misery, 1 Tim. vi. 9; αἱρέσεις ἀπωλείας destructive opinions, 2 Pet. ii. 1; ἐπάγειν ἑαυτοῖς ἀπώλειαν, ibid. cf. vs. 3. b. in particular, the destruction which consists in the loss of eternal life, eternal misery, perdition, the lot of those excluded from the kingdom of God: Rev. xvii. 8, 11, cf. xix. 20; Phil. iii. 19; 2 Pet. iii. 16; opp. to ἡ περιποίησις τῆς ψυχῆς, Heb. x. 39; to ἡ ζωή, Mt. vii. 13; to σωτηρία, Phil. i. 28. ὁ υἱὸς τῆς ἀπωλείας, a man doomed to eternal misery (a Hebraism, see υἱὸς, 2): 2 Τh. ii. 3 (of Antichrist); Jn. xvii. 12 (of Judas, the traitor); ἡμέρα κρίσεως κ. ἀπωλείας τῶν ἀσεβῶν, 2 Pet. iii. 7. (In prof. auth. fr. Polyb.u. s. [but see Aristot. probl. 17, 3, 2, vol. ii. p. 916a, 26; 29, 14, 10 ibid. 952b, 26; Nicom. eth. 4, 1 ibid. 1120a, 2, etc.]; often in the Sept. and O. T. Apocr.)*
ἄρα, an illative particle (akin, as it seems, to the verbal root ΑΡΩ to join, to be fitted, [cf. Curtius § 488; Vaniček p. 47]), whose use among native Greeks is illustrated fully by Kühner ii. §§ 509, 545; [Jelf §§ 787-789], and Klotz ad Devar. ii. pp. 160-180, among others; [for a statement of diverse views see Bäumlein, Griech. Partikeln, p. 19 sq.]. It intimates that, “under these circumstances something either is so or becomes so” (Klotz l. c. p. 167): Lat. igitur, consequently, [differing from οὖν in ‘denoting a subjective impression rather than a positive conclusion.’ L. and S. (see 5 below)]. In the N. T. it is used frequently by Paul, but in the writings of John and in the so-called Catholic Epistles it does not occur. On its use in the N. Τ. cf. W. §§ 53, 8 a. and 61, 6. It is found 1. subjoined to another word: Ro. vii. 21; viii. 1; Gal. iii. 7; ἐπεὶ ἄρα since, if it were otherwise, 1 Co. vii. 14; [v. 10, cf. B. § 149, 5]. When placed after pronouns and interrogative particles, it refers to a preceding assertion or fact, or even to something existing only in the mind. τίς ἄρα who then? Mt. xviii. (i. e. one certainly will be the greater, who then?); Mt. xix. 25 (i. e. certainly some will be saved; you say that the rich will not; who then?); Mt. xix. 27; xxiv. 45 (I bid you be ready; who then etc.? the question follows from this command of mine); Mk. iν. 41; Lk. i. 66 (from all these things doubtless something follows; what, then?); Lk. viii. 25; xii. 42; xxii. 23 (it will be one of us, which then?); Acts xii. 18 (Peter has disappeared; what, then, has become of him?). εἰ ἄρα, Mk. xi. 13 (whether, since the tree had leaves, he might also find some fruit on it); Acts vii. 1 [Rec.] (ἄρα equiv. to ‘since the witnesses testify thus’); Acts viii. 22 (if, since thy sin is so grievous, perhaps the thought etc.), εἴπερ ἄρα, 1 Co. xv. 15, (אִם־נָא, εἰ ἄρα, Gen. xviii. 3). οὐκ ἄρα, Acts xxi. 38 (thou hast a knowledge of Greek; art thou not then the Egyptian, as I suspected?); μήτι ἄρα (Lat. num igitur), did I then etc., 2 Co. i. 17. 2. By a use doubtful in Grk. writ. (cf. B. 371 (318); [W. 558 (519)]) it is placed at the beginning of a sentence; and so, so then, accordingly, equiv. to ὥστε with a finite verb: ἄρα μαρτυρεῖτε [μάρτυρες ἐστε T Tr WH], Lk. xi. 48 (Mt. xxiii. 