ἀπ-αλλοτριόω, -ῶ: pf. pass. ptcp. ἀπηλλοτριωμένος; to alienate, estrange; pass. to be rendered ἀλλότριος, to be shut out from one’s fellowship and intimacy: τινός, Eph. ii. 12; iv. 18; sc. τοῦ θεοῦ, Col. i. 21, (equiv. to זוּר, used of those who have estranged themselves fr. God, Ps. lvii. (lviii.) 4; Is. i. 4 (Ald. etc.]; Ezek. xiv. 5, 7; [Test. xii. Patr. test. Benj. § 10]; τῶν πατρίων δογμάτων, 3 Macc. i. 3; ἀπαλλοτριοῦν τινα τοῦ καλῶς ἔχοντος, Clem. Rom. 1 Cor. 14, 2). (In Grk. writ. fr. [Hippocr.,] Plato down.)*
ἁπαλός, -ή, -όν, tender: of the branch of a tree, when full of sap, Mt. xxiv. 32; Mk. xiii. 28. [From Hom. down.]*
ἀπ-αντάω, -ῶ: fut. ἀπαντήσω (Mk. xiv. 13; but in better Grk. ἀπαντήσομαι. cf. W. 83 (79); [B. 53 (46)]); 1 aor. ἀπήντησα; to go to meet; in past tenses, to meet: τινί, Mt. xxviii. 9 [T Tr WH ὑπ-]; Mk. ν. 2 R G; xiv. 13; Lk. xvii. 12 [L WH om. Tr br. dat.; T WH mrg. read ὑπ-]; Jn. iv. 51 R G; Acts xvi. 16 [R G L]. In a military sense of a hostile meeting: Lk. xiv. 31 R G, as in 1 S. xxii. 17; 2 S. i. 15; 1 Macc. xi. 15, 68 and often in Grk. writ.*
ἀπάντηους, -εως, ἡ, (ἀπαντάω), a meeting; εἰς ἀπάντησίν τινὸς or τινι to meet one: Mt. xxv. 1 R G; vs. 6; Acts xxviii. 15; 1 Th. iv. 17. (Polyb. 5, 26, 8; Diod. 18, 59; very often in Sept. equiv. to לִקְרַאת [cf. W. 30].)*
ἅπαξ, adv., once, one time, [fr. Hom. down]; a. univ.: 2 Co. xi. 25; Heb. ix. 26 sq.; 1 Pet. iii. 20 Rec.; ἔτι ἅπαξ, Heb. xii. 26 sq.; ἅπαξ τοῦ ἐνιαυτοῦ, Heb. ix. 7, [Hdt. 2, 59, etc.]. b. like Lat. semel, used of what is so done as to be of perpetual validity and never need repetition, once for all: Heb. vi. 4; x. 2; 1 Pet. iii. 18; Jude vss. 3, 5. c. καὶ ἅπαξ καὶ δίς indicates a definite number [the double καί emphasizing the repetition, both once and again i.e.] twice: 1 Th. i. 18; Phil. iv. 16; on the other hand, ἅπαξ καὶ δίς means [once and again i. e.] several times, repeatedly: Neh. xiii. 20; 1 Macc. iii. 30. Cf. Schott on 1 Th. ii. 18, p. 86, [Meyer on Phil. l. c.].*
ἀ-παρά-βατος, -ον, (παραβαίνω), fr. the phrase παραβαίνειν νόμον to transgress i. e. to violate, signifying either unviolated, or not to be violated, inviolable: ἱερωσύνη unchangeable and therefore not liable to pass to a successor, Heb. vii. 24; cf. Bleek and Delitzsch ad loc. (A later word, cf. Lob. ad Phryn. p. 313; in Joseph., Plut., al.)*
ἀ-παρα-σκεύαστος, -ον, (παρασκευάζω), unprepared: 2 Co. ix. 4. (Xen. Cyr. 2, 4, 15; an. 1, 1, 6 [var.]; 2, 3, 21; Joseph. antt. 4, 8, 41; Hdian. 3, 9, 19 [(11) ed. Bekk.]; adv. ἀπαρασκευάστως, [Aristot. rhet. Alex. 9 p. 1430a 3]; Clem. hom. 32, 15.)*
ἀπ-αρνέομαι, -οῦμαι: depon. verb; fut. ἀπαρνήσομαι; 1 aor. ἀπηρνησάμην; 1 fut. pass. ἀπαρνηθήσομαι with a pass. signif. (Lk. xii. 9, as in Soph. Phil. 527, [cf. B. 53 (46)]); to deny (abnego): τινά, to affirm that one has no acquaintance or connection with him; of Peter denying Christ: Mt. xxvi. 34 sq. 75; Mk. xiv. 30 sq. 72; [Lk. xxii. 61]; Jn. xiii. 38 R G L mrg.; more fully ἀπ. μὴ εἰδέναι Ἰησοῦν, Lk. xxii. 34 (L Tr WH om. μή, concerning which cf. Kühner ii. p. 761; [Jelf § 749, 1; W. § 65, 2 β.; B. 355 (305)]). ἑαυτόν to forget one's self, lose sight of one's self and one’s own interests: Mt. xvi. 24, Mk. viii. 34; Lk. ix. 23 R WH mrg.*
