Thayer's Greek Lexicon

ἀνδραποδιστής — ἀνυπόκριτος

ἀνδραποδιστής

(405) ἀνδραποδιστής, -οῦ, ὁ, (from ἀνδραποδίζω, and this from τὸ ἀνδράποδον — from ἀνήρ and ποῦς — a slave, a man taken in war and sold into slavery), a slave-dealer, kidnapper, man-stealer, i. e. as well one who unjustly reduces free men to slavery, as one who steals the slaves of others and sells them: 1 Timothy 1:10. (Aristophanes, Xenophon, Plato, Demosthenes, Isocrates, Lysias, Polybius)

Ἀνδρέας

(406) Ἀνδρέας, -ου, ὁ, Andrew (a Greek name [meaning manly; for its occurrence, see Pape, Eigennamen, under the word; B. D. under the word Andrew, at the beginning]), a native of Bethsaida in Galilee, brother of Simon Peter, a disciple of John the Baptist, afterward an apostle of Christ: John 1:40, John 1:44 (John 1:41,John 1:45); John 6:8; John 12:22; Matthew 4:18; Matthew 10:2; Mark 1:16, Mark 1:29; Mark 3:18; Mark 13:3; Luke 6:14; Acts 1:13.

ἀνδρίζομαι

(407) ἀνδρίζω: (ἀνήρ); to make a man of or make brave (Xenophon, oec. 5, 4). Middle present ἀνδρίζομαι; to show oneself a man, be brave: 1 Corinthians 16:13 [A. V. quit you like men]. (Often in the Sept. ; Sir. 34:25; 1 Macc. 2:64; Xenophon, Plato, Appian, Plutarch, others.)

Ἀνδρόνικος

(408) Ἀνδρόνικος, -ου, ὁ, Androni'cus (a Greek name, [literally, man of victory; for its occurrence see Pape, Eigennamen, under the word]), a Jewish Christian and a kinsman of Paul: Romans 16:7.

ἀνδροφόνος

(409) ἀνδροφόνος, -ου, ὁ, a manslayer: 1 Timothy 1:9. (2 Macc. 9:28; Homer, Plato, Demosthenes, others) [Cf. φονεύς .]

ἀνέγκλητος

(410) ἀνέγκλητος, -ον (α privative and ἐγκαλέω, which see), that cannot be called to account, unreprovable, unaccused, blameless: 1 Corinthians 1:8; Colossians 1:22; 1 Timothy 3:10; Titus 1:6 (3 Macc. 5:31; Xenophon, Plato, Demosthenes, Aristotle, others) [Cf. Trench, § ciii.]

ἀνεκδιήγητος

(411) ἀνεκδιήγητος, -ον, (α privative and ἐκδιηγέομαι, which see), unspeakable, indescribable: 2 Corinthians 9:15 δωρεά, to describe and commemorate which words fail. (Only in ecclesiastical writings. [Clement of Rome, 1 Cor. 20, 5; 49, 4; Athenagoras, Theophilus of Antioch, others].)

ἀνεκλάλητος

(412) ἀνεκλάλητος, -ον, (α privative and ἐκλαλέω), unspeakable: 1 Peter 1:8 (to which words are inadequate). ([Dioscorides medicam., p. 93, Kühn edition]; Heliodorus 6, 15, p. 252 (296); and in ecclesiastical writings.)

ἀνέκλειπτος

(413) ἀνέκλειπτος, -ον, (α privative and ἐκλείπω to fail), unfailing: Luke 12:33. ([Hyperides, p. 58^a, Teubner edition]; Diodorus 4, 84; 1, 36, cf. 3, 16; Plutarch, de orac. defect., p. 438 d., and in ecclesiastical writings.)

ἀνεκτός

(414) ἀνεκτός, -όν, and in later Greek also -ός, -ή, -ον [cf. Winers Grammar, 68 (67); Buttmann, 25 (22)] (ἀνέχομαι to bear, endure); from Homer down; bearable, tolerable: ἀνεκτότερον ἔσται the lot will be more tolerable, Matthew 10:15; Matthew 11:22, Matthew 11:24; Mark 6:11 R L brackets; Luke 10:12, Luke 10:14. (In Greek writings from Homer down.)

ἀνελεήμων

(415) ἀνελεήμων, -ον, genitive -ονος (α privative and ἐλεήμων), without mercy, merciless: Romans 1:31. ([Aristotle, rhet. Alex. 37, p. 1442^a, 13]; Proverbs 5:9, etc.; Sir. 13:12, etc.; Wis. 12:5; Wis. 19:1.)

Related entry: ἀνέλεος, -ον, without mercy, merciless: James 2:13 L T Tr WH, unusual form for ἀνίλεως R G. The Greeks said ἀνηλεής and ἀνελεής, cf. Lob. ad Phryn. p. 710 f; Winers Grammer 100 (95).

ἀνεμίζω

(416) ἀνεμίζω: (ἄνεμος); to agitate or drive by the wind; present passive participle ἀνεμιζόμενος, James 1:6. Besides only in schol. on Homer Odyssey 12, 336 ἔνθα ἦν σκέπη πρὸς τὸ μὴ ἀνεμίζεσθαι, [Hesychius under the word ἀναψύξαι· ἀνεμισαι; Joannes Moschus (in Patr. Graec. 87, p. 3044 a.) ἀνεμίζοντος τοῦ πλοίου velificante nave ]. The Greeks said ἀνεμόω. Cf. κλυδωνίζομαι .

ἄνεμος

(417) ἄνεμος, -ου, ὁ, (ἄω, ἄημι, to breathe, blow, [but etymologists connect ἄω with Sanskrit vâ , Greek ἀήρ, Latin ventus , English wind, and ἄνεμος with Sanskrit an , to breathe, etc.; cf. Curtius, §§ 419, 587; Vanicek, p. 28]) [from Homer down], wind, a violent agitation and stream of air [cf. (Trench, § lxxiii.) πνεῦμα, 1 at the end]: Matthew 11:7; Matthew 14:24; James 3:4, etc.; of a very strong and tempestuous wind: Matthew 7:25; Mark 4:39; Luke 8:24, etc. οἱ τέσσαρες ἄνεμοι, the four principal or cardinal winds (Jeremiah 25:15 (Jeremiah 49:36)), τῆς γῆς, Revelation 7:16 hence, the four quarters of the heavens (whence the cardinal winds blow): Matthew 24:31; Mark 13:27; (Ezekiel 37:9; 1 Chronicles 9:24). Metaphorically, ἄνεμος τῆς διδασκαλίας, variability and emptiness [?] of teaching, Ephesians 4:14.

ἀνένδεκτος

(418) ἀνένδεκτος, -ον, (α privative and ἔνδεκτος, and this from ἐνδέχομαι, which see), that cannot be admitted, inadmissible, unallowable, improper: ἀνένδεκτόν ἐστι τοῦ μὴ ἐλθεῖν it cannot be but that they will come, Luke 17:1 [Winers Grammar, 328 (308); Buttmann, 269 (231)]. (Artemidorus oneir. 2, 70 ὁ ἀριθμὸς πρὸς τὸν μέλλοντα χρόνον ἀνένδεκτος [Diogenes Laërtius 7, 50], and several times in ecclesiastical and Byzantine writings.)

ἀνεξεραύνητος

(419) ἀνεξερεύνητος, T Tr WH -ραύνητος [cf. Tdf. Proleg., p. 81; Buttmann, 58 (50); Sturz, De dial. Maced. et Alex., p. 117: see ἐραυνάω ], -ον, (α privative and ἐξερευνάω), that cannot be searched out: Romans 11:33. (Symm. Proverbs 25:3; Jeremiah 17:9. Dio Cassius, 69, 14.)

ἀνεξίκακος

(420) ἀνεξίκακος, -ον, (from the future of ἀνέχομαι, and κακόν; cf. classic ἀλεξίκακος, ἀμνησίκακος), patient of ills and wrongs, forbearing: 2 Timothy 2:24. (Lucian, jud. voc. 9; [Justin Martyr, Apology 1, 16 at the beginning; Pollux 5, 138].)

ἀνεξιχνίαστος

(421) ἀνεξιχνίαστος, -ον, (α privative and ἐξιχνιάζω to trace out), that cannot be traced out, that cannot be comprehended, [A. V. unsearchable]: Romans 11:33; Ephesians 3:8. (Job 5:9; Job 9:10; [Job 34:24]; the Prayer of Manasses 6 [see Sept. , Tdf. edition, Proleg. § xxix.]; several times in ecclesiastical writings.)

ἀνεπαίσχυντος

(422) ἀνεπαίσχυντος, -ον, (α privative and ἐπαισχύνω) (Vulg. inconfusibilis ), having no cause to be ashamed: 2 Timothy 2:15. ([Josephus, Antiquities 18, 7, 1]; unused in Greek writings [Winer's Grammar, 236 (221)].)

ἀνεπίλημπτος

(423) ἀνεπίληπτος [L T Tr WH -λημπτος; see Μ, μ], -ον, (α privative and ἐπιλαμβάνω), properly, not apprehended, that cannot be laid hold of; hence, that cannot be reprehended, not open to censure, irreproachable, [Tittmann i., p. 31; Trench, § ciii.]: 1 Timothy 3:2; 1 Timothy 5:7; 1 Timothy 6:14. (Frequent in Greek writings from [Euripides and] Thucydides down.)

ἀνέρχομαι

(424) ἀνέρχομαι: 2 aorist ἀνῆλθον; [from Homer down]; to go up: John 6:3; to a higher place; to Jerusalem, Galatians 1:17 [L Tr marginal reading ἀπῆλθον], Galatians 1:18; (1 Kings 13:12). [Compare: ἐπανέρχομαι.]

