Thayer's Greek Lexicon

Ἀρίσταρχος — ἀσχημοσύνη

Ἀρίσταρχος

(708) Ἀρίσταρχος, -ου, ὁ, [literally, best-ruling], Aristarchus, a certain Christian of Thessalonica, a 'fellow-captive' with Paul [cf. B. D. American edition; Bp. Lightfoot and Meyer on Colossians as below]: Acts 19:29; Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24.

ἀριστάω

(709) ἀριστάω, -ῶ: 1 aorist ἠρίστησα; (τὸ ἄριστον, which see);

a. to breakfast: John 21:12, John 21:15; (Xenophon, Cyril 6, 4, 1; and often in Attic).

b. by later usage to dine: παρά τινι, Luke 11:37; (Genesis 43:24; Aelian v. h. 9, 19).

ἀριστερός

(710) ἀριστερός, -ά, -όν, left: Matthew 6:3; Luke 23:33; [Mark 10:37 T Tr WH, on the plural cf. Winer's Grammar, § 27, 3]; ὅπλα ἀριστερά i. e. carried in the left hand, defensive weapons, 2 Corinthians 6:7. [From Homer down.]

Ἀριστόβουλος

(711) Ἀριστόβουλος, -ου, ὁ, [literally, best-counselling], Aristobulus a certain Christian [cf. B. D. American edition under the word and Bp. Lightfoot on Philippians, p. 174f]: Romans 16:10.

ἄριστον

(712) ἄριστον, -ου, τό, [from Homer down];

a. the first food, taken early in the morning before work, breakfast; dinner was called δεῖπνον. But the later Greeks called breakfast; τὸ ἀκράτισμα, and dinner ἄριστον i. e. δεῖπνον μεσηβρινόν, Athen. 1, 9, 10, p. 11b.; and so in the N. T. Hence,

b. dinner: Luke 14:12 (ποιεῖν ἄριστον ἤ δεῖπνον, to which others are invited); Luke 11:38; Matthew 22:4 (ἑτοιμάζειν). [B. D. under the word Meals; Becker's Charicles, namely, vi. excurs. i. (English translation, p. 312f).]

ἀρκετός

(713) ἀρκετός, -ή, -όν, (ἀρκέω), sufficient: Matthew 6:34 (where the meaning is, 'Let the present day's trouble suffice for a man, and let him not rashly increase it by anticipating the cares of days to come'; [on the neuter cf. Winers Grammar, § 58, 5; Buttmann, 127 (111)]); ἀρκετόν τῷ μαθητῇ [A. V. it is enough for the disciple i. e.] let him be content etc., followed by ἵνα, Matthew 10:25; followed by an infinitive, 1 Peter 4:3. (Chrysippus of Tyana quoted in Athenaeus 3, 79, p. 113b.)

ἀρκέω

(714) ἀρκέω, ῶ; 1 aorist ἤρκεσα; [passive, present ἀρκοῦμαι]; 1 future ἀρκεσθήσομαι; to be possessed of unfailing strength; to be strong, to suffice, to be enough (as against any danger; hence, to defend, ward off, in Homer; [others make this the radical meaning, cf. Lat arceo ; Curtius, § 7]): with the dative of person, Matthew 25:9; John 6:7; ἀρκεῖ σοι ἡ χάρις my grace is sufficient for thee, namely, to enable thee to bear the evil manfully; there is, therefore, no reason why thou shouldst ask for its removal, 2 Corinthians 12:9; impersonally, ἀρκεῖ ἡμῖν 'tis enough for us, we are content, John 14:8. Passive (as in Greek writings) to be satisfied, contented: τινί, with a thing, Luke 3:14; Hebrews 13:5; 1 Timothy 6:8; (2 Macc. 5:15); ἐπί τινι, 3 John 1:10. [Compare: ἐπαρκέω.]

ἄρκτος

(715) ἄρκτος, -ου, ὁ, ἡ, or [so G L T Tr WH] ἄρκος, -ου, ὁ, ἡ, a bear: Revelation 13:2. [From Homer down.]

ἅρμα

(716) ἅρμα, -ατος, τό, (from ΑΡΩ to join, fit; a team), a chariot: Acts 8:28, Acts 8:38; of war-chariots (i. e., armed with scythes) we read ἅρματα ἵππων πολλῶν chariots drawn by many horses, Revelation 9:9 (Joel 2:5. In Greek writings from Homer down).

Ἁρμαγεδών

(717) Ἁρμαγεδών [Griesbach Ἀρμ.; WH Ἁρ Μαγεδών, see their Introduction § 408; Tdf. Proleg., p. 106] or (so Rec. ) Ἀρμαγεδδών, Har-Magedon or Armageddon, indeclinable proper name of an imaginary place: Revelation 16:16. Many, following Beza and Glassius, suppose that the name is compounded of הַר mountain, and מְגִדּו or מְגִדּון, the Sept. Μαγεδώ, Μαγεδδώ. Megiddo was a city of the Manassites, situated in the great plain of the tribe of Issachar, and famous for a double slaughter, first of the Canaanites (Judges 5:19), and again of the Israelites (2 Kings 23:29; 2 Chronicles 35:22, cf. Zechariah 12:11); so that in the Apocalypse it would signify the place where the kings opposing Christ were to be destroyed with a slaughter like that which the Canaanites or the Israelites had experienced of old. But since those two overthrows are said to have taken place ἐπὶ ὕδατι Μαγ. (Judges, the passage cited) and ἐν τῷ πεδίῳ Μαγ. (2 Chronicles, the passage cited), it is not easy to perceive what can be the meaning of the mountain of Megiddo, which could be none other than Carmel. Hence, for one, I think the conjecture of L. Capellus [i. e. Louis Cappel (akin to that of Drusius, see the commentaries)] to be far more easy and probable, namely that Ἁρμαγεδών is for Ἁρμαμεγεδών, compounded of חרמא destruction, and מגדון. [Wieseler (Zur Gesch. d. N. T. Schrift, p. 188), Hitzig (in Hilgenf. Einl., p. 440 n.), others, revive the derivation (cf. Hiller, Simonis, others) from מְ״ עָר city of Megiddo.] But see WH u. s.

Related entry: [Μαγεδών (Revelation 16:16 WH), see Ἁρμαγεδών.]

ἁρμόζω

(718) ἁρμόζω, Attic ἁρμόττω: 1 aorist middle ἡρμοσάμην; (ἁρμός, which see);

1. to join, to fit together; so in Homer of carpenters, fastening together beams and planks to build houses, ships, etc.

2. of marriage: ἁρμόζειν τινὶ τὴν θυγατέρα (Herodotus 9, 108) to betroth a daughter to anyone; passive ἁρμόζεται γυνὴ ἀνδρί, Sept. Proverbs 19:14; middle ἁρμόσασθαι τὴν θυγατέρα τινός (Herodotus 5, 32; 47; 6, 65) to join to oneself, i. e. to marry, the daughter of anyone; ἁρμόσασθαί τινί τινα to betroth, to give one in marriage to anyone: 2 Corinthians 11:2, and often in Philo, cf. Loesner at the passage; the middle cannot be said to be used actively, but refers to him to whom the care of betrothing has been committed; [cf. Buttmann, 193 (167); per contra Meyer at the passage; Winer's Grammar, 258 (242)].

ἁρμός

(719) ἁρμός, -οῦ, ὁ, (ΑΡΩ to join, fit), a joining, a joint: Hebrews 4:12. (Sophocles, Xenophon, others; Sir. 27:2.)

ἀρνέομαι

(720) ἀρνέομαι, -οῦμαι; future ἀρνήσομαι; imperfect ὴρνούμην; 1 aorist ἠρνησάμην (rare in Attic, where generally ἠρνήθην cf. Matthew i. p. 538 [better Veitch under the word]); perfect ἤρνημαι; a deponent verb [(from Homer down)] signifying

1. to deny, i. e. εἰπεῖν... οὐκ [to say... not, contradict]: Mark 14:70; Matthew 26:70; John 1:20; John 18:25, John 18:27; Luke 8:45; Acts 4:16; followed by ὅτι οὐ instead of simple ὅτι, in order to make the negation more strong and explicit: Matthew 26:72; 1 John 2:22; (on the same use in Greek writings cf. Kühner ii. p. 761; [Jelf ii. 450; Winer's Grammer § 65, 2 β.; Buttman 355 (305)]).

2. to deny, with an accusative of the person, in various senses:

a. ἀρν. Ἰησοῦν is used of follower of Jesus who, for fear of death or persecution, deny that Jesus is their master, and desert his cause, [to disown]: Matthew 10:33; Luke 12:9; [John 13:38 L text T Tr WH]; 2 Timothy 2:12, (ἀρν. τὸ ὄνομα αὐτοῦ, Revelation 3:8 means the same); and on the other hand, of Jesus, denying that one is his follower: Matthew 10:33; 2 Timothy 2:12.

b. ἀρν. God and Christ, is used of those who by cherishing and disseminating pernicious opinions and immorality are adjudged to have apostatized from God and Christ: 1 John 2:22 (cf. 1 John 4:2; 2 John 1:7-11); Jude 1:4; 2 Peter 2:1.

c. ἀρν. ἑαυτόν to deny himself, is used in two senses,

α. to disregard his own interests: Luke 9:23 [R WH marginal reading ἀπαρν.]; cf. ἀπαρνέομαι.

β. to prove false to himself, act entirely unlike himself: 2 Timothy 2:13.

3. to deny i. e. abnegate, abjure; τί, to renounce a thing, forsake it: τὴν ἀσέβειαν κ. τὰς ἐπιθυμίας, Titus 2:12; by act to show estrangement from a thing: τὴν πίστιν, 1 Timothy 5:8; Revelation 2:13; τὴν δύναμιν τῆς εὐσεβείας, 2 Timothy 3:5.

4. not to accept, to reject, refuse, something offered: τινά, Acts 3:14; Acts 7:35; with an infinitive indicating the thing, Hebrews 11:24.

[Compare: ἀπαρνέομαι.]

ἀρνίον

(721) ἀρνίον, -ου, τό, (diminutive from ἀρήν, which see) [from Lysias down], a little lamb, a lamb: Revelation 13:11; Jesus calls his followers τὰ ἀρνία μου in John 21:15; τὸ ἀρνίον is used of Christ, innocently suffering and dying to expiate the sins of men, very often in Revelation, as Revelation 5:6, Revelation 5:8, Revelation 5:12, etc. (Jeremiah 11:19; Jeremiah 27:45 (Jeremiah 50:45); Psalms 113:4, Psalms 113:6 (Psalms 114:4,Psalms 114:6); Josephus, Antiquities 3, 8, 10.)

