Thayer's Greek Lexicon

Α

ἄλφα — ἀδυνατέω

ἄλφα

(1) Α, α, ἄλφα, τό, the first letter of the Greek alphabet, opening the series which the letter ω closes. Hence, the expression ἐγώ εἰμί τό Α [L T Tr WH ἄλφα] καί τό Ω [Ὦ L WH], Revelation 1:8, Revelation 1:11 Rec., which is explained by the appended words ἡ ἀρχή καί τό τέλος, Revelation 21:6, and by the further addition ὁ πρῶτος καί ὁ ἔσχατος, Revelation 22:13. On the meaning of the phrase cf. Revelation 11:17; Isaiah 41:4; Isaiah 44:6; Isaiah 48:12; [especially B. D. American edition, p. 73].

Α, when prefixed to words as an inseparable syllable, is:

1. privative (στερητικόν), like the Latin in- , the English un- , giving a negative sense to the word to which it is prefixed, as ἀβαρής; or signifying what is contrary to it, as ἄτιμος, ἀτιμόω; before vowels generally ἀν-, as in ἀναίτιος.

2. copulative (ἀθροιστικόν), akin to the particle ἅμα [cf. Curtius, § 598], indicating community and fellowship, as in ἀδελφός, ἀκόλουθος. Hence, it is:

3. intensive (ἐπιτατικόν), strengthening the force of terms, like the Latin con in composition; as ἀτενίζω from ἀτενής [yet cf. Winers Grammar, 100 (95)]. This use, however, is doubted or denied now by many [e. g. Lob. Path. Element. i. 34f). Cf. Kühner, i. 741, § 339 Anm. 5; [Jelf, § 342 δ.]; Bttm. Gram. § 120 Anm. 11; [Donaldson, Gram., p. 334; New Crat. §§ 185, 213; Liddell and Scott, under the word].

Ἀαρών

(2) Ἀαρών, indeclinable proper name (ὁ Ἀαρών, -ῶνος in Josephus), אַהֲרֹן (from the unused Hebrew radical אָהַר — Syriac Aaron libidinosus , lascivus — [enlightened, Fürst; according to Dietrich wealthy, or fluent, like אומָר], according to Philo, de ebriet. § 32, from הַר mountain and equivalent to ὀρεινός), Aaron, the brother of Moses, the first high-priest of the Israelites and the head of the whole sacerdotal order: Luke 1:5; Acts 7:40; Hebrews 5:4; Hebrews 7:11; Hebrews 9:4.

Ἀβαδδών

(3) Ἀβαδδών, indeclinable, אֲבַדּון,

1. ruin, destruction (from אָבַד to perish), Job 31:12.

2. the place of destruction equivalent to Orcus, joined with שְׁאול, Job 26:6; Proverbs 15:11.

3. as a proper name it is given to the angel-prince of the infernal regions, the minister of death and author of havoc on earth, and is rendered in Greek by Ἀπολλύων Destroyer, Revelation 11:11.

ἀβαρής

(4) ἀβαρής, -ές (βάρος weight), without weight, light; tropically, not burdensome: ἀβαρῆ ὑμῖν, ἐμαυτόν ἐτήρησα I have avoided burdening you with expense on my account, 2 Corinthians 11:9; see 1 Thessalonians 2:9, cf. 1 Thessalonians 2:6. (From Aristotle down.)

Ἀββᾶ

(5) Ἀββᾶ [WH -βά], Hebrew אָב father, in the Chaldean emphatic state, אַבָּא i. e. ὁ πατήρ, a customary title of God in prayer. Whenever it occurs in the N. T. (Mark 14:36; Romans 8:15; Galatians 4:6) it has the Greek interpretation subjoined to it; this is apparently to be explained by the fact that the Chaldee אַבָּא, through frequent use in prayer, gradually acquired the nature of a most sacred proper name, to which the Greek-speaking Jews added the appellative from their own tongue. Respecting its accent see Tdf. Proleg. p. 102; Kautzsch, Grammatik d. Biblisch-Aramäischen u. s. w. (Leipzig, 1884) p. 8.

Ἄβελ

(6) Ἄβελ [WH Ἅβ. (see their Introductory § 408)], indeclinable proper name (in Josephus [e. g. Antiquities 1, 2, 1] Ἄβελος, -ου), חֶבֶל (breath, vanity), Abel, the second son born to Adam (Genesis 4:2), so called from his short life and sudden death [cf. B. D. American edition, p. 5], (Job 7:16; Psalms 39:6): Matthew 23:35; Luke 11:51; Hebrews 11:4; Hebrews 12:24.

Ἀβιά

(7) Ἀβιά, indeclinable proper name (Josephus , Antiquities 7, 10, 3; 8, 10, 1 ὁ Ἀβίας [Winer 's Grammar, § 6, 1 m.], -α), אֲבִיָה and אֲבִיָהוּ (my father is Jehovah), Abia (or Abijah, cf. B. D. under the word],

1. a king of Judah, son of Rehoboam: Matthew 1:7 (1 Kings 14:31; 1 Kings 15:1).

2. a priest, the head of a sacerdotal family, from whom, when David divided the priests into twenty-four classes (1 Chronicles 24:10), the class Abia, the eighth in order, took its name: Luke 1:5.

Ἀβιάθαρ

(8) Ἀβιαθάρ, indeclinable proper name (though in Josephus , Antiquities 6, 14, 6 Ἀβιαθάρος, -ου), אֶבְיָתָר (father of abundance), Abiathar, a certain Hebrew high priest: Mark 2:26 — where he is by mistake confounded with Ahimelech his father (1 Samuel 21:1); [yet cf. 1 Samuel 22:20 with 1 Chronicles 18:16; 1 Chronicles 24:6, 1 Chronicles 24:31; also 2 Samuel 15:24-29; 1 Kings 2:26-27 with 2 Samuel 8:17; 1 Chronicles 24:6, 1 Chronicles 24:31. It would seem that double names were especially common in the case of priests (cf. 1 Macc. 2:1-5; Josephus, Vit. §§ 1, 2) and that father and son often bore the same name (cf. Luke 1:5, Luke 1:59; Josephus, the passage cited and Antiquities 20, 9, 1). See McClellan at the passage and B. D. American edition, p. 7].

Ἀβιληνή

(9) Ἀβιληνή [WH Ἀβειλ. (see under the word εἰ )], -ῆς, ἡ (namely, χώρα, the district belonging to the city Abila), Abilene, the name of a region lying between Lebanon and Hermon toward Phoenicia, 18 miles distant from Damascus and 37 [according to the Itin. Anton. 38] from Heliopolis: Luke 3:1. Cf. Λυσανίας [and B. D. under the word ].

Ἀβιούδ

(10) Ἀβιούδ, ὁ, indeclinable proper name, אֲבִיהוּד (father of the Jews [others, of glory]), Abiud, son of Zorobabel or Zerubbabel: Matthew 1:13.

Ἀβραάμ

(11) Ἀβραάμ [Rec.^st Ἁβραάμ; cf. Tdf. Proleg., p. 106] (Josephus, Ἄβραμος, -ου), אַבְרָהָם (father of a multitude, cf. Genesis 17:5), Abraham, the renowned founder of the Jewish nation: Matthew 1:1; Matthew 22:32; Luke 19:9; John 8:33; Acts 3:25; Hebrews 7:1, and elsewhere. He is extolled by the apostle Paul as a pattern of faith, Romans 4:1; Romans 4:17; Galatians 3:6 (cf. Hebrews 11:8), on which account all believers in Christ have a claim to the title sons or posterity of Abraham, Galatians 3:7, Galatians 3:29; cf. Romans 4:11.

ἄβυσσος

(12) ἄβυσσος, in classic Greek an adjective, -ος, -ον, (from ὁ βυσσός equivalent to βυθός), bottomless (so perhaps in Wis. 10:19), unbounded (πλοῦτος ἄβυσσος, Aeschylus, the Sept. (931) 950). in the Scriptures ἡ ἄβυσσος (Sept. for תְּהום) namely, χώρα, the pit, the immeasurable depth, the abyss. Hence, of 'the deep' sea: Genesis 1:2; Genesis 7:11; Deuteronomy 8:7; Sir. 1:3 Sir. 16:18, etc.; of Orcus (a very deep gulf or chasm in the lowest parts of the earth: Psalm 70:21 (Psalms 71:20) ἐκ τῶν ἀβύσσων τῆς γῆς, Euripides, Phoen. 1632 (1605) ταρτάρου ἄβυσσα χάσματα, Clement of Rome, 1 Cor. 20, 5 ἀβύσσων ἀνεξιχνίαστα κλίματα, ibid. 59, 3 ὁ ἐπιβλέπων ἐν ταῖς ἀβύσσοις, of God; [Act. Thom. 32 ὁ τήν ἄβυσσον τοῦ ταρτάρου οἴκων, of the dragon]), both as the common receptacle of the dead, Romans 10:7, and especially as the abode of demons, Luke 8:31; Revelation 9:1; Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Among secular authors used as a substantive only by Diogenes Laërtius 4 (5) 27 κατῆλθες εἰς μέλαιναν Πλουτέως ἄβυσσον. Cf. Knapp, Scripta var. Arg., p. 554f; [J. G. Müller, Philo's Lehre von der Weltschöpfung, p. 173f; B. D. American edition under the word Deep].

Ἄγαβος

(13) Ἅγαβος (on the breathing see WH . Introductory § 408), -ου, ὁ, the name of a Christian prophet, Agabus: Acts 11:28; Acts 21:10. (Perhaps from עָגַב to love [cf. B. D. under the word ].)

ἀγαθοεργέω

(14) ἀγαθοεργέω, -ῶ; (from the unused ΕΡΓΩ — equivalent to ἔρδω, ἐργάζομαι — and ἀγαθόν); to be ἀγαθοεργός, beneficent (toward the poor, the needy): 1 Timothy 6:18 [A. V. do good]. Cf. ἀγαθουργέω . Found besides only in ecclesiastical writings, but in the sense to do well, act rightly.

ἀγαθοποιέω

(15) ἀγαθοποιέω, -ῶ; 1 aorist infinitive ἀγαθοποιῆσαι; (from ἀγαθοποιός);

1. to do good, do something which profits others: Mark 3:4 [Tdf. ἀγαθόν ποιῆσαι; Luke 6:9]; to show oneself beneficent, Acts 14:17 Rec. ; τινα, to do some one a favor, to benefit, Luke 6:33, Luke 6:35, (equivalent to הַיטִיב, Zephaniah 1:12; Numbers 10:32; Tobit 12:13, etc.).

2. to do well, do right: 1 Peter 2:15, 1 Peter 2:20 (opposed to ἁμαρτάνω); 1 Peter 3:6,1 Peter 3:17; 3 John 1:11. (Not found in secular authors, except in a few of the later in an astrological sense, to furnish a good omen.)

ἀγαθοποιΐα

(16) ἀγαθοποιΐᾳ [WH (see Ι, ι)], -ας, ἡ, a course of right action, well-doing: ἐν ἀγαθοποιΐᾳ, 1 Peter 4:19 equivalent to ἀγαθοποιοῦντες acting uprightly [cf. xii. Patr. Jos. § 18]; if we read here with L Tr marginal reading ἐν ἀγαθοποιΐαις we must understand it of single acts of rectitude [cf. Winers Grammar, § 27, 3; Buttmann, § 123, 2). (In ecclesiastical writings ἀγαθοποιΐᾳ denotes beneficence.)

ἀγαθοποιός

(17) ἀγαθοποιός, -όν, acting rightly, doing well: 1 Peter 2:14. (Sir. 42:14; Plutarch , de Isa. et Osir. § 42.)

ἀγαθός

(18) ἀγαθός, -ή, -όν, (akin to ἄγαμαι to wonder at, think highly of, ἀγαστός admirable, as explained by Plato, Crat., p. 412 c. [others besides; cf. Donaldson, New Crat. § 323]), in general denotes "perfectus,... qui habet in se ac facit omnia quae habere et facere debet pro notione nominis, officio ac lege " (Irmisch ad Herodian, 1, 4, p. 134), excelling in any respect, distinguished, good. It can be predicated of persons, things, conditions, qualities and affections of the soul, deeds, times and seasons. To this general significance can be traced back all those senses which the word gathers from the connection in which it stands;

1. of a good constitution or nature: γῆ, Luke 8:8; δένδρον, Matthew 7:18, in sense equivalent to 'fertile soil,' 'a fruitful tree,' (Xenophon, oec. 16, 7 γῆ ἀγαθή,... γῆ κακῇ, an. 2, 4, 22 χώρας πολλῆς καί ἀγαθῆς οὔσης). In Luke 8:15 ἀγαθή καρδία corresponds to the figurative expression 'good ground', and denotes a soul inclined to goodness, and accordingly eager to learn saving truth and ready to bear the fruits (καρπούς ἀγαθούς, James 3:17) of a Christian life.

