A Critical Greek and English Concordance of the New Testament (2nd edition) (1871)

Download: PDF — A Critical Greek and English Concordance of the New Testament (2nd edition) (1871)

Google

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes.

Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help.

Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it.

Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe.

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/ Depository e Book

Hudson

The Gift of Ezra Abbot , Ld . D. of Cambridge , 1871 , September 14 .

red to DIVINITY SCHOOL, 1898.

The Gift of Ezra Abbot , Ld . D. of Cambridge , 1871 , September 14 .

The Gift of

Ezra Abbot, Ltd. D.

of Cambridge,

1871, September 14.

Transferred to

THE LIBRARIES

SCHOOL,

Digitized by Google A CRITICAL

O

GREEK AND ENGLISH

CONCORDANCE

THE NEW TESTAMENT.

PREPARED BY. CHARLES F. HUDSON,

HORACE L. HASTINGS, EDITOR OF "THE CHRISTIAN;"

REVISED AND COMPLETED BY EZRA ABBOT, LL.D., ASSISTANT LIBRARIAN OF HARVARD UNIVERSITY.

SECOND EDITION—REVISED.

BOSTON, MASS. SCRIPTURAL TRACT REPOSITORY H. L. HASTINGS, 19 LINDALL ST. 1871.

1871, Sept. 14 . Gift of Ezra Albot , of Cambridge .

Entered, according to Act of Congress, in the year 1870, by HORACE L. HASTINGS, in the office of the Librarian of Congress at Washington.

PREFACE.

When the fulness of time had come, and the Gospel of grace and truth, the dispensation of the Spirit, was to take the place of the Mosaic Law, the language of the Old Testament had already become unintelligible to the common people in Palestine. Another tongue must therefore be selected, through which the New Covenant, founded upon better promises, might be made known to the human family. The Greek was then the choicest language of the globe. Copious, flexible, polished, and widely diffused, it had already done service for the Lord. Centuries before the Christian era, the writings of the Hebrew prophets were translated into the Greek, thus filling it with the aroma and energy of a divine inspiration, and sanctifying it as a chosen vessel to contain the treasures of eternal wisdom, and convey the truths of revelation to the scattered sons of men.

But in the changes of the eighteen centuries which have passed since the New Covenant was given to the world, the Greek has ceased to be the language of a living race, and it is only by means of translations into different tongues that the gospel of the kingdom can "be preached in all the world." And in making these translations, obstacles and difficulties present themselves, which cannot easily be surmounted.

If all nations possessed the same ideas and thoughts, and if each conception was invariably expressed by a single word, then, when once the different vocabularies had been learned, the work of translation would be but a simple, and almost a mechanical task. It might be illustrated by filling a thousand vessels of various forms and sizes with water, and placing beside them a thousand empty vessels of different form, but of exactly the same dimensions. To pour the

(iii) full, would then be but a light undertaking.

But there is no such correspondence between different languages, and this illustration does not represent the difficulties placed by the confusion of tongues in the path of the student of the Holy Scriptures.

If, however, we could regard the words of any language as ten thousand moulds of every imaginable figure and dimension; and if ideas could be represented as possessing material substance, like potter's clay, which, having been poured and pressed into these moulds and left to dry, had become rigid and inflexible;—and if beside these moulds were placed ten thousand others, capable of containing in the aggregate about the same amount of clay as the first series, but nearly all of them differing in length, breadth, depth, and capacity from the others;—and if we were then required to transfer the solid and unyielding masses from one class of moulds to the other, we should have a palpable illustration of the difficulties attending the accurate translation of the Holy Scriptures from the inspired originals into the languages of living men.

A transfer like that imagined would require time, labor, patience, judgment, and skill, and would often involve changes in form equivalent to the entire disintegration of the material of the masses which were to be transferred;—it would involve separations and re-combinations, transpositions and re-arrangements, so numerous that only he who had performed the task could fully appreciate its difficulties.

The necessary imperfections of translation must not, however, be exaggerated. The great fundamental truths of the Scriptures shine through the poorest and darkest translation which has ever been made. What is essential to salvation he that runs may read. The most important difficulties of the translator may be surmounted by patient, scholarly, critical toil. Still, the best translation of the Bible must, from the very nature of the case, often fail to express the full significance of the original. The delicate shades of meaning which distinguish one word from another, the precise force of some of the particles, the emphasis which rests on particular words as shown by their position or by some peculiarity of form, it is in many cases impossible to express. A translation is never exactly like an original, as the odor of a perfume is never like a fragrant rose. There is always room for study, research, and improvement; and he who reverently examines the Word of the Lord, will find it a treasury of hidden wealth, a light that shineth in a dark place, till the day dawn and the day-star arise.

Among the various helps to the investigations of the Biblical student, Concordances, or verbal indexes to the Holy Scriptures, hold perhaps the most important place.

"If I could only have two books," said one of the most honored of American ministers, "they should be God's Bible and Cruden's Concordance."

By an arrangement of all the words in the English Bible in alphabetical order, and by the quotation, under each word, of every passage wherein that particular word occurs, a complete Concordance not only enables the student instantly to ascertain the location of any passage of which he can remember so much as a single word, but also to learn how frequently that word occurs in the Bible, and thus to study it in its connections; and in its various shades of meaning, and by comparing spiritual things with spiritual, to determine its true sense in many passages which might otherwise have seemed obscure.

But well and worthily as they have done, who, with pains and patience have prepared such aids for the readers of the common English version of the Bible, yet all their endeavors have left something more to be desired. For the best and most complete concordance of the English Bible, is a concordance, not of the inspired original, but of the uninspired, and consequently imperfect translation. And hence, though we may investigate and ascertain the entire Scriptural usage of any word found in the English Bible, we may still be in doubt as to the precise idea which the translators intended to convey, because,—

An English word may have several different meanings, and represent different Greek words, as the term 'master' may signify either a ruler, or a teacher; and the English reader may not be able to decide which kind of a 'master' is referred to in a given passage. 1

Several synonymous English words may be employed to represent the same Greek word, when no variation of sense is intended. Indeed, King James's translators, in their address "To the Reader," say, "We wish to admonish thee that we have not tied ourselves to an uniformity of phrasing or an identity of words, . . . that we should express the same notion in the same particular word: as for example, if we translate the Hebrew or Greek word once by purpose, never to call it intent; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladness, etc." which is all very well stated, and has a certain weight, but the practice leaves the English reader involved in needless doubt and uncertainty. Who, for example, would imagine that the words 'conclude,' 'counted,' 'reckoned,' 'imputed,' 'accounted,' and 'esteemeth,' (Rom. iii.

28, iv. 3, 4, 11, viii. 86, xiv. 14,) were translated from one and the same Greek word? And many disputes, misunderstandings, and difficulties arise in consequence of such variations, which could at once be removed if the facts in such cases were made known.

