G1506 εἰλικρινής (eilikrinḗs)

εἰλικρινής, -ἐς, ([on the breathing see WH. App. p. 144; L.and 5. 5. v. fin.]; com. supposed to be fr. εἵλη or ἕλη sunlight, and κρίνω, prop. found pure when unfolded and examined by the sun’s light; hence some write eid. [see reff. above]; acc. to the conjecture of others fr. εἶλος, εἰλεῖν, prop. sifted and cleansed by rapid movement or rolling to and fro), pure, unsullied, sincere ; of the soul, an εἰλικρινής man: Phil. i. 10; διάνοια, 2 Pet. iii. 1. (Sap. vii. 25, where ef. Grimm, Exgt. Hdb.; [see, on the word, also Trench ὃ lxxxv.]; [Hippocr.], Xen., Plat., [Aristot., Plut.], Polyb., Philo, [al.].)

εἰλικρινής eilikrinēs 2x

pr. that which being viewed in the sunshine is found clear and pure; met. spotless, sincere, ingenuous, Phil. 1:10; 2 Pet. 3:1*

** εἰλικρινής, -ές,

[in LXX: Wi 7:25 אB * ;]

unalloyed, pure (Lat. sincerus; v. DCG, ii, 635a); of unmixed substances;

of abstract ideas;

of ethical purity: Phl 1:10, II Pe 3:1.†

SYN.: ἁγνός (q.v.), καθαρός, cf. Tr., Syn.: §lxxxv; DB, iv, 176a; Cremer, 378; Westc. on I Jo 3:3.

THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology, if only one could feel sufficient confidence in it, Lésner indicates: ‘dicitur de iis rebus quarum puritas ad solis splendorem exigitur,’ ὁ ἐν 320 SYNONYMS OF THE NEW TESTAMENT. § txxxv. τῇ εἵλῃ κεκριμένος, held up to the sunlight and in that proved and approved. Certainly the uses of εἰλικρινής, so far as they afford an argument, and there is an instinct and traditionary feeling which lead to the correct use of a word, long after the secret of its derivation has been altogether lost, are very much in favour of the former etymology. It is not so much the clear, the transparent, as the purged, the winnowed, the unmingled; thus see Plato, Azioch. 370, and note the words with which it habitually associates, as ἀμιγής (Plato, Menex. 245 ἃ: Plutarch, Quest. Rom. 26); ἄμικτος (De Def. Or. 34; ef. De Isid. et Os. 61); ἀπαθής (De Adul. et Amic. 33); ἄκρατος De Anim. Procr. 27); ἀκραιφνής (Philo, Mund. Opif. 2) ; ἀκέραιος (Clement of Rome, Cor. 2; compare Xenophon, Cyrop. viii. 5. 14; Philo, Mund. Opif. 8; Plutarch, Adv. Colot. 5: De Fac. in Orb. Lun, 16: πάσχει τὸ μιγνύμενον " ἀποβάλλει yap τὸ εἰλικρινέθ). In like manner the Etym. Mag. ; εἰλικρινὴς σημαίνει τὸν καθαρὸν Kal ἀμιγῆ ἑτέρου : compare an interesting discussion in Plutarch, De Hi ap. Delph. 20. Various passages, it is quite true, might be adduced in which the notion of clearness and transparency predominates— thus in Philo (Quis Rer. Div. Her. 61) εἰλικρινὲς πῦρ is contrasted with the κλίβανος camvifopev0s—but they are much the fewer, and may very well be secondary and superinduced. The ethical use of εἰλικρινής and εἰλικρίνεια first makes itself distinctly felt in the N. T.; there are only approxi- ° mations to it in classical Greek ; as when Aristotle (Ethic. Nic. x. 6. 4) speaks of some who, ἄγευστοι ὄντες ἡδονῆς eiduκρινοῦς καὶ ἐλευθερίου, ἐπὶ Tas σωματικὰς καταφεύγουσιν. Theophylact defines εἰλικρίνεια well as καθαριότης διανοίας καὶ ἀδολότης οὐδὲν ἔχουσαι συνεσκιασμένον καὶ ὕπουλον : and Basil the Great (ὧν Reg. Brev. Int.) : εἰλικρινὲς εἶναι λογίζομαι TO ἀμυγές, καὶ ἄκρως κεκαθαρμένον ἀπὸ παντὸς ἐναντίου. Τὺ is true to this its central meaning as often as it is employed in the N. T. The Corinthians must § uxxxv. SYNONYMS OF THE NEW TESTAMENT. 321 purge out the old leaven, that they may keep the feast with the unleavened bread of sincerity (εἰλικρινείας) and truth (1 Cor. v. 8). St. Paul rejoices that in simplicity and in that sincerity which comes of God (ἐν εἰλικρινείᾳ Θεοῦ), not in fleshly wisdom, he has his conversation in the world (2 Cor. i. 12); declares that he is not of those who tamper with and adulterate (καπηλεύοντες) the word of God, but that as of sincerity (ἐξ εἰλικρινείας) he speaks in Christ (2 Cor. ii. 17). Καθαρός, connected with the Latin ‘ castus,’ with the German ‘ heiter,’ in its earliest use (Homer does not know it in any other, Od. vi. 61; xvii. 48), is clean, and this in a physical or non-ethical sense, as opposed to ῥυπαρός. Thus καθαρὸν σῶμα (Xenophon, Gcon. x. 7) is the body not smeared with paint or ointment; and in this sense it is often employed in the N. T. (Matt. xxvii. 59; Heb. x. 22; Rev. xv.6). In another merely physical sense καθαρός is applied to that which is clear and transparent; thus we have καθαρός and διαυγής (Plutarch, De Gen. Socr. 22). But already in Pindar (Pyth. v. 3, καθαρὰ ἀρετή), in Plato (Rep. vi. 496 d, καθαρὸς ἀδικίας τε Kal ἀνοσίων ἔργων), and in the tragic poets it had obtained an ethical meaning. The same is not uncommon in the Septuagint, where it often designates cleanness of heart (Job vill. 6; xxxilil. 9; Ps. xxiii. 4), although far oftener a cleanness merely external or ceremonial (Gen. viii. 20; Lev. xiv. 7). That it frequently runs into the domain of meaning just claimed for εἰλικρινής must be freely admitted. It also is found associated with ἀληθινός (Job viii. 6) ; with ἀμιγής (Philo, Mund. Opif. 8); with ἄκρατος (Xenophon, Cyrop. viii. 7. 203 Plutarch, Aimil. Paul. 34) ; with ἄχραντος (De Is. et Osir. 79); with ἀκήρατος (Plato, Crat. 396 b); καθαρὸς σῖτος is wheat with the chaff winnowed away (Xenophon, Goon. xviii. 8. 9) ; καθαρὸς στρατός, an army rid of its sick and ineffective (Herodotus, i. 211; cf. iv. 135), or, as the same phrase is used in Thucydides (v. 8), an army made up of Y 322 SYNONYMS OF THE NEW TESTAMENT. § vxxxvi. the best materials, not lowered by an admixture of mercenaries or cowards; the flower of the army, all ἄνδρες ἀχρεῖοι having been set aside (Appian, viii. 117). In the main, however, καθαρός is the pure contemplated under the aspect of the clean, the free from soil or stain; thus θρησκεία καθαρὰ καὶ ἀμίαντος (Jam. i. 27), and compare the constant use of the phrases καθαρὸς φόνου, καθαρὸς ἀδικίας (Plato, Rep. vi. 496 ἃ; Acts xviii. 