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 Eyns, 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. AyɛvedλonTos 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 concerning priesthood, Heb. vii. 14. Ayers, eos, 85, 8 xai †, xxl to aɣeves, from a neg. and γενος birth. Base, ignoble. occ. 1 Cor. i. 28. Ayat, from ayos holy.

I.

To separate, set apart, consecrate, or sunctify, from a common to a higher or sacred use or purpose. Mat. xxiii. 17, 19. John x. 36. xvii. 19. (Comp. ver. 17.) Heb. x. 29. xiii. 12. Comp. 1 Cor. vii.

It should, however, be remarked, that En-
field, whom see in Hist. of Philos. vol. ii.
book 3, ch. 3, deduces the Gnostic here-
sies 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 em-
ployed his learning and industry in re-
futing 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 philo-
sophy 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.
not perceive the true origin of the here-
sies, 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.
Ayw 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.

Ayeλy, n,, from the V. ayw to drive, or perhaps from the Heb. by a bullock or steer; for, in the ancient language of Homer, Ayaλn 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. AYEVEαλOYYTOS, 8, i, j, from a neg. and YEVERλoyew, to trace a genealogy.

Without genealogy, or pedigree, having no genealogy, i, e. from any sacerdotal fa-l

14.

II. To esteem or reverence as holy or sacred, and, when applied to God, as infinitely separated from, and superiour to, all created beings. Mat. vi. 9. Luke xi. 2. 1 Pet. iii. 15. Comp. Isa. viii. 12, 13. xxix. 23.

To purify, cleanse from pollution, whether ceremonially, as under the Levitical dispensation, Heb. ix. 13. comp. Lev. xvi. 19; or really and truly, by the offering of the body of Christ, Heb. X. 10, 14, 29. Comp. ver. 2, and ch. ii. 11. ix. 14.

IV. To sanctify, make holy, separated from
sin, and so consecrated to God, Acts xx.
32. xxvi. 18. Eph. v. 26. 1 Thess. v.
23. comp. Rev. xxii, 11.
Comp. below 'Ayios.

Ayaouos, 8, 8, from yasμzi perf. pass.
οι άγιάζω.

Sanctification, sanctity. Rom. vi. 19. I Thess. iv. 3, 4, & al. 'Ayios, a, oy, from a neg.

and the earth, q. d. separated from earth; or rather from ayos a thing sacred, purity, which from aw, to venerate, and this from Heb. Min to behold. So the Latin suspicio means both to look up, and to honour. Some however deduce dyos from the Heb. an a sacred or holy feast.

* See Dr. George Campbell's Translation and Notes. I. Holy,

I. Holy, set apart, or separated for sacred purposes, or for the service of God. Mat. iv. 5. (comp. Isa. xlviii. 2. 3 Mac. vi. 4.) vii. 6. xxvii. 53. Mark i. 24. Luke i. 35. ii. 23. Acts iii. 21. vi. 13. xxi. 28. 1 Cor. iii. 17. Eph. iii. 5. In 1 Thess. iii. 13, ays seem to denote the Holy Angels, by whom Christ shall be attended at the day of Judgement. Comp. Mat. xvi. 27. xxv. 31. Jude, ver. 14, and Macknight's note on 1 Thess. II. Holy, sacred, separated at an infinite distance from all creatures. John xvii. 11. In this sense the word is often applied to the Spirit of God, the third person of the Holy Trinity, who are called s Dp Holy Aleim, Josh. xxiv. 19, and Dp Holy Ones, Prov. ix. 10. xxx. 3. III. Holy, sanctified, separated from sin, and consecrated to God. Mark vi. 20. Eph. i. 4. Col. i. 22. 1 Pet. i. 15, 16. From the 1st and 3d senses of this word Christians are very frequently in the N. T. particularly in St. Paul's Epistles, called 'Ayio, holy, saints. In Rev. xv. 3, the Alexandrian and seventeen later MSS, together with several ancient versions and printed editions, for a read vw, which reading is embraced by Wetstein, whom see.

IV. Ayov, TO, A place set apart to sacred purposes, a holy place, a sanctuary. Heb. ix. 1. Aya, Ta, The holy of holies, or second tabernacle. Heb. ix. 8, 24, 25. X. 19. xiii. 11, It is the same as the Ayia Ayiwy, 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 'Ayia likewise is

Heb. x. 19.

'Ayios, and its derivatives in the LXX usually answer to the Heb. p, which is of the same meaning.

