ἀποτάσσω: to set apart, to separate; in the N. T. only in Mid. ἀποτάσσομαι; 1 aor. ἀπεταξάμην; 1. prop. to separate one’s self, withdraw one’s self from any one, i. e. to take leave of, bid farewell to, (Vulg. valefacio [etc.]): τινί, Mk. vi. 46; Lk. ix. 61; Acts xviii. 18, 21 [here L T Tr om. the dat.]; 2 Co. ii. 13. (That the early Grk. writ. never so used the word, but said ἀσπάζεσθαί τινα, is shown by Lobeck ad Phryn. p. 23 sq.; [cf. W. 23 (22); B. 179 (156)].) 2. trop. to renounce, forsake: τινί, Lk. xiv. 33. (So also Joseph. antt. 11, 6, 8; Phil. alleg. iii. § 48; ταῖς τοῦ βίου φροντίσι, Euseb. h. e. 2, 17, 5; [τῷ βίῳ, Ignat. ad Philadelph. 11, 1; cf. Herm. mand.) 6, 2, 9; Clem. Rom. 2 Cor. 6, 4 and 5 where see Gebh. and Harn. for other exx., also Soph. Lex. s. v.].)*
ἀπο-τελέω, -ῶ; [1 aor. pass. ptcp. ἀποτελεσθείς; to perfect; to bring quite to an end: ἰάσεις, accomplish, Lk. xiii. 32 (L T Tr WH for R G ἐπιτελῶ); ἡ ἁμαρτία ἀποτελεσθεῖσα having come to maturity, Jas. i. 15. (Hdt., Xen., Plat., and subseq. writ.)*
ἀπο-τίθημι: 2 aor. mid. ἀπεθέμην; [fr. Hom. down]; to put off or aside; in the N. T. only mid. to put off from one’s self: τὰ ἱμάτια, Acts vii. 58; [to lay up or away. ἐν τῇ φυλωκῇ (i. e. put), Mt. xiv. 3 L T Tr WH (so εἰς φυλακήν, Lev. xxiv. 12; Num. xv. 34; 2 Chr. xviii. 26; Polyb. 24, 8, 8; Diod. 4, 49, etc.)]; trop. those things are said to be put off or away which any one gives up, renounces: as τὰ ἔργα τοῦ σκότους, Ro. xiii. 12;—Eph. iv. 22 [cf. W. 347 (325); B. 274 (236)], 25; Col. iii. 8; Jas. i. 21; 1 Pet. ii. 1; Heb. xii. 1; (τὴν ὀργήν, Plut. Coriol. 19; τὸν πλοῦτον, τὴν μαλακίαν, etc. Luc. dial. mort. 10, 8; τ. ἐλευθερίαν κ. παρρησίαν, ibid. 9, etc.).*
ἀπο-τινάσσω: 1 aor. ἀπετίναξα; [1 aor. mid. ptcp. ἀποτιναξάμενος, Acts xxviii. 5 Tr mrg.]; to shake off: Lk. ix. 5; Acts xxviii. 5. (1 S. x. 2; Lam. ii. 7; Eur. Bacch. 253; [ἀποτιναχθῇ, Galen 6, 821 ed. Kühn].)*
ἀπο-τίνω and ἀπο-τίω: fut. ἀποτίσω; (ἀπό as in ἀποδίδωμι [cf. also ἀπό, V.]), to pay off; repay: Philem. 19. (Often in Sept. for שִׁלַּם; in prof. auth. fr. Hom. down.)*
ἀπο-τολμάω, -ῶ; prop. to be bold of one’s self (ἀπό [q. v. V.]), i. e. to assume boldness, make bold: Ro. x. 20; cf. Win. De verb. comp. etc. Pt. iv. p. 15. (Occasionally in Thuc., Plat., Aeschin., Polyb., Diod., Plut.)*
ἀποτομία, -ας, ἠ, (the nature of that which is ἀπότομος, cut off, abrupt, precipitous like a cliff, rough; fr. ἀποτέμνω), prop. sharpness, (differing fr. ἀποτομή a cutting off, a segment); severity, roughness, rigor: Ro. xi. 22 (where opp. to χρηστότης, as in Plut. de lib. educ. c. 18 to πραότης, in Dion. Ηal. 8, 61 to τὸ ἐπιεικές, and in Diod. p. 591 [excpt. lxxxiii. (frag. l. 32, 27, 3 Dind.)] to ἧμερότης).*
ἀποτόμως, adv., (cf. ἀποτομία); a. abruptly, precipitously. b. trop. sharply, severely, [cf. our curtly]: Tit. i. 13; 2 Co. xiii. 10. On the adj. ἀπότομος cf. Grimm on Sap. p. 121 [who in illustration of its use in Sap. v. 20, 22; vi. 5, 11; xi. 10; xii. 9; xviii. 15, refers to the similar metaph. use in Diod. 2, 57; Longin. de sublim. 27; and the use of the Lat. abscisus in Val. Max. 2, 7, 14, etc.; see also Polyb. 17, 11, 2; Polyc. ad Phil. 6, 1].*
