to sin, 2 Th. ii. 3 [W. § 34, 3 Note 2]. In this sense ἡ ἁμαρτία (i. q. τὸ ἁμαρτάνειν) as a power exercising dominion over men (sin as a principle and power) is rhetorically represented as an imperial personage in the phrases ἡ ἁμ. βασιλεύει, κυριεύει, κατεργάζεται, Ro. v. 21; vi. 12, 14; vii. 17, 20; δουλεύειν τῇ ἁμ. Ro. vi. 6; δοῦλος τῆς ἁμ. Jn. viii. 34 [WH br. G om. τῆς ἀμ.]; Ro. vi. 17; νόμος τῆς ἁμ. the dictate of sin or an impulse proceeding from it, Ro. vii. 23; viii. 2; δύναμις τῆς ἁμ. 1 Co. xv. 56; (the prosopopœia occurs in Gen. iv. 7 and, acc. to the reading ἁμαρτία, in Sir. xxvii. 10). Thus ἁμαρτία in sense, but not in signification, is the source whence the several evil acts proceed; but it never denotes vitiosity. 2. that which is done wrong, committed or resultant sin, an offence, a violation of the divine law in thought or in act (ἡ ἁμαρτία ἐστὶν ἡ ἀνομία, 1 Jn. iii. 4); a. generally: Jas. i. 15; Jn. viii. 46 (where ἁμαρτ. must be taken to mean neither error, nor craft by which Jesus is corrupting the people, but sin viewed generally, as is well shown by Lücke ad loc. and Ullmann in the Stud. u. Krit. for 1842, p. 667 sqq. [cf. his Sündlosigkeit Jesu p. 66 sqq. (Eng. trans. of 7th ed. p. 71 sq.)]; the thought is, ‘If any one convicts me of sin, then you may lawfully question the truth and divinity of my doctrine, for sin hinders the perception of truth’); χωρὶς ἁμαρτίας so that he did not commit sin, Heb. iv. 15; ποιεῖν ἁμαρτίαν and τὴν ἁμ. Jn. viii. 34; 1 Jn. iii. 8; 2 Co. xi. 7; 1 Pet. ii. 22; ἔχειν ἁμαρτίαν to have sin as though it were one’s odious private property, or to have done something needing expiation, i. q. to have committed sin, Jn. ix. 41; xv. 22, 24; xix. 11; 1 Jn. i. 8, (So αἷμα ἔχειν, of one who has committed murder, Eur. Or. 514); very often in the plur. ἁμαρτίαι [in the Synopt. Gospels the sing. occurs but once: Mt. xii. 31]: 1 Th. ii. 16; [Jas. v. 16 L T Tr WH]; Rev. xviii. 4 sq., etc.; πλῆθος ἁμαρτιῶν, Jas. v. 20; 1 Pet. iv. 8; ποιεῖν ἁμαρτίας, Jas. v. 15; also in the expressions ἄφεσις ἁμαρτιῶν, ἀφιέναι τὰς ἁμ., etc. (see ἀφίημι, 1 d.), in which the word does not of itself denote the guilt or penalty of sins, but the sins are conceived of as removed so to speak from God’s sight, regarded by him as not having been done, and therefore are not punished. ἐν ἁμαρτ. σὺ ἐγεννήθης ὅλος thou wast covered all over with sins when thou wast born, i.e. didst sin abundantly before thou wast born, Jn. ix. 34; ἐν ταῖς ἁμ. ἀποθνήσκειν to die loaded with evil deeds, therefore unreformed, Jn. viii. 24; ἔτι ἐν ἁμαρτίαις εἶναι still to have one’s sins, sc. unexpiated, 1 Co. xv. 17. b. some particular evil deed: τὴν ἁμ. ταύτην, Acts vii. 60; πᾶσα ἁμαρτία, Mt. xii. 31; ἁμαρτία πρὸς θάνατον, 1 Jn. v. 16 (an offence of such gravity that a Christian lapses from the state of ζωή received from Christ into the state of θάνατος (cf. θάνατος, 2) in which he was before he became united to Christ by faith; cf. Lücke, DeWette, [esp. Westcott, ad l.]). 3. collectively, the complex or aggregate of sins committed either by a single person or by many: αἴρειν τὴν ἅμ. τοῦ κόσμου, Jn. i. 29 (see αἴρω, 3 c.) ἀποθνήσκειν ἐν τῇ ἀμ. Jn. viii. 21 (see 2 a. sub fin.); περὶ ἁμαρτίας, sc. θυσίας [W. 583 (542); B. 393 (336)], expiatory sacrifices, Heb. x. 6 (acc. to the usage of the Sept., who sometimes so translate the Hebr. חֲטָאָה and חַטָּאת, e. g. Lev. v. 11; vii. 27 (37); Ps. xxxix. (xl.) 7); χωρὶς ἁμαρτίας having no fellowship with the sin which he is about [?] to expiate, Heb. ix. 28. 4. abstract for the concrete, i. q. ἁμαρτωλός: Ro. vii. 7 (ὁ νόμος ἁμαρτία, opp. to ὁ νόμος ἅγιος, vs. 12); 2 Co. v. 21 (τὸν . . . ἁμαρτίαν ἐποίησεν he treated him, who knew not sin, as a sinner). Cf. Fritzsche on Rom. vol. i. 289 sqq.; [see ἁμάρτημα; Trench § lxvi.].