6), and the like; and the standing antithesis in which the καθαρόν stands to the κοινόν, contemplated as also the ἀκάθαρτον (Heb. ix. 13; Rom. xiv. 14, 20). It may then be affirmed in conclusion, that as the Christian is εἰλικρινής, this grace in him will exclude all double-mindedness, the divided heart (Jam. i. 8; iv. 8), the eye not single (Matt. vi. 22), all hypocrisies (1 Pet. ii. 1) ; while,as he is καθαρὸς τῇ καρδίᾳ, by this are excluded the μιάσματα (2 Pet. ii. 20; cf. Tit. i. 15), the μολυσμός (2 Cor. vii. 1), the ῥυπαρία (Jam. i. 21; 1 Pet. iii. 21; Rev. xxii. 11) of sin. In the first is predicated his freedom from the falsehoods, in the second from the defilements, of the flesh and of the world. If freedom from foreign admixture belongs to both, yet is it a more primary notion in εἰλικρινής, being probably wrapt up in the etymology of the word, a more secondary and superinduced notion in καθαρός. ὃ Ixxxvi. πόλεμος, μάχη. Πόλεμος and μάχη occur often together (Homer, II. i. 177: v. 891; Plato, Tim. 19 e; Job xxxviil. 23 ; Jam. iv. 1); and in like manner πολεμεῖν and μάχεσθαι. There is the same difference between them as between our own ‘ war’ and ‘battle’; ὁ πόλεμος ἸΠελοποννησιακός, the Peloponnesian War; ἡ ἐν Μαραθῶνι μάχη, the battle of Marathon. Dealing with the words in this antithesis, namely that πόλεμος embraces the whole course of hostilities, μάχη the actual shock in arms of hostile armies, Pericles, dissuading the § ΤΧΧΧΥ͂Ι. SYNONYMS OF THE NEW TESTAMENT. 323 Athenians from yielding to the demands of the Spartans, admits that these with their allies were a match for all the other Greeks together in a single battle, but denies that they would retain th2 same superiority in a war, that is, against such as had their preparations of another kind (μάχῃ μὲν yap μιᾷ πρὸς amavtas” EXXAnvas δυνατοὶ Πελοποννήσιοι καὶ οἱ ξύμμαχοι ἀντισχεῖν, πολεμεῖν δὲ μὴ πρὸς ὁμοίαν ἀντιπαρασκευὴν ἀδύνατοι, Thucydides, 1. 141). We may compare Tacitus, Germ. 30: “ Alios ad prelium ire videas, Chattos ad bellum.’ But besides this, while πόλεμος and πολεμεῖν remain true to their primary meaning, and are not transferred to any secondary, it is altogether otherwise with μάχη and μάχεσθαι. Contentions which fall very short of the shock of arms are continually designated by these words. There are μάχαι of every kind: ἐρωτικαί (Xenophon, Hiero, i. 325); νομικαί (Tit. iii. 9; cf. 2 Tim. 11. 23); λογομαχίαι (1 Tim. vi. 4); σκιαμαχίαι: and compare John vi. 52; 2 Tim. ji. 24; Prov. xxvi. 20, 21. EHustathius (on Homer, JI. i. 177) expresses these differences well: τὸ πόλεμοί τε μάχαι τε, ἢ ἐκ παραλλήλου δηλοῖ τὸ αὐτό, ἢ καὶ διαφορά τις ἔστι ταῖς λέξεσιν, εἴγε μάχεται μέν τις καὶ λόγοις, ὡς καὶ ἡ λογομαχία δηλοῖ. καὶ αὐτὸς δὲ ὁ ποιητὴς μετ᾽ ὀλίγα φησί, μαχεσσαμένω ἐπέεσσι (ver. 304). καὶ ἄλλως δὲ μᾶχη μέν, αὐτὴ ἡ τῶν ἀνδρῶν συνεισβολή" ὁ δὲ πόλεμος καὶ ἐπὶ παρατάξεων καὶ μαχίμου καιροῦ λέγεται. Tittmann (De Synon. in Ν. T. p. 66): ‘Conveniunt igitur in eo quod dimicationem, contentionem, pugnam denotant, sed πόλεpos et πολεμεῖν de pugna que manibus fit proprie dicuntur, μάχη autem et μάχεσθαι de quicunque contentione, etiam animorum, etiamsi non ad verbera et cedes pervenerit. In illis igitur ipsa pugna cogitatur, in his sufficit cogitare de contentione, quam pugna plerumque sequitur.’ I may observe before quitting this subject that στάσις (Mark xv. 7; Luke xxiii. 19; Acts xxiv. 5; cf. Sophocles, (Edip. Ool. 1228), insurrection or sedition, is by Plato x 2 324 SYNONYMS OF THE NEW TESTAMENT. § uxxxvu. distinguished from πόλεμος, in that the one is a civil and the other a foreign strife (Rep. v. 470 Ὁ): ἐπὶ yap τῇ τοῦ οἰκειου ἐχθρᾷ στάσις κέκληται, ἐπὶ δὲ TH τῶν ἀλλοτρίων πόλεμος. § Ixxxvii. πάθος, ἐπιθυμία, ὁρμή: ὄρεξι. Πάθος occurs three times in the N.T.; once coordinated with ἐπιθυμία (Col. iii. 5; for παθήματα and ἐπιθυμίαι in like manner joined together see Gal. v. 24); once subordinated to it (πάθος ἐπιθυμίας, τ. Thess. iv. 5); while on the other occasion of its use (Rom. i. 26), the πάθη ἀτιμίας (“vile affections,” A. V.) are kasts that dishonour those who indulge in them. The word belongs to the terminology of the Greek Schools. Thus Cicero (Tusc. Quest. iv. 5): ‘Que Greci πάθη vocant, nobis perturbationes. appellari magis placet quam morbos;’ on this preference see iii. 10; and presently after he adopts Zeno’s definition, ‘aversa a τοί ratione, contra naturam, animi commotio;’ and elsewhere (Offic. ii. 5), ‘motus animi turbatus.’ The exact definition of Zeno, as given by Diogenes Laértius, is as follows (vii. 1. 63): ἔστι δὲ αὐτὸ τὸ πάθος ἡ ἄλογος καὶ παρὰ φύσιν ψυχῆς κίνησις, ἢ ὁρμὴ πλεονάξουσα. Clement of Alexandria has this in his mind when, distinguishing between ὁρμή and πάθος, he writes (Strom. ii. 13): ὁρμὴ; μὲν οὖν φορὰ διανοίας ἐπί τι ἢ ἀπό του" πάθος δέ, πλεονά-. fovea ὁρμὴ: ἡ ὑπερτείνουσα τὰ κατὰ τὸν λόγον μέτρα" ἢ ὁρμὴ. ἐκφερομένη, καὶ ἀπειθὴς λόγῳ (see Zeller, Philos. d. Griechen,, ili. I. 208). So far as the N. T. is concerned, πάθος nowhere obtains. that wide sense which it thus obtained in the Schools; a sense so much wider than that ascribed to ἐπιθυμία, that. this last was only regarded as one of the several πάθη of our nature, being coordinated with ὀργή, φόβος, and the rest (Aristotle, Eth. Nic. ii. 5, 2; Diogenes Laértius, vii. 1. 