ἀροτριάω

(722) ἀροτριάω, -ῶ; (ἄροτρον, which see); to plow: Luke 17:7; 1 Corinthians 9:10. (Deuteronomy 22:10; [1 Kings 19:19]; Micah 3:12. In Greek writings from Theophrastus down for the more ancient ἀρόω; cf. Lob. ad Phryn., p. 254f [Winer's Grammar, 24].)

ἄροτρον

(723) ἄροτρον, -ου, τό, (ἀρόω to plow), a plow: Luke 9:62. (In Greek writings from Homer down.)

ἁρπαγή

(724) ἁρπαγή, -ῆς, ἡ, (ἁρπάζω), rapine, pillage;

1. the act of plundering, robbery: Hebrews 10:34.

2. plunder, spoil: Matthew 23:25; Luke 11:39. (Isaiah 3:14; Nahum 2:12. In Greek writings from Aeschylus down.)

ἁρπαγμός

(725) ἁρπαγμός, -οῦ, ὁ, (ἁρπάζω);

1. the act of seizing, robbery, (so Plutarch, de lib. educ. c. 15 (others 14, 37), vol. 2:12 a., the only instance of its use noted in secular authors).

2. a thing seized or to be seized, booty: ἁρπαγμὸν ἡγεῖσθαί τι to deem anything a prize — a thing to be seized upon or to be held fast, retained, Philippians 2:6; on the meaning of this passage see μορφή ; (ἡγεῖσθαι or ποιεῖσθαί τι ἅρπαγμα, Eusebius, h. e. 8, 12, 2; vit. Const. 2, 31; [Commentaries in Luc. vi., cf. Mai, Nov. Biblical Patr. iv., p. 165]; Heliodorus 7, 11 and 20; 8, 7; [Plutarch, de Alex. virt. 1, 8, p. 330d.]; ut omnium bona praedam tuam duceres , Cicero, Verr. 2:5, 15, 39; [see Bp. Lightfoot on Philippians, p. 133f (cf. p. 111); Wetstein at the passage; Cremer, 4te Aufl., p. 153f] Wetzel in Stud. u. Krit. for 1887, pp. 535-552.).

ἁρπάζω

(726) ἁρπάζω; future ἁρπάσω [Veitch, under the word; cf. Rutherford, New Phryn., p. 407]; 1 aorist ἥρπασα; passive, 1 aorist ἡρπάσθην; 2 aorist ἡρπάγην (2 Corinthians 12:2, 2 Corinthians 12:4; Wis. 4:11; cf. Winers Grammar, 83 (80); [Buttmann, 54 (47); WH's Appendix, p. 170]); 2 future ἁρπαγήσομαι; [(Latin rapio ; Curtius, § 331); from Homer down]; to seize, carry off by force: τί [Matthew 12:29 not R G (see διαρπάζω )]; John 10:12; to seize on, claim for oneself eagerly: τὴν βασιλείαν τοῦ θεοῦ, Matthew 11:12 (Xenophon, an. 6, 5, 18, etc.); to snatch out or away: τί, Matthew 13:19; τὶ ἐκ χειρός τινος, John 10:28; τινὰ ἐκ πυρός, proverbial, to rescue from the danger of destruction, Jude 1:23 (Amos 4:11; Zechariah 3:2); τινα, to seize and carry off speedily, John 6:15; Acts 23:10; used of divine power transferring a person marvellously and swiftly from one place to another, to snatch or catch away: Acts 8:39; passive, πρὸς τ. θεόν, Revelation 12:5; followed by ἕως with the genitive of place, 2 Corinthians 12:2; εἰς τ. παράδεισον, 2 Corinthians 12:4; εἰς ἀέρα, 1 Thessalonians 4:17.

[Compare: δι-, συναρπάζω.]

ἅρπαξ

(727) ἅρπαξ, -αγος, ὁ, adjective, rapacious, ravenous: Matthew 7:15; Luke 18:11; as a substantive, a robber, an extortioner: 1 Corinthians 5:10; 1 Corinthians 6:10. (In both uses from [Aristophanes], Xenophon down.)

ἀρραβών

(728) ἀρραβών [Tdf. ἀραβών: 2 Corinthians 1:22 (so Lachmann); 2 Corinthians 5:5 (but not in Ephesians 1:14), see his Proleg., p. 80; WH's Appendix, p. 148; cf. Winers Grammar, 48 (47f); Buttmann, 32 (28f), cf. Ρ, ρ], -ῶνος, ὁ, (Hebrew עֵרָבון, Genesis 38:17, Genesis 38:20; from עָרַב to pledge; a word which seems to have passed from the Phœnicians to the Greeks, and thence into Latin), an earnest, i. e. money which in purchases is given as a pledge that the full amount will subsequently be paid [Suidas under the word ἀραβών], (cf. [obsolete English earlespenny; caution-money ], German Kaufschilling, Haftpfennig ): 2 Corinthians 1:22; 2 Corinthians 5:5, τὸν ἀρραβῶνα τοῦ πνεύματος i. e. τὸ πνεῦμα ὡς ἀρραβῶνα namely, τῆς κληρονομίας, as is expressed in full in Ephesians 1:14 [cf. Winers Grammar, § 59, 8 a.; Buttmann, 78 (68)]; for the gift of the Holy Spirit, comprising as it does the δυνάμεις τοῦ μέλλοντος αἰῶνος (Hebrews 6:5), is both a foretaste and a pledge of future blessedness; cf. under the word ἀπαρχή, c. [B. D. under the word Earnest.] (Isaeus, 8, 23 [p. 210, Reiske edition]; Aristotle, pol. 1, 4, 5 [p. 1259^a, 12]; others.)

Related entry: [ἀραβών Tdf. , see ἀρραβών .]

ἄραφος

(729) ἄρραφος, T Tr WH ἄραφος (cf. Winers Grammar, 48; Buttmann, 32 (29); [WHs Appendix, p. 163; Tdf. Proleg., p. 80; cf. Ρ, ρ]), -ον, (ῤάπτω to sew together), not sewed together, without a seam: John 19:23.

Related entry: ἄραφος T Tr for ἄρραφος , which see.

ἄρρην

(730) ἄρρην, see ἄρσην .

Related entry: ἄρσην, -ενος, ὁ, ἄρσεν, τό, also (according to R G in Revelation 12:5, Revelation 12:13, and in many editions, that of Tdf. included, in Romans 1:27^a; cf. Fritzsche on Romans, vol. i., p. 78; [Winer's Grammar, 22]) ἄρρην, -ενος, ὁ, ἄρρεν, τό, [from Homer down], male: Matthew 19:4; Mark 10:6; Luke 2:23; Romans 1:27; Galatians 3:28; Revelation 12:5, Revelation 12:13 (where Lachmann reads ἄρσεναν; on which Alex. form of the accusative cf. Winers Grammar, 48 (47f); 66 (64); Mullach, p. 22 [cf. p. 162]; Buttmann, 13 (12); [Sophocles Lexicon, Introduction, p. 36; Tdf. Proleg., p. 118; Müller's note on the Epistle of Barnabas 6, 2, p. 158; WHs Appendix, p. 157; Scrivener, Collation etc., p. liv.]).

ἄρρητος

(731) ἄρρητος, -ον, (ῥητός, from ΡΕΩ);

a. unsaid, unspoken: Homer, Odyssey 14, 466, and often in Attic.

b. unspeakable (on account of its sacredness), (Herodotus 5, 83, and often in other writings): 2 Corinthians 12:4, explained by what follows: ἅ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.

ἄρρωστος

(732) ἄρρωστος, -ον (ῤώννυμι, which see), without strength, weak; sick: Matthew 14:14; Mark 6:5, Mark 6:13; Mark 16:18; 1 Corinthians 11:30. ([Hippocrates], Xenophon, Plutarch.)

ἀρσενοκοίτης

(733) ἀρσενοκοίτης, -ου, ὁ, (ἄρσην a male; κοίτη a bed), one who lies with a male as with a female, a sodomite: 1 Corinthians 6:9; 1 Timothy 1:10. (Anthol. 9, 686, 5; ecclesiastical writings.)

Ἀρτεμᾶς

(734) Ἀρτεμᾶς, -ᾶ, ὁ, (abbreviated from Ἀρτεμίδωρος [i. e. gift of Artemis], cf. Winers Grammar, 102 (97); [Buttmann, 20 (17f); Lob. Pathol. Proleg., p. 505f; Chandler § 32]), Artemas, a friend of Paul the apostle: Titus 3:12. [Cf. B. D. under the word.]

Ἄρτεμις

(735) Ἄρτεμις, -ιδος and -ιος, ἡ, Artemis, that is to say, the so-called Tauric or Persian or Ephesian Artemis, the goddess of many Asiatic peoples, to be distinguished from the Artemis of the Greeks, the sister of Apollo; cf. Grimm on 2 Macc., p. 39; [B. D. under the word Diana]. A very splendid temple was built to her at Ephesus, which was set on fire by Herostratus and reduced to ashes; but afterwards, in the time of Alexander the Great, it was rebuilt in a style of still greater magnificence: Acts 19:24, Acts 19:27, Acts 19:34. Cf. Stark in Schenkel i., p. 604f, under the word Diana; [Wood, Discoveries at Ephesus, Lond. 1877].

ἀρτέμων

(736) ἀρτέμων, -ονος (L T Tr WH -ωνος, cf. Winers Grammar, § 9, 1 d.; [Buttmann, 24 (22)]), ὁ, top-sail [or foresail?] of a ship: Acts 27:40; cf. Meyer at the passage; [especially Smith, Voyage and Shipwreck of St. Paul, p. 192f; Graser in the Philologus, 3rd suppl. 1865, p. 201ff].

ἄρτι

(737) ἄρτι, adverb, according to its derivation (from ΑΡΩ to draw close together, to join, Latin arto ; [cf. Curtius, § 488]) denoting time closely connected;

1. in Attic "just now, this moment (German gerade, eben ), marking something begun or finished even now, just before the time in which we are speaking" (Lobeck ad Phryn., p. 20): Matthew 9:18; 1 Thessalonians 3:6, and perhaps Revelation 12:10.

2. according to later Greek usage universally, now, at this time; opposed to past time: John 9:19, John 9:25; John 13:33; 1 Corinthians 16:7; Galatians 1:9, opposed to future time: John 13:37; John 16:12, John 16:31; 2 Thessalonians 2:7; opposed to future time subsequent to the return of Christ: 1 Corinthians 13:12; 1 Peter 1:6, 1 Peter 1:8. of present time most closely limited, at this very time, this moment: Matthew 3:15; Matthew 26:53; John 13:7; Galatians 4:20. ἄχρι τῆς ἄρτι ὥρας, 1 Corinthians 4:11; ἕως ἄρτι, hitherto; until now, up to this time: Matthew 11:12; John 2:10; John 5:17; John 16:24; 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6; 1 John 2:9. ἀπ’ ἄρτι, see ἀπάρτι above. Cf. Lobeck ad Phryn., p. 18ff; [Rutherford, New Phryn., p. 70f].

