Thayer's Greek Lexicon

ἀνυπότακτος — ἀπόκειμαι

ἀνυπότακτος

(506) ἀνυπότακτος, -ον (α privative and ὑποτάσσω);

1. [passively] not made subject, unsubjected: Hebrews 2:8 [Artemidorus Daldianus, oneir. 2, 30].

2. [actively] that cannot be subjected to control, disobedient, unruly, refractory: 1 Timothy 1:9; Titus 1:6, Titus 1:10 ([Epictetus 2, 10, 1; 4, 1, 161; Philo, quis rer. div. her. § 1]; διήγησις ἀνυπ., a narrative which the reader cannot classify, i. e. confused, Polybius 3, 36, 4; 3, 38, 4; 5, 21, 4).

ἄνω

(507) ἄνω, adverb [from Homer down];

a. above, in a higher place, (opposed to κάτω): Acts 2:19; with the article, ὁ, ἡ, τὸ ἄνω: Galatians 4:26 (ἡ ἄνω ίεροσαλήμ the upper i. e. the heavenly Jerusalem); Philippians 3:14 (ἡ ἄνω κλῆσις the calling made in heaven, equivalent to ἐπουράνιος, Hebrews 3:1); the neuter plural τὰ ἄνω as a substantive, heavenly things, Colossians 3:1; ἐκ τῶν ἄνω from heaven, John 8:23. ἕως ἄνω, John 2:7 (up to the brim).

b. upward, up, on high: John 11:41 (αἴρω); Hebrews 12:15 (ἄνω φύει).

ἀνώγεον

(508) ἀνώγαιον and ἀνώγεον, see under ἀνάγαιον.

Related entry: ἀνάγαιον, -ου, τό (from ἀνά and γαῖα i. e. γῆ), properly, anything above the ground; hence, a room in the upper part of a house: Mark 14:15; Luke 22:12 (in G L T Tr WH). Also written ἀνώγαιον (which Tdf. formerly adopted; cf. Xenophon, an. 5, 4, 29 [where Dindorf ἀνακείων]), ἀνώγεον (Rec. ), ἀνώγεων; on this variety in writing cf. Lob. ad Phryn., p. 297f; [Rutherford, New Phryn., p. 358]; Fritzsche on Mark, p. 611f; Buttmann, 13 (12); [WH's Appendix, p. 151].

ἄνωθεν

(509) ἄνωθεν (ἄνω), adverb;

a. from above, from a higher place: ἀπό ἄνωθεν (Winer's Grammar, § 50, 7 N. 1), Matthew 27:51 [Tdf. omits ἀπὸ]; Mark 15:38; ἐκ τῶν ἄνωθεν from the upper part, from the top, John 19:23. Often (also in Greek writings) used of things which come from heaven, or from God as dwelling in heaven: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17.

b. from the first: Luke 1:3; then, from the beginning on, from the very first: Acts 26:5. Hence,

c. anew, over again, indicating repetition (a use somewhat rare, but wrongly denied by many [Meyer among them; cf. his commentary on John and Galatians as below]): John 3:3, John 3:7 ἄν. γεννηθῆναι, where others explain it from above, i. e. from heaven. But, according to this explanation, Nicodemus ought to have wondered how it was possible for anyone to be born from heaven; but this he did not say; [cf. Westcott, Commentary on John, p. 63]. Of the repetition of physical birth, we read in Artemidorus Daldianus, oneir. 1, 13 (14), p. 18 [i., p. 26, Reiff edition] (ἀνδρί) ἔτι τῷ ἔχοντι ἔγκυον γυναῖκα σημαίνει παῖδα αὐτῷ γεννήσεσθαι ὅμοιον κατὰ πάντα. οὕτω γὰρ ἄνωθεν αὐτὸς δόξειε γεννᾶσθαι; cf. Josephus, Antiquities 1, 18, 3 φιλίαν ἄνωθεν ποιεῖσθαι, where a little before stands προτέρα φιλία; add, Martyr. Polycarp, 1, 1; [also Socrates in Stobaeus, flor. cxxiv. 41, iv. 135, Meineke edition (iii. 438, Gaisf. edition); Harpocration, Lex., see under the words, ἀναδικάσασθαι, ἀναθέσθαι, ἀναποδιζόμενα, ἀνασύνταξις; Canon. apost. 46 (others 39, Coteler. patr. apost. works, i. 444); Pseudo-Basil, de bapt. 1, 2, 7 (iii. 1537); Origen in Joann. t. xx. c. 12 (works, iv. 322 c. De la Rue). See Abbot, Authorship of the Fourth Gospel, etc. (Boston 1880), p. 34f]. πάλιν ἄνωθεν, (on this combination of synonymous words cf. Kühner, § 534, 1; [Jelf, § 777, 1]; Grimm on Sap. xix. 5 (6)): Galatians 4:9 (again, since ye were in bondage once before).

ἀνωτερικός

(510) ἀνωτερικός, -ή, -όν, (ἀνώτερος), upper: τὰ ἀνωτερικὰ μέρη, Acts 19:1 (i. e. the part of Asia Minor more remote from the Mediterranean, farther east). (The word is used by [Hippocrates and] Galen.)

ἀνώτερος

(511) ἀνώτερος, -έρα, -ερον, (comparitive from ἄνω, cf. κατώτερος , see Winers Grammar, § 11, 2 c.; [Buttmann, 28 (24f)]), higher. The neuter ἀνώτερον as adverb, higher;

a. of motion, to a higher place, (up higher): Luke 14:10.

b. of rest, in a higher place, above i. e. in the immediately preceding part of the passage quoted, Hebrews 10:8. Similarly Polybius 3, 1, 1 τρίτῃ ἀνώτερον βίβλῳ. (In Leviticus 11:21, with a genitive.)

ἀνωφελής

(512) ἀνωφελής, -ές, (α privative and ὄφελος); from Aeschylus down; unprofitable, useless: Titus 3:9. Neuter as a substantive in Hebrews 7:18 (διὰ τὸ αὐτῆς ἀνωφελές on account of its unprofitableness).

ἀξίνη

(513) ἀξίνη, -ης, ἡ, ([perhaps from] ἄγνυμι, future ἄξω, to break), an axe: Luke 3:9; Matthew 3:10. (As old as Homer and Herodotus.)

ἄξιος

(514) ἄξιος, -α, -ον, (from ἄγω, ἄξω; therefore properly, drawing down the scale; hence)

a. weighing, having weight; with a genitive having the weight of (weighing as much as) another thing, of like value, worth as much: βοὸς ἄξιος, Homer, Iliad 23, 885; with the genitive of price [Winer's Grammar, 206 (194)], as ἄξ. δέκα μνῶν, common in Attic writings; πᾶν τίμιον οὐκ ἄξιον αὐτῆς (σοφίας) ἐστι, Proverbs 3:15; Proverbs 8:11; οὐκ ἔστι σταθμὸς πᾶς ἄξιος ψυχῆς, Sir. 26:15; οὐκ ἄξια πρὸς τ. δόξαν are of no weight in comparison with the glory, i. e. are not to be put on an equality with the glory, Romans 8:18; cf. Fritzsche at the passage and Winers Grammar, 405 (378); [Buttmann, 340 (292)].

b. befitting, congruous, corresponding, τινός, to a thing: τῆς μετανοίας, Matthew 3:8; Luke 3:8; Acts 26:20; ἄξια ὧν ἐπράξαμεν, Luke 23:41. ἄξιόν ἐστι it is befitting:

α. it is meet, 2 Thessalonians 1:3 (4 Macc. 17:8);

β. it is worth the while, followed by τοῦ with an accusative and an infinitive, 1 Corinthians 16:4; — (in both senses very common in Greek writings from Homer and Herodotus down, and often with ἐστί omitted).

c. of one who has merited anything, worthy — both in a good reference and a bad;

α. in a good sense; with a genitive of the thing: Matthew 10:10; Luke 7:4; [Luke 10:7]; Acts 13:46; 1 Timothy 1:15; 1 Timothy 4:9; 1 Timothy 5:18; 1 Timothy 6:1. followed by the aorist infinitive: Luke 15:19, Luke 15:21; Acts 13:25; Revelation 4:11; Revelation 5:2, Revelation 5:4, Revelation 5:9, Revelation 5:12; followed by ἵνα: John 1:27 (ἵνα λύσω, a construction somewhat rare; cf. Dem. pro cor., p. 279, 9 ἀξιοῦν, ἵνα βοηθήσῃ [(dubious); see under the word ἵνα , II. 2 at the beginning and c.]); followed by ὅς with a finite verb (like Latin dignus , qui ): Luke 7:4 [Buttmann, 229 (198)]. It stands alone, but so that the context makes it plain of what one is said to be worthy: Matthew 10:11 (to lodge with); Matthew 10:13 (namely, τῆς εἰρήνης); Matthew 22:8 (namely, of the favor of an invitation); Revelation 3:4 (namely, to walk with me, clothed in white), with a genitive of the person — worthy of one's fellowship, and of the blessings connected with it: Matthew 10:37; Hebrews 11:38 (τοῦ θεοῦ, Sap. iii. 5; Ignatius ad Eph. 2).

β. in a bad sense; with a genitive of the thing: πληγῶν, Luke 12:48; θανάτου, Luke 23:15; Acts [Acts 23:29]; Acts 25:11 [Acts 25:25]; Acts 26:31; Romans 1:32; absolutely: Revelation 16:6 (namely, to drink blood).

ἀξιόω

(515) ἀξιόω, -ῶ; imperfect ἠξίουν; 1 aorist ἠξίωσα; passive, perfect ἠξίωμαι; 1 future ἀξιωθήσομαι; (ἄξιος); as in Greek writings;

a. to think meet, fit, right: followed by an infinitive, Acts 15:38; Acts 28:22.

b. to judge worthy, deem deserving: τινα with an infinitive of the object, Luke 7:7; τινά τινος, 2 Thessalonians 1:11; passive with the genitive of the thing, 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29. [Compare: καταξιόω.]

ἀξίως

(516) ἀξίως, adverb, suitably; worthily, in a manner worthy of: with the genitive, Romans 16:2; Philippians 1:27; Colossians 1:10; 1 Thessalonians 2:12; Ephesians 4:1; 3 John 1:6. [From Sophocles down.]

ἀόρατος

(517) ἀόρατος, -ον, (ὁράω), either, not seen i. e. unseen, or that cannot be seen i. e. invisible. In the latter sense of God in Colossians 1:15; 1 Timothy 1:17; Hebrews 11:27; τὰ ἀόρατα αὐτοῦ his (God's) invisible nature [perfections], Romans 1:20; τὰ ὁρατὰ καὶ τὰ ἀόρατα, Colossians 1:16. (Genesis 1:2; Isaiah 45:3; Isaiah 2:1-22 Macc. 9:5; Xenophon, Plato, Polybius, Plutarch, others.)

ἀπαγγέλλω

(518) ἀπαγγέλλω; imperfect ἀπήγγελλον; future ἀπαγγελῶ; 1 aorist ἀπήγγειλα; 2 aorist passive ἀπηγγέλην (Luke 8:20); [from Homer down];

1. ἀπό τινος to bring tidings (from a person or thing), bring word, report: John 4:51 [R G L Tr brackets]; Acts 4:23; Acts 5:22; [Acts 15:27]; with the dative of the person, Matthew 2:8; Matthew 14:12; Matthew 28:8 [8 (9) Rec. ], Matthew 28:10; [Mark 16:10], Mark 16:13; Acts 5:25; Acts 11:13; [Acts 23:16, Acts 23:19]; τινί τι [Matthew 11:4; Matthew 28:11 (here Tdf. ἀναγγ.)]; Mark [Mark 5:19 (L marginal reading R G ἀναγγ).]; Mark 6:30; Luke [Luke 7:22; Luke 9:36]; Luke 14:21; Luke 24:9; Acts 11:13; [Acts 12:17; Acts 16:38 L T Tr WH; Acts 23:17]; τινί followed by ὅτι, Luke 18:37; [John 20:18 R G; followed by πῶς, Luke 8:36]; τὶ πρός τινα, Acts 16:36; τινὶ περί τινος, Luke 7:18; Luke 13:1; τὶ περί τινος, Acts 28:21; [followed by λέγων and direct discourse, Acts 22:26]; followed by the accusative with an infinitive, Acts 12:14; εἰς with an accusative of place, to carry tidings to a place, Mark 5:14 (Rec. ἀνήγγ.); Luke 8:34; with addition of an accusative of the thing announced, Matthew 8:33, (Xenophon, an. 6, 2 (4), 25; Josephus, Antiquities 5, 11, 3; εἰς τοὺς ἀνθρώπους, Amos 4:13 Sept. ).

2. to proclaim (ἀπό, because what one announces he openly lays, as it were, off from himself, cf. German abkündigen), to make known openly, declare: universally, περί τινος, 1 Thessalonians 1:9; [τινὶ περί τ., John 16:25 L T Tr WH]; by teaching, τί, 1 John 1:2; by teaching and commanding, τινί τι, Matthew 8:33; τινί, with infinitive, Acts 26:20; [Acts 26:20 T WH Tr marginal reading]; by avowing and praising, Luke 8:47; τινί τι, Hebrews 2:12 (Psalm 21:23 (Psalms 22:23) [yet the Sept. διηγήσομαι]); [Matthew 12:18]; followed by ὅτι, 1 Corinthians 14:25.