31 ὥστε μαρτυρεῖτε); Ro. x. 17; 1 Co. xv. 18; 2 Co. v. 14 (15) (in L T Tr WH no conditional protasis preceding); 2 Co. vii. 12; Gal. iv. 31 (L T Tr WH διό); Heb. iv. 9. 3. in an apodosis, after a protasis with εἰ, in order to bring out what follows as a matter of course, (Germ. so ist ja the obvious inference is): Lk. xi. 20; Mt. xii. 28; 2 Co. v. 14 (15) (R G, a protasis with εἰ preceding); Gal. ii. 21; iii. 29; v. 11; Heb. xii. 8; joined to another word, 1 Co. xv. 14. 4. with γέ, rendering it more pointed, ἄραγε [L Tr uniformly ἄρα γε; so R WH in Acts xvii. 27; cf. W. p. 45; Lips. Gram. Untersuch. p. 123], surely then, so then, (Lat. itaque ergo): Mt. vii. 20; xvii. 26; Acts xi. 18 (L T Tr WH om. γέ); and subjoined to a word, Acts xvii. 27 [W. 299 (281)]. 5. ἄρα οὖν, a combination peculiar to Paul, at the beginning of a sentence (W. 445 (414); B. 371 (318), [“ἄρα ad internam potius caussam spectat, οὖν magis ad externam.” Klotz ad Devar. ii. p. 717; ἄρα is the more logical, οὖν the more formal connective; “ἄρα is illative, οὖν continuative,” Win. l. c.; cf. also Kühner § 545, 3]), [R. V.] so then, (Lat. hinc igitur): Ro. v. 18; vii. 3, 25; viii. 12; ix. 16, 18; xiv. 12 (L Tr om. WH br. οὖν); 19 [L mrg. ἆρα]; Gal. vi. 10; Eph. ii. 19; 1 Th. v. 6; 2 Th. ii. 15.*
ἆρα, an interrogative particle [“implying anxiety or impatience on the part of the questioner.” L. and S. s. v.], (of the same root as the preceding ἄρα, and only differing from it in that more vocal stress is laid upon the first syllable, which is therefore circumflexed); 1. num igitur, i. e. marking an inferential question to which a negative answer is expected: Lk. xviii. 8; with γε rendering it more pointed, ἆρα γε [G T ἆράγε]: Acts viii. 30; [ἆρα οὖν . . . διώκομεν Lchm. ed. min. also maj. mrg. are we then pursuing etc. Ro. xiv. 19]. 2. ergone i. e. a question to which an affirmative answer is expected, in an interrogative apodosis, (Germ. so ist also wohl?), he is then? Gal. ii. 17 (where others [e. g. Lchm.] write ἄρα, so that this example is referred to those mentioned under ἄρα, 3, and is rendered Christ is then a minister of sin; but μὴ γένοιτο, which follows, is everywhere by Paul opposed to a question). Cf. W. 510 (475) sq. [also B. 247 (213), 371 (318); Herm. ad Vig. p. 820 sqq.; Klotz ad Devar. ii. p. 180 sqq.; speaking somewhat loosely, it may be said “ἆρα expresses bewilderment as to a possible conclusion. . . ἆρα hesitates, while ἄρα concludes.” Bp. Lghtft. on Gal. l. c.].*
ἀρά, -ᾶς, ἡ, 1. a prayer; a supplication; much oftener 2. an imprecation, curse, malediction, (cf. κατάρα); so in Ro. iii. 14 (cf. Ps. ix. 28 (x. 7)), and often in Sept. (In both senses in native Grk. writ. fr. Hom. down.)*
Ἀραβία, -ας, ἡ, [fr Hdt. down], Arabia, a well-known peninsula of Asia, lying towards Africa, and bounded by Egypt, Palestine, Syria, Mesopotamia, Babylonia, the Gulf of Arabia, the Persian Gulf, the Red Sea [and the Ocean]: Gal. i. 17; iv. 25.*
[ἀραβών Tdf., see ἀρραβών.]
[ἄραγε, see ἄρα, 4.]
[ἆράγε, see ἆρα, 1.]
Ἀράμ, Aram [or Ram], indecl. prop. name of one of the male ancestors of Christ: Mt. i. 3 sq.; Lk. iii. 33 [not T WH Tr mrg.; see Ἀδμείν and Ἀρνεί].*
ἄραφος T Tr for ἄρραφος, q. v.