[Synonyms ἄρτι, ἤδη, νῦν: Roughly speaking, it may be said that ἄρτι just now, even now, properly marks time closely connected with the present; later, strictly present time, (see above, and compare in English "just now" i. e. a moment ago, and "just now" (emphatic) i. e. at this present time). νῦν now, marks a definite point (or period) of time, the (objective) immediate present. ἤδη now (already) with a suggested reference to some other time or to some expectation, the subjective present (i. e. so regarded by the writer). ἤδη and ἄρτι are associated in 2 Thessalonians 2:7; νῦν and ἤδη in 1 John 4:3. See Kühner §§ 498; 499; Bäumlein, Partikeln, p. 138ff; Ellic. on 1 Thessalonians 3:6; 2 Timothy 4:6.]

ἀρτιγέννητος

(738) ἀρτιγέννητος, -ον (ἄρτι and γεννάω), just born, newborn: 1 Peter 2:2. (Lucian, Alex. 13; Long. past. 1 (7) 9; 2, (3) 4.)

ἄρτιος

(739) ἄρτιος, -α, -ον, (ΑΡΩ to fit, [cf. Curtius, § 488]);

1. fitted.

2. complete, perfect, [having reference apparently to 'special aptitude for given uses']; so 2 Timothy 3:17 [cf. Ellicott at the passage; Trench, § xxii.]. (In Greek writings from Homer down.)

ἄρτος

(740) ἄρτος, -ου, ὁ, (from ΑΡΩ to fit, put together, [cf. Etym. Magn. 150, 36 — but doubtful]), bread; Hebrew לֶחֶם;

1. food composed of flour mixed with water and baked; the Israelites made it in the form of an oblong or round cake, as thick as one's thumb, and as large as a plate or platter (cf. Winers RWB under the word Backen; [BB. DD. ]); hence, it was not cut, but broken (see κλάσις and κλάω ) Matthew 4:3; Matthew 7:9; Matthew 14:17, Matthew 14:19; Mark 6:36 [T Tr WH omit; L brackets], Mark 6:37; Luke 4:3; Luke 24:30; John 6:5; Acts 27:35, and often; ἄρτοι τῆς προθέσεως, loaves consecrated to Jehovah, see πρόθεσις ; on the bread used at the love-feasts and the sacred supper [Winer's Grammar, 35], cf. Matthew 26:26; Mark 14:22; Luke 22:19; Acts 2:42, Acts 2:46; Acts 20:7; 1 Corinthians 10:16; 1 Corinthians 11:26-28.

2. As in Greek writings, and like the Hebrew לֶחֶם, food of any kind: Matthew 6:11; Mark 6:8; Luke 11:3; 2 Corinthians 9:10; ὁ ἄρτος τῶν τέκνων the food served to the children, Mark 7:27; ἄρτον φαγεῖν or ἐσθίειν to take food, to eat (לֶחֶם אֲכֹל) [Winer's Grammar, 33 (32)]: Mark 3:20; Luke 14:1, Luke 14:15; Matthew 15:2; ἄρτον φαγεῖν παρά τινος to take food supplied by one, 2 Thessalonians 3:8; τὸν ἑαυτοῦ ἄρτ. ἐσθίειν, to eat the food which one has procured for himself by his own labor, 2 Thessalonians 3:12; μήτε ἄρτον ἐσθίων, μήτε οἶνον πίνων, abstaining from the usual sustenance, or using it sparingly, Luke 7:33; τρώγειν τὸν ἄρτον μετά τινος to be one's table-companion, his familiar friend, John 13:18 (Psalms 40:10 (Psalms 41:10)). In John 6:32-35 Jesus calls himself, τόν ἄρτον τοῦ θεοῦ, τ. ἄ. ἐκ τοῦ οὐρανοῦ, τ. ἄ. τῆς ζωῆς, as the Divine λόγος, come from heaven, who containing in himself the source of heavenly life supplies celestial nutriment to souls that they may attain to life eternal.

ἀρτύω

(741) ἀρτύω: future ἀρτύσω; passive, perfect ἤρτυμαι; 1 future ἀρτυθήσομαι; (ΑΡΩ to fit); to prepare, arrange; often so in Homer. In the comic writers and epigrammatists used of preparing food, to season, make savory, ([τὰ ὄψα, Aristotle, eth. Nic. 3, 13, p. 1118^a, 29]; ἠρτυμένος οἶνος, Theophrastus, de odor. § 51 [fragment 4, c. 11]); so Mark 9:50; Luke 14:34; metaphorically, ὁ λόγος ἅλατι ἠρτυμένος, full of wisdom and grace and hence, pleasant and wholesome, Colossians 4:6.

Ἀρφαξάδ

(742) Ἀρφαξάδ, ὁ, Arphaxad (אַרְפַּכְשַׁד), son of Shem (Genesis 10:22, Genesis 10:24; Genesis 11:10, Genesis 11:12, [cf. Josephus Antiquities 1, 6, 4]): Luke 3:36.

ἀρχάγγελος

(743) ἀρχάγγελος, -ου, ὁ, (from ἀρχι, which see, and ἄγγελος), a Biblical and ecclesiastical word, archangel, i. e. chief of the angels (Hebrew שַׂר chief, prince, Daniel 10:20; Daniel 12:1), or one of the princes and leaders of the angels (הָרִאשֹׁנִים הַשָּׂרִים, Daniel 10:13): 1 Thessalonians 4:16; Jude 1:9. For the Jews after the exile distinguished several orders of angels, and some (as the author of the Book of Enoch, 9:1ff; cf. Dillmann at the passage, p. 97f) reckoned four angels (answering to the four sides of the throne of God) of the highest rank; but others, and apparently the majority (Tobit 12:15, where cf. Fritzsche; Revelation 8:2), reckoned seven (after the pattern of the seven Amshaspands, the highest spirits in the religion of Zoroaster). See under the words, Γαβριήλ and Μιχαήλ.

ἀρχαῖος

(744) ἀρχαῖος, -αία, -αῖον (from ἀρχή beginning, hence) properly, that has been from the beginning, original, primeval, old, ancient, used of men, things, times, conditions: Luke 9:8, Luke 9:19; Acts 15:7, Acts 15:21; Acts 21:16; 2 Peter 2:5; Revelation 12:9; Revelation 20:2; οἱ ἀρχαῖοι the ancients, the early Israelites: Matthew 5:21, Matthew 5:27 [Rec. ], Matthew 5:33; τὰ ἀρχαῖα the man's previous moral condition: 2 Corinthians 5:17. (In Greek writings from Pindar and Herodotus down.) [Synonyms ἀρχαῖος, παλαιός: in παλ. the simple idea of time dominates, while ἀρχ. ("σημαίνει καὶ τὸ ἀρχῆς ἔχεσθαι," and so) often carries with it a suggestion of nature or original character. Cf. Schmidt ch. 46; Trench § 67.]

Ἀρχέλαος

(745) Ἀρχέλαος, -ου, ὁ, Archelaus (from ἄρχω and λαός, ruling the people), a son of Herod the Great by Malthace, the Samaritan. He and his brother Antipas were brought up with a certain private man at Rome (Josephus, Antiquities 17, 1, 3). After the death of his father he ruled ten years as ethnarch over Judæa, Samaria, and Idumæa, (with the exception of the cities Gaza, Gadara, and Hippo). The Jews and Samaritans having accused him at Rome of tyranny, he was banished by the emperor (Augustus) to Vienna of the Allobroges, and died there (Josephus, Antiquities 17, 9, 3; 11, 4; 13, 2; b. j. 2, 7, 3): Matthew 2:22. [See B. D. under the word and cf. Ἡρώδης .]

ἀρχή

(746) ἀρχή, -ῆς, ἡ, [from Homer down], in the Sept. mostly equivalent to רֹאשׁ, רֵאֹשִׁית, תְּחִלָּה;

1. beginning, origin;

a. used absolutely, of the beginning of all things: ἐν ἀρχῇ, John 1:1 (Genesis 1:1); ἀπ’ ἀρχῆς, Matthew 19:4 (with which cf. Xenophon, mem. 1, 4, 5 ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους), Matthew 19:8; John 8:44; 1 John 1:1; 1 John 2:13; 1 John 3:8; more fully ἀπ’ ἀρχῆς κτίσεως or κόσμου, Matthew 24:21; Mark 10:6; Mark 13:19; 2 Thessalonians 2:13 (where L [Tr marginal reading WH marginal reading] ἀπαρχήν, which see); 2 Peter 3:4; κατ’ ἀρχάς, Hebrews 1:10 (Psalm 101:26 (Psalms 102:26)).

b. in a relative sense, of the beginning of the thing spoken of: ἐξ ἀρχῆς, from the time when Jesus gathered disciples, John 6:64; John 16:4; ἀπ’ ἀρχῆς, John 15:27 (since I appeared in public); as soon as instruction was imparted, [1 John 2:7], 1 John 2:24; 1 John 3:11; 2 John 1:5; more fully ἐν ἀρχῇ τοῦ εὐαγγελίου, Philippians 4:15 (Clement of Rome, 1 Cor. 47, 2 [see note in Gebh. and Harn. at the passage and cf.] Polycarp, ad Philipp. 11, 3); from the beginning of the gospel history, Luke 1:2; from the commencement of life, Acts 26:4; ἐν ἀρχῇ, in the beginning, when the church was founded, Acts 11:15. The accusative ἀρχήν [cf. Winers Grammar, 124 (118); Bp. Lightfoot on Colossians 1:18] and τὴν ἀρχήν in the Greek writings (cf. Lennep ad Phalarid., pp. 82ff and, p. 94ff, Lipsius edition; Brückner in DeWette's Handbook on John, p. 151) is often used adverbially, equivalent to ὅλως altogether, (properly, an accusative of 'direction towards': usque ad initium , [cf. Winers Grammar, 230 (216); Buttmann, 153 (134)]), commonly followed by a negative, but not always [cf. e. g. Dio Cassius fragment 101 (93 Dindorf); 45:34 (Dindorf vol. ii., p. 194); 59:20; 62:4; see, further, Lycurgus , § 125, Mätzner edition]; hence, that extremely difficult passage, John 8:25 τὴν... ὑμῖν, must in my opinion be interpreted as follows: I am altogether or wholly (i. e. in all respects, precisely) that which I even speak to you (I not only am, but also declare to you what I am; therefore you have no need to question me), [cf. Winers Grammar, 464 (432); Buttmann, 253 (218)]. ἀρχὴν λαμβάνειν, to take beginning, to begin, Hebrews 2:3. with the addition of the genitive of the thing spoken of: ὠδίνων, Matthew 24:8; Mark 13:8 (Mark 13:9) [(here R G plural); τῶν σημείων, John 2:11]; ἡμερῶν, Hebrews 7:3; τοῦ εὐαγγελίου, that from which the gospel history took its beginning, Mark 1:1; τῆς ὑποστάσεως, the confidence with which we have made a beginning, opposed to μέχρι τέλους, Hebrews 3:14. τὰ στοιχεῖα τῆς ἀρχῆς, Hebrews 5:12 (τῆς ἀρχῆς is added for greater explicitness, as in Latin rudimenta prima , Livy 1, 3; Justin ., hist. 7, 5; and prima elamenta , Horat. sat. 1, 1, 26, etc.); ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος equivalent to ὁ τοῦ Χριστοῦ λόγος ὁ τῆς ἀρχῆς, i. e. the instruction concerning Christ such as it was at the very outset [cf. Winers Grammar, 188 (177); Buttmann, 155 (136)], Hebrews 6:1.