Αγιο της, τητος, ή, from άγιος.

derivative from the Heb. by to be crooked, as is likewise the adjective αΓκυλος crooked.

The arm, when bent. It is sometimes, though rarely, used in the singular by the profane writers (as by Lucian in Dial. Nept. & Nereid. "Expura XAI TOY υιον επ' ΑΓΚΑΛΗΣ -And having her son upon her arm"); but in the N. T. it occurs only in the plural Α/καλαι, ων, d. The arms considered as bent or crooked to receive any thing. occ. Luke ii. 28. AFKIETPON, 8, 70, from the Heb. pɔy*. to encompass, or wpy to distort.

A hook, from its curce form. occ. Mat. xvii. 27. The LXX likewise use it for a fish-hook, answering to the Heb. nan Job xl. 20. Isa. xix. 8.

ATKTPA, as,, from the Heb. py to be crooked, being changed into g.

I.

II.

An anchor, from its curve form. occ.
Acts xxvii. 29, 30, 40.

It is metaphorically applied to evangelical hope, which, amid all the waves and storms of temptations and calamities, preserves the believer steady and safe. occ. Heb. vi. 19, where see Wetstein. Ayvaços, 8, 6, 7, from a neg. and yvarTw, to smooth cloth by carding, which see under Trapɛus.

Unfulled, which hath not passed the hands of the fuller, and "which is consequently much harsher than what has been often washed and worn, and therefore yielding less than that, will tear away the edges, to which it is sewed. This sense Alberti has vindicated from exceptions, Observ. P. 71-76." Doddridge. occ. Mat. ix, 16. Mark ii. 21.

Ayvata, as, y, from dyvos, chaste.

Chastity, purity. occ. 1 Tim. iv. 12. V. 2. Ayntw, from dyvos pure.

I. To purify externally, ceremonially, or levitically, occ. John xi. 55.

Holiness. occ. Heb. xii. 10. Comp. II. 'Ayvisual, To be separated, or to se

1 Pet. i. 14-23. Αγιωσύνη, ης, ή, from άγιος.

Sanctification, sanctity, holiness. occ. 2 Cor. vii. 1. 1 Thess. iii. 13. Rom. i. 4, where πνεύμα άγιωσύνης seems an hebraical expression for Tvsvua άyov the holy spirit. See Doddridge's note, and comp. Luke i. 35.

AгKAAH, 75, 7. It is usually deduced from Afx the same, but seems rather a

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. avouai, and the N. άyvios answer to Heb. . III. To purify internally and spiritually.

From which word may likewise be derived the Greek words alxas the arms when bent, afxuy the

bend of the arms, afwy a valley, hollow, and the Latin uncus curve, crooked, uncinus a hook.

B4

OCC.

occ. Jam. iv. 8. 1 Pet. i. 22. 1 John iii. 3.

Αγνισμός, from ήγνισμοι perf. pass. of άγνίζω.

Purification. occ. Acts xxi. 26.

Ayvoea, w, from a neg. and vow to conceive in the mind, to know, y being inserted for the sake of the sound; or rather from & neg. and obsol. yvow 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
we worship αγνοεντες, without knowing.
ye
him, do I declare unto you.
II. Not to understand. Mark ix.
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. naw, and aw to err,
deviate.

Αγνόημα, ατος, το, from αγνοεω.

32. Luke

An errour, sin of errour, or ignorance. occ. Heb. ix. 7.

whoever was the author of the dialogue intitled Philopatris, makes ore of the interlocutors swear, Nη τον ΑΓΝΩΣΤΟΝ εν Αθήναις, “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, εἰς ἐν αγείρεται ὁ Aaos, in which the people assemble," says Eustathius, plainly deducing it from ayagu to gather together, which is an evident derivative from the Heb. 8 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. Ignorance, want of knowledge. occ. Acts Ayopatw, from ayoga, a market-place. iii. 17. xvii. 30. Eph. iv. 18. 1 Pet. I. To buy. Mat. xiii. 44. xiv. 15, & al.

In the LXX it answers to the Heb.D. Αγνοια, ας, ή, from αγνοεω.

i. 14.

In the LXX it answers to the Heb. ws,

פשע errour, and שגגה,guilt אשמה and

transgression.

Ayvas, n, ov, from ayos purity, which see
under Άγιος.

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. 1 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. 77
pure, clean, and wap separate, holy.
Αγνοτης, τητος, ή, from άγνος.
Purity occ. 2 Cor. vi. 6.

'Ayvws, Adv. from dyvos.