ἄνεσις

(425) ἄνεσις, -εως, ἡ, (ἀνίημι to let loose, slacken, anything tense, e. g. a bow), a loosening, relaxing; spoken of a more tolerable condition in captivity: ἔχειν ἄνεσιν, to be held in less rigorous confinement [R. V. have indulgence], Acts 24:23 (Josephus, Antiquities 18, 6, 10 φυλακὴ μὲν γὰρ καὶ τήρησις ἦν, μετὰ μέντοι ἀνέσεως τῆς εἰς δίαιταν). relief, rest, from persecutions, 2 Thessalonians 1:7; from the troubles of poverty, 2 Corinthians 8:13; relief from anxiety, quiet, 2 Corinthians 2:13 (2 Corinthians 2:12); 2 Corinthians 7:5. (Sept. ; in Greek writings from Thucydides [Herodotus 5, 28] down.)

[Synonym: see ἀνάπαυσις , at the end.]

ἀνετάζω

(426) ἀνετάζω; present passive ἀνετάζομαι; (ἐτάζω to examine, test); to investigate, examine; τινά, to examine judicially: Acts 22:24, Acts 22:29. (Judges 6:29 manuscript Alex. ; Susanna [i. e. Daniel (Theodotion) at the beginning] 14; [Anaph. Pilati A 6, p. 417, Tdf. edition]. Not found in secular authors.)

ἄνευ

(427) ἄνευ, preposition with the genitive, without: 1 Peter 3:1; 1 Peter 4:9, with the genitive of the person without one's will or intervention (often so in Greek writings from Homer down): Matthew 10:29. [Compared with χωρίς, see Tittm. i., p. 93f; Ellicott on Ephesians 2:12; Green, Critical Notes, etc. (on Romans 3:28).]

ἀνεύθετος

(428) ἀνεύθετος, -ον, not convenient, not commodious, not fit: Acts 27:12. (Unused by Greek writers; [Moschion 53].)

ἀνευρίσκω

(429) ἀνευρίσκω: 2 aorist ἀνεῦρον, 3 person plural ἀνεῦραν, Luke 2:16 (T Tr WH; see εὑρίσκω ); to find out by search: τινά, Luke 2:16; Acts 21:4. (In Greek writings from Herodotus down.) Cf. Winer's De verb. comp. etc. Part iii., p. 13f.

ἀνέχω

(430) ἀνέχω: in the N. T. only in the middle ἀνέχομαι; future ἀνέξομαι (Winer's Grammar, 83 (79)); imperfect ἠνειχόμην 2 Corinthians 11:1 [Rec. ^elz], 2 Corinthians 11:4 [Rec. ] (G T Tr WH marginal reading ἀνειχομην [cf. Moeris , Piers. edition, p. 176; (but L WH text in 2 Corinthians 11:4 ἀνέχ.); cf. WHs Appendix, p. 162; Winers Grammar, 72 (70); Buttmann, 35 (31)]); 2 aorist ἠνεσχόμην Acts 18:14 (L T Tr WH ἀνεσχόμην, references as above); to hold up (e. g. κεφαλήν, χεῖρας, Homer and others); hence, in middle to hold oneself erect and firm (against any person or thing), to sustain, to bear (with equanimity), to bear with, endure, with a genitive of the person (in Greek writings the accusative is more common, both of the person and of the thing), of his opinions, actions, etc.: Matthew 17:17; Mark 9:19; Luke 9:41; 2 Corinthians 11:19; Ephesians 4:2; Colossians 3:13. followed by the genitive of the thing: 2 Thessalonians 1:4 [WH marginal reading ἐνεχ.] (αἷς by attraction for ὧν, unless ἅς be preferred [Buttmann, 161 (140); cf. Winer's Grammar, 202 (190)]). followed by μικρόν τι with the genitive of both person and thing, 2 Corinthians 11:1 (according to the reading μου μικρόν τι ἀφροσύνης [R^bez ^elz L T Tr WH]; cf. Meyer at the passage). without a case, 1 Corinthians 4:12 (we endure). followed by εἵ τις, 2 Corinthians 11:20. Owing to the context, to bear with i. e. to listen: with the genitive of the person, Acts 18:14; of the thing, 2 Timothy 4:3; Hebrews 13:22. [Compare: προσανέχω.]

ἀνεψιός

(431) ἀνεψιός, -οῦ, ὁ, [for ἀνεπτιός con-nepot-ius , cf. Latin nepos , German nichte, English nephew, niece ; Curtius, § 342], a cousin: Colossians 4:10. (Numbers 36:11; Tobit 7:2.) [Cf. Lob. ad Phryn., p. 306; but especially Bp. Lightfoot on Colossians, the passage cited; also B. D. American edition under the word Sister's Son.]

ἄνηθον

(432) ἄνηθον, -ου, τό, dill, anise [(?); cf. BB. DD. , under the word; Tristram, Nat. Hist. of the Bible, p. 419f]: Matthew 23:23. (Aristophanes nub. 982; [Aristotle, others]; often in Theophrastus, hist. pl.)

ἀνήκω

(433) ἀνήκω; [imperfect ἀνῆκεν]; in Greek writings to have come up to, arrived at, to reach to, pertain to, followed generally by εἴς τι; hence, in later writings ἀνήκει τί τινι something appertains to one, is due to him namely, to be rendered or performed by others (1 Macc. 10:42; 1 Macc. 11:35; 2 Macc. 14:8), and then ethically τὸ ἀνῆκον what is due, duty [R. V. befitting], Philemon 1:8; τὰ οὐκ ἀνήκοντα unbecoming, discreditable, Ephesians 5:4 (L T Tr WH ἃ οὐκ ἀνῆκεν, Winers Grammar, 486 (452); [Buttmann, 850 (301)]); impersonally, ὡς ἀνῆκε as was fitting, namely, ever since ye were converted to Christ, Colossians 3:18 [Winers Grammar, 270 (254); cf. Buttmann, 217 (187) and Bp. Lightfoot at the passage].

ἀνήμερος

(434) ἀνήμερος, -ον (α privative and ἥμερος), not tame, savage, fierce: 2 Timothy 3:3. (In Greek writings from [Anacreon 1, 7] Aeschylus down.)

ἀνήρ

(435) ἀνήρ, ἀνδρός, ὁ, a man, Latin vir . The meanings of this word in the N. T. differ in no respect from classic usage; for it is employed

1. with a reference to sex, and so to distinguish a man from a woman; either

a. as a male: Acts 8:12; Acts 17:12; 1 Timothy 2:12; or

b. as a husband: Matthew 1:16; Mark 10:2; John 4:16; Romans 7:2; 1 Corinthians 7:2; Galatians 4:27; 1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6, etc.; a betrothed or future husband: Matthew 1:19; Revelation 21:2, etc.

2. with a reference to age, and to distinguish an adult man from a boy: Matthew 14:21; Matthew 15:38 (where ἄνδρες, γυναῖκες and παιδία are discriminated): with the added notion also of intelligence and virtue: 1 Corinthians 13:11 (opposed to νήπιος); Ephesians 4:13; James 3:2 (in the last two passages τέλειος ἀνήρ).

3. universally, any male person, a man; so where τίς might have been used: Luke 8:41; Luke 9:38; Acts 6:11; Acts 10:5, etc. where ἀνήρ and τὶς are united: Luke 8:27; Acts 5:1; Acts 10:1. or ἀνήρ and ὅς he who, etc.: Romans 4:8; James 1:12. where mention is made of something usually done by men, not by women: Luke 22:63; Acts 5:36. where angels or other heavenly beings are said to have borne the forms of men: Luke 9:30; Luke 24:4; Acts 10:30. where it is so connected with an adjective as to give the adjective the force of a substantive: ἀνὴρ ἁμαρτωλός a sinner, Luke 5:8; λεπροὶ ἄνδρες, Luke 17:12; or is joined to appellatives: ἀνὴρ φονεύς, Acts 3:14; ἀν. προφήτης, Luke 24:19 (נָבִיא אִישׁ, Judges 6:8; [cf. Winers Grammar, 30; § 59, 1; Buttmann, 82 (72); other references under the word ἄνθρωπος, 4 a. at the end]) or to gentile names: ἄνδρες Νινευῖται, Matthew 12:41; ἀνὴρ Ἰουδαῖος, Acts 22:3; ἀνὴρ Αἰθίοψ, Acts 8:27; ἄνδ. Κύπριοι, Acts 11:20; especially in addresses of honor and respect [Winers Grammar, § 65, 5 d.; Buttmann, 82 (72)], Acts 1:11; Acts 2:14; Acts 13:16; Acts 17:22, etc.; even ἄνδρες ἀδελφοί, Acts 1:16; [Acts 2:29, Acts 2:37; Acts 7:2]; Acts 13:26 [Acts 13:15], etc.

4. when persons of either sex are included, but named after the more important: Matthew 14:35; Acts 4:4; [Meyer seems inclined (see his commentary on Acts, the passage cited) to dispute even these examples; but others would refer several other instances (especially Luke 11:31; James 1:20) to the same entry].

ἀνθίστημι

(436) ἀνθίστημι: perfect ἀνθέστηκα; 2 aorist αντέστην [imperative ἀντίστητε], infinitive ἀντιστῆναι; middle, present ἀνθίσταμαι; imperfect ἀνθιστάμην; (ἀντί and ἵστημι); to set against; as in Greek writings, in the middle, and in the perfect pluperfect [having present and imperfect force, Winers Grammar, 274 (257)] and 2 aorist active, to set oneself against, to withstand resist, oppose: perfect active, Romans 9:19; Romans 13:2; 2 Timothy 4:15 [R G]. 2 aorist active, Matthew 5:39; Luke 21:15; Acts 6:10; Galatians 2:11; Ephesians 6:13; 2 Timothy 3:8; [2 Timothy 4:15 L T Tr WH). imperative, James 4:7; 1 Peter 5:9. Middle: present, 2 Timothy 3:8. imperfect, Acts 13:8.

ἀνθομολογέομαι

(437) ἀνθομολογέομαι, -οῦμαι: [imperfect ἀνθωμολογούμην]; (ἀντί and ὁμολογέομαι); in Greek writings (from Demosthenes down)

1. to reply by professing or by confessing.

2. to agree mutually (in turn), to make a compact.

