Page:A Greek English Lexicon of the New Testament.djvu/100

ἀρτύω hence it was not cut, but broken (see 🇬🇷 and 🇬🇷): Mt. iv. 3; vii. 9; xiv. 17, 19; Mk. vi. 36 [T Tr WH om. L br.], 37 sq.; Lk. iv. 3; xxiv. 30; Jn. vi. 5 sqq.; Acts xxvii. 35, and often; 🇬🇷, loaves consecrated to Jehovah, see 🇬🇷; on the bread used at the love-feasts and the sacred supper [W. 35], cf. Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; Acts ii. 42, 46; xx. 7; 1 Co. x. 16 sq.; xi. 26-28. &emsp; 2. As in Grk. writ., and like the Hebr. , food of any kind: Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; 🇬🇷 the food served to the children, Mk. vii. 27; 🇬🇷 or 🇬🇷 to take food, to eat [W. 33 (32)]: Μk. iii. 20; Lk. xiv. 1, 15; Mt. xv. 2; 🇬🇷 to take food supplied by one, 2 Th. iii. 8; 🇬🇷 to eat the food which one has procured for himself by his own labor, 2 Th. iii. 12; 🇬🇷, 🇬🇷, abstaining from the usual sustenance, or using it sparingly, Lk. vii. 33; 🇬🇷 to be one’s table-companion, his familiar friend, Jn. xiii. 18 (Ps. xl. (xli.) 10). In Jn. vi. 32-35 Jesus calls himself 🇬🇷, 🇬🇷, 🇬🇷, as the divine 🇬🇷, come from heaven, who containing in himself the source of heavenly life supplies celestial nutriment to souls that they may attain to life eternal.

🇬🇷: fut. 🇬🇷; Pass., pf. 🇬🇷; 1 fut. 🇬🇷: (🇬🇷 to fit); to prepare, arrange; often so in Hom. In the comic writers and epigrammatists used of preparing food, to season, make savory, ([🇬🇷, Aristot. eth. Nic. 3, 13 p. 1118$a$, 29]; 🇬🇷, Theophr. de odor. § 51 [frag. 4, c. 11]); so Mk. ix. 50; Lk. xiv. 34; metaph. 🇬🇷, full of wisdom and grace and hence pleasant and wholesome, Col. iv. 6.*

🇬🇷, ὁ, Arphaxad,, son of Shem (Gen. x. 22, 24; xi. 10, 12, [cf. Jos. antt. 1, 6, 4]): Lk. iii. 36.*

🇬🇷, 🇬🇷, (fr. 🇬🇷, q. ν., and 🇬🇷), a bibl. and eccl. word, archangel, i. e. chief of the angels (Hebr. chief, prince, Dan. x. 20; xii. 1), or one of the princes and leaders of the angels (, Dan. x. 13): 1 Th. iv. 16; Jude 9. For the Jews after the exile distinguished several orders of angels, and some (as the author of the book of Enoch, ix. 1 sqq.; cf. Dillmann ad loc. p. 97 sq.) reckoned  angels (answering to the four sides of the throne of God) of the highest rank; but others, and apparently the majority (Tob. xii. 15, where cf. Fritzsche: Rev. viii. 2), reckoned   (after the pattern of the seven Amshaspands, the highest spirits in the religion of Zoroaster). See s. vv. 🇬🇷 and 🇬🇷.*

🇬🇷, 🇬🇷, (fr. 🇬🇷 beginning, hence) prop. that has been from the beginning, original, primeval, old, ancient, used of men, things, times, conditions: Lk. ix. 8, 19; Acts xv. 7, 21; xxi. 16; 2 Pet. ii. 5; Rev. xii. 9; xx. 2; 🇬🇷 the ancients, the early Israelites: Mt. v. 21, 27 [Rec.], 33; 🇬🇷 the man’s previous moral condition: 2 Co. v. 17. (In Grk. writ. fr. Pind. and Hdt. down.)*

[. 🇬🇷, 🇬🇷: in 🇬🇷 the simple idea of time dominates, while 🇬🇷 (“🇬🇷," and so) often carries with it a suggestion of nature or original character. Cf. Schmidt ch. 46; Trench § lxvii.]

🇬🇷, 🇬🇷, Archelaus, (fr. 🇬🇷 and 🇬🇷, 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 (Joseph. antt. 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 (Joseph. antt. 17, 9, 3; 11, 4; 13, 2; b. j. 2, 7, 3): Mt. ii. 22. [See B. D. s. v. and cf. 🇬🇷.]*

🇬🇷, 🇬🇷, [fr. Hom. down], in Sept. mostly equiv. to, , ; &emsp; 1. beginning, origin; &ensp; a. used absolutely, of the beginning of all things: 🇬🇷, Jn. i. 1 sq. (Gen. i. 1); 🇬🇷, Mt. xix. 4 (with which cf. Xen. mem. 1, 4, 5 🇬🇷), 8; Jn. viii. 44; 1 Jn. i. 1; ii. 13 sq.; iii. 8; more fully 🇬🇷 or 🇬🇷, Mt. xxiv. 21; Mk. x. 6; xiii. 19; 2 Th. ii. 13 (where L [Tr mrg. WH mrg.] 🇬🇷, q. v.); 2 Pet. iii. 4; 🇬🇷, Heb. i. 10 (Ps. ci. (cii.) 26). &ensp; b. in a relative sense, of the beginning of the thing spoken of: 🇬🇷, fr. the time when Jesus gathered disciples, Jn. vi. 64; xvi. 4; 🇬🇷, Jn. xv. 27 (since I appeared in public); as soon as instruction was imparted, 1 Jn. ii. [7], 24; iii. 11; 2 Jn. 5 sq.; more fully 🇬🇷, Phil. iv. 15 (Clem. Rom. 1 Cor. 47, 2 [see note in Gebh. and Harn. ad loc. and cf.] Polyc. ad Philipp. 11, 3); from the beginning of the gospel history, Lk. i. 2; from the commencement of life, Acts xxvi. 4; 🇬🇷, in the beginning, when the church was founded, Acts xi. 15. The acc. 🇬🇷 [cf. W. 124 (118); Bp. Lghtft. on Col. i. 18] and 🇬🇷 in the Grk. writ. (cf. Lennep ad Phalarid. p. 82 sqq. and p. 94 sqq. ed. Lips.: Brückner in De Wette’s Hdbch. on John p. 151) is often used adverbially, i. q. 🇬🇷 altogether, (properly, an acc. of ‘direction towards’: usque ad initium, [cf. W. 230 (216); B. 158 (134)]), commonly followed by a negative, but not always [cf. e. g. Dio Cass. frag. 101 (93 Dind.); xlv. 34 (Dind. vol. ii. p. 194); lix. 20; lxii. 4; see, further, Lycurg. § 125 ed. Mätzner]; hence that extremely difficult passage, Jn. viii. 25 🇬🇷, 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. W. 464 (432); B. 253 (218)]. 🇬🇷 to take beginning, to begin, Heb. ii. 3. with the addition of the gen. of the thing spoken of: 🇬🇷, Mt. xxiv. 8; Mk. xiii. 8 (9) [(here R G plur.); 🇬🇷, Jn. ii. 11]; 🇬🇷, Heb. vii. 3; 🇬🇷, that from which the gospel history took its beginning, Mk. i. 1; 🇬🇷, the confidence with which we have made a beginning, opp. to 🇬🇷, Heb. iii. 14. 🇬🇷, Heb. v. 12 (🇬🇷 is added for greater explicitness, as in Lat. rudimenta , Liv. 1, 3; Justin. hist. 7, 5; and