2. useful, salutary: δόσις ἀγαθή (joined to δώρημα τέλειον) a gift which is truly a gift, salutary, James 1:17; δόματα ἀγαθά, Matthew 7:11; ἐντολή ἀγαθός a commandment profitable to those who keep it, Romans 7:12, according to a Greek scholium equivalent to εἰς τό συμφέρον ἐισηγουμένη, hence, the question in Romans 7:13: τό οὖν ἀγαθόν ἐμοί γέγονε θάνατος; ἀγαθός μερίς the 'good part,' which insures salvation to him who chooses it, Luke 10:42; ἔργον ἀγαθόν (differently in Romans 2:7, etc.) the saving work of God, i. e. substantially, the Christian life, due to divine efficiency, Philippians 1:6 [cf. the commentaries at the passage]; εἰς ἀγαθόν for good, to advantage, Romans 8:28 (Sir. 7:13; πάντα τοῖς ἐυσεβέσι εἰς ἀγαθά... τοῖς ἁμαρτωλοῖς εἰς κακά, Sir. 39:27; τό κακόν... γίγνεται εἰς ἀγαθόν, Theognis 162); good for, suited to something: πρός οἰκοδομήν, Ephesians 4:29 [cf. Winers Grammar, 363 (340)] (Xenophon, mem. 4, 6, 10).

3. of the feeling awakened by what is good, pleasant, agreeable, joyful, happy: ἡμέραι ἀγαθάς 1 Peter 3:10 (Psalms 33:13 (Psalms 34:13); Sir. 14:14; 1 Macc. 10:55); ἐλπίς, 2 Thessalonians 2:16 (μακαρία ἐλπίς, Titus 2:13); συνείδησις, a peaceful conscience, equivalent to consciousness of rectitude, Acts 23:1; 1 Timothy 1:5, 1 Timothy 1:19; 1 Peter 3:16; reconciled to God, 1 Peter 3:21.

4. excellent, distinguished: so τί ἀγαθόν, John 1:46 (John 1:47).

5. upright, honorable: Matthew 12:34; Matthew 19:16; Luke 6:45; Acts 11:24; 1 Peter 3:11, etc.; πονηροί καί ἀγαθοί, Matthew 5:45; Matthew 22:10; ἀγαθός καί δίκαιος, Luke 23:50; καρδία ἀγαθή καί καλή, Luke 8:15 (see καλός , b.); fulfilling the duty or service demanded, δοῦλε ἀγαθέ καί πιστέ, Matthew 25:21, Matthew 25:23; upright, free from guile, particularly from a desire to corrupt the people, John 7:12; preeminently of God, as consummately and essentially good, Matthew 19:17 (Mark 10:18; Luke 18:19); ἀγαθός θησαυρός in Matthew 12:35; Luke 6:45 denotes the soul considered as the repository of pure thoughts which are brought forth in speech; πίστις ἀγαθός the fidelity due from a servant to his master, Titus 2:10 [WH marginal reading omits]; on ἀγαθόν ἔργον, ἀγαθά ἔργα, see ἔργον . In a narrower sense, benevolent, kind, generous: Matthew 20:15; 1 Peter 2:18; μνεία, 1 Thessalonians 3:6 (cf. 2 Macc. 7:20); beneficent (Xenophon, Cyril 3, 3, 4; טוב, Jeremiah 33:11; Psalms 34:9; Cicero, nat. deor. 2, 25, 64 "optimus i. e. beneficentissimus ), Romans 5:7, where the meaning is, Hardly for an innocent man does one encounter death; for if he even dares hazard his life for another, he does so for a benefactor (one from whom he has received favors); cf. Winer's Grammar, 117 (111); [Gifford in the Speaker's Commentary, p. 123].

The neuter used substantively denotes:

1. a good thing, convenience, advantage, and in partic.

a. in the plural, external goods, riches: Luke 1:53; Luke 12:18. (Sir. 14:4; Wis. 7:11); τά ἀγαθά σου comforts and delights which thy wealth procured for thee in abundance, Luke 16:25 (opposed to κακά, as in Sir. 11:14); outward and inward good things, Galatians 6:6, cf. Wieseler at the passage.

b. the benefits of the Messianic kingdom: Romans 10:15; τά μέλλοντα ἀγαθῶν, Hebrews 9:11; Hebrews 10:1.

2. what is upright, honorable, and acceptable to God: Romans 12:2; ἐργάζεσθαι τό ἀγαθόν Romans 2:10; Ephesians 4:28; πράσσειν, Romans 9:11; (2 Corinthians 5:10); διώκειν, 1 Thessalonians 5:15; μιμεῖσθαι, 3 John 1:11; κολλᾶσθαι τῷ ἀγαθῷ Romans 12:9; τί με ἐρωτᾷς περί τοῦ ἀγαθοῦ, Matthew 19:17 G L T Tr WH, where the word expresses the general idea of right. Specifically, what is salutary, suited to the course of human affairs: in the phrase διάκονος εἰς τό ἀγαθόν Romans 13:4; of rendering service, Galatians 6:10; Romans 12:21; τό ἀγαθόν σου the favor thou conferrest, Philemon 1:14.

["It is to be regarded as a peculiarity in the usage of the Sept. that טוב good is predominantly [?] rendered by καλός.... The translator of Genesis uses ἀγαθός only in the neuter, good, goods, and this has been to a degree the model for the other translators.... In the Greek O. T., where οἱ δίκαιοι is the technical designation of the pious, οἱ ἀγαθοί or ὁ ἀγαθός does not occur in so general a sense. The ἀνήρ ἀγαθός is peculiar only to the Proverbs (Proverbs 13:22, Proverbs 13:24; Proverbs 15:3); cf. besides the solitary instance in 1 Kings 2:32. Thus, even in the usage of the O. T. we are reminded of Christ's words, Mark 10:18, οὐδείς ἀγαθός εἰ μή εἷς ὁ Θεός. In the O. T. the term 'righteous' makes reference rather to a covenant and to one's relation to a positive standard; ἀγαθός would express the absolute idea of moral goodness" (Zezschwitz, Profangraec. u. Biblical Sprachgeist, Leipz. 1859, p. 60 ). Cf. Tittm., p. 19 . On the comparison of ἀγαθός see B. 27 (24).]

ἀγαθωσύνη

(19) ἀγαθωσύνη, -ης, ἡ [on its formation see Winers Grammar, 95 (90); WH Appendix, p. 152], found only in Biblical and ecclesiastical writings, uprightness of heart and life [A. V. goodness]: 2 Thessalonians 1:11; Galatians 5:22 (unless here it denote kindness, beneficence); Romans 15:14; Ephesians 5:9. [Cf. Trench, § lxiii.; Ellicott and Bp. Lightfoot on Galatians, the passage cited.]

ἀγαλλίασις

(20) ἀγαλλίασις, -εως, ἡ (ἀγαλλιάω), not used by secular writers but often by the Sept. ; exultation, extreme joy: Luke 1:14, Luke 1:44; Acts 2:46; Jude 1:24; Hebrews 1:9 (from Psalms 44:8 (Psalms 45:8)) oil of gladness with which persons were anointed at feasts (Psalms 23:5), and which the writer, alluding to the inaugural ceremony of anointing, uses as an emblem of the divine power and majesty to which the Son of God has been exalted.

ἀγαλλιάω

(21) ἀγαλλιάω, -ῶ, and -άομαι, (but the active is not used except in Luke 1:47 [ἠγαλλίασα] , in Revelation 19:7 [ἀγαλλιῶμεν] L T Tr WH [and in 1 Peter 1:8 WH Tr marginal reading (ἀγαλλιᾶτε), cf. WH Appendix, p. 169]); 1 aorist ἠγαλλιασάμην, and (with a middle significance) ἠγαλλιάθην (John 5:35; Rec. ἠγαλλιάσθην); a word of Hellenistic coinage (from ἀγάλλομαι to rejoice, glory [yet cf. Buttmann, 51 (45)]), often in Sept. (for גִּיל, עָלַץ, רָנַן, שׂוּשׂ), to exult, rejoice exceedingly: Matthew 5:12; Luke 10:21; Acts 2:26; Acts 16:34; 1 Peter 1:8; 1 Peter 4:13; ἔν τίνι, 1 Peter 1:6, dative of the thing in which the joy originates [cf. Winer s Grammar, § 33 a.; B. 185 (160)]; but John 5:35 means, 'to rejoice while his light shone' [i. e. in (the midst of) etc.]. ἐπί τίνι, Luke 1:47; followed by ἵνα, John 8:56 that he should see, rejoiced because it had been promised him that he should see. This divine promise was fulfilled to him at length in paradise; cf. Winers Grammar, 339 (318); B. 239 (206). On this word see Gelpke in the Studien und Kritiken for 1849, p. 645f.

ἄγαμος

(22) ἄγαμος, -ον, (γάμος), unmarried: 1 Corinthians 7:8, 1 Corinthians 7:32; used even of women, 1 Corinthians 7:11, 1 Corinthians 7:34 (Euripides, Hel. 690 [and elsewhere]), where the Greeks commonly said ἄνανδρος.

ἀγανακτέω

(23) ἀγανακτέω, -ῶ; 1 aorist ἠγανάκτησα; (as πλεονεκτέω comes from πλοενέκτης, and this from πλέον and ἔχω, so through a conjectural ἀγανάκτης from ἄγαν and ἄχομαι to feel pain, grieve [others besides]); to be indignant, moved with indignation: Matthew 21:15; Matthew 26:8; Mark 10:14; Mark 14:4; περί τίνος [cf. with § 33 a.], Matthew 20:24; Mark 10:41; followed by ὅτι, Luke 13:14. (From Herodotus down.)

ἀγανάκτησις

(24) ἀγανάκτησις, -εως, ἡ, indignation: 2 Corinthians 7:11. [(From Plato on.)]

ἀγαπάω

(25) ἀγαπάω, -ῶ; [imperfect ἠγάπων]; future ἀγαπήσω; 1 aorist ἠγάπησα; perfect active [1 person plural ἠγαπήκαμεν, 1 John 4:10 WH text], participle ἠγαπηκώς (2 Timothy 4:8); passive [present ἀγαπῶμαι]; perfect participle ἠγαπημένος; 1 future ἀγαπηθήσομαι; (akin to ἄγαμαι [Fick, Part 4:12; see ἀγαθός , at the beginning]); to love, to be full of good-will and exhibit the same: Luke 7:47; 1 John 4:7; with the accusative of the person, to have a preference for, wish well to, regard the welfare of: Matthew 5:43; Matthew 19:19; Luke 7:5; John 11:5; Romans 13:8; 2 Corinthians 11:11; 2 Corinthians 12:15; Galatians 5:14; Ephesians 5:25, Ephesians 5:28; 1 Peter 1:22, and elsewhere; used often in the First Epistle of John of the love of Christians toward one another; of the benevolence which God, in providing salvation for men, has exhibited by sending his Son to them and giving him up to death, John 3:16; Romans 8:37; 2 Thessalonians 2:16; 1 John 4:11, 1 John 4:19; [noteworthy is Jude 1:1 L T Tr WH τοῖς ἐν Θεῷ πατρί ἠγαπημένοις; see ἐν , I. 4, and cf. Bp. Lightfoot on Colossians 3:12]; of the love which led Christ, in procuring human salvation, to undergo sufferings and death, Galatians 2:20; Ephesians 5:2; of the love with which God regards Christ, John 3:35; [John 3:20 L marginal reading]; John 10:17; John 15:9; Ephesians 1:6. When used of love to a master, God or Christ, the word involves the idea of affectionate reverence, prompt obedience, grateful recognition of benefits received: Matthew 6:24; Matthew 22:37; Romans 8:28; 1 Corinthians 2:9; 1 Corinthians 8:3; James 1:12; 1 Peter 1:8; 1 John 4:10, 1 John 4:20, and elsewhere. With an accusative of the thing ἀγαπάω denotes to take pleasure in the thing, prize it above other things, be unwilling to abandon it or do without it: δικαιοσύνην, Hebrews 1:9 (i. e. steadfastly to cleave to); τήν δόξαν, John 12:43; τήν πρωτοκαθεδρίαν, Luke 11:43; τό σκότος; and τό φῶς, John 3:19; τόν κόσμον. 1 John 2:15; τόν νῦν αἰῶνα, 2 Timothy 4:10, — both which last phrases signify to set the heart on earthly advantages and joys; τήν ψυχήν αὐτῶν, Revelation 12:11; ζωήν, 1 Peter 3:10 (to derive pleasure from life, render it agreeable to himself); to welcome with desire, long for: τήν ἐπιφάνειαν αὐτοῦ, 2 Timothy 4:8 (Wis. 1:1 Wis. 6:13; Sir. 4:12, etc.; so of a person: ἠγαπήθη, Wis. 4:10, cf. Grimm at the passage). Concerning the unique proof of love which Jesus gave the apostles by washing their feet, it is said ἠγάπησεν αὐτούς, John 13:1, cf. Lücke or Meyer at the passage (but others take ήγάπ. here more comprehensively, see Weiss's Meyer, Godet, Westcott, Keil]. The combination ἀγάπην ἀγαπᾶν τινα occurs, when a relative intervenes, in John 17:26; Ephesians 2:4 (2 Samuel 13:15 where τό μῖσος ὁ ἐμίσησεν αὐτήν is contrasted; cf. Genesis 49:25 εὐλόγησε σε εὐλογίαν; Psalms of Solomon 17:35 [in manuscript Pseudepig. Vet. Test. edition Fabric. i., p. 966; Libri Apocr. etc., edition Fritzsche, p. 588] δόξαν ἥν ἐδόξασεν αὐτήν); cf. Winer s Grammar, § 32, 2; [Buttmann , 148f (129)]; Grimm on 1 Macc. 2:54.