3. to acknowledge in the presence of (ἀντί before, over against; cf. ἐξομυλογεῖσθαι ἔναντι κυρίου, 2 Chronicles 7:6) anyone, (see Winer's De verb. comp. etc. Part iii., p. 19f): τὰς ἁμαρτίας to confess sins, Josephus, Antiquities 8, 10, 3 [Bekker reads ἀνομολογουμένους]; cf. 1 Esdr. 8:88 (90). τινί, to declare something in honor of one, to celebrate his praises, give thanks to him, Luke 2:38; (for הודָה in Psalms 78:13 (Psalms 79:13); 3 Macc. 6:33; [Daniel 4:31 (Daniel 4:34) the Sept. ; Test. xii. Patr. test. Jud. § 1)).

ἄνθος

(438) ἄνθος, -εος, τό, [from Homer down]; a flower: James 1:10; 1 Peter 1:24.

ἀνθρακιά

(439) ἀνθρακιά [on accent cf. Etym. Magn. 801, 21; Chandler § 95], -ᾶς, ἡ, a heap of burning coals: John 18:18; John 21:9. (Sir. 11:32; 4 Macc. 9:20; Homer, Iliad 9, 213, etc.) [Cf. BB. DD. under the word Coal.]

ἄνθραξ

(440) ἄνθραξ, -ακος, ὁ, coal (also, from Thucydides and Aristophanes down, a live coal), ἄνθρ. πυρός a coal of fire i. e. a burning or live coal; Romans 12:20 ἄνθρ. πυρὸς σωρεύειν ἐπὶ τὴν κεφαλήν τινος, a proverbial expression, from Proverbs 25:22, signifying to call up, by the favors you confer on your enemy, the memory in him of the wrong he has done you (which shall pain him as if live coals were heaped on his head), that he may the more readily repent. The Arabians call things that cause very acute mental pain burning coals of the heart and fire in the liver; cf. Gesenius in Rosenmüller's Biblical-exeg. Repert. i., p. 140f [or in his Thesaurus i. 280; cf. also BB. DD. under the word Coal].

ἀνθρωπάρεσκος

(441) ἀνθρωπάρεσκος, -ον, (ἄνθρωπος and ἄρεσκος agreeable, pleasing, insinuating; cf. εὐάρεσκος, δυσάρεσκος, ἀυτάρεσκος in Lob. ad Phryn., p. 621); only in Biblical and ecclesiastical writings. [Winers Grammar, 25]: studying to please men, courting the favor of men: Ephesians 6:6; Colossians 3:22. (Psalms 52:6 (Psalms 53:6); [Psalms of Solomon 4:8, 10].)

ἀνθρώπινος

(442) ἀνθρώπινος, -ίνη, -ινον, (ἄνθρωπος), [from Herodotus down], human; applied to things belonging to men: χεῖρες, Acts 17:25 L T Tr WH; φύσις, James 3:7; or instituted by men: κτίσις, [which see 3], 1 Peter 2:13; adjusted to the strength of man: πειρασμός [R. V. a temptation such as man can bear], 1 Corinthians 10:13 (cf. Neander [and Heinrici] at the passage; Pollux 3, 27, 131 ὁ οὐκ ἄν τις ὑπομένειεν, ὃ οὐκ ἄν τις ἐνέγκῃ... τὸ δὲ ἐναντίον, κουφόν, ἐυφορον, ὀἴστόν, ἀνθρώπινον, ἀνεκτόν). Opposite to divine things, with the implied idea of defect or weakness: 1 Corinthians 2:4 Rec. ; 1 Corinthians 2:13 (σοφία, originating with man); 1 Corinthians 4:3 (ἀνθρωπίνη ἡμέρα the judicial day of men, i. e. human judgment). ἀνθρώπινον λέγω, Romans 6:19 (I say what is human, speak as is usual among men, who do not always suitably weigh the force of their words; by this expression the apostle apologizes for the use of the phrase δουλωθῆναι τῇ δικαιοσύνῃ).

ἀνθρωποκτόνος

(443) ἀνθρωποκτόνος, -ον, (κτείνω to kill), a manslayer, murderer: John 8:44. contextually, to be deemed equal to a murderer, 1 John 3:15. (Euripides, Iph. T. (382) 389.) [Cf. Trench, § 83, and φονεύς.]

ἄνθρωπος

(444) ἄνθρωπος, -ου, ὁ, [perhaps from ἀνήρ and ὤψ, i. e. man's face: Curtius, § 422; Vanicek, p. 9. From Homer down]; man. It is used

1. universally, with reference to the genus or nature, without distinction of sex, a human being, whether male or female: John 16:21. And in this sense

a. with the article, generically, so as to include all human individuals: Matthew 4:4 (ἐπ’ ἄρτῳ ζήσεται ὁ ἄνθρωπος); Matthew 12:35 (ὁ ἀγαθὸς ἄνθ. every good person); Matthew 15:11, Matthew 15:18; Mark 2:27; Mark 7:15, Mark 7:18, Mark 7:20; Luke 4:4; John 2:25 [Winer's Grammar, § 18, 8]; John 7:51; Romans 7:1, etc.

b. so that a man is distinguished from beings of a different race or order;

α. from animals, plants, etc.: Luke 5:10; Matthew 4:19; Matthew 12:12; 2 Peter 2:16; Revelation 9:4, Revelation 9:7, Revelation 9:10, Revelation 9:15, Revelation 9:18; Revelation 11:13, etc.

β. from God, from Christ as divine, and from angels: Matthew 10:32; Matthew 19:6; Mark 10:9; Luke 2:15 [T WH omit; L Tr brackets] (opposed to angels); John 10:33; Acts 10:26; Acts 14:11; 1 Thessalonians 2:13; Galatians 1:10, Galatians 1:12; 1 Corinthians 3:21; 1 Corinthians 7:23; Philippians 2:7, Philippians 2:8; 1 Timothy 2:5; Hebrews 8:2; Hebrews 13:6; 1 Peter 2:4, etc.

c. with the added notion of weakness, by which man is led into mistake or prompted to sin: οὐκ ἄνθρωποί; [R G σαρκικοί] ἐστε; 1 Corinthians 3:4; σοφία ἀνθρώπων, 1 Corinthians 2:5; ἀνθρώπων ἐπιθυμίαι, 1 Peter 4:2; κατὰ ἄνθρωπον περιπατεῖτε ye conduct yourselves as men, 1 Corinthians 3:3; λαλεῖν or λέγειν κατὰ ἄνθρωπον, to speak according to human modes of thinking, 1 Corinthians 9:8; Romans 3:5; κατὰ ἄνθρωπον λέγω, I speak as a man to whom analogies from human affairs present themselves, while I illustrate divine things by an example drawn from ordinary human life, Galatians 3:15; κατὰ ἄνθρ. θηριομαχεῖν, as man is wont to fight, urged on by the desire of gain, honor and other earthly advantages, 1 Corinthians 15:32: οὐκ ἔστι κατὰ ἄνθρ. is not accommodated to the opinions and desires of men, Galatians 1:11; [for examples of κατὰ ἄνθ. in secular authors see Wetstein on Romans as above]; with the accessory notion of malignity: προσέχετε ἀπὸ τῶν ἀνθρώπων, Matthew 10:17; εἰς χεῖρας ἀνθρώπων, Matthew 17:22; Luke 9:44.

d. with the adjunct notion of contempt (as sometimes in Greek writings): John 5:12; the address ὦ ἄνθρωπε, or ἄνθρωπε, is one either of contempt and disdainful pity, Romans 9:20 (Plato, Gorgias, p. 452 b. σὺ δὲ... τίς εἶ, ὦ ἄνθρωπε), or of gentle rebuke, Luke 22:58, Luke 22:60. The word serves to suggest commiseration: ἴδε [T Tr WH ἰδοὺ] ὁ ἄνθρ. behold the man in question, maltreated, defenseless, John 19:5.

e. with a reference to the twofold nature of man, ὁ ἔσω and ὁ ἔξω ἄνθρωπος, soul and body: Romans 7:22; Ephesians 3:16; 2 Corinthians 4:16, (Plato, rep. 9, 589 a. ὁ ἐντὸς ἄνθρωπος; Plotinus Enn. 5, 1, 10 ὁ εἴσω ἄνθρ.; cf. Fritzsche on Romans, vol. ii., 61f. [Meyer on Romans, the passage cited; Ellicott on Ephesians, the passage cited]); ὁ κρυπτὸς τῆς καρδιας ἀνθρ. 1 Peter 3:4.

f. with a reference to the twofold moral condition of man, ὁ παλαιός (the corrupt) and ὁ καινὸς (ὁ νέος) ἄνθρ. (the truly Christian man, conformed to the nature of God): Romans 6:6; Ephesians 2:15; Ephesians 4:22, Ephesians 4:24; Colossians 3:9.

g. with a reference to the sex, (contextually) a male: John 7:22.

2. indefinitely, without the article, ἄνθρωπος,

a. someone, a (certain) man, when who he is either is not known or is not important: equivalent to τὶς, Matthew 17:14; Matthew 21:28; Matthew 22:11; Mark 12:1; Mark 14:13; Luke 5:18; Luke 13:19, etc. with the addition of τὶς, Matthew 18:12; Luke 10:30; Luke 14:2, Luke 14:16; Luke 15:11; Luke 16:1, Luke 16:19; John 5:5. in address, where the speaker either cannot or will not give the name, Luke 5:20; or where the writer addresses any and every reader, Romans 2:1, Romans 2:3.

b. where what is said holds of every man, so that ἄνθρ. is equivalent to the German indefinite man, one: Romans 3:28; 1 Corinthians 4:1; 1 Corinthians 7:1; 1 Corinthians 11:28; Galatians 2:16. So also where opposed to domestics, Matthew 10:36; to a wife, Matthew 19:10; to a father, Matthew 10:35; to the master of a household, Luke 12:36 — in which passages many, confounding sense and signification, incorrectly say that the word ἄνθρ. signifies father of a family, husband, son, servant.