67). ᾿Επιθυμία, on the contrary, in Scripture is the larger word, including the whole world of active lusts and desires, § uxxxvn. SYNONYMS OF THE NEW TESTAMENT, 325 all to which the σάρξ, as the seat of desire and of the natural appetites, impels; while the πάθος is rather the “morosa delectatio,’ not so much the soul’s disease in its more active operations, as the diseased condition out of which these spring, the ‘ morbus libidinis,’ as Bengel has put it well, rather than the ‘libido,’ the ‘lustfulness’ (‘ Leidenschaft’) as distinguished from the ‘Lust.’ Theophylact : πάθος ἡ λύσσα τοῦ σώματος, Kal ὥσπερ πυρετός, ἢ τραῦμα, ἢ ἀλλὴ νόσος. Godet (on Rom. i. 26) : “ Le terme “πάθη, passions, a quelque chose de plus ignoble encore que celui de ἐπιθυμίαι, convoitises, au ver. 24; car il renferme une notion plus prononcée de passivité morale, de honteux esclavage.’ ᾿Επιθυμία, being τοῦ ἡδέος ὄρεξις, as Aristotle (Rhet. i. 11), ἄλογος ὄρεξις, as the Stoics, ‘immoderata appetitio opinati magni boni, rationi non obtemperans,’ as Cicero (Tusc. Quest. iii. 11) defined it, is rendered for the most part in our Translation ‘lust’ (Mark iv. 19, and often) ; but sometimes ‘concupiscence ’ (Rom. vii. 8; Col. iii. 5), and sometimes ‘ desire’ (Luke xxii. 15; Phil. i. 23). It appears now and then, though rarely, in the N. T. ina good sense (Luke xxii. 15; Phil. i. 23; 1 Thess. ii. 17; ef. Prov. x. 24; Ps. cii. 5); much oftener in a bad; not as * concupiscentia” merely, but as ‘ prava concupiscentia,’ which Origen (in Joan. tom. x.) affirms to be the only sense which in the Greek Schools it knew (but see Aristotle, Rhet. i. 11); thus ἐπιθυμία κακή (Col. 111. 5) ; ἐπιθυμίαι σαρκικαί (1 Pet. 11. 11); νεωτερικαί (2 Tim. ii. 22) ; ἀνοήτοι καὶ βχλαβεραί (1 Tim. νἱ. 9); κοσμικαί (Tit. ii. 12) ; φθορᾶς (2 Pet. i. 4) 3 μιασμοῦ (2 Pet. 11. 10); ἀνθρώπων (1 Pet. iv. 2); τοῦ σώματος (Rom. vi. 12); τοῦ διαβόλου (John viii. 44); τῆς ἀπάτης (Ephes. iv. 22); τῆς σαρκός (1 Johnii. 16); τῶν ὀφθαλμῶν (ibid.); and without a qualifying epithet (Rom. vii. 7; 1 Pet.iv. 3; Jude 16; cf. Gen. xlix. 6; Ps. cv. 14). It is then, as Vitringa, in a dissertation De Concupiscentid Vitiosd et Damnabili (Obss. Sac. p. 326 SYNONYMS OF THE NEW TESTAMENT, § ixxxvu598 sqq.), defines it, ‘vitiosa illa voluntatis affectio, qua. fertur ad appetendum que illicite usurpantur; aut que licite usurpantur, appetit ἀτάκτως :᾿ this same evil sense being ascribed to it in such definitions as that of Clement: of Alexandria (Strom. ii. 20): ἔφεσις καὶ ὄρεξις ἄλογος τοῦ κεχαρισμένου αὐτῇ. Compare iv. 18: ὄρεξιν οὖν ἐπιθυμίας διακρίνουσιν οἱ περὶ ταῦτα δεινοί" καὶ τὴν μέν, ἐπὶ ἡδοναῖς καὶ ἀκολασίᾳ τάττουσιν, ἄλογον οὖσαν: τὴν δὲ ὄρεξιν, ἐπὶ τῶν κατὰ φύσιν ἀναγκαίων, λογικὴν ὑπάρχουσαν κίνησιν. In these δεινοί he of course mainly points to Aristotle (thus. see Rhet. i. 10). Our English word ‘lust,’ once harmless. enough (thus see Deut. vii. 7, Coverdale’s Version, and my Select Glossary, 5. v.), has had very much the same history. The relation in which ἐπιθυμία stands to πάθος it has been already sought to trace. ‘Opp, occurring twice in the N. Τὶ (Acts xiv. 5; Jam. iii. 4), and ὄρεξις, occurring once (Rom. i. 27), are elsewhere often found together; thus in Plutarch (De Amor. Prol. 1; De Rect. Rat. Aud. 18; where see Wyttenbach’s note); and by Eusebius (Prep. Evang. xiv. 765 d). ὋὉρμή, rendered by Cicero on one occasion ‘ appetitio” (Off. ii. 5), ‘appetitus animi’ on another (Fin. v. 7), is thus defined by the Stoics (Plutarch, De Repugn. Stoic. 11 : ἡ ὁρμὴ τοῦ ἀνθρώπου λόγος ἐστὶ προστακτικὸς αὐτῷ τοῦ ποιεῖν. They explain it further as this ‘ motus animi,’ φορὰ ψυχῆς ἐπί τι (see Zeller, Philos. ἃ. Griechen, iii. 1. 206), which, if toward a thing is ὄρεξις, if from it ἔκκλισις. When our Translators render ὁρμή ‘assault’ (Acts xiv. 5), they ascribe to it more than it there implies. Manifestly there was no ‘assault’ actually made on the house where Paul and Barnabas abode; for in such a case it would have been very superfluous for St. Luke to tell us that they “were ware” of it; but only a purpose and intention of assault or onset, ‘ Trieb,’ ‘ Drang,’ as Meyer gives it, And in the same way at Jam. iii. 4, the ὁρμή of the pilot is not the ‘impetus brachiorum,’ but the ‘studium et conatus §ixxxvin. SYNONYMS OF THE NEW TESTAMENT. 327 voluntatis.” Compare for this use of ὁρμή, Sophocles, Philoct. 237; Plutarch, De Rect. Rat. Aud. 1; Prov. iii. 25; and the many passages in which ὁρμή is joined with προαίρεσις (Josephus, Antt. xix. 6. 3). But while the ὁρμή is thus oftentimes the hostile motion and spring toward an object, with a purpose of propelling and repelling it still further from itself, as for example the ὁρμή of the spear, of the assaulting host, the ὄρεξις (from ὀρέγεσθαι) is always the reaching out after and toward an object, with a purpose of drawing that after which it reaches to itself, and making it its own. Very commonly the word is used to express the appetite for food (Plutarch, De Frat. Am. 2; Symp. vi. 2. 1); so too ‘orexis’ in the Latin of the silver age (Juvenal, Sat. vi. 427; xi. 127); in the Platonic Definitions (414 δ) philosophy is described as τῆς τῶν ὄντων ἀεὶ ἐπιστήμης ὄρεξις. After what vile enjoyments the heathen, as judged by St. Paul, are regarded as reaching out, and seeking to make these their own, is sufficiently manifest from the context of the one passage in the N. T. where ὄρεξις occurs (Rom. i. 27; cf. Plutarch, Quest. Nat. 21). eee ,