ἀπάγχω

(519) ἀπάγχω [cf. Latin angustus , anxius , English anguish, etc.; Curtius, § 166]: 1 aorist middle ἀπηγξάμην; to throttle, strangle, in order to put out of the way (ἀπό away, cf. ἀποκτείνω to kill off), Homer, Odyssey 19, 230; middle to hang oneself, to end one's life by hanging: Matthew 27:5. (2 Samuel 17:23; Tobit 3:10; in Attic from Aeschylus down.)

ἀπάγω

(520) ἀπάγω; [imperfect ἀπῆγον (Luke 23:26 Tr marginal reading WH marginal reading)]; 2 aorist ἀπήγαγον; passive [present ἀπάγομαι]; 1 aorist ἀπήχθην; [from Homer down]; to lead away: Luke 13:15 (namely, ἀπὸ τῆς φάτνης); Acts 23:10 (Lachmann [ed. min.]); Acts 23:17 (namely, hence); Acts 24:7 [R G] (away, ἐκ τῶν χειρῶν ἡμῶν); 1 Corinthians 12:2 (led astray πρὸς τὰ εἴδωλα). Used especially of those led off to trial, prison, punishment: Matthew 26:57; Matthew 27:2, Matthew 27:31; Mark 14:44, Mark 14:53; Mark 15:16; Luke 21:12 (T Tr WH); [Luke 22:66 T Tr WH]; Luke 23:26; John 18:13 R G [ἤγαγον L T Tr WH]; John 19:16 Rec. ; Acts 12:19; (so also in Greek writings). Used of a way leading to a certain end: Matthew 7:13, Matthew 7:14 (εἰς τὴν ἀπώλειαν, εἰς τὴν ζωήν). [Compare: συναπάγω.]

ἀπαίδευτος

(521) ἀπαίδευτος, -ον, (παιδεύω), without instruction and discipline, uneducated, ignorant, rude [Winer's Grammar, 96 (92)]: ζητήσεις, stupid questions, 2 Timothy 2:23. (In classics from [Euripides] Xenophon down; Sept. ; Josephus.)

ἀπαίρω

(522) ἀπαίρω: 1 aorist passive ἀπήρθην; to lift off, take or carry away; passive, ἀπό τινος to be taken away from anyone: Matthew 9:15; Mark 2:20; Luke 5:35. (In Greek writings from Herodotus down.)

ἀπαιτέω

(523) ἀπαιτέω, -ῶ; to ask back, demand back, exact something due (Sir. 20:15 (14) σήμερον δανειεῖ καὶ αὔριον ἀπαιτήσει): Luke 6:30; τὴν ψυχήν σου ἀπαιτοῦσιν [Tr WH αἰτοῦσιν] thy soul, intrusted to thee by God for a time, is demanded back, Luke 12:20 (Wis. 15:8 τὸ τῆς ψυχῆς ἀπαιτηθεὶς χρέος). (In Greek writings from Herodotus down.)

ἀπαλγέω

(524) ἀπαλγέω, -ῶ: [perfect participle ἀπηλγηκώς]; to cease to feel pain or grief;

a. to bear troubles, with greater equanimity, cease to feel pain at: Thucydides 2, 61 etc.

b. to become callous, insensible to pain, apathetic: so those who have become insensible to truth and honor and shame are called ἀπηλγηκότες [A. V. past feeling] in Ephesians 4:19. (Polybius 1, 35, 5 ἀπηλγηκυίας ψυχάς dispirited and useless for war, [cf. Polybius 16, 12, 7].)

ἀπαλλάσσω

(525) ἀπαλλάσσω: 1 aorist ἀπήλλαξα; passive [present ἀπαλλάσσομαι]; perfect infinitive ἀπηλλάχθαι; (ἀλλάσσω to change; ἀπό, namely, τινός); common in Greek writings; to remove, release; passive to be removed, to depart: ἀπ’ αὐτῶν τὰς νόσους, Acts 19:12 (Plato, Eryx. 401 c. εἰ αἱ νόσοι ἀπαλλαγείησαν ἐκ τῶν σωμάτων); in a transferred and especially in a legal sense, ἀπό with the genitive of person, to be set free, the opponent being appeased and withdrawing the suit, to be quit of one: Luke 12:58 (so with a simple genitive of person Xenophon, mem. 2, 9, 6). Hence, universally, to set free, deliver: τινά, Hebrews 2:15; (in secular authors the genitive of the thing freed from is often added; cf. Bleek on Heb. vol. ii. 1, p. 339f).

ἀπαλλοτριόω

(526) ἀπαλλοτριόω, -ῶ: perfect passive participle ἀπηλλοτριωμένος; to alienate, estrange; passive to be rendered ἀλλότριος, to be shut out from one's fellowship and intimacy: τινός, Ephesians 2:12; Ephesians 4:18; namely, τοῦ θεοῦ, Colossians 1:21 (equivalent to זוּר, used of those who have estranged themselves from God, Psalms 57:4 (Psalms 58:4); Isaiah 1:4 [Ald. , etc.]; Ezekiel 14:5, Ezekiel 14:7; [Test. xii. Patr. test. Benj. § 10]; τῶν πατρίων δογμάτων, 3 Macc. 1:3; ἀπαλλοτριοῦν τινα τοῦ καλῶς ἔχοντος, Clement of Rome, 1 Corinthians 14:1-40, 1 Corinthians 14:2 ). (In Greek writings from [Hippocrates] Plato down.)

ἁπαλός

(527) ἁπαλός, -ή, -όν, tender: of the branch of a tree, when full of sap, Matthew 24:32; Mark 13:28. [From Homer down.]

ἀπαντάω

(528) ἀπαντάω, -ῶ: future ἀπαντήσω (Mark 14:13; but in better Greek ἀπαντήσομαι, cf. Winers Grammar, 83 (79); [Buttmann, 53 (46)]); 1 aorist ἀπήντησα; to go to meet; in past tenses, to meet: τινί, Matthew 28:9 [T Tr WH ὑπ-]; Mark 5:2 R G; Mark 14:13; Luke 17:12 [L WH omit; Tr brackets dative; T WH marginal reading read ὑπ-); John 4:51 R G; Acts 16:16 [R G L]. In a military sense of a hostile meeting: Luke 14:31 R G, as in 1 Samuel 22:17; 2 Samuel 1:15; 1 Macc. 11:15, 68 and often in Greek writings.

ἀπάντησις

(529) ἀπάντησις, -εως, ἡ, (ἀπαντάω), a meeting; εἰς ἀπάντησίν τινος or τινι to meet one: Matthew 25:1 R G; Matthew 25:6; Acts 28:15; 1 Thessalonians 4:17. (Polybius 5, 26, 8; Diodorus 18, 59; very often in the Sept. equivalent to לִקְרַאת [cf. Winer's Grammar, 30].)

ἅπαξ

(530) ἅπαξ, adverb, once, one time [from Homer down];

a. universally: 2 Corinthians 11:25; Hebrews 9:26; 1 Peter 3:20 Rec. ; ἔτι ἅπαξ, Hebrews 12:26; ἅπαξ τοῦ ἐνιαυτοῦ, Hebrews 9:7 [Herodotus 2, 59, etc.].

b. like Latin semel , used of what is so done as to be of perpetual validity and never need repetition, once for all: Hebrews 6:4; Hebrews 10:2; 1 Peter 3:18; Jude 1:3, Jude 1:5.

c. καὶ ἅπαξ καὶ δίς indicates a definite number [the double καί emphasizing the repetition, both once and again i. e.] twice: 1 Thessalonians 2:18; Philippians 4:16; on the other hand, ἅπαξ καὶ δίς means [once and again i. e.] several times, repeatedly: Nehemiah 13:20; 1 Macc. 3:30. Cf. Schott on 1 Thessalonians 2:18, p. 86; [Meyer on Philippians, the passage cited].

ἀπαράβατος

(531) ἀπαράβατος, -ον, (παραβαίνω), from the phrase παραβαίνειν νόμον to transgress i. e. to violate, signifying either unviolated, or not to be violated, inviolable: ἱερωσύνη unchangeable and therefore not liable to pass to a successor, Hebrews 7:24; cf. Bleek and Delitzsch at the passage. (A later word, cf. Lob. ad Phryn., p. 313; in Josephus, Plutarch, others.)

ἀπαρασκεύαστος

(532) ἀπαρασκεύαστος, -ον, (παρασκευάζω), unprepared: 2 Corinthians 9:4. (Xenophon, Cyril 2, 4, 15; an. 1, 1, 6 [variant]; 2, 3, 21; Josephus, Antiquities 4, 8, 41; Herodian, 3, 9, 19 [(11), Bekker edition]; adverb ἀπαρασκευάστως, [Aristotle, rhet. Alex. 9, p. 1430^a 3]; Clement, hom. 32, 15.)

ἀπαρνέομαι

(533) ἀπαρνέομαι, -οῦμαι: deponent verb; future ἀπαρνήσομαι; 1 aorist ἀπηρνησάμην; 1 future passive ἀπαρνηθήσομαι with a passive significance (Luke 12:9, as in Sophocles Phil. 527 [cf. Buttmann, 53 (46)]); to deny (abnego ): τινά, to affirm that one has no acquaintance or connection with him; of Peter denying Christ: Matthew 26:34, Matthew 26:75; Mark 14:30, Mark 14:72; [Luke 22:61]; John 13:38 R G L marginal reading; more fully ἀπ. μὴ εἰδέναι Ἰησοῦν, Luke 22:34 (L Tr WH omit μή, concerning which cf. Kühner, ii., p. 761; [Jelf, § 749, 1; Winer's Grammar, § 65, 2 β.; Buttmann, 355 (305)]). ἑαυτόν to forget oneself, lose sight of oneself and one's own interests: Matthew 16:24; Mark 8:34; Luke 9:23 R WH marginal reading.

ἀπάρτι

(534) ἀπάρτι [so Tdf. in John, T and Tr in Revelation], or rather ἀπ’ ἄρτι (cf. Winers Grammar, § 5, 2, p. 45, and 422 (393); [Buttmann, 320 (275); Lipsius, p. 127]; see ἄρτι ), adverb, from now, henceforth: Matthew 23:39; Matthew 26:29, Matthew 26:64 (in Luke 22:69 ἀπὸ τοῦ νῦν); John 1:51 (52) Rec. ; John 13:19; John 14:7; Revelation 14:13 (where connect ἀπ’ ἄρτι with μακάριοι). In the Greek of the O. T. it is not found (for the Sept. render מֵעַתָּה by ἀπὸ τοῦ νῦν), and scarcely [yet Liddell and Scott cite Aristophanes Pl. 388; Plato, commentary, Σοϕ. 10] in the earlier and more elegant Greek writings. For the similar term which the classic writers employ is to be written as one word, and oxytone (viz. ἀπαρτί), and has a different meaning (viz., completely, exactly); cf. Knapp, Scripta var. Arg. i., p. 296; Lob. ad Phryn., p. 20f.

ἀπαρτισμός

(535) ἀπαρτισμός, -οῦ, ὁ, (ἀπαρτίζω to finish, complete), completion: Luke 14:28. Found besides only in Dionysius Halicarnassus, de comp. verb. c. 24; [Apollonius Dyscolus, de adv., p. 532, 7, others; cf. Winer's Grammar, p. 24].

ἀπαρχή

(536) ἀπαρχή, -ῆς, ἡ, (from ἀπάρχομαι:

a. to offer firstlings or first-fruits;

b. to take away the first-fruits; cf. ἀπό in ἀποδεκατόω), in Sept. generally equivalent to רֵאשִׁית; the first-fruits of the productions of the earth (both those in a natural state and those prepared for use by hand), which were offered to God; cf. Winers RWB under the word Erstlinge [BB. DD. under the word First-fruits ]: ἡ ἀπαρχή namely, τοῦ φυράματος, the first portion of the dough, from which sacred loaves were to be prepared (Numbers 15:19-21), Romans 11:16.

Hence, in a transferred use, employed

a. of persons consecrated to God, leading the rest in time: ἀπ. τῆς Ἀχαΐας the first person in Achaia to enroll himself as a Christian, 1 Corinthians 16:15; with εἰς Χριστόν added, Romans 16:5; with a reference to the moral creation effected by Christianity all the Christians of that age are called ἀπαρχή τις (a kind of first-fruits) τῶν τοῦ θεοῦ κτισμάτων, James 1:18 (see Huther at the passage) [noteworthy is εἵλατο ὑμᾶς ὁ θεὸς ἀπαρχήν etc. as first-fruits] 2 Thessalonians 2:13 L Tr marginal reading WH marginal reading; Christ is called ἀπ. τῶν κεκοιμημένων as the first one recalled to life of them that have fallen asleep, 1 Corinthians 15:20, 1 Corinthians 15:23 (here the phrase seems also to signify that by his case the future resurrection of Christians is guaranteed; because the first-fruits forerun and are, as it were, a pledge and promise of the rest of the harvest).

b. of persons superior in excellence to others of the same class: so in Revelation 14:4 of a certain class of Christians sacred and dear to God and Christ beyond all others (Schol. ad Euripides, Or. 96 ἀπαρχὴ ἐλέγετο οὐ μόνον τὸ πρῶτον τῇ τάξει, ἀλλὰ καὶ τὸ πρῶτον τῇ τιμῇ).

c. οἱ ἔχοντες τὴν ἀπ. τοῦ πνεύματος who have the first-fruits (of future blessings) in the Spirit (τοῦ πν. is genitive of apposition), Romans 8:23; cf. what Winer § 59, 8 a. says in opposition to those [e. g. Meyer, but see Weiss in edition 6] who take τοῦ πν. as a partitive genitive, so that οἱ ἔχ. τ. ἀπ. τοῦ πν. are distinguished from the great multitude who will receive the Spirit subsequently. (In Greek writings from [Sophocles] Herodotus down.)