3. in the plural οἱ ἄνθρ. is sometimes (the) people, German die Leute : Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; Matthew 8:27; Matthew 16:13; Luke 11:44; Mark 8:24, Mark 8:27; John 4:28; οὐδεὶς ἀνθρώπων (nemo hominum ) no one, Mark 11:2; 1 Timothy 6:16.

4. It is joined

a. to another substantive — a quasi-predicate of office, or employment, or characteristic — the idea of the predicate predominating [Winer's Grammar, § 59, 1]: ἄνθρωπος ἔμπορος a merchant (-man), Matthew 13:45 [WH text omits ἀνθρ.]; οἰκοδεσπότης, Matthew 13:52; Matthew 20:1; Matthew 21:33; βασιλεύς, Matthew 18:23; Matthew 22:2; φάγος, Matthew 11:19. (So in Hebrew סָרִיס אִישׁ a eunuch, Jeremiah 38:7, כֹּהֵן אִישׁ a priest, Leviticus 21:9; also in Greek writings: ἄνθ. ὁδίτης, Homer, Iliad 16, 263, elsewhere; cf. Matthiae, § 430, 6; [Krüger § 57, 1, 1]; but in Attic this combination generally has a contemptuous force; cf. Bernhardy, p. 48; in Latin homo gladiator , Cicero, epistles ad diversos 12, 22, 1).

b. to a gentile noun: ἄνθ. Κυρηναῖος, Matthew 27:32; ίουδαῖος, Acts 21:39; Ῥωμαῖος, Acts 16:37; Acts 22:25 (according to the context, a Roman citizen).

5. ὁ ἄνθρ., with the article, the particular man under consideration, who he is being plain from the context: Matthew 12:13; Matthew 26:72; Mark 3:5; Luke 23:6; John 4:50. οὗτος ὁ ἄνθ., Luke 14:30; John 9:16, John 9:24 [L Tr marginal reading WH]; John 11:47; ὁ ἄνθ. οὗτος, Mark 14:71; Luke 23:4, Luke 23:14, Luke 23:47; John 9:24 [R G T Tr text]: John 18:17; Acts 6:13; Acts 22:26; Acts 26:31, Acts 26:32. ὁ ἀνθ. ἐκεῖνος, Matthew 12:45; Matthew 26:24; Mark 14:21.

6. Phrases: ὁ ἄνθ. τῆς ἁμαρτίας (or with T Tr text WH text, τ. ἀνομίας), 2 Thessalonians 2:3, see ἁμαρτία , 1, p. 30f. ἄνθ. τοῦ θεοῦ a man devoted to the service of God, God's minister: 1 Timothy 6:11; 2 Timothy 3:17 (of the evangelists, the associates of the apostles); 2 Peter 1:21 (of prophets, like אֱלֹהִים אִישׁ often in the O. T.; cf. Gesenius, Thesaurus i., p. 85). For ὁ υἱὸς τοῦ ἀνθρώπου and υἱοὶ τῶν ἀνθρ., see under υἱός .

ἀνθυπατεύω

(445) ἀνθυπατεύω; (ἀντί for i. e. in lieu or stead of anyone, and ὑπατεύω to be ὕπατος, to be supreme, to be consul); to be proconsul: Acts 18:12 [R G; cf. Buttmann, 169 (147)]. (Plutarch, comp. Demosthenes c. Cicero, c. 3; Herodian, 7, 5, 2.)

ἀνθύπατος

(446) ἀνθύπατος, -ου, ὁ, [see the preceding word], proconsul: Acts 13:7, Acts 13:8, Acts 13:12; Acts 18:12 L T Tr WH; Acts 19:38. The emperor Augustus divided the Roman provinces into senatorial and imperial. The former were presided over by proconsuls; the latter were administered by legates of the emperor, sometimes called also propraetors. (Polybius, Dionysius Halicarnassus, Lucian, Plutarch, and often in Dio Cassius) [B. D. under the word Proconsul; Alex.'s Kitto under the word Province; especially Bp. Lightfoot in The Contemp. Rev. for 1878, p. 289f.]

ἀνίημι

(447) ἀνίημι [participle plural ἀνιέντες]; 2 aorist subjunctive ἀνῶ, participle plural ἀνέντες; 1 aorist passive ἀνέθην; to send back; to relax; contextually, to loosen: τί, Acts 16:26 (τοὺς δεσμούς, Plutarch, Alex. M. 73); Acts 27:40. Tropically, τὴν ἀπειλήν, to give up, omit, calm [?], Ephesians 6:9; (τὴν ἔχθραν, Thucydides 3, 10; τὴν ὀργήν, Plutarch, Alex. M. 70). to leave, not to uphold, to let sink: Hebrews 13:5, (Deuteronomy 31:6).

ἀνίλεως

(448) ἀνίλεως, -ων, genitive -ω, (ἵλεως, Attic for ἴλαος), without mercy, merciless: James 2:13 [R G]. Found nowhere else [except Herodian, epim. 257]. Cf. ἀνέλεος .

ἄνιπτος

(449) ἄνιπτος, -ον, (νίπτω to wash), unwashed: Matthew 15:20; Mark 7:2, and R L marginal reading in 5. (Homer, Iliad 6, 266, etc.)

ἀνίστημι

(450) ἀνίστημι: future ἀναστήσω; 1 aorist ἀνέστησα; 2 aorist ἀνέστην, imperative ἀνάστηθι and (Acts 12:7; Ephesians 5:14 and L WH text in Acts 9:11) ἀνάστα (Winers Grammar, § 14, 1 h.; [Buttmann, 47 (40)]); middle, present ἀνισταμαι; future ἀναστήσομαι; [from Homer down];

I. Transitively, in the present 1 aorist and future active, to cause to rise, raise up (הֵקִים):

a. properly, of one lying down: Acts 9:41.

b. to raise up from death: John 6:39, John 6:44, John 6:54; Acts 2:32; Acts 13:34 (so in Greek writings).

c. to raise up, cause to be born: σπέρμα offspring (Genesis 38:8), Matthew 22:24 [cf. Winer's Grammar, 33 (32)]; τὸν Χριστόν, Acts 2:30 Rec. to cause to appear, bring forward, τινά τινι one for anyone's succor: προφήτην, Acts 3:22; Acts 7:37; τὸν παῖδα αὐτοῦ, Acts 3:26.

II. Intransitively, in the perfect pluperfect and 2 aorist active, and in the middle;

1. to rise, stand up; used

a. of persons lying down (on a couch or bed): Mark 1:35; Mark 5:42; Luke 8:55; Luke 11:7; Acts 9:34, Acts 9:40. of persons lying on tht ground: Mark 9:27; Luke 17:19; Luke 22:46; Acts 9:6.

b. of persons seated: Luke 4:16 (ἀνέστη ἀναγνῶναι); Matthew 26:62; Mark 14:60; Acts 23:9.

c. of those who leave a place to go elsewhere: Matthew 9:9; Mark 2:14; [Mark 10:50 R G]; Luke 4:38; Luke 23:1; Acts 9:30. Hence, of those who prepare themselves for a journey (German sich aufmachen ): Mark 7:24; Mark 10:1; Luke 1:39; Luke 15:18, Luke 15:20; Acts 10:20; Acts 22:10. In the same way the Hebrew קוּם (especially וַיָּקָם) is put before verbs of going, departing, etc., according to the well known oriental custom to omit nothing contributing to the full pictorial delineation of an action or event; hence, formerly וַיָקָם and ἀναστάς were sometimes incorrectly said to be redundant; cf. Winer's Grammar, 608 (565). ἀναστῆναι ἀπό to rise up from something, i. e. from what one has been doing while either sitting or prostrate on the ground: Luke 22:45.

d. of the dead; 2 aorist, with ἐκ νεκρῶν added: Matthew 17:9 R G WH marginal reading; Mark 9:9; Mark 12:25; Luke 16:31; Luke 24:46; John 20:9; Ephesians 5:14 (here figuratively); with ἐκ νεκρῶν omitted: Mark 8:31; Mark 16:9; Luke 9:8, Luke 9:19 [Luke 9:22 L T Tr marginal reading WH marginal reading]; Luke 24:7; Romans 14:9 Rec. ; so (without ἐκ νεκρ.) in the future middle also: Matthew 12:41; [Matthew 17:23, L WH marginal reading]; Matthew 20:19 [R G L Tr marginal reading WH marginal reading]; Mark 10:34; Luke 11:32; Luke 18:33; John 11:23; 1 Thessalonians 4:16.

2. to arise, appear, stand forth; of kings, prophets, priests, leaders of insurgents: Acts 5:36; Acts 7:18. middle, Romans 15:12; Hebrews 7:11, Hebrews 7:15. of those about to enter into conversation or dispute with anyone, Luke 10:25; Acts 6:9; or to undertake some business, Acts 5:6; or to attempt something against others, Acts 5:17. Hence, ἀναστῆναι ἐπί τινα to rise up against anyone: Mark 3:26 (עַל קוּם).

[Synonym: see ἐγείρω , at the end. Compare: ἐπ-, ἐξανίστημι.]

Related entry: ἀνα-πηδάω: [1 aorist participle ἀναπηδήσας]; (Homer, Iliad 1 1, 379; often in Plato, Xenophon, Democritus); to leap up, spring up, start up: ἀναπηδήσας, Mark 10:50 L T Tr WH; cf. Fritzsche at the location (1 Samuel 20:34; Proverbs 18:4 [Ald. etc.]; Tobit ii. 4; vi. 3; vii. 6.)

Ἄννα

(451) Ἄννα [WH Ἅννα, see their Introductory § 408], -ας [on this genitive cf. Buttmann, 17 (15); Ph. Bttm. Ausf. Spr. i., p. 138], ἡ, Anna, (חַנָּה grace), the proper name of a woman (so in 1 Samuel 1:2; 1 Samuel 2:1 Alex.; Tobit 1:9, 20, etc.), a prophetess, in other respects unknown: Luke 2:36.