Purely, sincerely. occ. Phil. i. 16. Αγνωσία ας, ή, from αγνοεω, or rather from a neg. and yvwois knowledge. Ignorance, occ. 1 Cor. xv. 34. 1 Pet. ii. 15. Αγνωστος, Ayowσros, 8, i, j, from a neg. and yvwços γνωςος known.

Unknown. occ. Acts xvii. 23. Luciun, or

freq.

II. It is applied to our redemption by the precious blood of Christ. 1 Cor. vi. 20. vii. 23. Rev. v. 9.

Ayopaos, 8, 6, 7, from ayoga, a marketplace.

I. In general, Of or belonging to the marketplace or forum.

II. Ayogaidi, ói, 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, Ayogo (a namely) ayola, The forensick or court (days) are holden. This interpretation, which is that of Casaubon (on Theophrast. Eth. 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 Ayoçaioi ayovlar we should say in English, The courts are sitting or are holden.

Ayogeuw (in composition ayogaw) from ayoga, an assembly of men, concio. Properly, To speak in or to a public as sembly, and thence simply to speak. This V. occurs

A capture or catching; spoken of fishes, a draught, occ. Luke v. 4, 9. Aypaupate5, 8, 6, 7, from a neg. and yeza a letter, learning.

Illiterate, unlearned, occ. Acts iv. 13. Aypauhew, w, from ayos the field, and autopai to abide, which see.

To abide in the field, or in the open air, properly by night; for avaitouai, when spoken of men, usually implies the night. See Bochart, vol. ii. 452, 3; but comp. Wolfius Cur. Philol. occ. Luke ii. 8. Comp. Gen. xxxi. 40.

and úrvos sleep; or, according to the learned Duport on Theophrastus, p. 284, from aya in the sense of taking away, depriving (as in wodayga), and unvos sleep.

I. To abstain totally from bodily sleep, to watch, wake, he awake. Comp. Aypuπvia. On 2 Cor. vi. 5, Wetstein cites Xenophon repeatedly using the V. in this sense, to whom we may add Arriun, Epictet. lib. iii. cap. 26, Ka TAS VUXτας ΑΓΡΥΠΝΕΙΣ, And you lie awake 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. pw to wake, watch. Aygunvia, as, ý, from αγρυπνεω. Total abstinence from sleep, watching: occ. 2 Cor. vi. 5. xi. 27. dis-AQ, from the Heb. Man to bring, carry,

Aygeuw, from aypa a taking, a capture.
1. To take, or catch, as beasts, birds, or
fishes. In this sense it is often used by
the profane writers.

II. Figuratively, To catch, insnare, in
course or talk, occ. Mark xii. 13.
Aypieλaios, 8., from aygos wild, and
Ehala the olive-tree.

The wild olive-tree. occ. Rom. xi. 17, 24.
Aypios, la, lov, from aygos the field.
97805
I. Belonging to the field, wild. occ. Mat.
iii. 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.
vol. iii. 519. Comp. also Suicer, The-
saur. in MEAI.

II. Of waves, wild, fierce, turbulent, tem-II.
pestuous. Jude, ver. 13. So Wisd. xiv. 1,
Aypia numara. See also Wetstein.
Αγρια κύματα.

remove.

"Ayw to bring, and ayw to break, coincide in the present and first fut. aw. But as to the aorists we may always observe this difference: the 1st aor. zža, atov, atam, is always from ayw to break; and the 2d aor. yo, and yayo, is always from ayw to bring. Though ayw to bring be used in the fut. aw, yet we shall scarcely ever find the 1st aor. a, aov, in this signification, but always in that other of breaking* ” Comp. Καταγω.

"

Transitively, To bring, lead gently, and without violence. Acts v. 26. ix. 27. xxi. 16. 2 Tim. iv. 11.

To bring, carry, drag, or hurry away by force and violence. Mark xiii. 11. Luke iv. 29. Acts vi. 12. xvii. 5, 19, & al.

Gal. v. 18. 2 Tim. iii. 6.

To lead, entice. Rom. ii. 4.

Aypos, &,, from the verb ayaw, or im-III. To lead, rule, govern. Rom. viii. 14. mediately from the Heb. is, to collect, because the necessaries of life are there IV. and thence collected. See Eccles. v. 9. I. The field, Mat. vi. 28, 30.

