ἀκέραιος, -ov, (κεράννυμιν) ; a. unmixed, pure, as wine, metals. b. of the mind, without admixture of evil, free from guile, innocent, simple: Mt. x. 16; Ro. xvi. 19; Phil. ii. 15; (and freq. in prof. writ.). [Cf. Ellic. on Phil. 1. c.; Trench § lvi.; Tittmann i. 27 sq. |

ἀκέραιος akeraios 3x

pr. unmixed: hence, without mixture of vice or deceit, sincere, blameless, Mt. 10:16; Rom. 16:19; Phil. 2:15*

** ἀκέραιος, -ον

(< κεράννυμι), [in LXX: Es 8:13*;]

unmixed, pure, hence, metaph. (cf. MM, VGT, s.v.), guileless, simple: Mt 10:16, Ro 16:19, Phl 2:15.†

SYN.: ἄδολος, ἄκακος, ἁπλοῦς (cf. Ellic. on Phl 2:15; Tr., Syn., §lvi).

In this group of words we have some of the rarest and most excellent graces of the Christian character set forth ; or perhaps, as it may rather prove, the same grace by aid of different images, and with only slightest shades of real difference. ᾿“Απλοῦς occurs only twice in the N. T. (Matt. vi. 22; Luke xi. 34); but ἁπλότης seven times, or perhaps eight, always in St. Paul’s Epistles; and ἁπλῶς once (Jam. i. 5). It would be quite impossible to improve on ‘single’? by which our Translators have rendered it, being as it is from ἁπλόω, “ expando,’ “ explico,’ that which is spread out, and thus without folds or wrinkles; exactly opposed to the πολύπλοκος οἵ Job v. 13; compare ‘simplex’ (not ‘ without folds’; but ‘ one-folded,’ ‘ semel,’ not ‘sine,’ lying in its first syllable, ‘ einfaltig,’ Ῥ. 390), which is its exact representative in Latin, and a word, like it, in honorable use. This notion of singleness, simplicity, absence of folds, which thus lies according to its etymology in ἁπλοῦς, is also predominant in its use— see Donaldson, Varronianus, 1 The word ‘ little-ease’ is not in our Dictionaries, but grew in our early English to a commonplace to express any place or condition of extreme discomfort. 2 See a good note in Fritzsche, Commentary on the Romans, vol. iii. Ῥ. 64, denying that ἁπλότης has ever the meaning of liberality, which our Translators have so often given to it. ‘ animus alienus a versutid, fraude, simulatione, dolo malo, et studio nocendi aliis’ (Suicer) ; ef. Herzog, Real-Encyclop. art. Hinfalt, vol. iii. p. 723. That ali this lies in the word is manifest from those with which we find it associated, as ἀληθής (Xenophon, Anab. ii. 6. 22; Plato, Legg. v. 738 6, and often) ; ἀπόνηρος (Theophrastus) ; γενναῖος (Plato, Rep. ii. 361 Ὁ); ἄκρατος (Plutarch, Adv. Stoic. 48); μονοειδής (De Anim. Procr. 21); ἀσύνθετος (=‘ incompositus,’ not put together, 7. ; Basil, Adv. Eunom. i. 23); μονότροπος (Hom. in Prin. Prov. 7); σαφής (Alexis, in Meineke’s Fragm. Com. Gree. Ῥ. 750); ἄκακος (Diodorus Siculus, xiii. 76) ; ὑγιής (Demosthenes, Orat. xxxvii. 969). But it is still more apparent from those to which it is opposed ; as ποικίλος (Plato, Theet. 146 d); πολυειδής (Phedrus, 270 d); πολύτροπος (Hipp. Min. 364 e); πεπλεγμένος (Aristotle, Poét. 13; b1πλοῦς (ib.) ; ἐπίβουλος (Xenophon, Mem. iii. 1. 6) ; παντοδαπός (Plutarch, Quom. Adul. ab Amic. 7). “Απλότης (see 1 Mace. ii. 37; cf. Philo, de Vit. Contempt. 10: ἁπλούστατα καὶ εἰλικρινέστατα) is in like manner associated with εἰλικρίνεια (2 Cor. i. 12), with ἀκακία (Philo, Mund. Opif. 61); the two words being used indiscriminately in the Septuagint to render the Hebrew which we translate now ‘integrity ’ (Ps. vii. 8; Prov. xix. 1), now ‘ simplicity’ (2 Sam. xv. 11); again with μεγαλοψυχία (Josephus, Antt. vii. 13. 4), with ἀγαθότης (Wisd.i. 1). It is opposed to ποικιλία (Plato, Rep. iii. 404 6) to πολυτροπία, to κακουρyia (Theophylact), to κακοήθεια (Theodoret), to δόλος (Aristophanes, Plut. 1158). It may further be observed that DA (Gen. xxv. 27), which the Septuagint renders ἄπλαστος, Aquila has rendered ἁπλοῦς. As happens to at least one other word of this group, and to multitudes besides which express the same grace, ἁπλοῦς comes often to be used of a foolish simplicity, unworthy of the Christian, who with all his simplicity should be φρόνιμος as well (Matt. x. 16; Rom. xvi. 19). It is so used 206 SYNONYMS OF THE NEW TESTAMENT. § v1. by Basil the Great (Wp. 58); but nowhere in biblical Greek. ᾿Ακέραιος (not in the Septuagint) occurs only three times in the N. T. (Matt. x. 16; Rom. xvi. 19; Phil. ii. 15). A mistaken etymology, namely, that it was= ἀκέρατος, and derived from a4 and κέρας (cf. κεραΐζειν, ‘ledere’; κερατίζειν, LXX.), without horn to push or hurt, —one into which even Bengel falls, who at Matt. x. 16 has this note: “ ἀκέραιοι : sine cornu, unguld, dente, aculeo,’ —has led our Translators on two of these occasions to render it ‘harmless.’ In each case, however, they have put a more correct rendering, ‘simple’ (Matt. x. 16), ‘sincere’ (Phil. ii. 15), in the margin. At Rom. xvi. 19 all is reversed, and ‘simple’ stands in the text, with ‘harmless’ in the margin. The fundamental notion of ἀκέραιος, a8 Of ἀκήρατος, which has the same derivation from ἁ and κεράννυμι, is the absence of foreign admixture : ὁ μὴ κεκραμένος κακοῖς, ANN ἁπλοῦς Kal ἀποίκιλος (Htym. Mag.). Thus Philo, speaking of a boon which Caligula granted to the Jews, but with harsh conditions annexed, styles it a χάρις οὐκ ἀκέραιος, with manifest reference to this its etymology (De Leg. ad Cat. 42): ὅμως, μέντοι καὶ τὴν χάριν διδούς, ἔδωςεν οὐκ ἀκέραιον, GAN ἀναμίξας αὐτῇ δέος ἀργαλεώτερον. Wine unmingled with water is ἀκέραιος (Athenzus, ii. 45). To unalloyed metal the same epithet is applied. The word is joined by Plato with ἀβλαβής (Rep. i. 342 b), and with ὀρθός (Polit. 268 b) ; by Plutarch with ὑγιής (Adv. Stoic. 31); set over against ταρακτικός (De Def. Orac. 51); by Clement of Rome (Cor. 2) with εἰλικρινής. That, we may say, is ἀκέραιος, which is in its true and natural condition (Polybius, ii. 100. 4; Josephus, Antt. i. 2. 