Ἄννας

(452) Ἄννας [WH Ἅννας, see their Introductory § 408], -α (on this genitive cf. Winer's Grammar, § 8, 1, p. 60 (59)), ὁ, (in Josephus, Ἄνανος; from Hebrew חָנַן to be gracious), a high priest of the Jews, elevated to the pontificate by Quirinius the governor of Syria circa A. D. 6 or 7; but afterwards, A. D. 15 , deposed by Valerius Gratus, the procurator of Judæa, who put in his place, first Ismael, son of Phabi, and shortly after Eleazar, son of Annas. From the latter, the office passed to Simon; from Simon circa A. D. 18 to Caiaphas (Josephus, Antiquities 18, 2, 1f); but Annas, even after he had been put out of office, continued to have great influence: John 18:13, John 18:24. This explains the mistake [but see references below (especially to Schürer), and cf. ἀρχιερεύς , 2] by which Luke, in his Gospel Luke 3:2 (according to the true reading ἀρχιερέως) and in Acts 4:6, attributes to him the pontificate long after he had been removed from office. Cf. Winers RWB under the word Annas; Keim in Schenkel i., p. 135f; Schürer in the Zeitschr. für wissensch. Theol. for 1876, p. 580f [also in his Neutest. Zeitgesch. § 23 iv.; and BB. DD. under the word].

ἀνόητος

(453) ἀνόητος, -ον (νοητός from νοέω);

1. not understood, unintelligible;

2. generally active, not understanding, unwise, foolish: Romans 1:14 (opposed to σοφοί); Luke 24:25; Galatians 3:1, Galatians 3:3; Titus 3:3. ἐπιθυμίαι ἀνόητοι, 1 Timothy 6:9. (Proverbs 17:28; Psalms 48:13 (Psalms 49:13); and often in Attic writings; [cf. Trench, § lxxv.; Ellicott on Galatians 3:1; Schmidt, chapter 147 § 20].)

ἄνοια

(454) ἄνοια, -ας, ἡ (ἄνους [i. e. ἄνοος without understanding]), want of understanding, folly: 2 Timothy 3:9. madness expressing itself in rage, Luke 6:11 [δύο δ’ ἀνοίας γένη, τὸ μὲν μανίαν, τὸ δὲ ἀμαθίαν, Plato, Tim., p. 86 b.]. ([Theognis, 453]; Herodotus 6, 69; Attic writings from Thucydides down.)

ἀνοίγω

(455) ἀνοίγω; (ἀνά, οἴγω i. e. ὀιγνυμι); future ἀνοίξω; 1 aorist ἤνοιξα and (John 9:14 and as a variant elsewhere also) ἀνέῳξα (an earlier form) [and ἠνέωξα WH in John 9:17, John 9:32 (cf. Genesis 8:6), so Tr (when corrected), but without the iota subscript; see Ι, ι]; 2 perfect ἀνέῳγα (to be or stand open; cf. Bttm. Ausf. Spr. ii., p. 250f; [Rutherford, New Phryn., p. 247; Veitch, under the word]; the Attic writers give this force mostly to the perfect passive); passive [present ἀνοίγομαι Matthew 7:8 L Tr text WH marginal reading; Luke 11:10 Tr marginal reading WH marginal reading]; perfect participle ἀνεῳγμένος and ἠνεῳγμένος (ἠνοιγμένος Acts 9:8 Tdf. ); 1 aorist ἀνεῴχθην, ἠνεῴχθην, and ἠνοίχθην, infinitive ἀνεῳχθῆναι (with double augment Luke 3:21); 2 aorist ἠνοίγην (the usual later form); 1 future ἀνοιχθήσομαι (Luke 11:9 Tdf. , Luke 11:10 L T); 2 future ἀνοιγήσομαι; (on these forms, in the use of which both manuscripts and editions differ much, cf. [Tdf. Proleg., p. 121f]; WHs Appendix, pp. 161, 170; Buttman Gram., p. 280 [21st German edition]; Buttman N. T. Gr. 63 (55); Winers Grammar, 72 (70) and 83 (79); [Veitch, under the word]); to open: a door, a gate, Acts 5:19; Acts 12:10, Acts 12:14; Acts 16:26; Revelation 4:1; very often in Greek writings. Metaphorically, to give entrance into the soul, Revelation 3:20; to furnish opportunity to do something, Acts 14:27; Colossians 4:3; passive, of an opportunity offered, 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8; cf. θύρα . simply ἀνοίγειν τινί to open (the door [Buttmann, 145 (127)]) to one; properly: Luke 12:36; Acts 5:23; Acts 12:16; John 10:3; in a proverbial saying, to grant something asked for, Matthew 7:7; Luke 11:9; parabolically, to give access to the blessings of God's kingdom, Matthew 25:11; Luke 13:25; Revelation 3:7. τοὺς θησαυρούς, Matthew 2:11 (Sir. 43:14; Euripides, Ion 923); τὰ μνημεῖα, Matthew 27:52; τάφος, Romans 3:13; τὸ θρέαρ, Revelation 9:2. heaven is said to be opened and something to descend from it, Matthew 3:16; Luke 3:21; John 1:51 (52); Acts 10:11; or something is said to be seen there, Acts 7:56 R G; Revelation 11:19 (ὁ ναὸς... ὁ ἐν τῷ οὐρανῷ); [Revelation 15:5]; Revelation 19:11. ἀνοίγ. τὸ στόμα: of a fish's mouth, Matthew 17:27; Hebraistically, of those who begin to speak [Winer's Grammar, 33 (32), 608 (565)], Matthew 5:2; Acts 8:32, Acts 8:35; Acts 10:34; Acts 18:14; followed by εἰς βλασφημίαν [-μίας L T Tr WH], Revelation 13:6; ἐν παραβολαῖς, i. e. to make use of [A. V. in], Matthew 13:35 (Psalms 77:2 (Psalms 78:2); ἐν ἔπεσι Lucian, Philops. § 33); πρός τινα, 2 Corinthians 6:11 (τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς our mouth is open toward you, i. e. we speak freely to you, we keep nothing back); the mouth of one is said to be opened who recovers the power of speech, Luke 1:64; of the earth yawning, Revelation 12:16. ἀν. ἀκοάς (τινος), i. e. to restore the faculty of hearing, Mark 7:35 (L T Tr WH). ἀν. τοὺς ὀφθαλμούς [Winer's Grammar, 33 (32)], to part the eyelids so as to see, Acts 9:8, Acts 9:40; τινός, to restore one's sight, Matthew 9:30; Matthew 20:33; John 9:10, John 9:14, John 9:17, John 9:21, John 9:26, John 9:30, John 9:32; John 10:21; John 11:37; metaphorically, Acts 26:18 (to open the eyes of one's mind). ἀνοίγω τὴν σφραγίδα, to unseal, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1; ἀν. τὸ βιβλίον, βιβλαρίδιον, to unroll, Luke 4:17 L Tr WH; Revelation 5:2-5; Revelation 10:2, Revelation 10:8; Revelation 20:12.

[Compare: διανοίγω.]

ἀνοικοδομέω

(456) ἀνοικοδομέω, -ῶ: future ἀνοικοδομήσω; to build again, (Vulg. reaedifico ): Acts 15:16. ([Thucydides 1, 89, 3]; Diodorus 11, 39; Plutarch, Themistius, 19; Cam. 31; Herodian, 8, 2, 12 [5, Bekker edition].)

ἄνοιξις

(457) ἄνοιξις, -εως, ἡ, (ἀνοίγω, which see), an opening: ἐν ἀνοίξει τοῦ στόματός μου as often as I open my month to speak, Ephesians 6:19. (Thucydides 4, 68, 4; τῶν πυλῶν, id. 4, 67, 3; χειλῶν, Plutarch, mor. [symp. 1. ix. quaest. 2, 3], p. 738 c.)

ἀνομία

(458) ἀνομία, -ας, ἡ, (ἄνομος);

1. properly, the condition of one without law — either because ignorant of it, or because violating it.

2. contempt and violation of law, iniquity, wickedness: Matthew 23:28; Matthew 24:12; 2 Thessalonians 2:8 (T Tr text WH text; cf. ἁμαρτία , 1, p. 30f), 2 Thessalonians 2:7; Titus 2:14; 1 John 3:4. opposed to ἡ δικαιοσύνη, 2 Corinthians 6:14; Hebrews 1:9 [not Tdf. ] (Xenophon, mem. 1, 2, 24 ἀνομία μᾶλλον ἤ δικαιοσύνη χρώμενοι); and to ἡ δικαιοσύνη and ὁ ἁγιασμός, Romans 6:19 (τῇ ἀνομία εἰς τὴν ἀνομίαν to iniquity — personified — in order to work iniquity); ποιεῖν τὴν ἀνομίαν to do iniquity, act wickedly, Matthew 13:41; 1 John 3:4; in the same sense, ἐργάζεσθαι τὴν ἀν., Matthew 7:23; plural αἱ ἀνομίαι manifestations of disregard for law, iniquities, evil deeds: Romans 4:7 (Psalms 31:1 (Psalms 32:1)); Hebrews 8:12 [R G L]; Hebrews 10:17. (In Greek writings from [Herodotus 1, 96] Thucydides down; often in the Sept. )

[Synonym: cf. Trench, § lxvi.; Tittmann 1:48; Ellicott on Titus 2:14.]

ἄνομος

(459) ἄνομος, -ον (νόμος);

1. destitute of (the Mosaic) law: used of Gentiles, 1 Corinthians 9:21, (without any suggestion of 'iniquity'; just as in Additions to Esther 4:42, where ἄνομοι ἀπερίτμητοι and ἀλλότριοι are used together).

2. departing from the law, a violator of the law, lawless, wicked; (Vulg. iniquus ; [also injustus ]): Mark 15:28 [R L Tr brackets]; Luke 22:37; Acts 2:23 (so in Greek writings); opposed to ὁ δίκαιος, 1 Timothy 1:9; ὁ ἄνομος (κατ’ ἐξοχήν), he in whom all iniquity has as it were fixed its abode, 2 Thessalonians 2:8; ἀν. ἔργον, an unlawful deed, 2 Peter 2:8; free from law, not subject to law [Vulg. sine lege ]: μὴ ὤν ἄνομος θεοῦ [Buttmann, 169 (147)] (Rec. θεῷ), 1 Corinthians 9:21. (Very often in the Sept. )

[Synonym: see ἀνομία , at the end.]

