disciples baptized Jews in the name of Jesus as the Christ, Acts ii. 38. Samaritans, and Cornelius with his family, being acquainted with the promise of the Messiah, were, when they believed the gospel, baptized in this manner, John iv. 25. Acts vii. 16. and x. 48. Gentiles, who needed to be taught the doctrine of the true God, and the promises of the Messiah, and the work of the Holy Spirit, were baptized in the name of the Father, and of the Son, and of the Holy Spirit, Mat. xxviii. 19. It is peculiar to this christian ordinance that it has been from the beginning dispensed, not to believers alone, but also to their families, Acts xvi. 15, 31, 33. 1 Cor. 16. In this respect, as well as in its meaning as an emblem of purification and paration to the service of God, it answers to the ancient ordinance of circumcision, Col. ii. 11-13. BATTICTÒS, -Oũ, ó, (from same) in the primitive sense said to be a dyer or stainer; but, on the same principle on which we retain the word baptize, we retain also the word baptist or baptizer. The word rarely occurs, if at all, in any Greek writer, prior to the New Testament, and appears to be applied only to a person practising ablution for some ceremonial or religious purpose, or dispensing baptism. BaTTos, -, -o, (from next) dyed, painted, Ezek. xxiii. 15. TαgαßαTтà, according to the Vatican, but the better reading is, τιάραι βαπταὶ ἐπὶ τῶν κεφαλῶν αὐτῶν, dyed attire upon their heads. Aristoph. "Ogue. 287. Bartos quis, a painted or coloured bird, not implying that it was dyed by art, but denoting its natural colour. Comp. Virg. Georg. III. 243. Pictæque volucres.” Πλουτ. 530. οὔθ ̓ ἱματίων βαπο τῶν δαπάναις κοσμῆσαι ποικιλομόρφων, κοι to adorn her with costly painted garments of variegated patterns. Comp. In tunicâ Jovis, et pictæ Sarrana ferentem Ex humeris aulæa togæ. Juv. X. 38, 39. "In the dress of Jupiter, and wearing on his shoulders the Sarrane tapestry of a painted gown.' Plutarch. Quæst. Rom. 26. To de autóxgovv μέλαν, οὐχ ὑπὸ τέχνης ἀλλὰ φύσει βαπτόν or. That which is black of itself, is not dyed or coloured by art, but by nature. BÁTTIμα, -αTOS, Tò, (from perf. pass. of preced.) 1. In its primary meaning a washing or ablution; 2. hence transferred to signify ceremonial purification by wash3. the ordinance of baptism as a religious rite; 4. by a figure of speech, the of religious doctrine, of which bapbism was the initiatory token; 5. an apTi panted afliction or distress. In the New Testament, it does not occur in either of the two first senses: in the others it does. · ἐν βάπτισμα, Barr, "one baptism," Eph. iv. 5. Βάπτω, (originally βάφω) f. ψω, Ρ. βέ δὲ ἀντίτυπον νῦν σώζει βάπτισμα, "the anti- Bapa, 1 f. pass. ßapenσoμai, p. ßeßaμμar, pe now saves, even baptism." 1 Pet. iii. 1 a. ßaa, 2 f. act. ßapã, 2 a. ßapov, 2 4. 91. κηρύσσων βάπτισμα μετανοίας, “preach. f. pass. βαφήσομαι, 2 a. pass. ἐβάφην. In the baptism of repentance." Luke iii. its radical meaning I tinge or imbue; i. e. * τὸ βάπτισμα Ιωάννου πόθεν ἦν; “ the cover with some adventitious quality or ptism of John whence was it ?" Mat. xxi. substance. It is nearly synonymous with - 35. Βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς μολύνω, only the latter is used generally in xual Ïws Où TEXÉoon; "I have a baptism a bad, the former in a good, sense. It sig to be baptized with, and how am I strait- nifies the application, properly the sudden hed till it be finished!"