ἅπας

(537) ἅπας, -ασα, -αν, (from ἅμα [or rather ἁ (Sanskrit sa ; cf. α copulative), see Curtius, § 598; Vanicek, p. 972] and πᾶς; stronger than the simple πᾶς), [from Homer down]; quite all, the whole, all together, all; it is either placed before a substantive having the article, as Luke 3:21; Luke 8:37; Luke 19:37; or placed after, as Mark 16:15 (εἰς τὸν κόσμον ἅπαντα into all parts of the world); Luke 4:6 (this dominion whole-ly i. e. all parts of this dominion which you see); Luke 19:48. used absolutely — in the masculine, as Matthew 24:39; Luke 3:16 [T WH Tr marginal reading πᾶσιν]; [Luke 4:40 WH text Tr marginal reading]; Luke 5:26; Luke 9:15 [WH marginal reading πάντας]; Mark 11:32 [Lachmann πάντες]; James 3:2; — in the neuter, as Matthew 28:11; Luke 5:28 [R G]; Acts 2:44; Acts 4:32 [L WH Tr marginal reading πάντα]; Acts 10:8; Acts 11:10; Ephesians 6:13; once in John viz. 4:25 T Tr WH; [ἅπαντες οὗτοι, Acts 2:7 L T; ἅπαντες ὑμεῖς, Galatians 3:28 T Tr; cf. πᾶς , II. 1 at the end. Rarely used by Paul; most frequently by Luke. On its occurrence, cf. Alford, Greek New Testament, vol. ii., Proleg., p. 81; Ellicott on 1 Timothy 1:16].

ἀπατάω

(538) ἀπατάω, -ῶ; 1 aorist passive ἠπατήθην; (ἀπάτη); from Homer down; to cheat, deceive, beguile: τὴν καρδίαν αὐτοῦ [R T Tr WH marginal reading, αὑτ. G, ἑαυτ. L WH text], James 1:26; τινά τινι, one with a thing, Ephesians 5:6; passive 1 Timothy 2:14 (where L T Tr WH ἐξαπατηθεῖσα), cf. Genesis 3:13.

[Compare: ἐξαπατάω.]

ἀπάτη

(539) ἀπάτη, -ης, ἡ, [from Homer down], deceit, deceitfulness: Colossians 2:8; τοῦ πλούτου, Matthew 13:22; Mark 4:19; τῆς ἀδικίας, 2 Thessalonians 2:10; τῆς ἁμαρτίας, Hebrews 3:13; αἱ ἐπιθυμίαι τῆς ἀπάτης the lusts excited by deceit, i. e. by deceitful influences seducing to sin, Ephesians 4:22 (others, 'deceitful lusts'; but cf. Meyer at the passage).

Plural, ἀπαται: 2 Peter 2:13 (where L Tr text WH marginal reading ἐν ἀγάπαις), by a paragram (or verbal play) applied to the agapae or love-feasts (cf. ἀγάπη , 2), because these were transformed by base men into seductive revels.

ἀπάτωρ

(540) ἀπάτωρ, -ορος, ὁ, ἡ, (πατήρ), a word which has almost the same variety of senses as ἀμήτωρ, which see; [from Sophocles down]; [without father i. e.] whose father is not recorded in the genealogies: Hebrews 7:3.

ἀπαύγασμα

(541) ἀπαύγασμα, -τος, τό, (from ἀπαυγάζω to emit brightness, and this from αὐγή brightness; cf. ἀποσκίασμα , ἀπείκασμα, ἀπεικονισμα, ἀπήχημα), reflected brightness: Christ is called in Hebrews 1:3 ἀπαύγ. τῆς δόξης τοῦ θεοῦ, inasmuch as he perfectly reflects the majesty of God; so that the same thing is declared here of Christ metaphysically, which he says of himself in an ethical sense in John 12:45 (John 14:9): ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. (Wis. 7:26; Philo, mund. opif. § 51; plant. Noë § 12; de concup. § 11; and often in ecclesiastical writings; see more fully in Grimm on Sap., the passage cited, p. 161f) [Some interpreters still adhere to the significant effulgence or radiance (as distinguished from refulgence or reflection), see Kurtz at the passage; Sophocles Lexicon, under the word; Cremer, under the word.]

ἀπεῖδω

(542) ἀπεῖδον (ἀπό and εἶδον, 2 aorist of the obsolete εἴδῶ), serves as 2 aorist of ἀφοράω (cf. German a b sehen);

1. to look away from one thing and at another.

2. to look at from somewhere, either from a distance or from a certain present condition of things; to perceive: ὡς ἄν ἀπίδω (L T Tr WH ἀφίδω [see ἀφεῖδον ]) τὰ περὶ ἐμέ as soon as I shall have seen what issue my affairs will have [A. V. how it will go with me], Philippians 2:23. (In Sept. , Jonah 4:5, etc.)

Related entry: ἀϕεῖδον, equivalent to ἀπεῖδον which see. Cf. B. 7; Mullaen p. 22; Winers 45 (44); [Tdf. Proleg. p. 91f. Sept. ed. 4 Proleg. p. 33; Scrivener's ed. of cod. Cantab. Intro. p. 47 (11); esp. WH. App. p. 143f, Meisterhans § 20, and Bp. Lightfoot on Philippians 2:23; Curtius p. 687f].

ἀπείθεια

(543) ἀπείθεια [WH -θία, except in Hebrews as below (see Ι, ι)], -ας, ἡ, (ἀπειθής), disobedience (Jerome, inobedientia ), obstinacy, and in the N. T. particularly obstinate opposition to the divine will: Romans 11:30, Romans 11:32; Hebrews 4:6, Hebrews 4:11; υἱοὶ τ. ἀπειθείας, those who are animated by this obstinacy (see υἱός , 2), used of the Gentiles: Ephesians 2:2; Ephesians 5:6; Colossians 3:6 [R G L brackets]. (Xenophon, mem. 3, 5, 5; Plutarch, others.)

ἀπειθέω

(544) ἀπειθέω, -ῶ; imperfect ἠπείθουν; 1 aorist ἠπείθησα; to be ἀπειθής (which see); not to allow oneself to be persuaded; not to comply with;

a. to refuse or withhold belief (in Christ, in the gospel; opposed to πιστεύω): τῷ υἱῷ, John 3:36; τῷ λόγῳ, 1 Peter 2:8; 1 Peter 3:1; absolutely of those who reject the gospel, [R. V. to be disobedient; cf. b.]: Acts 14:2; Acts 17:5 [Rec. ]; Acts 19:9; Romans 15:31; 1 Peter 2:7 (T Tr WH ἀπιστοῦσιν).

b. to refuse belief and obedience: with the dative of thing or of person, Romans 2:8 (τῇ ἀληθείᾳ); Romans 11:30 (τῷ θεῷ); 1 Peter 4:17; absolutely, Romans 10:21 (Isaiah 65:2); Hebrews 3:18; Hebrews 11:31; 1 Peter 3:20. (In the Sept. a common equivalent to מָרָה, סָרַר; in Greek writings often from Aeschylus Ag. 1049 down; in Homer neuter plural ἀπιθεῖν.)

ἀπειθής

(545) ἀπειθής, -ές, genitive -οῦς (πείθομαι), impersuasible, uncompliant, contumacious [A. V. disobedient]: absolutely, Luke 1:17; Titus 1:16; Titus 3:3; τινί, 2 Timothy 3:2; Romans 1:30; Acts 26:19. (Deuteronomy 21:18; Numbers 20:10; Isaiah 30:9; Zechariah 7:12; in Greek writings from Thucydides down; [in Theognis, 1235 actively not persuasive].)

ἀπειλέω

(546) ἀπειλέω, -ῶ: imperfect ἠπείλουν; 1 aorist middle ἠπειλησάμην; to threaten, menace: 1 Peter 2:23; in middle, according to later Greek usage ([Appendix, bell. 104:3, 29]; Polyaenus 7, 35, 2), actively [Buttmann, 54 (47)]: Acts 4:17 (ἀπειλῇ [L T Tr WH omit] ἀπειλεῖσθαι, with the dative of person followed by μή with infinitive, with sternest threats to forbid one to etc., Winers Grammar, § 54, 3; [Buttmann, 183 (159)]). (From Homer down.) [Compare: προσαπειλέω.]

ἀπειλή

(547) ἀπειλή, -ῆς, ἡ, a threatening, threat: Acts 4:17 R G (cf. ἀπειλέω ), Acts 4:29; Acts 9:1; Ephesians 6:9. (From Homer down.)

ἄπειμι

(548) ἄπειμι; (εἰμί to be); [from Homer down]; to be away, be absent: 1 Corinthians 5:3; 2 Corinthians 10:1, 2 Corinthians 10:11; 2 Corinthians 13:2, 2 Corinthians 13:10; Colossians 2:5; Philippians 1:27; [in all cases except Colossians, the passage cited opposed to πάρειμι].

Related entry: εἶμι, to go, approved of by some in John 7:34, John 7:36, for the ordinary εἰμί, but cf. Winers § 6,2; [Buttman 50 (43). Compare: ἄπ-, εἴσ-, ἐξ-, ἐπ-, σύνειμι.]

ἄπειμι

(549) ἄπειμι: imperfect 3 person plural ἀπῄεσαν; (εἶμι to go); [from Homer down]; to go away, depart: Acts 17:10.

ἀπεῖπον

(550) ἀπεῖπον: (εἶπον, 2 aorist from the obsolete ἐπω);

1. to speak out, set forth, declare, (Homer, Iliad 7, 416 ἀγγελίην ἀπέειπεν, 9, 309 τὸν μῦθον ἀποειπεῖν).

2. to forbid: 1 Kings 11:2, and in Attic writings.

3. to give up, renounce: with the accusative of the thing, Job 10:3 (for מָאַס), and often in Greek writings from Homer down. In the same sense 1 aorist middle ἀπειπάμην, 2 Corinthians 4:2 [see WHs Appendix, p. 164] (cf. αἰσχύνη , 1); so too in Herodotus 1, 59; 5, 56; 7, 14 [etc.], and the later writings from Polybius down.

ἀπείραστος

(551) ἀπείραστος, -ον, (πειράζω), as well untempted as untemptable: ἀπείραστος κακῶν that cannot be tempted by evil, not liable to temptation to sin, James 1:13; cf. the full remarks on this passage in Winers Grammar, § 30, 4 [cf. § 16, 3 a.; Buttmann, 170 (148)]. (Josephus, b. j. 5, 9, 3; 7, 8, 1, and ecclesiastical writings. The Greeks said ἀπείρατος, from πειράω.)

ἄπειρος

(552) ἄπειρος, -ον, (πεῖρα trial, experience), inexperienced in, without experience of, with the genitive of the thing (as in Greek writings): Hebrews 5:13. [(Pindar and Herodotus down.)]

ἀπεκδέχομαι

(553) ἀπεκδέχομαι; [imperfect ἀπεξεδεχόμην]; assiduously and patiently to wait for [cf. English wait it out]: absolutely, 1 Peter 3:20 (Rec. ἐκδέχομαι); τί, Romans 8:19, Romans 8:23, Romans 8:25; 1 Corinthians 1:7; Galatians 5:5 (on this passage cf. ἐλπίς ; at the end); with the accusative of a person, Christ in his return from heaven: Philippians 3:20; Hebrews 9:28. Cf. C. F. A. Fritzsche in Fritzschiorum Opuscc., p. 155f; Winers De verb. comp. etc. Part iv., p. 14; [Ellicott on Galatians, the passage cited]. (Scarcely found out of the N. T.; Heliodorus Aeth. 2, 35; 7, 23.)

ἀπεκδύομαι

(554) ἀπεκδύομαι: 1 aorist ἀπεκδυσάμην;

1. wholly to put off from oneself (ἀπό denoting separation from what is put off): τὸν παλαιὸν ἄνθρωπον, Colossians 3:9.

2. wholly to strip off for oneself (for one's own advantage), despoil, disarm: τινά, Colossians 2:15. Cf. Winers De verb. comp. etc. Part iv., p. 14f [especially Bp. Lightfoot on Colossians 2:15]. (Josephus, Antiquities 6, 14, 2 ἀπεκδὺς [but Bekker edition has μετεκδὺς] τὴν βασιλικὴν ἐσθῆτα.)

ἀπέκδυσις

(555) ἀπέκδυσις, -εως, ἡ, (ἀπεκδύομαι, which see), a putting off, laying aside: Colossians 2:11. (Not found in Greek writings.)

ἀπελαύνω

(556) ἀπελαύνω: 1 aorist ἀπήλασα; to drive away, drive off: Acts 18:16. (Common in Greek writings.)