On the difference between ἀγαπάω and φιλέω, see φιλέω . Cf. ἀγάπη , 1 at the end.

ἀγάπη

(26) ἀγάπη, -ης, ἡ, a purely Biblical and ecclesiastical word (for Wyttenbach, following Reiske's conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plutarch, sympos. quaestt. 7, 6, 3 [vol. viii., p. 835, Reiske edition]). Secular authors from [Aristotle], Plutarch on used ἀγάπησις. "The Sept. use ἀγάπη for אַהֲבָה, Song of Solomon 2:4, Song of Solomon 2:5, Song of Solomon 2:7; Song of Solomon 3:5, Song of Solomon 3:10; Song of Solomon 5:8; Song of Solomon 7:6; Song of Solomon 8:4, Song of Solomon 8:6, Song of Solomon 8:7; ["It is noticeable that the word first makes its appearance as a current term in the Song of Solomon; — certainly no undesigned evidence respecting the idea which the Alexandrian LXX translators had of the love in this Song" (Zezschwitz, Profangraec. u. Biblical Sprachgeist, p. 63)]; Jeremiah 2:2; Ecclesiastes 9:1, Ecclesiastes 9:6; [2 Samuel 13:15]. It occurs besides in Wis. 3:9 Wis. 6:19. In Philo and Josephus, I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mark, or James; it occurs only once in Matthew and Luke, twice in Hebrews and Revelation, but frequently in the writings of Paul, John, Peter, Jude" (Bretschn. Lex. under the word); [Philo, deus immut. § 14].

In signification it follows the verb ἀγαπάω; consequently it denotes

1. affection, good-will, love, benevolence: John 15:13; Romans 13:10; 1 John 4:18. Of the love of men to men; especially of that love of Christians toward Christians which is enjoined and prompted by their religion, whether the love be viewed as in the soul or as expressed: Matthew 24:12; 1 Corinthians 13:1-4, 1 Corinthians 13:8; 1 Corinthians 14:1; 2 Corinthians 2:4; Galatians 5:6; Philemon 1:5, Philemon 1:7; 1 Timothy 1:5; Hebrews 6:10; Hebrews 10:24; John 13:35; 1 John 4:7; Revelation 2:4, Revelation 2:19, etc. Of the love of men toward God: ἡ ἀγάπη τοῦ Θεοῦ; (obj. genitive [Winer's Grammar, 185 (175)]. See Westcott, Epp. of St. John, p. 48f), Luke 11:42; John 5:42; 1 John 2:15 (τοῦ πατρός); 1 John 3:17; 1 John 4:12; 1 John 5:3. Of the love of God toward men: Romans 5:8; Romans 8:39; 2 Corinthians 13:13-14. Of the love of God toward Christ: John 15:10; John 17:26. Of the love of Christ toward men: John 15:9; 2 Corinthians 5:14; Romans 8:35; Ephesians 3:19. In construction: ἀγάπην εἰς τινα, 2 Corinthians 2:8 [?]; Ephesians 1:15 [L WH omit Tr marginal reading brackets τήν ἀγάπην]; τῇ ἐξ ὑμῶν ἐν ἡμῖν i. e. love going forth from your soul and taking up its abode as it were in ours, equivalent to your love to us, 2 Corinthians 8:7 [Winers Grammar, 193 (181f); B. 329 (283)]; μεθ' ὑμῶν i. e. is present with (embraces) you, 1 Corinthians 16:24; μεθ' ἡμῶν i. e. seen among us, 1 John 4:17. Phrases: ἔχειν ἀγάπην εἰς τινα, 2 Corinthians 2:4; Colossians 1:4 [L T Tr, but WH brackets]; 1 Peter 4:8; ἀγάπην διδόναι to give a proof of love, 1 John 3:1; ἀγαπᾶν ἀγάπην τινα, John 17:26; Ephesians 2:4 (see in ἀγαπάω , under the end); ἀγάπης τοῦ πνεύματος, i. e. enkindled by the Holy Spirit, Romans 15:30; ὁ υἱός τῆς ἀγάπης the Son who is the object of love, equivalent to ἀγαπητός, Colossians 1:13 (Winers Grammar, 237 (222); [Buttmann, 162 (141)]); ὁ Θεός τῆς ἀγάπης the author of love, 2 Corinthians 13:11; κόπος τῆς ἀγάπης troublesome service, toil, undertaken from love, 1 Thessalonians 1:3; ἀγάπην τῆς ἀληθείας love which embraces the truth, 2 Thessalonians 2:10; ὁ Θεός ἀγάπη ἐστιν God is wholly love, his nature is summed up in love, 1 John 4:8, 1 John 4:16; φίλημα ἀγάπης a kiss as a sign among Christians of mutual affection, 1 Peter 5:14; διά τήν ἀγάπην that love may have opportunity of influencing thee ('in order to give scope to the power of love,' DeWette, Wies.), Philemon 1:9, cf. Philemon 1:14; ἐν ἀγάπη lovingly, in an affectionate spirit, 1 Corinthians 4:21; on love as a basis [others, in love as the sphere or element], Ephesians 4:15 (where ἐν ἀγάπη is to be connected not with ἀληθεύοντες but with αὐξήσωμεν), Ephesians 4:16; ἐξ ἀγάπης influenced by love, Philippians 1:16-17; κατά ἀγάπην in a manner befitting love, Romans 14:15. Love is mentioned together with faith and hope in 1 Corinthians 13:13; 1 Thessalonians 1:3; 1 Thessalonians 5:8;Colossians 1:4; Hebrews 10:22-24. On the words ἀγάπη, ἀγαπᾶν, cf. Gelpke in the Studien und Kritiken for 1849, p. 646f; on the idea and nature of Christian love see Köstlin, Lehrbgr. des Ev. Joh. etc., p. 248ff, 332ff; Rückert, Theologie, ii. 452ff; Lipsius, Paulin. Reehtfertigungsl., p. 188ff; [Reuss, Theol. Chret. livr. vii. chap. 13].

2. plural, ἀγαπαι, -ῶν, agapae, love-feasts, feasts expressing and fostering mutual love which used to be held by Christians before the celebration of the Lord's supper, and at which the poorer Christians mingled with the wealthier and partook in common with the rest of food provided at the expense of the wealthy: Jude 1:12 (and in 2 Peter 2:13 L Tr text WH marginal reading), cf. 1 Corinthians 11:17; Acts 2:42, Acts 2:46; Acts 20:7; Tertullian, Apology c. 39, and ad Martyr. c, 3; Cypr. ad Quirin. 3, 3; Drescher, De vet. christ. Agapis. Giess. 1824; Mangold in Schenkel i. 53f; [B. D. under the word Love-Feasts; Dict. of Christ. Antiq. under the word Agapae; more fully in McClintock and Strong, under the word Agape].

ἀγαπητός

(27) ἀγαπητός, -ῆ, -ον, (ἀγαπάω), beloved, esteemed, dear, favorite; (opposed to ἐχθρός, Romans 11:28): ὁ υἱός μου (τοῦ Θεοῦ) ὁ ἀγαπητός, of Jesus, the Messiah, Matthew 3:17 [here WH marginal reading take ὁ ἀγαπητός absolutely, connecting it with what follows]; Matthew 12:18; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35 (where L marginal reading T Tr WH ὁ ἐκλελεγμένος); 2 Peter 1:17, cf. Mark 12:6; Luke 20:13; [cf. Ascensio Isa. (edited by Dillmann) Luke 7:23; Luke 8:18, Luke 8:25, etc.].

ἀγαπητοί Θεοῦ [Winers Grammar, 194 (182f); B. 190 (165)] is applied to Christians as being reconciled to God and judged by him to be worthy of eternal life: Romans 1:7, cf. Romans 11:28; 1 Thessalonians 1:4; Colossians 3:12 (Sept. , Psalms 59:7 (Psalms 60:7); Psalms 107:7 (Psalms 108:7); Psalms 126:2 (Psalms 127:2), ἀγαπητοί σου and αὐτοῦ, of pious Israelites). But Christians, bound together by mutual love, are ἀγαπητοί also to one another (Philemon 1:16; 1 Timothy 6:2); hence, they are dignified with this epithet very often in tender address, both indirect (Romans 16:5, Romans 16:8; Colossians 4:14; Ephesians 6:21, etc.) and direct (Romans 12:19; 1 Corinthians 4:14; [Philemon 1:2, Rec. ]; Hebrews 6:9; James 1:16; 1 Peter 2:11; 2 Peter 3:1; [1 John 4:7 G L T Tr WH], etc.). Generally followed by the genitive; once by the dative ἀγαπαπητοί ἡμῖν, 1 Thessalonians 2:8 [yet cf. Winers Grammar, § 31, 2; B. 190 (165)].

ἀγαπητός ἐν κυρίῳ beloved in the fellowship of Christ, equivalent to dear fellow-Christian, Romans 16:8. [Not used in the Fourth Gospel or the Book of Revelation. In classical Greek from Homer, Iliad 6, 401 on; cf. Cope on Aristotle , rhet. 1, 7, 41.]

Ἄγαρ

(28) Ἄγαρ [WH Ἅγάρ (see their Introductory § 408)], ἡ, indeclinable, (in Josephus, Ἀγάρα, -ης), הָגָר (flight), Hagar, a bondmaid of Abraham, and by him the mother of Ishmael (Genesis 16:1-16): Galatians 4:24 (Galatians 4:25 L text T omit; Tr brackets). Since the Arabians according to Paul (who had formerly dwelt among them, Galatians 1:17) called the rocky Mt. Sinai by a name similar in sound to הגר (Hagar i. e. rock), the apostle in the passage referred to employs the name Hagar allegorically to denote the servile sense of fear with which the Mosaic economy imbued its subjects. [Cf. B. D. American edition, pp. 978, 2366 note^a; Bp. Lightfoot's remarks appended to his Commentary on Galatians, the passage cited.]

ἀγγαρεύω

(29) ἀγγαρεύω; future ἀγγαρεύσω; 1 aorist ἠγγάρευσα; to employ a courier, despatch a mounted messenger. A word of Persian origin [used by Menander, Sicyon. 4], but adopted also into Latin (Vulg. angariare ). Ἄγγαροι were public couriers (tabellarii ), stationed by appointment of the king of Persia at fixed localities, with horses ready for use, in order to transmit royal messages from one to another and so convey them the more speedily to their destination. See Herodotus 8, 98 [and Rawlinson's note]; Xenophon, Cyril 8, 6, 17 (9); cf. Gesenius, Thesaurus under the word אִגֶרֶת; (B. D. under the word Angareuo; Vanicek, Fremdwörter under the word ἄγγαρος]. These couriers had authority to press into their service, in case of need, horses, vessels, even men they met [cf. Josephus, Antiquities 13, 2, 3]. Hence, ἀγγαρεύειν τινα denotes to compel one to go a journey, to bear a burden, or to perform any other service: Matthew 5:41 (ὅστις σε ἀγγαρεύσει μίλιον ἕν i. e. whoever shall compel thee to go one mile); Matthew 27:32 (ἠγγάρευσαν ἵνα ἄρῃ i. e. they forced him to carry), so Mark 15:21.

ἀγγεῖον

(30) ἀγγεῖον, -ου, τό (equivalent to τό ἄγγος), a vessel, receptacle: Matthew 13:48 [R G L]; Matthew 25:4. (From Herodotus down.)

ἀγγελία

(31) ἀγγελία, -ας, ἡ (ἄγγελος), a message, announcement, thing announced; precept declared, 1 John 1:5 (where Rec. has ἐπαγγελία) [cf. Isaiah 28:9]; 1 John 3:11. [From Homer down.]

ἄγγελος

(32) ἄγγελος, -ου, ὁ,

1. a messenger, envoy, one who is sent: Matthew 11:10; Luke 7:24, Luke 7:27; Luke 9:52; Mark 1:2; James 2:25. [From Homer down.]

2. In the Scriptures, both of the Old Testament and of the New Testament, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Matthew 4:6, Matthew 4:11; Matthew 28:2; Mark 1:13; Luke 16:22; Luke 22:43 [L brackets WH reject the passage]; Acts 7:35; Acts 12:23; Galatians 3:19, cf. Hebrews 1:14), now to make them known to men (Luke 1:11, Luke 1:26; Luke 2:9; Acts 10:3; Acts 27:23; Matthew 1:20; Matthew 2:13; Matthew 28:5; John 20:12); hence, the frequent expressions ἄγγελος (angel, messenger of God, מַלְאָך) and ἄγγελοι κυρίου or ἄγγελοι τοῦ Θεοῦ.

They are subject not only to God but also to Christ (Hebrews 1:4; 1 Peter 3:22, cf. Ephesians 1:21; Galatians 4:14), who is described as hereafter to return to judgment surrounded by a multitude of them as servants and attendants: Matthew 13:41, Matthew 13:49; Matthew 16:27; Matthew 24:31; Matthew 25:31; 2 Thessalonians 1:7, cf. Jude 1:14.