-I have a cup to and slight application of any thing, .but drink; or, an appointed affliction to en- usually of water, or some other liquid. In dure, Luke xii. 50. See under Bari, 8. Greek writers it gradually assumed differBazτwμòs, -oũ, ó, (from same) a washing ent senses; as, 1. and most commonly, I or ablution in general, in whatever manner stain, dye, tinge, or imbue, in whatever mandone, applied to the various purifications ner, whether by painting, affusion, infusion, of the law-the traditions of the Jews-friction, or immersion; 2. I dip or plunge and the ordinance of Christian baptism. Βαπτισμοὺς ξεστῶν καὶ ποτηρίων, “ the ce monial washing (as a mode of purificaton) of pots and cups," Mark vii. 4, 8. See also Heb. vi. 2. and ix. 10. Βαπτιστήριον, ου, τό, (from same the bason of a bath, a hot bath, and so distinguished from λουτρών, a cold bath, after Baptism came to be administered by imTersion, a place for immersion like a bathing house, a baptistery. for the purpose of either staining, wetting, or tempering; 3. I wash; 4. I wet by affusion. Of all these senses the following are examples: 1. I tinge, stain, or dye, in whatever manner this was done; οἱ βαφεῖς, ἐπειδὴν βουληθῶσι βάψαι ἔρια ὥστε εἶναι ἁλουργα, πρῶτον μὲν ἐκλέγονται ἐκ τοσούτων χρωμά τῶν μίαν φύσιν τὴν τῶν λευκῶν, ἔπει παρασκευάζουσιν ὅπως δέξωνται ὅτι μάλιστα τὸ ἄνθος, καὶ οὕτω δὴ βάπτουσι· καὶ ὃ μὲν ἂν "he την κεφαλην βαπτεις γήρας δε σον ούποτε βαψεις. "You dye or colour your head, but you will never dye old age," so as to give it a youthful appearance. Epigram. Collect. Bentleii. One of the most decisive examples of BάT in the sense of painting or laying on colours, occurs in Merevopov Asi Ogys, 6, the second fragment of the comedy entitled Anger. It is the more va luable, as the word nouμny occurs in the same passage, so that the distinction be tween it and ßát is most clearly marked Καί τοι νέος ποτ' ἐγενόμην κἀγὼ, γύναι, Τότ'· ἀλλὰ νῦν. οὐδὲ χλανίδ ̓ εἶχον· ἀλλὰ νῦν τούτῳ τῷ τρόπῳ βαφῇ δευσοποιὸν γίγνεται | Epigram. Collect. Bentleii cum Callimacho. τὸ βαφένὃ δ ̓ ἄν, μὴ οἶσθα, οἷα γίγνεται, Lond. 1741. p. 139. ἐάν τε τὶς ἄλλα χρώματα βάπτῃ ἐάν τε καὶ ταῦτα μὴ προθεραπεύσας, ὅτι ἔκπλυντα zal yehola; "dyers (or stainers) when they wish to dye (or stain) wool, so as to be of a purple colour, first select from the different stuffs one of those naturally white, they then prepare it, so as to receive in the best manner the colour, (or flower,) and so they stain (or dye) it; and what hasara, the Fragments of Menander, in th been thus dyed, the stuff so dyed becomes unalterable. But don't you know what those stuffs become, if one dyes (or stains, properly puts on) different colours, or if you do not prepare them beforehand, they become tarnished in the colour and contemptible?" Plato Polit. lib. 4. Zagáy. και δε, εἵματα μὲν βεβαμμένα ἔχοντες, ἐνές πρεπον "The Sarangæ, having dyed or stained garments, made a distinguished appearance." Herod. book 7. chap. 67. Probably the "pictaï vestis," mentioned by Virgil Æn. IX. 26. εἶναι φάσκει ἤτοι λευκὰ, καὶ μὴ βεβαμμένα ἢ πεποικιλμένα, says they are white, and not dyed or stained with various colours." Athen. Deipnosoph. lib. 2. of Thν TógQugav Báovres, δύναται γὰρ βάπτειν οὐκ ἐσθίεσθαι μόνον τὸ της πόρφυρας κρέας, "those who dye purple-for the flesh of the purple fish is fit to dye, (or stain,) not to be used solely for food." Lucian Cyneg. That it properly denotes operations on a small scale, and generally of a gentle nature, like that of drawing colours over a white surface, painting or staining in spots, stripes, or clouds, appears from the following examples. 