ἀπελεγμός

(557) ἀπελεγμός, -οῦ, ὁ, (ἀπελέγχω to convict, expose, refute; ἐλεγμός conviction, refutation, in the Sept. for ἔλεγξις), censure, repudiation of a thing shown to be worthless: ἐλθεῖν εἰς ἀπελεγμόν to be proved to be worthless, to be disesteemed, come into contempt [R. V. disrepute], Acts 19:27. (Not used by secular authors.)

ἀπελεύθερος

(558) ἀπελεύθερος, -ου, ὁ, ἡ, a manumitted slave, a freedman (ἀπό, cf. German los, [set free from bondage]): τοῦ κυρίου, presented with (spiritual) freedom by the Lord, 1 Corinthians 7:22. (In Greek writings from Xenophon, and Plato down.)

Ἀπελλῆς

(559) Ἀπέλλης [better -λλῆς, (so all editions); see Chandler §§ 59, 60), -οῦ, ὁ, Apelles, the proper name of a certain Christian: Romans 16:10. [Cf. Bp. Lightfoot on Philip., p. 174.]

ἀπελπίζω

(560) ἀπελπίζω (Lachmann ἀφελπίζω [cf. grammatical references under the word ἀφεῖδον]); to despair [Winer's Grammar, 24]: μηδὲν ἀπελπίζοντες nothing despairing namely, of the hoped-for recompense from God the requiter, Luke 6:35 [T WH marginal reading μηδένα ἀπελπ.; if this reading is to be tolerated it may be rendered despairing of no one, or even causing no one to despair (cf. the Jerus. Syriac). Tdf. himself seems half inclined to take μηδένα as neuter plural, a form thought to be not wholly unprecedented; cf. Stephanus' Thesaurus v. col. 962]. (Isaiah 29:19; 2 Macc. 9:18; Sir. 22:21; [Sirach 27:21; Judith 9:11]; often in Polybius and Diodorus [cf. Sophocles' Lexicon, under the word].)

Related entry: ἀϕελπίζω, eqivalent to ἀπελπίζω which see; cf. ἀϕεῖδον.

ἀπέναντι

(561) ἀπέναντι, adverb, with the genitive [Buttmann, 819 (273)];

1. over against, opposite: τοῦ τάφου, Matthew 27:61; [τοῦ γαζοφυλακίου, Mark 12:41 Tr text WH marginal reading].

2. in sight of, before: Matthew 21:2 R G; Matthew 27:24 (here L Tr WH text κατέναντι); Acts 3:16; Romans 3:18 (Psalms 35:2 (Psalms 36:2)).

3. in opposition to, against: τῶν δογμάτων Καίσαρος, Acts 17:7. (Common in the Sept. and Apocrypha; Polybius 1, 86, 3.)

ἀπέραντος

(562) ἀπέραντος, -ον; (περαίνω to go through, finish; cf. ἀμάραντος ), that cannot be passed through, boundless, endless: γενεαλογίαι, protracted interminably, 1 Timothy 1:4. (Job 36:26; 3 Macc. 2:9; in Greek writings from Pindar down.)

ἀπερισπάστως

(563) ἀπερισπάστως, adverb (περισπάω, which see), without distraction, without solicitude: 1 Corinthians 7:35. (The adjective occurs in Wis. 16:11; Sir. 41:1; often in Polybius [the adverb in 2, 20, 10; 4, 18, 6; 12, 28, 4; cf. Winers Grammar, 463 (431)] and Plutarch.)

ἀπερίτμητος

(564) ἀπερίτμητος, -ον, (περιτέμνω), uncircumcised; metaphorically, ἀπερίτμητοι τῇ καρδίᾳ (Jeremiah 9:26; Ezekiel 44:7) καὶ τ. ὠσί (Jeremiah 6:10) whose heart and ears are covered, i. e. whose soul and senses are closed to divine admonitions, obdurate, Acts 7:51. (Often in the Sept. for עָרֵל; 1 Macc. 1:48; 1 Macc. 2:46; [Philo de migr. Abr. § 39]; Plutarch, am. prol. 3.)

ἀπέρχομαι

(565) ἀπέρχομαι; future ἀπελεύσομαι (Matthew 25:46; Romans 15:28; Winer's Grammar, 86 (82)); 2 aorist ἀπῆλθον (ἀπῆλθα in Revelation 10:9 [where R G Tr -θον], ἀπῆλθαν L T Tr WH in Matthew 22:22; Revelation 21:1, Revelation 21:4 [(but here WH text only), etc., and WH in Luke 24:24]; cf. Winers Grammar, § 13, 1; Mullach, p. 17f. [226]; Buttmann, 39 (34); [Sophocles Lexicon, p. 38; Tdf. Proleg., p. 123; WHs Appendix, p. 164f; Kuenen and Cobet, N. T., p. lxiv.; Scrivener, Introduction, p. 562; Collation, etc., p. liv. following]); perfect ἀπελήλυθα (James 1:24); pluperfect ἀπεληλύθειν (John 4:8); [from Homer down]; to go away (from a place), to depart;

1. properly,

a. absolutely: Matthew 13:25; Matthew 19:22; Mark 5:20; Luke 8:39; Luke 17:23; John 16:7, etc. Participle ἀπελθών with indicative or subjunctive of other verbs in past time to go (away) and etc.: Matthew 13:28, Matthew 13:46; Matthew 18:30; Matthew 25:18, Matthew 25:25; Matthew 26:36; Matthew 27:5; Mark 6:27 (Mark 6:28), Mark 6:37; Luke 5:14.

b. with specification of the place into which, or of the person to whom or from whom one departs: εἰς with the accusative of place, Matthew 5:30 L T Tr WH; Matthew 14:15; Matthew 16:21; Matthew 22:5; Mark 6:36; Mark 9:43; John 4:8; Romans 15:28, etc.; εἰς ὁδὸν ἐθνῶν, Matthew 10:5; εἰς τὸ πέραν, Matthew 8:18; Mark 8:13; [δἰ ὑμῶν εἰς Μακεδ. 2 Corinthians 1:16, Lachmann text]; ἐπί with the accusative of place, Luke [Luke 23:33 R G T]; Luke 24:24; ἐπί with the accusative of the business which one goes to attend to: ἐπί (the true reading for R G εἰς) τὴν ἐμπορίαν αὐτοῦ, Matthew 22:5; ἐκεῖ, Matthew 2:22; ἔξω with the genitive, Acts 4:15; πρός τινα, Matthew 14:25 [Rec. ]; Revelation 10:9; ἀπό τινος, Luke 1:38; Luke 8:37. Hebraistically (cf. אַחֲרֵי הָלַךְ) ἀπέρχ. ὀπίσω τινός, to go away in order to follow anyone, go after him figuratively, i. e. to follow his party, follow him as a leader: Mark 1:20; John 12:19; in the same sense, ἀπέρχ. πρός τινα, John 6:68; Xenophon, an. 1, 9, 16 (29); used also of those who seek anyone for vile purposes, Jude 1:7. Lexicographers (following Suidas, 'ἀπέλθῃ· ἀντὶ τοῦ ἐπανέλθῃ') incorrectly ascribe to ἀπέρχεσθαι also the idea of returning, going back — misled by the fact that a going away is often at the same time a going back. But where this is the case, it is made evident either by the connection, as in Luke 7:24, or by some adjunct, as εἰς τὸν οἶκον αὐτοῦ, Matthew 9:7; Mark 7:30 (οἴκαδε, Xenophon, Cyril 1, 3, 6); πρὸς ἑαυτόν [Treg. πρ. αὐτόν] home, Luke 24:12 [R G, but L Tr brackets T WH reject the verse]; John 20:10 [here T Tr πρὸς αὐτούς, WH π. αὐτ. (see αὑτοῦ )]; εἰς τὰ ὀπίσω, John 6:66 (to return home); John 18:6 (to draw back, retreat).

2. tropically: of departing evils and sufferings, Mark 1:42; Luke 5:13 (ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ); Revelation 9:12; Revelation 11:14; of good things taken away from one, Revelation 18:14 [R G]; of an evanescent state of things, Revelation 21:1 (Rec. παρῆλθε), Revelation 21:4; of a report going forth or spread εἰς, Matthew 4:24 [Treg. marginal reading ἐξῆλθεν].

ἀπέχει

(566) ἀπέχω; [imperfect ἀπεῖχον Matthew 14:24 Tr text WH text; present middle ἀπέχομαι];

1. transitive,

a. to hold back, keep off, prevent (Homer, Iliad 1, 97 [Zenodotus]; 6, 96; Plato, Crat. c. 23, p. 407 b.).

b. to have wholly or in full, to have received (what one had a right to expect or demand; cf. ἀποδιδόναι, ἀπολαμβάνειν [Winers De verb. comp. etc. Part iv., p. 8; Gram. 275 (258); Buttmann, 203 (176); according to Bp. Lightfoot (on Philippians 4:18) ἀπό denotes correspondence, i. e. of the contents to the capacity, of the possession to the desire, etc.]): τινά, Philemon 1:15; μισθόν, Matthew 6:2, Matthew 6:5, Matthew 6:16; παράκλησιν, Luke 6:24; πάντα, Philippians 4:18; (often so in Greek writings [cf. Bp. Lightfoot on Philippians, the passage cited]). Hence,

c. ἀπέχει, impersonally, it is enough, sufficient: Mark 14:41, where the explanation is 'ye have slept now long enough'; so that Christ takes away the permission, just given to his disciples, of sleeping longer; cf. Meyer at the passage; (in the same sense in (Pseudo-) Anacreon in Odar. (15) 28, 33; Cyril of Alexandria on Haggai 2:9 [but the true reading here seems to be ἀπέχω, see P. E. Pusey's edition Oxon. 1868]).

2. intransitive, to be away, absent, distant [Buttmann, 144 (126)]: absolutely, Luke 15:20; ἀπό, Luke 7:6; Luke 24:13; Matthew [Matthew 14:24 Tr text WH text]; Matthew 15:8; Mark 7:6, (Isaiah 29:13).

3. Middle to hold oneself off, abstain: ἀπό τινος, from anything, Acts 15:20 [R G]; 1 Thessalonians 4:3; 1 Thessalonians 5:22 (Job 1:1; Job 2:3; Ezekiel 8:6); τινός, Acts 15:29; 1 Timothy 4:3; 1 Peter 2:11. (So in Greek writings from Homer down.)

ἀπέχομαι

(567) ἀπέχω; [imperfect ἀπεῖχον Matthew 14:24 Tr text WH text; present middle ἀπέχομαι];

1. transitive,

a. to hold back, keep off, prevent (Homer, Iliad 1, 97 [Zenodotus]; 6, 96; Plato, Crat. c. 23, p. 407 b.).

ἀπέχω

(568) ἀπέχω; [imperfect ἀπεῖχον Matthew 14:24 Tr text WH text; present middle ἀπέχομαι];

1. transitive,

a. to hold back, keep off, prevent (Homer, Iliad 1, 97 [Zenodotus]; 6, 96; Plato, Crat. c. 23, p. 407 b.).

ἀπιστέω

(569) ἀπιστέω, -ῶ; [imperfect ἠπίστουν]; 1 aorist ἠπίστησα; (ἄπιστος);

1. to betray a trust, be unfaithful: 2 Timothy 2:13 (opposed to πιστὸς μένει); Romans 3:3; [others deny this sense in the N. T.; cf. Morison or Meyer on Romans, the passage cited; Ellicott on 2 Timothy, the passage cited].

2. to have no belief, disbelieve: in the news of Christ's resurrection, Mark 16:11; Luke 24:41; with dative of person, Luke 24:11; in the tidings concerning Jesus the Messiah, Mark 16:16 (opposed to πιστεύω) [so 1 Peter 2:7 T Tr WH]; Acts 28:24. (In Greek writings from Homer down.)

ἀπιστία

(570) ἀπιστία, -ας, ἡ, (from ἄπιστος), want of faith and trust;

1. unfaithfulness, faithlessness (of persons betraying a trust): Romans 3:3 [cf. references under the word ἀπιστέω, 1].

2. want of faith, unbelief: shown in withholding belief in the divine power, Mark 16:14, or in the power and promises of God, Romans 4:20; Hebrews 3:19; in the divine mission of Jesus, Matthew 13:58; Mark 6:6; by opposition to the gospel, 1 Timothy 1:13; with the added notion of obstinacy, Romans 11:20, Romans 11:23; Hebrews 3:12. contextually, weakness of faith: Matthew 17:20 (where L T Tr WH ὀλιγοπιστίαν); Mark 9:24. (In Greek writings from Hesiod and Herodotus down.)

ὀλιγοπιστία, -ας, ἡ, littleness of faith, little faith Matthew 17:20 L T Tr WH, for R G ἀπιστία. (Several times in ecclesiastical and Byzantine writings.)

ἄπιστος

(571) ἄπιστος, -ον, (πιστός) [from Homer down], without faith or trust;

1. unfaithful, faithless (not to be trusted, perfidious): Luke 12:46; Revelation 21:8.

2. incredible, of things: Acts 26:8; (Xenophon, Hiero 1, 9; symp. 4, 49; Cyril 3, 1, 26; Plato, Phaedr. 245 c.; Josephus, Antiquities 6, 10, 2, etc.).

3. unbelieving, incredulous: of Thomas disbelieving the news of the resurrection of Jesus, John 20:27; of those who refuse belief in the gospel, 1 Corinthians 6:6; 1 Corinthians 7:12-15; 1 Corinthians 10:27; 1 Corinthians 14:22; [1 Timothy 5:8]; with the added idea of impiety and wickedness, 2 Corinthians 4:4; 2 Corinthians 6:14 of those among the Christians themselves who reject the true faith, Titus 1:15. without trust (in God), Matthew 17:17; Mark 9:19; Luke 9:41.

