τινος, a proverbial expression, fr. Prov. xxv. 22, signifying to call up, by the favors you confer on your enemy, the memory in him of the wrong he has done you (which shall pain him as if live coals were heaped on his head), that he may the more readily repent. The Arabians call things that cause very acute mental pain burning coals of the heart and fire in the liver; cf. Gesenius in Rosenmüller’s Bibl.-exeg. Repert. i. p. 140 sq. [or in his Thesaurus i. 280; cf. also BB.DD. s. v. Coal].*
ἀνθρωπ-άρισκος, -ον, (ἄνθρωπος and ἄρεσκος agreeable, pleasing, insinuating; cf. εὐάρεσκος, δυσάρεσκος, αὐτάρεσκος in Lob. ad Phryn. p. 621); only in bibl. and eccl. writ. [W. 25]: studying to please men, courting the favor of men: Eph. vi. 6; Col. iii. 22. (Ρs. lii. (liii.) 6; [Ps. Sal. iv. 8, 10].)*
ἀνθρώπινος, -ίνη, -ινον, (ἄνθρωπος), [fr. Hdt. down], human; applied to things belonging to men: χεῖρες, Acts xvii. 25 L T Tr WH; φύσις, Jas. iii. 7; or instituted by men: κτίσις, [q. ν. 3], 1 Pet. ii. 13; adjusted to the strength of man: πειρασμός [R. V. a temptation such as man can bear], 1 Co. x. 13 (cf. Neander [and Heinrici] ad loc.; Pollux 3, 27, 131 ὃ οὐκ ἄν τις ὑπομένειεν, ὃ οὐκ ἄν τις ἐνέγκῃ . . . τὸ δὲ ἐναντίον, κουφόν, εὔφορον, ὀϊστόν, ἀνθρώπινον, ἀνεκτόν). Opp. to divine things, with the implied idea of defect or weakness: 1 Co. ii. 4 Rec.; 13 (σοφία, originating with man); iv. 3 (ἀνθρωπίνη ἡμέρα the judicial day of men. i. e. human judgment). ἀνθρώπινον λέγω, Ro. vi. 19 (I say what is human, speak as is usual among men, who do not always suitably weigh the force of their words; by this expression the apostle apologizes for the use of the phrase δουλωθῆναι τῇ δικαιοσύνῃ.*
ἀνθρωποκτόνος, -ον, (κτείνω to kill), a manslayer, murderer: Jn. viii. 44. contextually, to be deemed equal to a murderer, 1 Jn. iii. 15. (Eur. Iph. T. (382) 389.) [Cf. Trench § lxxxiii. and φονεύς.]*
ἄνθρωπος, -ου, ὁ, [perh. fr. ἀνήρ and ὤψ, i. e. man’s face; Curtius § 422; Vaniček p. 9. From Hom. down]; man. It is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 21. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾽ ἄρτῳ ζήσεται ὁ ἄνθρωπος); Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vii. 15, 18, 20; Lk. iv. 4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii. 1, etc. b. so that a man is distinguished from beings of a different race or order; α. from animals, plants, etc.: Lk. v. 10; Mt. iv. 19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15, 18; xi. 13, etc. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. ii. 15 [T WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv. 11; 1 Th. ii. 13; Gal. i. 10, 12; 1 Co. iii. 21; vii. 23; Phil. ii. 7, 7 (8); 1 Tim. ii. 5; Heb. viii. 2; xiii. 6; 1 Pet. ii. 4, etc. c. with the added notion of weakness, by which man is led into mistake or prompted to sin: οὐκ ἄνθρωποί (R G σαρκικοῖ) ἐστε; 1 Co. iii. 4; σοφία ἀνθρώπων, 1 Co. ii. 5; ἀνθρώπων ἐπιθυμίαι, 1 Pet. iv. 2; κατὰ ἄνθρωπον περιπατεῖτε ye conduct yourselves as men, 1 Co. iii. 3; λαλεῖν or λέγειν κατὰ ἄνθρωπον, to speak according to human modes of thinking, 1 Co. ix. 