2. the person or thing that commences, the first person or thing in a series, the leader: Colossians 1:18; Revelation 1:8 Rec. ; Revelation 21:6; Revelation 22:13; (Deuteronomy 21:17; Job 40:14 (Job 40:14), etc.).

3. that by which anything begins to be, the origin, active cause (a sense in which the philosopher Anaximander , 8th century B.C. , is said to have been the first to use the word; cf. Simplicius, on Aristotle, phys. f. 9, p. 326, Brandis edition and 32, p. 334, Brandis edition [cf. Teichmüller, Stud. zur Gesch. d. Begriffe, pp. 48ff 560ff]): ἡ ἀρχὴ τῆς κτίσεως, of Christ as the divine λόγος, Revelation 3:14 (cf. Düsterdieck at the passage; Clement of Alexandria, protrept. 1, p. 6, Potter edition [p. 30 edition Sylb.] ὁ λόγος ἀρχὴ θεῖα τῶν πάντων; in Evang. Nicod. c. 23 [p. 308, Tdf. edition, p. 736, Thilo edition] the devil is called ἡ ἀρχὴ τοῦ θανάτου καὶ ῥίζα τῆς ἁμαρτίας).

4. the extremity of a thing: of the corners of a sail, Acts 10:11; Acts 11:5; (Herodotus 4, 60; Diodorus 1, 35; others.).

5. the first place, principality, rule, magistracy [cf. English 'authorities'], (ἄρχω τινός): Luke 12:11; Luke 20:20; Titus 3:1; office given in charge (Genesis 40:13, Genesis 40:21; Genesis 2:1-25 Macc. 4:10, etc.), Jude 1:6. Hence the term is transferred by Paul to angels and demons holding dominions entrusted to them in the order of things (see ἄγγελος , 2 [cf. Bp. Lightfoot on Colossians 1:16; Meyer on Ephesians 1:21]): Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:10, Colossians 2:15. See ἐξουσία , 4 c. ββ.

Related entry: ἄρχι, (from ἄρχω, ἀρχός), an inseparable prefix, usually to names of office or dignity, to designate the one who is placed over the rest that hold the office (German Ober-, Erz-, [English arch- (chief- , high- )]), as ἀρχάγγελος, ἀρχιποίμην [which see], ἀρχιερεύς, ἀρχίατρος, ἀρχιευνοῦχος, ἀρχυπερέτης (in Egyptian inscriptions), etc., most of which belong to Alexandrian and Byzantine Greek. Cf. Thiersch, De Pentateuchi versione Alex. p. 77f.

ἀρχηγός

(747) ἀρχηγός, -όν, adjective, leading, furnishing the first cause or occasion: Euripides, Hipp. 881; Plato, Crat., p. 401 d.; chiefly used as a substantive, ὁ, ἡ, ἀρχηγός (ἀρχή and ἄγω);

1. the chief leader, prince: of Christ, Acts 5:31; (Aeschylus Ag. 259; Thucydides 1, 132; Sept. Isaiah 3:5; 2 Chronicles 23:14, and often).

2. one that takes the lead in anything (1 Macc. 10:47, ἀρχ. λόγων εἰρηνικῶν) and thus affords an example, a predecessor in a matter: τῆς πίστεως, of Christ, Hebrews 12:2 (who in the pre-eminence of his faith far surpassed the examples of faith commemorated in Hebrews 11:1-40), [others bring this under the next head; yet cf. Kurtz at the passage]. So ἀρχηγός ἁμαρτίας, Micah 1:13; ζήλους, Clement of Rome, 1 Corinthians 14:1-40, 1; τῆς στάσεως καὶ διχοστασίας, ibid. 51, 1; τῆς ἀποστασίας, of the devil, Irenaeus 4, 40, 1; τοιαύτης φιλοσοφίας, of Thales, Aristotle, met. 1, 3, 7 [p. 983^b 20]. Hence,

3. the author: τῆς ζωῆς, Acts 3:15; τῆς σωτηρίας, Hebrews 2:10. (Often so in secular authors: τῶν πάντων, of God, [Plato] Tim. Locr., p. 96 c.; τοῦ γένους τῶν ἀνθρώπων, of God, Diodorus 5, 72; ἀρχηγὸς καὶ αἴτιος, leader and author, are often joined, as Polybius 1, 66, 10; Herodian, 2, 6, 22 [14, Bekker edition]). Cf. Bleek on Heb. vol. ii. 1, p. 301f.

ἀρχιερατικός

(748) ἀρχιερατικός, -ή, -όν, (ἄρχι and ἱερατικός, and this from ἱεράομαι [to be a priest]), high priestly, pontifical: γένος, Acts 4:6 [so Corp. Inscriptions Graec. no. 4363; see Schürer as cited under the word ἀρχιερεύς, 2 at the end]. (Josephus, Antiquities 4, 4, 7; 6, 6, 3; 15, 3, 1.)

ἀρχιερεύς

(749) ἀρχιερεύς, -έως, ὁ, chief priest, high priest.

1. He who above all others was honored with the title of priest, the chief of the priests, הַגָדול כֹּהֵן (Leviticus 21:10; Numbers 35:25, [later הָרֹאשׁ כֹּהֵן, 2 Kings 25:18; 2 Chronicles 19:11, etc.]): Matthew 26:3, and often in the Gospels, the Acts, and the Epistle to the Hebrews. It was lawful for him to perform the common duties of the priesthood; but his chief duty was, once a year on the day of atonement, to enter the Holy of holies (from which the other priests were excluded) and offer sacrifice for his own sins and the sins of the people (Leviticus 16:1-34; Hebrews 9:7, Hebrews 9:25), and to preside over the Sanhedrin, or supreme Council, when convened for judicial deliberations (Matthew 26:3; Acts 22:5; Acts 23:2). According to the Mosaic law no one could aspire to the high priesthood unless he were of the tribe of Aaron, and descended moreover from a high priestly family; and he on whom the office was conferred held it till death. But from the time of Antiochus Epiphanes, when the kings of the Seleucidæ and afterwards the Herodian princes and the Romans arrogated to themselves the power of appointing the high priests, the office neither remained vested in the pontifical family nor was conferred on anyone for life; but it became venal, and could be transferred from one to another according to the will of civil or military rulers. Hence it came to pass, that during the one hundred and seven years intervening between Herod the Great and the destruction of the holy city, twenty-eight persons held the pontifical dignity (Josephus, Antiquities 20, 10; see Ἄννας ). Cf. Winers RWB under the word Hoherpriester; Oehler in Herzog vi., pp. 198ff; [BB. DD. , see under the words, Highpriest, Priest, etc. The names of the 28 (27?) above alluded to are given, together with a brief notice of each, in an article by Schürer in the Studien und Kritiken for 1872, pp. 597-607].

2. The plural ἀρχιερεῖς, which occurs often in the Gospels and Acts, as Matthew 2:4; Matthew 16:21; Matthew 26:3; Matthew 27:41; Mark 8:31; Mark 14:1; Mark 15:1; Luke 19:47; Luke 22:52, Luke 22:66; Luke 23:4; Luke 24:20; John 7:32; John 11:57; John 18:35; Acts 4:23; Acts 5:24; Acts 9:14, Acts 9:21; Acts 22:30; Acts 23:14, etc., and in Josephus, comprises, in addition to the one actually holding the high priestly office, both those who had previously discharged it and although deposed continued to have great power in the State (Josephus, vita 38; b. j. 2, 12, 6; 4, 3, 7; 9; 4, 4, 3; see Ἄννας above), as well as the members of the families from which high priests were created, provided they had much influence in public affairs (Josephus, b. j. 6, 2, 2). See on this point the learned discussion by Schürer, Die ἀρχιερεῖς im N. T, in the Studien und Kritiken for 1872, p. 593ff and in his Neutest. Zeitgesch. § 23 iii., p. 407ff [Prof. Schürer, besides reviewing the opinions of the more recent writers, contends that in no instance where indubitable reference to the heads of the twenty-four classes is made (neither in the Sept. 1 Chronicles 24:3; 2 Chronicles 36:14; Ezra 10:5; Nehemiah 12:7; nor in Josephus, Antiquities 7, 14, 7) are they called ἀρχιερεῖς; that the nearest approximations to this term are periphrases such as ἄρχοντες τῶν ἱερέων, Nehemiah 12:7, or φύλαρχοι τῶν ἱερέων, Esra apocr. (1 Esdr.) 1 Esdras 8:92 (1 Esdras 8:94); Josephus, Antiquities 11, 5, 4; and that the word ἀρχιερεῖς was restricted in its application to those who actually held, or had held, the high priestly office, together with the members of the few prominent families from which the high priests still continued to be selected, cf. Acts 4:6; Josephus, b. j. 4, 3, 6.]