2) ‘integer’; in this bordering on ὁλόκληρος, although completeness in all the parts is there the predominant idea, and not, as here, freedom from disturbing elements. The word which we have next to consider, ἄκακος, apδινι. SYNONYMS OF THE NEW TESTAMENT. 207 pears only twice in the N. T. (Heb. vii. 26; Rom. xvi. 18). There are three stages in its history, two of which are sufficiently marked by its use in these two places ; for the third we must seek elsewhere. Thus at Heb. vii. 26 the epithet challenges for Christ the Lord that absence of all evil which implies the presence of all good; being associated there with other noblest epithets. The Septuagint, which knows all uses of ἄκακος, employs it sometimes in this highest sense; thus Job is described as ἄνθρωπος ἄκακος, ἀληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος K.T.r. (Joh ii. 3); while at Job viii. 20, the ἄκακος is opposed to the ἀσεβής; and at Ps. xxiv. 21 is joined to the εὐθής, as by Plutarch (De Prof. Virt. 7) to the σώφρων. The word at its next stage expresses the same absence of all harm, but now contemplated more negatively than positively: thus ἀρνίον ἄκακον (Jer. xi. 19); παιδίσκη νέα καὶ ἄκακος (Plutarch, Virt. Mul. 23); ἄκακος καὶ ἀπράγμων (Demosthenes, Orat. xlvii. 1164). The N. T. supplies no example of the word at this its second stage. The process by which it comes next to signify easily deceived, and then too easily deceived, and dxaxia, simplicity running into an excess (Aristotle, Rhet. ii. 12), is not difficult to trace. He who himself means no evil to others, oftentimes fears no evil from others. Conscious of truth in his own heart, he believes truth in the hearts of all: a noble quality, yet ina world like ours capable of being pushed too far, where, if in malice we are to be children, yet in understanding to be men (1 Cor. xiv. 20); if “simple concerning evil,” yet “‘ wise unto that which is good ”’ (Rom. xvi. 19; οἵ. Jeremy Taylor’s Sermon On Christian Simplicity, Works, Eden’s edition, vol. iv. p. 609). The word, as employed Rom. xvi. 18, already indicates such a confidence as this beginning to degenerate into a credulous readiness to the being deceived and led away from the truth (θαυμαστικοὶ καὶ ἄκακοι, Plutarch, De Rect. Rat. Aud. 7; cf. Wisd. iv. 12; Prov. i. 4 [where Solomon declares the object with 208 SYNONYMS OF THE NEW TESTAMENT. § 11. which his Proverbs were written, ἵνα δῷ ἀκάκοις πανουρylav]; viii. 5; xiv. 15, ἄκακος πιστεύει παντὶ λόγῳ). For a somewhat contemptuous use of ἄκακος, see Plato, Timeus, 91 d, with Stallbaum’s note; and Plutarch (Dem. 1): τὴν ἀπειρίᾳ τῶν κακῶν καλλωπιζομένην ἀκακίαν οὐκ ἐπαινοῦσιν [οἱ σοφοί], ἀλλ᾽ ἀβελτερίαν ἡγοῦνται καὶ ἄγνοιαν ὧν μάλιστα γινώσκειν προσήκει: but above all, the words which the author of the Second Alcibiades puts into the mouth of Socrates (140 ¢): τοὺς μὲν πλεῖστον αὐτῆς [ἀφροσύνης] μέρος ἔχοντας μαινομένους καλοῦμεν, τοὺς δ᾽ driγον ἔλαττον ἠλιθίους καὶ ἐμβροντήτου. οἱ δὲ ἐν εὐφημοτάτοις ὀνόμασι βουλόμενοι κατονομάζειν, οἱ μὲν μεγαλοψύχους, οἱ δὲ εὐήθεις, ἕτεροι δὲ ἀκάκους, καὶ ἀπείρους“, καὶ ἐνεούς. But after all it is in the mouth of the rogue Autolycus that Shakespeare put the words, ‘ What a fool Honesty is, and Trust, his sworn brother, a very simple gentleman’ (Winter’s Tale, act iv. sc. 3). The second and third among these meanings of ἄκακος are separated by so slight and vanishing a line, oftentimes so run into one another, that it is not wonderful if some find rather two stages in the word’s use than three; Basil the Great, for example, whose words are worth quoting (Hom. in Princ. Prov. 11): διττῶς νοοῦμεν τὴν ἀκακίαν. *H yap THY ἀπὸ τῆς dpaptias ἀλλοτρίωσιν λογισμῷ κατορθουμένην, καὶ διὰ μακρᾶς προσοχῆς καὶ μελέτης τῶν ἀγαθῶν οἷόν τινα ῥίζαν τῆς κακίας ἐκτεμόντες, κατὰ στέρησιν αὐτῆς παντελῆ, τὴν τοῦ ἀκάκου προσηγορίαν δεχόμεθα" ἢ ἀκακία ἐστὶν ἡ μή πω τοῦ κακοῦ ἐμπειρία διὰ νεότητα πολλάκις ἢ βίου τινὸς ἐπιτήδευσιν, ἀπείρων τινῶν πρός τινας κακίας διακειμένων." Οἷον εἰσί τινες τῶν τὴν ἀγροικίαν οἰκούντων, οὐκ εἰδότες τὰς ἐμπορικὰς κακουργίας οὐδὲ Tas ἐν δικαστηρίῳ διαπλοκάς. Τοὺς τοιούτους ἀκάκους λέγομεν, οὐχ ὡς ἐκ προαιρέσεως τῆς κακίας κεχωρισμένους, GAN ὡς μή πω εἰς πεῖραν τῆς πονηρᾶς ἕξεως ἀφυγμένους. From all this it will be seen that ἄκακος has in fact run the same course, and -has the same moral history as χρηστός ἁπλοῦς, εὐήθης, §ivu. SYNONYMS OF THE NEW TESTAMENT. 209 with which it is often joined (as by Diodorus Siculus, v. 66), ‘bon’ (thus Jean le Bon=l’étourdi), “ bonhomie,’ ‘silly,’ ‘simple,’ ‘ daft,’ ‘einfiltig,’ ‘ giitig,’ and many more. The last word of this beautiful group, ἄδολος, occurs only once in the N. T. (1 Pet. ii. 2), and is there beautifully translated ‘sincere, —“‘ the sincere milk of the word;” see the early English use of ‘ sincere’ as unmixed, unadulterated ; and compare, for that ‘ milk of the word’ which would not be ‘sincere,’ 2 Cor. iv. 2. It does not appear in the Septuagint, nor in the Apocrypha, but ἀδόλως once in the latter (Wisd. vii. 13). Plato joins it with ὑγιής (Ep. vill. 355 6); Philo, with ἀμιγής and καθαρός (Mund. Opif. 47); Philemo with γνήσιος (Meineke, Fragm. Com. Gree. p. 843). It is difficult, indeed impossible, to vindicate an ethical province for this word, on which other of the group have not encroached, or, indeed, preoccupied already. We can only regard it as setting forth the same excellent grace under another image, or on another side. Thus if the ἄκακος has nothing of the serpent’s tooth, the ἄδολος has nothing of the serpent’s guile; if the absence of willingness to hurt, of the malice of our fallen nature, is predicated of the ἄκακος, the absence of its fraud and deceit is predicated of the ἄδολος, the Nathanael “in whom is no guile” (John i. 48). And finally, to sum up all, we may say, that as the ἄκακος (=‘ innocens’) has no harmfulness in him, and the ἄδολος (=‘ sincerus’) no guile, so the ἀκέραιος (=‘ integer’) no foreign admixture, and the ἁπλοῦς (=*‘ simplex ’) no folds.