92ßópievos de βάπτει καὶ ἀνθίζει τὴν χείρα, “ when rubbed (or squeezed) it stains and colours the hand." Aristot. de Hist. Anim. BάTTETO δ' αἵματι λίμνη, "the pool was stained with blood," viz. the blood of a frog. Homer. Batrach. v. 248. Bánтe Teixas, "it stains (or colours) the hair." Diosc. lib. 1. c. 103. BaTTÓμevos Bargaxelos,“ staining or smearing with tawny colours." Aristoph. Hipp. v. 520. He is speaking of Magnes, an old comic poet of Athens, who made the actors daub their faces with lees of wine, and any other odd colours; not that they dipped their faces into the colour, but rather spread the colour on their faces. It is also used for painting the hair. Τας τρίχας, ο Νίκυλλα, τινές βάπτειν σε λέγουσιν 'Ας συ μελαίνοτατας εξ αγοράς επείων "Some people, O Nicylla, say that you dye (or stain) your hair, which you bought completely black out of the market,” | "And I also, woman, was once young but I was not washed five times a day then; but now I shall: neither had I then a fine robe; but now I shall: neither had Iointment; but now I shall: and I will PAST my hair, and will pluck out hairs,-an will become a Ctesippus, and not a man in a little time; like him I will eat up the very stones whole, and not the earth a lone." See also the quotations from Aris tophanes, under Caua. When dyeing performed by immersion, it cannot be pra tised on a living subject, because it is lor continued immersion. The priests of Co tys were called Βάπται, which name w find in Juvenal Sat. 2. 92.; it seems t have been derived Ò TOй BÁTTE, i. e from dying or painting themselves; fo they were wont to practise all sorts of e feminate and meretricious arts; whend Kórvos diaσwrns, i. e. the votary of Coty is proverbially applied to men that spen their time in dressing and perfuming them selves. Potter's Antiquities, vol. I. boo 2. In conformity with this sense, it used in a metaphorical meaning, to denot thoroughly imbued or impregnated with particular quality or virtue; as, dix ßeßauμévos sis Bábos, “a man thorough imbued with justice." Anton. ib. 3. c. 4 2. I dip or plunge for the purpose staining, wetting, tempering, or imbuing with some quality. Here again we see th word properly denotes operations on small scale. Ενστάλξωμεν τὸ αἷμα κύλικα καὶ τὰ ξίφα ἄκρα βάψαντες, το aus, "Let us drop the blood into a cup, and having dipped the points of our swords, let us drink" (dipped in order to stain them.) Lucian. Tox. Taura ὤμωσαν, σφάξαντες κάπρον, καὶ ταῦρον, καὶ λύκον, καὶ κριὸν, εἰς ἀσπίδα βάπτοντες οἱ μὲν Ἕλληνες ξίφος οἱ δὲ βάρβαροι λόγχην. These things they sware, having slain a he-goat, and a bull, and a wolf, and a ram, dipping (for the purpose of staining them) into a shield (used for receiving the blood in the hollow side of it,) the Greeks a sword and the Barbarians a spear." Xen. Anab. ii. 2. 4. This ceremony was analogous to Exod. xxiv. 8. and Heb. ix. 19, 20. καὶ μετὰ τοῦτο εἰς ὕδωρ βάπτει, πάλιν δὲ εἰς πύρ, " after this he dips it (for the sake of tempering) into water, and again into fire." Plato, Tim. iii. ὡς δ ̓ ὁτ ̓ ἀνὴρ χαλκεὺς πέλετον εἶν ὕδατι ψυχρῷ βάπτει, “ As a smith plunges (for the sake of tempering) an axe in cold water." Homer. Odyss. I'. v. 391, 392. The following is an instance, in which Barra signifies immersion, and denotes an operation, neither on a small scale, nor of a gentle nature. Herod. Euterpe, 47. *T, * Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν, ἦν τις ψαύσῃ αὐτῶν παριών της, αὐτοῖσι ἱματίοισι ἀπ ̓ ὧν ἔβαψε ἑωυτον, βας ἐπὶ τὸν ποταμόν. " The Egyptians reckon a swine an unclean beast, and abhor it to such a degree, that if any of them should in passing touch a swine, he would go strait to the river, and, with his very clothes on, PLUNGE himself INTO it." The person, who adopts this summary method of purification, performs the operation for himself; and does it "with his very clothes on,” which seems to have very much astonBhed the historian, who evidently regarded the whole transaction as singular and mon strous 3. I wash in general; πρῶτα μὲν γὰρ τ ἄρια βάπτουσι θερμῷ, "for first, they wash the wool in warm water," Aristoph. Eccl. 215. upon which passage Suidas remarks, βάπτουσι ἀντὶ τοῦ πλύνουσι. And the Scholiast says, βάπτουσι· πλύνουσι. 