ερμοζειν & άρμοζεσθαι. Pater enim dicitur άρμιζειν, Euripid. Elect. ver. 24. Domi Electram tenebat gisthus, ' 'ΑΡΜΟΖΕ νυμφίω τινι, nec sponso alicui despondebat; sponsus verὺ αρμοζεσθαι sibi despondere, sponsam sibi matrimonio jungere. Ælian H. 4. lib. xii. c. 31, Eurysthenes et Procleas ΗΡΜΟΣΑΝΤΟ τας θησανδρα τα κλεωνύλες θυΓαλέρας. Hinc putare Monat sensum hunc minus convenire huic loco. Præterea Initas παραςησαι huic verbi significationi minus mmodatur, quoniam Accusativus aliàs cum Dativo Maitur."

ὡς κερδει μελείων ιθειαν αυλακ ̓ ελαυνοι,
Μηκέλι παωπίαινων μεθ ὁμηλικας, αλλ' επί ερίω
Θυμον εχων. -- ΕρΓ. και Ημ. lin. 441-3.
Let him attend his charge, and careful tráce
The right-lin'd furrow, gaze no more about,
But have his mind intent upon the work.

In three passages out of four, wherein
the LXX use the word άροτρον, it answers
to the Heb. ris, and cannot signify the
whole plough, but only a part of the iron
work thereof, and most probably the
coulter. See Isa. ii. 4. Joel iii. to. Mic.
iv. 3.

'Αρπαξη, ης, ή, from ήρπαζον, 2d aor. of άρπαζω.

I. Actively, The act of plundering or pillage. occ. Heb. x. 34.

II. Passively, Rapine, plunder, the thing
unjustly seized. occ. Mat. xxiii. 25. Luke
xi. 39.

Αρπαλμος,
8, ὁ, from ἡρπαδμαι, perf. pass.

of άρπαξω.
Rapine, robbery, an act of rapine or rob-
bery. So Hederic, " Ipsa rapiendi actio,
raptus." occ. Phil. ii. 6; where it is
said of Christ, that when he was in the
form of God, namely in his glorious ap
pearances under the Patriarchal and Mo-
saic dispensations, ουχ άρπαἷμον ἡδησατο,
he thought it not robbery (as our trans-
lators, rightly, I think, render the ex-
pression) to be equal with, or as, God.
(For proof of this, see inter al. Gen. xvi.
11, 13. xxii. 11, 12. xxxii. 28, 29.
Exod. iii. 2-6. Josh. v. 13-15. Judg.
vi. 11-23.) Many great and good men,
as well as others inclined to degrade the
Son of God, have, however, dissented
from this plain interpretation, and have

* See Whitby's Note on Luke ix. 62. G2

translated

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