ἀπάρτι [so Tdf. in Jn., T and Tr in Rev.], or rather ἀπ’ ἄρτι (cf. W. § 5, 2 p. 45, and 422 (393); [B. 320 (275), Lipsius p. 127]; see ἄρτι), adv., from now, henceforth: Mt. xxiii. 39; xxvi. 29, 64 (in Lk. xxii. 69 ἀπὸ τοῦ νῦν); Jn. i. 51 (52) Rec.; xiii. 19; xiv. 7; Rev. xiv. 13 (where connect ἀπ’ ἄρτι with μακάριοι). In the Grk. of the O. T. it is not found (for the Sept. render מֵעַתָּה by ἀπὸ τοῦ νῦν), and scarcely [yet L. and S. cite Arstph. Pl. 388; Plat. Com. Σοφ. 10] in the earlier and more elegant Grk. writ. For the similar term which the classic writ. employ is to be written as one word, and oxytone (viz. ἀπαρτί), and has a different signif. (viz. completely, exactly); cf. Knapp, Scripta var. Arg. i. p. 296; Lob. ad Phryn. p. 20 sq.*
ἀπαρτισμός, -οῦ, ὁ, (ἀπαρτίζω to finish, complete), completion: Lk. xiv. 28. Found besides only in Dion. Hal. de comp. verb. c. 24; [Apollon. Dysc. de adv. p. 532, 7, al.; cf. W. p. 24].*
ἀπ-αρχή, -ῆς, ἡ, (fr. ἀπάρχομαι: a. to offer firstlings or first-fruits; b. to take away the first-fruits; cf. ἀπὸ in ἀποδεκατόω), in Sept. generally equiv. to רֵאשִׁית; the first-fruits of the productions of the earth (both those in a natural state and those prepared for use by hand), which were offered to God; cf. Win. R W B. s. v. Erstlinge, [BB.DD. s. v. First-fruits]: ἡ ἀπαρχή sc. τοῦ φυράματος, the first portion of the dough, from which sacred loaves were to be prepared (Num. xv. 19-21), Ro. xi. 16. Hence, in a transferred use, employed a. of persons consecrated to God, leading the rest in time: ἀπ. τῆς Ἀχαΐας the first person in Achaia to enroll himself as a Christian, 1 Co. xvi. 15; with εἰς Χριστόν added, Ro. xvi. 5; with a reference to the moral creation effected by Christianity all the Christians of that age are called ἀπαρχή τις (a kind of first-fruits) τῶν τοῦ θεοῦ κτισμάτων, Jas. i. 18 (see Huther ad loc.), [noteworthy is εἴλατο ὑμᾶς ὁ θεὸς ἀπαρχήν etc. as first-fruits] 2 Th. ii. 13 L Tr mrg. WH mrg.; Christ is called ἀπ. τῶν κεκοιμημένων as the first one recalled to life of them that have fallen asleep, 1 Co. xv. 20, 23 (here the phrase seems also to signify that by his case the future resurrection of Christians is guaranteed; because the first-fruits forerun and are, as it were, a pledge and promise of the rest of the harvest). b. of persons superior in excellence to others of the same class: so in Rev. xiv. 4 of a certain class of Christians sacred and dear to God and Christ beyond all others, (Schol. ad Eur. Or. 96 ἀπαρχὴ ἐλέγετο οὐ μόνον τὸ πρῶτον τῇ τάξει, ἀλλὰ καὶ τὸ πρῶτον τῇ τιμῇ). c. οἱ ἔχοντες τὴν ἀπ. τοῦ πνεύματος who have the first-fruits (of future blessings) in the Spirit (τοῦ πν. is gen. of apposition), Ro. viii. 23; cf. what Winer § 59, 8 a. says in opposition to those [e. g. Meyer, but see in ed. 6] who take τοῦ πν. as a partitive gen., so that οἱ ἔχ. τ. ἀπ. τοῦ πν. are distinguished from the great multitude who will receive the Spirit subsequently. (In Grk. writ. fr. [Soph.,] Hdt. down.)*
ἅ-πας, -ασα, -αν, (fr. ἅμα [or rather ἁ (Skr. sa; cf. α copulative), see Curtius § 598; Vaniček p. 972] and πᾶς; stronger than the simple πᾶς), [fr. Hom. down]; quite