More than one English word may be required to exhaust a single meaning of an original term, but as only one word can find place in the translation, the others must be dismissed to the margin, or perhaps be used in other passages as equivalents for the same Greek expression. This diversity of rendering is often a real benefit to the Greek scholar, furnishing him with new points of observation, and enabling him by a kind of mental triangulation to arrive at the precise signification of many difficult words.

Thus good old Myles Coverdale, in his preface to his translation of the Bible in 1535, says;—"Sure I am that there commeth more knowledge and vnderstondinge of the scripture by theyr sondria translacyons, then by all the gloses of oure sophisticall doctours. For that one interpreteth somthynge obscurely in one place, the same translateth another,(or els he himself) more manifestly by a more playne vocable of the same meaning in another place."

But the difficulty of the English reader is, to ascertain what is the original word which is translated "somthynge obscurely in ona place," and "more manifestly, by a more playne vocable in another place." Give him a knowledge of that word, and of all the places where it occurs, and he can study it with delight and profit; deprive him of this knowledge and he gropes in darkness.

The Greek scholar's remedy for all these difficulties is found in his Greek Testament or Greek Concordance. But the English reader, equally desirous of instruction, cannot avail himself of these important aids.

For the benefit of such students of the Holy Scriptures THE ENGLISHMAN'S GREEK CONCORDANCE OF THE NEW TESTAMENT was prepared under the direction, and at the munificent expense, of Mr. George V. Wigram, of London. In this goodly octavo of nearly eleven hundred pages, the Greek words of the New Testament are first presented in alphabetical order. After each word is placed every passage in which the word occurs, taken from the English Testament. The English words which in each passage represent the original word are printed in italic type, so that a person can readily ascertain how frequently the word in question occurs in the Greek Testament, and also in how many different ways our English translators have rendered it. To this is added an English

2 See the Index, and page 243.

Index, similar to that found in the present volume, enabling a person who knows nothing of the original to find easily any word which he may desire to examine.

The value of The Englishman's Greek Concordance, as also of THE ENGLISHMAN'S HEBREW AND CHALDEE CONCORDANCE, prepared upon the same plan, can hardly be over-estimated, and but for their prior publication the present volume would probably never have been undertaken.

It was about the middle of October, 1863, that the writer sat one drizzly day beneath the shelter of The Bethel Tent, which had been pitched for special religious services, near Eaton Corners, a village in Eastern Canada, and while looking over the pages of the Greek New Testament, and consulting Bagster's pocket edition of Schmid's Greek Concordance to ascertain the usage of some original word, the thought arose, "I wish I had my Englishman's Greek Concordance here, so that I could see how this word is rendered in the English Testament in all the places where it occurs."

But the wish was a vain one, for the book was far too cumbrous for a travelling companion, and was standing quietly in my library, hundreds of miles away. And then arose another query: "Cannot a book be made which shall contain all the information which is absolutely necessary for the English reader, at a price within his means, and in a form so condensed that it can be made a constant companion of the Bible student in all his travels?" The writer had before him Bagster's edition of Cruden's Concordance, in which, by the omission of quotations after the references, a quarto was condensed into a very little space, and after brief consideration a plan was formed, and he determined, by divine permission, to place a book which should meet these requirements, in the hands of his brethren of the gospel ministry, and others who were interested in the careful study of the word of God.

The outlines of the plan having been thus determined, the next question was, "Who will execute it?" And while this matter was undecided, the writer received a visit from his friend, Charles Frederick Hudson, to whom he confided the project that he had formed. Mr. Hudson was favorably impressed by it, and after various discussions, submitted it to the judgment of Mr. Ezra Abbot, the accurate and accomplished Assistant Librarian of Harvard University, who approved the undertaking, and improved the plan by various important suggestions.

The result of mutual consultation was, that while the writer held fast his purpose to make the book available to the mere English reader, as an aid in the understanding of the English Bible, it was determined, at the suggestions of Messrs.

Hudson and Abbot, to incorporate into its pages the various readings obtained by the careful comparison of hundreds of ancient Greek manuscripts, as laid down in the valuable critical editions published by Griesbach, Lachmann, Tischendorf, and Tregelles, as well as the confirmatory readings found in the recently discovered Sinaitic manuscript, thus making the book a repository of the results of the best critical scholarship of the age, and furnishing in a compact and inexpensive form, a mass of information which no scholar could afford to dispense with, and which could only be obtained elsewhere in cumbrous volumes, so numerous and costly, as to be entirely beyond the reach of most of those who would desire to possess them. For a full account of this, and other features of the work, the reader is referred to the Introduction by Mr. Hudson, which follows this Preface.

The plans being at last perfected, Mr. Hudson, whose critical scholarship and painstaking industry peculiarly qualified him for such a task, was induced to undertake its execution. And as the typographical difficulties were numerous, and as he, in his early days, had learned the printer's art in the office of a local paper conducted by his father, he chose to perform the typographical as well as the literary labor with his own hands.

On the twelfth of November, 1863, Mr. Hudson commenced his work by entering upon the margins of a copy of The Englishman's Greek Concordance all the various readings which were to be incorporated in the critical Concordance. A copy of Bruder's greatly improved edition of Schmid's Greek Concordance was procured, the most important critical editions of the Greek Testament were obtained, and all needful preparations for the work were made.

To secure accuracy of notation, every reference to chapter and verse in The Englishman's Greek Concordance was carefully compared with the references in Bruder's Greek Concordance, and every discrepancy and error noted, examined, and corrected. This collation, which revealed many inaccuracies in those valuable works, was performed partly by Mr. Hudson, but mainly by Miss Elizabeth A. Annable, to whose care in this department much is due.

When all was ready, a miniature printing office was fitted up within a few rods of Harvard University, where literary counsel could be conveniently obtained; fonts of type adapted to the necessities of the case were procured; and Mr. Hudson commenced his operations.

Having prepared a 'printer's stick,' containing several partitions, he laid his various Concordances and Testaments open before him, and selecting from the Englishman's Greek Concordance first a Greek word, and that translation which seemed most nearly to express the primary sense of the same, he set the translation in bold-faced type, and then followed it by references to all the passages in the New Testament where that Greek word was translated in that manner.

Selecting then a translation which seemed to express a secondary meaning of the word most closely related to the primary sense, and placing it in another compartment of the 'stick,' he followed this by references to the places where the Greek word was so translated, continuing thus till all the different translations of the word were exhausted, inserting with each reference any various reading which occurred in the four above-mentioned editions of the Greek Testament, and so completing the article.

Thus from word to word the work proceeded. The book was never written. The arranging of the senses, the insertion of the various readings, the setting of the type, the proof-reading, correcting, and preparing the pages for the electrotyper, were all done by Mr. Hudson's own hands, Mr. Abbot giving constant counsel, and kindly assisting in the revision of the final proofs.

For nearly three years Mr. Hudson pursued this labor of love with unwearied patience and the most conscientious fidelity, and with as much continuity of application as his somewhat imperfect health allowed, until at length he seemed to see the end of his task at hand. The body of the work was completed, the Index finished, the Introduction drafted, and the Supplement begun.