ἁπλότης

(572) ἁπλότης, -ητος, ἡ, singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretence and dissimulation, (so in Greek writings from Xenophon, Cyril 1, 4, 3; Hell. 6, 1, 18 down): ἐν ἁπλότητι (L T Tr WH ἁγιότητι) καὶ εἰλικρινείᾳ θεοῦ i. e. infused by God through the Spirit [Winer's Grammar, § 36, 3 b.], 2 Corinthians 1:12; ἐν ἁπλ. τῆς καρδίας (לֵבָב יֹשֶׁר, 1 Chronicles 29:17), Colossians 3:22; Ephesians 6:5 (Wis. 1:1); εἰς Χριστόν, sincerity of mind toward Christ, i. e. single-hearted faith in Christ, as opposed to false wisdom in matters pertaining to Christianity, 2 Corinthians 11:3; ἐν ἁπλότητι in simplicity, i. e. without self-seeking, Romans 12:8. openness of heart manifesting itself by benefactions, liberality, [Josephus, Antiquities 7, 13, 4; but in opposition see Fritzsche on Romans, vol. iii., 62f]: 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13 (τῆς κοινωνίας, manifested by fellowship). Cf. Kling under the word 'Einfalt' in Herzog iii., p. 723f.

ἁπλοῦς

(573) ἁπλοῦς, -ῆ, -οῦν, (contracted from -όος, -όη, -όον), [from Aeschylus down], simple, single (in which there is nothing complicated or confused; without folds [cf. Trench, § lvi.]); whole; of the eye, good, fulfilling its office, sound: Matthew 6:22; Luke 11:34 — [others contend that the moral sense of the word is the only sense lexically warranted; cf. Test xii. Patr. test. Isach. § 3 οὐ κατελάλησά τινος, etc. πορευόμενος ἐν ἁπλότητι ὀφθαλμῶν, ibid. § 4 πάντα ὁρᾷ ἐν ἁπλότητι, μὴ ἐπιδεχόμενος ὀφθαλμοῖς πονηρίας ἀπὸ τῆς πλάνης τοῦ κόσμου; yet cf. Fritzsche on Romans 12:8).

ἁπλῶς

(574) ἁπλῶς, adverb [from Aeschylus down], simply, openly, frankly, sincerely: James 1:5 (led solely by his desire to bless).

ἀπό

(575) ἀπό, [from Homer down], preposition with the genitive (Latin a , ab , abs , German von, ab , weg , [cf. English of, off ]), from, signifying now separation, now origin. On its use in the N. T., in which the influence of the Hebrew מִן is traceable, cf. Winers Grammar, 864f (342), 369 (346) ff.; Buttmann, 321 (276) ff. [On the neglect of elision before words beginning with a vowel see Tdf. Proleg., p. 94; cf. Winers Grammar, § 5, 1 a.; Buttmann, p. 10f; WH's Appendix, p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition.

ἀπό, then, is used:

I. of separation; and

1. of local separation, after verbs of motion from a place (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω , ἀπέρχομαι , ἀποτινάσσω , ἀποχωρέω, ἀφίστημι , φεύγω , etc.): ἀπεσπάσθη ἀπ’ αὐτῶν, Luke 22:41; βάλε ἀπὸ σοῦ, Matthew 5:29; ἐκβάλω τὸ κάρθος ἀπὸ [L T Tr WH ἐκ] τοῦ ὀφθαλμοῦ, Matthew 7:4; ἀφ’ [L WH Tr text παῥ (which see I. a.)] ἧς ἐκβεβλήκει δαιμόνια, Mark 16:9; καθεῖλε ἀπό θρόνων, Luke 1:52.

2. of the separation of a part from the whole; where of a whole some part is taken: ἀπὸ τοῦ ἱματίου, Matthew 9:16; ἀπὸ μελισσίου κηρίου, Luke 24:42 [R G, but Tr brackets the clause]; ἀπὸ τῶν ὀψαρίων, John 21:10; τὰ ἀπὸ τοῦ πλοίου fragments of the ship, Acts 27:44; ἐνοσφίσατο ἀπὸ τῆς τιμῆς, Acts 5:2; ἐκχεῶ ἀπὸ τοῦ πνεύματος, Acts 2:17; ἐκλεξάμενος ἀπ’ αὐτῶν, Luke 6:13; τίνα ἀπὸ τῷν δύο, Matthew 27:21; ὅν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, namely, τινές [R. V. whom certain of the children of Israel did price (cf. τὶς , 2 c.); but others refer this to II. 2 d. aa. at the end, which see], Matthew 27:9 (ἐξῆλθον ἀπὸ τῶν ἱερέων, namely, τινές, 1 Macc. 7:33); after verbs of eating and drinking (usually joined in Greek to the simple genitive of the thing [cf. Buttmann, 159 (139); Winer's Grammar, 198f (186f)]): Matthew 15:27; Mark 7:28; πίνειν ἀπό, Luke 22:18 (elsewhere in the N. T. ἐκ).

3. of any kind of separation of one thing from another by which the union or fellowship of the two is destroyed;

a. after verbs of averting, loosening, liberating, ransoming, preserving: see ἀγοράζω , ἀπαλλάσσω , ἀποστρέφω , ἐλευθερόω , θεραπεύω , καθαρίζω , λούω , λυτρόω , λύω , ῤύομαι , σώζω , φυλάσσω , etc.

b. after verbs of desisting, abstaining, avoiding, etc.: see ἀπέχω , παύω , καταπαύω , βλέπω , προσέχω , φυλάσσομαι, etc.

c. after verbs of concealing and hindering: see κρύπτω , κωλύω , παρακαλύπτω .

d. Concise constructions, [cf. especially Buttmann, 322 (277)]: ἀνάθεμα ἀπὸ τοῦ Χριστοῦ, Romans 9:3 (see ἀνάθεμα under the end); λούειν ἀπὸ τῶν πληγῶν to wash away the blood from the stripes, Acts 16:33; μετανοεῖν ἀπὸ τῆς κακίας by repentance to turn away from wickedness, Acts 8:22; ἀποθνήσκειν ἀπό τινος by death to be freed from a thing, Colossians 2:20; φθείρεσθαι ἀπὸ τῆς ἁπλότητος to be corrupted and thus led away from singleness of heart, 2 Corinthians 11:3; εἰσακουσθεὶς ἀπὸ τ. εὐλαβείας heard and accordingly delivered from his fear, Hebrews 5:7 (others, heard for, i. e. on account of his godly fear (cf. II. 2 b. below)).

4. of a state of separation, i. e. of distance; and

a. of distance of place, — of the local terminus from which: Matthew 23:34; Matthew 24:31, etc.; after μακράν, Matthew 8:30; Mark 12:34; John 21:8; after ἀπέχειν, see ἀπέχω 2; ἀπὸ ἄνωθεν ἕως κάτω, Mark 15:38; ἀπὸ μακρόθεν, Matthew 27:55, etc. [cf. Buttmann, 70 (62); Winer's Grammar, § 65, 2]. According to later Greek usage it is put before nouns indicating local distance: John 11:18 (ἦν ἐγγὺς ὡς ἀπὸ σταδίων δεκαπέντε about fifteen furlongs off); John 21:8; Revelation 14:20 (Diodorus 1:51 ἐπάνω τῆς πόλεως ἀπὸ δέκα σχοίνων λίμνην ὤρυξε [also 1, 97; 4, 56; 16, 46; 17, 112; 18, 40; 19, 25, etc.; cf. Sophocles Lexicon, under the word, 5]: Josephus, b. j. 1, 3, 5 τοῦτο ἀφ’ ἑξακοσίων σταδίων ἐντεῦθέν ἐστιν, Plutarch, Aem. Paul c. 18, 5 ὥστε τοὺς πρώτους νεκροὺς ἀπὸ δυοῖν σταδίων καταπεσεῖν, vit. Oth c. 11, 1 κατεστρατοπέδευσεν ἀπὸ πεντήκοντα σταδίων, vit. Philop c. 4, 3 ἦν γὰρ ἀγρὸς αὐτῷ ἀπὸ σταδίων εἴκοσι τῆς πόλεως); cf. Winers Grammar, 557f (518f); [Buttmann, 153 (133)].

b. of distance of Time — of the temporal terminus from which (Latin inde a ): ἀπὸ τῆς ὥρας ἐκείνης, Matthew 9:22; Matthew 17:18; John 19:27; ἀπ’ ἐκ τῆς ἡμέρας, Matthew 22:46; John 11:53; [ἀπὸ πρώτης ἡμέρας] Acts 20:18; Philippians 1:5 [L T Tr WH τῆς πρ. ἡμ.]; ἀφ’ ἡμερῶν ἀρχαίων, Acts 15:7; ἀπ’ ἐτῶν, Luke 8:43; Romans 15:23; ἀπ’ αἰῶνος and ἀπὸ τ. αἰώνων, Luke 1:70, etc.; ἀπ’ ἀρχῆς, Matthew 19:4, Matthew 19:8, etc.; ἀπὸ καταβολῆς κόσμου, Matthew 13:35 [L T Tr WH omit κοσμ.], etc.; ἀπὸ κτίσεως κόσμου, Romans 1:20; ἀπὸ βρέφους from a child, 2 Timothy 3:15; ἀπὸ τῆς παρθενίας, Luke 2:36; ἀφ’ ἧς (namely, ἡμέρας) since, Luke 7:45; Acts 24:11; 2 Peter 3:4; ἀφ’ ἧς ἡμέρας, Colossians 1:6, Colossians 1:9; ἀφ’ οὗ equivalent to ἀπὸ τούτου ὅτε [cf. Buttmann, 82 (71); 105 (92)], Luke 13:25; Luke 24:21; Revelation 16:18 (Herodotus 2, 44; and in Attic); ἀφ’ οὗ after τρία ἔτη, Luke 13:7 T Tr WH; ἀπὸ τοῦ νῦν from the present, henceforth, Luke 1:48; Luke 5:10; Luke 12:52; Luke 22:69; Acts 18:6; 2 Corinthians 5:16; ἀπὸ τότε, Matthew 4:17; Matthew 16:21; Matthew 26:16; Luke 16:16; ἀπὸ πέρυσι since last year, a year ago, 2 Corinthians 8:10; 2 Corinthians 9:2; ἀπὸ πρωῒ, Acts 28:23; cf. Winers Grammar, 422 (393); [Buttmann, 320 (275)]; Lob. ad Phryn., pp. 47, 461.

c. of distance of Order or Rank — of the terminus from which in any succession of things or persons: ἀπὸ διετοῦς (namely, παιδός) καὶ κατωτέρω, Matthew 2:16 (τοὺς Λευῒτας ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω, Numbers 1:20; 2 Esdr. 3:8); ἀπὸ Ἀβραὰμ ἕως Δαυείδ Matthew 1:17; ἕβδομος ἀπὸ Ἀδάμ, Jude 1:14; ἀπὸ μικροῦ ἕως μεγάλου, Acts 8:10; Hebrews 8:11; ἄρχεσθαι ἀπό τινος, Matthew 20:8; Luke 23:5; Luke 24:27; John 8:9; Acts 8:35; Acts 10:37.

II. of origin; whether of local origin, the place whence; or of causal origin, the cause from which.

1. of the place whence anything is, comes, befalls, is taken;

a. after verbs of coming; see ἔρχομαι , ἥκω , etc.: ἀπὸ [L Tr WH ἀπ’] ἀγορᾶς namely, ἐλθόντες, Mark 7:4; ἄγγελος ἀπ’ (τοῦ) οὐρανοῦ, Luke 22:43 [L brackets WH reject the passage]; τόν ἀπ’ οὐρανῶν namely, λαλοῦντα, Hebrews 12:25, etc.; of the country, province, town, village, from which anyone has originated or proceeded [cf. Winers Grammar, 364 (342); Buttmann, 324 (279)]: Matthew 2:1; Matthew 4:25; John 1:44 (John 1:45); John 11:1; μία ἀπὸ ὄρους Σινᾶ, Galatians 4:24. Hence, ὁ or οἱ ἀπό τινος a native of, a man of, some place: ὁ ἀπὸ Ναζαρέθ the Nazarene, Matthew 21:11; ὁ ἀπὸ Ἁριμαθαίας, Mark 15:43; John 19:38 [here G L Tr WH omit ὁ]; οἱ ἀπὸ Ἰόππης, Acts 10:23; οἱ ἀπὸ Ἰταλίας the Italians, Hebrews 13:24 [cf. Winers Grammar, § 66, 6]. A great number of examples from secular writings are given by Wieseler, Untersuch. üb. d. Hebräerbr. 2te Hälfte, p. 14f.

b. of the party or society from which one has proceeded, i. e. a member of the sect or society, a disciple or votary of it: οἱ ἀπὸ τῆς ἐκκλησίας, Acts 12:1; οἱ ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων, Acts 15:5 (as in Greek writings: οἱ ἀπὸ τῆς Στοᾶς, οἱ ἀπὸ τῆς Ἀκαδημίας, etc.).

c. of the material from which a thing is made: ἀπὸ τριχῶν καμήλου, Matthew 3:4 [Winers Grammar, 370 (347); Buttmann, 324 (279)].

d. tropically, of that from or by which a thing is known: ἀπὸ τῶν καρπῶν ἐπιγινώσκειν, Matthew 7:16, Matthew 7:20 [here Lachmann ἐκ τ. κ. etc.] (Lysias in Andocides § 6; Aeschines adverb Tim., p. 69, Reiske edition); μανθάνειν ἀπὸ τινος to learn from the example of anyone, Matthew 11:29; Matthew 24:32; Mark 13:28; but in Galatians 3:2; Colossians 1:7; Hebrews 5:8, μανθ. ἀπό τινος means to learn from one's teaching or training [cf. Buttmann, 324 (279) c.; Winers Grammar, 372 (348)].

e. after verbs of seeking, inquiring, demanding: ἀπαιτεῖν, Luke 12:20 [Tr WH αἰτ.]; ζητεῖν, 1 Thessalonians 2:6 (alternating there with ἐκ [cf. Winer's Grammar, § 50, 2]); ἐκζητεῖν, Luke 11:50; see αἰτέω .

