Apost. Fathers, etc., are exhibited in detail by Prof. Ezra Abbot in the No. Am. Rev. for Jan. 1872, p. 182 sq. He there shows also (in opposition to Trench, § xl., and others) that it is not “the constant word for the seeking of the inferior from the superior,” and so differing from ἐρωτάω, which has been assumed to imply ‘a certain equality or familiarity between the parties’; that the distinction between the words does not turn upon the relative dignity of the person asking and the person asked; but that αἰτέω signifies to ask for something to be given not done, giving prominence to the thing asked for rather than the person, and hence is rarely used in exhortation. Ἐρωτάω, on the other hand, is to request a person to do (rarely to give) something; referring more directly to the person, it is naturally used in exhortation, etc. The views of Trench are also rejected by Cremer, 4te Aufl. s. v. The latter distinguishes αἰτέω from similar words as follows: “αἰτέω denotes the request of the will, ἐπιθυμέω that of the sensibilities, δέομαι the asking of need, while ἐρωτάω marks the form of the request, as does εὔχεσθαι also, which in classic Greek is the proper expression for a request directed to the gods and embodying itself in prayer.” Ἐρωτάω, αἰτέω and δέομαι are also compared briefly by Green, Critical Notes, etc. (on Jn. xiv. 13, 16). who concludes of ἐρωτάω “it cannot serve to indicate directly any peculiar position, absolute or relative, of the agent. The use of the word may, therefore, be viewed as having relation to the manner and cast of the request, namely, when carrying a certain freedom of aim and bearing; a thing inseparable from the act of direct interrogation”; cf. further Schmidt ch. 7. Comp.: ἀπ-, ἐξ-, ἐπ-, παρ-(-μαι), προσ-αιτέω.]
αἴτημα, -τος, τό, (αἰτέω), [fr. Plato down], what is or has been asked for: Lk. xxiii. 24; plur. [Α. V. requests], Phil. iv. 6 [cf. Ellic. ad loc.]; things asked for, 1 Jn. v. 15. [See the preceding word, and Trench § li.]*
αἰτία, -ας, ἡ); 1. cause, reason: Acts x. 21; xxii. 24; xxviii. 20; κατὰ πᾶσαν αἰτίαν for every cause, Mt. xix. 3; δι’ ἣν αἰτίαν for which cause, wherefore, Lk. viii. 47; 2 Tim. i. 6, 12; Tit. i. 13; Heb. ii. 11; cf. Grimm on 2 Macc. iv. 28. 2. cause for which one is worthy of punishment; crime of which one is accused: Mt. xxvii. 37; Mk. xv. 26; Jn. xviii. 38; xix. 4, [6; Acts xxiii. 28]; αἰτία θανάτου [A. V. cause of death] crime deserving the punishment of death, Acts xiii. 28; xxviii. 18. 3. charge of crime, accusation: Acts xxv. 18, 27. (All these signif. in prof. writ. also; [but L. and S. now make signif. 3 the primary].) In Mt. xix. 10 the words εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός find a simple explanation in a Latinism (causa i. q. res: si ita res se habet, etc.) if the case of the man with his wife is so.*
αἰτίαμα, -τος, τό, see αἰτίωμα.