At this time Mr. Hudson was offered a situation as corrector of the press, and considering the Concordance so nearly complete that it might be finished by the occasional labor of a few spare hours, he accepted the position. A few days demonstrated that the task was too severe, and a chronic pulmonary weakness soon culminated in a serious hemorrhage at the close of a hard day's work. He was urged to relinquish his position immediately, retire from the seaboard, and seek the restoration of his health; but with the self-deception characteristic of the victims of pulmonary disease, he endeavored to continue his labors until a recurrence of the hemorrhage rendered it impossible for him to proceed.

He then arranged his worldly affairs and started forth, too late, alas, in quest of health. Sojourning briefly with kind and loving friends in Worcester, Mass., and in West Killingly, Conn., he at last repaired to Haddonfield, New Jersey, in the hope that the milder climate might relieve his disease. Here he remained for several months, surrounded by friends who ministered to him with Christian fidelity and affection; hopeful and cheerful until the last, whi he sweetly fell asleep May 26th, 1867, in the faith of that Redeemer whose service had been his labor and his joy.

The work on The Critical Greek Concordance, suspended by Mr. Hudson's illness and decease, was only resumed after a considerable delay. Mr. Abbot, who had never lost his interest in the enterprise, undertook to revise and correct the proofs of the electrotype plates. He has also collated for the Supplement the latest edition of Tischendorf's Greek Testament, so far as it has been issued from the press, and has rendered such other assistance as was needful for the completion of the work.

Thus at last this Concordance, projected nearly seven years ago, and carried forward through the financial embarrassments incident to a terrible war, is ready for the public eye. It differs from other concordances in various respects. It leads the English reader to the Greek original and its various readings. It leads the Greek scholar to the common English translation, as given both in the text and in the margin. It saves space by omitting extended quotations, referring inquirers to the passages themselves for further information. It furnishes the Greek alphabet, with rules of pronunciation, which may be mastered by an hour's study, and thus obviates the necessity of an imperfect representation of the Greek words in English characters.

It classifies the passages where each Greek word occurs, reveals at a glance the number of ways in which it is translated in the New Testament, shows in what senses it is most frequently or more rarely used, exhibiting in their order, first the primary, and afterwards the several more remote senses of the different terms. It presents all the important various readings of the four best critical editions of the Greek Testament, confirmed by references to the Sinaitic manuscript. It combines with these peculiarities a cheapness of cost and convenience of form which bring it within the means of the student and enable him to have it always at his side. That the book is perfect is not to be imagined; but it is hoped that it may meet a want long felt, and fill a place which has never yet been occupied; and that it may be accepted and blessed of Him by whose kind providence it has been commenced and completed.

Though the first plan of the work was formed, and the financial responsibility borne by the writer, to whose decision every proposed improvement has been referred, and though its completion has been committed to other hands; yet the book itself will stand as a memorial of the patient industry and conscientious zeal of one to whom it was not granted to behold the consummation of his earthly labors, but who leaves this volume as a token of his devotion to that Master whose Word he has honored, and of love to His disciples for whose use it is prepared.

HORAGE L. HASTINGS.

SCRIPTURAL TRACT REPOSITORY. Office of THE CHRISTIAN, 19 Lindall St., Boston, August, 1870.

Any errors which may be hereafter discovered in this Concordance will be thankfully corrected if sent to the above address.

NOTE TO SECOND EDITION.

In this edition the English Index has been thoroughly revised and corrected, and newly electrotyped. A few corrections have also been made in the body of the work, and the Supplement has been continued, so as to embrace the variations of Tischendorf's eighth edition from the seventh as far as it has been published. H. L. H.

Boston, July, 1871.

INTRODUCTION.

BY C. F. HUDSON.

A full account of the origin of the present work, and of the uses it is intended to serve, has already been given in the Preface of Mr. Hastings. Like the Englishman's Greek Concordance, it connects the Greek text of the New Testament with the common English version, though in a different way; but it is distinguished from that work by several important features, which, it is hoped, will make it a useful help in the critical study of the New Testament in the original. These features it is the object of the present Introduction briefly to describe; and in doing this, it will be necessary to give a concise history of the printed text of the Greek New Testament.

This Concordance, then, is offered as "critical" for several reasons. It names the grammatical forms which often appear in peculiar modes of translation. It gives adjunct words which in the Englishman's Greek Concordance often fail to appear as part of the rendering of the Greek. E. g., "these things" for ταῦτα, instead of simply "these;" and "blind man" instead of "blind," for τυφλός. It gives, with their renderings, Greek phrases which are not translated word for word. It notes the Greek text followed in our version, when it differs from the so-called "received text." This the Englishman's Greek Concordance often fails to do. Thus it gives "saw" as the rendering of εὐρίσκω, "to find," in Matt. ii. 11, where our translators read ειδον, "saw." In James ii. 18 it gives "without" as the rendering of ἐκ, though it is really the rendering of χωρίς, ἐκ being represented by the word "by," which appears as a various reading in the margin. In a few instances it notes the fact that our version follows a text differing from that named in the Concordance itself; as ἔπὸ κρισιν, "under condemnation," for εἰς ἔπὸκρισιν, "into hypocrisy," James v. 12. But in all such instances there is an incongruity in seeming to give

(xii) an erroneous translation of a word, "condemnation," for example, appearing improperly as the rendering of ἡπόκρισις in the passage referred to.

Yet that Concordance, while not pretending to be critical, is still well worthy of the praise it has received as a general help to the study of the Scriptures.

But the passages just named suggest the inquiry, What text did our translators follow? The answer is, there was then no received text. This phrase originated in a boast of the publishers of the second Elzevir edition (1633), twenty-two years after King James's version was printed. And the phrase is still employed by biblical scholars, not to denote an accepted and authorized text, but simply a current text which is conveniently taken as a standard for critical comparison or correction. In this sense the first Elzevir edition (Leyden, 1624), which varies very slightly from the edition just named, is the "received text" on the continent, while in England the phrase is oftener applied to the third edition of Robert Stephens, 1550. But the text of our translation seems to accord with Beza's fifth edition; 1598, more nearly than with any other. It agrees with this in opposition to the third edition of Stephens in about eighty places; with Stephens in opposition to Beza, in about half that number; and in about a dozen places it differs from both.

When the present work was proposed to the writer, he was well aware of the fact that the earlier printed Greek text was not now accepted by scholars. And it seemed proper, in preparing a concordance of the Greek words which lie at the basis of our Christian faith, to present with them the results of modern sacred criticism. He accordingly conferred with one of our first critical scholars, who at once took a lively interest in the work. He named the editors whose readings should be given, adding those of the newly discovered Sinaitic manuscript. He also suggested several other leading features of the work, and has ever followed it with his thoughts, cares, and not a few labors.

It is offered as critical, then, chiefly as giving the text of the best modern editions of the Greek, so far as this could be done in a manual concordance. In representing this text, and that of the translation itself, words appear in their simple forms, though notice is taken of any differences in grammatical form which may pertain to a new reading. And the account of the various readings is coextensive with that of the text, in which all the occurrences are given of every word in the Greek Testament except aυτρς, δε, και, δ, and δς, while even these words are amply treated.