4. I wet by affusion, effusion, perfusion, o infusion; by sprinkling, daubing, friction, or immersion; I dip for the sake of taking por drawing. In Suidas de Hierocle is the Hollowing passage: εις δικαστηριον αχθεις έτυπτετο τας ἐξ ανθρωπων πληγας ρεομεως δε τῳ αίματι βαψας κοιλην την χείρα, SCOODRIDES THE DIXOOTngiav. "Being carried before the tribunal, he was scourged by the executioners, (literally, he was struck the blows of the six men,) and, flowing with blood, having wetted the hollow of his hand, he sprinkles it on the judgment seat." Baas here cannot with any propriety mean having plunged or dipped," from the situation in which Hierocles was, —his body bloody with stripes, all that he could do was to catch some of the blood, as it ran down from his wounds,-he catched it in the hollow of his hand,—this is termed Baai xoiany any page, and it must be a strong perversion of the meaning to call this a dipping or plunging. This passage from Suidas is thus given by Dr. Clarke in his note on Odyss. I'. 347. Εἰς δικαστήριον ἀχθεὶς, ἐτύπτετο τὰς ἐξ ἀνθρώπων πληγάς ῥεόμενος δὲ τῷ αἵματι βάψας κοιλὴν τὴν χεῖρα προσβαίνει τὸν δι xaon, äμa λéywv, Κύκλωψ, τῆς πιο οἶνον, ἐπεὶ φάγες ἀνδρόμια κρία. That Cowper understood Báas here to signify the scourged man letting the POURING blood FLOW DOWN into his hand, is evident from the account of it which he has given in Note 15. Odyssey IX. " Hie-. rocles being brought before the judge, he sentenced him to be beaten with rods; when, filling the hollow of his hand with the blood that streamed from him, he scattered it over the magistrate, saying, Κύκλωψ, τῆς πιν οἶνον, ἐπεὶ φάγες ἀνδρόμια κρία. "Lo, Cyclops! this is wine. Take this and drink After thy meal of man's flesh." Theocrit. 5. 127. ̔Α παῖς ἀνθ ̓ ὕδατος τα κάλπιδι κηρία βάψαι. Boy, draw wax in the bucket instead of water, on which M. Hodge, A. M. has this Note. Bayar To ὕδωρ κάλπιδι est αρύσασθαι. Euripides Hippolyto βαπτὴν κάλπισι ῥυτὰν πηγὰν IIgoisiaa xenuva. Arrianus Periplo Ponti. ἡ δὲ χρόα τῷ Φάσιδι, οἷα ἀπὸ μολύβδου, ἢ καττιτέρου βεβαμμένου τοῦ ὕδατος. Hic Toù ßeßaμμévov üdatos est hausta statim aqua devodivos datos, SCALIGER. Locus quem profert Scaliger est apud Euripid. Hippol. 123. Ed. Beck. ubi vidend. Valck. et Musgrav. cf. et Alberti ad Hesych. v. BaжTáv. Every instance in which ßát is used, in the Septuagint and New Testament, relates to operations on a small scale, and generally of a gentle nature. The assertion that in all the applications of the term, in the New Testament, it will be found to contain the idea of plenitude or abundance, is directly the reverse of the fact. We have the dipping of a bunch of hyssop, Exod. xii. 22. and Num. xix. 18; the dip ping of the priest's finger, Lev. iv. 6; the dipping of any vessel wherein any work is done, Lev. xi. 32; the dipping of a bird, Lev. xiv. 6; the dipping of one's foot in oil, Deut. xxxiii. 24; the dipping of the feet of the priests in the brim of the water of Jordan, Josh. iii. 15; the dipping of Ruth's morsel in the vinegar, Ruth ii. 14; the dipping of the end of Jonathan's rod in a honey-comb, 1 Kings [1 Sam.] xiv. 27; Hazael's dipping a thick cloth in water, 4 [2] Kings viii. 15; the dipping of Job's hand into filth, Job ix. 31; the dipping of the foot of a man and of the tongue of a dog in the blood of enemies, Ps. lxviii. 23; and the wetting of Nebuchadnezzar's body with the dew of heaven, Dan. iv. 33.In the New Testament, we have the dipping of the tip of Lazarus' finger in water, Luke xvi. 24; our Saviour's dipping of the sop, which he gave to Judas Iscariot, according to the practice in those times, in the cup of vinegar always used for that purpose at meals, or in the dish containing the sauce of bitter herbs and vinegar, which was eaten along with the paschal lamb; in either case called, from this mode of eating it, ßaμa, John xiii. 26; and Rev. | xix. 13. which merits more particular illustration. "And he was clothed with a vesture DIPPED (say our translators) in blood;"ἱμάτιον βεβαμμένον αἵματι· properly, a vesture BESPATTERED, SPRINKLED, SPOTTED, 66 or STAINED with blood." Clearly, the vesture had not been DIPPED INTO blood, but blood had been SHED UPON the vesture, and thus it was baptized with blood. Accordingly, the Vulgate very properly renders the passage, et vestitus erat veste ASPERSA sanguine." The passage is precisely parallel to Isa. Ixiii. 