Single angels have the charge of separate elements; as fire, Revelation 14:18; waters, Revelation 16:5, cf. Revelation 7:1; John 5:4 [R L]. Respecting the ἄγγελος τῆς ἀβύσσου, Revelation 9:11, see Ἀβαδδών ,

3. Guardian angels of individuals are mentioned in Matthew 18:10; Acts 12:15. 'The angels of the churches' in Revelation 1:20; Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14 are not their presbyters or bishops, but heavenly spirits who exercise such a superintendence and guardianship over them that whatever in their assemblies is worthy of praise or of censure is counted to the praise or the blame of their angels also, as though the latter infused their spirit into the assemblies; cf. DeWette, Düsterdieck [Alford] on Revelation 1:20, and Lücke, Einl. in d. Offenb. d. Johan. ii., p. 429f, edition 2; [Bp. Lightfoot on Philip., p. 199f]. διά τούς ἀγγέλους that she may show reverence for the angels, invisibly present in the religious assemblies of Christians, and not displease them, 1 Corinthians 11:10. ὤφθη ἀγγέλοις in 1 Timothy 3:16 is probably to be explained neither of angels to whom Christ exhibited himself in heaven, nor of demons triumphed over by him in the nether world, but of the apostles, his messengers, to whom he appeared after his resurrection. This appellation, which is certainly extraordinary, is easily understood from the nature of the hymn from which the passage ἐφανερώθη... ἐν δόξῃ seems to have been taken; cf. Winer's Grammar, 639f (594), [for other interpretations see Ellicott, at the passage]. In John 1:51 (52) angels are employed, by a beautiful image borrowed from Genesis 28:12, to represent the divine power that will aid Jesus in the discharge of his Messianic office, and the signal proofs to appear in his history of a divine superintendence. Certain of the angels have proved faithless to the trust committed to them by God, and have given themselves up to sin, Jude 1:6; 2 Peter 2:4 (Enoch c. vi. etc., cf. Genesis 6:2), and now obey the devil, Matthew 25:41; Revelation 12:7, cf. 1 Corinthians 6:3 [yet on this last passage cf. Meyer; he and others maintain that ἄγγελοι without an epithet or limitation never in the N. T. signifies other than good angels]. Hence, ἄγγελος Σατᾶν is tropically used in 2 Corinthians 12:7 to denote a grievous bodily malady sent by Satan.

See δαίμων ; [Sophocles' Lexicon, under the word ἄγγελος; and for the literature on the whole subject B. D. American edition under the word Angels — and to the references there given add G. L. Hahn, Theol. des N. T., i., pp. 260-384; Delitzsch in Riehm under the word Engel; Kübel in Herzog edition 2, ibid.].

ἄγε

(33) ἄγε, (properly, imperative of ἄγω), "Come! Come now!" used, as it often is in the classics (Winer's Grammar, 516 (481)), even when more than one is addressed: James 4:13; James 5:1.

ἀγέλη

(34) ἀγέλη, -ης, ἡ (ἄγω to drive), a herd: Matthew 8:30; Mark 5:11, Mark 5:13; Luke 8:32. (From Homer down.)

ἀγενεαλόγητος

(35) ἀγενεαλόγητος, -ου, ὁ (γενεαλογέω), of whose descent there is no account (in the O. T.) [R. V. without genealogy]: Hebrews 7:3 (Hebrews 7:6 μή γενεαλογούμενος). Nowhere found in secular authors.

ἀγενής

(36) ἀγενής, -εος (-οῦς), ὁ, ἡ (γένος), opposed to εὐγενής, of no family, a man of base birth, a man of no name or reputation; often used by secular writers, also in the secondary sense ignoble, cowardly, mean, base.

In the N. T. only in 1 Corinthians 1:28, τά ἀγενῆ τοῦ κόσμου i. e. those who among men are held of no account; on the use of a neuter adjective in reference to persons, see Winers Grammar, 178 (167); [Buttmann, 122 (107)].

ἁγιάζω

(37) ἁγιάζω; 1 aorist ἡγίασα; passive [present ἁγιάζομαι]; perfect ἡγίασμαι; 1 aorist ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very frequent in Biblical (as equivalent to קִדַשׁ, הִקְדִישׁ) and ecclesiastical writings; to make ἅγιον, render or declare sacred or holy, consecrate. Hence, it denotes:

1. to render or acknowledge to be venerable, to hallow: τό ὄνομα τοῦ θεοῦ, Matthew 6:9 (so of God, Isaiah 29:23; Ezekiel 20:41; Ezekiel 38:23; Sir. 33:4 (Sir. 36:4)); (Luke 11:2); τόν Χριστόν, 1 Peter 3:15 (R G θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes

2. to separate from things profane and dedicate to God, to consecrate and so render inviolable;

a. things (πᾶν πρωτότοκον, τὰ ἀρσενικά, Deuteronomy 15:19; ἡμέραν, Exodus 20:8; οἶκον, 2 Chronicles 7:16, etc.): τὸν χρυσόν, Matthew 23:17; τὸ δῶρον, Matthew 23:19; σκεῦος, 2 Timothy 2:21.

b. persons. So Christ is said by undergoing death to consecrate himself to God, whose will he in that way fulfills, John 17:19; God is said ἁγιάσαι Christ, i. e. to have selected him for his service (cf. ἀφορίζειν, Galatians 1:15) by having committed to him the office of Messiah, John 10:36, cf. Jeremiah 1:5; Sir. 36:12 [ἐξ αὐτῶν ἡγίασε, καὶ πρὸς αὐτὸν ἤγγισεν, of his selection of men for the priesthood]; Sir. 45:4 Sir. 49:7.

Since only what is pure and without blemish can be devoted and offered to God (Leviticus 22:20; Deuteronomy 15:21; Deuteronomy 17:1), ἁγιάζω signifies

3. to purify (ἀπό τῶν ἀκαθαρσιῶν is added in Leviticus 16:19; 2 Samuel 11:4); and

a. to cleanse externally (πρὸς τὴν τῆς σαρκὸς καθαρότητα), to purify levitically: Hebrews 9:13; 1 Timothy 4:5.

b. to purify by expiation, free from the guilt of sin: 1 Corinthians 6:11; Ephesians 5:26; Hebrews 10:10, Hebrews 10:14, Hebrews 10:29; Hebrews 13:12; Hebrews 2:11 (equivalent to כִּפֶר, Exodus 29:33, Exodus 29:36); cf. Pfleiderer, Paulinismus, p. 340ff [English translation 2:68f].

c. to purify internally by reformation of soul: John 17:17, John 17:19 (through knowledge of the truth, cf. John 8:32); 1 Thessalonians 5:23; 1 Corinthians 1:2 (ἐν Χριστῷ Ἰησοῦ in the fellowship of Christ, the Holy One); Romans 15:16 (ἐν πνεύματι ἁγίῳ imbued with the Holy Spirit, the divine source of holiness); Jude 1:1 (L T Tr WH ἠγαπημένοις [which see]); Revelation 22:11.

In general, Christians are called ἡγιασμένοι (cf. Deuteronomy 33:3), as those who, freed from the impurity of wickedness, have been brought near to God by their faith and sanctity, Acts 20:32; Acts 26:18. In 1 Corinthians 7:14 ἁγιάζεσθαι is used in a peculiar sense of those who, although not Christians themselves, are yet, by marriage with a Christian, withdrawn from the contamination of heathen impiety and brought under the saving influence of the Holy Spirit displaying itself among Christians; cf. Neander at the passage.

ἁγιασμός

(38) ἁγιασμός, -οῦ, ὁ, a word used only by Biblical and ecclesiastical writings (for in Diodorus 4, 39; Dionysius Halicarnassus 1, 21, ἁγισμός is the more correct reading), signifying:

1. consecration, purification, τὸ ἁγιάζειν.

2. the effect of consecration: sanctification of heart and life, 1 Corinthians 1:30 (Christ is he to whom we are indebted for sanctification); 1 Thessalonians 4:7; Romans 6:19, Romans 6:22; 1 Timothy 2:15; Hebrews 12:14; ἁγιασμὸς πνεύματος sanctification wrought by the Holy Spirit, 2 Thessalonians 2:13; 1 Peter 1:2. It is opposed to lust in 1 Thessalonians 4:3. (It is used in a ritual sense, Judges 17:3 [Alexandrian LXX ]; Ezekiel 45:4; [Amos 2:11]; Sir. 7:31, etc.) [On its use in the N. T. cf. Ellicott on 1 Thessalonians 4:3; 1 Thessalonians 3:13.]

ἅγιον

(39) ἅγιος, -α, -ον, (from τὸ ἄγος religious awe, reverence; ἄζω, ἅζομαι, to venerate, revere, especially the gods, parents [Curtius, § 118]), rare in secular authors; very frequent in the sacred writings; in the Sept. for קָדושׁ;

1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Luke 1:49; God, on account of his incomparable majesty, Revelation 4:8 (Isaiah 6:3, etc.), equivalent to ἔνδοξος. Hence, used:

a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts 7:33; τόπος ἅγιος the temple, Matthew 24:15 (on which passage see βδέλυγμα , c.); Acts 6:13; Acts 21:28; the holy land or Palestine, 2 Macc. 1:29; 2 Macc. 2:18; τὸ ἅγιον and τὰ ἅγια [Winer's Grammar, 177 (167)] the temple, Hebrews 9:1, Hebrews 9:24 (cf. Bleek on Heb. vol. ii. 2, p. 477f); specifically that part of the temple or tabernacle which is called 'the holy place' (מִקְדָּשׁ, Ezekiel 37:28; Ezekiel 45:18), Hebrews 9:2 [here Rec.^st reads ἅγια]; ἅγια ἁγίων [Winer's Grammar, 246 (231), cf. Exodus 29:37; Exodus 30:10, etc.] the most hallowed portion of the temple, 'the holy of holies,' (Exodus 26:33 [cf. Josephus, Antiquities 3, 6, 4]), Hebrews 9:3, in reference to which the simple τὰ ἅγια is also used: Hebrews 9:8, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11; figuratively of heaven, Hebrews 8:2; Hebrews 9:8, Hebrews 9:12; Hebrews 10:19; ἅγια πόλις Jerusalem, on account of the temple there, Matthew 4:5; Matthew 27:53; Revelation 11:2; Revelation 21:2; Revelation 22:19 (Isaiah 48:2; Nehemiah 11:1, Nehemiah 11:18 [Complutensian LXX ], etc.); τὸ ὄρος τὸ ἅγιον, because Christ's transfiguration occurred there, 2 Peter 1:18; ἡ (θεοῦ) ἁγία διαθήκη i. e. which is the more sacred because made by God himself, Luke 1:72; τὸ ἅγιον, that worshipful offspring of divine power, Luke 1:35; the blessing of the gospel, Matthew 7:6; ἁγιωτάτη πίστις, faith (quae creditur i. e. the object of faith) which came from God and is therefore to be heeded most sacredly, Jude 1:20; in the same sense ἁγία ἐντολή, 2 Peter 2:21; κλῆσις ἁγία, because it is the invitation of God and claims us as his, 2 Timothy 1:9; ἅγιαι γραφαί (τὰ βιβλία τὰ ἅγια, 1 Macc. 12:9), which came from God and contain his Words, Romans 1:2.

b. of persons whose services God employs; as for example, apostles, Ephesians 3:5; angels, 1 Thessalonians 3:13; Matthew 25:31 [Rec. ]; Revelation 14:10; Jude 1:14; prophets, Acts 3:21; Luke 1:70 (Wis. 11:1); (οἱ) ἅγιοι (τοῦ) θεοῦ ἄνθρωποι, 2 Peter 1:21 [R G L Tr text]; worthies of the O. T. accepted by God for their piety, Matthew 27:52; 1 Peter 3:5.

2. set apart for God, to be, as it were, exclusively his; followed by a genitive or a dative: τῷ κυρίῳ, Luke 2:23; τοῦ θεοῦ (equivalent to ἐκλεκτὸς τοῦ θεοῦ) of Christ, Mark 1:24; Luke 4:34, and according to the true reading in John 6:69, cf. John 10:36; he is called also ὁ ἅγιος παῖς τοῦ θεοῦ, Acts 4:30, and simply ὁ ἅγιος, 1 John 2:20.

Just as the Israelites claimed for themselves the title οἱ ἅγιοι, because God selected them from the other nations to lead a life acceptable to him and rejoice in his favor and protection (Daniel 7:18, Daniel 7:22; 2 Esdr. 8:28), so this appellation is very often in the N. T. transferred to Christians, as those whom God has selected ἐκ τοῦ κόσμου (John 17:14, John 17:16), that under the influence of the Holy Spirit they may be rendered, through holiness, partakers of salvation in the kingdom of God: 1 Peter 2:9 (Exodus 19:6), cf. Exodus 19:5; Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10; Romans 1:7; Romans 8:27; Romans 12:13; Romans 16:15; 1 Corinthians 6:1, 1 Corinthians 6:2; Philippians 4:21; Colossians 1:12; Hebrews 6:10; Jude 1:3; Revelation 5:8, etc.; [cf. B. D. American edition under the word Saints].