In connection with this subject, it will be proper to give a brief

1" Textum ergo habes nunc ab omnibus receptum," i. e., "Thou hast, therefore a text now received by all."

account of the text currently printed, and of the editions which now invite the attention of all biblical scholars.

The Greek Testament was first printed as part of the Complutensian Polyglot, in 1514, under the direction of Cardinal Ximenes, from manuscripts not ancient, and with a manifest preference for the authority of the Vulgate. But its publication was delayed until 1522. Meanwhile an edition was undertaken by Erasmus, at the instance of Froben, the celebrated printer of Basle, who wished to anticipate that of Ximenes. Erasmus had made slight preparation for such a work, but the urgency of Froben brought it to completion in less than six months after the printing was begun, and it appeared early in 1516, making, with the Latin translation and notes, a folio volume of about 1000 pages. "It was driven headlong through the press rather than edited," says Erasmus in one of his letters. He used only five manuscripts, none of them containing the whole of the New Testament. They were all modern, and, with one exception, of very little critical value. For the Apocalypse he had but one manuscript, lacking the last six verses of the book, which he supplied by retranslating from the Vulgate. He published a second and more correct edition in 1519; a third in 1522, inserting 1 John v. 7 to redeem his promise that it should appear when a manuscript was found to contain it; a fourth in 1527, changing the text of the Apocalypse to that of the Complutensian Polyglot in about ninety places; and a fifth in 1535. The text of this, as compared with the first edition, was altered in about six hundred places, according to Mill, in more than one hundred of which this erotic thinks there was no improvement.

In 1546 and 1549 Robert Stephens 4 printed at Paris two beautiful small editions; and in 1550 appeared his folio edition, in the margin of which were various readings collected by his son, Henry Stephens. These were from the Complutensian Polyglot and from fifteen manuscripts, and are known to be given very inaccurately. They "seem rather to be appended as an ornament," says Tregelles, the manuscripts being used little, if at all, for the improvement of the text. This differs but slightly from the fifth edition of Erasmus, except in the Apocalypse, where the Complutensian is chiefly followed. But the appearance of "annotations" offended the doctors of the Sorbonne. Stephens betook himself to Geneva, where he published, in 1551, a fourth edition, with the text of his third, but divided, for the first time, into our modern verses. 5 Theodore Beza published five editions of the Greek Testament, in 1565, 1576, 1582, 1589, and 1598.

Two ancient and valuable manuscripts were long in his possession. But he made very little use of them. He followed mostly the text of Stephens's third edition, and where he differed from it altered it often for the worse, sometimes introducing readings on mere conjecture, and frequently on very slight authority.

The editor of the Elzevir editions, 1624 and 1633, is unknown. Their text is that of Stephens, except in about 280 places (according to Scrivener's collation), in most of which Beza is followed. In many of these the difference is such as cannot be expressed in a translation.

Thus far almost nothing had been done to bring the text to the standard of earlier or better manuscripts. But in the Polyglot of Walton, 1657, important materials for criticism were collected, the fifth volume containing the readings of the Codex Alexandrinus, and the sixth volume giving other collations, including those of Stephens, and also of sixteen manuscripts, made under the direction of Archbishop Usher.

In 1707 appeared the edition of John Mill, of whom it has been said, "This learned man did more in the labor of thirty years than all those who preceded him." His text is that of Stephens, correcting his errata. Of the various readings which he gives he often expresses an opinion in his Prolegomena (Introduction) and notes, and he frequently condemns those of Stephens.

But his collection of 30,000 various readings was censured by Whitby as unsettling the grounds of confidence in the words of the divine revelation. And his objections were employed by Anthony Collins, in his "Discourse of Free Thinking," in defense of his own rejection of the authority of Scripture. In reply to these writers, and in defense of Mill, appeared Richard Bentley. He shows from the case of the classics that the various readings of Scripture are no way to be feared. Of the manuscripts of Terence he says: "I have myself collated several; and do affirm that I have seen 20,000 various lections in that little author, not near so big as the whole New Testament; and I am morally sure that if half the number of manuscripts were collated for Terence with that niceness and minuteness which has been used in twice as many for the New Testament, the number of the variations would amount to above 50,000." Bentley also shows how unfortunate is the case of a work of which only one copy is preserved: the discovery of another copy would correct, by means of its varying readings, errors that are now without remedy. The growing number of these confirms the better text of an ancient author, instead of unsettling it.

Bentley proposed a new edition of the Greek Testament, with a specimen of his plan. It was attacked by Conyers Middleton. A controversy ensued, showing no good temper on either side. The edition was never published. The most valuable result of Bentley's labors was a collation of the Vatican manuscript of the fourth century, made for him by an Italian named Mico, and published by Ford in 1799.

The edition of John Albert Bengel appeared in 1734. Through excessive timidity he changes the text only in the Apocalypse, but gives in the margin those readings which he regards as genuine. And in an appendix he gives a selection of readings with the authorities for and against each, which had not been done before. His edition was the basis of a new German translation by Count Zinzendorf, and of an authorized Danish version, in 1745.

The edition of J. J. Wetstein was published in two folio volumes, Amsterdam, 1751-52. He had once designed to take the Alexandrian Codex as a basis; but various causes led him to undervalue the older manuscripts, and he took no pains to procure the collation which had been made of the Vatican manuscript. He printed the current text, giving in the margin the readings he preferred, and collations from the manuscripts, noted by a system which subsequent editors have followed. His most important contribution to criticism consists in his citations from the fathers, which are still highly valued. Compared with his predecessors, he has been praised with the words applied to Mill.

Among more recent contributions to our critical material, the following editions are worthy of note. (1.) That of Matthaei, in twelve volumes, 1782-88, with its collations of Moscow manuscripts. Matthaei also published a smaller edition in three volumes, 1803-07, containing some additional matter. (2.) That of the Gospels by Birch, 1788, with various readings from many manuscripts, and a partial collation of the Codex Vaticanus. (3.) That of Scholz, 1830-36, with much information about manuscripts, though the author's own collations are very imperfect. The separate publication of the oldest Greek manuscripts, as of the Alexandrian, by Woide, in 1786, the Codex Bezee by Kipling in 1793, and Scrivener in 1864, and of various others by Hearne, Matthaei, Barrett, Rettig, Tregelles, Scrivener, and especially Tischendorf, has also been a most important aid to modern criticism. To this should be added editions of the ancient versions, Latin, Syriac, Coptic, Ethiopic, Gothic, Armenian, etc.

In the forty years of his critical labors, JOHN JAMES GRIESBACH published three editions of the Greek New Testament; the first in 1774-77, another in 1796-1806, and a manual edition in 1805, without the manuscript authorities, but which is regarded as giving generally his most matured judgment, and has been often reprinted.