εἰλικρινής is attached as a qualitative adj. to εὔνοια in OG/S 76349 (ii/B.c.) ἐξηγο[ύμενοι σύμπαν)τος τοῦ πλήθους πρὸς ἡμᾶς ἐκτενε[στάτην τε καὶ] εἰλικρινῆ τὴν εὔνοιαν, and to ἀπόδεξις in 76, 22713 (B.C. 246-26) εἰλικρινῆ καὶ βεβαίαμ ποιουμένους ὑμᾶς πρὸς τοὺς φίλους ἀπόδεξιγ. The adv. is found 20. 441° (BC. 81) τὴν πρὸς ἡ]μᾶς πί[σ]τιν εἰλικρινῶς τετηρηκότας : cf. Michel 3044 5 (mid. i/R.c.) 6 δῆμος [{]ηλοῖ αὐτὸν mT ere. ka[l] εἰλ[ἱκρινῶ]ς [γ]νησ[αν ἔχοντι πρὸς πάντας φιλοστοργίαν εὐχαριστεῖ.

εἰλικρινής (eilikrinēs) — pure. εἰλικριν-ής, ές, unmixed, without alloy, pure, ἐκ πυρὸς τοῦ -εστάτου καὶ ὕδατος [Refs 5th c.BC+]; θέρμη, ψῦξις, [Refs]; διὰ τὸ εἰλικρινῆ ἕκαστα εἶναι (i.e. τὰ φῦλα) distinct and separate, [Refs 5th c.BC+]; τὸ ἧττον εἰ., opposed to τὸ καθαρώτερον, [Refs 4th c.BC+]