ἀνόμως

(460) ἀνόμως, adverb, without the law (see ἄνομος , 1), without a knowledge of the law: ἀν. ἁμαρτάνειν, to sin in ignorance of the Mosaic law, Romans 2:12; ἀπόλλυσθαι to perish, but not by sentence of the Mosaic law, ibid. (ἀνόμως ζῆν to live ignorant of law and discipline, Isoc. panegyr. c. 10 § 39; ἀνόμως ἀπολλυσθαι to be slain contrary to law, as in wars, seditions, etc., ibid. c. 44 § 168. In Greek writings generally unjustly, wickedly, as 2 Macc. 8:17.)

ἀνορθόω

(461) ἀνορθόω, -ῶ: future ἀνορθώσω; 1 aorist ἀνώρθωσα; 1 aorist passive ἀνωρθώθην (Luke 13:13; without the augment ἀνορθώθην L T Tr; cf. [WHs Appendix, p. 161]; Buttmann, 34 (30); [Winer's Grammar, 73 (70)]);

1. to set up, make erect: a crooked person, Luke 13:13 (she was made straight, stood erect); drooping hands and relaxed knees (to raise them up by restoring their strength), Hebrews 12:12.

2. to rear again, build anew: σκηνήν, Acts 15:16 (Herodotus 1, 19 τὸν νηὸν... τὸν ἐνέπρησαν; 8, 140; Xenophon, Hell. 4, 8, 12, etc.; in various senses in the Sept. ).

ἀνόσιος

(462) ἀνόσιος, -ον, (α privative and ὅσιος, which see), unholy, impious, wicked: 1 Timothy 1:9; 2 Timothy 3:2. (In Greek writings from [Aeschylus and] Herodotus down.)

ἀνοχή

(463) ἀνοχή, -ῆς, ἡ, (compare ἀνέχομαί τινος, under the word ἀνέχω, p. 45), toleration, forbearance; in this sense only in Romans 2:4; Romans 3:26 (Romans 3:25). (In Greek writings a holding back, delaying, from ἀνέχω to hold back, hinder.) [Cf. Trench, § liii.]

ἀνταγωνίζομαι

(464) ἀνταγωνίζομαι; to struggle, fight; πρός τι, against a thing, Hebrews 12:4 [cf. Winers Grammar, § 52, 4, 3]. (Xenophon, Plato, Demosthenes, etc.)

ἀντάλλαγμα

(465) ἀντάλλαγμα, -τος, τό, (ἀντί in place of, in turn, and ἄλλαγμα see ἀλλάσσω ), that which is given in place of another thing by way of exchange; what is given either in order to keep or to acquire anything: Matthew 16:26; Mark 8:37, where the sense is, 'nothing equals in value the soul's salvation.' Christ transfers a proverbial expression respecting the supreme value of the natural life (Homer, Iliad 9, 401 οὐ γὰρ ἐμοὶ ψυχῆς ἀντάξιον) to the life eternal. (Ruth 4:7; Jeremiah 15:13; Sir. 6:15, etc.; Euripides, Or. 1157; Josephus, b. j. 1, 18, 3.)

ἀνταναπληρόω

(466) ἀνταναπληρόω, -ῶ; (ἀντί and ἀναπληρόω, which see); to fill up in turn: Colossians 1:24 (the meaning is, 'what is wanting of the afflictions of Christ to be borne by me, that I supply in order to repay the benefits which Christ conferred on me by filling up the measure of the afflictions laid upon him'); [Meyer, Ellicott, etc., explain the word (with Wetstein) by 'ἀντὶ ὑστερήματος succedit ἀναπλήρωμα'; but see Bp. Lightfoot at the passage, who also quotes the passages where the word occurs]. (Demosthenes, p. 182, 22; Dio Cassius, 44, 48; Apollonius Dyscolus, de constr. orat. i. pp. 14, 1 [cf. Buttmann at the passage]; 114, 8; 258, 3; 337, 4.)

ἀνταποδίδωμι

(467) ἀνταποδίδωμι: future ἀνταποδώσω; 2 aorist infinitive ἀνταποδοῦναι; 1 future passive ἀνταποδοθήσομαι; (ἀντί for something received, in return, ἀποδίδωμι to give back); to repay, requite;

a. in a good sense: Luke 14:14; Romans 11:35; εὐχαριστίαν τίνι, 1 Thessalonians 3:9.

b. in a bad sense, of penalty and vengeance; absolutely: Romans 12:19; Hebrews 10:30 (Deuteronomy 32:35); θλῖψιν τινί, 2 Thessalonians 1:6. (Very often in the Sept. and Apocrypha, in both senses; in Greek writings from [Herodotus] Thucydides down.)

ἀνταπόδομα

(468) ἀνταπόδομα, -τος, τό, (see ἀνταποδίδωμι ), the thing paid back, requital;

a. in a good sense: Luke 14:12.

b. in a bad sense: Romans 11:9. (In the Sept. equivalent to גְּמוּל, Judges 9:16 [Alex. ], etc.; the Greeks say ἀνταπόδοσις [cf. Winer's Grammar, 25].)

ἀνταπόδοσις

(469) ἀνταπόδοσις, -εως, ἡ, recompense: Colossians 3:24. (In the Sept. equivalent to גְּמוּל, Isaiah 59:18, etc.; in Greek writings from Thucydides down.)

ἀνταποκρίνομαι

(470) ἀνταποκρίνομαι; 1 aorist passive ἀνταπεκρίθην [see ἀποκρίνω , ii.]; to contradict in reply, to answer by contradicting, reply against: τινὶ πρός τι, Luke 14:6; (Sept. Judges 5:29 [Alex. ]; Job 16:8; Job 32:12; Aesop fab. 172 edition de Furia [p. 353, Coray edition]).

Hence, equivalent to to altercate, dispute: with the dative of person Romans 9:20. (In a mathematical sense, to correspond to each other or be parallel, in Nicomachus Gerasenus, arithm. 1, 8, 11, p. 77 a. [p. 17, Hoche edition]) cf. Winer's De verb. comp. etc. Part iii., p. 17.

ἀντεῖπον

(471) ἀντεῖπον, a 2 aorist used instead of the verb ἀντιλέγειν, to speak against, gainsay; [from Aeschylus down]: Luke 21:15; Acts 4:14. Cf. εἶπον .

ἀντέχω

(472) ἀντέχω: middle [present ἀντέχομαι]; future ἀνθέξομαι; to hold before or against, hold back, withstand, endure; in the N. T. only in the middle to keep oneself directly opposite to anyone, hold to him firmly, cleave to, paying heed to him: τινός, Matthew 6:24; Luke 16:13; τῶν ἀσθενῶν, to aid them, care for them, 1 Thessalonians 5:14; τοῦ λόγου, to hold to, hold it fast, Titus 1:9. (Deuteronomy 32:41; Isaiah 56:4, Isaiah 56:6; Proverbs 3:18, etc., and often in Greek writings.) Cf. Kühner, § 520 b. [2te Aufl. § 416, 2; cf. Jelf, § 536]; Winers Grammar, 202 (190); [Buttmann, 161 (140)].

ἀντί

(473) ἀντί [before ὧν, ἀνθ’; elsewhere neglecting elision] a preposition followed by the genitive (answering to the Latin ante and the German prefixes ant- , ent- ), in the use of which the N. T. writings coincide with the Greek (Winer's Grammar, 364 (341));

1. properly, it seems to have signified over against, opposite to, before, in a local sense (Buttmann Gram., p. 412; [cf. Curtius, § 204]). Hence,

2. indicating exchange, succession, for, instead of, in place of (something).

a. universally, instead of: ἀντὶ ἰχθύος ὄφιν, Luke 11:11; ἀντὶ περιβολαίου to serve as a covering, 1 Corinthians 11:15; ἀντὶ τοῦ λέγειν, James 4:15 (ἀντὶ τοῦ with the infinitive often in Greek writings [Winers Grammar, 329 (309); Buttmann, 263 (226)]).

b. of that for which anything is given, received, endured: Matthew 5:38; Matthew 17:27 (to release me and thyself from obligation); Hebrews 12:2 (to obtain the joy; cf. Bleek, Lünemann, or Delitzsch at the passage); of the price of sale (or purchase): Hebrews 12:16; λύτρον ἀντὶ πολλῶν, Matthew 20:28; Mark 10:45. Then

c. of recompense: κακὸν ἀντὶ κακοῦ ἀποδιδόναι, Romans 12:17; 1 Thessalonians 5:15; 1 Peter 3:9, (Wis. 11:16 (15)). ἀνθ’ ὧν equivalent to ἀντὶ τούτων, ὅτι for that, because: Luke 1:20; Luke 19:44; Acts 12:23; 2 Thessalonians 2:10 (also in secular authors [examples in Wetstein on Luke 1:20]; cf. Herm. ad Vig., p. 710; [Winers Grammar, 364 (342), cf. 162 (153); Buttmann, 105 (92)]; Hebrew אֲשֶׁר תַּחַת, Deuteronomy 21:14; 2 Kings 22:17).

d. of the cause: ἀνθ’ ὧν wherefore, Luke 12:3; ἀντὶ τούτου for this cause, Ephesians 5:31.

e. of succession to the place of another: Ἀρχ. βασιλεύει ἀντὶ Ἡρώδου in place of Herod, Matthew 2:22 (1 Kings 11:44; Herodotus 1, 108; Xenophon, an. 1, 1, 4). χάριν ἀντὶ χάριτος grace in the place of grace, grace succeeding grace perpetually, i. e. the richest abundance of grace, John 1:16 (Theognis, verse 344 ἀντ’ ἀνιῶν ἀνίας [yet cf. the context verse 342 (vss. 780 and 778, Welcker edition); more appropriate are the references to Philo, i. 254, Mang. edition (de poster. Caini § 43, vol. ii. 39, Richter edition), and Chrysostom de sacerdot. l. 6 c. 13 § 622]).