Besides the use which he made of earlier collations, he consulted about seventy manuscripts of various portions of the New Testament. He re-asserted the value of the ancient documents, and undertook to arrange the extant authorities in an intelligible order, and to apply them steadily and consistently to the emendation of the text. His doctrine of recensions, dividing the manuscripts into classes or families, each supposed to possess characteristic varieties of reading, was a modification of the views of Bentley, Bengel, and Semler, and has been held in other forms since Griesbach's time. That question is still unsettled. But the critics and opponents of Griesbach's theory do not regard it as having impaired his estimate of the value of single manuscripts. And the canons of criticism which he gave are generally accepted. "In acuteness, vigor, and candor," says the Rev. B. F. Westcott, "he stands below no editor of the New Testament, and his judgment will always retain a peculiar value."

The care which he exercised in weighing evidence and pronouncing judgment is apparent in the various degrees of confidence with which he gave his readings, designating their different grades of probability by an elaborate system of notation. And it is worthy of remark that in hundreds of instances his cautious judgment as to what was probable has become the clear verdict of the other editors whose readings are here given.

The first edition of CHARLES LACHMANN appeared in 1831. It had no Preface. The principles on which it was prepared were indicated only in a note at the end, preceding a list of the places in which it differed from the current text. It was here stated that the editor had never followed his own judgment, but the custom of the most ancient Oriental churches; that when this was not uniform, he had preferred, as far as could be ascertained, what was supported by African and Italian consent; that where there was great uncertainty, this was indicated partly by the use of brackets, partly by marginal readings; and that no account was made of the current text of the last two centuries. In accordance with these views he sometimes gives a reading which he does not regard as the true one,—for it may be a palpable error,—but as best attested in the fourth century. Internal evidence, as well as private opinion, would be quite excluded by this method; though they are thought to appear in a very few instances, where his range of authorities was narrow.

Smith's Dictionary of the Bible, Art. "New Testament."

After some misapprehension of his design had passed away, a wish was expressed that he would prepare an edition with the authorities. This was undertaken with the aid of the younger Buttmann, who was to arrange those for the Greek readings only, the Latin appearing as a collateral text, based on ancient manuscripts. The citations of the earlier fathers were also employed. The new edition appeared in two volumes, Berlin, 1842-50. Lachmann is welcomed by Tregelles as having first edited the Greek Testament, "wholly on ancient authorities, irrespective of modern traditions." And Mr. F. H. Scrivener, who censures the exclusive reliance on ancient manuscripts, yet speaks of him as "earnest, single-hearted," and "a true scholar, both in spirit and accomplishments."

The first edition of LOBEGOTT FRIEDRICH CONSTANTIN TISCHENDORF appeared at Leipsic, in 1841. This showed in several respects the influence of Lachmann's first edition. His next more important edition was published at Leipsic in 1849. Still more valuable is his seventh edition, 1856-59. This is far the most complete account of the various readings, with the authorities for and against,—manuscripts, versions, and patristic citations,—that has yet appeared. His eighth edition, incorporating the readings of more than twenty new manuscripts, including the Sinaitic, was begun in 1864, and is still in progress.

In his second Leipsic and his seventh editions, Tischendorf lays down the general principle that "the text is to be sought only from ancient evidence, and especially from Greek manuscripts, but without neglecting the evidence of versions and fathers. Those readings should hold the first place which are supported by the most ancient Greek manuscripts, i.e., those from the fourth to about the ninth century. And of these the older are of greatest authority." In the earlier portions of his seventh edition he was regarded by some as receding from his previous application of these views. But the changes in this edition from the Elzevir text are still more numerous than those in the edition of 1849. And in his eighth edition he professes to approach more nearly the principles of Bentley and Lachmann, in adherence to the oldest Greek and Latin bases of the text.

His travels for the collation and discovery of manuscripts are well known. And though Mr. Scrivener would rest his reputation largely on his editions of manuscripts, he still thinks he has well earned the name of "the first biblical critic in Europe."

SAMUEL PRIDEAUX TREGELLES first became generally known by an edition of the Apocalypse, with an English version, in 1844. He published the Gospels of Matthew and Mark in 1857, and those of Luke and John in 1861.

He has also contributed largely to the materials of criticism, in the collation of above forty manuscripts, including the Codex Amiatinus of the Vulgate.

His leading maxim is that an ancient text is proved only by ancient evidence. Thus his principle in the selection of authorities is substantially the same with Lachmann's, and he approves the statement of Griesbach, that "readings which, looked at in themselves, we should judge to be the better, are not to be preferred unless authenticated by at least some ancient testimonies." In particular, he regards the arraying of mere numbers of manuscripts in behalf of any reading as fallacious. "His work," says Mr. Westcott, "must be regarded as one of the most important contributions, as it is perhaps the most exact, that has been made to the cause of textual criticism."

Of the Codex Sinaiticus, Tischendorf found a fragment in the Convent of St. Catherine, at the foot of Mt. Sinai, in 1844, and secured the remainder in a third journey in 1859. The whole was printed in fac-simile type at St. Petersburg in 1862, and the New Testament, with the epistle ascribed to Barnabas and a part of "The Shepherd" of Hermas, at Leipsic, in 1863. It is regarded as a genuine document of the fourth century, of the same age as the Vatican manuscript, the readings of which it often confirms, while it is evidently independent of it. And though in its frequent omissions occasioned by the similar ending of words, and otherwise, it shows some carelessness of the scribe, it is still deemed a most important witness of the early state of the text. Tischendorf's new readings in his eighth edition rarely differ from it, though he seldom, if ever, concurs with it alone against the Vatican manuscript.

The readings here presented are taken, those of Griesbach from his manual edition of 1805, those of Lachmann, Tischendorf, and Tregelles from the careful compilation made by the Rev. F. H. Scrivener in his edition of the Greek Testament, 1862, (with a few corrections,) and those of the Sinaitic manuscript from the Leipsic edition. They have been also verified in the proof-reading, the last named by means of Mr. Scrivener's collation, in which a few errors have been detected. In the other portions of the work constant reference has been made to the Greek Concordance of Bruder, with which the Englishman's has been carefully collated. The proofreading has been twice done, and it is believed that the remaining errata, so difficult wholly to avoid in a work of the kind, are the fewest possible.

Readings which affect the form or order of words, or the punctuation, are given for special reasons in the Appendix, but elsewhere only as occasion required. Such readings did not fall within the scope of a Concordance. A selection of all such as might be deemed important would be very difficult.

The text of the English version used is that of Bagster's Critical New Testament, which retains the italics of the edition of 1611. In most modern editions the italics have been considerably changed; sometimes carelessly, or by unauthorized persons, but mostly in the revision of 1769, under the charge of Dr. Blayney. In general, the principal variations of the common modern editions from the text of the edition of 1611 have been noted in the Concordance. Some of these variations are far from being improvements; e. g., the insertion of "not" in Matt. xii. 23; "broidered" for "broided," i. e., braided, 1 Tim. ii. 9. In several cases Dr. Blayney and later editors have wrongly put in italics words which represent Greek words found in some manuscripts and editions, and regarded by our translators as genuine, though they are omitted in the received text; e. g., John viii. 6; 1 John iii. 16.