3. of sacrifices and offerings; prepared for God with solemn rite, pure, clean (opposed to ἀκάθαρτος): 1 Corinthians 7:14 (cf. Ephesians 5:3); connected with ἄμωμος, Ephesians 1:4; Ephesians 5:27; Colossians 1:22; ἀπαρχή, Romans 11:16; θυσία, Romans 12:1. Hence,

4. in a moral sense, pure, sinless, upright, holy: 1 Peter 1:16 (Leviticus 19:2; Leviticus 11:44); 1 Corinthians 7:34; δίκαιος καί ἅγιος, of John the Baptist, Mark 6:20; ἅγιος καί δίκαιος, of Christ, Acts 3:14; distinctively of him, Revelation 3:7; Revelation 6:10; of God pre-eminently, 1 Peter 1:15; John 17:11; ἅγιαι ἀναστροφαί, 2 Peter 3:11; νόμος and ἐντολή, i. e. containing nothing exceptionable, Romans 7:12; φίλημα, such a kiss as is a sign of the purest love, 1 Thessalonians 5:26; 1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16. On the phrase τὸ ἅγιον πνεῦμα and τὸ πνεῦμα τὸ ἅγιον, see πνεῦμα , 4 a.

Cf. Diestel, Die Heiligkeit Gottes, in Jahrbb. f. deutsch. Theol. iv., p. 1ff; [Baudissin, Stud. z. Semitisch. Religionsgesch. Heft ii., p. 3ff; Delitzsch in Herzog edition 2, see 714ff; especially] Cremer, Wörterbuch, 4te Aufl., p. 32ff [translation of 2nd edition, p. 84ff; Oehler in Herzog 19:618ff; Zezschwitz, Profangräcität as above with, p. 15ff; Trench, § lxxxviii; Campbell, Dissertations, diss. vi., part iv.; especially Schmidt, chapter 181. E. Issel, Der Begriff der Heiligkeit im N. T. (Leiden, 1887)].

ἅγιος

(40) ἅγιος, -α, -ον, (from τὸ ἄγος religious awe, reverence; ἄζω, ἅζομαι, to venerate, revere, especially the gods, parents [Curtius, § 118]), rare in secular authors; very frequent in the sacred writings; in the Sept. for קָדושׁ;

ἁγιότης

(41) ἁγιότης, -ητος, ἡ, sanctity, in a moral sense; holiness: 2 Corinthians 1:12 L T Tr WH; Hebrews 12:10.

(Besides only in 2 Macc. 15:2; [cf. Winers Grammar, 25, and on words of this termination Lob. ad Phryn., p. 350].)

ἁγιωσύνη

(42) ἁγιωσύνη [on the ω see references in ἀγαθωσύνη , at the beginning], -ης, ἡ, a word unknown to secular authors [Buttmann, 73 (64)];

1. (God's incomparable) majesty (joined to μεγαλοπρέπεια, Psalms 95:6 (Psalms 96:6), cf. Psalms 144:5 (Psalms 145:5)): πνεῦμα ἁγιωσύνης a spirit to which belongs ἁγιωσύνη, not equivalent to πνεῦμα ἅγιον, but the divine [?] spiritual nature in Christ as contrasted with his σάρξ, Romans 1:4; cf. Rückert at the passage, and Zeller in his Theol. Jahrbb. for 1842, p. 486 ff; [yet cf. Meyer at the passage; Gifford (in the Speaker's Commentary). Most commentators (cf. e. g. Ellicott on Thess. as below) regard the word as uniformly and only signifying holiness].

2. moral purity: 1 Thessalonians 3:13; 2 Corinthians 7:1.

ἀγκάλη

(43) ἀγκάλη, -ης, ἡ (ἀγκη, ἀγκάς [from the root ak to bend, curve, cf. Latin uncus , angulus , English angle , etc.; cf. Curtius, § 1; Vanicek, p. 2f]), the curve or inner angle of the arm: δέξασθαι εἰς τὰς ἀγκάλας, Luke 2:28.

The Greeks also said ἀγκὰς λαβεῖν ἐν ἀγκάλαις περιφέρειν, etc., see ἐναγκαλίζομαι . [(From Aeschylus and Herodotus down.)]

ἄγκιστρον

(44) ἄγκιστρον, -ου, τό (from an unused ἀγκίζω to angle [see the preceding word]), a fish-hook : Matthew 17:27.

ἄγκυρα

(45) ἄγκυρα, -ας, ἡ [see ἀγκάλη ], an anchor — [ancient anchors resembled modern in form: were of iron, provided with a stock, and with two teeth-like extremities often but by no means always without flukes; see Roschach in Daremberg and Saglio's Dict. des Antiq. (1873), p. 267; Guhl and Koner, p. 258]: ῥίπτειν to cast (Latin jacere ), Acts 27:29; ἐκτείνειν, Acts 27:30; περιαίρειν, Acts 27:40.

Figuratively, any stay or safeguard: as hope, Hebrews 6:19; Euripides, Hec. 78 (80); Heliodorus vii., p. 352 (350).

ἄγναφος

(46) ἄγναφος, -ου, ὁ, ἡ (γνάπτω to dress or full cloth, cf. ἄρραφος ), unmilled, unfulled, undressed: Matthew 9:16; Mark 2:21. (Cf. Moeris under the word ἄκναπτον; Thomas Magister, p. 12, 14.)

ἁγνεία

(47) ἁγνεία [WH ἁγνία (see Ι, ι)], -ας, ἡ, (ἁγνεύω), purity, sinlessness of life: 1 Timothy 4:12; 1 Timothy 5:2. (Of a Nazarite, Numbers 6:2, Numbers 6:21.) [From Sophocles O. T. 864 down.]

ἁγνίζω

(48) ἁγνίζω; 1 aorist ἥγνισα; perfect participle active ἠγνικώς; passive ἡγνισμένος; 1 aorist passive ἡγνίσθην [Winer's Grammar, 252 (237)]; (ἁγνός); to purify;

1. ceremonially: ἐμαυτόν, John 11:55 (to cleanse themselves from levitical pollution by means of prayers, abstinence, washings, sacrifices); the passive has a reflexive force, to take upon oneself a purification, Acts 21:24, Acts 21:26; Acts 24:18 (הזּיר, Numbers 6:3), and is used of Nazarites or those who had taken upon themselves a temporary or a life-long vow to abstain from wine and all kinds of intoxicating drink, from every defilement and from shaving the head [cf. BB. DD. under the word Nazarite].

2. morally: τὰς καρδίας, James 4:8; τὰς ψυχάς, 1 Peter 1:22; ἑαυτόν, 1 John 3:3. (Sophocles, Euripides, Plutarch, others.)

ἁγνισμός

(49) ἁγνισμός, -οῦ, ὁ, purification, lustration, (Dionysius Halicarnassus 3, 22, i., p. 469, 13; Plutarch, de defect. orac. 15): Acts 21:26 (equivalent to נֵזֶר, Numbers 6:5), Nazaritic; see ἁγνίζω , 1.

ἀγνοέω

(50) ἀγνοέω (ΓΝΟ [cf. γινώσκω ]), -ῶ (imperative, ἀγνοείτω 1 Corinthians 14:38 R G Tr text WH marginal reading); imperfect ἠγνόουν; 1 aorist ἠγνόησα; [passive, present ἀγνοοῦμαι, participle ἀγνοούμενος; from Homer down];

a. to be ignorant, not to know: absolutely, 1 Timothy 1:13; τινα, τί, Acts 13:27; Acts 17:23; Romans 10:3; ἔν τίνι (as in [Test. Jos. § 14] Fabricii Pseudepigr. ii., p. 717 [but the reading ἠγνόουν ἐπί πᾶσι τούτοις is now given here; see Test. xii. Patr. ad fid. manuscript Cant. etc., Sinker edition, Cambr. 1869]), 2 Peter 2:12, unless one prefer to resolve the expression thus: ἐν τούτοις, ἅ ἀγνοοῦσι βλασφημοῦντες, Winers Grammar, 629 (584) [cf. Buttmann, 287 (246)]; followed by ὅτι, Romans 2:4; Romans 6:3; Romans 7:1; 1 Corinthians 14:38 (where the antecedent clause ὅτι κτλ. is to be supplied again);

οὐ θέλω ὑμᾶς ἀγνοεῖν, a phrase often used by Paul [an emphatic] scitote : followed by an accusative of the object, Romans 11:25; ὑπέρ τινος, ὅτι, 2 Corinthians 1:8; περί τινος, 1 Corinthians 12:1; 1 Thessalonians 4:13; followed by ὅτι, Romans 1:13; 1 Corinthians 10:1; in the passive ἀγνοεῖται 'he is not known' i. e. according to the context 'he is disregarded,' 1 Corinthians 14:38 L T Tr marginal reading WH text; ἀγνωύμενοι (opposed to ἐπιγινωσκόμενοι) men unknown, obscure, 2 Corinthians 6:9; ἀγνοούμενός τινι unknown to one, Galatians 1:22; οὐκ ἀγνοεῖν to know very well, τί, 2 Corinthians 2:11 (Wis. 12:10).

b. not to understand: τί, Mark 9:32; Luke 9:45.

c. to err, sin through mistake, spoken mildly of those who are not high-handed or willful transgressors (Sir. 5:15; 2 Macc. 11:31): Hebrews 5:2, on which see Delitzsch.

ἀγνόημα

(51) ἀγνόημα -τος τό, a sin (strictly, that committed through ignorance or thoughtlessness [A. V. error]): Hebrews 9:7 (1 Macc. 13:39; Tobit 3:3; Sir. 23:2); cf. ἀγνοέω , c. [and Trench, § lxvi.].

ἄγνοια

(52) ἄγνοια, -ας, ἡ [from Aeschylus down], want of knowledge, ignorance, especially of divine things: Acts 17:30; 1 Peter 1:14; such as is inexcusable, Ephesians 4:18 (Wis. 14:22); of moral blindness, Acts 3:17. [Cf. ἀγνοέω .]

ἁγνός

(53) ἁγνός, -ή, -ον, (ἅζομαι, see ἅγιος );

1. exciting reverence, venerable, sacred: πῦρ καί ἡ σποδός, 2 Macc. 13:8; Euripides, El. 812.

2. pure (Euripides, Or. 1604 ἁγνός γάρ εἰμί χεῖρας, ἀλλ' οὐ τὰς φρένας, Hipp. 316f, ἁγνάς... χεῖρας άίματος ϕέρεις, χεῖρες μἐν ἁγναί ϕρἠν δʹ ἔχει μίασμα);

a. pure from carnality, chaste, modest: Titus 2:5; παρθένος an unsullied virgin, 2 Corinthians 11:2 (4 Macc. 18:7).

b. pure from every fault, immaculate: 2 Corinthians 7:11; Philippians 4:8; 1 Timothy 5:22; 1 Peter 3:2; 1 John 3:3 (of God [yet cf. ἐκεῖνος 1 b.]); James 3:17. (From Homer down.) [Cf. references under the word ἅγιος, at the end; Westc. on 1 John 3:3.]

ἁγνότης

(54) ἁγνότης, -ητος, ἡ [ἁγνός], purity, uprightness of life: 2 Corinthians 6:6; in 2 Corinthians 11:3 some critical authorities add καί τῆς ἁγνότητος after ἁπλότητος (so L Tr text, but Tr marginal reading WH brackets), others read τῆς ἁγνότητος καί before ἁπλότητ.

Found once in secular authors, see Boeckh, Corp. Inscriptions i., p. 583 no. 1133 I. 15: δικαιοσύνης ἕνεκεν καί ἁγνότητος.

ἁγνῶς

(55) ἁγνῶς, adv, purely, with sincerity: Philippians 1:16-17.

ἀγνωσία

(56) ἀγνωσία, -ας, ἡ (γνῶσις), want of knowledge, ignorance: 1 Peter 2:15; 1 Corinthians 15:34 (Wis. 13:1).

ἄγνωστος

(57) ἄγνωστος, [from Homer down], unknown: Acts 17:23 [cf. B. D. American edition under the word Altar].

ἀγορά

(58) ἀγορά, -ᾶς, ἡ (ἀγείρω, perfect ἤγορα, to collect) [from Homer down];

1. any collection of men, congregation, assembly.

2. place where assemblies are held; in the N. T. the forum or public place,— where trials are held, Acts 16:19; and the citizens resort, Acts 17:17; and commodities are exposed for sale, Mark 7:4 (ἀπ’ ἀγορᾶς namely, ἐλθόντες on returning from the market if they have not washed themselves they eat not; Winer's Grammar, § 66, 2 d. note); accordingly, the most frequented part of a city or village: Matthew 11:16 (Luke 7:32); Mark 6:56; Matthew 20:3; Matthew 23:7; Mark 12:38; [Luke 11:43]; Luke 20:46.

[See B. D. American edition under the word Market.]

ἀγοράζω

(59) ἀγοράζω; [imperfect ἠγόραζον; future ἀγοράσω]; 1 aorist ἠγόρασα; passive, perfect participle ἠγορασμένος; 1 aorist ἠγοράσθην; (ἀγορά);

1. to frequent the marketplace.

