hence it was not cut, but broken (see κλάσις and κλάω): 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; ἄρτοι τῆς προθέσεως, loaves consecrated to Jehovah, see πρόθεσις; 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. 2. As in Grk. writ., and like the Hebr. לֶחֶם, food of any kind: Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; ὁ ἄρτος τῶν τέκνων the food served to the children, Mk. vii. 27; ἄρτον φαγεῖν or ἐσθίειν to take food, to eat (אֲכֹל לֶחֶם) [W. 33 (32)]: Μk. iii. 20; Lk. xiv. 1, 15; Mt. xv. 2; ἄρτον φαγεῖν παρά τινος to take food supplied by one, 2 Th. iii. 8; τὸν ἑαυτοῦ ἄρτ. ἐσθίειν to eat the food which one has procured for himself by his own labor, 2 Th. iii. 12; μήτε ἄρτον ἐσθίων, μήτε οἶνον πίνων, abstaining from the usual sustenance, or using it sparingly, Lk. vii. 33; τρώγειν τὸν ἄρτον μετά τινος to be one’s table-companion, his familiar friend, Jn. xiii. 18 (Ps. xl. (xli.) 10). In Jn. vi. 32-35 Jesus calls himself τὸν 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: fut. ἀρτύσω; Pass., pf. ἤρτυμαι; 1 fut. ἀρτυθήσομαι: (ΑΡΩ to fit); to prepare, arrange; often so in Hom. In the comic writers and epigrammatists used of preparing food, to season, make savory, ([τὰ ὄψα, Aristot. eth. Nic. 3, 13 p. 1118a, 29]; ἠρτυμένος οἶνος, Theophr. de odor. § 51 [frag. 4, c. 11]); so Mk. ix. 50; Lk. xiv. 34; metaph. ὁ λόγος ἅλατι ἠρτυμένος, full of wisdom and grace and hence pleasant and wholesome, Col. iv. 6.*
Ἀρφαξάδ, ὁ, Arphaxad, (אַרְפַּכְשַׁד), son of Shem (Gen. x. 22, 24; xi. 10, 12, [cf. Jos. antt. 1, 6, 4]): Lk. iii. 36.*
ἀρχ-άγγελος, -ου, ὁ, (fr. ἄρχι, q. ν., and ἄγγελος), a bibl. and eccl. word, archangel, i. e. chief of the angels (Hebr. שַׂר chief, prince, Dan. x. 20; xii. 1), or one of the princes and leaders of the angels (הַשָּׂרִיס הָרִאשֹׁנִים, 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 four 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 seven (after the pattern of the seven Amshaspands, the highest spirits in the religion of Zoroaster). See s. vv. Γαβριήλ and Μιχαήλ.*
ἀρχαῖος, -αία, -αῖον, (fr. ἀρχή 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; οἱ ἀρχαῖοι the ancients, the early Israelites: Mt. v. 21, 27 [Rec.], 33; τὰ ἀρχαῖα the man’s previous moral condition: 2 Co. v. 17. (In Grk. writ. fr. Pind. and Hdt. down.)*
[Syn. 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 § lxvii.]
Ἀρχέ-λαος, -ου, ὁ, Archelaus, (fr. 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 (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. Ἡρώδης.]*
ἀρχή, -ῆς, ἡ, [fr. Hom. down], in Sept. mostly equiv. to רֹאשׁ, רֵאשִׁית, תְּחִלָּה; 1. beginning, origin; a. used absolutely, of the beginning of all things: ἐν ἀρχῇ, Jn. i. 1 sq. (Gen. i. 1); ἀπ’ ἀρχῆς, Mt. xix. 4 (with which cf. Xen. mem. 1, 4, 5 ὁ ἐξ ἀρχῆς ποιῶν ἀνθρώπους), 8; Jn. viii. 44; 1 Jn. i. 1; ii. 13 sq.; iii. 8; more fully ἀπ’ ἀρχῆς κτίσεως or κόσμου, Mt. xxiv. 21; Mk. x. 6; xiii. 19; 2 Th. ii. 13 (where L [Tr mrg. WH mrg.] ἀπαρχήν, q. v.); 2 Pet. iii. 4; κατ’ ἀρχάς, Heb. i. 10 (Ps. ci. (cii.) 26). b. in a relative sense, of the beginning of the thing spoken of: ἐξ ἀρχῆς, fr. the time when Jesus gathered disciples, Jn. vi. 64; xvi. 4; ἀπ’ ἀρχῆς, 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 ἐν ἀρχῇ τοῦ εὐαγγελίου, 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; ἐν ἀρχῇ, in the beginning, when the church was founded, Acts xi. 15. The acc. ἀρχήν [cf. W. 124 (118); Bp. Lghtft. on Col. i. 18] and τὴν ἀρχήν 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. ὅλως 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 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. W. 464 (432); B. 253 (218)]. ἀρχὴν λαμβάνειν to take beginning, to begin, Heb. ii. 3. with the addition of the gen. of the thing spoken of: ὠδίνων, Mt. xxiv. 8; Mk. xiii. 8 (9) [(here R G plur.); τῶν σημείων, Jn. ii. 11]; ἡμερῶν, Heb. vii. 3; τοῦ εὐαγγελίου, that from which the gospel history took its beginning, Mk. i. 1; τῆς ὑποστάσεως, the confidence with which we have made a beginning, opp. to μέχρι τέλους, Heb. iii. 14. τὰ στοιχεῖα τῆς ἀρχῆς, Heb. v. 12 (τῆς ἀρχῆς is added for greater explicitness, as in Lat. rudimenta prima, Liv. 1, 3; Justin. hist. 7, 5; and prima