Of the marginal renderings, which are all given, it need only be said that they are by some preferred to those in the text.

In the plan of giving the English words in their simple form, the order of the terms of a phrase is sometimes changed from that in which grammatical inflections have placed it, e. g., "furnish throughly" for "throughly furnished." And sometimes words occurring only in the passive voice are still given in the active form.

For the convenience of the English reader the Greek alphabet is appended. The Greek article has been so often employed that it is proper to explain as follows: o, η, \tauo, denote respectively the masculine, feminine, and neuter, singular; ol, ai, \taua, the same in the plural number. Of grammatical forms, it need only be added that the Genitive case answers mostly to our Possessive, or is rendered by the preposition of; the Dative is rendered by to, for, and the like; the Accusative answers to our Objective; and the Middle Voice, primarily, to our reflexive form of the verb, though it is often to be translated by a simple active or neuter verb in English.

THE GREEK ALPHABET

Charac- ters

Roman Letters

Names

Aα

a

'Aλφα

Alpha

Bβδ

b

Bητα

Beta

Γγ

g

Γάμμα

Gamma

Δδ

d

Δέλσα

Delta

Eε

e

'Eψιλόν

Epsilon

Zζζ

z

Zητα

Zeta

Hη

ē

'Ητα

Eta

Θθθ

th

Θητα

Theta

Iι

i

'Iώτα

Iota

Kκ

k,o

Káππα

Kappa

Aλ

l

Δάμβδα

Lambda

Mμ

m

Mν

Mu

Nν

n

Nν

Nu

Σξ

x

Σι

Xi

Oο

ð

'Ο μικρόν

Omicron

Ππ

p

Πι

Pi

Pρφ

r

'Pū

Rho

Σσς

s

Σίγμα

Sigma

Tτ7

t

Taῶ

Tau

Υν

u,y

'Yψιλόν

Upsilon

Φφφ

ph

Φι

Phi

Xχ

eh

Xι

Chi

Ψψ

ps

Ψι

Psi

Ωω

ō

'Ω μέγα

Omega

PRONUNCIATION. The English Method.

a and i, in general, are sounded like a and i in English. a final, as a in Columbia. i final, as i long.

e and o, like e in met and o in not. Final, as e and o in be and go.

η, v, and ω, like e in mete, u in tube, and o in note.

au is sounded as our affirmative ay (ah'ee as a diphthong). av, as au in aught. ei, as ei in height. ev and ny, as eu in Europe or neuter. oi, as oi in toil. ov and ov, as ou in thou. vi, as ui in quiet. vi, as whi in while.

γ, κ , and χ are always hard. But γ before γ, κ , or χ is sounded as ng

in song. S has the sharp sound of th in thin. σ, the sound of s in so.

At the beginning of a word ξ is sounded as x; and of two consonants which can not be pronounced with ease the first is silent; thus Πτολεμαίως, Ptolemy.

The rough breathing (') has the sound of k, as in ðδός, hðdős. The smooth (') has no sound.

In prepositions and some other particles final α, ε, ι, and o, coming before a vowel, are dropped; thus, aπ′ εμ\ov for aπ\partial εμ\ov . And π, κ, and τ, thus brought before a rough breathing, are changed to φ, χ, and \vartheta ; as, κ\vartheta′ \ov for κ\taua \ov .

The accent, in words of two syllables, falls on the penult, or last syllable but one. In words of more than two syllables, the penult, if long, takes the accent; if short, it falls on the antepenult, or preceding syllable. But many now follow the Greek accent.

Continental or Erasmian Method.

This differs from the English chiefly in sounding a protracted as a in father, η as ey in they, ι protracted as i in machine, av as ou in our, ov as ou in tour, vt like our pronoun ws, and ζ like a soft dz.

This accords mainly with the Continental where that differs from the English, but departs from both in various features. See the Grammars of Sophocles and Crosby.

ILLUSTRATION.

2 Tim. ill. 15: δτι ἀπὸ βρέφους τà English, hot-i ap-o breph-ous ta Continent., höt-i αρ-o breph-oos ta lepa γράμματα oldac, τà δυνάμενα hiera grammata oidas, ta dunamena hiěra grammăta oidas, ta dunamēna σε σοφίσαι εις σωτηρίαv, διά, κ. τ. λ. se sophisai eis soterian, dia, etc. se sophisai eis sotērian, dia, etc. ABBREVIATIONS AND OTHER SIGNS.

G signifles Griesbach, 1805.

G'' , a reading thought by G hardly inferior, or equal, or even preferable to that retained in the text.

G', a less probable reading.

G∞ , words probably to be omitted, yet retained by G in the text.

G0 , a less probable omission.

Gpr , an addition made to the text by G as probably correct.

Gph , an addition perhaps to be made to the text.

L, Lachmann, 1842-50.

T, Tischendorf, 1859.

Tr, Tregelles, Gospels 1857-61. .. Apocalypse 1844.

b, words inclosed in brackets by L, T, or Tr, as of doubtful authority.

m, a reading given in the margin by L or Tr, as worthy of regard.

S, the Sinaitic Manuscript.

St, the edition of R. Stephens, 1550.

B, that of Beza, 1565.

E, the Elzevir edition, 1624.

-, words omitted, or given as doubtful, by the authorities following.

om, words omitted by G, L, T, and by Tr in the Gospels and Apocalypse.

omS, the same, adding the Sinaitic Manuscript.

S° , an omission in S, with the context. (See page 422, note.)

ap refers to the Appendix.

C, the Common Version, 1611.

marg., a marginal translation in C. Gr., a literal rendering of the Greek in the margin of C.

lit., literally.

t, a translation occurring twice in the same verse.

tr, the same, thrice.

f, the same, four times. Larger numbers are given in full.

t, a Greek word occurring twice in the same verse, rendered but once.

A number of the verse in the Greek text differing from that in the Common Version, is added in a parenthesis.

This sign also denotes a word occurring in one of two similar phrases, given in one expression.

denotes that the sense of a translating word is derived partly from the context; thus, be preferred o , fr. γivομαι (become, come to be), borrows from the preceding word εμ-προσθεν, before, John i. 15, 27, 30.

∞ , a change of construction ; thus the noun ἀκοή (hearing) is rendered by the verb hear \infty , 1 Thes. ii. 13; and the verb have \infty often represents the verb εἰμί (belong to).

p, a participle, rendered by or with the aid of an adverb, conjunction, adjective, noun, or demonstrative pronoun. Thus in ἀκούω, Matt. ii. 3p, the participle (hearing) yields the phrase "when . . had heard." See also ων, from ειμί, p. 117.

art., the article, ð, ù, τό.

CASES : — Nom., Nominative. Gen., Genitive. Dat., Dative. Acc., Accusative.

NUMBERS : — Sing., Singular. Plur.,

Pl., or pl , Plural.

Voices: Act., Active. Pass., Passive. Mid., Middle.