2. of causal origin, or the cause; and

a. of the material cause, so called, or of that which supplies the material for the maintenance of the action expressed by the verb: so γεμίζεσθαι, χορτάζεσθαι, πλουτεῖν, διακονεῖν ἀπό τινος, — see those verbs.

b. of the cause on account of which anything is or is done, where commonly it ran be rendered for (Latin prae , German vor): οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου, Luke 19:3; οὐκέτι ἴσχυσαν ἀπὸ τοῦ πλήθους, John 21:6 (Judith 2:20); ἀπὸ τ. δόξης τοῦ φωτός, Acts 22:11; [here many would bring in Hebrews 5:7 (Winers Grammar, 371 (348); Buttmann, 322 (276)), see I. 3 d. above].

c. of the moving or impelling cause (Latin ex , prae ; German aus, vor ), for, out of: ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει, Matthew 13:44; ἀπὸ τοῦ φόβοῦ for fear, Matthew 14:26; Matthew 28:4; Luke 21:26. Hebraistically: φοβεῖσθαι ἀπό τινος (מִן יָרֵא), Matthew 10:28; Luke 12:4; φεύγειν ἀπό τινος (מִן נוּס), to flee for fear of one, John 10:5; Mark 14:52 (R G, but L Tr marginal reading brackets ἀπ’ αὐτῶν); Revelation 9:6; cf. φεύγω and Winers Grammar, 223 (209f).

d. of the efficient cause, viz. of things from the force of which anything proceeds, and of persons from whose will, power, authority, command, favor, order, influence, direction, anything is to be sought;

aa. in general: ἀπὸ τοῦ ὕπνου by force of the sleep, Acts 20:9; ἀπὸ σου σημεῖον, Matthew 12:38; ἀπό δόξης εἰς δόξαν, 2 Corinthians 3:18 (from the glory which we behold for ourselves [cf. Winer's Grammar, 254 (238)] in a mirror, goes out a glory in which we share, cf. Meyer at the passage); ἀπὸ κυρίου πνεύματος by the Spirit of the Lord [yet cf. Buttmann, 343 (295)], ibid.; ὄλεθρον ἀπὸ προσώπου τοῦ κυρίου destruction proceeding from the (incensed, wrathful) countenance of the Lord, 2 Thessalonians 1:9 (on this passage, to be explained after Jeremiah 4:26 Sept. , cf. Ewald); on the other hand, ἀνάψυξις ἀπὸ προσώπου τ. κ. Acts 3:20 (Acts 3:19); ἀπεκτάνθησαν ἀπὸ (Rec. ὑπό) τῶν πληγῶν, Revelation 9:18. ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, ἀπ’ ἐμαυτοῦ, an expression especially common in John, of himself (myself, etc.), from his own disposition or judgment, as distinguished from another's instruction [cf. Winer's Grammar, 372 (348)]: Luke 12:57; Luke 21:30; John 5:19, John 5:30; John 11:51; John 14:10; John 16:13; John 18:34 [L Tr WH ἀπὸ σεαυτ.]; 2 Corinthians 3:5; 2 Corinthians 10:7 [T Tr WH ἐφ’ ἑ. (see ἐπί A. I. 1 c.)]; of one's own will and motion, as opposed to the command and authority of another: John 7:17, John 7:28; John 8:42; John 10:18 (Numbers 16:28); by one's own power: John 15:4; by one's power and on one's own judgment: John 8:28; examples from secular authors are given in Kypke, Observ. i., p. 391. [Cf. εὐχὴν ἔχοντες ἀφ’ (others, ἐφ’ see ἐπί A. I. 1 f.) ἑαυτῶν, Acts 21:23 WH text] after verbs of learning, knowing, receiving, ἀπό is used of him to whom we are indebted for what we know, receive, possess [cf. Winers Grammar, 370 (347) n., also De verb. comp. etc. Part ii., p. 7f; Buttmann, 324 (279); Meyer on 1 Corinthians 11:23; per contra Bp. Lightfoot on Galatians 1:12]: ἀκούειν, Acts 9:13; 1 John 1:5; γινώσκειν, Mark 15:45; λαμβάνειν, Matthew 17:25; 1 John 2:27; 1 John 3:22 L T Tr WH; ἔχειν, 1 John 4:21; 2 Corinthians 2:3, etc.; παραλαμβάνειν, 1 Corinthians 11:23; δέχεσθαι, Acts 28:21; respecting μανθάνειν see above, II. 1 d.; λατρεύω τῷ θεῷ ἀπὸ προγόνων after the manner of the λατρεία received from my forefathers [cf. Winers Grammar, 372 (349); Buttmann, 322 (277)], 2 Timothy 1:3. γίνεται μοι, 1 Corinthians 1:30; 1 Corinthians 4:5; χάρις ἀπὸ θεοῦ or τοῦ θεοῦ, from God, the author, bestower, Romans 1:7; 1 Corinthians 1:3; Galatians 1:3, and often; καὶ τοῦτο ἀπὸ θεοῦ, Philippians 1:28. ἀπόστολος ἀπό etc., constituted an apostle by authority and commission, etc. [cf. Winer's Grammar, 418 (390)], Galatians 1:1. after πάσχειν, Matthew 16:21; [akin to this, according to many, is Matthew 27:9 ὅν ἐτιμήσαντο ἀπὸ τῶν υἱῶν Ἰσραήλ, R. V. marginal reading whom they priced on the part of the sons of Israel; but see in I. 2 above).

bb. When ἀπό is used after passives (which is rare in the better Greek authors, cf. Bernhardy, p. 222ff; [Buttmann, 325 (280); Winer's Grammar, 371 (347f)]), the connection between the cause and the effect is conceived of as looser and more remote than that indicated by ὑπό, and may often be expressed by on the part of (German von Seiten ) [A. V. generally of]: ἀπὸ τοῦ θεοῦ ἀποδεδειγμένον approved (by miracles) according to God's will and appointment, Acts 2:22; ἀπὸ θεοῦ πειράζομαι the cause of my temptation is to be sought in God, James 1:13; ἀπεστερημένος [T Tr WH ἀφυστερ.] ἀφ’ ὑμῶν by your fraud, James 5:4; ἀποδοκιμάζεσθαι, Luke 17:25; [ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων, Luke 7:35 according to some; see δικαιόω , 2]; τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ by the will and direction of God, Revelation 12:6; ὀχλούμενοι ἀπὸ (Rec. ὑπό, [see ὀχλέω ]) πνευμάτων ἀκαθάρτ. Luke 6:18 (whose annoyance by diseases [(?) cf. Luke 6:17] proceeded from unclean spirits [A. V. vexed (troubled) with, etc.]); ἀπὸ τ. σαρκὸς ἐσπιλωμένον, by touching the flesh, Jude 1:23; [add Luke 1:26 T Tr WH, ἀπεστάλη ὁ ἄγγελος ἀπὸ (R G L ὑπὸ) τοῦ θεοῦ.] As in secular authors, so also in the N. T. the manuscripts sometimes vary between ἀπό and ὑπό: e. g. in Mark 8:31; [Luke 8:43]; Acts 4:36; [Acts 10:17,Acts 10:33; Acts 15:4]; Romans 13:1; [Romans 15:24]; Revelation 9:18; see Winers Grammar, 370f (347f); Buttmann, 325f (280f); [cf. Vincent and Dickson, Modern Greek, 2nd edition, Appendix, § 41].

III. Phrases having a quasi-adverbial force, and indicating the manner or degree in which anything is done or occurs, are the following: ἀπὸ τ. καρδιῶν ὑμῶν, from your hearts, i. e. willingly and sincerely, Matthew 18:35; ἀπὸ μέρους in part, 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 11:25; Romans 15:24; ἀπὸ μιᾶς namely, either φωνῆς with one voice, or γνώμης or ψυχῆς with one consent, one mind, Luke 14:18 (cf. Kuinoel at the passage; [Winer's Grammar, 423 (394); 591 (549f); yet see Lob. Paralip., p. 363]).

IV. The extraordinary construction ἀπὸ ὁ ὤν (for Rec. ἀπὸ τοῦ ὁ) καὶ ὁ ἦν καί ὁ ἐρχόμενος, Revelation 1:4, finds its explanation in the fact that the writer seems to have used the words ὁ ὤν κτλ. as an indeclinable noun, for the purpose of indicating the meaning of the proper name יהוה; cf. Winers Grammar, § 10, 2 at the end; [Buttmann, 50 (43)].

V. In composition ἀπό indicates separation, liberation, cessation, departure, as in ἀποβάλλω, ἀποκόπτω, ἀποκυλίω, ἀπολύω, ἀπολύτρωσις, ἀπαλγέω, ἀπέρχομαι; finishing and completion, as in ἀπαρτίζω, ἀποτελέω; refers to the pattern from which a copy is taken, as in ἀπογράφειν, ἀφομοιοῦν, etc.; or to him from whom the action proceeds, as in ἀποδείκνυμι, ἀποτολμάω, etc.

ἀποβαίνω

(576) ἀποβαίνω: future ἀποβήσομαι; 2 aorist ἀπέβην;

1. to come down from: a ship (so even in Homer), ἀπό, Luke 5:2 [Tr marginal reading brackets ἀπ’ αὐτῶν]; εἰς τὴν γῆν, John 21:9.

2. tropically, to turn out, 'eventuate,' (so from Herodotus down): ἀποβήσεται ὑμῖν εἰς μαρτύριον it will issue, turn out, Luke 21:13; εἰς σωτηρίαν, Philippians 1:19. (Job 13:16; Artemidorus Daldianus, oneir. 3, 66.)

ἀποβάλλω

(577) ἀποβάλλω: 2 aorist ἀπέβαλον; [from Homer down]; to throw off, cast away: a garment, Mark 10:50. Tropical, confidence, Hebrews 10:35.

ἀποβλέπω

(578) ἀποβλέπω: [imperfect ἀπέβλεπον]; to turn the eyes away from other things and fix them on some one thing; to look at attentively: εἴς τι (often in Greek writings); tropically, to look with steadfast mental gaze: εἰς τ. μισθαποδοσίαν, Hebrews 11:26 [Winer's Grammar, § 66, 2 d.].

ἀπόβλητος

(579) ἀπόβλητος, -ον, thrown away, to be thrown away, rejected, despised, abominated: as unclean, 1 Timothy 4:4 (in Hosea 9:3 Symm. equivalent to טָמֵא unclean; Homer, Iliad 2, 361; 3, 65; Lucian, Plutarch).

ἀποβολή

(580) ἀποβολή, -ῆς, ἡ, a throwing away;

1. rejection, repudiation (ἀποβάλλεσθαι to throw away from oneself, cast off, repudiate): Romans 11:15 (opposed to πρόσλημψις αὐτῶν, objec. genitive).

2. a losing, loss (from ἀποβάλλω in the sense of lose): Acts 27:22 ἀποβολὴ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν no one of you shall lose his life [Winers Grammar, § 67, 1 e.]. (Plato, Plutarch, others.)

ἀπογίνομαι

(581) ἀπογίνομαι: [2 aorist ἀπεγενόμην];

1. to be removed from, depart.

2. to die (often so in Greek writings from Herodotus down); hence, tropically, ἀπογ. τινί, to die to anything: ταῖς ἁμαρτίαις ἀπογενόμενοι i. e. become utterly alienated from our sins, 1 Peter 2:24 [Winers Grammar, § 52, 4, 1 d.; Buttmann, 178 (155)].

ἀπογραφή

(582) ἀπογραφή, -ῆς, ἡ, (ἀπογράφω);

a. a writing off, transcript (from some pattern).

b. an enrolment (or registration) in the public records of persons together with their property and income, as the basis of an ἀποτίμησις (census or valuation), i. e. that it might appear how much tax should be levied upon each one: Luke 2:2; Acts 5:37; on the occurrence spoken of in both passages, cf. Schürer, Ntl. Zeitgesch. § 17, pp. 251, 262-286, and books there mentioned; [McClellan 1:392-399; B. D. under the word Taxing ].