3. In the Epistle to the Hebrews Christ is called 'high priest,' because by undergoing a bloody death he offered himself as an expiatory sacrifice to God, and has entered the heavenly sanctuary where he continually intercedes on our behalf: Hebrews 2:17; Hebrews 3:1; Hebrews 4:14; Hebrews 5:10; Hebrews 6:20; Hebrews 7:26; Hebrews 8:1; Hebrews 9:11; cf. Winzer, De sacerdotis officio, quod Christo tribuitur in the Epistle to the Hebrews (three Programs), Leips. 1825f; Riehm, Lehrbegriff des Hebräerbriefes, ii., pp. 431-488. In Greek writings the word is used by Herodotus 2 [(37), 142,] 143 and 151; Plato, legg. 12, p. 947 a.; Polybius 23, 1, 2; 32, 22, 5; Plutarch, Numa c. 9, others; [often in Inscriptions]; once (viz., Leviticus 4:3) in the Sept. , where ἱερεὺς μέγας is usual, in the O. T. Apocrypha, 1 Esdr. 5:40 1 Esdr. 9:40, and often in the books of Maccabees, for the application of the term to Christ by the early writers see Bp. Lightfoot on Clem. Romans; 1 Corinthians 36 p. 118f, and on Ign. ad Philad. 9 vol. ii. p. 274.

ἀρχιποίμην

(750) ἀρχιποίμην, -ενος, [so L T Tr WH KC (after manuscripts), but Griesbach, others -μην, -μένος; cf. Lob. Paralip. p 195f; Stephanus Thesaurus, under the word; Chandler § 580], ὁ, a biblical word [Test. xii. Patr. test. Jud. § 8), chief shepherd: of Christ the head of the church, 1 Peter 5:4; see ποιμήν , b.

Ἄρχιππος

(751) Ἄρχιππος, [Chandler § 308], -ου, ὁ, [i. e. master of the horse], Archippus, a certain Christian at Colossæ: Colossians 4:17; Philemon 1:2. [Cf. B. D. under the word; Bp. Lightfoot on Colossians and Philemon p. 308f.]

ἀρχισυνάγωγος

(752) ἀρχισυνάγωγος, -ου, ὁ, (συναγωγή), ruler of a synagogue, הַכְּנֶסֶת רֹאשׁ: Mark 5:22, Mark 5:35, Mark 5:38; Luke 8:49; Luke 13:14; Acts 13:15; Acts 18:8, Acts 18:17. It was his duty to select the readers or teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency and in accordance with ancestral usage; [cf. Alex.'s Kitto under the word Synagogue]. (Not found in secular writings; [yet Schürer (Theol. Literatur-Zeit., 1878, p. 5) refers to Corp. Inscriptions Grace. no 2007 f. (Addenda ii., p. 994), no. 2221^c (ii., p. 1031), nos. 9894, 9906; Mommsen, Inscriptions Regni Neap. no. 3657; Garrucci, Cimitero degli antichi Ebrei, p. 67; Lampridius, Vita Alexandr. Sever c. 28; Vopiscus, Vit. Saturnin c. 8; Codex Theodos. 16:8, 4, 13, 14; also Acta Pilat. in Tdf. 's Ev. Apocr. edition 2, pp. 221, 270, 275, 284; Justin Martyr, dialog contra Trypho, c. 137; Epiphanius haer. 30, 18; Eusebius, h. e. 7, 10, 4; see fully in his Gemeindeverfassung der Juden in Rom in d. Kaiserzeit nach d. Inschrften dargestellt (Leips. 1879), p. 25f].)

ἀρχιτέκτων

(753) ἀρχιτέκτων, -ονος, ὁ, (τέκτων, which see), a master-builder, architect, the superintendent in the erection of buildings: 1 Corinthians 3:10. (Herodotus, Xenophon, Plato, and subsequent writings; Isaiah 3:3; Sir. 38:27; 2 Macc. 2:29.)

ἀρχιτελώνης

(754) ἀρχιτελώνης, -ου, ὁ, a chief of the tax-collectors, chief publican: Luke 19:2. [See τελώνης .]

ἀρχιτρίκλινος

(755) ἀρχιτρίκλινος, -ου, ὁ, (τρίκλινον [or -νος (namely, οἶκος), a room with three couches]), the superintendent of a dining-room, a τρικλινάρχης, table-master: John 2:8 [cf. B. D. under the word Governor]. It differs from "the master of a feast," συμποσιάρχης, toast-master, who was one of the guests selected by lot to prescribe to the rest the mode of drinking; cf. Sir. 35:1 (Sir. 32:1). But it was the duty of the ἀρχιτρίκλινος to place in order the tables and couches, arrange the courses, taste the food and wine beforehand, etc. (Heliodorus 7, 27) [Some regard the distinction between the two words as obliterated in later Greek; cf. Sophocles' Lexicon, under the word, and Schaff's Lange's Commentary on John, the passage cited.]

ἄρχομαι

(756) ἄρχομαι, see ἄρχω .

ἄρχω

(757) ἄρχω; [from Homer down]; to be first.

1. to be the first to do (anything), to begin — a sense not found in the Greek Bible.

2. to be chief, leader, ruler: τινός [Buttmann, 169 (147)], Mark 10:42; Romans 15:12 (from Isaiah 11:10). See ἄρχων . Middle, present ἄρχομαι; future ἄρξομαι (once [twice], Luke 13:26 [but not Tr marginal reading WH marginal reading; Luke 23:30]); 1 aorist ἠρξάμην; to begin, make a beginning: ἀπό τινος, Acts 10:37 [Buttmann, 79 (69); cf. Matthew § 558]; 1 Peter 4:17; by brachylogy ἀρξάμενος ἀπό τινος ἕως τινός for, having begun from some person or thing (and continued or continuing) to some person or thing: Matthew 20:8; John 8:9 [i. e. Rec. ]; Acts 1:22; cf. Winers Grammar, § 66, the passage cited; (Buttmann, 374 (320)); ἀρξάμενον is used impersonally and absolutely, a beginning being made, Luke 24:27 (so in Herodotus 3, 91; cf. Winers Grammar, 624 (580); [Buttmann, 374f (321)]); carelessly, ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων προφητῶν διηρμήνευεν for, beginning from Moses be went through all the prophets, Luke 24:27; Winers Grammar, § 67, 2; [Buttmann, 374 (320f)]. ὧν ἤρξατο ποιεῖν τε καὶ διδάσκειν, ἄχρι ἧς ἡμέρας which he began and contnued both to do and to teach, until etc., Acts 1:1 [Winers Grammar, § 66, 1 c.; Buttmann, as above]. Ἄρχομαι is connected with an infinitive and that so often, especially in the historical books, that formerly most interpreters thought it constituted a periphrasis for the finite form of the verb standing in the infinitive, as ἤρξατο κηρύσσειν for ἐκήρυξε. But through the influence principally of Fritzsche (on Matthew, p. 539f), cf. Winers Grammar, § 65 7 d., it is now conceded that the theory of a periphrasis of this kind was a rash assumption, and that there is scarcely an example which cannot be reduced to one of the following classes:

a. the idea of beginning has more or less weight or importance, so that it is brought out by a separate word: Matthew 11:7 (the disciples of John having retired, Christ began to speak concerning John, which he did not do while they were present); Luke 3:8 (do not even begin to say; make not even an attempt to excuse yourselves); Luke 15:14 (the beginning of want followed hard upon the squandering of his goods); Luke 21:28; 2 Corinthians 3:1; especially when the beginning of an action is contrasted with its continuance or its repetition, Mark 6:7; Mark 8:31 (cf. Mark 9:31; Mark 10:33); or with the end of it, Luke 14:30 (opposed to ἐκτελέσαι); John 13:5 (cf. 12).

b. ἄρχ. denotes something as begun by someone, others following: Acts 27:35 [Winers Grammar, § 65, 7 d.].

c. ἄρχ. indicates that a thing was but just begun when it was interrupted by something else: Matthew 12:1 (they had begun to pluck ears of grain, but they were prevented from continuing by the interference of the Pharisees); Matthew 26:22 (Jesus answered before all had finished), Matthew 26:74; Mark 2:23; Mark 4:1 (he had scarcely begun to teach, when a multitude gathered unto him); Mark 6:2; Mark 10:41; Luke 5:21; Luke 12:45; Luke 13:25; Acts 11:15 (cf. Acts 10:44); Acts 18:26, and often.

d. the action itself, instead of its beginning, might indeed have been mentioned; but in order that the more attention may be given to occurrences which seem to the writer to be of special importance, their initial stage, their beginning, is expressly pointed out: Mark 14:65; Luke 14:18; Acts 2:4, etc.

e. ἄρχ. occurs in a sentence which has grown out of the blending of two statements: Matthew 4:17; Matthew 16:21 (from ἀπὸ τότε ἐκήρυξε... ἔδειξε, and τότε ἤρξατο κηρύσσειν... δεικνύειν). The infinitive is lacking when discoverable from the context: ἀρχόμενος, namely, to discharge the Messianic office, Luke 3:23 [Winer's Grammar, 349 (328)]; ἀρξάμενος namely, λέγειν, Acts 11:4. [Compare: ἐν- (-μαι), προεν- (-μαι), ὑπ-, προϋπ -άρχω.]

ἄρχομαι, see ἄρχω .

ἄρχων

(758) ἄρχων, -οντος, ὁ, (present participle of the verb ἄρχω), [from Aeschylus down], a ruler, commander, chief, leader: used of Jesus, ἄρχων τῶν βασιλέων τῆς γῆς, Revelation 1:5; of the rulers of nations, Matthew 20:25; Acts 4:26; Acts 7:35; universally, of magistrates, Romans 13:3; Acts 23:5; especially judges, Luke 12:58; Acts 7:27, Acts 7:35 (where note the antithesis: whom they refused as ἄρχοντα καὶ δικαστήν, him God sent as ἄρχοντα — leader, ruler — καὶ λυτρωτήν); Acts 16:19. οἱ ἄρχοντες τοῦ αἰῶνος τούτου those who in the present age (see αἰών , 3) by nobility of birth, learning and wisdom, power and authority, wield the greatest influence, whether among Jews or Gentles, 1 Corinthians 2:6, 1 Corinthians 2:8; cf. Neander at the passage, p. 62ff. Of the members of the Jewish Sanhedrin: Luke 23:13, Luke 23:35; Luke 24:20; John 3:1; John 7:26, John 7:48; John 12:42; Acts 3:17; Acts 4:5, Acts 4:8; Acts 13:27; Acts 14:5. of the officers presiding over synagogues: Matthew 9:18, Matthew 9:23; Luke 8:41 (ἄρχων τῆς συναγωγῆς, cf. Mark 5:22 ἀρχισυνάγωγος), and perhaps also Luke 18:18; ἄρχων τῶν Φαρισαίων, one who has great influence among the Pharisees, Luke 14:1. of the devil, the prince of evil spirits: (ὁ) ἄρχων τῶν δαιμονίων, Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15; ὁ ἄρχ. τοῦ κόσμου, the ruler of the irreligious mass of mankind, John 12:31; John 14:30; John 16:11 (in rabbinical writings הָעולָם שַׂר; ἄρχ. τοῦ αἰῶνος τούτου, Ignatius, ad Eph. 19, 1 [ad Magn. 1, 3]; ἄρχων τοῦ καιροῦ τῆς ἀνομίας, the Epistle of Barnabas 18, 2); τῆς ἐξουσίας τοῦ ἀέρος, Ephesians 2:2 (see ἀήρ ). [See Hort in Dict. of Chris. Biog., under the word Archon.]