2, 3. "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be SPRINKLED upon my garments, and I will STAIN all my raiment." It is often said that BT corresponds to be, commonly rendered, to dip, or you, to sink: I conceive that the above is a clear instance of its corresponding to, to sprinkle. What is called sprinkling, in the one clause, is called staining in the other; from which we learn that the staining is not, in this instance, the effect of immersion, but of sprinkling, or as Bates (quoted by Parkhurst) explains it, "he should be daubed with the slaughter." The Septuagint omits the two last clauses. The Vulgate gives them thus: "et ASPERSUS est sanguis eorum SUPER Vestimenta mea, et omnia indumenta mea INQUINAVI.” Some may think the usual translation of Rev. xix. 13. is defensible, on the supposi tion that it is a bold hyperbole, and an expression parallel to that in Isa. ix. 5. where we read of "garments ROLLED IN blood, which shall be for burning, even fuel for the fire." We should have no objection to the idea of hyperbole, were not the expression "a vesture dipped in blood," unnatural, that is, unlike the thing signified, (namely, the blood-stained garb of a conqueror,) which is never the case with the figures of scripture. The "garments rolled in blood," of Isa. ix. 5. are quite a diffe rent thing. They are the garments, not of the vanquisher, but of the vanquished. They have been cast away in flight, or taken as spoil from the slain. They have been tossed about with pieces of broken, abandoned, and scattered armour, in the bloody field, and are, at the end of the battle, collected by the victors for the purpose of triumphant conflagration. See Josh. xi. 6. Ps. xlvi. 9. Nah. ii. 13. Ezek. xxxix. 8-10. He says To call the robe mentioned in Rev. xix. 13. the Paludamentum, determines nothing concerning its colour. It was usually, but not always, of a purple, or scarlet colour. It was a general's WHITE, or PURPLE robe, in which he publicly marched out of Rome to an expedition, and which he used in battle. See Ainsworth's Dictionary. When the scriptures speak of purple and scarlet, the words in the d. and New Testament are always wog@uga, or xóxxivos, but never aia. There is no reason to regard the expression ἱμάτιον βεβαμμένον αἵματι, 25 3 figurative expression. John is literally telling what in vision he saw. nothing about the colour of the garment. He says it was marked with blood. There is no instance in all the scriptures in which the word, blood, is applied figuratively to the colour of a garment. The only figu rative allusions to its colour are in Deut. xxxii. 14. where wine is called the "blood of the grape," Joel ii. 31. Acts ii. 20 where it is said, "the moon shall be turned into blood," and Rev. vi. 12. "the moon became as blood." Although seen, at this time, GOING FORTH TO the war; there is nothing incongruous in the conqueror's gar ment being stained with blood, because this was not THE FIRST TIME of his so going Bagßagixos, -, -dv, (from same) barbarous, belonging to foreigners. Bagßagixas, (from preced.) barbarously, in a foreign tongue; opposed to 'Exλnuixas. Βαρβαρισμός, ου, ό, (from βαρβαρίζω,) α barbarism, or foreign idiom. Bagsagor, (from same) after the manner of barbarians. forth. There had been a previous conflict, and a bloody one, in which he had been engaged, and which it may be supposed the christian reader