2. to buy (properly, in the marketplace) [Aristophanes , Xenophon, others]; used

a. literally: absolutely, Matthew 21:12; Mark 11:15; Luke 19:45 [not G T Tr WH]; τί, Matthew 13:44, Matthew 13:46; Matthew 14:15 and parallel passage, John 4:8; John 6:5; with παρά and the genitive of the person from whom, Revelation 3:18 [Sept. , Polybius]; ἐκ and the genitive of price, Matthew 27:7; simple genitive of price, Mark 6:37.

b. figuratively: Christ is said to have purchased his disciples i. e. made them, as it were, his private property, 1 Corinthians 6:20 [this is commonly understood of God; but cf. John 17:9, John 17:10]; 1 Corinthians 7:23 (with the genitive of price added; see τιμή , 1); 2 Peter 2:1. He is also said to have bought them for God ἐν τῷ αἵματι αὐτοῦ, by shedding his blood, Revelation 5:9; they, too, are spoken of as purchased ἀπὸ τῆς γῆς, Revelation 14:3, and ἀπὸ τῶν ἀνθρώπων, Revelation 14:4, so that they are withdrawn from the earth (and its miseries) and from (wicked) men. But ἀγοράζω does not mean redeem (ἐξαγοράζω) — as is commonly said.

[Compare: ἐξαγοράζω.]

ἀγοραῖος

(60) ἀγοραῖος (rarely -αία), -αῖον, (ἀγορά), relating to the marketplace;

1. frequenting the market-place (either transacting business, as the κάπηλοί, or) sauntering idly (Latin subrostranus , subbasilicanus , German Pfiastertreter, our loafer): Acts 17:5 (Plato, Prot. 347 c. ἀγοραῖοι καί φαῦλοι, Aristophanes ran. 1015, others).

2. of affairs usually transacted in the market-place: ἀγοραῖοι (namely, ἡμέραι [Winer's Grammar, 590 (549)] or σύνοδοι [Meyer and others]) ἄγονται, judicial days or assemblies [A. V. marginal reading court-days], Acts 19:38 (τὰς ἀγοραίους ποιεῖσθαι, Strabo 13, p. 932), but many think we ought to read ἀγόραῖοι here, so G L cf. Winers Grammar, 53 (52); but see [Alford and Tdf. at the passage; Lipsius, Gram. Untersuch., p. 26;] Meyer on Acts 17:5; Göttling, p. 297; [Chandler edition 1, p. 269].

ἄγρα

(61) ἄγρα, -ας, ἡ [ἄγω];

1. a catching, hunting: Luke 5:4.

2. the thing caught: ἡ ἄγρα τῶν ἰχθύων 'the catch or haul of fish' i. e. the fishes taken [A. V. draught], Luke 5:9.

ἀγράμματος

(62) ἀγράμματος, -ον, [γράμμα], illiterate, without learning: Acts 4:13 (i. e. unversed in the learning of the Jewish schools; cf. John 7:15 γράμματα μὴ μεμαθηκώς).

ἀγραυλέω

(63) ἀγραυλέω, -ῶ; to be an ἄγραυλος (ἀγρός, αὐλή), i. e. to live in the fields, be under the open sky, even by night: Luke 2:8 (Strabo, p. 301 a.; Plutarch, Num. 4 ).

ἀγρεύω

(64) ἀγρεύω: 1 aorist ἤγρευσα; (ἄγρα); to catch (properly, wild animals, fishes): figurative, Mark 12:13 ἵνα αὐτὸν ἀγρεύσωσι λόγῳ in order to entrap him by some inconsiderate remark elicited from him in conversation, cf. Luke 20:20. (In Anthol. it often denotes to ensnare in the toils of love, captivate; cf. παγιδεύω , Matthew 22:15; σαγηνεύω, Lucian, Tim. 25.)

ἀγριέλαιος

(65) ἀγριέλαιος, -ον, (ἄγριος and ἔλαιος or ἐλαία, like ἀγριάμπελος);

1. of or belonging to the oleaster, or wild olive (σκυτάλην ἀγριέλαιον, Anthol. 9, 237, 4; [cf. Lob. Paralip., p. 376)]; spoken of a scion, Romans 11:17.

2. As a substantive ἡ ἀγριέλαιος the oleaster, the wild olive; (opposed to καλλιέλαιος [cf. Aristotle, plant. 1, 6]), also called by the Greeks κότινος, Romans 11:24; cf. Fritzsche on Romans, vol. ii. 495ff [See B. D. under the word Olive, and Tristram, Nat. Hist. of the Bible, under the word Olive. The latter says, p. 377, 'the wild olive must not be confounded with the Oleaster or Oil-tree'.]

ἄγριος

(66) ἄγριος -α, -ον, (ἀγρός) [from Homer down];

1. living or growing in the fields or the woods, used of animals in a state of nature, and of plants which grow without culture: μέλι ἄγριον wild honey, either that which is deposited by bees in hollow trees, clefts of rocks, on the bare ground (1 Samuel 14:25 [cf. 1 Samuel 14:26]), etc., or more correctly that which distils from certain trees, and is gathered when it has become hard (Diodorus Siculus 19, 94 at the end, speaking of the Nabathaean Arabians says φύεται παῤ αὐτοῖς μέλι πολὺ τὸ καλούμενον ἄγριον, ᾧ χρῶνται ποτῷ μεθ’ ὕδατος; cf. Suidas and especially Suicer under the word ἀκρίς): Matthew 3:4; Mark 1:6.

2. fierce, untamed: κύματα θαλάσσης, Jude 1:13 (Wis. 14:1).

Ἀγρίππας

(67) Ἀγρίππας, -α, (respecting this genitive see Winers Grammar, § 8, 1, p. 60 (59); Buttmann, 20 (18)), ὁ, sec Ἡρώδης (3 and) 4.

ἀγρός

(68) ἀγρός, -οῦ, ὁ (from ἄγω; properly, a drove or driving-place, then, pasturage; cf. Latin ager , German Acker, English acre ; Fick, Part i., p. 8);

a. a field, the country: Matthew 6:28; Matthew 24:18; Luke 15:15; [Mark 11:8 T Tr WH], etc.

b. equivalent to χωρίον, a piece of land, bit of tillage: Acts 4:37; Mark 10:29; Matthew 13:24, Matthew 13:27, etc.

c. οἱ ἀγροί the farms, country-seats, neighboring hamlets: Mark 5:14 (opposed to πόλις); Mark 6:36; Luke 9:12. [(From Homer on.)]

ἀγρυπνέω

(69) ἀγρυπνέω, -ῶ; (ἄγρυπνος equiv. to ἄϋπνος); to be sleepless, keep awake, watch (equivalent to γρηγορέω [see below]); [from Theognis down]; tropically, to be circumspect, attentive, ready: Mark 13:33; Luke 21:36; εἴς τι, to be intent upon a thing, Ephesians 6:18; ὑπέρ τινος, to exercise constant vigilance over something (an image drawn from shepherds), Hebrews 13:17. [Synonyms: ἀγρυπνεῖν, γρηγορεῖν, νήφειν: "ἀγρυπνεῖν may be taken to express simply... absence of sleep, and, pointedly, the absence of it when due to nature, and thence a wakeful frame of mind as opposed to listlessness; while γρηγορεῖν (the offspring of ἐγρήγορα) represents a waking state as the effect of some arousing effort... i. e. a more stirring image than the former. The group of synonyms is completed by νήφειν, which signifies a state untouched by any slumberous or beclouding influences, and thence, one that is guarded against advances of drowsiness or bewilderment. Thus it becomes a term for wariness (cf. νᾶφε καὶ μέμνασ’ ἀπιστειν) against spiritual dangers and beguilements, 1 Peter 5:8, etc." Green, Critical Notes on the N. T. (note on Mark 13:33).]

ἀγρυπνία

(70) ἀγρυπνία, -ας, ἡ, sleeplessness, watching: 2 Corinthians 6:5; 2 Corinthians 11:27. [From Herodotus down.]

ἄγω

(71) ἄγω; imperfect ἦγον; future ἄξω; 2 aorist ἤγαγον, infinitive ἀγαγεῖν (more rarely 1 aorist ἦξα, in ἐπάγω 2 Peter 2:5); passive, present ἅγομαι; imperfect ἠγόμην; 1 aorist ἤχθην; 1 future ἀχθήσομαι; [from Homer down]; to drive, lead.

1. properly [A. V. ordinarily, to bring];

a. to lead by laying hold of, and in this way to bring to the point of destination: of an animal, Matthew 21:7; Luke 19:35; Mark 11:7 (T Tr WH φέρουσιν); [Luke 19:30]; τινά followed by εἰς with the accusative of place, Luke 4:9 [others refer this to 2 c.]; Luke 10:34; (ἤγαγον καί εἰσήγαγον εἰς, Luke 22:54); John 18:28; Acts 6:12; Acts 9:2; Acts 17:5 [R G]; Acts 21:34; Acts 22:5,Acts 22:24 Rec. ; Acts 23:10,Acts 23:31; ἐπί with the accusative, Acts 17:19; ἕως, Luke 4:29; πρός τινα, to persons, Luke (Luke 4:40); Luke 18:40; Acts 9:27; John 8:3 [Rec. ].

b. to lead by accompanying to (into) any place: εἰς, Acts 11:26 (Acts 11:25); ἕως, Acts 17:15; πρός τινα, to persons, John 1:42 (John 1:43); John 9:13; Acts 23:18; followed by the dative of person to whom, Acts 21:16 on which see Winers Grammar, 214 (201) at length [cf. Buttmann, 284 (244)] (1 Macc. 7:2 ἄγειν αὐτοὺς αὐτῷ).

c. to lead with oneself, attach to oneself as an attendant: τινά, 2 Timothy 4:11; 1 Thessalonians 4:14 (Josephus, Antiquities 10, 9, 6 ἀπῆρεν εἰς τὴν Αἴγυπτον ἄγων καὶ Ἱερεμίαν). Some refer Acts 21:16 to this head, resolving it ἄγοντες Μνάσωνα παῤ ᾧ ξενισθῶμεν, but incorrectly, see Winers Grammar [and Buttmann] as above.

d. to conduct, bring: τινά [Luke 19:27]; John 7:45; [John 19:4, John 19:13]; Acts 5:21, Acts 5:26, [Acts 5:27]; Acts 19:37; Acts 20:12; Acts 25:6, Acts 25:23; πῶλον, Mark 11:2 (where T Tr WH φέρετε); [Luke 19:30, see a. above]; τινά τινι or τί τινι, Matthew 21:2; Acts 13:23 G L T Tr WH.

e. to lead away, to a court of justice, magistrate, etc.: simply, Mark 13:11; [Acts 25:17]; ἐπί with the accusative, Matthew 10:18; Luke 21:12 (T Tr WH ἀπαγομένους; [Luke 23:1]; Acts [Acts 9:21]; Acts 18:12; (often in Attic); [πρός with the accusative, John 18:13 L T Tr WH]; to punishment: simply (2 Macc. 6:29; 2 Macc. 7:18, etc.), John 19:16 Griesbach (R καὶ ἀπήγαγον, which L T Tr WH have expunged); with the telic infinitive, Luke 23:32; [followed by ἵνα, Mark 15:20 Lachmann]; ἐπί σφαγήν, Acts 8:32 (ἐπὶ θανάτῳ, Xenophon, mem. 4, 4, 3; an. 1, 6, 10).

2. tropically,

a. to lead, guide, direct: John 10:16; εἰς μετάνοιαν, Romans 2:4.

b. to lead through, conduct, to something, become the author of good or of evil to some one: εἰς δόξαν, Hebrews 2:10 (εἰς [others, ἐπὶ] καλοκἀγαθίαν, Xenophon, mem. 1, 6, 14; εἰς δουλείαν, Demosthenes, p. 213, 28).

c. to move, impel, of forces and influences affecting the mind: Luke 4:1 (where read ἐν τῇ ἐρήμῳ [with L text T Tr WH]); πνεύματι θεοῦ ἄγεσθαι, Romans 8:14; Galatians 5:18; ἐπιθυμίαις, 2 Timothy 3:6; simply, urged on by blind impulse, 1 Corinthians 12:2 — unless impelled by Satan's influence be preferable, cf. 1 Corinthians 10:20; Ephesians 2:2; [Buttmann, 383f (328f)].

3. to pass a day, keep or celebrate a feast, etc.: τρίτην ἡμέραν ἄγει namely, ὁ Ἰσραήλ, Luke 24:21 [others (see Meyer) supply αὐτός or ὁ Ἰησοῦς; still others take ἄγει as impersonal, one passes, Vulg. tertia dies est ; see Buttmann, 134 (118)]; γενεσίων ἀγομένων, Matthew 14:6 R G; ἀγοραῖοι (which see, 2), Acts 19:38; often in the O. T. Apocrypha (cf. Wahl, Claris Apocr. under the word ἄγω, 3), in Herodotus and Attic writers.