3. As a prefix, it denotes

a. opposite, over against: ἀντιπέραν, ἀντιπαρέρχεσθαι.

b. the mutual efficiency of two: ἀντιβάλλειν, ἀντικαλεῖν, ἀντιλοιδορεῖν.

c. requital: ἀντιμισθία, ἀνταποδίδωμι.

d. hostile opposition: ἀντίχριστος.

e. official substitution, instead of: ἀνθύπατος.

ἀντιβάλλω

(474) ἀντιβάλλω; to throw in turn (properly, Thucydides 7, 25; Plutarch, Nic. 25): λόγους πρός ἀλλήλους to exchange words with one another, Luke 24:17 [cf. 2 Macc. 11:13].

ἀντιδιατίθημι

(475) ἀντιδιατίθημι: [present middle ἀντιδιατίθεμαι]; in middle to place oneself in opposition, to oppose: of heretics, 2 Timothy 2:25, cf. DeWette [or Holtzm.] at the passage; (several times in ecclesiastical writings; in the active to dispose in turn, to take in hand in turn: τινά, Diodorus except, p. 602 [vol. v., p. 105, 24, Dindorf edition; absolutely to retaliate, Philo de spec. legg. § 15; de concupisc. § 4]).

ἀντίδικος

(476) ἀντίδικος, -ον, (δίκη); as a substantive ὁ ἀντίδικος

a. an opponent in a suit at law: Matthew 5:25; Luke 12:58; Luke 18:3, (Xenophon, Plato, often in the Attic orators).

b. universally, an adversavy, enemy, (Aesehyl. Ag. 41; Sir. 33:9; 1 Samuel 2:10; Isaiah 41:11, etc.): 1 Peter 5:8 (unless we prefer to regard the devil as here called ἀντίδικος because he accuses men before God).

ἀντίθεσις

(477) ἀντίθεσις [(τίθημι, from Plato down], -εως, ἡ;

a. opposition.

b. that which is opposed: 1 Timothy 6:20, (ἀντιθέσεις τῆς ψευδων. γνώσ. the inventions of false knowledge, either mutually oppugnant, or opposed to true Christian doctrine).

ἀντικαθίστημι

(478) ἀντικαθίστημι: 2 aorist ἀντικατέστην; [from Herodotus down]; in the transitive tenses:

1. to put in place of another.

2. to place in opposition (to dispose troops, set an army in line of battle); in the intransitive tenses, to stand against, resist: Hebrews 12:4, (Thucydides 1, 62. 71).

ἀντικαλέω

(479) ἀντικαλέω, -ῶ: 1 aorist ἀντεκάλεσα; to invite in turn: τινά, Luke 14:12. [Xenophon, conviv. 1, 15.]

ἀντίκειμαι

(480) ἀντίκειμαι;

1. to be set over against, lie opposite to, in a local sense ([Hippocrates de aëre, p. 282 Foes. (191 Chart.); Strabo 7, 7, 5]; Herodian, 6, 2, 4 (2 Bekker); 3, 15, 17 (8 Bekker); [cf. Aristotle, de caelo 1, 8, p. 277^a, 23]).

2. to oppose, be adverse to, withstand: τινί, Luke 13:17; Luke 21:15; Galatians 5:17; 1 Timothy 1:10. simply (ὁ) ἀντικείμενος, an adversary, [Tittmann 2:9]: 1 Corinthians 16:9; Philippians 1:28; 2 Thessalonians 2:4; 1 Timothy 5:14. (Dio Cass. 39, 8. Exodus 23:22; 2 Macc. 10:26, etc.; [see Sophocles' Lexicon, under the word].)

ἀντικρύ

(481) ἀντικρύ (L T WH ἄντικρυς [Chandler § 881; Treg. ἀντικρύς. Cf. Lob. Path. Elementa 2:283]; ad Phryn., p. 444; [Rutherford, New Phryn., p. 500f]; Bttm. Ausf. Spr. 2:366), adverb of place, over against, opposite: with the genitive, Acts 20:15. (Often in Greek writings; Philo de vict. off. § 3; de vit. Moys. iii. § 7; in Flacc. § 10.)

ἀντιλαμβάνω

(482) ἀντιλαμβάνω: middle [present ἀντιλαμβάνομαι]; 2 aorist ἀντελαβόμην; to take in turn or in return, to receive one thing for another given, to receive instead of; in middle, frequent in Attic prose writings,

1. to lay hold of, hold fast to, anything: τινός.

2. to take a person or thing in order as it were to be held, to take to, embrace; with a genitive of the person, to help, succor: Luke 1:54; Acts 20:35 (Diodorus 11, 13; Dio Cassius, 40, 27; 46, 45; often in the Sept. ) with a genitive of the thing, to be a partaker, partake of: τῆς εὐεργεσίας of the benefit of the services rendered by the slaves, 1 Timothy 6:2; cf. De Wette at the passage (μήτε ἐσθίων πλειόνων ἡδονῶν ἀντιλήψεται, Porphyry , de abstin. 1, 46; [cf. Eusebius, h. e. 4, 15, 37 and examples in Field, Otium Norv. pars. iii. at the passage cited])

[Compare: συναντιλαμβάνομαι.]

ἀντιλέγω

(483) ἀντιλέγω; [imperfect ἀντέλεγον]; to speak against, gainsay, contradict; absolutely: Acts 13:45 [L Tr WH omit]; Acts 28:19; Titus 1:9. τινί, Acts 13:45. followed by μή and the accusative with an infinitive: Luke 20:27 [L marginal reading Tr WH λέγοντες], (as in Greek writings; see Passow [or Liddell and Scott], under the word; [Winers Grammar, § 65, 2b; Buttmann, 355 (305)]). to oppose oneself to one, decline to obey him, declare oneself against him, refuse to have anything to do with him, [cf. Winer's Grammar, 23 (22)]: τινί, John 19:12 (Lucian, dial. inferor. 30, 3); absolutely, Romans 10:21 [cf. Meyer]; Titus 2:9 (Achilles Tatius 5, 27). Passive, ἀντιλέγομαι I am disputed, assent or compliance is refused me, (Winer's Grammar, § 39, 1): Luke 2:34; Acts 28:22.

ἀντίλημψις

(484) ἀντίληψις [L T Tr WH -λημψις; see Μ, μ], -εως, ἡ, (ἀντιλαμβάνομαι), in secular authors, mutual acceptance (Thucydides 1, 120), a laying hold of, apprehension, perception, objection of a disputant, etc. In Biblical speech aid, help (Psalm 21:20 [cf. Psalms 21:1]; 1 Esdr. 8:27; Sir. 11:12; Sir. 51:7; 2 Macc. 15:7, etc.); plur, 1 Corinthians 12:28, the ministrations of the deacons, who have care of the poor and the sick.

ἀντιλογία

(485) ἀντιλογία -ας, ἡ, (ἀντίλογος, and this from ἀντιλέγω), [from Herodotus down];

1. gainsaying, contradiction: Hebrews 7:7; with the added notion of strife, Hebrews 6:16 (Exodus 18:16; Deuteronomy 19:17, etc.).

2. opposition in act [this sense is disputed by some, e. g. Lün. on Heb. as below, Meyer on Romans 10:21 (see ἀντιλέγω ); contra cf. Fritzsche on Romans, the passage cited]: Hebrews 12:3; rebellion, Jude 1:11 (Proverbs 17:11).

ἀντιλοιδορέω

(486) ἀντιλοιδορέω -ῶ: [imperfect ἀντελοιδόρουν]; to revile in turn, to retort railing: 1 Peter 2:23. (Lucian, conviv. 40; Plutarch, Anton. 42; [de inimic. util. § 5].)

ἀντίλυτρον

(487) ἀντίλυτρον, -ου, τό, what is given in exchange for another as the price of his redemption, ransom: 1 Timothy 2:6. (An uncertain translator in Psalms 48:9 (Psalms 49:9); the Orphica lith. 587; [cf. Winer's Grammar, 25].)

ἀντιμετρέω

(488) ἀντιμετρέω, -ῶ: future passive ἀντιμετρηθήσομαι; to measure back, measure in return: Matthew 7:2 Rec. ; Luke 6:38 [L. marginal reading WH marginal reading μετρέω], (in a proverbial phrase, equivalent to to repay; Lucian, amor. c. 19).

ἀντιμισθία

(489) ἀντιμισθία, -ας, ἡ, (ἀντίμισθος remunerating) a reward given in compensation, requital, recompense;

a. in a good sense: 2 Corinthians 6:13 (τὴν αὐτὴν ἀντιμισθίαν πλατύνθητε καὶ ὑμεῖς, a concise expression for Be ye also enlarged i. e. enlarge your hearts, just as I have done (2 Corinthians 6:11), that so ye may recompense me — for τὸ αὐτό, ὃ ἐστιν ἀντιμισθία; cf. Winers Grammar, 530 (493), and § 66, 1 b.; [Buttmann, 190 (164); 396 (339)]).

b. in a bad sense: Romans 1:27. (Found besides only in Theophilus of Antioch; Clement of Alexandria; [Clement of Rome, 2 Corinthians 1:1-24, 3. 5; 9, 7; 11, 6], and other church fathers.)

Ἀντιόχεια

(490) Ἀντιόχεια, -ας, ἡ, Antioch, the name (derived from various monarchs) of several Asiatic cities, two of which are mentioned in the N. T.;

1. The most celebrated of all, and the capital of Syria, was situated on the river Orontes, founded by Seleucus [I. sometimes (cf. Suidas under the word Σέλευκος, col. 3277 b., Gaisf. edition) called] Nicanor [elsewhere (cf. id. col. 2137 b. under the word Κολασσαεύς) son of Nicanor; but commonly Nicator (cf. Appian de rebus Syr., § 57; Spanh. de numis. diss. vii., § 3, vol. i., p. 413)], and named in honor of his father Antiochus. Many έλληνισταί, Greek-Jews, lived in it; and there those who professed the name of Christ were first called Christians: Acts 11:19; Acts 13:1; Acts 14:26; Acts 15:22; Galatians 2:11; cf. Reuss in Schenkel 1:141f; [BB. DD. under the word; Conyb. and Howson, St. Paul, 1:121-126; also the latter in the Dictionary of Geography under the word; Renan, Les Apôtres, chapter xii.].

