ἀγγαρεύω ; fut. dyyapevow; 1 aor. ἠγγάρευσα ; to employ a courier, despatch a mounted messenger. A word of Persian origin [used by Menander, Sicyon. 4], but adopted also into Lat. (Vulg. angariare). ”Ayyapou were public couriers (tabellarii), stationed by appointment of the king of Persia at fixed localities, with horses ready for use, in order to transmit royal messages from one to another and so convey them the more speedily to their destination. See Hdt. 8, 98 [and Rawlinson’s note]; Xen. Cyr. 8, 6, 17 (9); cf. Gesenius, Thesaur. s. v. ΠΛ; [B. D. s. v. Angareuo; Vanitek, Fremdworter 8. v. @yyapos]. These couriers had authority to press into their service, in case of need, horses, vessels, even men they met, [cf. Joseph. antt. 13, 2,3]. Hence dyyapevew τινά denotes to compel one to go a journey, to bear a burden, or to perform any other service: Mt. v. 41 (ὅστις σε ἀγγαρεύσει μίλιον ἔν i. e. whoever shall compel thee to go one mile) ; xxvii. 32 (jyyapevoay ἵνα ἄρῃ i. e. they forced him to carry), so Mk. xv. 21.

ἀγγαρεύω angareuō 3x

to press, or compel another to go somewhere, or carry some burden, Mt. 5:41; 27:32; Mk. 15:21*

* ἀγγαρεύω (from the Persian; cf. Vg. angiare, and the Heb. אִגֶרֶת; on the orthogr., v. Bl., §6, 1; M, Pr., 46), to impress into public service, employ a courier; hence, to compel to perform a service (prob. common in the vernac.; cf. Deiss., BS, 86f., MM, Exp., iv; VGT, s.v.): Mt 5:41, 27:32, Mk 15:21.†

ἀγγαρεύω min., p. 69) Philo is not taking the word from the LXX, unless Wisd 3° (love towards God) 618 (love of Wisdom) may be taken as the models for his ennobled use of the word. For in LXX it is used 14 times of sexual love (Jer 25 figuratively), and twice in antithesis to μῖσος : Sir 4811 & is the only other occurrence besides those from Wisdom. Aristeas (ii/i B.c.) has the word (§ 229) in the higher sense, and may stand with the author of Wzsdom as the earliest to adapt it to this purpose. In its redemption from use as a mere successor to the archaic ἔρως, Alexandrian Jews of i/B.C. seem to have led the way. The fact that its use was very restricted made it easier to annex for a special purpose. Since the Svzg of Songs (where it occurs ΤΙ times) could hardly be proved to have existed for the NT writers, there were virtually no other associations before their minds; and the appropriation of ἀγαπᾶν and ἀγάπη proceeded side by side. As the record of its use in Aquila, Symmachus and Theodotion shows (see HR), the word retained in independent circles the connotations we find in Cant and Eccl, and grew slightly more common. In late Christian papyri we find it narrowed like our ‘‘charity”: Crénert cites P Gen I. 147 (iv/vy A.D.) and P Lond 77°8 (viii/a.p.) (=I. p- 234). On the Christian use of ᾿Αγάπη as a proper name see W. M. Ramsay C. and B., ii. p. 492 f. It should finally be remarked that there is no reason for postulating ἀγάπη as the origin of a denominative ἀγαπάω, as τιμή produces τιμάω, etc. ᾿Αγάπη is in any case a backformation from the verb, replacing the older ἀγάπησις, and originating doubtless in a restricted dialectic area. Cf. the case of οἰκοδομή, 9. τ΄.

ἀγγαρεύω (angareuō) — to force. ἀγγᾰρ-εύω, press one to serve as an ἄγγαρος, generally, press into service, NT.Matt.5.41,[Refs 3rd c.BC+]:—passive, to be pressed into service, [Refs 4th c.BC+]: metaphorically, to be constrained, [Refs 6th c.AD+]