II. A field, a particular spot of cultivated
ground. Mat. xiii. 24, 27, 44. xxvii. 2, 8.
Aygo, o, Lands, fields. Mat. xix. 29.
Mark x. 30. Luke xv. 15.
III. Ayga, &, The country, in distinction
from cities or villages. Mark v. 14. vi.
56. Luke viii. 34. ix. 12.
Aye, from a neg. u (from Heb.
m) a very small quantity of any thing,

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 aya ήμεραν οι ήμερας to persons spending or passing a day or days; and from Eustathius Ism. he cites ΤΡΕΙΣ ΤΑΥΤΑΣ

Phil. i. 30. Col. ii. 1. 1 Thess. ii. 2.
The word occurs only in the above-
cited texts.

Ayuvia, as, i, from aywv.

ΗΜΕΡΑΣ ΑΓΕΙΣ ΣΗΜΕΡΟΝ- You are to-day spending three days, or the third day." Hence it may perhaps be best, with Beza, to refer the V. aye, in Luke, to him who was expected to de-I. liver Israel. So Kypke, whom see. VI. Intransitively, To carry or convey one's self. To go, go away. Mat. xxvi. 46. Mark i. 38. xiv. 42. John xi. 15, 16, & al.

II.

Bodily strife, struggle or contest, such as that of the champions in the Grecian games. The N. T. writers use it not in this sense.

Violent struggle, or agony, both of body and mind. Thus likewise used in the profane writers; see Wetstein, occ. Luke xxii. 44.

.7.

Heumann on John xi. 7, having expressed his doubts whether the verb is used in this sense by the learned Greek writers; Aywnoua, from ayavia, strife, struggle. Kypke, among other passages, cites from I. To strive, struggle, contend, fight. occ. Arrian, Epictet. lib. iii. cap. 22, p. 315, John xviii. 36. 1 Cor. ix. 25. comp. ΑΓΩΜΕΝ επι τον ανθύπατον, Let us go to 1 Tim. vi. 12. 2 Tim. iv. the Proconsul;" and from Polybius, lib. vii. c. 3, p. 704, ΑΓΩΜΕΝ τοινυν, εφη, παι λιν την αυτήν όδον, Let us go back again, says he, the same way we came.' Aywyn, s,, from ayw to lead. ης, ή,

II. To strive, endeavour earnestly, both bodily and mentally. q. d. To agonize, oce. Luke xiii. 24. Col. i. 29. iv. 12.

This V. occurs only in the above-cited

texts.

Adañavos, &, i, j, from a neg. and danavŋ

expense.

Without expense or charge, not chargeable, occ. i Cor, ix. 18.

Adeλon, 75, 7, from adeλços, which see. Properly, A sister by the same mother, an uterine sister. See Luke x. 38, 9. John xi. 1, 3.

II.

A sister in general. Mat. xix. 29. Mark x. 29.

III. A near kinswoman, a female cousin. Mat. xiii. 56. Mark vi. 3. comp. Mat. xii. 50. Mark iii. 35.

Course of life, manner of leading or spend-
ing it. Comp. Ayw V. occ. 2 Tim. iii.
10.; where Raphelius shews that Poly-
bius often uses aywyn for a course or
manner of life, particularly in the phrases
AFEIN AгOHN, and AгEIN Aг-I.
ΓΗΝ το βιο, to keep a course or manner
of life. See also Wetstein.
Aywy, wvos, ó, from the V. ayw, implying
force or violence. Comp. Ayw II.
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 pro-
fane writers; but to this St. Paul plainly *
alludes, 1 Tim. vi. 12. 2 Tim. iv. 7, and
applies the word to the evangelical con-
test against the enemies of man's salva-
tion. Comp. 1 Cor. ix. 24. & seq. Ar-
riam uses the phrase AгONA AгONI-
ZEZOAI, 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 or VUV • ATUN, xai nền wages a Ohia, 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. Adeλpos VI. Adeλços, 8, 6, from a collect. and deλous a womb*, which from Heb. 7 to distil, on account of the periodical evacuation.

I.

α

A brother by the same mother, an uterine brother. Mat. iv. 21. comp. Mat. xx. 20. Mark x. 35.

II. A brother, though not by the same mother. Mat. i. 2.

III. A near kinsman, a cousin. Mat. xiii, 55. Mark vi. 3. comp. Mat. xxvii. 56.

*So Hesychius. " Αδελφοι οἱ εκ της αυτής δέλφνος γεγονότες, δέλφες γαρ ή μητρα λέγεται. Αδελφοι are those who are born of the same womb, for the womb is called diλquç."

+"Dilatantur vascula uteri, ita ut sanguinem ipsum in cavitatem uteri stillent." Boerhaave, Instit. Med. § 665, edit. tert.

Mark