[αἰτιάομαι, -ῶμαι: to accuse, bring a charge against; ᾑτιασάμεθα is a various reading in Ro. iii. 9 for the προῃτιασάμεθα of the printed texts. (Prov. xix. 3; Sir. xxix. 5; freq. in prof. writ.) Syn. see κατηγορέω.*]
αἴτιος, -α, -ον, that in which the cause of anything resides, causative, causing. Hence 1. ὁ αἴτιος the author: σωτηρίας, Heb. v. 9 (the same phrase is freq. in prof. writ.; cf. the opp. αἰ. τῆς ἀπωλείας in Bel and the Dragon vs. 41; τῶν κακῶν, 2 Macc. xiii. 4; Lcian. Tim. 36 ed. Lips.; τῶν ἀγαθῶν, Isocr. ad Phil. 49 p. 106 a.; cf. Bleek on Heb. vol. ii. 2, p. 94 sq.). 2. τὸ αἴτιον i. q. ἡ αἰτία; a. cause: Acts xix. 40 [cf. B. 400 (342) n.]. b. crime, offence: Lk. xxiii. 4, 14, 22. (αἴτιος culprit.) [See αἰτία, 3.]*
αἰτίωμα, -τος, τό, (αἰτιάομαι); in Acts xxv. 7 the reading of the best codd. adopted by G L T Tr WH for Rec. αἰτίαμα: accusation, charge of guilt. (A form not found in other writ.; [yet Mey. notes αἰτίωσις for αἰτίασις, Eustath. p. 1422, 21; see B. 73; WH. App. p. 166].)*
αἰφνίδιος, -ον, (αἴφνης, ἀφανής, ἄφνω q. v.), unexpected, sudden, unforeseen: Lk. xxi. 34 [here WH ἐφνίδ., see their Intr. § 404 and App. p. 151]; 1 Th. v. 3. (Sap. xvii. 14; 2 Macc. xiv. 17; 3 Macc. iii. 24; Aeschyl., Thuc. 2, 61 τὸ αἰφνίδιον καὶ ἀπροσδόκητον, Polyb., Joseph., Plut., Dion. Hal., al.)*
αἰχμαλωσία, -ας, ἡ, (αἰχμάλωτος, q. v.), captivity: Rev. xiii. 10; abstr. for concr. i. q. αἰχμάλωτοι (cf. ἀδελφότης above), Eph. iv. 8 (fr. Ps. lxvii. (lxviii.) 19, [cf. B. 148 (129); W. 225 (211)]); also εἴ τις αἰχμαλωσίαν συνάγει (acc. to the common but doubtless corrupt text), Rev. xiii. 10 (as in Num. xxxi. 12, etc.). [Polyb., Diod., Joseph., Plut., al.]*
αἰχμαλωτεύω; 1 aor. ᾐχμαλώτευσα; a later word (cf. Lob. ad Phryn. p. 442; [W. 92 (88)]); to make captive, take captive: 2 Tim. iii. 6 Rec.; freq. in the Sept. and O. T. Apocr.; to lead captive: Eph. iv. 8 (Ezek. xii. 3; [1 Esdr. vi. 15]).*
αἰχμαλωτίζω; 1 fut. pass. αἰχμαλωτισθήσομαι; a. equiv. to αἰχμάλωτον ποιῶ, which the earlier Greeks use. b. to lead away captive: foll. by εἰς with acc. of place, Lk. xxi. 24, (1 Macc. x. 33; Tob. i. 10). c. fig. to subjugate, bring under control: 2 Co. x. 5 (on which passage see νόημα, 2); τινά τινι, Ro. vii. 23 [yet T Tr א etc. insert ἐν before the dat.]; to take captive one’s mind, captivate: γυναικάρια, 2 Tim. iii. 6 [not Rec.], (Judith xvi. 9 τὸ κάλλος αὐτῆς ᾐχμαλώτισε ψυχὴν αὐτοῦ). The word is used also in the Sept., Diod., Joseph., Plut., Arr., Heliod.; cf. Lob. ad Phryn. p. 442; [W. 91 (87); Ellic. on 2 Tim. l. c.].*
αἰχμ-άλωτος, -ον, (fr. αἰχμή a spear and ἁλωτός, verbal adj. fr. ἁλῶναι, prop. taken by the spear), [fr. Aeschyl. down], captive: Lk. iv. 18 (19).*
αἰών, -ῶνος, ὁ, (as if αἰὲν—poet. for ἀεί—ὤν, so teaches Aristot. de caelo 1, 11, 9, vol. i. p. 279a, 27; [so Proclus lib. iv. in Plat. Timaeo p. 241; et al.]; but more probable is the conjecture [cf. Etym. Magn. 41, 11) that αἰών is so connected with ἄημι to breathe, blow, as to denote properly that which causes life, vital force; cf. Harless on Eph. ii. 2). [But αἰών (==αἰϜών) is now generally connected with αἰεί, ἀεί, Skr. êvas (aivas), Lat. aevum, Goth. aivs, Germ. ewig, Eng. aye, ever; cf. Curtius § 585; Fick, Pt. i. p.27; Vaniček p. 79; Benfey, Wurzellex. i. p. 7 sq.; Schleicher, Compend. ed. 2, p. 400; Pott, Etym. Forsch. ed. 2, ii. 2, p. 442; Ebeling, Lex. Hom. s. v.; L. and S. s. v. ἀεί; Cremer, edd. 2, 3, 4 (although in ed. 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Skr. âyus rather than êvas, although both these forms are derived from i to go (see Pott, Schleicher, Fick, Vaniček, u. s.).] In