ἄρωμα

(759) ἄρωμα, -τος, τό, (from ΑΡΩ to prepare, whence ἀρτύω to season; [others connect it with the root ar (ἀρόω), to plow (cf. Genesis 27:27); others besides]), spice, perfume: Mark 16:1; Luke 23:56; Luke 24:1; John 19:40. (2 Kings 20:13; Esther 2:12; Song of Solomon 4:10, Song of Solomon 4:16. [Hippocrates], Xenophon, Theophrastus, and subsequent writings.)

Ἀσά

(760) Ἀσά, ὁ, (Chaldean אֲסָא, to cure), Asa, king of Judah, son of king Abijah (1 Kings 15:8): Matthew 1:7. [L T Tr WH read Ἀσάφ which see.]

Related entry: Ἀσάφ, ὁ, (אָסָף collector), a man's name, a clerical error for R G Ἀσά (which see), adopted by L T Tr WH in Matthew 1:7.

ἀσάλευτος

(761) ἀσάλευτος, -ον, (σαλεύω), unshaken, unmoved: properly, Acts 27:41; metaphorically, βασιλεία, not liable to disorder and overthrow, firm, stable, Hebrews 12:28. (Euripides, Bacch. 391; ἐλευθερία, Diodorus 2; 48; εὐδαιμονία, ibid. 3, 47; ἡσυχία, Plato, Ax. 370 d.; Plutarch, others.)

ἄσβεστος

(762) ἄσβεστος, -ον, (σβέννυμι), unquenched (Ovid , inexstinctus ), unquenchable (Vulg. inexstinguibilis ): πῦρ, Matthew 3:12; Luke 3:17; Mark 9:43, and R G L brackets in 45. (Often in Homer; πῦρ ἄσβ. of the perpetual fire of Vesta, Dionysius Halicarnassus, Antiquities 1, 76; [of the fire on the altar, Philo de ebriet. § 34 (Mang. i. 378); de vict. off. § 5 (Mang. 2:254); of the fire of the magi, Strabo 15 (3) 15; see also Plutarch, symp. 50:7, probl. 4; Aelian nat. an. 5, 3; cf. Heinichen on Eusebius, h. e. 6, 41, 15].)

ἀσέβεια

(763) ἀσέβεια, -ας, ἡ, (ἀσεβής, which see), want of reverence towards God, impiety, ungodliness: Romans 1:18; 2 Timothy 2:16; Titus 2:12; plural ungodly thoughts and deeds, Romans 11:26 (from Isaiah 59:20); τὰ ἔργα ἀσεβείας [Treg. brackets ἀσεβ.], works of ungodliness, a Hebraism, Jude 1:15, cf. Winers Grammar, § 34, 3 b.; [Buttmann, § 132, 10]; αἱ ἐπιθυμίαι τῶν ἀσεβειῶν their desires to do ungodly deeds, Jude 1:18. (In Greek writings from [Euripides], Plato, and Xenophon down; in the Sept. it corresponds chiefly to פֶּשַׁע.)

ἀσεβέω

(764) ἀσεβέω, -ῶ; 1 aorist ἠσέβησα; (ἀσεβής, which see); from [Aeschylus], Xenophon, and Plato down; to be ungodly, act impiously: 2 Peter 2:6; ἀσεβεῖν ἔργα ἀσεβείας [Treg. brackets ἀσεβείας] Jude 1:15, cf. Winers Grammar, 222 (209); [Buttmann, 149 (130)]. (Equivalent to פָּשַׁע, Zephaniah 3:11; רָשַׁע, Daniel 9:5.)

ἀσεβής

(765) ἀσεβής, -ές, (σέβω to reverence); from Aeschylus and Thucydides down, the Sept. for רָשָׁע; destitute of reverential awe towards God, contemning God, impious: Romans 4:5; Romans 5:6; 1 Timothy 1:9 (joined here with ἁμαρτωλός, as in 1 Peter 4:18); 2 Peter 2:5; 2 Peter 3:7; Jude 1:4, Jude 1:15.

ἀσέλγεια

(766) ἀσέλγεια, -ας, ἡ, the conduct and character of one who is ἀσελγής (a word which some suppose to be compounded of the α privative and Σέλγη, the name of a city in Pisidia whose citizens excelled in strictness of morals [so Etym. Magn. 152, 38; per contra cf. Suidas 603 d.]: others of α intensive and σαλαγεῖν, to disturb, raise a din; others, and now the majority, of α privative and σέλγω equivalent to θέλγω, not affecting pleasantly, exciting disgust), unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness, insolence: Mark 7:22 (where it is uncertain what particular vice is spoken of); of gluttony and venery, Jude 1:4; plural, 1 Peter 4:3; 2 Peter 2:2 (for Rec. ἀπωλείαις), 2 Peter 2:18; of carnality, lasciviousness: 2 Corinthians 12:21; Galatians 5:19; Ephesians 4:19; 2 Peter 2:7; plural "wanton (acts or) manners, as filthy words, indecent bodily movements, unchaste handling of males and females, etc." (Fritzsche), Romans 13:13. (In Biblical Greek besides only in Wis. 14:26 and 3 Macc. 2:26. Among Greek writings used by Plato, Isocrates and following; at length by Plutarch [Lucull. 38] and Lucian [dial. meretr. 6] of the wantonness of women [Lob. ad Phryn., p. 184 n.].) Cf. Tittmann i., p. 151f; [especially Trench, § xvi.].

ἄσημος

(767) ἄσημος, -ον, (σῆμα a mark), unmarked or unstamped (money); unknown, of no mark, insignificant, ignoble: Acts 21:39. (3 Macc. 1:3; in Greek writings from Herodotus down; tropically, from Euripides, down.)

Ἀσήρ

(768) Ἀσήρ, ὁ, an indeclinable Hebrew proper name (אָשֵׁר [i. e. happy, Genesis 30:13]) (in Josephus, Ἄσηρος, -ου, ὁ), Asher, the eighth son of the patriarch Jacob: Luke 2:36; Revelation 7:6.

ἀσθένεια

(769) ἀσθένεια, -ας, ἡ, (ἀσθενής), [from Herodotus down], want of strength, weakness, infirmity;

a. of Body;

α. its native weakness and frailty: 1 Corinthians 15:43; 2 Corinthians 13:4.

β. feebleness of health; sickness: John 5:5; John 11:4; Luke 13:11, Luke 13:12; Galatians 4:13 (ἀσθένεια τῆς σαρκός); Hebrews 11:34; in plural: Matthew 8:17; Luke 5:15; Luke 8:2; Acts 28:9; 1 Timothy 5:23.

b. of Soul; want of the strength and capacity requisite

α. to understand a thing: Romans 6:19 (where ἀσθ. σαρκός denotes the weakness of human nature).

β. to do things great and glorious, as want of human wisdom, of skill in speaking, in the management of men: 1 Corinthians 2:3.

γ. to restrain corrupt desires; proclivity to sin: Hebrews 5:2; Hebrews 7:28; plural the various kinds of this proclivity, Hebrews 4:15.

δ. to bear trials and troubles: Romans 8:26 (where read τῇ ἀσθενείᾳ for Rec. ταῖς ἀσθενείαις); 2 Corinthians 11:30; 2 Corinthians 12:9; plural the mental [?] states in which this weakness manifests itself: 2 Corinthians 12:5, 2 Corinthians 12:9.

ἀσθενέω

(770) ἀσθενέω, -ῶ; imperfect ἠσθένουν; perfect ἠσθένηκα (2 Corinthians 11:21 L T Tr WH); 1 aorist ἠσθένησα; (ἀσθενής); [from Euripides down]; to be weak, feeble; universally, to be without strength, powerless: Romans 8:3; rhetorically, of one who purposely abstains from the use of his strength, 2 Corinthians 13:4; and of one who has no occasion to prove his strength, 2 Corinthians 13:9; contextually, to be unable to wield and hold sway over others, 2 Corinthians 11:21; by oxymoron, ὅταν ἀσθενῶ, τότε δυνατός εἰμι when I am weak in human strength, then am I strong in strength divine, 2 Corinthians 12:10; εἴς τινα, to be weak towards one, 2 Corinthians 13:3; with a dative of the respect added: πίστει, to be weak in faith, Romans 4:19; πίστει, to be doubtful about things lawful and unlawful to a Christian, Romans 14:1; simple ἀσθενεῖν with the same idea suggested, Romans 14:2, Romans 14:21 [T WH omit; Tr marginal reading brackets]; 1 Corinthians 8:9 Rec. , 11f; τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; who is weak (in his feelings and conviction about things lawful), and I am not filled with a compassionate sense of the same weakness? 2 Corinthians 11:29. contextually, to be weak in means, needy, poor: Acts 20:35 (so [Aristophanes pax 636]; Euripides, in Stobaeus, 145 vol. 2:168, Gaisf. edition), cf. DeWette [more fully Hackett, per contra Meyer] at the passage. Specially of debility in health: with νόσοις added, Luke 4:40; simply, to be feeble, sick: Luke 7:10 [R G Tr marginal reading brackets]; Matthew 25:36, Matthew 25:39 L text T Tr WH; John 4:46; John 11:1-3, John 11:6; Acts 9:37; Philippians 2:26; 2 Timothy 4:20; James 5:14; οἱ ἀσθενοῦντες, and ἀσθενοῦντες, the sick, sick folks: Matthew 10:8; Mark 6:56; Luke 9:2 Rec. ; John 5:3, John 5:7, John 5:13 Tdf. ; John 6:2; Acts 19:12.

ἀσθένημα

(771) ἀσθένημα, -ατος, τό, (ἀσθενέω), infirmity: Romans 15:1 (where used of error arising from weakness of mind). [In a physical sense in Aristotle, hist. an. 11, 7 vol. i. 638^a, 37; genitive an. 1, 18 ibid., p. 726^a 15.]