ἀμάρτυρος, -ον, (μάρτυς), without witness or testimony, unattested: Acts xiv. 17. (Thuc., Dem., Joseph., Plut., Lcian., Hdian.)*
ἁμαρτωλός, -όν, (fr. the form ἁμάρτω, as φείδωλος from φείδομαι), devoted to sin, a (masc. or fem.) sinner. In the N. T. distinctions are so drawn that one is called ἁμαρτωλός who is a. not free from sin. In this sense all men are sinners; as, Mt. ix. 13; Mk. ii. 17; Lk. v. 8, 32; xiii. 2; xviii. 13; Ro. iii. 7; v. [8], 19; 1 Tim. i. 15; Heb. vii. 26. b. pre-eminently sinful, especially wicked; α. univ. 1 Tim. i. 9; Jude 15; Mk. viii. 38; Lk. vi. 32–34; vii. 37, 39; xv. 7, 10; Jn. ix. 16, 24 sq. 31; Gal. ii. 17; Heb. xii. 3; Jas. iv. 8; v. 20; 1 Pet. iv. 18; ἁμαρτία itself is called ἁμαρτωλός, Ro. vii. 13. β. spec., of men stained with certain definite vices or crimes, e. g. the tax-gatherers: Lk. xv. 2; xviii. 13; xix. 7; hence the combination τελῶναι καὶ ἁμαρτωλοί, Mt. ix. 10 sq.; xi. 19; Mk. ii. 15 sq.; Lk. v. 30; vii. 34; xv. 1, heathen, called by the Jews sinners κατ’ ἐξοχήν (1 Macc. i. 34; ii. 48, 62; Tob. xiii. 6): Mt. xxvi. 45 [?]; Mk. xiv. 41; Lk. xxiv. 7; Gal. ii. 15. (The word is found often in Sept., as the equiv. of חֹטֵא and רָשָׁע, and in the O. T. Apocr.; very seldom in Grk. writ., as Aristot. eth. Nic. 2, 9 p. 1109a, 33; Plut. de audiend. poët. 7, p. 25 c.)*
ἄμαχος, -ον, (μάχη), in Grk. writ. [fr. Pind. down] commonly not to be withstood, invincible; more rarely abstaining from fighting, (Xen. Cyr. 4, 1, 16; Hell. 4, 4, 9); in the N. T. twice metaph. not contentious: 1 Tim. iii. 3; Tit. iii. 2.*
ἀμάω, -ῶ: 1 aor. ἤμησα; (fr. ἅμα together; hence to gather together, cf. Germ. sammeln; [al. regard the init. α as euphonic and the word as allied to Lat. meto, Eng. mow, thus making the sense of cutting primary, and that of gathering in secondary; cf. Vaniček p. 673]); freq. in the Grk. poets, to reap, mow down: τὰς χώρας, Jas. v. 4.*
ἀμέθυστος, -ου, ἡ, amethyst, a precious stone of a violet and purple color (Ex. xxviii. 19; acc. to Phavorinus so called διὰ τὸ ἀπείργειν τῆς μέθης [so Plut. quaest. conviv. iii. 1, 3, 6]): Rev. xxi. 20. [Cf B. D. s. v.]*
ἀμελέω, -ῶ; fut. ἀμελήσω; 1 aor. ἠμέλησα: (fr. ἀμελής, and this fr. α priv. and μέλω to care for); very com. in prof. auth.; to be careless of, to neglect: τινός, Heb. ii. 3; viii. 9; 1 Tim. iv. 14; foll. by inf., 2 Pet. i. 12 R G; without a case, ἀμελήσαντες (not caring for what had just been said [Α. V. they made light of it]), Mt. xxii. 5.*
ἄ-μεμπτος, -ον, (μέμφομαι to blame), blameless, deserving no censure (Tertull. irreprehensibilis), free from fault or defect: Lk. i. 6; Phil. ii. 15; iii. 6; 1 Th. iii. 13 [WH