MODES: Ind., Indicative. Imper., Imperative. Subj., Subjunctive. Opt., Optative. Inf., Infinitive. Part., Participle.

TENSES : - Pres., Present. Imp., Imperfect. Aor., Aorist. Other signs are explained in the articles in which they occur.

A CRITICAL GREEK AND ENGLISH CONCORDANCE

OF THE

NEW TESTAMENT.

A, or αλ\varphiα (LTTrS). Alpha, Rev. i. 8, 11(ap). xxi. 6. xxii. 13.

αβαρης.

from c being burdensome (lit. not burdensome), 2 Cor. xi. 9.

Abba, Mark xiv. 36. Rom. viii. 15. Gal. iv. 6.

αβνσος.

bottomless pit, Rev. ix. 11. xi. 7.

xvii. 8. xx. 1, 3.

bottomless, Rev. ix. 1, 2(ap).

deep, Luke viii. 31. Rom. x. 7.

ἀγαθοεργέω.

do good, 1 Tim. vi. 18.

Add Acts xiv. 17, ἀγαθονργέω for

ἀγαθοποιέω, G''LTS.

do good, Mark iii. 4. Luke vi.

9, 33t, 35. Acts xiv. 17(ἀγαθονρυέω

G''LTS). 3 John 11.

do well, 1 Pet. ii. 20p. iii. 6p}$.

with well doing, 1 Pet. ii. 15p}$.

for well doing, 1 Pet. iii. 17p}$.

ἀγαθοποίησ.

ἀγαθοποιία.

well doing, 1 Pet. iv. 19.

ἀγαθοποιός.

that doeth well, 1 Pet. ii. 14.

αγαθός.

good, Matt. v. 45. vii. 11, 17, 18. xii. 35t. xix. 16(-G 0 0 LTTrS), 17t (ap). xx. 15. xxii. 10. xxv. 21, 23. Mark x. 17, 18t. Luke vi. 45t. viii. 8, 15. x. 42. xi. 13. xviii. 18, 19t.

xix. 17. xxiii. 50. John vii. 12. Acts ix. 36. xi. 24. xxiii. 1. Rom. v. 7. vii. 12. xii. 2. xiii. 3. 2 Cor. v. 10. ix. 8. Gal. vi. 10. Eph. ii. 10. iv. 29. Phil. i. 6. Col. i. 10. 1 Thes. iii. 6. 2 Thes. ii. 16, 17. 1 Tim. i. 5, 19. ii. 10. v. 10. 2 Tim. ii. 21. iii. 17. Tit. i. 16. ii. 5, 10. iii. 1. Heb. xiii. 21. Jas. i. 17. iii. 17. 1 Pet. ii. 18. iii. 10, 16t, 21.

good, subst., John v. 29. Rom. ii. 10. iii. 8. vii. 19. viii. 28. ix. 11. xii. 21. xiii. 4. xiv. 16. xv. 2. Gal. vi. 10. 1 Pet. iii. 11.

With art., that which is good, Luke vi. 45. Rom. vii. 13t. xii. 9. xiii. 3. xvi. 19. 1 Thes. v. 15. 1 Pet. iii.

3 John 11. — the thing which is good, Eph. iv. 28.

good thing, Matt. vii. 11. xii. 34. 35. xix. 16. Luke i. 53. xvi. 25. John i. 46(47). Rom. vii. 18. x. 15. Gal. vi. 6. Eph. vi. 8. Phm. 6. Heb. ix. 11. x. 1.

goods, Luke xii. 18, 19.

ἀγαθονqγέω. See ἀγαθοεqγέω.

ἀγαθωσύνη.

goodness, Rom. xv. 14. Gal. v. 22.

Eph. v. 9. 2 Thes. i. 11.

ἀγαλλίαισις.

gladness, Luke i. 14. Acts ii. 46. Heb. i. 9.

ἀγαλλιάω

ἀγαλλιάω, ἀγαλλιάομαι.

be glad, Acts ii. 26.

be exceeding glad, Matt. v. 12.

rejoice, Luke i. 47. x. 21. John v.

viii. 56. Acts xvi. 34. 1 Pet. i.

Rev. xix. 7.

greatly rejoice, 1 Pet. i. 6.

with exceeding joy, 1 Pet. iv. 13p.

\check{α}γαμ\oslash.

unmarried, 1 Cor. vii. 8, 11, 32, 34.

Add 1 Cor. vii. 34(..wife), G'LS.

ἀγανακτεώ.

have indignation, Matt. xxvi. 8.

Mark xiv. 4.

with indignation, Luke xiii. 14p.

be moved with indignation, Matt.

xx. 24.

be much displeased, Mark x. 14, 41.

be sore displeased, Matt. xxi. 15.

ἀγαναάxτησις.

indignation, 2 Cor. vii. 11.

ἀγαπάω.

to love, Matt. v. 43, 44, 46t. vi. 24. xix. 19. xxii. 37, 39. Mark x. 21. xii. 30, 31, 33t. Luke vi. 27, 32f, 35. vii. 5, 42, 47t. x. 27. xi. 43. xvi. 13. John iii. 16, 19, 35. viiii. 42. x. 17. xi. 5. xii. 43. xiii. 1t, 23, 34tr. xiv. 15, 21f, 23t, 24, 28, 31. xv. 9t, 12t, 17. xvii. 23t, 24, 26. xix. 26. xxi. 7, 15, 16, 20. Rom. viii. 28, 37. ix. 13. xiii. 8t, 9. 1 Cor. ii. 9. viii. 3. 2 Cor. ix. 7. xi. 11. xii. 15t. Gal. ii. 20. v. 14. Eph. ii. 4. v. 2, 25t, 28tr, 33. vi. 24. Col. iii. 19. 1 Thes. iv. 9. 2 Thes. ii. 16. 2 Tim. iv. 8, 10. Heb. i. 9. xii. 6. Jas. i. 12. ii. 5, 8. 1 Pet. i. 8, 22. ii. 17. iii. 10. 2 Pet. ii. 15. 1 John ii. 10, 15t. iii. 10, 11, 14t, 18, 23. iv. 7t, 8, 10t, 11t, 12, 19t, 20tr, 21t. v. 1t, 2t. 2 John 1, 5. 3 John 1. Rev. i. 5. iii. 9. xii. 11.

beloved, Rom. ix. 25t. Eph. i. 6. Col. iii. 12.1 Thes. i.4.2 Thes. ii. 13. Rev.xx.9.

Add John v. 20, for φ ι λ ε ω, L m. Jude 1, for dγ ι α ζ ω, G'LTS.