ἀσθενής

(772) ἀσθενής, -ές, (τὸ σθένος strength), weak, infirm, feeble; [from Pindar down];

a. universally: Matthew 26:41; Mark 14:38; 1 Peter 3:7; τὸ ἀσθενὲς τοῦ θεοῦ, the act of God in which weakness seems to appear, viz. that the suffering of the cross should be borne by the Messiah, 1 Corinthians 1:25.

b. specifically: contextually, unable to achieve anything great, 1 Corinthians 4:10; destitute of power among men, 1 Corinthians 1:27 [Lachmann brackets]; weaker and inferior, μέλος, 1 Corinthians 12:22; sluggish in doing right, Romans 5:6; lacking in manliness and dignity, 2 Corinthians 10:10; used of the religious systems anterior to Christ, as having no power to promote piety and salvation, Galatians 4:9; Hebrews 7:18; lacking in decision about things lawful and unlawful (see ἀσθενέω ), 1 Corinthians 8:7, 1 Corinthians 8:9 L T Tr WH, 1 Corinthians 8:10; 1 Corinthians 9:22; 1 Thessalonians 5:14.

c. of the body, feeble, sick: Matthew 25:39 R G L marginal reading, Matthew 25:43; Luke 9:2 L Tr brackets; Luke 10:9; Acts 4:9; Acts 5:15; 1 Corinthians 11:30.

Ἀσία

(773) Ἀσία, -ας, ἡ, Asia;

1. Asia proper, ἡ ἰδίως καλουμένη Ἀσία (Ptolemy , 5, 2), or proconsular Asia [often so called from the 16th century down; but correctly speaking it was a pvoeincia consularis , although the ruler of it was vested with 'proconsular power.' The 'Asia' of the N. T. must not be confounded with the 'Asia proconsularis' of the 4th century ], embracing Mysia, Lydia, Phrygia and Caria [cf. Cicero, pro Flac c. 27]: Acts 6:9 [L omits; Tr marginal reading brackets]; Acts 16:6; 1 Peter 1:1; Revelation 1:4; and, apparently, Acts 19:26; Acts 20:16; 2 Corinthians 1:8; 2 Timothy 1:15, etc. Cf. Winers RWB under the word Asien; Stark in Schenkel i., p. 261f; [BB. DD. under the word Asia; Conyb. and Howson, St. Paul, chapter viii.; Wieseler, Chron. d. apost. Zeit., p. 31ff].

2. A part of proconsular Asia, embracing Mysia, Lydia, and Caria (Pliny, h. n. 5, 27 (28) [others, 5, 100]): Acts 2:9.

Ἀσιανός

(774) Ἀσιανός, -οῦ, ὁ, a native of Asia, Asian, Asiatic: Acts 20:4. [(Thucydides, others.)]

Ἀσιάρχης

(775) Ἀσιάρχης, -ου, ὁ, an Asiarch, President of Asia: Acts 19:31. Each of the cities of proconsular Asia, at the autumnal equinox, assembled its most honorable and opulent citizens, in order to select one to preside over the games to be exhibited that year, at his expense, in honor of the gods and the Roman emperor. Thereupon each city reported the name of the person selected to a general assembly held in some leading city, as Ephesus, Smyrna, Sardis. This general council, called τὸ κοινόν, selected ten out of the number of candidates, and sent them to the proconsul; and the proconsul, apparently, chose one of these ten to preside over the rest. This explains how it is that in Acts, the passage cited several Asiarchs are spoken of, while Eusebius, h. e. 4, 15, 27 mentions only one; [perhaps also the title outlasted the service]. Cf. Meyer on Acts, the passage cited; Winers RWB under the word Asiarchen; [BB. DD. under the word; but especially Le Bas et Waddington, Voyage Archéol. Inscriptions part. v., p. 244f; Kuhn, Die städtische u. bürgerl. Verf. des röm. Reichs, i. 106ff; Marquardt, Röm. Staatsverwalt. i. 374ff; Stark in Schenkel i., 263; especially Bp. Lightfoot Polycarp, p. 987ff].

ἀσιτία

(776) ἀσιτία, -ας, ἡ, (ἄσιτος which see), abstinence from food (whether voluntary or enforced): πολλή long, Acts 27:21. (Herodotus 3, 52; Euripides, Suppl. 1105; [Aristotle, probl. 10, 35; eth. Nic. 10, p. 1180^b, 9]; Josephus, Antiquities 12, 7; others.)

ἄσιτος

(777) ἄσιτος, -ον, (σῖτος), fasting; without having eaten: Acts 27:33. (Homer, Odyssey 4, 788; then from Sophocles and Thucydides down.)

ἀσκέω

(778) ἀσκέω, -ῶ;

1. to form by art, to adorn; in Homer.

2. to exercise (oneself), take pains, labor, strive; followed by an infinitive (as in Xenophon, mem. 2, 1, 6; Cyril 5, 5, 12, etc.): Acts 24:16.

ἀσκός

(779) ἀσκός, -οῦ, ὁ, a leathern bag or bottle, in which water or wine was kept: Matthew 9:17; Mark 2:22; Luke 5:37. (Often in Greek writings from Homer down; the Sept. ) [BB. DD. under the word Bottle; Tristram, Nat. Hist. of the Bible, p. 92.]

ἀσμένως

(780) ἀσμένως, adverb (for ἡσμένως; from ἥδομαι), with joy, gladly: Acts 2:41 [Rec. ]; Acts 21:17. (In Greek writings from Homer [the adverb from Aeschylus] down.)

ἄσοφος

(781) ἄσοφος, -ον, (σοφός), unwise, foolish: Ephesians 5:15. [From Theognis down.]

ἀσπάζομαι

(782) ἀσπάζομαι; [imperfect ἠσπαζόμην]; 1 aorist ἠσπασάμην; (from σπάω with α intensive [which see, but cf. Vanicek, p. 1163; Curtius, Das Verbum, i. 324f]; hence, properly, to draw to oneself [Winers Grammar, § 38, 7 at the end]; cf. ἀσκαίρω for σκαίρω, ἀσπαίρω for σπαίρω, ἀσπαρίζω for σπαρίζω); [from Homer down];

a. with an accusative of the person, to salute one, greet, bid welcome, wish well to (the Israelites, on meeting and at parting, generally used the formula לְךָ שָׁלוֹם); used of those accosting anyone: Matthew 10:12; Mark 9:15; Mark 15:18; Luke 1:40; Acts 21:19. of those who visit one to see him a little while, departing almost immediately afterward: Acts 18:22; Acts 21:7; like the Latin salutare , our 'pay one's respects to,' of those who show regard for a distinguished person by visiting him: Acts 25:13 (Josephus, Antiquities 1, 19, 5; 6, 11, 1). of those who greet one whom they meet in the way: Matthew 5:47 (in the East even now Christians and Mohammedans do not salute each other); Luke 10:4 (as a salutation was made not merely by a slight gesture and a few words, but generally by embracing and kissing, a journey was retarded by saluting frequently). of those departing and bidding farewell: Acts 20:1; Acts 21:6 [R G]. of the absent, saluting by letter: Romans 16:3, Romans 16:5-23; 1 Corinthians 16:19; 2 Corinthians 13:12 (2 Corinthians 13:13); Philippians 4:21; Colossians 4:10-12, Colossians 4:14; 1 Thessalonians 5:26, etc. ἐν φιλήματι: Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Peter 5:14.

b. with an accusative of the thing, to receive joyfully, welcome: τὰς ἐπαγγελίας, Hebrews 11:13 (τὴν συμφοράν, Euripides, Ion 587; τὴν εὔνοιαν, Josephus, Antiquities 6, 5, 3; τοὺς λόγους, ibid. 7, 8, 4; so saluto , Vergil Aen. 3, 524). [Compare: ἀπασπάζομαι.]

Related entry: ἀπασπάζομαι, 1 aorist ὰπησπασάμην; to salute on leaving, bid farewell, take leave of: τινά, Acts 21:6 L T Tr WH. (Himer. eclog. ex Phot. 11, p. 194.)

ἀσπασμός

(783) ἀσπασμός, -οῦ, ὁ, (ἀσπάζομαι), a salutation — either oral: Matthew 23:7; Mark 12:38; Luke 1:29, Luke 1:41, Luke 1:44; Luke 11:43; Luke 20:46; or written: 1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17. [From Theognis down.]

ἄσπιλος

(784) ἄσπιλος, -ον (σπίλος a spot), spotless: ἀμνός, 1 Peter 1:19; (ἵππος, Herodian, 5, 6, 16 [7, Bekker edition]; μῆλον, Anthol. Pal. 6, 252, 3). metaphorically, free from censure, irreproachable, 1 Timothy 6:14; free from vice, unsullied, 2 Peter 3:14; ἀπὸ τοῦ κόσμου, James 1:27 [Buttmann, § 132, 5]. (In ecclesiastical writings.)

ἀσπίς

(785) ἀσπίς, -ίδος, ἡ, an asp, a small and most venomous serpent, the bite of which is fatal unless the part bitten be immediately cut away: Romans 3:13. (Deuteronomy 32:33; Isaiah 30:6 [etc. Herodotus, Aristotle, others.] Aelian nat. an. 2, 24; 6, 38; Plutarch, mor., p. 380 f. i. e. de Isid. et Osir. § 74; Oppian. cyn. 3, 433.) [Cf. BB. DD. under the word Asp; Tristram, Nat. Hist. of the Bible, p. 270ff.]

ἄσπονδος

(786) ἄσπονδος, -ον, (σπονδή a libation, which, as a kind of sacrifice, accompanied the making of treaties and compacts; cf. Latin spondere ); [from Thucydides down];

1. without a treaty or covenant; of things not mutually agreed upon, e. g. abstinence from hostilities, Thucydides 1, 37, etc.

2. that cannot be persuaded to enter into a covenant, implacable (in this sense from Aeschylus down; especially in the phrase ἄσπονδος πόλεμος, Dem. pro cor., p. 314, 16; Polybius 1, 65, 6; [Philo de sacrif. § 4]; Cicero, ad Att. 9, 10, 5; [cf. Trench, § lii.]): joined with ἄστοργος, Romans 1:31 Rec. ; 2 Timothy 3:3.

ἀσσάριον

(787) ἀσσάριον, -ου, τό, an assarium or assarius, the name of a coin equal to the tenth part of a drachma [see δηνάριον ], (diminutive of the Latin as , rabbinical אִיסָּר) [a penny]: Matthew 10:29; Luke 12:6. (Dionysius Halicarnassus, Plutarch, others.) [Cf. BB. DD. under the word Farthing.]

ἆσσον

(788) ἆσσον, adverb, nearer (comparative of ἄγχι near [cf. ἐγγύς ]): Acts 27:13 [here Rec.^st Ἀσσ. (or Ἄσσ. which see), Rec.^bez ^elz ἄσσ., (cf. Tdf. at the passage); but see Meyer]. (Homer, Herodotus, tragic poets; Josephus, Antiquities 19, 2, 4.)