4. intransitive, to go, depart (Winers Grammar, § 38, 1, p. 251 (236); [Buttmann, 144 (126)]): ἄγωμεν let us go, Matthew 26:46; Mark 14:42; John 14:31; πρός τινα, John 11:15; εἰς with the accusative of place, Mark 1:38; John 11:7 (Epictetus diss. 3, 22, 55 ἄγωμεν, ἐπἰ τὸν ἀνθύπατον); [followed by ἵνα, John 11:16. Compare: ἀνάγω, ἐπανάγω, ἀπάγω, συναπάγω, διάγω, εἰσάγω, παρεισάγω, ἐξάγω, ἐπάγω, κατάγω, μετάγω παράγω, περιάγω, προάγω, προσάγω, συνάγω, ἐπισυνάγω, ὑπάγω. Synonym: cf. Schmidt, chapter 105.]

ἀγωγή

(72) ἀγωγή, -ῆς, ἡ (from ἄγω, like ἐδωδή from ἔδω);

1. properly, a leading.

2. figuratively,

a. transitive, a conducting, training, education, discipline.

b. intransitive, the life led, way or course of life (a use which arose from the fuller expression ἀγωγὴ τοῦ βίου, in Polybius 4, 74, 1.4; cf. German Lebensführung): 2 Timothy 3:10 [R. V. conduct] (Esther 2:20; 2 Macc. 4:16; ἡ ἐν Χριστῷ ἀγωγή, Clement of Rome , 1 Cor. 47, 6; ἁγνὴ ἀγωγή, ibid. 48, 1). Often in secular authors in all these senses.

ἀγών

(73) ἀγών, -ῶνος, ὁ (ἄγω);

1. a place of assembly (Homer, Iliad 7, 298; 18, 376); specifically, the place in which the Greeks assembled to celebrate solemn games (as the Pythian, the Olympian); hence,

2. a contest, of athletes, runners, charioteers. In a figurative sense,

a. in the phrase (used by the Greeks, see τρέχω , b.) τρέχειν τὸν ἀγῶνα, Hebrews 12:1, that is to say 'Amid all hindrances let us exert ourselves to the utmost to attain to the goal of perfection set before the followers of Christ'; any struggle with dangers, annoyances, obstacles, standing in the way of faith, holiness, and a desire to spread the gospel: 1 Thessalonians 2:2; Philippians 1:30; 1 Timothy 6:12; 2 Timothy 4:7.

b. intense solicitude, anxiety: περί τινος, Colossians 2:1 (cf. Euripides, Ph. 1350; Polybius 4, 56, 4). On the ethical use of figures borrowed from the Greek Games cf. Grimm on Wis. 4:1; [Howson, Metaphors of St. Paul, Essay iv.; Conyb. and Hows. Life and Epistles of St. Paul, chapter xx.; McClintock and Strong's Cyclopaedia iii. 733^b sq.; BB. DD. under the word Games].

ἀγωνία

(74) ἀγωνία, -ας, ἡ;

1. equivalent to ἀγών, which see.

2. It is often used, from Demosthenes (on the Crown, p. 236, 19 ἦν ὁ Φίλιππος ἐν φόβῳ καἰ πολλῇ ἀγωνίᾳ) down, of severe mental struggles and emotions, agony, anguish: Luke 22:44 [L brackets WH reject the passage]; (2 Macc. 3:14, 16; 2 Macc. 15:19; Josephus, Antiquities 11, 8, 4 ὁ ἀρχιερεὺς ἦν ἐν ἀγωνίᾳ καἰ δέει).

[Cf. Field, Otium Norv. iii. on Luke, the passage cited.]

ἀγωνίζομαι

(75) ἀγωνίζομαι; imperfect ἠγωνιζόμην; perfect ἠγώνισμαι; a deponent middle verb [cf. Winer's Grammar, 260 (244)]; (ἀγών);

1. to enter a contest; contend in the gymnastic games: 1 Corinthians 9:25.

2. universally, to contend with adversaries, fight: followed by ἵνα μή, John 18:36.

3. figuratively to contend, struggle, with difficulties and dangers antagonistic to the gospel: Colossians 1:29; 1 Timothy 4:10 (L T Tr text WH text; for Rec. ὀνειδιζόμεθα); ἀγωνίζομαι ἀγῶνα (often used by the Greeks also, especially the Attic), 1 Timothy 6:12; 2 Timothy 4:7.

4. to endeavor with strenuous zeal, strife, to obtain something; followed by an infinitive, Luke 13:24; ὑπέρ τινος ἐν ταῖς προσευχαῖς, ἵνα, Colossians 4:12.

[Compare: ἀντ-, ἐπ-, κατ-, συν-αγωνίζομαι.]

Ἀδάμ

(76) Ἀδάμ, indeclinable proper name (but in Josephus, Ἄδαμος, -ου), אָדָם (i. e. according to Philo, de leg. alleg. i. 29, Opp. i. p. 62, Mang. edition, γήϊνος; according to Eusebius, Prep. Ev. 7:8 γηγενής; according to Josephus, Antiquities 1, 1, 2 πυρρός, with which Gesenius agrees, see his Thesaurus i. p. 25);

1. Adam, the first man and the parent of the whole human race: Luke 3:38; Romans 5:14; 1 Corinthians 15:22, 1 Corinthians 15:45; 1 Timothy 2:13; Jude 1:14. In accordance with the rabbinic distinction between the former Adam (הָרִאשׁון אָדָם), the first man, the author of 'all our woe,' and the latter Adam (הָאַחֲרון אָדָם), the Messiah, the redeemer, in 1 Corinthians 15:45 Jesus Christ is called ὁ ἔσχατος Ἀδάμ (see ἔσχατος , 1) and contrasted with ὁ πρῶτος ἄνθρωπος; Romans 5:14 ὁ μέλλων namely, Ἀδάμ.

[2. one of the ancestors of Jesus: Luke 3:33 WH marginal reading (cf. Ἀδμείν ).]

ἀδάπανος

(77) ἀδάπανος, -ον, (δαπάνη), without expense, requiring no outlay: 1 Corinthians 9:18 (ἵνα ἀδάπανον θήσω τὸ εὐαγγέλιον, 'that I may make Christian instruction gratuitous').

Ἀδδί

(78) Ἀδδί or Ἀδδεί T Tr WH [see WH's Appendix, p. 155, and under the word εἰ, ἰ], ὁ, the indeclinable proper name of one of the ancestors of Christ: Luke 3:28.

ἀδελφή

(79) ἀδελφή, -ῆς, ἡ (see ἀδελφός ) (from Aeschylus down), sister;

1. a full, own sister (i. e. by birth): Matthew 19:29; Luke 10:39; John 11:1, John 11:3, John 11:5; John 19:25; Romans 16:15, etc.; respecting the sisters of Christ, mentioned in Matthew 13:56; Mark 6:3, see ἀδελφός , 1.

2. one connected by the tie of the Christian religion: 1 Corinthians 7:15; 1 Corinthians 9:5; Philemon 1:2 L T Tr WH; James 2:15; with a subjective genitive, a Christian woman especially dear to one, Romans 16:1.

ἀδελφός

(80) ἀδελφός, -οῦ, ὁ (from α copulative and δελφύς, from the same womb; cf. ἀγάστωρ) [from Homer down];

1. a brother (whether born of the same two parents, or only of the same father or the same mother): Matthew 1:2; Matthew 4:18, and often. That 'the brethren of Jesus,' Matthew 12:46, Matthew 12:47 [but WH only in marginal reading]; Matthew 13:55; Mark 6:3 (in the last two passages also sisters); Luke 8:19; John 2:12; John 7:3; Acts 1:14; Galatians 1:19; 1 Corinthians 9:5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [cf. Thilo, Cod. Apocr. N. T. i. 362f]), nor cousins, the children of Alphæus or Cleophas [i. e. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Augustine [cf. Bp. Lightfoot's Commentary on Galatians, diss. ii.]), according to that use of language by which ἀδελφός like the Hebrew אָח denotes any blood-relation or kinsman (Genesis 14:16; 1 Samuel 20:29; 2 Kings 10:13; 1 Chronicles 23:22, etc.), but own brothers, born after Jesus, is clear principally from Matthew 1:25 [only in R G]; Luke 2:7 — where, had Mary borne no other children after Jesus, instead of υἱὸν πρωτότοκον, the expression υἱὸν μονογενῆ would have been used, as well as from Acts 1:14, cf. John 7:5, where the Lord's brethren are distinguished from the apostles.

See further on this point under Ἰάκωβος, 3. [Cf. B. D. under the word Brother; Andrews, Life of our Lord, pp. 104-116; Bib. Sacr. for 1864, pp. 855-869; for 1869, pp. 745-758; Laurent, N. T. Studien, pp. 153-193; McClellan, note on Matthew 13:55.]

2. according to a Hebrew use of אָח (Exodus 2:11; Exodus 4:18, etc.), hardly to be met with in secular authors, having the same national ancestor, belonging to the same people, countryman; so the Jews (as the σπέρμα Ἀβραάμ, υἱοἰ Ἰσραήλ, cf. Acts 13:26; [in Deuteronomy 15:3 opposed to ὁ ἀλλότριος, cf. Acts 17:15; Acts 15:12; Philo de septen. § 9 at the beginning]) are called ἀδελφοί: Matthew 5:47; Acts 3:22 (Deuteronomy 18:15); Acts 7:23; Acts 22:5; Acts 28:15, Acts 28:21; Romans 9:3; in address, Acts 2:29; Acts 3:17; Acts 23:1; Hebrews 7:5.

3. just as in Leviticus 19:17 the word אָח is used interchangeably with רֵַעַ (but, as Leviticus 19:16, Leviticus 19:18 show, in speaking of Israelites), so in the sayings of Christ, Matthew 5:22, Matthew 5:24; Matthew 7:3, ἀδελφός is used for ὁ πλησίον to denote (as appears from Luke 10:29) any fellow-man — as having one and the same father with others, viz. God (Hebrews 2:11), and as descended from the same first ancestor (Acts 17:26); cf. Epictetus diss. 1, 13, 3.

4. a fellow-believer, united to another by the bond of affection; so most frequently of Christians, constituting as it were but a single family: Matthew 23:8; John 21:23; Acts 6:3 [Lachmann omits]; Acts 9:30; Acts 11:1; Galatians 1:2; 1 Corinthians 5:11; Philippians 1:14, etc.; in courteous address, Romans 1:13; Romans 7:1; 1 Corinthians 1:10; 1 John 2:7 Rec. , and often elsewhere; yet in the phraseology of John it has reference to the new life unto which men are begotten again by the efficiency of a common father, even God: 1 John 2:9; 1 John 3:10, 1 John 3:14; etc., cf. 1 John 5:1.

5. an associate in employment or office: 1 Corinthians 1:1; 2 Corinthians 1:1; 2 Corinthians 2:13 (12); Ephesians 6:21; Colossians 1:1.

6. brethren of Christ is used of,

a. his brothers by blood; see 1 above.

b. all men: Matthew 25:40 [Lachmann brackets]; Hebrews 2:11 [others refer these examples to d.]

c. apostles: Matthew 28:10; John 20:17.

d. Christians, as those who are destined to be exalted to the same heavenly δόξα (which see, III. 4 b.) which he enjoys: Romans 8:29.

ἀδελφότης

(81) ἀδελφότης, -ητος, ἡ, brotherhood; the abstract for the concrete, a band of brothers, i. e. of Christians, Christian brethren: 1 Peter 2:17; 1 Peter 5:9. (1 Macc. 12:10, 17, the connection of allied nations; 4 Macc. 9:23; 10:3, the connection of brothers; Dio Chrysostom 2:137 [edited by Reiske]; often in ecclesiastical writings.)

ἄδηλος

(82) ἄδηλος, -ον, (δῆλος), not manifest: Luke 11:44; indistinct, uncertain, obscure: φωνή, 1 Corinthians 14:8. (In Greek authors from Hesiod down.) [Cf. δῆλος , at the end; Schmidt, chapter 130.]

ἀδηλότης

(83) ἀδηλότης, -ητος, ἡ, uncertainty: 1 Timothy 6:17 πλούτου ἀδηλότητι equivalent to πλούτῳ ἀδήλω, cf. Winers Grammar, § 34, 3 a. [Polybius, Dionysius Halicarnassus, Philo.]

ἀδήλως

(84) ἀδήλως, adverb, uncertainly: 1 Corinthians 9:26 οὕτω τρέχω, ὡς οὐκ ἀδήλως i. e. not uncertain whither; cf. Meyer at the passage [(Thucydides, others.)]

ἀδημονέω

(85) ἀδημονέω, -ῶ; (from the unused ἀδήμων, and this from α privative and δῆμος; accordingly, uncomfortable, as not at home, cf. German unheimisch, unheimlich; cf. Bttm Lexil. ii. 136 [Fishlake's trans, p. 29f. But Lob. (Pathol. Proleg., p. 238, cf., p. 160) and others connect it with ἀδήμων, ἀδῆσαι; see Bp. Lightfoot on Philippians 2:26]); to be troubled, distressed: Matthew 26:37; Mark 14:33; Philippians 2:26. (Xenophon, Hell. 4, 4, 3 ἀδημονῆσαι τὰς ψυχάς, and often in secular authors.)