ἀπογράφω

(583) ἀπογράφω: middle [present infinitive ἀπογράφεσθαι]; 1 aorist infinitive ἀπογράψασθαι; [perfect passive participle ἀπογεγραμμένος; from Herodotus down];

a. to write off, copy (from some pattern).

b. to enter in a register or records; specifically, to enter in the public records the names of men, their property and income, to enroll (cf. ἀπογραφή , b.); middle to have oneself registered, to enroll oneself [Winer's Grammar, § 38, 3]: Luke 2:1, Luke 2:3, Luke 2:5; passive οἱ ἐν οὐρανοῖς ἀπογεγραμμένοι those whose names are inscribed in the heavenly register, Hebrews 12:23 (the reference is to the dead already received into the heavenly city, the figure being drawn from civil communities on earth, whose citizens are enrolled in a register).

ἀποδείκνυμι

(584) ἀποδείκνυμι; 1 aorist ἀπέδειξα; perfect passive participle ἀποδεδειγμένος; (frequent in Greek writings from Pindar Nem. 6, 80 down);

1. properly, to point away from oneself, to point out, show forth; to expose to view, exhibit (Herodotus 3, 122 and often): 1 Corinthians 4:9. Hence,

2. to declare: τινά, to show, prove what kind of a person anyone is, Acts 2:22 (where manuscript D gives the gloss [δεδοκιμ] ασμένον); 2 Thessalonians 2:4 [Lachmann marginal reading ἀποδειγνύοντα]. to prove by arguments, demonstrate: Acts 25:7. cf. Winer's De verb. comp. etc. Part iv., p. 16f.

ἀπόδειξις

(585) ἀπόδειξις, -εως, ἡ, (ἀποδείκνυμι, which see) [from Herodotus down];

a. a making manifest, showing forth.

b. a demonstration, proof: ἀπόδειξις πνεύματος καὶ δυνάμεως a proof by the Spirit and power of God, operating in me, and stirring in the minds of my hearers the most holy emotions and thus persuading them, 1 Corinthians 2:4 (contextually opposed to proof by rhetorical arts and philosophic arguments — the sense in which the Greek philosophers use the word; [see Heinrici, Corinthierbr. i., p. 103f]).

ἀποδεκατόω

(586) ἀποδεκατόω, -ῶ, infinitive present ἀποδεκατοῖν, Hebrews 7:5 T Tr WH (cf. Delitzsch at the passage; Buttmann, 44 (38); [Tdf.'s note at the passage; WH. Introductory § 410]); (δεκατόω which see); a Biblical and ecclesiastical word; Sept. for עָשַׂר; to tithe i. e.

1. with the accusative of the thing, to give, pay, a tenth of anything: Matthew 23:23; Luke 11:42; Luke 18:12 where T WH, after manuscripts א* B only, have adopted ἀποδεκατεύω, for which the simple δεκατεύω is more common in Greek writings; (Genesis 28:22; Deuteronomy 14:21 (Deuteronomy 14:22)).

2. τινά, to exact, receive, a tenth from anyone: Hebrews 7:5; (1 Samuel 8:15, 1 Samuel 8:17). [B. D. under the word Tithe.]

Related entry: ἀποδεκατεύω, Luke 18:12, for ἀποδεκατόω which see; [cf. WH. App. p. 171].

ἀπόδεκτος

(587) ἀπόδεκτος [so L T WH accent (and Rec. in 1 Timothy 2:3); others ἀποδεκτός, cf. Lob. Paralip., p. 498; Göttling, p. 313f; Chandler § 529f], -ον, (see ἀποδέχομαι ), a later word, accepted, acceptable, agreeable: 1 Timothy 2:3; 1 Timothy 5:4.

ἀποδέχομαι

(588) ἀποδέχομαι; deponent middle; imperfect ἀπεδεχόμην; 1 aorist ἀπεδεξάμην; 1 aorist passive ἀπεδέχθην; common in Greek writings, especially the Attic, from Homer down; in the N. T. used only by Luke; to accept what is offered from without (ἀπό, cf. Latin ex cipio ), to accept from, receive: τινά, simply, to give one access to oneself, Luke 9:11 L T Tr WH; Acts 28:30; with emphasis [cf. Tobit 7:17 and Fritzsche at the passage], to receive with joy, Luke 8:40; to receive to hospitality, Acts 21:17 L T Tr WH; to grant one access to oneself in the capacity in which he wishes to be regarded, e. g. as the messenger of others, Acts 15:4 (L T Tr WH παρεδέχθησαν); as a Christian, Acts 18:27; metaphorically, τί, to receive into the mind with assent: to approve, Acts 24:3; to believe, τὸν λόγον, Acts 2:41; (so in Greek writings especially Plato; cf. Ast, Lex. Plato, i., p. 232).

ἀποδημέω

(589) ἀποδημέω, -ῶ; 1 aorist ἀπεδήμησα; (ἀπόδημος, which see); to go away to foreign parts, go abroad: Matthew 21:33; Matthew 25:14; Mark 12:1; Luke 15:13 (εἰς χώραν); Luke 20:9. (In Greek writings from Herodotus down.)

ἀπόδημος

(590) ἀπόδημος, -ον, (from ἀπό and δῆμος the people), away from one's people, gone abroad: Mark 13:34 [R. V. sojourning in another country]. [From Pindar down.]

ἀποδίδωμι

(591) ἀποδίδωμι, present participle neuter ἀποδιδοῦν (from the form -διδόω, Revelation 22:2, where T Tr WH marginal reading -διδούς [see WH's Appendix, p. 167]); imperfect 3 person plural ἀπεδίδουν (for the more common ἀπεδίδοσαν, Acts 4:33; cf. Winer's Grammar, § 14, 1 c.); future ἀποδώσω; 1 aorist ἀπέδωκα; 2 aorist ἀπέδων, imperative ἀπόδος, subjunctive 3 person singular ἀποδῷ and in 1 Thessalonians 5:15 Tdf. ἀποδοῖ (see δίδωμι ), optative 3 person singular ἀποδώῃ [or rather, -δῴη; for -δώῃ is a subjunctive form] (2 Timothy 4:14, for ἀποδοίη, cf. Winers Grammar, § 14, 1 g.; Buttmann, 46 (40); yet L T Tr WH ἀποδώσει); passive, 1 aorist infinitive ἀποδοθῆναι; middle, 2 aorist ἀπεδόμην, 3 person singular ἀπέδοτο (Hebrews 12:16, where L WH ἀπέδετο; cf. Buttmann, 47 (41); Delitzsch on Hebrew, p. 632 note; [WHs Appendix, p. 167]); a common verb in Greek writings from Homer down, and the N. T. does not deviate at all from their use of it; properly, to put away by giving, to give up, give over (German abgeben [cf. Winer's De verb. comp. etc. Part iv., p. 12f who regards ἀπό as denoting to give from some reserved store, or to give over something which might have been retained, or to lay off some burden of debt or duty; cf. Cope on Aristotle, rhet. 1, 1, 7]);

1. to deliver, relinquish what is one's own: τὸ σῶμα τοῦ Ἰησοῦ, Matthew 27:58; hence, in middle to give away for one's own profit what is one's own, i. e. to sell [Winer's Grammar, 253 (238)]: τί, Acts 5:8; Hebrews 12:16; τινά, Acts 7:9 (often in this sense in Greek writings, especially the Attic, from Herodotus 1, 70 down; in the Sept. for מָכַר, Genesis 25:33 etc.; Baruch 6 [i. e. Epistle Jer.] 27 (28)).

2. to pay off, discharge, what is due (because a debt, like a burden, is thrown off, ἀπό, by being paid): a debt (German abtragen), Matthew 5:26; Matthew 18:25-30, Matthew 18:34; Luke 7:42; Luke 10:35; Luke 12:59; wages, Matthew 20:8; tribute and other dues to the government, Matthew 22:21; Mark 12:17; Luke 20:25; Romans 13:7; produce due, Matthew 21:41; Hebrews 12:11; Revelation 22:2; ὅρκους things promised under oath, Matthew 5:33, cf. Numbers 30:3 (εὐχήν a vow, Deuteronomy 23:21, etc.); conjugal duty, 1 Corinthians 7:3; ἀμοιβάς grateful requitals, 1 Timothy 5:4; λόγον to render account: Matthew 12:36; Luke 16:2; Acts 19:40; Romans 14:12 L text Tr text; Hebrews 13:17; 1 Peter 4:5; μαρτύριον, to give testimony (as something officially due), Acts 4:33. Hence,

3. to give back, restore: Luke 4:20; [Luke 7:15 Lachmann marginal reading]; Luke 9:42; Luke 19:8.

4. to requite, recompense, in a good or a bad sense: Matthew 6:4, Matthew 6:6, Matthew 6:18; Matthew 16:27; Romans 2:6; [2 Timothy 4:8], 2 Timothy 4:14; Revelation 18:6; Revelation 22:12; κακὸν ἀντὶ κακοῦ, Romans 12:17; 1 Thessalonians 5:15; 1 Peter 3:9. [Compare: ἀνταποδίδωμι.]

ἀποδιορίζω

(592) ἀποδιορίζω; (διορίζω, and this from ὅρος a limit); by drawing boundaries to disjoin, part, separate from another: Jude 1:19 (οἱ ἀποδιορίζοντες ἑαυτούς those who by their wickedness separate themselves from the living fellowship of Christians; if ἑαυτ. be dropped, with Rec.^st G L T Tr WH, the rendering is making divisions or separations). (Aristotle, pol. 4, 4, 13 [p. 1290^b, 25].)

ἀποδοκιμάζω

(593) ἀποδοκιμάζω: (see δοκιμάζω ); 1 aorist ἀπεδοκίμασα; passive, 1 aorist ἀπεδοκιμάσθην; perfect participle ἀποδεδοκιμασμενος; to disapprove, reject, repudiate: Matthew 21:42; Mark 8:31; Mark 12:10; Luke 9:22; Luke 17:25; Luke 20:17; 1 Peter 2:4, 1 Peter 2:7; Hebrews 12:17. (Equivalent to מָאַס in Psalm 117:22 (Psalms 118:22); Jeremiah 8:9, etc.; in Greek writings from Herodotus 6, 130 down.)

ἀποδοχή

(594) ἀποδοχή, -ῆς, ἡ, (ἀποδέχομαι, which see), reception, admission, acceptance, approbation [A. V. acceptation]: 1 Timothy 1:15; 1 Timothy 4:9. (Polybius 2, 56, 1; 6, 2, 13, etc.; ὁ λόγος ἀποδοχῆς τυγχάνει id. 1, 5, 5; Diodorus 4, 84; Josephus, Antiquities 6, 14, 4; others [cf. Field, Otium Norv. pars iii., p. 124].)

ἀπόθεσις

(595) ἀπόθεσις, -εως, ἡ, [ἀποτίθημι], a putting off or away: 2 Peter 1:14; 1 Peter 3:21. [In various senses from Hippocrates and Plato down.]

ἀποθήκη

(596) ἀποθήκη, -ης, ἡ, (ἀποτίθημι), a place in which anything is laid by or up; a storehouse, granary [A. V. garner, barn]: Matthew 3:12; Matthew 6:26; Matthew 13:30; Luke 3:17; Luke 12:18, Luke 12:24. (Jeremiah 27:26 (Jeremiah 50:26); Thucydides 6, 97.)

ἀποθησαυρίζω

(597) ἀποθησαυρίζω; to put away, lay by in store, to treasure away [seponendo thesaurum colligere , Winers De verb. comp. etc. Part iv., p. 10]; to store up abundance for future use: 1 Timothy 6:19. [Sir. 3:4; Diodorus, Josephus, Epictetus, others.]

ἀποθλίβω

(598) ἀποθλίβω; to press on all sides, squeeze, press hard: Luke 8:45. (Numbers 22:25; used also of pressing out grapes and olives, Diodorus 3, 62; Josephus, Antiquities 2, 5, 2; [others].)

ἀποθνῄσκω

(599) ἀποθνήσκω, imperfect ἀπέθνήσκον (Luke 8:42); 2 aorist ἀπέθανον; future ἀποθανοῦμαι, Romans 5:7; John 8:21, John 8:24 (see θνήσκω ); found in Greek writings from Homer down; to die (ἀπό, so as to be no more; [cf. Latin emorior ; English die off or out, pass away ); German absterben, versterben );

I. used properly

1. of the natural death of men: Matthew 9:24; Matthew 22:24; Luke 16:22; John 4:47; Romans 7:2, and very often; ἀποθνήσκοντες ἄνθρωποι subject to death, mortal, Hebrews 7:8 [Buttmann, 206 (178)].

2. of the violent death — both of animals, Matthew 8:32, and of men, Matthew 26:35; Acts 21:13 etc.; 1 Peter 3:18 L T Tr WH text; ἐν φόνῳ μαχαίρας, Hebrews 11:37; of the punishment of death, Hebrews 10:28; often of the violent death which Christ suffered, as John 12:33; Romans 5:6, etc.