2. A city of Phrygia, but called in Acts 13:14 Antioch of Pisidia [or according to the critical texts the Pisidian Antioch (see Πισίδιος )] because it was on the confines of Pisidia (more exactly ἡ πρὸς Πισιδίᾳ, Strabo 12, p. 577, 8): Acts 14:19, Acts 14:21; 2 Timothy 3:11. This was founded also by Seleucus Nicator [cf. BB. DD. under the word; Conyb. and Howson, St. Paul, i., 168ff].

Ἀντιοχεύς

(491) Ἀντιοχεύς, -έως, ὁ, an Antiochian, a native of Antioch: Acts 6:5.

ἀντιπαρέρχομαι

(492) ἀντιπαρέρχομαι: 2 aorist ἀντιπαρῆλθον; to pass by opposite to [A. V. to pass by on the other side]: Luke 10:31 (where the meaning is, 'he passed by on the side opposite to the wounded man, showing no compassion for him'). (Anthol. Pal. 12, 8; to come to one's assistance against a thing, Sap. xvi. 10. Found besides in ecclesiastical and Byzantine writings.)

Ἀντίπας

(493) Ἀντίπας [Tdf. Ἀντείπας, see under the word εἰ , ι], -α (cf. Winers Grammar, § 8, 1; [Buttmann, 20 (18)]), ὁ, Antipas (contracted from Ἀντίπατρος Winer's Grammar, 103 (97)), a Christian of Pergamum who suffered martyrdom, otherwise unknown: Revelation 2:13. On the absurd interpretations of this name, cf. Düsterd. [Alford, Lee, others] at the passage Fr. Görres in the Zeitschr. f. wissensch. Theol. for 1878, p. 257ff, endeavors to discredit the opinion that he was martyred, but by insufficient arguments.

Ἀντιπατρίς

(494) Ἀντιπατρίς, -ιδος, ἡ, Antipatris, a city situated between Joppa and Cæsarea, in a very fertile region, not far from the coast; formerly called Χαβαρζαβᾶ [others, Καφαρσαβᾶ (or -σᾶβα)] (Josephus, Antiquities 13, 15, 1), and afterwards rebuilt by Herod the Great and named Antipatris in honor of his father Antipater (Josephus, b. j. 1, 21, 9): Acts 23:31. Cf. Robinson, Researches etc. 3:45f; Later Researches, iii. 138f [also Bib. Sacr. for 1843, pp. 478-498; and for 1853, p. 528f).

ἀντιπέραν

(495) ἀντιπέραν, or (according to the later forms from Polybius down) ἀντίπερα [T WH], ἀντιπέρα [L Tr; cf. Buttmann, 321; Lob. Path. Elem. 2:206; Chandler § 867], adverb of place, over against, on the opposite shore, on the other side, with a genitive: Luke 8:26.

ἀντιπίπτω

(496) ἀντιπίπτω;

a. to fall upon, run against [from Aristotle, down];

b. to be adverse, oppose, strive against: τινί, Acts 7:51. (Exodus 26:5; Exodus 36:12 Complutensian edition; Numbers 27:14; often in Polybius, Plutarch.)

ἀντιστρατεύομαι

(497) ἀντιστρατεύομαι;

1. to make a military expedition, or take the field, against anyone: Xenophon, Cyril 8, 8, 26.

2. to oppose, war against: τινί, Romans 7:23. (Aristaenet. 2, 1, 13.)

ἀντιτάσσω

(498) ἀντιτάσσω or -ττω: [present middle ἀντιτάσσομαι]; to range in battle against; middle to oppose oneself, resist: τινί, Romans 13:2; James 4:6; James 5:6; 1 Peter 5:5; cf. Proverbs 3:34. absolutely, Acts 18:6. (Used by Greek writings from Aeschylus down.)

ἀντίτυπος

(499) ἀντίτυπος, -ον, (τύπτω), in Greek writings:

1. properly,

a. actively, repelling a blow, striking back, echoing, reflecting light; resisting, rough, hard.

b. passively, struck back, repelled.

2. metaphorically, rough, harsh, obstinate, hostile.

In the N. T. language ἀντίτυπον as a substantive means:

1. a thing formed after some pattern (τύπος [which see 4 a.]) (German Abbild): Hebrews 9:24 [R. V. like in pattern].

2. a thing resembling another, its counterpart; something in the Messianic times which answers to the type (see τύπος , 4 γ.) prefiguring it in the O. T. (German Gegenbild, English antitype ), as baptism corresponds to the deluge: 1 Peter 3:21 [R. V. text after a true likeness].

ἀντίχριστος

(500) ἀντίχριστος, -ου, ὁ, (ἀντί against and Χριστός, like ἀντίθεος opposing God, in Philo de somn. l. ii. § 27, etc., Justin, quaest. et resp., p. 463 c. and other Fathers; [see Sophocles Lexicon, under the word, cf. Trench, § xxx.]), the adversary of the Messiah, a most pestilent being, to appear just before the Messiah's advent, concerning whom the Jews had conceived diverse opinions, derived partly from Daniel 11:36; Daniel 7:25; Daniel 8:25, partly from Ezekiel 38:1-23; Ezekiel 39:1-29. Cf. Eisenmenger, Entdecktes Judenthum, ii. 704ff; Gesenius in Ersch and Gruber's Encycl. iv. 292ff under the word Antichrist; Böhmer, Die Lehre v. Antichrist nach Schneckenburger, in the Jahrbb. f. deutsche Theol. vol. iv., p. 405ff The name ὁ ἀντίχριστος was formed perhaps by John, the only writer in the N. T. who uses it, [five times]; he employs it of the corrupt power and influence hostile to Christian interests, especially that which is at work in false teachers who have come from the bosom of the church and are engaged in disseminating error: 1 John 2:18 (where the meaning is, 'what ye have heard concerning Antichrist, as about to make his appearance just before the return of Christ, is now fulfilled in the many false teachers, most worthy to be called antichrists,' [on the omission of the article cf. Buttmann, 89 (78)]); 1 John 4:3; and of the false teachers themselves, 1 John 2:22; 2 John 1:7. In Paul and the Rev. the idea but not the name of Antichrist is found; yet the conception differs from that of John. For Paul teaches that Antichrist will be an individual man [cf. B. D. as below], of the very worst character (τὸν ἄνθρ. τῆς ἁμαρτίας; see ἁμαρτία , 1), instigated by the devil to try to palm himself off as God: 2 Thessalonians 2:3-10. The author of the Apocalypse discovers the power of Antichrist in the sway of imperial Rome, and his person in the Emperor Nero, soon to return from the dead: Revelation 13:1-18 and Revelation 17:1-18. (Often in ecclesiastical writings.) [See B. D. under the word (American edition for additional references), also B. D. under the article, Thessalonians, Second Epistle to the; Kähler in Herzog edition 2, i. 446f; Westcott, Epistles of St. John, pp 68, 89.]

ἀντλέω

(501) ἀντλέω, -ῶ; 1 aorist ἤντλησα; perfect ἤντληκα; (from ὁ ἄντλος, or τὸ ἄντλον, bilge-water, [or rather, the place in the hold where it settles, Eustathius commentary in Homer 1728, 58 ὁ τόπος ἔνθα ὕδωρ συρρέει, τό τε ἄνωθεν καὶ ἐκ τῶν ἁρμονιῶν]);

a. properly, to draw out a ship's bilge-water, to bale or pump out.

b. universally, to draw water: John 2:8; John 4:15; ὕδωρ, John 2:9; John 4:7. (Genesis 24:13, Genesis 24:20; Exodus 2:16, Exodus 2:19; Isaiah 12:3. In Greek writings from Herodotus down.)

ἄντλημα

(502) ἄντλημα, -τος, τό;

a. properly, what is drawn, (Dioscorides 4, 64).

b. the act of drawing water (Plutarch, mor. [de solert. an. 21, 1], p. 974 e. [but this example belongs rather under c.]).

c. a thing to draw with [cf. Winers Grammar, 93 (89)], bucket and rope let down into a well: John 4:11.

ἀντοφθαλμέω

(503) ἀντοφθαλμέω, -ῶ; (ἀντοφθαλμος looking in the eye);

1. properly, to look against or straight at.

2. metaphorically, to bear up against, withstand: τῷ ἀνέμῳ, of a ship, [cf. our 'look the wind in the eye,' 'face' (R. V.) the wind]: Acts 27:15. (Wis. 12:14; often in Polybius; in ecclesiastical writings.)

ἄνυδρος

(504) ἄνυδρος, -ον (α privative and ὕδωρ), without water: πηγαί, 2 Peter 2:17; τόποι, desert places, Matthew 12:43; Luke 11:24 (ἡ ἄνυδρος the desert, Isaiah 43:19; Herodotus 3, 4, etc.; in the Sept. often γῆ ἄνυδρος), [desert places were believed to be the haunts of demons; see Isaiah 13:21; Isaiah 34:14 (in the Sept. ), and Gesenius or Alex. on the former passage; cf. further, Baruch 4:35; Tobit 8:3; 4 Macc. 18:8; (Enoch 10:4); Revelation 18:2; cf. d. Zeitschr. d. deutsch. morgenl. Gesell. xxi. 609]; νεφέλαι, waterless clouds (Vergil georg. 3, 197f arida nubila ), which promise rain but yield none, Jude 1:12. (In Greek writings from Herodotus down.)

ἀνυπόκριτος

(505) ἀνυπόκριτος, -ον (α privative and ὑποκρίνομαι), unfeigned, undisguised: Romans 12:9; 2 Corinthians 6:6; 1 Timothy 1:5; 2 Timothy 1:5; 1 Peter 1:22; James 3:17 (Wis. 5:19; Wis. 18:16. Not found in secular authors, except the adverb ἀνυποκρίτως in Antoninus 8, 5.)