Ἆσσος

(789) Ἄσσος [so all editions, perhaps better -σσός; Chandler § 317, cf. § 319; Pape, Eigennamen under the word], -ου, ἡ, Assos, a maritime city in Asia Minor, on the Ægean Sea [Gulf of Adramyttium], and nine [according to Tab. Peuting. (edited by Fortia d'Urban, Paris 1845, p. 170) 20 to 25] miles [see Hackett on Acts as below] distant [to the south] from Troas, a city of Lesser Phrygia: Acts 20:13; [formerly read also in Acts 27:13 after the Vulg. ; cf. ἆσσον . See Papers of the Archæol. Inst. of America, Classical Series i. (1882) especially, pp. 60ff].

ἀστατέω

(790) ἀστατέω, -ῶ; (ἄστατος unstable, strolling about; cf. ἀκατάστατος ); to wander about, to rove without a settled abode [A. V. to have no certain dwelling-place]: 1 Corinthians 4:11. (Anthol. Pal. appendix 39, 4.)

ἀστεῖος

(791) ἀστεῖος, -ον, (ἄστυ a city);

1. of the city; of polished manners (opposed to ἄγροικος rustic), genteel, (from Xenophon, and Plato down).

2. elegant (of body), comely, fair (Judith 11:23; Aristaenet. 1, 4, 1 and 19, 8): of Moses (Exodus 2:2), Hebrews 11:23; with τῷ θεῷ added, unto God, God being judge, i. e. truly fair, Acts 7:20; cf. Winers Grammar, § 31, 4 a., p. 212 (199); [248 (232)]; Buttmann, 179 (156); (Philo, vit. Moys. i., § 3, says of Moses γεννηθεὶς ὁ παῖς εὐθὺς ὄψιν ἐνέφηνεν ἀστειοτέραν ἤ κατ’ ἰδιώτην). [Cf. Trench, § cvi.]

ἀστήρ

(792) ἀστήρ, -έρος, ὁ, [from the root, star (probably, as strewn over the sky), cf. ἄστρον , Latin stella , German Stern, English star ; Fick, Part i. 250; Curtius, § 205; Vanicek, p. 1146; from Homer down]; a star: Matthew 2:7, Matthew 2:9, Matthew 2:10 [accusative, -έραν א* C ; see ἄρσην at the end]; Matthew 24:29; Mark 13:25; 1 Corinthians 15:41; Revelation 6:13; Revelation 8:10-12; Revelation 9:1; Revelation 12:1, Revelation 12:4; ὁ ἀστὴρ αὐτοῦ, the star betokening his birth, Matthew 2:2 (i. e. 'the star of the Messiah,' on which cf. Bertholdt, Christologia Judaeorum § 14; Anger, Der Stern der Weisen, in Niedner's Zeitschr. f. d. histor. Theol. for 1847, fasc. 3; [B. D. under the word Star of the Wise Men]); by the figure of the seven stars which Christ holds in his right hand, Revelation 1:16; Revelation 2:1; Revelation 3:1, are signified the angels of the seven churches, under the direction of Christ, Revelation 1:20; see what was said under the word ἄγγελος, 2. ἀστὴρ ὁ πρωϊνός the morning star, Revelation 22:16 [Rec. ὀρθρινός]; Revelation 2:28 (δώσω αὐτῷ τὸν ἀστέρα τ. πρωϊνόν I will give to him the morning star, that he may be irradiated with its splendor and outshine all others, i. e. I will cause his heavenly glory to excel that of others). ἀστέρες πλανῆται, wandering stars, Jude 1:13 (these are not planets, the motion of which is scarcely noticed by the commonalty, but far more probably comets, which Jude regards as stars which have left the course prescribed them by God, and wander about at will — cf. Enoch 18:15, and so are a fit symbol of men πλανῶντες καὶ πλανώμενοι, 2 Timothy 3:13).

ἀστήρικτος

(793) ἀστήρικτος, -ον, (στηρίζω), unstable, unsteadfast: 2 Peter 2:14; 2 Peter 3:16. (Anthol. Pal. 6, 203, 11.)

ἄστοργος

(794) ἄστοργος, -ον, (στοργή love of kindred), without natural affection: Romans 1:31; 2 Timothy 3:3. (Aeschines, Theocritus, Plutarch, others.)

ἀστοχέω

(795) ἀστοχέω, -ῶ: 1 aorist ἠστόχησα; (to be ἄστοχος, from στόχος a mark), to deviate from, miss (the mark): with the genitive [Winer's Grammar, § 30, 6], to deviate from anything, 1 Timothy 1:6 (Sir. 7:19; Sir. 8:9); περί τι, 1 Timothy 6:21; 2 Timothy 2:18. (Polybius, Plutarch, Lucian, [others].)

ἀστραπή

(796) ἀστραπή, -ῆς, ἡ, lightning: Luke 10:18; Luke 17:24; Matthew 24:27; Matthew 28:3; plural, Revelation 4:5; Revelation 8:5; Revelation 11:19; Revelation 16:18; of the gleam of a lamp, Luke 11:36 [so Aeschylus fragment (from scholars on Sophocles Oed. Col. 1047) 188 Ahrens, 372 Dindorf].

ἀστράπτω

(797) ἀστράπτω; (later form στράπτω, see ἀσπάζομαι at the beginning [probably allied with ἀστήρ which see]); to lighten (Homer, Iliad 9, 237; 17, 595, and often in Attic): Luke 17:24. of dazzling objects: ἐσθής (R G ἐσθήσεις), Luke 24:4 (and very often in Greek writings from Sophocles Oed. Col. 1067; Euripides, Phoen. 111, down). [Compare: ἐξ-, περιαστράπτω.]

ἄστρον

(798) ἄστρον, -ου, τό, [(see ἀστήρ at the beginning), from Homer down];

1. a group of stars, a constellation; but not infrequent also

2. equivalent to ἀστήρ a star: Luke 21:25; Acts 27:20; Hebrews 11:12; the image of a star, Acts 7:43.

Ἀσύγκριτος

(799) Ἀσύγκριτος [T WH Ἀσύνκρ.], -ου, ὁ, (α privative and συγκρίνω to compare; incomparable); Asyncritus, the name of an unknown Christian at Rome: Romans 16:14.

ἀσύμφωνος

(800) ἀσύμφωνος, -ον, not agreeing in sound, dissonant, inharmonious, at variance: πρὸς ἀλλήλους (Diodorus 4, 1), Acts 28:25. (Wis. 18:10; [Josephus, contra Apion 1, 8, 1]; Plato, Plutarch, [others].)

ἀσύνετος

(801) ἀσύνετος, -ον, unintelligent, without understanding: Matthew 15:16; Mark 7:18; stupid: Romans 1:21; Romans 10:19. In imitation of the Hebrew נָבָל, ungodly (Wis. 1:5; Sir. 15:7f [cf. ἀσυνετεῖν, Psalm 118:158 (Psalms 119:158))), because a wicked man has no mind for the things which make for salvation: Romans 1:31 [others adhere here to the Greek usage; cf. Fritzsche at the passage]. (In Greek writings from Herodotus down.) [Cf. σοφός , at the end]

ἀσύνθετος

(802) ἀσύνθετος, -ον,

1. uncompounded, simple (Plato, Aristotle, others).

2. (συντίθεμαι to covenant), covenant-breaking, faithless: Romans 1:31 (so in Jeremiah 3:8, Jeremiah 3:11; Demosthenes de falsa leg., p. 383, 6; cf. Pape and Passow under the word; ἀσυνθετεῖν to be faithless [Psalms 72:15 (Psalms 73:15); 2 Esdr. 10:2; Nehemiah 1:8, etc.); ἀσυνθεσία transgression, 1 Chronicles 9:1 [Ald. , Complutensian; 2 Esdr. 9:2, 4; Jeremiah 3:7]; εὐσυνθετεῖν to keep faith; [cf. Trench, § lii.]).

ἀσφάλεια

(803) ἀσφάλεια, -ας, ἡ, (ἀσφαλής), [from Aeschylus down];

a. firmness, stability: ἐν πάσῃ ἀσφ. most securely, Acts 5:23. tropically, certainty, undoubted truth: λόγων (see λόγος , I. 7), Luke 1:4 (τοῦ λόγου, the certainty of a proof, Xenophon, mem. 4, 6, 15).

b. security from enemies and dangers, safety: 1 Thessalonians 5:3 (opposed to κίνδυνος, Xenophon, mem. 3, 12, 7).

ἀσφαλής

(804) ἀσφαλής, -ές, (σφάλλω to make to totter or fall, to cheat [cf. Latin fallo , German fallen, etc., English fall, fail ], σφάλλομαι to fall, to reel) [from Homer down];

a. firm (that can be relied on, confided in): ἄγκυρα, Hebrews 6:19 (where L, and Tr have received as the form of accusative singular ἀσφαλήν [Tdf. 7 -λῆν; cf. Tdf. at the passage; Delitzsch, commentary at the passage] see ἄρσην ). tropically, certain, true: Acts 25:26; τὸ ἀσφαλές, Acts 21:34; Acts 22:30.

b. suited to confirm: τινί, Philippians 3:1 (so Josephus, Antiquities 3, 2, 1).

ἀσφαλίζω

(805) ἀσφαλίζω: 1 aorist passive infinitive ἀσφαλισθῆναι; 1 aorist middle ἠσφαλισάμην; (ἀσφαλής); especially frequent from Polybius down; to make firm: to make secure against harm; passive to be made secure: Matthew 27:64 (ὁ τάφος) [Buttmann, 52 (46)]; middle, properly, to make secure for oneself or for one's own advantage (often in Polybius): Matthew 27:65; to make fast τοὺς πόδας εἰς τὸ ξύλον, Acts 16:24 [Winers Grammar, § 66, 2 d.; Buttmann, § 147, 8].

ἀσφαλῶς

(806) ἀσφαλῶς, adverb [from Homer down], safely (so as to prevent escape): Mark 14:44; Acts 16:23. assuredly: γινώσκειν, Acts 2:36 (εἰδότες, Wis. 18:6).

ἀσχημονέω

(807) ἀσχημονέω, -ῶ; (to be ἀσχήμων, deformed; τὴν κεφαλὴν ἀσχημονεῖν, of a bald man, Aelian v. h. 11, 4); to act unbecomingly ([Euripides], Xenophon, Plato, others): 1 Corinthians 13:5; ἐπί τινα, towards one, i. e. contextually, to prepare disgrace for her, 1 Corinthians 7:36.

ἀσχημοσύνη

(808) ἀσχημοσύνη, -ης, ἡ, (ἀσχήμων); from Plato down; unseemliness, an unseemly deed: Romans 1:27; of the pudenda, one's nakedness, shame: Revelation 16:15, as in Exodus 20:26; Deuteronomy 23:14, etc. (In Greek writings from Plato down.)