3. Phrases: ἀποθνήσκ. ἔκ τινος, to perish by means of something, [cf. English to die of ], Revelation 8:11; ἐν τῇ ἁμαρτίᾳ, ἐν ταῖς ἁμαρτίαις, fixed in sin, hence, to die unreformed, John 8:21, John 8:24; ἐν τῷ Ἀδάμ by connection with Adam, 1 Corinthians 15:22; ἐν κυρίῳ in fellowship with, and trusting in, the Lord, Revelation 14:13; ἀποθνήσκ. τι, to die a certain death, Romans 6:10 (θάνατον μακρόν, Chariton, p. 12, D'Orville edition [l. i. c. 8, p. 17, 6, Beck edition; cf. Winers Grammar, 227 (213); Buttmann, 149 (130)]); τῇ ἁμαρτίᾳ, used of Christ, 'that he might not have to busy himself more with the sin of men,' Romans 6:10; ἑαυτῷ to become one's own master, independent, by dying, Romans 14:7 [cf. Meyer]; τῷ κυρίῳ to become subject to the Lord's will by dying, Romans 14:8 [cf. Meyer]; διά τινα i. e. to save one, 1 Corinthians 8:11; on the phrases ἀποθνήσκ. περί and ὑπέρ τινος, see περί , I. c. δ. and ὑπέρ I. 2 and 3. Oratorically, although the proper signification of the verb is retained, καθ’ ἡμέραν ἀποθνήσκω I meet death daily, live daily in danger of death, 1 Corinthians 15:31, cf. 2 Corinthians 6:9.

4. of trees which dry up, Jude 1:12; of seeds, which while being resolved into their elements in the ground seem to perish by rotting, John 12:24; 1 Corinthians 15:36.

II. tropically, in various senses;

1. of eternal death, as it is called, i. e. to be subject to eternal misery, and that, too, already beginning on earth: Romans 8:13; John 6:50; John 11:26.

2. of moral death, in various senses;

a. to be deprived of real life, i. e. especially of the power of doing right, of confidence in God and the hope of future blessedness, Romans 7:10; of the spiritual torpor of those who have fallen from the fellowship of Christ, the fountain of true life, Revelation 3:2.

b. with the dative of the thing [cf. Winers Grammar, 210 (197); 428 (398); Buttmann, 178 (155)], to become wholly alienated from a thing, and freed from all connection with it: τῷ νόμῳ, Galatians 2:19, which must also be supplied with ἀποθανόντες (for so we must read for Rec.^elz ἀποθανόντος) in Romans 7:6 [cf. Winer's Grammar, 159 (150)]; τῇ ἁμαρτίᾳ, Romans 6:2 (in another sense in Romans 6:10; see I. 3 above); ἀπὸ τῶν στοιχείων τοῦ κόσμου so that your relation to etc. has passed away, Colossians 2:20 (ἀπὸ τῶν παθῶν, Porphyry , de abst. animal. 1, 41 [cf. Buttmann, 322 (277); Winer's Grammar, 370 (347)]); true Christians are said simply ἀποθανεῖν, as having put off all sensibility to worldly things that draw them away from God, Colossians 3:3; since they owe this habit of mind to the death of Christ, they are said also ἀποθανεῖν σὺν Χριστῷ, Romans 6:8; Colossians 2:20. [Compare: συναποθνήσκω.]

ἀποκαθίστημι

(600) ἀποκαθίστημι, ἀποκαθιστάω (Mark 9:12 ἀποκαθιστᾷ R G), and ἀποκαθιστάνω (Mark 9:12 L T Tr [but WH ἀποκατιστάνω, see their Appendix, p. 168]; Acts 1:6; cf. Winers Grammar, 78 (75); [Buttmann, 44f (39)]); future ἀποκαταστήσω; 2 aorist ἀπεκατέστην (with double augment [cf. Exodus 4:7; Jeremiah 23:8], Mark 8:25 T Tr WH); 1 aorist passive ἀποκατεστάθην or, according to the better reading, with double augment ἀπεκατεστάθην, Matthew 12:13; Mark 3:5; Luke 6:10 (Ignatius ad Smyrn. 11; cf. [WHs Appendix, p. 162]; Winers Grammar, 72 (69f); [Buttmann, 35 (31)]; Mullach, p. 22); as in Greek writings to restore to its former state; 2 aorist active to be in its former state: used of parts of the body restored to health, Matthew 12:13; Mark 3:5; Luke 6:10; of a man cured of blindness, Mark 8:25; of the restoration of dominion, Acts 1:6 (1 Macc. 15:3); of the restoration of a disturbed order of affairs, Matthew 17:11; Mark 9:12; of a man at a distance from his friends and to be restored to them, Hebrews 13:19.

ἀποκαλύπτω

(601) ἀποκαλύπτω: future ἀποκαλύψω; 1 aorist ἀπεκάλυψα; [passive, present ἀποκαλύπτομαι]; 1 aorist ἀπεκαλύφθην; 1 future ἀποκαλυφθήσομαι; in Greek writings from [Herodotus and] Plato down; in the Sept. equivalent to גָלָה;

1. properly, to uncover, lay open what has been veiled or covered up; to disclose, make bare: Exodus 20:26; Leviticus 18:11; Numbers 5:18; Susanna 32; τὰ στήθη, Plato, Prot., p. 352 a.; τὴν κεφαλήν, Plutarch, Crass. 6.

2. metaphorically, to make known, make manifest, disclose, what before was unknown;

a. passages of any method whatever by which something before unknown becomes evident: Matthew 10:26; Luke 12:2.

b. passages of matters which come to light from things done: Luke 2:35 [some make the verb middle here]; John 12:38 (Isaiah 53:1); Romans 1:18; from the gospel: Romans 1:17.

c. ἀποκαλύπτειν τί τινι is used of God revealing to men things unknown [Daniel 2:19; Theodotion, 22, 28; Psalms 97:2 (Psalms 98:2); 1 Samuel 2:27, cf. 1 Samuel 3:21], especially those relating to salvation: — whether by deeds, Matthew 11:25; Matthew 16:17; Luke 10:21 (by intimacy with Christ, by his words and acts); — or by the Holy Spirit, 1 Corinthians 2:10; 1 Corinthians 14:30; Ephesians 3:5; Philippians 3:15; 1 Peter 1:12; τὸν υἱὸν αὐτοῦ ἐν ἐμοί who, what, how great his Son is, in my soul, Galatians 1:16. Of Christ teaching men: Matthew 11:27; Luke 10:22.

d. passages of things, previously non-existent, coming into being and to view: as, ἡ δόξα, Romans 8:18 (εἰς ἡμᾶς to be conferred on us); 1 Peter 5:1; ἡ σωτηρία, 1 Peter 1:5; ἡ πίστις, Galatians 3:23; the day of judgment, 1 Corinthians 3:13.

e. passages of persons, previously concealed, making their appearance in public: of Christ, who will return from heaven where he is now hidden (Colossians 3:3) to the earth, Luke 17:30; of Anti-christ, 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8.

[On this word (and the following) cf. Westcott, Introd. to the Study of the Gospels, p. 9f. (Am. Ed. 34f); Lücke, Einl. in d. Offenb. d. Johan. 2nd ed. p. 18ff; especially F. G. B. van Bell, Disput. theolog. de vocabulis ϕανεροῦν et ἀποκαλύπτειν in N. T. , Lugd. Bat., 1849. ϕανερόω is thought to describe an external manifestation, to the senses and hence open to all, but single or isolated; ἀποκαλύπτω an internal disclosure, to the believer, and abiding. The ἀποκάλυψις or unveiling precedes and produces the ϕανέρωσις or manifestation; the former looks toward the object revealed, the latter toward the persons to whom the revelation is made. Others, however, seem to question the possibility of discrimination; see e. g. Fritzsche on Romans vol. 2:149. Cf. 1 Corinthians 3:13.]

ἀποκάλυψις

(602) ἀποκάλυψις, -εως, ἡ, (ἀποκαλύπτω, which see), an uncovering;

1. properly, a laying bare, making naked (1 Samuel 20:30).

2. tropically, in N. T. and ecclesiastical language [see end],

a. a disclosure of truth, instruction, concerning divine things before unknown — especially those relating to the Christian salvation — given to the soul by God himself, or by the ascended Christ, especially through the operation of the Holy Spirit (1 Corinthians 2:10), and so to be distinguished from other methods of instruction; hence, κατὰ ἀποκάλυψιν γνωρίζεσθαι, Ephesians 3:3. πνεῦμα ἀποκαλύψεως, a spirit received from God disclosing what and how great are the benefits of salvation, Ephesians 1:17, cf. Ephesians 1:18. with the genitive of the object, τοῦ μυστηρίου, Romans 16:25. with the genitive of the subjunctive, κυρίου, Ἰησοῦ Χριστοῦ, 2 Corinthians 12:1 (revelations by ecstasies and visions, [so 2 Corinthians 12:7]); Galatians 1:12; Revelation 1:1 (revelation of future things relating to the consummation of the divine kingdom); κατ’ ἀποκάλυψιν, Galatians 2:2; λαλεῖν ἐν ἀποκ. to speak on the ground of [others, in the form of] a revelation, agreeably to a revelation received, 1 Corinthians 14:6; equivalent to ἀποκεκαλυμμένον, in the phrase ἀποκάλυψιν ἔχειν, 1 Corinthians 14:26.

b. equivalent to τὸ ἀποκαλύπτεσθαι as used of events by which things or states or persons hitherto withdrawn from view are made visible to all, manifestation, appearance, cf. ἀποκαλύπτω , 2, d. and e.: φῶς εἰς ἀποκάλ. ἐθνῶν, a light to appear to the Gentiles [others render 'a light for a revelation (of divine truth) to the Gentiles,' and so refer the use to a. above), Luke 2:32; ἀποκ. δικαιοκρισίας θεοῦ, Romans 2:5; τῶν υἱῶν τοῦ θεοῦ, the event in which it will appear who and what the sons of God are, by the glory received from God at the last day, Romans 8:19; τῆς δόξης τοῦ Χριστοῦ, of the glory clothed with which he will return from heaven, 1 Peter 4:13; of this return itself the phrase is used, ἀποκάλυψις τοῦ κυρίου Ἰ. Χριστοῦ: 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Peter 1:7, 1 Peter 1:13. (Among Greek writings, Plutarch uses the word once, Cat. maj. c. 20, of the denudation of the body [also in Paul. Aemil. 14 ἀ. ὑδάτων; in Quomodo adul. ab amic. 32 ἀ. ἁμαρτίας; cf. Sir. 11:27; Sir. 22:22 etc. See Trench, § xciv. and references under the word ἀποκαλύπτω, at the end.])

ἀποκαραδοκία

(603) ἀποκαραδοκία, -ας, ἡ, (from ἀποκαραδοκεῖν, and this from ἀπό, κάρα, the head, and δοκεῖν in the Ionic dialect, to watch; hence, καραδοκεῖν [Herodotus 7. 163, 168; Xenophon, mem. 3, 5, 6; Euripides, others] to watch with head erect or outstretched, to direct attention to anything, to wait for in suspense; ἀποκαραδοκεῖν (Polybius 16, 2, 8; 18, 31, 4; 22, 19, 3; [Plutarch, parall., p. 310, 43, vol. vii., p. 235, Reiske edition]; Josephus, b. j. 3, 7, 26, and in Psalms 36:7 (Psalms 37:7) Aq. for חִתְחוֹלַל), anxiously [?] to look forth from one's post. But the prefix ἀπό refers also to time (like the German ab in abwarten [cf. English wait it out]), so that it signifies constancy in expecting; hence, the noun, found in Paul alone and but twice, denotes), anxious [?] and persistent expectation: Romans 8:19; Philippians 1:20. This word is very fully discussed by C. F. A. Fritzsche in Fritzschiorum Opuscc., p. 150ff; [cf. Ellicott and Lightfoot on Philippians, the passage cited].

ἀποκαταλλάσσω

(604) ἀποκαταλλάσσω or -ττω: 1 aorist ἀποκατήλλαξα; 2 aorist passive ἀποκατηλλάγητε (Colossians 1:22 (Colossians 1:22) L Tr marginal reading WH marginal reading); to reconcile completely (ἀπό) [others, to reconcile back again, bring back to a former state of harmony; Ellicott on Ephesians 2:16; Bp. Lightfoot or Bleek on Colossians 1:20; Winers De verb. comp. etc. Part iv., p. 7f; yet see Meyer on Ephesians, the passage cited; Fritzsche on Romans, vol. i., p. 278; (see ἀπό V.)] (cf. καταλλάσσω ): Colossians 1:22 (Colossians 1:21) [cf. Bp. Lightfoot at the passage]; τινά τινι, Ephesians 2:16; concisely, πάντα εἰς αὑτόν [better αὐτόν with editions; cf. Buttmann, p. 111 (97) and under the word αὑτοῦ], to draw to himself by reconciliation, or so to reconcile that they should be devoted to himself, Colossians 1:20 [Winer's Grammar, 212 (200) but cf. § 49, a. c. δ.]. (Found neither in secular authors nor in the Greek O. T.)

ἀποκατάστασις

(605) ἀποκατάστασις, -εως, ἡ, (ἀποκαθίστημι, which see), restoration: τῶν πάντων, the restoration not only of the true theocracy but also of that more perfect state of (even physical) things which existed before the fall, Acts 3:21; cf. Meyer at the passage. (Often in Polybius, Diodorus, Plutarch, others.)

[ἀποκατιστάνω, see ἀποκαθίστημι.]

ἀπόκειμαι

(606) ἀπόκειμαι; to be laid away, laid by, reserved (ἀπό as in ἀποθησαυρίζω [which see], ἀποθήκη);

a. properly: Luke 19:20.

b. metaphorically, with the dative of person, reserved for one, awaiting him: Colossians 1:5 (ἐλπίς hoped-for blessedness); 2 Timothy 4:8 (στέφανος); Hebrews 9:27 (ἀποθανεῖν, as in 4 Macc. 8:10). (In both senses in Greek writings from Xenophon down.)