αγάπη.

love, Matt. xxiv. 12. Luke xi. 42. John v. 42. xiii. 35. xv. 9, 10t, 13. xvii. 26. Rom. v. 5, 8. viii. 35, 39. xii. 9. xiii. 10t. xv. 30. 1 Cor. iv. 21. xvi. 24. 2 Cor. ii. 4, 8. v. 14. vi. 6. viii. 7, 8, 24. xiii. 11, 14(13). Gal. v. 6, 13, 22. Eph. i. 4, 15 (-LS). ii. 4. iii. 17(18), 19. iv. 2, 15, 16. v. 2. vi. 23. Phil. i. 9, 17. ii. 1, 2. Col. i. 4, 8. ii. 2. 1 Thes. i. 3. iii. 12. v. 8, 13. 2 Thes. ii. 10. iii. 5. 1 Tim. i. 14. vi.11. 2 Tim. i. 7, 13. Phm. 5, 7, 9. Heb. vi. 10. x. 24. 1 John ii. 5, 15. iii. 1, 16, 17. iv. 7, 8, 9, 10, 12, 16tr, 17, 18tr. v. 3. 2 John 3, 6. Jude 2, 21. Rev. ii. 4. charity, 1 Cor. viii. 1. xiii. 1, 2, 3, 4tr, 8, 13t. xiv. 1. xvi. 14. Col. iii. 14. 1 Thes. iii. 6. 2 Thes. i. 3. 1 Tim. i. 5. ii. 15. iv. 12. 2 Tim. ii. 22. iii. 10. Tit. ii. 2. 1 Pet. iv. 8t. v. 14. 2 Pet. i. 7. 3 John 6. Rev. ii. 19.

feast of charity, Jude 12.

dear (Gr. of love), Col. i. 13.

With κατά, charitably (Gr. according to love), Rom. xiv. 15.

Add 2 Pet. ii. 13, for ἀπάτη, G'L.

ἀγαπητός.

beloved, Mat. iii. 17. xii. 18.xvii.

Mark i. 11. ix. 7. Luke iii. 22.

ix. 35(èkλελεγμένος, see ἐκλέγομαι,

G'L™TTrS). xx. 13. Acts xv. 25.

Rom. i. 7. xi. 28. xvi. 8, 9, 12(ap).

1 Cor. iv. 14, 17. xv. 58. Eph. vi.

Phil. ii. 12. Col. iv. 7, 9, 14.

1 Tim. vi. 2. Phm. 2(àδελφή G''LS),

Heb. vi. 9. Jas. i. 16, 19. ii. 5.

1 Pet. iv. 12. 2 Pet. i. 17. iii. 1, 8,

14, 15, 17. 1 John iii. 2, 21. iv. 1, 7,

3 John 2, 5, 11. Jude 3, 17, 20.

well-beloved, Mark xii. 6. Rom.

xvi. 5. 3 John 1.

dearly beloved, Rom. xii. 19. 1 Cor. x. 14. 2 Cor. vii. 1. xii. 19. Phil. iv. 1t. 2 Tim. i. 2. Phm. 1. 1 Pet. ii. 11.

dear, Eph. v. 1. Col.i. 7. 1 Thes. ii. 8.

ἀγγαφεύω

Add 1 John ii. 7, for ἀδελφός, GLTS.

ἀγγαρεύω.

compel to go, Matt. v. 41.

compel, Matt. xxvii. 32. Mark xv.

21.

ἀγγείον.

vessel, Matt. xiii. 48(ἀγγος TTrS).

xxv. 4.

ἀγγελία.

Add 1 John i. 5, for ἐπαγγελία, GLT.

ἀγγελλω, bring word, tell.

message, 1 John iii. 11 (marg. commandment).

John xx. 18, for ἀπαγγελλω, LTTrS.

ἀγγελος.

messenger, Matt. xi. 10. Mark i. 2. Luke vii. 24, 27. ix. 52. 2 Cor. xii. 7. Jas. ii. 25.

angel, Matt. i. 20, 24. ii. 13, 19. iv. 6, 11. xiii. 39, 41, 49. xvi. 27. xviii. 10. xxii. 30. xxiv. 31, 36. xxv. 31, 41. xxvi. 53. xxviii. 2, 5. Mark i. 13. viii. 38. xii. 25. xiii. 27, 32. Luke i. 11, 13, 18, 19, 26, 2 8 (- T T rb) , 30, 34, 35, 38. ii. 9, 10, 13, 15, 21. iv. 10. ix. 26. xii. 8, 9. xv. 10. xvi. 22. xxii. 43(ap). xxiv. 23. John i. 51(52). v. 4(ap). xii. 29. xx. 12. Acts v. 19. vi. 15. vii. 30, 35, 38, 53. viii. 26. x. 3, 7, 22. xi. 13. xii. 7, 8, 9, 10, 11, 15, 23. xxiii. 8, 9. xxvii. 23.

Rom. viii. 38. 1 Cor. iv. 9. vi. 3. xi. 10. xiii. 1. 2 Cor. xi. 14. Gal. i. 8. iii. 19. iv. 14. Col. ii. 18. 2 Thes. i. 7. 1 Tim. iii. 16. v. 21. Heb. i. 4, 5, 6, 7t, 13. ii. 2, 5, 7, 9, 16. xii. 22. xiii. 2. 1 Pet. i. 12. iii. 22. 2 Pet. ii. 4, 11. Jude 6. Rev. i. 1, 20. ii. 1, 8, 12, 18. iii. 1, 5, 7, 14. v. 2, 11. vii. 1, 2t, 11. viii. 2, 3, 4, 5, 6, 7 (omS), 8, 10, 12, 13( αε r_{6} \csc GLTTrS), 13. ix. 1, 11, 13, 14t, 15. x. 1, 5, 7, 8, 9, 10. xi. 1(ap), 15. xii. 7t, 9. xiv. 6, 8, 9, 10, 15, 17, 18, 19. xv. 1, 6, 7, 8. xvi. 1, 3(-G 00 LTTrS), 4(omS), 5, 8(om), 10(omS), 12(om S)), 17(omS). xvii. 1, 7. xviii. 1, 21. xix. 17. xx. 1. xxi. 9, 12(ap), 17. xxii. 6, 8, 16.

Matt. xiii. 48, for αγειω, TTrS.

ἀγγοος, vessel.

α γ ε, imper. of α γ ω.

go to, Jas. iv. 13. v. 1.

ἀγεὺλη.

herd, Matt. viii. 30, 31, 32(-GLTr S), 32. Mark v. 11, 13. Luke viii. 32, 33.

ἀγενεαλόγητος.

without descent (Gr. without pedigree), Heb. vii. 3.

base thing, 1 Cor. i. 28.

ἀγιαζω.

hallow, Matt. vi. 9. Luke xi. 2. sanctify, Matt. xxiii. 17, 19. John x. 36. xvii. 17, 19t. Acts xx. 32. xxvi. 18. Rom. xv. 16. 1 Cor. i. 2. vi. 11. vii. 14t. Eph. v. 26. 1 Thes. v. 23. 1 Tim. iv. 5. 2 Tim. ii. 21. Heb. ii. 11t. ix. 13. x. 10, 14, 29. xiii. 12. 1 Pet. iii. 15. Jude 1(αγa-πάω G'LTS).

Pass., be holy, Rev. xxii. 11.

αγιασμός.

…