ἁπλοῦς, -7, -ovv, (contr. fr. -dos, -6n, -dov), [fr. Aeschyl. down], simple, single, (in which there is nothing complicated or confused; without folds, [ef. Trench § lvi.]) ; whole; of the eye, good, fulfilling its office, sound: Mt. vi. 22; Lk. xi. 34, —[al. contend that the moral sense of the word is the only sense lexically warranted; ef. Test. xii. Patr. test. Isach. § 3 οὐ κατελάλησά τινος, ete. πορευόμενος ἐν ἁπλότητι ὀφθαλμῶν, ibid. § 4 πάντα ὁρᾷ ἐν ἁπλότητι, μὴ ἐπιδεχύμενος ὀφθαλμοῖς πονηρίας ἀπὸ τῆς πλάνης τοῦ κόσμου; yet cf. Fritzsche on Ro. xii. 8].

ἁπλοῦς haplous 2x

pr. single; hence, simple, uncompounded; sound, perfect, Mt. 6:22; Lk. 11:34*

ἁπλοῦς, -ῆ, -οῦν

(contr. fr. -όος; < ἁ.- cop., πλόος), [in LXX: Pr 11:25*;]

simple, single: in a moral sense (DCG, ii, 628 f.), ἀφθαλμός, Mt 6:22, Lk 11:34. (In π. of a marriage dowry, v. MM, s.v.).†

SYN.: ἄδολος, ἄκακος, ἀκέραιος (Tr., Syn., § lvi; Cremer, 107, 639).

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.

ἁπλοῦς. The papyri have sundry uses of this word which effectively dispose of the contention that ‘‘the sora’ sense is the only one lexically warranted” (see Grimm-Thayer). Thus P Gen I. 217 (ii/B.c.), the marriage-contract already referred to (under ἀπαλλάσσω), where it is enacted that in the event of the wife’s being set free, the husband shall repay τὴν φερνὴν ἁπλῆν, ‘the marriage-dowry pure and simple,” but that in the event of his not doing so at the proper time he shall repay it with interest. In this sense we often find ἁπλοῦς contrasted with σὺν ἡμιολίᾳ, as in BGU IV. 105618 (Augustus) ἐκτεῖσαι τὸ μὲν δάνηον σὺν ἡμιολίᾳ, τοὺς δὲ > ΄ απο τόκους ἁπλοῦς, 7. 1147}7 (B.C. 13). P Cairo Preis 118 (ii/A.D.) πρᾶσις ἣν ἁπλῆ ἀνεύθυνος, P Tebt II. 340" (a.p. 206) τὸ δὲ συναίρεμα τοῦτο δισσὸ(ν) γρα(φὲν) ἐπὶ τῷ ἁπλοῦν συνηγηθῆναι “to be considered as one,” P Oxy VI. 921 recto (iii/A.D.) where mention is made of different kinds of πήχεις. -ἁπλοῖ, Kapapwrikol (or -ωτοί) and éuBaSol (see the editors’ introduction), with the reference to a ἁπλοῦν οἴκημα in OG/S 483!!! (ii/B.c.), will serve to illustrate the variety of ‘‘non-moral” senses left to the word in the vernacular. In P Petr I. 1229 (iii/B.c.) ἁπλοΐδιον (for the Homeric ἁπλοῖς) is used to denote a single garment. The moral sense is well illustrated by Sy/J 633” (ii/a.D.) καὶ εὐείλατος γένοι[τ]ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ TL ψυχῇ. For the adverb see the separate article. In MGr ἁπλός means ‘‘simple, naive, natural.

ἁπλοῦς (haplous) — sound. Included with: ἁπλόος, η, ον, contraction ἁπλοῦς, ῆ, οῦν, opposed to διπλόος twofold, and so,

I. single, ἁπλῆ γὰρ οἶμος εἰς Ἁιδου φέρει[Refs 5th c.BC+]; ἁπλῷ τείχει περιτειχίζειν[Refs 5th c.BC+]

I. b ἁπλαῖ (i.e. κρηπῖδες), αἱ, single-soled shoes, [Refs 5th c.BC+]

II. simple, plain, straightforward, κελεύθοις ἁπλόαις ζωᾶς[Refs 5th c.BC+]; ὡς ἁ. λόγῳ[Refs 5th c.BC+]; ἁ. λόγος the matter is simple, [Refs 5th c.BC+]; ἁ. διήγησις simple narrative (without dialogue), [Refs 5th c.BC+]; οὐκ ἐς ἁπλοῦν φέρει leads to no simple issue, [Refs 5th c.BC+]; of single-membered periods, [Refs 4th c.BC+]; of habits, ἁπλούστατος βίος[Refs 4th c.BC+]a plain course, [Refs 4th c.BC+]

II. b of persons, or their words, thoughts, and acts, simple, open, frank, ἁπλᾶ γάρ ἐστι τῆς ἀληθείας ἔπη[Refs 5th c.BC+]; opposed to δόλος, [Refs 5th c.BC+]

II. c simple-minded, ὁ κριτὴς ὑπόκειται εἶναι ἁ.[Refs 4th c.BC+]; in bad sense, simple, silly, [Refs 5th c.BC+]

III. simple, opposed to compound or mixed, [Refs 5th c.BC+]; opposed to μεμιγμένος, κεκραμένος, [Refs 4th c.BC+]; ἁ. ὀνόματα, opposed to διπλᾶ, [Refs]; also of nouns, without the article, [Refs 2nd c.AD+]; of the positive adjective, [Refs 1st c.AD+]

III. b ἁ. βιβλία rolls containing a single author, [Refs]

III. c of precious metals, unalloyed, pure, [Refs 4th c.AD+]

III. d ἁ. ἐπίδεσμος, a kind of bandage, [Refs 5th c.BC+]

III.2. absolute, sheer, ἀκρασία[Refs 5th c.BC+]

III.3. simple, unqualified [Refs 5th c.BC+]

III.4. general, opposed to ἀκριβής, [Refs 4th c.BC+]

IV. adverb ἁπλῶς, see entry vocative

V. comparative and superlative ἁπλούστερος, ἁπλούστατος, see above; irregular superlative ἁπλότατος[Refs 1st c.BC+]. (Cf. δι-πλόο; ἁ- = sṃ; -πλόος perhaps identical with πλοῦς 'voyage', cf. Serb. jedan put '(one journey, hence) once'; transition from 'once' to 'simple' as in Lett. vienkars?~Xs 'simple' (cf. Lithuanian vienkart 'once').)