8; Ro. iii. 5; κατὰ ἄνθρωπον λέγω, I speak as a man to whom analogies from human affairs present themselves, while I illustrate divine things by an example drawn from ordinary human life, Gal. iii. 15; κατὰ ἄνθρ. θηριομαχεῖν, as man is wont to fight, urged on by the desire of gain, honor and other earthly advantages, 1 Co. xv. 32; οὐκ ἔστι κατὰ ἄνθρ. is not accommodated to the opinions and desires of men, Gal. i. 11; [for exx. of κατὰ ἄνθ. in prof. auth. see Wetstein on Rom. u. s.]; with the accessory notion of malignity: προσέχετε ἀπὸ τῶν ἀνθρώπων, Mt. x. 17: εἰς χεῖρας ἀνθρώπων, Mt. xvii. 22; Lk. ix. 44. d. with the adjunct notion of contempt, (as sometimes in Grk. writ.): Jn. v. 12; the address ὦ ἄνθρωπε, or ἄνθρωπε, is one either of contempt and disdainful pity, Ro. ix. 20 (Plat. Gorg. p. 452 b. σὺ δὲ . . . τίς εἶ, ὦ ἄνθρωπε), or of gentle rebuke, Lk. xxii. 58, 60. The word serves to suggest commiseration: ἴδε [T Tr WH ἰδοὺ] ὁ ἄνθρ. behold the man in question, maltreated, defenceless, Jn. xix. 5. e. with a reference to the twofold nature of man, ὁ ἔσω and ὁ ἔξω ἄνθρωπος, soul and body: Ro. vii. 22; Eph. iii. 16; 2 Co. iv. 16, (Plat. rep. 9, 589 a. ὁ ἐντὸς ἄνθρωπος; Plotin. Enn. 5, 1, 10 ὁ εἴσω ἄνθρ.; cf. Fritzsche on Rom. vol. ii. 61 sq; [Mey. on Ro. l. c.; Ellic. on Eph. l. c.]); ὁ κρυπτὸς τῆς καρδίας ἄνθρ. 1 Pet. iii. 4. f. with a reference to the twofold moral condition of man, ὁ παλαιός (the corrupt) and ὁ καινὸς (ὁ νέος) ἄνθρ. (the truly Christian man, conformed to the nature of God): Ro. vi. 6; Eph. ii. 15; iv. 22, 24; Col. iii. 9 sq. g. with a reference to the sex, (contextually) a male: Jn. vii. 22 sq. 2. indefinitely, without the article, ἄνθρωπος, a. some one, a (certain) man, when who he is either is not known or is not important: i. q. τὶς, Mt. xvii. 14; xxi. 28; xxii. 11; Mk. xii. 1; xiv. 13; Lk. v. 18; xiii. 19, etc. with the addition of τὶς, Mt. xviii. 12; Lk. x. 30; xiv. 2, 16; xv. 11; xvi. 1, 19; Jn. v. 5. in address, where the speaker either cannot or will not give the name, Lk. v. 20; or where the writer addresses any and every reader, Ro. ii. 1, 3. b. where what is said holds of every man, so that ἄνθρ. is equiv. to the Germ. indef. man, one: Ro. iii. 28; 1 Co. iv. 1; vii. 1; xi. 28; Gal. ii. 16. So also where opp. to domestics, Mt. x. 36; to a wife, Mt. xix. 10; to a father, Mt. x. 35; to the master of a household, Lk. xii. 36 sq.,—in which passages many, confounding sense and signification, incorrectly say that the word ἄνθρ. signifies father of a family, husband, son, servant. 3. in the plur. of ἄνθρ. is sometimes (the) people, Germ. die Leute: Mt. v. 13, 16; vi. 5, 18; viii. 27; xvi. 13; Lk. xi. 44; Mk. viii. 24, 27; Jn. iv. 28; οὐδεὶς ἀνθρώπων (nemo hominum) no one, Mk. xi. 2; 1 Tim. vi. 16. 4. It is joined a. to another substantive,—a quasi-predicate of office, or employment, or characteristic,—the idea of the predicate predominating [W. § 59, 1]: ἄνθρωπος ἔμπορος a merchant (-man), Mt. xiii. 45 [WH txt. om. ἄνθρ ]; οἶκοδεσπότης, Mt. xiii. 52; xx. 1; xxi. 33; βασιλεύς, Mt. xviii. 23; xxii. 2; φάγος, Mt. xi. 19. (So in Hebr.