ἀπο-τρέπω: [fr. Hom. down]; to turn away; Mid. [pres. ἀποτρέπομαι, impv. ἀποτρέπου] to turn one’s self away from, to shun, avoid: τινά or τί (see ἀποστρέφω sub fin.). 2 Tim. iii. 5. (4 Macc. i. 33; Aeschyl. Sept. 1060; Eur. Iph. Aul. 836; [Aristot. plant. 1, 1 p. 815b, 18; Polyb. al.].)*
ἀπ-ουσία, -ας, ἡ, (ἀπεῖναι), absence: Phil. ii. 12. Aeschyl. down.]*
ἀποφέρω: 1 aor. ἀπήνεγκα; 2 aor. inf. ἀπενεγκεῖν; Pass., [pres. inf. ἀποθέρεσθμαι; 1 aor. inf. ἀπενεχθῆναι; [fr. Hom. down]; to carry off; take away: τινά, with the idea of violence included, Mk. xv. 1; εἰς τόπον τινά, Rev. xvii. 3; xxi. 10; pass. Lk. xvi. 22. to carry or bring away (Lat. defero): τὶ εἰς with acc. of place, 1 Co. xvi. 3; τὶ ἀπό τινος ἐπί τινα, with pass., Acts xix. 12 (L T Tr WH for Rec. ἐπιφέρεσθαι)*.
ἀπο-φεύγω [ptcp. in 2 Pet. ii. 18 L T Tr WH; W. 342 (321)]; 2 aor. ἀπέφυγον; [fr. (Hom.) batrach. 42, 47 down]; to flee from, escape; with acc., 2 Pet. ii. 18 (where L T wrongly put a comma after ἀποφ. [W. 529 (492)]), 20; with gen., by virtue of the prep. [B. 158 (138); W. § 52, 4, 1 c.], 2 Pet. i. 4.*
ἀπο-φθέγγομαι; 1 aor. ἀπεφθεγξάμην; to speak out, speak forth, pronounce, not a word of every-day speech, but one “belonging to dignified and elevated discourse, like the Lat. profari, pronuntiare; properly it has the force of to utter or declare one’s self, give one’s opinion, (einen Ausspruch thun), and is used not only of prophets (see Kypke on Acts ii. 4,—adding from the Sept. Ezek. xiii. 9; Mic. v. 12; 1 Chr. xxv. 1), but also of wise men and philosophers (Diog. Laërt. 1, 63; 73; 79; whose pointed sayings the Greeks call ἀποφθέγματα, Cic. off. 1, 29)”; [see φθέγγομαι]. Accordingly, “it is used of the utterances of the Christians, and esp. Peter, on that illustrious day of Pentecost after they had been fired by the Holy Spirit, Acts ii. 4, 14; and also of the disclosures made by Paul to [before] king Agrippa concerning the ἀποκάλυψις κυρίου that had been given him, Acts xxvi. 25.” Win. De verb. comp. etc. Pt. iv. p. 16.*
ἀπο-φορτίζομαι; (φορτίζω to load; φόρτος a load), to disburden one’s self; τί, to lay down a load, unlade, discharge: τὸν γόμον, of a ship, Acts xxi. 3; cf. Meyer and De Wette ad loc.; W. 349 (328) sq. (Elsewhere also used of sailors lightening ship during a storm in order to avoid shipwreck: Philo de praem. et poen. § 5 κυβερνήτης, χειμώνων ἐπιγινομένων, ἀποφορτίζεται; Athen. 2, 5, p. 37 c. sq. where it occurs twice.)*
ἀπό-χρησις, -εως, ἡ, (ἀποχράομαι to use to the full, to abuse), abuse, misuse: Col. ii. 22 ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει “all which (i. e. things forbidden) tend to destruction (bring destruction) by abuse”; Paul says this from the standpoint of the false teachers, who in any use of those things whatever saw an “abuse,” i. e. a blameworthy use. In opposition to those who treat the clause as parenthetical and understand ἀπόχρησις to mean consumption by use (a being used up, as in Plut. moral. p. 267 f. [quaest. Rom. 18]), so that the words do not give the sentiment of the false teachers but Paul’s
