of his Messianic office, and the signal proofs to appear in his history of a divine superintendence. Certain of the angels have proved faithless to the trust committed to them by God, and have given themselves up to sin, Jude 6; 2 Pet. ii. 4 (Enoch c. vi. etc., cf. Gen. vi. 2), and now obey the devil, Mt. xxv. 41; Rev. xii. 7, cf. 1 Co. vi. 3 [yet on this last passage cf. Meyer; he and others maintain that ἄγγ. without an epithet or limitation never in the N. T. signifies other than good angels]. Hence ἄγγελος Σατᾶν is trop. used in 2 Co. xii. 7 to denote a grievous bodily malady sent by Satan. See δαίμων; [Soph. Lex. s. v. ἄγγελον; and for the literature on the whole subject B. D. Am. ed. s. v. Angels,—and to the reff. there given add G. L. Hahn, Theol. des N. T., i. pp. 260-384; Delitzsch in Riehm s. v. Engel; Kübel in Herzog ed. 2, ibid.].
ἄγγος, -εος, τό, (plur. ἄγγη), i. q. ἀγγεῖον q. v.: Mt. xiii. 48 T Tr WH. (From Hom. down; [cf. Rutherford, New Phryn. p. 23].)*
ἄγε, (properly impv. of ἄγω), come! come now! used, as it often is in the classics (W. 516 (481)), even when more than one is addressed: Jas. iv. 13; ν. 1.*
ἀγέλη, -ης, ἡ. (ἄγω to drive), a herd: Mt. viii. 30 sqq.; Mk. v. 11, 13; Lk. viii. 32 sq. (From Hom. down.) *
ἀγενεαλόγητος, -ου, ὁ, (γενεαλογέω), of whose descent there is no account (in the O. T.), [R. V. without genealogy]: Heb. vii. 3 (vs. 6 μὴ γενεαλογούμενος). Nowhere found in prof. auth.*
ἀγενής, -έος (-οῦς), ὁ, ἡ, (γένος), opp. to εὐγενής, of no family, a man of base birth, a man of no name or reputation; often used by prof. writ., also in the secondary sense ignoble, cowardly, mean, base. In the N. T. only in 1 Co. i. 28, τὰ ἀγενῆ τοῦ κόσμου i. e. those who among men are held of no account; on the use of a neut. adj. in ref. to persons, see W. 178 (167); [B. 122 (107)].*
ἁγιάζω; 1 aor. ἡγίασα; Pass., [pres. ἁγιάζομαι]: pf. ἡγίασμαι; 1 aor. ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very freq. in bibl. (as equiv. to קִדַּשׁ, הִקְדִישׁ) and eccl. writ.; to make ἅγιον, render or declare sacred or holy, consecrate. Hence it denotes 1. to render or acknowledge to be venerable, to hallow: τὸ ὄνομα τοῦ θεοῦ, Mt. vi. 9 (so of God, Is. xxix. 23; Ezek. xx. 41; xxxviii. 23; Sir. xxxiii. (xxxvi.) 4); [Lk. xi. 2]; τὸν Χριστόν, 1 Pet. iii. 15 (R G θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes 2. to separate from things profane and dedicate to God, to consecrate and so render inviolable; a. things (πᾶν πρωτότοκον, τὰ ἀρσενικά, Deut. xv. 19; ἡμέραν, Ex. xx. 8; οἶκον, 2 Chr. vii. 16, etc.): τὸν χρυσόν, Mt. xxiii. 17; τὸ δῶρον, vs. 19; σκεῦος, 2 Tim. ii. 21. b. persons. So Christ is said by undergoing death to consecrate himself to God, whose will he in that way fulfils, Jn. xvii. 19; God is said ἁγιάσαι Christ, i. e. to have selected him for his service (cf. ἀφορίζειν, Gal. i. 15) by having committed to him the office of Messiah, Jn. x. 36, cf. Jer. i. 5; Sir. xxxvi. 12 [ἐξ αὐτῶν ἡγίασε, καὶ πρὸς αὐτὸν ἤγγισεν, of his selection of men for the priesthood]; xlv. 4; xlix: 7. Since only what is pure and without blemish can be devoted and offered to God (Lev. xxii. 20; Deut. xv. 21; xvii. 1), ἁγιάζω signifies 3. to purify, (ἀπὸ τῶν ἀκαθαρσιῶν is added in Lev. xvi. 19; 2 S. xi. 4); and a. to cleanse externally (πρὸς τὴν τῆς σαρκὸς καθαρότητα), to purify levitically: Heb. ix. 13; 1 Tim. iv. 5. b. to purify by expiation, free from the guilt of sin: 1 Co. vi. 11; Eph. v. 26; Heb. x. 10, 14, 29; xiii. 12; ii. 11 (equiv. to כִּפֶּר, Ex. xxix. 33, 36); cf. Pfleiderer, Paulinismus, p. 340 sqq., [Eng. trans. ii. 68 sq.]. c. to purify internally by reformation of soul: Jn. xvii. 17, 19 (through knowledge of the truth, cf. Jn. viii. 32); 1 Th. v. 23; 1 Co. i. 2 (ἐν Χριστῷ Ἰησοῦ in the fellowship of Christ, the Holy One); Ro. xv. 16 (ἐν πνεύματι ἁγίῳ imbued with the Holy Spirit, the divine source of holiness); Jude 1 (L T Tr WH ἠγαπημένοις [q. v.]); Rev. xxii. 11. In general, Christians are called ἡγιασμένοι [cf. Deut. xxxiii. 3], as those who, freed from the impurity of wickedness, have been brought near to God by their faith and sanctity, Acts xx. 32; xxvi. 18. In 1 Co. vii. 14 ἁγιάζεσθαι is used in a peculiar sense of those who, although not Christians themselves, are yet, by marriage with a Christian, withdrawn from the contamination of heathen impiety and brought under the saving influence of the Holy Spirit displaying itself among Christians; cf. Neander ad loc.*
ἁγιασμός, -οῦ, ὁ, a word used only by bibl. and eccl. writ. (for in Diod. 4, 39; Dion. Hal. 1, 21, ἁγισμός is the more correct reading), signifying 1. consecration, purification, τὸ ἁγιάζειν. 2. the effect of consecration: sanctification of heart and life, 1 Co. i. 30 (Christ is he to whom we are indebted for sanctification); 1 Th. iv. 7; Ro. vi. 19, 22, 1 Tim. ii. 15; Heb. xii. 14; ἁγιασμὸς πνεύματος sanctification wrought by the Holy Spirit, 2 Th. ii. 13; 1 Pet. i. 2. It is opposed to lust in 1 Th. iv. 3 sq. (It is used in a ritual sense, Judg. xvii. 3 [Alex.]; Ezek. xlv. 4; [Am. ii. 11]; Sir. vii. 31, etc.) [On its use in the N. T. cf. Ellic. on 1 Th. iv. 3; iii. 13.]*
ἅγιος, -α, -ον, (fr. τὸ ἄγος religious awe, reverence; ἅζω, ἄζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 118]), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for קָדוֺשׁ; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, etc.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 33; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, c.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Macc. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.); spec. that part of the temple or tabernacle which is called ‘the holy place’ (מִקְדָּשׁ, Ezek. xxxvii. 28; xlv. 18), Heb. ix. 2 [here Recst. reads ἁγία]; ἅγια ἁγίων [W. 246 (231), cf. Ex. xxix. 37; xxx. 10, etc.] the most hallowed portion of the temple, ‘the holy of holies,’ (Ex. xxvi. 33 [cf. Joseph.