ἀκέραιος. Syll 210! (iii/B.c.) τὴν χώραν ἀκέραιον. (A.D. 232) (= Chrest. I. p. 64) .. .] αὐτῷ τὸ πρᾶγμα ἀκέραιον ὡς ἦλ[θεν . .. In PSI 865 (A.p. 367-75) a man named Aurelius Sneus is bailed out of prison on certain conditions, ἀκέραιον Kal ékro[s] φυϊλακῆς ἀ]ναδοθέντα. Much earlier comes an instance of the adverb, in BGU IV. 120847 (B.c. 27-6) ἐξηγήϊσατό μοι ἀκεραίως an outrage (ὕβρις) set forth in the petition which these words close. It is associated with downs in 7G III. 1418 (ii/A.p.), and in a Delphian inscr. of ii/B.c. (BCH xxvii. p. 109%) πρᾶγμα a. = οὐ κεκριμένον. Cronert, to whom these two passages are due, cites also 7G XIV. 9517! (Rome, B.C. 78) els ἀκέραιον ἀποκαθιστάναι = 77 tnlegrum restituere. In P Lips 1. 13" (A.D. 366) ἀἸκεραίων ὄντων καὶ ἀκινδύνων is applied to a loan, in the promise to pay interest. (MGr ἀκέριος.) P Par 6giil 28