2. pure, simple, absolute, αὐτῇ καθ᾽ αὑτὴν εἰλικρινεῖ τῇ διανοίᾳ χρώμενος the pure and absolute intellect, [Refs 5th c.BC+]; γνωσόμεθα.. πᾶν τὸ εἰ. the pure and absolute, [Refs]; τὸ καθαρόν τε καὶ εἰ. [Refs 5th c.BC+]; ἡδονὴ εἰ. [Refs 4th c.BC+]; also of evil things, sheer, absolute, ἀδικία [Refs 5th c.BC+]

3. sincere, ἀπόδεξις [Refs 3rd c.BC+]; of persons, [NT]. adverb - νῶς [Refs 1st c.BC+]

4. total, ἐκλείψεις [Refs 2nd c.AD+]

II. adverb -νῶς without mixture, of itself, simply, absolutely, διὰ τὸ εἰ. εἶναι Ἕλληνας καὶ ἀμιγεῖς βαρβάρων [Refs 5th c.BC+]; τὸ εἰ. ὄν absolute being, [Refs 4th c.BC+]; without qualification, - νῶς Ταραντῖνοι [Refs 2nd c.AD+]: Ionic dialect εἰλικριν-έως, κρίνεσθαι to have a clear crisis, [Refs 5th c.BC+] —The word is confined to Prose.