does not forget. He who had beheld in the midst of the throne, devío Tnxòs ús loPayμévov, Rev. v. 6. "a Lamb standing as slain,” would be at no loss to understand why, before this particular battle, Rev. xix. 13. he Bagßagos, -ov, ó, 2, (from a reduplication should be gßßanμévos ¡μátion BeBaμ- of a field, a desert; all that is without Hiver aiμati. When we are told, in v. the cities and habitations of men) barbarous, 14. that his followers were " clothed in not a Greek or Roman, a foreigner; uncivifine linen, white and clean," it is delight-lized, unintelligible in speech. ful to conceive of their dress as resembling that of their Leader who hath " clothed and C) speaking a foreign tongue. them with the garments of salvation, hath covered them with the robe of righteous-render barbarous: Bugßagioμal, I become ness." Isa. Ixi. 10. But what satisfaction barbarous, become a barbarian, am alienated can be obtained from a modern, and an from the feelings and manners of a Grethxploded hypothesis, which would require cian. to admit, that John saw his beloved Master, dressed in a colour like that of the scarlet-coloured beast," and of " the woman who was arrayed in purple and scarlet colour." Rev. xvii. 3, 4. The various readings of this passage prove that the idea of a besprinkled vesture is neither a singularity nor a novelty. The one class positively asserts that it was besprinkled; and the other tells us what it was besprinkled with. They are thus given by Griesbach. βεβαμμένον,— “ ἐῤῥαντισμένον 23. 36. Orig. (semel paμivov fort. ivo) Hippol. candida rubicata, Slav. rabra conspersa, Slav. 4. || + 32. 33. 2. 3. Mt. 1. Areth." One of the most learned Antipædobaptist writers, is so distressed with the force of this passage, that he would prefer the reading of Origen, and exclude Beßapuivov from the text altogether, in order to get rid of the difficulty. See Reflections on Mr. Wall's history of Baptism, Letter V. The authority, however, of the received reading, it is quite impossible to set aside, while the reading of Origen is easily accounted for, as a quotation at first given from memory, (which it is well known was customary with the | fathers,) and prescrving the SENSE, though not the identical expression. Bag, (Chaldaic and Syraic) a son; as, BagIwy, son of Jona, Mat. xvi. 17. See also Mark x. 46. Acts xiii. 6. Báęžte̟ov, -ov, тù, a gulph, deep ditch or pit. Bagalgúòns, -es, -805, (from preced.) full of gulphs, caverns or pits. Bagsági, f. -iow, p. -ixa, (from ßágßa:) I live, act, or speak like a barbarian; favour the barbarians. BagßagóQwvos, -ov, ó, 4, (from preced. Βαρβαρέω, f. ώσω, (from βάρβαρος) Ι Bagságas, (from same) barbarously. Bagßirica, f. iow, p. -za, (from next) I strike or play the harp. Βάρβιτον, -ου, τό, οι βάρβιτος, -ου, ὁ and , a stringed instrument, a harp, lute, lyre. nec Polyhymnia Bagia, adv. heavily, or Ion. for Bagɛła, fem. of Bagus. Baga, gen. plur. fem. Dor. for ßæguãy, from Bagus. Βαρέω, -ώ, f. ήσω, p. βεβάρηκα, p. pass. Beßágua, part. ßeßagnuevos, 1 a. pass. agony, (from ßágos) I burden, load, weigh down, oppress. Bagiws, (from same) heavily, dully; Bagiws Cég, I take it amiss, am displeased, Gen. xxxi. 35. Bagis, 105, or dog, h, a building of any sort, barge, ship, citadel, tower, palace, great house. Bagznvely, and Bogxovvely, (pro) a kind of thorn with very sharp prickles. See Καταξαίνω. Bagos, -805, -ous, Tò, (from ßagès) a weight, burden, baggage, labour, charge; honour, authority. 1 Thess. ii. 6. dváμsvos en Báger va, "having been able to be in authority;" i. e. "though we could have used authority." Βαριαλγής, νέος, Βαρυάλγητος, -ον, (from same and yo5) very grievous, very much grieved. Βαρυαχής, νέος, ό, ή, τὸ ἐς, (from same and axos) very painful. Βαρυβρεμέτης, -ου, ὁ, (from same and Beépw) heavily, or loudly rearing. |