ἀκέραιος (akeraios) — innocent. ἀκέραι-ος, ον (feminine -αία [Refs 5th c.BC+], pure, unmixed, ὕδωρ[Refs 4th c.BC+]; untouched, γῆ, νομή, [Refs 5th c.BC+]; unalloyed, ἡδοναί[Refs 4th c.BC+]

2. of persons, pure in blood, [Refs 5th c.BC+]

II. unharmed, unravaged, ἀ. ἀπολαμβάνειν τὴν πόλιν[Refs 5th c.BC+]; δύναμις, of an army, in full force, [Refs 5th c.BC+]; of troops, fresh, [Refs 5th c.BC+]; of property, untouched, οὐσία[Refs 4th c.BC+]; ἐᾶν τι ἀσινὲς καὶ ἀ. [Refs]; of a person, Persae.[Refs]

II.2. metaphorically, pure, inviolate, ἀκέραιον ὡς σῴσαιμι Μενέλεῳ λέχος[Refs 5th c.BC+]; [τέχνη] ἀβλαβὴς καὶ ἀ. [Refs 5th c.BC+]; complete, perfect, φαντασίαι[Refs 2nd c.BC+]

II.3. of persons, uncontaminated, guileless, [Refs 5th c.BC+]; incorruptible, κριτής[Refs 5th c.BC+]; unprejudiced, with an open mind, [Refs 2nd c.BC+]

II.4. ἐξ ἀκεραίου anew, [Refs]; while matters are undecided, [Refs]; ἀκέραιον ἐᾶν leave alone, [Refs]; εἰς -ον ἀποκαθιστάναι, = Latin in integrum restituere, [Refs]adverb -ως, of payment, in full, [Refs 1st c.BC+]; unreservedly, [Refs 1st c.BC+]