ᾅδης

(86) Ἅιδης, ᾅδης, -ου, ὁ, (for the older Ἀΐδης, which Homer uses, and this from α privative and ἰδεῖν, not to be seen [cf. Lob. Path. Element. 2:6f]); in the classics

1. a proper name, Hades, Pluto, the god of the lower regions; so in Homer always.

2. an appellative, Orcus, the nether world, the realm of the dead [cf. Theocritus, idyll. 2,159 schol. τὴν τοῦ ᾅδου κρούει πύλην· τοῦτ’ ἔστιν ἀποθανεῖται.

In the Sept. the Hebrew שְׁאול is almost always rendered by this word (once by θάνατος, 2 Samuel 22:6); it denotes, therefore, in Biblical Greek Orcus, the infernal regions, a dark (Job 10:21) and dismal place (but cf. γέεννα and παράδεισος ) in the very depths of the earth (Job 11:8; Isaiah 57:9; Amos 9:2, etc.; see ἄβυσσος ), the common receptacle of disembodied spirits: Luke 16:23; εἰς ᾅδου namely, δόμον, Acts 2:27, Acts 2:31, according to a very common ellipsis, cf. Winers Grammar, 592 (550) [Buttmann, 171 (149)]; (but L T Tr WH in Acts 2:27 and T WH in both verses read εἰς ᾅδην; so the Sept. Psalm 15:10 (Psalms 16:10)); πύλαι ᾅδου, Matthew 16:18 (πυλωροὶ ᾅδου, Job 38:17; see πύλη ); κλεῖς τοῦ ᾅδου, Revelation 1:18; Hades as a power is personified, 1 Corinthians 15:55 (where L T Tr WH read θάνατε for R G ᾅδη [cf. Acts 2:24 Tr marginal reading]); Revelation 6:8; Revelation 20:13. Metaphorically, ἕως ᾅδου [καταβαίνειν or] καταβιβάζεσθαι to [go or] be thrust down into the depth of misery and disgrace: Matthew 11:23 [here L Tr WH καταβαίνειν]; Luke 10:15 [here Tr marginal reading WH text καταβαίνειν]. [See especially Boettcher, De Inferis, under the word Ἅιδης in Greek index. On the existence and locality of Hades cf. Greswell on the Parables, Appendix, chapter x, vol. v, part ii, pp. 261-406; on the doctrinal significance of the word see the BB. DD. and E. R. Craven in Lange on Revelation, pp. 364-377.]

ἀδιάκριτος

(87) ἀδιάκριτος, -ον, (διακρίνω to distinguish);

1. undistinguished and undistinguishable: φωνή, Polybius 15, 12, 9; λόγος, Lucian, Jup. Trag. 25; for בֹּהוּ, Genesis 1:2 Symm.

2. without dubiousness, ambiguity, or uncertainty (see διακρίνω , passive and middle 3 [others without variance, cf. διακρίνω , 2]): ἡ ἄνωθεν σοφία, James 3:17 (Ignatius ad Eph. 3, 2 Ἰησοῦς Χριστὸς τὸ ἀδιάκριτον ἡμῶν ζῆν [yet others take the word here, equivalent to inseparable, cf. Zahn in Patr. Apost. Opp., edition Gebh., Ham. and Zahn, fasc. ii., p. 7; see also in general Zahn, Ignatius, p. 429 note¹; Bp. Lightfoot on Ignatius, the passage cited; Sophocles Lexicon, under the word. Used from Hippocrates down.]).

ἀδιάλειπτος

(88) ἀδιάλειπτος, -ον, (διαλείπω to intermit, leave off), unintermitted, unceasing: Romans 9:2; 2 Timothy 1:3. [Tim. Locr. 98 e.]

ἀδιαλείπτως

(89) ἀδιαλείπτως, adverb, without intermission, incessantly, assiduously: Romans 1:9; 1 Thessalonians 1:2 (3); 1 Thessalonians 2:13; 1 Thessalonians 5:17. [Polybius, Diodorus , Strabo; 1 Macc. 12:11.]

ἀδιαφθορία

(90) ἀδιαφθορία, -ας, ἡ (from ἀδιάφθορος incorrupt, incorruptible; and this from ἀδιαφθείρω), incorruptibility, soundness, integrity: of mind, ἐν τῇ διδασκαλίᾳ, Titus 2:7 (L T Tr WH ἀφθορίαν). Not found in the classics.

ἀδικέω

(91) ἀδικέω, -ῶ; [future ἀδικήσω]; 1 aorist ἠδίκησα; passive, [present ἀδικοῦμαι]; 1 aor, ἠδικήθην; literally to be ἄδικος.

1. absolutely;

a. to act unjustly or wickedly, to sin: Revelation 22:11; Colossians 3:25.

b. to be a criminal, to have violated the laws in some way: Acts 25:11 (often so in Greek writings [cf. Winers Grammar, § 40, 2 c.]).

c. to do wrong: 1 Corinthians 6:8; 2 Corinthians 7:12.

d. to do hurt: Revelation 9:19.

2. transitively;

a. τί, to do some wrong, sin in some respect: Colossians 3:25 (ὁ ἠδίκησε 'the wrong which he hath done').

b. τινά, to wrong some one, act wickedly toward him: Acts 7:26 (by blows); Matthew 20:13 (by fraud); 2 Corinthians 7:2; passive ἀδικεῖσθαι to be wronged, 2 Corinthians 7:12; Acts 7:24; middle ἀδικοῦμαι to suffer oneself to be wronged, take wrong [Winers Grammar, § 38, 3; cf. Riddell, Platonic Idioms, § 87f]: 1 Corinthians 6:7; τινὰ οὐδέν [Buttmann, § 131, 10: Winer's Grammar, 227 (213)], Acts 25:10; Galatians 4:12; τινά τι, Philemon 1:18; [ἀδικούμενοι μισθὸν ἀδικίας (R. V. suffering wrong as the hire of wrong-doing), 2 Peter 2:13 WH Tr marginal reading].

c. τινά, to hurt, damage, harm (in this sense by Greeks of every period): Luke 10:19; Revelation 6:6; Revelation 7:2; Revelation 9:4, Revelation 9:10; Revelation 11:5; passive οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου shall suffer no violence from death, Revelation 2:11.

ἀδίκημα

(92) ἀδίκημα, -τος, τό (ἀδικέω) [from Herodotus on], a misdeed [τὸ ἄδικον... ὅταν πραχθῇ, ἀδίκημά ἐστιν, Aristotle, Eth. Nic. 5, 7]: Acts 18:14; Acts 24:20; Revelation 18:5.

ἀδικία

(93) ἀδικία, -ας, ἡ (ἄδικος) [from Herodotus down];

1. injustice, of a judge: Luke 18:6; Romans 9:14.

2. unrighteousness of heart and life;

a. universally: Matthew 23:25 Griesbach; Acts 8:23 (see σύνδεσμος ); Romans 1:18, Romans 1:29; Romans 2:8; Romans 6:13; 2 Timothy 2:19; opposed to ἡ ἀλήθεια, 1 Corinthians 13:6; 2 Thessalonians 2:12; opposed to ἡ δικαιοσύνη, Romans 3:5; Hebrews 1:9 Tdf. ; owing to the context, the guilt of unrighteousness, 1 John 1:9; ἀπάτη τῆς ἀδικίας deceit which unrighteousness uses, 2 Thessalonians 2:10; μισθὸς ἀδικίας reward (i. e., penalty) due to unrighteousness, 2 Peter 2:13 [see ἀδικέω , 2 b. at the end].

b. specifically, unrighteousness by which others are deceived: John 7:18 (opposed to ἀληθής); μαμωνᾶς τῆς ἀδικίας deceitful riches, Luke 16:9 (cf. ἀπάτη τοῦ πλούτου, Matthew 13:22; others think 'riches wrongly acquired'; [others, riches apt to be used unrighteously; cf. Matthew 13:8 and Meyer at the passage]); κόσμος τῆς ἀδικίας, a phrase having reference to sins of the tongue, James 3:6 (cf. κόσμος , James 3:8); treachery, Luke 16:8 (οἰκονόμος τῆς ἀδικίας [others take it generally, 'acting unrighteously']).

3. a deed violating law and justice, act of unrighteousness: πᾶσα ἀδικία ἁμαρτία ἐστί, 1 John 5:17; ἐργάται τῆς ἀδικίας, Luke 13:27 αἱ ἀδικίαι iniquities, misdeeds, Hebrews 8:12 (from the Sept. Jeremiah 38:1-28 (Jeremiah 31:34); cf. Daniel 4:20 (Daniel 4:24)); μισθὸς ἀδικίας reward obtained by wrong-doing, Acts 1:18; 2 Peter 2:15; specifically, the wrong of depriving another of what is his, 2 Corinthians 12:13 (where a favor is ironically called ἀδικία).

ἄδικος

(94) ἄδικος, -ον, (δίκη) [from Hesiod down]; descriptive of one who violates or has violated justice:

1. unjust (of God as judge): Romans 3:5; Hebrews 6:10.

2. of one who breaks God's laws, unrighteous, sinful (see ἀδικία , 2): [1 Corinthians 6:9]; opposed to δίκαιος, Matthew 5:45; Acts 24:15; 1 Peter 3:18: opposed to εὐσεβής, 2 Peter 2:9; in this sense according to Jewish speech the Gentiles are called ἄδικοι, 1 Corinthians 6:1 (see ἁμαρτωλός , b. β.).

3. specifically, of one who deals fraudulently with others, Luke 18:11; who is false to a trust, Luke 16:10 (opposed to πιστός); deceitful, μαμωνᾶς, ibid. Luke 16:11 (for other interpretations see ἀδικία , 2 b.).

ἀδίκως

(95) ἀδίκως, adverb, unjustly, undeservedly, without fault: πάσχειν, 1 Peter 2:19 (A. V. wrongfully. (From Herodotus on.)]

ἀδόκιμος

(96) ἀδόκιμος, -ον, (δόκιμος) [from Euripides down], not standing the test, not approved; properly of metals and coin, ἀργύριον, Isaiah 1:22; Proverbs 25:4; νόμισμα, Plato, legg. see p. 742 a., others; hence, which does not prove itself to be such as it ought: γῆ, of sterile soil, Hebrews 6:8; in a moral sense [A. V. reprobate], 1 Corinthians 9:27; 2 Corinthians 13:5-7; νοῦς, Romans 1:28; περὶ τὴν πίστιν, 2 Timothy 3:8; hence, unfit for something: πρὸς πᾶν ἔργον ἀγαθὸν ἀδ. Titus 1:16.

ἄδολος

(97) ἄδολος, -ον, (δόλος) [from Pindar down], guileless; of things, unadulterated, pure: of milk, 1 Peter 2:2. [Cf. Trench, § lvi.]

Ἀδραμυττηνός

(98) Ἀδραμυττηνός, -ή, -όν, of Adramyttium (Ἀδραμύττιον, Ἀδραμύττειον, Ἀδραμμύτειον [also Ἀτραμυτ., etc., cf. Poppo, Thucydides part i, vol. ii., p. 441f; Wetstein on Acts, as below; WH Ἀδραμυντηνός, cf. their Introductory § 408 and Appendix, p. 160]), a seaport of Mysia: Acts 27:2 [modern Edremit, Ydramit, Adramiti, etc.; cf. McClintock and Strong's Cyclopaedia under the word Adramyttium].

Ἀδρίας

(99) Ἀδρίας [WH Ἁδρ.], -ου, ὁ, Adrias, the Adriatic Sea, i. e., in a wide sense, the sea between Greece and Italy: Acts 27:27, [cf. B. D. under the word Adria; Dictionary of Greek and Roman Geography under the word Adriaticum Mare].

ἁδρότης

(100) ἁδρότης [Rec. ^st ἀδρ.), -ητος, ἡ, or better (cf. Bttm. Ausf. Spr. ii. 417) ἁδροτής, -ῆτος, [on the accent cf. Ebeling, Lex. Homer under the word; Chandler §§ 634, 635], (from ἁδρός thick, stout, full-grown, strong, rich [2 Kings 10:6, 2 Kings 10:11, etc.]), in Greek writings it follows the significance of the adjective ἁδρός; once in the N. T.: 2 Corinthians 8:20, bountiful collection, great liberality, [R. V. bounty]. (ἁδροσύνη, of an abundant harvest, Hesiod ἐργ. 471.)

ἀδυνατέω

(101) ἀδυνατέω, -ῶ: future ἀδυνατήσω; (ἀδύνατος);

a. not to have strength, to be weak; always so of persons in classic Greek

b. a thing ἀδυνατεῖ, cannot be done, is impossible; so only in the Sept. and N. T.: οὐκ ἀδυνατήσει παρά τῷ Θεῷ (τοῦ Θεοῦ L marginal reading T Tr WH) πᾶν ῤῆμα, Luke 1:37 (Sept. Genesis 18:14) [others retain the active sense here: from God no word shall be without power, see παρά , I. b. cf. Field, Otium Norv. pars iii. at the passage]; οὐδὲν ἀδυνατήσει ὑμῖν, Matthew 17:20, (Job 42:2).